THE COMPANIONS OF THE PROPHET

The Companions of the Prophet—the Sahabah—stand alongside him in history just as they stood alongside him during his lifetime, for they were the ones selected by God to assist His messenger. They joined him in seeing his divine mission through to its proper conclusion. As ‘Abdullah ibn Mas’ud said: “God chose them to accompany His Prophet and to establish his religion.”

Let us take a look at a few of the outstanding qualities of the Companions, which gave them their place in history.
 

Islam was Something They Loved

One of the qualities of the Companions described in the Quran was their attachment to the Faith. Of this, love is the ultimate expression; it is the highest feeling we can have for something; it replaces all else in our thoughts. Our attitude towards the beloved is something instinctive. We know what to do and what not to do because the natural feeling has developed for the object of our love. Its joys and sorrows become our own. This was the intensity of feeling that the Companions had for Islam. They rejoiced in the success of their faith as a father rejoices when his son is flourishing. When Islam received a setback, they would not rest until they had redressed it.

When one associates oneself with a cause—as the Companions did with Islam—one needs no telling about what one’s attitude should be. Heartfelt enthusiasm shows the way. One is willing to give everything for it and place its interest above all else. Our losses on its behalf become our gains, and there can be no feeling of diminishing our worth in the face of its claims. The difficulties we encounter in its espousal are easily surmounted because of the fervour with which we are imbued.

There was nothing extraordinary or supernatural about the Companions. They were human beings like any other. What made them stand out from the rest of humanity was that the feeling of true love, which most people feel only for themselves, was thought for the faith of Islam. They built for the future of Islam as normal people build for their futures. Just as people put all their energy and wealth into pursuing their interests, so did they put their all into pursuing Islamic interests. The depth of their attachment to Islam enabled them to establish the supremacy of the Faith.
 

Recognising the Prophet at the Very Beginning

One unique quality of the Companions was that they recognised a prophet who was their contemporary. It is very difficult to identify and believe in a prophet of one’s day: this can be gauged from the fact that no group except for the Companions has ever managed to do so. At every stage of ancient history, prophets were denied and ridiculed when they appeared among their people. “You thought nothing of My prophets,” the Bible says. Who were these people who “thought nothing” of the prophets? They were the very ones who believed in both prophecy and divine revelation. They had set up great institutions in the name of prophets. It was with great enthusiasm that they included days for the remembrance of various prophets in their calendar: But it was only ancient prophets whom they revered in this manner. As for the prophets of their day, they made them objects of ridicule and scorn.

The Jews disbelieved in the Prophet Jesus, even though they believed in Moses. Despite their veneration for Jesus, the Christians denied the Prophet, Muhammad. Even the Quraysh of Makkah prided themselves on being heirs of Abraham, but when the heir to Abraham’s prophetic legacy came among them, they attacked him and expelled him from the land.

Why was there this discrepancy between people’s treatment of ancient prophets on the one hand and contemporary prophets on the other? The reason was that the might of historical tradition supported ancient prophets. They become an essential part of a people’s national heritage. People of later generations look back at prophets of old as sacred heroes—forgers of their national identity. Few will resist faith when there is so much added incentive to believe. With a contemporary prophet, however, the situation is quite different. His prophethood is still a controversial issue. A cloak of doubt surrounds his mission. To believe in him, one has to see through outward appearances. To follow him, one has to bury all thoughts of oneself. Doubt prevails over the truth of his mission. His prophethood has not yet received the verification of history. Under such conditions, believing in a prophet and actively participating in his mission is challenging. But it was this, no less, that the Companions could do: believe in a prophet of their day as if he were a prophet of ancient times.

During the Battle of the Trench (A.H. 5), Madinah was besieged by the Quraysh and all of the Arab clans who had entered into an alliance with them. The siege intensified until it became impossible for the Muslims to obtain even the necessities of life. At this time, one of the Muslims said in desperation: “Muhammad used to promise us that the treasures of Khusrau and Caesar would be ours, and now here we are—unable even to relieve ourselves in peace.” When this battle took place, the Prophet’s promise was just that—a promise; it was nowhere near fulfilment, although now it is a matter of ancient history. The Companions, nevertheless, acknowledged the Prophet’s greatness before his promises had become history. Those who recognise his greatness today do so after fulfilling his promises after history has put the stamp of greatness upon him. There is a world of difference between these two acknowledgements. One bears no comparison to the other. Today, even non-Muslim historians have been compelled to allot pride of place in human history to the Prophet Muhammad. But, during his lifetime, recognizing his greatness was extremely difficult, so much so that this could only be done by those whom God had granted special grace.
 

