حضرت عمر کے نزدیک تحریفِ قرآن مکروہ ہے کفر نہیں۔

  حدثنا أحمد بن منيع حدثنا إسحق بن يوسف الأزرق عن داود بن أبي هند عن سعيد بن المسيب عن عمر بن الخطاب قال رجم رسول الله صلى الله عليه وسلم ورجم أبو بكر ورجمت ولولا أني أكره أن أزيد في كتاب الله  لكتبته في المصحف فإني قد خشيت أن تجيء أقوام فلا يجدونه في كتاب الله فيكفرون به

قال وفي الباب عن علي 

قال أبو عيسى حديث عمر حديث حسن صحيح وروي من غير وجه عن عمر

روایت ہے حضرت عمر ابن خطاب سے کہ انھون نے فرمایا کہ رجم کیا رسول اللہ نے اور، ابوبکر نے اور رجم کیا میں نے اور "اگر میں مکروہ" نہ جانتا اللہ کی کتاب میں ذیادتی کو تو تو آیتِ رجم بھی اس میں شامل کردیتامیں اس سےڈرتا ہوں کہ آنے والی اقوام آئیں اورنہ پائیں آیتِ رجم کو قرآن میں تو ہو منکر ہوجائیں۔
امام ترمزی کہتے ہیں کہ یہ حدیث عمر کی حسن ہے
جامع الترمذي، كتاب الحدود عن رسول الله صلى الله عليه وسلم ، باب ما جاء في تحقيق الرجم حدیث ۱۴۳۱

حضرت عمر قرآن میں ذیادتی کو مکروہ عمل قرار دے رہے ہیں کفر نہیں جبکہ اہلِ سنت برادارن مکتبِ تشیع پر قرآن میں ذیادتی یعنی تحریف کا من گھڑت الزام لگا کر کفر کے دینے میں مصروف ہیں۔

A SHI'ITE VIEW OF THE COMPANIONS

                  A SHI'ITE VIEW OF THE COMPANIONS
 

The topic in this article is how the Shia view the companions of the
Prophet Muhammad (PBUH&HF). In this part we shall look at Allah's (SWT)
opinion, as stated in the Quran, with regards to the
companions as well as
the Prophet's (PBUH&HF) opinion through authentic Sunni traditions.

============
Introduction
============
The Shia do not have a unique opinion towards the companions of the
Prophet. Based on the relative authenticity and interpretations of the
transmitted traditions, some arrive at different
conclusions for the second
faction of the companions mentioned below. Which tradition is more
authentic and what is its correct meaning, is something debatable. However,
here, I provide what is considered to be a typical Shi'ite position in this
regard.

The Shia divide the companions into three factions: First, are those who
believed in Allah (SWT), believed in the Prophet (PBUH&HF), and gave all
they could for the sake of Islam. These are the highest in rank. These
companions ALWAYS supported the Prophet and were WITH him. They never
disobeyed him in every other issue, nor did they ever accused him of
talking non-sense! (may Allah protect us). Examples include, but are not
limited to, Ali Ibn Abi Talib (AS), Abu Dhar al-Ghifari, Salman al-Farsi,
Miqdad, Amar Ibn Yasir, Jabir Ibn Abdillah al-Ansari, ... may Allah (SWT)
be pleased with them.

The second group, are those who were Muslims, but were not
sincere in
their acts.

The third group, are those who became apostate after the death of Prophet
as al-Bukhari recorded (see below), or those who neither believed in Allah
(SWT), nor the Prophet (PBUH&HF) in the first place, but managed to
infiltrate the Islamic isles to be included among the Muslims. These are
the hypocrites, like Abu Sufyan, his son Muawiyah, and his grandson Yazid.
Yazid, when he became caliph, said:

"Hashimite played with the throne, but no revelation was revealed, nor
was there a true message!!!"

Sunni references:
- History of al-Tabari, Arabic, 13, p2174
- Tadhkirat al-Khawas, Sibt Ibn al-Jawzi al-Hanafi, p261

"Hashimite" is the clan and tribe of the Prophet (PBUH&HF), and this is an
intentional pun suggesting that the Prophet (PBUH&HF) was a liar, not a
true prophet. The "throne (sovereignty)" is an allusion to the control of
the affairs of
Mecca and the entire region, meaning that the tribe of
Hashim controlled the entire region by virtue of the Message of Islam and
that Muhammad (PBUH&HF) is the chosen Prophet, but really there was no
revelation and there was no message!!! That is Yazid's opinion of Allah
(SWT), Islam, and the Prophet (PBUH&HF). His father, Muawiyah, and his
grandfather, Abu Sufyan, were no better. At the beginning the reign of
Uthman when Umayad occupied the prominent positions, Abu Sufayn said:

"O Children of Umayyah! Now that this kingdom has come to you, play
with it as the children play with a ball, and pass it from one to
another in your clan. We are not sure whether there is a paradise or
hell, but this kingdom is a reality."

Sunni references:
- al-Isti'ab, by Ibn Abd al-Barr, v4, p1679
- Sharh Ibn Abil Hadid, v9, p53 which quotes the last sentence as follows:
"By him in whose name
Abu Sufyan swears, there is neither punishment nor
reckoning, neither Garden nor Fire, neither Resurrection nor Day of
Judgment!"

Then Abu Syfyan went to Uhud and kicked at the grave of Hamza (the uncle of
the Prophet who was martyred in the Battle of Uhud in fighting against Abu
Sufyan) and said: "O Abu Ya'la! See that the kingdom which you fought
against has finally come back to us." (Sharh Ibn Abil Hadid, v16, p136).

Now let us see what his son, Muawiyah, said when he took over the
Caliphate:

"I didn't fight you to pray, fast, and pay charity, but rather to be
your leader and control you!!!"

This is an indication that Muawiyah never cared about any of Islam's
mandates, nor Allah's (SWT) orders; rather his war was politically
motivated to gain control of the whole region and take over the Caliphate.
It is no wonder or surprise! Muawiyah poisoned Imam al-Hasan (AS), the
greater
son of Fatimah (AS) -- the daughter of the Prophet (PBUH&HF).

Sunni references:
- Tadhkirat al-Khawas, Sibt Ibn al-Jawzi al-Hanafi, pp 191-194
- Ibn Abd al-Barr, in his "Seera"
- Abu Nu'aym
- Also reported by the traditionists such as al-Suddi and al-Sha'bi.

