خرید و دانلود فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions

فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions؛ انتخابی مطمئن برای ارائه‌ای حرفه‌ای

اسلایدهایی آماده برای استفاده:

فایل فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions شامل 120 اسلاید با طراحی دقیق و ساختاری استاندارد است که برای ارائه‌های رسمی یا چاپ، کاملاً مناسب و آماده استفاده می‌باشد.

ویژگی‌هایی که فایل فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions را متمایز می‌کند:

• طراحی بصری حرفه‌ای:فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions با بهره‌گیری از رنگ‌بندی هوشمندانه و چیدمان اصولی جهت انتقال بهتر مفاهیم ارائه.
• سهولت در اجرا: تمامی اسلایدها از پیش تنظیم شده‌اند و بدون نیاز به ویرایش، قابل استفاده هستند.
• وضوح بالا و نظم ساختاری: کیفیت بالای عناصر گرافیکی و هماهنگی کامل در نمایش، تجربه‌ای بدون نقص را فراهم می‌سازد.

استاندارد بالا در تولید محتوا:

فایل فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions با رعایت اصول حرفه‌ای طراحی شده و عاری از هرگونه ایراد گرافیکی یا ناهماهنگی در نمایش می‌باشد.

نکته مهم:

در صورت مشاهده نسخه‌هایی با کیفیت پایین‌تر، توجه داشته باشید که ممکن است نسخه‌های غیررسمی باشند. نسخه اصلی فایل فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions تنها از طریق منبع معتبر در دسترس است.

هم‌اکنون فایل فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions را دریافت کرده و ارائه‌ای حرفه‌ای و متمایز تجربه نمایید

بخشی از متن فایل پاورپوینت کامل The Companions in the Eyes of the Qur’an & Traditions :

