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The Arabic term aṣ-Ṣaḥāba (Arabic: الصحابة‎, "the companions"; from the verb صَحِبَ, "accompany", "keep company with", "associate with") refers to the companions, disciples, scribes and family of the Islamic prophet Muhammad. This form is definite plural; the indefinite singular is masculine ṣaḥābiyy, feminine ṣaḥābiyyah.

Later scholars accepted their testimony of the words and deeds of Muhammad, the occasions on which the Qur'an was revealed and various important matters of Islamic history and practice. The testimony of the companions, as it was passed down through chains of trusted narrators (isnads), was the basis of the developing Islamic tradition. From the traditions (hadith) of the life of Muhammad and his companions are drawn the Muslim way of life (sunnah), the code of conduct (sharia) it requires and the jurisprudence (fiqh) by which Muslim communities should be regulated. The two largest Islamic denominations, the Sunni and Shi'a, take different approaches in weighing the value of the companions' testimony, have different hadith collections and, as a result, have different constructed views about the Sahabah.

Definitions[link]

The most widespread definition of a companion is someone who saw Muhammad, believed in him and died a Muslim. Anyone who died after rejecting Islam and becoming an apostate is not considered a companion. Those that saw him but held off believing in him until after his passing are not considered Sahaba but Tabi`in. Shi'a Muslims make no distinction between these as regards their trustworthiness^[1]

However, scholars like Javed Ghamidi and Amin Ahsan Islahi state that not every individual who met or had accidentally seen Muhammad can be considered as a Companion. In their view, the Quran has outlined a high level of faith as one of the distinctive qualities of the Sahabah. Hence, they admit to this list only those individuals who had substantial contact with Muhammad, lived with him, and took part in his campaigns and efforts at proselytizing.^[2] This view has implications in Islamic law since narrations of Muhammad transmitted through the Sahabah acquire a greater status of authenticity.

Lists of prominent companions usually run to 50 or 60 names, being the people most closely associated with Muhammad. However, there were clearly many others who had some contact with Muhammad, and their names and biographies were recorded in religious reference texts such as Ibn Sa'd al-Baghdadi's (Muḥammad ibn Sa'd) early Kitāb at-Tabāqat al-Kabīr (The book of The Major Classes). The book entitled Istî’âb fî ma’rifat-il-Ashâb by Hafidh Yusuf bin Muhammad bin Qurtubi (death 1071) consists of 2,770 biographies of male and 381 biographies of female Sahaba. According to an observation in the book entitled Mawâhib-i-ladunniyya, an untold number of persons had already converted to Islam by the time Muhammad died. There were 10,000 by the time Mecca was conquered and 70,000 during the Battle of Tabouk in 630. Some Muslims assert that they were more than 200,000 in number: it is believed that 124,000 witnessed The Farewell Sermon Muhammad delivered after making his last pilgrimage (hajj) to Mecca.

Two important groups among the companions are called the Muhajirun or "exiles" - those who had faith in Muhammad when he began to preach in Mecca who fled with him when he was persecuted there - and the Ansar - people of Medina who welcomed Muhammad and his companions and stood as their protectors. Chapter (sura) 9 of the Qur'an ("Repentance" (at-Tawba)), verse (ayah) 100^[3] says;

"The vanguard - the first of those who forsook (their homes) and of those who gave them aid, and those who follow them in good deeds, &ndash well-pleased is God with them, 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."^[4]

and continues;

(ayat 117); "God turned with favour to the Prophet, the Muhajirs, and the Ansar who followed him in a time of distress – after that the hearts of a part of them had nearly swerved but He turned to them..."

