shiism in sunnism

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SHIISMIN SUNNISM

AuthorAYATOLLAH SAYYID MUHAMMAD REZA

MUDARRISI YAZDI

TranslatorHamideh Elahinia


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Shiism in Sunnism

Author: Ayatollah Sayyid Muhammad RezaMudarrisi Yazdi

Translator: Hamideh ElahiniaPublisher: Ansariyan Publications QumFirst Edition 1424-1382-2003

Sadr Press Quantity: 2000Number of Pages: 256 Size: 143X205

ISBN: 964-438-446-6ALL RIGHTS RECORDED AND RESERVED FOR THE PUBLISHER

Ansariyan PublicationsP.O. Box 187

22 Shohada St., QumIslamic Republic of Iran

Tel: ++89 251 7741744 Fax: 7742647

Email: [email protected]

Mudarrisi Yazdi, Muhammad Reza,Shiism in Sunnism/ by Muhammad Reza Mudarrisi

Yazdi; Translator Hamideh Elahinia.-Qum: Ansariyan,2003.

256 pOriginal Title: ISBN: 964-438-446-6Includs Biblicgraphical Referens.1. Imamite Shiites Doctrines. 2. Imamite

Shiites Apological Works. I. Elahinia, Hamideh Tr.

II. Title.
mailto:[email protected]:[email protected]


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www.ansariyan.org


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jIN THE NAME OF ALLAHTHE BENEFICENT THE MERCIFUL


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17-18

Therefore give good news to My

servants Those who listen to theword, then follow the best of it;

those are they whom Allah has


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guided, and those it is who are themen of understanding.

The Holy Quran, Zumar, 17-18


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Table of Contents

Table of Contents .................................................. 7

Translators Preface ............................................ 14

The Editors Introduction .................................... 16

An Introduction to: Recognition of the Imams inThe Light of Traditions ........................................23

What are Imamate and Caliphate? ................. 28

The Continuation of Imamate and theNecessity of Recognition of Imam .................. 30

Imams are twelve in number and all fromQuraysh .............................................................40

Confession and Deviation .............................53

The Ahl al-Bayts Claim to Imamate is Truthful...........................................................................56

Who are the Prophets Household? .................65

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The Ahl al-Bayts Claim to Imamate ............... 72

Continuation of the Presence of Members from

the Ahl al-Bayt (a.s) .........................................74Imams Are From the Prophets Household (theAhl al-Bayt) .......................................................79

Shia Traditions are Proof for everyone ...........88

Knowing the Names and Personalities of theImams ................................................................92

Imam Ali, Imam Hasan and Imam Husayn(a.s) ................................................................92

Imam Ali Ibn Al-Husayn (a.s) ........................93

Imam Muhammad Al-Baqir (a.s) .................. 95Imam Jafar Al-Sadiq (a.s) ............................ 96

Imam Musa Al-Kazim (a.s) ............................97

Imam Ali Ibn Musa Al-Riza (a.s) ................... 97

Imam Muhammad Al-Taqi Al-Jawad (a.s) ....98

Imam Ali Al-Naqi Al-Hadi (a.s) ..................... 99

Imam Hasan Al-Askari................................ 100

Imam Al-Mahdi............................................ 100

Imam Mahdis Occultation .............................100

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Ijtihad and Taqlid .............................................. 105

Lexical Meaning of Ijtihad ............................. 105

Idiomatic Meanings of Ijtihad ........................108

Ijtihad in its general meaning ....................108

Ijtihad in its Special Meaning ........................ 112

Sources of Ijtihad ........................................... 114

Examining the proof of the Holy Quran ... .115

Examining the proof of the tradition .........116

The Ahl al-Bayts Tradition .........................117

The first reason for proof of the Ahl al-Baytstradition .........................................................118

The second reason for the proof of the Ahl al-Bayts tradition .............................................123

The Proof of the Companions Sunnah .....128

The Proof of Consensus ..............................134The Proof of wisdom (Common Sense) .. ...134

The Proof of Qiyas, Istihsan and MasalihMursalah ......................................................... 135

Qiyas (analogy) ............................................ 135

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Istihsan (approbation) ..................................136

Masalih Mursalah ..........................................136

Adducing Muadhs tradition ...................... 139

The Abandonment or Allowance of PracticingIjtihad ..............................................................144

The Dangers Of Ignorant Prejudices .........149

Concluding Abandonment or Permission ofPracticing Ijtihad .........................................153

Wuzu (Statutory Ablution)in Allahs Book and the Prophets Tradition ....155

The Quality of Washing the Hands ...............164

The Quality of Rubbing the Head ..................169

Rubbing or Washing the Feet? ...................... 173

Pronunciation with jarr vowel (arjuli) ........174

The counter argument for jarr due to an

adjacent noun............................................ 176

Another instance of jarr due to an adjacentnoun .............................................................177

Pronunciation with the nasb vowel (arjula) . 179

Ablution in the Prophets Tradition ...............181

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The Ultimate Solution For The Problem OfThe Traditions Of Washing (The Feet) .... ..189

Tradition and Heresy in Adhan (Call to Prayer)............................................................................193

Shia and the religious outset of adhan ........194

The viewpoint of the Sunnis ..................... 196

Examining the Tradition of Dream ................204The Chapters of Adhan and Iqamah ............ 208

Hayya Ala Khayr al-Amal............................209

Discussion on Tathwib ................................... 215

Scholars Views on the Origin of Tathwib ....218Examining the Traditions of Tathwib ............222

The tradition of Nisai.................................222

The traditions of Abu Dawud ..................... 224

Testimony to Alis (a.s) wilayah in adhan ....226Simultaneous Performance Of Prayers ............ 231

Prayer Times According to the Holy Quran ..234

Examining the Honorable Verse ................ 238

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Simultaneous Performance of Prayersaccording to Traditions ..................................242

Traditions in Sahih Muslim ........................242The traditions of Sahih Al-Bukhari.............247

The traditions of Musnad Ahmad ...............252

The traditions of other books .................... 253

Misinterpretations of the Traditions of theSimultaneous Performance of the Prayers ...255

A Summary of Jurisprudents Opinions .. .. .262

The Hanafites Opinion ................................ 262

The Shafiites Opinion ..................................262The Malikites Opinion ................................. 262

The Hanbalites Opinion ...............................262

Some narrators and Shafiites Opinion .......263

Ibn Shibramahs Opinion ..............................263Ibn Mundhir and Ibn Sirins Opinion ...........263

Prostration in the Tradition of the Prophet (a.s)and the Companions ......................................... 266

Lexical and Idiomatic Meaning of Prostration.........................................................................267

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Traditions about Prostration ......................... 269

Opinions of Some Companions and Scholars

.........................................................................278

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Translators Preface

In the Name of Most Exalted

.

This day have I perfected for you yourreligion and completed My favor on youand chosen for you Islam as a religion.

This is what Almighty God revealed to HisProphet (a.s) in Ghadir Khumm, favoringmankind with a perfect religion. Believing inIslam as the most perfect religion requires notonly a life in accord with its principles but also aconstant attempt to discover the reality andspirit of it.

Shiism in Sunnism is an invaluable step in thedirection of such an attempt, of which I had thehonor of translation. I can hardly, if ever, praiseAllah for the wisdom and capability He has

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bestowed on me. In fact, this is of the grace ofmy Lord.1

I am greatly indebted to my parents for theirsincere support throughout my life. I am alsothankful to my professors without whoseguidance I could not accomplish this translation,which is as a drop in the ocean. I dedicate thisfirst translation experience of mine to theCommander of the Believers, Imam Ali (a.s), as

an offering for the day when We call everypeople with their Imams2 and the day onwhich property will not avail, nor sons.3

Hamideh Elahinia

Esfand, 1381

March, 2003

1 Holy Quran, Naml (27), Verse 40.2 Holy Quran, Isra (17), verse 71.3 Holy Quran, Shuara (26), verse 88.

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The Editors Introduction

Getting acquainted with my professor: it was ahot day in Tir (the fourth month of the IranianCalendar corresponding to June-July), 1379(2000 AD) and I had finished sath (intermediatelevel) examinations at the Hawzah (Islamictheology school). From the very same day, I gotdetermined to further my studies in Islamic jurisprudence and principles (kharij fiqh wausul). Those who have experienced this knowquite well that benefiting from a fully qualifiedprofessor plays a great role in ones success,and I was deeply aware of this fact.

Summer was coming to its end and choosing myprofessor was becoming a sophisticated concern

for me. The middle of Shahrivar (the sixthmonth of the Iranian Calendar corresponding toAugust-September) was coming, which was thebeginning of the academic year in the Hawzah,and I was so anxious. Choosing my professorhad so much engaged my mind that it was mysole request from God in my pilgrimage

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Shiism in Sunnism17

(Ziyarah) to the holy shrines of Imam Reza (a.s)1

and Lady Fatima Masuma (a.s). Meanwhile Iconsulted so many trustee people to reach mypurpose.

Finally, by Gods favor, I joined the circle ofstudy of my dear professor, Ayatollah HajjSayyid Muhammad Reza Mudarrisi TabatabaiYazdi.

The professors lectures were vital to me andbrought academic cheerfulness for me. I got tounderstand better the meaning of traditionspraising knowledge, studying and teaching,2 andthis honorable verse seemed so new to me asthough it had just been revealed:

.

And whoever keeps it alive, it is as though

he kept alive all men. 6:32.

In order to praise Allah and thank my professor,I was looking for an opportunity to help him1 For maintaining readabil ity, (a.s) which is anacronym for Alayh(um) Salaam is used throughoutthe book to denote May God bless him, her or them.When used for the Prophet, his Household is included.When used for others, it only refers to that person.2 Like the traditions narrated from Amir al-Muminin(the Commander of the Believers) Imam Ali (a.s) whichread, Knowing the scholars is a duty for which there is

reprimand, and When you see a scholar, servehim/her.