The Opinion of the Quran regarding the Companions
First of all, I must say that Allah – praise be to Him the Most High – commended, in many places in His Holy Book, the Companions of the Messenger of Allah who loved. obeyed and followed the Messenger without personal greed and without opposition or arrogance, and only wanted the acceptance of Allah and His Messenger; those Companions have pleased Allah and He pleased them, and that is the way for those who fear Allah.
This group of the Companions are appreciated by the Muslims because of their attitudes towards the Prophet (saw) and their works with him, therefore they are liked and respected by all Muslims, and they are appreciated whenever people mention their names.
My study does not concern itself with this group of Companions who are respected by both the Sunnis and the Shia, nor is it concerned, with those who were well known for their hypocrisy, and who are cursed by all Muslims, Shia and Sunnis, whenever their names are mentioned.
However, my study is concerned with the group of Companions about whom the Muslims have expressed different views. There are verses in the Holy Qur”an where they are rebuked and threatened because of their attitudes in certain positions, and the Messenger of Allah (saw) warned them on many occasions, and warned other people about them.
The outstanding differences between the Shia and the Sunnis is concerned with this group of Companions, because the Shia criticize their sayings and deeds and complain about their justice, whereas they are respected by the Sunnis, in spite of their contradictions. My study is concerned with this group of the Companions because through it I will be able to reach the truth, or part of it. I say that, so that no one may think that I have neglected the Quranic verses which commend the Companions to the Messenger of Allah, and that I exposed the verses which criticize them. In fact through my research I discovered that some verses contain praise for the Companions, but if you read in between the lines you find that they contain criticism of them, and vice versa.
I shall not write here about all the hard work that I have done in the past three years in preparing this study, but I will confine myself to some Qur”anic verses as examples, and not for any specific reason. For those who want to go further, I advise them to research and compare, as I did, in order that they may find the Right Faith by themselves, and through their own work. That is what Allah wants for everybody, and that is what the conscience of each individual wants. Thus, one would achieve an absolute conviction that will not be shaken by any storm. After all, the divine guidance which results from personal conviction is far better than that which comes as a result of external factors.
Allah – the Most High – says in praise of His Prophet (saw): “And found you unable to see [the way] then He showed you the way” [Holy Qur”an 93:7]. That is He found you searching for the truth, so He led you to it.
He also said: “And those who strive hard for Us, We will guide them in Our ways” [Holy Qur”an 29:69].
۱. The turning back verse
Allah – the Most High – says in His Glorious Book: “And Muhammad is no more than a messenger, the messengers have already passed away before him, if then he dies or is killed, will you turn back upon your heels And whoever turns back upon his heels, he will by no means do harm to Allah in the least, and Allah will reward the grateful.” Allah, the Great, has told the truth [Holy Qur”an 3:144].
This Qur”anic verse is clear about how the Companions will turn back upon their heels, and only a few will stand their ground, as the above Qur”anic verse indicated in the expression of Allah about them. Those who stand their ground and do not turn back are the grateful, for the grateful are only a small minority, as in the words of Allah- the Most High: “And very few of My servants are grateful” [Holy Quran 34:13].
Also there are many sayings of the Holy Prophet (saw) which explain the “turning back”, and we will refer to some of them, and even if Allah – the Most High – did not specify the punishment of those who turned back on their heels in this Qur”anic verse: He glorified the grateful who deserve His reward. However, it is important to know that those who turned back on their heels do not deserve the reward of Allah and His forgiveness, as has been emphasized by the Messenger of Allah (saw) in many of his sayings, some of we will discuss – if Allah wills – in the course of this book. We could not explain the Qur”anic verse with reference to Tulayha, Sujah and al-Aswad al-Ansi, out of respect for the Companions, because the above-mentioned Companions have turned back and abandoned Islam, and even claimed the prophecy during the lifetime of the Messenger of Allahs who fought them and finally defeated them. Nor indeed can we explain the Qur”anic verse with reference to Malik Ibn Nuwayrah and his followers, who refused to pay Zakat (alms) in the time of the caliph Abu Bakr, for many reasons. They refused to pay al-Zakat (alms) and give it to Abu Bakr because they wanted to wait and see what happened, for they had accompanied the Messenger of Allah on his farewell pilgrimage, and voted for Imam Ali ibn Abi Talib at Ghadir Khum after the Messenger of Allah appointed him as Caliph after him, and indeed Abu Bakr himself voted for Ali. Therefore, they were astonished when a messenger from the caliph came to tell them the news of the holy Prophet”s death and at the same time asked them to pay Zakat in the name the new caliph, Abu Bakr. It is a case in which history does not want to go too deep, for the sake of the Companion”s honour. Furthermore, Malik and his followers were Muslims according to the testimony of Umar and Abu Bakr themselves and other Companions who disapproved of Khalid ibn al-Walid”s killing of Malik. History testifies that Abu Bakr paid compensation for Malik”s death to his brother Mutammem out of the Muslim”s treasury, and apologized for his killing. It is well established that the apostate must be killed, and no compensation be paid out of the Muslim”s treasury for his killing, and no apologies issued for killing him.
The important thing is that the “turning back” verse refers to the Companions who lived with the Messenger of Allah in al-Medinah al- Munawwarah, and indicates the immediate “turning back” after the Prophet”s death. The Prophet”s sayings explain all these things in such a clear way, that no one could doubt it. We shall deal with these matters soon, if Allah wills. History also testifies for the “turning back” that happened after the death of the Messenger of Allah, and when we view the events which took place among the ranks of the Companions we notice that only a few managed to come out unscathed.
۲. The Holy War [Jihad] Verse
Allah – the Most High – said: “O You who believe, what (excuse) have you that when it is said to you: Go forth in Allah “s way, you should incline heavily to earth; are you contented with this world”s life instead of the Hereafter But the provision of this world”s life compared with the Hereafter is but little. If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things” (Holy Qur”an 9:38-39).
This Qur”anic verse is clear about the reluctance of the Companions to go and fight in the Holy War [Jihad], and how they chose to be content with the life on earth, in spite of their knowledge of its short duration. Their action warranted a rebuke and a threat from Allah – the Almighty – that a terrible torture was awaiting them, and that He would change them for others who were true believers.
The threat to change them came in many Qur”anic verses which indicate clearly that they showed their reluctance to fight in al-Jihad- Holy War – more than once, and Allah- the Most High – says: “And if you turn back He will bring in your place another people, they will not be like you” (Holy Qur”an 47:38).
Also the Almighty says: O You who believe! Whoever from among you turns back from his religion, then Allah will bring a people, He shall love them and they shall love Him, lowly before the believers, mighty against the unbelievers, they shall strive hard in Allah”s way and shall not fear the censure of any censurer, this is Allah”s grace, He gives it to whom He pleases, and Allah is Ample-giving, Knowing (Holy Qur”an 5:54).
If we want to investigate the Qur”anic verses which emphasize this issue and talk about the classification of the Companions, which the Shia advocate, then we would need a special book for it. The Holy Qur”an expressed all that in the most direct and eloquent way: Let there arise out of you a nation, inviting to all that is good, enjoining what is right, and forbidding what is wrong, and these it is that shall be successful.
And be not like those who became divided and disagreed after receiving clear signs, and these it is that shall have a grievous chastisement.
On the day, some faces will be white (lit up) and some faces will be black (in the gloom), to those whose faces will be black (will be said): Did you reject the faith after accepting it Taste then the chastisement for rejecting the faith. But those whose faces will be white, they will be in Allah”s mercy, therein to dwell” (Holy Qur”an 3:106-107).
These Qur”anic verses, as every intelligent scholar knows, are addressing the Companions, and warning them of the division and disagreement among themselves after they have already been shown the Right Path. They also tell them that a great torture is awaiting them, and divide them in two groups: The first group: when they will be resurrected on the Day of Judgement, everyone of them would have a white face, and those are the grateful who deserve the mercy of Allah. The second group: when they will be resurrected on the Day of Judgement, everyone of them would have a black face, and those are the apostates, whom Allah – the Almighty – promised the great torture.
It is well-known that the Companions were divided after the death of the Messenger of Allah. They disagreed among themselves to such an extent that they fought each other bloody wars which led to the regression and the backwardness of the Muslims and made them easy target for their enemies. The above Qur”anic verse could not be interpreted in any other way except that which is readily accepted by people.
۳. The Submissiveness
Allah – the most High – said: “Has not the time yet come for those who believe that their hearts should be submissive for the remembrance of Allah and what has come down of the truth And [that] they should not be like those who were given the book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors”. (Holy Qur”an 57:16).
In al-Durr al-Manthur by Jalal al-Din al-Suyuti, the author says: when the Companions of the Messenger of Allah (saw) came to al-Medinah and started to enjoy a higher standard of living after having lived through many hardships, they seemed to slow down, so they were punished for that, and hence the verse “Has not the time yet come for those who believe” was revealed. Another version of the story, which came from the Prophet (saw), was that Allah- the Most High- found some reluctance in the Muhajereen seventeen years after the first revelation of the Holy Qur”an, and therefore Allah revealed the verse “Has not the time yet come for those who believe”. If those Companions – who are the best people according to the Sunnis – did not feel humble before the name of Allah or His right revelation of seventeen years, so that Allah found them slowing down, and rebuked and warned them for their hardened hearts which were leading them to corruption, we cannot blame the people of Quraysh who only entered Islam in the seventh Hijri year after the conquest of Makkah.
These were some examples which I have selected from the Glorious Book of Allah which give us clear indications that not all the Companions were right, as the Sunnis believe.
If we study the sayings of the Prophet (saw), then we will find many more examples, but just to be brief, I shall refer to some of those examples and the interested reader may further his own knowledge if he so wishes.

