Rebuttal to the Evidence: Sahabah as the Criterion of Truth

In Islamic discussions, the concept of “the Companions are the criterion of truth” is often raised, especially in Sunni ideology. This means that the Companions (the companions of the Messenger of Allah, peace be upon him) are the standard of truth in matters of religion and faith.

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Following them leads to the correct path. To support this claim, some Quranic verses, hadiths, and statements of scholars are presented. However, it is necessary to analyze how indisputable or universally acceptable this concept is. In this post, we will analyze the evidences presented in favor of this claim and present possible refutations.

Whether the Companions are the criterion of truth or not, or to what extent and in what form they can be a criterion, and what is the creed of the Qur’an, Sunnah, and the Imams of Fiqh jurisprudence regarding them—this topic has been written about previously. If you want to understand this essay well, please read that first.

Now let’s try to evaluate the evidences in favor.

Evidences, Analysis, and Refutation in Favor of Considering the Criterion of Truth

1. Surah Taubah (9:100)

Verse:

“وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ”

Bengali Translation: “And the first to lead the way of the Muhajirin and the Ansar, and those who followed them in goodness—Allah is well pleased with them, and they are well pleased with Him, and He has prepared for them gardens underneath which rivers flow, wherein they will abide forever. That is the supreme triumph.”

Their Claim: The verse in Surah Taubah (9:100) “والسابقون الأولون من المهاجرين والأنصار…” (the foremost Muhajirin and Ansar and those who followed them in goodness, Allah is pleased with them and they are pleased with Him) describes the high status and virtue of the Companions and establishes them as the criterion of truth. Shabi and Muhammad ibn Ka’b al-Qurazi said that it refers to the Companions of Bay’at al-Ridwan in Hudaybiyah. The conversation between Hazrat Umar (RA) and Ubayy ibn Ka’b (RA) proves the unparalleled status of the Companions through this verse. Moreover, the verse in Surah Jumu’ah (62:6) supports its truth.

Arguments in Favor

This claim is made that,

The verse praises the high status of the Muhajirin and Ansar and those who follow them in goodness, establishing them as the criterion of truth.
Shabi said that it refers to the Companions of Bay’at al-Ridwan in Hudaybiyah, proving their unique virtue.
The conversation between Hazrat Umar (RA) and Ubayy ibn Ka’b (RA) proves that the Companions achieved a status that no one after them will achieve.
The verse in Surah Jumu’ah (62:6) supports the truth of this status.

Analysis of Arguments in Favor

Context of the Verse

This verse speaks of Allah’s mercy and guidance for the later righteous people. Although related to Surah Taubah (9:100), it does not establish every opinion of the Companions as the standard of truth.

Surah Taubah (9:100): “والسابقون الأولون من المهاجرين والأنصار والذين اتبعوهم بإحسان رضي الله عنهم ورضوا عنه وأعد لهم جنات تجري تحتها الأنهار خالدين فيها أبدا ذلك الفوز العظيم”

Tafsir Ibn Kathir: This verse praises the foremost Muhajirin and Ansar and those who follow them in goodness. It indicates Allah’s pleasure and the good news of Paradise for their faith, sacrifice, migration, and jihad. However, the verse does not establish their ijtihad or personal opinions as the ultimate standard of truth.

Tafsir Tabari: Shabi said, “السابقون الأولون” refers to the Companions who participated in Bay’at al-Ridwan in Hudaybiyah. However, Tabari interprets it as praise for their faith and sacrifice, not for the infallibility of their fiqhi opinions.

Conversation between Hazrat Umar (RA) and Ubayy ibn Ka’b (RA):

The mentioned conversation in this context indicates the status of the Companions. Umar (RA) said, “We have achieved a status that no one after us will achieve.” However, this refers to their status due to faith, sacrifice, and the Prophet’s (peace be upon him) proximity, not establishing their ijtihad as the standard of truth.

Ubayy ibn Ka’b (RA) mentioned Surah Jumu’ah (62:6), “وآخرين منهم لما يلحقوا بهم” (and others who will join them), which indicates the status of later righteous people. However, it does not prove the infallibility of the Companions’ ijtihad.

Surah Jumu’ah (62:6):

This verse speaks of Allah’s mercy and guidance for later righteous people. Although related to Surah Taubah (9:100), it does not establish every opinion of the Companions as the standard of truth.

Opinions of Tafsir Scholars

Imam Qurtubi:

“This verse praises the faith and sacrifice of the Muhajirin and Ansar. Allah’s pleasure is related to their good deeds, not to the infallibility of their personal opinions.” Source: Tafsir al-Qurtubi, Surah Taubah (9:100).

Imam Ibn Kathir:

“The Muhajirin and Ansar were the first pioneers, with whom Allah is pleased. However, differences among them, such as the battles of Jamal and Siffin, show their human limitations.” Source: Tafsir Ibn Kathir, Surah Taubah (9:100).

Imam Tabari:

“The verse recognizes the Companions’ sacrifice and faith. The pleasure is for following in good deeds, not for the truth of individual opinions.” Source: Tafsir Tabari, Surah Taubah (9:100).

Imam Nawawi:

“The Companions are righteous, but there were differences among them. Their opinions must be judged in the light of the Qur’an and Sunnah.” Source: Sharh Sahih Muslim, discussion on the status of the Companions.

Imam Ibn Abdul Barr:

“The praise of the Companions is for their faith and sacrifice. ‘Following with sincerity’ means walking on the path of the Qur’an and Sunnah, not blindly following the opinions of the Companions.” Source: At-Tamheed, Ibn Abdul Barr.

Refutation Their claims are inconsistent and exaggerated. Below is the refutation with reasoning:

The claim of being the criterion of truth is exaggerated: Surah Taubah (9:100) praises the Muhajirin, Ansar, and their good followers for their faith, sacrifice, and intention. However, it does not establish their ijtihad or personal opinions as the ultimate standard of truth. The verse has been exaggerated in the post. Example: The difference between Hazrat Ali and Muawiyah (RA) in the battle of Siffin in ijtihad proves that their opinions are not infallible. Misinterpretation of Bay’at al-Ridwan in Hudaybiyah: Shabi said that the verse refers to the Companions of Bay’at al-Ridwan in Hudaybiyah. However, this is praise for their faith and loyalty, not for the infallibility of their fiqhi opinions. Imam Ibn Hajar (Fath al-Bari) says, the status of the Companions is for their faith and deeds, but their ijtihad is not above error. Misuse of Umar (RA)’s statement: Umar (RA)’s statement indicates their status in faith and sacrifice, not establishing their ijtihad as the standard of truth. It has been exaggerated in the post. Irrelevant use of Surah Jumu’ah (62:6): The verse in Surah Jumu’ah speaks of guidance for later righteous people, but it does not prove the infallibility of the Companions’ ijtihad. It has been used irrelevantly in the post. The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah. Example: The difference between Hazrat Abu Bakr and Umar (RA) in the matter of the captives of Badr was corrected by the Qur’an (Surah Anfal 8:67-68). Conclusion: Surah Taubah (9:100) praises the Muhajirin and Ansar for their faith, sacrifice, and good intention, but does not establish their ijtihad or personal opinions as the ultimate standard of truth. Shabi, Umar (RA), and Ubayy ibn Ka’b (RA)’s statements have been exaggerated. The standard of truth is the Qur’an and Sahih Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

11. Surah al-Fath (48:18)

Verse:

“لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا”

Bengali Translation: “Allah is pleased with the believers when they pledge allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory.”

Their Claim: This verse proves Allah’s pleasure (‘Ridwanullah’) with the Companions who participated in Bay’at al-Ridwan, meaning they cannot be misguided. Therefore, all their opinions or decisions are undoubtedly considered the standard of truth.

Arguments in Favor

This claim is made that, this verse proves Allah’s pleasure (‘Ridwanullah’) with the Companions who participated in Bay’at al-Ridwan, meaning they cannot be misguided. Therefore, all their opinions or decisions are undoubtedly considered the standard of truth.

Analysis of Arguments in Favor

The verse in Surah al-Fath (48:18) was revealed in the context of Bay’at al-Ridwan during the Treaty of Hudaybiyah (6 Hijri). In this pledge, about 1400 Companions swore allegiance to the Prophet (peace be upon him) when it seemed that the Quraysh of Mecca would prevent their entry into Mecca. The verse praises their faith, loyalty, and sacrifice. However, it says nothing about the correctness or infallibility of their personal opinions or decisions.

Opinions of Tafsir Scholars

Imam Qurtubi:

Praise for the Companions’ faith and loyalty in Bay’at al-Ridwan; Allah knew the purity of their hearts, so He declared His pleasure. However, this does not prove that every opinion or ijtihad of theirs is infallible. Source: Tafsir al-Qurtubi, Surah al-Fath 48:18.

Imam Ibn Kathir:

It expresses honor for the Companions present at the time of Bay’at al-Ridwan. Allah is pleased with them because of their faith and loyalty. However, this does not make their personal opinions the standard of truth, as differences appeared among them later. Source: Tafsir Ibn Kathir, Surah al-Fath 48:18.

Imam Tabari:

It recognizes the Companions’ loyalty and sacrifice in Bay’at al-Ridwan. Allah’s pleasure is for their pure faith, but it does not confirm the truth of all their actions or opinions. Source: Tafsir Tabari, Surah al-Fath 48:18.

