The shia rebuts
Chapter2
Question 25: Is to resort to the divine saints {awliya’} for mediation {tawassul} regarded as polytheism {shirk} and tantamount to innovation in religion {bid‘ah}?
point
Reply: Tawassul means to resort to a sacred being for mediation with God.
Ibn Manzur thus says in Lisan al-‘Arab:
"توسل إلیه بکذا تقرب إلیه بحرمة أصرةٍ تعطفه علیه. "
“If you resort to others for mediation; that is, respect and honor them, they will treat you tenderly. ” [2]
The Glorious Qur’an states:
﴿یَا أَیُّهَا الَّذِینَ آمَنُواْ اتَّقُواْ اللّهَ
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وَابْتَغُواْ إِلَیهِ الْوَسِیلَةَ وَجَاهِدُواْ فِی سَبِیلِهِ لَعَلَّکُمْ تُفْلِحُونَ ﴾
“O you who have faith! Be wary of Allah, and seek the means of recourse to Him, and wage jihad in His way, so that you may be felicitous. ” [1]
In his Sihah al-Lughah, Jawhari describes “wasilah” {means} in this manner:
"الوسیلة ما یتقرّب به إلی الغیر. "
“Wasilah {means} is something through which one seeks nearness to another. ”
Therefore, a valuable being to which we resort for mediation may be meritorious deeds and sincere worship of God which bring us near to the Lord of the worlds, or a prolific person who enjoys a special station and esteem in the sight of God, the Exalted.
Types of tawassul
Tawassul can be divided into three types:
1. Tawassul by performing righteous deeds, as stated by Jalal ad-Din as-Suyuti who expounds on the noble verse,
"وابتغوا إلیه الوسیلة. "
“And seek the means of recourse to Him”:
عن قتادة فی قوله تعالی: "وابتغوا إلیه الوسلیة" قال: تقربوا إلی الله بطاعته والعمل بما یرضیه. "
“Qatadah said concerning the verse, “And seek the means of recourse to Him”: Seeking nearness to God by obeying Him and doing that which pleases Him. ” [2]
2. Tawassul through the supplication of meritorious servants (of God) , as the Holy Qur’an recounts in the tongue of the brothers of Yusuf (Joseph) (‘a):
﴿ قَالُواْ یَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا کُنَّا خَاطِئِینَ ٭ قَالَ سَوْفَ أَسْتَغْفِرُ لَکُمْ رَبِّیَ إِنَّهُ هُوَ الْغَفُورُ الرَّحِیمُ ﴾
“They said, ‘Father! Plead {with Allah} for forgiveness of our sins! We have indeed been erring’. He said, ‘I shall plead with my Lord to
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forgive you; indeed He is the All-forgiving, the All-merciful’. ” [1]
It is evident from the quoted verse that the sons of Ya‘qub (Jacob) (‘a) had sought the means of recourse to Him through supplication, regarding this act as means of attaining forgiveness. Besides, Hadrat Ya‘qub (‘a) did not refuse their offer but promised to pray for the forgiveness of their sins.
3. Tawassul through spiritually dignified personages who enjoy special station and honor in the sight of God with the aim of seeking divine proximity.
Now, we shall review the proofs of hadiths and behavior of the Companions of the Messenger of Allah (S) and great figures of Islam:
1. Ahmad ibn Hanbal thus narrates in his Musnad on the authority of ‘Uthman ibn Hunayf:
"إن رجلا ضریر البصر أتی النبیّ صلی الله علیه وأله وسلم فقال: ادع الله أن یعافینی، قال: إن شئت دعوت لک وإن شئت أخرت ذاک فهو خیر، فقال: أدعه. فأمره أن یتوضأ فیحسن وضوئه فیصلّی رکعتین ویدعو بهذا الدعاء: اللهم إنی أسألک وأتوجه إلیک بنبیّک محمد نبیّ الرحمة یا محمد إنی توجهت بک إلی ربی فی حاجتی هذه، فتقضی لی اللهم شفعه فیّ. "
A blind man came to the Prophet (S) and said: “Pray for me and ask God to cure me. ” Upon hearing this he said: “I will pray for you if you want and if you like I will postpone it and the latter is better. ” The blind man said: “Will you? ” The Holy Prophet commanded him to perform ablution as perfectly as possible, to say
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two rak‘ahs {cycles} of prayer and then supplicate with these words: “O God! I beseech You and turn to You through Muhammad the Prophet of Mercy. O Muhammad! I turn to my Lord through you to grant this request. O God! Let him be my intercessor. ” [1]
Indeed, this hadith is considered acceptable by all muhaddithun so much so that after narrating the quoted hadith Hakim al-Nayshaburi describes it in his Mustadrak as an authentic {sahih} hadith while Ibn Majah who narrates it on the authority of Abu Ishaq says: “This tradition is authentic. ” In the book, Abwab al-Ad‘iyyah, Tirmidhi confirms the authenticity of this tradition. Also Muhammad Nasib ar-Rafa‘i says in At-Tawassul ila Haqiqah at-Tawassul:
"لا شک أن هذا الحدیث صحیح ومشهور وقد ثبت فیه بلا شک ولا ریب ارداد بصر الأعمی بدعاء رسول الله صلی الله علیه وأله وسلم له. "
“There is no doubt that this hadith is authentic and known… and it proves that through the supplication of the Messenger of Allah (S) the blind man has regained his sight. ” [2]
This tradition clearly shows that tawassul through the Holy Prophet (S) , with the aim of fulfilling one’s need, is permissible. In fact, the Messenger of Allah (S) commanded the blind man to pray in such manner and to supplicate the Lord of the worlds by seeking mediation to God through the Prophet (S). This is the same type of tawassul as that of divine people and those who have proximity to God.
2. Abu ‘Abd Allah al-Bukhari thus says in his Sahih:
"إن عمر
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بن الخطاب رضی الله عنه کان إذا قحطوا إستسقی بالعباس بن عبد المطلب فقال: اللهم إنا کنا نتوسل إلیک بنبیّنا فتسقینا وإنا نتوسل إلیک بعم نبیّنا فاسقنا. فقال: فیسقون. "
Every time there was draught, ‘Umar ibn al-Khattab would pray for rain seeking mediation through ‘Abbas ibn ‘Abd al-Muttalib (uncle of the Prophet) and say: “O God! We used to seek access to You through our Prophet and You would shower us and now, we seek access to You through the uncle of our Prophet to shower us. And they would be granted their need. ” [1]
3. The issue of tawassul through the saints of God was such common and prevalent that the Muslims of the early period of Islam used to refer to the Prophet (S) as the mediator between them and God.
Sawad ibn Qarib recited a poem before the Holy Prophet (S) and he thus said:
وأشهد أن لا رب غیره وأنک مأمون علی کل غالب وأنک أدنی المرسلین وسیلة إلی الله یا بن الأکرمین الأطائب.
And I bear witness that there is no god but Him and that you are indeed entrusted with all the hidden,
And (I bear witness) that among the messengers, you—O son of the honorable and pure ones—are the nearest means {wasilah} to God. [2]
Albeit the Holy Prophet (S) heard this poem from Suwad ibn Qarib, he neither stopped him from reciting it nor accused him of polytheism {shirk} and innovation in religious beliefs {bid‘ah}.
In the two lines we quote below, Imam ash-Shafi‘i also points to this fact:
أل النبیّ ذریعتی
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هم إلیه وسیلتی
أرجو بهم أعطی غداً
بیدی الیمین صحیفتی
The progeny of the Prophet are my means {wasilah} to God.
I hope that I will for their sake be given my account-book in my right hand. [1]
Although the transmitted traditions regarding the permissibility of tawassul through divine people are plenty, the traditions which we have mentioned testify to the permissibility of tawassul and its consistency with the Sunnah of the Prophet (S) , and the conduct of the Companions and great Muslim scholars, and they need no further comment.
What have been stated proves the groundlessness of the claim of those who say that tawassul through the nearest ones to God is an act of polytheism and innovation in religion.
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[2]: Lisan al-‘Arab, vol. 11, p. 724.
[1]: Surah al-Ma’idah 5: 35.
[2]: Ad-Durr al-Manthur (Beirut) , vol. 2, p. 280, under the stated verse.
[1]: Surah Yusuf 12: 97-98.
[1]: Musnad Ahmad ibn Hanbal, vol. 4, “Part: Narrations of ‘Uthman ibn Hunayf,” p. 138; Mustadrak al-Hakim (Beirut) , vol. 1, “Kitab Salah at-Tatawwa‘,” p. 313; Sunan Ibn Majah (Dar Ahya’ al-Kutub al-‘Arabiyyah) , vol. 1, p. 441; At-Taj, vol. 1, p. 286; Jalal ad-Din as-Suyuti, Al-Jami‘ as-Saghir, p. 59; Ibn Taymiyyah, At-Tawassul wa’l-Wasilah (Beirut) , p. 98.
[2]: At-Tawasul ila Haqiqah at-Tawassul (Beirut) , p. 158.
[1]: Sahih al-Bukhari (Egypt) , vol. 2, “Kitab al-Jum‘ah,” “Bab al-Istisqa’,” p. 27.
[2]: Sayyid Ahmad ibn Zayni ad-Dahlan, Ad-Durar as-Sunniyyah, p. 29, quoting from Tabrani.
