Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 2 - Sunnis' Conception of the Sahaba's Ultimate Decency

There is an assent among the Sunni Scholars upon the decency of all of the Prophet's companions. Except for some heretic individuals, as bn­Hajar Al­Asqalani expresses, none has any dispute about this view. It is essential to believe in their honesty, since it has been proved that all of them shall be in the Paradise and none, among them, shall be sent into the hell­fire.[17] The very conception of Sahaba we have referred to during inspecting bn­Hajar Al­Asqalani's definition of this term, is meant in the previous statement.

The Sunni Scholars’ Argument Regarding this Conception

Al­Khateeb mentions that the Sahaba's ultimate decency is evidently proved through Allah's ruling, informing and opting for their decency and integrity. The following Verses are among such credentials:

(You are the best of the nations raised up for (the benefit of) men;..)*

(And thus we have made you a medium - just - nation.)

(Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was is their hearts..)

(And as for the foremost, the first of the Muhajirs and Ansar, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him..)

(O Prophet! Allah is sufficient for you and for such of the believers as follow you.)

(It is for the poor who fled, those who were taken out from their homes and their possessions, seeking grace of Allah and His pleasure, and assisting Allah and His Apostle: These it is that are the truthful.. Surely Thou art Kind, Merciful)

Besides, there is a great number of Verses and hadiths pertaining to this topic.

Tenor of Sunnis' Conception of the Sahaba's Ultimate Decency

The literal meaning of the Sahaba's ultimate decency is that it is impermissible to impute fabrication, forgery or any flaw to any of those who lived or was born during the Prophet's lifetime, even if such an individual perpetrated a massacre or committed numerous evil deeds. Accordingly, the first class of the Umayids, including Abu­Sufian and his progeny, and the entire sons of Marwan, including those who were banished by the Prophet, and Al­Mugheera­bn­Shu'beh and Abdullah, his son who, though was only ten year old at the Prophet's decease, had written a number of the Prophet's hadiths in a volume called ‘As­Sadiqa’ - the most truthful - , are included under name of Sahaba.

Thusly, all those and others are decided as decent, and their reports in respect to the Prophet are reckoned with the most authentic hadiths even though such reports ascribe perfidiousness to Ali and the Prophet's progeny, and refer acclamation and saintliness to Abdor­Rahman­bn­Muljim.

According to the conception involved, it is imperative to embrace such reports and, thus, it is unauthorized to repudiate since reporters were among the decent who should never prevaricate tenaciously. Depending on the claim that the Prophet (peace be upon him and his family) had said: “The like of my companions - Sahaba - is the stars; whomever is followed, guidance - to the right path - is the result.”, the groups who pursued and kept in line with Muawiya for about three decades, including those who poisoned Al­Hassan­bn­Ali to death and murdered Al­Hussein and his companions, and perpetrated abundant crimes in Kufa and other cities, all those are rightful and followers of the true guidance.[18] The saying concerned, however, is ruled as doubtful by the most well­versed hadithists. Furthermore, bn­Teimiyeh ruled of falsification of this saying imputed to the Prophet. Hence, it is unconvincing as a proof.

Punition of Dissents of the Sahaba's Ultimate Decency Conception

Disbelievers in the Sahaba's ultimate decency conception, in least of all, are, according to the Sunni scholars, described in the following judgments:

(He should certainly be one of the miscreants, that whoever maligned any of the Prophet's companions. They are surely miscreants those who malign any of the Prophet's companions at all. Abuse is the least form of treating them.)

(It is illegal to share those who malign or vilify at the Prophet's companions in a food or a drink, or to perform the ritual funeral prayer for them.)[19]

The Mystery Beyond Such An Extreme Harshness

According to judgment of the Sunni scholars, the Prophet is a true, and the Holy Quran is a true, and whatever in it is a true, and all these facts were communicated to us by the Prophet's companions. Those who vilify at any of them, are aiming at expelling our witnesses in order to repeal the Holy Quran and the Prophet's traditions. Consequently, casting aspersions on such individuals should be an essential procedure. Besides, they should be treated as miscreants.

