The Companions

Ibn Masʿūd and [the rest of] the Companions of the Prophet ﷺ used to say the qunūt supplication before bowing in the witr prayer.

Ibn Abī Shaybah, Al-Muṣannaf ḥadīth 6911, and others.

“Ibn Masʿūd used to say such-and-such [about this issue].” The man asked, “But tell me your opinion.” He replied, “Are you not all astonished by this man? I inform him of what Ibn Masʿūd [said] and he asks me my opinion. My religion is more important to me than that. By Allāh, I would rather sing a song than inform you of my opinion.”

Al-Dārimī, Al-Sunan ḥadīth 108.

I asked Abū Jaʿfar and his son Jaʿfar (Al-Ṣādiq) about Abū Bakr and ʿUmar, so he replied, “O Sālim, love and ally yourself with them, and dissociate yourself from their enemy, for they were imāms of guidance.” Then he said, “O Sālim, would a man revile his own grandfather? Abū Bakr is a grandfather of mine. May the intercession of Muḥammad ﷺ not reach me on the Day of Resurrection if I do not love and ally myself with them and disassociate from their enemy.”

Al-Dhahabī, Siyar ʾAʿlām Al-Nubalāʾ 6:258.

A man amongst the Companions of the Prophet ﷺ would go three days without finding anything to eat, so he would take some animal skin, roast it and eat that. If he found nothing at all, he would tie a rock to himself to straighten his back.

Al-Mundhirī, Al-Tarġīb wa Al-Tarhīb. Graded ḥasan by Al-Albānī. See Ṣaḥīḥ Al-Tarġīb wa Al-Tarhīb article 3310.

The Salaf used to teach their children to love Abū Bakr and ʿUmar like they used to teach them a sūrah of the Qurān.

Al-Lālakāʾī, Sharḥ ʾUsūl ʾIʿtiqād Ahl Al-Sunnah #2325.

It is reported from Sufyān b. ʿUyainah – Allāh have mercy on him – that a man once asked ʿAlī b. Ḥusayn b. ʿAlī b. ʾAbī Ṭālib – Allāh have mercy on him, What was the status of Abū Bakr and ʿUmar with Rasūlullāh – Allāh’s praise and peace be upon him? He replied, Their place with him is like their place with him today (i.e. where they are in their graves).

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-ʿIlm 4:254

Abū Bakr is our sayyid (master/leader), and he freed our sayyid – meaning Bilāl.

Al-Bukhārī, Al-Sahīh, hadith 3754.

Zayd b. Thābit – Allāh be pleased with him – once mounted [his horse or camel] to ride it, so Ibn ‘Abbās – Allāh be pleased with them – took hold of the reins [to serve him by leading his ride]. When he did this, Zayd said (out of respect for him), “Don’t do this o cousin of Allāh’s Messenger – Allāh’s praise and peace be upon him.” Ibn ‘Abbās said, “This is what we have been told to do with our scholars (i.e. respect them and serve them).” Zayd said, “Show me your hand.” Ibn ‘Abbās held out his hand, and Zayd kissed it and said, “And this is what we have been told to do with the Ahl Al-Bayt (Family) of our Prophet – Allāh’s praise and peace be upon him.”

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawaāhir Al-‘Ilm 4:146, et al

The people will remain upon goodness as long as knowledge comes to them from the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, and from their seniors. But when knowledge comes to them from their minors, that is when they will be destroyed. Ibn ‘Abd Al-Barr, Jāmi’ Bayān Al-‘Ilm wa Fadlihi article 1060. Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

Note Being upon a good and right path is based on following the knowledge of the Companions and seniors: scholars and people who adhere to the Sunnah, whereas taking knowledge from minors like ignorants and heretics is a sign of destruction.

It is reported that Jundub b. ʿAbdillāh Al-Bajalī said: I once sought permission to see Ḥudhayfah three times without being given permission. So I left, but his messenger caught up with me. [When I spoke to Ḥudhayfah] he asked, “What made you leave?” I replied, “I thought you were sleeping (after Fajr).” He said, “I do not sleep until I see where the sun rises from.” [The narrator] said, “I related this to Muḥammad (another narrator), to which he said, ‘More than one of the Companions of Muḥammad – Allāh’s praise and peace be upon him – did this.’” Ibn Abī Shaybah, Kitāb Al-Adab articles 156 and 157.

