Juloos Chehlum Markazi Matami Dasta Mehdiabad 2011
Dast e Abbasia Mehdiabad Asad Ashoora 2012
Ashoora Muharram Mehdiabad 2011
Wednesday, 16 January 2013
Wednesday, 9 January 2013
Monday, 7 January 2013
Why Shia's
Why Shia's
The term "Shi'ah" is an adjective used by Muslims who follow the Imams from the Family of the Prophet (Ahl al-Bayt). They use it not for reasons of sectarianism or for causing divisions amongst Muslims. They use it because the Qur'an uses it, the Prophet Muhammad used it, and the early Muslims used it - before words such as Sunni or Salafi ever came into existence.
But how could the Prophet (s) use such a divisive term?
Was Prophet Abraham a sectarian? How about Prophet Noah and Prophet Moses? If Shi'ah was a divisive or sectarian term, neither Allah would use it for His high rank Prophets nor would Prophet Muhammad (s) have praised them.
It should be emphasized that the Prophet (s) never wished to divide Muslims into groups. He ordered all people to follow Imam Ali (a) as his agent during his life time, and as his Successor and Caliph after him. Unfortunately those who heeded the Prophet's wish were few and were known as "Shi'ah of Ali". They were subjected to all types of discrimination and persecution, and suffered from the day that the Mercy to Mankind, Prophet Muhammad (s), passed away. If all the Muslims had obeyed what the Prophet wished, then there wouldn't exist any group or school within Islam. In a tradition, the Prophet (s) said: "Shortly after me discord and hatred will arise among you, when such a situation arises, go and search out Ali because he can separate the Truth from falsehood"
.. Ali Muttaqi al-Hindi, Kanz al-'Ummal, (Multan) vol. 2 p. 612, number 32964 Regarding the Qur'anic verse quoted earlier, some Sunni scholars narrated from Imam Ja'far al-Sadiq (a), the sixth Shi'ah Imam from the Family of the Prophet (Ahl al-Bayt), that:
"We are the Rope of Allah about whom Allah has said: And hold fast, all of you together, to the Rope of Allah and be not divided among yourselves
.. al-Tha'labi, Tafsir al-Kabir, under commentary of verse 3:103
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 233
Thus, if Allah denounces sectarianism, He denounces those who separated from His Rope, and not those who hold fast to it!
Conclusion: We have shown that the term Shi'ah has been used in Qur'an for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam Ali (a). One who follows such a divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tidings of Paradise.
Shi'ah in the Qur'an
The word "Shi'ah" means "followers; members of a party". Allah has mentioned in the Qur'an that some of His righteous servants were Shi'ah of His other righteous servants.
And most surely Abraham was among the Shi'ah of him (Qur'an 37:83)
And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi'ah and the other being his enemy, and the one who was of his Shi'ah cried out to him for help against the one who was of his enemy (Qur'an 28:15)
Thus Shi'ah is an official word used by Allah in His Qur'an for His high rank Prophets as well as their followers.
If one is a Shi'ah (follower) of the most righteous servants, then there is nothing wrong with being Shi'ah. On the other hand, if one becomes the Shi'ah of a tyrant or a wrong-doer, he shall meet with the fate of his leader. The Qur'an indicates that on the Day of Judgment people will come in groups, and each group would have its leader (Imam) in front of it. Allah says: (Remember) the day when we will call every people with their Imam (Qur'an 17:71)
On the Day of Judgment, the destiny of the "followers" of each group depends on the destiny of their Imam (provided that they really followed that Imam). Allah mentioned in the Qur'an that there are two types of Imams: And We made them Imams who call to the fire, and on the Day of Resurrection they shall not be assisted. And We caused a curse to follow them in this world, and on the Day of Resurrection they shall be of those made to appear hideous (Qur'an 28:41-42)
The Qur'an also reminds that there are Imams who are appointed by Allah as Guides for the mankind: And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications (Qur'an 32:24)
Certainly, the true followers (Shi'ah) of these Imams will be the real prosperous people on the Day of Resurrection.
Shi'ah in the Hadith
In the history of Islam, "Shi'ah" has been especially used for the followers of Imam 'Ali (a). This phrase is not something invented later! The first individual who used this term was the Messenger of Allah himself. When the following verse of the Qur'an was revealed: (As for) those who believe and do good, surely they are the best of creatures (Qur'an 98:7)
The Prophet (s) said to Ali: "It is for you and your Shi'ah." He further said: "I swear by the one who controls my life that this man (Ali) and his Shi'ah shall secure deliverance on the Day of Resurrection."
.. Jalal al-Din al-Suyuti, Tafsir al-Durr al-Manthur, (Cairo) vol. 6, p. 379
.. Ibn Jarir al-Tabari, Tafsir Jami' al-Bayan, (Cairo) vol. 33, p. 146
.. Ibn Asakir, Ta'rikh Dimashq, vol. 42, p. 333, p. 371
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, pp 246-247
The Prophet (s) said: "O Ali! (On the day of Judgment) you and your Shi'ah 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).
.. Ibn al-'Athir, al-Nihaya fi gharib al-hadith, (Beirut, 1399), vol. 4 p. 106
.. al-Tabarani, Mu'jam al-Kabir, vol 1 p 319
.. al-Haythami, Majma' al-Zawa'id, vol. 9, number 14168
The Prophet (s) said : "Glad tiding O Ali! Verily you and your Shi'ah will be in Paradise."
