Justice Of The Companions Of The Prophet (s)
The Companions of the Prophet (s) are considered just according to Ahl al-Sunnah. Proponents of the theory of the justice of the Companions cite Qur'anic verses, such as those describing them as the best nation, God's satisfaction with the Companions, and the removal of punishment from them. Additionally, some narrations from Ahl al-Sunnah praising the Companions are also used as evidence. However, opponents of this theory, while acknowledging the righteousness of some of the Prophet's true Companions, argue that some of them committed actions contrary to justice, which are mentioned in the Qur'an, such as committing sins, hypocrisy, accusations against the Prophet (s), and having diseased hearts. Some narrations from Ahl al-Sunnah also mention the implementation of legal punishments against certain Companions and their condemnation to Hell.
Meaning of Sahaba
The term sahaba (literally meaning the companions) has been defined differently by scholars of Ahl al-Sunnah, with three major definitions:
- Ahmad b. Hanbal states that anyone who accompanied the Prophet (s) and saw him for a year, a month, a day, or even a moment is considered one of the Prophet's Companions.[1]
- Bukhari defines a Companion as any Muslim who has accompanied or met the Prophet (s).[2]
- Sa'id b. al-Musayyib considers only those who were with the Prophet (s) for at least one or two years and participated in one or two Ghazwas with him as his Companions.[3]
Dispute over the Justice of the Companions
There are two differing opinions on the justice of the Companions:
Most of Ahl al-Sunnah believe that all Companions were righteous, truthful, pious, and just. Thus, any narration from the Prophet (s) transmitted by them is deemed authentic and acceptable. They argue that any misdeeds attributed to them should be justified and overlooked.
Ahl al-Sunnah not only consider being a Companion an honor but also believe that it inherently guarantees justice. Some prominent Sunni scholars have gone to extremes in praising the Companions and condemning their critics. For example:
1. Criticism of the Companions is equated with apostasy and disbelief: Those who criticize any of the Prophet's Companions are heretics and disbelievers.[4] 2. Social exclusion of critics of the Companions: If anyone finds fault with or criticizes the Companions, do not eat or drink with them, and do not perform prayer over their funeral.[5]
According to this belief, all Companions are just, their words are correct, and their actions are right, even if they contradict the Qur'an and Sunnah, as they are considered Mujtahids who had a better understanding of the Sunnah.
The Shia Imamiyya, however, believe that among the Companions respected by the Shia, there were many noble, self-sacrificing, pure, and pious individuals, but there were also hypocrites and unrighteous people, from whom both the Qur'an and the Prophet (s) distanced themselves. Merely being a Companion is not a virtue that should excuse unjust actions.
Arguments of the Proponents
Ahl al-Sunnah rely on certain Qur'anic verses and narrations to support the justice of the Companions.
Qur'an
Verses in the Qur'an that praise the Companions and the Prophet's (s) followers can be categorized as follows:
Verses that praise the Ummah of the Prophet (s), such as:
- ﴾You are the best nation ever brought forth for mankind.﴿
- ﴾Thus We have made you a just nation so that you may be witnesses over the people.﴿
- Some Sunni interpretations consider "just nation" as evidence for the justice of the Companions.
Verses that negate punishment for the Prophet’s Companions:
- ﴾The day when Allah will not disgrace the Prophet and those who believe with him.﴿
Verses indicating divine satisfaction with the Companions:
- ﴾And the foremost [in faith] of the Muhajirun and the Ansar, and those who followed them with goodness – Allah is pleased with them and they are pleased with Him.﴿
- ﴾Certainly, Allah was pleased with the believers when they pledged allegiance to you under the tree.﴿
Hadiths
Ahl al-Sunnah cite several hadiths in favor of the Companions' justice:
- The Prophet (s) said: "The best of people are those of my generation…"[6]
- The Prophet (s) said: "Do not revile my Companions. If any of you were to spend gold equal to Mount Uhud, it would not amount to even a handful or half a handful of what they gave."[7]
- Another narration states: "If you see people criticizing my Companions, say: May God’s curse be upon your worst ones."[8]
Arguments of the Opponents
Opponents of the universal justice of the Companions argue that none of the cited verses or hadiths explicitly state that all the Companions were just. Moreover, other Qur'anic verses and hadiths from Sunni sources indicate that some Companions engaged in acts contrary to justice, such as sin, hypocrisy, and slander.
In the Qur'an
Some Sunni scholars claim that all the companions of the Prophet (s) were just and free from any wrongdoing. However, they have overlooked several Quranic verses that criticize the actions of some companions:
- ﴾إِنَّ الَّذِینَ تَوَلَّوْا مِنْکُمْ یَوْمَ الْتَقَی الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّیْطَانُ بِبَعْضِ مَا کَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ﴿
This verse indicates that during the Battle of Uhud, a large number of the Prophet's companions fled from the battlefield. Allah attributes their escape to the influence of Satan due to their past sins. Although Allah forgave them, His forgiveness implies they had committed a sin.
- ﴾یَا أَیُّهَا الَّذِینَ آمَنُوا إِنْ جَاءَکُمْ فَاسِقٌ بِنَبَإٍ فَتَبَیَّنُوا أَنْ تُصِیبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَیٰ مَا فَعَلْتُمْ نَادِمِینَ﴿
According to the interpretation of Sunni scholars, this verse was revealed regarding **Walid ibn Uqba**, who was a companion and was explicitly labeled as a **fasiq (sinner)**.
