Some people claim that a Muslim should not call himself other than Muslim. They quote the verses of Quran which denounce sectarianism, and as such, they conclude that being a member of any party is not allowed for Muslims.
It is true that Islam is against sectarianism and dividing into sects. However, being a member of a party does not necessarily mean sectarianism unless such party is a sect itself.
The opinion that one should not call himself other then Muslim, contradicts Quran. As a matter of fact, Allah sometimes has used other terms then Muslim, when referring to a subset of Muslims. For instance, in a couple of places in Quran, Allah mentions a group of Muslims with the name "Hizbullah" which means "The Party of Allah". If being a member of ANY party is resented in Quran and one should call himself Muslim and Muslim only, then Allah will become sectarian (may Allah protect us) by promoting His own party! The fact is that, Allah uses a different name because He wants to address a highly virtuous subset of Muslims. In fact, any member of "The Party of Allah" is a Muslim, but the reverse is not necessarily true. Some Muslims are weak Muslims, and some are just Muslim in ID, and as such, these people do not belong to the Party of Allah about whom Allah said:
"Verily the Party of Allah are the real prosperous." (Quran 58:22)
This goes to prove that not every and any party within Islam are condemned. In fact, the origin of the word Muslim goes back to Prophet Abraham (AS). Quran states that Prophet Abraham (AS) was a Muslim:
Abraham was not a Jew, nor yet a Christian; but he was an upright man and MUSLIM, and he was not of the idolaters. (Quran 3:67)
Also in another verse Allah states that Prophet Abraham is the one who has named us Muslims:
It is the religion of your father Abraham who has called you MUSLIM from before and in this (revelation). (Quran 22:78)
In another verse, Prophet Abraham (AS) advises his sons not to die without being Muslim:
And this was the advise that Abraham left to his sons and so did Jacob; "O my sons! Allah has chosen the faith for you; then die not except in the faith of Islam." (Quran 2:132)
Now, surprisingly enough, Quran testifies in another verse, that the Prophet Abraham was himself a Shia (follower; a member of the party) of the Prophet Noah (AS):
"And most surely Abraham was among the Shia (followers) of him (i.e., Noah)" (Quran 37:83)
One may ask, why Prophet Abraham (AS) who has been called Muslim and also advised others to be Muslim till death, has been named Shia? This leaves no room but to believe that his being the Shia of Noah (AS) does not contradict his being Muslim.
Now, we realize that being a member of a party does not contradict our identity as being Muslim AS LONG AS the leader of the Party is assigned by Allah, or at least, as long as the leader does not order something against the order of Allah and His Prophet.
Suppose there exists a party with a leader whose name is Imam xxxx. One may subscribe to this party as long as he does not prefer the order of Imam xxxx over the order of the Prophet (PBUH&HF).
When does a party become a sect and thereby denounced by Allah? The answer is that it will be a sect if Imam xxxx states something against the commandments of Allah or His Prophet, and when we as followers prefer the order of Imam xxxx over the order of Allah and his Prophet (PBUH&HF). This has been severely condemned in Quran, and such party is no longer a school of though within Islam but it rather has divided his followers from the religion of God and has split into a sect. May Allah protect us from such parties
(O Prophet) Lo! thou art a warner and for
EVERY COMMUNITY there is a guide.
(Quran13:7)
"And verily, among the SHI'A was Ibrahim." Al-Qur'an, Sura 37:83
In another verse Allah informs us of a fight between two men, one was a Shi'a of Musa an-Nabi (عليه سلام) and the other was an enemy of Musa (عليه سلام)
"And he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own SHI'A, and the other of his enemies; and he who was of his SHI'A asked him for help against him who was of his enemies. So Musa struck him with his fist and killed him. He said: This is of the Shaiytan's doing. Lo! he is an enemy, a mere misleader." Al-Qur'an, Sura 28:15
So, again, the term "Shi'a" has Islamic precedence in both the Qur'an, Lughat and non-Shi'a Ahadith (as we will reveal soon). The point is that even before Muhammad (صل الله عليه واله وسلام), there were Shi'a of the Anbiyah (عليهم سلام). The term "Shi'a" later came to mean those who were partisans of Imam `Ali (عليه سلام).
In the early history of Islam those who were partisans of Abu Bakr, `Umar and `Uthman DID NOT call themselves "Sunni" nor were referred to as such! The term "Sunni" merely means "of the Sunnah." ALL Muslimin, regardless of what Madhab they follow, profess to be Ahl'us-Sunnah; Shi'a and non-Shi'a alike. So when i put the term "sunni" in quotation marks, or say "so-called Sunni's" it is because the term "Sunni" itself originates with the arrogant and inaccurate claims that the Shi'a of `Ali (عليه سلام) do not follow the Sunnah. On the contrary, the term "Sunnah" occurs many times throughout the volumes of Usul al-Kafi, the famous Shi'a collection of Ahadith from the A'immah (عليهم سلام) by Kulayni. Here is an example:
Abu Hamzah said, "I heard Imam Abu Ja'far (عليه سلام) say that Rasul'ullah (صل الله عليه واله وسلام) said: Allah said, 'My proof has been terminated for the wretched of your community, those who have abandoned the Wilayyah of `Ali and the successors after you. Indeed, in these is your Sunnah and the Sunnah of the Nabiyyin before you. They are the treasurers of My Knowledge after you.' Then Rasul'ullah said: Jibra'il has informed me of their names and the names of their fathers."
Shia Reference: Usul al-Kafi, 508-4
So to be clear, we follow the Shi'a of all the Anbiyah (عليهم سلام), and we follow the Sunnah or example consistent with the Anbiyah and A'immah (عليهم سلام). We simply maintain that the Ahl'ul-Bayt (عليهم سلام), the Family, the Household of Muhammad (صل الله عليه واله وسلام) most closely followed that Sunnah. Therefore we turn to them for guidance towards the TRUE Sunnah, and not to Abu Bakr, `Umar, `Uthman, Mu'awiyah and his son Yazid. With that in mind, i will continue.
