IslamicFactsheets-ShiitebeliefsPracticesexplainedIslamicMobility-XKP

Published:2013Tag(s):islam

1ChapterDidtheProphet(s.a.w.a.)AppointaSuccessor?

OMessenger,ProclaimwhathasbeensentdowntoyoufromyourLord;andifyoudon’tdoit,youhavenotdeliveredHisMessage(atall);andAllahwillprotectyoufromthepeople[1]The Shi’ah believe that the proclamation mentioned by the Qur ’anic verse was fulfilled by the

Prophet (s.a.w.a.)when he appointed Imam ‘Ali binAbiTalib (a.s.) as his successor on the day ofGhadirKhumm.

[1]HolyQur ’an(5:67)

WhathappenedonthedayofGhadirKhumm?

GhadirKhummisa location somemiles fromMakkahon the road toMadinah.When theProphet(s.a.w.a.)waspassingbythisplaceon18Dhu’lHijja(10March632)onhisreturnfromtheFarewellPilgrimage, the verse “O Messenger, Proclaim what has been sent down… ” was revealed. HethereforestoppedtomakeanannouncementtothepilgrimswhoaccompaniedhimfromMakkahandwhoweretodispersefromthatjunctiontotheirrespectivedestinations.BytheordersoftheProphet(s.a.w.a.) a specialpulpitmadeofbranchesof treeswaserected forhim.After thenoonprayer theProphet(s.a.w.a.)satonthepulpitandmadehislastpublicaddresstothelargestgatheringbeforehisdeaththreemonthslater.Thehighlightofhissermonwaswhen, takingImam‘Ali (a.s.)by thehand, theProphet (s.a.w.a.)

asked his followers whether he was superior in authority (awla) to the believers themselves. Thecrowdcriedoutinonevoice:“Itisso,OApostleofAllah”.Hethendeclared:“HeofwhomIamthemaster(mawla),ofhim‘Aliisalsothemaster(mawla).OGod,bethefriend

ofhimwhoishisfriend,andbetheenemyofhimwhoishisenemy.”ImmediatelyaftertheProphet(s.a.w.a.)finishedhisspeech,thefollowingverseoftheQur ’anwas

revealed:TodayIhaveperfectedyour religionandcompletedmyfavoruponyou,andIwassatisfied that

Islambeyourreligion.[1]Afterhisspeech,theProphet(s.a.w.a.)askedeverybodytogivetheoathofallegianceto‘Ali(a.s.)

andcongratulatehim.Amongthosewhodidsowas‘Umarbinal-Khattab,whosaid:“WelldoneIbnAbiTalib!Todayyoubecamethemasterofallbelievingmenandwomen.”AnArab,havingheardoftheeventofGhadirKhumm,cameuptotheProphet(s.a.w.a.)andsaid:

“YoucommandedustotestifythatthereisnodeitybutAllahandthatyouaretheMessengerofAllah.Weobeyedyou.Youorderedustoperformtheprayersfivetimesadayandweobeyed.YouorderedustoobservefastsduringthemonthofRamadhanandweobeyed.Thenyoucommandedustoofferpilgrimage toMakkah andwe obeyed. But you are not satisfiedwith all this and you raised yourcousinbyyourhandandimposedhimuponusasourmasterbysaying‘AliisthemawlaofwhomIammawla.’IsthisimpositionfromAllahorfromyou?”TheProphet(s.a.w.a.)said:“ByAllahwhoistheonlydeity!ThisisfromAllah,theMightyandtheGlorious.”Onhearingthisreplythemanturnedbackandproceededtowardshisshe-camelsaying:“OAllah!

IfwhatMuhammadsaidiscorrectthenflingonusastonefromtheskyandsubjectustoseverepainandtorture.”Hehadnotreachedhisshe-camelwhenAllahflungathimastonewhichstruckhimonhishead,penetratedhisbodyandlefthimdead.ItwasonthisoccasionthatAllah,theexalted,causedtodescendthefollowingverses:Aquestionerquestionedaboutthepunishmenttofall.Forthedisbelieversthereisnothingtoavert

it,fromAllahtheLordoftheAscent.[2]

[1]HolyQur ’an(5:3)[2]HolyQur ’an(70:1-3)

DotheSunnischolarsconsiderthiseventauthentic?

The number of Sunni authorities who narrate this event, both in detail and in summary, is mindboggling! This historic event was narrated by 110 Companions of the Prophet (s.a.w.a.), 84Successors from the following generation and then bymany hundreds of scholars of the Islamicworld,fromthefirsttothefourteenthcenturyAH(seventhtotwentiethcenturyCE).ThesestatisticsonlyincludetransmittersappearinginnarrationsrecordedbySunnischolars!Averysmallselectionofthesesourcesisgivenbelow.Manyofthesescholarsnotonlyquotethe

Prophet’sdeclarationbutalsocallitauthentic:qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn(Beirut),volume3,pp.109-110,p.133,

p. 148, p. 533. He expressly states that the tradition is sahih in accordancewith the criteria of al-BukhariandMuslim;alDhahabihasconfirmedhisjudgment.qalTirmidhi,Sunan(Cairo),vol.5,p.633qIbnMajah,Sunan,(Cairo,1952),vol.1,p.45qIbnHajaral-’Asqalani,Fathal-BaribiSharhSahihal-Bukhari,(Beirut,1988),vol.7,p.61qAl-’Ayni,‘Umdatal-QariSharhSahihal-Bukhari,vol.8,p.584qIbnal’Athir,Jami`al’usul,i,277,no.65;qAl-Suyuti,al-Durral-Manthur,vol.2,p.259andp.298qFakhral-Dinal-Razi,Tafsiral-Kabir,(Beirut,1981),vol.11,p.53qIbnKathir,TafsirQur ’anal-’Azim,(Beirut),vol.2,p.14qAl-Wahidi,Asbabal-Nuzul,p.164qIbnal-’Athir,Usdal-GhabafiMa’rifatal-Sahaba,(Cairo),vol.3,p.92qIbnHajaral-’Asqalani,Tahdhibal-Tahdhib,(Hyderabad,1325),vol.7,p.339qIbnKathir,al-Bidayahwaal-Nihayah,(Cairo,1932),vol.7,p.340,vol.5,p.213qAl-Tahawi,Mushkilal-Athar,(Hyderabad,1915),vol.2,pp.308-9qNural-Dinal-Halabial-Shafi’i,al-Sirahal-Halabiyya,vol.3,p.337qAl-Zurqani,Sharhal-Mawahibal-Ladunniyya,vol.7,p.13

Butdoesn’tthewordmawlameanfriend?

AlthoughahugenumberofSunnischolarsfromallagesandfromallpointsofviewhaveconfirmedtheeventand thehistoricwordsof theProphet (s.a.w.a.), theyhave found itdifficult to reconcile itwithwhatactuallyhappenedafter thedemiseof theProphet (s.a.w.a.). It isoutside thescopeof thisshortdocumenttodetailthoseincidents.TheimportantpointisthatmanySunnischolarsclaimedthattheProphet(s.a.w.a.)merelywishedtodeclare‘Ali(a.s.)asafriendandhelpertotheMuslims!Therearemanyaspectstothiseventthatshowthatitwasmuchmoresignificant.Therevelationof

the various verses of the Qur ’an, the large gathering, the final stages of the Prophet’s life, theconfirmation by the people that the Prophet (s.a.w.a.) was superior in authority, the subsequentcongratulations by ‘Umar aswell asmany other factorswhich are difficult to cover in this shortdocument,allpointtotheoccasionasoneofdesignationofsuccessorbytheProphet(s.a.w.a.).Itisevident that thewordmawlawasused in the senseof absolute authority after theProphet (s.a.w.a.)including,butnotrestrictedto,temporalpower.

TheFinalWord

If there still remains doubt about the historic importance of this statement and the efforts of somepeopletocoveritup,letthisbethefinalword:WhenImam‘Ali(a.s.),duringthetimeofhiscaliphateanddecadesaftertheeventofGhadir,said

toAnasbinMalik,theCompanionoftheProphet(s.a.w.a.):“Whydon’tyoustandupandtestifywhatyouheardfromtheMessengerofAllahonthedayofGhadir?”Heanswered,“OAmiral-Muminin!Ihavegrownoldanddonotremember.”Thereupon‘Ali(a.s.)said:“MayAllahmarkyouwithawhitespot(ofleprosy)unconcealablewithyourturban,ifyouareintentionallywithholdingthetruth.”AndbeforeAnasgotupfromhisplaceheborealargewhitespotonhisface.”qIbnQutaybahal-Dinawari,Kitabal-Ma’arif,(Cairo,1353AH),p.251qAhmadbinHanbal,al-Musnad,vol.1,p.119qAbuNu`aymal-’Isfahani,Hilyatal-Awliya’,(Beirut,1988),vol.5,p.27qNural-Dinal-Halabial-Shafi’i,al-Sirahal-Halabiyya,vol.3,p.336qAl-Muttaqial-Hindi,Kanzal-’Ummal,(Halab,1969-84),vol.13,p.131

2ChapterWhoaretheseTwelveSuccessorsOftheProphet(s.a.w.a.)?

Narrated Jabir ibn Samura: I heard the Prophet (s.a.w.a.) saying: “There will be TwelveCommanders.”HethensaidasentencewhichIdidnothear.Myfathersaid,theProphetadded,“AllofthemwillbefromQuraysh.”[1]TheProphet(s.a.w.a.)said:“TheReligion(Islam)willcontinueuntiltheHour(DayofResurrection),havingTwelveCaliphs

foryou,allofthemwillbefromQuraysh.”[2]

[1] Sahihal-Bukhari(English),Hadith:9.329,KitabulAhkam;Sahihal-Bukhari,(Arabic),4:165,KitabulAhkam[2]SahihMuslim,(English),ChapterDCCLIV,v3,p1010,Tradition#4483;SahihMuslim

(Arabic),Kitabal-Imaara,1980SaudiArabianEdition,v3,p1453,Tradition#10

WhattheSunnischolarssay:

Ibnal-’Arabi:WehavecountedtheAmirsaftertheHolyProphet(s.a.w.a.)astwelve.Wefoundthemas follows: Abu Bakr, ‘Umar, ‘Uthman, Ali, Hasan, Mu’awiyah, Yazid, Mu’awiyah ibn Yazid,Marwan,‘Abdal-MalikibnMarwan,Yazidbin‘Abdal-Malik,MarwanbinMuhammadbinMarwan,As-Saffah…Afterthisthereweretwenty-sevencaliphsfromtheBaniAbbas.NowifweconsidertwelveofthemwecanreachonlytillSulayman.Ifwetaketheliteralmeaning

we have only five of them and to these we add the four Righteous Caliphs, and ‘Umar bin ‘Abdal-’Aziz…IcannotunderstandthemeaningofthisHadith.[1]Qadi‘Iyadal-Yahsubi:ThenumberofCaliphsaremorethanthat.Tolimittheirnumbertotwelve

isincorrect.TheHolyProphet(s.a.w.a.)didnotsaythattherewillbeonlytwelveandthereisnoscopeformore.Henceitispossiblethattherecanbemore.[2]Jalal al-Din al-Suyuti: There are only twelveCaliphs until theDay of Judgement.And theywill

continue to act on truth, even if they arenot continuous.We see that from the twelve, four are theRighteous Caliphs, then Hasan, then Mu’awiyah, then Ibn Zubayr, and finally ‘Umar bin ‘Abdal-’Aziz.Theyareeight.Fourofthemremain.MaybeMahdi,theAbbasidcouldbeincludedasheisanAbbasidlike‘Umarbin‘Abdal-’AzizwasanUmayyad.AndTahir‘Abbasiwillalsobeincludedbecausehewasajustruler.Thustwomoreareyettocome.OneofthemisMahdi,becauseheisfromtheAhlulBayt(a.s.).[3]IbnHajaral-’Asqalani:NoonehasmuchknowledgeaboutthisparticularhadithofSahihBukhari.ItisnotcorrecttosaythattheseImamswillbepresentatoneandthesametime.[4]Ibnal-Jawzi:ThefirstCaliphofBaniUmayyawasYazidibnMu’awiyahandthelast,MarwanAl-

Himar. Their total is thirteen. ‘Uthman,Mu’awiyah and ibn Zubayr are not included as theywereamongtheCompanionsoftheHolyProphet(s.a.w.a.).IfweexcludeMarwanbinal-HakambecauseofthecontroversyabouthisbeingaCompanionor

thathewasinpowereventhoughAbdullahibnZubayrhadthesupportofthepeople.ThenwecangetthefigureofTwelve.…WhentheCaliphatecameoutoftheBaniUmayya,agreatdisturbancearose.UntiltheBaniAbbasestablishedthemselves.Hence,theoriginalconditionshadchangedcompletely.[5]Al-Nawawi: It could alsomean that the twelve Imamswill remain during the period of Islam’s

supremacy.ThetimewhenIslamwillbeadominantreligion.TheseCaliphswill,duringtheirtenure,glorifythereligion.[6]Al-Bayhaqi:Thisnumber(twelve) isfoundtill theperiodofWalid ibn‘Abdal-Malik.After this,

there was chaos and disturbance. Then came the Abbasid dynasty. This report has increased thenumberofImams.Ifweneglectsomeoftheircharacteristicswhichcameafterthedisturbance,thentheirnumberwillbemuchhigher.”[7]IbnKathir:Whosoever followsBayhaqi and agreeswith his assertion that Jama’ahmeans those

Caliphswhocameintermittentlytill thetimeofWalidibnYazidibn‘Abdal-Malikthetransgressorcomesunderthepurviewofthetraditionquotedbyuscriticisinganddenouncingsuchpeople.And if we accept the Caliphate of Ibn Zubayr before ‘Abd al-Malik the total shall be sixteen.

