different opinions on definition of sahabi

Discussion in 'Aqidah/Kalam' started by Aqib alQadri, May 11, 2017.

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  1. Aqdas

    Aqdas Staff Member

    Gardezi is shiah and has become a good friend of Irfan Shah. The latter was vehemently promoting the former's book recently. I think it's called Taftazaniyyah. Attacks sahabah at various places in the book. Gardezi is being refuted here:

     
    Last edited: Oct 13, 2021
  2. Aqib alQadri

    Aqib alQadri Veteran


    it therefore strengthens the position that seeing the Holy Prophet in a dream does not qualify one as a Sahabi.
     
  3. Aqib alQadri

    Aqib alQadri Veteran

    why is it only for Syeduna Eisa (alayhe asSalaam), and not other prophets?? for they too are alive, and they all prayed behind the Holy Prophet. and some like "Ilyas" "Idrees" and "Khizr" are deemed not to have yet tasted even the customary passing away (just like Eisa) (peace be upon them all)?

    Alert - that's is not a sunni website
     
    Ghulam Ali likes this.
  4. See here for more discussion
    Al-Hafidh as-Suyootee
    Tadreeb ar Raawee

    The last Companion Alive The last of the companions to die is Abu at Tufayl, ‘Aamir ibn Waathilah al Laythee. He died in the year 106 H. Muslim stated this in his Saheeh and al Hakim narrated it in ‘Al Mustadrak’ on the authority of Khaleefah ibn Khayaat.

    Khaleefah stated in other than al Haakim’s narration that he lived passed the year 100 H. and Mus’ab ibn ‘Abdullaah az Zubayree said that he died in the year 102 H. Ibn Hibbaan, ibn Qaani’, and Abu Zakariyyah ibn Mandah stated that he died in the year 107 H.

    Wahb ibn Jareer ibn Haazim narrated on the authority of his father that he said; “I was in Makkah in the year 110 H. and I saw a Janaazah I asked about it and they told me it was Abu Tufayl.”

    The last of the companions before him to die was Anas [ibn Maalik]. As for him [Abu at Tufayl] being the last of the companions to die, then this was affirmed by Muslim, Mus’ab az Zubayree, Ibn Mandah, al Mizzee and others. In Saheeh Muslim on the authority of Abu at Tufayl who said:

    “I saw the Messenger of Allaah - صلى الله عليه وسلم - and there is no one left on the face of the earth who saw him other than me.”


    Page 392
    Ibn Saʿd, Kitāb al-Tabaqāt al-kabīr, 5:325 ff. (no. 988), and 9:17 f. (no. 3665). Anas reputedly also claimed to be the last remaining Companion of the Prophet, saying,“Some of the Bedouin haved remained, but as for his [i.e., the Prophet’s] Companions, I am the last who remains [qad baqiya qawm un mina l-aʿrāb fa-ammā min ashābihi fa-anā ākhiru man baqiya],” ibidem, 5:348.
     
  5. For the second part of your question, I have made my stance clear. Depends on how you define a Sahabi. As I mentioned, once they die, then only they would qualify as Sahabi, at the moment NO



    The Last Sahabi : ‘Isa (Peace be upon him)
    Posted by Mohammad Awais Tahir
    Who was/will be the last Sahabi to leave this World?

    Who is a Sahabi?
    من اجتمع بالنبي صلّى الله عليه وسلّم، أو رآه مؤمناً به، ومات على ذلك

    Who met Allah’s Messenger or saw him in state of Imaan, and died with Imaan.
    If someone believed in Allah’s Messenger but did not meet with him or saw him then he is not classified as a Sahabi (like Najashi, the king of Abyssinia or Uwais al-Qarni from Yemen).

    The last Sahabi to leave this world would be ‘Isa (Peace be upon him). This is because ‘Isa (Peace be upon him) saw Muhammad (Peace be upon him) in state of Imaan, while he was alive. That happened on the day of Israa’ (the night travel) and Ma’iraj (Ascension). He met Allah’s Messenger twice:
    [1] When Muhammad (Peace be upon him) led the Salah in Masjid ul Aqsa, and all the Prophets followed him.
    [2] When Muhammad (Peace be upon him) met him on the second heaven.