Adhering to the Quran When it was Still The Subject of Controversy

The Companions’ way of preaching the faith was to take a revealed portion of the Quran and recite it to the people. For this reason, the Companions who went to Madinah to preach Islam were called muqris—reciters of the Quran. In a modern environment, this would be nothing extraordinary. But when one leaves aside the 1400 years of history between the Companions and us and imagines the conditions that prevailed in their time, their action appears in an entirely new perspective. At that time, it was a mammoth task to stand amongst the people and recite the Quran, one that no group except for the Companions had ever performed.

The picture that springs to mind with the mention of the word “Quran” today is that of a book that has, over 1400 years, established its greatness without the slightest shadow of a doubt. Millions of people the world over accept it as the Book of God. Expressing belief in the Quran has become a matter of personal pride. However, the Quran did not enjoy this status at the time of revelation. Many of the companions’ contemporaries treated it as an object of derision. “We have heard them,” said some speaking of the revelations. “If we wished, we could produce the like. They are nothing but fables of the ancients.” They say, ‘It is just fables of the ancients, which he has had written down. They are dictated to him morning and evening.’

To believe in the Quran under such circumstances was like seeing future events as if they had already happened. It required vision enabling one to see a concealed truth before it had become established in the eyes of men. Making the Quran, the basis of one’s preaching mission must have been challenging. To do so amounted to a negation of personal greatness and the acceptance of the greatness of another—one whose greatness had not yet been accepted by the world. When the famous Arab poet Labid accepted Islam, he gave up writing poetry. When someone asked why he had done this, he replied, “What? After the Quran?” If a poet today were to relinquish his writing for the same reason, he would be accorded tremendous acclaim and widespread respect. In saying, “How can I write poetry after the advent of the Quran,” he would be looking at a Quran with a glorious history behind it. Labid said these words at the very beginning of the Quran’s account. There is no comparison between acknowledging the greatness of something after history has cast a mantle of greatness upon it and doing so beforehand. The Quran has explained the difference in these words:

Those of you who spent and fought before the victory will be higher in rank than those who spent and fought afterwards.
 

Spending One’s Wealth for the Sake of a Truth which has Yet to be Established

The following incident has been related to Ibn Abi Hatim under the authority of ‘Abdullah ibn Mas’ud. When the verse of the Quran—“Who will offer God a generous loan? He will double it for him and give him a rich reward.” —was revealed, Abu Dahdah of the Ansar asked the Prophet if God wanted them to “lend Him a loan,” The Prophet replied in the affirmative. “Give me your hand,” Abu Dahdah said to the Prophet. The Prophet put his hand in Abu Dahdah’s as the latter told him he would lend his whole orchard—six hundred date palms—to his Lord. His wife, Umm Dahdah, was then in the orchard with her children. Abu Dahdah came and told her to leave it, for he had donated it to the Lord on High. “What a good deal you have made!” Umm Dahdah exclaimed, immediately taking her children and belongings out of the orchard. “How many trees—luxuriant and laden with fruit—will Abu Dahda have in paradise,” the Prophet said of this donation.

This incident is representative of a general eagerness among the Companions to donate their wealth for the sake of their faith. One must call to mind once again that this happened 1400 years ago. Were anyone to perform an act of similar charity in the name of their religion today, it is quite possible that they would have great honours conferred upon them by Muslims, which far exceeded their expenditure. But things were quite different in the time of the Companions. To spend in the cause of religion in those days was to be condemned as insane by society. Far from raising one to a high pinnacle of fame, it was like burying oneself in self-oblivion. The cause to which the Companions devoted their lives and properties was surrounded by doubt. Historical evidence had not yet accumulated in support of it. The truth of Islam had not yet been established in society at large. Yet the Companions donated their wealth for the sake of their religion at that uncertain period of Islamic history: Now, 1400 years later, the greatness of Islam has become an established fact, supported by centuries of history. Spending on a cause that has not consolidated its place in society is very different.
 

