The Lofty Status of the Sahaabah (Radhiallahu Anhum)
By Moulana Muhammad Maseehullah Khan (Rahmatullah Alayh)

Finding Fault with the Sahaabah
It is quite evident from the aforegoing discussion that while it is possible for seniors to commit errors of judgment, it is obligatory to refrain from castigating them and publicising their errors. From this should be realised the grave error of some writers who revile and baselessly criticise a Sahaabi without any Shar'i justification, merely by reliance on historical reports- In their writings and discourses they transgress all limits and with shameless audacity fix the Sahaabah as a target for their criticism. They have become incapable of discerning the evil of this attitude.

Rasulullah (Sallallahu alayhi wasallam) spoke of the virtues and excellences of all the Sahaabah in general, and certain special and significant attributes of excellence he related about particular Sahaabah. It is compulsory for the Ummah to observe and respect these ranks of the Sahaabah.

Criticising those who disrespect the Sahaabah, Rasulullah (Sallallahu alayhi wasallam) said:

"Verily the vilest of my Ummah are those who are the most audacious (in their criticism) of my Sahaabah." [Ibn Adi]

"Allah curses the one who abuses my Sahaabah." [Tibrani]

"Verily, Allah chose me and chose Companions for me. From among them, Allah appointed for me ministers and helpers. The curse of Allah, of the angels and of mankind be on those who abuse them (my Sahaabah). Allah neither accepts their Fardh nor their Nafl acts. " [Mazahirul Haqq]

There exists a large volume of Ahadith which severely reprimands and warns gravely those who criticise and vilify the Sahaabah.

The awe-inspiring accomplishments and lofty attributes of virtue and excellence of the Sahaabah are of such a noble calibre and so manifest that assuming the Qur'aan and Hadith were silent in this regard, then too we would have been constrained to acknowledge their reality. The deeds and accomplishments of the Sahaabah are unforgettable. In the truest sense of the term, they sacrificed all they possessed - their wealth, their homes, their families and their lives - for the sake of Nabi-e-Kareem (Sallallahu alayhi wasallam) and the Deen of Islam. Their sacrifice and devotion are incomparable and unique in the annals of history. Their goal in every act here on earth was to cultivate the pleasure of Allah and His Rasool (Sallallahu alayhi wasallam). Their hearts radiated with love for Rasulullah (Sallallahu alayhi wasallam). When on rare occasions they fell prey to error they were overwhelmed with regret and the fear of Allah. They hastened towards repentance and presented themselves for punishment to be executed against them. Indeed, history cannot show the likes of men such as the Sahaabah who came forward of their own free will, driven by the fear of Allah and the vivid reality of the Akhirah, insisting for even the execution of capital punishment against them for sins which they had committed. Such episodes are well-known in Hadith literature and is not hidden from men of knowledge.

Suffering under intolerable circumstances of hardship and persecution (hey happily volunteered to be with Rasulullah (Sallallahu alayhi wasallam) in the most difficult mission establishing the Deen and aiding Islam. There is no parallel for this group among the nations of the world. In this regard Allamah Safareeni (Rahmatullah Alayh) states:

"Assuming that Allah and His Rasool were silent regarding the excellence of the Sahaabah, nothing being mentioned about their significance, then too, their unique condition would have made it obligatory to believe in their uprighteousness, their purity of souls and that they are the best among the Ummah after their Nabi. This, in fact, is the belief of the entire Ummah. Among their virtuous deeds were their migration (in the path of Allah, giving up their home places permanently), Jihad, aiding the Deen, sacrificing their wealth, lives, their fathers and children. They adopted the way of mutual admonition and advice among themselves and they developed strength oflman and Yaqeen." [Aqeedah Safareeni]

Allah Ta'ala had chosen them to be the companions of His Nabi. He established them as the media and transmitters of the Deen. Already here on earth, the Divine announcement pardoning their errors and proclaiming their attainment of Allah's pleasure was made. The Divine Promise of Jannat for them is stated in the Qur'aan. Thus, Allah Ta'ala announces:

"For those who accepted Iman, migrated, waged Jihad in the Path of Allah with their wealth and their lives, there is a great rank by Allah. They, indeed, are the successful ones. Their Rabb gives them glad tidings of His Rahmat, (His) Pleasure and of such Gardens for them in which are everlasting bounties." [Surah Taubah]

Similarly the Qur'aan states in Surah Anfaal:

"And those who accepted Iman, migrated (i.e. to Medina) and waged Jihad in the Path of Allah, and those who gave (the Muhajireen) refuge and assisted (them), indeed, they are the true Muminoon. For them is (Allah '$) Pardon and a gracious rizq (sustenance)."