The Opinion of the Messenger regarding the Companions

۱. The hadith of the Pool
The Messenger of Allah (saw) said: As I was standing, there came a group of people whom I recognized, and a man stood between the group and myself, then said: “Let us go.” I said, “Where to” He said, “To Hell, by Allah!” I asked, “What have they done” He answered, “They turned back after you had departed, and I expect only a few will reach salvation.”[ Sahih, Bukhari, vol 4 p 94-99, 156, vol 3 p 32.
Sahih, Muslim, vol 7 p 66]

The Messenger of Allah (saw) also said:
I shall arrive at the pool before you, and he who passes by me will drink, and whoever drinks from it will never feel thirsty. There will come to me people that I know and they know me, but we shall be separated, then I shall say, “My companions.” An answer shall come, “You do not know what they did after you left.” Then I shall say, “Away with those who changed after me.”
When we look deeply at the various sayings that have been referred to by the Sunnis in their books, we will have no doubt that most of the Companions changed or even became apostates after the departure of the Messenger of Allah, except a few who were considered to be the minority. The above sayings could not be applied to the third type [of Companions], for they were the hypocrites, and the text states: I shall say, “My companions.”
These sayings confirm and explain the Holy Qur”anic verses that we mentioned earlier on, which talked about their retreat and their apostasy and the terrible torture awaiting them.
۲. The hadith of the Competition of the World
The Messenger of Allah (saw) said:
I lead you and am your witness, and by Allah I now look at my pool and have been given the keys to the treasures of the earth [for the earth”s keys], and by Allah I am not worried that you become polythiest after me, but I am worried that you will compete for it” [Sahih, Bukhari, vol 4 p 100-101] .