Placing One’s Crown on the Head of Another

Before the Prophet emigrated to Madinah, ‘Abdullah ibn Ubayy had stood out as a natural leader in that city. His character, charisma and intelligence-led the people of Madinah to choose him as their king. They considered him the right person to end the civil strife and conflict which had raged among them for so long. A ceremony was planned at which ‘Abdullah ibn Ubayy was to be crowned king of Madinah.

Arrangements for ‘Abdullah ibn Ubayy’s coronation had been completed when Islam first came to Madinah. The people of Madinah took naturally to the new religion, and Islam won followers in every home. A delegation travelled to Makkah, where they met the Prophet and heard the teachings of Islam from his lips. The impression that they received was that the person they needed to reign over their society was—not ‘Abdullah ibn Ubayy—but the Prophet Muhammad. On behalf of the people of Madinah, they asked the Prophet to come to their town and take over as their leader. They swore allegiance to the Prophet at ‘Aqabah, an event that proved a watershed in Islamic history.

Apart from its far-reaching historical implications, this act of allegiance was an extraordinary feat. It was as if the people of Madinah were taking the crown off their head and placing it on that of a stranger. People have always been highly reluctant to take someone from outside their nation or tribe as a leader. Such a move was unheard of in ancient Arabia. It was even more difficult in this case because the “Muhammad” they were taking in was not the great historical personality we know today. He was a person whom his people had expelled. Not only was he a controversial figure, but he was also a homeless, destitute one. The people of Madinah were giving him everything, promising nothing in return. In the 20th century, we heard some western thinkers—notably Bernard Shaw—mention what an exemplary leader of the western world a person like Muhammad would make. To make an offer like this in the 6th century, however, was a very different matter, for at that time, the unique qualities of leadership that the Prophet possessed had not become engraved on the pages of history.
 

Realizing our limitations

The Prophet Muhammad used to confer with his Companions over every matter that arose. After explaining the situation, he would ask them for their opinion. Though he appeared to be consulting with everyone, what used to happen was that there would be silence for a while, and then Abu Bakr would get up and briefly offer his opinion. ‘Umar would do the same, and a handful of others followed suit before a unanimous decision was reached. Consultations followed the same pattern during Abu Bakr’s term as Caliph. ‘Umar would be the first to speak, and then a few others would give their opinion. Finally, the final decision would have everyone’s agreement. Only during ‘Umar’s caliphate, when the number of Muslims who had not seen the Prophet increased, alternations took place in the consultation process.

This may appear to be a simple matter, but it is significant. It shows the companions’ humility and awareness of their shortcomings and limitations. Such a procedure can be followed only by those humble enough to acknowledge another’s worth at their own expense. One unique quality of the Companions was that they looked objectively at themselves like ordinary people would look only at others.

One must remember that Abu Bakr and ‘Umar, of whom we speak, were not the historical personalities we know today. It was vastly more challenging to recognize the worth of Abu Bakr and ‘Umar than it is now. The two men had then still to be appreciated when history was in its formative stage, whereas in the present day, we are in a position to evaluate them with historical hindsight. For the companions, they were just two of their number; for us, they have become two mighty pillars standing out in the landscape of history. For us to fail to acknowledge Abu Bakr and ‘Umar would defy history. For the Companions to acknowledge these two amounted to the abnegation of their selves—an infinitely more difficult task, which the Companions accomplished in exemplary fashion.
 

Taking Responsibility Upon Oneself

Dhat al-Salasil was a place in the Syrian desert occupied by the Ghassanid and Kalb tribes, to which the Prophet sent an expedition under the leadership of ‘Amr ibn al-’As. However, when the latter reached there and saw the preparations being made by the enemy, he realized that his force was too weak to battle with them. So he set up camp and sent a message to the Prophet asking for reinforcements. The Prophet then prepared an additional force of 200 Muhajirs, which was despatched under the leadership of Abu ‘Ubaydah ibn al-Jarrah.