Imam Baghawi:

It declares Allah’s pleasure with the Companions of Bay’at al-Ridwan and promises Paradise for them. However, this does not establish that they are always free from misguidance or that their opinions are the standard of truth. Source: Tafsir Ma’alim at-Tanzil, Surah al-Fath 48:18.

Ibn Taymiyyah:

Pleasure for faith; error is possible in ijtihad, must be verified with Qur’an-Sunnah. Source: Majmu al-Fatawa.

Refutation Their claims are inconsistent and exaggerated. Below is the refutation with reasoning:

The claim of being the criterion of truth is exaggerated: The verse praises the faith and loyalty of the Companions of Bay’at al-Ridwan in a specific incident. It is not generalizable to all their actions or opinions. Tafsir scholars (e.g., Ibn Kathir) clarify that it is for a specific time. The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah al-Fath (48:18) does not prove that the Companions of Bay’at al-Ridwan are misguided or that all their opinions are the standard of truth. The standard of truth is the Qur’an and Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

3. Surah al-Hashr (59:8–9)

Verse: لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا وَيَنْصُرُونَ اللَّهَ وَرَسُولَهُ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ ۝ وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَىٰ أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

Bengali Translation: (For them) who have migrated, who were expelled from their homes and properties, seeking Allah’s favor and pleasure, and helping Allah and His Messenger—they are the truthful. And those who settled in the abode and faith before them, they love the migrants who came to them, and find no greed in their hearts for what was given to them, and prefer them over themselves even if they are in need. And whoever is protected from the stinginess of his soul, they are the successful.

Their Claim: This verse praises the sacrifice, selflessness, and brotherhood of the Muhajirin and Ansar Companions, proving them as the criterion of truth. Their these qualities establish their opinions or decisions as the standard of truth.

Arguments in Favor

This claim is made that, this verse praises the sacrifice, selflessness, and brotherhood of the Muhajirin and Ansar Companions, proving them as the criterion of truth. Their these qualities establish their opinions or decisions as the standard of truth.

Analysis of Arguments in Favor

The verse in Surah al-Hashr (59:8–9) was revealed in the context of migration to Medina. The Muhajirin left their homes and properties in Mecca for migration, and the Ansar shared their properties with them. The verse praises their faith, selflessness, and support for Allah and the Messenger. However, it says nothing about the infallibility of their personal opinions or ijtihad.

Opinions of Tafsir Scholars

Imam Qurtubi:

Praise for the sacrifice of the Muhajirin and the selflessness of the Ansar; their faith and brotherhood establish them as truthful (الصَّادِقُونَ). However, this does not establish every opinion or decision of theirs as the standard of truth. Source: Tafsir al-Qurtubi, Surah al-Hashr 59:8–9.

Imam Ibn Kathir:

The sacrifice and love of the Muhajirin and Ansar are the reasons for Allah’s pleasure. Their these qualities prove their status, but later differences among them (e.g., battles of Jamal and Siffin) show their human limitations. Source: Tafsir Ibn Kathir, Surah al-Hashr 59:8–9.

Imam Tabari:

It recognizes the sacrifice of the Muhajirin and the selflessness of the Ansar. Their faith and good deeds establish them as truthful, but it does not prove the infallibility of their individual opinions. Source: Tafsir Tabari, Surah al-Hashr 59:8–9.

Imam Shatibi:

The praise of the Companions is for their sacrifice and selflessness. However, praise does not mean determining truth. Truth is determined only by the Qur’an and Sunnah. Source: Al-I’tisam, Imam Shatibi.

Ibn Taymiyyah:

Excellence in faith and deeds; ijtihad must be verified with Qur’an-Sunnah. Source: Majmu al-Fatawa.

Refutation The claim that Surah al-Hashr (59:8–9) proves the Companions’ sacrifice and selflessness as the criterion of truth is exaggerated. The Companions’ character, sacrifice, and love are worthy of praise, but this does not prove that ‘all their opinions are true’. The standard of truth is the Qur’an and Sunnah.

Conclusion: Surah al-Hashr (59:8–9) does not prove the Companions’ sacrifice and selflessness as the criterion of truth. The Companions’ character, sacrifice, and love are worthy of praise, but this does not prove that ‘all their opinions are true’. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

4. Surah al-Baqarah (2:137)

Verse:

“فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَوا ۖ وَإِن تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ”

Bengali Translation: Therefore, if they believe as you have believed, they will be guided. And if they turn away, they are in schism. Allah will suffice you against them. He is the All-Hearing, the All-Knowing.

Their Claim: This verse establishes the faith of the Messenger (peace be upon him) and the Companions as the ideal faith and criterion of truth. The verse indicates that the faith acceptable to Allah is the faith adopted by the Companions, and the slightest deviation from it is not acceptable.

Arguments in Favor

This claim is made that:

The verse establishes the faith of the Messenger (peace be upon him) and the Companions as the ideal faith, which is the criterion of truth.
Deviation from the Companions’ faith by a hair’s breadth is not acceptable to Allah.
The verse establishes the Companions’ beliefs and deeds as the ultimate standard of truth.

Analysis of Arguments in Favor

Surah al-Baqarah (2:137): “فإن آمنوا بمثل ما آمنتم به فقد اهتدوا وإن تولوا فإنما هم في شقاق فسيكفيكهم الله وهو السميع العليم”

Tafsir Ibn Kathir: In this verse, “ما آمنتم به” (what you have believed) refers to the faith of the Messenger (peace be upon him) and his Companions, which is belief in Allah’s oneness, prophethood, the hereafter, and the Qur’an. The verse addresses the People of the Book (Jews and Christians), instructing them to believe like the Messenger (peace be upon him) and the Companions. However, it does not establish the Companions’ ijtihad or fiqhi opinions as the ultimate standard of truth.

Tafsir Tabari: Tabari says, this verse mentions the Companions’ faith as ideal, which is unwavering belief in Tawhid, prophethood, and the Qur’an. However, it does not indicate the infallibility of their personal opinions or ijtihad.

The claim that “deviation by a hair’s breadth” is not acceptable is exaggerated and wrong. The verse speaks of the fundamental issues of faith (Tawhid, prophethood, the hereafter), not the Companions’ fiqhi opinions or ijtihad.

Imam Tahawi (Aqidatut Tahawi) says, the Companions’ faith is followable, but their ijtihad must be verified in the light of Qur’an-Sunnah. He further says, the Companions are not innocent, but protected, and their ijtihadi errors are forgivable.

Companions’ Ijtihadi Differences: There were ijtihadi differences among the Companions, such as:

The difference between Hazrat Abu Bakr and Umar (RA) in the matter of the captives of Badr, Sahih Bukhari, Hadith No: 3066.
The battle of Siffin between Hazrat Ali and Muawiyah (RA).
The difference between Hazrat Aisha and Ibn Umar (RA) in the matter of Hajj.

Imam Nawawi (Sharh Sahih Muslim) says, in the Companions’ differences, their intentions were pure, but their opinions are not always true.

Opinions of Tafsir Scholars

Imam Ibn Kathir:

Mentions faith as ideal, but ijtihad is not above error. The standard of truth is the Qur’an and Sunnah. Source: Tafsir Ibn Kathir, Surah al-Baqarah 2:137.

Imam Shafi’i:

The Qur’an and Sahih Sunnah are the standard of truth. The Companions’ opinions are acceptable only when consistent with the Qur’an-Sunnah. Source: Al-Umm.

Imam Nawawi:

The Companions’ faith and deeds are praised, but ijtihad is under the Qur’an-Sunnah. Source: Sharh Sahih Muslim.

Refutation Their claims are inconsistent and exaggerated. Below is the refutation with reasoning:

The claim of being the criterion of truth is exaggerated: Surah al-Baqarah (2:137) mentions the Companions’ faith (Tawhid, prophethood, the hereafter) as ideal, but does not establish their ijtihad or fiqhi opinions as the ultimate standard of truth. Example: The difference between Hazrat Abu Bakr and Umar (RA) in the matter of the captives of Badr was corrected by the Qur’an (Surah Anfal 8:67-68), proving the primacy of the Qur’an over their opinions. The claim of “deviation by a hair’s breadth” is inconsistent: The claim that deviation from the Companions’ faith by a hair’s breadth is not acceptable is wrong. The verse speaks of the fundamental issues of faith, not fiqhi opinions or ijtihad. Imam Malik (Al-Muwatta) and Imam Shafi’i (Al-Umm) verified the Companions’ opinions in the light of the Qur’an-Sunnah. Ignoring Ijtihadi Differences: The post ignores the Companions’ ijtihadi differences (e.g., Hajj between Hazrat Aisha and Ibn Umar (RA)). This proves their opinions are not infallible. The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah. Conclusion: Surah al-Baqarah (2:137) mentions the Companions’ faith (Tawhid, prophethood, the hereafter) as ideal, but does not establish their ijtihad or fiqhi opinions as the ultimate standard of truth. It has been exaggerated. The standard of truth is the Qur’an and Sahih Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

5. Surah al-Baqarah (2:13)

Verse:

“وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ فَقَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ ۖ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَٰكِن لَّا يَعْلَمُونَ”

Bengali Translation: And when it is said to them, ‘Believe as the people have believed,’ they say, ‘Shall we believe as the fools have believed?’ Know that they are the fools, but they do not know.

