Ahlul-Bayt (A.S.) in the Holy Qur'an and the Holy Prophet's Traditions (Sunnah)
- Part 2
The Prophetic
Traditions (Sunnah) in the School of the Ahlul-Bait
It is narrated that the Messenger of Allah (s.a.w.) said:
May Allah prosper the person who heard my saying, memorized it,
comprehended it and retold it (to others) as he had heard it, since a
carrier of knowledge may not be a scholar and perhaps one may transport
knowledge to a more learned one."(38)
The Prophetic tradition means the specific actions, sayings and the
declarations (confirmations)* of the Prophet Muhammad (s.a.w.).
Allah, the Almighty ordered us to follow the Prophet (s.a.w.) and
practise his traditions (sunnah) by saying:
...whatever the Apostle gives you accept it, and whatever he forbids you
abstain (from it).
Holy Qur'an (59:7)
Certainly you have in the Apostle of Allah an excellent examplar for him
who hopes in Allah and the Last Day...
Holy Qur'an (33:21)
...and If you have a dispute concerning any matter refer it to Allah and
the Apostle.
Holy Qur'an (4:59)
*- Taqrir in Arabic means "confirmation". it is a declaration, approval
and signature and means that the Messenger of Allah (s.a.w.), himself
had a witness for the actions practised by the Muslims but, did not
forbid them.
These divine instructions were strictly adhered to by the Ahlul-Bait and
those who followed their radiant path and advocated sincere adherance to
the Book of Allah and the Prophetic sunnah in interpretation, narration,
jurisprudence, legislation and ideology and other Islamic knowledge and
sciences.
Thus, the Prophetic sunnah is the second source among the sources of
thought and legislation on which the Muslims depended for judgement,
laws and values.
Most of the Shari'ah laws, and their concepts were not clearly detailed
in the Book of Allah like the laws concerning the paying of poor-rate (zakat),
prayer, wealth, holy struggle (jihad), family, and international
relations and others.
Therefore, the Messenger of Allah (s.a.w.) started explaining them and
clarifying their rules to the Muslims through his sayings and actions.
He (s.a.ws) told the Imams of Ahlul-Bait (a.s.) to return to the Qur'an
and the Prophetic traditions as two main sources for explaining Islamic
laws and rules and to refuse analogy, opinion, approval and other
sources upon which some jurists of Islamic sects depended in their
inductions and inferences.
It is narrated that Imam al-Sadiq (a.s.) said:
Never is there anything but that is mentioned either in the Book of
Allah or in the Prophetic tradition."(39)
Sama'ah asked Imam Musa bin Ja'far: "I said to him: 'Is everything found
in the Book of Allah and the tradition of His Prophet (s.a.w.); or do
you comment on them?' He (a.s.) replied: 'Yes, all things are found in
the Book of Allah and the sunnah of His Prophet '".(40)
Narrated Imam Ali bin Musa al-Ridha (a.s.) said:
Do not accept any saying (relating them to us) which disagrees with the
Qur'an; surely our sayings should agree with the Qur'an and the
Prophetic traditions; we speak either quoting them from Allah or His
Messenger."(41)
It is narrated that Imam Ja'far al-Sadiq (a.s.) said:
Do not accept any narrative related to us unless they agree with the
Qur'an and the sunnah."(42)
Indeed the Imams of Ahlul-Bait memorized the Prophetic traditions
quoting them from their fathers who quote them from the Messenger of
Allah (s.a.w.) and called people to write them down from the period (of
rule) of Ali and his son Hasan (a.s.) while the caliphs forbid the
writing down of the sunnah and they continued so till the period of Umar
bin Abdul-Aziz(43) who ordered, again, to write down the Prophetic
traditions in the year of 99 A.H.(44)
Imam al-Sadiq (a.s.) said:
My narration is my father's, and my father's is my grandfather's, and my
grandfather's is his father's, and his; father's is the narrative of Ali
bin Abi Talib, and the narrative of Ali is the narrative of the
Messenger of Allah (s.a.w.), and the narrative of the Messenger of Allah
(s.a.w.), is the words of Allah. the Exalted."(45)
The Imams of Ahlul-Bait were those who comprehended and understood the
sunnah of the Messenger of Allah, memorized, narrated them to others,
and explained their contents to the Muslim nation.
Scholarly Methods for Proving the true Sunnah:
In order to distinguish the true narratives (sunnah) from the
interpolated and false ones, the scholars of the school of Ahlul-Bait
placed some scholarly and ideological bases and measures for proving
true sunnah. The most prominant of them are:
1. Any hadith (the Prophet's sayings) should be checked with the Book of
Allah to see whether it is correct or not. If it conforms with the
Qur'an, then, it is of true hadith, but, if it contradicts the divine
text, then it is a false one.
2. All hadiths mentioned in the books of hadith, disregarding the
reliability of their narrators, should be checked and investigated by
the scholars in order to be sure of the reliability of the narrator and
his truthfulness.
3. The scholars should not accept any narration unless their narrators
are described by piety and truthfulness, disregarding the sect or the
group to which the narrator belonged.
Therefore, the method of the jurists of Ahlul-Bait (a.s.) is not to view
a book of hadith as completely correct or as completely false.
Monotheism According to the School of Ahlul-Bait
Imam Ali (a.s.) in Nahjul-Balagha says:
The foremost in religion is the knowing of Him, the perfection of
knowing Him is to believe in His Oneness, and the perfection of
believing in His Oneness is to be sincere to Him."(46)
Belief in Allah, the One, and the Only, to Whom all the attributes of
perfectness are ascribed and Who is above all the attributes of
imperfection, is the main origin and base of the Islamic faith, thought,
legislation and conduct...etc.
