 She has do not have a unique opinion towards the companions of the holy prophet of Islam, Prophet Muhammad peace be upon him and his purified progeny. Based on the relative authenticity and interpretations of the transmitted traditions, some arrive at different conclusions. Which tradition is more authentic and which has the correct meaning is debatable. However, tonight's episode is an attempt to provide what is considered to be the typical Quranic position in this regard. Respect the viewers, brothers and sisters in Islam. As-salamu alaikum warahmatullahi wabarakatuh. Welcome to the ninth episode of Life from Karbala Ramadan series with Amir host Ahmad Ali. This very controversial topic will be examined by my dear guest and my esteemed guest who has joined me once again in tonight's episode. Sayed Hussain Al-Qazweeni. So, talk to him. As-salamu alaikum Sayedina. How are you? Alhamdulillah, Rab ibn Al-Alamin. A juma'in, may Allah SWT, great in your reward, especially in the month of Ramadan. Sayedina, as-shi'a we divide the companions of Prophet Muhammad into three categories. Number one, we have the companions who are obedient and they followed Allah SWT and the holy prophet to every letter, not every word. To every letter, to that extent. And gave everything they have for the sake of Allah, for the sake of the prophet, and for the sake of Islam. And were always supportive of the prophet. Number two, we have those who were Muslim but not sincere in their acts. And the third category, we have those who became apostates after the prophet's death, after the prophet's demise. However, some believe that all of the companions were perfect, pious, righteous, noble, and all are in heaven. While others believe that all companions were doomed in hell, oppressive and evil. Now, how does the Qur'an view Sahaba objectively and biasly? How does the Qur'an view that? I seek refuge with Allah from the accursed Satan. In the name of Allah, the Gracious, the Merciful. All praise is due to Allah, Lord of the worlds. And peace be upon our Sayedina Muhammad and his family, the good and the pious. The topic of the Sahaba and their virtue or their vice or their vices. It's one of those topics that has been debated for centuries. And I could say that many battles were shed because of this topic. Up until now, many people were killed, many people were persecuted on both sides. Whether you say that the Sahaba were bad or you say that all of the Sahaba were good, this has always been a controversial topic. The problem is, I think, is that many of our research papers or our books or our lectures or our discussions are not objective. They're not objective. They are very much biased. Many Sunni scholars, namely Salafi scholars, when they begin talking about Sahaba, immediately they feel they have to take the defensive position. Sahaba or a red line, I will defend them no matter what. Even if history proves to me that some of them drank and committed adultery and killed, I'm still going to defend them. Not just the Sahaba, but the Tabe'een, the second generation. You have the first generation which are the Sahaba, the first generation of Muslims, the second generation are the Tabe'een. Those who follow in the footsteps, which would include people like Yazid. There are some people that are willing to defend Yazid. On the other hand, you have some that will condemn all of the Sahaba, all of the Sahaba. They will say all of the Sahaba, after the Prophet, they became apostates. They left Islam. They abandoned Islam. They were oppressive to the family of Rasulullah and so on and so forth. So we have two extremes. And I think both groups are not being objective. They're not being biased. And I believe that the best way to develop a theory and to reach the truth is to see what the Quran says. Definitely, that's the best solution. And one of the topics that the Quran discusses thoroughly is the topic of the Sahaba. Because they were there with the Rasulullah, many verses were addressing them. A lot of verses mention the qualities of the Sahaba. Why don't we come to the Quran? Yes, definitely. And let the Quran be the best of judges. As with the previous topics, I won't mention any hadith from Al-Kafi or Bihar Al-Anwar. Because these narrations are good for me. A person who doesn't accept Al-Kafi will not accept. And I won't bother bringing narrations from Bukhari and Muslim and others, even though I can. And there's plenty of narrations to bring from those books. Let's stick to the Quran. Let's stick to the Quran. Let's see what the Quran says. If you want to go into the Quran, there are several verses in the Holy Quran that praise the companions of the Holy Prophet. Take, for example, Chapter 48, Verse 29. Where Allah subhanahu wa ta'ala praises the companions due to their unity alongside the Holy Prophet. And He promises them forgiveness and great reward. Now, the question is, how do we interpret such verses? I mean, in the first part, it's good to keep in mind that Allah subhanahu wa ta'ala, in the first part of the verse, He says that all the companions are good. That means that they're pious, that they're righteous. The prostration mark is on their forehead due to their prostration to Allah subhanahu wa ta'ala. That's a good thing. Yet, in the second part of the verse, we see Allah subhanahu wa ta'ala making an exception from