Their Claim: In this verse, “آمن الناس” (the people have believed) refers to the faith of the Companions, identified as guidance or the standard of truth. Therefore, their opinions or decisions are the criterion of truth.

Arguments in Favor

This claim is made that, in this verse, “آمن الناس” (the people have believed) refers to the faith of the Companions, identified as guidance or the standard of truth. Therefore, their opinions or decisions are the criterion of truth.

Analysis of Arguments in Favor

Surah al-Baqarah (2:13) was revealed in Medina, when it was said to the hypocrites (munafiqin). The hypocrites mocked the faith of the Prophet (peace be upon him) and his Companions as “foolishness.” The verse tells them that if they believe like the Companions, they will find the right path. Here, “آمن الناس” refers to the Companions’ faith, but it refers to their fundamental beliefs (Allah, the Messenger, angels, books, the hereafter), not their personal opinions or decisions.

Opinions of Tafsir Scholars

Imam Qurtubi:

The Companions’ faith is followable; it speaks of fundamental issues, does not establish personal opinions or decisions as the ultimate standard of truth. Source: Tafsir al-Qurtubi, Surah al-Baqarah 2:13.

Imam Razi:

‘آمن الناس’ refers to the main issues of the Companions’ faith, such as belief in Allah and the Messenger. It does not make personal decisions or ijtihad the standard of truth. Source: Tafsir Kabir, Surah al-Baqarah 2:13.

Imam Tabari:

To the hypocrites, who were told to believe like the Companions. It calls for adherence to the fundamental issues of faith, does not mention the Companions’ opinions as the standard of truth. Source: Tafsir Tabari, Surah al-Baqarah 2:13.

Imam Ibn Kathir:

Reprimands the hypocrites and says the Companions’ faith is followable. It speaks of the main issues of faith, does not prove every opinion correct. Source: Tafsir Ibn Kathir, Surah al-Baqarah 2:13.

Ibn Taymiyyah:

Excellence in faith; error is possible in ijtihad. Source: Majmu al-Fatawa.

Refutation The claim that Surah al-Baqarah (2:13) identifies the Companions’ faith as the standard of truth and that no one can stay on the path of truth without matching their opinions is not correct.

Of creed: “آمن الناس” refers to the Companions’ fundamental issues of faith (Allah, the Messenger, angels, books, the hereafter), not their personal opinions or decisions. Tafsir scholars (e.g., Qurtubi, Razi) clarify this.
To the hypocrites: The verse was revealed to the hypocrites who mocked the Companions’ faith. It is a call for loyalty to the main issues of faith, not a question of the truth of the Companions’ opinions.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah al-Baqarah (2:13) presents the fundamental issues of the Companions’ faith as followable, not their personal opinions or decisions as the standard of truth. The Companions were full followers of the Qur’an and Sunnah, but they are not the only criterion of truth. The standard of truth is the Qur’an and Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

6. Surah al-Mujadilah (58:22)

Verse:

“لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ”

Bengali Translation: You will not find a people who believe in Allah and the Last Day loving those who oppose Allah and His Messenger, even if they are their fathers, sons, brothers, or kin. Those are the ones in whose hearts He has inscribed faith and supported them with spirit from Him. He will admit them to gardens beneath which rivers flow, abiding eternally therein. Allah is pleased with them, and they are pleased with Him. Those are the party of Allah. Unquestionably, the party of Allah—they are the successful.

Their Claim: This verse describes the Companions’ faith, their loyalty to Allah, Allah’s pleasure with them (‘Raziyallahu anhum’), and ‘Hizbullah’ (party of Allah), establishing them as the ultimate standard of truth. Therefore, their opinions or decisions are the criterion of truth.

Arguments in Favor

This claim is made that, this verse describes the Companions’ faith, their loyalty to Allah, Allah’s pleasure with them (‘Raziyallahu anhum’), and ‘Hizbullah’ (party of Allah), establishing them as the ultimate standard of truth. Therefore, their opinions or decisions are the criterion of truth.

Analysis of Arguments in Favor

Surah al-Mujadilah (58:22) was revealed in Medina, when some believers showed loyalty to Allah and His Messenger against their close relatives. It specifically mentions Companions like Hazrat Abu Ubaydah ibn al-Jarrah and his father, who severed ties with infidel relatives and chose the path of faith. The verse praises their faith, loyalty, and sacrifice, but says nothing about their personal opinions or decisions as the standard of truth. It is also applicable to all believers who abandon kinship ties for faith.

Opinions of Tafsir Scholars

Imam Tabari:

Praise for those believers who went against relatives for loyalty to Allah and the Messenger. Includes the Companions, applicable to all believers. Does not prove that their opinions or decisions are always correct. Source: Tafsir Tabari, Surah al-Mujadilah 58:22.

Imam Qurtubi:

‘Hizbullah’ refers to those believers whose hearts have faith. Praises the Companions, but does not establish every opinion as the standard of truth. Truth is determined through the Qur’an and Sunnah. Source: Tafsir al-Qurtubi, Surah al-Mujadilah 58:22.

Imam Ibn Kathir:

Praise for the Companions’ faith and loyalty, who prioritized Allah and the Messenger over relatives. Does not place all their decisions above error. Source: Tafsir Ibn Kathir, Surah al-Mujadilah 58:22.

Imam Razi:

‘Raziyallahu anhum’ indicates Allah’s pleasure for their faith and sacrifice. Applicable to ordinary believers as well, not just the Companions. Their opinions are not the ultimate standard of truth. Source: Tafsir Kabir, Surah al-Mujadilah 58:22.

Ibn Taymiyyah:

Excellence in loyalty; ijtihad must be verified with Qur’an-Sunnah. Source: Majmu al-Fatawa.

Refutation The claim that Surah al-Mujadilah (58:22) establishes the Companions’ faith and ‘Hizbullah’ description as making their opinions or decisions the ultimate standard of truth is not correct.

Praise for ordinary believers: The verse does not mention “Companion.” It describes those believers who showed loyalty to Allah and the Messenger by going against relatives. According to Ibn Abbas and Qatadah, it includes the Companions, but is applicable to all believers.
Emphasis on faith and loyalty: The verse praises faith and loyalty, does not mention the Companions’ personal opinions or decisions as the standard of truth.
Meaning of ‘Raziyallahu anhum’: Allah’s pleasure is the result of their faith and sacrifice, but this does not prove that they are always correct.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah al-Mujadilah (58:22) praises the faith and loyalty of the Companions and other believers, but does not establish their personal opinions or decisions as the ultimate standard of truth. Rather, the standard of truth is the Qur’an and the Messenger’s Sunnah, in the following of which the Companions were also excellent. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

7. Surah al-Fatihah (1:6–7) and Surah an-Nisa (4:69)

Verse: اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ ۝ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Bengali Translation: Guide us to the straight path, the path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

Verse: وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

Bengali Translation: And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.

Their Claim: In Surah al-Fatihah, “those upon whom favor has been bestowed” and in Surah an-Nisa, “prophets, siddiqin, martyrs, and righteous” include the Companions, who are the best part of the ‘salehin’ (righteous) class. Therefore, their path is the ultimate standard of truth and their opinions or decisions are the criterion of truth.

Arguments in Favor

This claim is made that, in Surah al-Fatihah, “those upon whom favor has been bestowed” and in Surah an-Nisa, “prophets, siddiqin, martyrs, and righteous” include the Companions, who are the best part of the ‘salehin’ (righteous) class. Therefore, their path is the ultimate standard of truth and their opinions or decisions are the criterion of truth.

Analysis of Arguments in Favor

Surah al-Fatihah (1:6–7) is a prayer for believers, where guidance is sought for the straight path, the path upon which Allah has bestowed favor. Surah an-Nisa (4:69) divides those upon whom favor has been bestowed into four classes: prophets, siddiqin, martyrs, and righteous (salehin). These verses are applicable to all believers who obey Allah and the Messenger. Although the Companions are included in these classes (especially siddiq and salehin), the verses do not specifically mention their names. It does not establish their opinions or decisions as the standard of truth.

Opinions of Tafsir Scholars

Imam Tabari:

It refers to all believers who walk on Allah’s path. The Companions are included, but it does not make their opinions the standard of truth. Source: Tafsir Tabari, Surah al-Fatihah 1:6–7 and an-Nisa 4:69.

Imam Qurtubi:

‘Salehin’ is a general class; Companions, Tabi’in, and later believers are included. It speaks of following the path of the righteous, not that their opinions or decisions are always correct. Source: Tafsir al-Qurtubi, Surah an-Nisa 4:69.

Imam Ibn Kathir:

Praise for the path of those upon whom favor has been bestowed; Companions are included, but not all decisions are above error. The standard of truth is the Qur’an and Sunnah. Source: Tafsir Ibn Kathir, Surah an-Nisa 4:69.

Imam Ibn Abdul Barr:

The meaning of ‘salehin’ is walking on the path of truth, not being the standard of truth. The Companions were righteous, but their opinions are to be judged in the light of the Qur’an and Sunnah. Source: At-Tamheed, Ibn Abdul Barr.

Ibn Taymiyyah:

Excellence in good deeds; ijtihad is not the standard of truth. Source: Majmu al-Fatawa.