    Adh-Dahabi says:
    عيسى بن مريم عليه السلام نبي وصحابي فإنه رأى النبي محمد صلى الله عليه وسلم ، وسلّم عليه فهو آخر الصحابة موتا (تجريد أسماء الصحابة ـ الذهبي 1/432 )
    “‘Isa, the son of Maryam, Peace be upon him, is a Prophet and a Sahabi because he saw Allah’s Messenger (i.e. on the night of Ma’iraj), and he greeted him, so, he would be the last amongst Sahaba to die (when he comes back to this world)”
    Ibn Hajr agreed with Adh-Dahabi in his book الإصابة في تمييز الصحابة (4/761).

    So, ‘Isa (Peace be upon him) fulfills the definition of a Sahabi, and would be the last Sahabi to leave this World, and Allah has chosen him for this unique duality: A Prophet and a Sahabi. Praise be to Allah, He does what He wills and chooses whom He wills.

    Next, other than ‘Isa (Peace be upon him) who was the last Sahabi to leave this world. The Islamic Empire had stretched to a vast portion of the globe at that time, so in various parts of the empire people would value the remaining Sahaba, and historians have mentioned the last Sahabi in various parts of the empire. Abu Tufail ‘Amr ibn Wathila al-Leethi was the last one to die in Makkah and over-all.

    Makkah:
    ابو طفيل عمرو ابن واثله الليثى
    He saw Allah’s Messenger in the the Last Hajj (Hijjat ul Widaa’). He was young at that time, and he was asked, how your love for him was at that time. He replied, “Like the love of mother of Musa for Musa”. Abu Tufail ‘Amr ibn Wathila al-Leethi (May Allah be Pleased with him) was amongst Sh’iaan e ‘Ali.
    Death: Abu Tufail ‘Amr ibn Wathila al-Leethi (May Allah be Pleased with him) died after 100 Hijri. Historians have mentioned three different narrations for his death: 100 Hijri, 107 Hijri or 110 Hijri. He died in Makkah. Adh-Dahabi says the correct opinion is that he died in 110th Hijri.
    Ibn ‘Asakir quotes a narration in Tareekh Madinah Damishq:
    آخر من مات من أصحاب رسول الله صلى الله عليه وسلم على وجه الأرض عامر أبو الطفيل بن واثلة وكان يقول ما بقي على وجه الأرض أحد يقدر يقول أنه رأى رسول الله صلى الله عليه وسلم غيري مات بمكة سنة مائة
    “The last one to die from the companions (Sahaba) of Allah’s Messenger (Peace be upon him) on the face of the earth is ‘Aamir Abu Tufail bin Wathila and he used to say, ‘No one is left on the face of the earth who can say: I saw Allah’s Messenger, save me’. He died in Makkah in 100 Hijri”
    Ibn-Hibban quotes a narration in Ath-Thiqaat :
    عامر بن واثلة أبو الطفيل المكى أدرك ثمان سنين من حياة رسول الله صلى الله عليه و سلم ومات بمكة سنة سبع ومائة وهو آخر من مات من أصحاب رسول الله صلى الله عليه و سلم بمكة وهو من بنى كنانة
    “‘Aamir bin Wathila Abu Tufail al-Makki got 8 years from the life of Allah’s messenger, and he died in Makkah in the year 107th Hijri, and he was the last one from the companions (Sahaba) of Allah’s Messenger to die in Makkah, and he was from Bani Kinanah”