Therefore, the Imams of Ahlul-Bait (a.s.) gave more importance to form a
pure concept of monotheism free from doubts, perversions, and disbelief
of pre-Islamic ignorance and the remnants of pagan thought and strived
hard towards correcting such thought by explaining the true meanings and
faith of monotheism as proved by the Qur'an.
For more details, we cite some narrations of Ahlul-Bait (ass.)
concerning the true meanings of monotheism and its concepts.
Imam Musa bin Ja'far (a.s.) wrote to one of his companions and said:
Verily, Allah is High, and Mighty (Sublime) and Great and far above that
the reality of His attributes should be comprehensible. Assign to Him
only those attributes that He ha s assigned to Himself and refrain from
qualifying Allah with anything besides those attributes."(47)
Regarding the Almighty's integrity and the purity of Islamic thought
from polytheism and paganism, the Ahlul-Bait (a.s.) narrated:
Whoever likens Allah with His creatures is a polytheist; surely Allah is
the Almighty and High. Nothing resembles Him and nothing is like Him,
and He is totally the reverse of whatever is imagined."(48)
One of the companions of Imam Ja'far bin Muhammad al-Sadiq (a.s.) asked
him about the correct sect in monotheism, He (a.s.) said:
You - may Allah be merciful to you - asked me about monotheism and what
that group of people believe in. Exalted is Allah, the like of whom
there is naught, and He is All-Hearing and All-Seeing: Allah is above
what is attributed to Him by those describers who liken Allah to His
creatures, those who are slanderous to Allah. Know you - may Allah be
merciful to you that in respect to monotheism, the true doctrine is what
is revealed in the Qur'an about the attributes of Allah, the Almighty,
the Exalted. Attributed not to Allah, the Sublime, any ideas of nihilism
and similitude. Neither should His existence be negated nor should He be
likened (to anything). He is Allah, the Established the Existent.
Exalted is He far above what the false interpreters attribute to Him.
Exceed not the Qur'an or you will go astray after the clear exposition
of truth."(49)
Thus, the Imams of Ahlul-Bait (a.s.) explain that the true monotheism is
the one called upon by the Qur'an which unified Allah in His Self, His
attributes, His deeds and His worships.
Divine Justice
"Allah (Himself) is witness that the re is no god save Him, and (so do)
the angels and the men of learning, maintaining His creation injustice.
There is no god save Him, the Almighty, the Wise.
Holy Qur'an (3:17)
Justice is one of the attributes of Allah, the Exalted and its effects
are discerned in all of His acts.
Its manifestation can be seen in the world of creation and in the divine
legislation and law, as well.
It (Divine Justice) can be seen in the obligations which He assigns upon
His servants as can be seen in the Judgement and Punishment Day, and the
compensation of the sufferings resulting from them without punishment
nor revenge. Thus, the Qur'an talks about Allah, the Almighty's Justice,
and man's responsibility of his deeds and, also, refuses the idea of
fatalism. The Almighty says:
Allah enjoins justice and kindness.
Holy Qur'an (16:90)
...and your Lord wrongs no one.
Holy Qur'an (18:49)
...for it (is only) that which it has earned, and against it (only) that
which it has deserved.
Holy Qur'an (2:286)
And whoever does good an atom's weight will see it the n. And whoever
does ill an atom's weight will see it then.
Holy Qur'an (99:7-8)
We have shown him the way whe ther he be grateful or disbelieving.
Holy Qur'an (76:3)
And pointed out to him the two conspicuous ways.
Holy Qur'an (90:10)
Corruption has appeared in the land and the sea on account of that which
men's hands ban wrought,...
Holy Qur'an (41:30)
Different opinions, among the Muslims, appeared in explaining man's acts
and their relation with Allah, the Almighty. Even some Islamic schools
believe that man has no free will and no option of his own, and all his
behaviour and actions are predetermined by Allah, the Almighty.
Therefore, he is forced to do what he does and is not free in his acts.
Others say that man has full choice to do whatever he wills, as his will
is separate from Allah's will, and that man does whatever he wills and
Allah is actually incapable of stopping man from doing what he wills.
But, the Imams of Ahlul-Bait refute both of these beliefs and say:
Neither Fatalism nor Self-Determination because, man, if he was forced
to do what he does, he would not deserve punishment and reward and if
man has full choice to do whatever he wills, Allah will not have power
over all things.
Thus, the following three opinions appeared to explain man's actions:
1. Fatalism
2. Self-Determination or Free will
3. Neither Fatalism nor Self-Dertermination Muhammad bin Ajlan, one of
those who lived during the period of Imam al-Sadiq (a.s.) narrated the
explanation of the Imam (a.s.) regarding man's actions: He said: I asked
him (the Imam):
Did Allah leave His creatures to their affairs? He said: 'Allah is more
generous than to leave their affairs to them,' I asked: 'Then did He
impose on them their actions? He replied: 'Allah is more just than to
compel a servant to do something, then torture him for that. "'(50)
So, man is responsible for his own deeds, and therefore, deserves
punishment and reward because man not only owns free will and option,
but, also, Allah grants him kindness and help for guidance and salvation
from error and misguidance if one chooses the path of guidance.
According to the Qur'an's declaration, man is free to choose one of the
ways:
And pointed out to him the two conspicuous ways." "We have shown him the
way whether he be grateful or disbelieving."
Ahlul-Bait and the Perverted Groups
The opponents of Islam realized that the Imam of Ahlul-Bait (a.s.) were
the very embodiment of originality and purity and acted as a refuge for
Muslims in time of distress and calamities. They have a special status
and respect in the self of every Muslim who loves the Messenger of Allah
(s.a.w.).
History tells us that diverse, deviated groups appeared, such as; the
Zindiks, Exaggerators, Mazdakis, Jews, hypocrites, and even those who
are affected with pagan thoughts which came either from the Magis, or
from the philosophies of India, China, and Greece, and the like have
used their different destructive attempts to deviate Islam and defame
its illuminated face.