Refutation The claim that Surah al-Fatihah (1:6–7) and Surah an-Nisa (4:69) establish the Companions’ path as the ultimate standard of truth is not correct.

General class: The verse does not mention “Companion.” “Salehin” is a general class that includes Companions, Tabi’in, and later believers. It does not make any specific group’s opinions or decisions the standard of truth. If the Companions are ‘salehin’, they are followers of the righteous path, not the criterion.
Emphasis on faith and good deeds: The verses speak of following the path of the righteous, which is determined by obedience to Allah and the Messenger. It does not mention the Companions’ personal opinions or decisions as the standard of truth.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah al-Fatihah (1:6–7) and Surah an-Nisa (4:69) mention the path of the righteous as the straight path, in which the Companions are included. However, it does not establish their opinions or decisions as the ultimate standard of truth. The main standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

8. Surah an-Nisa (4:115)

Verse:

“وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا”

Bengali Translation: Whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will leave him in the path he has chosen and drive him into Hell, and evil it is as a destination.

Their Claim: In the verse, “سبيل المؤمنين” (the way of the believers) refers to the path of the Companions. Therefore, the Companions’ path, their opinions, and decisions are the ultimate standard of truth.

Arguments in Favor

This claim is made that, in the verse, “سبيل المؤمنين” (the way of the believers) refers to the path of the Companions. Therefore, the Companions’ path, their opinions, and decisions are the ultimate standard of truth.

Analysis of Arguments in Favor

Surah an-Nisa (4:115) was revealed in Medina, when some people opposed the Prophet’s (peace be upon him) teachings and the clear path of truth. The verse clarifies that opposing the Messenger and abandoning the collective path of the believers leads to misguidance. Here, “سبيل المؤمنين” refers to the Sunnah-based and consensus-based path of the Muslim Ummah, established in the light of the Qur’an and Sunnah. It does not mention the Companions’ personal opinions or ijtihad as the standard of truth.

Opinions of Tafsir Scholars

Imam Tabari:

‘سبيل المؤمنين’ refers to the collective path of the believers, established on the Qur’an and Sunnah. The Companions are followers, personal opinions are not the standard. Source: Tafsir Tabari, Surah an-Nisa 4:115.

Imam Ibn Kathir:

The consequence of opposing the Messenger and abandoning the consensus of the believers; ‘سبيل المؤمنين’ is the Sunnah-based path, personal ijtihad is not always correct. Source: Tafsir Ibn Kathir, Surah an-Nisa 4:115.

Imam Shafi’i:

‘سبيل المؤمنين’ is the consensus of the Muslim Ummah, based on the Qur’an and Sunnah. The Companions’ collective opinion is important, personal opinions are not final. Source: Al-Risalah, Imam Shafi’i.

Imam Qurtubi:

The importance of following the believers’ Sunnah-based path; includes the Companions’ collective path, personal ijtihad is not above error. Source: Tafsir al-Qurtubi, Surah an-Nisa 4:115.

Ibn Taymiyyah:

The path of the believers is the Qur’an-Sunnah; error is possible in ijtihad. Source: Majmu al-Fatawa.

Refutation The claim that Surah an-Nisa (4:115) refers to “سبيل المؤمنين” as the path of the Companions and establishes their opinions or decisions as the ultimate standard of truth is not correct.

General path: “سبيل المؤمنين” is the collective, Sunnah-based path of the Muslim Ummah, established on the Qur’an and Sunnah. It does not make the Companions’ personal opinions or ijtihad (e.g., Ibn Abbas’ tafsir or Hazrat Umar’s political decisions) the standard of truth.
Importance of Ijma’: Tafsir scholars (e.g., Shafi’i, Ibn Kathir) say that the verse highlights the importance of the believers’ consensus (ijma’). The Companions’ collective opinion is important in this, but their personal opinions are not always correct.
Primacy of the Qur’an and Sunnah: The main standard of truth is the Qur’an and Sunnah. The Companions’ path was a follower of this, but their personal ijtihad is not the ultimate standard of truth.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah an-Nisa (4:115) highlights the importance of following the Messenger and the collective Sunnah-based path of the believers. The Companions’ collective opinion is important in this, but their personal opinions or ijtihad are not the ultimate standard of truth. The main standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

9. Surah Taubah (9:117)

Verse:

“لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ ۚ إِنَّهُ بِهِمْ رَءُوفٌ رَّحِيمٌ”

Bengali Translation: Allah has accepted the repentance of the Prophet and the Muhajirin and Ansar who followed him in the hour of difficulty, after the hearts of a party of them had nearly deviated. Then He accepted their repentance. Indeed, He is to them Kind and Merciful.

Their Claim: This verse mentions the acceptance of repentance of the Muhajirin and Ansar Companions and their forgiveness. This proves that all their ijtihad, path, and opinions are true and the ultimate criterion of truth.

Arguments in Favor

This claim is made that, this verse mentions the acceptance of repentance of the Muhajirin and Ansar Companions and their forgiveness. This proves that all their ijtihad, path, and opinions are true and the ultimate criterion of truth.

Analysis of Arguments in Favor

Surah Taubah (9:117) was revealed in the context of the Battle of Tabuk (9 Hijri), known as the “hour of difficulty” (sa’at al-usrah). In this battle, the faith of some Muhajirin and Ansar Companions weakened, and they showed reluctance to participate. However, they repented, and Allah forgave them. The verse praises their faith, repentance, and loyalty, but does not establish their personal opinions or ijtihad as the standard of truth.

Opinions of Tafsir Scholars

Imam Tabari:

It speaks of the Companions’ repentance and forgiveness in the Battle of Tabuk. Praise for faith and loyalty, does not mention all opinions or decisions as the standard of truth. Source: Tafsir Tabari, Surah Taubah 9:117.

Imam Qurtubi:

Praise for the Companions’ repentance and Allah’s forgiveness. Does not prove that every ijtihad or decision of theirs is always correct. Truth is determined by the Qur’an and Sunnah. Source: Tafsir al-Qurtubi, Surah Taubah 9:117.

Imam Ibn Kathir:

It speaks of loyalty and repentance in difficult situations in the Battle of Tabuk. Praise for faith, does not place all decisions above error. Source: Tafsir Ibn Kathir, Surah Taubah 9:117.

Imam Razi:

Allah’s forgiveness and pleasure are the result of faith and repentance. Does not establish every opinion or ijtihad as the standard of truth. Truth must be verified in the light of the Qur’an and Sunnah. Source: Tafsir Kabir, Surah Taubah 9:117.

Ibn Taymiyyah:

Forgiveness and pleasure are the result of faith; error is possible in ijtihad, the standard is Qur’an-Sunnah. Source: Majmu al-Fatawa.

Refutation The claim that Surah Taubah (9:117) proves that all the Companions’ ijtihad, path, and opinions are true and the ultimate criterion of truth because of their repentance acceptance and forgiveness is not correct.

Praise for forgiveness and faith: The verse praises the Companions’ repentance, faith, and loyalty in difficult moments. It does not mention their personal opinions or ijtihad as the standard of truth.
Human errors of the Companions: The verse itself says that the hearts of some Companions “nearly deviated,” which shows their human weakness. This proves that they were not above error.
Example of the Prophet: Allah also corrected the Prophet (peace be upon him) (e.g., Surah Abasa 80:1-10). Therefore, the Companions can also have errors, and their opinions must be verified in the light of the Qur’an and Sunnah.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah Taubah (9:117) praises the Companions’ repentance, faith, and loyalty, but does not establish their ijtihad or personal opinions as the ultimate standard of truth. The standard of truth is the Qur’an and Sahih Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

9. Surah an-Naml (27:59)

Verse:

“قُلِ الْحَمْدُ لِلَّهِ وَسَلَامٌ عَلَىٰ عِبَادِهِ الَّذِينَ اصْطَفَىٰ ۗ آللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ”

Bengali Translation: Say, ‘All praise is for Allah, and peace upon His chosen servants.’ Is Allah better or what they associate [with Him]?

Their Claim: In this verse, “عباده الذين اصطفى” (chosen servants) refers to the Companions. Mentioning Ibn Abbas (RA) and Imam Tabari’s tafsir, it is said that this praises the Companions and establishes their path as the ultimate standard of truth.

Arguments in Favor

This claim is made that, in this verse, “عباده الذين اصطفى” (chosen servants) refers to the Companions. Mentioning Ibn Abbas (RA) and Imam Tabari’s tafsir, it is said that this praises the Companions and establishes their path as the ultimate standard of truth.

Analysis of Arguments in Favor

Surah an-Naml (27:59) was revealed in Mecca, when the Prophet (peace be upon him) and his Companions were in a time of severe trials. The verse speaks of praise for Allah and peace upon His chosen servants. Here, “chosen servants” generally refers to Allah’s selected servants, which may include prophets, Companions, and other righteous believers. However, the verse does not specifically mention “Companions” and does not establish their opinions or ijtihad as the standard of truth.

Opinions of Tafsir Scholars

Imam Tabari:

It refers to Allah’s selected servants, which may include the Companions. Not limited to them, includes prophets and righteous believers. Does not make opinions the standard of truth. Source: Tafsir Tabari, Surah an-Naml 27:59.