Then Yazid, the Muawiyah's son, slaughtered Imam al-Husain (AS), in the
desert of Karbala in Iraq, and ordered that Imam al-Husain's (AS) head be
carried on a spear and displayed in towns for people to see it! May Allah
avenge the Prophet's family!!! May Allah avenge the Prophet's family!!!
May Allah avenge the Prophet's (PBUH&HF) family!!!

==============
The Holy Quran
==============
Now let us look at the Holy Quran for different categories:

The first faction of the companions are characterized by Allah (SWT) in
this verse:

"Muhammad is the Messenger of Allah; and those who are with him are
strong against
the unbelievers, (but) compassionate amongst each
other. Thou wilt see them bow and prostrate themselves (in prayer),
seeking Grace from Allah and (His) Good Pleasure. On their faces are
their marks, (being) the traces of their prostration. This is their
similitude in the Taurat (Torah); And their similitude in the Gospel
is: Like a seed which sends forth its blade, then makes it strong; it
then becomes thick, and it stands on its own stem, (filling) the
sowers with wonder and delight. As a result, it fills the Unbelievers
with rage at them. Allah has promised those among them who believe
and do righteous deeds Forgiveness, and a great Reward. [48:29]"

These companions (May Allah (SWT) be Pleased With Them), the Shia and the
Sunnis have NO quarrel about. As such, they will not be discussed here.
However, note what Allah (SWT) in His (SWT) infinite wisdom states in
the
last line: "Allah has promised those among them who believe and do
righteous deeds Forgiveness, and a great Reward." Now, note "...those
among them..." Why didn't Allah (SWT) say "Allah has promised ALL OF
THEM?" Because not all of them were righteous! That's what the Shia are
trying to convey to the world! The Sunnis, whenever they bless the Prophet
(PBUH&HF), they also bless ALL the companions, with NO exception. Why did
Allah (SWT), their Creator (SWT), make an exception, while the Sunni
Muslims don't? This is a sign for those who reflect...

Moreover, the verse specifies those who were WITH the Prophet, which means
those who were obedient to him and did not oppose/discredit him. Certainly
the hypocrites walked with the Prophet and used to attach themselves to
him, yet NO Muslim ever entitle them to the above verse which states "those
who were WITH him".

As for the second faction of the
companions, Allah (SWT) said:

"O ye who believe! What is the matter with you, that when ye are asked
to go forth in the Cause of Allah, ye cling heavily to the earth? Do
ye prefer the life of this world to the Hereafter? But little is the
comfort of this life, as compared with the Hereafter. Unless ye go
forth, He will punish you with a grievous penalty, and put others in
your place; But Him ye would not harm in the least, For Allah hath
power over all things."[9:38-39]

This is a clear indication that some of the companions were lazy during the
call to Jihad and other activities, and, thus, deserved the above reprimand
by Allah (SWT). This is not the only instance where Allah (SWT) threatened
to replace them:

"... If you turn back (from the path), He will substitute in your
stead another people; then they would not be like you! [47:38]"

Could you tell
me Who Allah is referring by "you" in the above verse? Allah
also said:

"O you who believe! Do not raise your voices above the voice of
prophet ... lest your deeds become null while you do not perceive."
(Quran 49:2).

Authentic Sunni traditions confirm that there have been some companions who
used to oppose the Prophet's order and quarrel with him in several
occasions:

a) There was the issue of the captives of the battle "Badr" that the
Prophet ordered their freedom for payment of the ransom money (Fidyah),
and these companions went against it.

b) There was the battle of "Tabook" that the Prophet ordered to slaughter
the camels, to save their lives, and the same people went against it.

c) There was the treaty of "Hudabiyyah" that the Prophet wanted to make
peace with people of Mecca, and the very same companions went against it
and they even cast doubt about
the prophethood of Muhammad (PBUH&HF).

d) There was the battle of "Hunain" where they accused the Prophet of
injustice in distributing the war booty.

e) There was the appointment of "Usamah Ibn Zayd" who was assigned as the
leader of Islamic army by the Prophet, and these companions disobeyed
the order to follow him.

f) There was a tragic Thursday when the Messenger of Allah wanted to state
his will, and the very same companions accused him of talking non-sense
and prevented him to do so.

And there are many more of such reports which can be even found in Sahih al-
Bukhari.

As for the third faction of the companions, there is a whole chapter in the
holy Quran addressing them: "al-Munafiqun --The Hypocrites -- Ch. 63", and
beside that there are many other verses in this regard as well. Allah (SWT)
states in the Quran:

"Muhammad is no more than a Messenger: many
were the Messengers that
passed away before him. If he died or were slain, will ye then turn
back on your heels? If any did turn back on his heels, not the least
harm will he do to Allah; But Allah (on the other hand) will swiftly
reward those who (serve Him) with gratitude. [3:144]"

This verse was revealed when some of the companions ran away from the
battle of Uhud, when they falsely heard that Prophet was killed. Although
they were forgiven by Prophet later, but the above verse gives a
possibility that some of the companions may abandon Islam if the Prophet
(PBUH&HF) dies. But Allah (SWT) makes exceptions: "...those who (serve Him)
with gratitude." Again, Allah (SWT) states:

"O ye who believe! If any from among you turn back from his faith,
soon will Allah produce a people whom He will love as they will love
Him, --Lowly with the Believers, Mighty against the
Rejecters,
fighting in the way of Allah, and never afraid of the reproaches of
such as find fault. That is the Grace of Allah, which He will bestow
on whom He pleaseth. And Allah encompasseth all, And He knoweth all
things. [5:54]"

========================
The Authentic Traditions
========================
Before giving more straightforward verses from Quran for this third group,
let me give you some traditions from Sahih al-Bukhari which confirms
apostasy for them. Since al-Bukhari has CONFIRMED the authenticity of the
following tradition, I hope you do not consider him a "Kafir" after reading
these traditions.

NOTE: As usual, the numbers match the Arabic-English
version of Sahih al-Bukhari which is available in almost
every places. The first number before the point indicates
the volume number, and the number after the point

indicates the tradition number (NOT the page number). For
example Hadith 8.578 indicates volume 8, tradition #578.