Recall

The Sunni Scholars mean by the term ‘Sahaba’, all those who fall under bn­Hajar’s definition, commencing with Khadijah, Ali, Zaid­bn­Haritha and Abu­Bakr, to the last child who saw or was seen by the Prophet. At any rate, it is favorable to take another look on bn­Hajar's definition of Sahaba.

An Attempt for Mitigating Such A Hyperbole

In his Sharhul­Burhan, Al­Maziri says: “Not all those whom were seen, visited or met by the Prophet (peace be upon him and his family), even for an interest or the like, are falling under our conception of the ultimate decency of Sahaba. We, in fact, dedicate the term only to those who accompanied the Prophet, (and honored him and helped him, and followed the light which has been sent down with him, these it is that are the successful).”

Denying and Eradicating this Attempt

As a matter of fact, the above expression refers to the general idea; lest, only those who had spent or fought for sake of God are named Sahaba. Confirmed by none, Al­Maziri's opinion was denied by a group of respectful scholars.

The following is Salah Al­Illani's replication:

“This opinion is extremely unfamiliar. Accordingly, a great number of well­known Sahaba, like Wa'il­bn­Hajar, Malik­bn­Al­Huweirith, Othman­bn­Al­Aas and many others who visited the Prophet as formal delegations without residing for a considerable period, will be excluded from list of the Prophet's companions. Besides, those who related only a single hadith­the Prophet's tradition - and Bedouins whose period of residence - at the Prophet's - is not defined, are also excluded. Precisely, opinion of generalization - regarding all those seen, visited or met by the Prophet as the Sahaba - is the most considerable and acceptable since most of the scholars have adopted for.

Effects of this Opinion of Generalization

First of such effects is senseless equality. According to Sunnis' conception, the Sahaba, entirely, are enjoying an equal decency. Hence, all of them are decent in the very same degree. The fighter - for the sake of God - is not different from the withdrawer. The perfectly satisfied Muslim is not different from those embraced Islam due to fear of death. The foremost is not different from the dilatory. The distributor out of his fortune for sake of God is not different from the miser. The obedient is not different from the mutineer. The well­minded is not different from the discerning child. Correspondingly, Ali (peace be upon him) who had fought for Islam and missed no single battle, is not different from Abu­Sufian who had led battles against Islam, and is not different from Muawiya­bn­Abi­Sufian. Hamzeh, in the same way, the master of martyrs, is not different from Wahshi, his killer. Othman­bn­Affan, who had been already foretold of being in the Paradise, is not different from Al­Hakam­bn­Al­Aas, his uncle, the father of the Umayid caliphs, who was banished by the Prophet (peace be upon him and his family) and his two companions. This man, as well as his son, was cursed by the Prophet (peace be upon him and his family).[20] In the same way, Abdullah­bn­Abi­Sarah, who forged lies against Allah and apostatized and, thus, was sentenced to death penalty in absentia even if he hangs to curtains of Ka'ba, is not different from Abu­Bakr.[21] Abdullah­bn­Ubey, chief of the hypocrites, is not different from Ammar­bn­Yasir. These examples are quite true according to the Sahaba’s ultimate decency conception. They all are decent. They all shall be in the Paradise. None of them shall be in the hell­fire at all!!

Wonderment and End Result

How is it reasonable to regard the knowledgeable as same as the ignorant, the fighter as same as the retiree and the perfectly satisfied Muslim as same as the embracer of Islam for saving his soul? Is it rational to regard the killer as same as his victim? Is it rational to regard the foremost as same as the dilatory, the distributor as same as the miser, the obedient as same as the disobedient, the true faithful as same as the ostentatious, and the honest as same as the hypocrite? Is it reasonable to regard Muawiya as same as Ali?

Neither doctrine, sense nor does logic accede to such an equality. It is, as a matter of fact, an excessive unfairness and disastrous fusion that intellect denies and sound human nature does reject.

