12. THE POSITION OF THE ṢAḤĀBAH (5)

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12. THE POSITION OF THE ṢAḤĀBAH (5)
How do scholars know whether a person is a ṣaḥabī (a companion of the Prophet صلى الله عليه وسلم)? It is either through khabar mutawātir (reports handed down in uninterrupted sequence), such as, Abū Bakr and ‘Umar; khabar mashhūr (well-known reports), less known than the previous one; the statement of some ṣaḥābah of his being a ṣaḥabī; the witness of reliable tābi‘īn (the following generation of the ṣaḥābah) that he was a ṣaḥābī; the person himself claimed to have accompanied the Prophet (صلى الله عليه وسلم) after verifying and clarifying his identity, and passing the evaluation test called الجرح والتعديل (lit. “injuring and straightening”), i.e. evaluating his deficiency and truthfulness.
The ‘adālah (honesty, honourable record) of the ṣaḥābah is known through the Qur’ān, the Sunnah of the Prophet (صلى الله عليه وسلم), the statements of al-salaf al-ṣāliḥ (“the pious predecessors,” i.e., the first three generations of Muslims: of the Prophet, the ṣaḥābah, and the tābi‘īn), their conditions, and their biographies. Although there are many definitions of ‘adālah given by scholars, the most accepted one by scholars of ḥadīth might be the one given by Ibn Ḥajar, as follows: “It is a trait of character related to preserving taqwā (piety).” What is meant by taqwā is avoiding bad deeds, among which are shirk (idolatry), fisq (sinfulness, moral depravity), and bid‘ah (innovation). It does not mean that they are ma‘ṣūm (infallible), as prophets are the only people who have this peculiar feature.
Ibn Ḥazm mentions seven aspects which make a person better than the other, as follows:
1. Māhiyah, (الْمَاهِيَة , quality, essence, nature) of the deed, whether the whole obligation is done completely, or not, but added with recommended deed.
2. Kammiyyah ( الْكَمِّ ية , magnitude), namely, the presentation of the deed, whether it is done purely for the sake of Allah, which is better, or it is mixed with the intention of having
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progress in worldly matters, and of preventing any harm which might occur to him.
3. Kayfiyyah (الْكَيْفِ ية , manner, mode, condition, particular circumstance), either by simply performing the required obligatory duty, or it is added with performing recommended deeds, which is better.
4. Kamm (كَم , quantity), for example, doing an obligatory deed would be better when it is accompanied by extra recommended deeds, rather than without them
5. Zamān (ال زمَان , time), for example, doing good deed at the early period of Islam where Muslims were having hard time and desperately in need of help, is better than doing it when the Muslims are at the later period where they become strong and prosper.
6. Makān (الْمَكَان , place, location), such as praying in Masjid al-Ḥarām in Makkah is one hundred thousand times better than praying in any other place, except in the Prophet (صلى الله عليه وسلم) mosque in Madinah (one thousand times better) and Masjid al-Aqṣā in Jerusalem (one hundred times better).
7. Iḍāfah ( الْ ضَ ا فة , attribution), for example, the prayer of the Prophet (صلى الله عليه وسلم) , or praying behind him, charity given by the Prophet (صلى الله عليه وسلم), or given by another person with him, and the deed of the Prophet (صلى الله عليه وسلم), or of another with him, is much better than that without him, such as done by people in later generations.
The ṣaḥābah exclusively have the advantage regarding zamān and iḍāfah. They lived in the time of the Prophet (صلى الله عليه وسلم), believed him when others disbelieved him, spent generously when others were stingy and fought defending Islam despite their lack in number. In the battle of the Confederates (Khandaq, of the Trench) in Shawwāl, 5 AH Allah said:
وَلَ ما رَأَى الْمُؤْمِنُونَ الَْْحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللّ وَرَسُولُهُ وَصَدَقَ
) اللّ وَرَسُولُهُ وَمَا زَادَهُمْ إِ لّ إِيمَانًا وَتَسْلِيمًا )الْحْزَاب: 22
And the believers saw al-Aḥzāb (the Confederates), they said: “This is what Allah and the Messenger (Muhammad صلى الله عليه وسلم) had
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promised us; and Allah and His Messenger (Muhammadصلى الله عليه وسلم) had spoken the truth.” And it only added to their Faith and
their submissiveness (to Allah) (Q. 33:22)
Here Allah states that these companions of the Prophet (صلى الله عليه وسلم) facing the huge enemy would not deter them from fighting. Instead, they became firmer, and stronger in faith.