.. Ahmad Ibn Hanbal, Fadha'il al-Sahaba, (Beirut) vol. 2, p. 655
.. Abu Nu'aym al-Isbahani, Hilyatul Awliya, vol. 4, p. 329
.. al-Khatib al-Baghdadi , Tarikh Baghdad, (Beirut) vol. 12, p. 289
.. al-Tabarani, Mu'jam al-Kabir, vol. 1, p. 319
.. al-Haythami, Majma' al-Zawa'id, vol. 10, pp. 21-22
.. Ibn 'Asakir, Ta'rikh Dimashq, vol. 42, pp. 331-332
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 247
The term "Shi'ah" is an adjective used by Muslims who follow the Imams from the Family of the Prophet (Ahl al-Bayt). They use it not for reasons of sectarianism or for causing divisions amongst Muslims. They use it because the Qur'an uses it, the Prophet Muhammad used it, and the early Muslims used it - before words such as Sunni or Salafi ever came into existence.
But how could the Prophet (s) use such a divisive term?
Was Prophet Abraham a sectarian? How about Prophet Noah and Prophet Moses? If Shi'ah was a divisive or sectarian term, neither Allah would use it for His high rank Prophets nor would Prophet Muhammad (s) have praised them.
It should be emphasized that the Prophet (s) never wished to divide Muslims into groups. He ordered all people to follow Imam Ali (a) as his agent during his life time, and as his Successor and Caliph after him. Unfortunately those who heeded the Prophet's wish were few and were known as "Shi'ah of Ali". They were subjected to all types of discrimination and persecution, and suffered from the day that the Mercy to Mankind, Prophet Muhammad (s), passed away. If all the Muslims had obeyed what the Prophet wished, then there wouldn't exist any group or school within Islam. In a tradition, the Prophet (s) said: "Shortly after me discord and hatred will arise among you, when such a situation arises, go and search out Ali because he can separate the Truth from falsehood"
.. Ali Muttaqi al-Hindi, Kanz al-'Ummal, (Multan) vol. 2 p. 612, number 32964 Regarding the Qur'anic verse quoted earlier, some Sunni scholars narrated from Imam Ja'far al-Sadiq (a), the sixth Shi'ah Imam from the Family of the Prophet (Ahl al-Bayt), that:
"We are the Rope of Allah about whom Allah has said: And hold fast, all of you together, to the Rope of Allah and be not divided among yourselves
.. al-Tha'labi, Tafsir al-Kabir, under commentary of verse 3:103
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 233
Thus, if Allah denounces sectarianism, He denounces those who separated from His Rope, and not those who hold fast to it!
Conclusion: We have shown that the term Shi'ah has been used in Qur'an for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam Ali (a). One who follows such a divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tidings of Paradise.
Shi'ah in the Qur'an
The word "Shi'ah" means "followers; members of a party". Allah has mentioned in the Qur'an that some of His righteous servants were Shi'ah of His other righteous servants.
And most surely Abraham was among the Shi'ah of him (Qur'an 37:83)
And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi'ah and the other being his enemy, and the one who was of his Shi'ah cried out to him for help against the one who was of his enemy (Qur'an 28:15)
Thus Shi'ah is an official word used by Allah in His Qur'an for His high rank Prophets as well as their followers.
If one is a Shi'ah (follower) of the most righteous servants, then there is nothing wrong with being Shi'ah. On the other hand, if one becomes the Shi'ah of a tyrant or a wrong-doer, he shall meet with the fate of his leader. The Qur'an indicates that on the Day of Judgment people will come in groups, and each group would have its leader (Imam) in front of it. Allah says: (Remember) the day when we will call every people with their Imam (Qur'an 17:71)
On the Day of Judgment, the destiny of the "followers" of each group depends on the destiny of their Imam (provided that they really followed that Imam). Allah mentioned in the Qur'an that there are two types of Imams: And We made them Imams who call to the fire, and on the Day of Resurrection they shall not be assisted. And We caused a curse to follow them in this world, and on the Day of Resurrection they shall be of those made to appear hideous (Qur'an 28:41-42)
The Qur'an also reminds that there are Imams who are appointed by Allah as Guides for the mankind: And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications (Qur'an 32:24)
Certainly, the true followers (Shi'ah) of these Imams will be the real prosperous people on the Day of Resurrection.
Shi'ah in the Hadith
In the history of Islam, "Shi'ah" has been especially used for the followers of Imam 'Ali (a). This phrase is not something invented later! The first individual who used this term was the Messenger of Allah himself. When the following verse of the Qur'an was revealed: (As for) those who believe and do good, surely they are the best of creatures (Qur'an 98:7)
The Prophet (s) said to Ali: "It is for you and your Shi'ah." He further said: "I swear by the one who controls my life that this man (Ali) and his Shi'ah shall secure deliverance on the Day of Resurrection."
.. Jalal al-Din al-Suyuti, Tafsir al-Durr al-Manthur, (Cairo) vol. 6, p. 379
.. Ibn Jarir al-Tabari, Tafsir Jami' al-Bayan, (Cairo) vol. 33, p. 146
.. Ibn Asakir, Ta'rikh Dimashq, vol. 42, p. 333, p. 371
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, pp 246-247
The Prophet (s) said: "O Ali! (On the day of Judgment) you and your Shi'ah 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).
