Q. Reading through your recent article “The Prophet’s Companions: a Noble Generation” I recalled some statements that raise this group of Muslims to a position that seems above that of prophets. One such statement goes like this: “If you hear a person abusing any of the Prophet’s companions, then know that he is an unbeliever.” How could we reconcile this with the reports that the Prophet consistently cursed some people, mentioning them by name? How about his companion Tha’labah who was given riches but failed to pay zakah, then neither the Prophet nor his successors would accept it from him? There are many other incidents.
S. Altaf, USA
A. What we need to know about the Prophet’s companion is that they were exemplary in their faith and dedication to the cause of Islam. This does not mean that any of them could not make mistakes, do something prohibited, or misjudge. However, we know for certain that the 1,400 of them who gave their pledges to the Prophet at Al-Hudaybiyah in year 6 earned God’s pleasure, as He clearly states in Surah 48, Verse 18. Other evidence could be cited to confirm that God was pleased with both the Muhajireen and the Ansar. The fact remains, however, that they were human beings, subject to all that ordinary people experience. As such, any of them could make a serious mistake or commit a sin. If he or she genuinely repents afterward, then it is hoped that God would pardon them and restore to them their high position. As a group, however, they were unique in their dedication to the cause of Islam, serving it with all their abilities, laying down their lives and sacrificing their property for it.
To suggest that they were elevated to a position higher than that of prophets is simply not true. None of them aspired to such status. None is thought of in this light. The statement you have quoted is neither a Qur’anic statement nor a Hadith. It is a view held by an eminent scholar, which means that it is not part of the Islamic faith. As such, it can be rejected without repercussions. However, it is not accurately quoted. A better translation would be: “If you know that a person hates Muhammad’s companions, then know that his heart is devoid of faith.”
As it is, the statement is correct. Why would anyone hate the Prophet’s companions who sacrificed their all for the cause of Islam, unless he himself is opposed to Islam? Yet numerous have been those who deprecated one or the other of the Prophet’s companions, particularly Uthman, Ali, Amr ibn Al-As, and Mu’awiyah. Our stand is that we do not criticize any of the Prophet’s companions. On the contrary, we love them all and pray God to place us with them in heaven.
As for the Prophet cursing certain people, you seem to imply that these were among his companions. This is singular indeed. He never cursed any of his companions. What happened was that for a month he used to pray for some particular individuals and cursed certain others. The ones he prayed for were held captive in Makkah where they were tortured, and the ones he cursed were those who imprisoned them there and tortured them.
The story of Tha’labah is very frequently quoted, but it is far from authentic. In fact it contradicts basic Islamic concepts. A contemporary scholar researched it and wrote a book about it, proving that the whole story is defective and cannot be true. To discuss it here would take too much space. However, we can say that Islam does not reject the repentance of anyone who professes to repent of past mistakes. If Tha’labah fell short of paying zakah for a period of time and then repented and paid it out, no one could refuse to take it from him. How could they?
The other story you mentioned I never heard. And your final comment was too vague for me to understand. Obviously you have something in mind, but it did not come clear in what you wrote. Sorry for not commenting on it.