The same ṣaḥābah would not have the same status and reward between those spent and fought for Islam when they were still under the Quraysh persecution, and those who spent and fought after the conquest of Makkah where there was no longer any threat from the enemy. Allah says:
…لَّا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ أُولَئِكَ أَعْظَمُ دَرَجَةً مِنَ ال ذِينَ
) أَنْفَقُوا مِنْ بَعْدُ وَقَاتَلُوا وَكُلًّ وَعَدَ اللّ الْحُسْنَى وَ اللّ بِمَا تَعْمَلُونَ خَبِي ر )الحديد: 01
… Not equal among you are those who spent and fought
before the conquering (of Makkah, with those among you
who did so later). Such are higher in degree than those
who spent and fought afterwards. But to all Allah has
promised the best (reward). And Allah is Well-
Acquainted with what you do (Q. 57:10)
The ṣaḥābah themselves have different levels of prominence among themselves, let alone people who came after them.
The ṣaḥābah also have the privilege of their being with the Prophet (صلى الله عليه وسلم), performing Islamic obligations with him, such as praying, fasting, and fighting with him for Islam. People who came after them would not have such privilege. According to ‘Abd Allāh ibn al-Mubārak and Aḥmad ibn Ḥanbal every individual of the ṣaḥābah is more prominent than any individual after them. This view is in line with the statement of the Prophet (صلى الله عليه وسلم) that a person who spent gold as big as Mt. Uhud for Islam would not reach the merit of one mudd (1.053 litre) of barley or wheat spent for Islam by the ṣaḥābah.
Another privilege of the ṣaḥābah is that they were conveyors of the Prophet’s message to us. Without them we
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would not have known properly anything about Islam. The Prophet (صلى الله عليه وسلم) urged them to convey and tell people what they had learned from him. He said,
بَلِّغُوا عَنِّي وَلَوْ آيَةً ... (رواه البخاري و أحمد)
Report from me even one ayah…
(Reported by al-Bukhārī and Ahmad).
The term ayah in this verse is anything said by the Prophet (صلى الله عليه وسلم), even very little, either Qur’ānic verses, his sayings, or his practicing Islam. He said further,
...( رُ ب مُبَل غ أَوْعَى مِنْ سَامِع... (رواه البخاري و مسلم
… as the person who receives the message might
understand it more than the person who heard it (from
the Prophet صلى الله عليه وسلم( ) (Reported by BukhārĪ and Muslim)
There are many Qur’ānic verses mentioning the merits of the ṣaḥābah indicating their ‘adālah, among which are:
فَلَا وَرَبِّكَ لَّ يُؤْمِنُونَ حَ تى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُ م لَّ يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِ ما قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا )النساء: 55
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions and accept (them) with full submission (Q. 4:65)
كُنْتُمْ خَيْرَ أُ مة أُخْرِجَ تْ لِلناسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ
وَتُؤْمِنُونَ بِا للِّه وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ مِنْهُمُ الْمُؤْمِنُونَ
) وَأَكْثَرُهُمُ الْفَاسِقُونَ )آل عمران: 001
You (true believers in Islamic Monotheism, and real
followers of Muhammad and his Sunnah) are the best
of peoples ever raised up for mankind; you enjoin al-
ma‘rūf (i.e., Islamic Monotheism and all that Islam has ordained) and forbid al-Munkar (polytheism, disbelief and
all that Islam has forbidden), and you believe in Allah.
And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among
them are some who have Faith, but most of them are
al-Fāsiqūn (disobedient to Allah and rebellious
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against Allah’s Command) (Q. 3:110)
The majority of ‘ulamā’ said that this verse was primarily directed to the companions of the Prophet (صلى الله عليه وسلم) when it was revealed to him.