.. Ibn al-'Athir, al-Nihaya fi gharib al-hadith, (Beirut, 1399), vol. 4 p. 106
.. al-Tabarani, Mu'jam al-Kabir, vol 1 p 319
.. al-Haythami, Majma' al-Zawa'id, vol. 9, number 14168
The Prophet (s) said : "Glad tiding O Ali! Verily you and your Shi'ah will be in Paradise."
.. Ahmad Ibn Hanbal, Fadha'il al-Sahaba, (Beirut) vol. 2, p. 655
.. Abu Nu'aym al-Isbahani, Hilyatul Awliya, vol. 4, p. 329
.. al-Khatib al-Baghdadi , Tarikh Baghdad, (Beirut) vol. 12, p. 289
.. al-Tabarani, Mu'jam al-Kabir, vol. 1, p. 319
.. al-Haythami, Majma' al-Zawa'id, vol. 10, pp. 21-22
.. Ibn 'Asakir, Ta'rikh Dimashq, vol. 42, pp. 331-332
.. Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 247
Who are Ahlul-Bayt ?
Who are Ahlul-Bayt ?
Introduction
According to most authentic traditions in collections of both Sunni and Shia, Ahlul-Bayt (People of the House) of the Prophet are one of the two most precious Symbols of Islam after the departure of the Prophet (PBUH&HF). There are numerous traditions in the collection of both schools that the Prophet (PBUH&HF) has reminded us to stick to these two weighty things (al-Thaqalain), namely Quran and Ahlul-Bayt, in order not to go astray after him. The Messenger of Allah also informed us that these two weights are non-separable and are with each other till the day of Judgment. This requires us that for understanding the interpretation of Quran and the Sunnah of the Prophet (PBUH&HF) we should refer to those who are attached to it, namely Ahlul-Bayt.
Knowing exactly who Ahlul-Bayt are, thus becomes a very vital matter when one considers the above tradition of the Prophet (PBUH&HF) as well as many other traditions which unequivocally state that adherence to Ahlul-Bayt is the only way of salvation. This clearly implies that the one who follows a wrong set of Ahlul-Bayt (!!), will be led astray.
Considering the critical importance of the subject, it will not be surprising to see that the Shia differ from some Sunnis in this subject. In fact, the Sunnis do not have one voice in specifying the Members of the House the Prophet. Most Sunnis are in the opinion that the Ahlul-Bayt of the Prophet (PBUH&HF) are:
- Fatimah al-Zahra (AS) (the daughter of the Messenger of Allah),
- Imam Ali (AS),
- Imam al-Hasan (AS),
- Imam al-Husain (AS),
- Wives of the Prophet (PBUH&HF)
Others among the Sunnis further include ALL the descendants of the Prophet to the list! Some other Sunnis are very generous and include all the descendants of Abbas (the Abbasid) as well as the descendants of Aqil & Ja'far (the two brothers of Imam Ali) to the list. It should be noted, however, that there have been some leading Sunni scholars who did NOT consider the wives of the Prophet among Ahlul-Bayt. This happens to be consistent with the Shia point of view.
To the Shia, the Ahlul-Bayt of the Prophet (PBUH&HF) consist of the following individuals ONLY:
- Fatimah al-Zahra (AS),
- Imam Ali (AS),
- Imam al-Hasan (AS),
- Imam al-Husain (AS),
- Nine descendants of Imam al-Husain (AS).
and including the Prophet (PBUH&HF) himself, they will become fourteen individuals. Of course, at the time of the Holy Prophet only five of them (including the Prophet) were living and the rest were not born yet. The Shia further assert that these fourteen individuals are protected by Allah from any kind of flaws, and thus worthy of being obeyed beside Quran (the other Weighty Symbol), and they are the only people who have the full knowledge of the interpretation of the Quranic verses.
In this discussion, we would like to explain why the Shia exclude the wives of the Prophet from Ahlul-Bayt, and also we will briefly discuss why Ahlul-Bayt are protected/infallible. (More detailed discussion on the infallibility is provided in Chapter 2). We base our proofs on:
1. Quran,
2. Traditions from the authentic Sunni Collections,
3. Historical events.
Evidence From Quran
The Holy Book of Allah mentions Ahlul-Bayt and their exceptional virtue in the following verse which is known as "Purification Verse" (Ayah al-Tat'hir):
"Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you with a perfect purification". (Quran, the last sentence of Verse 33:33)
|| /. . | | || | . |
w_7 _|| o_)_,_c .__,_8 ]_,_| 4_|_|| ]_, _, |_o_, |
(_/ . / ( . : : /:
| | : / | .. || | |
| _,_8_D_, o_) _8_D_, q .__,_,_,_|| |_8 |
/: ( / : / : . (_|
Note that the word "Rijs" in the above verse has got the article "al-" at its beginning which makes the word universal. Thus "al-Rijs" means "EVERY KIND of impurity". Also at the end of the verse, Allah states "and purify you a PERFECT purification." The word "perfect" comes from the emphasis of "Tat'hiran". This is the only place in Quran that Allah uses the emphasis of "PERFECT purification".