Sahih al-Bukhari Hadith: 8.578
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 al-Bukhari Hadith: 8.584
Narrated Anas:

The Prophet said, "Some of my companions will come to me at my Lake
Fount, and after I recognize 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." (also Sahih Muslim, part 15, pp 53-54)


Sahih al-Bukhari Hadith: 8.585
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 recognize, and they will recognize 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: 8.586
Narrated Ibn al-Musaiyab:

"Some men from my companions will come to my Lake-Fount and they will
be driven away from it, and I will say, 'O Lord, my companions!' It
will be said, 'You have no knowledge of what they innovated after you
left: they turned APOSTATE as
renegades (reverted from true Islam)."
(also Sahih Muslim, part 10, p64, also P59)

Here is the original Arabic text of above Hadith (8.586) of al-Bukhari:

| | | | . || |
_,|_7,_p | . _o | |_7 _p q_7_|| _|_c > _,
(_S. (_) (_| . / (_/ / (_S /:

| | | | : | . . | .
_,|_7,_p | .__, |_, | q_o |_9 4_,_c . q_|_7_,_9
(_S. . / : (_| / (_) / :

/ | ^ | | / | | | | /. | | : .
(_) ]_e_, |q_, ]_7 | |_o_, (_)_| o_|_c |_| (_)_, | | q_o_,_9
. / . ( (_| / :

: : || | | | | : | . |
_o_8_o_|| o_8 |_, > | _|_c |q ]_, | o_8_,
|
(_S / ( / . (_S / / (

^^^^^^^^^^^

Sahih Bukhari Hadith: 8.587
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 al-Bukhari Hadith: 8.592
Narrated Asma 'bint Abu Bakr:

The Prophet said, "I will be standing at the Lake-Fount so that I will
see whom among you will come to me; and some people will be taken away
from me, and I will say, 'O Lord, (they are) from me and from my
followers.' Then it will be said, 'Did you notice what they did after
you? By Allah, they kept on turning on their heels (turned away from
true Islam).' " The sub-narrator, Ibn Abi Mulaika said, "O Allah, we
seek refuge with You from turning on our heels, or being put to trial
in our religion."


Sahih al-Bukhari Hadith: 9.172
Narrated Asma':

The Prophet said, "I will be at my Lake-Fount (Kauthar) waiting for
whoever will come to me. Then some people will be
taken away from me
whereupon I will say, 'My followers!' It will be said, 'You do not
know they turned APOSTATES as renegades (deserted their religion).'"
(Ibn Abi Mulaika said, "Allah, we seek refuge with You from turning on
our heels from the (Islamic) religion and from being put to trial").


Sahih al-Bukhari Hadith: 9.173
Narrated 'Abdullah:

The Prophet said, "I am your predecessor at the Lake-Fount (Kauthar)
and some men amongst you will be brought to me, and when I will try to
hand them some water, they will be pulled away from me by force
whereupon I will say, 'O Lord, my companions!' Then the Almighty will
say, 'You do not know what they did after you left, they introduced
new things into the religion after you.'" ^^^^^^^^^^^^^^^
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Sahih al-Bukhari Hadith: 9.174
Narrated Sahl bin
Sa'd:

I heard the Prophet saying, "I am your predecessor at the Lake-Fount
(Kauthar), and whoever will come to it, will drink from it, and
whoever will drink from it, will never become thirsty after that.
There will come to me some people whom I know and they know me, and
then a barrier will be set up between me and them." Abu Sa'id al-
Khudri added that the Prophet further said: "I will say those people
are from me. It will be said, 'You do not know what changes and new
things they did after you.' Then I will say, 'Far removed (from
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^
mercy), far removed (from mercy), those who changed after me!' "
^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^


Sahih al-Bukhari Hadith: 8.434
Narrated 'Uqba bin 'Amir:

The Prophet went out and offered the funeral prayer for the
martyrs of
the (battle of) Uhud and then ascended the pulpit and said, "I am your
predecessor and I am a witness against you. By Allah, I am now looking
at my Tank-lake (Al-Kauthar) and I have been given the keys of the
treasures of the earth (or the keys of the earth). By Allah! I am not
afraid that you become polytheist after me, but I am afraid that you
will start competing for it (i.e., the pleasures and treasures of this
world).

| / ^ : | / | .| .| | | || . |
]_e_, |q_) _w_, . | o_)_,_|_c .__9|_7| |_o 4_|_|| q _, |
(_S . / / (_) ( : / (_S

| . | . |. : | / | .| .| . / |
|_8_,_9 |q_w_9 |_,_, . | o_)_,_|_c .__9|_7| _,_)_| q
: / (_) ( : (_S
/


Sahih al-Bukhari Hadith: 3.555
Narrated Abu Huraira:

The Prophet said, "By Him in Whose Hands my soul is, I will drive some
people out from my (sacred) Fount on the Day of Resurrection as
strange camels are expelled from a private trough."


Sahih al-Bukhari Hadith: 4.375
Narrated Anas bin Malik:

... The Prophet said to the Ansar: "You will find after me some great
selfishness (UTHRAH). Then be patient till you meet Allah and meet His
Apostle at al-Kauthar (i.e. a fount in Paradise)." (Anas added:) But
we did not remain patient.

Note: In English translation of Sahih al-Bukhari 'Uthrah' (selfishness) has
been translated to another word, but the rest are the same.


Sahih al-Bukhari Hadith: 5.488
Narrated al-Musaiyab:

I met al-Bara bin 'Azib and said (to him). "May you live prosperously!
You enjoyed the company of the
Prophet and gave him the Pledge of
allegiance (of al-Hudaibiya) under the Tree (of al-Hudaybiyah)." On
that, al-Bara' said, "O my nephew! You do not know what we have done
after him (i.e. his death)."
=========
These traditions, nonetheless, indicate the Prophet's (PBUH&HF) knowledge
and awareness that some of his companions will change after him (PBUH&HF),
and, therefore, will be condemned to hell. This is another reason why the
Shia maintain that the Prophet (PBUH&HF) MUST have had a special vicegerent
to trust the affairs of the Ummah (Nation) to -- a vicegerent that will NOT
mutilate the religion and will remain steadfast until he meets his Creator
(SWT).