Criticism of the Conception

Unanimity and Discrepancy

Considering lexical and terminological meanings of the term Sahaba, the entire Islamic sects have no choice other than accepting, unanimously, the fact that the term does refer to individuals who embraced Islam, whether satisfactorily or ostentatiously, and those who heard, accompanied or saw the Prophet (peace be upon him and his family). Discrepancy, in fact, is in the opinion of generalization. While Sunnis rule of the ultimate decency of the entire Sahaba, the other sects do neither acknowledge such an opinion nor do they agree upon such a generalization.

An Endeavor for Reconciling

Generally, Sahaba are the entire people of the Prophet's state, or the Islamic nation that lived under dominion of the Prophet (peace be upon him and his family). This denotation is adopted by Sunnis. Hence, those Sahaba are the very individuals at whom Verses of the holy Quran were addressed and laws were applied. He whoever declares his being Muslim and speaks out the two creeds of Islam, is reckoned with Muslims and citizens of the Prophet's state. This is by reason that it is only God Who does realize hidden intendments, and it is none but Him who shall reward for embracing Islam. On bases of this belief, the Prophet (peace be upon him and his family) was used to regarding only appearances, apart from real intendments and purposes. He left hidden aims to God. Behaviors, however, are postponed to the future, God's mercy and effects of the Islamic society, as well as situations to battles of Islam against the unbelieving groups, under commandment of the Prophet himself or the mandate leader. Evading naming any hypocrite declaratorily, the Prophet (peace be upon him and his family) wont to supplicate God to cover up His creatures' flaws and lead them to prosperity and the right path. Tens of Quranic Verses, however, are harshly reproaching hypocrites spreading all over Al­Madina, the capital, and the surrounding villages. Such Verses have evidently uncovered concealments and disclosed their hidden malice and treated with actual events of Al­Madina.

Furthermore, there was a number of individuals, regarded as Sahaba, whose private states were identified by the Quran and, thus, they were sentenced to doctrinal provisions.

Substantial attributes for good and evil deeds were subjected by the Islamic Doctrine. Belonging to any of these two groups is depending upon individual qualifications and practices. Actualization of such attributes is their bearer's concern. All over the Prophet's life, conflict against atheism was ceaseless. As a nature, individuals always reflect their beliefs through their behaviors sooner or later.

After the Prophet's decease, each Muslim realized perfectly his situation in fields of devotion or hypocrisy. Despite the fact that the Islamic society, specially in Al­Madina, was a society of Sahaba in its terminological and lexical meaning, people did realize each other's standing. Who, however, should have secured feeling against God's penalty? What is, moreover, the meaning of (Situations are as to their latest)?

We should have no choice other than classifying the honorable Sahaba into two groups:

1. The virtuous Sahaba: They are the righteous on whose shoulders the Islamic state was built and established. It is they who suffered mockery and harm of the unbelieving majority until God's right was manifest. They adhered themselves to God's concerns and acceded to the Prophet and those he ordered of acceding to. They kept on holding on God's line till their last moments. They are unanimously decent. This ruling is indisputably adopted by the whole sects of Islam.

2. The rest of Sahaba: They are uneven. It is only Allah Who distinguishes them. Among them there is the boys and the hypocrites. God has ruled of siting the evil hypocrites in the lower class of the hell­fire, although they were showing being Muslims and classified as the Prophet's companions (Sahaba) according to subjective standards established by Sunnis.

The Benefit of Such A Classification

In fact, recognizing the virtuous Sahaba is a matter of a highly considerable importance. Dedicatedly, they are those who swear exceptional allegiance to the Imam. besides, they are a notable pillar of the Islamic Consultance. In addition, they are the actual accomplishers of the Islamic orders. They are the Imam's descriptive government whose mission is establishing bases for accepting God's instructions and applying the Islamic Shari'a and declaring public loyalty to the Imam. It is essential for the public to follow them in satisfaction and displeasure. By achieving so, survival of the masses, as well as such Sahaba, is gained, while doom shall certainly be the fate if this is not attainable.