Ibn Abī Shaybah, Kitāb Al-Adab articles 156 and 157.

Saudi Arabia – Earliest Islamic (Kufic) Inscription. This very well preserved inscription is located on a red sandstone block of rock south of Qa’a al Muatadil, north of Sharma in al-Ula, northwest of Saudi Arabia on the ancient trade and pilgrimage route connecting the early Islamic city of al-Mabiyat with Madain Saleh. It is the oldest Islamic inscription found so far. It mentions the date of the death of the second Caliph of Islam, Omar bin al-Khattab and reads as follows: “In the name of God, I Zuhair wrote the date of the death of Omar the year four and twenty (Hegrah)”. Caliph Omar bin al-Khattab died on the last night of the month of Dul-Hajj of the year 23 Hegrah, and was buried next day on the first day of Muharram of the new year 24 Hegrah (corresponding to 644 AD).

I am Zuhayr, Mawlā of the Bani Salamah [tribe]

Father! How sweet (beautiful) the speech of the Companions is! [Al-Fuḍayl] said, “Son, do you know why it was so sweet?” He replied, “No father, I do not.” He said, “Because they sought Allāh the Exalted when they spoke.” Al-Bayhaqī, Shu’ab Al-īmān 2:299

Al-Bayhaqī, Shu’ab Al-īmān 2:299

Allāh the Exalted distinguished Abū Bakr Al-Ṣiddīq – Allāh be pleased with him – with four qualities He did not distinguish anyone else with: He called him Al-Ṣiddīq (the true believer), and He never named anyone else Al-Ṣiddīq; [Abū Bakr] was the companion of Allāh’s Messenger – praise and peace of Allāh be upon him – in the cave, and his companion during the Migration (Al-Hijrah); and Allāh’s Messenger – praise and peace of Allāh be upon him – told him to lead the prayer in the presence of the rest of the Muslims. Abu Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2815.

Abu Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm article 2815.

The Companions of Allāh’s Messenger – Allah’s praise and peace be upon him – did not consider the leaving of any action to be kufr (unbelief), except the prayer (ṣalāh). Al-Tirmidhī, Al-Sunan ḥadīth 2622. Graded ṣaḥīḥ by Al-Albānī in his edition of Sunan Al-Tirmidhī.

Al-Tirmidhī, Al-Sunan ḥadīth 2622. Graded ṣaḥīḥ by Al-Albānī in his edition of Sunan Al-Tirmidhī.

Those who strive and exert themselves (al-mujtahid) amongst you today are like those who used to play around amongst those before you. Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Wakī’ b. Al-Jarrāh, Al-Zuhd article 221.

Whoever loves Abū Bakr has upheld the religion, whoever loves ‘Umar has made the way clear, whoever loves ‘Uthmān is enlightened by the light of Allāh, and whoever loves ‘Alī has taken the firmest handhold. Whoever speaks well of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – is clear of hypocrisy (nifāq), but whoever belittles any one of them or dislikes [any one of them] for something he did, then he is a heretic (mubtadi’), an opponent of the Sunnah and the Righteous Predecessors (the Salaf), and it is feared that none of his deeds will be raised to the heavens until he loves all of [the Companions] and his heart is clear towards them. Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

Ibn Abī Zamanīn, Uṣūl Al-Sunnah article 189.

I heard Al-Fuḍayl b. ʿAyyāḍ say, “It has reached me that Allāh has barred repentance from every adherent of bid’ah (religious innovation), and the worst of the people of bid’ah are those who hate the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him.” He then turned to me and said, “Make the firmest of your deeds with Allāh your love for the Companions of His Prophet, for [then], were you to come to the standing of judgment (on the Day of Resurrection) with the likes of the Earth in sins, Allāh would forgive you; but if you come [on that Day] with even the smallest amount of hatred for them, no [good] deed will benefit you.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 5: 412.

The enemy was never able to stand up to the Companions of Allāh’s Messenger – Allāh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allāh and forbid what pleases Allāh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.” Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:91.