It is a known fact that the companions quarreled after the death of the
Prophet (PBUH&HF), and wars were waged. The fact, again and again, that
the companions were divided is illuminated by Allah (SWT) in the
following
verse:

"Let there be among you an Ummah inviting to all that is good,
enjoining what is right, and forbidding what is wrong. They are
the ones to attain felicity. Be not like those who are divided
amongst themselves and fall into disputations after receiving Clear
Signs: For them is a dreadful Chastisement. On the Day when some faces
will be (lit up with) white, and some faces will be (in the gloom of)
black: To those whose faces will be black, (will be said): Did ye
reject Faith after accepting it? Taste then the Chastisement for
rejecting Faith." [3:104-106]

The above verse shows among the companion there were a group (Ummah) who
will remain righteous. The verse emphasizes that this Ummah is AMONG THEM
so it does not cover all of them. However. the latter part the verse
describes the thrid group who were apostatized (turned back on)
their
faith after the Prophet (PBUH&HF) died. The verse indicates that on the
Day of Judgment, there will be two factions: one with white-lit faces, and
the other with black-lit faces; that's another hint that the companions
will be divided.

Here are some more verses from the Quran that address the third group of
companions and their actions:

"They swear by Allah that they said nothing (evil), but indeed they
uttered blasphemy, and they uttered it after accepting Islam: and they
meditated a plot which they were unable to carry out: this revenge of
theirs was (their) only return for the bounty with which Allah and His
Messenger had enriched them! If they repent, it will be best for them:
But if they turn back (to their evil ways), Allah will punish them
with a grievous chastisement in this life and in the Hereafter: They
shall have none on earth to protect or
help them. [9:74]"

"So He hath put as a consequence hypocrisy into their hearts, (to
last) till the Day whereon they shall meet Him: because they broke
their Covenant with Allah, and because they lied (again and again).
[9:77]"

"The Arabs are the worst in unbelief and hypocrisy, and most fitted
to be in ignorance of the command which Allah hath sent down to His
Messenger: But Allah is All-Knowing, All-Wise. [9:97]"

"Hast thou not turned thy thought to those who declare that they
believe in the revelations that have come to thee and to those before
thee? Their (real) wish is to resort together for judgment (in their
disputes) to the Evil (Tagut) though they were ordered to reject him.
But Satan's wish is to lead them astray far away (from the Right).
[4:60]"

"In their hearts is a disease; and Allah has increased their
disease:
And grievous is the chastisement they (incur), because they lied (to
themselves). [2:10]"

Now let us look at the following verse:

"Has not the time arrived for the Believers that their hearts in all
humility should engage in the remembrance of Allah and of the Truth
which has been revealed (to them), and that they should not become
like those to whom was given The Book aforetime, but long ages passed
over them and their hearts grew hard? For many among them are
rebellious transgressors. [57:16]"

There may be some translations which state that the above verse is meant to
address the Jews and the Christians. That is not true, because it
contradicts the verse itself. First, Allah (SWT) is addressing the
companions and THEN comparing them to the Jews and the Christians. How
then could it be that Allah (SWT) tells the Jews and the Christians: "Has
not
the time arrived for the Believers that their hearts in all humility
should engage in the remembrance of Allah..." and then tell them: "...and
that they should not become like those to whom was given The Book
aforetime..." Why would Allah (SWT) compare the Christians (or the Jews)
to themselves? Does that make sense? No, and Allah (SWT) doesn't
contradict Himself (SWT). Rather, the verse was revealed as a questioning
by Allah (SWT) regarding some of the the Muhajiroon (the Immigrants), who
17 years after the Quran was revealed, had still not fully believed in
their HEARTS. Allah (SWT), as a result, showed disapproval. Again, at the
end, Allah points out that among them are many rebellious transgressors.
=========
As we mentioned, there are some verses in Quran which admired the first
faction among the companions. Nevertheless, these verses do not include ALL
the companions. Quran often uses the phrase
"believers among them" or
"those who preceded in belief among them" which shows it does not address
the whole companions. In fact some hypocrites were among the companions.
If hypocrites were known among the companions they would be no longer
hypocrites and would become known enemy.

Moreover, when Allah states I WAS pleased with them till today, it does not
imply that they will also be good tomorrow. It is inconceivable that Allah
will give a permanent immunity to some people who supposedly have done some
good things earlier, but they shed the blood of thousands of innocent
Muslims later after the departure of Prophet. If it were so, it would mean
that a companion could cancel all the Quranic rules and the instructions
of the Prophet. However, as I mentioned, Shia do not discredit all the
companions. There were companions who are in great respect for us. These
are those whom Allah admired in the Holy Quran. As
you might have noticed,
those verses in the Holy Quran do not include all the companions. When
Allah states:

9:100 And those who preceded (in belief), FROM AMONG Immigrants and
Helpers and those who followed them in what was good, Allah * WAS *
satisfied with them; He has prepared for them gardens under which
rivers flow to dwell therein for ever. That is the great felicity.

9:101 And (however) among the ARABS AROUND YOU ARE HYPOCRITES, and
also among the people of Madina (there are some who) persist
in hypocrisy whom you (O Muhammad) DO NOT KNOW. We, We know
them, and We shall punish them twice; then they will be sent to
a painful doom.

The above verses show that:

1- Allah WAS satisfied with them, but may not be applicable later.

2- Allah addressing those who preceded in belief from among them, thus
it means He is not
addressing all of the companions.

3- Immediately in the next verse, Allah talks about the hypocrites
arround Prophet who pretend to be his sincere companions and even
Prophet does not know them according to the above verse. This is in
conformity with the traditions of Sahih al-Bukhari mentioned above
that Allah will say to His Prophet that "You do not know what these
companions have done after you left them."

Of course, there are verses in Quran in which Allah uses past tense verb,
but it is intended as present and/or future tense verb. However it is not
always the case. There are many verses in Quran in which Allah clearly
states that He changes His decisions in time based on our actions at each
instant of time. Allah is not in the domain of time, but He has ability
to change his decision in the dimension of time. Of course He previously
know what He will to change later,
and He has the foreknowledge of every
thing. He does not treat a believer in a bad manner today, even though
He knows that this believer will become apostate tomorrow.

To clarify this point, please see verses of Quran such as 8:65-66, 7:153,
16:110, 16:119, 13:11, in which Allah clearly states He changes His
decision based on our behavior. You can locate many verses like these in
Quran.

Thus Allah's judgment about human beings changes in time according to our
actions. If we do something good, He will get please with us, and then if
we do something bad, He gets angry from us, and so on. Companions are not
exempt from this rule. Any body who does good deeds, Allah was pleased
with him, no matter if he was companion or not.

