Anyone know why they recieved that title? Who decreed the title on them? Reasons?
It is according to the ayaat of Quran majeed, which refers to the ‘Bait-rizwaan’ . In which Sahaba-e-karaam Pledged to fight with Hazrat Muhammad :saw: till death to avenge the death of Huzrat Usmaan(which turned out to be hoax).
I think it is Sura Al-fatah(correct me if i am wrong) which was revealed at that time and allah said in an ayat that Allah is pleased with those who stood-by Allah’s messenger.
Disclaimer: The question and answer is stictly educational, please do not indulge in sectarian mud slinging.
Ok, so if you or myself stand by the Messenger of Allah (which we obviously do) we can gain that title ?
Question apart from topic: Why is there so much emphasis on fight and war?
If you think that your love for the prophet, your devotion, sincerity and hardship for the cuase of islam, is same as Sahaba-karam, then may be you can claim it in theory. 
simply means Allah is pleased with them. Allah shall be pleased with everyone who will follow his comands and the way of Prophet Muhammad :saw:.
Epmphasis on fight and war:
It is very demanding topic, I may not be able to type so much without copy n paste
For instance if I ask, Whether there is more emphasis on Fight or being compassionate for your neighbors? Somewhere I read that once a sahabi commented that “prophet Muhammad :saw: gave so much importance to neighbors that we feared that they might share our inheritance”
There is no denying to the fact that fighting for the just cause is very important in Islam, but It should not undermine the importance of other moral obligations of Muslims.
You say we can claim it in theory, why not otherwise?
How were they given those titles? By whom?
Companions were divided into three categories:
(1) The First group, are those who believed in Allah (SWT), believed in the Prophet (PBUH&HF), and gave all they could for the sake of Islam. These are the highest in rank. These companions ALWAYS supported the Prophet and were WITH him. They never disobeyed him in every other issue.
(2) The second group, are those who were Muslims, but were not sincere in their acts. Some of the companions were lazy during the call to Jihad and other activities.
(3) The third group, are those who became apostate after the death of Prophet. Some of the companions ran away from the battle of Uhud, when they falsely heard that Prophet was killed. Although they were forgiven by Prophet later, but the above verse gives a possibility that some of the companions may abandon Islam if the Prophet PBUH&HF) dies. Some of the companions ran away from the battle of Hunain.
**Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquillity to them; and He rewarded them with a speedy Victory; (Al-Fath 48:18)
Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. (Al-Tawba 9:25)**
Yet again, just one AYAT is used to make a false claim.
I urge the believers to read 9.22-29.
And intro and also Tafsir. http://www.quraan.com
than click on tafsir.com
Allah knows best…
Re: Title Of The Companions
I also want to know
Allah mentioned that victory comes from Him, by His aid and decree, not because of their numbers or adequate supplies, whether the triumphs are few or many. On the day of Hunayn, the companions were proud because of their large number, some of them said, “Today we will not be defeated by a few.” which did not avail them in the least; they retreated and fled from battle. Only a few of them remained with the Messenger of Allah Allah then sent down His aid and support to His Messenger and the believers who remained with him.
The Prophet (PBUH) brought ten thousand from the Muhajirin, the Ansar and various Arab tribes. Along with them came the Tulaqa’ numbering two thousand men. The Messenger took them along to meet the enemy.
In the Two Sahihs, it is recorded that Shubah said that Abu Ishaq said that Al-Bara' bin Azib said to a man who asked him, "O Abu `Amarah! Did you run away during Hunayn and leave the Messenger of Allah ‘’ Al-Bara’ said, "But the Messenger of Allah did not run away. Hawazin was a tribe proficient with their arrows. When we met them we attacked their forces and they ran away in defeat. The companions started to worry about collecting the spoils of war and the Hawazin started shooting arrows at us, then the companions fled. Many ran away from the battle as they had done in the battle of Uhad. Those who were acclaimed as the heroes of Islam, after the departure of the Holy Prophet from this world, were among the deserters.
The Prophet commanded his uncle Al-`Abbas, whose voice was rather loud, to call at the top of his voice, "O Companions of the Samurah [tree]‘’ referring to the Muhajirin and Ansar who gave their pledge under the tree during the pledge of Ridwan, not to run away and retreat. He also called, "O Companions of Surat Al-Baqarah.‘’
According to some traditions Ali ibn abi Talib, Abbas ibn Abd al Muttalib, Abu Sufyan ibn Harith and Abdullah ibn Masud were the only four persons who stayed with the Holy Prophet. Some say there were ten persons who did not run away. Ali stood in front of the Holy Prophet and stopped every attack made by the enemy to slay him. The Holy Prophet called those who were deserting to come back. Some of them returned and joined Ali to launch a counter attack on the enemy. When Ali killed Abu Jarul, the standard bearer of the enemy army, a general retreat began to take place among the invaders, which soon turned into chaos and then flight. In this way a most crushing defeat was inflicted on the enemy.