The Messenger of Allah (saw) was right. They competed for this world to the extent that they fought against each other, and each party accused the other of blasphemy. Some of the famous Companions were eager to collect gold and silver, and historians such as al-Masudi in Muruj al-Dhahab” and al-Tabari and others stated that the wealth of al-Zubayr on its own came to fifty thousand Dinars and a thousand horses with one thousand slaves and many holdings in Basra al-Kufa Egypt and many other places [Muruj al Dhahab, al Masudi, vol 2 p 341].

The agricultural products from Iraq alone brought Talhah one thousand Dinars every day, and perhaps more than that.
Abdul Rahman ibn Awf had one hundred horses, one thousand camels and ten thousand sheep. After his death, quarter of his wealth which was divided among his wives came to eighty four thousand Dinars. [Same as previous].

Uthman ibn Affan left on the day of his death one hundred and fifty thousand Dinars apart from an enormous wealth of land, cattle and villages.
Zayd ibn Thabit left an amount of gold and silver that had to be broken by hammers! Apart from money and agricultural holdings which came to one hundred thousand Dinars [Same as previous].

These were just a few historical examples. since we do not want to go into detailed analysis of their importance at the moment, we only mentions them as a proof and support of the sayings, that they [these companions] were more interested in the present life.

The Opinion of the Companions about Each Other

۱. Their testimony that they themselves have changed the tradition of the Prophet
Abu Saeed al-Khudari said: On the first days of “Id al-Fitr [breaking the fast of Ramadan] and “Id al-Adha [celebrating the end of the Pilgrimage], the first thing the Messenger of Allah (saw) used to do was to say his prayers in the mosque, then he went to see the people, who sat in rows in front of him, and then he started to deliver advice or orders or even finalize outstanding issues, and after all that he would leave. Abu Saeed added: The situation continued to be like that, until one day, either Fitr or Adha, I went with Marwan, who was the governor of al-Medinah. When we arrived at the mosque, which had a new pulpit built by Kathir ibn al-Salt, Marwan headed for the pulpit (before praying), so I pulled him by his clothes, but he pushed me and went up on to the pulpit. He addressed the people before he prayed, so I said to him, “By Allah you have changed it.” He replied, “O Abu Saeed, what you know has gone.” I said, “By Allah, what I know is better than what I do not know.” Marwan then said, “People did not sit for us after the prayers, so I put [it] before the prayers”. [Sahih, Bukhari, vol 1 p 122 (al Idayn book)]
I looked for the reasons which led those Companions to change the Sunnah [the tradition] of the Messenger of Allah (saw), and found that the Umayyads (and most of them were Companions of the Prophet) and Muawiah ibn Abi Sufian (writer of the revelation, as he was called) in particular used to force people to swear at Ali ibn Abi Talib and curse him from the pulpits of the mosques, as most of the historians have mentioned in their books.
Muslim, in his Sahih, wrote in a chapter entitled, “The virtues of Ali ibn Abi Talib”, the following: Muawiah ordered his governors everywhere to take the curse [of Ali ibn Abi Talib] as tradition, and that all the speakers must include it in their speeches. When some of the Companions protested very strongly against such a rule, Muawiah ordered their killing and burning. Among the famous Companions who were killed at the order of Muawiah were Hijr ibn Adi al-Kindi and his followers, because they protested and refused to curse Ali, and some of them were buried alive.
Abu al-Aala al-Mawdudi wrote in his book “Caliphate and Kingdom”: Abu al-Hasan al-Basri said: Muawiah had four features, and if he had only one of them, it would have been considered a great sin:
۱. Making decisions without consulting the Companions, who were the light of virtues.
۲. Designating his son as his successor. His son was a drunkard, corrupt and wore silk.
۳. He claimed Ziyad [as his son], and the Messenger of Allah said, “There is offspring for the honourable woman, but there is nothing for the whore.”
۴. His killing of Hijr and his followers. Woe unto him from Hijr and the followers of Hijr [al Khilafah wa al Mulk, Syed Abul A”la Maududi, p 106].
There were some good Companions who used to dash out of the mosque immediately after the prayers so that they did not have to listen to the speeches which always ended with the cursing of Ali. For that reason the Umayyads changed the tradition of the Messenger of Allah. They put the speech before the prayers, so that people listened to it against their will.
What kind of Companions were these people! They were not afraid of changing the tradition of the Messenger of Allah, or even the laws of Allah, in order to reach their wicked and low objectives and to satisfy their sinister desires. They cursed a man whom Allah had kept cleansed and purified, and made it obligatory for people to pray for him in the same way as they prayed for His Messenger. Furthermore, Allah and His Messenger made it obligatory for people to love him, and the Prophet (saw) said, “Loving Ali is believing, and hating him is hypocrisy” [Sahih, Muslim, vol 1 p 61].