Allah is JUST. He does not discriminate between companion and others who
live at this time. No body is guaranteed to go to paradise if he or she
does wrong things, kills
innocents,... . Otherwise Allah is not just.
Allah states in Quran that "Every body is responsible for what he has
done." (Quran 74:38).

Allah Also states: "Fulfill your propmise, so that I fullfill My Promise."
(Quran 2:40). Thus even if we assume for the sake of argument that the
verse 9:100 implies "all" the companions have been promised Paradise,
the verse 2:40 clearly states that if those people break their convenant
after the death of the messenger of Allah and kill innocents, then Allah
will not fulfill His promise for them either.

Let us also look at the following Quranic verses which clearly shows that
even a person with high virtues who deserves paradise, can BURN OUT all his
good deeds (Habt of Amal) at once! So never judge people for their early
good work (if any!). We should always look at the final result of each
person. Even prophet didn't know what will be his destiny till he died
(i.e.,
till he passed his final exam!) because he had freedom to do wrong
things too.

Allah said: "(O Prophet) If you ascribe a partner to Allah, your work will
BURN OUT, and you will be among the losers." (Quran 39:65)

If prophet's deeds are in danger of BURNING, it is clear how to judge for
the companions. Of course prophet did not burn out his deeds, but there was
potential of danger of burning for him too.

Allah also said: "And if any of you turn back from their faith and die in
disbelief, their works BURN OUT and will be of no use in this world and
Hereafter, and they will be companions of Fire for ever." (Quran 2:217)

He, Exalted, also said: "Those who become unbeliever after they have been
believer, and grow violent in disbelief, their repentance will not be
accepted and such people are those who go astray." (Quran 3:90)

He also said: "On that day (Doomsday) some faces will be bright and
some
faces will be dark. To those whose faces will be dark (will be said:) Did
you reject faith after accepting it? Taste the penalty for rejecting
faith!" (Quran 3:106)

Allah also said: "Those who believe, then reject faith, then believe
(again), and then reject faith (again) and go on in disbelief, Allah will
not forgive them nor guide them on the way." (Quran 4:137)

So it is quite possible for a believer whom Allah is satisfied with him,
to become unbeliever tomorrow. Otherwise if somebody is promised that
Allah is satisfied with him for ever and unconditionally (no mater he
kills innocents or does any other wrong thing later), then it means that he
is no longer under the test of Allah, which is in contradiction with several verses of Quran.

Sunni Feedback on the Issues of Infallibility and Ahlul-Bayt

Sunni Feedback on the Issues of Infallibility and Ahlul-Bayt
 In this article, we reply on the comments of the Sunni brothers who studied the previous articles regarding to who Ahlul-Bayt are, and why they are infallible. More discussions on the issue of infallibility will be presented later In Next Articles Inshallah.