Some of these deviated groups have even slipped into the ranks of the
school of Ahlul-Bait and claimed attachment to them in order to defame
Islam and to pollute the right cause of Ahlul-Bait and its purity; like
the Exaggerators and the Mazdakis who described the Imams of Ahlul-Bait
through the attributes of Divinity and pretented that Allah, the Most
Glorified, had transmigrated into the bodies of the Imams of the
Ahlul-Bait (a.s.) and authorized the affair of the creation to them.
But, the Imams of Ahlul-Bait (a.s.) stood firmly against such
destructive and deviated beliefs and disclosed them to the people;
strongly repudiated, cursed, dismissed and renounced them.
Among these deviated groups were: 'The Mughira Group', the followers of
Mughira bin Sa'id and 'The Kattabiyah', the followers of Abi Khattab
Muhammad bin Abi Zainab al-Assadi.
Imam Ja'far al-Sadiq, son of Imam al-Baqir (a.s.), is quoted to have
said:
;May Allah curse Mughira bin Sa'id as he used to tell lies against my
father, may Allah make him taste the heat of burning iron, may Allah
curse those who say a bout us, what we do not say ourselves, may Allah
curse those who try to take us away from the servitude of Allah, Who
created us, and to Him is our return and in His hand is our
control."(51)
He (a.s.) also said:
;Don't accept any saying (hadith) relating them to us except that which
agrees with the Qur'an and the Prophetic traditions (sunnah) unless you
see an evidence of our previous sayings with it; indeed Mughira bin
Sa'id, may Allah curse him, has interpolated sayings (hadiths) in the
books of the companions of my father of which he (my father) did not
narrate them, so, fear Allah and don't accept any saying related to us,
which disagrees with the statement of Our Lord, the Exalted, and the
traditions of our Prophet Muhammad (s.a.w.) - because we, if we narrate
any hadith, we always say: The Almighty Allah or the Messenger ofAllah (s.a.w)
said so and so."(52)
He (a.s.) further said:
;Mughira bin Sa'id was intentionally belying my father; he used to take
the books of his companions, who disguised themselves to be of the
companions of my father, and then, they gave them to Mughira who
interpolated in them preverted beliefs of unbelief and infidelity and,
then, attributed them to my father and therefore, returned them to his
companions and ordered them to distribute them among the Shi'a; whenever
there is any exaggeration in the books of the companions of my father,
be sure that it is the act of Mughira bin Sa'id who interpolated them in
his books.
Regarding the exaggeration and the interpolation of Abi Al-Khattab and
his lie against the Imams of Ahlul-Bait, Imam Ali bin Musa al-Rida (a.s.)
said:
;Indeed Abi Khattab used to tell lies against Abi Abdullah (Imam
al-Sadiq) (a.s.), may Allah curse Abi Khattab, whereas his companions
used to interpolate these sayings (hadiths) up until today in the books
of Abi Abdullah (a.s.); therefore, don't accept any saying (hadith)
related by them to us if they disagree with the Qur'an, because, all our
sayings should agree with both the Qur'an and the Prophetic
traditions."(53)
Thus, the Imams of Ahlul-Bait fought the Exaggerators and deviated
groups. They called on the Muslims to hold fast to the Book of Allah
(the Qur'an) and the pure Prophetic traditions so that they can
differenciate between the illuminated path of Ahlul-Bait to which the
followers of the school of the Imamiya Shi'a firmly adhered and the
misguidance of the Exaggerators and their strayed beliefs.
The Ahlul-Bait's Method in the Political Field
Political action and thought forms a principal base among the pillars of
Islam; Islam is a creed, system and legislation and its application in
its social field needs a political authority, state and legitimate
leadership. Therefore, this political action and thought takes, in the
method of Ahlul-Bait, (a.s.) a high, important position which is based
on foundations and principles; among them are:
1. The necessity of establishing an Islamic state and applying its laws.
2. The Muslim leader (Imam) is responsible for safeguarding Islamic
laws, applying them and inviting others towards them. He is the
political leader and guardian of the ideological line of the ummah
(Islamic communities).
3. The Muslim leader (Imam) should be qualified with piety, behavioural
righteousness, and be familiar with Islamic laws.
4. It is forbidden to obey or befriend the unjust ruler.
First, it is obligatory for the Muslims to advise him; if he does not
respond, it becomes obligatory for the Muslims to boycott him, and if he
does not respond, it becomes obligatory to depose him and revolt against
him and pledge allegiance to a just ruler who acts according to the
principles of the Book of Allah and the traditions of His Noble Prophet
Muhammd (s.a.w.)
These are the clear facts in the practical life of Ahlul-Bait and their
struggle against the tyrannical rulers; their guiding and educating the
masses of the ummah; preparing them to be conscious vanguards and their
support for the movements and revolutions which adopted reform and
change.
Among the prominant state of refusing oppression and corruption is the
state of Imam Husein bin Ali (a.s.) against the government of Yazid bin
Mu'awiyah and his declaration for an armed revolution against him; the
support of Imam al-Sadiq (a.s.) for the revolution of Zayid bin Ali bin
Husein in the year 121 A.H. against Husham bin Abdul-Malik; and the
support of Imam Musa bin Ja'far for the revolution of Husein bin Ali in
Madinah in the year 169 A.H. against the Abbasid caliph al-Mahdi.
The life of Ahlul-Bait (a.s.) is a continuation of the way in which the
Messenger of Allah (s.a.w.) took and, also, a confirmation for it. Imam
Husein, the martyr (a.s.) narrates from his grandfather, the Prophet
Muhammad (s.a.w.), that he said:
Whoever witnesses an unjust ruler considering the prohibitions of Allah,
the Almighty as permissible, breaking the covenant of Allah, opposing
the practices of the Apostle of Allah (s.a.w.), treating his servants
sinfully and cruelly and had seen all these misdeeds, but, did not
oppose him by words or actions, Allah surely will punish him as he
wills..."(54)
The life of the (Ahlul-Bait) (a.s.) and their words are a correction for
the deviated way and falsified line which was founded by some unjust
rulers and their preachers who supported and bowed down to them.