[1]: Ibn Hajar al-‘Asqalani, As-Sawa‘iq al-Muhriqah (Cairo) , p. 178.
Question 26: Is celebrating the birthday of the saints {awliya’} of God a kind of polytheism and innovation {bid‘ah}?
point
Reply: Although honoring the memory of meritorious servants of God by celebrating their birthday is an indisputable issue from the perspective of learned men, in a bid to remove any kind of doubt in this regard, we shall examine the proofs supporting its legitimacy.
Holding ceremonies is a means of expressing love
The Holy Qur’an invites the Muslims to love the Holy Prophet (S) and his Ahl al-Bayt (‘a):
﴿ قُل لَّا أَسْأَلُکُمْ عَلَیْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِی الْقُرْبَیٰ ﴾
“Say, I do not ask of you any reward for it except the affection for {my} relatives. ” [2]
There is no doubt that holding a ceremony in commemoration of divine saints is a manifestation of the people’s love and affection to them, an act which is confirmed by the Holy Qur’an.
Holding ceremonies is a way of paying tribute to the Prophet (S)
The Qur’an considers the act of honoring the station of the Messenger of Allah (S)
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and helping him as a criterion for uprightness and felicity.
﴿ فَالَّذِینَ آمَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُواْ النُّورَ الَّذِیَ أُنزِلَ مَعَهُ أُوْلَئِکَ هُمُ الْمُفْلِحُونَ ﴾
“Those who believe in him, honor him, and help him and follow the light that has been sent down with him, they are the felicitous. ” [1]
It is so evident from the quoted verse that honoring the Messenger of Allah (S) is a wholesome and acceptable act from the viewpoint of Islam, and holding a ceremony, which refreshes the splendorous memory of the Prophet (S) and hails his lofty station is something which pleases God. This verse mentions four attributes of the righteous:
a. Faith: ﴾ بِهِ ءَامَنُوا فَٱلَّذِیْنَ ﴿ “Those who believe in him”;
b. Following his light: ﴾ مَعَهُ أُنزِلَ ٱلَّذِینَ ٱلنُّورَ وَٱتَّبَعُوا ﴿ “And follow the light that has been sent down with him”;
c. Helping him: ﴾ وَنَصَرُوهُ ﴿ “And help him”; and
d. Honoring the station of the Prophet (S): ﴾ وَعَزَّرُوهُ ﴿ “And honor him”.
Therefore, honoring and paying homage to the Prophet (S) alongside faith, assisting him and following his orders, is an expedient affair, and commemorating the Holy Prophet (S) corresponds to “honoring him”.
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[2]: Surah ash-Shura 42: 23.
[1]: Surah al-A‘raf 7: 157.
Holding of ceremonies is the same as following and obeying God
God hails the Holy Prophet (S) in the Glorious Qur’an, and states:
ورفعنا لک ذکرک
“Did We not exalt your name? ” [2]
This noble verse shows clearly that God wishes that the splendor and magnificence of the Prophet (S) prevail in the world and He Himself hails him in the verses of the Qur’an.
Following our heavenly book, we also hail the lofty station
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of that model of perfection and virtue by holding splendorous ceremonies. In doing so, we express an extent of our loyalty and obedience to the Lord of the worlds.
It is obvious that the aim of the Muslims’ holding such ceremonies is nothing but exalting the Holy Prophet (S).
Sending down revelation is not less significant than sending down table-spread {ma’idah}
The Glorious Qur’an thus quotes a prophet of God, ‘Isa (Jesus) (‘a) as saying:
﴿ قَالَ عِیسَی ابْنُ مَرْیَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَیْنَا مَآئِدَةً مِّنَ السَّمَاء تَکُونُ لَنَا عِیداً لِّأَوَّلِنَا وَآخِرِنَا وَآیَةً مِّنکَ وَارْزُقْنَا وَأَنتَ خَیْرُ الرَّازِقِینَ ﴾
“Said Jesus son of Mary, ‘O Allah! Our Lord! Send down to us a table from the sky, to be a festival for us, for the first ones and the last ones among us and as a sign from You, and provide for us; for You are the best of providers’. ” [1]
Hadrat ‘Isa (‘a) requests a heavenly table-spread from God to celebrate the day of its coming down.
Now, when a revered prophet like Jesus (‘a) celebrates the day of sending down the heavenly table-spread, which brings physical enjoyment to people, can we say that Muslims’ celebration of the day of sending down divine revelation or the birthday of the Holy Prophet (S) , who is the savior of mankind and the cause of human societies’ survival, an act of polytheism {shirk} or innovation in religion {bid‘ah}?!
The Muslims’ Practice
The followers of Islam have been holding such ceremony for a long time with the aim of refreshing the memory of the Holy Prophet (S).
In Tarikh al-Khamis, Husayn ibn Muhammad ad-Diyar Bakri thus
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writes:
The Muslims of the world always hold ceremonies during the month of birth of the Prophet, hold banquets, give charity during the nights, express merriment, multiply their good deeds, and take to reciting poems on his birth, and making known his all-encompassing blessings and graces to all. [1]
The things we have mentioned verify the general ruling of the permissibility and merit of commemorating eminent sacred personages which is consistent with the viewpoint of the Qur’an and the practice of Muslims, and the groundlessness of the supposition that holding ceremonies in commemoration of the beloved of God is bid‘ah; for, bid‘ah is something, the particular or general permissibility of which is not inferred from the Qur’an and the Sunnah, whereas the general judgment of the mentioned issue can be noticed in the Qur’anic verses and perennial practice of the Muslims.
In the same vein, holding such ceremonies is intended to express honor and respect to the meritorious servants of God with the belief in their servitude to and neediness of the Lord of the worlds.
Therefore, the said practice is completely compatible with the principle of monotheism and unity of God.
As such, it is evident that the claim of those who say that holding ceremonies in commemoration of eminent sacred people is tantamount to committing polytheism and associating others with God is baseless and unfounded.
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[2]: Surah al-Inshirah 94: 4.
[1]: Surah al-Ma’idah 5: 114.
[1]: Husayn ibn Muhammad ad-Diyar Bakri, Tarikh al-Khamis (Beirut) , vol. 1, p. 223.
Question 27: Why do the Shi‘ah perform the five daily prayers in three periods?
point
Reply: In order to clarify this point, we had better examine the views of jurists {fuqaha} in this regard first:
1. All Muslim groups agree that in ‘Arafah [2]
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one may perform both noon {zuhr} and afternoon {asr} prayers successively without any interval between them, and in Muzdalifah [1] it is also permissible to say sunset {maghrib} and night {‘isha’} prayers at the time of ‘isha’ prayer.
2. The Hanafis say: Performing zuhr and ‘asr prayers successively with no interval between them and performing ‘isha’ soon after maghrib are permissible only in ‘Arafah and Muzdalifah. That is, one is not allowed to do so except in these two occasions.
3. The Hanbalis, Malikis and Shafi‘is say: It is permissible to perform zuhr and ‘asr prayers successively or maghrib and ‘isha’ prayers one after another with no interval between them while traveling in addition to the two stated cases (i. e. , in ‘Arafah and Muzdalifah). Some of these groups also say that it is permissible to perform two prayers successively at emergency cases such as rain, sickness, or fear of enemy. [2]
4. The Shi‘ah are of the opinion that each of zuhr and ‘asr prayers, and maghrib and ‘isha’ prayers has a specific time and a common time:
a. The specific time for zuhr prayer extends from the beginning of the religiously prescribed noon {zuhr ash-shar‘i} (i. e. time of decline from the meridian {waqt az-zuwal}) up to the time when one completes the four rak‘ahs of zuhr prayer. During this limited period of time, only zuhr prayer can be performed.
b. The specific time for ‘asr prayer is a limited period of time preceding maghrib. It extends from the first rak‘ah until the end of the
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fourth rak‘ah of ‘asr prayer.
c. The common time for zuhr and ‘asr prayers is the period between the end of the specific time for zuhr prayer and the beginning of the specific time for ‘asr prayer.
The Shi‘ah position is that during this common time, one can perform zuhr and ‘asr prayers one after the other with no interval between them. The Ahl as-Sunnah, however, believe that the period allotted exclusively to zuhr extends from the beginning of zuhr ash-shar‘i {waqt az-zuwal} up to the time when the shadow of an object becomes as long as itself and in this period performing ‘asr prayer is not permissible. They add that the period between the end of zuhr prayer and the beginning of maghrib is allotted exclusively to ‘asr prayer in which performing zuhr prayer is not permissible.
d. The time allotted exclusively to maghrib prayer extends from the commencement of the religiously prescribed sunset (maghrib ash-shar‘i) up to the time when one completes the three rak‘ahs of maghrib prayer and in this period, performing other than maghrib prayer is not permissible.
e. The time allotted exclusively to ‘isha’ prayer is a limited time which precedes the religiously prescribed “midnight” which encompasses only the time for the four rak‘ahs of ‘isha’ prayer, and in this period, performing other than ‘isha’ prayer is not permissible.
f. The common time for maghrib and ‘isha’ prayers extends from the moment which marks the end of the time allotted exclusively to maghrib prayer up to the beginning of the
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time allotted exclusively to ‘isha’ prayer.