Abū Bakr Al-Daynūrī, Al-Mujālasah wa Jawāhir Al-‘Ilm 4:91.

Those who fear their Lord tremble with fear by it, then their skins and hearts settle to the remembrance of Allah. (Sūrah Al-Zumar: 23) Abū ‘Ubayd Al-Qāsim b. Sallām, Faḍā`il Al-Qur`ān p214. It is reported that ʿAbdullāh b. ‘Urwah b. Al-Zubayr said, “I asked my grandmother Asmā` (bint Abī Bakr) – Allāh be pleased with her, ‘How were the Companions of Allāh’s Messenger – Allāh peace and praise be upon him – when they heard the Quran?’ She replied, ‘their eyes would shed tears and they would tremble (with fear), as Allāh described them (in the Quran).’ I said, ‘There are some people here who, when they hear the Quran, fall down unconscious,’ She said, ‘I seek refuge with Allāh from the accursed Shayṭān.’” Al-Bayhaqī, Shu’ab Al-Īmān 3:417; Ibn Al-Mubārak, Al-Zuhd wa Al-Raqā`iq 3:54 with a slightly variant wording. It is also reported that Asmā` was asked, “Did any of the Salaf used to faint out of the fear of Allāh?” She replied, “No, but they used to cry.” Al-Qāsim b. Salām, op. cit. p214. It is reported that Ibn ʿUmar – Allāh be pleased with him – once passed by a man from Iraq who had dropped unconscious. He asked, “What is wrong with him?” [People] replied, “When the Quran is recited to him or he hears the remembrance of Allāh he falls unconscious out of his fear of Allāh.” Ibn ʿUmar said, “We fear Allāh and we do not drop unconscious!” Ibid p214; Al-Baghawī in his Tafsīr, Sūrah Al-Zumar: 23 with a slightly variant wording. It is reported that Anas b. Mālik was asked about people who drop unconscious when the Quran is recited to them. He said, “That is the behavior of the Khawārij.” Al-Qāsim b. Salām, op. cit. p215. It is reported that Muḥammad b. Sīrīn said, having been asked about a man who drops unconscious when the Quran is recited to him, “Make an appointment between us and him, we will sit on a wall, and the Quran – from beginning to end – will be recited unto him. If he falls off the wall, he is as he claims.” Ibid., Al-Baghawī, op. cit.

Ibid., Al-Baghawī, op. cit.

ʿAbd Al-Razzāq Al-Ṣanʿānī, Al-Muṣannaf 4:225. ‘Amr b. Maymūn Al-Awdī reports, “The Companions of Muḥammad – Allāh’s peace and blessings be upon him – used to be the quickest to break the fast and the slowest in taking the pre-dawn meal.” Ibid. p226. Ibn Al-Musayyib also reports that ʿUmar wrote to the commanders of the various regions, ‘Do not be of the procrastinators when breaking the fast, and nor of those who wait for the stars before they start praying [al-maghrib].’ Ibid. p225. Mūsā b. Anas reports that Anas [ibn Mālik] used to have his slave-girl go to the top of his house, instructing her, ‘When the horizon becomes even (evenly lit, marking sunset), tell me.’ Ibn Abī Shaybah, Al-Muṣannaf 2:430. Abū Al-Tiyāḥ Al-Ḍabaʾī reports that “he used to break fast with Ibn ʿAbbās during Ramaḍān. When evening approached he would send a girl from his household to the roof [to look out], and when the sun set he would make the call to prayer (adhān). He would eat with us, and when he had finished, the call for the commencement of prayer (iqāmah) would be given, and he would pray, and we would pray with him.” Ibid. p429.

Ibid. p429.

Al-Mu’āfā b. ‘Imrān, Kitāb Al-Zuhd article 215.

Al-Harawī, Dhamm Al-Kalām wa Ahlihī Vol. 5 p144.