Whereas their total should be twelve before ‘Umar ibn ‘Abd al-’Aziz. In this method Yazid ibnMu’awiyah will be included and not ‘Umar ibn ‘Abd al-’Aziz. However, it is established that themajorityofthe‘ulamaaccept‘Umaribn‘Abdal-’AzizasatruthfulandajustCaliph.[8]

[1]Ibnal-’Arabi,SharhSunanTirmidhi,9:68-69

[2] Al-Nawawi, Sharh SahihMuslim, 12:201-202; IbnHajar al-’Asqalani, Fath al-Bari,16:339[3] Al-Suyuti,Tarikhal-Khulafa,Page12; IbnHajaral-Haytami,Al-Sawa’iqal-Muhriqa

Page19[4]IbnHajaral-’Asqalani,Fathal-Bari16:338-341[5]Ibnal-Jawzi,Kashfal-Mushkil,asquotedinIbnHajaral-’Asqalani,Fathal-Bari16:340

fromSibtIbnal-Jawzi[6]Al-Nawawi,SharhSahihMuslim,12:202-203[7]IbnKathir,Ta’rikh,6:249;Al-Suyuti,Tarikhal-KhulafaPage11[8]IbnKathir,Ta’rikh,6:249-250

Confused?

WeneedanotherSunnischolar tofinallyclarifywhotheseTwelveSuccessors,Caliphs,AmirsandImamsreallyare:The famous scholar al-Dhahabi says in Tadhkirat al-Huffaz, vol. 4, p. 298, and Ibn Hajar

al-’Asqalanisaysinal-Duraral-Kaminah,vol.1,p.67thatSadruddinIbrahimbinMuhammadbinal-Hamawayhal-Juwaynial-Shafi’iwasagreatscholarofHadith.ThesameAl-Juwaynireports fromAbdullahibnAbbas(r)fromtheProphet(s.a.w.a.)whosaid,“IamthechiefoftheProphetsandAliibnAbiTalibisthechiefofsuccessors,andaftermemysuccessorsshallbetwelve,thefirstofthembeingAliibnAbiTalibandthelastofthembeingAlMahdi.”Al-JuwaynialsonarratesfromIbn‘Abbas(r.a.)fromtheProphet(s.a.w.a.):“CertainlymyCaliphs

andmylegateesandtheProofsofAllahuponhiscreaturesaftermearetwelve.Thefirstofthemismybrotherandthe lastof themismy(grand)son.”Hewasasked:“OMessengerofAllah,whoisyour brother?”He said, “Ali ibnAbi Talib” Then they asked, “Andwho is your son?” TheHolyProphet (s.a.w.a.) replied, “AlMahdi, the onewhowill fill the earthwith justice and equity like itwouldbebrimmingwithinjusticeandtyranny.AndbytheOneWhohasraisedmeasawarnerandagiveofgoodtidings,evenifadayremainsforthelifeofthisworld,theAlmightyAllahwillprolongthisdaytoanextenttillhesendsmysonMahdi,thenhewillmakeRuhullah‘IsaibnMaryam(a.s.)todescend and pray behind him (Mahdi). And the earthwill be illuminated by his radiance.And hispowerwillreachtotheeastandthewest.”Al-JuwaynialsonarratesthattheMessengerofAllah(s.a.w.a.)informed:“IandAliandHasanand

HusaynandnineofthedescendantsofHusaynarethepurifiedonesandtheinerrant.”[1]AmongstalltheIslamicschoolsofthought,onlytheShi’ahImamiyyahIthna‘Ashariyyah(Twelver

Shi’ites) believe in these individuals as theTwelve rightful successorsof theProphet (s.a.w.a.) andobtaintheirunderstandingofIslamfromthem.

[1]Al-Juwayni,Fara’idal-Simtayn,Mu’assassatal-Mahmudili-Taba’ah,Beirut1978,p.160

3ChapterWhyFollowtheFamilyoftheProphet(s.a.w.a.)?

VerilyAllahonlydesires tokeepaway theuncleanness fromyou,OPeopleof theHouse (Ahl al-Bayt)andtopurifyyouathoroughpurifying.[1]ProphetMuhammad(s.a.w.a.)wasaskedbyhisCompanions:“Howshouldweinvokeblessingsforyou?”…Hesaid:“Say: ‘OAllah!SendYourblessingsonMuhammadand theFamilyofMuhammad, asYou sent

YourblessingsonAbrahamandontheFamilyofAbraham,forYouaretheMostPraiseworthy,theMostGlorious.’”[2]TheShi’ahbelievethatthetwinlegacyofProphetMuhammad(s.a.w.a.)istheQur ’anandtheAhl

al-Bayt(specificmembersofhisfamily).TheAhlal-BaytarethesourcefortheauthenticSunnahoftheProphet (s.a.w.a.).Onlybyobtaining instruction fromboth these sources canaMuslimhope toattaintrueguidance.

[1]VerseofPurificationfromQur ’an33:33[2]Sahihal-Bukhari,volume4,book55,number589

ProphetMuhammad’sLegacy

“I am about to answer the call (of death). Verily, I leave behind two precious things (thaqalayn)amongst you: theBook ofAllah andmyAhl alBayt.Verily, the twowill never separate until theycomebacktomebythesideofthePond.”This authentic hadith from the Prophet Muhammad (s.a.w.a.) is narrated by over 30 of his

CompanionsandrecordedbyalargenumberofSunnischolars.Someofthefamoussourcesforthishadithinclude:qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn(Beirut),volume3,pages109-110,148,

and533).HeexpresslystatesthatthetraditionissahihinaccordancewiththecriteriaofalBukhariandMuslim;alDhahabihasconfirmedhisjudgementqMuslim,al-Sahih,(Englishtranslation),book031,numbers5920-3qalTirmidhi,al-Sahih,volume5,pages621-2,numbers3786and3788;volume2,page219qal-Nasa’i,Khasa’is’AliibnAbiTalib,hadithnumber79qAhmadb.Hanbal,al-Musnad,volume3,pages14,17,26;volume3,page26,59;volume4,

page371;volume5,pages181-2,189-190qIbnal’Athir,Jami`al’usul,volume1,page277qIbnKathir,alBidayahwaalnihayah,volume5,page209.Hequotesal-Dhahabianddeclares

thishadithtobesahih.qIbnKathir,Tafsiral-Qur ’anal-’Azim,volume6,page199qNasiral-Dinal-Albani,Silsilatal-Ahadithal-Sahiha(Kuwait:al-Daral-Salafiyya),volume4,

pages355-8.Helistsmanychainsofnarrationthatheconsidersreliable.Therearemanymoresourcesforthishadiththanitispossibletolisthere.Didn’ttheProphet(s.a.w.a.)say“IleavebehindtheBookofGodandmySunnah?”This is a popular misconception. The fact is that there is no reliable basis for this statement

attributed to theProphet’s (s.a.w.a.)FinalSermon.It iscompletelyabsent fromanyof thesixSihahbooks!! The version in Malik’s Muwatta’, Ibn Hisham’s Sirat Rasul Allah, and from him in al-Tabari’s Ta’rikh, all suffer from incomplete chains of narration with several links in the chainmissing!Theotherversionsthathaveafullchainofnarration(isnad)-ofwhichthereareveryfew-all contain narrators that are unanimously considered to be highly unreliable by leading Sunnischolars of rijal. These remarkable facts can be confirmed by those interested in research byreferringtotherelevantbooks.Clearly,nooneissuggestingthattheSunnahoftheProphet(s.a.w.a.)shouldnotbefollowed.Asstatedbefore,theProphet(s.a.w.a.)wishedfortheMuslimstorefertohisAhlal-Baytasareliable,pureandinerrantsourceforhisSunnah.

WhatissospecialabouttheFamilyoftheProphet(s.a.w.a.)?

When the verse “(OMuhammad) Say, ‘I do not ask for any reward for this (bringing of Allah’smessage)excepttheloveforthenearkinship.’“(42:23)wasrevealed,theMuslimsaskedtheProphet:“Whoarethesenearkinofyourswhoseloveisobligatoryuponus?”Hereplied,“‘Ali,Fatima,andtheirtwosons.”qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn,volume2,page444qal-Qastallani,Irshadal-SariSharhSahihal-Bukhari,volume7,page331qal-Suyuti,al-Durral-Manthur,volume6,pages6-7qal-Alusial-Baghdadi,Ruhal-Ma’ani,volume25,pages31-2The position of truthfulness and virtue of theAhl al-Baytwas further confirmed by theQur ’an

during the disputation with the Christians of Najran.When the verse was revealed “But whoeverdisputeswithyouinthismatterafterwhathascometoyouofknowledge,thensay:comeletuscalloursonsandyoursonsandourwomenandyourwomenandournearpeopleandyournearpeople,then let us be earnest in prayer, and pray for the curse ofAllah on the liars.” (3:61), the Prophet(s.a.w.a.)called‘Ali,Fatima,al-Hasanandal-Husaynandsaid:‘OAllah,thesearemyFamily(Ahli)’.qMuslim,al-Sahih,(Englishtranslation),book031,number5915qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn,volume3,page150.Hestatesthatitis

sahihinaccordancewiththecriteriaofal-BukhariandMuslimqIbnHajaral-’Asqalani,Fathal-BariSharhSahihal-Bukhari,volume7,page60qal-Tirmidhi,al-Sahih,kitabal-manaqib,volume5,page596qAhmadb.Hanbal,al-Musnad,volume1,page185qal-Suyuti,HistoryofKhalifasWhoTookTheRightWay,(London,1995),page176Isn’titenoughtoshowrespecttowardstheAhlal-Bayt?IsitsufficienttojustshowrespecttowardstheQur ’an?SurelytheMuslimshavenochoicebutto

followit,asasourceofDivineguidance, inall theiraffairs.TheProphetMuhammad(s.a.w.a.) lefttwothingsaslegacytotheMuslims,andpromisedthattheywillneverseparatefromeachotheruntiltheDayofJudgement.BytwinningtheAhlal-BaytwiththeQur ’an,theProphet(s.a.w.a.)wastellingustonotonlyshowrespecttowardsthem,butalsototakeexplanationsofIslamicdoctrine,practices,hadithandtafsirfromthem.“Behold! My Ahl al-Bayt are like the Ark of Noah. Whoever embarked on it was saved, and

whoeverturnedawayfromitperished”qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn,volume3,p.151andvolume2,page

343.HestatesthatitissahihinaccordancewiththecriteriaofMuslimqal-Suyuti,al-Durral-Manthur,volume1,pages71-72qIbnHajaral-Makki,al-Sawa’iqal-Muhriqa,page140.Hestatesthatthistraditionhascome

downthroughmanychainsofnarrationthatstrengtheneachother.

WhoareincludedintheAhlal-Bayt?