They depended on some forged hadiths which were narrated by Muslim in
his Sihah; for example, the following narration is mentioned in the
above-mentioned book, in the chapter on the order for the necessity of
performing prayer, collectively that the Messenger of Allah Muhammad, (s.a.w.)
said:
'After me there will be rulers who would not be guided aright nor follow
my traditions and among them there will appear men whose hearts look
like the hearts of Satans but in the body of human beings."
He asked: I said: O, Messenger of Allah, What shall I do, if I became
aware of this?
He (s.a.w.) said: 'You should listen and obey such rulers even if they
beat your back or take your wealth, then you should listen and obey them
'"(55)
All these forged sayings (hadiths) written by the tyrants, and their
agents, forms a base for misunderstanding to the extent that some even
built their political views on them. Nawawi in his explanation of Sahih
Muslim said:
The jurists and the narrators of Ahlul-Sunnah say: The ruler should not
be deposed because of doing corrupt, oppressive, and wronging other's
rights. (Such a ruler) should not be deposed nor revolted against, but
it is obligatory to advise, and frighten him with the narrations
concerning that."(56)
The Imams of Ahlul-Bait (a.s.) had a special position against such
unjust rulers and they stood against such deviated political lines,
therefore, these rulers began to use different kinds of tactics against
them. Their (Ahlul-Bait) life is filled of illuminated images of
sacrifice for the sake of faith and their history is the highest
examplary of struggle for the sake of truth and who spent their best
days between either being killed, poisoned, pursued on the earth or
being punished in the darkness of prisons.
The Ahlul-Bait's Method in Educating their Companions
Imam Ja'far al-Sadiq (a.s.) is reported to have said:
;I dislike for a man to die while there is still a habit of the
Messenger of Allah (s.a.w.) which he has not yet practised"(57)
The Ahlul-Bait took great care to educate the Muslims in accordance with
the Book of Allah and the traditions of the Prophet, with the objective
of building sound Islamic personalities that would hold aloft the torch
of guidance.
Imam Al-Baqir (a.s.) tried to efface the doubts instigated by some of
his contemporaries who, had some mischievous intentions behind their
effort. They used to say that it sufficed a Muslim to love the
Ahlul-Bait and to regard them as leaders, and, in such a case, there was
no need to keep up the other obligatory duties of what had commanded.
The Imam explained that the path of the Ahlul-Bait meant putting into
practice all that had been brought by the Qur'an, and shown by the
Prophet (s.a.w.).
;...by Allah, we have no absolution from Allah, nor are we relatives of
Allah, nor have we any argument against Allah. You cannot be nearer to
Allah except through obedience. So, whoever is obedient (to Allah) will
be benefitted by our friendship, and whoever is disobedient (to Him),
our friendship will benefit him naught "(55)
Amru bin Sa'id bin Hilal narrates:
;I said to Abu Ja'far (a.s.): May I be your ransom, I only see you very
rarely, after years. Please give me a piece of advice which I may
follow.' Imam AI-Baqir replied: 'I advise you to fear Allah, to be pious
and diligent. Do know that there can be no piety without diligent...
"'(59)
He also advised one of his followers, named Abu Usama, and told him to
convey it to his friends. Here is an extract of the said advice:
;...fear Allah and be good, and do not be bad, direct towards us every
affection, and ward off from us every abomination, for we are not as
they say. We have our rights in the Book of Allah, which were related to
the Messenger of Allah and had been purified by Allah Our birth is so
noble that anyone other than us claiming the like, is a liar.* Increase
your remembrance of Allah, of death, of reciting the Qur'an and of
sending blessings upon the Prophet (s.a.w.) as sending blessings on him
is rewarded ten fold."(60)
*- This refers to their noble relations to the Prophet Muhammad (s.a.w.)
through their mother, Fatima al-Zahra' (a.s.), the Prophet's daughter.
Imam al-Sadiq instructed one of his companions, Ismail bin Ammar, as
follows:
;I advise you to fear Allah, to be pious, to be truthful, to pay your
trusts, to be good to your neighbours and to be frequent in your
prostration (prayers). Such were the orders of Muhammad (s.a.w.) to
us."(61)
Hisham bin Salim says that he heard Imam al-Sadiq (a.s.) tell a man
called Hamran this:
;Look at the one who is lower than you (in position) and do not look at
the one who is higher than you, as in this way you will be more
satisfied with what is your lot, and more deserving of Allah's bounty.
Do know that (good) routine deeds even if few are worthier than a
regular deed lacking certainty. Do know that no piety is more beneficial
than avoiding the prohibitions of Allah and refraining from wronging the
people. Nothing is more pleasing than a good temper. No wealth is better
than being content with the little which suffices. No ignorance is more
bitter than conceit."(62)
Imam Al-Sadiq (a.s.) also cites the Messenger of Allah as describing the
believers:
;Whoever is displeased with his evil deed while being pleased with his
good deed, is a faithful man."(63)
These are the true attributes of a good Muslim on the bases of
Ahlul-Bait who strived hard to educate and establish them. This is their
true method in building and educating the Muslim society and ummah. This
is their true call through which they addressed the followers of the
Prophet Muhammad (s.a.w.) which was to follow the Book of Allah (the
Qur'an) and the traditions of the Messenger of Allah (s.a.w.) and to
build life on their principles. How beautiful it is when a Muslim is
guided aright through their guidance and follows their will and listens
to the remembrance of them.
A Look at the Islamic School, Jurisprudence
During the days of the Messenger of Allah (s.a.w.), Muslims used to
receive the regulations and precepts concerning worship, dealings, and
judgements and other social issues, from the Prophet, himself, and had
no problem in understanding Islam and obtaining shari'ah laws and
regulations.