According to the Shi‘ah, in the common time one is allowed to perform maghrib and ‘isha’ prayers one after the other with no interval between them. The Ahl as-Sunnah, however, say that the period which extends from the beginning of maghrib to the declension of aurora {zuwal ash-shafaq} is the time allotted exclusively to maghrib prayer and in this period performing ‘isha’ prayer is not permissible. And they say that the period between the declension of aurora and the religiously prescribed “midnight” is allotted exclusively to ‘isha’ prayer in which performing maghrib prayer is not permissible.
The conclusion is that according to the Shi‘ah view, when the religiously prescribed noon {zuhr ash-shar‘i} begins, we may perform zuhr prayer and perform ‘asr prayer immediately afterward. We may also delay zuhr prayer and perform it before the time allotted exclusively to ‘asr prayer provided that our performing of zuhr prayer ends before the beginning of the time allotted exclusively to ‘asr prayer and we can perform ‘asr prayer afterward.
As such, we can perform zuhr and ‘asr prayers successively though it is recommended to perform zuhr prayer after the declension (from the meridian) and ‘asr prayer when the shadow of every object becomes equal to itself in length.
Also, we may perform maghrib prayer as soon as the religiously prescribed sunset {maghrib ash-shar‘i} begins and perform ‘isha’ prayer immediately afterward. We may also delay the performance of maghrib prayer till before the beginning of the time allotted exclusively
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to ‘isha’ prayer provided that we finish performing maghrib prayer before the arrival of the time allotted exclusively to ‘isha’ prayer and we can perform ‘isha’ prayer afterward.
As such, we can perform maghrib and ‘isha’ prayers successively though it is recommended to perform maghrib prayer after the religiously prescribed sunset and ‘isha’ prayer after the declension of the aurora from the west.
This is the Shi‘ah’s view. As for Ahl as-Sunnah, they say it is not permissible to successively perform zuhr and ‘asr prayers or the maghrib and ‘isha’ prayers at any place or time. The bone of contention, therefore, is the performance of two prayers at all times and places so that both prayers are performed in the time of one of them just like performing two prayers successively in ‘Arafah and Muzdalifah.
5. All Muslims agree that the Holy Prophet (S) had offered these two prayers in succession, but this tradition is interpreted in two ways:
a. The Shi‘ah say that what is meant by this tradition is that one is allowed to perform zuhr prayer at its appointed time and perform ‘asr prayer immediately after zuhr prayer. Similarly, one is allowed to perform maghrib prayer at its appointed time and perform ‘isha’ prayer immediately after maghrib prayer. And this ruling is applicable without such restrictions like time, place or condition; rather, it is permissible at any time and place.
b. The others say that what is meant by this is that one can wait for a while and perform
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zuhr prayer at the end of the period of the time allotted exclusively to it and offer ‘asr prayer at its initial period. Also, one can wait for a while and perform the maghrib prayer at the end of the period allotted exclusively to it and offer ‘isha’ prayer at its initial period.
In order to clarify this point, we shall examine the pertinent traditions to prove that what the traditions say about offering two prayers in succession {jam‘} is consistent with what the Shi‘ah say. That is, one can offer the two prayers at the time of the other, and not in the end of the period of the time allotted exclusively to it and the other one at its initial period.
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[2]: ‘Arafat: a plain about 21 kilometers north of Mecca where pilgrims have to stay from noon to sunset on the 9th day of Dhu’l-Hijjah (Day of ‘Arafat) as one of the hajj rites. {Trans. }
[1]: Muzdalifah: a place where pilgrims {hujjaj} have to stop to pick up 70 pebbles which are to be thrown on the symbols of Satan in Mina. {Trans. }
[2]: Adapted from Al-Fiqh ‘ala’l-Madhahib al-Arba‘ah, “Kitab as-Salah, al-Jam‘ bayn as-Salatayn Taqdiman wa Ta’khiran. ”
A glance at the traditions
point
1. In his Musnad, Ahmad ibn Hanbal, the founder of the Hanbali school of jurisprudence, thus narrates on the authority of Jabir ibn Zayd:
أخبرنی جابر بن زید أنه سمع ابن عباس یقول: صلیت مع رسول الله صلی الله علیه وأله وسلم ثمانیاً وجمیعاً
سبعاً جمیعاً. قال: قلت: له یا أبا الشعثاء أظنه أخر الظهر وعجّل العصر وأخّر المغرب وعجل العشاء. قال:
وأنا أظن ذلک.
Jabir ibn Zayd reports: I heard Ibn ‘Abbas say: I prayed behind the Apostle of Allah (S) eight (rak‘ahs) in combination, and seven rak‘ahs in combination. I (one of the narrators) said: O Abu Sha‘tha’, I think that he (the Holy Prophet) had delayed zuhr prayer and offered ‘asr prayer soon afterward, and he delayed magrib prayer and offered ‘isha’ prayer soon afterward. He said:
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I also think so. [1]
It is evident from this tradition that the Holy Prophet (S) performed ‘asr immediately after zuhr, and ‘isha’ immediately after maghrib without any interval in between.
2. Ahmad ibn Hanbal narrates the following on the authority of ‘Abd Allah ibn Shaqiq:
خطبنا ابن عباس یوماً بعد العصر حتی غربت الشمس وبدت النجوم و علق الناس ینادونه الصلوة وفی القوم رجل من بنی تمیم، فجعل یقول: الصلوة الصلوة قال: فغضب و قال أتعلمنی؟ بالسنة شهدت رسول الله صلی الله علیه وأله وسلم – جمع بین الظهر والعصر والمغرب والعشاء. قال عبد الله فوجدت فی نفسی من ذلک شیئاً فلقیت أبا هریرة فسألته فوفقه.
Ibn al-‘Abbas one day delivered us a speech in the late afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared. The people began to say: Prayer! Prayer! Among the people who were present was a man from Banu Tamim. He started crying: Prayer! Prayer! Ibn ‘Abbas became angry and said: Do you want to teach me the Sunnah?
And he added: I saw the Messenger of Allah (S) perform afternoon prayer immediately after noon prayer and ‘isha’ prayer immediately after maghrib prayer. ‘Abd Allah ibn Shaqiq said: I felt I was not quite satisfied, so when I saw Abu Hurayrah and asked him, he confirmed ‘Abbas’ words. [2]
In this hadith, two of the Companions, ‘Abd Allah ibn ‘Abbas and Abu Hurayrah, testify to the fact that the Holy Prophet (S) performed ‘asr immediately after zuhr, and ‘isha’ immediately after maghrib and
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Ibn ‘Abbas imitated this act of the Prophet (S).
3. Malik ibn Anas, the founder of the Maliki school of jurisprudence, thus writes in his book, Al-Muwatta’:
صلی رسول الله صلی الله علیه وأله وسلم الظهر والعصر جمیعاً والمغرب والعشاء جمیعاً فی غیر خوف ول سفر.
The Messenger of Allah (S) performed noon and afternoon prayers immediately one after the other, and performed maghrib and ‘isha’ prayers immediately one after the other though he was neither in a state of fear nor on travels. [1]
4. Malik ibn Anas thus narrates on the authority of Mu‘adh ibn Jabal:
فکان رسول الله صلی الله علیه وأله وسلم یجمع بین الظهر والعصر والمغرب والعشاء.
“The Messenger of Allah (S) (on the Tabuk expedition) performed afternoon prayer immediately after noon prayer and ‘isha’ prayer immediately after maghrib prayer. ” [2]
5. Malik ibn Anas thus narrates on the authority of Nafi‘, from ‘Abd Allah ibn ‘Umar:
کان رسول الله صلی الله علیه وأله وسلم إذا عجّل به السیر یجمع بین المغرب والعشاء.
“Whenever the Messenger of Allah (S) was in a hurry, he would perform ‘isha’ prayer immediately after maghrib prayer. ” [3]
6. Malik ibn Anas thus narrates on the authority of Abu Hurayrah:
إن رسول الله صلی الله علیه وأله وسلم کان یجمع بین الظهر والعصر فی سفره إلی تبوک.
“Verily, the Messenger of Allah (S) combined maghrib and ‘isha’ prayers together when he travelled to Tabuk. ” [4]
7. Malik ibn Anas thus narrates on the authority of Nafi‘:
إن عبد الله بن عمر کان إذا جمع الأمراء بین المغرب والعشاء فی المظر جمع معهم.
“Verily, whenever the emirs combined maghrib and
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‘isha’ prayers while raining, ‘Abd Allah ibn ‘Umar would also combine the two prayers. ” [1]
8. Malik ibn Anas thus narrates on the authority of ‘Ali ibn al-Husayn:
کان رسول الله صلی الله علیه وأله وسلم إذا أراد أن یسیر یومه جمع بین الظهر والعصر، إذا أراد أن یسیر لیله جمع بین المغرب والعشاء.
Whenever the Messenger of Allah (S) wanted to travel during the day, he would combine zuhr and ‘asr prayers, and whenever he wanted to travel during the night, he would combine maghrib and ‘isha’ prayers. [2]
9. In his Sharh al-Muwatta’, Muhammad az-Zarqani thus narrates on the authority of Abu ash-Sha‘tha’:
إن بن عباس صلی بالبصرة الظهر والعصر لیس بینهما شئ والمغرب والعشاء لیس بینهما شئ.
