Salam
Amount of original believers compared to majority of "Muslims" at time of Prophet (s) end
The original believers were a minority of the final amount of Muslims at the end of Prophet (s) life. What I mean by this, is that most of "Muslims" by end of Prophet (s) life, were people who had originally either fought the Nabi (a) and believers or part of an alliance of people who were linked to a people who fought them. The original believers were outnumbered in most battles. It was not easy, and they heavily are praised for their faith. However, they are never given a guarantee. To say majority of companions are just forgets majority of companions fought the believers and fought Mohammad (s) for a long period of Mohammad (s) life.
Even the best (original believers) are volatile
Allah (swt) praised them heavily. He also praised Bani-Israel heavily at a point before they wrecked things for themselves. Surah Auli-Imran, shows, these believers, passed the trial that bani-Israel failled with Talut (a) DURING life of the Nabi (a) but were NOT GUARANTEED PASSING AFTER TRIALS after the life of the Nabi (s). Briefly, the Surah links to the talk of Ayatul Kuris which was preceded by the story of Talut (a) and Dawood (a). There are allusions back to it such as emphasizing that to God belongs the MULK and gives to who he wishes which is similar to the talk of Samuel (a) about Talut (a). The emphasis on chosen families is also an expansion and emphasizes on Auli-Ibrahim (a) as well. It goes to more a future time of that chosen family of Nubuwa in Bani-Israel, to time of Imran, Zakariya, Yahya, and Isa (peace be upon them).
However, it shows Mohammad's (s) companions did well during such trials of being true over all with some set backs. But the set backs are emphasized with the theme to not turn on their backs after witnessing Mohammad (s) is a Messenger. To all hold by the rope of God and not divide. That there are serious warnings to not become like people who differed and disbelieved after clear proofs. It links it with events during that time that they thought Mohammad (s) died, and said even it was the case, should they turn on their backs? He is just a Messenger. This means, there was a soul among the people who would continue mission of the Prophet (s) - it can even be said up to this point, it was not known there would be no Nabi after Mohammad (s).
The emphasis of Imam Ali (a) being self of the Prophet (s) links with this as well. But that is a side topic. The main point is that they are heavily warned in a tone that suggests they CAN TURN on their backs.
The praise of companions aren't a guarantee of that they will stay true after
There is no aya that praises any group to the extent they can't turn and fail future trials. Just as the verses condemning disbelievers were conditional, and they became later Muslims, it's the same with verses praising believers. They are conditional. To read promise of paradise for believers as unconditional in these places, does not make sense. The Quran does praise them highly, but the conditions they remain believers is understood and it's never understood that sins can't corrupt a soul and lead it astray.
Volatile doesn't mean they went astray either
If we say they are volatile, it does not mean, we can say they all went astray either.
What Imams (a) said about original believers
These are who we consider companions of the Prophet (s), and they remained highly praised in nahjul balagha, sahifa sajjadiya, and misbahal shariah. Did Imam Ali (a) want to fight and send them to their potential death, and create potential an endless war, about Caliphate? How would generations in the future see it? Probably see him greedy for power. If majority of society wanted Abu Bakr and Umar because they hated Ali (a) for defeating them in battles originally as stated in Du'a Nudba, and had enemity to him, it was perhaps better to be at peace. It can be there was a great amount of Muslims also who didn't want Abu Bakr and wanted Ali (a), but were apathetic to the situation, since they just became Muslims near end of Prophet (s) life after victory.
I don't believe that most turned on their backs, and highly suggest Imam Jaffar (a) is referring to those hadiths when saying not to insult the companions of Mohammad (s) on hearsay and leave what is certain for what is not.
I believe while the original believers are volatile, I believe history doesn't show they turned on their backs. At most, perhaps they were not as zealous as they should've been and expected to be. Fatima (a) speech rattled them though, and so what happened after that, we don't know how they strived, how many tried to spread the truth and were willing to fight. We don't know.
Even the souls that were apathetic and showed slow support, we can't say they turned on their backs because for all we know if Imam Ali (a) gave the order to fight they would've responded. Imam Ali (a) saw it wiser that he doesn't bring his followers to death as they were a minority. But the original believers WERE now a minority among a majority of people who came to Islam after.
