بسم الله الرحمن الرحيم

The Sahabah رضي الله عنهم witnessed the Quran being revealed. They learnt the Deen directly from the Messenger of Allah ﷺ and heard him explaining the Shariah. This is why the vast majority of the mujtahidun have used their statements as evidences. And why not? The Quran Majid, Ahadith of the Rasool ﷺ and rational proofs all point to their statements being evidence in Shariah. Allamah Ibnul Qaiyyim Al-Jawziyyah has written extensively on the authoritative nature of Statements of the Sahabah (رضي الله عنهم) in his ‘E’laaul Muwaqqi’een’. He has mentioned over forty-five evidences, some containing sub parts, and has answered objections that may be raised on the issue. Here we will suffice on one verse and two hadiths on this issue.[1] 

1. Allah Ta’ala proclaims in the Quran Majid, “And the first forerunners among the Muhajireen and the Ansar and also those who followed them in righteousness. Allah is pleased with them as they are pleased with Him. He has prepared for them Gardens beneath which rivers flow, abiding therein forever. This is the supreme success.”

• In this verse, Allah clearly states that he is pleased with those who follow the Sahabah Kiraam رضي الله عنهم in goodness.

2. In a hadith collected by Imam Muslim in his ‘Sahih’,[2] Abu Musa رضي الله عنه narrates that The Messenger of Allah ﷺ said, “The stars are a source of security for the sky, and when the stars disappear, there will come to the sky what is promised. I am a source of security for my Companions, and when I am gone there will come to my Companions what they are promised. And my Companions are a source of security for my Ummah, and when my Companions are gone, there will come to my Ummah what they are promised.”[3]

• The same way stars are a means of guidance and the Messenger ﷺ is a source of Guidance, the Sahabah رضي الله عنهم are also a means and source of guidance.

3. The Messenger of Allah ﷺ said, “I am leaving you upon a (path of) brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the Sunnah of the Rightly-Guided Caliphs, and cling strongly to it.” In another narration is ends off, “And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a deviation.”[4]

4. From a rational point of view, the Sahabi’s رضي الله عنه statement has two possibilities.
   1. He heard this ruling from the Messenger of Allah ﷺ.
   2. He deduced it from his knowledge of Shariah.

• It is clear from the practice of the Sahabah رضي الله عنهم that when they heard a hadith from the Messenger of Allah ﷺ they sometimes narrate it as a hadith, while on other occasions they would pass a fatwa in accordance to the hadith without narrating it as a hadith. There is no doubt that any statement which has the possibility of being a hadith of the Messenger of Allah ﷺ is preferred over any mujtahid’s deduction. In the case where the Sahabi is prohibiting an action, then it is most likely that he heard it from the Messenger ﷺ. This is so because the original state of actions is permissibility. Prohibition comes from Allah Ta’ala and His Rasool ﷺ. This type of statement of the Sahabi is known as ‘marfu’ hukman’ a hadith of the Messenger ﷺ in ruling or in essence. In other words, it has the same ruling and authority as a hadith of the Messenger ﷺ.[5]
• If, on the other hand, the Sahabi رضي الله عنه deduced this ruling from his knowledge of Shariah, then this is still stronger than any later mujtahid’s The Sahabah رضي الله عنهم were the students of the Nabi ﷺ himself. They stayed in his company, witnessed the Quran being revealed and the laws of Shariah being laid down. They understood the meanings of the Arabic language and the style of speech of the Nabi ﷺ  better than any other scholar of Islam. No one understands the Deen better than they did. Therefore, a Sahabi’s رضي الله عنه deduction will be preferred over any other scholar’s inference who did not witness what they did.[6]

May Allah Ta’ala make us amongst those who follow in the footsteps of the Sahabah رضي الله عنهم and may He resurrect us in their group on the Day of Judgement. Aameen

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[1] For details, refer to ‘E’laaul Muwaqqi’een’ by Ibnul Qaiyyim Vol.5 Pg.543-581 and Vol.6 Pg.5-40, ‘Qawaid Fi Ulomil Hadith’ Pg.128-131, Usulul Fiqh by Abu Zuhrah Pg.212-218, Usool Sarakhsi Vol.2 Pg.105-113

[2] #2531

[3] This is an authentic hadith of ‘Sahih Muslim’. It should not be confused with the hadith, ‘My Companions are like the stars: whichever of them you follow, you will be guided.’ The latter has many chains, all of which are weak. [See Al-Talkhisul Habir by Ibn Hajr Vol.6 Pg.3188] However, Baihaqi says that the hadith of Muslim fulfils part of the meaning of the weak hadith. Ibn Hajr comments, “Baihaqi spoke the truth. It specifically fulfils the validity of comparing the Sahabah رضي الله عنهم with stars. As for ‘following’ (الاقتداء), then it is not apparent in the hadith of Abu Musa. Yes, it is possible for it to be alluded to from the meaning of ‘seeking guidance from the stars’ (الاهتداء).” [ibid] After quoting the above, the expert of all Islamic sciences, Mulla Ali Qari reassures, “It is indeed clear that ‘seeking guidance’ (الاهتداء) is a branch of ‘following’ (الاقتداء).” [Mirqatul Mafatih Vol.11 Pg.163]

[4] Sunan Ibn Majah # 43, Musnad Ahmed #17142,  Sunan Abu Dawud # 4607, Sunan Tirmithi #2676, Hakim in Mustadrak Vol.1 Pg.95, 96. Tirmithi, Bazzar, Hakim, Abu Nuaim, Ibn Abdil Barr and Zahabi all authenticated it. [Also see ‘Jame Bayanil Ilm’ Vol.1 Pg.924 and Jameul Uloom Vol.2 Pg.109]

[5] See ‘Tadribur Raawi’ by Suyuti Vol.3 Pg.114 Tahqiq Muhaddith Muhammad Awwamah

[6] See Usoolus Sarakhsi Vol.2 Pg.108, Al-Fusool fi Usoolil Fiqh by Jassas Vol.3 Pg.361-363