Verily, (‘Abd Allah) ibn ‘Abbas performed in Basrah zuhr and ‘asr prayers together without any interval in between, and performed maghrib and ‘isha’ prayers together without any interval in between. [3]
10. Zarqani narrates on the authority of Tabrani, from Ibn Mas‘ud:
جمع النبیّ صلی الله علیه وأله وسلم بین الظهر والعصر وبین المغرب والعشاء. فقیل له فی ذلک، فقال: صنعت هذا لئلا تحرج أمتی.
The Prophet (S) performed zuhr and ‘asr prayers together, and the maghrib and ‘isha’ prayers together. When he was asked about the reason for that, he said: I wanted that my ummah would not be put to (unnecessary) difficulty. [4]
11. Muslim ibn al-Hajjaj narrates on the authority of Abu Zubayr from Sa‘id ibn Jubayr from Ibn ‘Abbas:
صلی رسول الله صلی الله علیه وأله وسلم الظهر والعصر جمیعاً بالمدینة فی غیر خوف ولا سفر.
“The Messenger of
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Allah (S) performed noon and afternoon prayers together in Medina though he was neither in a state of fear nor on travels. ” [1]
Abu Zubayr said: I asked Sa‘id (one of the narrators) why the Prophet did that. He said: I asked Ibn ‘Abbas about it, and he replied that he (the Holy Prophet) wanted that no one among his ummah should be put to (unnecessary) hardship. [2]
12. In his Sahih, Muslim thus narrates on the authority of Abu Zubayr from Sa‘id ibn Jubayr from Ibn al-‘Abbas:
جمع رسول الله صلی الله علیه وأله وسلم بین الظهر والعصر والمغرب والعئاء فی المدینة من غیر خوف ولا مظر.
The Messenger of Allah (S) combined the noon prayer with the afternoon prayer and the sunset prayer with the ‘isha’ prayer in Medina without being in a state of danger or rainfall. [3]
Then Sa‘id ibn Jubayr says: I asked Ibn al-‘Abbas: “Why did the Prophet do it? ” Ibn al-‘Abbas replied: “He (the Holy Prophet) wanted that no one among his ummah should be put to (unnecessary) hardship”. [4]
13. In his Sahih, Abu ‘Abd Allah al-Bukhari has allocated a special section for this issue under the heading, “Section: Delaying of Ẓuhr Prayer till ‘Asr Prayer” {bab ta’khir az-zuhr ila’l-‘asr}, [5] which is itself a solid proof that one may delay performing the zuhr prayer and observe it along with the ‘asr prayer at the time of the latter. Then, in that section Bukhari narrates a tradition, which we shall quote below:
إن النبیّ صلی الله علیه وأله وسلم صلی بالمدینة سبعاً وثمانیاً
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والظهر والعصر والمغرب والعشاء.
“Verily, the Prophet (S) prayed eight rak‘ahs for the zuhr and ‘asr, and seven for the maghrib and ‘isha’ prayers in Medina. ” [1]
It is so evident from this tradition that not only that one may delay performing the zuhr prayer and observe it along with the ‘asr prayer at the time of the latter, but it can also be inferred, based on contextual analogy, that in following the Holy Prophet (S) one may delay performing the maghrib prayer and observe it along with the ‘isha’ prayer at the time of the latter.
14. And thus, elsewhere in his Sahih, Bukhari says:
قال ابن عمر وأبو أیوب ابن عباس رضی الله عنهم: صلی النبیّ صلی الله علیه وأله وسلم – المغرب والعشاء.
“ (‘Abd Allah) ibn ‘Umar, Abu Ayyub and Ibn al-‘Abbas (may Allah be pleased with them) said: The Prophet (S) observed the maghrib and ‘isha’ prayers (together without any interval). ” [2]
Bukhari seemingly wants to deduce from this tradition that the Holy Prophet (S) combined the maghrib and ‘isha’ prayers. Otherwise, it is obvious that the Prophet (S) never neglected prayer.
15. In his Sahih, Muslim ibn al-Hajjaj thus writes:
قال رجل لأبن عباس الصلوة فسکت ثم قال الصلوة فسکت ثم قال الصلوة فسکت، قال: لا أم لک أتعلمنا بالصلوة وکنا نجمع بین الصلاتین علی عهد رسول الله صلی الله علیه وأله وسلم.
A person said to Ibn al-‘Abbas (as he delayed the prayer): Prayer. He kept silence. He again said: Prayer. He again kept silence, and he again cried: Prayer. He again kept silence
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and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the life of the Messenger of Allah (S). [1]
16. Muslim narrates:
إن رسول الله صلی الله علیه وأله وسلم جمع بین الصلاة سفرة سافرها فی غزوة تبوک فجمع بین الظهر والعصر والمغرب والعشاء. قال سعید: فقلت لإبن عباس: ما حمله علی ذلک؟ قال: أراد أن لا یحرج امته.
Ibn al-‘Abbas reported that the Messenger of Allah (S) combined the prayers as he set on a journey in the expedition to Tabuk. He combined the noon prayer with the afternoon prayer and the sunset prayer with the ‘isha’ prayer. Sa‘id (one of the narrators) said to Ibn al-‘Abbas: What prompted him to do this? He said: He wanted that his ummah should not be put to (unnecessary) hardship. [2]
17. Muslim ibn al-Hajjaj thus narrates on the authority of Mu‘adh ibn Jabal:
خرجنا مع رسول الله صلی الله علیه وأله وسلم فی غزوة تبوک فکان یصلی الظهر والعصر جمیعاً والمغرب والعشاء جمیعاً.
Mu‘adh reported: We set out with the Messenger of Allah (S) on the Tabuk expedition, and he observed the noon and afternoon prayers together and the sunset and ‘isha’ prayers together. [3]
18. Malik ibn Anas writes in the book, Al-Muwatta’:
عن ابن شهاب أنه سأله سالم بن عبد الله: هل یجمع بین الظهر والعصر فی السفر؟ فقال: نعم لا بأس بذلک، ألم تر إلی صلاة الناس یعرفه؟
Ibn Shahab asked Salim ibn ‘Abd Allah: “Do you combine the zuhr and ‘asr prayers while
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in travel? ” He replied: “Yes, there is no problem for that. Can you not see how the people pray on the Day of ‘Arafah (in the plain of ‘Arafah)? ” [1]
It is necessary to note that the Muslims regard it as permissible on the Day of ‘Arafah in the plain of ‘Arafah to combine the zuhr and ‘asr prayers by observing them together at the time of zuhr prayer without any interval in between. Here, Salim ibn ‘Abd Allah is saying that just as the people is performing together the two prayers in ‘Arafah, they can also do the same elsewhere.
19. Muttaqi Hindi thus stated in his book, Kanz al-‘Ummal:
قال عبد الله: جمع لنا رسول الله صلی الله علیه وأله وسلم مقیماً غیر مسافر بین الظهر والعصر والمغرب والعشاء. فقال رجل لإبن عمر: لم تری النبیّ صلی الله علیه وأله وسلم فعل ذلک؟ قال: لأن لا یحرج امته إن جمع رجل.
‘Abd Allah (ibn ‘Umar) said: “The Messenger of Allah (S) combined the zuhr and ‘asr prayers and the maghrib and ‘isha’ prayers together while resident and not in travel. ” A man asked Ibn
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[1]: Musnad Ahmad ibn Hanbal, vol. 1, p. 221. The same tradition is also reported in Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1521. {Trans. }
[2]: Musnad Ahmad ibn Hanbal, vol. 1, p. 251. The same tradition is also reported in Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1523. {Trans. }
[1]: Malik ibn Anas, Al-Muwatta’ (Beirut, 3rd Edition 1403 AH) , “Kitab as-Salah,” p. 125, hadith 178; Sahih Muslim (Beirut) , vol. 2, “Kitab as-Salah,” “Bab al-Jam‘ bayn as-Salatayn fi’l-Hadr,” p. 151. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1515. {Trans. }
[2]: Malik ibn Anas, Al-Muwatta’ (Beirut, 3rd Edition 1403 AH) , “Kitab as-Salah,” p. 134, hadith 176; Sahih Muslim (Egypt) , vol. 2, “Kitab as-Salah,” “Bab al-Jam‘ bayn as-Salatayn fi’l-Hadr,” p. 152. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1518. {Trans. }
[3]: Malik ibn Anas, Al-Muwatta’ (Beirut, 3rd Edition 1403 AH) , “Kitab as-Salah,” p. 125, hadith 177.
[4]: Ibid. , p. 124, hadith 175.
[1]: Ibid. , p. 125, hadith 179.
[2]: Ibid. , hadith 181.
[3]: Muhammad az-Zarqani, Sharh Muwatta’ Malik (Egypt) , vol. 1, “Bab al-Jam‘ bayn as-Salatayn fi’l-Hadr wa’s-Safar,” p. 294.
[4]: Ibid.
[1]: Sahih Muslim (Egypt) , vol. 2, “Kitab as-Salah,” “Bab al-Jam‘ bayn as-Salatayn fi’l-Hadr,” p. 151. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1516. {Trans. }
[2]: Ibid. , under the mentioned hadith.