The Prophet (PBUH&HF) said: "There is amongst you a person who will fight for the interpretation of the Quran just as I fought for its revelation." The people around him raised their heads and cast inquisitive glances at the Prophet (PBUH&HF) and at one another. Abu Bakr and Umar were there. Abu Bakr inquired if he was that person and the Prophet (PBUH&HF) replied in the negative. Then Umar inquired if he was that person and the Prophet (PBUH&HF), replied "No. He is the one who is repairing my shoes (i.e., Ali)."
Abu Said Khudri said: Then we went to Ali and conveyed the good news to him. He did not even raise his head and remained as busy as he was, as if he had already heard it from the Messenger of Allah (PBUH&HF)."
Sunni references:
Earlier, we saw that the beautiful and impeccable verses of the Holy Quran, the infallible and unchangeable word of Allah, introduce to us the concept of Shia and the philosophy behind it. (Notice that the
word "Shia" is explicitly used, letter by letter (if you have read carefully in
the Arabic provided above in Quran)
In one of the the above
mentioned verses of Quran, one is named the Shia of Moses (AS) and the other one is named
the enemy of Moses, and the people at that time were either the Shia or the
enemy of Moses (AS). Thus Shia is an official word used by Allah in His Quran
for His high rank prophets as well as their followers. Do you want to say
Prophet Abraham was sectarian? How about Prophet Noah and Prophet
Moses?
If somebody calls himself a
Shia, it is not due to any sectarianism, nor any innovation. It is because
Quran has used the phrase for some of Allah's best servants. The above verses that
I mentioned in support of Shia, have used this term singular form (i.e., one
group of followers). This means that it has special meaning, such as: The Shia of Noah (AS), The Shia
of Moses (AS). Also in the History of
Islam, Shia has been specially used
for the "followers of Ali". The first individual
who used this term was the Messenger of Allah himself.
Rasulullah (s) said:
"After me people shall experience fitna, you will split into groups, he then pointed at 'Ali and said Ali and his companions shall be on the right path" [Sunni Reference: Kanz ul Ummal hadith number 33016].
and also:
"Whoever obeys 'Ali, obeys me, whoever obeys me, obeys Allah, whoever disobeys 'Ali, disobeys me, whoever disobeys me, disobeys Allah" [Sunni Reference: Kanz ul Ummal, hadith numbers 32973]
and also:
"Ali is the door of forgiveness, whoever enters it is a momin, whoever leaves it is a kaafir" [Sunni Reference: Kanz ul Ummal, Ali Muttaqi al Hind hadith number 32910]
and also:
"Whoever leaves Ali, leaves me, whoever leaves me, leaves Allah" [Sunni Reference: Kanz ul Ummal, hadith numbers 32974 - 32976, narrated by Abdullah ibne Umar {through two chains} and Abu Dharr Ghaffari (ra).
It is in praise of the Shi'a of Ali that Allah (swt) sent down the following revelation:
"Those who believe and do righteous deeds are the best of the creatures. Their reward from their Lord shall be everlasting gardens, below which flow rivers, they will abide there forever. Well pleased is God with them and they are well pleased with Him"
(Qur'an 98:7)".
Muhammad bin Ali narrates in Tafsir ibne Jarir Al Tabari, Volume 33 page 146 (Cairo edition) that the Prophet (s) said:
"The best of creations are you Ali and your Shi'as."
Jalaladin Suyuti, (849 - 911 AH) is one of the highest ranked Sunni scholars of all time. In his commentary of this verse, he records through 3 asnad (chains) of narrators, that the Prophet (s) told his companions that the verse referred to Ali and his Shi'a:
"I swear by the one who controls my life that this man (Ali) and his Shi'a shall secure deliverance on the day of resurrection".
(Sunni Reference: Tafseer Durre Manthur Volume 6 page 379 (Cairo edition)
The 3 Sahaba who narrated this hadith are (1) Ali (as) himself (2) Jabir bin Abdullah Ansari (ra) (3) Abdullah ibne Abbas (ra).
The majority school acknowledges them as truthful narrators of hadith. Had this been in a Shi'a book, you would have deemed it a forgery, but it's presence in your has really confused your Ulema.
There are no hadith in which the Prophet (s) guaranteed paradise for a specific Sahaba and his followers, with the sole exception of Ali (as) and his Shi'a.
Other Sunni scholars have also recorded this hadith from Jabir bin Abdullah Ansari in their commentaries of the above verse.
[Sunni Reference: Tafsir Fatha ul bayan Volume 10 page 333 (Egypt edition) & Tafsir Fatha ul Qadir, Volume 5 page 477]
Hadhrath Abdullah ibne Abbas narrates "that when this verse descended the Prophet (s) said, 'Ali you and your Shi'a will be joyful on the Day of Judgement"
(Sunni Reference: Tafseer Durre Manthur Volume 6 page 379 (Cairo edition)
Sunni Reference: Ahmad ibn Hajr al Makki quotes from Imam Dar Qatany in his al Sawaiqh al Muhrriqa page 159 (Cairo edition)
"O Abul Hasan, you and you Shi'a will attain paradise".
Infamous Sunni Scholar Ibn Hajr al Makki in his anti Shia book, Sawaiqh al Muhriqa, records this tradition from Imam Tabarani:
"O Ali four people will enter heaven first of all. Me, You, Hasan, and Hussain, your descendants will follow us and our wives will follow our descendants and our Shi'a will be to the left and right of us".
Hadhrath Ali narrates in Tafsir Durre Mansur, Volume 6 page 379 (Cairo edition) that Rasulullah (s) said to him:
"Have you not heard this verse "Their reward from their Lord shall be everlasting gardens, below which flow rivers, they will abide there forever"? This verse refers to you and you Shi'a, I promise you that I will meet you at the Fountain of Kawthur".