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18 The EditorsIntroduction

instead. This became possible when one day heasked me for help after his lecture. He said hehad written about some jurisprudential issuesduring the previous years but could not arrangethem due to his busy schedule. The professorsuggested that I may make them ready forpublishing. I accepted wholeheartedly andstarted the work a few days before Muharram(the first month in the Hijri Calendar).

Now, after six months, I have always beenengaged in this work. In my trip to Qazvin forreligious training, and then in Qom, I spent mostof the nights to prepare the book until dawn.When I was in Qom, I used the books inAyatollah Marashi Najafis Library and alsotechnical library of Ayatollah Sistani andavailable software. In Mashhad too, I benefited alot from the library ofAstan Qods Radhawi andthe library of Goharshad Mosque, thanks God forall this.

These written materials were five pamphlets towhich another one was added after being

written entitled Prostration in the Tradition ofthe Prophet and the Companions. In all thesematerials, besides the interesting method ofposing the discussion, technical way of posingand terminating the issues, power of analysis,reasoning and concluding, what was eye-catching was the way the traditions of the Sunni

were benefited from. Moreover, the professor


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Shiism in Sunnism19

had fortunately used the most valid books of theSunnis as well as their most authentic traditions.

Of course, the basic references of thesematerials are our Sunni brothers, but readingthem is so useful for clearing the reasons aswell as the roots of the Shia viewpoints,especially since they have been conveyed soeloquently. A report of the primary materials: The first pamphlet entitled An Introduction toKnowing the Imams in the Light of the

Traditions, is about the Imamate of the twelveImams (a.s). It was published for the secondtime in 1359 (1980). Despite the soliddiscussions, right arrangement of chapters andexcellent materials, there were some problemsin printing. Its typesetting, for example, wasdone by old printing machines. Lack of vowels inArabic parts as well as necessary footnotesreduced the attraction of the book.

During my last visit to Mashhad, I saw the bookin the library of Goharshad Mosque and told theperson in charge that I will soon give them a

new edition of it. Among the advantages of thisnew edition are: adding new traditions,explanation of some vague traditions, thequality of adducing the Twelver Shia from thetraditions of Imams are twelve in number andsome worthy points I have never seenelsewhere. For instance, in a footnote, some

uncommon traditions of the Sunni about


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20 The EditorsIntroduction

Mahdawiyyat (the Affairs of Imam Mahdi) arediscussed.

The second pamphlet entitled Ijtihad andTaqlid is a jurisprudential-discoursal discussion.I have studied various books in this regard, eachhaving some advantages, but none of them is asworthy as this book. The professor in this book,avoiding repeated and useless issues, hascomprehensively discussed about Ijtihad andTaqlid in a comparative method. This part wasfirst published using manual printing-machine in1372 (1997) for the Conference of Islamic Unityin Zahidan.

The third, fourth and fifth pamphlets in jurisprudence were also written later to be

presented to the same conference. The titles ofthese chapters are Tradition and Heresy inAdhan, Ablution in the Quran and Traditionand Simultaneous Performance of Prayersrespectively. Among these three chapters, thelast two were included in the Al-Mujam Al-FiqhiSoftware, Third Edition of the Institute of

Ayatollah Al-Uzma Golpaygani and is nowavailable in the Information Bank. These threechapters and the next one, despite being tootechnical, have been arranged in a way thatmost people, like students and the youth, canuse with a little attention and pondering.


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Shiism in Sunnism21

The last pamphlet was written after thearrangement of the previous five ones and wassubmitted to me for editing.

What I did in these pamphlets was (1)researching about the verses and the traditionsand materials quoted from other books andadding new sources to them and (2) insertingnecessary footnotes for better understandingand reducing the sophistication of the contents.These materials are signaled with (Editor) in thefootnotes.1

Anyway, the discussions in this book are in theform of a sincere scientific conversation and areprovided with the purpose of illuminating thetruth. Our purpose is hence: Scientific

Conversation; Practical Unity. It is hoped thatthe book help the readers know Islam better,and may Allah favor the author, the readers andI. In the last days of preparing this book, itcrossed my mind to dedicate it to the GreatLady of Islam, Fatimah Al-Zahra (a.s) to be as anoffering for the day on which All the people

wish they were the followers of Fatimah.2

1 Of course, as it was mentioned before, theprofessors style was so eloquent. In some cases, hetold me to change the edited phrases into their originalform due to technical points of jurisprudence andtradition sciences.2Bihar Al-Anwar, Vol. 8, p. 54.


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An Introduction to:Recognition of the Imams in

The Light of Traditions

Imamate and leadership are among thesignificant issues of which every Muslim shouldhave a clear understanding and to which shouldrecognize his/her responsibility. Imamate is asubject to which the Holy Prophet has paid

special attention. The Prophet has mentioned itfrequently in his speeches and it has beendiscussed in various times and places and indifferent ways. Its significance is to such anextent that according to traditions, agreed uponby the Shia and the Sunnisome of which willfollowthe great Prophet of Islam (a.s) warned

sharply: One who dies without knowing theImam of his age dies as a pagan, and hencewill be raised beside apostates and disbelieverson the Resurrection Day. Moreover, the Muslimcommunity would have naturally faced this issueafter the tragic demise of the Holy Prophet (a.s),since the question then was that who would be

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24 Recognition of theImams

the Prophets successor and how the Muslimsaffairs should be managed.

Therefore, seeking and finding the truth aboutImamate, unscathed by pagan bias, is aninevitable necessity for the Muslims. Discussionson Imamate are presented in three main ways,each having its own characteristics. These areas follows:

1. Logical Method: In this method, thenecessity of Imamate and Imams infallibility isproved via for example Lutf (benevolence)principle and logical understanding and then bythis principle and its results, consequences ofImamate are stated.

2. Miracle Method: Here, individuals makesure of the Imams truthfulness by seeingdirectly or getting information about theirmiracles.

3. Nass (wording) Method: In this case, theImams Imamate is determined by the Prophets

introduction or stipulation or each Imamsintroduction of his next successor (s).

In various books written about Imamate, ImamAlis leadership after the Prophet (a.s) has beenstated in all the above-mentioned ways. But theleadership of other Imams has been proved via

the first (Logical) and the second (Miracle)methods.


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Shiism in Sunnism25

The purpose of this book is to prove Imamatevia the third method (Nass) and mostlytraditions narrated by the Sunnis and isorganized in such a way to be helpful for mostpeople.

To begin with, is there any leadership after theProphet (a.s) at all? Attempts to find the answerto this question is the start of our research. Inthis view, this issue is proved by presentingvarious traditions and we will find out thatImamate existed after the Prophet (a.s) and thiscontinued through the ages. Whenever a brightstar from this Household of the Holy Prophet(the Ahl al-Bayt) set, another would rise andhence the earth would never be without aHujjah. Then in proceeding with this research,we deal with our Imams characteristics in orderto distinguish them. So, Imamate is first provedas a vast circle and then this circle is graduallyreduced to include only the Twelve Imams. Withthis introduction, the issues will be discussed inthe following order:

-The meaning of Imamate and leadership,-The continuation of Imamate and the necessityof knowing the Imam,

-The number of the Imams and that they aretwelve in number and all from Quraysh,

-The Ahl al-Bayt (a.s) and Imamate,


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-The intended concept of the Ahl al-Bayt (a.s)

-The leadership of the Ahl al-Bayt (a.s)

-Presence of people from the Ahl al-Bayt (a.s)until the Resurrection Day,

-Belonging of Imams to the Prophets Household(a.s),

-Names and identity of Imams.Before getting to this last step and finding thenames and identification of the Imams inahadith (traditions of the Holy Prophet),traditions from Sunni books have been used.

In each chapter, care is taken as to includestipulation of Sunni clerics for at least some ofthe traditions. This makes the Sunni readersrealize that even in the most authentic books oftheir owns, there are successive traditionsclearly proving Imamate of the Twelve Imams,and that in spite of all the political, cultural,financial and physical pressures for diminishingthe light of the Ahl al-Bayt and eliminating suchtraditions from the hadith lexicon of theProphet, and secluding their traditions, the rayof truth is glittering from the most certifiedSunni hadith books, saturating everyone whohas insight, knowledge and conscience. It willalso increase the belief and strengthen the faithin the hearts of the Shia readers, since they


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Shiism in Sunnism27

realize that the Ahl al-Bayts Imamate isprovable even through the books of those whodo not believe in them. But in this last step,although some wordings (nass) of Imams arenarrated by the Sunni and are mentioned inmany sources, including the present book, formore certitude, a few of the traditions of theShia, though little more than a drop in theocean, are given.

It is worth mentioning that for investigating intothe authenticity of such traditions and selectingthe most authentic ones, we should go totraditions whose narrators are among documentchains of jurisprudence traditions, for clericsexpert in Rijal (knowledge of distinguishedhadith narrators) have paid more attention tothem and hence they can be more easilyrecognized. With regard to the excess of traditions in the present topic and the existenceof various indications, of course, there is noneed for investigating any documents.

In any case, in writing this book nearly fifty

books of both the Sunni and Shiite have beenused, the most important of which are as follow:

Ithbat Al-Hudat, Ghayat Al-Maram, MuntakhabAl-Athar, Aman Al-Ummah, Jami Al-RuwatandTanqih Al-Maqal from the Shia, and Sahih Al-Bukhari, Sahih Muslim, Mustadrak, Sunan Al-

Tirmidhi, Sunan Al-Nisai, Sunan Abi Dawud,


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Sunan Ibn Majah, Musnad Ahmad, Al-Mujam Al-Kabir, Al-Sawaiq Al-Muhriqah, Kanz Al-Ummal,Lisan Al-Mizan, and Tahdhib Al-Tahdhib from theSunni.

