Section 2: The Prophet's Companions, Q's 10-11

Moving on to a very emotive topic of discussion when it comes to discussing the differences between Shias and Sunnis - the companion's of the Holy Prophet. When I try to engage with Sunnis on various forums on the internet, the usual attacks are around our apparent views on the companions, specifically the first 3 caliphs after the Holy Prophet's death. We are apparently known for repeatedly cursing certain companions and displaying outright hatred towards them. In this section I will answer some of the common questions about our views on the companions.

Q10: Why are Shias against the companions?

Shias are not against the companions per se, but are stricter when it comes to deciding who is a good companion of the Holy Prophet and who is not. Sunnis seem to cast anyone associated with the Holy Prophet as a companion and then go on to describe them as people beyond reproach, sometimes based on the faintest of connections with the Holy Prophet.

Ibn Hajar al-Asqalani, Sunni scholar, in his works on the companions, al-Isaba fi tamyiz al-Sahaba, describes them as: "Every one who has narrated a hadith or a word from the Prophet, or seen him while believing in him, is counted among the Sahabah. Also (of the Sahabah) is any one who has met the Prophet with believing in him, and died as a Muslim, whether his meeting with him being long or short, narrating from him or not... ...or who has seen him without sitting with him, or has not seen him due to an excuse." Taking these criteria, the companions number into the 100,000s, and they are all beyond reproach, criticism and questioning.

Turning to the Quran, Allah separates the companions into three categories. Firstly there are the good companions:

"Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration." (Surah 48, Verse 29)

These are the companions that no Muslim should have any problem with, people like Abu Dharr al-Ghifari, Salman e-Farsi and Ammar ibn Yasir. Sunni scholer Ibn Hajar al-Haytami in his book Al-Sawa'iq al-Muhriqah states that the Holy Prophet said "Verily, Allah has commanded me to love four persons and has told me that He loves them." When the people asked who these four persons were, he said: "Ali bin Abu Talib, Abu Dharr, Miqdad, and Salman."

Then the Quran refers to the not so good companions:

"O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter." (Surah 9, Verse 38)

There were many events during the time of the Holy Prophet where various companions doubted his decisions and verdicts. Examples include the signing of the Treaty of Hudaybiyyah when certain companions doubted the Holy Prophet and questioned whether signing the treaty was a good move for the Muslims. Then there was the Battle of Uhud when certain companions fled the battlefield in fear of defeat and others stayed behind to defend the Holy Prophet and fight in the name of Islam. We know who these companions are, they are clearly mentioned in all the history books. Are such companions meant to be beyond criticism?

"O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not." (Surah 49, Verse 2)

As the Holy Prophet lay on his deathbed, nearing the end of his life, he asked some companions for a pen and paper to write his last instructions, his last will. Instead he was shouted down by some companions and said to be delirious! Astagfirullah. "When Allah's Apostle was on his death-bed and in the house there were some people among whom was 'Umar bin Al-Khattab, the Prophet said, "Come, let me write for you a statement after which you will not go astray." 'Umar said, "The Prophet is seriously ill and you have the Qur'an; so the Book of Allah is enough for us." The people present in the house differed and quarrelled. Some said "Go near so that the Prophet may write for you a statement after which you will not go astray," while the others said as Umar said. When they caused a hue and cry before the Prophet, Allah's Apostle said, "Go away!" Narrated 'Ubaidullah: Ibn 'Abbas used to say, "It was very unfortunate that Allah's Apostle was prevented from writing that statement for them because of their disagreement and noise." (Sahih Bukhari, Vol 7, Book 70, No. 573)

Lastly, the Quran refers to the hypocrites, those who pretend to be close to the Prophet and Islam. There is a whole Surah in the Quran dedicated to them - Surah 63, The Hypocrites.

"When the Hypocrites come to thee, they say, "We bear witness that thou art indeed the Messenger of Allah." Yea, Allah knoweth that thou art indeed His Messenger, and Allah beareth witness that the Hypocrites are indeed liars. They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah: truly evil are their deeds." (Surah 63, Verses 1-2)

Some of this hypocrites, even the Holy Prophet was unaware of and their punishment awaits on the Day of Judgement:

"And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are some who) persist in hypocrisy whom thou (O Muhammad) knowest not. We, We know them, and We shall chastise them twice; then they will be relegated to a painful doom." (Surah 9, Verse 101)

This has been further complimented by Sahih Bukahri, "The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam)." (Vol 8, Book 76, No. 586). So who are these people, who are these companions referenced in the Holy Quran and Sahih Bukhari? Certain companions will be punished according to the Quran and the hadith and yet we are meant to treat every companion as an equal?

We should recognise that the Holy Prophet was surrounded by great men, but he was also surrounded by not so good men and also by rank hypocrites. Not all of them are worthy of praise and blessing. Surely, it makes sense to be more analytical and precise when it comes to deciding which are the suitable companions to follow.

I agree that cursing of certain companions does take place by some Shias, I can't deny that. However, I know many people disagree with such practices and many Shia scholars have criticised such actions. I agree, there is no need for curses and hatred towards some of the companions. Instead, we should focus on dialogue and discussion about the history and why some companions are worthy of much reverence over others.

Q11: For the sake of Islam and unity, shouldn't we just follow all the companions?

There is a hadith in some Sunni books by the Holy Prophet: "My Companions are like the stars; whoever among them you use for guidance, you will be rightly guided." Firstly, this is a highly questionable hadith; its authenticity has been questioned by many Sunni and Shia scholars alike. Secondly, for arguments sake, let's accept the hadith to be true - it doesn't actually make much sense. How can we follow all or any of the companions without question? For example, how can I follow both the third caliph Uthman ibn Affan and the great companion Abu Dharr? Uthman had Abu Dharr whipped and exiled from Madina to the desert where he eventually died alone. How can I follow both of these companions?

There are many examples of such conflicting choices when deciding who to follow amongst the companions. Another example is at the Battle of Jamal, on one side was Imam Ali (as) and the other was Talha and Zubayr, companions of the Holy Prophet. They went to battle against each other. How can we follow both? We have to follow those companions who were on the side of the truth. At the Battle of Jamal who was on the side of truth? It is illogical to try to argue that we should just follow all the companions.

Next time I will continue with section 2 by focusing on some particular companions, those who perhaps attract the most criticism amongst Shias. Still to come after that, will be some questions about the succession to the Holy Prophet and also some about Imam Ali (as).