In the Qur'an[link]

Friendship[link]

In Islam there are three types of Sahabah:

1 As Sabiqoon Al Awaloon (Badriyans)[link]

The people who were Muslims at the time of Badar. They are further classified into two: 1. Muhajreen (Immigrants - from Mecca) 2. Ansar (Helpers - inhabitants of Madinah (previously known as Yathrib)) They are ideals for the other Muslims because they are "Whom God is pleased with" (Arabic: رضي الله عنه‎ raḍiyu l-Lāhu ‘anhu)see ch # 9 ver # 100

"Those who believed, and went into exile and fought for God's cause with their property and their persons, as well as those who sheltered and helped them,- these shall be friends, one of another."^[5]

"...and be not divided among yourselves; and remember with gratitude Allah's favour on you; for you were enemies and He joined your hearts in love^[6]

"those who are with him are strong against unbelievers but compassionate among themselves. You will see them bow and prostrate themselves (in prayer)...^[7]

2 Major Sahabah (Kubbar)[link]

The people who were Muslims before victory of Makkah and went into exile and fought for God's cause in most of the wars. They are also high in degree especially those who were present at Hudabiyah. They are also "Whom God is pleased with" (Arabic: رضي الله عنه‎ raḍiyu l-Lāhu ‘anhu)see ch # 48 ver # 18 to 29

3 As'habuttulaqa (Forgiven people)[link]

They were non-Muslim at the time of victory of Makkah; after that, they were forgiven by Muhammad, then they became Muslims. They are lower in degrees as compared to other two mentioned above. See ch # 57 ver # 10

Status[link]

According to Sunni scholars, Muslims of the past should be considered companions if they had any contact with Muhammad, and they were not liars or opposed to him and his teachings. If they saw him, heard him, or were in his presence even briefly, they are companions. All companions are assumed to be just (udul) unless they are proven otherwise; that is, Sunni scholars do not believe that companions would lie or fabricate hadith unless they are proven liars, untrustworthy or opposed to Islam.^[8] "Whom God is pleased with" (Arabic: رضي الله عنه‎ raḍiyu l-Lāhu ‘anhu) is usually mentioned by Sunnis after the names of the Sahaba.

Some Qur'anic references are important to Sunni Muslim views of the reverence due to all companions;^{[9][10][11][12][13][14]}

"and He has restrained the hands of men from you that it may be a sign for believers",^[15]

While sura 8 ("The Spoils" (al-Anfal)), ayat 74-5 reads:

"Those who believe and adopt exile and fight for the Faith in the cause of God, as well as those who give (them) asylum and aid, these are in very truth the believers: for them is the forgiveness of sins and a provision most generous.... And those who accept Faith subsequently, and adopt exile, and fight for the Faith in your company, they are of you.^[16]

In another place the Qur'an distinguishes between the community in honour:

... Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward)...

—Qur'an Sura 57 (al-Hadid), ayah 10^[17]

It sometimes admonishes them, as when Aisha, daughter of the first Sunni caliph Abu Bakr and the wife of Muhammad, was accused of infidelity:

"Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say "this (charge) is an obvious lie"? .... Behold, you received it on your tongues and said out of your mouths things of which you had no knowledge, and ye thought it to be a light matter". (sura 24 ("The Light", an-Nur), ayat 11-20)^[18]

"And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement."^[19]

In view of such admonitions Shias have different views on each Sahabi, depending on what he or she accomplished. They do not accept that the testimony of nearly all Sahaba is an authenticated part of the chain of narrators in a hadith and that not all the Sahaba were righteous just because they saw or were with Muhammad. Shias further argue that the righteousness of Sahaba can be assessed by their loyalty towards Muhammad's family after his death and they accept hadith from the Imams of the Ahl al-Bayt, believing them to be cleansed from sin through their interpretation of the Quran Surah 33 Verse 33 and the hadith of the Cloak.