What are Imamate and Caliphate?

Raghibthe famous lexicographerin his bookentitled Mufradatstates, An Imam is one who is

followed. It can be either a person whose speechand behavior are followed, or a book, etc.

He also says about Caliphate, Caliphate is thesuccession of another person.

The terms Imamate and Caliphate seem to

have been used in the same lexical meaning inreligious texts, too. The realm of these twoconcepts, however, may be wide or narrow,depending on their sphere of usage. So, if Imamate is used with Ummah (nation) or naas(the masses); or it is used in the abstract, itmeans all-around leadership which is of

excellent status and we are not to deal with itsfeatures and greatness here.

The relationship between the concepts ofImamate and Caliphate is a distinct issue whichshould be dealt with in its own place. But twopoints are of significance in the present

discussion:


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Shiism in Sunnism29

First, Imamate and Caliphate are the successionof the Prophet of Islam (a.s) after his demise, inreligious and social affairs. Second, Imamateand Caliphate are in practice inseparable. Inother words, the same person who is Imamshould be Caliph and the Prophets successor. Itis impossible to consider someone as only Imamand the other as merely Caliph.

Taftazani, a famous Sunni scholar, in his bookMaqasid defines Imamate as the leadership ofthe public as Caliphate and succession of theProphet (a.s) in religious and social affairs.1

Qushji, a great Sunni theologian, gives the samedefinition.2 Other Sunni scholars have presentedthe same or nearly the same definitions for

Imamate.3 As is quoted, Abu Bakr too, whendenying Ansars4 candidate for Caliphate,adduced the tradition:

. Imams are from Quraysh.5

1SharhMaqasid, Vol. 5, P. 232.2SharhTajrid, p. 3993 For further reading see: SharhAl-Mawaqif, 1st ed.1419, Dar Al-Kutub Al-ilmiyyah, Beirut, Vol. 8, p.3764 Ansar (helpers) is a term especially used for definingthe people of Yathrib (lately, al-Madinah) who aidedand received the Holy Prophet and his fol lowers(Muhajirun).5Musnad Ahmad, vol. 3, p. 129.


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Therefore, he did not differentiate betweenImamate and Caliphate either.1 The conclusionderived from this brief discussion is that intraditions, which will be quoted, by Imamatemeans Caliphate, too.

The Continuation of Imamate and theNecessity of Recognition of Imam

Islam is undoubtedly the everlasting religionuntil the Resurrection Day and never dependentupon the great Prophet of Islam (a.s). The HolyQuran says:

. And Muhammad is no more than amessenger; the messengers have alreadypassed away before him; if then he dies oris killed will you turn back upon yourheels? 2:1442

1 In Sahih Al-Bukhari, kitab Al-Hudud, Bab Rajm Al-Hubla, No. 6328, Abu Bakr is quoted as saying:

. Caliphate is not recognized except for Quraysh.Nearly the same tradition exists in Musnad ofAhmad Ibn Hanbal, No. 376.

2

The first number refers to the Surah (chapter) andthe second to the Ayah (verse).


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Shiism in Sunnism31

So the continuation of Islam, as a religion, overtime is an established principle.

Defending religion, execution of Shariahcommandments and protecting the glory ofMuslims and Islamic territory, on the other hand,requires leadership and commandment or else itwould not be possible. The necessity of leadership is an issue agreed upon by all Islamicsects and branches and except for a smallgroup, not worthy of attention, no one hasdoubted it.

Adhud al-Din Iji, a Sunni judge and scholar, inMawaqif says: Muslims in the early years afterthe Prophets demise have successively reachedconsensus that an age without Imam is

impossible.1

But since the method of this book is based onquotation, an attempt is made to follow theissues in the light of traditions quoted from thegreat Prophet (a.s) by the Sunni.

The traditions can be divided into two parts:1. Many traditions in which the terms Imam,Caliph and the like (in various forms) havebeen mentioned. These traditions briefly provethat there are Imamate and Caliphate, after the

1

SharhAl-Mawaqif, Dar Al-kutub Al-ilmiyyah, Beirut,1st ed. 1419, Vol. 8, p. 377.


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honorable Messenger of Allah (a.s); such as, . (Imams are twelve in number.)Because if there is no Imamate, it cannot besaid that Imams are twelve in number. Sometraditions of this sort will be stated.

2. Some traditions verify that an Imam exists inevery age, some of which state that one shouldknow his Imam and follow him and that if someone dies without knowing and following theImam of his age, he dies as a pagan; i.e. he diesas apostate.

Musnad Ahmad, Vol. 3, p. 446:

:

.The Holy Prophet (a.s) has said: One whodies without obedience (to an Imam), diesas a pagan and disbeliever.1

Sahih Muslim, Vol. 12, p.240 (Nawawisexposition):

1MusnadAl-Makkiyin, No. 15140 (Intl No.)


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Shiism in Sunnism33

:

. The Holy Prophet (a.s) has said: One whodies with no allegiance (to an Imam) hasdied as a pagan.1

Al-MujamAl-Kabir, Vol. 10, p.289:

:

. The Holy Prophet (a.s) has said: One whodies and has no Imam has died as apagan.2

Sahih Muslim, Vol. 12, p. 201 (Nawawisexposition):

:

.

The Holy Prophet (a.s) has said: As long asthere are at least two people (in theworld), this issue (Caliphate) remains inQuraysh.3

1 Kitab Al-Imarah, Bab Wujuh Mulazimah Al-Jamaah,No. 3441 (Intl No.)2 2nd ed. Ibn Taymiyah Publication.


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As is evident, this requires the continuation ofCaliphate.

Musnad Ahmad, Vol. 4, p.96: :

. The Holy Prophet (a.s) has said: One whodies with no Imam dies as a pagan1.

Al-Hafiz Abu Bakr Umar Ibn Abi Asim Al-Sheybani, died in 287 AH, quotes the sametradition with slight differences not changing themeaning in Kitab Al-Sunnah.2 The researcher ofthe book says about the tradition, It is well-documented, as is included in other Musnadsand collections of traditions.

Mustadrak Hakim, Vol. 1,p.77:

:

. The Messenger of Allah said: One who diesand has no Imam of the public dies as apagan.

3 Kitab Al-imarah, No. 3392; Sahih Al-Bukhari, KitabAl- Manaqib, No. 3240; Musnad Ahmad, Musnad Al-Mukathirin min Al-Sahabah, No. 4600,5419 and 5847(Intl No.)1MusnadAl-Makkiyin, No. 16271 (Intl No.)2 3rd ed., Al-Maktab Al-Islamiyyah, Beirut, p.489


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Shiism in Sunnism35

Hakim considers this tradition as valid.

Al-MujamAl-Kabir, Vol. 12, p.336:

.

One who dies without an Imam of thepublic dies a pagan death.

In the last two traditions," " means Imam

of the Muslim community and it is obvious thatthe Prophet (a.s) means true Imam; since hecertainly does not intend an Imam who hasgained his position unlawfully. Shahab Al-Din Al- Turbashti Hanafi1 has been quoted as saying:The true meaning of this and other similartraditions is to be applied to Imams who are

just, since they are the only ones who deserveto be named Caliph.2

As some of the following traditions state, Thereis no refuge from a government, they do notintend to legalize the government of oppressorsand transgressors. They do not want to say that

God and His Messenger are content with theruling of such people, but that human beingscannot continue to live without leadership.Hence, even difficult social circumstances,

1 The author of Sharh Masabih Al-Sunnah of Baghawi,Al-Mutamad fi Al-Mutaqid, and so on.2

Awn Al-Mabud, 2nd

ed., Dar Al-Kutub Al-ilmiyyah,Vol. 11, p.245


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caused by the ruling of an oppressorgovernment, are much better than theunbearable consequences of confusion andanarchy. So traditions do not prescribeoppressor and corrupt governments at all.Accordingly, as emphasized by great Sunnischolars too, Imam and Caliph should be just.

Al-Mujam Al-Kabir, Vol. 10, p.132, No.10210:

:.

The Holy Prophet (a.s) has said: Peoplehave no refuge from the government;either a good or a bad one.

Al-Sunan Al-Kubra, Vol. 8, P. 184: : . ! : !

.

Ali (a.s)May God be content with him

heard a group saying: The ruling is onlyAllahs.1 He said: This is true! Ruling is

1 The phrase " is derived from the Quranicverse, (Al-Anam, 57; Yusuf, 40 and 67),

which the Kharijites had set as their motto. TheCommander of the Believers (Amir al-Muminin) (a.s)


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Shiism in Sunnism37

only Allahs, but there is no refuge fromrulers, good or bad, so that under theirrule, the believer does his deeds and thecorrupt gets benefit, and Allah will expirethe appointed time.1

Al-Durr Al-Manthur, Vol. 4, p. 194 :

: :

. Ibn Mardwiah has quoted AliMay his Godbe content with himas saying that theProphet (a.s), when interpreting thehonorable Quranic verse: (Remember)

the day when We will call every peoplewith their Imam, 18:71 said: Each groupis called with the Imam of its age, its GodsDivine Book and its Prophets Sunnah(tradition).

Qurtubi too has quoted it from the Holy Prophet

(a.s) in his exegesis (of the Holy Quran)Tafsir.

2

hearing this said: : This is a truespeech used wrongly. See Nahj Al-Balaghah; SobhiSalih, Sermon No. 40 and maxim No. 198 (Editor).1 Also, Al- Musannafof Ibn Abi Shaybah Al-Kufi, Vol. 8,p.735, No. 27; Ansab Al-Ashrafof Baladhiri, p. 377, No.449.2

Tafsir of Qurtubi, published by Muasisah Al-TarikhAl-arabi, 1405, Vol. 10, p. 297.


