The hadith literature is usually presented as a record of what the Companions heard, saw, and practiced in the presence of the Prophet. Yet the same books preserve a large body of material in which Companions contradict, correct, rebuke, or flatly reject one another on questions of law, practice, and belief. These disputes are not found in obscure or disputed collections. They sit in the two books that Sunni tradition ranks highest, Sahih al-Bukhari and Sahih Muslim.
This article collects eighteen such cases. Each section gives the background of the dispute, the relevant reports in Arabic with an English rendering, the citation, and the outcome where the sources record one.
The purpose is evidentiary. Even if we accept every report below at face value, as authentic words of the Companions, then even the generation that lived beside the Prophet could not agree on basic matters: how to purify oneself, how to pray on a journey, whom one may marry, what a divorce means, whether a man was punished for his family’s grief. The disagreements that survive are only the ones someone happened to record. The reasonable inference is that many more existed that were never written down, and that the confident rulings later built on Companion practice rest on a far less unified foundation than is commonly assumed.
The point is not new, and it is not confined to polemical writing. Muhammad Zubayr Siddiqi, in his book, Hadith Literature: Its Origin, Development and Special Features, p. 106 states:
After the Prophet’s death, when people began to try and recall his words, several Companions were critical of some of the reporters, and rejected some of their reports. ʿAlī thus refused to accept a ḥadīth told by Maʿqil ibn Sinān.³ ʿAmmār ibn Yāsir once reported a ḥadīth of the Prophet with regard to the tayammum ablution, in a gathering of the Companions, and ʿUmar ibn al-Khaṭṭāb spoke up and said: ‘Fear God!’⁴—thereby indicating his disagreement with what ʿAmmār had reported. The Ṣaḥīḥ of Muslim contains a report in which Ibn ʿAbbās criticises several judgements of ʿAlī ibn Abī Ṭālib.⁵ When Maḥmūd ibn al-Rabīʿ reported in an assembly of the Companions that the Prophet had said that no-one who professed that there was no god but God would be sent to hellfire, Abū Ayyūb al-Anṣārī remarked that he did not think that the Prophet had ever said such a thing.⁶ Many other instances of the criticism of Companion-Narrators by their contemporaries (particularly ʿĀʾisha, ʿUmar, and Ibn ʿAbbās), may be easily discovered in works on ḥadīth and asmāʾ. These criticisms show that the Companions themselves were not above criticism.
For the record, I do not believe these statements or attributions actually go back to the Companions or the Prophet. The point here is an internal critique: even within the traditional corpus itself, the Companions are presented as disagreeing over the meaning and reliability of reports. And this is only what happened to be “preserved.” We have no way of knowing how they would have viewed the thousands of additional rules and regulations that the later Hadith corpus unlawfully introduced into the religion if they were alive today to witness this for themselves.
1. Did Muhammad See His Lord?
Disputants: Aisha on one side; Ibn Abbas (and, in a different form, Abu Dharr) on the other.
Context. Chapter 53 of the Quran describes a vision of the Prophet at the farthest boundary. Companions disagreed over what, or whom, he saw. Aisha denied that he saw God and called the claim a grave slander. Ibn Abbas reported that he saw his Lord with his heart.
Aisha’s position
Masruq said: I was reclining beside Aisha when she said, “Abu Aisha, three things—whoever claims even one of them has uttered an enormous slander against God.” I asked, “What are they?” She said, “Whoever claims that Muhammad saw his Lord has uttered an enormous slander against God.” … She added, “I was the first of this community to ask the Messenger of God about it, and he said: it was only Gabriel.”
عن مسروق قال: كنت متكئا عند عائشة فقالت: يا أبا عائشة، ثلاث من تكلم بواحدة منهن فقد أعظم على الله الفرية. قلت: ما هن؟ قالت: من زعم أن محمدا صلى الله عليه وسلم رأى ربه فقد أعظم على الله الفرية… فقالت: أنا أول هذه الأمة سأل عن ذلك رسول الله صلى الله عليه وسلم فقال: إنما هو جبريل
Sahih Muslim, Book of Faith, no. 177.
Ibn Abbas’s position
Ibn Abbas, commenting on the two verses, said: He saw him with his heart, twice.
عن ابن عباس: ﴿مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ﴾ ﴿وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ﴾ قال: رآه بفؤاده مرتين
Sahih Muslim, Book of Faith, no. 176.
Abu Dharr’s report
I asked the Messenger of God, “Did you see your Lord?” He said: “A light—how could I see him?”
سألت رسول الله صلى الله عليه وسلم هل رأيت ربك؟ قال: نور أنى أراه
Sahih Muslim, Book of Faith, no. 178.
