Quran and Ahlul-Bayt

Based on a parallel (Mutawatir) tradition upon whose authenticity
all Muslims agree, the Messenger of Allah (AS) informed his followers
in several occasions that he would leave them two precious/weighty
things and that if Muslims adhere to both of them, they will never
go astray after him.

They are the Book of Allah (Quran) and the
Members of the House of the Prophet (Ahlul-Bayt), peace be upon
them all.

It is narrated in Sahih Muslim as well as many other sources that:

Someday (after his last pilgrimage) the Messenger of Allah (PBUH&HF)
stood to give us a speech beside a pond which is known as Khum
(Ghadir Khum) which is located between Mecca and Medina.

Then
he praised Allah and reminded Him, and then said: O people!
Behold! It seems the time approached when I shall be called away
(by Allah) and I shall answer that call.

Behold! I am leaving
for you two precious things.

First of them is the book of Allah
in which there is light and guidance.

The other one is my
Ahlul-Bayt.

I remind you in the name of Allah about my Ahlul-Bayt.

I remind you in the name of Allah about my Ahlul-Bayt.

I remind
you in the name of Allah about my Ahlul-Bayt.

(three times).

Sunni Reference:

Sahih Muslim, Chapter of the virtues of the companions, section
of the virtues of Ali, 1980 Edition Pub.

in Saudi Arabia, Arabic
version, v4, p1873, Tradition #36.

And many others such as Sahih al-Tirmidhi, Musnad Ahmad (see
below).

For the English version of Sahih Muslim, see Chapter CMXCVI, v4,
p1286, Tradition #5920
Here is the Arabic text of the above tradition in Sahih Muslim:
As we can see in the above tradition in Sahih Muslim, not only
Ahlul-Bayt has been put beside the Quran, but also it has been
mentioned three times by the Prophet (PBUH&HF).

Despite the fact that the author of Sahih Muslim and many other
Sunni traditionists have recorded the above tradition in their
authentic books, it is regrettable that the majority of Sunnis
are unaware of its existence at the best, or deny it at the worst.

Their counter argument is that the most reliable tradition in
this regard is the one recorded by al-Hakim in his al-Mustadrak,
on the authority of Abu Huraira, attributing to the Messenger
of Allah saying: I leave amongst you two things that if
you follow or act upon, you will not go astray after me: The Book
of God and my Sunnah (traditions).

There is no doubt that ALL Muslims are required to follow the
Sunnah of the Prophet (PBUH&HF).

However, the question remains
that which Sunnah is genuine and which one is invented later and
was falsely attributed to the Prophet.

On tracing the source of this report of Abu Huraira which states
Quran and Sunnah, we found out that it has NOT been
recorded in any of the six authentic Sunni collections of the
traditions (Sihah Sittah).

Not only that, but also al-Bukhari,
al-Nisai, and al-Dhahabi and many others rated this report (Quran
and Sunnah) as weak because of its weak Isnad.

It should be noted
that although the book of al-Hakim is an important Sunni collection
of traditions, yet it is ranked inferior to the six major Sunni
books.

This is while Sahih Muslim is in the second rank among
the six Sunni collections of traditions.

al-Tirmidhi reported that the Quran and Ahlul-Bayt
version of the tradition is traced to 30+ companions.

Ibn Hajar
al-Haythami reported that he knows of 20+ companions witnessed
that also.

This is while the Quran and Sunnah version
reported by al-Hakim has only one source! Thus we must conclude
that the Quran and Ahlul-Bayt version is much more
reliable.

Moreover al-Hakim has also mentioned the Quran
and Ahlul-Bayt version in his book (al-Mustadrak) through
several chain of authorities and confirmed that the Quran
and Ahlul-Bayt version of the tradition is authentic based
on the criteria of al-Bukhari and Muslim.

Moreover, 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 the Prophet (PBUH&HF).

The differences among Muslims come from the transmitted Prophetic
traditions through different avenues.

