لطفا منتظر باشید ...
Why School of Ahlul-Bayt?
The purpose of this article is merely to demonstrate that Shia
views about the special importance and the leadership of Ahlul-Bayt
do not come out of the blue.
In this way, I hope to contribute
to better understanding among Muslims and hence help to reduce
some people''s hostility against the followers of the Members of
the House of the Prophet (PBUH&HF).
The fact that we (Shia) have adopted a creed which differs from
that of the Ash''arites as far as the fundamental beliefs are concerned,
and differs from the four schools of Sunni jurists as far as the
laws, rites, and observances are concerned, is not due to any
sectarianism or prejudice.
It is rather the theological reasoning
which has led us to adopt the creed of those Imams who belong
to the Ahlul-Bayt of the Holy Prophet, the Messenger of Allah
(PBUH&HF).
We have, therefore, wholly and solely bound ourselves to them
in our observances as well as our beliefs; in the derivations
of our knowledge of the Quran and the Sunnah of the Prophet; and
in all our material, moral and spiritual values on the grounds
of theological and logical proofs.
We have done this in obedience
of the Holy Prophet and in submission to his Sunnah.
Had we not been convinced by these proofs to disallow all Imams
except the Ahlul-Bayt, and to seek to draw near to Allah only
through them, we might have inclined towards the creed of the
majority for the sake of unity and fraternity.
But incontrovertible
reasons command a believer to follow the truth regardless of all
other considerations.
The majority of the Muslims are unable to produce any argument
to show which of their four different jurists is the best.
It
is impossible to follow all of them, and therefor, before one
can say that it is compulsory to follow them, one
has to prove which one must be followed.
We have pondered over
the arguments of the Hanafis, the Shafi''is, the Malikis and the
Hanbalis with the eyes of a seeker of truth and we have searched
far and wide, but we have found no answer to this, except they
were all acclaimed as very great jurists and honest and just men.
But you are fully aware that jurist''s capacity, honesty, justice
and greatness are not monopoly of these four persons only.
Then,
how can it be compulsory to follow them only?
We do not think that anyone can hold that these four Imams are
in any way better than our Imams, the pure and holy descendants
of the Prophet (PBUH&HF), the Ark of Salvation, the Gate of
Repentance, through whom we can attain protection against disagreement
in religious matters; for they are the emblems of guidance, and
the leaders towards the straight path.
But alas, after the demise of the Holy Prophet (PBUH&HF),
politics began to play its part in the affairs of religion and
you know what took place in the heart of Islam as a result.
During
all these periods of trials, the Shia continued to hold fast to
Quran and the Imams of Ahlul-Bayt whom the Holy Prophet left among
us as the two most weighty things (al-Thaqalain).
There have been
some extremists sects (al-Ghulat) which appeared every now and
then in course of the history of Islam; nonetheless, the main
body of the Shia have never deviated from this path since the
time of Imam Ali and Fatimah (peace be upon them) up to the present
day.
The Shia existed when Ash''ari and all the four Sunni Imams were
unborn and unheard of.
Up to the first three generations since
the Holy Prophet''s time, Ash''ari and the Sunni Imams were unknown.
Ash''ari was born in 270 AH and died in 320 AH; Ibn Hanbal was
born in 164 AH and died in 241 AH; Shafi''i was born in 150 AH
and died in 204 AH; Malik was born in 95 AH and died in 169 AH;
Abu Hanifa was born in 80 AH and died in 150 AH.
The Shia, on
the other hand, follow the path of Ahlul-Bayt which include Imam
Ali, Fatimah, al-Hasan and al-Husain (peace be upon them all)
who were all contemporaries of the Holy Prophet (PBUH&HF)
and raised in his House.
As far as the knowledge of the Imams of Ahlul-Bayt is concerned,
it is sufficient to say that Imam Ja''far al-Sadiq (AS) was the
teacher of the two Sunni Imams, i.
e.
, Abu Hanifa al-Nu''man , and
Malik Ibn Anas.