According to the above verse, Allah expresses his intention to keep Ahlul-Bayt pure and flawless/sinless, and what Allah intends it will certainly take place as Quran itself testifies (see 16:40). Indeed, a human can be sinless because he is not forced to commit sin. It is the human's choice to accept the instructions of Allah and get His help to avoid sin, or to neglect Allah's commandments and commit the sin. Allah is advisor, and encourager, and warner. A sinless human is still a human; no doubt about it. Some people assert that in order to be human, one SHOULD have some mistakes. Such claim is unsupported. The truth is that Human CAN make mistakes but he does not have to.
It is the Grace of Allah that attracts His servants towards Him, WITHOUT compelling them any way. This is our choice to pursue this attraction and refrain from doing mistakes, or to turn away and commit the mistakes. However, Allah has GUARANTEED to show the Right Path and to provide a pure life for those who seek it:
Whoever works righteousness man or woman and is faithful, We shall revive a PURE life for him. (Quran 16:97)
And whosoever keeps his duty to Allah, Allah will appoint a way out for him. (Quran 65:2)
It is worth mentioning the sentence of Quran in verse 33:33 which is related to purification of Ahlul-Bayt, has been placed at the middle of verses related to the wives of the Prophet (PBUH&HF), and this was the main reason why some Sunnis include the wives of the Prophet in Ahlul-Bayt. However, the sentence related to Ahlul-Bayt (given above) distinguishes itself from the sentences before and after it with a clear distinction. The sentences before and after, use only feminine gender which clearly shows they are addressing the wives of the Prophet (PBUH&HF). However, in contrary, the above sentence uses only masculine gender which is a clear indication that that Quran is changing the individuals who is referring to.
People who are familiar with Quran to some extent, know that such a sharp change of addressee is not a weird-thing, and it has been applied to several places in Quran. For instance we read in Quran:
"O Joseph! pass this over and (O wife of Aziz!) ask forgiveness for your sin, for truly you have been at fault."(Quran 12:29)
In the above verse, "O wife of Aziz" has not been mentioned and the address to Joseph (AS) looks to continue. However the transition of the address from masculine gender to feminine gender clearly shows that the second sentence is addressing the Aziz's wife and not Prophet Joseph (AS). Notice that both sentences are WITHIN one verse. Also note the immediate change of addressing from Aziz's wife to Joseph and again back to the wife in verses before verse 29 and also WITHIN that verse.
In Arabic language, when a group of women are being addressed, feminine gender is employed. However, if only one man exists among that group, masculine gender is used instead. Thus the above sentence of Quran clearly shows Allah is referring to a group other than the wives of the Prophet, using masculine gender, and that group includes some male members.
From the verse 33:33 alone, we can not conclude that the wives of the Prophet are not included in Ahlul-Bayt. This latter claim can be proven by the authentic traditions of the Sunnis from Sihah Sittah in which the Prophet mentioned who Ahlul-Bayt are; and also by comparing the specifications of Ahlul-Bayt given in the verse of Quran with the behavior of the some of the wives of the Prophet mentioned in Sihah Sittah to prove the contrary.
What can be understood from the verse ALONE is that Allah is changing His address (which was exclusively the wives of the Prophet at the beginning of the verse) to some people who include some male members, and may or may not include the wives of the Prophet.
Authentic Traditions
It is interesting to see that both Sahih Muslim and Sahih al-Tirmidhi as well as many others confirm the Shi'ite point of view explained above. In Sahih Muslim, there is a chapter named "Chapter of Virtues of the Companions". Inside this chapter, there is a section called "Section of the Virtues of the Ahlul-Bayt of the Prophet". There exists ONLY ONE tradition in this section, and this tradition has no reference to the wives of the Prophet (PBUH&HF). The tradition is known as "The Tradition of Cloak/Mantle" (Hadith al-Kisaa), and is as follows:
Narrated Aisha:
One day the Prophet (PBUH&HF) came out afternoon wearing a black cloak (upper garment or gown; long coat), then al-Hasan Ibn Ali came and the Prophet accommodated him under the cloak, then al-Husain came and entered the cloak, then Fatimah came and the Prophet entered her under the cloak, then Ali came and the Prophet entered him to the cloak as well. Then the Prophet recited: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a perfect purification (the last sentence of Verse 33:33)."
Sunni reference:
- Sahih Muslim, Chapter of virtues of companions, section of the virtues of the Ahlul-Bayt of the Prophet (PBUH&HF), 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1883, Tradition #61.
Below is the Arabic text of above tradition given in Sahih Muslim:
| || ^ | | | : | . . || .
> q_w |_|| _e_w . _o |_7 _o _D _o 4_,_|_c q o | ]_c _,_,_|| _7 _7
/ / (_) (_| / / : / (_S. (_./
|| | ^ | . | . w | | || | .
. _,_w_7_|| _@ |_7 o_, 4_|_7 > |_9 _|_c . _,| . _w_7_|| _@ |_7_9
(_): . ( (_S (_). (_) .
| ^ | | . | . : | | . .. | ^ | . .
_@ |_7 o_, |_8_|_7 > |_9 4_o_D |_9 .__, _@ |_7 o_, 4_e_o |_7 ]_9
. ( . ( (_|
. | | || | . | | | : ^ | . | . w |
.__,_8 ]_,_| 4_|_|| ]_, _, |_o_, | | |_o o_, 4_|_7 > |_9 _|_c
. : : /: (_| ( (_S
| | : / | .. || | | || /.
| _,_8_D_, o_) _8_D_, q .__,_,_,_|| |_8 | w_7 _|| o_)_,_c
/: ( / : / : . (_| (_/ . / (
One can see that the author of Sahih Muslim confirms that:
- Imam Ali, Fatimah, al-Hasan, and al-Husain are the Ahlul-Bayt,
- The purification sentence in Quran (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (PBUH&HF).