IthasbeenshownthattheFamilyoftheProphet(s.a.w.a.)–interchangeablyreferredtoastheAhlal-Bayt, ‘Itrah and Aal - included his daughter Fatima al-Zahra’, her husband Imam ‘Ali, and theirchildrenImamsal-Hasanandal-Husayn(‘a).Themembersof thisFamilyoffive,with theProphetMuhammad(s.a.w.a.)atitshead,weretheonesaliveatthetimetheQur ’anicversesregardingtheirvirtuewerebeingrevealedtotheProphet(s.a.w.a.).However,nineotherImamsfromthedescendantsofImamal-Husayn(‘a)arealsointhischosenFamily,thefinalonebeingImamal-Mahdi(‘a).TheProphet(s.a.w.a.)said:q “Iand‘Aliandal-Hasanandal-Husaynandnineofthedescendantsofal-Husaynarethe

purifiedonesand the inerrant.” [al-Juwayni,Fara’idal-Simtayn, (Beirut,1978),page160.Note thatal-Juwayni’sgreatnessasascholarofhadithhasbeenattestedbyal-DhahabiinTadhkiratal-Huffaz,volume4,page298,andalsobyIbnHajaral-’Asqalaniinal-Duraral-Kaminah,volume1,page67]q“IamthechiefoftheProphetsand‘AliibnAbiTalibisthechiefofsuccessors,andafterme

mysuccessorsshallbetwelve,thefirstofthembeing‘AliibnAbiTalibandthelastofthembeingal-Mahdi.”[al-Juwayni,Fara’idal-Simtayn,page160]q“Al-MahdiisoneofusAhlal-Bayt”and“al-Mahdiwillbeofmyfamily,ofthedescendants

of Fatima” [Ibn Majah, al-Sunan, volume 2, page 519, numbers 4085-6; Abu Dawud, al-Sunan,volume2,page207]

WhatabouttheWivesoftheProphet(s.a.w.a.)?

Theverseofpurification“VerilyAllahonlydesiresto…”wasrevealedtotheProphet(s.a.w.a.)inthehouse of hiswifeUmmSalama (mayAllah be pleasedwith her); the Prophet called al-Hasan, al-Husayn,Fatimaand‘Ali,andhegatheredthemtogetherandcoveredthemwiththemantle.Thenhesaid, “OAllah, these aremyAhl al-Bayt, so keep away every impurity from theAhl al-Bayt, andpurifythemwithaperfectpurification.”UmmSalamasaid,“AmIwiththem,OApostleofAllah?”TheProphet(s.a.w.a.)said,“Youstayinyourplace,andyouarevirtuous.”qal-Tirmidhi,al-Sahih,volume5,pages351and663qalHakimalNaysaburi,alMustadrak`alaal-Sahihayn,volume2,page416.Hestatesthatitis

sahihinaccordancewiththecriteriaofal-Bukhariqal-Suyuti,al-Durral-Manthur,volume5,page197Thebeginningofverse33:33andsubsequentstatementsareaddressedtothewivesoftheProphet

(s.a.w.a.) as is evident from the femininepronounsused.However, in theverseof purification, thegender changes to the masculine or mixed gender. This also shows that it was an independentrevelationaddressedtodifferentindividuals.

4ChapterWhyShi’ah?

Andholdfast,allofyoutogether,totheRopeofAllahandbenotdividedamongyourselves.[1]Theterm“Shi’ah”isanadjectiveusedbyMuslimswhofollowtheImamsfromtheFamilyofthe

Prophet(Ahlal-Bayt).TheyuseitnotforreasonsofsectarianismorforcausingdivisionsamongstMuslims. They use it because the Qur ’an uses it, the Prophet Muhammad used it, and the earlyMuslimsusedit-beforewordssuchasSunniorSalafievercameintoexistence.

[1]HolyQur ’an(3:103)

Shi’ahintheQur’an

Theword“Shi’ah”means“followers;membersofaparty”.AllahhasmentionedintheQur ’anthatsomeofHisrighteousservantswereShi’ahofHisotherrighteousservants.AndmostsurelyAbrahamwasamongtheShi’ahofhim.[1]And he (Moses)went into the city at a timewhen people (of the city)were notwatching, so he

foundthereintwomenfighting,onebeingofhisShi’ahandtheotherbeinghisenemy,andtheonewhowasofhisShi’ahcriedouttohimforhelpagainsttheonewhowasofhisenemy.[2]ThusShi’ahisanofficialwordusedbyAllahinHisQur ’anforHishighrankProphetsaswellas

theirfollowers.IfoneisaShi’ah(follower)ofthemostrighteousservants,thenthereisnothingwrongwithbeing

Shi’ah.Ontheotherhand,ifonebecomestheShi’ahofatyrantorawrong-doer,heshallmeetwiththefateofhisleader.TheQur ’anindicatesthatontheDayofJudgmentpeoplewillcomeingroups,andeachgroupwouldhaveitsleader(Imam)infrontofit.Allahsays:(Remember)thedaywhenwewillcalleverypeoplewiththeirImam.[3]OntheDayofJudgment, thedestinyof the“followers”ofeachgroupdependson thedestinyof

theirImam(providedthattheyreallyfollowedthatImam).AllahmentionedintheQur ’anthattherearetwotypesofImams:AndWemadethemImamswhocall tothefire,andontheDayofResurrectiontheyshallnotbe

assisted.AndWecausedacurse to followthemin thisworld,andon theDayofResurrection theyshallbeofthosemadetoappearhideousThe Qur ’an also reminds that there are Imams who are appointed by Allah as Guides for the

mankind:AndWemadeof them Imams toguidebyOurcommandwhen theywerepatient, and theywere

certainofOurcommunications.[4]Certainly,thetruefollowers(Shi’ah)oftheseImamswillbetherealprosperouspeopleontheDay

ofResurrection.

[1]HolyQur ’an(37:83)[2]HolyQur ’an(28:15)[3]HolyQur ’an(17:71)[4]HolyQur ’an(32:24)

Shi’ahintheHadith

InthehistoryofIslam,“Shi’ah”hasbeenespeciallyusedforthefollowersofImam‘Ali(a.s.).Thisphraseisnotsomethinginventedlater!ThefirstindividualwhousedthistermwastheMessengerofAllahhimself.WhenthefollowingverseoftheQur ’anwasrevealed:(Asfor)thosewhobelieveanddogood,surelytheyarethebestofcreatures.[1]TheProphet(s.a.w.a.)saidtoAli:“ItisforyouandyourShi’ah.”Hefurthersaid:“Iswearbytheonewhocontrolsmylifethatthisman(Ali)andhisShi’ahshallsecuredeliverance

ontheDayofResurrection.”qJalalal-Dinal-Suyuti,Tafsiral-Durral-Manthur,(Cairo)vol.6,p.379qIbnJariral-Tabari,TafsirJami’al-Bayan,(Cairo)vol.33,p.146qIbnAsakir,Ta’rikhDimashq,vol.42,p.333,p.371qIbnHajaral-Haythami,al-Sawa’iqal-Muhriqah,(Cairo)Ch.11,section1,pp246-247TheProphet(s.a.w.a.)said:“OAli!(OnthedayofJudgment)youandyourShi’ahwillcometowardAllahwell-pleasedand

well-pleasing,andtherewillcometoHimyourenemiesangryandstiff-necked(i.e.,theirheadforcedup).”qIbnal-’Athir,al-Nihayafigharibal-hadith,(Beirut,1399),vol.4p.106qal-Tabarani,Mu’jamal-Kabir,vol1p319qal-Haythami,Majma’al-Zawa’id,vol.9,number14168TheProphet(s.a.w.a.)said:“GladtidingOAli!VerilyyouandyourShi’ahwillbeinParadise.”qAhmadIbnHanbal,Fadha’ilal-Sahaba,(Beirut)vol.2,p.655qAbuNu’aymal-Isbahani,HilyatulAwliya,vol.4,p.329qal-Khatibal-Baghdadi,TarikhBaghdad,(Beirut)vol.12,p.289qal-Tabarani,Mu’jamal-Kabir,vol.1,p.319qal-Haythami,Majma’al-Zawa’id,vol.10,pp.21-22qIbn‘Asakir,Ta’rikhDimashq,vol.42,pp.331-332qIbnHajaral-Haythami,al-Sawa’iqal-Muhriqah,(Cairo)Ch.11,section1,p.247

[1]HolyQur ’an(98:7)

ButhowcouldtheProphet(s.a.w.a.)usesuchadivisiveterm?

Was ProphetAbraham a sectarian?How about ProphetNoah and ProphetMoses? If Shi’ahwas adivisiveorsectarianterm,neitherAllahwoulduseitforHishighrankProphetsnorwouldProphetMuhammad(s.a.w.a.)havepraisedthem.ItshouldbeemphasizedthattheProphet(s.a.w.a.)neverwishedtodivideMuslimsintogroups.He

orderedallpeopletofollowImamAli(a.s.)ashisagentduringhislifetime,andashisSuccessorandCaliphafterhim.Unfortunately thosewhoheeded theProphet’swishwere fewandwereknownas“Shi’ah of Ali”. They were subjected to all types of discrimination and persecution, and sufferedfrom the day that the Mercy to Mankind, Prophet Muhammad (s.a.w.a.), passed away. If all theMuslimshadobeyedwhattheProphetwished,thentherewouldn’texistanygrouporschoolwithinIslam.Inatradition,theProphet(s.a.w.a.)said:“Shortlyaftermediscordandhatredwillariseamongyou,whensuchasituationarises,goand

searchoutAlibecausehecanseparatetheTruthfromfalsehood”qAliMuttaqial-Hindi,Kanzal-’Ummal,(Multan)vol.2p.612,number32964RegardingtheQur ’anicversequotedearlier,someSunnischolarsnarratedfromImamJa’faral-

Sadiq(a.s.),thesixthShi’ahImamfromtheFamilyoftheProphet(Ahlal-Bayt),that:“Weare theRopeofAllahaboutwhomAllahhassaid:Andholdfast,allofyou together, to the

RopeofAllahandbenotdividedamongyourselvesqal-Tha’labi,Tafsiral-Kabir,undercommentaryofverse3:103qIbnHajaral-Haythami,al-Sawa’iqal-Muhriqah,(Cairo)Ch.11,section1,p.233Thus,ifAllahdenouncessectarianism,HedenouncesthosewhoseparatedfromHisRope,andnot

thosewhoholdfasttoit!

Conclusion:

WehaveshownthatthetermShi’ahhasbeenusedinQur ’anforthefollowersofthegreatservantsofAllah,andinthetraditionsoftheProphetforthefollowersofImamAli(a.s.).OnewhofollowssuchadivinelyappointedGuideissafefromthedisputesinthereligionandhasgraspedtheStrongRopeofAllah,andhasbeengiventhegladtidingsofParadise.

5ChapterRafidiShi’ahnarratorsinSahihal-Bukhari

Oyouwhobelieve!BecarefulofyourdutytoAllah,andbewiththetruthful.[1]The Shi’ah point of viewwas followed bymany early scholars of Islamwhowere considered

truthfulandtrustworthy,andtheirnarrationsofthehadithoftheProphet(s.a.w.a.)wererelieduponbyfamousSunnischolars.ListedbelowareafewoftheShi’ahscholarsthatal-BukharihasrelieduponinhisSahih.Ifweadd

to these therestof themincluding thosenarrators in theSahihofMuslimand theotherfourSihahSittahwho followed theShi’ah faith, then the numberwould increase significantly.To save space,referenceisgiventothesectiontitle(kitab)ineachbookforonlyonehadithbyeachperson-therestcanbefoundusingindicesorhadithsoftware.ThereaderwillnoticethetermRafidieverynowandtheninthefollowingbiographies.TheSunni

scholarsgenerallydefineaRafidiasaShi’ahwhoopenlycriticizesorrejectsthelegitimacyoftheCaliphsbefore‘Ali(a.s.).