Advantage of such a classification in such a late stage is attaining a substantial review of the past for sake of inspecting mystery beyond the Muslims' present discrepancy, dissipation of attitudes and collapse of their government. This is taken as a commencing step towards enlightening their morrow and ensuring their stepping, keeping them in circle of the legal course as the only one leading to their reunification and reestablishing of a government on bases of Islamic Shari'a, the only way for achieving eternality and evading another collapse.

It is apt to add that discrimination is necessary for recognizing the most virtuous and the most meritorious for occupying public offices.

Regarding the holy Verse, (Surely Allah commands you to make over trusts to their owners), At­Tabari points to the following idea as exegesis. He mentions that making over trusts to their owners aims at referring authorities to the most meritorious. How, then, is it possible to deliver such responsibilities to the fittest without recognizing the best and the most meritorious? It is most certainly that none preceded the Sahaba to acquainting this idea, and it is none but them whom are concerned!

Discrimination is A Divine Norm

Discrimination is a divine custom and one of the general constitutions of life. It is looked upon as an incentive to advancing in this life that is naturally formed, due to variance in creation, abilities, powers and understanding. It is also imposed by achievement of political and functional justice in field of finding the fittest. The legal discrimination issued by Islam is the only course for achieving such a justice, considering that discrimination as a Divine reward and encouragement.

Evidence of Legal Discrimination

By both the Shari'a and the general spirit of Islam, means of legal discrimination is affirmed. God says: (Allah has made the strivers with their property and their persons to excel the holders back a high degree, and to each class.) (We have made some of these apostles to excel the others.)

The legal discrimination is also determined by God even over families and tribes. In this manner God addresses at the Israelis: (In fact that I made you excel the nations.) (And certainly we have made some of the prophets to excel others, and to Dawood - David - We gave a Scripture.) (And Ismail and Al­Yasha and Yunus and Lut, and every one We made to excel in the worlds.) (See how we have made some of them to excel others, and certainly the Hereafter is much superior in respect of excellence.) (Not alike among you are those who spent before the victory and fought and those who did not: They are more exalted in rank than those who spent and fought afterwards; and Allah has promised good to all.).

Legal discrimination is necessary for identifying the fittest and the most meritorious for occupying general centers of the government. This is becoming to the Prophet's saying: (It is a treachery to God and His Apostle to assign a man as a leader of a group among whom there is a fitter.)

Classes of Sahaba

Logically, legally and actually Sahaba as a group are not of the same level. Even among the faithful, there is a variance in degree of faithfulness. There are different levels among the powerful Sahaba, and there are variant levels among the feeble ones. Even hypocrites are enjoying different levels of hypocrisy.

As an instance, we may cite the Prophet's following saying to those who suggested to sentence Abdullah­bn­Ubey to death penalty: (We will treat him politely so long he is among us.)[22]

According to this text, Abdullah­bn­Ubey, chief of the hypocrites, is reckoned with Sahaba. He is Sahabi on the grounds unanimously established by Sunnis. We would have accepted the life stillness and the rational deadlock if we had concurred with such a conception. Although they agreed or declared their agreement upon the Sahaba's ultimate decency conception, Sunnis had to confess, even partly, of inactiveness and illogicality of the conception that is, according to their declaration also, contradicting the Shariite intendment.

One of the clearest evidence on such a confession is their classifying the honorable Sahaba into several classes. Belonging to any of these classes covers the lawful and political role in accordance with the Shari'a. Question of classification is not a discretionary effort. Qualifications of such classes are cited by the Quran and the Prophet's traditions. Exploiting this point, bn­Sa'd identified five classes of the Sahaba, while Al­Hakim, in his Al­Mustedrak, classified them into twelve classes.

Classification Of The Sahaba As Posited By Al­Hakam In His Al­Mustedrak

1st class: Individuals who embraced Islam before Hijra - The Prophet's immigration to Yathrib. The four caliphs are cited as examples.

2nd class: The Prophet's companions of Darun­Nidwa.

3rd class: The immigrants to Abyssinia.

4th class: The Prophet's companions of the first Aqaba.

