Islamic Salvation in A Marginalia to Mu'jam
هلك الناس أجمعون قلت: من في الشرق و من في الغرب؟ قال: فقال: إنها فتحت على الضلال
All the people were destroyed. I said: whomever was in the east and the west? he said: it (the whole earth) was opened up to misguidance
هلكوا إلا ثلاثة ثم لحق أبو ساسان و عمار و شتيرة و أبو عمرة فصاروا سبعة
All were destroyed except three - then they were joined by Abu Sasan, Ammar, Shatira and Abu Amra, so they became seven [Ja`far al-Sadiq]
Did the Sahaba Apostatize?
There are narrations which indicate that all the companions were destroyed except three, these were then joined by four others, so they became seven who were saved. However, most of the scholars have understood this Halak [destruction] to be that of Dhalal [misguidance] i.e. perished in Salvific terms, not Kufr [disbelief] - which is the opposite of Islam.
Who are the three?
They are the pillars of the Madhhab. They are explicitly named in some of the narrations below:
أبي بصير قال: قلت لأبي عبد الله عليه السلام: ارتد الناس إلا ثلاثة: أبو ذر، و سلمان، و المقداد؟ قال: فقال أبو عبد الله عليه السلام: فأين أبو ساسان، و أبو عمرة الأنصاري؟
[al-Kashshi] Abi Basir said: I said to Abi Abdillah عليه السلام: all the people turned back except for three - Abu Dhar, Salman and Miqdad? Abu Abdillah عليه السلام said: so where is Abu Sasan and Abu Amra al-Ansari?!
أبي بكر الحضرمى قال: قال أبو جعفر عليه السلام: ارتد الناس إلاثلاثة نفر سلمان وأبو ذر والمقداد. قال: قلت: فعمّار؟ قال عليه السلام: قد كان جاض جيضة ثم رجع ... ثم أناب الناس بعد فكان أول من أناب أبو ساسان الانصاري وأبوعمرة وشتيرة وكانوا سبعة فلم يكن يعرف حق أمير المؤمنين عليه السلام إلاّ هؤلاء السبعة
[al-Kashshi] Abi Bakr al-Hadhrami said: Abu Ja`far عليه السلام said: the people turned back except three individuals - Salman, Abu Dhar and Miqdad, I said: what about Ammar? He عليه السلام said: he wobbled a bit then he returned [to the truth] … then the people repented after that, so the first ones to return [to the truth] were Abu Sasan al-Ansari, Abu Amra, Shatira, and they became seven, none recognized the right of the commander of the faithful عليه السلام except these seven.
'then the people repented after that, so the first ones ...' This shows that it was not just these seven, rather, these were the foremost of them.
علي بن أبي طالب عليهم السلام قال: خلقت الارض لبسبعة بهم ترزقون وبهم تنصرون وبهم تمطرون منهم سلمان الفارسي والمقداد وأبو ذر وعّمار وحذيفة رحمة اللّه عليهم. وكان علي عليه السلام يقول: وأنا إمامهم وهم الذين صلوا على فاطمة صلوات الله عليها
[al-Ikhtisas] Ali b. Abi Talib عليه السلام said: the earth was created for seven, because of them you are given sustenance, and because of them you are assisted, and because of them is rain made to fall on you, among them are Salman al-Farsi and al-Miqdad and Abu Dhar and Ammar and Hudhayfa - may Allah have mercy on them. Ali عليه السلام used to say: and I am their Imam, and they are the ones who prayed [Salat al-Mayyit] upon Fatima صلوات الله عليها
The Three had a higher status than the Four
حمران قال: قلت لأبي جعفر عليه السلام: ما أقلنا لو اجتمعنا على شاة ما أفنيناها قال: فقال: ألا أخبرك بأعجب من ذلك قال: فقلت: بلى قال: المهاجرون و الأنصار ذهبوا إلا (و أشار بيده) ثلاثة
[al-Kashshi] Humran said: I said to Abi Ja’far عليه السلام - how few we (the Shias) are! if we gather to eat a sheep we will not be able to finish it, he (Humran) said: so he عليه السلام said: should I not inform you of something even more bewildering? he (Humran) said: I said: yes (do so), he said: the Muhajirun and the Ansar all diverted (i.e. went astray) except for - and he gestured with his hand - three.