Amount of original believers compared to majority of "Muslims" at time of Prophet (s) end
The original believers were a minority of the final amount of Muslims at the end of Prophet (s) life. What I mean by this, is that most of "Muslims" by end of Prophet (s) life, were people who had originally either fought the Nabi (a) and believers or part of an alliance of people who were linked to a people who fought them. The original believers were outnumbered in most battles. It was not easy, and they heavily are praised for their faith. However, they are never given a guarantee. To say majority of companions are just forgets majority of companions fought the believers and fought Mohammad (s) for a long period of Mohammad (s) life.
Even the best (original believers) are volatile
Allah (swt) praised them heavily. He also praised Bani-Israel heavily at a point before they wrecked things for themselves. Surah Auli-Imran, shows, these believers, passed the trial that bani-Israel failled with Talut (a) DURING life of the Nabi (a) but were NOT GUARANTEED PASSING AFTER TRIALS after the life of the Nabi (s). Briefly, the Surah links to the talk of Ayatul Kuris which was preceded by the story of Talut (a) and Dawood (a). There are allusions back to it such as emphasizing that to God belongs the MULK and gives to who he wishes which is similar to the talk of Samuel (a) about Talut (a). The emphasis on chosen families is also an expansion and emphasizes on Auli-Ibrahim (a) as well. It goes to more a future time of that chosen family of Nubuwa in Bani-Israel, to time of Imran, Zakariya, Yahya, and Isa (peace be upon them).
However, it shows Mohammad's (s) companions did well during such trials of being true over all with some set backs. But the set backs are emphasized with the theme to not turn on their backs after witnessing Mohammad (s) is a Messenger. To all hold by the rope of God and not divide. That there are serious warnings to not become like people who differed and disbelieved after clear proofs. It links it with events during that time that they thought Mohammad (s) died, and said even it was the case, should they turn on their backs? He is just a Messenger. This means, there was a soul among the people who would continue mission of the Prophet (s) - it can even be said up to this point, it was not known there would be no Nabi after Mohammad (s).
The emphasis of Imam Ali (a) being self of the Prophet (s) links with this as well. But that is a side topic. The main point is that they are heavily warned in a tone that suggests they CAN TURN on their backs.
The praise of companions aren't a guarantee of that they will stay true after
There is no aya that praises any group to the extent they can't turn and fail future trials. Just as the verses condemning disbelievers were conditional, and they became later Muslims, it's the same with verses praising believers. They are conditional. To read promise of paradise for believers as unconditional in these places, does not make sense. The Quran does praise them highly, but the conditions they remain believers is understood and it's never understood that sins can't corrupt a soul and lead it astray.
Volatile doesn't mean they went astray either
If we say they are volatile, it does not mean, we can say they all went astray either.
What Imams (a) said about original believers
These are who we consider companions of the Prophet (s), and they remained highly praised in nahjul balagha, sahifa sajjadiya, and misbahal shariah. Did Imam Ali (a) want to fight and send them to their potential death, and create potential an endless war, about Caliphate? How would generations in the future see it? Probably see him greedy for power. If majority of society wanted Abu Bakr and Umar because they hated Ali (a) for defeating them in battles originally as stated in Du'a Nudba, and had enemity to him, it was perhaps better to be at peace. It can be there was a great amount of Muslims also who didn't want Abu Bakr and wanted Ali (a), but were apathetic to the situation, since they just became Muslims near end of Prophet (s) life after victory.
I don't believe that most turned on their backs, and highly suggest Imam Jaffar (a) is referring to those hadiths when saying not to insult the companions of Mohammad (s) on hearsay and leave what is certain for what is not.
I believe while the original believers are volatile, I believe history doesn't show they turned on their backs. At most, perhaps they were not as zealous as they should've been and expected to be. Fatima (a) speech rattled them though, and so what happened after that, we don't know how they strived, how many tried to spread the truth and were willing to fight. We don't know.
Even the souls that were apathetic and showed slow support, we can't say they turned on their backs because for all we know if Imam Ali (a) gave the order to fight they would've responded. Imam Ali (a) saw it wiser that he doesn't bring his followers to death as they were a minority. But the original believers WERE now a minority among a majority of people who came to Islam after.
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