    Basrah:
    As for other parts, the last sahabi to die in Basrah (part of present day Iraq) was:
    انس بن مالك
    He is one of the major narrators of hadith. He was ten years old when Allah’s Messenger entered Madinah and he used to serve him. He participated in many Ghazawaat and was a participant of Bai’at ur Ridwan. He remained as Imam of Salah in Basra for about 40 years.
    Death: Anas bin Malik (May Allah bed pleased with him) died at the age of 103 in 93rd Hijri in Basrah. Some historians mention his dead in 91st Hijri. Adh-Dhabi says the correct opinion is of 93rd Hijri.
    Madinah:
    The last Sahabi to die in Madinah is:
    سهل بن سعد الساعدى
    His father was a sahabi, Sa’d bin Malik (May Allah be pleased with him), who died in the times of Allah’s Messenger. He has narrated many ahaadith.
    Death: Sahl bin Sa’d as-Saa’dee died in Madinah in 96th Hijri when he was 100 years old. According to Al-Waqidi he died in 91st Hijri. Adh-Dahabi says many have quoted his death in 91st Hijri.
    جابر بن عبدالله ابن عمرو بن حرام
    Ibn-Sa’d has quoted in his Tabqaat that Jabir bin ‘Abudllah bin ‘Amr bin Haram al-Ansaari (May Allah be pleased with him) was the last to die in Madinah, amongst the Sahaba. He witnessed the Second Ba’iah of ‘Aqabah and he was also present in Ba’iat ur Ridwan. And Adh-Dhahabi says when he died he was the last one to witness Ba’iah of ‘Aqabah. He has narrated many ahaadith. His father was a Sahabi who attained Shahadah in the battle of Uhud. He participated in the battle of Ahzaab and some narrators mention he was from amongst those who witnessed Badr. Al-Waqidi has mentioned a narration from him where he says he participated in sixteen ghazawaat with Allah’s Messenger.
    Death: Ibn Sa’d narrates that he died in 77th Hijri and he was 84 years old then, and he was the governor of Madinah at that time. Al-Waqidi mentions his death in 78th Hijri. Adh-Dhahabi says he was 94 years old when he died.
    Ash-Shaam
    The last Sahabi to die in Ash-Shaam (present day Syria, Jordan, Palestine etc.) was:
    عبد الله بن بسر بن أبي بسر المازني

    He has narrated very few ahadith and they are found in Sahah e Sitta. He was amongst those who opened the Island of Qabras in times of Uthman (May Allah be pleased with him).
    Death: ‘Abudllah bin Basr bin Abi Basr Al-Maazni (May Allah be pleased with him) died in Hams at the age of 100 in 94th Hijri according to al-Waqidi or 88th Hijri according to ibn ‘Asakir.
    أبو أمامة الباهلي
    Ibn Abdul Barr has mentioned Abu Umamah al-Bahili (May Allah be pleased with him) to be the last sahabi to die in ash-Shaam. Many scholars have narrated from him. Adh-Dhahabi says it is narrated that he participated in Ba’iah ur Ridwan.
    Death: He died in 81st or 86th Hijri, and he was more than 80 years old.
    Kufa
    The last Sahabi to die in Kufa (part of present day Iraq) was
    عبد الله بن أبي أوفى
    Adh-Dahabi says that he was present in Ba’it Ar-Ridwaan. His father was also a Sahabi. He has narrated many Ahadith.
    Death: According to al-Waqidi he died in the year 86th Hijri and he was blind at that time. Adh-Dahabi says he died in 88th Hijri and he was near 100 years of age at that time.
    Egypt
    The last Sahabi to die in Egypt was
    عبد الله بن الحارث بن جزء أبو الحارث الزبيدي

    He witnessed the opening of Egypt in times of ‘Umar bin al-Khattab (May Allah be pleased with him) and stayed there till his death.
    Death: Narrations mention his death to be in 85th or 86th or 87th Hijri, Adh-Dhahabi says that 86th Hijri is the correct opinion.
    Few scholars have narrated that many Sahabi Jinns existed many years later. According to one Syrian Sufi Scholar the last Sahabi died near Euphrates 70 years back from now, and he was a Jinn.
    والله اعلم بالصواب
    References to the above mentioned dates and names can be found in:
    [1] الطبقات الكبرى - ابن سعد
    [2] للحافظ الذهبى سير أعلام النبلاء
    [3] تاريخ مدينه دمشق – ابن عساكر
    [4] البدايه و النهايه – ابن كثير
     
  6. abu Hasan

    abu Hasan Administrator

  7. basirqadri786

    basirqadri786 Banned

    Requests for scans from PDF instead of just the text

    Taḥqīq munīf al-rutbah li-man thabata la-hu sharīf al-ṣuḥbah
    al-Ḥāfiẓ al-ʻAlāʼī Abī Saʻīd Ṣalāḥ al-Dīn Khalīl ibn Kaykaldī al-ʻAlāʼī (d. 761 H)

    تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_004.jpg
    gives 6 definitions of sahābi

    تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_004.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_034.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_035.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_036.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_037.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_038.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_039.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_040.jpg تحقيق منيف الرتبة لمن ثبت له شريف الصحبة_041.jpg


    Do you know if any earlier scholars said about angel Jibrīl being a sahābi, and also about the 3 living sahāba ?
     
  8. abu Hasan

    abu Hasan Administrator

    according to awn al-murid:

    1. no.

