The following claim is circulating in some social networks:

First let us response to the claim that only 3 companions of the prophet (saw) were believers and that the rest of the companions were apostates. 

This interpretation comes from a hadith which if taken in isolation, can cause misunderstanding. 

Abi Ja’far عليه السلام said: ,,The people were the people of apostacy (ridda) after the prophet صلى الله عليه وآله except for 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 short while.These (three) are those around whom the banner (of truth) revolved and they refused to give Bay`a (to Abu Bakr), until when they brought the Commander of the Faithful عليه السلام under coercion and he gave the pledge of allegiance. That is (the interpretation of) 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) [al-Kafi: Vol. 8 Pg. 245-246, No. 341. ]

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

Abu Basir wondered whether Ammar can be considered among the people of Ridda after being told that he was not part of the Three so he asked the Imam (a):

I said: ,,Ammar was not among them? He (the Imam) said: ,,No.” I said: ,,Ammar is from the people of apostacy (ridda)?” He said: ,,Ammar fought together with Ali عليه السلام after that.” [Al-Kafi: Vol. 8 Pg. 245-246,]

قلت: فما كان فيهم عمار؟ فقال: لا؛ قلت: فعمار من أهل الردة؟ فقال: إنّ عمارا قد قاتل مع علي عليه السلام بعد ذلك

This also explains that the apostacy here does not mean that besides the three, everyone died as apostates. Since Ammar (as) fought together with Ali (as) and hence he returned to the straight path.

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?!” [Rijal al-Kashshi: No. 17]

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؟

We can find that even amongst those three, they were not equal in merit:

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 swerved a bit then he returned (to the truth). If you want the one who did not waver and nothing of doubt entered him then it was al-Miqdad. As for Salman then it came to his heart a thought that the Commander of the Faithful عليه السلام knew the greatest Name of God, which if he were to intone – the earth would swallow them up, and it is indeed so (it is true), because of this he was pulled by the scruff of his neck and it was stricken until it left a swollen lump (cyst). The Commander of the Faithful عليه السلام passed by him and said: O Aba Abdillah this (i.e. suffering) is because of that (the thought you had) – so give the pledge of allegiance. As for Abu Dhar then the Commander of the Faithful عليه السلام had ordered him to remain silent, but he was not one to be affected by the blame of the blamer in regards his duty to Allah, he did not desist until he talked, so Uthman b. Affan passed by him and ordered that he be disposed of (and he was banished). 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” [Rijal al-Kashshi: No. 18]

 أبي بكر الحضرمي قال: قال أبو جعفر عليه السلام: ارتد الناس إلا ثلاثة نفر سلمان و أبو ذر و المقداد قال: قلت: فعمار؟ قال: قد كان جاض جيضة ثم رجع، ثم قال: إن أردت الذي لم يشك و لم يدخله شي‏ء فالمقداد، فأما سلمان فإنه عرض في قلبه عارض أن عند أمير المؤمنين عليه السلام اسم الله الأعظم لو تكلم به لأخذتهم الأرض و هو هكذا فلبب و وجئت عنقه حتى تركت كالسلقة فمر به أمير المؤمنين عليه السلام فقال له: يا أبا عبد الله هذا من ذاك بايع فبايع و أما أبو ذر فأمره أمير المؤمنين عليه السلام بالسكوت و لم يكن يأخذه في الله لومة لائم فأبى إلا أن يتكلم فمر به عثمان فأمر به، ثم أناب الناس بعد فكان أول من أناب أبو ساسان الأنصاري و أبو عمرة و شتيرة و كانوا سبعة، فلم يكن يعرف حق أمير المؤمنين عليه السلام إلا هؤلاء السبعة

Abi 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 concern and fear for the people – that they would apostate from Islam, and begin worshiping the idols (anew), and cease witnessing that there is no God but Allah, and that Muhammad صلى الله عليه وآله is his messenger.It was more beloved to him to acquiesce to what they had done rather than them apostatizing from the whole of Islam. Verily, it is (only) those who embarked on what they embarked on (i.e. perpetrated the crime) who are destroyed, as for the one who did not do that (i.e. play a decisive role in that), and entered into what the people entered into without knowledge nor enmity towards the Commander of the Faithful عليه السلام – then this (act of his) does not make him a Kafir, and it does not remove him from Islam, and that is why Ali kept quiet about his matter (i.e. right), and gave allegiance whilst compelled, when he could not find any supporters.” [Al-Kafi: Vol. 8 Pg. 295, No. 454.]