5th class: The Prophet's companions of the second Aqaba.

6th class: The first group of immigrants who arrived in Al­Madina after the Prophet.

7th class: The warriors of the battle of Badr.

8th class: Individuals who immigrated in the period between battle of Badr and the treaty of Hudeibiyeh.

9th class: Individuals of the Razwan declaration of fealty.

10th class: Individuals who immigrated in the period between the treaty of Hudeibiyeh and conquest of Mecca. Khalid­bn­Al­Waleed and Amr­bn­Al­Aas are cited as examples of this class.

11th class: The ‘released’ who embraced Islam only on the day of conquest of Mecca. Abu­Sufian and Muawiya, his son, are cited as examples of this class.

12th class: Juveniles and children who saw the Prophet on the day of conquest of Mecca.

Hence, the first Muslim is Khadija followed by Ali (peace be upon him). (On Monday, the Prophet, peace be upon him and his family, was prophesied. On Tuesday, Ali, Zaid­bn­Haritha and Abu­Bakr embraced Islam respectively.)

As a matter of fact, classification of the Sahaba into various classes is seen as an actual entry to legal discrimination. Indeed, it will be unreasonable to regard the foremost in embracing Islam as same degree of decency as a ‘released’ who declared his being a Muslim on the say of conquest of Mecca. Al­Faruq - Omar­bn­Al­Khattaab - directed attention towards this very point during distributing the grants among Muslims. He took the classes to which each individual belonged in consideration. So, he neither treated the foremost in Islam as equal to the latest nor did he equate those who spared no single arts in field of fighting against Islam till they were surrounded in the island of polytheism, with those who missed no single battle for the sake of Islam till God fortified His religion. Moreover, evidence of the Muhajirs - immigrants from Mecca - against the Ansar - supporters of Al­Madina - in the question of the most meritorious to leadership of Muslims after the Prophet (peace be upon him and his family), which was arisen in the Saqeefa of Bani­Sa'ideh, is that they, the Muhajirs, had been the foremost in worshipping God by Islam. They also stated that they had been the Prophet's backers, clan, and hence, the most meritorious of his heritage. They also stated that it should be unjust for any to dispute them in this question since the Arab should be dissatisfied if the Ansar would take leadership while the Prophet of the nation is belonging to another group. They stated that the Arab should not be satisfied unless leadership would be the Prophet's clan's.

Is it not acceptable to conclude from Omar's saying: (Who dares to dispute us in Mohammed's heritage and authority while we are his people and clan?!), in the Saqeefa of Bani­Sa'ideh, backed by Abu­Bakr, that it is an accurate conceptual application of legal discrimination and, in turns, it is a radical blast to the Sahaba's ultimate decency conception?[23]

Back to the story, the Ansar could find nothing other than submitting to this indisputable evidence; therefore, they declared that they would accept none but Ali.[24]

As Imam Ali faced them in his substantial evidence after their declaring fealty to Abu­Bakr as the caliph, Bashir­bn­Sa’d, who was the main reason beyond the Ansar' discordance, addressed at Ali: “No any two would have litigated about your rightfulness - in matter of leadership - if only you had made the Ansar hear your previous words before they declared fealty to Abu­Bakr.) Without applying legal discrimination as a means of preceding the most learned, the best and the fittest in the entire fields of life, such contentment should never be attained. Absolutely, legal discrimination policy contravenes the Sahaba's ultimate decency conception since such a policy and a course would be nonexistent when the all are equally decent.

Approach of Discrimination in Islam

In order to evade dissension and discrepancy, discount the role of temper and fancies and deprecate any tyrant essay to be imposed on the nation, Islam, through undeniable and artless texts, defined the basic pillars of approach of discrimination. These bases are circumscribed in five pillars for the purpose of defining paths to virtue and justice and courses to fields of goodness. Throughout such points, Muslim's position, role and size shall be evidently outlined. Besides, these points shall be the legal answer of any question appertained to individuals' standings and values. They are, then, the only way through which the most learned, the most favorable and the fittest shall be apparently recognized. What is the objective, then, beyond issuing approach of discrimination when the Prophet's companions as a whole are unexceptionally equal? What is the objective beyond instituting doctrinal provisions and issuing rulings and judges, then?