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He has quoted another tradition from Ali (a.s)under this verse: Their Imam in the honorableverse means the Imam of their age.1

Al-Musannaf, Vol. 8, p.614, No. 146:

: .

Ali (a.s) is quoted as saying: People areindeed not guided, except by Imam andleader, either good or bad.2

Kanz Al-Ummal, Vol. 5, p.779, No. 14366:

. : : :

. Ali (a.s) is quoted as saying: Muawiyahwill certainly dominate you. Why do wefight then? he was asked. People haveno refuge from having a ruler, either agood or a bad one, he replied.

Al-Musannaf, Vol. 8, p. 741, No. 51:

. : : : .

1 Ibid.2 Dar Al-Fikr 1409.


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Shiism in Sunnism39

! ! . :

:

. A man entered the mosque and said:

Ruling is only Allahs. Another one cameand repeated the same thing. Ali (a.s)said: Ruling is only Allahs. Then herecited the Quranic verse: Surely thepromise of Allah is true, and let not thosewho have no certainty hold you in lightestimation. 30:60 He then added: You do

not know what they are saying. They saythere is no ruling and government. OPeople! You are not guided except by aruler, either good or bad. His companionssaid: We have thus realized the merits ofa good ruler! Now, tell us about a badones. Ali (a.s) said: The corrupt are

given respite and God will expire theappointed time. Your roads become safeand your markets loaded. The fees arecollected and the foes fought. The rights ofthe oppressed are obtained from theoppressor.1

1

Also in Kanz Al-Ummal, Vol. 5, p. 751, No.14286. InNahj Al-Balaghah, nearly the same meaning is given.


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Imams are twelve in number and allfrom Quraysh

Having proved Imamate and its continuationover time, we now turn to other traditions,which state, Imams are twelve in number andare all from Quraysh.

Ibn Hajar in his book Al-Sawaiq Al-Muhriqahwritten for proving Caliphate of the three

Caliphs and rejecting Shiaafter bringing atradition says, All Sunni scholars accept thevalidity of this tradition.1

Apart from other traditions about Imamate andCaliphate, this group of traditions per se, canprove not only the invalidity of other Islamic

branches and sects except Twelver Shia, butalso the validity and soundness of Twelver Shia,since none of the Islamic branches conclusivelybelieve in the Twelve Imams. Especially withregard to traditions stipulating the presence ofan Imam in every age this can be proved, for noIslamic branch or sect believe in Twelve Imams

over ages in a way that the earth is neverdeprived of one of them. In fact, this honor isonly given to Twelver Shia to believe in TwelveImams, the first of whom is Imam Ali (a.s) andthe last one Mahdi (a.s), the true and chosen

(Sobhi, sermon 40)1Al-Sawaiq Al-Muhriqah , p. 11


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Shiism in Sunnism41

Imam, who is stil l alive, but passing by hisoccultation period.

So certain and frequent traditions including TheImams are twelve in number, added to thoseproving the continuation of Imamate in all ages,provide sufficient evidence to reject all branchesof Islam save Twelver Shia. These two groups oftraditions prove the legitimacy of the TwelverShia too, because it is supposed that one canget the truth of Imamate by doing research, foraccording to traditions dying as a believerrequires knowing the Imam of age and leavingthis world as a believer is undoubtedlypossible.1

1 God, the Exalted, states:

. And do not die unless you are Muslims. 2:102.

God does not ask or order His servants to dosomething impossible. He also does not give an orderwhich is not enforceable, since it would be nonsense,and nonsense is rare for the All-knowing.Also, various traditions state:

-

.

My nation will soon be divided into seventy threegroupsor seventy two according to othertraditionsall of which will be placed in Hell saveone group.

These prove the existence of one saved group, too. Onthe other hand, since all the groups and sects, except

the one believing in Twelve Imams are invalid, the onesaved group is probably the Twelver Shia.


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So knowing the Imam of age from among theseImams is possible, otherwise one cannot die asa believer and Muslim. Since no Islamic branchor sect save Twelver Shia believe in the TwelveImams, one of which to be the Imam of a certainage, it becomes clear that only belief in this

Some traditions state that the majority group is thesaved one. Regardless of the weak documentation,

these are in contrast with some other traditions andthe Quranic Verses. Furthermore, the majority cannotbe the criterion for truth. Two groups such as theHanafite and the Malikite, or the proponents of compulsion or free will, may be the same with regardto number, but none can be the majority. How is itpossible to know the truth in this case? So, consideringthis tradition as valid, the majority should probably bethe one, which is true.

Shaykh SaduqMay God bless himin his bookentitled Man La Yahzaruhu Al-Faqih, Vol. 1, p. 376,quotes the Holy Prophet (a.s) as saying:

.

A believer alone is proof (hujjah) and themajority.

God, the Exalted, says about Prophet Ibrahim

(Abraham): . Surely Ibrahim was an exemplar (ummahnation), obedient to Allah.

In his exegesis of verse 128 of chapter (Surah)Baqarah, Qurtubi gives the meaning of majority forummah (nation), saying that ummah can be oneperson in case he is followed in good deeds. The same

meaning is true of Gods statement about Ibrahim(stated above). See Qurtubi Exegesis (Tafsir), 2nd ed.,


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Shiism in Sunnism43

branch of Islam is belief in truth and leads tosalvation.

Exactly for the same reason, Sunni scholarshave faced an unusual confusion in explainingand interpreting traditions including The Imamsare twelve in number, not being able to find atrue meaning for them, to the extent that IbnHajar in Fath Al-Bari quotes Muhallab as saying,I found no one completely sure of a definitemeaning for this tradition.1 Nearly the sameconfusion is expressed by Ibn Al-Jawzi in KashfAl-Mushkil. In short, one scholar rejects thesecond and considers him as ignorant; a thirdone sees both of them as going astray and so onand so forth.

Interestingly, these traditions appear in thebooks written before the completion of thenumber of Imams, too. Not only does thisconfirm the Imamate of the Twelve Imams, butalso it is a clear miracle of the Holy Prophet.Some traditions are mentioned hereinafter:

Sahih Al-Bukhari, Vol. 4.p. 168:Dar Al-Shab 1372, Vol. 2, p.127. The Holy Prophet (a.s) said about Zayd Ibn Amr IbnNufayl, He will be raised as a nation per se.(Mustadrak Hakim, Vol. 4, p. 438) There are also othertraditions, which make the identification of the savedgroup possible.1

Fath al-Bari fi Sharh SahihAl-Bukhari , 2nd

ed., DarAl-Maarif, Beirut, Vol. 13, p. 183


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:

: . Jabir says: I heard the Prophet (a.s) saying:There will be twelve leaders and Caliphs.Then he added something I could not hear.My father said that the Prophet said: Allof them are from Quraysh.1

Sahih Muslim, Vol. 6, p. 3:

: : .

: :

. Jabir narrates: My father and I went to theProphet (a.s). We heard him saying: Thisissue (Caliphate) will not be completeduntil twelve Caliphs come. Then he addedsomething I did not get. I asked my father

1 Egypt 1351,Kitab Al-Ahkam, No. 6682, Sahih Muslim,Kitab Al-Imarah, No. 3393, 3394, 3395, 3396 and3397; Sunan Al-Tarmadhi, Kitab Al-Fitan, No. 2149;Sunan Abi-Dawud, Kitab Al- Mahdi, No.3731 and 3732;Musnad Ahmad, Musnad Al-Basriyyin, No. 19875,

19901, 19920, 19963, 20017, 20019, 20032 and 20125(Intl No.)


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Shiism in Sunnism45

what the Prophet had said. He said: Allare from Quraysh.1

Sahih Muslim, Vol. 6, p.4 (Nawawisexposition):

:

.

The Holy Prophet (a.s) has said: Thereligion (Islam) remains established untiltwelve Caliphs, all of whom from Quraysh,rule over you.2

Again the same tradition is quoted in SahihMuslim

in different words. Sahih Muslim, Vol. 6, p. 3:

: .

: :

. Jabir narrates: I heared the great Prophet(a.s) saying: Islam will always remainmighty until twelve Imams come. Then he

1 Egypt, 1334, Kitab Al-Imarah, No. 3393 (Intl No.)2 Kitab Al-Imarah, No. 3398 (Intl No.)


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said something I did not understand. Iasked my father: What did he say? Hereplied: All are from Quraysh.

Sahih Al-Tirmidhi, Vol 2, p. 45 :

: .

.

:

Jabir says that the Prophet (a.s) said:There will be Twelve Imams and leadersafter me. Then he said something I didnot get. I asked the person beside meabout it. He said: All of them are fromQuraysh.1

Tirmidhi writes after this tradition, This is a fineand true tradition which is narrated from Jabir indifferent chains.2


. :

1 New Delhi 1342, No. 2149, (Intl No.)2 The same thing is quoted from Jabir in Sahih Abu

Dawud, Vol. 2, Matbaa (press) Taziyah, Egypt. KitabAl-Manaqib, p.207, No.3731 (Intl No)


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Shiism in Sunnism47

The Holy Prophet (a.s) said: There aretwelve Caliphs for this nation.3

Some reckon that Ahmad Ibn Hanbal in Musnadhave quoted traditions about this issue in thirtyfour different tradition chains from Jabir.

Sahih Abu Dawud, vol. 2, p. 309:

: . : . . :

This religion will always be mighty untilTwelve Imams come. Hearing this, peopleglorified Allah with Allahu Akbar (God is

Great) and cried harshly.

2

Then he saidsomething in a soft voice. I asked myfather: What did he say? They are allfrom Quraysh, he replied.3

3 Matbaa Miymaniyyah, Egypt 1313, Musnad Al-Basriyyin, No. 19944 (Intl No.)2 Maybe the meaning of is that peoplefound the issue of Imamah and its conclusiveness totwelve persons great and also strange, so they cried.This is infact part of what the honorable verse implies:

. Allah will protect you from the people. 5:67.