Muslim (the Author) did not put any other tradition in this section (section of the virtues of Ahlul-Bayt). If the author of Sahih Muslim believed that the wives of the Prophet were included in Ahlul-Bayt, he would have quoted some traditions about them in this section.
It is interesting to see that Aisha, the wife of the Prophet (PBUH&HF) is the narrator of the above tradition, and she herself is testifying that Ahlul- Bayt are the above-mentioned individuals (i.e., Imam Ali, Fatimah, al-Hasan, and al-Husain, may the blessing of Allah be upon them all).
Another version of the "Tradition of Cloak" is written in Sahih al-Tirmidhi, which is narrated in the authority of Umar Ibn Abi Salama, the son of Umm Salama (another wife of Prophet), which is as follows:
The verse "Verily Allah intends to ... (33:33)" was revealed to the Prophet (PBUH&HF) in the house of Umm Salama. Upon that, the Prophet gathered Fatimah, al-Hasan, and al-Husain, and covered them with a cloak, and he also covered Ali who was behind him. Then the Prophet said: "O' Allah! These are the Members of my House (Ahlul-Bayt). Keep them away from every impurity and purify them with a perfect purification." Umm Salama (the wife of Prophet) asked: "Am I also included among them O Apostle of Allah?" the Prophet replied: "You remain in your position and you are toward a good ending."
Sunni reference: Sahih al-Tirmidhi, v5, pp 351,663
Here is the Arabic text of above tradition given by Sahih al-Tirmidhi:
" | || | . | " . || | : T || . .. |. .
... 4_|_|| ]_, _, |_o_, | _,_,_|| _|_c 4_, |_|| o ]_8 .__,_| _,
: /: (_S. (_S : /
|. : | | . . || | . : | | .. .
q |_,_w_7 q 4_o_D |_9 _,_,_|| |_c ]_9 4_o_|_w o | .__,_,_, _9
/ / (_S. ( : . (_S
|| : ^ |. . | . w | @ | / | | . |.
||_o o_, o _8_D .__9_|_7 _|_c q 4_, |_w_)_, o_8_|_|_7_9 |_,_,_w_7
(_| ( / (_S / . ( . :
|| . . | . : | | | | | ||
q w_7 _|| o_8_,_c .__,_8 > |_9 _,_,_, |_8 | _@ |_| q_8 o_8_|_||
/ (_/ . / ( . (_S : . (_| / (
. | |. | : | | .. || : | | : |
_,_, |_, o_8_e_o |_, | q 4_o_|_w o | .__,_||_o | _,_8_D_, o_8 _8_D
(_S. : ( / ( /: ( /
. || .. . | /. | / | .. . | || : | ||
_,_7 _|| .__,_, | q ,__)_, |_)_o _|_c .__,_, | ||_o ? 4_|_||
/: (_S / (_S (_|
As we see, al-Tirmidhi also confirms that Imam Ali, Fatimah, al-Hasan, and al-Husain are the Ahlul-Bayt, and the purification sentence in Quran (the last sentence of Verse 33:33) was revealed for the virtue of the above-mentioned individuals, and NOT for the wives of the Prophet (PBUH&HF). Also it is apparent from above authentic tradition that the Prophet himself excluded his wives from Ahlul-Bayt. If Umm Salama (RA) was among Ahlul-Bayt, why didn't the Prophet answer her positively? Why didn't he enter her into the cloak? Why did the Prophet tell her that she remains in her own position? If the Prophet (PBUH&HF) would consider Umm Salama among Ahlul-Bayt, he would surely have entered her to the cloak and would have prayed for her perfect purity as well.
It is also worth mentioning that the Prophet (PBUH&HF) did NOT say: "These are among the Members of my House". He rather said: "These are THE Members of my House" since there was no other member of Ahlul-Bayt who was alive at the time of the Prophet (PBUH&HF). Also notice that Umm Salama (RA) who is the virtuous wife of the Prophet is the narrator of the tradition to his son and gives the testimony that who Ahlul-Bayt are.
In the tradition of al-Hakim the wording the last question and answer is as follows:
Umm Salama said: "O Prophet of Allah! Am I not one of the members of your family?" The Holy Prophet replied: "You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving."
Sunni reference: al-Mustadrak, by al-Hakim, v2, p416
Also the wording reported by al-Suyuti and Ibn al-Athir is as follows:
Umm Salama said to the Holy Prophet: "Am I also one of them?" He replied: "No. You have your own special position and your future is good."
Sunni reference:
- Usdul Ghabah, by Ibn al-Athir, v2, p289
- Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, p198
Also al-Tabari quotes Umm Salama saying:
I said, "O Prophet of Allah! Am I not also one of your Ahlul-Bayt?" I swear by the Almighty that the Holy Prophet did NOT grant me any distinction and said: "You have a good future."
