Every Muslim knows that we learn the requirements of our faith from the Prophet (peace be upon him). No one else can claim to impart any new knowledge about Islam, or add to what the Prophet taught or instructed. It is from the Prophet that we have received the Qur’an, God’s final word to mankind, which allows no alteration, amendment or abrogation. From the Prophet also we learned the details of what the Qur’an stated in general principles. The Qur’an, for example, gives instructions to all Muslims to attend regularly to their prayers. From the Prophet we learned the form of prayer and the frequency of our daily prayers. No one else can add to these or remove from them, in the same way that no one can change the form of our prayer.
However, we often look up to the Prophet’s companions to learn how to conduct ourselves in different situations. What status do they have? Are they leaders whom we should follow? When we learn that a companion of the Prophet behaved in a certain way when facing a particular problem, should we follow his example? Is following him a requirement of our religion?
What we need to be clear about is that no one received, or will ever receive, revelations from on high after Prophet Muhammad (peace be upon him). What he has given us, i.e. the Qur’an and the Sunnah, constitute the Islamic faith in its complete and final form. No one can add anything to it. No one has a final say.
Having said that, I must clarify that the Prophet’s companions provide a very important source of understanding Islam and showing the way to put its teachings in practice. We must look up to them for practical guidance. They were the ones who received Islamic teachings directly from the Prophet, and were keen to ask him to explain anything that was not immediately clear to them. He provided them with the answers that made following Islam easy and practical. When any of them felt that he might have misunderstood something, or that he erred in a particular case, he went to the Prophet and sought his advice. They also communicated to us what they learned from the Prophet and how he corrected their thoughts and actions. In all this, they provide practical guidance on how to implement Islam, but they add nothing to Islamic teachings.
The Prophet often mentioned his companions, clarifying their status so that future generations of Muslims will give them the status they deserve. He would make use of any opportunity to praise their actions, define their role and assert the importance of the practical guidance they provide. We will quote three of his statements that clarify this. Abu Musa Al-Ashari reports: “We prayed Maghrib with the Prophet (peace be upon him), then we thought that we might as well stay in the mosque until we pray Isha with him. When he came out, he said: ‘You are still here?’ We said: ‘Yes. We thought that we might pray Isha with you.’ He said: ‘You have done well.’ He lifted his head to the sky, as he frequently did, and then said: ‘The stars provide protection for the dwellers of the skies: when the stars have gone, the promise given to the sky dwellers will be fulfilled. I am the protector of my companions: when I am gone, they will have the promise given to them fulfilled. My companions are protectors of my community: when they are gone, the promise given to my community will be fulfilled.” (Related by Ahmad, Muslim and others).
We note first that the Prophet’s companions were keen to offer their prayers with him, even if this meant their going home late. They preferred to stay in the mosque for an hour and a half waiting for the next prayer. They would spend the time in reading the Qur’an, or offering voluntary worship, or discussing some important matters. The Prophet praised their action and referred to their status in the universal system. He spoke about matters that are beyond our knowledge. We do not know anything about the events that have been promised to each of the creatures mentioned. They appear to be awesome since the continuity of the present status requires their survival. Thus, the presence of the stars ensures that the life of the skies’ dwellers continues.
The Prophet describes himself as the protector of his companions. This is certainly true. When he lived, the Prophet provided immediate guidance on any problem and in any situation. His companions would refer to him and he would show them the right way. After he had passed away, such guidance was no longer available. Conflict occurred leading to a period of trouble the effects of which continued for generations. Likewise, when the generation of the Prophet’s companions had gone, the Muslim community had to rely on its own devices. It suffered different types of disaster and misfortune.
The second Hadith quotes the Prophet as saying: “If any of my companions dies in a particular area, he will be the light and the leader of the people of that area on the Day of Judgment.” (Related by Al-Tirmidhi). This Hadith speaks of the role of the Prophet’s companions. Each one of them who lived in a particular town or village tried his best to give them the guidance provided by the Prophet on how to conduct their lives in accordance with Islam. If they heeded his advice, he would be speaking for them on the Day of Judgment.
The third Hadith compares the Prophet’s companions and their role in life to that of salt in food. Little salt brings out the taste of a cooked meal like nothing else. Anas ibn Malik quotes the Prophet as saying: “The position of my companions within my community is comparable to salt in food. Food is not perfect without salt.” Al-Hasan Al-Basri, an eminent scholar of the generation that succeeded the Prophet’s companions, comments: “Our salt has gone. How are we to compensate for it?” The answer is that we should follow in their footsteps and look at what the Prophet has taught us and put it in practice.