The classical Shafii scholar al Maghazli records a tradition from Anas bin Malik that he heard the Prophet (s) say:
"Seventy thousand people will go to heaven without questions, the Prophet then turned to Ali and said 'they will be from among your Shi'a and you will be their Imam"
Sunni Reference: Manaqib Ali al Murtaza, page 184 by al Maghazli al Shafii
The Messenger of Allah (PBUH&HF) said: "He who wants to see Noah (AS) in his determination, Adam (AS) in his knowledge, Abraham (AS) in his clemency, Moses (AS) in his intelligence and Jesus (AS) in his religious devotion should look at Ali Ibn Abi Talib (AS)."
Sunni references:
Ahmad Ibn Hanbal and al-Hakim recorded with authentic document from Abu Said al-Khudri, that the Apostle of God said to Ali: "Verily you will do battle for (implementation of) the Quran, as I have done for its revelation."
Sunni reference: Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p173
al-Hakim recorded that Anas Ibn Malik narrated that the Holy Prophet said to Ali: " You shall inform my nation about the truth and what they dispute after me":
Sunni reference:
The Messenger of Allah said to Ali: "Glad tiding O
Ali! Verily you and your companions and YOUR SHIA (followers) will be in
Paradise."
Sunni
References:
1-Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655
2-Hilyatul Awliyaa, by Abu Nu'aym, v4, p329
3-Tarikh, by al-Khateeb al-Baghdadi, v12, p289
4-al-Awsat, by al-Tabarani
5-Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22
6-al-Darqunti, who said this tradition has been transmitted via
numerous authorities.
7-al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1,
p247
Thus the Messenger of
Allah (PBUH&HF) used to say the phrase of "Shia
of Ali". This phrase is not something invented
later! Prophet Muhammad (PBUH&HF) said that the TRUE followers of imam Ali
will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah
al-Ansari narrated that:
The Messenger of Allah (PBUH&HF) said: "The SHIA OF ALI
are the real victorious in the day of resurrection/rising"
Sunni References:
1- al-Manaqib Ahmad,
as mentioned in:
Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62
2- Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti,
who quotes the tradition as follows:
"We were with the Holy Prophet when
Ali came towards us. The Holy Prophet said: He and HIS SHIA will acquire
salvation on the Day of Judgment."
The "day of
rising" may also refer to the day of rising of al-Mahdi (AS). But in more
general term, it means the Day of Judgment. Also it is narrated that:
The
Messenger of Allah said: "O Ali! On the Day of Judgment I shall resort to
Allah and you will resort to me and your children will resort to you and the
SHIA will resort to them. Then you will see where they carry us. (i.e. to
Paradise)"
Sunni reference:
- Rabi al-Abrar,
by al-Zamakhshari
Furthermore, it is narrated
that:
The Messenger of Allah said: "O Ali! (On the day of Judgment) you
and YOUR SHIA will come toward Allah well-pleased and well-pleasing, and there
will come to Him your enemies angry and stiff-necked (i.e., their head forced
up).
Sunni
references:
1- al-Tabarani,
on the authority of Imam Ali
2- al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1,
p236
Ibn Abbas (RA) narrated: When the verse "Those who believe
and do righteous deeds are the best of the creation (Quran 98:7)" was
revealed, the Messenger of Allah (PBUH&HF) said to Ali: "They are you
and your SHIA." He continued: "O Ali! (On the day of Judgment) you
and your Shia will come toward Allah well-pleased and well-pleasing, and your
enemies will come angry with their head forced up. Ali said: "Who are my
enemies?" The Prophet (PBUH&HF) replied: "He who disassociates
himself from you and curses you. And glad tiding to those who reach first under
the shadow of al-'Arsh on the day of resurrection." Ali asked: "Who
are they, O the Messenger of Allah?" He replied: "Your SHIA, O Ali,
and those who love you."
Sunni references:
1- al-Hafidh
Jamaluddin al-Dharandi, on the authority of Ibn Abbas
2- al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247
The Messenger of Allah said to Ali: "The first four individuals who will enter the Paradise are me, you,
al-Hasan, and al-Husain, and our progeny will be behind us, and our wives will
be behind our progeny, and our Shia will be on our right side and in our
company."
Sunni references:
1- al-Manaqib, by Ahmad
2- al-Tabarani, as quoted in: al-Sawa'iq al-Muhriqah, by Ibn Hajar
Haythami , Ch. 11, section 1, p246
Now that we have clarified the matter on the origins of Shi'a thought, let us see where the Ahl'ul Sunnah pinpoint the original Shi'a to be.
What better interpretation can there be than Al Muhaddith Shah 'Abd al-'Aziz Dehlavi who in his book written against the Shi'a states:
"The title Shi'a was first given to those Muhajireen and Ansar who gave allegiance (bay'ah) to Ali (may Allah enlighten his face). They were his steadfast faithful followers during his (Ali's) caliphate. They remained close to him; they always fought his enemies, and kept on following Ali's commands and prohibitions. The true Shi'a are these who came in 37 Hijri" (NB 37 Hijri -the year Imam Ali (as) fought Mu'awiya at Sifeen). "
Sunni Reference: Tuhfa Ithna 'Ashariyyah, (Gift to the Twelvers) (Farsi edition p 18, publishers Sohail Academy, Lahore, Pakistan).
The Muhajireen and Ansar (Sahaba) were the Shi'a of Ali (as) so it is proven conclusively that Shia Faith is the real faith from the contemporaries of the Holy Prophet pbuh!
From the above pieces of evidence, the word "Shia" is used by Allah in Quran for His prophets as well as their followers. Further, His blessed Prophet, Muhammad (PBUH&HF) has repeatedly used this word for the followers of Imam Ali (AS). The word Shia is used here in its special meaning, and moreover, it is not in plural form (Parties), rather the above verses and traditions are referring to a special party, i.e., one single party. If Shia meant sectarian, neither Allah would use it for His high rank prophets nor Prophet Muhammad (PBUH&HF) would have praised them.