[1]HolyQur ’an(9:119)

‘UbaydAllahb.Musaal-’Absi(died213AH)

SahihBukhari [kitabal-’iman] lSahihMuslim[kitabal-’iman] lSahihal-Tirmidhi[kitabal-salat] lSunan al-Nasa’i [kitab al-sahw] lSunanAbuDawud [kitab al-taharah] lSunan IbnMajah [kitab al-muqaddamah]q“AbooDaawoodsaid:HewasanardentShee’ee,hisahaadeethareallowable….IbnMandah

said:AhmadibnHanbalusedtopoint‘Ubaydullaahouttothepeople,andhewaswellknownforRafd(extreme partisanship for ‘Alee), and he would not let anyone enter his house who was called‘Mu’aawiyah’“.[1]q“Apiousperson,oneoftheimportantShi’ahscholars…consideredreliablebyYahyab.

Ma’in, Abu Hatim said he was reliable, trustworthy … al-’Ijli said: He was an authority on theQur ’an…”[2]

[1]TheCreedoftheImaamofHadeethal-BukhariandoftheGreatScholarsfromwhomhenarrated (SalafiPublications,UK,1997),p.89 fromAl-Dhahabi,SiyarA’lamal-Nubala,vol.9,pp.553-557[2]Al-Dhahabi,Tadhkiratal-Huffazunder“‘UbaydAllahb.Musaal-’Absi”

‘Abbadb.Ya’qubal-Rawajini(died250AH)

SahihBukhari[kitabal-tawhid]lSahihal-Tirmidhi[kitabal-manaqib]lSunanIbnMajah[kitabmaja’fial-jana’iz]qHewasatrustworthyRafidiandhishadithisin(Sahihof)al-Bukhari.[1]qAbuHatimsaid:Hewasashaykh,reliable.Ibn‘Adisaid:HeusedtodenouncetheSalaf.In

himwasextremismofShi’ism.Salihb.Muhammadsaid:Heusedtodenounce‘Uthman.Iheardhimsaying,“AllahismorejustthanthathewouldadmitTalhahandal-Zubayrintoheavenaftertheypaidallegiance to ‘Ali and then fought him.” Ibn Hibban said: He was a Rafidi inviting (others to hisbelief).Henarratedthishadith…,“IfyouseeMu’awiyahonmypulpit,killhim!”[2][1]IbnHajaral-’Asqalani,Taqribal-Tahdhib,under“‘Abbadb.Ya’qubal-Rawajani”[2]IbnHajaral-’Asqalani,Tahdhibal-Tahdhib,under“‘Abbadb.Ya’qubal-Rawajani”

‘Abdal-Malikb.A’yanal-Kufi

Sahihal-Bukhari[kitabal-tawhid]lSahihMuslim[kitabal-’iman]lSahihal-Tirmidhi[kitabtafsiral-Qur ’an]lSunanal-Nasa’i[kitabal-’imanwaal-nudhur]lSunanAbuDawud[kitabal-buyu’]lSunanIbnMajah[kitabal-zakah]qHewasRafidiShi’i,oneof(thepeopleof)opinion.[1]qHewasRafidi,reliable(saduq).[2]qAl-’Ijlisaid:HewasfromKufah,aTabi’i(Successor),reliable.Sufyansaid:‘Abdal-Malik

b.‘A’yantheShi’inarratedtous,hewasaRafiditous,amanofopinion.Hamidsaid:Thosethreebrothers,‘Abdal-Malik,Zurarah,andHamranwereRawafidallofthem.AbuHatimsaid:Hewasoneoftheearliest toembraceShi’ism,(hewas)onthepositionof truthfulness,havinggoodtraditions,andhistraditionsarewritten.[3]

[1]AbuJa’faral-’Uqayli,Du’afaal-’Uqayli,under“‘Abdal-Malikb.A’yan”[2]Al-Mizzi,Tahdhibal-Kamal,under“‘Abdal-Malikb.A’yan”[3]IbnHajaral-’Asqalani,Tahdhibal-Tahdhib,under“‘Abdal-Malikb.A’yan”

‘Abdal-Razzaqal-San’ani(died211AH)

SahihBukhari[kitabal-’iman]lSahihMuslim[kitabal-’iman]lSahihal-Tirmidhi[kitabal-taharah]lSunanNasa’i [kitab al-taharah] l SunanAbiDawud [kitab al-taharah] l Sunan IbnMajah [kitab al-muqaddamahfial-’iman]q Ibn‘Adisaid:They(i.e.scholars)didnotseeanyprobleminhishadithexcept that they

attributed Shi’ism to him… He was a man of honor … he narrated traditions in praise of theHousehold of the Prophet (Ahl al-Bayt) and disparaging others…Mukhlid al-Shu’ayri said: Iwaswith‘Abdal-RazzaqwhensomeonementionedMu’awiyah.‘Abdal-Razzaqsaid:‘DonotpolluteourassemblybymentioningthedescendantofAbuSufyan!’.[1]qIbn‘Adinarrated(ahadith)from‘Abdal-Razzaq…,“IfyouseeMu’awiyahonmypulpit

thenkillhim!”.[2]

[1]Al-Mizzi,Tahdhibal-Kamal,under“‘Abdal-Razzaqal-San’ani”[2]Al-Dhahabi,Mizanal-’I’tidal,under“‘Abdal-Razzaqal-San’ani”

‘Awfb.AbiJamilahal-’A’rabi(died146AH)

Sahih Bukhari [kitab al-’iman] l SahihMuslim [kitab al-masajid wa mawadi’ al-salat] l Sahih al-Tirmidhi[kitabal-salat]lSunanNasa’i[kitabal-taharah]lSunanAbiDawud[kitabal-salat]lSunanIbnMajah[kitabal-salat]qHewasRafidibutreliable…Hewasconsideredreliablebymanyscholars,andinhimwas

Shi’ism.[1]q‘AwfwasaQadari,aShi’i,aShaytan![2]qHewasinclinedtowardsShi’ism.IbnMa’insaid:reliable,Al-Nasa’isaid:Veryreliable.[3]Q:Butmaybe al-Bukhari,Muslim, andothers reliedon thesepeoplewithout knowing their true

belief?Thesescholarsdevotedtheirlivestoacquiringandtransmittingtraditionsandstudyingthelivesof

thetransmittersofthesetraditions.MostofthemhavebooksonRijal(scienceofjudgingreliabilityofnarrators)totheircredit.Althoughtheirselectivityandchoiceofauthoritiesandmaterialclearlyindicates a staunch Sunni standpoint, they still found themselves relying on those Shi’ahwho theyjudgedtobetruthful.ThisisdespitethefactthattheirShi’ismisexpressedwithdisapproval!Thus, to say that al-Bukhari, Muslim, and others didn’t really know the belief of these Shi’ah

narratorswouldbetocallthemincompetentintheirfield!!!Q:Butwhydidn’ttheyjustrelyonSunni’sasauthorities?Perhapstheywerenotasbigotedandnarrow-mindedassomeofourSunnibrethrenwhoinsiston

associatingtheShi’ahbeliefwithallsortsoffalseallegations.Itshouldbeclearfromthebiographieslisted that being critical of some Caliphs and Companions - based on incontrovertible historicalevidence-wastoleratedbySunnischolarsofpreviousgenerations.Q:AnddotheShi’ahrelyonSunninarratorsintheirbooks?AslongastheSunninarratorisnotknownforhisenmitytowardstheHouseholdoftheProphet

(s.a.w.a.)(Ahlal-Bayt)andisconsideredtruthful,heisacceptedbyShi’ahtraditionists.

[1]Al-Dhahabi,SiyarA’lamal-Nubala,under“‘Awfb.AbiJamilah”[2]AbuJa’faral-’Uqayli,Du’afaal-’Uqayli,under“‘Awfb.AbiJamilah”[3]Al-Mizzi,Tahdhibal-Kamal,under“‘Awfb.AbiJamilah”

Conclusion:

ThefactisthatasignificantportionoftheSunnihadithliteraturewouldbelostifthematerialfromthe Shi’ah narratorswas rejected. The Shi’ah faith has always been and remains awell-evidencedalternativetotheSunnipointofview.

6ChapterWereAllCompanionsJustandTruthful?

“OBelievers,ifanunrighteouspersoncomestoyouwithinformation,youshouldverifyitorelseyoumightinflictharmonapeopleinignoranceandthenendupregrettingwhatyouhavedone”[1]The Shi’ah are devoted to all thoseCompanions of the ProphetMuhammad (s.a.w.a.)whowere

loyaltohisteachingsinhislifeandremainedsoafterhisdeath.AccordingtotheSunniview,eventhose who merely saw the Prophet (s.a.w.a.) for a few seconds are called Companions and areconsideredimmunefromcriticism.ThisideaisnotsupportedbytheQur ’anorhistoricalfacts,andhasledtomuchofthedifferencebetweenthetwoschoolsofthought.

[1]Qur ’an:Chapter49,Verse6

ACompanionDefined

IbnHajaral-’Asqalani,thefamousSunnischolar,definedaCompanionoftheProphet(s.a.w.a.)asapersonwhomet theProphetMuhammad (s.a.w.a.), afterhavingaccepted Islam,anddiedwhile stillbeingaMuslim.Heincludedinthisdefinitionthefollowing:qallthosepeoplewhomettheProphet(s.a.w.a.),irrespectiveofthefactwhetheritwasfora

longperiodoraverybriefone,qthosewhotransmittedtraditionsfromtheProphet(s.a.w.a.)andthosewhodidnot,qthosewhofoughtalongwiththeProphet(s.a.w.a.)andthosewhodidnot,qthosewhomerelysawtheProphet(s.a.w.a.)butdidnotsitinagatheringwithhim,qaswellasthosewhodidnotseehimduetoanyexcusesuchasbeingblind.[1]

[1]IbnHajaral-’Asqalani,al-’IsabahfiTamyizal-Sahaba,(Beirut),vol.1,p.10

WereAllCompanionsJustandTruthful?

TheAhlal-SunnahareunanimousontheissuethatalltheCompanionswerejustandtrustworthyandthattheywerethebestoftheummah.ManySunnischolarshavestatedthisbelief,including:qIbnHajaral-’Asqalani,al-’IsabahfiTamyizal-Sahaba,(Cairo),vol.1,pp.17-22qIbnAbiHatimal-Razi,al-Jarhwaal-Ta’dil,(Hyderabad),vol.1,pp.7-9qIbnal-’Athir,Usdal-GhabafiMa’rifatal-Sahaba,vol.1,pp.2-3Thisconceptisdifficulttoacceptinthelightofindisputableevidencetothecontrary.Considerthe

followingexample:q“Az-ZubairtoldmethathequarrelledwithanAnsarimanwhohadparticipatedin(thebattle

of)Badr in front ofAllah’sApostle about awater streamwhich both of themused for irrigation.Allah’sApostlesaidtoAz-Zubair,“OZubair!Irrigate(yourgarden)first,andthenletthewaterflowtoyourneighbor.“TheAnsaribecameangryandsaid,“OAllah’sApostle!Is itbecausehe isyourcousin?”On that the complexion of Allah’s Apostle changed (because of anger) and said (toAz-Zubair),“Irrigate(yourgarden)andthenwith-holdthewatertillitreachesthewalls(surroundingthepalms).”So,Allah’sApostlegaveAz-Zubairhis full right.Before thatAllah’sApostlehadgivenagenerous judgment beneficial for Az-Zubair and theAnsari, but when theAnsari irritatedAllah’sApostlehegaveAz-Zubairhisfullrightaccordingtotheevidentlaw.Az-Zubairsaid,“ByAllah!IthinkthefollowingVersewasrevealedconcerningthatcase:“ButnobyyourLordTheycanhaveNofaithUntiltheymakeyoujudgeInalldisputesbetweenthem.”(4.65)”[1]According to the Sunni doctrine this Companion of the Prophet (s.a.w.a.) would be beyond

reproachasanauthorityonsunnahandhisactionswouldbeamodeltobefollowed.Thisisdespitethe fact that this Companion not only refused to accept the judgment of the Prophet (s.a.w.a.) butcausedhimgriefresultingintherevelationoftheQur ’anicverse.Unfortunately, Islamichistory is repletewithmanyexamplesof suchpeoplewho, although they

meet theSunnicriteria tobecalledCompanions,behaved inanun-Islamicway.ThisbehaviorwasexhibitedduringtheProphet’s(s.a.w.a.)lifeorafterwardsorboth![1]Sahihal-Bukhari(Englishtranslation),volume3,book49,number871