After the battle, on the instructions of the Holy Prophet, the spoils of war taken by the Muslims, were returned to those who embraced Islam. Some refused to comply with his orders. In such cases the Holy Prophet compensated them.
When one companion protested that the Holy Prophet had not done justice in the matter of distributing the spoils of war, some people wanted to kill him, but the Holy Prophet stopped them and said: “Wait. Such people, on their own, one day will go out of the true faith, then the best of men among you will kill him.” And that man was killed by Ali in the battle of Nahrawan.
The believers who stayed with the Holy Prophet on the day of Hunayn also received the divine tranquillity (sakinah), along with the Holy Prophet.
the title is given to sahbah because according to quran that jamaat is forgiven by ALLAH…(ALLAH un say razi hay)…as it is now used patently for sahbah so it is unappropriate to use it for anyone else…though some ppl do use it with some aulia.(saints) which is unappropriate as no one can sure if they wil go to jannah.or not…unlike sahbah jammaat…
[QUOTE]
*Originally posted by bao bihari: *
the title is given to sahbah because according to quran that jamaat is forgiven by ALLAH.......(ALLAH un say razi hay).........as it is now used patently for sahbah so it is unappropriate to use it for anyone else......though some ppl do use it with some aulia.(saints) which is unappropriate as no one can sure if they wil go to jannah.or not....unlike sahbah jammaat......
[/QUOTE]
Please give any reference; but take care of Nazooli sequence of Ayat. If that is not cancelled by anyone else. thanks.
first make one thing clear GRAMMATICALLY:
is used for sahaabaa
and is used for sahaabiyaat
okay now back to topic…
read this carefully who are these people whom ALLAH is talking about here and for which era
Aouzo Billahi minush Shaitaanir Rajeem
100.
The vanguard (of Islam)- the first of those who forsook (their homes)[Al-Muhaajiroon of Makkah] and of those who gave them aid (Al-Ansaar of Al Madinah AL munawwarah) , and (also) those who follow them in (all) good deeds,- well- pleased is Allah with them (Radhi ALLAHO ANHUM) , as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity.
[Surah At-Tauba : 9 ]
now that u can see the line there : “and (also) those who follow them in (all) good deeds.”
let me agree with Code_Red: “If you think that your love for the prophet:saw:, your devotion, sincerity and hardship for the cuase of islam, is same as Sahaba-e-kiraam, then may be you can claim it in theory.”
Our hearts are our own judge … I can speak for myself… I can not feel to be equivalent of those great people… for I fear ALLAH.. ALLAH knows what short comings i may have.. so I wont give myself that title
Because * practically * you are not one of them, who were addressed in the said quraic verse ;
i.e ** you are not a sahabi !**
The reason for giving them that title is stated before, no need for repeating it.
It is not mandatory to use :ra: with Sahaba-karaam’s names, We do it out of respect for them, as you can use ‘rahmat-ullah-aleh’ with any noble person’s name.
** If anyone do not wish to respect Sahaba karaam , it is his own choice, But we should not keep bias for some sahaba karaam on the basis of selected incidents.(while intentionally not accepting other incidents of their devotion) It is evident that some of the companions have higher ranks, because of there devotion to Islam and their love for Prophet :saw:. But it does not mean that we degrade others.
Man is not perfect, and we should not expect it from companions. **
May Allah guide us. amen
[QUOTE]
*Originally posted by inuit: *
Please give any reference; but take care of Nazooli sequence of Ayat. If that is not cancelled by anyone else. thanks.
[/QUOTE]
well ....anwaar has answere the question.......i was referring to the same ayah...
Jazak Allah
So all I have to do is go to Mecca and Medina, aid some people, become a devout muslim and recieve a title which nobody knows who decreed it on the companions so far. And voila, I've become one of them, maybe not the first but definitely one of them.
They started the flame and (presumably) I can carry it forth.
I'm kinda jealous that they recieve such stature in jannah and with Allah while it comes out like the rest of us can never achieve that hierachical ecstacy.
[QUOTE]
*Originally posted by CocoNut: *
So all I have to do is go to Mecca and Medina, aid some people, become a devout muslim and recieve a title which nobody knows who decreed it on the companions so far. And voila, I've become one of them, maybe not the first but definitely one of them.