However I did not locate the exact term of
"Ahlussunnah
wal-Jama'ah", nor did I find
"al-Wahhabiyyah",
"al-Salafiyyah" anywhere in the Holy Quran or the
traditions of the Prophet. I agree that we should follow the Sunnah of Prophet,
but I would like to discover the origin of the exact term here. We, Shia, are
proud to follow the Sunnah of Prophet. However, the question is that which
Sunnah is genuine and which one is not. The word "Sunnah" by itself
does not serve the purpose of knowledge. All Muslims irrespective to their
persuasions claim that they follow the Sunnah of Prophet (PBUH&HF). It
should be emphasized that the Messenger of Allah never wished to divide Muslims
into groups. Prophet ORDERED all people to follow Imam Ali (AS) as his agent
during his life time, and as his Caliph after him. Prophet wished everybody
does that. But unfortunately those who heeded him were few and were known as "Shia of Ali a.s " who were subject to all sort of discrimination and
prosecution, and suffered from day one of the demise of the Mercy to Mankind,
Muhammad (PBUH&HF). If every one (or say the majority Muslims) had obeyed
what prophet wished, then there wouldn't exist any group or school within
Islam. Allah said in Quran:
The Rope of Allah, which we should not separate from, are the Ahlul-Bayt. In fact, some Sunni scholars narrated from Imam Ja'far al-Sadiq (AS) saying:
" We are the Rope of Allah about whom Allah has said: 'Hold fast
to the Rope of Allah, all of you together and do not diverge'" (Quran 3:103)
Sunni references:
1- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch.
11, section 1, p233
2- Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 3:103
Thus, if Allah denounces the sectarianism, He denounces those who
separated from His Rope, and not those who hold fast to it! Also some said the
Rope of Allah is Quran. This is also true. But by looking at the following
tradition narrated by Umm Salama who said:
The Messenger of Allah said: "Ali is with Quran, and Quran is with
Ali. They shall not separate from each other till they both return to me by the
Pool (of Paradise)."
Sunni references:
1- al-Mustadrak, by al-Hakim, v3, p124 on the
authority of Umm Salama
2- al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
3- al-Awsat, by al-Tabarani;
4- al-Saghir Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173
Then we can
conclude that Imam
Ali is * the Quran verbatim *. That is, Imam Ali is the Strong Rope of Allah also, because they
(Quran and Ali) are non-separable. In fact, there are a huge number of
traditions in authentic Sunni sources where Prophet said Quran and Ahlul-Bayt
are inseparable and if Muslims want to remain in the right path, they should
stick to BOTH of them. (Please refer to the article titled: Quran and
Ahlul-Bayt). Therefore, one can conclude that those who separated from
Ahlul-Bayt a.s are the sectarian who divided into sects and were denounced by Allah
and His prophet due to their divergence.
Also Allah mentioned in Quran:
" O' you who believe! Fear Allah and be with the truthful"
(Quran 9:119)
According to some Sunni
Commentaries,
"the truthful" means Imam Ali (AS):
Sunni reference:
Tafsir al-Durr
al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti,
two reports: one from Ibn Mardawayh by Ibn
Abbas and the second from Ibn Asakir by Abi Ja'far (AS)
This means that people should have feared Allah and should not have separated
from Imam Ali (AS) after the demise of Prophet (PBUH&HF). This
unfortunately did not happen at large, and therefore, unfortunate divisions
followed it. Hatred and bias against Ali a.s and his followers (shia) was so
much in that period of history that they stole the titles given to him by the
prophet pbuh and bestowed others with them. For example, With respect to the
world al-Siddeeq -- "The Truthful", there are many
Sunni narrations in which the Messenger of Allah said:
The Truthful are three:
Hazqeel (who was) the believer of the family of Pharaoh (see Quran 40:28), and
Habeeb al-Najjar (who was) the believer of the family of Yaasin (see Quran
36:20), and Ali Ibn Abi Talib who is the most virtuous one among them (see Quran 9:119)."
Sunni references:
1- Abu Nu'aym and Ibn Asakir, on the authority of Abu
Layla
2- Ibn al-Najjar, on the authority of Ibn Abbas
3- al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 192-193
(Quran 33:21)
If you say we do not find such exact terminology, but we understand that the
Prophet is our pattern, then one may say that Quran testifies that Prophet
Abraham (AS) was a pattern for us as well:
" Indeed, there is for you an excellent exemplar (beautiful
pattern of conduct) in Abraham..."
(Quran 60:4)
Notice that in the above verse, the phrase which has been used for
Prophet Abraham (AS) is exactly the same as that of the previous quoted verse
used for Prophet Muhammad (PBUH&HF). That is true for the following verse
as well:
Now please tell us if we can be called a
Sunni because we follow Abraham's traditions? Certainly Prophet Muhammad
followed the tradition of Prophet Abraham, yet Muhammad (PBUH&HF) was never
called Sunni, as that result. Similarly, Prophet Abraham
followed the traditions of Prophet Noah, but he was never called a
Sunni. Quran mentioned that he was a
Shia of Noah.
The word "Sunnah"
has used in Quran to refer to the custom of God and
the way Allah conducts the affairs and the
rules governing the universe (Sunnatullah). But here we are
discussing the word Sunnah referred to the Prophet (PBUH&HF), and not the
rules governing the universe. As such we are looking for the term such as
"Sunnatu Rasoolillah".
Also, all Muslims are "obedient" by definition, but there is no
special group among Muslims who are called "obedient". This shows
that having a certain characteristic by definition does not force us to specify
such characteristic in our label. In fact, in most cases (not all cases) the
label is just a stereotype and does not reflect the real attributes of the
holder of such label. Sometime the label is used to allure people to specific
version of something, which is found in various versions, each of which is
claimed to be genuine one, by different groups. As such, it wouldn't be an
intelligent practice, in general, to identify the genuineness of something with
its label.
Surely, the followers of the Prophet are supposed to
follow his Sunnah by definition. But were they called Sunni when Prophet
Muhammad was alive? or even few years after his demise? The Ahl ul Sunnah wal Jamat claim that ALL COMPANIONS were RIGHTEOUS AND LIKE STARS and thus the source of Sunnah on which basis they claim to be SUNNIS!