Him. So, how do we interpret these verses? Sure. The verse that you just mentioned in Surat Al-Fatih, Verse 29. The last verse, I believe? The last verse. Muhammad is the Messenger of Allah, and those that are with Him. This is, let's stop here. Some scholars, some Sunni scholars, and mainly Salafi scholars, Salafi scholars will bring this verse. They say, you Shi'a, you curse the Sahaba, you degrade the Sahaba. You disrespect the Sahaba. Yet, the verse is saying, All of these good virtues, they are soft with the believers. They are tough with the non-believers. They prostrate, they perform sujood. They go after the reward of Allah subhanahu wa ta'ala. You can see in their forehead signs of sujood and prostration. Their signs have been mentioned in the Torah and in the Anjil. A great group of people. How can he disrespect them? First of all, we don't disrespect anyone. We follow the Zahil Bayt. We give each person the value that that person deserves. We give each person the respect that that person deserves. Absolutely. We don't humiliate or disrespect. We give each person his own value. But let's be honest, some do disrespect a lot. Well, let's see why do they disrespect. Maybe it's not disrespect. Maybe when you call a janitor a janitor, is that disrespectful? No. You're calling him as he is. Why don't you call a doctor a janitor? Because a doctor is not a janitor. He cures people. So if you call a janitor a janitor, you're not disrespecting the janitor. You're calling him as he is. Now that's a different topic. Let's come to the verse. We don't mean any disrespect or humiliation. Let's see what the verse is trying to say. Okay. Muhammadur Rasulullah. And those who were with Rasulullah sallallahu alayhi wa sallam. There's two kinds of being. This is those who were with Rasulullah. What do we mean by they were with Rasulullah? There were some Jews in Madinah. Hippocrates. There were Hippocrates in Madinah. Were they with Rasulullah? Were they with? This Ma'iyah is a special kind of Ma'iyah. That means those that were with Rasulullah day and night, during the good times and during the bad times, during hardships and during ease, they were with him whenever he wanted them. They would not abandon him. At the tough times, they stood with him. Who were they? In the battle of Ahud, we see that all of the Sahaba ran away, except five. Except five of them. Is this Muhammadur Rasulullah and those with him? And the battle of Hunayn, they ran away. Rasulullah is in the middle of the battlefield. We'll mention a verse regarding that. Didn't he get injured in that battle? I don't know if he got injured or not, but he was in the front lines. They left Rasulullah. And this is one of the greatest sins. Definitely. By both Sunni and Shi'a scholars. Both schools of thought agree that believing the battlefield is one of the greatest sins. Let alone leaving Rasulullah in the battlefield. Yes. Is this with Rasulullah and those with him? I don't know if that means... Yes. The ones that were with Rasulullah all the time, we accept. They were great people. Like Ali Ibn Abi Talib. He was always with Rasulullah. But the verse is not saying day and night. It's just with him. But this is what is understood. Muhammadur Rasulullah and those with him. Muhammad is the Messenger of Allah. And those with him are such and such and such. Who is the verse trying to talk about? Those loyal companions. It's not a broad term. This is one. Yes. Two. These are specific qualities. They are soft with the believers. They are tough with the non-believers. These are general qualities. These are qualities. These are qualities. They're not general qualities. I'm sorry. They're specific qualities. Rasulullah had over 100,000 people that saw him. And the Sunni school of thought, they say that anyone who met or spoke to Rasulullah is a Sahabi. Wow. That makes over 100,000 more. A minimum of 100,000 people are part of the Sahaba. Abu Sufyan spoke to them properly. Abu Sufyan, others, do they all have this quality? That's logically not possible. For over 100,000 people to have these exact qualities, impossible. Impossible. That's not logical. That's the verses talking about a specific group. Not everyone. Plus, some of the Sahaba, they were easy. They were soft with the believers and tough on the kafar. On the contrary, we see the opposite. We see the opposite. We see that some of the Sahaba, they were tough on the believers. Read about Uthman ibn Affan. And what he did with Ammar ibn Yasir. Yes. With Ammar ibn Yasir, he beat him. He beat him in a specific spot. He almost killed him. This is a Mrowuj al-Dahab. And inshallah, I plan on doing a biography on Uthman ibn Affan, as I did on the life of Abu Bakr and Ammar ibn Khattab. Allah should do a biography on Uthman ibn Affan and mention some of his deeds and actions. Yes. He was tough. What did he do with Abu Dhar when he sent him to Al Rabada? He punished him. He punished Abu Dhar. One of the greatest companions. One of the greatest companions. Is this, He found it and turned away. In one of my discussions at Muharram, I proved that this verse is regarding Uthman ibn Affan. Not Rasulullah. While some believe that this is Rasulullah sallallahu alaihi wa alaihi. And the verse, Al-A'ma is Ibn Ummak Tum, a blind man. One of the companions of Rasulullah. Uthman found and he turned away. When the blind man came to