3 1st ed., Dar Al-Fikr 1410.


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Hakim Nayshapuri narrates this tradition with adocument different from those previouslymentioned.

Mustadrak Ala Al-Sahihayn, Vol. 3, p. 618:

: . :

. :Awn quotes his father Abu Juhayfah assaying: My uncle and I were with the HolyProphet, when he said: The affairs of mynation passes until twelve Caliphs come. Then he lowered his voice. I asked my

uncle who was sitting in the front aboutwhat the Prophet (a.s) had said. Heanswered: O my son! The Prophet (a.s)said that they would all be fromQuraysh.1

Nur Al-Din Haythami, in Majma al-Zawaid,2

after this tradition adds, Tabarani, in Al-MujamAl-Awsat and Al-Mujam Al-Kabir, and Bazzazhave quoted this tradition; and the chain of Tabarani is the same as quoted in books ofSahih.

1 Hiydar Abad Press, 1334.2 Vol. 5, p. 190


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Shiism in Sunnism49


: .Masruq says: We were sitting withAbdullah Ibn Masud, learning Quran fromhim. Someone asked him, Did you ask theProphet (a.s) how many Caliphs would rule

this nation? Ibn Masud replied: Wesurely asked the Messenger of Allah thisquestion and he replied: Twelve; like thenumber of the Israelites Chieftains.1

Ibn Hajar in Fath Al-Bari considers Ahmadsquotation from Ibn Masud as fine

documentation. Al-Mujam Al-Kabir of Tabarani, Vol. 2,p.

196:

1

Musnad Al-Mukathirin min Al-Sahabah, No.3593 and3665 (Intl No.) 2nd ed., Dar Al- Marifah, Vol. 13, p. 182


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:

. :

: .

Jabir says: My father and I were before the

Prophet (a.s) when he said: Rulers andCaliphs of this nation will be twelve innumber. They will suffer no harm in casepeople stop helping them,1 and addedsomething I did not hear. I asked myfather about it, The Prophet said: Theyare all from Quraysh, he replied.2

Al- MujamAl-Kabir, Vol. 2, p.256:

: : .

. Jabir says: I heared the Prophet (a.s)delivering sermon and saying: There will

1 That is, it does not decrease the dignity of Imams,either people help them or not.2 2nd ed., Maktabah Ibn Taymiyah.


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Shiism in Sunnism51

be twelve guardians from Quraysh theenmity of whose enemies will not harmthem. I turned back and saw Umar andmy father among the people; theyconfirmed the tradition as I heard it.1

As is emphasized in this tradition too, it is areality that the Imams should be these twelvepeople, though superficially, government andpower might not be in their hands.

Yanabi Al-Mawaddah, Vol. 2, p. 315:

. : : :

. Jabir is quoted as saying: My father and Iwere before the Messenger of Allah (a.s)when he said: There will be twelveCaliphs after me. Then he lowered hisvoice. I asked my father what the Prophethad said softly. He replied: The Prophet

said: All of them are from Banu Hashim(the Hashimites).2

Samak Ibn Harb has quoted nearly thesame tradition.

1 Ibid.2 2nd ed., Maktabah Ibn Taymiyah.


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This tradition leads us to the conclusion thatImams are not only from Quraysh, but also fromBanu Hashim (Hashimites). The aforementionedtraditions was but a small part quoted by theSunnis proving that Imams are twelve in numberand all from Quraysh.1

1 The tradition:

.

Caliphate after me will be up to thirty years andthen will turn to kingdom and monarchy.

This tradition is of great controversy because (1) it isin contrast with other traditions stipulating by theSunni themselves, (2) all the sources has quoted itfrom Said Ibn Jumhan, and as Tirmidhi states, Weknow this tradition only from Said Ibn Jumhan aboutwhom Abu Hatam says, Traditions quoted by him arewritten but not adduced. Ibn Muin comments, Hehas quoted some traditions from Safinah, no one elsehas ever quoted. Al-Bukhari says about him, Thereare eccentric matters in traditions quoted by him.(See Tahdhib Al-Tahdhib) Moreover, Ibn Hazm writes inAl-Muhalla (Vol. 5, p. 185), Said Ibn Jumhan is notfamous for fairness, but his traditions are said to be ofno value.The same is true about the tradition:

.

The religion will always remain established untiltwelve Caliphs around whom all the peoplecongregate will come.

This tradition is only quoted by Abu Dawud on the

authority of Ismail Ibn Abi Khalid on the authority ofhis father, Abu Khalid, on the authority of Jabir. The


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Shiism in Sunnism53

Confession and Deviation

Ibn Kathir in Al-Bidayah wal-Nahayah says, In

the Torah of the Scripturists, there is materialimplying that God, the Almighty, gave goodtidings to Abraham over Ishmaels birth and thatHe will raise Ishmael and increase his children

concluding part of it, which says, around whom all thepeople congregate, seems to be added by thenarrator himself, as is evident from Tabaranistradition in Al-MujamAl-Kabir (Vol. 2, p. 208). For Tabarani quotes this tradition in two forms fromIbrahim Ibn Humayd from Ismail Ibn Abi Khalid fromhis father from Jabir Ibn Samarah like this:

:.

The Prophet (a.s) said: The religion is always

established up to the time when twelve Caliphswill come.Ismail said he doubted whether his father said, Thenation will congregate around them.As is evident, Ismail was doubtful, whereas AlmightyGod says:

. And surely conjecture does not avail against the

truth at all. 53:28.In other words, doubt is not useful in getting the truth.And then this groundless guess is narrated in MarwanIbn Muawiahs tradition, who was, according to thetestimony of Ibn Muin, a hypocrite person (Tahdhib Al-Tahdhib, Hydar Abad Press, Vol. 10, p. 98). Thehypocrisy in documentation is apparently transferredto the context too.Furthermore, Ismail Ibn Abi Khalid was an uneducated

person, having excessive mistakes. His father AbuKhalid who is also mentioned in the document is not so


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and select twelve persons from his generation,great in status.1

Then Ibn Kathir adds: Our master Allamah, Ibn Taymiyah says: These twelve are the samepersons about whom Jabir (Ibn Samarah) gavegood tidings in his tradition. It is establishedthat they are spread in the nation (They will notcome successively). And the Resurrection Daywill not come unless all those twelve appear. Agreat number of Jews embracing Islam has madefamil iar to Rijal scholars (Tahdhib Al-Tahdhib).Moreover, supposing that the tradition is valid andtrue, based on other traditions, the phrase: : should mean that the nation should congregate aroundthem as a responsibility. Or as Qanduzi Hanafi says itmeans after the advent of the last Caliph, Imam Mahdi(a.s), people will congregate around all of them.Anyway, what is intended by this tradition is not thatall the people will swear allegiance to them, as isproved by the tradition . Also accordingto the testimony of the master Sunni scholars andsuccessive traditions, Imam Ali (a.s) and Imam Hasan(a.s) are among these twelve Caliphs, though not allthe Muslims congregate around these two honorableImams.1

This is an indication to Genesis, 17:20: And forIshmael I have heard thee: behold, I will bless him, andwill make him fruitful, and will very greatly multiplyhim; twelve princes will he beget, and I will make hima great nation. Derbys Version of the Bible.Abu Al-Fath Al-Karajaki in Al-Istinsar fi Al-Nass Al-aimah Al-Athar, page 30, states that the goodtidings are not in a complete form in usual Versions ofthe Torah. He quotes a complete phrase from some

copies of the Greek Version of the Torah that removessome uncertainties.


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Shiism in Sunnism55

mistake and thought that these twelve peopleare those who the heretic (Rafizi) group (i.e. theShia) call on the nation to follow! Hence, theyfollowed the Shia.

In fact, because of his deviation from the Ahl al-Bayt and ungrounded bias, Ibn Taymiyah couldnot understand the good tidings of the previousDivine Books and the statements of the greatMessenger of Allah (a.s).

How did he indeed conclude from the TwelveImams in traditions that the Imams will comeseparately? Is it not the case that Muslim, AbuDawud, Ahmad and Hakim have quoted fromJabir Ibn Samarah and Abu Juhayfah by differentchains of narrators that the Holy Prophet (a.s)

said:

.This religion will always be mighty untilTwelve Imams come.

The Arabic " " implies the concept of connectedness. Various traditions state thatthere is an Imam in every age and that one whodies without knowing the Imam of his age has infact died as a pagan. Does this not require thecontinuation of existence of Imams over theages? Successive Thaqalayn (the Two Precious

Things) traditions say that the Holy Prophet and


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the Ahl al-Bayt are inseparable up to theResurrection Day? Do these traditions notindicate the continuation of existence of Imamsfrom the Ahl al-Bayt (a.s) in a successivemanner?

When individuals do not show humility beforethe truth, they face such contradictions. Thisway, they cannot understand the messageintended by the great Prophet (a.s). They eitherremain in astonishment or make deviantinterpretations, matching these honorabletraditions with the wicked, transgressors anddisbelievers such as Yazid, Walid Ibn Yazid IbnAbdul Malik and other oppressors from BanuUmayyah (the Umayyad dynasty) who not onlywere more than twelve in number, but also didnot deserve Imamate and Caliphate, as everyfair person giving a little attention confesses.And this is the retribution for arrogance beforethe truth.

The Ahl al-Bayts Claim to Imamate is

Truthful

Conclusive and successive traditions from theMessenger of Allah (a.s) emphasize the fact thatthe Ahl al-Bayt (a.s) are infallible; never makingmistakes or being wrong, and to follow them isto follow the truth and leads to salvation. In

these traditions, the Prophet (a.s) has given the


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Shiism in Sunnism57

Ahl al-Bayt equal status with the Holy Quran. Hehas recommended holding fast to themabsolutely and unconditionally and hasconsidered opposition to them as satanic. TheProphets determined statements about the Ahlal-Bayt (a.s) indicate that their way and theirspeech are not but truth.