After his demise, people used to refer to the Book of Allah and the
traditions of His Prophet, deriving from them percepts, laws and
religious situations, on the authority of the Prophet's Ahlul-Bait and
those of the religious scholars of the companions who collectively
agreed with the most learned among them, Imam Ali. The Messenger of
Allah (s.a.w.) said:
I am leaving among you two precious things: The Book of Allah and my
Progeny, my Household. And indeed, Allah, the Benign, the All-Aware has
told me that these (two) will never part with each other until they
return to me at the Pool of 'Kawther' in Paradise.
He (s.a.w.) also said:
The most learned among you, judicially, is Ali.
After recognizing his knowledge concerning the Book of Allah and the
Prophet's tradition. A'isha, one of the Prophet's wives, describes him
(Imam Ali) by saying:
He (Imam Ali) was the best informed, among the people, concerning the
Prophet's traditions.
Imam Ali was the final authority on deriving the Islamic rules and
solving their problems.
As a result of what Islam caused of movements, and developments in the
fields of society, state and the life of individuals, new issues and
affairs concerning such fields appeared, and which later on, needed an
organization, and a declaration of Islamic regulations.
An answer to those needs, the Islamic society witnessed a movement and a
development in the fields of jurisprudence, legislation, the appearance
of jurisprudence, and induction in a developed way, therefore, different
schools, views and sects of jurisprudence appeared.
This happened in its distinguished form at the end of the first and
second century of Higra (emigration) at the period of the two Imams,
Muhammad al-Baqir and his son, Ja'far al-Sadiq, upon whom the narrators
of Hadiths, jurisprudents, commentators, and others, witnessed their
knowledge. For instance, Abu Hanifa, Malik and others studied at the
hands of Imam Ja'far bin Muhammad al-Sadiq.
The Imams of Ahlul-Bait called on Muslims to follow the Book of Allah
and the Prophet's traditions as the only two sources of Islamic laws and
legislations while other Islamic schools of jurisprudence depended other
additional for the sources in inducting of laws other than the
above-mentioned sources. Among them were:
1. Opinion and Analogy, whose cause is inducted
2. Approval
3. The Closing and Opening of Pretexts
4. Simple Interests
The Imams, of Ahlul-Bait, and their students, who were related to their
jurisprudential school, used academic ways of dialogues with the chiefs
of other diverse schools of jurisprudence and called on them to depend
on the Book and the sunnah as the only two sources.
It is worth mentioning, here, that other Islamic schools differ among
themselves in accepting and rejecting such sources like analogy and to
act with opinion; upon which the Hanafi sect depended. The one who
studies these diverse views of jurisprudence, and their principles;
which were inducted from them in a comparative study, will find that the
reason of difference can be found in two main causes:
1. The difference in accepting and rejecting some narrations, in
accordance with the conditions of accepting the narration, with an
emphasis on the reliability of the narration.
2. The acceptance of certain Islamic schools of jurisprudence as sources
of legislation, other than the Qur'an and the Prophet's traditions; like
analogy, approval...etc. and refusing them.
For example, each of the Hanafi, Shafi'i, Maliki, Hanbali, Zaydi, Shi'a
Imamiya jurists,...etc. has its own way and conditions for accepting the
narrations proved by the Prophetic traditions.
This difference caused by these two foundations affects the jurists's
views and opinions. This, in return, leads to the appearance of
jurisprudential difference among them. Thus, it is not a difference
between the two sects (the Sunnis and the Shi'as) as some try to pretend
in order to sow the seed of disunity and discord among the Muslims. In
truth, it is only a scholarly difference among the Muslim jurists,
altogether. Therefore, it is not true that this scholarly difference be
a cause of discord and disunity among the Muslims. Thus, it is
obligatory for all the Muslims to have scholarly dialoges and
understandings and to open the door of Ijtihad (endeavouring to discover
and deduce the Islamic laws and regulations from their sources) by those
of the sects who closed it, so that the scholars can reach a satisfied
answer and a safe, lawful position. Surely, the scholarly differences
based, on safe foundations, should not be considered as a main cause for
social and political difference nor to isolate the Muslims who are one
single nation and who, altogether, agree that the Book of Allah and the
traditions of His noble Prophet Muhammad (s.a.w.) are the origin and
main source for Islamic knowledge, law, and thought.
Hereunder are examples of the jurists opinions, showing their points of
agreement and disagreement in spite of whether they belong to the Sunnis
or the Shi'as:
Both the Imamiya and the Hanbalis say that the 'First Testimony' (in the
prayer) is compulsory, whereas the Hanafis, the Shafi'is and the Malikis
say that it is recommended, and not compulsory.
The 'Last Testimony' is said by the Shafi'is, the Imamiya and the
Hanbalis to be compulsory, whereas, the Malikis and the Hanafis say that
it is recommended, and not compulsory.(64)
The Shafi'is, the Malikis and the Hanbalis say. The Taslim (submission
in the prayer) is compulsory. the Hanafis say: It is not compulsory,
while the Imamiya differ among themselves: some say: It is compulsory,
whereas, others say: It is recommended. Among those who regard it as
recommended was Mufid, Sheikh Tusi and Allama Hilli.(65)
In respect to collective prayer, the Hanbalis say: It is compulsory on
every able person, and if one left it and prayed as an individual, one
would be a sinner, although his prayer is correct. On the other hand,
the Imamiya, the Hanafis, the Malikis and the majority of the Shafi'is
regard it as not compulsory on everyone, nor on a few, but, nonetheless,
highly recommended.