[3]: Ibid. , 152. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1520. {Trans. }
[4]: Ibid. , under the mentioned hadith.
[5]: Sahih al-Bukhari (Egypt: Amiriyyah, 1314 AH) , “Kitab as-Salah,” “Bab Ta’khir az-Ẓuhr ila’l-‘Asr,” vol. 1, p. 110.
[1]: Ibid. Muhammad Muhsin Khan (trans. ) , Sahih al-Bukhari (English Translation) , vol. 1, book 10, hadith 518. {Trans. }
[2]: Ibid. , “Bab Dhikr al-‘Isha’,” vol. 1, p. 113.
[1]: Sahih Muslim (Beirut) , vol. 2, “Kitab as-Salah,” “Bab al-Jam‘ bayn as-Salatayn fi’l-Hadr,” vol. 2, p. 153. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1524. {Trans. }
[2]: Ibid. , p. 151. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1517. {Trans. }
[3]: Ibid. , p. 152. Abdul Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 1, chap. 100, “Combination of Prayers, When One is Resident,” Book 4, hadith 1518. {Trans. }
[1]: Malik ibn Anas, Al-Muwatta’ (Beirut, 3rd Edition 1403 AH) , “Kitab as-Salah,” p. 125, hadith 180.
‘Umar: “Why did the Prophet (S) do that? ” He replied: “So that his ummah would not be put to (unnecessary) difficulty should one prefer to do so”. [2]
20. We can also read the following in Kanz al-‘Ummal:
عن جابر أن النبیّ صلی الله علیه وأله وسلم جمع بین الظهر والعصر وبأذان وإقامتین.
Jabir (ibn ‘Abd Allah) says: “Verily, the Prophet (S) combined together the zuhr and ‘asr prayers with
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one adhan and two iqamahs. ” [1]
21. In Kanz al-‘Ummal, one can read the tradition below:
عن جابر أن رسول الله صلی الله علیه وأله وسلم: غربت له الشمس بمکة فجمع بینهما بسفر.
Jabir (ibn ‘Abd Allah) says: “While the Messenger of Allah (S) was in Mecca the sun had set. Upon reaching Sarf, [2] he combined the two prayers (maghrib and ‘isha’). ” [3]
22. In Kanz al-‘Ummal, it is thus narrated from Ibn al-‘Abbas:
جمع رسول الله صلی الله علیه وأله وسلم بین الظهر والعصر والمغرب والعشاء بالمدینة فی غیر سفر ولا مطر، قال: قلت لإبن عباس: لم تراه فعل ذلک؟ قال: أراد التوسعة علی امته.
The Messenger of Allah (S) combined together the zuhr and ‘asr prayers as well as the maghrib and ‘isha’ prayers in Medina while not in a state of journey or rainfall. A narrator says: I asked Ibn al-‘Abbas: Why did he (the Holy Prophet) do so? He replied: He wanted easiness for his ummah. [4]
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[2]: Muttaqi al-Hindi, Kanz al-‘Ummal (Halab, 1391 AH) , vol. 8, “Kitab as-Salah,” “Al-Bab ar-Rabi‘ fi’s-Salah al-Musafir, Bab Jam‘,” p. 246.
[1]: Ibid. , p. 247.
[2]: Sarf: a district 9 miles away from Mecca. See Kanz al-‘Ummal under the quoted hadith.
[3]: Muttaqi al-Hindi, Kanz al-‘Ummal (Halab, 1391 AH) , vol. 8, “Kitab as-Salah,” “Al-Bab ar-Rabi‘ fi’s-Salah al-Musafir, Bab Jam‘,” p. 247.
[4]: Ibid.
Conclusion
Now, in the light of the quoted traditions, we shall sum up the clear proofs that testify to the validity of the interpretation of combining prayers from the viewpoint of the Shi‘ah:
1. Combining two prayers together is meant to facilitate the conduct of affairs and avoid difficulty.
Many of the traditions testify to the fact that if combining together the zuhr and ‘asr prayers or the maghrib and ‘isha’ prayers is not permissible, it will cause difficulty and trouble in the activities of Muslims. As such, in a bid to create a sort of improvement and facility in the affairs of Muslims, the Prophet (S) declared as permissible the observance of both prayers
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(zuhr and ‘asr prayers, and the maghrib and ‘isha’ prayers) at one time. In this respect, refer to 10th, 16th, 19th, and 22nd hadiths.
It is clear that if the purport of the quoted traditions is that one may delay performing the zuhr prayer at its latter period (near the time when the size of any object is equal in size with itself) for the Ahl as-Sunnah and observe the ‘asr prayer at its initial period in such a manner that both prayers are performed together at a certain limited time, such a decree not only fails to give comfort but also causes more difficulty and trouble, whereas the purpose behind combining two prayers is comfort in the conduct of affairs.
Having said this, it is evident that the purport of this decree is that one may observe the two prayers throughout their common time such as the initial time of one or the latter part the other’s period, and not that we may perform one of these prayers at its latter period and the other one at its initial time.
2. Combining the two prayers together in ‘Arafah is an expression of its general applicability
All Islamic schools of thought have regarded as permissible to combine together the zuhr and ‘asr prayers in ‘Arafah. [1] Meanwhile, some of these quoted traditions testify to the fact that combining the two prayers in other places is also like combining the same in ‘Arafah, and for this reason, there is no difference between the Day of ‘Arafah and other days, or the plain of ‘Arafah and other places. In this regard,
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refer to the 18th hadith.
Therefore, just as one may observe the zuhr and ‘asr prayers at the time of zuhr as all Muslims have consensus of opinion in this respect, the said combination of prayers is also permissible in other places.
3. The manner of combining the two prayers while traveling is an expression of its general applicability
On one hand, the Hanbali, Maliki and Shafi‘i jurists {fuqaha} have considered permissible to combine the two prayers while one is in travel. On the other hand, the quoted traditions stipulate that there is no difference between the state of traveling and residence and the Holy Prophet (S) used to combine the two prayers both in travel and at home.
In this connection, refer to the third, 11th, 13th, 19th, and 22nd traditions. Based on this, just as observing the two prayers together while traveling (as the Shi‘ah are saying) is permissible, it is also permissible when one is resident.
4. The manner of combining the two prayers together in the state of emergency is an expression of its general applicability at usual circumstances
Plenty of traditions recorded in Sahih and Musnad books testify to the fact that the Holy Prophet (S) and his Companions used to perform the two prayers together, just as the Shi‘ah are saying, during emergency cases such rainfall, state of fear (against the enemy) or sickness.
As such, many jurists of the diverse Islamic schools of jurisprudence have issued religious edicts {fatawa} on its permissibility on some emergency cases, whereas the quoted traditions stipulate that in this respect also, there is no difference between the state of emergency or usual condition, and the Holy Prophet (S) combined the two prayers while not in a state of fear or rainfall.
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In this context, refer to the third, 11th, 12th, and 22nd traditions.
5. The practice of the Companions of the Prophet (S) is an expression of its general applicability
We may notice in the quoted traditions that many Companions of the Prophet (S) used to perform the two prayers together in that ‘Abd Allah ibn ‘Abbas would so delay the performance of maghrib prayer that it would become dark and the stars appear in the sky and that no matter others were saying, “Prayer, prayer” he would not pay attention to them and finally observe the maghrib and ‘isha’ prayers together after the passage of a part of the night and said in reply to the protesters, “I was a witness that the Prophet (S) used to observe such a way of praying, too” and Abu Hurayrah also confirmed that statement of Ibn al-‘Abbas. Concerning this case, refer to the second, seventh, ninth, and 15th traditions.
In the light of these quoted traditions, there is no more doubt that Ibn al-‘Abbas combined together the two prayers in the manner observed by the Shi‘ah now.
6. The conduct of the Prophet (S) is an expression of the manner of combining the two prayers
It is so evident from the 21st hadith that the Prophet (S) was once still in Mecca when the time for maghrib prayer arrived but he delayed performing it until he reached the district of Sarf, which is nine miles away from Mecca, where he performed the maghrib and ‘isha’ prayers together without any time interval in between.
This is while it is clear that even if the Prophet (S) would have set off from Mecca at the beginning of the maghrib
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time, in view of the slow and antiquated means of transportation, a part of the night would have naturally passed before reaching the district of Sarf, and thus, the Holy Prophet (S) had performed both the maghrib and ‘isha’ prayers at the time of ‘isha’ prayer.
From the quoted traditions, which are all taken from the Sahih and Musnad references of the Ahl as-Sunnah, the validity of the Shi‘ah view on the permissibility of combining the zuhr and ‘asr prayers, or the maghrib and ‘isha’ prayers together under conditions discussed earlier and with general applicability at all circumstances, places and moments is hereby proved.
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[1]: Al-Fiqh ‘ala’l-Madhahib al-Arba‘ah, “Kitab as-Salah,” “Al-Jam‘ bayn as-Salatayn Taqdiman wa Ta’khiran”.