In al-Kulayni’s variant the narration continues:
قال حمران: فقلت: جعلت فداك ما حال عمار؟ قال: رحم الله عمارا أبا اليقظان بايع وقتل شهيدا، فقلت في نفسي: ما شئ أفضل من الشهادة فنظر إلي فقال: لعلك ترى أنه مثل الثلاثة أيهات أيهات
Humran said: may I be made your ransom - what is the status of Ammar? He said: may Allah have mercy on Ammar Aba al-Yaqdhan, he pledged allegiance and died a martyr, I said in my heart: what thing is better than martyrdom, so he [the Imam] looked at me and said: perhaps you think that he [Ammar] is like the three [in status], how far! how far! [from truth that opinion is].
Does this mean all others became apostates?
The crux is the meaning of Ridda (ردّة) in these narrations. Whether it is to be understood in a linguistic sense or the technical sense of apostasy. If the latter is taken then it means all the Sahaba became Kafir [out of Islam] for not sticking to Ali.
Irtidad in the linguistic sense refers to ‘turning back from something’. It has been used with this meaning in a number of verses such as:
فَلَمَّا أَن جَاء الْبَشِيرُ أَلْقَاهُ عَلَى وَجْهِهِ فَارْتَدَّ بَصِيرًا قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللّهِ مَا لاَ تَعْلَمُونَ
(i) So when the caravan herald [fore-runner] came he threw it on his face so he returned to seeing, he said: did I not say to you that I know from Allah what ye do not (12:96)
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ
(ii) The one who had knowledge of a part of the Book said: I will bring it to you before your glance returns back to you [i.e. you blink and open your eyes again] (27:40)
مُهْطِعِينَ مُقْنِعِي رُءُوسِهِمْ لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ وَأَفْئِدَتُهُمْ هَوَاء
(iii) Racing ahead, their heads bowed down, their glances not returning back to them [i.e. unblinking] and their hearts void (14:43)
Whenever Irtidad from the Diin - ‘turning back’ from the Diin i.e. apostasy in the technical sense is meant, the Qur`an qualifies it by explicitly mentioning Diin.
يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ
(i) O you who believe, whoever turns back from his Diin from among you then Allah will bring about a people whom He loves and they love Him (5:54)
وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ
(ii) And whoever among you turns back on his Diin and dies whilst being a Kafir then those are they whose deeds have been nullified in the world and the hereafter (2:217)
It is clear that the narrations about the Irtidad of the Sahaba are not qualified by Diin. To understand that meaning from it would require further proof.
The Chosen Interpretation
The Irtidad in the narrations should be understood [in light of other narrations] as people turning away, after the messenger of Allah صلى الله عليه وآله, from what they had made incumbent on themselves in his صلى الله عليه وآله lifetime, when they gave the Bay`a to Ali b. Abi Talib as the leader of the believers i.e. Irtidad from Wilaya not apostasy from Islam.
Instead, they decided to give the Bay`a to someone else because of expediency and other reasons. This was a betrayal of epic proportions that opened up the door of misguidance and innovation in the Diin, however, they had not exited the apparent Islam, nor were all on the same level of liability for this.