When Abu ‘Ubaydah’s force joined with that of ‘Amr ibn al-’As, the question arose about who would be the leader of the combined army. ‘Amr ibn al-’As was in no doubt that he should be, as the reinforcements had been sent at his request. However, Abu ‘Ubaydah’s companions disagreed. They thought that Abu ‘Ubaydah should be the leader of the whole army, or otherwise, the division should remain under separate command. When the quarrel escalated, Abu ‘Ubaydah addressed ‘Amr, telling him that the final promise the Prophet had taken from him was that they should agree and work in unity. “Even if you disobey me,” he said, “I promise to obey you.”

Had Abu ‘Ubaydah so desired, he could have remained obdurate and left it to Amr to give way. Substantial arguments in support of his position could have been found. But he eschewed such a course and took it upon himself to end the dispute unilaterally. In community life, people must be able to do this. Only when people are magnanimous enough to accept their responsibilities instead of arguing about their rights can a community function harmoniously. It requires exceptional courage to do this, but there is no other way of preserving unity in a society.
 

Not Bearing Grudges

Khalid ibn al-Walid was a courageous and able soldier who remained commander of the Muslim army in Syria from the time of the Prophet right throughout the caliphate of Abu Bakr. However, ‘Umar disapproved of some of Khalid’s habits and asked Abu Bakr to remove him from his command. Abu Bakr did not act on ‘Umar’s advice, but ‘Umar was so set in his opinion that, on becoming Caliph, he dismissed Khalid. As a result, the Muslim army commander was demoted to the rank of an ordinary soldier.

When the order came, Khalid lay all low before him as the Muslims’ triumphant march through Syria continued. Then, suddenly came the news of his dismissal and the appointment of Abu ‘Ubaydah ibn al-Jarrah in his place. The news shocked Khalid’s army, and soldiers gathered in their leader’s tent. They assured him of their support and urged him to defy the Caliph’s orders. Khalid sent them away, telling them that he did not fight for ‘Umar’s cause; he fought for the cause of ‘Umar’s Lord. Before, he had fought as commander; now, he would fight as an ordinary soldier.

Only a person who rises above grudges and rancour can act in this manner—one who has a positive attitude to life and refrains from reacting adversely. Khalid’s words show how deeply involved he was in doing the will of God. So much so that he took ‘Umar’s decision entirely in his stride.
 

Doing More Than One is Legally Bound To

In the month of Sha’ban A.H. 6, the Prophet received news that a force of 1000 men had gathered under the leaders of the Quraysh and was advancing on Madinah. Six hundred were armoured, and an elite cavalry unit consisted of one hundred men. Tension was running high in Madinah as the Prophet called a meeting of the Muhajirs and the Ansar to ask them what should be done. As usually happened on such occasions, senior members of the Muhajirs rose to offer their opinion. “Prophet of God,” they said, go ahead and do whatever your Lord commands. We will stand by you. We will not tell you to go and fight along with your Lord while we stay sitting here, as the Jews did before us. Rather we say unto you: go and fight with your Lord; we will fight alongside you. We will not desert you as long as at least one of us has life in his body.”

Yet despite such assurances from the Muhajirs, the Prophet kept telling people what he should do. Finally, Sa’d ibn Mu’adh, one of the Ansar, arose. “Perhaps we figure in your thoughts,” he told the Prophet. The Prophet said that they did. Then Sa’d ibn Mu’adh, on behalf of his fellow Ansars, reassured the Prophet with these words: “We have believed in you and acknowledged you as God’s prophet. We have testified to the truth of your teachings. We have solemnly promised to listen to you and obey whatever you say. So do whatever you deem fit, Prophet of God. We will stand by you. We swear by the one who has sent you with the truth; even if you take us to the shores of the sea and plunge us into its waters, we too will follow you. Not one of us will stay behind. We have no qualms about joining you to do battle with the enemy tomorrow. We are resolute on the battlefield, true to our word in times of conflict. Perhaps God will enable us to prove ourselves in a manner which will be pleasing to you. So take us with you, trusting in the grace of God.” When Sa’d ibn Mu’adh had his say, a final decision was taken to advance to meet the enemy.