Al-Walidbin‘Uqbah

Ishethenwhoisabelieverlikehewhoisatransgressor(fasiq)?Theyarenotequal.[1]LeadingSunnicommentatorstellusthatthecontextoftherevelationofthisversewasanincident

wherebytheword“believer”referredtoImam‘Alib.AbiTalibandthe“transgressor”(fasiq)referedtoaCompanionoftheProphet(s.a.w.a.)calledal-Walidbin‘UqbabinAbiMu’ayt.qal-Qurtubi,Tafsir,(Cairo,1947),vol.14,p.105qal-Tabari,TafsirJami’al-Bayan,undercommentaryforthisverseqAl-Wahidi,Asbabal-Nuzul,(Daral-Diyanli-Turathedition),p.291Wehavealreadyseen theQur ’anicverse that forbidsbelievers fromblindlybelievinganynews

transmittedbyafasiq:Oyewhobelieve!ifawickedperson(fasiq)comestoyouwithanynews,ascertainthetruth,lestye

harmpeopleunwittingly,andafterwardsbecomefullofrepentanceforwhatyehavedone.[2]Itisinterestingtonotethattheexegesisofthisverseindicatesanotherincidentwherethesameal-

Walidliedaboutamatterthatledtotherevelationofthisversedeclaringhimatransgressor(fasiq).qIbnKathir,TafsirQur ’anal-’Azim,(Beirut,1987),vol.4,p.224qal-Qurtubi,Tafsir,(Cairo,1947),vol.16,p.311qal-Suyutiandal-Mahalli,Tafsiral-Jalalayn,(Cairo,1924),vol.1,p.185qAbuAmeenahBilalPhilips,TafseerSoorahal-Hujuraat,(Riyadh),pp.62-63As Abu Ameenah Bilal Philips says, “great caution must always be taken when dealing with

informationconveyedbypeopleofdoubtfulcharacter,thosewhosehonestyhasnotyetbeenprovenor by known sinners”. However, we find in the Sunni hadith collections traditions of the Prophet(s.a.w.a.)ontheauthorityofal-Walid!See,forexample:qAbuDawud,Sunan,(1973),Kitabal-Tarajjul,babfi’l-khuluqli’r-rijal,vol.4,p.404,hadith

number4181qAhmadbinHanbal,al-Musnad,awwalmusnadal-madaniyyinajma’in,hadith15784Al-Walid’swickednessdidnotendduringtheProphet’s(s.a.w.a.)time.Hewasappointedgovernor

ofal-Kufahby‘Uthman,thethirdcaliph,wherehiswickednesscontinued.Onceheledthemorningprayersinaconditionofintoxicationandprayedfourinsteadoftwounits.Hewassubsequentlygiventhepunishmentontheordersof‘Uthman.Thisincidentismentionedincountlesssourcesincludingsomementionedabove,aswellas:qSahihal-Bukhari(Englishtranslation),volume5,book57,number45;volume5,book58,

number212q Al-Tabari, Ta’rikh, (English translation: History of al-Tabari, The Crisis of the Early

Caliphate),volumeXV,p.120Sunni legalexpertsuseprecisely thisprecedentof thewicked(fasiq)Companional-Walid to

legaliseprayingbehindapersonwhoisanopensinner!!q‘Alial-Qarial-Harawial-Hanafi,SharhFiqhal-Akbar,underchapter‘itispermissibleto

praybehindagoodpersonorawickedperson’,p.90qIbnTaymiyyah,Majmu’Fatawa,(Riyadh,1381),vol.3,p.281

[1]Qur ’an:Surahal-Sajdah,verse18[2]Surahal-Hujurat,verse6

Butwhynotletbygonesbebygones?

IfweuncoverthefaultsofCompanionssuchasal-Walid,itisnotbecauseofanyperversedesiretobackbite.Rather, it isbecauseMuslimsneed tobeverycarefulofwhere theyget their informationfrom regarding the tenets of Islam and the sunnah of the Prophet (s.a.w.a.). This can only bedeterminedbypayingcarefulattentiontothelivesofalltheCompanionsoftheProphet(s.a.w.a.),andlettingtheirowndeedsspeakfor theircharacterandtrustworthiness.Afterall, theProphet(s.a.w.a.)hasalreadywarnedus:q “IshallarriveatthePoolbeforeyou,andhewhopassesbymewilldrink,andwhoever

drinksfromitwillneverfeelthirsty.TherewillcometomepeoplethatIknowandtheyknowme,butweshallbeseparated, thenIshallsay,‘Mycompanions’.Ananswershallcome,‘Youdonotknowwhattheydidafteryou’.ThenIshallsay,‘Awaywiththosewhochangedafterme.’“[1]

[1]Sahihal-Bukhari(Englishtranslation),volume8,book76,number585

TheShi’iViewontheCompanions

TheShi’ahlovethesincereCompanionsoftheProphet(s.a.w.a.)whoarepraisedintheQur ’an.Thispraisedoesnotcoverindividualssuchasal-Walidbin‘Uqbahwho,despitemeetingtheSunnicriteriaof Companionship, cannot be considered role models or reliable transmitters of the sunnah. TheShi’ahthereforedonotbelieveintheuniversalintegrityofallCompanionsbutexaminethehistoryofeachCompaniontodiscoverhisorheradherencetothePropheticmessage.OfcoursethereweremanysuchCompanionsincludingbutnotrestrictedto‘Ammar,Miqdad,AbuDharr,Salman,Jabir,and Ibn ‘Abbas.We concludewith an extract from a supplication by the fourth Shi’ah ImamZaynal-’Abidin(a.s.)inpraiseofthesenobleCompanions,mayAllahbewellpleasedwiththem:O God, and as for the Companions of Muhammad specifically, those who did well in

companionship,whostoodthegoodtestinhelpinghim,respondedtohimwhenhemadethemhearhismessages’argument,separatedfrommatesandchildreninmanifestinghisword,foughtagainstfathers and sons in strengthening his prophecy, and through him gained victory; those who werewrappedinaffectionforhim,hopingforacommercethatcomesnottonaughtinloveforhim;thosewhowereleftbytheirclanswhentheyclungtohishandholdanddeniedbytheirkinsfolkwhentheyrestedintheshadowofhiskinship;forgetnot,OGod,whattheyabandonedforTheeandinThee,andmakethempleasedwithThygoodpleasureforthesakeofthecreaturestheydrovetoTheewhiletheywerewithThyMessenger,summonerstoTheeforThee.[1]

[1]ImamZaynal-’Abidin,Sahifaal-Kamilah,(Englishtranslation,London,1988),p.27

7ChapterDotheShi’ahBelieveinaDifferentQur’an?

SurelyWehaverevealedtheReminder(Qur ’an)andWemostsurelyareitsGuardian.[1]The Shi’ah are frequently accused of belief inTahrif inQur ’anwhichmeans believing that the

Qur ’anhasbeentamperedwithandisnotthesameastheonerevealedtotheProphet(s.a.w.a.).

[1]Qur ’an:Chapter15,Verse9

THISISnottrue!!!

AllgreatTwelverShi’ahscholarsfromtheearliestperiodtothepresentcenturyhavebelievedinthecompletepreservationoftheQur ’an.SomefamousearlyShi’ahscholarswhohaveclearlystatedthisbeliefintheirbooksinclude:qShaykhal-Saduq(d.381AH),Kitabu’l-Itiqadat,(Tehran,1370)p.63.qShaykhal-Mufid(d.413AH),Awa’ilul-Maqalat,pp.55-6;qSharifal-Murtada(d.436AH),Bahru‘l-Fawa’id(Tehran,1314)p.69;qShaykhat-Tusi(d.460AH),Tafsirat-Tibyan,(Najaf,1376),vol1p.3;qShaykhat-Tabrasi(d.548),Majma’u‘l-Bayan,(Lebanon),vol.1p.15.Someofthelaterscholarswhospeltoutthesameviewsinclude:qMuhammadMuhsinal-Faydal-Kashani(d.1019AH),Al-Wafi,vol.1pp.273-4,andal-’Asfa

fiTafsiral-Qur ’an,p.348;qMuhammadBaqiral-Majlisi(d.1111AH),Biharal-’Anwar,vol.89p.75Thisbeliefhascontinueduninterrupteduptothepresenttime.Shi’ahscholarsofthiscenturywho

havereiteratedthebeliefthattheQur ’aniscompletelyprotectedandunchangedincludesuchfamousnamesasSayyidMuhsinal-Aminal-’Amili(d.1371AH);SayyidSharafal-Dinal-Musawi(d.1377AH.);ShaykhMuhammadHusaynKashifal-Ghita’(d.1373AH);SayyidMuhsinal-Hakim(d.1390AH);‘Allamahal-Tabataba’i(d.1402AH);SayyidRuhullahal-Khumayni(d.1409AH);SayyidAbual-Qasimal-Khu’i(d.1413AH)andSayyidMuhammadRidaal-Gulpaygani(d.1414AH).This,ofcourse,isnotanexhaustivelist.Q:ButwhatabouttheShi’ahbeforethesescholars,didn’ttheyallbelieveintahrif?Notatall!Considertheexampleof‘Ubaydullahb.Musaal-’Absi(120-213AH),adevotedShi’ah

scholarwhosenarrationsfromtheImamscanbefoundinthefamousShi’ahhadithcollectionssuchasal-Tahdhibandal-Istibsar.Nowlet’sseewhatsomeSunnischolarshavetosayabouthim:q“…apiousperson,oneoftheimportantShi’ahscholars…hewasconsideredreliableby

Yahyab.Ma’in,AbuHatimsaidhewasreliable,trustworthy…al-’IjlisaidthathewasanauthorityontheQur ’an…”[1]q“…hewasanimaminfiqhandhadithandQur ’ancharacterizedbypietyandrighteousness,

buthewasoneofthechiefsoftheShi’ah.”[2]None of these Sunni scholarswould have praised him for his knowledge of theQur ’an if they

thoughthebelievedinadifferentQur ’an!!!And ‘Ubaydullah was considered so trustworthy, despite being a Shi’ah, that the famous Sunni

traditionistsal-BukhariandMuslimaswellasmanyothersnarratedscoresoftraditionsfromhimintheirhadithcollections![3]Q:Don’ttheShi’ahbelieveinMushafFatimahwhichisthreetimesthesizeoftheQur ’an?TheQur ’anisaMushaf(book),butanybookisnotnecessarilytheQur ’an!ThereisnoQur ’anof

Fatimah!MushafFatimahwasabookwrittenordictatedbyFatimah(a.s.)aftertheProphet’s(s.a.w.a.)death.ItisnotapartofQur ’anandhasnothingtodowithAllah’scommandmentsorlegalrulings.Q:ButaretherenottraditionsinShi’ahcollectionsthatmentionversesoftheQur ’ancontaining

extrawordsthanwhatwehavetoday?Therearesomeinstanceswhereextrawordsareindicatedonlybywayofexplanation,theydonot

imply that the original Qur ’anic text is being distorted. This happens in both Shi’ah and Sunnisources.Considerthefollowingtwoexamples,bothfromfamousSunnicommentariesoftheQur ’an:q“Ubayyb.Ka’busedtoread‘…thenastothosewhomyouprofitbyforanappointedperiod

givethemtheirdowriesasappointed…’(Qur ’anChapter4,Verse24)andthiswasalsotherecitation

ofIbn‘Abbas.”[4]AfootnoteinIbnKathir ’sTafsirexplainsthattheadditionalwordsindicatedabove,whicharenot

partoftheQur ’an,wererecitedbytheseCompanionsoftheProphet(s.a.w.a.)onlybywayoftafsirandexplanation.q“IbnMas’udsaid:InthedaysoftheProphet(s.a.w.a.)weusedtorecite,‘OourMessenger

(Muhammad)deliverwhathasbeensentdowntoyoufromyourLordthat‘Ali is themasterofthebelieversifyoudonot,thenyouhavenotdeliveredHismessage.’(Qur ’anChapter5,Verse67)[5]In this case as well, the part in italics is certainly not part of the Qur ’anic text, however the

CompanionIbnMas’udusedtoreciteitinthiswaytoexplainthecontextofitsrevelation.Q:Butwhataboutthosetraditionsthatsayanumberofrevealedversesarenolongerpartofthe

Qur ’an?TheShi’ahdonotbelieveintheimmunityofanywriter,commentatorornarratorfrommistakes,

and,therefore,theydonottakeanycollectionofhadithtobecompletelyvalidandcorrect.Theonlybook which is completely immune from any mistake is the Qur ’an. These traditions are mostlyconsideredasweakorinterpretedasreferringtonon-Qur ’anicrevelation.qItisinterestingtopointoutthattherearenumeroustraditionsreportedinSahihal-Bukhari

andSahihMuslimwhichallegethatmanyversesofQur ’anaremissing.[Al-Bukhari,Al-Sahih,vol.8p.208;Muslim,Al-Sahih,vol.3p.1317]qNotonlythat,theseSunnireportsallegethattwochaptersfromtheQur ’anaremissingwith

oneofthemsimilartotheChapterofal-Bara’ah(chapter9)inlength!!![Muslim,Al-Sahih,Kitabal-Zakat,vol.2p.726]qSomeSunnitraditionsevenclaimthattheChapteral-Ahzab(chapter33)wasaslengthyas

the Chapter of al-Baqarah (chapter 2)!!! The Chapter of al-Baqarah is the biggest Chapter of theQur ’an.ThetraditionsinSahihal-BukhariandMuslimevendetailsomeofthemissingverses.[6]Yet,fortunatelytheShi’ahneveraccusetheSunnibrothersandsistersofbelievingthattheQuranis

incomplete.WesaythateithertheseSunnireportsareweakorfabricated.