Muhammad's wives[link]

Part of a series on Islam Umm-al-Momineen Wives of Muhammad
Khadija bint Khuwaylid Sawda bint Zamʿa Aisha bint Abi Bakr Hafsa bint Umar Zaynab bint Khuzayma Hind bint Abi Umayya Zaynab bint Jahsh Juwayriyya bint al-Harith Rayhana bint Zayd Safiyya bint Huyayy Ramla bint Abi Sufyan Maria al-Qibtiyya Maymuna bint al-Harith

All of Muhammad's wives are called the "mothers" of the believers:

"The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah)." ^[20]

Another verse states:

"O Consorts of the Prophet! ...God only wishes to remove all abomination from you, you members of the Family, and to make you pure and spotless."^[21]

Shias support their argument that one must discriminate between the virtues of the companions by verses relating to Muhammad's wives:

"O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this is easy to Allah. And whoever of you is obedient to Allah and His Messenger and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance."^[22]

The injunction to regard them as mothers overrules this in Sunni thought, particularly as regards Aisha, who was the daughter of Abu Bakr.

Tradition[link]

Because the hadith were not properly written down until many years after the death of Muhammad, although there were many individual written copies, the isnads, or chains of transmission, always have several links. The first link is preferably a companion, who had direct contact with Muhammad. The companion then related the tradition to a Tabi‘un, the companion of the companion. Tabi‘un had no direct contact with Muhammad, but did have direct contact with the Ṣahāba. The tradition then would have been passed from the Tabi‘un to the Tābi‘ at-Tābi‘īn, the third link.

The second and third links in the chain of transmission were also of great interest to Muslim scholars, who treated of them in biographical dictionaries and evaluated them for bias and reliability. Shi'a and Sunni apply different metrics.

Regard for the companions is evident from the hadith:

It was narrated from ‘Abd-Allah ibn Mas’ud that Muhammad said: "The best of the people are my generation, then those who come after them, then those who come after them."^[23]

Sunni Muslim scholars classified companions into many categories, based on a number of criteria. The hadith quoted above shows the rank of ṣaḥābah, tābi‘īn, and tābi‘ at-tābi‘īn. Al-Suyuti recognized eleven levels of companionship. Shia do not have a ranking system dependent on when the Sahabi embraced Islam but according to what they did during their life. If a Sahaba made Muhammad angry or questioned his decision several times then he is viewed as unrealiable. Shias consider that any hadith where Muhammad is claimed to have absolved all Sahaba from sin is a false report by those who opposed the Ahl al-Bayt.

The Shi'a believe that after the death of Muhammad, the majority of the sahabah turned aside from true Islam and deviated from Muhammad's family, instead electing the caliph by themselves at a place called Bani Saqeefa, they did this by a majority vote and elected Abu Bakr as the first Caliph. Although some of the sahabah repented later, only a few of the early Muslims held fast to Ali, whom Shi'a Muslims regard as the rightful successor to Muhammad. Shi'a scholars therefore deprecate hadith believed to have been transmitted through unjust companions, and place much more reliance on hadith believed to have been related by Muhammad's family members and companions who supported Ali. The Shi'a believe that Muhammad announced his succession during his lifetime at Dawat Zul Asheera then many times during his prophethood and finally at Ghadeer e Khum.

See also[link]

• List of Sahaba
• List of non-Arab Sahaba
• Muadh ibn Jabal
• Munzir ibn Sawa Al Tamimi — became Muslim, but not a Sahaba.

Notes[link]

References[link]

• Ibn Sa'd al-Baghdadi, Muhammad – The book of The Major Classes, only partially translated into English; see Men of Medina and Women of Medina published by Ta-Ha Publishers, and first two volumes as published by Kitab Bhavan, New Delhi
• Wilferd Madelung – The Succession to Muhammad, Cambridge University Press, 1997
• Maxime Rodinson – Muhammad, 1961, as translated into English and published in 1980 by Pantheon Books
• William Montgomery Watt – Muhammad at Medina, Oxford University Press 1956

External links[link]

• Sahaba: Companions of the Prophet
• Male Companions of the Prophet
• Describes the Sunni perspective
• Describes the Shia perspective
• Innovation with regards to the Shari`i Penalty of Cursing Sahaba by "Sipah-e-Sahaba"
• Sermons of the Commander of the Faithful, Imam Ali b. Abi Talib, from Nahj al-Balaghah