Sunni reference: Tafsir al-Tabari, v22, p7 under the commentary of verse 33:33
Beside Sahih Muslim and Sahih al-Tirmidhi from which we quoted the Tradition of Cloak on the authority of Aisha and Umm Salama respectively, below are more Sunni references of the Tradition of Cloak who reported both versions of the traditions:
(3) Musnad Ahmad Ibn Hanbal, v6, pp 323,292,298; v1, pp 330-331; v3, p252; v4, p107 from Abu Sa'id al-Khudri
(4) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p578, Tradition #978
(5) al-Mustadrak, by al-Hakim, v2, p416 (two traditions) from Ibn Abi Salama, v3, pp 146-148 (five traditions), pp 158,172
(6) al-Khasa'is, by an-Nisa'i, pp 4,8
(7) al-Sunan, by al-Bayhaqi, narrated from Aisha and Umm Salama
(8) Tafsir al-Kabir, by al-Bukhari (the author of Sahih), v1, part 2, p69
(9) Tafsir al-Kabir, by Fakhr al-Razi, v2, p700 (Istanbul), from Aisha
(10) Tafsir al-Durr al-Manthoor, by al-Suyuti, v5, pp 198,605 from Aisha and Umm Salama
(11) Tafsir Ibn Jarir al-Tabari, v22, pp 5-8 (from Aisha and Abu Sa'id al-Khudri), pp 6,8 (from Ibn Abi Salama) (10 traditions)
(12) Tafsir al-Qurtubi, under the commentary of verse 33:33 from Umm Salama
(13) Tafsir Ibn Kathir, v3, p485 (Complete version) from Aisha and Umar Ibn Abi Salama
(14) Usdul Ghabah, by Ibn al-Athir, v2, p12; v4, p79 narrated from Ibn Abi Salama
(15) Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, sec. 1, p221 from Umm Salama
(16) Tarikh, by al-Khateeb Baghdadi, v10, narrated from Ibn Abi Salama
(17) Tafsir al-Kashshaf, by al-Zamakhshari, v1, p193 narrated from Aisha
(18) Mushkil al-Athar, by al-Tahawi, v1, pp 332-336 (seven traditions)
(19) Dhakha'ir al-Uqba, by Muhibb al-Tabari, pp21-26, from Abu Sa'id Khudri
(20) Majma' al-Zawa'id, by al-Haythami, v9, p166 (by several transmitters)
... and more ...
Here is another authentic variation of "The Tradition of Cloak" which is related to Safiyya who was another wife of the Prophet (PBUH&HF). Ja'far Ibn Abi Talib narrated:
When the Messenger of Allah noticed that a blessing from Allah was to descent, he told Safiyya (one of his wives): "Call for me! Call for me!" Safiyya said: "Call who, O the Messenger of Allah?" He said: "Call for me my Ahlul-Bayt who are Ali, Fatimah, al-Hasan, and al-Husain." Thus we sent for them and they came to him. Then the Prophet (PBUH&HF) spread his cloak over them, and raised his hand (toward sky) saying: "O Allah! These are my family (Aalee), so bless Muhammad and the family (Aal) of Muhammad." And Allah, to whom belong Might and Majesty, revealed: "Verily Allah intends to keep off from you every kind of uncleanness O' People of the House (Ahlul-Bayt), and purify you a thorough purification (Quran, the last sentence of Verse 33:33)".
Sunni references:
- al-Mustadrak by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, p148. The author then wrote: "This tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim)."
- Talkhis of al-Mustadrak, by al-Dhahabi, v3, p148
- Usdul Ghabah, by Ibn al-Athir, v3, p33
Although the majority of traditions on this issue show that the last sentence of the verse 33:33 was revealed in the house of Umm Salama (as quoted earlier), the above tradition implies that it might have been revealed in the house of Safiyya. Based on the opinion of the Sunni scholars including Ibn Hajar, it is quite possible that the verse was revealed more than once. In each occasion, the Prophet repeated his action in front of different wives so that they all realize who his Ahlul-Bayt are.
The testimony of three wives of the Prophet (Aisha, Umm Salama, and Safiyya) leaves us no room but to believe that the Ahlul-Bayt at the time of the Prophet were no more than five individuals: Prophet Muhammad, Lady Fatimah, Imam Ali, al-Hasan, and al-Husain (Peace be upon them all).
The fact that the gender in later part of Verse 33:33 is switched from feminine to masculine, has led the majority of Sunni commentators to believe that the last part was revealed for Imam Ali, Fatimah, al-Hasan and al-Husain, as Ibn Hajar al-Haythami indicated:
Based on the opinion of the majority of (Sunni) commentators, the saying of Allah :"Verily Allah intends to ... (the last sentence of the verse 33:33)" was revealed for Ali, Fatimah, al-Hasan, and al-Husain, because of the usage of masculine gender in the word "Ankum" and after that.
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, p220
Although the Shia have great respect for the highly righteous wives among the wives of the Prophet (PBUH&HF), such as Khadija, Umm Salama, Umm Ayman and ... (may Allah be pleased with them) who closely followed the Prophet and his Ahlul-Bayt before and after the demise of Prophet (PBUH&HF), yet we do not include even those respected individuals into Ahlul-Bayt since the Prophet clearly excluded them according to the authentic Sunni and Shi'i traditions. Ahlul-Bayt have exceptional virtues that no other pious person after the Prophet would possess them in the world, which are according to Quran: sinlessness, flawlessness and perfect purity.
Who are Shia's
Who are Shia's
The Shi!a (or Shi’ites) are those Muslims who follow [after the Prophet Muhammad] !Ali Ibn Abi Talib Commander of the Believers, and his pure progeny, peace be upon them.