Concerning those who deserve the poor-rate (zakat), the Shafi'is and the
Hanbalis say that whoever gets half of his requirements is not regarded
as poor, and deserves not zakat (poor-rate). The Imamiya and the Malikis
say that the poor, according to the religion, is the one who does not
have a year's provisions for himself and his household; so, whoever had
a farm, a property or cattle, that was insufficient to sustain him and
his family for a whole year, deserved to receive a portion of the zakat.
The Imamiya, the Shaf'is and the Hanbalis say that whoever was able to
earn his bread is not allowed to receive the zakat, whereas, the Hanafis
and the Malikis say: He is allowed to receive the zakat and it should be
paid to him.
Concerning staying overnight in Muzdalifa during the hajj rites, the
Hanafis, the Shafi'is and the Hanbalis say that it is compulsory, and
whoever does not stay there will have to offer a sacrifice - as in 'al-Mughni',
whereas the Imamiya and the Malikis say: it is not compulsory but
recommended.
Regarding the pelting in Jamrah al-Aqaba - (it is the largest symbol of
the devil which is situated on the outskirts of Mina towards Mecca, and
seven pebbles on the tenth day should be thrown at it, and is considered
among the obligations of the pilgrimage (hajj)), - the Malikis, the
Hanafis, the Hanbalis and the Imamiya say: It is not allowed to pelt the
Jamrah al-Aqaba before dawn, but, if the pilgrim throws before dawn
without having an excuse, he should repeat it, again, whereas, they
allowed the pilgrims to do so if they have excuses, such as,
elderliness, sickness and fear, whereas, the Shafi'is say. It is allowed
to do so because the above-mentioned time is recommended and not
obligatory.
Concerning the contract of marriage, the Imamiya, the Hanbalis, and the
Shafi'is say. The contract cannot be correct through correspondence,
whereas the Hanafis say that it is correct to do so if both sides
engaged in marriage are in one place.
The Shafi'is and the Malikis say that the guardian is the sole authority
who has the right of consent to the marriage of a mentally sane grown,
mature girl if she is virgin, but if she is a widow, he shares in her
marriage consent, and neither of them has the sole right of consent.
Moreover, it is he who concludes the marriage contract, as it can never
be concluded by the girl's words alone, although her content is
necessary.
The Hanafis say that a mature, sane girl has the right to choose her
husband and to conduct the marriage contract herself, irrespective of
whether she is virgin or widow, and no one has authority upon her, nor
the right to object, provided that she chooses a worthy suitor.
Most of the Imamiya jurist say that the mature, sane girl has the right
to conduct all kinds of procedures and deals, including marriage
contracts, both as a virgin and a widow. She has, thus, the right to
conclude contracts, on her own behalf and on behalf of other than
herself, both directly and through agency, in consent and acceptance,
similar to the man, without the least difference.(66)
Concerning divorce, Abu Zuhra says:
According to the Hanafi sect, the divorce of everybody is valid, except
of the child, the insane and the idiot. So, the divorce is legal even if
done jokingly, or by a drunkard, or unwillingly and by the one wearing
the ihram (pilgrim robes) for hajj rites."(67)
He adds:
According to the Hanafi sect, the divorce done even by mistake or
unintentionally and by the forgetful is valid."(68)
Of the same books he says:
Malik and Shafi' agreed with Abu Hanifa and his followers in respect to
the validity of divorce even in jest, while Ahmad (bin Hanbal) did not
agree, regarding such a divorce as incorrect."(69)
The Imamiya, on the authority of Ahlul-Bait (a.s.), say:
No divorce (is valid) except for the one who wants it.
These were some examples of comparative jurisprudence, selected to show
the reader the real scholarly controversy in the Islamic sects, and how
these sects meet in some instances and differ in some other matters,
regardless of their Shi'ism or Sunnism.
We have already seen the Hanafi and the Shaf'i agreeing in some cases
with the Imamiya, and differing from the Hanbali, and the Maliki, or the
Maliki agreeing with the Imamiya and differing from other Sunni sects.
This is an explicit fact observed in all the subjects of jurisprudence
and its different branches. The jurisprudental dispute cannot be termed
a discord between the Shi'ites and the Sunnites. It is a scientific,
methodical dispute among the five schools of jurisprudence. We have to
look for the legal religious proofs, and commence a scientific
discussion until we get to the core of the truth regarding the
correctness of the school, as Allah has only a single, practical verdict
for every case.
Those who try to illustrate the dispute between the Shi'ites and the
Sunnis as if they were against one another, or two contradictory sects,
are but falsifying the truth, getting away from the method of sound
scientific objectivity, and attempting to serve the enemies of the
Islamic Ummah, by sowing the seeds of disunity.
But, the neutral, doctrinal, scholarly method is the one able to unify
all the Muslims and to bring them all together.
Sheikh Muhammad Shaltut, the rector of Al-Azhar Theological University
(Cairo) had issued a verdict allowing the followers of different Islamic
sects - the Hanafis, the Hanbalis, the Malikis and the Shafi'is - to act
according to the Imamiya (Shi'a) sect, as well as, according to other
Islamic sects, as this, he said, was lawful and correct. He was
followed, in his opinion, by the next rector of al-Azhar, Dr. Muhammad
Fahham.
It is worthwhile to state the texts of the verdicts issued by them in
this respect
The following verdict is issued by Al-Sayyid, His honour, the rector of
Al-Azhar Theological University about the legality to worship according
to the Imamiya Shi'a Sect:
Sheikh Shaltut was asked that:
Some people say that if a Muslim is to conduct his worship and other
deals correctly, he must follow one of the four Islamic sects, among
which are not the sects of the Imamiya Shi'a nor the Zaidi Shi'a. So,
does your honour accept this idea in its generality, and forbid
following, for example, the Twelvers (Imamiya Shi'ites)?
The Sheikh replied:
1. Islam does not compel any of its followers to follow a particular
sect, but we say: Every Muslim has the right to 'imitate' first and
foremost, any sect that has correctly been quoted and whose relevant
precepts have been recorded in its particular books. Whoever follows one
of these sects may move to any other, whichever of them, without any
restrictions."