Question 28: What are the sources of Shi‘i jurisprudence {fiqh}?
point
Reply: Following the Book of Allah and the Sunnah of the Prophet (S) , the Shi‘ah infer religious laws from four fundamental sources:
1. The Book of Allah (Qur’an) ;
2. The Sunnah of the Prophet (S) ;
3. Consensus {ijma‘}; and
4. Reason {‘aql}.
Now, we will take a glance at the Book of Allah and the Sunnah of the Prophet (S) which are the most fundamental fountainheads of Shi‘i jurisprudence {fiqh}:
1) The Book of Allah (Qur’an)
The followers of the Shi‘i school regard the Qur’an as the firmest source of its jurisprudence and the criterion of understanding divine laws. They consider the heavenly book of Islam as the loftiest reference of divine laws, and think that any opinion must be assessed according to the Qur’an, and in case of its conformity with the Qur’an, it is accepted, and if not, it is rejected.
Imam as-Sadiq (‘a) , the sixth Imam followed by the Shi‘ah, thus says in this regard:
"وکل
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حدیث لا یوافق کتاب الله فهو زخرف. "
“Any statement, which is not in conformity with the Book of Allah, is worthless. ” [1]
Also, Imam as-Sadiq (‘a) thus narrates from the Holy Prophet (S):
"أیها الناس ما جاءکم عنی یوافق کتاب الله فأنا قلته وما جاءکم یخالف کتاب الله فلم أقلة. "
“O people! When you hear a statement which is attributed to me and is in harmony with the Book of Allah, take it for granted that I have said it; otherwise, I have not said it. ” [2]
These two hadiths show clearly that leaders of the Shi‘ah regard the holy scripture of Muslims as the firmest source of religious laws.
2) The Sunnah
The Sunnah, that is the sayings, actions of the Messenger of Allah (S) and whatever he approved, is the second fountainhead of Shi‘i jurisprudence, and the Imams from the Ahl al-Bayt of the Prophet (S) are independently regarded as the transmitters of the Sunnah of the Prophet (S) and repository of his knowledge. Of course, the Shi‘ah also accept the Prophetic hadiths which are transmitted by reliable people other than the Imams (‘a).
At this point, it is appropriate to consider two things:
The reason for clinging to the Sunnah of the Prophet (S)
The leaders of the Shi‘ah have enjoined their followers to cling to the Sunnah of the Prophet (S) alongside the Qur’an, commending both the Book of Allah and the Sunnah of the Prophet (S). Imam as-Sadiq (‘a) says:
"إذا ورد علیکم حدیث فوجدتم له شاهداً من کتاب الله أو من قول رسول الله (ص) إلا فالذی جاءکم به أولی به. "
If you are introduced to a narration which
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conforms with the Book of Allah or the words of the Messenger of Allah (S) , accept it; otherwise, that narration is more worthy for its transmitter. [1]
Similarly, Imam al-Baqir (‘a) considers holding fast to the Sunnah of the Prophet (S) as a basic characteristic of an extremely well qualified jurist, and says:
"إن الفقیه حق الفقیه الزاهد فی الدنیا الراغب فی الأخرة المتمسک بسنّة النبیّ (ص). "
“A true jurist is he who renounces what is in this world, desires for what is in the hereafter and clings to the Sunnah of the Prophet (S). ” [2]
Great leaders of the Shi‘ah have such a good mastery over the Sunnah that they reject whatever opposes the Book of Allah and the Sunnah of the Prophet (S) , and consider it as kufr {denial of faith}. Imam as-Sadiq (‘a) , who stresses this idea, says:
"من خالف کتاب الله وسنّة محمد (ص) فقد کفر. "
“Anyone who opposes the Book of Allah and the Sunnah of Muhammad (S) is an infidel. ” [3]
This shows clearly that the Shi‘ah observe the Sunnah of the Holy Prophet (S) more than any other Muslim groups, and testify to the groundlessness of the statement of those who accuse the Shi‘ah of being alien to the Sunnah of the Prophet (S).
The reason for clinging to the hadiths of the Ahl al-Bayt (‘a)
In order to clarify the Shi‘ah’s view regarding the hadiths of the Prophet’s progeny (‘a) , two topics are worth considering:
1. The essence of the hadiths of the infallible Imams (‘a) , and
2. The proofs of the credibility and necessity of holding fast to the Ahl al-Bayt of the Prophet (S).
Having
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provided solid proofs, we shall examine the two topics briefly:
The essence of the hadiths of the progeny of the Messenger of Allah (S)
According to the Shi‘ah, only the Lord of the worlds has the right to legislate for human society. He disseminates sacred religious laws and ordinances to the world through His Prophet (S). It is obvious that the Messenger of Allah (S) is the only one who receives revelation and religious instructions from God and imparts them to the people.
Therefore, it is clear that when the Shi‘ah regard the hadiths of the Ahl al-Bayt (‘a) as a source of their fiqh, this does not mean that they consider these hadiths as independent of the Sunnah of the Holy Prophet (S) but they ascribe the credibility of the hadiths of the Prophet’s progeny (‘a) to the fact that they clarify the meaning of the Sunnah of the Messenger of Allah (S).
Therefore, the hadiths of the infallible Imams followed by the Shi‘ah are not of their own; whatever they say is the same as the Sunnah of the Holy Prophet (S).
In order to prove this idea, it is appropriate to quote some of the narrations of the Prophet’s progeny (‘a):
1. In response to a man’s question, Imam as-Sadiq (‘a) says:
"مهما أجبتک فیه بشئ فهو عن رسول الله (ص) لسنا نقول برأینا من شئ. "
“All the answers I give you are based on the words of the Messenger of Allah (S) and we do not say anything of our own. ” [1]
He (‘a) also says elsewhere:
حدیثی حدیث أبی وحدیث أبی حدیث جدّی وحدیث جدّی حدیث
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الحسین وحدیث الحسین حدیث الحسن وحدیث الحسین حدیث أمیر المؤمنین وحدیث أمیر المؤمنین حدیث رسول الله (ص) وحدیث رسول الله قول الله عزّوجلّ.
My hadith is my father’s hadith, and my father’s hadith is my grandfather’s hadith, and my grandfather’s hadith is al-Husayn (‘a) ’s hadith, and al-Husayn’s hadith is al-Hasan’s hadith, and al- Hasan’s hadith is the Commander of the Faithful’s hadith, and the Commander of the Faithful’s hadith is the Messenger of Allah’s hadith (S) , and the Messenger of Allah’s hadith is from Allah, the Honorable and Glorious. [1]
2. Imam Muhammad al-Baqir (‘a) thus says to Jabir (ibn ‘Abd Allah al-Ansari):
"حدثنی أبی عن جدّی رسول الله (ص) عن جبرئیل عن الله عز وجل وکلما أحدثک بهذا الإسناد.
My father narrated to me from the Messenger of Allah (S) , and he from Jibra’il (Archangel Gabriel) (‘a) , and Jibra’il from God, the Honorable and Glorious, and all my narrations are based on this chain of transmission. [2]
The mentioned hadiths show clearly that the hadiths of the Imams followed by the Shi‘ah are the very Sunnah of the Holy Prophet (S).
---------------
[1]: Usul al-Kafi, vol. 1, “Kitab Fadl al-‘Ilm,” “Bab al-Akhdh bi’s-Sunnah wa Shawahid al-Kitab,” hadith 3.
[2]: Ibid. , hadith 5.
[1]: Ibid. , hadith 2.
[2]: Ibid. , hadith 8.
[3]: Ibid. , hadith 6.
[1]: Jami‘ Ahadith ash-Shi‘ah, vol. 1, p. 129.
[1]: Ibid. , p. 127.
[2]: Ibid. , p. 128.
The proofs of the credibility and necessity of clinging to the Ahl al-Bayt (‘a)
The hadith scholars {muhaddithun} of both Sunni and Shi‘ah schools of thought are of the opinion that the Messenger of Allah (S) has left behind two precious legacies and invited all Muslims to hold fast to these two legacies, regarding that felicity and guidance are the consequence of people’s holding fast to these two—the first is the Book of Allah (the Qur’an) and the second is his progeny {‘itrah} and the members of his Household {Ahl al-Bayt}
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(‘a).
Here are some examples of these traditions:
1. In his Sahih (or Sunan) , Tirmidhi thus narrates on the authority of Jabir ibn ‘Abd Allah al-Ansari that the Messenger of Allah said:
"یا أیها الناس إنی قد ترکت فیکم ما إن أخذتم به لن تضلوا: کتاب الله وعترتی أهل بیتی. "
“O people! I am leaving behind two things, which if you hold fast to, you will never go astray: the Book of Allah and my progeny, the members of my Household. ” [1]
2. Tirmidhi thus also writes in the mentioned book:
قال رسول الله صلی الله علیه وأله وسلم: إنی تارک فیکم ما إن تمسکتم به لن تضلوا بعدی أحدهما أعظم من الأخر: کتاب الله حبل ممدود من السماء إلی الأرض وعترتی أهل بیتی لن یفترقا حتی یردا علیّ الحوض فانظروا کیف تخلفونی فیهما.
The Messenger of Allah (S) said: Verily, I am leaving among you two weighty things, which if you hold fast to, you will never go astray; one is greater than the other: the Book of Allah, which is a cord extending from the heaven to earth. The other is my progeny, the members of my Household. These two will never separate from each other until they meet me at the Pond {hawd} (of Kawthar). Be careful how you will behave with them when I leave you. [2]
3. In his Sahih, Muslim ibn al-Hajjaj narrates from the Holy Prophet (S) and says:
ألا أیها الناس فانما أنا بشر یوشک أن یأتی رسول ربی فأجیب وأنا تارک فیکم ثقلین: أولهما کتاب الله فیه الهادی والنور فخذوا بکتاب
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الله واستمسکوا به – فحث علی کتاب الله ورغب فیه ثم قال: وأهل بیتی أذکرکم الله فی أهل بینی أذکرکم الله فی أهل بیتی أذکرکم الله فی أهل بیتی.