    2. the predominant opinion is that such a person is not a saHabi; for example, abu dhu'ayb al-hudhali.

    see the other thread for screen shots.
     
  9. Aqib alQadri

    Aqib alQadri Veteran

    1. What if a person had seen / met the Holy Prophet, whilst he was not a Muslim; and later on accepted faith - but then (after accepting faith) did not meet / see the Holy Prophet, until he died upon faith? Has any of our Imams qualified his status as a Sahabi?

    2. Similarly if a person had seen the Holy Prophet whilst he was shrouded (to be placed in the Rawdhah shareef), and accepted faith at that moment or later on; has any of our Imams qualified his status as a Sahabi?
     
  10. Answer to this question depends on how you define a Sahabi. If you go with the definition of Hadith Master, Ibn Hajar al-Asqalani then the answer would be YES

    Hafiz Ibn Hajar al-Asqalani said (commenting on hadith no 6748 in fath al-bari):

    Imam Al-Qurtubi (a Maliki scholar, author of the famous Tafsir Al-Qurtubi) said: “There are different opinions about the explanation of this hadith ( “Whoever sees me in a dream will see me when he is awake; the Shaytaan cannot take my shape”). Some people said they would take the literal meaning, that whoever sees him in a dream sees him actually, and hence seeing him in a dream is the same as seeing him while awake. But this is an opinion which is so baseless (fasid) that even basic intellect is enough to know it is wrong. This opinion necessiates that anyone who sees him (in a dream) will see him in the form he died in and also that two persons should not be able to see him at two different places if they dream at the same time. This opinion also means that he (sallallaho’alaihiwasallam) is alive, leaves his grave, walks about in the markets, speaks to people and they speak to him. It also entails that his grave does not contain his body, and hence his grave is empty and those visiting are just going to just (an empty) grave and say salam (greetings) to someone who is not there, since (according to this claim) he can really be seen at anytime of the day (in a dream) in places other than his grave. Anyone who has the least grip on his senses will not hold on to such ignorance.”

    Ibn Battal (author of an earlier explanation of Sahih Al-Bukhari) said: “The hadith ‘ will see me when he is awake’ means that the dream is true and will come to pass. It does not mean that he will see him on the Day of Judgment, since there everyone would be able to see him, whether they saw him in a dream or not. ”

    Al-Maziri said, “it may mean that it is specific to the people of his time, that if they see him in a dream, they will see him while awake after they meet him by doing hijra (emigration). This was sign which he was told by Wahi (revelation)”

    Al-Qadhi (Al-‘Iyadh) said: “It means that he will soon find the dream to be true and it will come to pass when he is awake.”

    About some reports that some Salihoon (pious people) saw him in dreams and then saw him (sallallaho’alaihiwasallam) while awake too and asked him of various things,

    I (Ibn Hajar) say: “This is very problematic (muskil jiddan). If it were really like that, then these people would have been Companions (sahabah), and it would be possible that there would be Companions (Sahabah) right uptil the Day of Judgment! What unsettles this claim is that numerous people saw him in dream, but never reported seeing him when awake, but the news given by the truthful (i.e. the Prophet ‘alaihi salam) does not remain unfulfilled. As we mentioned earier, Al-Qurtubi was very severely against the notion that seeing him in a dream means seeing him really (haqeeqatahu).” END OF QUOTES from Fath Al-Bari of Ibn Hajar.

    The definition of Sahabi was given by Hafiz Ibn Hajar Asqalani, and that's why Hafiz Ibn Hajar said: If it were really like that, then these people would have been Companions (sahabah), and it would be possible that there would be Companions (Sahabah) right uptil the Day of Judgment!


    You have other opinions also:
    http://www.marifah.info/aqidah-topmenu-50/48-seeing-the-prophet-whilst-awake
    http://www.marifah.info/aqidah-topmenu-50/227-is-it-possible-to-see-the-prophet-whilst-awake
    http://sunniport.com/index.php?threads/seeing-the-prophet-awake.2921/
     
  11. According to the definition given by scholars, this would exclude angels and prophet Isa, Khidr, and Ilyas (May Allah be pleased with them) because the definition of Sahabi given by them is someone who saw the Prophet (صلى الله عليه وسلم) and believed in him as well as died a Muslim; But since they did not die, then this condition will not apply but once they die, they would die as Sahaba, so at the moment they are not Sahaba but they will become later. An article gives details of Ibn Hajar Asqalani's definition link http://www.questionsonislam.com/question/what-definition-sahaba-who-called-sahabi and regarding this point:
    "Bukhari did not put forward the condition of dying as a Muslim; he said, "A Muslim who talked to the Prophet (صلى الله عليه وسلم) and saw him is a Sahabi."(Bukhari, Sahih, Fadail-i Ashabu'n-Nabi, 1, IV, 188.)
    Ayni says the doubts that can come to the mind can be eliminated by adding the phrase "and died as a Muslim" to this definition."(Umdatul-Qari, XVI, 169.)