This aayat lauds praise on the Muhajireen and the Ansar. The aayat bears testimony to the lofty status oflman of the Sahaabah and promises the high and everlasting rewards of the Aakhirah for them. The aayat:

"Those early and first among the Muhajireen and Ansar, and those who sincerely follow them (the Sahaabah). Allah is pleased with them and they are pleased with Him."

announces the mutual bond of pleasure which has been confirmed and solidified between Allah Ta'ala and the Sahaabah. Allah Ta'ala, the possessor of eternal knowledge, by announcing His Pleasure, in fact guarantees that the end of the Sahaabah in this world and their ultimate goal will be virtue and victory.

The Qur'aanic announcement of Divine Pleasure for the Sahaabah confirms that these august persons will not become deliberate participants in any activity which contradicts Allah's Pleasure.

In Surah Al-Hujurat, Allah Ta'ala states:

"But, in fact, Allah has endeared Iman to you. He has adorned Iman in your hearts and has made Icufr, fitsooq (evil, immorality) and sin detestable to you. Indeed, these (Sahaabah) are the rightly-guided."

This aayat comprehensively refers to all Sahaabah.

It is not the aim to enumerate here all the aayaat which mention the virtues of the Sahaabah. The few aayaat cited here are ample to illustrate the lofty rank of the Sahaabah. These aayaat clearly indicate that the Sahaabah have achieved Divine Acceptance.

The Quranic aayaat which announce the lofty status of the Sahaabah and their acceptance by Allah Ta'ala, are the statements of the All-Knowing Creator, the One of eternal knowledge. He was, therefore, fully aware of every condition which would occur to every Sahaabi during the age of Risaalat [i.e. the age of Rasulullah (Sallallahu alayhi wasallam)] and thereafter. Despite the commission by the Sahaabah of such acts which are criticised by audacious persons, Allah Ta'ala announces the treasure of His Pleasure for them. He announces that He is pleased with them for all time and they are well-pleased with Him. It is precisely for this reason that the honour, respect and love for the Sahaabah are so profoundly ingrained in the hearts of the Ulema-e-Haqq.

According to Hakimul Ummat Hadhrat Moulana Ashraf AH Thanvi (Rahmatullah Alayh) the highest virtue of the Sahaabah is their act of having witnessed with their own eyes the glorious and majestic countenance of Rasulullah (Sallallahu alayhi wasallam) in his physical form. There is none who can equal them in this great fortune. Neither Umar Bin Abdul Aziz, the Mujaddid and Qutub of his age, known as the fifth of the Khulafa Rashideen by virtue of his total adherence to the Sunnat, nor Uwais Qarni, the noblest of the Tabieen about whom the Ulema of the Ummah have ventured the opinion that despite him not being a Sahaabi he approximates them in the attainment of Thawaab (reward in the Hereafter). But, inspite of the superior ranks of such august personalities of Islam, they cannot be equated to the Sahaabah- Hadhrat Uwais Qarni (Rahmatullah Alayh) was not the possessor of such eyes which had beheld the glorious face of Rasulullah (Sallallahu alayhi wasallam). His excellences and virtues are innumerable. Rasulullah (Sallallahu alayhi wasallam) himself instructed Hadhrat Umar (Radhiallahu-anhu) and other Sahaabah:

"There will come a man from Yemen by the name, Uwais Qarni. If you meet him, convey my Salaam to him and request him to make dua for you."

Allahu Akbar! Even a man of this lofty status is not the equal of the Sahaabah. He remains as " Afdhalut Tabieen" (the noblest of the Tabieen).

Once Hadhrat Ghauth-e-A'zam, Sayyid Abdul Qadir Jilani (Rahmatullah Alayh) spoke on the virtues of Hadhrat Umar Bin Abdul Aziz (Rahmatullah Alayh) and Hadhrat Uwais Qarni (Rahmatullah Alayh). A man enquired;
"How does Ameer Muawiyah (Radhiallahu-anhu) compare with these two?"