2. Is the Dead Person Punished for the Weeping of the Living?
Disputants: Umar and his son Abdullah ibn Umar on one side; Aisha and Ibn Abbas on the other.
Context. Umar and Ibn Umar transmitted a statement attributed to the Prophet that the dead are punished by the weeping of their families. Aisha rejected the report outright, arguing that it contradicts the Quranic principle that no soul bears the sins of another.
The report of Umar and Ibn Umar
إن الميت ليعذب ببكاء أهله عليه
The dead person is indeed punished because of his family’s weeping over him.
Sahih al-Bukhari, Book of Funerals, nos. 1286–1287; Sahih Muslim, nos. 927–928.
Aisha’s rejection
إنما قال رسول الله صلى الله عليه وسلم: إنه ليعذب بخطيئته أو بذنبه، وإن أهله ليبكون عليه الآن… وذاك مثل قوله: إن رسول الله صلى الله عليه وسلم قام على القليب يوم بدر… حسبكم القرآن: ﴿وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ﴾
What the Messenger of God said was: “He is being punished for his sin or his wrongdoing, while his family weep over him now.” … Aisha added that the Quran is enough for you: “No soul bears the sins of another soul.”
Sahih al-Bukhari, no. 1288.
Her comment on the narrators
إنكم لتحدثوني عن غير كاذبين ولا مكذبين، ولكن السمع يخطئ
You are reporting from men who are neither liars nor to be called liars, but hearing can err.
Sahih Muslim, no. 931.
3. Shortening the Prayer While Traveling
Disputants: Uthman ibn Affan and Aisha (who prayed the full four rak’ahs while traveling) against Abdullah ibn Mas’ud, Ibn Umar, and others.
Context. The reports agree that the Prophet, Abu Bakr, and Umar shortened the prayer to two rak’ahs at Mina. Uthman, in the later years of his caliphate, prayed four. A Companion’s reaction to this is recorded.
Ibn Mas’ud’s reaction
Uthman led us in four rak’ahs at Mina. This was reported to Abdullah ibn Mas’ud, who said, “To God we belong and to him we return.” Then he said, “I prayed two rak’ahs with the Messenger of God at Mina, two with Abu Bakr, and two with Umar. I wish my share of the four were two that are accepted.”
صلى بنا عثمان بمنى أربع ركعات، فقيل ذلك لعبد الله بن مسعود فاسترجع، ثم قال: صليت مع رسول الله صلى الله عليه وسلم بمنى ركعتين، وصليت مع أبي بكر الصديق بمنى ركعتين، وصليت مع عمر بن الخطاب بمنى ركعتين، فليت حظي من أربع ركعات ركعتان متقبلتان
Sahih al-Bukhari, no. 1084 (also no. 1657); Sahih Muslim, no. 695.
Aisha’s own practice
When God made the prayer obligatory he made it two rak’ahs in residence and travel alike; the travel prayer was left as it was and the residence prayer increased.
فرض الله الصلاة حين فرضها ركعتين ركعتين في الحضر والسفر، فأقرت صلاة السفر وزيد في صلاة الحضر
Sahih al-Bukhari, no. 1090 (also no. 350); Sahih Muslim, no. 685.
Urwa, who narrated this from her, was asked why Aisha herself then prayed four while traveling. His answer:
She interpreted it as Uthman interpreted it.
تأولت كما تأول عثمان
Sahih Muslim, no. 685.
4. The Hajj Tamattu’ Dispute
Disputants: Uthman and Ibn al-Zubayr (against combining the umrah and hajj with a break between them) versus Ali, Ibn Abbas, and Sa’d ibn Abi Waqqas (for it).
Context. Tamattu’ means performing the umrah, leaving the state of pilgrim sanctity, and then entering it again for the hajj. Some Companions forbade it during their authority; others insisted the Prophet had practiced and permitted it.
Ali and Uthman
I was present when Uthman and Ali were together, and Uthman was forbidding the tamattu’ and the combining of the two. When Ali saw this, he declared, “At your service for umrah and hajj together,” and said, “I will not abandon the practice of the Prophet because of the words of anyone.”
شهدت عثمان وعليا رضي الله عنهما وعثمان ينهى عن المتعة وأن يجمع بينهما، فلما رأى علي أهل بهما: لبيك بعمرة وحجة، قال: ما كنت لأدع سنة النبي صلى الله عليه وسلم لقول أحد
Sahih al-Bukhari, no. 1563; Sahih Muslim, no. 1223.
Ibn Abbas and Ibn al-Zubayr
Ibn Abbas used to command the tamattu’, and Ibn al-Zubayr used to forbid it. The narrator said: I mentioned that to Jabir ibn Abdullah, who said, “The report passed through my own hands: we performed the tamattu’ with the Messenger of God.”