This interpretation is aided by the following texts:
أبي جعفر عليه السلام قال: كان الناس أهل ردة بعد النبي صلى الله عليه وآله إلا ثلاثة. فقلت: ومن الثلاثة؟ فقال: المقداد بن الأسود، وأبو ذر الغفاري، وسلمان الفارسي، رحمة الله وبركاته عليهم، ثم عرَف أناسٌ بعدَ يسير. وقال: هؤلاء الذين دارت عليهم الرحا وأبوا أن يبايعوا، حتى جاؤوا بأمير المؤمنين مكرَهاً فبايع، وذلك قوله تعالى: وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَن يَنقَلِبْ عَلَىَ عَقِبَيْهِ فَلَن يَضُرَّ اللّهَ شَيْئًا وَسَيَجْزِي اللّهُ الشَّاكِرِينَ
(i) [al-Kafi] Abi Ja`far عليه السلام said: the people were the people of Ridda after the prophet صلى الله عليه وآله except three. I said: who are the three? He said: al-Miqdad b. al-Aswad, Abu Dhar al-Ghiffari and Salman al-Farsi, may Allah’s mercy and blessings be upon them, then the people came to know after a while [the truth], these [three] are those around whom the banner revolved and they refused to give Bay`a [to Abu Bakr], until when they brought the commander of the faithful عليه السلام by coercion and he gave the pledge of allegiance, and that is His words the Elevated - “Muhammad is not but a messenger, messengers have come and gone before him, if he dies or is killed, will you turn back on your heels, and whoever turns back on his heels then he will not harm Allah a thing and Allah will recompense those who are grateful” (3:144).
The narration indicates that the uniqueness of the three was that they did not give the Bay`a to the usurper because of knowing the true status of Ali, it was only when Ali was forced to give the Bay`a, and he did [for the Masliha which Allah willed], that the three also agreed to do it.
The meaning of 'then the people came to know after a while ...' is that some people recognized their fault, and acknowledged that the commander of the faithful was the most rightful person to assume leadership.
That all the others apart from the three were paralyzed by fear is shown in the narration below:
أبي جعفر عليه السلام قال: جاء المهاجرون والأنصار وغيرهم بعد ذلك إلى علي عليه السلام فقالوا له: أنت والله أمير المؤمنين وأنت والله أحق الناس وأولاهم بالنبي عليه السلام هلم يدك نبايعك فوالله لنموتن قدامك! فقال علي عليه السلام: ان كنتم صادقين فاغدوا غدا علي محلقين فحلق علي عليه السلام وحلق سلمان وحلق مقداد وحلق أبو ذر ولم يحلق غيرهم؛ ثم انصرفوا فجاؤوا مرة أخرى بعد ذلك، فقالوا له أنت والله أمير المؤمنين وأنت أحق الناس وأولاهم بالنبي عليه السلام عليه السلام هلم يدك نبايعك فحلفوا فقال: إن كنتم صادقين فاغدوا علي محلقين فما حلق إلا هؤلاء الثلاثة قلت: فما كان فيهم عمار؟ فقال: لا؛ قلت: فعمار من أهل الردة؟ فقال: إنّ عمارا قد قاتل مع علي عليه السلام بعد ذلك
(ii) [al-Kashshi] Abi Ja`far عليه السلام said: the Muhajirun and Ansar and others came after that [the coup at Saqifa] to Ali عليه السلام and said to him: you are by Allah the commander of the faithful, and you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, for by Allah we are going to die in front of you [in your defense], Ali said: if you are truthful then come to me tomorrow having shaved your head [which would visually identify the ‘rebels’ to the authorities], so Ali shaved, so did Salman, Miqdad and Abu Dhar, and no one else did, then they came a second time after the first and said: you are by Allah the most rightful person and closest to the prophet, put forth your hand so that we can pledge allegiance to you, and they swore an oath, he said: come to me tomorrow having shaved your head if you are truthful, so no one shaved except three. I said: Ammar was not among them? He said: No, I said: Ammar is from the people of Ridda? He said: Ammar fought together with Ali after that.
This reaffirms that the uniqueness of the three is related to them not giving in and remaining with Ali to the end as far as his right is concerned. Note also how Ammar is not included among the Ahl al-Ridda, even in a historical sense, because of his later support for Ali.
In fact, one of the reasons behind Ali accepting to give Bay`a after his show of dissent was so that the masses do not renounce the faith totally. Recall that the Islamic polity was still unstable and there were a lot of Arab tribes whose allegiance had been personally to the prophet and not the Diin per se, the Jahiliyya was not far from their psyche.
