Although believing extraordinary holiness of Sahaba which is similar to infallibility in some cases, can be found neither in Qur'an nor tradition, and also Qur'an, tradition and history have different proofs, and even it is said that there was no such a thing in the first century, we should find that why this issue introduced in later centuries.
It seems that accepting this belief has some reasons:
1- The most optimistic assumption is the same as those which talk about in past issues, which is a group of Muslims thought that if they miss perfect and complete holiness of Sahaba then connection between them and Prophet (s.a.) will be cut, because Qur'an and tradition of Prophet (a.s.) has been reached us by them.
But the answer is clear because nobody says that all Sahaba are, absit omen, liar and wrong, because there were a lot of good and trusted people among them who can be our connection to Prophet (s.a.), as we say similar things about companions of Ahl -e- Bait (s.a.).
It is interesting that in later centuries the problem still exists, because today we reach ourselves with lots of connectors to the age of Prophet (s.a.), but nobody says that all these connectors are truthful and trusted and all of them have holiness and if it is not in this way, our religion will be perished.
But all Muslims say that cabbalas should be given from trusted and truthful persons, and books of Rijal (men) have been written for this purpose and to discern reliable and unreliable persons from each other. Now what is the problem to act for recognizing Sahaba as the way we act for others?!
2- The assumption that “Jarh” meaning animadverting some of Sahaba, degrades the high rank of Prophet of Islam (s.a.), and it is not allowed due to this reason.
We should ask those who say this expression as their reason: Does not Qur'an attack hardly to those hypocrites around Prophet (s.a.)? Does existence of hypocrites among truthful and pure friends of his holiness degrade the high rank of him? Not at all!
Summarizing the issue, at all times and always, even in the age of great Prophets, there were good and bad people and they never degraded the high rank of holy Prophets.
3- If the issue of animadverting acts of Sahaba introduced, then it damages the position of first leaders. Accordingly for saving their position holiness of Sahaba should be insisted on, in order that nobody can talk about the acts that have been done in the age of Osman about bursary and other acts, and nobody can ask the leader about what he has done!
Even in this way it is possible to justify and vindicate Muaviya about his opposition with Muslim leader, Ali (a.s.), and inaugurating bloody wars and killing Muslims, and keep him away from critics.
The meaning of this expression is that politicians of first centuries introduced this kind of holiness, like interpretation of the verse “Ololamr” (holders of authority) in its vast meaning which even consists tyrants of Bani Abbas and Bani Umayya, and I don’t think that results of this expression will be in favor of adherents of infallibly of all Sahaba.
4- Another group believes that belief of infallibly of Sahaba is according to an order which is available in some verses of Qur'an and Ahadith of Prophet (s.a.).
Although this reason seems to be the best justification, but when we investigate on the issue it clears that there is nothing like they want and they say in those verses and Ahadith.
The most important verse which this group refers to is the verse below:
“The first pioneers from immigrants (Mohajirin) and companions (Ansar) and those who follow them in goodness, Allah is satisfied of them and they are satisfied of hypocritical group (too), and there are gardens in heaven for them which streams are running under their trees, they live there forever, and this is a great victory.”1
Some of commentators from Ahl -e- Sonnat cited a Hadith (from some of Sahaba from Prophet (s.a.)) which its meaning is: “All of Sahaba of Prophet of Allah will be in heaven good ones and bad ones”, and refers to the above verse.2
It is interesting that the above verse says, followers are going to heaven if they follow Sahaba in their goods acts (not bad ones) and does its meaning will be that heaven is guarantied for Sahaba, is the meaning of this expression, freedom of them for sins?!
Is it possible that a Prophet who came for guidance and emendation of people, excludes his friends and makes exceptions about their sins, while Qur'an says about the wives of Prophet (s.a.) who where his closest Sahaba: If you do a sin the penalty will be twice the others.1
The considerable point is that if this verse has any vague, verse 29 from Fath Sura removes that, because it explains characteristics of real friends of Prophet (s.a.) like this:
“They are renitent against infidels and kind among themselves, you can see them continuously genuflecting and prostrating (in front of Allah) and you can see clearly the results of prostration in their faces while they always want the satisfaction and superiority of Allah.”
Were those who inaugurate Saffain and Jamal wars and arose against Imam of that time and caused tens of thousands of Muslims to die, the real sample of these heptarch characteristics? Were they kind and gentle among themselves? Were they renitent against infidels or Muslims?!
Allah says a sentence below this verse, which clears all the meaning: “Allah has promised those from them (friends of Prophet) who believe in Allah and perform good acts his mercy and great reward.”1
Therefore Allah’s mercy and great reward will be for those who act good and believe in Allah, and no one else. Do those who lit the fire of wars like Jamal and others and caused Muslims to die or in the age of Osman embezzled the bursary have good acts?
It is interesting that Allah keelhauled their great Prophets for one Tark -e- Owla (doing something wrong and also not sin, but not proper for the superior rank of a Prophet), Allah banished Adam from heaven because just one Tark -e- Owla.
Allah kept Jonah in the prison of abdomen of a great fish because of a Tark -e- Owla.
Allah blamed Noah for intercession about his son. Is it believable that Allah makes an exception for Sahaba of Prophet of Islam?
1- Tawba Sura, verse 100
2- Great interpretation of Fakhr Raazi and Almanar Interpretation, below the above verse.
3- Ahzab Sura, verse 30.
4- Fath Sura, verse 29.