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

Imam Zain-ul-Abidin (a. ) said: “Our Allah, and what concerning the followers of the messengers and their faithful in secret among the people of the earth, during the opposition of the stubborn against them in the form of accusations of falsehood, and they yearned for the messengers with true firm conviction in every age and time, in which You sent a messenger and assigned a guide for those who lived in it (in time), from Adam to Muhammad, May Allah’s blessings and peace be upon him and his family, from the imams of the guidance and leaders for the people of the god-fearing, peace be upon them all, so remember them with forgiveness and contentment. Our Allah, (as well as) the companions of Muhammad (s.), especially those who were good companions and those who did well in supporting him, sheltered him, hastened to receive him honorably, quickly accepted his invitation. They accepted him as soon as he had let them hear the argument of his message. They left their spouses and children for the revelation of his word, and fought (sometimes) against their fathers and sons in the consolidation of his prophethood, thus bringing him to victory.” [Passage from a longer tradition] [As-Sahifat-us-Sajjadiyyah, supplication no. 4]

قال الإمام زين العابدين عليه السلام : اللهم وأتباع الرسل ومصدقوهم من أهل الارض بالغيب عند معارضة المعاندين لهم بالتكذيب والاشتياق إلى المرسلين بحقائق الايمان . في كل دهر وزمان أرسلت فيه رسولا , وأقمت لاهله دليلا , من لدن آدم إلى محمد صلى الله عليه وآله من أئمة الهدى , وقادة أهل التقى على جميعهم السلام , فاذكرهم منك بمغفرة ورضوان . اللهم وأصحاب محمد خاصة الذين أحسنوا الصحابة , والذين أبلوا البلاء الحسن في نصره , وكانفوه وأسرعوا إلى وفادته وسابقوا إلى دعوته واستجابوا له حيث أسمعهم حجة رسالاته , وفارقوا الازواج والاولاد في إظهار كلمته , وقاتلوا الاباء و الابناء في تثبيت نبوته , وانتصروا به ومن كانوا منطوين على محبته يرجون تجارة لن تبور في مودته , والذين هجرتهم العشائر إذ تعلقوا بعروته , وانتفت منهم القرابات إذ سكنوا في ظل قرابته فلا تنس لهم الهم ما تركوا لك وفيك , وأرضهم من رضوانك وبما حاشوا الخلق عليك , وكانوا مع رسولك دعاة لك إليك , واشكرهم على هجرهم فيك ديار قومهم وخروجهم من سعة المعاش إلى ضيقه , ومن كثرت في إعزاز دينك من مظلومهم . ألهم وأوصل إلى التابعين لهم بإحسان الذين يقولون : ربنا اغفر لنا ولاخواننا الذين سبقونا بالايمان خير جزائك , الذين قصدوا سمتهم , وتحروا وجهتهم , ومضوا على شاكلتهم , لم يثنهم ريب في بصيرتهم , ولم يختلجهم شك في قفو آثارهم والائتمام بهداية منارهم , مكانفين وموازرين لهم , يدينون بدينهم , ويهتدون بهديهم , يتفقون عليهم , ولا يتهمونهم فيما أدوا إليهم . أللهم وصل على التابعين من يومنا هذا إلى يوم الدين , وعلى أزواجهم , وعلى ذرياتهم , وعلى من أطاعك منهم صلاة تعصمهم بهامن معصيتك , وتفسح لهم في رياض جنتك , وتمنعهم بها من كيد الشيطان , وتعينهم بها على ما استعانوك عليه من بر , وتقيهم طوارق الليل والنهار إلا طارقا يطرق بخير , وتبعثهم بها على اعتقاد حسن الرجاء لك , والطمع فيما عندك , وترك النهمة فيما تحويه أيدي العباد لتردهم إلى الرغبة إليك والرهبة منك , وتزهدهم في سعة العاجل وتحبب إليهم العمل للاجل , والاستعداد لما بعد الموت وتهون عليهم كل كرب يحل بهم يوم خروج الانفس من أبدانها , وتعافيهم مما تقع به الفتنة من محذوراتها , وكبة النار وطول الخلود فيها , وتصيرهم إلى أمن من مقيل المتقين