During the Battle of Badr (A.H. 3), the Prophet kept looking towards the Ansar. Ibn Hisham has explained the background of his concern. “When the Ansar entered into the second oath of allegiance at ‘Aqaba’, he writes,” they were not bound by their oath to accept the responsibility for his safety outside Madinah. ‘While you are in our country,’ they said, ‘we will defend you as we defend our wives and children.’ This was all very well, but the Prophet was afraid that the Ansar would consider themselves obliged to assist him only if the enemy entered Madinah and would not feel themselves under any obligation to fight an enemy outside the precincts of the city.’

True, although the Ansar had entered into a defence pact at ‘Aqabah, according to its terms, they were not strictly bound to fight in Badr, 80 miles from Madinah. But Ansar did not use this as an excuse. On the contrary, it redounds to their credit that they went far and beyond the strict terms of their agreement and, along with the Prophet, offered their life’s blood on the field of Badr.
 

Avoiding Controversy and Concentrating on One’s Basic Goal

The historian Tabarani tells us on the authority of Masar ibn Makhramah, of how, on one occasion, the Prophet addressed the Companions with these words: “God has sent me as a mercy for all, so pass on what you have heard from me. God will make manifest His mercy. And do not quarrel with one another, as the disciples quarrelled over Jesus, the son of Mary. He called on them to perform the same mission I am entrusting to you now. But those who lived far away did not like the idea and asked not to go, and Jesus remonstrated with his Lord over this matter.” “We will pass on your message,” the Companions assured him in response. “Send us wherever you please.”

Internal friction is the most significant thorn in the side of a community, preventing its members from pursuing a constructive course of action. The Companions did not let themselves sink into the quagmire of petty controversies. Fear of God had imbued them with a profound sense of responsibility. They concentrated on discharging these responsibilities and had no time for quarrels, which would have prevented them from doing so. Even during the Prophet’s lifetime, they had taken Islam to the borders of the Arabian Peninsula. After his demise, they continued to act as if at his behest. Blind to all thoughts of self—aggrandisement, they dispersed in the neighbouring lands. Their homes were just like small schools, in which they imparted to people knowledge of the Arabic language, the Quran, and the Prophet’s Sunnah. In this way, they passed on what they had heard from the Prophet. This was a time of great Islamic conquests, and a particular portion of the Muslim community had to shoulder the political responsibilities of an expanding empire. The Companions might have been expected to take their share in the political glory, but they showed no inclination for such things. Instead, most of them used the atmosphere created by the conquests of Islam to further their preaching mission. It was their and their disciples’ steady, unobtrusive efforts that created—within fifty years—the vast expanse of the territory now known as the Arab world. They changed the religion of people spread over three continents and brought them a new language and culture.
 

Being Content to Remain in Obscurity

The first matter that had to be settled after the Prophet’s death was the election of a Caliph. The Ansar put forward their candidate—Saad ibn ‘Ubadah. When the Muhajirs learnt of Ansar’s proposal, they hurried to the Thaqifah (shed) of the Banu Sa’dah, where the Ansar were gathered. Abu Bakr addressed them. “There is no doubt that you are indeed endowed with the qualities you have mentioned. But as for leadership of the Arab people, it is to the Quraysh we must look for that. Geographically and ethnically, they occupy a central place in Arab life. Therefore, I will propose to you two names ‘Umar and Abu ‘Ubaydah ibn al-Jarrah, swear allegiance to whomsoever of them you, please.

‘Umar arose after this and immediately swore allegiance to Abu Bakr as Caliph. The Ansar followed his lead, but some took it so hard that they told the Muhajirs that it was as good as killing Sa’d ibn ‘Ubadah.

The Ansar had made enormous sacrifices for the cause of Islam. They had given shelter to the stranded ship of Islam when it had been forced to leave its waters. Yet despite their sacrifices, they agreed to make another one. They disowned a share in power and united behind a Qurayshi caliph. There was a good reason for the appointment. The Quraysh, to which clan the Muhajirs belonged, had been considered leaders of Arabia for centuries. A leader from any other tribe would not have commanded the support needed to administrate a burgeoning empire. The Ansar were realistic enough to acknowledge their shortcomings in this respect and accept the Muhajirs’ unilateral decision. It is hard to find a comparable example of such selfless realism in the history of the world.
 