They started the flame and (presumably) I can carry it forth.
I'm kinda jealous that they recieve such stature in jannah and with Allah while it comes out like the rest of us can never achieve that hierachical ecstacy.
[/QUOTE]
kindly read the meaning of raziallah.......r u sure u'll go to jannah........we r sure about sahbah that is why we call them raziallah......
[QUOTE]
*Originally posted by bao bihari: *
kindly read the meaning of raziallah.......r u sure u'll go to jannah........we r sure about sahbah that is why we call them raziallah......
[/QUOTE]
That was the purpose of this thread.
Answer 1:
Anwaar Qureshi has made the translation and commentary wrong which is inclined to a general category of people who were present at the time of The Holy Prophet (PBUH) and giving favor to those people whose deeds were not even good at that time. Read the same Aya which he gave in proof of his opinion with keenness you will find that he is trying to apply same title “pleased is Allah with them” on three groups of people. This verse clearly indicates that the praise was not to include all the companions because it declares that only those who believed in Islam and did good deeds will be entitled to forgiveness and great rewards.
Let me paste the Aya once again. Readers who understand the Urdu translation can go to this website to read the Urdu translation to understand it better.
http://www.pakdata.com/quran/quran.htm
** “And the early Muslims from the Meccan migrants and the Medinite Ansar (the helpers) and those who followed them with their good deeds, Allah is well pleased with them, and they are well pleased with Him; and He has prepared for them gardens beneath which rivers flow, to dwell therein forever. That is the mighty achievement.” (ch. 9, v. 100)**
This verse, however, speaks of the virtue of the migrants and Medinites who adopted Islam at the early state of the Islamic era. Thus, it does not include the thousands of the companions who adopted Islam after the Hudaybiyyah truce or after the conquest of Mecca. These were not from the early Muslims. Their Islam took place about twenty years after the proclamation of Islam and about eight years after Hijrah.
(1) The first of those who accepted Islam and left their homes
(2) The first of those who accepted Islam and gave them aid
(3) Those who follow them in accepting Islam with good deeds
Now I will quote the statement Code_Red wrote and you are agreeing on it:
“If you think that your love for the prophet (PBUH), your devotion, sincerity and hardship for the cuase of islam, is same as Sahaba-e-kiraam, then may be you can claim it in theory.”
Read the statement again, you will find the word “IF”. Which you can only use when you filter something. You are applying this “IF” condition only on the third category of the people mentioned in the Aya, which is false interpretation. Why don’t you apply it with the first and second cetegrory of people.
I must be like this.
If Muhaajiroon’s love for the Prophet (PBUH), Muhaajiroon’s devotion, sincerity and hardship for the cause of Islam, then they are Radhi ALLAHO ANHUM
If Ansaar’s love for the prophet (PBUH), Ansaar’s devotion, sincerity and hardship for the cause of Islam, then they are Radhi ALLAHO ANHUM.
If your love for the Prophet (PBUH), your devotion, sincerity and hardship for the cause of Islam, then you are Radhi ALLAHO ANHUM.
See its all conditional. These verses do not include ALL the companions. Qur’an often uses the phrase “believers among them” or “those who receded in belief among them” which shows it does not address the whole companions. In fact some hypocrites were among the companions. If hypocrites were known among the companions they would be no longer hypocrites and would become known enemy.
Answer 2
Another verse which is cited for the righteousness of all companions is the following:
** “Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree; He knew what was in their hearts, and He sent down tranquility to them and rewarded them with a speedy victory…” (ch. 48, v. 18) **
Moreover, when Allah states I WAS pleased with them till today, it does not imply that they will also be good tomorrow. It is inconceivable that Allah will give a permanent immunity to some people who supposedly have done some good things earlier, but they shed the blood of thousands of innocent Muslims later after the departure of Prophet. If it were so, it would mean that a companion could cancel all the Quranic rules and the instructions of the Prophet. However, as I mentioned, Shia do not discredit all the companions. There were companions who are in great respect for us. These are those whom Allah admired in the Holy Quran. As you might have noticed, those verses in the Holy Quran do not include all the companions. When
Allah states:
** 9:100 And those who preceded (in belief), FROM AMONG Immigrants and Helpers and those who followed them in what was good, Allah * WAS * satisfied with them; He has prepared for them gardens under which rivers flow to dwell therein for ever. That is the great felicity.**
** 9:101 And (however) among the ARABS AROUND YOU ARE HYPOCRITES, and also among the people of Madina (there are some who) persist in hypocrisy whom you (O Muhammad) DO NOT KNOW. We, We know them, and We shall punish them twice; then they will be sent to a painful doom. **
The above verses show that:
1- Allah WAS satisfied with them, but may not be applicable later.
