The integrity ('adâlah) of the companions: Disagreements among sunni scholars

The hadiths, which mean the words and practices of the Prophet, have reached the present day through oral and written transmission. Since the first period, the sanads/chains, which were formed as the transmission of the narrators from each other, had a value in proportion to the trust, honesty and record of the narrators and became binding in religious matters. The most important link in the chain of hadiths is the companions' generation. Most of the muhaddiths accepted all the companions as honest and reliable and technically just. In this study, firstly, a technical term, integrity/adâlah, is discussed and then what is meant by the adâlah of the companions is presented within the framework of the hadithists' own expressions. Muhaddiths brought some evidences from the Qur'an, Sunnah, ijma and rational inferences in order to support the principle that "all the companions are just". These evidences themselves and their evidential values are discussed in detail in the first chapter. Especially the validity of the ijmâ/consensus claim constitutes the main theme of the first and second parts of the study. All chapters have been referred to question the validity of the ijmâ/consensus claim in question. Subjects such as the differences in the definition of the companions and the approach to the companions in the first period, which are discussed in the first part, are examined for such a purpose. At the end of the chapter, the general map of the principle of integrity of the Companions has been tried to be revealed. In the second part, the differentiations within the Ahl as-Sunnah are discussed. Hanafies, who are the most important parties in the said differentiation, have been subjected to a special examination, and the ulema, who think differently from other madhabs/sects, took their place in the study with a more general research. In the third and last part of the study, the names belonging to the companions generation, who have fisq, nifâk/hypocrisy and irtidâd/apostasy about them, have been handled, and it has been tried to be exhibited whether they have narrations and if there are shahids/witnesses and mutaabi's/followers. With the research in the third part, it has been tested whether the Islamic paradigm, which is composed of creed and practical rules, can preserve the systemic integrity and consistency, even if the companions who have been condemned and their narrations are considered invalid as a possibility.