NOT ALL the companions are considered equal in the sight of Allah (SWT). As such, my question is: why do the Sunnis claim that ALL the companions were righteous? Why, when Allah (SWT), Himself, has acknowledged that CERTAIN companions are NOT righteous, do the Sunnis stubbornly object to the Shia's view of the companions? It is indeed ironic that Allah (SWT), our CREATOR Who (SWT) knows us BEST, makes a statement about His (SWT) Own creatures, yet the Sunnis refuse to abide by that (statement), and claim they know better! At the expense of repetition, I reiterate my previous statement: If Allah (SWT) has made a CLEAR distinction among the companions, why do the Sunnis refuse to acknowledge that? Furthermore, my Sunni brothers, by suggesting (themselves) that these verses address companions other than Abu Bakr and `Umar, have advocated and strengthened the Shia's claim: NOT ALL the companions were righteous; and, as such, there is a favoritism extended by Allah (SWT) to some companions, but NOT to others. Similarly, as Allah (SWT) favors CERTAIN companions, so do the Shia take the same stance. Is it not closer to reason that we make distinctions among the companions? Didn't the disciples of Jesus (AS) betray him (AS)? Didn't the Jews betray Musa (AS)? And so on... Are the companions of the Prophet Muhammad (PBUH&HF) any different? Are they not humans who may err and sin? Do you not see a pattern of differentiation among all of Allah's (SWT) creation? Are all believers, whether today or in times past, of equal stature? Do we not observe that some believers are sincere and others not? Why then do the Sunnis refuse to accept this truism? Even if the Shia EXCLUDED Abu Bakr and `Umar from their direct attack, the Sunnis will STILL REFUSE to acknowledge that some of the Prophet's (PBUH&HF) companions were non- righteous, malicious individuals. By Allah (SWT)! Didn't Allah (SWT) devote a WHOLE Surah (Chapter) in His (SWT) Book about the hypocrites? And doesn't Allah (SWT) say:
Another remark, which my Sunni brothers overlook in defense of their arguments, might be that the individuals addressed in the aforementioned verses or the Hypocrites Chapter are NOT considered companions in the sight of the Sunnis.
If my Sunni brothers should ever forward such a remark, my response would be: The definition of the word "companions," according to the Sunnis, is: ANY person who has seen the Prophet (PBUH&HF) is considered a companion. The generation that appeared AFTER the Prophet's (PBUH&HF) death are called "Tabi-'uoon -- The Followers." As such, the above contention fails again.
Now, if my Sunni brothers suggest that the word "companions" ONLY addresses those sincere believers that were close to the Prophet (PBUH&HF) and memorized the Quran and the hadiths, and kept constant prayer, then they have said EXACTLY what the Shia have been always trying to say: NOT ALL THE COMPANIONS WERE RIGHTEOUS. Nonetheless, EVEN under this assertion, the Shia will refuse to admit Abu Bakr and `Umar, among others, to be included among the ranks of the righteous; not after what they have done to the family of the Prophet (PBUH&HF).
Suffice it to conclude with what al-Zamakhshari, the great Sunni scholar and poet, said:
I
It is narrated in "The History of al-Tabari (Tarikh al-Tabari),", p41 that:
Sunni References:
- check The History of al- Tabari (Tarikh al-Tabari), v4, p407.
-
Also check The History of Ibn Atheer (Tarikh Ibn Atheer), v3, p206.
Did you know also that the Muslims during the reign of `Uthman were so infuriated by him, that when he died, he was NOT buried in the same area as the other companions? Nor was he washed or Islamically prepared for burial! If this is a rightly guided caliph, I seriously question what is a MISGUIDED Caliph then? Then we hear of `Aisha, the wife of the Prophet (PBUH&HF), who, along with the other wives, was ordered by Allah (SWT) to:
"...stay quietly in your houses, and make not a dazzling display, like that of the former times of Ignorance; and establish regular prayer, and give Zakat and obey Allah and His Messenger ...[Quran 33:33]"
Why, then, if `Aisha was ordered to stay in her home after the death of the Prophet (PBUH&HF), did she go out and ride a camel and wage war against al- Imam Ali Ibn Abi Talib (AS), whom she NEVER liked? (This is known as `The Battle of the Camel') This is a sign for those who reflect.
"O Apostle! Deliver what has been sent
down to you from your Lord; and if you don't do it, you have not delivered His
message (at all); and Allah will protect you from the people ..."
(Quran
5:67)
(1) Tafsir al-Kabir, by
Fakhr al-Razi, under commentary of verse 5:67,
v12, pp 49-50, narrated on the authorities of Ibn Abbas, al-Bara Ibn
Azib, and Muhammad Ibn Ali.
(2) Asbab al-Nuzool, by al-Wahidi, p50, narrated on the authorities of
Atiyyah and Abu Sa'id al Khudri.
(3) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authorities
Abu Sa'id Khudri and Abu Rafi.
(4) al-Fusool al Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p24
(5) Durr al-Manthur, by al-Hafiz al-Suyuti, under commentary of verse
5:67
(6) Fathul Qadir, by al-Shawkani, under commentary of verse 5:67
(7) Fathul Bayan, by Hasan Khan, under commentary of verse 5:67
(8) Shaykh Muhi al-Din al-Nawawi, under commentary of verse 5:67
(9) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v3, p301
(10) Umdatul Qari fi Sharh Sahih al-Bukhari, by al-Ayni
(11) Tafsir al-Nisaboori, v6, p194
(12) and many more such as Ibn Mardawayh, etc...
The last sentence in the
above verse indicates that the Prophet (PBUH&HF) was mindful of the
reaction of his people in delivering that message but Allah informs him not to
worry, for He will protect His Messenger from people.