Therefore, if one of them claims Imamate orintroduces another one as Imam, he is truthfulin his claim and his claim and confirmation aredivine proof for the nation. Some traditionsarguing for the Ahl al-Bayts infallibility arementioned hereinafter:1

Musnad AhmadIbn Hanbal, Vol. 3, p. 17:

:

.

. The honorable Messenger of Allah (a.s)said: I will soon be called to my Lord andwill accept it. I leave two invaluable

1 The proof on the Ahl al-Bayts infallibility by the

Purification Verse is included in Ijtihad and TaqlidSection, of the present book.


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entities among you; the Divine Book of theAlmighty Allah, stretching from heaven tothe earth like a rope; and my family, myHousehold. The Almighty informed me thatthese two would never be separated fromeach other until they meet me on theRiver in Paradise (Kawthar). So be awareof what you will do with them after me!

Sahih Muslim, Vol. 7, Part 4, p.122:

! :

. :

.

Zayd Ibn Arqam says: One day, theMessenger of Allah stopped beside KhummPond, between Mecca and Medina, for asermon. After praising God and advising tothe people, he said: O, people! I am ahuman just like you who will soon go withGods messenger (angel of death). I will

leave two valuable things among you.


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Shiism in Sunnism59

First, the Divine Book of Allah in whichthere is light and guidance, so hold fast toit. Then he continued encouraging toGods Book, and added: And myHousehold. I remind you of God about myHousehold, I remind you of God about myHousehold, I remind you of God about myHousehold.

Mustadrak, Vol. 3, p. 109:

:

. :

. :

. :

.

The Messenger of Allah was returning from The Farewell Hajj1 when he stopped at

1 The Farewell Hajj is the Prophets last pilgrimage toMecca in the last year of his honorable life. Thehappening of Khumm Pond (Ghadir Khumm) on the wayback from this journey has been narrated in historybooks successively. The late Allamah Amini in his

worthy book Al-Ghadir, consisting of eleven volumes inArabic, has investigated different aspects of this event


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Khumm Pond (Ghadir Khumm) andordered people to sweep the ground undersome trees. Then he said: I willapparently be called and will accept it. Ileave two worthy things both very great instatus; Allahs Divine Book and myHousehold. Be careful of how you will dealwith them. They will never be detachedfrom each other until they join me at theRiver in Paradise. He then added, God,the Glorified, is my Lord, and I am the lordof all the believers. Then he took Alishand and said: Whoever I am his lord,then Ali is his guardian. O Allah! Befriendeveryone who likes him and hate everyonewho dislikes him.1

Kanz Al-Ummal, Vol. 1, p. 167:

. Jabir quotes the great Prophet (a.s) assaying: I left things among you; you willnever go astray if you hold fast to themAllahs Divine Book and my family, theHousehold.2

authentically. (Editor)1 Dar Al-Kutub Al-ilmiyyah, p.107, No. 947.2

Another version: Dar Al-Kutub Al- ilmiyyah, p. 107,No. 947; Al-Risalah Publication, p. 187, No. 951.


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Shiism in Sunnism61

Ibn Hajar says: The Messenger of Allah (a.s)called Quran and his Household as Thiql, sinceeverything worthy of keeping safe is namedThiql, and these two are so. They are both thesources of divine sciences, invaluable secretsand wisdom, and Islamic commandments. Thatis why the Prophet (a.s) has strongly persuadedinto following and getting knowledge fromthem.1

He adds: Only those members of the Ahl al-Bayt (a.s) who are knowledgeable in AllahsBook and the Prophets tradition (Sunnah) arethe subject of the Holy Prophets attention andpersuasion, for they would not be separatedfrom Allahs Divine Book up to the River inParadise.2 After stating some more sentences,he says, This is because God, the Almighty, hasdistanced them from contamination andwickedness and made them pure and clean.3

Mustadrak, Vol. 2, p.343:

!

:

. 1Al-Sawaiq Al-Muhriqah , p.40.2Ibid.3Ibid.


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Hanash Kanani narrates: I saw Abudhartaking hold of the Kabah (Allahs House)door and saying: O People! If you knowme, I am the one you know, otherwise Iam Abudhar. I heard the honorableMessenger of Allah (a.s) saying: My Ahl al-Bayt (Household) is comparable to NoahsArk; whoever enters it will be rescued andwhoever disobeys will be drowned.

Hakim has confirmed this tradition. Al-Sawaiq Al-Muhariqah, p.184:

.

Ibn Abbas has quoted the Holy Prophet

(a.s) as saying:1

My Ahl al-Bayt(Household) is comparable to Noahs Ark;whoever enters it will be rescued andwhoever disobeys will be drowned.

Al-Jami Al-Saghir, Vol. 9, p. 155; Al-SawaiqAl-Muhariqah, p. 184

: .

Abdullah Ibn Zubayr has quoted thehonorable Prophet as saying: My Ahl al-

1

Also: Hilyat Al-Awliya, Vol. 4, p. 306; Al-Jami Al-Saghir, Vol. 2, p. 155.


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Shiism in Sunnism63

Bayt (Household) is comparable to NoahsArk; whoever enters it will be rescued andwhoever disobeys will be drowned.

Abu Bakr Shahab Al-Din Husayni Shafii says:Islamic scholars have stated that the Prophet(a.s) compared his honorable Household toNoahs Ark, for everyone who entered it wasrescued from the fear of storm. Likewise onewho follows the Prophets Household (a.s) andbenefits from the light of their guidance, as thetraditions has persuaded to do so, is rescuedfrom the darkness of adversities and asking forhelp from Gods best mediators. On thecontrary, one who does not follow them andrecognize their status is drowned in the oceansof transgression and is doomed to the inferno.1

Mustadrak, Vol. 3, p.149:

:

. Ibn Abbas quotes the Prophet (a.s) assaying: The stars save human race frombeing drowned; my Household saves thenation from having conflicts. Whenever an

1

Rashfah Al-Sadi min Bahr Fazail Bani Al-Nabi Al-Hadi,Matbaah Al- ilmiyyah, Egypt 1303, p.80


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Arab tribe opposes my Household, itspeople will come into conflict with eachother and become the people of Satan.

Hakim has confirmed this tradition.

Al-Sawaiq Al-Muhariqah, p. 150:

. My Ahl al-Bayt are the protectors of people on the earth. If they vanish, people willexperience the promised signs.

Musnad Ahmad Ibn Hanbal, Fazail Al-Sahabah;Al-Sawaiq Al-Muhariqah, p. 333:

:

. Ali (a.s) has quoted the Holy Prophet (a.s)as saying: The stars are security for the

inhabitants of the heavens; and if theyvanished, the inhabitants of the heavenswill disappear. And my Ahl al-Bayt aresecurity for the inhabitants of the earth;hence, if they disappear from the earth, itsinhabitants will vanish.1

1 Muassisah Al-Risalah 1403, Vol. 2, No. 1145


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Ahmad says: God, the Almighty, created theearth for the sake of His Prophet (a.s) and keptit lasting with his Ahl al-Bayts existence.1

Who are the Prophets Household?

What is the meaning of the Ahl al-Bayt (a.s)?Who are those having such a sacred and greatposition to accompany the Holy Quran forever

and being like an ark for the peoples safety?Does the term Ahl al-Bayt include all theProphets relatives and family members? Does itinvolve the Prophets wives too?

Conclusive traditions quoted from the HolyProphet (a.s) by both Shia and Sunni narrators

provide the answer to these questions. Manytraditions have been quoted by different chainsof narrators under the exegesis of the followinghonorable Verse in the Sunni books:

.

Allah only desires to keep away theuncleanness from you, O people of theHouse (Ahl al-Bayt), and to purify you athorough purifying. 33:33.

These books indicate that the Ahl al-Baytincludes Ali, Fatimah, Hasan and Husayn (a.s).1Yanabi Al-Mawaddah, p.19


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So the Prophet (a.s) does not mean all his familymembers and relatives when he speaks aboutthe Ahl al-Bayt, possessing such characteristicsand advantages. Many of the Prophetsrelatives, regardless of their excellent status,needed guidance. Was it not Aqil, Imam Alisbrother, who was reproached by the Imam (a.s)due to his inappropriate request; let aloneothers who were not of his high rank?1

Therefore, some relatives of the Prophets maybe regarded as his household lexically, butaccording to their virtues referred to in the HolyQuran and the statements of the Prophet (a.s),they are probably not included in the Ahl al-Bayt(a.s).

Sahih Muslim, Vol. 7, p. 130:

:

1 As Imam Ali (a.s) states in sermon No. 224 of NahjAl-Balaghah: He (Aqil, Imam Alis brother) thought Iwould sell to him my faith and follow his tread leaving

my own way. Then I (just) heated a piece of iron andtook it near his body so that he might take lesson fromit, then he cried as a person in protracted illness crieswith pain and he was about to get burnt with i tsbrandings. Then I said to him, Moaning women maymoan over you! O Aqil! Do you cry on account of thisfire which has been made by a man for fun while asyou are driving me towards the fire which Allah, thePowerful, has prepared for (manifestation of) His

wrath? Should you cry from pain, but I should not cryfrom the flames? (Editor)


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Shiism in Sunnism67

: .

Aishah says: One morning, the HolyProphet (a.s) came out of his housewearing a cloak made of black hair. Hasan

(a.s) came in and the Prophet (a.s) placedhim under the cloak. Then Husayn (a.s)came and went in there. Then cameFatimah (a.s) who was placed there by theProphet (a.s). Next Ali (a.s) came and theProphet took him under his cloak andrecited, Allah only desires to keep away

the uncleanness from you, O people of theHouse (Ahl al-Bayt), and to purify you athorough purifying. 33:33.