2. The Ja'fari School known as the Imamiya school of Twelvers Shi'ites,
is a school according to which it is lawful to worship, the same as the
other Sunnite sects. It is necessary for the Muslims to know that, and
to get rid of unjust prejudice towards particular sects- Because,
neither Allah's religion nor His Shari'ah (Islamic laws) are related to
a particular sect or restricted to a school, so all of them are able to
discover Islamic rules and codes from the Qur'an and the sunnah and are
acceptable before Allah, the Almighty; therefore, it is lawful for those
who are not able to give opinions, nor to do ijtihad to follow them and
practise what they decide in their jurisprudence and there is no
difference concerning this in worship and dealings.
The late Dr. Muhammad Muhammad Fahham, the rector of al-Azhar commenting
on Shaltut's verdict, said:
May Allah have mercy on Sheikh Shaltut who perceived this significance,
and in his explicit verdict, displayed courage, as he allowed acting
according to the Imamiya Shi'a School, considering it an Islamic
juristic school, founded on the Book, the sunnah and the most correct
proof I pray to Allah to grant success to those who act upon this sound
course of introduction among the brethren.
And say: Act! Allah will behold your actions, and (so will) His
Messenger and the believers. Our last invocation is: Praise be to Allah,
Lord of the worlds.
It is obvious, then, that the road to the unification of the nation is
wide open before the faithful believers of Islam. They have to unite
their ranks, to discard their petty controversies and prejudices, to
uproot the causes of division, and to subject the scientific points of
view to research and discussion.
We ask Muslims, everywhere, to comprehend the critical, political and
social situation through which the ummah is passing, and to look at one
another with affection and brotherhood, and to identify those who
instigate bigotry, and to put their scientific view points for
scientific dialogues and research without any instigation and
fanaticism, lest the enemies of Islam, in particular, misuse them while
we face Zionism and imperialism and their agents.
Finally, we implore Allah, the High, the Omnipotent, for His help to
unify the ranks of this nation, to keep away the elements who agitate
commotion amongst the Muslims and who prevent the application of divine
laws. Weakening the ranks of the Muslims, and causing division among
them, cannot be but a support to the enemies of Allah, and a service to
the tyrants and superpowers.
Praise be to Allah, Lord of the Worlds.
Notes:
1. Narrated by Tirmidhi in 'Manaqib Ahlul-Bait'
vol. 2, p. 308, citing Umar bin Abi Salama, the Prophet's adopted son,
who said: 'The verse, 'Allah only wants to remove uncleanness far from
you, O people of Ahlul-Bait, and purify you a thorough purifying' was
revealed in the house of Umm Salama. Then, the Prophet (s.a.w.) called
Fatima, Hasan, Husein and Ali, behind himself, covered them with a cover
and said: 'O Allah! This is my household, so remove uncleanness from
them and purify them a thorough purifying. Umm Salama said: 'Am I with
them, O Messenger of Allah?' He said: 'You are at your place. You are
alright."'
2. Ibn Mardawaya, on the authority of ibn Abi
Shaiba, Ahmad, Tirmidhi, also, Ibn Mundir, Tabarani and Hakim,
corrected. For more details, refer to Allama Tabataba'i's al-Mizan fi
Tafsir al-Qur'an, the interpretation of the Tathir verse.
3. Taqiyuddin Ahmad ibn Ali Miqrizi (died
845H.), Fadhil Aal al-Bait, p. 21.
4. Zamakhshari, Tafsir al-Kashshaf', Chapter
Aal-Imran, verse No. 61, and also, mentioned in the interpretation of
al-Tha'alibi on the authority of Mujahid and Kulaini.
5. Fakhruddin Razi, al-Tafsir al-Kabir,
interpretation of Chapter Ahzab, verse No. 56.
6. Allamah Tabataba'i, al-Mizan fi Tafsir
al-Qur'an.
7. Muhaqiq Hilli, one of the great Shi'i
jurists, who lined in the 7th century of the Hijra. Mentioning the
obligations of the prayer, he said: Seventhly: The Testimony is
obligatory to recite once in a two-Rakat prayer, mad twice in a three
and four Rak'at prayer. If one or the two of them were dropped,
intentionally, the prayer is regarded as null and void. In each, five
things are compulsory: Sitting during the Testimony, reciting the two
testimonies, sending blessings of the Prophet (s.a.w.) mad his progeny;
Shara'i al-Islam, vol. 1, chapter on prayer.
8. Zamakhshari, al- Tafsir al-Kashshaf
interpretation of Chapter Insan. Fakhr Razi states the same narration in
al- Tafsir al-Kabir, quoting al-Kashshaf. Tabarasi has also ginen an
identical narration in Majma' al-Bayan.
9. Zamakhshari, Tafsir al-Kashshaf
interpretation of chapter Ma'ida, verse No. 55.
10. Wahidi, Asbab al-Nuszul, interpretation of
chapter Ma'ida, verse No. 55.
11. Narrated Hakim Hasakani in
Shawahidal-Tanzil, vol. 1, p.190, Beirut Edition in '1393 H. that
Abdullah bin Abi Awfa said: On Ghadir Khum, I heard the Prophet of Allah
saying: After reciting the Tabligh nerse, he lifted up AU in his hand
until the whiteness of his armpit was disclosed, then continued saying:
For whomever I am master, this, Ali, is his master...; It is narrated by
Wahidi in Asbab al-Nuzul, p. 135. Suyuti in Dur al-Manthur, vol. 2, p.
198; that Abi Sa'id al-Khidri said: This verse "Tabligh" is revealed
concerning Ali b in Abi Talib.
12. Narrated by Hakim Hasskan, vol. 1, p.
192-193.