The Speech
Upon receiving the
verse, the Prophet (PBUH&HF) stopped on that place (the pond of Khum) which
was extremely hot. Then he sent for all people who have been ahead in the way,
to come back and waited until all pilgrims who fell behind, arrived and
gathered. He ordered Salman (RA) to use rocks and camel toolings to make a
pulpit (minbar) so he could make his announcement. It was around noon time in
the first of the Fall, and due to the extreme heat in that valley, people were
wrapping their robes around their feet and legs, and were sitting around the
pulpit, on the hot rocks.On this day the Messenger of Allah spent approximately
five ours in this place; three hours of which he was on the pulpit. He recited
nearly one hundred verses from The Glorious Quran, and for seventy three times
reminded and warned people of their deeds and future. Then he gave them a long
speech. The following is a part of his speech, which has been widely narrated
by the Sunni traditionists:
The
Messenger of Allah declared:
"It seems the time approached when I shall be called away
(by Allah) and I shall answer that call. I am leaving for you two precious
things and if you adhere both of them, you will never go astray after me. They
are the Book of Allah and my progeny, that is my Ahlul-Bayt. The two shall
never separate from each other until they come to me by the Pool (of
Paradise)."
Then the Messenger of Allah
continued::
"Do I not have more right over the believers than what they
have over themselves?" People cried and answered: "Yes, O' Messenger
of God." Then Prophet (PBUH) held up the hand of Ali and said:
"Whoever I am his leader (Mawla), Ali is his leader (Mawla). O' God, love
those who love him, and be hostile to those who are hostile to him."
Some of the Sunni references:
(1) Sahih Tirmidhi, v2, p298, v5, p63
(2) Sunan Ibn Maja, v1, pp 12,43
(3) Khasa'is, by al-Nisa'i, pp 4,21
(4) al-Mustadrak, by al-Hakim, v2, p129, v3, pp 109-110,116,371
(5) Musnad Ahmad Ibn Hanbal, v1, pp 84,118,119,152,330, v4, pp
281,368,370,
372,378, v5, pp 35,347,358,361,366,419 (from 40 chains of narrators)
(6) Fada'il al-Sahaba, by Ahmad Hanbal, v2, pp 563,572
(7) Majma' al-Zawa'id, by al-Haythami, v9, p103 (from several
transmitters)
(8) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(9) Tafsir al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3,
p19
(10) Tarikh al-Khulafa, by al-Suyuti, pp 169,173
(11) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213, v5, p208
(12) Usdul Ghabah, by Ibn Athir, v4, p114
(13) Mushkil al-Athar, by al-Tahawi, v2, pp 307-308
(14) Habib al-Siyar, by Mir Khand, v1, part 3, p144
(15) Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p26
(16) al-Isabah, by Ibn Hajar al-Asqalani, v2, p509; v1, part1, p319,
v2, part1, p57, v3, part1, p29, v4, part 1, pp 14,16,143
(17) Tabarani, who narrated from companions such as Ibn Umar, Malik Ibn
al-Hawirath, Habashi Ibn Junadah, Jari, Sa'd Ibn Abi Waqqas,
Anas Ibn Malik, Ibn Abbas, Amarah,Buraydah,...
(18) Tarikh, by al-Khatib Baghdadi, v8, p290
(19) Hilyatul Awliya', by al-Hafiz Abu Nu'aym, v4, p23, v5, pp26-27
(20) al-Istiab, by Ibn Abd al-Barr, Chapter of word "ayn"
(Ali), v2, p462
(21) Kanzul Ummal, by al-Muttaqi al-Hindi, v6, pp 154,397
(22) al-Mirqat, v5, p568
(23) al-Riyad al-Nadirah, by al-Muhib al-Tabari, v2, p172
(24) Dhaka'ir al-Uqba, by al-Muhib al-Tabari, p68
(25) Faydh al-Qadir, by al-Manawi, v6, p217
(26) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p297
... And hundreds more. Please see part 3 for more classified references
(traditionists, historians, and commentators).
The above was just a part of
speech of the Prophet (PBUH&HF). We will produce the more detailed version
at the end of this section.
Revelation
of Verse 5:3
Immediately after the
Prophet (PBUH&HF) finished his speech, the following
verse of Holy Quran was revealed:
" Today I have perfected your religion and completed my bounty
upon you, and I was satisfied that Islam be your religion."
(Quran 5:3)
Some of
Sunni references which mentioned the revelation of the above
verse of Quran in Ghadir Khum after the speech of the Prophet:
(1) al-Durr al-Manthur, by al-Hafiz Jalaluddin al-Suyuti, v3, p19
(2) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
(3) Manaqaib, by Ibn Maghazali, p19
(4) History of Damascus, Ibn Asakir, v2, p75
(5) al-Itqan, by al-Suyuti, v1, p13
(6) Manaqib, by Khawarazmi al-Hanfi, p80
(7) al-Bidayah wal-Nihayah, by Ibn Kathir, v3, p213
(8) Yanabi' al-Mawaddah, by al-Qudoozi al-Hanafi, p115
(9) Nuzul al-Quran, by al-Hafiz Abu Nu'aym narrated on the authority
Abu Sa'id Khudri.
... and more.
was due to
The above verse clearly indicates that Islam without clearing up matter of
leadership after Prophet was not complete, and completion of religion
announcement of Prophet's immediate successor.
Oath of Allegiance
"Well
done Ibn Abi Talib! Today you became the leader (Mawla) of all
believing men and women."
Sunni
references:
(1) Musnad Ahmad Ibn Hanbal, v4, p281
(2) Tafsir al-Kabir, by Fakhr al-Razi, v12, pp 49-50
(3) Mishkat al-Masabih, by al-Khatib al-Tabrizi, p557
(4) Habib al-Siyar, by Mir Khand, v1, part3, p144
(5) Kitabul Wilayah, by Ibn Jarir al-Tabari
(6) al-Musannaf, by Ibn Abi Shaybah
(7) al-Musnad, by Abu Ya'ala
(8) Hadith al-Wilayah, by Ahmad Ibn `Uqdah
(9) Tarikh, by Khatib al-Baghdadi, v8, pp 290,596 from Abu Hurayra
... and more.
The Number of People in Ghadir Khum
It was Allah's will that an increased popularity is associated with this
tradition via the tongs of narrators and over the times. So that there is a
standing proof for the guiding Imam (peace be upon him). Allah ordered His
Prophet (PBUH&HF) to notify people at a time of crowded populous so that
all become the narrators of the tradition, while they
exceeded a hundred thousand.