وَالسابِقُونَ الَْْا ولُونَ مِنَ الْمُهَاجِرِينَ وَالَْْنْصَارِ وَالذِينَ ا تبَعُوهُمْ بِإِحْسَا ن
رَضِيَ اللّه عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَد لَهُمْ جَنا ت تَجْرِي تَحْتَهَا الَْْانْهَارُ
) خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ )التوبة: 011
And the foremost to embrace Islam of the Muhājirūn
(those who migrated from Makkah to al-Madinah) and
the Anṣār (the citizens of al-Madinah who helped and
gave aide to the Muhājirūn) and also those who followed
them exactly (in Faith). Allah is well-pleased with them
as they are well-leased with Him. He has prepared for
them Gardens under which rivers flow (Paradise),
to dwell therein forever. That is the
supreme success (Q. 9:100)
...فَال ذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا
لَُْكَفِّرَ ن عَنْهُمْ سَيِّئَاتِهِمْ وَلَُْدْخِلَ نهُمْ جَ نا ت تَجْرِي مِنْ تَحْتِهَا الَْْنْهَارُ
) ثَوَابًا مِنْ عِنْدِ اللِّ وَ اللّ عِنْدَه حُسْنُ ال ثوَابِ )آل عمران: 095
…, so those who emigrated and were driven out from
their homes, and suffered harm in My Cause, and who
fight, and were killed in My Case), verily, I will expiate
from them their evil deeds and admit them into Gardens
under which rivers flow (in Paradise); a reward from
Allah, and with Allah is the best of rewards (Q. 3:195)
لَكِنِ الرسُولُ وَالذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَأُولَئِكَ
لَهُمُ الْخَيْرَاتُ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ . أَعَد اللّه لَهُمْ جَنا ت تَجْرِي مِنْ
- ) تحْتِهَا الَْْانْهَارُ خَالِدِينَ فِيهَا ذَلِكَ الْفَوْزُ الْعَظِيمُ )التوبة: 89 88
But the Messenger (Muhammad صلى الله عليه وسلم) and those who
believed with him (in Islamic Monotheism) strove hard
and fought with their wealth and their lives (in Allah’s
Cause). Such are they for whom are the good things, and
it is they who will be successful. For them Allah has got
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ready Gardens (Paradise) under which rivers flow, to dwell
therein forever. That is supreme success. (Q. 9:88-89)
لِلْفُقَرَاءِ الْمُهَاجِرِينَ الذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلً مِنَ
اللِّه وَرِضْوَانًا وَيَنْصُرُونَ اللّه وَرَسُولَهُ أُولَئِكَ هُمُ الصادِقُونَ . وَالذِينَ تَبَوءُوا
الدارَ وَالِْايمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إ لَيْهِمْ وَلَّ يَجِدُونَ فِي صُدُورِهِمْ
حَاجَةً مِما أُوتُوا وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَة وَمَنْ يُوقَ
شُح نَفْسِهِ فَأوُلَئِكَ هُمُ الْمُفْلِحُونَ . وَالذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَ بنَا
اغْفِرْ لَنَا وَلِِاخْوَانِنَا الذِينَ سَبَقُونَا بِالِْايمَانِ وَلَّا تَجْعَلْ فِي قُلُوبِنَا غِلًّا
- ) لِلذِينَ آمَنُوا رَ بنَا إِ نكَ رَءُو ف رَحِيم )الحشر: 01 8
(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allah and to please Him, and helping Allah (i.e. helping His religion—Islamic Monotheism) and His Messenger (Muhammad صلى الله عليه وسلم). Such are indeed the truthful (to what they say). And those who, before them, had homes (in al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banū an Nadīr), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own covetous-ness, such are they who will be the successful. And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful (Q. 59:8-10).
These are some Qur’ānic verses praising the ṣaḥābah. The generation of tābi‘īn that followed, also prayed to Allah to forgive them, and not to put in their heart any hatred against them. (CIVIC, 25 November, 2016)
المراجع :
المكتبة الشاملة
تفسير الطبري )ت. 001 ه (
تفسير القرطبى )ت. 570 ه (
تفسير ابن كثير )ت. 777 ه (
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