him. Is this Rahama'a between them? So who is the verse he is talking about? All of the Sahaba? Some of the Sahaba, they definitely were not Rahama'a between them. They were not merciful with the believers. Did all of them have this quality? The place of prostration is on their forehead. Did all of the Sahaba have this? Let's look. You know, I'm astonished to see some, they used this verse to say all of the Sahaba have this quality. Historically look. How many of the Sahaba they had these qualities? See mahum fi wujuhim min athar al sujood. That you can see the place of prostration on their forehead. Go look and then come and say this verse is talking about this person and that person and that person. The verse is not saying all of the Sahaba of Rasulullah had these qualities. Some of them, some of them had these qualities. That's fine. We accept. We accept that some of the Sahaba plus, and then as you mentioned, there's an exception. The end of the verse is very important. I don't know why. They don't read the end. They don't read the end of the verse. Allah has promised those who believe and done good deeds from them. That means not all of them believe. That means not all of them did good deeds. Some of them did. Aamun wa aamun us-salihati minhum. Naqfiratun wa ajran al-azima. That means some of them did not believe. Some of them did not do good deeds. Minhum, this is min tab'eeziya. Some of them, those who believed and did good deeds from them, from the Sahaba. From those who were with Rasulullah. Allah has promised them forgiveness and great reward. It's very clear, minhum. This is one verse that our friends use to say that Allah swt is pleased with Allah swt. And this is a testimony that Allah swt are great. Another verse, possibly one of the first verses that are used to try to justify that all of the Sahaba are righteous, is this. Surah Al-Hadeed, verse 10. They say that the verse is saying, before the conquest, there are some people that fought. And spent money for the sake of Allah. That spent money for the sake of Allah and fought for the sake of Allah. And there were some that fought and spent money after the conquest. The verse is saying those who spent and fought before the conquest, are better than the ones who fought and spent money after the conquest. Which conquest is this? There's various opinions. Some say the conquest is Surah Al-Hudaybiyyah, Al-Fatih. Because the peace treaty Al-Hudaybiyyah was considered a conquest. Either that or the conquest of Mecca. The first is trying to say that before the conquest, Islam was still weak. Those who came and fought and spent and things didn't look so good for Islam. They were better than the ones that came and fought and spent after the conquest when things were looking good for Islam. Your friends, which friends are more loyal to you? Before reaching a big position or after reaching a big position? Definitely the ones who helped you. Before you became a president, those friends who helped you reach that position, you're not going to forget them. Because they were friends with you before you reached that big position. Not the ones that came to you now that you're president. They're less sincere. So the verse says, But both groups, Allah has promised something good. So does that mean that both groups are in heaven? They say that the verse is trying to say that Allah has promised both groups heaven. Do we need to take a break? Insha'Allah, we'll continue this and see if all the companions are pious and noble. But that's after the break, Sayyidina. So respected viewers, do stay tuned after the break for we will, insha'Allah, prove the nobility of the companions of Prophet Muhammad, peace be upon him. That's after the break, stay tuned. But before the break, we talked about and discussed examples from the Holy Quran regarding the companions of Prophet Muhammad and regarding their nobility and faithfulness towards the Prophet. Back to the discussion with my dear guest, Sayyid. Sayyid, welcome back. Have you said anything? Thank you very much. Before the break, we brought an example from chapter 48, verse 29. And we said that not all the companions are included in this verse because we do see that also hypocrites attach themselves to the Prophet. Yet no Muslim ever named or entitled those hypocrites as the people who are included in this verse. So we moved on to a different verse, which you were mentioning regarding both the people or the companions who before the conquest of Mecca or the Treaty of Arabia are the same or they have the same reward as the people who followed after. So if you can continue. The verse was saying that those who spent and fought before the conquest, before the Fatiha have a greater reward than those that fought after and spent. However, وكل لن وعد الله الحسنة. So one has more greater reward yet both? Both. Allah SWT has promised good things. They're both rewarded, but they're both. Allah SWT, both of them, Allah has promised good things. This group is better than that group, but both will be rewarded. وكل لن وعد الله الحسنة. They say see. وكل لن وعد الله الحسنة. Allah has promised all of the Sahaba a good reward, meaning paradise and jannah. However, they are overlooking something very important. Are they? The verse doesn't say that everyone fought and everyone gave and spent money. وكل لن وعد الله الحسنة. Yes. كل لن وعد