    This was posted on other forums:

    Al-Hâfidh Ibn Hajar (d.852H) - rahimahullâh - said:
    “The most correct of what I have come across is that a Sahâbî (Companion) is one who met the Prophet sallallâhu ’alayhi wa sallam whilst believing in him, and died as a Muslim. So that includes the one who remained with him for a long or a short time, and those who narrated from him and those who did not, and those who saw him but did not sit with him and those who could not see him due to blindness.” [9]


    Imâm an-Nawawî (d.676H) - rahimahullâh - said:
    “The correct position, which is that of the great majority, is that every Muslim who saw the Prophet sallallâhu ’alayhi wa sallam, even for an hour, then that person is from his Sahâbah.” [10]


    Imâm Ahmad (d.241H) - rahimaullâh - said:
    “Every person who accompanied the Prophet sallallâhu ’alayhi wa sallam - whether for a year, a month, a day, an hour, or even just saw him - is from his Companions.” [11]


    Imâm al-Bukhârî (d.256H) - rahimahullâh - said:
    “He who accompanied the Prophet sallallâhu ’alayhi wa sallam, or saw him - from the Muslims - then he is from his Sahâbah.” [12]


    Al-Hâfidh Ibn Hajar said in Fathul-Bârî (7/1):
    “That which al-Bukhârî states is the saying of Ahmad and the great majority of the Scholars of Hadîth.”


    Ibn Kathîr (774H) - rahimahullâh - said:
    “The fact that just seeing him (the Prophet) is enough for one to be called a Sahâbî (Companion) is clearly stated by al-Bukhârî, Abû Zur’ah and others who have written books on the names of the Sahâbah - such as Ibn ’Abdil-Barr, Ibn Mandah, Abû Mûsâ al-Madanî, Ibn al-Athîr ... ” [13]


    As regard the statement attributed to the tâbi’î and Imâm, Sa’îd ibn al-Musayyib - rahimahullâh - concerning the definition of a Companion, then this cannot be used at all.


    Al-Hâfidh al-’Irâqî - rahimahullâh - says:
    “The third saying is: What is reported from Sa’îd ibn al-Mussayib, that he had not used to count someone as being a Sahabî, except one who accompanied the Prophet sallallâhu ’alayhi wa sallam for a year or two and fought along with him in one or two battles. Ibnus-Salâh said: What is meant by this - if it is authentic from him - refers back to what the Scholars of Usûl say (i.e. what is meant by companionship language wise). But this definitions contains restrictions, which will mean that we do not count as Companions those such as Jarîr ibn ’Abdullâh al-Bajalî - who obviously does not fulfill these conditions that are made - but such are people about whom we know no difference of opinion as regards them being Companions. I say (i.e. al-’Irâqî): This is not authentic from Ibn al-Mussayib - since the isnâd from him contains Muhammad ibn ’Umar al-Wâqidî - who is da’îf (weak) in Hadîth.” [14]



    Footnotes:

    9. Al-Isâbah (1/4-5) of al-Hâfidh lbn Hajar.
    10. Sharh Sahîh Muslim (16/85) of an-Nawawî.
    11. Al-Kifâyah fî ’Ilmir-Riwâyah (p.99) of al-Khatîb al-Baghdâdî.
    12. Sahîhul-Bukhârî (7/1 - with Fath) of lmâm al-Bukhârî.
    13. Mukhtasar Ulûmul-Hadîth (p.174 - with Sharh) of Ibn Kathîr.
    14. Fathul-Mughîth (p.346) of al-Hâfidh al-’Irâqî.
     
  12. abu Hasan

    abu Hasan Administrator

    no. and i have already answered this question.
     
  13. izz al-Din

    izz al-Din Well-Known Member

    Salam
    Brother basir,
    Could you answer the question?
    Or, brother abu hasan ?
     