Sahih Al-Tirmidhi, Kitab Al-Manaqib:

:

: : .

. : Ummu-Salamah has quoted that the HolyProphet (a.s) covered Hasan, Husayn, Aliand Fatimah (a.s) with his cloak and then


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stated: O Lord! These are my Household(Ahl al-Bayt) and my chosen ones. Takewickedness away from them and makethem pure!Ummu-Salamah says, I asked the Prophet(a.s), O Messenger of Allah! Am I amongthem? He replied, You are into goodness(but not among them).

Tirmidhi writes under this tradition: This

tradition is true and well-documented and thebest one quoted in this regard.

Sahih Al-Tirmidhi, Vol. 13, p.200:

:

.

: .

: . : Umar Ibn Salamah, the Holy Prophetsstepchild, says: The honorable verse ofPurification was revealed in the house ofUmmu-Salamah, the Holy Prophets wife.

The Holy Prophet (a.s) called Fatimah,Hasan and Husayn (a.s), and Ali (a.s) was


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Shiism in Sunnism69

behind him. Then he covered them with acloak (kisa) and stated: O Allah! Theseare my Household, so banish wickednessfrom them and make them pure! At thismoment, Ummu-Salamah asked: OProphet of God! Am I among them? Heanswered, You are in your own place andyou are into goodness, too.1

Mushkil Al-athar (authored by Al-Tahawi),Vol. 1, p. 336:2

: : .

! : . : ( )

. Ummu-Salamah says: When the honorable

verse (of purification) was revealed, therewas no one at home except (Archangel)Gabriel, the Holy Prophet (a.s), Fatimah,

1 Egypt Press, with exposition of Ibn Arabi Maliki, KitabAl- Manaqib, No. 3719, Tafsir (Exegesis of Quran), No.3129 (Intl No.)2 1st ed., Dar Sadir, Beirut, Section: on what has been

narrated from the Holy Prophet about the Verse ofPurification.


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Hasan and Husayn (a.s). I asked: OMessenger of Allah! Am I from the Ahl al-Bayt (a.s)? He replied: Indeed, you havegood deeds before God. I wished he hadsaid yes. It was more pleasurable for methan all the things over which the sunshines and sets.1

1 Tahawi Hanafi, in this section, mentions eleventraditions, with the same meaning, quoted from Ummu-

Salamah from different chains of narrators. In order toconclude from these and other rare traditions statingthat the Prophet (a.s) told Ummu-Salamah that shewas among the Ahl al-Bayt too, he then writes: It isclear from these traditions that when the Holy Prophet(a.s) told Ummu-Salamah that she is from the Ahl al-Bayt, he did not mean that she is among those referredto in the Purification Verse. And that the intention ofthe honorable verse is only the Prophet (a.s) himself,

Ali, Fatimah, Hasan and Husayn (a.s), and no one else.It also makes clear what the Prophet (a.s) meant whenhe told Ummu-Salamah, You are from my Household.(i .e. here the Prophet does not mean the specialmeaning of the Ahl al-Bayt and the virtues mentionedin the verse do not match with her.) Then in responseto those who say that the Purification Verse ispreceded and followed by two addresses to theProphets wives, he writes: So, we understand that

Gods statement in the verse ( ) is addressedto His intended men to remind them of their greatstatus, and the Prophets wives are only theaddressees of the previous part of the verse, beforeaddress to the men. Then he narrates two traditionslike this, In the mornings, the Holy Prophet (a.s) usedto come to the door of Fatimahs house and state,Peace be upon you! O the Ahl al-Bayt! God hasinclined to take any wickedness away from you. He

then adds, Also what is narrated for us in this regardimplies that the Purification Verse (Tathir) is in their


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Shiism in Sunnism71

Dear reader! Pay considerable attention to thefact that the honorable Prophet (a.s) hasseparated Ummu-Salamah, his wife, from hisHousehold (a.s). Hence when Zayd Ibn Arqamwas asked, Who are the Ahl al-Bayt? Are theProphets wives among them? He answered,No! A wife lives with her husband for a while,then her husband divorces her and she returnsto her fathers and her tribe.1

Al-Durr Al-Manthur, under the exegesis ofthe Purification Verse:

:

:

! . .

.

Ibn Abbas says: For nine months, wewitnessed that the Messenger of Allah(a.s) came to the door of Alis house fivetimes a day at the time of the five prayersand stated: Peace be upon you, the Ahl

dignity. See: Mushkil Al-Athar, Vol. 1, pp. 332-339.(Editor)1Sahih Muslim, Kitab Fadhail Al-Sahabah, No. 4425.


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al-Bayt, and Allahs blessings and mercy!Allah only desires to keep away theuncleanness from you, O people of theHouse (Ahl al-Bayt), and to purify you athorough purifying. It is the prayer time.May God bless you!

Is there not a secret here? Why does theProphet, whose speech and behavior are alwaysbrimful of wisdom and expediency, emphasizeon this issue so strongly? Not only did Ibn Abbasnarrate such traditions, but also others did, suchas Abu Al-Hamra, Abu Barzah and Anas IbnMalik.1

The Ahl al-Bayts Claim to Imamate

Among the Ahl al-Bayt (a.s), Imam Ali and ImamHasan (a.s) reached Caliphate and managed theaffairs of the Muslim community, albeit for alittle while. Although Imam Husayn (a.s)apparently did not take power and government,and adversaries of Islam ruled over the Muslim

community in his age, as history goes on, theholy Imam in different circumstances introducedhimself as an Imam deserving Caliphate.

When people of Kufah invited Imam Husayn (a.s)for an oath of allegiance writing to him, We

1

Al-Dur Al-Mathur, exegesis of Purification verse;Majma al-Zawaid, Vol. 9, p. 169


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Shiism in Sunnism73

have no Imam, the honorable Imam sentMuslim Ibn Aqil, his representative, to Kufah toinvestigate the situation.1

It is evident that if he did not believe in his ownImamate he led the nation to the true Imam, ifnot denying his own Imamate; rather he did thereverse.

Imam Husayn (a.s), in response to people of

Kufah, wrote:In the name of Allah, the most Merciful,

the most Compassionate.

From Husayn Ibn Ali to the assembly ofMuslims and believers.

Hani and Said, your last messengers,brought your letters to me. I understoodwhat you had mentioned. The majority ofyou had said, We have no Imam, so cometo us so that God may lead us to truthunder your guidance. I sent my cousin toyou who is my trustee and ordered him toreport your situation and attitudes. If hewrites to me that the attitudes of yourscholars and noble ones are as stated inyour letters and by your messengers, I willcome to you as soon as possible, Godwilling.

1

Al-Imamah and Al-Siyasah, Part 2, p.4; Muruj Al-Dhahab, Part 3, p. 54; Yaqubi History, Vol. 2, p. 242


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. I swear by myself that Imam is not but topractice Allahs Book, do justice, andsurrender himself to Gods will.1 Peace beupon you!

Continuation of the Presence ofMembers from the Ahl al-Bayt (a.s)

Ibn Hajar says: The traditions exciting andpersuading to holding fast to the Ahl al-Bayt(a.s), implying non-stop presence of a piousperson from the Ahl al-Bayt (a.s), deserving to

be followed, until the Resurrection Day. Thesame is the case about the Holy Quran, whichwould be proof until the Last Day. And hencethe Ahl al-Bayt (a.s) are safety for theinhabitants of the earth.2

Dhakhair Al-Uqba, p. 17:

:

1 Tarikh Tabari, Vol. 5, p.353; Al-Akhbar Al-Tiwal, p.238; Maqtal Al-Husayn by Abu Mikhnaf, p. 17; Al-Imamah wa Al-Siyasah, Vol. 2, p. 8.2Al-Sawaiq Al-Muhriqah.


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Shiism in Sunnism75

.

. Umar quoted the Holy Prophet (a.s) assaying: In each generation of my nation,there are just people from my Ahl al-Bayt,defending religion against distortions ofexaggerators, claims of the liars andinterpretations of the ignorant. YourImams are your messengers to AlmightyGod. Be aware of who you choose as yourmessengers!

Therefore, in the Prophets age, the Ahl al-Baytincluded Ali, Fatimah, Hasan and Husayn (a.s),but there will always be people from the Ahl al-

Bayt for the safety and guidance on the earth.

The great Prophet of Allah (a.s) has consideredImam Mahdi (a.s) from the Ahl al-Bayt too; whois the last Imam is as stipulated in the followingtraditions:


:

. The earth will become full of injustice andoppression and then a man from the


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House (a.s) will emerge. He will govern theearth for seven or nine years, making itfull of justice.1

Hakim has also narrated this tradition as a trueone.2

Sunan Al-Tirmidhi, Vol. 4, p. 505:

:... :

. The Prophet (a.s) said: A man from myHousehold will come; his name will be as

same as mine.Abu Hurayrah said: If there were to remainin the life of the world but one day, Godwould prolong that day until he (Mahdi)comes.

Tirmidhi says: This tradition is fine and

true. Muntakhab Kanz Al-Ummal, Vol. 6, p. 32:

1 Musnad Al-Mukathirin , No. 10791, 10737, 10780,10706, 10887, 10898 and 11238 (Intl No.)2MustadrakHakim, Vol. 4, p. 558


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Shiism in Sunnism77

:

. The Holy Prophet (a.s) said: A man frommy Household (a.s) will emerge whosename and manner are the same as mine.He will fill in the earth with justice as it hadbeen filled with injustice and oppression.

Musnad Ahmad, MusnadAl-Asharah:

: :

.

The Holy Prophet (a.s) said: Mahdi is frommy Household. God will provide him withvictory over night.1

Sunan Abi-Dawud, Kitab Al-Mahdi:

: :

.Ummu-Salamah quoted the honorableProphet (a.s) as saying: Mahdi is from myHousehold and Fatimahs descendants.2

1

No. 610. Also: Sunan Ibn Majah, Kitab Al-Fitan, No.4075 (Intl No.)