Shia's constitute more than 500 million people and are spread throughout all the Muslim lands and make up minorities of differing number in most other countries of the world. Shia's numbers have increased day by day particularly since the crystallisation of Islamic thoughts and the opening of the door to dialogue and the rejection of blind partisanship.
Shia's believe in Allah as their Lord, Cherisher and Sustainer, in Muhammad, blessings and peace be upon him, as prophet, in Islam as religion, in the Qur’an as holy book, in the Kabah in Mecca as direction of prayer (qiblah), in the questioning in the grave by the angels Munkar and Nakir, in the accounting on the day of resurrection, in heaven and hell, and in all that Allah’s messenger – Muhammad – brought from his Lord.
Shia's also establish the daily prayer (salah), and pay the tithe (khums) and obligatory alms (zakah), and fast the month of Ramadan, and make pilgrimage to the Holy House in Mecca, and shia's make it incumbent to struggle with might and main (jihad) in the way of elevating the word of Islam, and enjoin what is good and forbid what is bad, and ally themselves with the friends of Allah, and are against the enemies of Allah.
Shia's are foremost in good and charitable deeds, and are steadfast in fulfilling extra and recommended acts of worship, and adopting virtues and avoiding unlawful things and vices.
Shia's believe that Islam is a complete religion which was revealed by Allah for the happiness of mankind. Hence, everything in Islam should be implemented in the various areas of life since there is no happiness without implementing the laws of Islam and having no need for the laws of the east or the west.
Almighty Allah has said: And whoever desires other than Islam as a religion, it will never be accepted from him and in the afterlife he will be amongst the losers. Also, in the traditions it is said: That which Muhammad has declared lawful will remain lawful until the day of resurrection and that which he has declared unlawful will remain unlawful until the day of resurrection.
Shia's also believe that it is obligatory to unite the Muslims under one banner as Almighty Allah has ordered: And hold on firmly to the rope of Allah and do not be disunited and And do not dispute amongst yourselves so that you will fail and your power will go.
Shia's also believe that it is necessary to solve the differences that have arisen and caused disunity between Muslims, doing so in the light of the book of Allah and the authentic traditions (sunnah) far from different groupings and hateful and unwarranted partisanships and cliques.
Shia's also believe that any law which goes against Islam is unlawful and wrong and should not be acted upon, as Almighty Allah has said: And whoever does not rule by what Allah has revealed, then they are the unbelievers.
The Shia are distinguished in that they hold that the door to independent legal judgement (ijtihad) remains open; and in that reason (aql) is central to the divine law as well as the Quran, the traditions and consensus.
Shia's have a glowing history from the dawn of the message of Islam until today. The Shite element was the most active in establishing Islamic thought and in building Islamic civilisation. Shia's have to their credit innumerable writings.
Shia's have a tremendous number of schools, institutes, libraries, scholars and preachers in Islamic and non-Islamic lands. Shia's controlled [throughout history] a number of states in differing lands.
Shia's distinguished themselves throughout history with their long struggle against the unbelievers, the crusaders, the heretics, the Zionists and the colonialists.
All along the way there was between them and their Sunni brothers brotherhood and friendship and interaction and companionship.
Shia's are found today in most if not all of the countries of the world. However, the main Shia population centres are Iraq, Iran, the Gulf states, Pakistan, India, Afghanistan, Lebanon and Indonesia.
Currently Shia's have educational and cultural institutes and top scholars in Najaf, Karbala, Baghdad, Kadhimiyyah, Samarra, Beirut, Cairo, Qum, Khurasan, Tehran, Karachi, Mumbai, Jakarta, Kuwait, Qatar, Ahsa’ and QaUif provinces (Arabia), Afghanistan, Damascus, Libya, Tunisia, Algeria, Jordan, African countries, Europe, America and elsewhere.
The meaning of Shiism
Shia'sm does not represent a personal belonging to Ali (a.s.) and his family (Ahlelbeit (a.s.)), but it represents the belonging to the path of the Prophet (P.) that they followed, worked and struggled for it. He also tells the people about how to be real Shiites. He says to Jabir bin Abdallah: “Is it enough for a person to embellish himself as our Shi'a (follower) by professing love for us, the Ahlelbeit? Nay! By Allah, a person is not our follower unless he fears Allah and obeys Him. Our followers are only recognized, O Jabir, by their humbleness, submission, honesty, abundant praise of Allah, fasting and prayers; goodness to their parents; attention to the poor, needy, debtors and orphans living nearby; speaking the truth; recitation of the Quran; holding their tongues except for good words; and trustworthiness towards relatives in all affairs”. “…If a man says I love the Messenger but does not follow his teachings, his love will do him no good. Therefore be pious and know that has a special relationship with God. God loves those of you who are pious and obedient most. We have no power to save you from the fire! And God is not obliged under any circumstances to save you either. Whoever obeys God is one of our followers and whoever disobeys Him is one of our enemies. Being one of our followers cannot be attained other than thorough hard work and piety.” O Jabir, without 'ita'ah' (obedience and submission), nobody can attain proximity to Allah. We do not like them to claim to be our friends if they do not fulfill all the conditions. A sinful person is our enemy. Without good deeds and abstinence from sins, any claim of friendship to us is of no avail."
The Shi!a (or Shi’ites) are those Muslims who follow [after the Prophet Muhammad] !Ali Ibn Abi Talib Commander of the Believers, and his pure progeny, peace be upon them.