  14. izz al-Din

    izz al-Din Well-Known Member

    basir said:
    Does this mean that, someone blessed, by Allah, Azza wa Jall, with a ru'ya, (blessed dream), or a Ziayara, (jismani or ruhani), whilst awake of the Best of creation, alayhi aSalatu wa alSalam, can be called a SaHabi, in this understanding?
    Could you mention, the names of the Imams, who said this?
    Alayhi ar Rahma wa Ridwan
     
    Last edited by a moderator: May 7, 2017
  15. abu Hasan

    abu Hasan Administrator

    sorry but cannot make sense of your post.
    what exactly are you trying to say?

    ---
     
    Last edited: May 6, 2017
  16. basirqadri786

    basirqadri786 Banned

    arrey bhaiyya, you ask then answer yourself?! weird.

    so, is angel Jibril (as) a sahabi? because as per Bajuri, there are sahaba included as angels who met with him [SallAllahu alayhi wa sallam] on earth.

    difference of opinion: ok, agreed. but your question was how is it any different from what bajuri said?


    Let us do it one more time:

    Bajuri says as you translated: "thus, sayyiduna yisa alayhi's salam will be the last of the known human Companions"

    so according to Bajuri and some other scholars, Prophet Isa (Jesus) Alayhi Salam will be the last sahabi.

    So will the last sahabi will pray behind Imam Mahdi and Khalifa will be for Imam Mahdi?

    To me, this doesn't solve the questions about Angel Jibril and Prophet Isa (peace be upon both of them), it leads to more questions. But difference of opinion, agreed.


    Let us go back and read from other classical scholars:

    تحقيق منيف الرتبة لمن ثبت له شريف الصحبة
    صلاح الدين أبو سعيد خليل بن كيكلدي بن عبد الله الدمشقي العلائي
    المتوفى: 761هـ


    وقد روى شعبة عن موسى السيلاني وأثنى عليه خيراً قال

    أتيت أنس بن مالك رضي الله عنه فقلت: هل بقي من أصحاب رسول الله صلى الله عليه وسلم أحد غيرك.
    قال: بقي ناس من الأعراب قد (رأوه) فأما من صحبه فلا
    قال ابن الصلاح: إسناده جيد حدث به مسلم بحضرة أبي زرعة


    Quick Translation: I came to the (Sahabi) Anas bin Malik rady-Allah anhu and asked: Any companions from the Prophet sallahu alaihi wa aalihi wa salam remain other than you?
    (Sahabi): Some of the Bedouins (who saw) still remain but as for his companion, then No.

    Someone can turn around and say the same: Does Anas ibn Malik Rady-Allah know more than us? do we take Bajuri's words ?

    That's why I said, this is waHHabi way. But you argued.





    ﺗﺤﻔﺔ ﺍﻟﻤﺮﻳﺪ ﻋﻠﻰ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ
    Ibrāhīm ibn Muhammad ibn Ahmad al-Bājūrī al-Azhari (d. 1277 H)
    قوله (وصحبه) خصهم مع دخولهم في الآل بالمعنى الأعم لمزيد الاهتمام. والتحقيق أن صحباً ليس جمعاً لصاحب بل اسم جمع وإن كان له واحد من لفظه وهو صاحب، وهو لغة: من طالت عشرتك به ، والمراد به هنا الصحابي: وهو من اجتمع بنبينا صلى الله عليه وآله وسلم مؤمناً به بعد البعثة في محل التعارف بأن يكون على وجه الأرض وإن لم يره أو لم يرو عنه شيئاً أو لم يميز على الصحيح، وأما قولهم ومات على الإسلام فهو شرط لدوام الصحبة لا لأصلها، فإن ارتد والعياذ بالله، ومات مرتداً فليس بصحابي كعبد الله بن خطل، وأما من عاد إلى الإيمان كعبد الله بن أبي سرح فتعود له الصحبة لكن مجردة عن الثواب عندنا معاشر الشافعية، واشتهر أنها لا تعود عند المالكية لكن المصرح به في كتبهم التردد، وحينئذ فلا مانع من الرجوع في ذلك لمذهب الشافعية على ما كان يرتضيه بعض أشياخهم، وفائدة عودها التسمية والكفاءة؛ فيسمى صحابياً ويكون كفؤاً لبنت الصحابي، ويدخل في الصحابي ابن أم مكتوم ونحوه من العميان، وكُنِّيت أمه به لكتم بصره، واسمه عبد الله: أحد المؤذنين له صلى الله عليه وآله وسلم ويدخل عيسى والخضر وإلياس عليهم الصلاة والسلام، وتدخل الملائكة الذين اجتمعوا به صلى الله عليه وآله وسلم في الأرض، فعيسى عليه السلام آخر الصحابة من البشر الظاهرين، وأما الملائكة فباقون إلى الن