A Sunni brother mentioned that the verse 33:33 expresses the decision of Allah to purify Ahlul-Bayt and make them spotless. How could this imply that they are flawless/sinless? This is adding an incorrect implication to the Arabic language!
To answer this question, we would like to ask: Isn't sin a kind of impurity? A person who commits sin is not a pure person.
If you think this is adding an incorrect meaning to the Arabic language, then I would ask you to quote one example where a scholar of Quran, Arabic grammar, and literature claims that committing sin is a sign of purity!!!
Also, based on your translation, you used the word "spotless". Then what will be the difference between "spotless" and "flawless"? Any spot is a flaw and is sin; and vice versa.
Moreover, which scholar of Arabic language can we find better than the Messenger of Allah? We quoted from the authentic Sunni collections that
The Messenger of Allah recited "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul- Bayt), and purify you a perfect purification". (Quran, the last sentence of Verse 33:33) and then the Messenger of Allah said: "Thus Me and my Ahlul-Bayt are clear from sins."
The word "thus" in the highlighted part means that the Prophet himself is CONCLUDING that the verse means Ahlul-Bayt are sinless. Is the Prophet violating the Arabic language?
Another Sunni brother commented that the Verse 33:33 does not make Ahlul-Bayt infallible any more than verse 5:6 makes anyone who performs ablution infallible! Allah sates: 
O you who believe! when you prepare for prayer wash your faces and your hands to the elbows; rub your heads and your feet to the ankles. If you are in a state of ceremonial impurity bathe your whole body. But if you are ill or on a journey or one of you had call of nature or you have touched women and you find no water then take for yourselves clean sand or earth and rub therewith your faces and hands. Allah does not wish to place you in a difficulty but to make you clean and to complete His favor to you that you may be grateful. (Quran 5:6)
To answer this brother, we would like to point out that purification/ cleansing has degrees and is of different types. If ones hand and face become dirty, and then if he washes them with soap and warm water they will become cleansed. The above verse (5:6) also tells us by ablution one can become cleansed. Now if somebody argues that the degree of cleansing with ablution is not any more than cleansing the hands and face with soap, then what will be your answer to him? You will tell him that ablution make different type of cleansing than of washing the body by soap.
The same goes for the difference between cleansing of EVERY KIND OF IMPURITY and the cleansing of ablution. Surely if a murderer makes ablution, he will not cleans his crime by that, because the IMPURITY caused by murder can not go away by ablution even though Allah sent down the verse 5:6. Quran never said that by ablution you will get a Perfect purification.
There are different degrees of Purification. The ONLY place that Allah said I intend to do a PERFECT purification is in verse 33:33 where He is addressing the Ahlul-Bayt. The word "PERFECT" comes from the emphasis of Allah by "Tat'hiran" which has been used ONLY in verse 33:33. This emphatical word occur in any other place in Quran. Do you see the difference brother?
Do you agree that any small sin is a type of impurity? If yes, then a PERFECT purification will not leave any small sin for the Ahlul-Bayt. If Allah intends to KEEP OFF EVERY KIND OF UNCLEANNESS from Ahlul-Bayt, no impurity, no matter how small, will reach them, because Allah is omnipotent. (The phrase "EVERY KIND OF" is due to article of "al-" at the beginning of the world "al-Rijs").
A Sunni mentioned that saying 'we have respect for the pious wives among the wives of the Prophet' indicate that you consider some of them to be otherwise!
This is not something strange. After all, they were non-infallible humans who may have had some or many mistakes. That's exactly why they are not among Ahlul-Bayt. Even Quran confirms that some of the wives of the Prophet might have been wrong-doers:
33:29
But if you seek Allah and His Apostle and the Home of the Hereafter verily Allah has prepared for the well-doers amongst you a great reward.
In the above verse, Allah states that He will only give the good reward to the well-doers among the wives of the Prophet. If all the Prophet's wives were well-dowers, then there was no need for Allah to say this. Allah would have said, "all of you will receive a great reward". Now look at the next two verses after the above verse:
33:30
O' Consorts of the Prophet! if any of you were guilty of evident misconduct conduct the Punishment would be doubled to her and that is easy for Allah.
33:31
But any of you that is devout in the service of Allah and His Apostle and works righteousness to her shall We grant her reward twice, and We have prepared for her a generous Sustenance.
Again Allah is threatening the wives of the Prophet that they will receive a double punishment if they have misconduct, while giving glad tidings that the good wives of the Prophet will receive twice reward. You see, God is selective toward the wives of the Prophet (PBUH&HF), but you are not!
Please check the traditions narrated in Sahih al-Bukhari on the misconduct Aisha and Hafsa, some of which I provided in Parts IV through VIII of the article of "Who are Ahlul-Bayt?" and then let me know what you think of them? This is exactly what I mean by non-pious. If the Allah threatened Aisha and Hafsa by divorce, because they backed each other against the Prophet (PBUH&HF), then how can we render them as pure? The verse of Quran tells us that Ahlul-Bayt are perfectly pure. According to the traditions in Sahih al-Bukhari, Hafsa is swearing by Allah that she argues with the Prophet (PBUH&HF) and keeps the Prophet angry for the whole day. Umar is advising her not to imitate Aisha who is proud of her beauty! Are these attitudes signs of perfect purity mentioned for Ahlul-Bayt? Perhaps you might want to also look at the history, and see who rode the Camel and allowed shedding the blood of ten thousand Muslims.
I also would like to remind you there have been some prophets in the past that some of their wives were not pious. Among them are the wife of Prophet Noah, the wife of Prophet Lot, and so on. Allah informed those prophets that those wives who don't follow your instructions are not related to them and they will perish along with the rest of people. Non of those prophets took it as insult.
I also would like to say that it happened to me that I heard from a Sunni Muslim claiming that Shia believe that Aisha committed adultery! (May Allah protect us). This is a false accusation. Shia do NOT attribute such a thing to any of the wives of the Prophet (PBUH&HF). The problem of the Shia with Aisha is mainly around the line of politics and her hostility toward Ahlul-Bayt.
A naive contributor mentioned that:
It is reported on the authority of 'Akrama that Ibn Abbas said this verse (33:33) is addressed to the wives of the Prophet.
There is no denial to the fact that the above report exists in some Sunni books. Such reports also indicate that Akrama even had the audacity to yell in the public places that the verse was revealed only for the wives of the Prophet (PBUH&HF).
But the issue doesn't stop here, and it is important to look at the very personalities of those individuals involved. Surprisingly, al-Dhahabi wrote in his work:
The very first reason to reject the tradition(s) of Akrama is based on the fact that he was Kharijite. Secondly his being a Kharijite, he even justified the killings of the fellow Muslim(s).
Sunni reference: al-Kashaf, by al-Dhahabi, v2, p272
Ibn Hajar al-Asqalani quoting from Ahmad Ibn Hanbal and others, wrote:
In the season of Hajj Akrama came to Africa, and said: It would be very dear to me if I were at Hajj at this moment, I would have had swords in both my hands, and I would massacre the Muslims. After these statements by Akrama, the people of Africa avoided him.
Ahmad Ibn Hanbal says: Akrama narrates contradictory Hadiths.
Yahya Ibn Sa'id Ansari says: Akrama is a compulsive liar.
Sunni reference: Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v8, p268
In fact, Akrama was a slave of the son of Ibn Abbas. Abdullah Ibn Harith reported:
I once went to Ali Ibn Abdullah Ibn Abbas, and I was surprised to see that Akrama was tied to the rest room. I said to Ali: Is this how you treat your slaves, and he replied: Akrama associates many lies to my father (Ibn Abbas).
Sunni reference: Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v8, p268
At this point, it would be nice to quote another report which is also falsely attributed to Ibn Abbas:
Abul Qasim Abdurrahman Ibn Muhammad Siraj says: it is related through Muhammad Ibn Yaqub, through Hasan Ibn Ali Ibn Affan through Abu Yahya al-Hamani through Saleh Ibn Musa al-Qurshi through Khaseef through Sa'id Ibn Jubair through Ibn Abbas that the verse 33:33 was revealed for the wives of the Prophet.
Sunni reference: Asbab al-Nuzool, by al-Wahidi, p239
The scrutiny of the above tradition by the Sunni scholars yields the following facts about three individuals in the chain of authorities of the above report:
Imam al-Nisa'i says: Abu Yahya al-Hamani (one of the narrators in the chain) is not a reliable reporter.
Sunni references:
al-Kashaf, by al-Dhahabi, v2, p152
Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v1, p469
Ahmad Ibn Hanbal says: Sa'id Ibn Jubair (one of the narrators in the chain)is not an authority and this Hadith is not a reliable Hadith. Abu Hatem Salah says: He has a weak memory and tends to mix up Hadiths.
al-Dhahabi writes: Khaseef Ibn Abdurrahman (one of the narrators in the chain) is the slave of the Umayad, but he has a weak memory and Ahmad has declared him as weak.
Sunni references:
Tahdhib al-Tahdhib, by Ibn Hajar al-Asqalani, v3, pp 143-44
al-Kashaf, by al-Dhahabi, v1, p280
A contributor claimed that there exists a tradition narrated by both Shia and Sunni which reads: "al-Salmanu minna Ahlal-Bayt" and translates to: "Salman (al-Farsi) is one of us, Ahlul-Bayt". This contradicts the Shi'ite doctrine that Ahlul-Bayt are some selected individuals from the progeny of the Prophet (PBUH&HF).
My comment is: Yes, there is a tradition with the above mentioned Arabic words. However the correct translation is as follows:
The Messenger (PBUH&HF) of Allah said: "Salman is from us Ahlul-Bayt."
which means he is our agent and is attached to us Ahlul-Bayt. In fact, Salman was an agent and a trustee for Ahlul-Bayt to the end of his life-time. His affinity to Ahlul-Bayt was to the extent that he was attached to them. An analogy would be a friend who would visit a family a lot, such that one would consider him attached to the family, although the blood relation is the only thing missing. Salman (RA) was one of the best companions of the Messenger of Allah. It is narrated that:
The Messenger of God said: "Certainly Allah commanded me to love four persons and informed me that He loves them." The companions asked the Prophet: "O' Messenger of God, who are those four persons?" The Prophet (PBUH&HF) replied: "Ali is from them (repeating that three times), Abu Dhar, Salman al-Farsi, and Miqdad."
Sunni References:
Sunan Ibn Majah, v1, p52, Tradition #149
al-Mustadrak, by al-Hakim, v3, p130
Musnad Ahmad Ibn Hanbal, v5, p356
Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p648, Tradition #1103
Hilyatul Awliyaa, by Abu Nu'aym, v1, p172
Notice that the Prophet (PBUH&HF) said, "Salman is from us Ahlul-Bayt". This does NOT necessarily mean that "Salman is one of us Ahlul-Bayt". The Arabic word "min" has different meanings. In the above tradition (about Salman) as well as many other traditions "min" does not mean "one of". For instance, al-Bukhari recorded that:
The Prophet (PBUH&HF) said to Ali: "You are from me, and I am from you"
/. |. | . .. . |
(__)_,_o |_, | q _,_o ,__,_, |
/ (_S
Sunni reference: Sahih al-Bukhari, Arabic-English version, v5, Tradition #553.
There is no mention of Ahlul-Bayt here. So if we suppose that the only meaning of "min" is "one of", then the saying of the Prophet will become:
"Ali is one of me and I am one of Ali"
What a beautiful translation! How many persons is the Prophet, so that one of the Prophet is Ali? More funny phrase in this translation is the latter part, that is, the Prophet is one of Ali!
Now, similarly it is narrated that:
The Messenger of Allah said: "Husain is from me and I am from al-Husain."
|. | .
. _,_w_7 . _o |_, | q _,_o . _,_w_7
(_): (_) / (_S (_):
Sunni references:
(1) Musnad Ahmad Ibn Hanbal, v4, p172
(2) Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361
(3) al-Mustadrak, by al-Hakim, v3, p177
(4) Amali, by Abu Nu'aym al-Isbahani, p64
(5) al-Kuna wal Asmaa, by al-Dulabi, v1, p88
(6) al-Tabarani, v3, p21
(7) Adab by al-Bukhari, also al-Tirmidhi and Ibn Majah, as quoted in:
(8) al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291
(9) Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6160
Again, if we suppose that the only meaning of "min" is "one of", then the saying of the Prophet will become:
"Husain is one of me and I am one of al-Husain."
So this does not make sense either (specially the second phrase which is "The Prophet is one of al-Husain").
One meaning for the saying of the Prophet (PBUH&HF) who said: "Husain is from me and I am from al-Husain," is that al-Husain is attached to him and he is attached to al-Husain. In other words, the path of the Prophet Muhammad and the path of al-Husain are non-separable. And their instructions are the same and will not contradict each other.
Another contributor commented that if based on Sunni references we quoted, Ahlul-Bayt are the Prophet, Fatimah, Ali, al-Hasan and al-Husain, then how can you include the nine descendants of al-Husain?
As we have already pointed out, only five members of Ahlul-Bayt were alive at the time of the Prophet (PBUH&HF). They were Prophet Muhammad, Lady Fatimah, Imam Ali, Imam al-Hasan, and Imam al-Husain. They were mentioned as Ahlul-Bayt by the Prophet (PBUH&HF) and the most important Sunni collections testify to this fact.
However the nine descendants of Imam al-Husain were not alive at that time so that the Prophet could not cover them by his mantle! But the Prophet did, in fact, mention their names and their numbers. Let us review some traditions from Sihah Sittah:
The Prophet (PBUH&HF) said: "al-Mahdi is one of us Ahlul-Bayt."
Sunni reference: Sunan Ibn Majah, v2, Tradition #4085
also:
The Prophet (PBUH&HF) said: "The Mahdi will be of my family, of the descendants of Fatimah (the Prophet's daughter).
Sunni references:
Sunan Abi Dawud, English version, Ch. 36, Tradition #4271 (narrated by Umm Salama, the wife of the Prophet)
Sunan Ibn Majah, v2, Tradition #4086
al-Nisa'i and al-Bayhaqi, and others as quoted in:
al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p249
By the above traditions, the Prophet extended Ahlul-Bayt up to Imam al-Mahdi (AS). So Ahlul-Bayt are not just those five, and Imam al-Mahdi is the last member of Ahlul-Bayt, but he was not born at the time of the Prophet so that he could take him into the Cloak as well! Also the messenger of Allah said:
"There shall be twelve Imams/Caliphs/Amirs for my nation"
Sunni references:
Sahih al-Bukhari, Arabic-English, v9, Tradition #329;
Sahih Muslim, English version, Chapter DCCLIV, v3, pp 1009-1010, Traditions #4476 --> #4483;
Sunan Abi Dawud, v2, p421 (three traditions);
Sahih al-Tirmidhi, v4, p501;
Musnad Ahmad Ibn Hanbal, v5, p106;
Others such as al-Tiyalasi, Ibn al-Athir, etc.