This question set Hadhrat Ghauth-e-A'zam (Rahmatullah Alayh) ablaze. He replied:

"If Ameer Muawiyah (Radhiallahu-anhu) is seated on a horse which he is riding in the Path of Allah, then the dust which gathers on the mucous in the horse's nostrils is superior to thousands of men of the calibre of Umar Bin Abdul Aziz and 'wais Qarni,"

Hadhrat Moulana Ashraf Ali Thanvi (Rahmatullah Alayh) commenting on this statement, said:

"Truly, the vision of Rasulullah (Sallallahu alayhi wasallam) conferred on the Sahaabah such a lofty status which the greatest Auliya and even Imam Mahdi are unable to attain. In fact, they are not able to aspire to the rank of the lowest among the Sahaabah."

Indeed, it is a very great favour and kindness of Allah Jalle Shanuhu, on the Ummah of Muhammad (Sallallahu alayhi wasallam) that in His infinite mercy He has revealed with the greatest clarity the excellence and rank of the Sahaabah to our illustrious forbearers. With complete unanimity the Salf-e-Saliheen have declared:

"All of them (the Sahaabah) are righteous and just. The noblest of creation after the Nabi are the Sahaabah ofNabi (Sallallahu alayhi wasallam),"

The revelation and recognition of this lofty status of the Sahaabah had the effect of assuring the safety of the Deen. This attitude of the Salf-e-Saliheen confirmed the protection of Islam for all time. Besides this effect, the other great benefit was the acquisition of the love of Rasulullah (Sallallahu alayhi wasallam). Acceptance of the lofty rank and superiority of the Sahaabah led to increase in love for Nabi-e-Kareem (Sallallahu alayhi wasallam). An increase of love for the Sahaabah results in a corresponding increase in love for Rasulullah (Sallallahu alayhi wasallam). This is an established rule, and the converse is also true, viz., the degree of the lack of love for Rasulullah (Sallallahu alayhi wasallam) is proportionate to the degree of distrust one has for the Sahaabah. The greater one's distrust for the Sahaabah, the less one will love Rasulullah (Sallallahu alayhi wasallam).

Thus, the Sahaabah had the great fortune of seeing Rasulullah (Sallallahu alayhi wasallam) and dedicating themselves to his obedience -a fortune which no one can ever aspire to attain even after a thousand years of struggle and striving. The Qur'aan, Hadith and the categoric assertions of the authorities of Islam establish the extremely lofty status of the Sahaabah. Hence, no one has the right of criticising or belittling the Sahaabah. No one has the right to give discourses and write articles publicising the faults or errors of the Sahaabah. Such action constitutes the gravest degree of disrespect and misbehaviour which are intolerable.

Honour and love for the Sahaabah are of fundamental importance for the establishment and protection of Iman and Islam. Therefore, it is not permissible to make a public issue of any error of judgment of the Sahaabah. Such action will be negatory of their high rank and honour as well as detrimental to the followers of Islam.

A necessary warning
While an Ijtihadi error (or an error in Itjihad of those qualified in this respect) is not abominable in Shar'i terms, nevertheless, laymen are unable to distinguish the subtle difference in an Ijthadi error. They understand even such an 'error 'to be just as the errors of all persons. Making a public issue of this subject only creates disrespectful audacity in laymen, which leads to great corruption. It is, therefore, essential to refrain from public entertainment of this delicate subject because a gateway to belittling, criticising and dishonouring the Sahaabah is opened up and the beliefs of the public are corrupted and destroyed.

People of knowledge should be exceptionally cautious otherwise they will be the cause of misleading the public. wasallam) said:

"Whoever adopts an evil way, will be liable for its sin as well as for the sin of the one who adopts that way until the Day of Qiyamah."

The collective burden of sin of all people who had adopted an evil practice will devolve on the originator of that practice.

Maintaining the honour and authority of the Sahaabah is the pivot of the mechanism safeguarding this glorious Deen. If a flaw had to develop in the integrity of the Sahaabah the Deen will become exposed to the gravest perils. This is quite apparent in the case of groups which have shed the authority of the Sahaabah and have wrought changes in the Deen on the basis of their opinion.