Mufti Muhammad Shafi رحمه الله writes, commenting on verses 6-10 of Surah al-Hashr:
On this occasion, Allah سبحانه و تعالى has put the Ummah of Muhammad صلى الله عليه وسلم into three different categories: [1] Muhaajireen [2] Ansaar; and [3] the general body of the Ummah. The special characteristics of the Muhajirin and the sterling qualities of the Ansars are described in the relevant verses above. As for the merits of the rest of the Ummah, the verse merely mentions one quality of theirs that they recognize the high status of Muhaajireen and the Ansaar رضي الله عنهم in that they had preceded them in faith and were means of communicating it to us. Further, they pray for forgiveness of all, and also pray that their own hearts be completely cleansed of all bitterness and spite towards true and sincere Muslims.
This shows that for the validity and acceptance of faith and Islam of all the coming generations of Muslims, after the blessed Companions رضي الله عنهم, it is a necessary condition that they have love and respect for the Companions رضي الله عنهم of the Holy Prophet صلى الله عليه وسلم, and pray for their brethren in Faith of earlier generations. Where this necessary condition is lacking, such people are not worthy of being called Muslims. Therefore, Sayyidna Mus'ab Ibn Sa'd رضي الله عنه says that the Muslims of this Ummah are divided into three categories, of which two categories [those of Muhaajireen and Ansaar] have already been mentioned. The third category remains. If anyone wishes to have a place in the Ummah, he should join the third category by showing love, respect and honour to the blessed Companions رضي الله عنهم.
Someone approached Sayyidna Husain رضي الله عنه and inquired about Sayyidna 'Uthman رضي الله عنه [who had by then been martyred], the former asked the inquirer: "Are you one of the Muhaajireen?" He replied : "No". Then he asked him: "Are you one of the Ansaar?" He replied: "No." He then said: 'There remains only the third verse "And... those who came after them...[59:10]": If you wish to create doubt about Sayyidna 'Uthman رضي الله عنه, then you will have to leave this category as well.'
Imam al-Qurtubi رحمه الله says that this verse is a proof that love of the blessed Companions رضي الله عنهم is obligatory. Sayyidna Imam Malik رحمه الله says that any person who reviles a Companion or holds a grudge against him, will not have a share in the fai' property of the Muslims. Then he argues, on the basis of this verse, that every Muslim has a share in the fai' property, and anyone who has no share, his faith in Islam is doubful.
Sayyidna 'Abdullah Ibn 'Abbas رضي الله عنهما has stated that Allah سبحانه و تعالى has commanded all Muslims to pray for the Companions رضي الله عنهم of Muhammad صلى الله عليه وسلم and for their forgiveness, whereas Allah سبحانه و تعالى knew that there would be conflicts and civil wars between them. Therefore, it is not permissible for any Muslim to hold evil thoughts about them on account of their conflicts.
Ummul Mu'mineen Sayyidah 'A'ishah as-Siddeeqah رضي الله عنها says, "I have heard your Holy Prophet صلى الله عليه وسلم say that this community will not perish unless the later generations curse the earlier generations."
Sayyidna 'Abdullah Ibn 'Umar رضي الله عنهما says: "When you hear anyone reviling a Companion, tell him, 'May the curse of Allah be upon the one who is the worst of you'." Obviously, no Companion can ever be worse. The one who is cursing would be the worst one. In a word, it is a cause of curse to revile a Companion.
'Amr Ibn Haushab رحمه الله says: "I have found the earlier generations of this Ummah uniformly and strongly advise people to describe the merits of the noble Companions رضي الله عنهم and their good qualities, so that they may develop love for them. Do not ever talk about their conflicts and disagreements, so that people may become bold and show disrespect to them." [All these narratives have been adapted from Qurtubi].
It is reported that Sayyiduna 'Abdullaah Ibn 'Abbaas رضي الله عنهما said to Maymoon Ibn Mihraan رحمه الله,
"Beware of researching into the stars for they effectuate fortune telling, beware of researching into the divine decree for this effectuates heresy, and beware of abusing any of the Companions of the Messenger of Allaah صلى الله عليه وسلم, for Allaah would throw you face first into the Fire."