“O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid goodbye to you) , but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. ” He exhorted (us) (to hold fast) to the Book of Allah and then said: “The second are the members of my Household. I remind you (of your duties) to the members of my family. ” [1]
4. A group of hadith scholars has reported the Holy Prophet (S) to have said:
إنی تارک فیکم الثقلین کتاب الله وأهل بیتی وإنهما لن یفترقا حتی یردا علیّ الحوض.
I am leaving among you two weighty things {thaqalayn}: the Book of Allah (the Qur’an) and my Household {ahla bayti}, and these two will never be separated from each other until they meet me at the Pool {hawd} (of Kawthar). [2]
It is necessary to note that the hadiths related to this topic are too many to be covered in this volume, and the prolific researcher, Sayyid Mir Hamid al-Husayn has compiled the chains of transmission of these traditions in his six-volume ‘Abaqat al-Anwar.
These quoted traditions clearly show that clinging to and following the
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Ahl al-Bayt of the Prophet (S) , alongside the Book of Allah and the Sunnah of the Holy Apostle (S) , is among the exigencies of Islam, and ignoring the hadiths of the Prophet’s progeny (‘a) leads to misguidance and loss.
Now, who are the progeny of the Prophet (S) whose obedience is incumbent upon us by the order of the Messenger of Allah (S)? In order to clarify this point, we shall cite some narrations and examine the meaning of “the progeny {‘itrah} of the Prophet (S) ”:
Who are the Ahl al-Bayt of the Prophet (S)?
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[1]: Sahih Tirmidhi (Beirut) , “Kitab al-Manaqib,” “Bab Manaqib Ahl Bayt an-Nabi,” vol. 5, p. 662, hadith 3786.
[2]: Ibid. , p. 663, hadith no. 3788.
[1]: Sahih Muslim (Egypt) , vol. 7, “Bab Fada’il ‘Ali ibn Abi Talib, pp. 122-123; Sahih Muslim, vol. 4, p. 1803, hadith no. 2408 (‘Abd al-Baqi Edition). Abdul-Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 4, hadith no. 5920. {Trans. }
[2]: Mustadrak al-Hakim, vol. 3, p. 148; As-Sawa’iq al-Muhriqah, sec. 11, chap. 1, p. 149, and a similar narration is also presented in the following books: Musnad Ahmad ibn Hanbal, vol. 5, pp. 182, 189; Kanz al-‘Ummal, vol. 1, “Bab al-I‘tisam bi’l-Kitab wa’s-Sunnah,” p. 44.
point
The quoted traditions affirm that the Holy Prophet (S) called upon all Muslims to follow his progeny, considering them, alongside the Book of Allah, as the authorities for people to refer to after his departure. He said very clearly: “The Qur’an and my progeny will never be separated from each other. ”
Now, because the Ahl al-Bayt of the Prophet (S) who are introduced by the Messenger of Allah (S) as equal to the Qur’an, we realize that they enjoy the station of infallibility {‘ismah} and they have access to the pure fountain of Islamic knowledge; for, if this is not the case, they will be separated from the Book of Allah (the Qur’an) , whereas the Holy Prophet (S) says: “The Qur’an and my progeny will never be separated from each other until they meet me at the Pool {hawd} (of Kawthar). ”
As such, it is necessary to fully recognize the Ahl al-Bayt (‘a) and their outstanding attributes, which characterize only the Imams followed by the Shi‘ah, all of
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whom are among the progeny of the Prophet (S).
Referring to the traditions transmitted by great muhaddithun, we shall bring forth our convincing proofs in this regard:
1. After narrating the Hadith ath-Thaqalayn, Muslim ibn al-Hajjaj thus says:
Yazid ibn Hayyam asked Zayd ibn al-Arqam: “Who are the members of the Household of the Prophet (S)? Aren’t the wives (of the Holy Prophet) included among the members of his household? ” In reply, Zayd ibn Arqam thus said:
"لا وایم الله إن المرأة تکون مع الرجل العصر من الدهر ثم یطلقها فترجع إلی أبیه وقومها أهل بیته أصله وعصبته الذین حُرموا الصدقة بعده. "
No, by Allah, a woman lives with a man (as his wife) for a certain period; he then divorces her and she goes back to her parents and to her people; the members of his household include his own self and his kith and kin (who are related to him by blood) and for him the acceptance of zakah is prohibited. [1]
This tradition testifies to the fact that “the “progeny of the Prophet (S) ,” clinging to whom, like holding fast to the Qur’an, is obligatory, does not mean his wives but they, apart from the close physical affinity and spiritual attachment they have with him, have a special merit for which we consider alongside the Qur’an, authorities for the Muslims of the world to refer to.
2. The Holy Prophet (S) did not only describe the attributes of the Ahl al-Bayt (‘a) but also mentioned their number, and said that they
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are twelve:
Muslim narrates on the authority of Jabir ibn Samurah:
سمعت رسول الله صلی الله علیه وأله وسلم یقول: لا یزال الإسلام عزیزاً إلی إثنی عشر خلیفة ثم قال کلمة لم اسمعها فقلت لأبی ما قال؟ فقال: کلهم من قریش. "
I heard the Messenger of Allah (S) say: ‘Islam will keep its honor with twelve caliphs. ’ Then, he said a statement which I did not hear. I asked my father, “What he (S) said? ” Then, he (my father) replied that he (S) said: “All of them will be from Quraysh. [1]
Also, Muslim ibn al-Hajjaj thus narrates from the Messenger of Allah (S):
"لا یزال أمر الناس ماضیاً ما ولیهم إثنا عشر رجلاُ. "
“The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men. ” [2]
The two traditions are a clear testimony to the Shi‘ah contention that “The twelve Imams followed by the Shi‘ah are the rightful leaders of the people after the Holy Prophet (S). ” This is because in Islam, the twelve caliphs who came immediately after the Messenger of Allah (S) are the authorities who take care of the Muslims’ affairs and the glory and splendor of Islam, are referred to no one except the twelve Imams from the Ahl al-Bayt (‘a).
For, if we apply that to the four caliphs who are known as the “Rightly-Guided Caliphs” {khulafa ar-rashidun}, we find that the other rulers—the Umayyad and ‘Abbasid caliphs—most of whom are known for their unscrupulous characters as testified by history, are a source
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of Islam and the Muslims’ ignominy.
As such, the “Ahl al-Bayt”, who have been introduced by the Holy Prophet (S) as equal to the Qur’an and as the authority for the Muslims in the world to refer to, are the very twelve leaders from the Prophet’s progeny. They are the preservers of the Sunnah of the Messenger of Allah (S) and the repository of his knowledge.
3. Also, the Commander of the Faithful, ‘Ali ibn Abi Talib (‘a) , says that the leaders of Muslims are from Banu Hashim, which is another clear testimony to the soundtness of the Shi‘ah premise in their recognition of the Ahl al-Bayt (‘a) , when he declares:
"إن الأئمة من قریش غرسوا فی هذا البطن من بنی هائم لا تصلح علی من سواهم ولا تصلح الولاة من غیرهم. "
Surely, the Imams (divine leaders) will be from the Quraysh. They have been planted in this line through Hashim. It would not suit others nor would others be suitable as heads of affairs. [1]
Conclusion
The set of the quoted of traditions reveals two facts:
1. Holding fast to the Ahl al-Bayt of the Prophet (S) and following them alongside the injunctions of the Book of Allah is obligatory.
2. The Ahl al-Bayt of the Messenger of Allah (S) who have been introduced as “the counterpart of the Glorious Qur’an” and as the authority for all Muslims to refer to, have the following salient features:
a. All of them are from the tribe of Quraysh and the clan of Banu Hashim;
b. They have such affinity to
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the Messenger of Allah (S) that charity {sadaqah} is unlawful for them to receive;
c. They have the station of infallibility {‘ismah}, otherwise they would be separated from the Glorious Qur’an, whereas the Holy Prophet says: “These two (the Qur’an and ‘itrah) will not be separated from each other until they meet me at the Pool {hawd} of Kawthar. ”
d. They are twelve all in all and they are the guardians and leaders of the Muslims who succeed the Messenger of Allah (S) one after the other.
e. These twelve successors of the Prophet (S) are the source of ever-growing glory and splendor of Islam.
Taking into account these descriptions drawn from the traditions, we realize that by his Ahl al-Bayt (‘a) , the obedience to whom is incumbent on the Muslims, the Prophet (S) means the very twelve pure Imams from the progeny of the Holy Prophet (S) , obedience and loyalty to whom the Shi‘ah take pride when exploring their jurisprudential laws.