Narrated
by Zaid Ibn Arqam: Abu al-Tufail said: "I heard it from the
Messenger of Allah, and there was no one (there) unless he saw him with his
eyes and heard him with his ears."
Sunni references:
(1) al-Khasa'is,
by al-Nisa'i, p21;
(2) al-Dhahabi said it is sahih (authentic), as said in:
(3) History of Ibn Kathir, v5, p208
It is also narrated that:
"The Messenger of Allah called at the height of his
voice."
Sunni reference:
Manaqib
al-Khawarizmi, by al-Khawarizmi, p94
" There were with the Messenger (PBUH) from the companions, Arabs,
residents around Mecca and Medina one hundred and twenty thousand (120,000) and
they are those who were present in the Farewell
Pilgrimage and heard this speech."
Sunni reference:
Manaqib, by Ibn
al-Jawzi
Revelation of Verse 70:1-3
Some Sunni commentators further claim that
the first three verse of the chapter of al-Ma'arij (70:1-3) were revealed when a
dispute arose after Prophet reached Medina. It is recorded that: On the day of
Ghadir the Messenger of Allah summoned the people toward Ali and said:
" Ali is the MAWLA of whom I am MAWLA." The news spread
quickly all over urban and rural areas. When Harith Ibn Nu'man al- Fahri (or
Nadhr Ibn Harith according to another tradition) came to know of it, he rode
his camel and came to Medina and went to the Messenger of Allah (PBUH&HF)
and said to him: "You commanded us to testify that there is no deity but
Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to
perform the prayers five times a day and we obeyed. You ordered us to observe
fasts during the month of Ramadhan and we obeyed. Then you commanded us to
offer pilgrimage to Mecca and we obeyed. But you are not satisfied with all
this and you raised your cousin by your hand and imposed him upon us as our
master by saying `Ali is the MAWLA of whom I am MAWLA.' Is this imposition from
Allah or from You?" The Prophet (PBUH&HF) said : "By Allah who is
the only deity! This is from Allah, the Mighty and the Glorious."
On hearing this Harith turned
back and proceeded towards his she-camel saying:
" O Allah! If what Muhammad said is correct then fling on us a
stone from the sky and subject us to severe pain and torture."
He had not reached his she-camel when Allah, who is above all defects flung at
him a stone which struck him on his head, penetrated his body and passed out
through his lower body and left him dead. It was on this occasion that Allah,
the exalted, caused to descend the following verses:
"A questioner questioned about the punishment to fall. For
the disbelievers there is nothing to avert it, from Allah the Lord of the
Ascent."
(Quran 70:1-3)
Sunni
references:
(1) Tafsir al-Tha'labi, by Is'haq al-Tha'labi, commentary of verse
70:1-3
from two chains of narrators.
(2) Noor al-Absar, by Shablanji, p4
(3) al-Fusool al-Muhimmah, by Ibn Sabbagh al-Maliki al-Makki, p25
(4) al-Sirah al-Halabiyah, by Noor al-Din al-Halabi, v2, p214
(5) Arjah al-Matalib
(6) Nazhat al-Mujalis from al-Qurtubi
The events that Imam Ali (AS) reminded the Tradition
Imam Ali (AS), in person, reminded others
who witnessed the event of Ghadir
and the tradition of the Messenger of Allah; these are some of the events:
- On the day of Shura
(Election Day for Uthman)
- During the days of Uthman's rule
- The Day of Rahbah (year 35) where 24 companions stood up and swore
that they attended and heard the tradition of the Prophet (PBUH) first hand,
twelve of whom were the warriors of Badr.
- The Day of Jamal (the War of Camel, year 36) where he reminded Talha.
- The Day of the Riders where 9 witnesses testified.
About
the Battle of Camel, al-Hakim and Ahmad Ibn Hanbal and others recorded that:
We were in the camp of Ali on the day of
Battle of Camel, where Ali sent for Talha to talk to him (before the beginning
of war). Talha came forward, and Ali told him: I adjure you by Allah! Didn't
you hear the Messenger of Allah (PBUH&HF) when he said: `Whoever I am his
MAWLA, this Ali is his MAWLA. O God, love whoever loves him, and be hostile to
whoever is hostile to him'?" Talha replied: "Yes." Ali said:
"Then why do you want to fight me?"
Sunni reference:
- al-Mustadrak, by al-Hakim, v3, pp 169,371
- Musnad Ahmad Ibn Hanbal, on the authority of Ilyas al-Dhabbi
- Muruj al-Dhahab, by al-Mas'udi, v4, p321
- Majma' al-Zawa'id, by al-Haythami, v9, p107
Ahmad Ibn Hanbal
recorded in his Musnad that:
Abu Tufayl narrated that He (Ali) gathered the people in the plain of
Rahbah (on year 35 AH) and adjured in the name of Allah every Muslim male
present there who had heard the proclamation of al-Ghadir from the Messenger of
Allah (PBUH) to stand up and testify what they had heard from the Messenger on
the Day of Ghadir. Thereupon thirty (30) men stood up and gave evidence that
the Prophet grasped Ali's hand and said to the audience: "He (Ali) has
superior authority over those who believe me to have superiority over their
lives. O Allah! Love him who loves him and hate him who hates him." Abu
Tufayl says that it was in a state of great mental agitation that he left the
plain of Rahbah, for the Muslim masses had not complied with the tradition. He
therefore called on Zaid Ibn Arqam and told him what he heard from Ali. Zaid
told him not to entertain any doubt about it for he himself had heard the
Messenger of Allah uttering those words.
Sunni reference:
Musnad Ahmad Ibn
Hanbal, v4, p370
also:
Abd al-Rahman Ibn Abu Laylah
said:
I
witnessed Ali administering an oath to the people in the plain of Rahbah. Ali
said: "I adjure those of you in the name of Allah who heard the Messenger
of Allah on the day of Ghadir saying `Ali is the Mawla of whom I am Mawla' to
stand up and to testify. He who was not an eyewitness doesn't need to stand
up." Thereupon twelve (12) such companions who had participated in the
Battle of Badr stood up. The occasion is still fresh in my memory.