Khalid Yasin
Khalid Yasin speaks on evolution in a public lecture.
Born	1946 (age 65–66) Harlem, New York, United States
Residence	Seattle, Washington
Nationality	American
Other names	Abu Muhammad, Abu Muhammad Khalid Yasin
Religion	Islam

Khalid Yasin (also known as Abu Muhammad^[1] and Abu Muhammad Khalid Yasin^[2]) (born in 1946) is an American convert from Christianity to Islam who lectures in the United Kingdom and elsewhere.^[1]Yasin lives in Manchester, England and has operated a "da'wah" organization which has had various names. It was dissolved in 2010.^[3]Yasin frequently travels overseas to spread his faith. He has called himself a "media-bedouin," remarking that the bedouins are willing to settle wherever there is "water and shelter".^[4] Yassin is outspoken about a variety of issues in his speeches and media appearences.

Background[link]

Yasin was born in Harlem, New York and raised in Brooklyn as a Christian along with nine siblings. Although not an orphan, he grew up in foster homes from the age of three, along with some of his siblings, until he was fifteen. He describes each foster home as having a different Christian denomination, so he covered a wide spectrum of Christianity. He was put up for adoption due to his family's financial state.^[1]

Yasin has described his youth in "the ghetto", where it was "Me and my two brothers Sam and Julius, against the world. We had nothing but converting and accepting Islam now we have everything". When first reading about Islam, he often used Encyclopedia Britannica as a reliable source on Islam and its concepts.^[4] Yasin felt the grief of African-American people, and he was especially influenced by the turbulent 1960's and figures like Malcolm X.^[4]

Yasin converted to Islam in 1965.^[5] He began his ministry as the "Amir" or leader of Jammat Ita'hadul Iqwa on Eastern Parkway in Brooklyn (often referred to^{[by whom?]} as the McDonald's Mosque, due to its proximity to a McDonald's).

Yassin has been accused of espousing a radical form of Islam. "Channel Nine" in Australia described him as "a charismatic preacher who’s capturing the hearts and minds of young Australian Muslims with a radical mix of pleas for the understanding of terrorism, anti-Western conspiracy theories and radical homophobia.^[6] Rather differently, the Oman Tribute described him as a "learned scholar" who "regularly tours different countries debunking the misinformation about Islam".^[5]

Discussing his leisure time, Yassin said, "I’m a fairly avid horseman, I swim, martial arts, I box, I read quite a bit. Probably once every two years I visit Mecca and I cleanse myself spiritually by performing the Omrah or the Haj, and then daily I pray five times a day.":^[7]

Notable views[link]

During Yasin's stays in Australia in mid-2000, he received media attention regarding his views on Islam.

In a speech that Yasin delivered at Bankstown Town Hall in Sydney, Australia, as well as in a televised interview, seen as critical of Muslims befriending non-Muslims, Yasin said: "There's no such thing as a Muslim having a non-Muslim friend, so a non-Muslim could be your associate but they can't be a friend. They're not your friend because they don't understand your religious principles and they cannot because they don't understand your faith."^[8] He later contextualized his comment, explaining that Muslim people, including him, invariably have friends, neighbors and colleagues who are non-Muslims, but that does not mean that non-Muslims should influence Muslims' religious or moral decisions.^[4]

Yasin has lectured to students at universities as a guest speaker and on debate panels. He also addresses crowds at events aimed at young people. Yassin has made statements describing western civilization's academic tradition as difficult to reconcile with Islamic religious life: "University is a gateway for deviation,you forget your Islamic direction. Now you have become compromised through some kind of intellectuality."^[8][9]

Yasin was allegedly quoted by an Australian newspaper instructing a light beating as discipline for disobedient wives.^[8] Yasin denies ever saying this, and says that the Koran does not include any such instructions in its 6626 verses.^[4]