    فخة والخضر يموت عند رفع القرآن وقيل بل مات. والحاصل أن الخضر وإلياس حيان على المعتمد، ولكن إلياس رسول بنص القرآن قال تعالى: (وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ) (الصافات:123) وأما الخضر فقيل: وليّ، وقيل: نبي ، وقيل: رسول، وخير الأمور أوساطها.

     
  17. abu Hasan

    abu Hasan Administrator

    are you suggesting that sunniport is some sort of a cult with paid membership?
    in case you did not know: you came here of your own free will and free to leave at will.
     
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  18. abu Hasan

    abu Hasan Administrator

    whatever happened to:
    and
     
  19. basirqadri786

    basirqadri786 Banned

    arrey bhai, you are saying things about me, as usual, which is not true. Never mind, let us get back to the topic:


    ﺗﺤﻔﺔ ﺍﻟﻤﺮﻳﺪ ﻋﻠﻰ ﺟﻮﻫﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ
    Ibrāhīm ibn Muhammad ibn Ahmad al-Bājūrī al-Azhari (d. 1277 H)
    قوله (وصحبه) خصهم مع دخولهم في الآل بالمعنى الأعم لمزيد الاهتمام. والتحقيق أن صحباً ليس جمعاً لصاحب بل اسم جمع وإن كان له واحد من لفظه وهو صاحب، وهو لغة: من طالت عشرتك به ، والمراد به هنا الصحابي: وهو من اجتمع بنبينا صلى الله عليه وآله وسلم مؤمناً به بعد البعثة في محل التعارف بأن يكون على وجه الأرض وإن لم يره أو لم يرو عنه شيئاً أو لم يميز على الصحيح، وأما قولهم ومات على الإسلام فهو شرط لدوام الصحبة لا لأصلها، فإن ارتد والعياذ بالله، ومات مرتداً فليس بصحابي كعبد الله بن خطل، وأما من عاد إلى الإيمان كعبد الله بن أبي سرح فتعود له الصحبة لكن مجردة عن الثواب عندنا معاشر الشافعية، واشتهر أنها لا تعود عند المالكية لكن المصرح به في كتبهم التردد، وحينئذ فلا مانع من الرجوع في ذلك لمذهب الشافعية على ما كان يرتضيه بعض أشياخهم، وفائدة عودها التسمية والكفاءة؛ فيسمى صحابياً ويكون كفؤاً لبنت الصحابي، ويدخل في الصحابي ابن أم مكتوم ونحوه من العميان، وكُنِّيت أمه به لكتم بصره، واسمه عبد الله: أحد المؤذنين له صلى الله عليه وآله وسلم ويدخل عيسى والخضر وإلياس عليهم الصلاة والسلام، وتدخل الملائكة الذين اجتمعوا به صلى الله عليه وآله وسلم في الأرض، فعيسى عليه السلام آخر الصحابة من البشر الظاهرين، وأما الملائكة فباقون إلى النفخة والخضر يموت عند رفع القرآن وقيل بل مات. والحاصل أن الخضر وإلياس حيان على المعتمد، ولكن إلياس رسول بنص القرآن قال تعالى: (وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ) (الصافات:123) وأما الخضر فقيل: وليّ، وقيل: نبي ، وقيل: رسول، وخير الأمور أوساطها.


    based on the above, is angel Jibril (Gabriel) considered a Sahabi ?
     
  20. abu Hasan

    abu Hasan Administrator

    how is it any different from what bajuri said? where is he wrong and why did you throw random quotes to show off your cut and paste skills?

    my beef is not with your opinion about me; rather, your condescending attitude towards senior scholars and dismissing their opinions with an air of affectation...and to keep irony well-fed, you accuse me of acting like a wahabi!

    ---
    your whole point is repeating what others have said already, and trying to act as if you know better than everybody else.
     
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