These 12 Imams will cover till the day of resurrection as Sahih Muslim testifies. The last of them is surely Imam al-Mahdi (AS) who will appear in the last days and who is also from Ahlul-Bayt as the above tradition specified. There are other traditions in the Sunni collections in which the Prophet (PBUH&HF) has even mentioned the name of all these twelve individuals one by one. (see Yanabi' al-Mawaddah, by al-Qundoozi al-Hanafi).
Referring to the tradition narrated by Aisha where the Messenger of Allah named the members of his house, a Sunni brother commented that Aisha is by no means a trusted source of Hadith for the Shia. Then why do the Shia take her narration in this instance?
The first part is true. The Shia believe that all the narrators in the chain of a document should have been just. If Aisha used to argue with the Prophet, and keep him angry for the whole day, or led the battle of Camel (the first civil war) then we consider these as BIG injustice. If any narrator has done any injustice in the history their narrations are void for us UNLESS the same tradition has been narrated via another chain of authorities who are all trustworthy. Thus some of the traditions of six Sunni collections fall in this category, i.e., accepted for us.
Although Aisha is not a trustworthy narrator in the opinion of the Shi'ites, any part of his narrations that has also been transmitted by a trustworthy narrators such as Umm Salama (who also, by the way, reported the tradition of Cloak), will be accepted. All those traditions which we quoted from Sunni sources in support of the Shi'ite views, fall in this category, and we believe in them.
Moreover, the reason that we brought the Tradition of Aisha is that this is a tradition which is reported in Sahih Muslim and the Sunnis can not dispute its authenticity.
After reading my article on the necessity of following Ahlul-Bayt, a Sunni brother asked me what exactly following Ahlul-Bayt means, and if there is anything which is taught by the Imams and not explained by the Prophet himself?
As we have pointed out, following Ahlul-Bayt means to inquire about the Sunnah of the Prophet (PBUH&HF) only through them. In fact, Ahlul-Bayt are THE MEANS of identifying the true Sunnah of the Prophet from the innovations.
No doubt that the Prophet (PBUH&HF) explained all the fundamentals of the religion. However, people around him did not benefit from his knowledge equally. We have only one companion whom the Prophet called him the Gate of the City of Knowledge. Others got their knowledge based on their capacity. The major duty of the Imams of Ahlul-Bayt was to PRESERVE the Islamic teaching in its true spirit and reject the innovations and mutilation of the religion.
The deputies/successors of the Prophet don't bring any new massage, and they just serve as leaders (Imams), Guardians for their true followers. They explain/elaborate Shari'ah (Divine law) for people. They clear up confusing things and events that may happen in each era. Also they are the only individuals who can be trusted for the correct interpretation of the Quranic verses as pointed in Quran and the traditions of the Prophet (PBUH&HF). Adhering to Quran is not enough to guarantee our survival, because Quran only specifies very general rules, and has lots of ambiguous (Mutashabihat) verses which only Ahlul-Bayt know its true meaning:
He is Who has revealed unto thee (Muhammad) the Scripture wherein are clear revelations, which are the Essence of the Book, and others (verses which are) ambiguous. But those who have sickness in their hearts follow the part of which that is ambiguous, seeking discord and searching for its hidden meanings, but no one knows its hidden meanings except Allah and those who are firmly grounded in knowledge who say: We believe therein; the whole is from our Lord; but only men of understanding really heed. (Quran 3:7)
The term "Those who are firmly grounded in knowledge" refers to Ahlul-Bayt. In fact Ahlul-Bayt are "Quran, the Speaker." In another verse, Allah states:
"Ask the people of Reminder (the possessors of the Message, i.e., Quran) if you do not know." (Quran 21:7)
Again this is referring to Ahlul-Bayt. Ahlul-Bayt know the internal meaning/commentary of Quran which was revealed to Prophet along with Quran but were not a part of Quran. These pieces of information are hidden but to the purified ones:
None touches (the depth of meaning of Quran) save the purified ones. (56:79)
Please refer to the article titled: "Quran and Ahlul-Bayt" in which we quoted authentic traditions from the Sunni sources where the Messenger of Allah declared that Quran and Ahlul-Bayt are non-separable.
Regarding the necessity of following Ahlul-Bayt, a Wahhabi mentioned:
No thanks I am not a Christian, I only obey God and he is my savior. not Christ, not Ahlul-Bayt.
This reminds me of what Imam Ali said to al-Khawarij when they said what is highlighted above! Imam Ali commented: "kalimatu haqqin yuridu biha al-batil" (a word of truth, but falsehood was meant by it). I should even say that there is no truth in what you said. Do you believe in Quran, or you say you only follow God and not Quran?! If you are a true believer in Quran, then read the following verse please:
"O' you who believe! Obey Allah, and Obey Apostle and those from among you who are given authority (by Allah)." (Quran 4:59)
Allah tells you to obey His Messenger and His Ulul-Amr (Imam), but you say you ONLY obey Allah! Khawarij said exactly the same thing! Don't you reflect? You insist to ONLY obey Allah while Allah orders you to obey others also.
If you come down and say (for heck of it) you also obey the Prophet, then according to the most authentic traditions the Prophet order you to OBEY Ahlul-Bayt. But you mentioned you do not obey them. What kind of rhetoric is this? You said you are not Christian. Do you think if you obey the Prophet and his Ahlul-Bayt, you will become Christian? Exalted be Allah (SWT) from such ignorant and stupid allegations against His commandments by people who lack all knowledge!
You are mixing apples and oranges, my friend. Christians believe that Jesus went on cross to save them. So if they commit any sins, they are already forgiven by the Christ. And in this way they do what they wish to do.
However, to your surprise, the Shia think exactly the other way around. They say:
"The Prophet ordered you to OBEY him and his Ahlul-Bayt. The most important books of the major Islamic schools testify to this fact. If you do not OBEY them you will be doomed to Hell."
Do you see the difference? Christians say you do not really have to obey to be saved. It is enough if you believe in Jesus. However Prophet Muhammad (PBUH&HF) said that you should obey Ahlul-Bayt to be saved from Hell. A person who calls himself a Shia, but does not really obey the instructions of Ahlul-Bayt, is not any better than a Christian. As I mentioned, true love requires the person to obey the one who loves. If one claims the love of Ahlul-Bayt, but he does not obey their instructions, then he is only fooling his own soul. Ibn Abbas (RA) narrated that the Messenger of Allah said:
"Whoever wishes to live and die like me, and to abide in the Garden of Eden after death, should acknowledge Ali as WALI after me, and take his WALI (i.e., Imams after him) as WALI, and should follow the Imams after me for they are my Ahlul-Bayt and were created from my clay and are gifted with the same knowledge and understanding as myself. Woe unto those who deny their virtues and those who disregard their relationship and affinity with me, for my intercession shall never reach them."
Sunni references:
(1) Hilyatul Awliyaa, by Abu Nu'aym, v1, pp 84,86
(2) al-Mustadrak, by al-Hakim, v3, p128
(3) al-Jami' al-Kabir, by al-Tabarani
(4) al-Isabah, by Ibn Hajar al-Asqalani
(5) Kanz al-Ummal, v6, p155
(6) al-Manaqib, by al-Kharazmi, p34
(7) Yanabi' al-Mawaddah, by al-Qundoozi al-Hanafi, p149
(8) History of Ibn Asakir, v2, p95