الله الحسنة. But not all of the Sahaba spent and fought. Some of the Sahaba they fought. Some of the Sahaba spent money. But if we look in history, we can say that all of them, not all of them fought in all battles, but some did fight at battles. Yes. And those who spent money before the conquest and after the conquest, Allah has promised both of these groups. وكل لن وعد الله الحسنة. But not all of the Sahaba spent money. Some of them were poor. Not all of the Sahaba fought. Many of them did not fight. Many of the Sahaba did not fight. Those who fought and those who spent money, كل لن وعد الله الحسنة. Whoever fought and spent money, Allah has promised a good reward. Proof that not all of the Sahaba spent the same exact words in the beginning. Why do you not give and donate from your money? Although Allah swt owns everything on the earth and in the skies. Allah is rebuking them. Why aren't you spending? Yes. This means that a great deal of Sahaba did not spend. They did not go into war. Okay. They're not willing to risk their lives. They're not even willing to risk their wealth. So Allah is rebuking them. And then Allah says that some of you who spent before the conquest are better than those who spent after the conquest. However, both of you will be greatly rewarded. Yes. So not all of the Sahaba. Before that, in verse number seven. This was verse number ten. In verse number seven. Again Allah is ordering them to spend. He's rebuking them. It's as if you can tell some Sahaba were not willing to fight. Nor give money. So if you're not willing to fight, at least sponsor a soldier. Let's let someone else fight, but sponsor him. Tell him I'll take care of you. I'll take care of you family members. Go and fight. And I'll spend money on you. Some were neither willing to fight nor spend. Allah is rebuking them. It shows that it wasn't all of the Sahaba. Definitely not. Was some of the Sahaba that spent and fought? Yes. These people have a great reward. We agree? Definitely. And we do see that in the narration. I mean these nights we commemorate the martyrdom of Lady Khadija. It's good to mention the narration. That she spent? She spent everything. She spent more than anyone else did. I don't know if someone spent that much. I don't know if someone spent that much. I don't know if someone spent that much. I don't know if someone spent that much. I don't know if someone spent that much. It was Khadija's money that God Islam uplifted. Yes, absolutely. Thank you for mentioning this. In another verse that they use to say that all of the Sahaba are great, is in Surah At-Tawbah verse 100. Yes. Right there there's an exception. They use this verse to say that all of the Sahaba are great, they're purified, they're noble, they're righteous. The verse is speaking about a handful of Sahaba. Not all of them. A group of them. A fraction of them. The early pioneers. Not all of the Sahaba. The early pioneers from the migrants, those who came from Mecca, and the helpers, the early pioneers of them, and those who righteously followed in their footsteps. Righteously followed in their footsteps. Who followed righteously in the footsteps of those Sahaba? These are signs. We leave that to the viewers to decide. Those who followed in the footsteps of the early Sahaba, those who sacrificed, those who left their homes, those who did not come to Islam for power, for inner motives, they didn't have a hidden agenda. This is what taba'uuhum bi-ahsan. Definitely. The early pioneers, they sacrificed everything for Islam. They didn't come to Islam for power. This is what taba'uuhum bi-ahsan. Those who, the righteous followers, رضي الله عنهم ورضوا عنهم. Allah has satisfied with them and they are satisfied with Allah. See? Another verse they mentioned. Surah Al-Fatih verse 18. لقد رضي الله عن المؤمنين إذا يبايعونك تحتل شجرة. فعلم ما في قلوبهم فأنزل السكينة عليهم وأثابهم فتحا قريبا. Allah has pleased with the believers when they gave you a legis under the tree. Is it al-sahabah? What is al-sاحabah? We gave a legis under the tree. Was it al-sahabah? Was it al-sahabah? Was it al-sahabah? Was it al-sahabah? Was it al-sahabah? Was it al-sahabah? Was it Al-sahabah? Maybe a couple dozen. Not in a half. A couple dozen of the Sahabah. Not many of them. This is one. Second, The believers. The believers. Not the followers. Not just whoever was there. And we know from the Sahaba there were believers and they were non-believers. Hippocrates. Hippocrates. As we shall see in a couple of minutes. Yes. There were Hippocrates among the lines of the Sahaba. You cannot deny this. This is in the Qur'an. And we shall see this in a little bit. And the believers. The believers. Allah is pleased with the believers. Tell me which one of them were the believers. I'll accept. If you buy a yawna kitah shudder. Furthermore. Let's say that Allah is calling all of the Sahaba believers. Even though this is not right. This is not a correct reading of the verse. Let's say the verses calling them all believers. If you buy a yawna kitah shudder. When? When. If you buy a yawna. When. Allah is pleased with them when they gave you allegiance. This is not a please. Eternal please. An eternal please. That they pleased Allah forever. No. He was pleased with them when they performed this act. When your son does a good act you're pleased. It doesn't mean you'll be pleased with him forever.