Imam Qurtubi:

Praise for Allah and peace upon selected servants. May indicate the status of the Companions, but does not prove that every opinion or decision of theirs is correct. Source: Tafsir al-Qurtubi, Surah an-Naml 27:59.

Imam Ibn Kathir:

Includes prophets, Companions, and righteous believers. Praise for status, does not mention opinions or ijtihad as the standard of truth. Source: Tafsir Ibn Kathir, Surah an-Naml 27:59.

Imam Razi:

Honor and peace for Allah’s selected servants. Although including the Companions, does not place all decisions above error. Truth is determined by the Qur’an and Sunnah. Source: Tafsir Kabir, Surah an-Naml 27:59.

Ibn Taymiyyah:

Status of selected servants; ijtihad is not the standard of truth. Source: Majmu al-Fatawa.

Refutation The claim that Surah an-Naml (27:59) mentions the Companions as “chosen servants” and establishes their path or opinions as the ultimate standard of truth is not correct.

General interpretation: The verse does not mention “Companion.” “Chosen servants” is a general class that includes prophets, Companions, and other righteous believers. Tafsir Tabari (2/20) clarifies that it is not limited to the Companions.
Status, not criterion: The verse speaks of the status and honor of chosen servants, but does not mention their opinions or ijtihad as the standard of truth.
Limitation of ijtihad: There were fiqhi and political differences among the Companions (e.g., the ijtihad of Hazrat Ali and Hazrat Muawiyah). This shows that they were not always correct.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah an-Naml (27:59) speaks of the status and peace of Allah’s chosen servants, which may include the Companions. However, it does not establish their opinions or ijtihad as the ultimate standard of truth. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

10. Surah al-Fath (48:29)

Verse:

“مُحَمَّدٌ رَّسُولُ اللَّهِ ۚ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ ۖ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًا ۖ سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ۚ ذَٰلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ ۚ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَىٰ عَلَىٰ سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ۗ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا”

Bengali Translation: Muhammad is the Messenger of Allah, and those with him are harsh against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is like a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.

Their Claim: This verse mentions the qualities of the Companions (e.g., harshness against disbelievers, mercy among themselves, effect of prostration), proving their excellence. Therefore, their decisions, opinions, or path are the ultimate standard of truth.

Arguments in Favor

This claim is made that, this verse mentions the qualities of the Companions (e.g., harshness against disbelievers, mercy among themselves, effect of prostration), proving their excellence. Therefore, their decisions, opinions, or path are the ultimate standard of truth.

Analysis of Arguments in Favor

Surah al-Fath (48:29) was revealed in the context of the Treaty of Hudaybiyah (6 Hijri). It describes the qualities of the Prophet (peace be upon him) and his Companions, such as their faith, sincerity, courage, mercy, and devotion to worship. The verse speaks of their character excellence and Allah’s forgiveness and reward promise. However, it does not establish their decisions or ijtihad as the standard of truth.

Opinions of Tafsir Scholars

Imam Tabari:

Describes the Companions’ character qualities, such as faith, courage, mercy, and devotion to worship. Does not mention decisions or opinions as the standard of truth. Source: Tafsir Tabari, Surah al-Fath 48:29.

Imam Qurtubi:

Praise for the Companions’ faith, character, and devotion to Allah. Does not prove that every decision or ijtihad of theirs is always correct. Source: Tafsir al-Qurtubi, Surah al-Fath 48:29.

Imam Ibn Kathir:

Describes the qualities of the Prophet’s Companions and the strength of their faith. Indicates status, does not place all decisions above error. Source: Tafsir Ibn Kathir, Surah al-Fath 48:29.

Imam Razi:

The Companions’ character excellence, such as harshness against disbelievers and mercy among believers. Does not establish ijtihad or opinions as the standard of truth. Source: Tafsir Kabir, Surah al-Fath 48:29.

Ibn Taymiyyah:

Praise in character excellence; ijtihad is verified with Qur’an-Sunnah. Source: Majmu al-Fatawa.

Refutation The claim that Surah al-Fath (48:29) establishes the Companions’ qualities as making their decisions, opinions, or path the ultimate standard of truth is not correct.

Character excellence: The verse praises the Companions’ faith, sincerity, courage, mercy, and devotion to worship as character qualities. It does not mention their decisions or ijtihad as the standard of truth.
Purpose of the verse: The verse emphasizes the Companions’ character and Allah’s forgiveness and reward promise, does not establish their opinions as the ultimate standard of truth.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Surah al-Fath (48:29) praises the Companions’ character excellence, such as faith, courage, mercy, and worship. But it does not interpret their decisions or ijtihad as the ultimate standard of truth. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

12. Hadith: “The Companions are Like Stars”

Hadith: عَنْ بِنْ عُمَرَ أَنْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَثَلُ أَصْحَابِي مَثَلُ النُّجُومِ يَهْتَدِي بِهِ فَأَيُّهُمْ أَخَذْتُمْ بِقَوْلِهِ اهْتَدَيْتُمْ

Bengali Translation: Hazrat Abdullah bin Umar (RA) narrated, the Messenger (peace be upon him) said: “My Companions are like stars, which guide the way. So whichever of them you take the statement of, you will be guided.”

Source: Musnad Abd bin Humayd, Hadith No: 783; Musnad ash-Shihab, Hadith No: 1346; Jami’ul Ahadith, Hadith No: 24355.

Their Claim: This hadith highlights the excellence and path-guiding qualities of the Companions. It means that following any Companion’s statement or opinion ensures guidance, therefore their opinions or decisions are the ultimate standard of truth.

Arguments in Favor

This claim is made that, this hadith highlights the excellence and path-guiding qualities of the Companions. It means that following any Companion’s statement or opinion ensures guidance, therefore their opinions or decisions are the ultimate standard of truth.

Analysis of Arguments in Favor

There are differences among scholars regarding the chain of this hadith.

Imam Ibn Hajar al-Asqalani: Mentioned this hadith as weak (da’if) and in some cases fabricated (mawdu), because there are weak narrators in its chain. (Source: Fath al-Bari, Hadith criticism.)

Imam Zahabi: Identified it as fabricated (mawdu). (Source: Mizan al-I’tidal.)

Shaykh Albani: Opined that this hadith is fabricated. (Source: Silsilat al-Ahadith ad-Da’ifah wal Mawdu’ah, Hadith No: 58.)

Due to the weakness of the chain, this hadith is limited in acceptability as evidence.

Semantic Analysis: Even if the hadith is considered authentic, it does not establish all the Companions’ opinions or decisions as the standard of truth.

Metaphor of stars: The hadith compares the Companions to stars in their life, faith, sacrifice, and the Prophet’s proximity as path-guiders. It praises their character and virtue, but does not prove that every ijtihad or opinion of theirs is always correct.
Differences among the Companions: There were fiqhi and political differences among the Companions (e.g., some ijtihad of Hazrat Umar and Hazrat Ali). If every Companion’s opinion was a guarantee of guidance, conflicts would arise in cases of differences, which is contrary to the interpretation of this hadith.
Limitation of ijtihad: The Companions were human, and their ijtihad could sometimes be wrong. For example, some fiqhi decisions of Hazrat Umar were later corrected.

Opinions of Tafsir Scholars

Imam Nawawi:

The Companions’ status and virtue are incomparable, but every opinion or ijtihad is not the standard of truth. Opinions must be verified in the light of the Qur’an and Sunnah. Source: Sharh Muslim.

Imam Ibn Hajar:

This hadith is weak. Guidance from virtue and life can be taken. Does not place every decision above error. Source: Fath al-Bari.

Imam Ibn Taymiyyah:

The Companions’ status is high, but there were differences among them. Opinions must be matched with the Qur’an and Sunnah. Source: Majmu al-Fatawa.

Refutation The chain is weak or fabricated, so it is not acceptable as evidence. Semantically, it praises the Companions’ life and virtue, does not establish every opinion or ijtihad as the standard of truth. The standard of truth is the Qur’an and Sunnah.

Conclusion: The hadith praises the Companions’ character and virtue, but does not establish every opinion or ijtihad of theirs as the ultimate standard of truth. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

13. Hadith: “The best people are my generation”

Hadith: خَيْرُ النَّاسِ قَرْنِيْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ

Bengali Translation: The best of creation is my generation, then those who follow them, then those who follow them.

Source: Sahih Bukhari, Hadith No: 2652; Sahih Muslim, Hadith No: 2533.

Their Claim: This hadith declares the Companions’ generation as the best. Therefore, their opinions, decisions, or ijtihad are acceptable as the highest standard of truth.

Arguments in Favor

This claim is made that, this hadith declares the Companions’ generation as the best. Therefore, their opinions, decisions, or ijtihad are acceptable as the highest standard of truth.

Analysis of Arguments in Favor

The hadith highlights the virtue and status of the Companions’ generation, the Tabi’in generation, and the Taba-Tabi’in generation. Here, “excellence” refers to their faith, sacrifice, the Prophet’s proximity, and loyalty to religion. However, the hadith does not establish their personal opinions, decisions, or ijtihad as the highest standard of truth.

Opinions of Tafsir Scholars

Imam Nawawi:

‘Excellence’ refers to the Companions’ faith, sacrifice, and devotion to the Prophet’s teachings. Does not prove that every opinion or ijtihad of theirs is always correct. Source: Sharh Sahih Muslim, Hadith No: 2533.