[1]Al-Dhahabi,Tadhkiratal-Huffaz(Haydarabad,1333AH),vol.1p.322[2]Ibnal-’Imadal-Hanbali,Shadharatal-Dhahab(Cairo,1350AH),vol.2p.29[3]TheCreedoftheImaamofHadeethal-Bukhari(SalafiPublications,UK,1997),pp.87-89[4]Fakhral-Dinal-Razi,Mafatihal-Ghayb(Beirut,1981),vol.9p.53;IbnKathir,Tafsiral-

Qur ’anal-’Azim(Beirut,1987),vol.2p.244[5]Jalalal-Dinal-Suyuti,Durral-Manthur,vol.2p.298[6]Al-Bukhari,Al-Sahih,vol.8p.208

Conclusion:

“ItisourbeliefthattheQur ’anwhichAllahrevealedtoHisProphetMuhammad(s.a.w.a.)is(thesameas)theonebetweenthetwocovers(daffatayn).Anditisthatwhichisinthehandsofthepeople,andisnotgreaterinextentthanthat…Andhewhoassertsthatwesaythatitisgreaterinextentthanthis(thepresenttext)isaliar.”[1]

[1]As-Saduq,Kitabu’l-I`tiqadat(Tehran:1370AH)p.63;Englishtranslation,TheShi’iteCreed,tr.A.A.A.Fyzee(Calcutta:1942)p.85

8ChapterWhydotheShi’ahprostrateonTurbah?

ThereforecelebratethepraisesofthyLord,andbeofthosewhoprostratethemselvesinadoration[1]TheShi’ahMuslimsprefertoprostrateonasmallblockofearth,calledaTurbah,whichisusually

madefromclayfromthelandofKarbalainIraq.According to the Shi’ah Ja’fari fiqh - which is one of the fivemain schools of law in Islam -

prostrationmust be performed on pure earth orwhat grows on it, provided that it is not eaten orworn.Thisincludesdust,stone,sandandgrass,providedthatitisnotamineral.Prostrationonpaperispermitted,becauseitismadeofamaterialwhichgrowsonearth,butnotclothorcarpets.ThelegalscholarsofalltheSunnischoolsoflawconcurregardingthevalidityofprostrationon

earthandthatwhichgrowsonit.

[1]HolyQur ’an(15:98)

DidtheProphet(s.a.w.a.)andhisCompanionseverdothis?

PrayingontheearthwascertainlythepracticeoftheProphet(s.a.w.a.)andthosearoundhim.qNarratedAbuSa’idal-Khudri:IsawAllah’sApostleprostratinginmudandwaterandsaw

themarkofmudonhisforehead.[1]q NarratedAnas binMalik:We used to praywith the Prophet in scorching heat, and if

someone of us could not put his face on the earth (because of the heat) then hewould spread hisclothesandprostrateoverthem.[2]According to this hadith only in exceptional circumstances would the Prophet (s.a.w.a.) and his

Companionsprostrateoncloth.The Prophet (s.a.w.a.) also used to have a Khumra on which he would put his forehead for

prostration.qNarratedMaymuna:Allah’sApostleusedtoprayonaKhumra.[3]q According to al-Shawkani, a famous Sunni scholar,more than tenCompanions of the

Prophet(s.a.w.a.)havenarratedtraditionsmentioninghisprostrationonaKhumrah.AndhelistsalltheSunnisourcesrecordingthesetraditionswhichincludeSahihMuslim,Sahihal-Tirmidhi,SunanAbuDawud,Sunanal-Nasa’iandmanyothers.[4]

[1]Al-Bukhari,Sahih(Englishtranslation),vol.1,book12,no.798;vol.3,book33,no.244[2]Al-Bukhari,Sahih(Englishtranslation),vol.2,book22,no.299[3]Al-Bukhari,Sahih(Englishtranslation),vol.1,book8,no.378[4]Al-Shawkani,Naylal-Awtar,ChapterofProstrationontheKhumrah,vol.2,p.128

Sowhatisakhumrah?

qasmallmatsufficientjustforthefaceandthehandswhileprostratingduringprayers.[1]Ibnal-’Athir,anotherfamousSunnischolar,inhisJamial-’Usulhaswritten:q“Khumrais[likethat]uponwhichtheShi’ahofourtimeperformtheirprostrations.”[2]q“Khumraisasmallmatmadefrompalmfibresorothermaterial….anditislikethatwhich

theShi’ahuseforprostration.”[3]

[1] Al-Bukhari,Sahih (English translation),vol.1,book8,no.376 (asexplainedby thetranslatorinparanthesis)[2]Ibnal-’Athir,Jami’al-Usul,(Cairo,1969),vol.5,p.467[3]Talkhisal-Sihah,p.81

ButwhytheearthofKarbala?

Thespecialcharacteristicsof thesoilofKarbala(Iraq)wereknownanditwasanobjectofspecialattentionduringthetimeoftheProphet(s.a.w.a.)aswellasinlatertimes:q UmmSalama says: I sawHusayn (a.s.) sitting in the lapofhisgrandfather, theProphet

(s.a.w.a.),who had a red block of soil in his hand. The Prophet (s.a.w.a.)was kissing the dust andweeping.Iaskedhimwhatthatsoilwas.TheProphet(s.a.w.a.)said:“Gabrielhasinformedmethatmyson, thisHusayn,will bemurdered in Iraq.He has brought this earth forme from that land. I amweepingforthesufferingthatwillbefallmyHusayn.”ThentheProphet(s.a.w.a.)handedthedusttoUmmSalamaandsaidtoher:“Whenyouseethissoilturnintoblood,youwillknowthatmyHusaynhasbeenslaughtered.”UmmSalamakeptthesoilinabottleandkeptwatchoverituntilshesawonthedayofAshura,10thofMuharram61A.H.,thatitturnedtoblood.ThensheknewthatHusaynbinAli(a.s.)hadbeenmartyred.[1]q‘AliibnAbiTalib,passedbyKarbalaafterthebattleofSiffin.Hetookahandfulofitssoil

and exclaimed: ‘Ah, ah, on this spot some men will be slain, and will enter Paradise withoutreckoning!’[2]

[1]al-Hakim,al-Mustadrak,vol.4,p.398;al-Dhahabi,Siyara`lamal-nubala’,vol.3,p.194;IbnKathir,al-Bidayahwa’l-nihayah,vol.6,p.230;al-Suyuti,Khasa’isal-kubra,vol.2,p.450;Jam`al-Jawami,vol.1,p.26;IbnHajaral-Asqalani,Tahdhibal-tahdhib,vol.2,p.346[2]IbnHajaral-Asqalani,Tahdhibal-tahdhib,vol.2,p.348

WhyisitcompulsorytoprostrateontheclayfromKarbala?

Itisnot!ButtheShi’ahprefertoprostrateontheearthofKarbalabecauseoftheimportancegiventoit by the Prophet (s.a.w.a.) and the Imams from his Family (Ahl al-Bayt). After themartyrdom ofImamHusayn(a.s.),hissonImamZaynal-’Abidin(a.s.)pickedsomeup,declaredittobesacreddust,andkeptitinabag.TheImams(a.s.)usedtoperformprostrationsonitandmakeatasbihoutofit,andrecitedAllah’spraisesonit.[1]Theyalsoencouraged theShi’ah toperformprostrationson them,with theunderstanding that it

wasnotcompulsory,butwithaviewtoachievinggreaterrecompense.TheImams(a.s.)insistedthatprostrationbeforeAllahmustbeoncleanearthonlyandthatitwaspreferableifitwasperformedonthatearthofKarbala.[2]TheShi’ahforalongtimehavekeptthisearthwiththem.Then,fearingthatitmightbedesecrated,

theykneadeditintosmalltabletsorpieces,whicharenowcalledmohrorTurbah.Duringprayersweprostrateonitnotasacompulsoryactbutinviewofitsspecialnature.Otherwise,whenwehavenopuresoilwithus,weprostrateoncleanearth,orsomethingthatoriginatesfromit.ItisapitythatsomepeoplemaliciouslyinsistthattheShi’ahworshipstonesorthattheyworship

Husayn(a.s.).ThetruthisthatweworshipAllahalonebyprostratingontheTurbah,nottoit.AndweneverworshipImamHusayn,ImamAli,ortheProphetMuhammad(s.a.w.a.).WeworshiponlyAllah,anditisinaccordancewithAllah’sorderthatweperformprostrationonlyonpureearth.

[1]IbnShahrashub,al-Manaqib,vol.2,p.251[2]al-Tusi,Misbahal-Mutahajjad,p.511;al-Saduq,Manlayahduruhu’lfaqih,vol.1,p.174

Conclusion:

ThisisthereasonwhyShi’ahMuslimscarrysmalltablets,usuallymadefromtheearthofKarbala,whichenablesthemtodoprostrationonthishighlyrecommendedobjectandtofollowthesunnahoftheProphet(s.a.w.a.).

9ChapterWhydotheShi’ahavoidTarawihcongregations?

Andduringapartof thenight,engage in thenightprayer(Tahajjud)beyondwhat is incumbentonyou;perhapsyourLordwillraiseyoutoapositionofgreatglory.[1]ProphetMuhammad(s.a.w.a.)saidregardingthemonthofRamadan:“Whoever establishes the night prayer (Qiyam al-Layl) in it out of sincere Faith and hope for

rewardfromAllah,allofhisprevioussinswillbeforgiven.”[2]TheAhlal-Sunnahgenerallyconsideritasunnahtoofferspecificeveningprayers–theTarawih–

in congregationduring theholymonthofRamadan.TheShi’ah,while being commended to offersimilarnawafil(recommendedprayers),arenotallowedtoofferthemincongregation.ThispracticeoftheShi’ahisinaccordancewiththeordersandsunnahoftheProphet(s.a.w.a.).Brothersandsisters fromtheAhlal-Sunnahcometogether inTarawihcongregationsduring the

earlyeveningsofthemonthofRamadan.TheystandinprayerandrecitetheQur ’an,andmayAllah(swt) reward them for their sincere intentions and actions.However, theword Tarawihwas nevermentioned by the Qur ’an or the Prophet (s.a.w.a.) to describe these extra congregational prayersduring the evenings of the month of Ramadan. It is a term developed later amongst Muslims.Linguistically,theword“Tarawih”isthepluraloftheword‘tarwiha’referringtotheshortperiodofrestbetweeneveryfourunitsoftheprayer.Later, theentirecongregationalprayersinthenightsofRamadanwerecalledbythisterm.