2- Allah addressing those who preceded in belief from among them, thus it means He is not addressing all of the companions.
3- Immediately in the next verse, Allah talks about the hypocrites arround Prophet who pretend to be his sincere companions and even Prophet does not know them according to the above verse. This is in conformity with the traditions of Sahih al-Bukhari mentioned above that Allah will say to His Prophet that “You do not know what these companions have done after you left them.”
Of course, there are verses in Quran in which Allah uses past tense verb, but it is intended as present and/or future tense verb. However it is not always the case. There are many verses in Quran in which Allah clearly states that He changes His decisions in time based on our actions at each instant of time. Allah is not in the domain of time, but He has ability to change his decision in the dimension of time. Of course He previously know what He will to change later, and He has the foreknowledge of every thing. He does not treat a believer in a bad manner today, even though He knows that this believer will become apostate tomorrow.
To clarify this point, please see verses of Quran such as 8:65-66, 7:153, 16:110, 16:119, 13:11, in which Allah clearly states He changes His decision based on our behavior. You can locate many verses like these in Quran.
Thus Allah’s judgment about human beings changes in time according to our actions. If we do something good, He will get please with us, and then if we do something bad, He gets angry from us, and so on. Companions are not exempt from this rule. Any body who does good deeds, Allah was pleased with him, no matter if he was companion or not.
Allah is JUST. He does not discriminate between companion and others who live at this time. No body is guaranteed to go to paradise if he or she does wrong things, kills innocents,. Otherwise Allah is not just.
Allah states in Quran that ** “Every body is responsible for what he has done.” (Quran 74:38). **
Allah Also states: ** “Fulfill your propmise, so that I fullfill My Promise.” **
(Quran 2:40). Thus even if we assume for the sake of argument that the verse 9:100 implies “all” the companions have been promised Paradise, the verse 2:40 clearly states that if those people break their convenant after the death of the messenger of Allah and kill innocents, then Allah will not fulfill His promise for them either.
Let us also look at the following Quranic verses which clearly shows that even a person with high virtues who deserves paradise, can BURN OUT all his good deeds (Habt of Amal) at once! So never judge people for their early good work (if any!). We should always look at the final result of each person. Even prophet didn’t know what will be his destiny till he died (i.e., till he passed his final exam!) because he had freedom to do wrong things too.
Allah said: ** “(O Prophet) If you ascribe a partner to Allah, your work will BURN OUT, and you will be among the losers.” (Quran 39:65) **
If prophet’s deeds are in danger of BURNING, it is clear how to judge for the companions. Of course prophet did not burn out his deeds, but there was potential of danger of burning for him too.
Allah also said: ** “And if any of you turn back from their faith and die in disbelief, their works BURN OUT and will be of no use in this world and Hereafter, and they will be companions of Fire for ever.” (Quran 2:217) **
He, Exalted, also said: ** “Those who become unbeliever after they have been believer, and grow violent in disbelief, their repentance will not be accepted and such people are those who go astray.” (Quran 3:90) **
He also said: ** “On that day (Doomsday) some faces will be bright and some faces will be dark. To those whose faces will be dark (will be said:) Did you reject faith after accepting it? Taste the penalty for rejecting faith!” (Quran 3:106) **
Allah also said: ** “Those who believe, then reject faith, then believe (again), and then reject faith (again) and go on in disbelief, Allah will not forgive them nor guide them on the way.” (Quran 4:137) **
So it is quite possible for a believer whom Allah is satisfied with him, to become unbeliever tomorrow. Otherwise if somebody is promised that Allah is satisfied with him for ever and unconditionally (no mater he kills innocents or does any other wrong thing later), then it means that he is no longer under the test of Allah, which is in contradiction with several verses of Quran.
Follow Islam like they did or better and you might achieve that status:
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Grip tightly the rope of Allah :swt: and carry out your duties as a Muslim, e.g. Never miss a prayer intentionally, pay the Zakat e.t.c.,
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Be able to leave your house to fight for the sake of Islam and Muslims if needed,
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Follow the creed of Islam in its entirety without regards to what you’ll achieve in this world, even if the whole world is against you.
They did all this and more, and as for your jealousy, how much have you done and how much can you do? Only you or Allah :swt: can answer this as this is between you two…