But these Companions changed the rules and said, “We heard, but we disobey.” And instead of loving him, praying for him and obeying him, they swore at him and cursed him for sixty years, as has been mentioned in the history books.
Whereas the Companions of Moses plotted against Aaron and tried to kill him, some of the Companions of Muhammad killed his Aaron and pursued his sons and followers everywhere. They removed their names from the Diwan (account books of the treasury) and prohibited anyone to be named after them. As if that was not enough for them, they cursed him and forced the faithful Companions to do so unjustly and by force.
By Allah! I stand astonished and perplexed when I read in our Sihahs how much the Messenger of Allah loved his “brother” and cousin Ali and how he put him above all the Companions, and even he said, “You are to me as Aaron was to Moses, but there will be no prophet after me.” [Sahih, Bukhari, vol 2 p 305 & Sahih, Muslim, vol 2 p 356 & Mustadrak, al Hakim, vol 3 p 109]
He also said the following things about Ali:
“You are from me, and I am from you” [Sahih, Bukhari, vol 1 p 76 & Sahih, Tirmidhi, vol 5 p 300 & Sunan, Ibn Majah, vol 1 p 44].
“Loving Ali is believing, and hating him is hypocrisy” [Sahih, Muslim, vol 1 p 61 & Sunan, al Nasai, vol 6 p 117 & Sahih, al Tirmidhi, vol 8 p 306].
“I am the city of knowledge, and Ali is its gate” [Sahih, Tirmidhi, vol 5 p 201 & Mustadrak, al Hakim, vol 3 p 126].
“Ali is the master of all the believers after me”[ Musnad, Ahmed Hanbal, vol 5 p 25 & Mustadrak, Hakim, vol 3 p 134 & Sahih, al Tirmidhi, vol 5 p 296].
“Whoever accepted me as his master, then he should also accept Ali as his master. O Allah be friendly with his friends, and be enemy to his enemy” [Sahih, Muslim, vol 2 p 362 & Mustadrak, Hakim, vol 3 p 109 & Musnad, Ahmed Hanbal, vol 4 p 281]
If we study all the virtues that the Prophet (saw) attributed to Ali, which have been mentioned and approved by our scholars in their books, then we would need to write a whole book.
So, how did the Companions ignore all these texts, swear at him, plot against him, curse him from the pulpits of the mosques and then fight against him and finally kill him
I tried in vain to find a reason for the behaviour of those people, but found nothing except the love of this life and the competition for it, in addition to the tendency to apostatize and turn back on their heels. I have also tried to attach the responsibility to a group of bad Companions and some hypocrites, but regrettably those were only a few among the famous and the important. The first who threatened to burn his house – with its inhabitants – was Umar ibn al-Khattab, and the first who fought him were Talhah, al-Zubayr, Aishah bint Abi Bakr – Umm al-Mumineen, Muawiah ibn Abi Sufian, Amr ibn al-“Aas and many others.
I am astonished, and my astonishment will never end, and any responsible free thinker would agree with me, as to how the Sunni scholars agree on the righteousness of all the Companions and ask for the blessings of Allah to be upon them and pray for all of them without exception, although some of them say: “Curse Yazid, and no further.” But where is Yazid amongst all these tragedies which no religion or logic could approve I appeal to the Sunni people, if they truly follow the Prophet”s tradition, to ask themselves how they could accept somebody to be righteous when the laws of the Holy Qur”an and the Prophetic tradition judge him as being corrupt, an apostate and an unbeliever. The Messenger of Allah (saw) said, “He who insults Ali, insults me. He who insults me, insults Allah. And he who insults Allah, Allah will throw him into Hell” [Mustadrak, hakim, vol 3 p 121 & Khasais, al Nasai, p 24 & Musnad, Ahmed Hanbal, vol 6 p 33 & al Manaqib, al Khawarizmi, p 81 & al Riyadh al Nadira, Tabari, vol 2 p 219 & Tarikh, as Suyuti, p 73]. If that is the punishment for those who insult Ali, one wonders about the punishment of those who fought him and ultimately killed him. What are our scholars” opinions regarding all these facts, or are their hearts locked solid! Say, O God please protect us from the tricks of the devil
۲. The Companions even made changes in Prayers
Anas ibn Malik said: I knew nothing during the lifetime of the Prophet(saw) better than the prayer. He said: Have you not lost what you have lost in it Al-Zuhri said: I went to see Anas ibn Malik in Damascus, and found him crying, I asked him, “What is making you cry” He answered, “I have known nothing but these prayers, and they have been lost.” [Sahih, Bukhari, vol 2 p 134]