Sunni references:
- Musnad Ahmad Ibn Hanbal, v1, p119, see also v5, p366
- Khasa'is, by al-Nisa'i, pp 21,103, narrated similar to above on the
authority of three others: Umayah Ibn Sa'd, Zaid Ibn yathigh, and
Sa'id Ibn Wahab.
It is also recorded that:
When Ali said to Anas: "Why don't you stand up and testify
what you heard from the Messenger of Allah on the day of Ghadir?" He
answered,"O Amir al-Mumineen! I have grown old and do not remember."
Thereupon Ali said: "May Allah mark you with a white spot (of leprosy;
Alphosis) unconcealable with your turban, if you are intentionally withholding
the truth." And before Anas got up from his place he bore a large white
spot on his face, Thereafter Anas used to say, "I am under the curse of
the righteous servant of Allah.": "All stood up except three
persons who came under the curse of Ali."
Sunni Reference: Hilyatul
Awliya', by Abu Nu'aym, v5, p27
A more detailed speech of Prophet at the Pond of Khum
Messenger of Allah said:
"Praise
belongs to Allah. We ask Him for help, and we believe in Him, and to Him we
trust. We seek refuge to Him from the evil of our souls and the sins of our
deeds. Verily there is no guide for the one whom Allah leaves in stray, and
there is non who leads astray the one whom Allah has guided."
"O
People! Know that Gabriel came down to me several times bringing me an order
from the Lord, the Merciful, that I should stop at this place and inform you.
Behold! It is as if the time approached when I shall be called away (by Allah)
and I shall answer that call."
"O
Folk! Don't you witness that there is no deity but Allah, Muhammad is His
servant and His Apostle, Paradise is truth, Hell is truth, death is truth,
resurrection is truth, and that the Hour shall certainly arrive, and Allah
shall raise people from the graves?" People replied: "Yes, we believe
in them."
He
continued: "O People! Do you hear my voice (clearly)?" They said:
“Yes". The Prophet said: "Behold! I am leaving among you two precious
and weighty Symbols that if you adhere to both of them, you shall never go
astray after me. Each of these two surpasses the other in its grandeur."
A
person asked: "O Messenger of Allah, what are those two precious
things?"
The
Prophet replied: "One of them is the Book of Allah and the other one is my
select progeny (Itrat), that is family (Ahlul-Bayt). Beware of how you behave
them when I am gone from amongst you, for Allah, the Merciful, has informed me
that these two (i.e., Quran and Ahlul-Bayt) shall never separate from each
other until they reach me in Heaven at the Pool (of al-Kawthar). I remind you,
in the name of Allah, about my Ahlul-Bayt. I remind you, in the name of Allah,
about my Ahlul-Bayt. Once more! I remind you, in the name of Allah, about my
Ahlul-Bayt."
"Behold!
I am your predecessor at the Pool (of Paradise) and I shall be a witness
against you. Thus be careful how you treat these two precious things after me.
Do not precede these two for you will perish, and do not stay away from them
for you will perish."
"O
People! Don't you know that I have more authority upon you than yourself?"
People cried and said: "Yes, O Messenger of Allah." Then prophet
repeated: "O Folk! Do I not have more right over the believers than what
they have over themselves?" People said again "Yes, O Messenger of
Allah." Then Prophet said: "O People! Surely God is my Master, and I
am the master of all believers." Then he grasped the hand of Ali and
raised it and said:
"WHOEVER
I AM HIS MASTER, ALI IS HIS MASTER (repeating three times). O God! Love those
who love him. Be hostile to those who are hostile to him. Help those who help
him. Forsake those who forsake him. And keep the truth with him wherever he
turns (i.e., make him the axis of the truth)."
"Ali,
the son of Abu Talib, is my brother, my executor (Wasi), and my successor
(Caliph), and the leader (Imam) after me. His position to me is the same as the
position of Haroon (Aaron) to Moses, except that there shall be no prophet
after me. He is your master after Allah and His Messenger."
"O
Folk! Verily Allah has appointed him to be your Imam and ruler. Obedience of
him is obligatory for all Immigrants (Muhajirin) and Helpers (Ansar) and those
who follow them in virtue, and on the dwellers of the cities and the nomads,
the Arabs and the non-Arabs, the freeman and the slave, the young and the old,
the great and the small, the white and the black."
"His
commands should be obeyed, and his word is binding and his order is obligatory
on everyone who believes in one God. Cursed is the man who disobeys him, and
blessed is the one who follows him, and he who believes in him is a true believer.
His WILAYAH (belief in his mastery) has been made obligatory by Allah, the
Powerful, the Exalted."
"O
Folk! Study the Quran. Reflect on its clear verses and do not presume the
meaning of the ambiguous verses. For, by Allah, nobody can properly explain
them to you its warnings and its meanings except me and this man (i.e., Ali)
whose hand I am lifting up in front of myself."
"O
People! This is the last time that I shall stand in this assembly. Therefore
listen to me and obey and submit to the command of Lord. Verily Allah, He is
your Lord and God. After Him, His prophet, Muhammad who is addressing you, is
your master. Then after me, this Ali is your master and your leader (Imam)
according to Allah's command. Then after him leadership will continue through
some selected
individuals in my descendants till the day you meet Allah and His
Prophet."
"Behold!
Certainly you shall meet your Lord and He will ask you about your deeds.
Beware! Do not become infidels after me by striking the necks of one another. Lo!
It is incumbent upon those who are present to inform what I said to those who
are absent for perhaps the informed one might comprehend it (understand it)
better than some of the present audience. Behold! Haven't I conveyed the
Message of Allah to you? Behold! Haven't I conveyed the Message of Allah to
you?" People replied: "Yes." The Prophet said: "O God! Bear
witness."
Sunni References:
- A'alam al-Wara,
pp 132-133
- Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33
- al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273
First lets analyze what the Sunni Hadiths and Quran have to say with regards to the Imams or the concept of Imamah and its role/significance in this world and in the hereafter:
One day We shall call every group of people by their respective
IMAMS.
(Quran 17:71)