13. Tarikh ibn Kathir, vol. 5, p. 213.
14. Musnad Ahmad, vol. 4, p. 281, Sunan ibn
Maja, chapter on the merits of Ali. Tarikh ibn Kathir, vol. 5, p. 209,
vol. 5, p. 210.
15. Musnad Ahmad, vol. 4, Sunan ibn Maja,
chapter on the merits of Ali.
16. Majma' al-Zawa'id; Hakim, vol. 3, p.
109-110, Ibn Kathir, vol. 5, p. 209.
17. Musnad Ahmad, vol. 1, p. 118-119, vol. 4,
p. 281; Sunan ibn Maja, vol. 1, p. 43,p. 116; in Musnad Ahmad, the word
'na'im' meaning 'yes' is also narrated, vol. 4, p. 281, 368, 370; Ibn
Kathir, vol. 5, p. 209, the same narration but with a slight difference.
18. Musnad Ahmad, vol. 4, p. 281, 368, 370,
372; Ibn Kathir, vol. 5, p. 209, 212.
19. Narrated by Hakim Hasakani, vol. 1, p. 190,
he (s.a.w.) lifted up his hand to the extent that his armpit's whiteness
is disclosed, in p. 93, the same narration but with a slight difference.
20. Hakim Hasakani, Shawahid al-Tanzil, vol. 1,
p. 191; Ibn Kathir, vol. 5, p. 109: 'I am the master of every believer.'
21. Musnad Ahmad, vol. 1, p. 118-119; vol. 4,
p. 281, 370, 372, 373; vol. 5, p. 347, 370; Mustadrak al-Hakim, vol. 3,
p. 109; Sunan Ibn Maja and Hakim Hasakani, vol. 1, p. 190-191; Tarikh
Ibn Kathir, vol. 5, p. 209-213; Ibn Kathir in vol. 5, p. 209 says: I
asked Zayid: Have you heard it from the Messenger of Allah? He replied:
All those who were present In the area full of lofty trees saw and heard
it with their own ears and, then, Ibn Kathir continued saying: 'Our
Shaikh, Abu Abdullah al-Dhahabi said: This narration is correct.'
22. Stated by Ibn Jarir Tabari in his Tafsir,
Suyuti in Dur al-Manthur in different ways, and also adds that even the
Prophet's companions used to say: 'The best of men came', whenever Ali
attended them. Sawa'iq al-Muhriqa, p. 96; Shablanchi in Nur al-Absar, p.
70, 101.
23. Muhibuddin Tabari, Dhakha'ir al-Uqba fi
Manaqib dhawi al-Qurba, p. 30.
24. This narration, with a slight difference in
wording, was stated by Tabarani in al-Mu'jam al-Kabir, vol. 1, p. 24
(MSS). Muttaqi Hindi in Kanz al-Ummal, vol. 6, p. 220; Muhibuddin Tabari
in Dhakha'ir al-Uqba, p. 121, and Suyuti in Ihya al-Mayit, p. 29.
25. Kulaini, al-Kafi, vol. 2, p. 603.
26. Ibid, p. 605.
27. 28 & 29 & 30. Ibid, vol. 2, p. 606, 607,
609, 613.
31. Shaikh Tabarasi, Majma' al-Bayan fi Tafsir
al-Qur'an, the Preface, Ch. The Fifth Ad.
32. Ibid.
33. Shaikh Balaghi, Aala' al-Rahman fi Tafsir
al-Qur'an, vol. 1, p. 18, 2nd edition.
34. Ibid. vol. 47, p. 270,
35. Allama Majlisi, Bihar al-Anwar 3rd Edition.
36. Raghib Isfahani, Mu'jam Mufradat alfad
al-Qur'an, Mashaf
37. Tabarasi, Majma' al-Bayanfi Tafsir
al-Qur'an, the Preface.
38. Zainuddin Amili, al-Diraya, p. 113, Nu'man
Press.
39. Kulaini, al-Usul min al-Kafi, vol. 1, p.
59.
40. Ibid, p. 62.
41. Kishi, Rijal al-Kishi, translated by
Mughira bin Sa'id.
42. Ibid.
43 & 44. Suyuti, Tadrib al-Rawi fi Sharh Taqrib
al-Nawawi.
45. Allama Amin, A'yan al-Shi'a, vol. 3, p. 34.
46. Imam Ali (a.s.), Nahjul-Balagha.
47 & 48. Kulaini, al-Usul min al-Kafi, vol. l,
ch. on Tawhid.
49. Saduq, Tawhid, p. 80.
50. Ibid, p. 361.
51. Rijal al-Kishi.
52. Ibid.
53. Ibid.
54. Tarikh al-Tabari, vol. 6, p. 329, 1st
Edition in Egypt. Ibn al-Athir, vol. 4, p. 9. 1st Edition, Egypt.
55. Sahih Muslim, vol. 6, p. 20, Book on Imara
(principality).
56. Nawawi in his explanation of Sahih Muslim,
vol. 12, p. 229. See also Sunan Bayhaqi, vol. 8, p. 158. For more
details refer to Allam Askari, Qiyam al-A'imah bi Ihya' al-Sunnah, vol.
1, p. 118.
57. Tabrasi, Makarim al-Akhlaq, p. 39, Al-A'lami
Printed House.
58. Ibid, p. 67.
59. Ibid, p. 66.
60 & 61. Ibid.
62. Ibid, p. 72.
63. Ibid, p. 77.
64. Bidayat Mujtahid, vol. 1, p. 125, quoted
from 'al-Fiqh ala al-Madhahib al-Khamsa' by Muhammad Jawad Mughniya.
65. Shaikh Muhammad Jawad Maghniya, al-Fiqh ala
al-Madhahib al-Khamsa
66. Ibid.
67. Abu Zuhra, Al-Ahwal al-Shakhsiyah, p. 283.
68. Ibid, p. 186.
69. Ibid, p. 284. |