Rational Decisions, During Emotional Crises

The Battle of Uhud (A.H. 4) was the severest in Islamic history. All the warriors of the Quraysh, thirsty for revenge after their defeat at Badr, descended on the Muslims. Just when the fighting was fiercest, the Prophet drew his sword and asked his companions which one would take it and exact its full worth. The Prophet did not give the sword to the first few who volunteered. Then Abu Dujanah came forward and asked the prophet what the full worth of the sword was. “That you should strike the enemy with it until it bends,” the Prophet replied. “That is how I shall wield it,” Abu Dujanah said as he offered to take the sword. The Prophet gave it to him. Abu Dujanah’s pride was visible as he strode off with the sword. “Such strutting cannot be pleasing to God,” said the Prophet, “But the occasion excuses it.” Abu Dujanah tied a red cloth around his head, signalling his readiness to fight. He conducted himself with incredible bravery, striking all who came before him. Then an astonishing incident occurred, later described by Abu Dujanah himself, “I saw someone inciting the enemy in a particularly violent way. I rushed towards him and raised my sword to kill him. The person screamed, and I saw that it was a woman. So I refrained from debasing the Prophet’s sword by slaying a woman with it”.

Another companion has described the incident like this. “I saw that Abu Dujanah had raised his sword to kill Hind bint ‘Utbah. Suddenly he removed the sword from above her head.” One of the orders the Prophet issued in times of battle was that women, children and older men should not be slain. Abu Dujanah remembered the Prophet’s orders in the heat of the battle, and even as his sword was plunging into its victim, he withdrew it when he saw that it was a woman.

From this, one can see how strong the Companions’ control over their emotions was. Even in moments of overwhelming passion, they could take reasoned decisions and judge matters dispassionately, no matter how extreme the provocation they faced. Even when feelings of anger and vengeance had gone beyond all bounds, they could adopt the correct frame of mind. Changing direction when travelling at full speed may appear easy enough, but it is challenging in practice. Only one can accomplish such a task, who goes so in fear of God that it is as if God were standing before him in all His power and glory.
 

Growing Like a Tree

The Quran refers to both the Torah and the Injil (The Old and New Testaments) to describe two qualities of the Companions. Quotations from the Torah explain their individual qualities, while the Injil illustrates their qualities as members of their community:

Thus they are described in the Torah and the Gospel: like the seed which puts forth its shoot and strengthens it, so that it rises stout and firm upon its stalk, delighting the sowers. Through them, God seeks to enrage the unbelievers. God has promised forgiveness and a rich reward for those who will believe and do good works.

The simile is presented like this in the New Testament:

And he said, So is the kingdom of God as if a man should cast seed into the ground;

And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth fruit of herself; first the blade, then the ear, and then the whole corn in the ear.

But when the fruit is brought forth, immediately he putteth in the sickle because the harvest comes. And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it?

It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth:

But when it is sown, it groweth up, becometh greater than all herbs, and shooteth out great branches; so that the air’s fowls may lodge under its shadow.

This parable in both the Quran and the Bible tells how the social evolution of the Companions of the Prophet would be like that of a tree. Starting as a tiny seed, the pillar of their society would develop as a tree trunk, gradually consolidating its roots in the ground and stretching its branches out in the air. They would grow slowly in natural stages, finally reaching a peak. Their splendid development would cause gratification to men of faith and frustration to enemies.

The Companions of the Prophet were chosen to fulfil Almighty God’s wish that Islam should thrive like a tree. The fact that God wished it did not mean the task would be easy. They were required to eschew the easy, quick way of doing things and follow the path of patience. They had to bury their desires and personal preferences, always giving precedence to the will of God. The Companions had to give everything to bring the tree of Islam into existence, not caring for any return in this world. They had to involve themselves unconditionally in God’s scheme. As a result of their effort, Islam grew into a permanently flourishing garden that no power in the world could destroy.