Imam Ibn Hajar al-Asqalani:

Highlights the Companions’ status and the virtue of their generation. There were differences among them, opinions must be verified in the light of the Qur’an and Sunnah. Source: Fath al-Bari, Hadith No: 2652.

Imam Shafi’i:

The Companions’ opinions are contradicted with the Qur’an and Sunnah must be abandoned. Source: Al-Umm.

Imam Ibn Taymiyyah:

The Companions’ generation is the best because of faith and the Prophet’s proximity. Ijtihad can sometimes be wrong. Source: Majmu al-Fatawa.

Refutation The claim that the Companions’ generation being the best makes their opinions the highest standard of truth is not correct.

Meaning of excellence: In the hadith, “excellence” refers to the Companions’ faith, sacrifice, the Prophet’s proximity, and loyalty to religion. It does not establish their personal opinions or ijtihad as the standard of truth.
Principle of verifying truth: Surah Hujurat (49:6) instructs to verify truth: “O believers! If a transgressor comes to you with news, verify it.” It is also applicable to the Companions’ opinions.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: The hadith praises the virtue of the Companions’ generation, their faith and sacrifice. However, it does not establish their opinions, decisions, or ijtihad as the highest standard of truth. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

14. Hadith: “Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs”

Hadith: عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ

Bengali Translation: You must follow my Sunnah and the Sunnah of the Rightly Guided Caliphs after me, bite onto it with your molars.

Source: Jami’ at-Tirmidhi, Hadith No: 2676 (Sahih).

Their Claim: The hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, establishing the Companions’ ideals as acceptable and the criterion of truth. The Companions’ (especially the Rightly Guided Caliphs’) ijtihad and ideals are infallible, and criticism of them is forbidden. Salvation is not possible without following them. The hadith leaves no doubt about the Companions being the standard of truth.

Arguments in Favor

This claim is made that: The hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, establishing the Companions’ ideals as acceptable and the criterion of truth. The Companions’ (especially the Rightly Guided Caliphs’) ijtihad and ideals are infallible, and criticism of them is forbidden. Salvation is not possible without following them. The hadith leaves no doubt about the Companions being the standard of truth.

Analysis of Arguments in Favor

The hadith is narrated in Abu Dawood (Hadith No: 4607), Tirmidhi (Hadith No: 2662), Ibn Majah, Musnad Ahmad, and other sources. The Messenger (peace be upon him) said, “عليكم بسنتي وسنة الخلفاء الراشدين المهديين، تمسكوا بها وعضوا عليها بالنواجذ” (You must follow my Sunnah and the Sunnah of the guided Rightly Guided Caliphs, hold onto it and bite onto it with your molars).

Imam Nawawi (Sharh Sahih Muslim): This hadith is of Hasan level and strong due to multiple chains. It instructs to follow the Qur’an, Sunnah, and the path of the Rightly Guided Caliphs (Abu Bakr, Umar, Uthman, Ali (RA)). However, the Sunnah of the Rightly Guided Caliphs refers to their loyalty to the Qur’an and Sunnah and following the principles of Shariah. It does not mean the infallibility of their ijtihad or fiqhi opinions.

Imam Tirmidhi: Called the hadith Hasan and in the interpretation said, it instructs to follow the path of Ahlus Sunnah wal Jama’ah.

Meaning of the Sunnah of the Rightly Guided Caliphs: In the hadith, “سنة الخلفاء الراشدين” refers to their loyalty to the Qur’an and the Prophet’s Sunnah, following the principles of Shariah, and leadership in protecting religion. It does not mean the infallibility of their ijtihad or fiqhi opinions.

Imam Shafi’i (Al-Umm): The Sunnah of the Rightly Guided Caliphs is acceptable only when consistent with the Qur’an and Sunnah. Their ijtihad is under the Qur’an-Sunnah.

Ijtihadi Differences: There were ijtihadi differences among the Rightly Guided Caliphs, such as:

The difference between Abu Bakr and Umar (RA) in the matter of the captives of Badr (Sahih Bukhari, Hadith No: 3066), corrected by the Qur’an (Surah Anfal 8:67-68).
The battle of Siffin between Hazrat Ali and Muawiyah (RA).
Some decisions during Hazrat Uthman (RA)’s caliphate led to differences among the Companions.

Imam Tahawi (Aqidatut Tahawi): The Companions are not innocent, but protected. Their ijtihadi errors are forgivable, but their opinions must be verified in the light of Qur’an-Sunnah.

Standard of Truth: The hadith emphasizes loyalty to the Qur’an and Sunnah. The instruction to follow the Sunnah of the Rightly Guided Caliphs is related to their loyalty to the Qur’an and Sunnah.

The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Opinions of Tafsir Scholars

Imam Nawawi:

The Sunnah of the Rightly Guided Caliphs is loyalty to the Qur’an and Sunnah; ijtihad is not infallible. Source: Sharh Sahih Muslim.

Imam Tirmidhi:

Indicates the path of Ahlus Sunnah wal Jama’ah; following the Qur’an and Sunnah. Source: Jami’ Tirmidhi.

Imam Tahawi:

The Companions’ path is followable; ijtihad must be verified in the light of Qur’an-Sunnah. Source: Aqidatut Tahawi.

Imam Shafi’i:

The Qur’an and Sahih Sunnah are the standard of truth. The Companions’ opinions are acceptable only when consistent with the Qur’an-Sunnah. Source: Al-Umm.

Ibn Taymiyyah:

Error is possible in the Companions’ ijtihad; truth is determined by Qur’an and Sunnah. Source: Majmu al-Fatawa.

Refutation This claim is exaggerated:

The claim of being the criterion of truth is exaggerated: The hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, but this is related to their loyalty to the Qur’an and the Prophet’s Sunnah. It does not establish their ijtihad or fiqhi opinions as the ultimate standard of truth.
Inconsistency in the claim of infallibility of ijtihad: Ijtihadi differences among the Rightly Guided Caliphs (e.g., difference in the matter of the captives of Badr, battle of Siffin) prove that their opinions are not infallible. Imam Nawawi (Sharh Sahih Muslim) says, in the Companions’ differences, their intentions were pure, but their opinions are not always true.
The exaggeration in the claim of following the Companions for salvation: The hadith mentions following the Sunnah of the Rightly Guided Caliphs, but this is related to their loyalty to the Qur’an and Sunnah. It does not mean the infallibility of their fiqhi opinions. Imam Ibn Hajar (Fath al-Bari) says, the Companions’ Sunnah refers to their aqidah and loyalty to the Sunnah.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: The hadith instructs to follow the Sunnah of the Messenger (peace be upon him) and the Rightly Guided Caliphs, which is related to their loyalty to the Qur’an and Sunnah. However, it does not establish their ijtihad or fiqhi opinions as the ultimate standard of truth. It has been exaggerated. The standard of truth is the Qur’an and Sahih Sunnah, and the Companions’ opinions are verified in the light of the Qur’an-Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

15. Hadith: “Do not curse my Companions”

Hadith: لَا تَسُبُّوا أَصْحَابِي، فَلَوْ أَنَّ أَحَدَكُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا بَلَغَ مُدَّ أَحَدِهِمْ وَلَا نَصِيفَهُ

Bengali Translation: Do not curse my Companions. For if one of you spent gold equal to Uhud, it would not reach the mudd of one of them or half of it.

Source: Sahih Bukhari, Hadith No: 3673; Sahih Muslim, Hadith No: 2540.

Their Claim: This hadith mentions the unparalleled status and virtue of the Companions, proving their excellence. Therefore, their opinions, decisions, or ijtihad are the ultimate standard of truth.

Arguments in Favor

This claim is made that, this hadith mentions the unparalleled status and virtue of the Companions, proving their excellence. Therefore, their opinions, decisions, or ijtihad are the ultimate standard of truth.

Analysis of Arguments in Favor

The hadith highlights the status of the Companions and their unparalleled contribution due to their sacrifice, faith, and the Prophet’s (peace be upon him) proximity. It instructs the Ummah to respect the Companions and refrain from disrespectful behavior (such as cursing) towards them. However, the hadith does not mention their personal opinions, decisions, or ijtihad as the standard of truth.

Opinions of Tafsir Scholars

Imam Nawawi:

The Companions’ status, faith, sacrifice, and the Prophet’s proximity are the reasons for forgiveness. Does not prove that every opinion or ijtihad of theirs is always correct. Source: Sharh Sahih Muslim, Hadith No: 2540.

Imam Ibn Hajar al-Asqalani:

It speaks of virtue and the status of giving and sacrifice. Does not establish personal decisions or ijtihad as the standard of truth. Source: Fath al-Bari, Hadith No: 3673.

Imam Ibn Taymiyyah:

The status is due to faith, sacrifice, and companionship with the Prophet. There were differences among them, opinions must be verified in the light of the Qur’an and Sunnah. Source: Majmu al-Fatawa.

Refutation The claim that this hadith establishes the Companions’ opinions, decisions, or ijtihad as the ultimate standard of truth is not correct.