Such traditions serve as
explanatory means of the Holy Quran upon whose authenticity all
Muslims agree.

Thus divergence in the transmitted traditions,
which in turn has led to differing interpretation of Quran and
the prophetic Sunnah, has created numerous versions of Sunnah.

All Muslims, as a result, splintered into different schools, groups,
offshoots, which is believed to add up to seventy three groups.

All of them are obeying their own version of Sunnah which they
claim to be the true one.

Which of these groups follow the true
Sunnah of the Prophet? Which one (out of 73 groups) will be the
prosperous one, and will survive? Other than the tradition of
Sahih Muslim mentioned above, the following authentic traditions
provide a unique detailed answer for this question:

The messenger of Allah (PBUH&HF) said: I am leaving
for you two precious and weighty Symbols that if you adhere
to BOTH of them you shall not go astray after me.

They are,
the Book of Allah, and my progeny, that is my Ahlul-Bayt.

The
Merciful has informed me that These two shall not separate
from each other till they come to me by the Pool (of Paradise).

Sunni references:

Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions,
with reference to several chains of transmitters.

al-Mustadrak, by al-Hakim, Chapter of Understanding
(the virtues) of Companions, v3, pp 109,110,148,533 who wrote
this tradition is authentic (Sahih) based on the criteria of the
two Shaikhs (al-Bukhari and Muslim).

Sunan, by Daarami, v2, p432
Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372,
v5, pp 182,189,350,366,419
Fadhail al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition
#990
al-Khasais, by al-Nisai, pp 21,30
al-Sawaiq al-Muhriqah, by Ibn Hajar Haythami, Ch.
11, section
1, p230
al-Kabir, by al-Tabarani, v3, pp 62-63,137
Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Itisam
bi Habl Allah, v1, p44.

Tafsir Ibn Kathir (complete version), v4, p113, under commentary
of verse 42:23 of Quran (four traditions)
al-Tabaqat al-Kubra, by Ibn Sad, v2, p194, Pub.

by Dar Isadder,
Lebanon.

al-Jami al-Saghir, by al-Suyuti, v1, p353, and also in v2
Majma al-Zawaid, al-Haythami, v9, p163
al-Fateh al-Kabir, al-Binhani, v1, p451
Usdul Ghabah fi Marifat al-Sahaba, Ibn al-Athir, v2, p12
Jami al-Usul, Ibn al-Athir, v1, p187
History of Ibn Asakir, v5, p436
al-Taj al-Jami Lil Usul, v3, p308
al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60
Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183
Abaqat al-Anwar, v1, p16


and many more .

Of course, any Muslim should follow the Sunnah of the Prophet
(PBUH&HF), and as such, we, the Followers of Ahlul-Bayt, submit
to the genuine (practice) Sunnah of the Holy Prophet of Islam
(PBUH&HF) and consider it to be the only path of salvation.

But the above tradition gives evidence to the fact that any so-called
Sunnah (practice) which contradicts Ahlul-Bayt is NOT a genuine
Sunnah and has been innovated later on by some pay-rolled individuals
in support the tyrants.

Thats why the Prophet had emphasized
so much on Ahlul-Bayt in loving them and following them since
they carry his genuine Sunnah.

And this is the basis of the Shia
School of Thought (the School of Ahlul-Bayt).

The Ahlul-Bayt of
the Prophet who are raised in his house know more than anybody
else about the Sunnah of the Prophet and what it entails, for
as the proverb goes: The people of Mecca know its paths
better than anyone else.

For the sake of argument, if we accept that the two versions of
the tradition (Quran and Ahlul-Bayt vs.

Quran
and Sunnah) are both authentic, then one must submit to
the interpretation that the word my Sunnah given by
al-Hakim means the Sunnah which is derived through Ahlul- Bayt
and not any other source, as it is evident from the Ahlul-Bayt
version given by both Mustadrak al-Hakim and Sahih Muslim.

