Mi‘yār al-Haqq: Differences in Understanding and Definition versus Differences in Application
*Mi‘yār al-Haqq* is a relatively new term. Scholars belonging to the Deobandi and Jamaat-e-Islami traditions understand this term differently, and consequently, each tradition offers its own interpretation of it.
Based on my study, the understanding prevalent among scholars of the Deobandi tradition is that **the collective body of the Companions (Ṣaḥābah) is the criterion of truth**. The Companions moulded themselves according to the model of the Messenger of Allah (صلى الله عليه وسلم), and subsequent generations of the Ummah are expected to mould themselves according to their example. This, they believe, is precisely what the Shariah seeks to achieve.
By contrast, according to the understanding prevalent among scholars of the Jamaat-e-Islami tradition, *Mi‘yār al-Haqq* means **a completely flawless standard by which truth and falsehood, correctness and error, and justice and injustice can be distinguished**. From this perspective, they maintain that only the Qur’an of Allah Almighty and the Sunnah of His Messenger (صلى الله عليه وسلم) constitute the ultimate standards for distinguishing truth from falsehood, correctness from error, and justice from injustice. The noble Companions, in turn, are those who have measured up to these standards more fully than anyone else.
It should be noted that both sides believe that the Companions were not infallible (*ma‘ṣūm*). Therefore, when an error or sin committed by any Companion in their words, actions, thoughts, or ijtihād is established through authentic evidence from the Qur’an and Hadith, it is not permissible for any member of the Ummah to follow that error or sin. According to my study, neither side fundamentally disagrees with the other on this point.
Furthermore, both sides acknowledge and believe that the Companions, collectively, are models for the Ummah. Any practice or opinion upon which they reached a consensus constitutes authoritative evidence (*ḥujjah*) for the Ummah and ought to be followed.
However, where the Companions differed among themselves, many mujtahids examined the respective positions against the standards of the Qur’an and Hadith. They adopted the position that they considered more consistent with these sources and left aside the others. Other mujtahids, rather than adopting any Companion’s position directly, exercised their own ijtihād on the basis of the Qur’an and Hadith.
Thus, upon deeper reflection, it becomes apparent that there is no fundamental disagreement between scholars of the Deobandi and Jamaat-e-Islami traditions on this issue.
Nevertheless, because the two groups understand and define the term *Mi‘yār al-Haqq* differently, variations can be observed in how they apply it.
According to the understanding and definition adopted by the Deobandi scholars, **the Companions themselves are the *Mi‘yār al-Haqq***.
By contrast, according to the understanding and definition adopted by scholars of the Jamaat-e-Islami tradition, **only the Qur’an and the Sunnah of the Messenger of Allah (صلى الله عليه وسلم) constitute the *Mi‘yār al-Haqq*, while the noble Companions are the people of truth (*Ahl al-Haqq*) who have measured up to that standard**.
In my assessment, the Deobandi scholars use *Mi‘yār al-Haqq* in a sense that does not fully capture the term’s fundamental meaning. Rather, their usage reflects a relative and practical sense of the term.
In this relative and practical sense, just as the Companions serve as models and a *Mi‘yār al-Haqq* for us, so too can truthful and just predecessors in every generation—whose practices conform to the standards of the Qur’an and Hadith—serve, in a relative and collective sense, as models and a *Mi‘yār al-Haqq* for those who come after them.
Similarly, from a relative perspective, righteous and God-conscious scholars can serve as a *Mi‘yār al-Haqq* and a model for ordinary people. The latter are expected to mould and develop themselves according to the example of such scholars.
In this sense, if Deobandi scholars maintain that Deoband and their *Akābir* (senior and revered scholars) constitute the *Mi‘yār al-Haqq* and the model for the present age, according to their understanding, such a statement would not necessarily be incorrect or objectionable.
Likewise, if scholars of the Jamaat-e-Islami tradition describe Sayyid Abul A‘la Mawdudi (رحمه الله), or someone else, as a *Mi‘yār al-Haqq* in this same relative sense, that too would not necessarily be objectionable.
Personally, however, I do not support such a generalisation or broadening of the term.
Needless to say, this is an extremely theoretical subject. Except for those possessing profound theoretical knowledge, it is difficult for ordinary people to grasp its deeper implications and unravel its underlying subtleties. Moreover, since the issue is closely connected with the status and honour of the noble Companions, any discussion of it is particularly sensitive.
Therefore, it is not appropriate for either group to bring this subject into the public domain and turn it into a matter of general debate.
The reason is that, in such circumstances, ordinary people may, through ignorance or misunderstanding, make many unwarranted remarks about the noble Companions—remarks that could prove seriously damaging to their religion and faith. Both sides will certainly have to answer to Allah Almighty for their responsibility in this regard.
It is also worth noting that the *‘Adālah al-Ṣaḥābah* (the moral integrity and uprightness of the Companions) and the concept of *Mi‘yār al-Haqq* are two distinct issues. Similarly, the question of how the Ummah should approach the conflicts and disagreements that occurred among the Companions (*Mushājarāt al-Ṣaḥābah*) is yet another separate subject.
These matters are discussed in detail in the third volume of my book *Uṣūl al-Īmān*. I hope readers will offer their valuable suggestions and constructive feedback.
I make a heartfelt appeal to both groups:
**Please put an end to these disputes on social media. Instead, in the greater interest of the religion and the Ummah, turn your attention to contemporary challenges and emerging fitan, and work to raise awareness among Muslims about them.**
May Allah Almighty grant us all a sound understanding and enable us to remain steadfast upon truth and justice under all circumstances. Āmīn!
*Hādhā mā ‘indī, fa-in yakun khaṭa’an fa-minnī wa-min al-Shayṭān, wa-in yakun ṣawāban fa-min Allāh.*
“This is what I have to offer. If it is mistaken, the error is from me and Satan; but if it is correct, then it is from Allah.”
*Ikhwānanā al-kirām, fa-in qabiltumūhu fa-bihā wa ni‘mat, wa-in lam taqbalūhu fa-li-kullin ra’yun, wa-al-ikhtilāfu lā yufsid li-l-wuddi qaḍiyyah.*
“Our esteemed brothers, if you accept this view, that is most welcome. If you do not, everyone is entitled to their own opinion, and disagreement need not spoil mutual affection.”