Abu Hanifa said: Except for the two years
Nu''man would have starved, referring to the two years he
had benefited from the knowledge of Imam Ja''far al-Sadiq (AS).
Malik also confessed straightforwardly that he had not met anyone
learned in Islamic Jurisprudence better than Imam Ja''far al-Sadiq
(AS).
The Abbasid Caliph, al-Mansoor, commanded Abu Hanifa to prepare
for Imam Ja''far al-Sadiq (AS) a number of hard questions concerning
the Islamic Law and to ask the Imam those questions in the presence
of al-Mansoor.
Abu Hanifa prepared forty difficult questions and
asked Imam Ja''far about them in al-Mansoor''s presence.
The Imam
not only answered all the questions but also informed about the
opinions of the Iraqi as well as the Hijazi Scholars.
Abu Hanifa
commented on this episode saying:
Certainly, the most knowledgeable among people is the most
knowledgeable of their different opinions.
Sunni reference:
Shaikh Muhammad Abu Zahrah in his book al-Imam al-Sadiq,
p27
Abu Hanifa described his feelings (when he entered the palace
of al-Mansoor and found Imam Ja''far al-Sadiq (AS) sitting with
him) by saying:
When I saw Imam Ja''far, I felt his personality commands
more respect than that of the Caliph himself.
Yet the Caliph was
ruling the Muslim World, and Imam Ja''far was a private citizen.
Sunni reference:
Shaikh Muhammad Abu Zahrah in his book al-Imam al-Sadiq,
p27
Malik (the other Sunni Imam) said:
I used to come to Ja''far Ibn Muhammad (AS) and went to him
for a long time.
Whenever I visited him, I found him praying,
fasting, or reading the Quran.
Whenever he reported a statement
of the Messenger of God, he was with ablution.
He was a distinguished
worshipper who was unconcerned with the material world.
He was
of the God fearing people.
Sunni reference:
Shaikh Muhammad Abu Zahrah in his book al-Imam al-Sadiq,
p66
Shaikh Muhammad Abu Zahrah who was one of the outstanding Sunni
contemporary Scholars said:
The Muslim Scholars of various Islamic Schools never agreed
unanimously on a matter as much as they agree on the knowledge
of Imam Ja''far and his virtue.
The Sunni Imams who lived during
his time were his students.
Malik was one of them and those who
were as contemporary as Malik such as Sufyan al-Thouri and many
others.
Abu Hanifa also was his student in spite of their being
close in age, and he considered Imam Ja''far the most knowledgeable
in the Muslim World.
Sunni reference:
Shaikh Muhammad Abu Zahrah in his book al-Imam al-Sadiq,
p66
The ties of unity and fraternity can be strengthened and disagreement
ended if all Muslims agree that to follow the Ahlul-Bayt is a
must.
In fact many grand Sunni scholars have acknowledged the
Shia school as one of the richest Islamic schools for they very
reason that the knowledge of the Shia school of thought is derived
from the Ahlul-Bayt of the Prophet (PBUH&HF) whose supreme
knowledge and purity are confirmed in Quran.
These Sunni scholars
have even issued Fatwa that the Sunnis are allowed to follow the
Twelver Shi''ite Jurisprudence.
Among these grand scholars are
Shaikh Mahmood Shaltoot, the head of al-Azhar University (in 1950''s
and 60''s).
Moreover, disagreement between the various schools of Sunni thought
is by no means less than the lack of conformity between the Shia
and the Sunnis.
A large number of writings of scholars of both
sides will bear this out.
Since based on the tradition of Two Weighty things Ahlul-Bayt
carry as much weight in the eyes of Allah as the Holy Quran, the
former have the same qualities as the latter.
Just as the Quran
is true from beginning to end without any shadow of doubt, and
just as it is incumbent upon every Muslims to obey its commandments,
so are Ahlul-Bayt perfect and sincere guides whose commands must
be followed by all.
Therefore there can be no excuse to escape
from accepting their leadership and following their creed and
their faith.