Now
let us take a look at the following tradition:

Narrated Umm Salama:

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:

al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm
Salama
al-Sawaiq al-Muhriqah, by Ibn Hajar, Ch.
9, section 2, pp
191,194
al-Awsat, by al-Tabarani; also in al-Saghir
Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p173

The above tradition gives evidence to the fact that Imam Ali and
Quran are non-separable.

If we accept the Quran and Sunnah
version to be authentic, then one can conclude that the one who
carries the Sunnah of Prophet is Imam Ali since he is the one
who has been put beside Quran.

Interesting to see, al-Hakim has many other traditions about necessity
of following Ahlul-Bayt, among which is the following tradition.

This tradition is also narrated by many other Sunni scholars and
is known as the Tradition of the Ship in which the
Prophet (PBUH&HF) stated:

Behold! My Ahlul-Bayt are like the Ark of Noah.

Whoever
embarked in it was SAVED, and whoever turned away from it was
PERISHED.

Sunni references:

al-Mustadrak, by al-Hakim, v2, p343, v3, pp 150-151 on the
authority of Abu Dhar.

al-Hakim said this tradition is authentic
(Sahih).

Fadhail al-Sahaba, by Ahmad Ibn Hanbal, v2, p786
Tafsir al-Kabir, by Fakhr al-Razi, under the commentary of
verse 42:23, Part 27, p167
al-Bazzar, on the authority of Ibn Abbas and Ibn Zubair with
the wording drowned instead of perished.

al-Sawaiq al-Muhriqah, by Ibn Hajar Haythami, Ch.
11, section
1, p234 under Verse 8:33.

Also in section 2, p282.

He said this
Hadith has been transmitted via numerous authorities.

Tarikh al-Khulafaa and Jami al-Saghir, by al-Suyuti
al-Kabir, by al-Tabarani, v3, pp 37,38
al-Saghir, by al-Tabarani, v2, p22
Hilyatul Awliyaa, by Abu Nuaym, v4, p306
al-Kuna wal Asmaa, by al-Dulabi, v1, p76
Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, pp 30,370
Isaf al-Raghibeen, by al-Saban


The above tradition gives evidence to the fact that those who
adopt the school of Ahlul-Bayt and follow them, shall be saved
from the punishment of Hell, while those who run away from them
shall meet with the fate of the one who tried to save his life
by climbing up the mountain, with the only difference that whereas
he (Noahs renegade son) was drowned in water, but these people
will be drowned the fire of Hell.

The following tradition also
confirms it:

The Prophet (PBUH&HF) said about Ahlul-Bayt:

Do not be ahead of them for you will perish, do not turn
away from them for you will perish, and do not try to teach them
since they know more than you do!

Sunni references:

al-Durr al-Manthoor, by al-Suyuti, v2, p60
al-Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, Ch.
11,
section 1, p230, quoted from al-Tabarani, also in section 2, p342
Usdul Ghabah, by Ibn al-Athir, v3, p137
Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p41, and P335
Kanz al-Ummal, by al-Muttaqi al-Hindi, v1, p168
Majma al-Zawaid, by al-Haythami, v9, p163
Aqabat al-Anwar, v1, p184
Aalam 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


Here is another one:

The Messenger of Allah (PBUH&HF) said: My Ahlul-Bayt
are like the Gate of Repentance of the Children of Israel; whoever
entered therein was forgiven.

Sunni References:

Majma al-Zawaid, by al-Haythami, v9, p168
al-Awsat, by al-Tabarani, Tradition #18
Arbain, by al-Nabahani, p216
al-Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, Ch.
11,
section 1, pp 230,234
Another fairly similar tradition was recorded by al-Darqunti
as well as Ibn Hajar in his al-Sawaiq al-Muhriqah, Ch.
9, section
2, p193 where the Prophet (PBUH&HF) said: Ali is the
Gate of Repentance, whoever entered therein was a believer and
whoever went out was an unbeliever.