[1]HolyQuran(17:79)[2]Sahihal-Bukhari,volume3,book32,number226

OriginsofTarawihasaCongregationalPrayer

It isawell-establishedfactthattheTarawih,asacongregationalnightprayerofRamadan,owesitsexistencetotheorderofthesecondcaliph,‘Umarb.al-Khattab.qNarratedAbuHurayra:Allah’sApostlesaid,“Whoeverprayedatnightthewholemonthof

RamadanoutofsincerefaithandhopingforarewardfromAllah,thenallhisprevioussinswillbeforgiven.” Ibn Shihab (a sub-narrator) said, “When Allah’s Apostle died, the people continuedobservingthat(i.e.Nawafilofferedindividually,notincongregation),anditremainedassuchduringtheCaliphateofAbuBakrandintheearlydaysof‘Umar ’sCaliphate.”‘AbdurRahmanbin‘AbdulQarisaid,“Iwentoutinthecompanyof‘UmarbinAl-KhattabonenightinRamadantothemosqueandfoundthepeopleprayingindifferentgroups–amanprayingaloneoramanprayingwithalittlegroupbehindhim.Then,‘Umarsaid,‘InmyopinionIwouldbettercollectthese(people)undertheleadership of oneQari (reciter) [i.e. let thempray in congregation!]’. So, hemade up hismind tocongregatethembehindUbayybinKa’b.Then,onanothernight,Iwentagaininhiscompanyandthepeople were praying behind their reciter. On that, ‘Umar remarked, ‘What an excellent BID’A(INNOVATIONinreligion)thisis;buttheprayerwhichtheydonotperform,butrathersleepatitstime,isbetterthantheonetheyareoffering.’Hemeanttheprayerinthelastpartofthenight.”[1]q“ItwascalledBID’AHbecausetheProphet(s.a.w.a.)didnotusetoprayitincongregation,

andneitherwas itprayedlike that in the timeofal-Siddiq(referring to thefirstCaliph),nor in theearlypartofnightorwiththesenumberofunits.”[2]q“‘UmarwasthefirstwhosettheexampleofthenightprayerofRamadan,theTarawih,and

gatheredpeople for it, and instructeddifferent regions regarding it.Thiswasduring themonthofRamadhan of the year 14 (hijri). He appointed for the people reciters of the Qur ’an who led theTarawihprayerformenandwomen.”[3]

[1]Sahihal-Bukhari,volume3,book32,number227[2]al-Qastallani,Irshadal-SariSharhSahihal-Bukhari,volume5,page4;al-Nawawi,Sharh

SahihMuslim,volume6,page287[3]IbnSa’d,Kitabal-Tabaqat,volume3,page281;al-Suyuti,Tarikhal-Khulafa’,page137;

al-’Ayni,‘Umdatal-QarifiSharhSahihal-Bukhari,volume6,page125

CongregationinMosqueorIndividuallyatHome?

OfferingtheoptionalprayersindividuallyinsidethehomeandawayfromcongregationinmosqueishighlyrecommendedbytheProphet(s.a.w.a.)asitbringsmoreblessingsforthehomeandfamilyandhelpsintheIslamicupbringingofchildren.q TheProphet(s.a.w.a.)said:“Opeople!Performyourprayersatyourhomes,forthebest

prayer of a person is what he performs at his home, except the compulsory (congregational)prayer.”[1]qOnceAbdullahbinMas’udaskedtheProphet(s.a.w.a.):“Whichisbetter;toprayinmyhouse

orinthemosque?”TheProphet(s.a.w.a.)replied:“Doyounotseehowneartothemosquemyhouseis?Toprayinmyhouseismorebelovedtomethantoprayinthemosqueexceptfortheobligatoryprayers.”[2]q NarratedZaydbinThabit:Allah’sApostle(s.a.w.a.)madeasmallroom(withapalmleaf

mat).He (s.a.w.a.)cameout (ofhishouse)andprayed in it.Somemencameand joinedhim inhisprayer.Thenagainthenextnighttheycamefortheprayer,buttheProphet(s.a.w.a.)delayedanddidnotcomeouttothem.Sotheyraisedtheirvoicesandknockedthedoorwithsmallstones(todrawhisattention).Hecameouttotheminastateofanger,saying,“Youarestillinsisting(onyourdeed)thatIfearthisprayermightbecomeobligatoryonyou.So,Oyoupeople!offerthisprayeratyourhomes,for the best prayer of a person is the one which he offers at home, except the compulsory(congregational)prayer.”[3]

[1]Sahihal-Bukhari,volume9,book92,number393;al-Nasa’i,Sunan,volume3,p.161,p.198[2]IbnMajah,Sunan,volume1,page439,number1378[3]Sahihal-Bukhari,volume8,book73,number134

Didn’ttheShi’ahImamsPrayTarawih?

Imamal-Baqir (‘a)andImamal-Sadiq(‘a)wereaskedabout thepermissibilityofprayingoptionalprayersincongregationduringthenightsofRamadan.TheybothnarratedatraditionoftheProphet(s.a.w.a.)wherehesaid:q“Verily,theofferingofnafila(recommendedprayers)incongregationduringthenightsof

RamadanisanINNOVATION…Opeople!donotsaynafilaprayersofRamadanincongregation….Without doubt, performing aminor act ofworshipwhich is according to the sunna is better thanperformingamajoractofworshipwhichisaninnovation.”[1]This view of the Imams from the Prophet’s progeny is confirmed by a scholar well-known

amongsttheAhlal-Sunnahwhowrites:q “The progeny of the Prophet (s.a.w.a.) say that congregation in Tarawih is an

INNOVATION”.[2]

[1]al-Hurral-`Amili,Wasa’ilal-Shi`ah,volume8,page45[2]al-Shawkani,Naylal-Awtar,volume3,page50

WhatdoSunnischolarssayaboutprayingTarawihathome?

“The scholars agree on its merit, but they differ on whether it is better to pray it in one’s homeindividuallyorincongregationinamosque.”Al-Nawawi,thefamouscommentatorofSahihMuslim,thengoesontolistscholarswhosupportthesecondanddominantview.Hethenwrites:“Malik,AbuYusuf,someShafi’ischolars,andotherssaythatitisbettertoprayitindividuallyinthehome”.[1]

[1]al-Nawawi,SharhSahihMuslim,volume6,page286

Conclusion

TheShi’ahalwaysaspiretopraythenightprayer–calledtheTahajjudorQiyamal-LaylorSalatal-Layl – in the last part of the nights of every month, particularly during Ramadan. They are alsocommended toofferadditionalnawafilprayersduring thenightsofRamadan.However, theyoffertheseoptionalprayersmostlyintheirhomesandneverincongregation.BydoingsotheyabidebytheQur ’anandthesunnahofProphetMuhammad(s.a.w.a.).

10ChapterWhydotheShi’ahCombinePrayers?

“Undertaketheprayerat thetimeof thedecliningsunto thedarknessof thenightandthemorningrecitation;forindeedthemorningrecitationiswitnessed”[1]TheShi’ahacknowledgethefiveobligatorydailyprayers.However, theyfrequentlycombinethe

Zuhrand‘AsrprayersbyofferingthemconsecutivelyduringthetimeperioddefinedbythestartofZuhrandtheendof‘Asr.TheyalsoconsideritpermissibletocombinetheMaghriband‘Ishaprayersin a similar manner. This practice is in complete agreement with the Qur ’an as well as authentictraditionsfromtheProphet(s.a.w.a.).TheSunnischoolsoflaw(fiqh)-withtheexceptionoftheHanafischool-allowthecombiningof

the obligatory prayers (al-jam` bayn al-salatayn) in the case of rain, travel, fear, or otheremergencies.TheHanafi schoolof lawprohibits thecombinationof thedailyprayersat any time,with theexceptionof theprayersatAl-Muzdalifaduring theHajj.TheMaliki,Shafi’i, andHanbalischoolsof lawallagreeonthepermissibilityofcombiningtheprayerswhenoneis travelling,buthave differences of opiniononother reasons.TheShi’ah Ja’fari school of law states that one cancombinetheprayerswithoutanyparticularreason.

[1]Qur ’an:Chapter17,Verse78

PrayertimingsaccordingtotheQur’an

ImamFakhral-Dinal-Razi,thefamousSunnicommentatorontheQur ’an,wroteregardingtheversequoted(Chapter17,Verse78):q“Ifweinterpretthedarkness(ghasaq)asbeingthetimewhendarknessfirstappearsthenthe

termghasaq refers to the beginningofMaghrib.On this basis, three timings arementioned in theverse:‘thetimeofnoon, thetimeof thebeginningofMaghribandthetimeofFajr ’.ThisrequiresthatnoonbethetimeofZuhrand`Asr,thistimeissharedbetweenthesetwoprayers.ThetimeofthebeginningofMaghribisthetimeforMaghriband‘Isha’sothistimeisalsosharedbetweenthesetwoprayers. This requires allowing the combining between Zuhr and `Asr and betweenMaghrib and‘Isha’ at all times. However, there is proof to indicate that combiningwhilst at homewithout anyexcuseisnotallowed.Thisleadstotheviewthatthecombiningbeallowedwhentravellingorwhenthereisrainetc.”[1]We will shortly point out irrefutable evidence that combining prayers without any excuse is

perfectlyvalid.However,itisclearthatthetimesoftheobligatoryprayersareonlythree:1)Thetimeofthetwoobligatoryprayers,Zuhr(noon)and`Asr(afternoon),whichissharedbetweenthetwo.2)The time of the two obligatory prayers Maghrib (dusk) and ‘Isha’ (night) which is also sharedbetweenthetwo.3)ThetimefortheFajr(morning)prayerwhichisspecifictoit.

[1]Fakhral-Dinal-Razi,al-Tafsiral-Kabir,vol.5,p.428

DidtheProphet(s.a.w.a.)combineprayers?

Ibn‘AbbasreportedthattheMessengerofAllah(maypeacebeuponhim)observedinMedinaseven(rak’ahs) andeight (rak’ahs), i. e. (combined) thenoon (Zuhr) andafternoon (`Asr)prayers (eightrak’ahs)andthedusk(Maghrib)andnight(‘Isha’)prayers(sevenrak’ahs).[1]q‘Abdullahb.Shaqiqreported:Ibn‘Abbasonedayaddressedusintheafternoon(afterthe

afternoonprayer)tillthesundisappearedandthestarsappeared,andthepeoplebegantosay:Prayer,prayer.ApersonfromBanuTamimcamethere.Heneitherslackenednorturnedaway,but(continuedcrying): Prayer, prayer. Ibn ‘Abbas said: “May you be deprived of yourmother, do you teachmeSunnah?”Andthenhesaid:“IsawtheMessengerofAllah(maypeacebeuponhim)combiningthenoon (Zuhr) and afternoon (`Asr) prayers and the dusk (Maghrib) and night (‘Isha’) prayers.”‘Abdullahb.Shaqiqsaid:“Somedoubtwascreatedinmymindaboutit.SoIcametoAbuHurairaandaskedhim(aboutit)andhetestifiedtohisassertion.”[2]

[1]Sahihal-Bukhari(Englishtranslation),volume1,book10,number537;SahihMuslim(English translation), Kitab al-Salat, Book 4, Chapter 100 Combination of prayers when one isresident,hadithno.1522[2]SahihMuslim(Englishtranslation),Kitabal-Salat,Book4,Chapter100Combinationof

prayerswhenoneisresident,hadithno.1523,1524

Butwasn’tthatduetotravel,fear,orrain?

ManytraditionsfromtheProphet (s.a.w.a.)clearly indicate thatheused tocombineprayerswithoutanyparticularreason.q TheProphet (s.a.w.a.)prayed inMadinah,while residing there,not travelling,sevenand

eight(thisisanindicationtothesevenRaka’tofMaghriband‘Isha’combined,andtheeightRaka’tofZuhrand`Asrcombined).[1]q TheProphet (s.a.w.a.) prayedZuhr and `Asr in combination andMaghrib and ‘Isha’ in

combinationwithoutareasonforfearortravel.[2]Indeed,weareeventoldinsometraditionsabouttherationalitybehindthispracticeoftheProphet

(s.a.w.a.).Itwasfortheconvenienceoftheummah!qIbn‘AbbasreportedthattheMessengerofAllah(s.a.w.a.)combinedthenoonprayerwiththe

afternoonprayerand the sunsetprayerwith the ‘Isha’prayer inMedinawithoutbeing ina stateofdangerorrainfall.AndinthehadithtransmittedbyWaki’(thewordsare):“IsaidtoIbn‘Abbas:Whatpromptedhimtodothat?Hesaid:Sothathis(Prophet’s)Ummahshouldnotbeputto(unnecessary)hardship.”[3]q TheMessenger ofAllah (s.a.w.a.) observed thenoon and afternoonprayers together in

Medinawithoutbeinginastateoffearorinastateofjourney.AbuZubairsaid:“IaskedSa’id(oneofthenarrators)whyhedidthat.Hesaid:IaskedIbn‘Abbasasyouhaveaskedme,andherepliedthathe (the Holy Prophet) wanted that no one among his Ummah should be put to (unnecessary)hardship.”[4]

[1]AhmadibnHanbal,al-Musnad,vol.1,page221[2]MalikibnAnas,al-Muwatta’,vol.1,page161[3]SahihMuslim(Englishtranslation),Kitabal-Salat,Book4,Chapter100Combinationof

prayerswhenoneisresident,hadithno.1520;Sunanal-Tirmidhi,vol.1,p.26[4]SahihMuslim,Englishtranslation,Kitabal-Salat,Book4,Chapter100Combinationof

prayerswhenoneisresident,hadithno.1516

Evenifitisallowed,whydoit?