The Muslims are bound by these sayings of the Holy
Prophet to follow them and no one else.
Just as it is impossible
for any Muslims to turn away from the Holy Quran or to adopt any
set of rules which is at variance with it, so when the Ahlul-Bayt
have been unequivocally described as equal in weight and importance
to the Holy Quran, the same attitude has to be adopted with regard
to their orders, and it cannot be permissible to turn away from
them in order to follow any other persons.
After mentioning the
tradition of Two Weighty Things, Ibn Hajar holds that:
These words show that those members of the Ahlul-Bayt who
posed these distinctions were superior to all the people.
Sunni reference: al-Sawa''iq al-Muhriqah, by Ibn Hajar, p136
The Messenger of Allah said:
Whosoever wishes to live and die like me and enter that
heaven (after death), which my lord has promised me, namely, the
ever lasting heaven should acknowledge Ali (AS) as his patron
after me, and after him he should acknowledge the sons of Ali,
because they are the people who will never leave you outside
the door of guidance nor will they let you enter the door of misguidance.
Sunni references:
Kanz al-Ummal, by al-Muttaqi al-Hindi, v6, p155, Tradition
#2578
Also abridged Kanz al-Ummal on the margin of Musnad of Ahmad
Ibn Hanbal v5, p32
Again the significance of leadership of Ahlul-Bayt has been confirmed
by the following beautiful analogy of the messenger of Allah:
The Messenger of Allah said: Regard the Ahlul-Bayt among
you as the head to the body, or the eyes to the face, for the
face is only guided by the eyes.
Sunni references:
Is''af al-Raghibeen, by al-Saban
al-Sharaf al-Mua''abbad, by Shaikh Yusuf al-Nabahani, p31,
by more than one authority
Also:
The Messenger of Allah said: My Ahlul-Bayt are the protected
place of refuge about the dispute in religion.
(Mustadrak
Hakim)
These traditions, therefore, leave no room for any doubt.
There
can be no other way except to follow the Ahlul-Bayt and give up
all opposition to them.
The Messenger of Allah said: Acknowledgment of Aale-Muhammad
(the family of Muhammad) means salvation from the fire, and love
for them is a passport for crossing the bridge of the Siraat,
and obedience to them is a protection from divine wrath.
Sunni references:
Kitab al-Shafa, by Qadhi ''Ayadh, published in 1328 AH, v2,
p40
Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, section 65, p370
Abdullah Ibn Hantab related:
The Messenger of Allah addressed us at Juhfa saying: Do
I not have authority over you more than yourselves? They
all said, Yes of course.
Then he said: I
shall hold you answerable for two things, namely, the Book
of Allah and my descendants.
Sunni reference:
Ihyaa al-Mayyit, by al-Hafidh Jalaluddin al-Suyuti
Arba''in al-''Arbain, by Allamah al-Nabahani
Therefore the reason we have adopted the faith of the Ahlul-Bayt
to the exclusion of all others is that Allah himself has given
preference to them only.
It is sufficient to quote the poem of
al-Shafi''i (one of the Sunni Imams) about Ahlul-Bayt which goes
as follows:
Members of the House of the Prophet, your love is a Divine duty
on mankind.
God revealed it in His Quran.
It is enough among your
great privileges that whoever does not bless you, his prayer is
void.
If the love of the members of the House of the Prophet is Rafdh
(rejection), let mankind and the Jinns testify that I am a Rafidhi
(rejector).
The above poem of Shafi''i are too well known among the Arabic
speaking people to require any reference.
But for the benefit
of those who insist on reference see:
Tafsir al-Kabir, by Fakhr al-Din al-Razi, v27, p166, under
the commentary of verse 42:23 of Quran.
al-Sawa''iq al-Muhriqah, by Ibn Hajar, p88, in connection with
the verse 33:33 of Quran.
Brother/Sister in our prayers, and I am sure that in your prayers
also, we say:
I declare that Muhammad is the servant of God and His Messenger.
O Lord, send Your blessings upon Muhammad and his family