Shia's constitute more than 500 million people and are spread throughout all the Muslim lands and make up minorities of differing number in most other countries of the world. Shia's numbers have increased day by day particularly since the crystallisation of Islamic thoughts and the opening of the door to dialogue and the rejection of blind partisanship.
Shia's believe in Allah as their Lord, Cherisher and Sustainer, in Muhammad, blessings and peace be upon him, as prophet, in Islam as religion, in the Qur’an as holy book, in the Kabah in Mecca as direction of prayer (qiblah), in the questioning in the grave by the angels Munkar and Nakir, in the accounting on the day of resurrection, in heaven and hell, and in all that Allah’s messenger – Muhammad – brought from his Lord.
Shia's also establish the daily prayer (salah), and pay the tithe (khums) and obligatory alms (zakah), and fast the month of Ramadan, and make pilgrimage to the Holy House in Mecca, and shia's make it incumbent to struggle with might and main (jihad) in the way of elevating the word of Islam, and enjoin what is good and forbid what is bad, and ally themselves with the friends of Allah, and are against the enemies of Allah.
Shia's are foremost in good and charitable deeds, and are steadfast in fulfilling extra and recommended acts of worship, and adopting virtues and avoiding unlawful things and vices.
Shia's believe that Islam is a complete religion which was revealed by Allah for the happiness of mankind. Hence, everything in Islam should be implemented in the various areas of life since there is no happiness without implementing the laws of Islam and having no need for the laws of the east or the west.
Almighty Allah has said: And whoever desires other than Islam as a religion, it will never be accepted from him and in the afterlife he will be amongst the losers. Also, in the traditions it is said: That which Muhammad has declared lawful will remain lawful until the day of resurrection and that which he has declared unlawful will remain unlawful until the day of resurrection.
Shia's also believe that it is obligatory to unite the Muslims under one banner as Almighty Allah has ordered: And hold on firmly to the rope of Allah and do not be disunited and And do not dispute amongst yourselves so that you will fail and your power will go.
Shia's also believe that it is necessary to solve the differences that have arisen and caused disunity between Muslims, doing so in the light of the book of Allah and the authentic traditions (sunnah) far from different groupings and hateful and unwarranted partisanships and cliques.
Shia's also believe that any law which goes against Islam is unlawful and wrong and should not be acted upon, as Almighty Allah has said: And whoever does not rule by what Allah has revealed, then they are the unbelievers.
The Shia are distinguished in that they hold that the door to independent legal judgement (ijtihad) remains open; and in that reason (aql) is central to the divine law as well as the Quran, the traditions and consensus.
Shia's have a glowing history from the dawn of the message of Islam until today. The Shite element was the most active in establishing Islamic thought and in building Islamic civilisation. Shia's have to their credit innumerable writings.
Shia's have a tremendous number of schools, institutes, libraries, scholars and preachers in Islamic and non-Islamic lands. Shia's controlled [throughout history] a number of states in differing lands.
Shia's distinguished themselves throughout history with their long struggle against the unbelievers, the crusaders, the heretics, the Zionists and the colonialists.
All along the way there was between them and their Sunni brothers brotherhood and friendship and interaction and companionship.
Shia's are found today in most if not all of the countries of the world. However, the main Shia population centres are Iraq, Iran, the Gulf states, Pakistan, India, Afghanistan, Lebanon and Indonesia.
Currently Shia's have educational and cultural institutes and top scholars in Najaf, Karbala, Baghdad, Kadhimiyyah, Samarra, Beirut, Cairo, Qum, Khurasan, Tehran, Karachi, Mumbai, Jakarta, Kuwait, Qatar, Ahsa’ and QaUif provinces (Arabia), Afghanistan, Damascus, Libya, Tunisia, Algeria, Jordan, African countries, Europe, America and elsewhere.
The meaning of Shiism
Shia'sm does not represent a personal belonging to Ali (a.s.) and his family (Ahlelbeit (a.s.)), but it represents the belonging to the path of the Prophet (P.) that they followed, worked and struggled for it. He also tells the people about how to be real Shiites. He says to Jabir bin Abdallah: “Is it enough for a person to embellish himself as our Shi'a (follower) by professing love for us, the Ahlelbeit? Nay! By Allah, a person is not our follower unless he fears Allah and obeys Him. Our followers are only recognized, O Jabir, by their humbleness, submission, honesty, abundant praise of Allah, fasting and prayers; goodness to their parents; attention to the poor, needy, debtors and orphans living nearby; speaking the truth; recitation of the Quran; holding their tongues except for good words; and trustworthiness towards relatives in all affairs”. “…If a man says I love the Messenger but does not follow his teachings, his love will do him no good. Therefore be pious and know that has a special relationship with God. God loves those of you who are pious and obedient most. We have no power to save you from the fire! And God is not obliged under any circumstances to save you either. Whoever obeys God is one of our followers and whoever disobeys Him is one of our enemies. Being one of our followers cannot be attained other than thorough hard work and piety.” O Jabir, without 'ita'ah' (obedience and submission), nobody can attain proximity to Allah. We do not like them to claim to be our friends if they do not fulfill all the conditions. A sinful person is our enemy. Without good deeds and abstinence from sins, any claim of friendship to us is of no avail."
Subscribe to:
Comments (Atom)