[as-Suyuti, ad-Durr al-Manthoor, vol 3, p65.
Sahmi, Tareekh al-Jurjaan, p429, records it as a Hadeeth of the Prophet, peace and blessing be upon him, on the authority of Sayyiduna Ibn 'Abbaas (may Allaah be pleased with them both), with a da'eef isnaad]
"From honouring the Messenger of Allaah صلى الله عليه وسلم is honouring his Companions رضي الله عنهم, righteousness towards them, acknowledging their right, taking them as an example, having good praise for them, seeking forgiveness for them, withholding regarding that which occured between them, having enmity for those who have enmity for them; and shunning the narrations of those historians, the ignorant narrators, the Shee'ah, and the slanderous innovators regarding anyone of them; seeking for them, from that which has been narrated concerning them - for example regarding that which happened between them from tribulations - the best interpretation and giving them the most excellent ways out (from being attributed with evil statements).
Hence, they are the people (most deserving) of that. One should not mention a single one of them with evil nor should one hold any of them in contempt. Rather, their good deeds, virtues, and praiseworthy conduct is to be mentioned and one is to remain silent about that which is other than that. As the Messenger of Allaah صلى الله عليه وسلم said, 'When my Companions are mentioned, withhold.'"
"If the Messenger of Allah صلى الله عليه وسلم had no miracle except for his Companions رضي الله عنهم alone, they would have been sufficient to prove his prophethood."
"Should I not inform you of the best of this nation after its Prophet صلى الله عليه وسلم? Abu Bakr." Then he said, "Should I not inform you of the best of this nation after Abu Bakr? 'Umar." [1]
And in another narration, "Should I not inform you of the best of this nation after its Prophet صلى الله عليه وسلم? Abu Bakr. The best of this nation after Abu Bakr is 'Umar." [2]
Notes:
[1] Ahmad, #833-871, the isnaad is hasan
[2] Ahmad, #922-1030, this is saheeh. Many narrations from Sayyiduna 'Ali (may Allaah be pleased with him) concerning this are recorded by Ibn Abi 'Asim, as-Sunnah, #1200-1221
Sayyiduna 'Abdullaah Ibn 'Umar رضي الله عنهما said,
"During the time of the Prophet صلى الله عليه وسلم we would not equate anyone with Abu Bakr رضي الله عنه, then 'Umar رضي الله عنه, then 'Uthmaan رضي الله عنه, then we would leave the Companions of the Prophet صلى الله عليه وسلم, not declaring some to be superior to others." [Saheeh al-Bukhari]
Ibn Abi 'Aasim #1193 has the additional wording, "This reached the Prophet صلى الله عليه وسلم and he did not object."
Khattaabi رحمه الله, Ma'aalim as-Sunan, vol. 4, p. 279, said, "The explanation of this - and Allaah سبحانه و تعالى knows best - is that he was referring to the seniors and elders amongst them, those whom the Messenger صلى الله عليه وسلم would go to for advice when a matter concerned him. At that time, Sayyiduna 'Ali رضي الله عنه was still young. Sayyiduna Ibn 'Umar رضي الله عنهما did not mean to demean or disregard Sayyiduna 'Ali, may Allaah ennoble his face, or to deny his excellence after Sayyiduna 'Uthmaan رضي الله عنه, rather his excellence was well known and not denied by Sayyiduna Ibn 'Umar رضي الله عنهما or any other companion. They only differed about whether Sayyiduna 'Uthmaan رضي الله عنه came before him: the majority of the Salaf were of the view that Sayyiduna 'Uthmaan رضي الله عنه did come before and the majority of the people of Kufah were of the opinion that Sayyiduna 'Ali came before Sayyiduna 'Uthmaan, may Allaah be pleased with them both."
"As for Ahlus Sunnah wal Jamaa'ah, they regard every action or word that is not proven from the Sahaabah رضي الله عنهم as a Bid'ah (innovation), because if it were good, they would have done it before us, for they did not leave any characteristic of goodness but they hastened towards it."