In Australia in 2005 Yasin was quoted as saying that: "The Koran gives a clear position regarding homosexuality lesbianism and bestiality. ... They are aberrations punishable by death. ... We can’t walk around society slandering them because there is legislation against doing that but we don’t have to like them we don’t have to promote them and we have the right to say that that’s a moral aberration.”^[6] In a 2010 documentary, Yasin said that "in the eyes of God everyone is equal, not the same, but equal" and that, "according to the principles of Islam", homosexuality is "a perversive behavior and a criminal behavior. But we need to be tolerant. We are citizens, we need to be tolerant".^[9]

Yasin believes that HIV, the virus that causes AIDS, is probably man-made and that the US Government is the likely culprit. He said that “missionaries from the World Health Organisation and Christian groups ... went into Africa and inoculated people for diphtheria, malaria, yellow fever and they put in the medicine the AIDS virus.”^[6][4]

Yasin accuses Israel of state terrorism. He refers to "an occupation of Palestinian land by the criminal state of Israel ... and they are still committing terrorism after 50 years".^[9]

Regarding capital punishment by some Muslim states, Yasin has said: "Then people can see, people without hands, people can see in public heads rolling down the street, people got [sic] their hands and feet from opposite sides chopped off and they see them crucified ... They see people put up against the pole and see them get lashed in public. They see it, and because they see it, it acts as a deterrent for them because they say I don't want that to happen to me". Yasin made these comments during an investigation for a British Channel 4 documentary, "Dispatches: Undercover Mosque", which investigated the intolerance and fundamentalism reportedly being spreading through Britain's mosques from the Saudi Arabian religious establishment closely linked to the Saudi Arabian government. Yasin responded that his comments should be considered in context and that he did not support or promote Saudi Arabian government religious rhetoric and that, in any event, capital punishment occurred in many countries. "The lecture," he stated, "was aimed at reforming the Muslim people, the Muslim society and the Muslim world … to be adjudicated by the Sovereign Islamic State" when one exists.^[10]

On September 7, 2003 Yasin appeared on Australian program Sunday Nights With John Cleary:^[7] On Islam's position in the West, Cleary asked Yasin, how he as a teacher dealt with Islam getting a very rough trot in the West today. To this Yasin answered that he saw two options, one for himself and one for other co-religionists. He spoke of the need to be tolerant and said Muslims need to personify with the core principles of the religion as then at least Muslims could not be held responsible for people taking a radical view of them. As a second thing he mentioned that he assesses people, who he speak to so to enable himself to correct any misconseptions about Islam from their perspective as that's what an educator does."^[7]

Discussing international governing bodies and the lack of them in Islam, Cleary asked where Sharia fits into that and Yasin replied; "Well the Sharia is the cement that keeps all the bricks together. The Sharia is the legislative element. The Sharia is the judicial element. This is where rules, this is where juristic decisions, this is where the courts, this is where law. And I mean if you don't have a people that is governed by Sharia, then you have a lawless people."^[7]

Denmark[link]

In 2010 Yasin lectured in Copenhagen at a Muslim youth project called "North Bronx" - From Gang Member two Conscious Muslim, with one of his credentials being the fact that Yasin is a former gang member from Harlem. His participation stirred political debate whether Yasin was a suitable role model for keeping youths out of gangs. The organizer of the event defended Yasin and stated that, "He has totally changed his position and entered the fight to prevent radicalization and crime".^[11][12]

Netherlands[link]

In 2009, Yasin travelled to the Netherlands and taught lectures on several occasions, including at the private Muslim university of Rotterdam. Several Dutch parties tried unsuccessfully to deny him access to the country. The most visible campaign against Yasin was led by right-wing politician Geert Wilders and his Party for Freedom.

On a Dutch-Muslim feature interview Yasin compared the controversial reaction he and Islam stirs to "someone walking in the dark, without knowing where they are going", and to people being afraid of things they are not familiar with.^[4]

References[link]