I would like to make it clear that it was not the followers who implemented the changes after all the intrigues and civil wars, rather it was the caliph Uthman who first made changed in the Prophet”s tradition regarding the prayers.
Also Umm al-Mumineen Aishah was involved in these changes. Al-Bukhari and Muslim, both stated in their books that the Messenger of Allah (saw) performed two prayers at Mina, and Abu Bakr after him, then Umar and Uthman who later performed four prayers. [Sahih, Bukhari, vol 2 p 154 &
Sahih, Muslim, vol 1 p 260]

Muslim also stated in his book that al-Zuhri asked “Urwah, “Why did Aishah complete her prayers during the journey” He answered, “She improvised in the same way as Uthman did.” [Sahih, Muslim, vol 2 p 134]
Umar used to improvise and interpret the clear texts of the Prophet”s tradition, and even the Holy Qur”anic texts. Like he used to say: two pleasures were allowed during the life of the Messenger of Allah, but now I disallow them and punish those who commit them, I tell the person who is in a state of ritual impurity, or cannot find water not to pray. That was in spite of the words of Allah – the Most High – in Surat al-Maidah: “If you do not find water, then use clean sand.”
Al-Bukhari stated in his book, in a chapter which deals with ritual impurity: I heard Shaqiq ibn Salmah saying: I was with Abdullah and Abu Musa, and Abu Musa asked, “What do you say about a man who is unclean but cannot find water” Abdullah answered, “He should not pray until he finds water.” Abu Musa then asked, “What do you think about what the Prophet said to Ammar [regarding the issue of impurity] when Ammar asked him” Abdullah said, “For that reason Umar was not satisfied with [that].” Abu Musa said, “Forget about what Ammar said, but what do you say about the Qur”anic verse” Abdullah did not know what to say, but he justified his stance by saying, “If we let them do that, then whenever the water becomes cold, they avoid using it to clean themselves, and instead they use sand. I said to Shaqiq, “Abdullah is most certainly hated for that.” He said, “Yes”. [Sahih, Bukhari, vol 1 p 54]

۳. The Companions Testify against themselves
Anas ibn Malik said that the Messenger of Allah (saw) said to al-Ansar: You will notice after me some great selfishness, but be patient until you meet Allah and His Messenger by the pool. Anas said: We were not patient. [Sahih, Bukhari, vol 2 p 135]
Al-Ala ibn al-Musayyab heard his father saying: I met al- Bara ibn Azib – may Allah honour them both – and said to him, “Bless you, you accompanied the Prophet (saw) and you voted for him under the tree.” He said, “My son, you do not know what we have done after him” [Sahih, Bukhari, vol 3 p 32].

This early Companion, who was one of those who voted for the Prophet under the tree, and who received the blessing of Allah, for Allah knew what was in their hearts, testifies against himself and his companions that they did not keep the tradition. This testimony is confirmation of what the Prophet (saw) talked about and predicted in that his Companions would break with his tradition and fall back on their heels.
How could any sensible person, after all this evidence, believe in the righteousness of all the Companions, as the Sunnis do
He who believes that, is definitely reversing the order of logic and scholarship, and there will be no intellectual criteria for the researcher to use in his quest for the truth.
۴. The testimony of the Shaykhan against themselves
In a chapter entitled “The virtues of Umar ibn al-Khattab”, al-Bukhari wrote in his book: “When Umar was stabbed he felt great pain and Ibn Abbas wanted to comfort him, so he said to him, “O Commander of the Believers, you accompanied the Messenger of Allah and you were a good companion to him