Are Tafsir of the companions considered evidence?

[TDWT]

Like for explaining a verse, if someone like ibn masud or ibn abbas commented on it, is it considered evidence? How is it viewed?

[Huzaifah ibn Adam]

The Qowl of a Sahaabi is a Daleel, because when a Sahaabi speaks on Islaam, it is from what he has heard from Rasoolullaah صلى الله عليه وسلم, or Qiyaas on a Hadeeth which he had heard from Rasoolullaah صلى الله عليه وسلم. They did not speak based on personal whims and fancies, like people today do. So, if a Sahaabi says something, it is counted as evidence, yes.

[TDWT]

The Qowl of a Sahaabi is a Daleel, because when a Sahaabi speaks on Islaam, it is from what he has heard from Rasoolullaah صلى الله عليه وسلم, or Qiyaas on a Hadeeth which he had heard from Rasoolullaah صلى الله عليه وسلم. They did not speak based on personal whims and fancies, like people today do. So, if a Sahaabi says something, it is counted as evidence, yes.

I was wondering, is this true as well. I read this from islamweb

If his opinion is something that has nothing to do with Ijtihaad like matters of the unseen or the stories of the previous Prophets), then it is regarded as Marfoo‘ (traceable) to the Prophet

, unless it is known that that companion used to take his information from the books of the People of the Book.

[ZeeshanParvez]

The Qowl of a Sahaabi is a Daleel, because when a Sahaabi speaks on Islaam, it is from what he has heard from Rasoolullaah صلى الله عليه وسلم, or Qiyaas on a Hadeeth which he had heard from Rasoolullaah صلى الله عليه وسلم. They did not speak based on personal whims and fancies, like people today do. So, if a Sahaabi says something, it is counted as evidence, yes.

It is sad to see the previous thread was closed. I was invited to a dinner and would have enjoyed discussing Sheikh al-Albaani's work as it is quite evident that you haven't read it.

Nonetheless, what you have said here is not accurate. You have to be very careful when you speak on matters of Diin.

It is important to study Usuul al-Fiqh to understand what you have provided a blanket answer to.

The past scholars have differed on this issue. Let me help clarify it for you.


أولًا: يجب الأخذ بقول الصحابي فيما لا مجال للرأي والاجتهاد فيه؛ لأنّه في حكم المرفوع، فيقدم على القياس، ويخصّ به النصّ اتفاقًا


First, there are matters in which there is no possibility of Ijtihaad. In these matters the saying of a Companion is given preference to Qiyaas and the Nass can be specified by it [takhsiis]. Read the following books for more depth understanding

إفاضة الأنوار
محاضرات في أسباب اختلاف الفقهاء
أصول الفتوى والقضاء في المذهب المالكي
الوسيط في أصول الفقه





ثانيًا: أما قوله فيما فيه مجال للاجتهاد، فليس حجة على غيره من الصحابة المجتهدين، إلّا إذا انتشر بينهم ولا مخالف له، فهو حجة، لأنّه من قبيل الإجماع السكوتي. هذا على قول الأكثر، وفيه تفصيل. أما ظهور المخالفة فإنّه ينفي الحجية

Then there are those matters in which there can be Ijtihaad. In such instances the saying of one Companion is not evidence over the saying of another Companion who is a Mujtahid. The exception is when the view has been widespread among them and none of them have opposed it. Then it is a Hujjah because it is a silent Ijmaa. This is the view of the majority of scholars. Again note that the view is held by the majority and not all. There are those which will not accept it as a Hujjah.

ثالثًا: أمّا قوله في الأمور التي فيها مجال للاجتهاد المحض، ولم يكن مما قد انتشر بين الصحابة، فهل هو حجة على التابعي ومن بعده؟. هذا هو محل الخلاف بين العلماء

Then there are matters where Ijtihaad can be made and the view regarding the matter has not been widespread among them. In this case the question is if the saying of a Companion is binding on the Taabi who follows. This is where there is a difference of opinion among scholars.