The above tradition was in connection with verses 2:58 and 7:161
of Quran which describe the Gate of Repentance of Bani Israel.

Those of companions of Moses who did not enter the Gate of the
Repentance were lost in the desert for forty years, while those
who did not enter the ark of Noah were drowned.

Ibn Hajar concludes
that:

The analogy of the Ark of Noah signifies that those who
love and honor the Ahlul-Bayt and derive from their guidance will
be rescued from the darkness of opposition, and those who will
turn against them will be drowned in the sea of ingratitude and
will perish in the desert of insubordination and rebellion.

Sunni reference: al-Sawaiq al-Muhriqah, by Ibn Hajar, p91
Have we ever asked ourselves why the Prophet put so much emphasis
on Ahlul- Bayt? Was is just because they were members of his family,
or was it because they carried his true teachings (Sunnah) and
they were the most knowledgeable individuals among his community
after him?
Different versions of the Tradition of Two Weighty Things (al-Thaqalain)
which prove conclusively that it is compulsory to follow the Quran
and the Ahlul-Bayt, are not ordinary traditions.

They are repeated
many times and are related on the authority of more than thirty
of the companions of the Holy Prophet through various sources.

The Holy Prophet repeated these words over and over again (and
not merely in one isolated instance but on several occasions)
publicly to show that it is compulsory to follow and obey the
Ahlul-Bayt.

He made the announcement during the Farewell Pilgrimage,
on the day of Arafat, on the day of Ghadir Khum, on the return
from Taif, also in Medina from the pulpit, and in his deathbed
when the room was packed with his disciples, he said:

O folk! I am soon going to depart from here, and although
I have already told you, I repeat once more that I am leaving
with you two things, namely, the Book of Allah and my descendants,
that is, my Ahlul-Bayt.

Then he lifted Ali by the hand and
said: Behold! this Ali is with the Quran and the Quran
is with him.

These two shall never separate from each other
until they come to me at the Pool of Kawthar.

Sunni reference: al-Sawaiq al-Muhriqah, by Ibn Hajar, Ch.
9,
section 2
Ibn Hajar al-Haythami wrote:

The Traditions of Adherence has been handed down through
a large number of sources and more than twenty of the disciples
have related it.

He further wrote:

Here a doubt arises, and it is that while the Tradition
has come down through various sources, some say that the words
were spoken during the last pilgrimage, others that they were
spoken at Medina when he lay on his deathbed and the room was
packed with his disciples, yet another saying that he spoke these
words at Ghadir Khum, or in another Hadith, on the return from
Taif.

But there is NO inconsistency in these, since having regards
to the importance and greatness of the Quran and the pure Ahlul-Bayt,
and with a view of emphasizing the point before the people, the
Holy Prophet might have repeated these words on all these occasions
so that any one who had not heard them before might hear them
now.

Sunni reference: al-Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami,
Ch.
11, section 1, p230
Concluding the above traditions, the Quran and Ahlul-Bayt are
the only two precious things that the Prophet left for Muslims,
and stated that if Muslims follow BOTH of them, they will not
go astray after him, and they will be led to Paradise, and that
those who forsake Ahlul-Bayt will not survive.

The above traditions
have been designed by Prophet (PBUH&HF) to answer which Sunnah
is genuine and which group caries the true Sunnah
of the Prophet.

It is aimed at not leaving Muslims at loss as
to which way to go after the departure of the Prophet (PBUH&HF).

On the other hand, if we use the word Sunnah alone,
it does not give us any specific answer for this question since
all the groups among the Muslim nation follow their own version
of Sunnah as well as their own interpretation of the Quran and
Sunnah.

Thus the prophetic instructions were clear in urging Muslims
to follow the interpretation of Quran and the Sunnah of the Prophet
transmitted through the channel of Ahlul-Bayt whose sinlessness,
purity, and righteousness is confirmed by the Holy Quran (the
last sentence of verse 33:33).