Pillars Of Discrimination And Courses Of Decency

Throughout an extrapolative study of the Islamic divine belief, it is clear to conclude that approach of discrimination is grounded on five pillars considered as legal standards exhibiting the estimation and the status of each Muslim:

1st pillar: The immaculate kinship to the Prophet (peace be upon him and his family). It is, by undiscussible legal texts, the spiritual and political successive leadership of the nation. Concerning the answer of the wonderment why they have been dedicatedly selected, we can say nothing more than it is the grace of Allah that He grants to whomever He desires. In the same way, alike questions can be put about Mohammed's being chosen for the divine revelation and mission. The same can be said about Moses' being chosen as prophet. The answer will be the same; it is the grace of Allah that He grants whomever He desires. These are, anyhow, concerns of God.

The kinship involved is regarded, according to divine texts, as the center, ‘the saving boat’, ‘the door of forgiveness’, ‘the stars of guidance to the right’, ‘the foremost to faithfulness’, ‘the godliest’, ‘the most knowledgeable’ and ‘the most misfortunate’. They are, according to divine texts too, those whose commitment is imposed upon everybody. Their chief is the legal leader of the nation at any time he is in. He is, thus, the authority of people. This is according to the logic fact that the prophet is preferred to the mission with which he is sent, and the guide is preferred to the matter he is guiding to. How should God send a messenger without a message? At which situation did God reveal a Divine Book to other than one of His slaves? This is to be proved later on. They, the Prophet's progeny, are the core and the essence of the divine leadership.

2nd pillar: Precedence to believing in the Prophet.

3rd pillar: Devoutness.4th pillar: knowledgeability.

5th pillar: Prophet's - or the legal leader's - nominating his successor. He is the one elected by the masses fully satisfactorily, without coercion, inducement or duplicity!

Estimating the Criteria

These criteria are actually topical, originated, exclusively, from the Divine Islamic law. They are manifestation of each individual's credentials of decency. Respectfully, other criteria are not more than a form of harmony between an imposed actuality and a divine ordained ensample. The criteria involved are recognized by every body. In the historical policy of caliphate, these criteria were the foremost and most acceptable argument. The following situations of Abu­Bakr, Omar and Abu­Ubeideh, in the conference of Saqeefa, are good examples of our discussion.[25] These three individuals expressed their precedence in succeeding Mohammed (peace be upon him and his family) since:

1. The Arab reject delivering leadership to people other than those from among whom prophesy appeared.

2. Mohammed's people and clan are the most preferable in his heritage and authorities. This is the very criterion of kinship.

3. They claimed of their being the first individuals who had worshipped Allah in this world. This is the criteria of precedence to believing and devotion...etc.

Omar's course in distributing the imports can be added to examples of taking the previous five criteria in consideration.[26]

Wonderment

Considering the Sahaba, as a whole, are equally decent, shall be in the Paradise, none of them shall be in the hell­fire at all and are equally treated by God; what, then, intercepted the Ansar from having leadership of the Muslims? Why did most of them satisfactorily concede leadership to the three Muhajirs? Why did Omar, the just caliph, follow a policy of discrimination in distributing imports of the state on the Muslims? Why were some of Sahaba sentenced to various doctrinal provisions? Lastly, how should the just decent individual, whose pass to the Paradise is already guaranteed, thieve?!

You, who embrace the Sahaba's ultimate decency conception, are not more knowledgeable than the two Sheiks - Abu­Bakr and Omar. For you, their opinions are ruled as sufficiently satisfactory. I challenge each of you to find, or to try to find, answers to the previous questions. How should the impetuous pursuance be a path to the right? God did learn us that the impetuous pursuance should be the way to the Fire. He, the Exalted, graces us with the intellect so that we will use in obedience and exploring aims of the Islamic laws.