This is the status of the saying of the Companion. Please be careful when presenting information. And it is best to not talk based on whims.

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[TDWT]

It is sad to see the previous thread was closed. I was invited to a dinner and would have enjoyed discussing Sheikh al-Albaani's work as it is quite evident that you haven't read it.

Nonetheless, what you have said here is not accurate. You have to be very careful when you speak on matters of Diin.

It is important to study Usuul al-Fiqh to understand what you have provided a blanket answer to.

The past scholars have differed on this issue. Let me help clarify it for you.


أولًا: يجب الأخذ بقول الصحابي فيما لا مجال للرأي والاجتهاد فيه؛ لأنّه في حكم المرفوع، فيقدم على القياس، ويخصّ به النصّ اتفاقًا


First, there are matters in which there is no possibility of Ijtihaad. In these matters the saying of a Companion is given preference to Qiyaas and the Nass can be specified by it [takhsiis]. Read the following books for more depth understanding

إفاضة الأنوار
محاضرات في أسباب اختلاف الفقهاء
أصول الفتوى والقضاء في المذهب المالكي
الوسيط في أصول الفقه





ثانيًا: أما قوله فيما فيه مجال للاجتهاد، فليس حجة على غيره من الصحابة المجتهدين، إلّا إذا انتشر بينهم ولا مخالف له، فهو حجة، لأنّه من قبيل الإجماع السكوتي. هذا على قول الأكثر، وفيه تفصيل. أما ظهور المخالفة فإنّه ينفي الحجية

Then there are those matters in which there can be Ijtihaad. In such instances the saying of one Companion is not evidence over the saying of another Companion who is a Mujtahid. The exception is when the view has been widespread among them and none of them have opposed it. Then it is a Hujjah because it is a silent Ijmaa. This is the view of the majority of scholars. Again note that the view is held by the majority and not all. There are those which will not accept it as a Hujjah.

ثالثًا: أمّا قوله في الأمور التي فيها مجال للاجتهاد المحض، ولم يكن مما قد انتشر بين الصحابة، فهل هو حجة على التابعي ومن بعده؟. هذا هو محل الخلاف بين العلماء

Then there are matters where Ijtihaad can be made and the view regarding the matter has not been widespread among them. In this case the question is if the saying of a Companion is binding on the Taabi who follows. This is where there is a difference of opinion among scholars.

This is the status of the saying of the Companion. Please be careful when presenting information. And it is best to not talk based on whims.

I was wondering, is this true as well. I read this from islamweb

If his opinion is something that has nothing to do with Ijtihaad like matters of the unseen or the stories of the previous Prophets), then it is regarded as Marfoo‘ (traceable) to the Prophet

, unless it is known that that companion used to take his information from the books of the People of the Book.

[ZeeshanParvez]

I was wondering, is this true as well. I read this from islamweb

If his opinion is something that has nothing to do with Ijtihaad like matters of the unseen or the stories of the previous Prophets), then it is regarded as Marfoo‘ (traceable) to the Prophet

, unless it is known that that companion used to take his information from the books of the People of the Book.

The reasoning behind that is that, if the chain of narrators to the Companions is authentic, then it cannot be imagined that someone like a Companion would come up with something regarding the unseen from his own accord. It is assumed in best conjecture given their high and noble status that they heard it from the Messenger of Allaah (sallallaahu alayhi wa sallam).

The exception are those Companions known to take from the People of the Book. They may have said something based on what they heard regarding the unseen from the People of the Book.

[azc]

@ zeeshan pervez : Bro, perhaps you couldn't understand the post of brother huzaifa ibn Adam. He simply answered to the Q of bro TDWT... Now see your own post, Do you want to prove that saying of a sahabi isn't acceptable..? Actually you are not understanding your own post. Nowhere you've claimed that sahabi's qawl isn't reliable. Rather, you are defining in which condition which sahabi's qawl will be preferred to which sahabi's..... Anyways, this thread is related to tafseer,it has nothing to do with fiqh, you should have written the usool of tafseer instead usool of fiqh

[Huzaifah ibn Adam]

It is sad to see the previous thread was closed. I was invited to a dinner and would have enjoyed discussing Sheikh al-Albaani's work as it is quite evident that you haven't read it.