- In **Surah At-Tawbah**, verse 58, Allah mentions that some companions objected to the Prophet's division of alms:
﴾وَمِنْهُمْ مَنْ یَلْمِزُکَ فِی الصَّدَقَاتِ فَإِنْ أُعْطُوا مِنْهَا رَضُوا وَإِنْ لَمْ یُعْطَوْا مِنْهَا إِذَا هُمْ یَسْخَطُونَ﴿
- In **Surah Al-Ahzab**, verse 12, a group of hypocrites and weak-hearted companions accused the Prophet (s) of deception:
﴾وَإِذْ یَقُولُ الْمُنَافِقُونَ وَالَّذِینَ فِی قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا﴿
- In **Surah Al-Imran**, verse 161, Allah defends the Prophet (s) against accusations of betrayal made by some companions:
﴾وَ مَا کَانَ لِنَبِیٍّ أَنْ یَغُلَّ ۚ وَمَنْ یَغْلُلْ یَأْتِ بِمَا غَلَّ یَوْمَ الْقِیَامَةِ﴿
Based on the Quran, the companions of the Prophet (s) can be divided into **five categories**: 1. Those whom Allah is pleased with. [9] 2. Believers who committed sins but later repented. [10] 3. The **fasiq (sinners)**. [11] 4. Those who outwardly accepted Islam but had no faith in their hearts. [12] 5. The hypocrites. [13]
All these five groups are considered companions of the Prophet (s) according to Sunni belief.
The Implementation of Islamic Punishments on Some Companions
The claim of the absolute justice of all companions is further challenged by the fact that some of them were punished during the Prophet's time and afterward:
- Nu'ayman, a companion, drank alcohol, and the Prophet (s) ordered that he be beaten with shoes and sticks. [14]
- A man from the tribe of Bani Aslam committed **adultery**, and the Prophet (s) ordered him to be stoned. [15]
- In the **incident of Ifk (the slander against Aisha)**, the Prophet (s) ordered the punishment of **some companions for false accusations (qadhf)**. [16]
- After the Prophet's death, **Abd al-Rahman ibn Umar (son of Caliph Umar) and Uqba ibn Harith were punished for drinking alcohol. Caliph Umar even ordered a second round of punishment on his son. [17]
- Walid ibn Uqba, a companion, drank alcohol and led the morning prayer while drunk, mistakenly praying four rak'ahs instead of two. He was later punished for drinking. [18]
Hadiths from Sunni Sources That Reject the Justice of All Companions
The most authentic Sunni books contain narrations that contradict the belief in the justice of all companions:
- The Prophet (s) said:
_"On the Day of Judgment, a group of my companions will approach me, but they will be driven away from the Pond of Kawthar. I will say, 'O Lord, these are my companions!' It will be said to me, 'You do not know what they did after you; they turned back and apostatized.'"_[19]
- The Prophet (s) said:
_"Some of my companions will be taken to Hell. I will say, 'O Lord, these are my companions!' It will be said, 'You do not know that they turned back and continuously apostatized after you.'"_[20]
- Umm Salama, the wife of the Prophet (s), said:
_"I heard the Prophet (s) say: Some of my companions will never see me after death."_ [21]
References
- ↑ Abu Ali Farra al-Hanbali, al-Udda fi Usul al-Fiqh, vol. 3, p. 988, quoted in Shi'ashinasi:pasukh bi shubahat by Ali Asghar Ridwani, vol. 1, p. 319.
- ↑ Ibn Hajar al-Asqalani, Shihab al-Din, Fath al-Bari Sharh Sahih al-Bukhari, vol. 7, p. 3, Dar al-Ma'arifah, Beirut, second edition.
- ↑ Same reference.
- ↑ Ya'qub, Ahmad Hussein, Research on the Justice of the Companions, translated by Mohammad Qazi Zadeh, Dar al-Thaqalayn Publications, first edition, 1997, p. 34, quoting Al-Isaba by Ibn Hajar al-Asqalani, pp. 17-18.
- ↑ Ya'qub, Ahmad Hussein, Research on the Justice of the Companions, translated by Mohammad Qazi Zadeh, Dar al-Thaqalayn Publications, first edition, 1997, p. 34, quoting Al-Kaba'ir by Al-Dhahabi, p. 238.
- ↑ Bukhari, Sahih Bukhari, vol. 3, p. 151.
- ↑ Sahih Bukhari, vol. 4, p. 159.
- ↑ Tirmidhi, Sunan al-Tirmidhi, vol. 5, p. 359.
- ↑ Surah At-Tawbah, Verse 100
- ↑ Surah At-Tawbah, Verse 102
- ↑ Surah Al-Hujurat, Verse 6
- ↑ Surah Al-Hujurat, Verse 14
- ↑ Surah At-Tawbah, Verse 101
- ↑ Sahih al-Bukhari, Vol. 8, Page 13, Hadith No. 67775
- ↑ Sahih al-Bukhari, Vol. 8, Page 22, Hadith No. 67775
- ↑ Al-Mu'jam Al-Kabir, Vol. 23, Page 128
- ↑ Al-Sunan Al-Kubra by Al-Bayhaqi, Vol. 8, Page 313
- ↑ Sahih Muslim, Vol. 5, Page 126, Hadith No. 1707
- ↑ Sahih al-Bukhari, Vol. 7, Page 208
- ↑ Sahih al-Bukhari, Vol. 7, Page 208
- ↑ Adhwa' ala al-Sunnah al-Muhammadiyah, Page 345