'Ali رحمه الله informed us from Ibn Battah رحمه الله who said: Abu Bakr al-Aajurree رحمه الله narrated to us saying: I heard Ibn Abi't-Tayyib رحمه الله say: Ja'far as-Saa'igh رحمه الله narrated to me that a man who was a person who used to commit disobedience and immoralities was in the neighbourhood of Imam Ahmad Ibn Hanbal رحمه الله. One day he came to the gathering of Imam Ahmad رحمه الله and gave salaam to him and it was as if Imam Ahmad رحمه الله did not respond to him completely and refrained from him. The man said to him,
"O Abu 'Abdillaah why do you turn away from me? For I have changed due to what I saw in a vision."
Imam Ahmad رحمه الله then asked him, "What did you see? Come forward."
The man said, "I saw the Prophet صلى الله عليه وسلم while I was asleep and it was as if he was on a highland while the people were sitting below him. Then a man got up and said to the Prophet صلى الله عليه وسلم: 'Supplicate for me.' So he supplicated for him until there did not remain anyone left (asking for supplication) except for me. I wanted to stand to ask him but I remembered the filth that I used to do. Then the Prophet صلى الله عليه وسلم said to me,
'O fulaan, why did you not get up to ask me to supplicate for you?'
I replied, 'O Messenger of Allaah صلى الله عليه وسلم, the shame is stopping me. It is due to the filth that I used to do.'
Then the Prophet صلى الله عليه وسلم said to me, 'If it is due to shame then stand and ask me to supplicate for you, for indeed you are one who does not curse any of my Companions.'
So I got up and he supplicated for me. [Since that dream] I paid attention to myself and Allaah سبحانه و تعالى made all that which I used to do to be disgusting to me."
Then Imam Ahmad رحمه الله said to us, "O Ja'far, O fulaan, narrate this and preserve it, for it can bring benefit."
[Ibn Abi Ya'la رحمه الله: Tabaqaat ul-Hanaabilah, vol. 1, p. 125]
The Prophet صلى الله عليه وسلم said: "My ummah will split into seventy-three sects, all of whom will be in Hell except one group." They said: Who are they, O Messenger of Allaah صلى الله عليه وسلم? He said: "(Those who follow) that which I and my companions follow." [1]
Imaam Rabbani Hadrat Mujaddid Alf Thaani رحمه الله writes,
"The Messenger of Allaah صلى الله عليه وسلم has stated that this group can be recognised by the fact that 'they follow the path on which my I and my companions are on.' While it would have sufficed to say 'the path on which I am,' the Messenger of Allaah صلى الله عليه وسلم specifically mentioned the Sahaabah رضي الله عنهم so that it may be known that the path the Sahaabah رضي الله عنهم follow is his path as well, and that salvation can be attained by following the Sahaabah." [2]
Notes:
[1] This is mentioned in the hadeeth of 'Abd-Allaah ibn 'Amr which was recorded and classed as hasan by al-Tirmidhi (2641). It was also classed as hasan by al-'Iraaqi in Ahkaam al-Qur'aan (3/432), al-'Iraaqi in Takhreej al-Ihya' (3/284) and al-Albaani in Saheeh al-Tirmidhi
[2] Maktoob Imaam Rabbaani, vol. 1, pp 102-103; as quoted in Mufti Abdur Raheem Lajpuri رحمه الله: Fatawa Rahmiyyah
Allaah سبحانه و تعالى says that He is pleased with the Sahaabah رضي الله عنهم and that they are pleased with Him. Ibn Abdul Barr رحمه الله states in the introduction to his Isti'aab that when Allaah سبحانه و تعالى is pleased with someone, He will never be displeased with him ever again because Allaah سبحانه و تعالى knows all the past and future actions of the person. He will therefore be pleased only with that person who will not do anything in future to displease Allaah سبحانه و تعالى. Allaah's declaration of being pleased with someone is therefore a guarantee that the person will die in a good state, while Allaah سبحانه و تعالى is pleased with him/her. How can we not accept such people (the noble Sahaabah رضي الله عنهم) as being the criterion for what is right and wrong?