Nonetheless, what you have said here is not accurate. You have to be very careful when you speak on matters of Diin.

It is important to study Usuul al-Fiqh to understand what you have provided a blanket answer to.

The past scholars have differed on this issue. Let me help clarify it for you.


أولًا: يجب الأخذ بقول الصحابي فيما لا مجال للرأي والاجتهاد فيه؛ لأنّه في حكم المرفوع، فيقدم على القياس، ويخصّ به النصّ اتفاقًا


First, there are matters in which there is no possibility of Ijtihaad. In these matters the saying of a Companion is given preference to Qiyaas and the Nass can be specified by it [takhsiis]. Read the following books for more depth understanding

إفاضة الأنوار
محاضرات في أسباب اختلاف الفقهاء
أصول الفتوى والقضاء في المذهب المالكي
الوسيط في أصول الفقه





ثانيًا: أما قوله فيما فيه مجال للاجتهاد، فليس حجة على غيره من الصحابة المجتهدين، إلّا إذا انتشر بينهم ولا مخالف له، فهو حجة، لأنّه من قبيل الإجماع السكوتي. هذا على قول الأكثر، وفيه تفصيل. أما ظهور المخالفة فإنّه ينفي الحجية

Then there are those matters in which there can be Ijtihaad. In such instances the saying of one Companion is not evidence over the saying of another Companion who is a Mujtahid. The exception is when the view has been widespread among them and none of them have opposed it. Then it is a Hujjah because it is a silent Ijmaa. This is the view of the majority of scholars. Again note that the view is held by the majority and not all. There are those which will not accept it as a Hujjah.

ثالثًا: أمّا قوله في الأمور التي فيها مجال للاجتهاد المحض، ولم يكن مما قد انتشر بين الصحابة، فهل هو حجة على التابعي ومن بعده؟. هذا هو محل الخلاف بين العلماء

Then there are matters where Ijtihaad can be made and the view regarding the matter has not been widespread among them. In this case the question is if the saying of a Companion is binding on the Taabi who follows. This is where there is a difference of opinion among scholars.

This is the status of the saying of the Companion. Please be careful when presenting information. And it is best to not talk based on whims.

Yaa akhi, evidently you read my post but did not understand it. Nothing of what you have said in this post of yours conflicts with what I had said, and also, yes, we have, in fact, studied Usool-ul-Fiqh, Qawaa`id-ul-Fiqh, Maqaasid-ush-Sharee`ah, etc.

When speaking to laymen, there is no need to complicate things. A person asks if the word of a Sahaabi is proof, we say "Yes." Keep it simple. Technical discussions regarding it is for the `Ulamaa.

Was-Salaam.

[Huzaifah ibn Adam]

خاطبوا الناس على قدر عقولهم

[TDWT]

The reasoning behind that is that, if the chain of narrators to the Companions is authentic, then it cannot be imagined that someone like a Companion would come up with something regarding the unseen from his own accord. It is assumed in best conjecture given their high and noble status that they heard it from the Messenger of Allaah (sallallaahu alayhi wa sallam).

The exception are those Companions known to take from the People of the Book. They may have said something based on what they heard regarding the unseen from the People of the Book.

I was wondering, is it possible for something to be declared weak as a hadith but authentic as a report of a companion?

[TDWT]

The reasoning behind that is that, if the chain of narrators to the Companions is authentic, then it cannot be imagined that someone like a Companion would come up with something regarding the unseen from his own accord. It is assumed in best conjecture given their high and noble status that they heard it from the Messenger of Allaah (sallallaahu alayhi wa sallam).

The exception are those Companions known to take from the People of the Book. They may have said something based on what they heard regarding the unseen from the People of the Book.

What about tafsir of the tabi'un?