Praise for status and virtue: The hadith speaks of the Companions’ faith, sacrifice, and the Prophet’s (peace be upon him) proximity as the reasons for their status and virtue. It does not mention their personal opinions or ijtihad as the standard of truth.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: The hadith praises the Companions’ status, sacrifice, and faith. However, it does not establish their opinions, decisions, or ijtihad as the ultimate standard of truth. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

16. Statement: “Follow the path of those who have died…”

Statement: فَلْيَسْتَنْ بِمَنْ قَدْ مَاتَ، فَإِنَّ الْحَيَّ لَا تُؤْمَنُ عَلَيْهِ الْفِتْنَةُ، أُولَئِكَ أَصْحَابُ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Bengali Translation: Whoever wants to follow the correct path, let him follow the path of those Companions who have died in faith… They were blessed with the companionship of the Prophet (peace be upon him)… O people of the world! Understand their status and follow their footsteps… Because they were established on the straight guidance.

Source: Mishkat al-Masabih, 1/32.

Their Claim: In this statement, Hazrat Ibn Mas’ud (RA) encourages following the path of the Companions, proving their excellence and virtue. Therefore, their opinions, decisions, or ijtihad are the ultimate standard of truth.

Arguments in Favor

This claim is made that, in this statement, Hazrat Ibn Mas’ud (RA) encourages following the path of the Companions, proving their excellence and virtue. Therefore, their opinions, decisions, or ijtihad are the ultimate standard of truth.

Analysis of Arguments in Favor

This is an advisory athar of Hazrat Ibn Mas’ud (RA), not a hadith. In it, he praises the Companions’ faith, character, sacrifice, and loyalty to the Prophet’s (peace be upon him) teachings. “Straight guidance” refers to their unwavering loyalty to the Qur’an and Sunnah and righteous lifestyle. However, it does not establish their personal opinions or ijtihad as the ultimate standard of truth.

Opinions of Tafsir Scholars

Imam Ahmad ibn Hanbal:

It speaks of taking guidance from the Companions’ path and lifestyle. Does not mention every ijtihad or opinion as the standard of truth. Source: Musnad Ahmad, Hadith No: 365.

Imam Nawawi:

Following the Companions’ life and the Prophet’s teachings is best. There were differences among them, opinions must be verified in the light of the Qur’an and Sunnah. Source: Sharh Sahih Muslim.

Imam Ibn Hajar al-Asqalani:

It highlights the importance of taking guidance from the Companions’ life. Does not place all decisions above error. Source: Fath al-Bari.

Refutation The claim that this athar establishes the Companions’ opinions, decisions, or ijtihad as the standard of truth in determining Shari’ah rulings is not correct.

Purpose of the athar: It praises the Companions’ faith, character, sacrifice, and loyalty to the Prophet’s (peace be upon him) teachings. “Straight guidance” refers to their Qur’an and Sunnah-based lifestyle, not personal ijtihad.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: The athar highlights the importance of taking guidance from the Companions’ lifestyle. However, it does not establish their opinions, decisions, or ijtihad as the standard of truth in determining Shari’ah rulings. The standard of truth is the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

17. The Creed of Ahlus Sunnah: The Companions are Forgiven, so Their Collective Path is Followable

Claim: According to Ahlus Sunnah wal Jama’ah, the Companions are not innocent but ‘forgiven’ (maghfur). So even if they make mistakes, their collective path must be followed, because they are the standard of truth.

Analysis: Ahlus Sunnah wal Jama’ah believes in the high status and virtue of the Companions. Verses in the Qur’an (e.g., Surah Taubah 9:100) and hadiths (e.g., Sahih Bukhari, Hadith No: 3651) praise their faith, sacrifice, and the Prophet’s proximity. However, the meaning of “forgiven” does not mean accepting their collective opinion or ijtihad as the standard of truth. The primacy of the Qur’an and Sunnah in seeking truth is the main principle of Ahlus Sunnah.

Opinions of Tafsir Scholars

Imam Shafi’i:

The Companions’ opinions must be abandoned if contradicted with the Qur’an and Sunnah. The standard of truth is the Qur’an and the Prophet’s Sunnah. Source: Al-Umm.

Imam Nawawi:

The Companions’ virtue and status are incomparable. There were differences among them, opinions must be verified in the light of the Qur’an and Sunnah. Source: Sharh Sahih Muslim.

Imam Ibn Taymiyyah:

The Companions are forgiven because of their faith and sacrifice. Ijtihad can sometimes be wrong. Truth is determined by the Qur’an and Sunnah. Source: Majmu al-Fatawa.

Imam Ibn Hajar al-Asqalani:

Praise in the Qur’an, but differences prove not above error. Opinions are to be judged in the light of the Qur’an and Sunnah. Source: Fath al-Bari.

Refutation The claim that the Companions being forgiven makes their collective path the ultimate standard of truth is not correct.

Principle of seeking truth: Surah Hujurat (49:6) instructs to verify truth. “O believers! If a transgressor comes to you with news, verify it.” This is also applicable to the Companions.
Differences and correction among the Companions: The Companions corrected each other’s mistakes. For example: Umar (RA) went against some opinions of Abu Bakr (RA). Aisha (RA) refuted some opinions of Ibn Umar (RA). This proves that they did not consider each other’s opinions as the ultimate standard.
Praise in the Qur’an: The Qur’an’s verse (e.g., Surah Taubah 9:100, “Raziyallahu anhum”) praises the Companions’ faith, sacrifice, and character. It does not establish every opinion or ijtihad of theirs as the standard of truth.
Limitation of ijtihad: The Companions were human, and their ijtihad could sometimes be wrong. For example, some fiqhi decisions of Hazrat Umar were later corrected.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

Conclusion: Although the Companions are forgiven and of high status, their collective path is not the ultimate standard of truth. The true creed of Ahlus Sunnah is that the Qur’an and Sunnah are the standard of truth. The Companions’ opinions or ijtihad are acceptable only when consistent with the Qur’an and Sunnah. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

18. Hadith: “The best of creation is my generation”

Hadith: خَيْرُ النَّاسِ قَرْنِيْ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ

Bengali Translation: The best of creation is my generation, then those who follow them, then those who follow them.

Source: Sahih Bukhari, Hadith No: 2652; Sahih Muslim, Hadith No: 2533.

Their Claim: This hadith declares the Companions’ generation as the best. Therefore, their opinions, decisions, or ijtihad are acceptable as the highest standard of truth.

Arguments in Favor

This claim is made that, this hadith declares the Companions’ generation as the best. Therefore, their opinions, decisions, or ijtihad are acceptable as the highest standard of truth.

Analysis of Arguments in Favor

The hadith highlights the virtue and status of the Companions’ generation, the Tabi’in generation, and the Taba-Tabi’in generation. Here, “best” refers to their faith, sacrifice, the Prophet’s proximity, and loyalty to religion. However, the hadith does not establish their personal opinions, decisions, or ijtihad as the highest standard of truth.

Opinions of Tafsir Scholars

Imam Nawawi:

‘Best’ refers to the Companions’ faith, sacrifice, and devotion to the Prophet’s teachings. Does not prove that every opinion or ijtihad of theirs is always correct. Source: Sharh Sahih Muslim, Hadith No: 2533.

Imam Ibn Hajar al-Asqalani:

Imam Shafi’i:

The Companions’ opinions are contradicted with the Qur’an and Sunnah must be abandoned. Source: Al-Umm.

Imam Ibn Taymiyyah:

The Companions’ generation is the best because of faith and the Prophet’s proximity. Ijtihad can sometimes be wrong. Source: Majmu al-Fatawa.

Refutation The claim that the Companions’ generation being the best makes their opinions the highest standard of truth is not correct.

Meaning of best: In the hadith, “best” refers to the Companions’ faith, sacrifice, the Prophet’s proximity, and loyalty to religion. It does not establish their personal opinions or ijtihad as the standard of truth.
Principle of verifying truth: Surah Hujurat (49:6) instructs to verify truth. “O believers! If a transgressor comes to you with news, verify it.” This is also applicable to the Companions’ opinions.
The standard of truth is the Qur’an and Sunnah: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) clearly state that the standard of truth is the Qur’an and the Prophet’s (peace be upon him) Sunnah. The Companions’ opinions are verified in the light of the Qur’an-Sunnah.

19. Hadith: “Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs”

Hadith: عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ

Translation: You must follow my Sunnah and the Sunnah of the Rightly Guided Caliphs after me, bite onto it with your molars.

Source: Jami’ at-Tirmidhi, Hadith No: 2676 (Sahih); also narrated in Abu Dawood (Hadith No: 4607), Ibn Majah, and Musnad Ahmad.

Their Claim: This hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, establishing the Companions’ (especially the Rightly Guided Caliphs’) ideals as acceptable and the criterion of truth. Their ijtihad and ideals are infallible, and criticism of them is forbidden. Salvation is not possible without following them. The hadith leaves no doubt about the Companions being the standard of truth.

Arguments in Favor

This claim is made that:

The hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, establishing their ideals as the criterion of truth.
The Companions’ (especially the Rightly Guided Caliphs’) ijtihad and ideals are infallible, and criticism of them is forbidden.
Salvation is not possible without following them, proving the Companions are the standard of truth.

Analysis of Arguments in Favor

The hadith emphasizes the importance of adhering to the Prophet’s Sunnah and the Sunnah of the Rightly Guided Caliphs (Abu Bakr, Umar, Uthman, and Ali, may Allah be pleased with them). The term “Sunnah” here refers to their adherence to the Qur’an and the Prophet’s teachings, their leadership in protecting the religion, and their application of Shariah principles. However, it does not imply the infallibility of their personal opinions or ijtihad (independent reasoning).