Noonesuggeststhatthereisanythingwrongwithprayingtheindividualprayersseparately.Zuhrand`AsrprayersandMaghriband‘Isha’prayerscanbeofferedeithercombinedorseparately.However,thispracticeofcombiningthetwoprayersbytheProphet(s.a.w.a.)reflectstheDivineGraceofAllah(swt) for theconvenienceof theummah,and therearegoodreasonswhyithasbecomecustomaryamongsttheShi’ah:q People are often busywith their own affairs and have their own duties and anxieties,

particularly in countries where the educational or work system is not structured to cater to therequirements for Muslims to offer their daily prayers. Some professions require long hours ofcontinuous,uninterruptedwork.Hence,forconvenience,andinordertoavoidmissingthesecondofthetwoprayers,theShi’ahoffertheirtwoprayersinoneinterval,whetherearlyorlate,duringtheappointedtime.q Wherepeoplegather from far andwide toofferoneof the twoprayers and since it is

permissibletocombinethem,theyofferthetwoprayersoneafteranotherincongregation.Thiswaytheyhavebothfufilledtheirobligationsaswellasparticipatedinthecongregation(jama’ah)prayersthus gaining the increased reward. Consider the example of Friday prayers. We observe thatthousandsofSunnibretherenoffer theirFridayprayerson timebutmanyof themfail tooffer the`Asrprayersatall, letalone incongregation.On theotherhandaShi’iMuslimwhooffersFridayprayerswillinvariablyperformthe`Asrprayerincongregation.qThefactthatthissunnahisnotgenerallyadoptedbyourSunnibrothersisanotherreason

why theShi’ahfeel theymustkeep italive.Wewould likeourchildrenandotherMuslimsand theposterity to know that the practice of combining the Zuhr and `Asr, and the Maghrib and ‘Isha’prayersispermissibleaswellasfromthesunnah(establishedpractice)oftheHolyProphet(s.a.w.a.).

Conclusion:

CombiningZuhrand`Asrprayers,andMaghriband‘Isha’prayers,isinaccordancewiththeQur ’anandpermissibleaccordingtothesunnahofProphet(s.a.w.a.),besidesbeingmoreconvenient.Thefactthat thiswell-evidenced sunnah is not generally practiced by our Sunni brothers does notmake itinapplicableinourlives.AsthefamousSunnicommentatorofSahihMuslim,al-Nawawi,writes:Whenapractice(Sunnah)isconfirmedauthentic,itisnotabandonedjustbecausesome,mostorall

peopleabandonit.[1]

[1]al-Nawawi,SharhSahihMuslim,(Beirut,1392A.H.),vol.8,p.56

11ChapterASermonWithoutDots

TheProphetMuhammad(s.a.w.a.)said:Iamthehouseofwisdomand‘Aliisitsdoor[1]The knowledge, wisdom and eloquence of Imam ‘Ali b. Abi Talib (a.s.) is well known among

Muslims of all schools of thought. One such example of his mastery over the Arabic languagemanifesteditselfinthisextemporesermonwhich,initswrittenform,isdevoidofanydots!!AllpraisebetoAllah:thepraisedKing,theaffectionateOwner,theFashionerofallwhoareborn,

theRecourseforeverydowntrodden,theOutstretcheroflands,theEstablisheroffirmmountains,theSenderofrain, theAlleviatorofdifficulties, theKnowerandPerceiverofsecrets, theDestroyerofkingdoms and Perisher of possessions, theRenewer of eras and their Repetitor, the Source of allthingsandtheirDestination.WidespreadisHisgenerosityandsufficientare the layeredcloudsandthesupplyofrain.Herespondstotheonewhoasksorhopes,givingwideandwithabundance.IpraiseHimendlessly.IconsiderHimoneasHeisconsideredonebythosewhoturntoHim.Lo!

HeisAllah,thereisnogodforthenationsexceptHim.NoonecandistortwhatHesetuprightandestablished.HesentMuhammadasthestandard-bearerofsubmission(Islam),theleaderfortherulersandpreventeroftheiroppression,ThecrippleroftheauthoritiesofWuddandSawa`(twoidols).Heinformedandeducated,appointedandperfected.Hefoundedthefundamentalsandeasedthemin.Heemphasized the appointed promise (Day of Judgment) and forewarned. Allah has linked himwithhonorandgrantedhissoul thepeace,andmayAllahhavemercyonhisprogenyandhisveneratedfamily;aslongastheguidingstarsshine,thecrescentcontinuestorise,andthechantoftheoneness(LailahaillaAllah)ismadetobeheardaround.MayGodprotectye!Worktowardsthebestofdeeds.Sotreadthepathseekingthelawful,andgive

uptheforbiddenandabandonit.ListentothecommandofAllahandbeawareofit.Maintainthetieswithrelationsandnurturethem.Disobeydesiresandrepelthem.Bondaskinswiththerighteousandpious,anddiscontinuethecompanyofamusementandgreed.Your groom is the most impeccable of free men by birth, most generous and honorable with

glories, and of the sweetest of descent. Here he came to you, took your kin with permission, inmarriage,thegraciousbride.Offeredadowry,justastheMessengerofAllahdidtoUmmSalamah.Certainly,he[s]wasthemostgraciousson-in-law.Kindtohisprogeny.Hegavetheminmarriagetowhomhewanted.Hewasneitherconfusedinhischoiceofwifenorhadanoversight.IaskAllah,onyourbehalf,forthelastinggraciousnessofHisconnection.Andthecontinuationof

Hispleasures,andthatHemayinspireall:thereformoftheirowncondition,andthepreparationfortheir individual destiny and the hereafter. Gratitude is for Him forever and the praise for HisMessengerAhmad(s.a.w.a.).This sermon appears to have been delivered by Imam ‘Ali (a.s.) on the occasion of someone’s

marriage(nikah),andmaywellhavebeenhisownmarriage.Ithasbeenquotedbyseveralscholarssuchas:qMuhammadRidaal-Hakimi,Saluniqablantafqiduni,vol.2,pp.442-3.qSayyidal-Musawi,al-QatarahminbiharmanaqibAal-Nabiwaal-`Itrah,vol.2,p.179

qHasunal-Dulafi,Fada’ilAalal-Rasul,p.6راطمألا لسرمو ، داوطألا دطومو داهملا حطاس ، دورطم لك لآمو ، دولوم لك روصم ، دودولا كلاملا ، دومحملا كلملا هللا دمحلا

هحامس مع ، اهردصمو رومألا درومو ، اهرركمو روهدلا روكمو ، اهكلهمو كالمألا رمدمو ، اهكردمو رارسألا ملاع ، راطوألا لهسموممألل هلإ ال هللا وهو ، هاوألا دحو امك هدحوأو ، ادودمم ادمح هدمحأ ، لمرأو لمرلا عسوأو ، لمألاو لاؤسلا لواط ، لمهو ، هماكر لمكو

، ملعو ملعأ ، عاوسو دو ماكحأ لطعمو عاعرلل اددس ، ماكحلل امامإو مالسإلل املع ادمحم لسرأ ، هاوسو هل لدع امل عداص الو ، هاوسام ، ماركلا هلهأو هلآ محرو ، مالسإلا هحور عدوأو ، ماركإلا هل هللا لصوأ ، دعوأو دوعوملا دكأو دهمو ، لوصألا لصأو ، مكحأو مكحو

لالهإ عمسو ، لاله علطو ، لاد علمو لئار عمل .و ماحرألا اولص و ، هوعو هللا رمأ اوعمساو ، هوعدو مارحلا اوحرطاو ، لالحلا كلاسم اوكلساو ، لامعألا حلصأ هللا مكاعر اولمعإ

رارحألا رهطأ مكرهاصمو ، عمطلاو وهللا طهر اومراص و ، عرولاو حالصلا لهأ اورهاصو ، اهوعدرآو ءاوهألا اوصعآو ، اهوعارمأ هللا لوسر رهم امك اهل رهم امو ، همركملا مكسورع ، اكلمم مكمرح لحو مكمامإ وه اهو ، ادروم مكمالحأو ، اددؤس مهارسأو ادلومدمحأ مكل هللا لأسا ، مصو الو همحالم سكو الو مه الو هكلمم لهس امو ، دارأ ام كلمو ، دالوألا عدوأ و ، رهص مركأ وهو ، هملس

ص ) دمحأ هلوسرل حدملاو ، دمرسلا دمحلا هلو ، هداعمو هل آمل دادعألاو هلاح حالصإ الك مهلأو ، هداعسإ ماودو ، هلاصو ).

[1]Sahihal-Tirmidhi,(Cairoedition),Kitabal-Manaqib,vol.5,p.637,hadithnumber3723

Whatissospecialaboutthissermon?

ThosewhoknowArabicorcanatleastreadtheQur ’anicscriptwillappreciatethatcertainlettersoftheArabicalphabethavedotsassociatedwiththem.TheselettersarelistedbelowandareusedallthetimeinArabicspeechandwrittentexts.شبتنضثقفغخجزظذيTo create any written script of any meaningful nature, without using any of these letters, is a

difficult task.Todeliver such a sermonwithout prior preparation, as Imam ‘Ali (a.s.) is known tohavedonewithallhissermons,istrulyamazing![Note:TheletterrepresentingtaamarbutahusedtobewrittenwithoutdotsinearlyArabicscript]

Arethereanyothersuchsermons?

Imam‘Ali(a.s.)oncedeliveredanotherbeautifulsermonwhichwaswithouttheletteralif!!This letter of theArabic alphabet is undoubtedly themost commonlyoccurring character in the

language. If composing a few meaningful sentences without dots is hard enough, how aboutdeliveringasermon,onewhichisfullofwisdomandwhichismanytimesthesizeof theoneyouhavejustseen,butwithouteverusingasinglealif!!This sermon isusuallycalledal-Khutbahal-Muniqahand is recordedbymanyMuslimscholars.

AmongsttheSunnischolarswhoquoteitcanbementioned:qMuhammadb.Muslimal-Shafi’i,Kifayatal-Talib,p.248qIbnAbi’lHadidal-Mu’tazili,SharhNahjal-Balaghah,vol.19,p.140

HowcouldImam‘Ali(a.s.)accomplishsuchafeat?

Imam‘Ali (a.s.)derivedhisvastknowledgeandstrikingeloquencebyvirtueofhis longandcloseassociationwiththeProphetMuhammad(s.a.w.a.).TheProphet(s.a.w.a.),withDivineinspiration,wasthesourceofallsuchknowledgeandwisdomandateacherparexcellenceforImam‘Ali(a.s.).

FromthesameauthoronFeedbooks

STORIESOFTHEPROPHETS(2013)http://www.al-islam.org/gallery/kids/Books/stories/index.htm---done----

TheCharacteristicsofaMuslim(2013)http://www.al-islam.org/gallery/kids/Books/bca3/-----done----

SelectionsFromJudgementsOfHazratAli(a.s.) (2013)filefrommail..Msword..sentApril26,2013---done----

DuasforStudents(2013)http://www.duas.org/student.htm---done---

SomeExamplesofthePracticesofTheMessengerofLove(2013)filefrommail..PDF..sentMay20,2013-----done------------

www.islamicmobility.com"WisdomisthelostpropertyoftheBeliever,lethimclaimitwhereverhefindsit"-ImamAli(as)