كان ابن عباس يأمر بالمتعة، وكان ابن الزبير ينهى عنها. قال: فذكرت ذلك لجابر بن عبد الله فقال: على يدي دار الحديث، تمتعنا مع رسول الله صلى الله عليه وسلم
Sahih Muslim, no. 1217.
Sa’d and Mu’awiya
Sa’d said: We did it [the tamattu’] while this man [Mu’awiya] was at that time a disbeliever in the houses of Mecca.
فعلناها وهذا يومئذ كافر بالعرش
Sahih Muslim, no. 1225.
5. Temporary Marriage (Mut’ah)
Disputants: Ibn Abbas (who permitted it) against Ali, Umar, and Ibn al-Zubayr.
Context. Temporary marriage was practiced in the early period. Reports say the Prophet permitted it for a time and then forbade it. Companions disagreed over whether the prohibition was final and who knew of it.
Ali’s rebuke of Ibn Abbas
Ali said to Ibn Abbas: The Prophet forbade the mut’ah and the flesh of domestic donkeys at the time of Khaybar.
أن عليا رضي الله عنه قال لابن عباس: إن النبي صلى الله عليه وسلم نهى عن المتعة وعن لحوم الحمر الأهلية زمن خيبر
Sahih al-Bukhari, no. 5115 (also no. 4216); Sahih Muslim, no. 1407.
Jabir’s report of practice after the Prophet
We used to contract a temporary marriage for a handful of dates or flour for a number of days in the time of the Messenger of God and Abu Bakr, until Umar forbade it in the affair of Amr ibn Huraith.
كنا نستمتع بالقبضة من التمر والدقيق الأيام على عهد رسول الله صلى الله عليه وسلم وأبي بكر، حتى نهى عنه عمر في شأن عمرو بن حريث
Sahih Muslim, no. 1405.
The reports disagree even on when it was forbidden
The reports that the Prophet forbade mut’ah do not agree on the occasion. Each places the prohibition at a different moment, and Jabir’s report places it after the Prophet’s death altogether.
Outcome. One Companion says the matter was settled at Khaybar; another says it was permitted and then forbidden at Mecca; another says Awtas; another says the practice continued until the second caliph banned it. The dispute between Ibn Abbas and Ali is recorded as unresolved, and the reports that are supposed to settle it do not agree with one another.
6. Three Divorce Pronouncements in One Sitting
Disputants: the practice described by Ibn Abbas for the era of the Prophet and Abu Bakr versus the policy of Umar.
Context. If a man says “you are divorced” three times in one sitting, is that one divorce or three? According to Ibn Abbas, the early practice treated it as one. Umar changed this.
In the time of the Messenger of God, in the time of Abu Bakr, and for two years of Umar’s caliphate, a triple divorce counted as one. Then Umar ibn al-Khattab said: “People have become hasty in a matter in which they had a period of grace; why do we not enforce it on them?” So he enforced it on them.
كان الطلاق على عهد رسول الله صلى الله عليه وسلم وأبي بكر وسنتين من خلافة عمر طلاق الثلاث واحدة. فقال عمر بن الخطاب: إن الناس قد استعجلوا في أمر قد كانت لهم فيه أناة، فلو أمضيناه عليهم، فأمضاه عليهم
Sahih Muslim, Book of Divorce, no. 1472.
Outcome. By the account of a Companion, the ruling that later scholars treated as fixed was altered by one Companion’s policy decision against earlier practice. Ibn Abbas’s report remains in the canonical collection beside the later ruling.
7. Housing and Maintenance for the Irrevocably Divorced Woman
Disputants: Umar and Aisha against Fatima bint Qays.
Context. Fatima bint Qays reported that her husband divorced her irrevocably and that the Prophet awarded her no housing and no maintenance. Umar and Aisha rejected the report.
Umar’s rejection
We will not abandon the book of our Lord and the practice of our Prophet on the word of a woman. We do not know whether she remembered or forgot. She has housing and maintenance.
لا نترك كتاب ربنا وسنة نبينا صلى الله عليه وسلم لقول امرأة لا ندري لعلها حفظت أو نسيت، لها السكنى والنفقة
Sahih Muslim, no. 1480.
Aisha’s rejection
What is wrong with Fatima? Does she not fear God? Aisha meant her statement that there is no housing and no maintenance.
ما لفاطمة؟ ألا تتقي الله؟ يعني في قولها لا سكنى ولا نفقة
Sahih al-Bukhari, no. 5321–5322.
Outcome. A Companion’s testimony about a ruling of the Prophet was set aside by two other Companions on the grounds that she might have forgotten. The principle applied there, that a report may be rejected because the narrator might have misremembered, is the same one the Companions are asked to be exempt from.