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Al-Mujam Al-Awsat of Tabarani, Vol. 1, p.56:

: :

. Ali Ibn Abi Talib asked the Holy Prophet(a.s): O the Messenger of Allah! Is Mahdi

from us? The Prophet (a.s) answered: Heis surely from us. God will conclude with usas He commenced with us.1

2 No. 3735. Also: Sunan Ibn Majah, Dar Al-Fikr, KitabAl-Fitan, Vol. 2, p. 1368, No. 4076 (Intl No.)1 All the Sunni master scholars have denied the

tradition There is no Mahdi except Jesus. In Awn Al-Mabud fi Sharh Sunan Abi Dawud (vol. 11, p. 244), weread about this tradition: Bayhaqi and HakimNayshapuri have considered this tradition as weak.Within the narrators of this tradition is Aban who isrejected. The same is stated in Tuhfat Al-Ahwadhi fiSharh Sunan Al-Tirmidhi (Vol. 6, p. 402).Ibn Hajar in Fath Al-Bari (Vol. 6, p. 358) says: AbulHasan Khasai in Manaqib Shafii says: Successive

traditions argue that Mahdi is from this nation and thatprophet Jesus will follow him in prayers. This is statedto reject the tradition that There is no Mahdi exceptJesus quoted by Ibn Majah from Anas. The same istrue about the tradition, The Prophet (a.s) said: Hisname is my name and his fathers name is myfathers, that is quoted in Sunan Abu Dawud, allthe chains of this tradition reach back to Asim IbnBahdalah, though trusted by some, a group of scholars

in Rijal attribute excess of mistakes, invalidity, lack ofpreservation, unfamiliarity and evasion to his


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Shiism in Sunnism79

Imams Are From the ProphetsHousehold (the Ahl al-Bayt)

Another sign of the Imams (a.s) found intraditions is their belonging to the HolyProphets Household.

Hilyat Al-Awliya, Vol. 1, p. 86:

traditions. (See Tahdhib Al-Tahdhib). So Haythami saysexplicitly in Majma al-Zawaid (Vol. 6, p. 327), Somescholars have regarded his narrations as doubtful.The same is also the case about a tradition included byAbu Dawud in Sunan (Dar Ihya Al-Sunnah Al-Nabawiyyah, Vol. 4, p. 108, No. 4290) in Kitab Al-Mahdistating, Ali (a.s) looked at his son, Hasan (a.s), andsaid something implying that Mahdi is from Hasansprogeny. Regardless of its documentation, thistradition is probably misprinted, replacing Husayn withHasan. Because Sayyid Ibn Tawus in Al-Taraif(Khayyam Publication, p. 177) and Ibn Al-Bitriq in Al-Umdah (Muassasah Al-Nashr Al-Islami Publication, p.434) have quoted the same tradition from the bookentitled Al-Jam Bayn Al- Sihah Al-Sittah by Razin Al-Abdari, from Abi Ishaq himself -the narrator of tradition- as follows: Ali (a.s) looking at Husayn (a.s)said to the part which reads: A man from hisprogeny comesAlso various other traditions state that Mahdi (a.s) isfrom Husayns progeny, such as the tradition recordedby Qunduzi Hanafi in Yanabi Al-Mawaddah (Vol. 3, p.394) on the authority of Al-Darqitni in Al-Jarh wal-Tadil on the authority of Abu Said Al-Khudri:

: .


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: :

The Prophet (a.s) got seriously ill. Fatimah came

to him while I was there. Seeing the Prophetsweakness, Fatimah got lump in her throattheProphet tapped Husayn on the shoulder and said:Mahdi is from Husayns progeny. Peace be uponthem all.

The tradition under discussion is also not well-documented, since, first, Abu Dawud says, I narratedit from Harun Ibn Al-Mughirah. It is not clear who

narrated on the authority of Harun Ibn Al-Mughayrah toAbu Dawud. So the tradition is interrupted. Second,Sulaymani has said about Harun Ibn Al-Mughayrah IbnAl-Hakim, His traditions should be closelyinvestigated. Ibn Habban has said, He may makemistakes. (Tahdhib Al-Tahdhib, Dar Sadir, Published inHiydar Abad, Vol. 11, p.12) Thirdly, in this traditionsdocumentation, after Harun Ibn Mughayrah, there isAmr Ibn Qays about whom Abu Ubayd Ajuri quotes Abu

Dawud as saying, There is mistake in his traditions.(Tahdhib Al-Kamal, Al-Risalah, Vol. 22, p.205, No.4437) Dhahabi in Mizan Al-Itidal says, His traditionsare groundless. (Dar Al-Maarif, Vol. 3, p. 285, No.6669) and Sulaymani says, He is doubted. (TahdhibAl-Tahdhib, Dar Al-Fikr, Vol. 11, p. 12) It is thus clearthat what Azim Abadi has mentioned in Awn Al-Mabudfi Sharh Sunan Abi Dawud as the result of arguments,stating that Mahdi (a.s) is from Hasans progeny and

that he is related to Husayn (a.s) on his mothers sideis completely wrong, because, first, the result of


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Shiism in Sunnism81

.

. The Holy Prophet (a.s) said: One whowould like to live and die as I do and beplaced in Paradise (of Eden) that is madeby my Lord should follow Ali and hissuccessors and Imams after me; since

arguments is possible when the truth of all of them isproved, while our study made it clear that the traditionof Abu Ishaq as quoted in the present versions ofSahih Abu Dawud is invalid from different aspects. Thismeaning is expressed in no other way either. Second,numerous traditions stipulate that Mahdi (a.s) is fromthe progeny of Husayn (a.s) and that he is from theninth generation of Husayns children. This is

incompatible with concluding statement of the authorof Awn Al-Mabud. Basically, it seems that these twotraditions quoted by Abu Dawud, that is the traditionimplying that the name of Mahdis father is Abdullahand another one saying that Mahdi (a.s) is fromHasans progeny, are fabricated by the proponents ofMuhammad Ibn Abdullah Ibn Hasan, known as Al-NafsAl-Zakiyyah (The pious Spirit). Even some people likeAl-Mansur Al-Dawaniqi, the Abbasid caliph, before the

establishment of The Abbasid dynasty, had named himMahdi and sworn allegiance to him. HoweverMuhaddith Qumi, in his book entitled Muntaha Al-Amal,says, Abu Al-Faraj and Sayyid Ibn Tawus havefrequently narrated that Abdullah al-Mahz, the fatherof Al-Nafs Al-Zakiyyah, and all his family denied hisbeing the promised Mahdi. (See: Muntaha Al-Amal,Section on the murder of Muhammad Ibn Abdullah) Thetradition, There is no Mahdi except Jesus is the

reaction of their opponents. Impiety and worldlinesshave caused many calamities and altered many facts.


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they are my Household. They are createdfrom my disposition and given knowledgeand understanding. Woe betide those whodeny their excellence! Woe betide thosewho deny their relation to me! May Goddeprive them of my intercession!1

MusnadAl-Firdaws:

:

: !

: . : . :

Abu Said Khudri says: The Prophet (a.s)accomplished the first prayer with us andthen turned to us and stated: O my

companions! The like of my Ahl al-Baytamong you is Noahs Ark and the Gate ofRepentance (Bab Hittah) of the Israelites.2

1 4th ed., Dar Al-Kutub Al-Arabi 1405.2 This is a reference to an event stated in Surah(Chapter) Al-Baqarah (The Cow), Verse 58 of the HolyQuran: After wandering about in lands for many years,

due to their sins and obstinacy, the Israelites gotsubject to Gods blessing and forgiveness and were led


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Shiism in Sunnism83

So after me, hold fast to my Ahl al-Bayt;the followers of truth from my progeny.Surely you will never go astray.1He wasasked: O the Messenger of Allah! What isthe number of Imams after you? Hereplied: They will be twelve from myHousehold.

Al-MujamAl-Kabir, Vol. 3, p. 93:2

:

.

to a place for living. When entering into its gate, they

were asked to bind, as a sign of humility, and say theword hittahmeaning repentance. It is narrated thatthe Gate of Repentance was built short so that theIsraelites had to bend a little when entering, as toaccomplish Gods order. But they entered with theirknees bent and straight head, instead of entering inthe state of genuflection. Indeed they did not genuflectbefore Almighty God. Moreover, as stipulated in thenext verse, instead of hittah, some of them saidsimilar words mockingly. See: Shaykh Tabarsi, Tafsir(Exegesis) Jawami Al-Jami Exegesis, vol. 1, p. 48.(Editor)1 Since all the Imams except Ali (a.s) are the Prophetsprogeny, he has known all of them as his children, i.e.they are mostly from his progeny.3 2nd ed., Maktabah Ibn Taymiyah.4 Vol. 9, p. 172.2 2nd Edition, Maktabah Ibn Taymiyah.


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Imam Hasan Mujtaba (a.s) says: Be piousconcerning our affairs; we are your rulersindeed we are the same People of theHouse about whom God said: Allah onlydesires to keep away the uncleannessaway from you, O People of the House,And to purify you a (thorough) purifying.

Haythami in Majma al-Zawaid quotes thistradition from Tabarani and says, The narratorsof this tradition are trustworthy.1 The sametradition is included in many other books too,such as Shawahid Al-Tanzil by Hakim Hasakani,2

Ibn Kathir Dimashqis Tafsir Exegesis,3 TarikhDimashq by Ibn Asakir,4 etc.

Al-Isabah fi Tamyiz al-Sahabah, Vol. 1, p.

559: :

:

.

1 Vol. 9, p. 172.2 1st ed. 1411, Vol. 2, p.

shiism in sunnism

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