[Quoted in Mufti Abdur Raheem Lajpuri رحمه الله: Fatawa Rahimiyyah]
Shaykhul Islaam Badrud Deen al-'Aynee رحمه الله states,
"There is no doubt that one will be rewarded for acting upon the practices of Hadrat 'Umar رضي الله عنه and punished for forsaking them. This is because we have been commanded to follow him due to the instruction of the Messenger of Allaah صلى الله عليه وسلم which says, 'Follow the two after me: Abu Bakr and 'Umar.' [1]
Since we have been commanded to follow the two of them رضي الله عنهما, this will be compulsory and forsaking a compulsory act will necessitate punishment." [2] [3]
[1] Recorded by at-Tirmidhi, Ibn Majah and Imam Ahmad. In this Hadith, special attention should be given to the word "Iqtidaa" (follow) which is used in the Arabic text. "Iqtidaa" is not used to mean following in the organizational sense, but rather it is used to refer to religious following.
[2] al-Binaayah, as quoted in Fataawaa Qiyaamil Millat wad-Deen, p. 378
"I am pleased with that which Ibn Ummi 'Abd (Hadrat 'Abdullaah Ibn Mas'ood رضي الله عنه) likes for my Ummah." [1]
"Hold steadfastly to the advices of Ibn Ummi 'Abd." [2]
"If I were to appoint anyone as commander without the need for consultation, I would appoint Ibn Ummi 'Abd." [3]
Mufti 'Abdur Raheem Lajpuri رحمه الله comments, "One can imagine how much the Messenger of Allaah صلى الله عليه وسلم relied on his Sahaabah رضي الله عنهم if he could say that he is pleased with that which Hadrat 'Abdullaah Ibn Mas'ood رضي الله عنه likes for the Ummah and if he instructed the Ummah to hold steadfastly to the advices of Hadrat 'Abdullaah Ibn Mas'ood رضي الله عنه. What was the advice Hadrat 'Abdullaah Ibn Mas'ood رضي الله عنه gave to the Ummah? He said,
'Whoever wishes to follow the ways of another, should follow the ways of those who have passed away. These were the companions of Muhammad صلى الله عليه وسلم, who were the best people of this Ummah. Their hearts were most pious, their knowledge was deepest and they were least pretentious. They were people whom Allaah سبحانه و تعالى had chosen to be companions of His Nabi صلى الله عليه وسلم and for the transmission of His Deen. You people should therefore emulate their character and mannerisms. They were firmly stationed on correct guidance.'" [4] [5]
"Destruction be to those who hate them (the Sahaabah رضي الله عنهم), who revile them or revile some of them... Where is such people's belief in the Qur'aan when they speak ill of those whom Allaah سبحانه و تعالى is pleased with?!"
[Maqaame Sahaabah رضي الله عنهم, p. 43; as quoted in Fatawa Rahimiyyah]
The Messenger of Allaah صلى الله عليه وسلم said, "The people have become Muslims, but 'Amr Ibn al-'Aas has become a believer." [1]
According to another hadeeth, the Messenger of Allaah صلى الله عليه وسلم said, "The two sons of al-'Aas are believers: 'Amr and Hishaam." [2]
It was narrated from Zuhayr Ibn Qays al-Balawi that his paternal uncle 'Ilqimah Ibn Ramthah al-Balawi said: "The Messenger of Allaah صلى الله عليه وسلم sent 'Amr Ibn al-'Aas to Bahrain, then the Messenger of Allaah صلى الله عليه وسلم dozed off. He woke up and said, 'May Allaah have mercy on 'Amr.' We discussed which 'Amr it was, then he dozed off a second time. He woke up and said, 'May Allaah have mercy on 'Amr.' He dozed off a third time, then he woke up and said, 'May Allaah have mercy on 'Amr.' We said: 'Which 'Amr, O Messenger of Allaah صلى الله عليه وسلم?' He said: ''Amr Ibn al-'Aas.' We said: 'What about him?' He said: 'I remembered him because every time I asked people to give in charity, he would bring his charity and be very generous. I would ask him: "Where did you get this from, O 'Amr?", and he would say: "From Allaah." 'Amr spoke the truth; 'Amr has a great deal of good with Allaah.'" Zuhayr said: "When the fitnah broke out, I said, 'I will follow this man, of whom the Messenger of Allaah صلى الله عليه وسلم said what he said, and I never left him.'" [3]
Notes:
[1] Silsilat al-Ahaadeeth as-Saheehah, 1/238, no. 155; classed as sound
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