Shaykh Al-Albānī states in Al-Sahīhah Vol. 1 p300, “[This is] recorded by Al-Bayhaqī Vol. 7 p100 with a sahīh chain of transmission from Al-Sha’bī.” Abū Madīnah Al-Dārimī – Allāh be pleased with him – reports, “When two of the Companions of Allāh’s Messenger – Allāh’s peace and blessings be upon him – would meet, they would not part until one would recite to the other “By time, verily man is in loss…” (Sūrah Al-‘Asr). Then, one of them would say salām to the other.” Recorded by Al-Tabarānī in Al-Awsat, and others. Shaykh Al-Albānī graded its chain of transmission sahīh. See Al-Sahīhah, hadīth 2648. Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

Shaykh Al-Albānī states, “There are two points of benefit in this narration about the practice of our Salaf – Allāh be pleased with them all. The first is that they used to say salām when parting, which has been explicitly mentioned in some statements of the Prophet…The other, we learn from the regular practice of the Companions, is reciting Sūrah Al-‘Asr [when parting], for we believe that they were the farthest of people from introducing into the religion a worship by which they sought to bring themselves closer to Allāh, except with some sanction from Allāh’s Messenger – peace and blessings be upon him, either through a statement from him, or an action of his, or by his tacit approval…”

Reported by Ahmad, Al-Tayālisī and others, excluding the last sentence. Shaykh Al-Albānī graded its chain of transmission hasan. The narration is reported with the last sentence by Al-Hākim, who said its chain of transmission is sahīh. Al-Dhahabī agrees, while Al-Hāfidh Al-Sakhāwī said, “It is mawqūf (reported as a statement of a Companion), hasan.” See Al-Albānī, Al-Da’īfah Vol. 2 pp17-19. Notes This narration emphasizes the significance of the understanding and consensus of the Companions, Allāh be pleased with them all. It highlights their superiority and authority as the ministers of Allāh’s Messenger, Allāh’s peace and blessings be upon him. After his analysis of this narration’s veracity, Shaykh Al-Albānī discusses its correct interpretation in the following points: “It is amazing how some people argue for the existence of good innovations in the religion based upon this hadīth, and that the proof that these innovations are good is that the Muslims have taken them as a norm! It has become routine for them to argue on the basis of this hadīth when this issue is brought up. However, they miss the following points…” These are summarized below: [1] This narration is mawqūf (a reported statement of a Companion, or someone other than the Prophet.) It therefore cannot be used as an argument to contradict unequivocal textual evidence that states “every bid’ah is misguidance,” as is authentically reported from the Prophet – Allāh’s peace and blessings be upon him. [2] Even if it is supposed that this narration qualifies as a proof [on a par with the aforementioned texts], it does not in fact contradict those texts, for a number of reasons: [a] The intended meaning is the consensus and agreement of the Companions over a matter. This is proven by the context, and is supported by Ibn Mas’ūd’s line of reasoning about the Companions’ consensus over selecting Abū Bakr as the Caliph. Therefore, “the Muslims” does not refer to all Muslims in all places and times; but instead to the Muslims of that time. [b] If we suppose that “the Muslims” refers to Muslims in general, it definitely does not refer to every single Muslim – even the ignorant one who understands nothing about knowledge. Therefore, the statement must be interpreted to mean the knowledgeable (scholars) amongst the Muslims. That being the case, who are these scholars? Are the blind-followers (al-muqallidūn) who have closed on themselves the door to understanding the religion from Allāh and His Messenger included amongst them? Are they those who claim the door to ijtihād has been locked? For sure they are not included, and here is why: Al-Hāfidh Ibn ʿAbd Al-Barr states in Jāmi’ Bayān Al-‘Ilm Vol. 2 p36, 37, “The definition of knowledge according to the scholars is whatever a person is clear and sure about. Anyone who is certain and clear about something knows it. Therefore, whoever is not certain about something but says it blindly following someone else, does not know it. Blind following is – according to the scholars – different from following (al-ittibā’). Because following is to follow a person based on what has become clear to you of the correctness of his position, whereas blind-following is to say what he says while not understanding it or its reasoning.” So when it comes to following the Sunnah, many of these blind-followers claim they are not qualified to go against the opinions in their schools of thought because – by their own admission – they are muqallidah, but when it comes to arguing for and supporting innovations in religion, they become mujtahidūn, interpreting and misinterpreting to justify the bid’ah that many laypeople practice! And Allāh knows best.

And Allāh knows best.