So as you can see, the apostacy here does not mean that only 3 people died on islam. What it means is, that those 3 were the closest to the commander of the faithful and who had the least amount of doubt in his leadership and obedience after the death of the prophet (sws). We believe many sahaba had doubted and did commit apostacy in some sense, but they eventually returned and were forgiven. However, even if only 3 Sahaba were believers after the death of the prophet, would this disprove the prophethood of the prophet? Since when do we look at the amount of followers to decide wether a prophet (s) is truthful or not? Have we not learned from the previous nations!? Can any of the Bakris tell me how many followers prophet Nuh (a) had after 950 years of preaching? And what about Lut? Yusuf? Ibrahim? Do the Qur’an describe them as having alot of followers? If he claims that the  belief of the companions of the Prophet decide wether a prophet is a failure or not, he has blasphemed the prophets before, who were rejected, killed and denied! What about the companions of Musa (a) who went to worship the calf after he went away only for 40 days! What is then so astonishing if the majority of the Sahaba leave the faith after the prophet (s) who does not leave the earth for 40 days but for his whole life…

According to Tafsir ibn Kathir, Samiri was a munafiq who had love for cow worship in his heart. So despite this, why did Allah swt not reveal to Musa (as) to banish this munafiq especially when it was in the knowledge of Allah that he would misguide the nation of Musa (as) into calf worship?

Musa said to As-Samiri: “What caused you to do what you did, what presented such an idea to you causing you to do this?” Muhammad bin Ishaq reported from Ibn `Abbas that he said:“As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.” Qatadah said:”He was from the village of Samarra.” [Tafsir ibn Kathir on verse 20:95]

Allah, the Exalted, informs of Harun’s attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.

So here even the companions of Musa (a) rejected the words of Harun (a) despite believing in the prophethood of Musa (a) and worshipped the calf. Is Musa (a) now a failure as a prophet for the deeds of his companions? Can any sane person claim that Musa (a) did not explain them what shirk was so that they worshipped a calf? 

Even according to the Bukhari, alot of the Sahaba will be turned down by the prophet because they turned apostates. 

“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 Islam). [Sahih al-Bukhari 585 Book 81, Hadith 173]

 يَرِدُ عَلَىَّ يَوْمَ الْقِيَامَةِ رَهْطٌ مِنْ أَصْحَابِي فَيُحَلَّئُونَ عَنِ الْحَوْضِ فَأَقُولُ يَا رَبِّ أَصْحَابِي‏.‏ فَيَقُولُ إِنَّكَ لاَ عِلْمَ لَكَ بِمَا أَحْدَثُوا بَعْدَكَ، إِنَّهُمُ ارْتَدُّوا عَلَى أَدْبَارِهِمُ الْقَهْقَرَى ‏

They also takfeered one another. How can it be the case that they were all on the right path?

Muhammad Ibn Ahmad Adh-Dhahabi writes: “Some of the Companions have declared each other as disbelievers due to interpretations, but God is pleased with each one and forgives them because they are not infallible.” [Ar-Ruwat-uth-Thiqat, page 23]

قال محمد بن أحمد الذهبي: فبعض الصحابة كفّر بعضهم بتأويل ما, والله يرضى عن الكل ويغفر لهم, فما هم بمعصومين

Abdullah Ibn Umar reported that the Prophet Muhammad (s.) said: “Whenever a man says to his brother: “O disbeliever!” it will come to either one of them. Either he is what he says or it comes back to him.” [Sahih Muslim, Volume 1 Page 158 Hadith 216] 

وحدثنا يحيى بن يحيى التميمي ويحيى بن أيوب وقتيبة بن سعيد وعلي بن حجر جميعا عن إسمعيل بن جعفر قال يحيى بن يحيى أخبرنا إسمعيل بن جعفر عن عبد الله بن دينار أنه سمع ابن عمر يقول قال رسول الله صلى الله عليه وسلم أيما امرئ قال لأخيه يا كافر فقد باء بها أحدهما إن كان كما قال وإلا رجعت عليه

Not only did the Sahaba kill each other, they also declared each other as disbelievers. If they are excused for takfeering sahaba, then why are the shia not excused? If you claim they did it out of ijtihad, then why cant we say we also do it out of ijtihad? Is our ijtihad less in your view? Our views are based upon evidences, what evidence did those sahaba have to takfeer each other?