Imam Nawawi (Sharh Sahih Muslim): This hadith is of Hasan level and strong due to multiple chains. It instructs to follow the Qur’an, the Prophet’s Sunnah, and the path of the Rightly Guided Caliphs, which is their loyalty to the Qur’an and Sunnah. It does not mean their ijtihad or fiqhi opinions are infallible.
Imam Tirmidhi: Called the hadith Hasan and interpreted it as an instruction to follow the path of Ahlus Sunnah wal Jama’ah, which is rooted in the Qur’an and Sunnah.
Imam Shafi’i (Al-Umm): The Sunnah of the Rightly Guided Caliphs is acceptable only when consistent with the Qur’an and Sunnah. Their ijtihad is subject to verification.
Ijtihadi Differences: There were differences among the Rightly Guided Caliphs, such as:
- The disagreement between Abu Bakr and Umar (RA) regarding the captives of Badr (Sahih Bukhari, Hadith No: 3066), which was corrected by the Qur’an (Surah Anfal 8:67-68).
- The Battle of Siffin between Ali and Muawiyah (RA), showing differences in ijtihad.
- Some decisions during Uthman’s (RA) caliphate led to disputes among the Companions.
Imam Tahawi (Aqidatut Tahawi): The Companions are not infallible but protected. Their ijtihadi errors are forgivable, but their opinions must be verified against the Qur’an and Sunnah.
Standard of Truth: The Qur’an (Surah Hujurat 49:6) and Sahih Hadith (Sahih Bukhari, Hadith No: 5) establish that the standard of truth is the Qur’an and the Prophet’s Sunnah. The Companions’ opinions are evaluated in this light.

Refutation

The claim that this hadith establishes the Companions’ (especially the Rightly Guided Caliphs’) ijtihad as infallible and the ultimate standard of truth is exaggerated:

Exaggeration of Infallibility: The hadith instructs to follow the Sunnah of the Rightly Guided Caliphs, meaning their adherence to the Qur’an and Sunnah, not the infallibility of their ijtihad. Differences among them (e.g., Badr captives, Siffin) show their opinions were not always correct.
Salvation Claim: The claim that salvation depends on following the Companions’ ijtihad is baseless. The hadith emphasizes adherence to the Qur’an and Sunnah, which the Caliphs followed. Imam Ibn Hajar (Fath al-Bari) clarifies that their Sunnah refers to their aqidah (belief) and loyalty to the Prophet’s teachings.
Criticism Permissibility: Logical analysis of their ijtihad is permissible, as the Companions themselves corrected each other (e.g., Umar’s correction of Abu Bakr on some issues). Imam Nawawi states their intentions were pure, but their opinions are not always true.
Standard of Truth: The Qur’an and Sunnah are the ultimate criteria, as per Surah Hujurat (49:6) and Sahih Bukhari (Hadith No: 5). The Companions’ opinions are secondary and subject to verification.

Conclusion: The hadith instructs to follow the Prophet’s Sunnah and the Rightly Guided Caliphs’ adherence to it. It does not establish their ijtihad or fiqhi opinions as infallible or the ultimate standard of truth. The Qur’an and Sunnah remain the primary criteria. Love and respect for the Companions are essential, but logical analysis of their ijtihadi opinions is permissible.

20. Comment: Questions Regarding the Criterion of Truth

Question: Six questions were asked:

What is the definition of the criterion of truth?
What are the conditions for being the criterion of truth?
Can their instructions be ignored?
Can their opinions be verified by someone else?
Is following them the only path to truth, and is disobedience equivalent to falsehood?
If someone rebels against them, will they remain Muslim?

Their Answer:

Following any of the four madhhabs (schools of thought) is equivalent to following the criterion of truth.
The condition is to follow the path of the Companions.
The madhhab one follows cannot be disobeyed.
Verification is allowed for a mujtahid (qualified scholar), not for a muqallid (follower of a madhhab).
All four madhhabs are true; going against the Imam one follows leads to misguidance.
Whoever fights against them commits a major sin but is not declared a disbeliever, though considered misguided.

Refutation: Their answers are baseless and self-contradictory:

Definition of Criterion of Truth: The criterion of truth is not an Imam, madhhab, or the Companions—it is the Qur’an and Sahih Sunnah. Surah Hujurat (49:6) instructs verification of truth, and Sahih Bukhari (Hadith No: 5) establishes the Qur’an and Sunnah as the ultimate standards.
Conditions for Criterion of Truth: The condition is not merely following the Companions but adhering to the Qur’an and Sunnah, which the Companions followed. Their ijtihad is not above scrutiny.
Ignoring Instructions: The madhhabs are scholarly efforts based on ijtihad, not divine revelation. Disobeying a madhhab’s ruling in favor of stronger evidence from the Qur’an or Sunnah is permissible, as Imam Shafi’i and others allowed.
Verification of Opinions: Verification is not limited to mujtahids. The Qur’an (Surah Hujurat 49:6) instructs all believers to verify truth, including the Companions’ opinions, against the Qur’an and Sunnah.
Following as Truth, Disobedience as Falsehood: The claim that only following a madhhab is truth and disobedience is falsehood is baseless. The four madhhabs have differences due to ijtihad, showing they are not the ultimate criterion. Imam Malik and Shafi’i emphasized the Qur’an and Sunnah over their own opinions.
Rebellion and Muslim Status: Declaring someone misguided for differing with a madhhab or Companion’s opinion is extreme. The Companions themselves had differences (e.g., Siffin, Hajj rulings). Calling someone a major sinner or misguided for fiqhi differences is contrary to Shariah principles, as per Imam Nawawi and Ibn Taymiyyah.

Conclusion: The answers provided are inconsistent with the Qur’an and Sunnah. The criterion of truth is the Qur’an and Sahih Sunnah, not the Companions or madhhabs. The Companions’ opinions are respected but subject to verification. Logical analysis of their ijtihad is permissible, and fiqhi differences do not render someone misguided.

Final Remarks

It must be remembered that the Companions are among the most exemplary people to follow. Following them is undoubtedly important, and denying this makes one a fasiq (sinner). However, they are not the criterion of truth, as their personal opinions or ijtihad contained errors, as evidenced in many Quranic and hadith references.

Their collective opinion (ijma’) is a proof of truth for us, and in that sense, it can be called a criterion of truth, but this is conditional. Even then, the Companions themselves are not considered the criterion of truth—only their collective consensus is.

If by “criterion of truth” you mean following the way they practiced the religion, excluding their errors, then the Companions can be considered a secondary or conditional criterion of truth, fully subject to the Qur’an and Sunnah. In reality, they were undoubtedly complete followers of the truth.

Alhamdulillah. We have attempted to respond to their misinterpretation of evidences and refute their arguments. May Allah grant us the ability to remain on the correct path. Ameen.

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Rebuttal to the Evidence: Sahabah as the Criterion of Truth

Evidences, Analysis, and Refutation in Favor of Considering the Criterion of Truth

1. Surah Taubah (9:100)

Arguments in Favor

Analysis of Arguments in Favor

Context of the Verse

Opinions of Tafsir Scholars

11. Surah al-Fath (48:18)

Arguments in Favor

Analysis of Arguments in Favor

3. Surah al-Hashr (59:8–9)

Arguments in Favor

Analysis of Arguments in Favor

4. Surah al-Baqarah (2:137)

Arguments in Favor

Analysis of Arguments in Favor

5. Surah al-Baqarah (2:13)

Arguments in Favor

Analysis of Arguments in Favor

6. Surah al-Mujadilah (58:22)

Arguments in Favor

Analysis of Arguments in Favor

7. Surah al-Fatihah (1:6–7) and Surah an-Nisa (4:69)

Arguments in Favor

Analysis of Arguments in Favor

8. Surah an-Nisa (4:115)

Arguments in Favor

Analysis of Arguments in Favor

9. Surah Taubah (9:117)

Arguments in Favor

Analysis of Arguments in Favor

9. Surah an-Naml (27:59)

Arguments in Favor

Analysis of Arguments in Favor

10. Surah al-Fath (48:29)

Arguments in Favor

Analysis of Arguments in Favor

12. Hadith: “The Companions are Like Stars”

Arguments in Favor

Analysis of Arguments in Favor

13. Hadith: “The best people are my generation”

Arguments in Favor

Analysis of Arguments in Favor

14. Hadith: “Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs”

Arguments in Favor

Analysis of Arguments in Favor

15. Hadith: “Do not curse my Companions”

Arguments in Favor

Analysis of Arguments in Favor

16. Statement: “Follow the path of those who have died…”

Arguments in Favor

Analysis of Arguments in Favor

17. The Creed of Ahlus Sunnah: The Companions are Forgiven, so Their Collective Path is Followable

18. Hadith: “The best of creation is my generation”

Arguments in Favor

Analysis of Arguments in Favor

19. Hadith: “Follow my Sunnah and the Sunnah of the Rightly Guided Caliphs”

Arguments in Favor

Analysis of Arguments in Favor

Refutation

20. Comment: Questions Regarding the Criterion of Truth

Final Remarks

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