أبي جعفر عليه السلام قال: إن الناس لما صنعوا ما صنعوا إذ بايعوا أبا بكر لم يمنع أمير المؤمنين عليه السلام من أن يدعو إلى نفسه إلا نظرا للناس و تخوفا عليهم أن يرتدوا عن الاسلام فيعبدوا الاوثان ولا يشهدوا أن لا إله إلا الله وأن محمدا رسول الله صلى الله عليه وآله وكان الاحب إليه أن يقرهم على ما صنعوا من أن يرتدوا عن جميع الاسلام وإنما هلك الذين ركبوا ما ركبوا فأما من لم يصنع ذلك ودخل فيما دخل فيه الناس على غير علم ولا عداوة لامير المؤمنين عليه السلام فإن ذلك لا يكفره ولا يخرجه من الاسلام ولذلك كتم علي عليه السلام أمره وبايع مكرها حيث لم يجد أعوانا
(iii) [al-Kafi] Abu Ja'farعليه السلام said: When the people did what they did - when they gave allegiance to Abu Bakr, nothing prevented the commander of the faithful عليه السلام from calling to himself (i.e. gather support to rival them publicly) except his fear for the people - that they would apostate from Islam, and begin worshiping the idols anew, and reject witnessing that there is no God but Allah, and that Muhammad is his messenger; and it was more beloved to him to acquiesce to what they had done rather than them apostatizing from the whole of Islam. Verily, those who clambered upon this (opposing Ali for rulership) have been destroyed. As for the one who did not contribute anything to that (opposing Ali for rulership) and entered into what the people entered into without knowledge (about his status) nor enmity towards him then this act of his does not make him a disbeliever, and it does not remove him from Islam, and this is why Ali kept quiet about his matter (status), and gave allegiance while displeased, when he could not find any supporters.
The narration makes it clear that had the Imam fought for his leadership i.e. a civil war it would cause irreparable damage, this is because of the tenuous position that Islam had, even the outward Islam (the Islam of the Shahadatyn) would have been wiped out. There were a lot of external and internal enemies waiting for this infighting to make sure that the whole foundation of Islam crumbles.
The Umma became, for the most part, misguided after their prophet. This is something that had also happened to the communities of past prophets. But this misguidance should not be understood to have taken all of them out of Islam as a whole, rather, by ignoring a central commandment of the prophet they have done a great sin which struck a blow to the pristine Islam.
Furthermore, the protagonists differ relative to their role in the fiasco. Some were quite unaware of the whole thing and lacked full knowledge of the Haqq of Ali and his Ma`rifa, this could be because they were blind to the order of the prophet (total ignorance); had some doubts; did not have the ability to influence the outcome because of some constraints [swept away by the wave of events]; or because they showed cowardice and faltered in coming to Ali’s aid. Others later acknowledged their mistake and made up for it in the following years. All these in their different categories can be said to be the majority. Their fate in the next world of “realities” is left to Allah
On the other hand, there were those who administered the whole thing. They had full knowledge of what the prophet had ordered them and what the divine commandment required them to do. They also knew the position of Ali. Despite this, they fought against this explicitly. These are those who should be treated as apparent Muslims in the daily life in this world [according to most scholars]. This is, after all, how Ali himself treated them, praying in their mosques, visiting them in sickness, helping them out when they faced challenges, eating with them etc. part of which is Taqiyya and safeguarding the greater principles of Islam, but they are undoubtedly people of the fire in the next world.
Note that this interpretation is dependent on the position of differentiating between the Dharuriyat of the Diin and that of the Madhhab and considering the Shahdatayn alone to be enough in making someone a Muslim [unless taken out for some other reason]. Whilst this is a popular position among scholars today, it has had its detractors among the scholars of the past, one of them being someone like Shaykh Yusuf al-Bahrani, who considered the rejectors of the Wilaya as Kafirs with the fullest implication this has [even in this world].