---------------
[1]: Sahih Muslim (Egypt) , vol. 7, “Bab Fada’il ‘Ali ibn Abi Talib, p. 123. Abdul-Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 4, book, 31, hadith no. 5923. {Trans. }
[1]: Muslim, Sahih (Egypt) , vol. 6, p. 2. Abdul-Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 3, hadith no. 4480. {Trans. }
[2]: Ibid. Abdul-Hamid Siddiqui (trans. ) , Sahih Muslim (English Translation) , vol. 3, hadith no. 4478. {Trans. }
[1]: Nahj al-Balaghah (Subhi Salih) , Sermon 144.
Question 29: Did Abu Talib die a believer on account of which you visit {ziyarah} his shrine?
point
Reply: From the viewpoint of the Shi‘ah, Abu Talib, the son of ‘Abd al-Muttalib, the eminent father of the Commander of the Faithful ‘Ali (‘a) and the uncle of the Holy Prophet (S) , is among the people who believed in the apostleship {risalah} of the Messenger of Allah (S) , and among his helpers and confidants in time of tribulations and adversities during the early period of Islam.
The family of Abu Talib
He was born in a house and grew up under the supervision of the Prophet’s (S) grandfather, the champion of
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the followers of the school of Ibrahim al-Khalil (Prophet Abraham) (‘a) , viz. ‘Abd al-Muttalib. A cursory glance at the history of the Arabian Peninsula will reveal that during the most critical and dangerous junctures of his life, ‘Abd al-Muttalib never abandoned worshipping God and safeguarding the creed of monotheism.
When Abraham headed toward Mecca with a huge army of elephant-riders with the aim of destroying the Ka‘bah, he took some of ‘Abd al-Muttalib’s camels which were on the way. As ‘Abd al- Muttalib came to him to get back his camels, Abrahah asked him in astonishment: “Instead of requesting for the return of your camel, why do you not ask for the return of my army and do something to save the Ka‘bah from destruction? ”
Full of faith and trust in God, ‘Abd al-Muttalib replied:
"أنا رب الإبل وللبیت رب یمنعه ویحمیه. "
“I am the owner of the camels, and this House (Ka‘bah) has its Owner Who shall protect it. ” [1]
He then went back to Mecca, and holding the door of the Ka‘bah, he thus said:
یا رب لا أرجو لهم سواک
یا رب فامنع منهم حماکا
إن البیت عدوّ من عاداکا
امنعهم أن یخربوا فناکا
O God! I plead no one but You to repel the enemies. O God! Guard Your Sanctuary against them.
The enemies of the House are inimical to You. Prevent them from destroying Your House. [2]
These eloquent statements and the like are a clear testimony to the monotheistic belief and unflinching faith of ‘Abd al-Muttalib, the eminent father of Abu Talib. In his history book, Ya‘qubi writes the
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following about ‘Abd al-Muttalib:
"رفض عبادة الأصناز وحدّ الله عز وجل. "
“He kept aloof from worshipping idols and worshipped no one other than Allah, the Honorable and Glorious. ” [1]
Now, let us see what is this monotheist and faithful father’s opinion about his own son, Abu Talib:
Abu Talib according to ‘Abd al-Muttalib
Historical records show clearly that some enlightened predictors informed Abu al-Muttalib of the bright future of the Holy Prophet (S) and his prophethood {nubuwwah}.
When Sayf ibn Dhu’l-Yazn took over and became the ruler of Abyssinia, ‘Abd al-Muttalib went to him at the head of a delegation. After delivering an eloquent speech, the ruler of Abyssinia gave him glad tidings of the coming of an honorable prophet from his offspring, and regarding the prophet’s features he thus said:
اسمه محمد – صلی الله علیه وأله وسلم
یموت أبوه وأمه ویکلفه جده وعمه
“His name shall be Muhammad (S) ; his father and mother will die (early) and his grandfather and uncle will shoulder the burden of his custodianship. ” [2]
Then, giving more details about this future prophet, he added:
"یعبد الرحمن ویدحض الشیطان ویخمد النیران ویکسر الأوثان. قوله فصل وحکمه عدل ویأمر بالمعروف ویفعله وینهی عن المنکر ویبطله. "
He will worship the Most Merciful (God) , avert Satan, extinguish the fires, and break down the idols. His words are decisive and his judgment equitable and fair. He will enjoin good and he himself will do good deeds and he will forbid evil and nullify it. [3]
Then, he said to ‘Abd al-Muttalib:
"إنک لجده یا عبد المطلب غیر کذب. "
“O ‘Abd al-Muttalib! Without doubt, you are his grandfather. ” [4]
Upon hearing this glad
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tiding, ‘Abd al-Muttalib performed thanks-giving prostration {sujud ash-shukr}, and concerning that blessed birth (of the Prophet) he said:
إنه کان لی وابن کنت به معجباً وعلیه ورفیقاً إنی زوجته کریمة من کرائم قومی أمنة بنت وهب بن عبد مناف ابن زهرة فجاءت بغلام فسمّیته محمدا مات أبوه وأمّه وکفلته أنا عمّه، یعنی ابا طالب.
I had a son whom I greatly admired and was gentle with him. I married him off to an honorable lady named Aminah bint al-Wahhab ibn ‘Abd al-Manaf. That lady gave birth to a son whom I named Muhammad. After sometime, his father and mother passed away, and his uncle {Abu Talib} and I took care of him. [1]
These statements indicate that ‘Abd al-Muttalib was aware of the bright future of that orphan, and as such, he decided to entrust the child after his death to the most beloved of his sons, Abu Talib, and deprive others of this unequalled felicity.
This shows clearly that in the view of his faithful and monotheist father, Abu Talib was so faithful and upright that he was worthier than any other person to take care of the Holy Prophet (S). [2] Now, in order to elaborate on this topic, here are some proofs that confirm Abu Talib’s faith.
Proofs which confirm Abu Talib’s faith
1. Literary works of Abu Talib
Muslim scholars and historians have recounted eloquent elegies from Abu Talib. The contents of these magnificent works verify his true faith. Below are some of these works which are plenty:
لیعلم خیار الناس أن محمد
نبیّ کموسی والمسیح ابن مریم
أتانا بهدی مثل ما أتیا به
فکلّ بأمر الله
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یهدی ویعصم
Distinguished personalities should be aware that Muhammad is a prophet like Musa (Moses) and Masih (Messiah) the son of Maryam (Mary).
He has brought to us celestial radiance similar to that of these two. Each of them guides people and keeps them away from sins through the command of Allah. [1]
ألم تعلموا أنا وجدنا محمدا
رسولا کموسی خطّ فی أولا الکتب
وأن علیه فی العباد محبة
و لا حیف فیمن خّه الله بالحب
Don’t you know that we consider Muhammad an apostle (of Allah) like Musa (ibn ‘Imran) and read about him in the earlier Scriptures?
The people love him and it is not unfair to love someone, the love of whom Allah has in people’s hearts. [2]
لقد أکرم الله النبیّ محمد
فأکرم خلق الله فی الناس أحمد
وشقّ له من اسمه لیجله
فذو العرش محمود وهذا محمد
Allah has exalted Prophet Muhammad. So, the most exalted one of the creation of Allah is Ahmad.
He (Allah) has derived a name from His name so as to exalt him. So, the Owner of the Throne is the Praised One {Mahmud} and he is the Highly Praised {Muhammad}. [3]
والله لن یصلوا لیه بجمعهم
أوسّد حتی التراب فی دفینا
فاصدع بأمرک ما علیک غضاضة
وابشر بذلک وقرمنک عیونا
ودعوتنی وعلمت أنک ناصحی
ولقد دعوت وکنت ثمّ أمینا
ولقد علمت بأنّ دین محمد
من خیر أدیان البریّة دینا
By Allah! The enemies will never harm you so long as I am alive.
So, fear not, and execute that which has been entrusted to you. Be glad and let your eyes be at rest.
You invited me to your creed and I knew that you are
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my well-wisher and you are indeed trustworthy in your invitation.
And I knew well that the religion of Muhammad is the best of all religions that exist. [1]
یا شاهد الله علیّ فاشهد
أنی علی دین النبیّ أحمد
من ضلّ فی الدین فإنّی مهتدی
O witness of Allah! Bear witness that I believe in the religion of Prophet Ahmad. (Bear witness that) if anyone deviates from the religion, I will remain with the guided. [2]
In the last days of his blessed life, Abu Talib urged the chiefs of Quraysh to completely support the Messenger of Allah (S) as shown in the following odes:
أربعة الخیر نبیّ بنصر أوصی
عباسا القوم شیخ و علیّا ابنی
حقیقته الحامی الأسد وحمزة
النّاسا دونه تذودوا أن وجعفرا
ولدت ما و أمّی لکم فداء کونوا
أتراسا النّاس دون أحمدَ نصرِ فی
I admonish four people to assist the Prophet of Goodness: my son ‘Ali, the chief of (our) clan ‘Abbas, Hamzah the Lion (of God) who is protecting his truth, and Ja‘far (my son). May my
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[1]: Ibn Athir, Al-Kamil (Egypt, 1348 AH) , vol. 1, p. 261.
[2]: Ibid.
[1]: Tarikh al-Ya‘qubi (Najaf) , vol. 2, p. 7.
[2]: Sirah al-Halabi (Egypt) , vol. 1, pp. 136-137; (Beirut) , pp. 114-115.
[3]: Ibid.
[4]: Ibid.
[1]: Ibid. (Egypt) , vol. 1, p. 137.
[2]: For further explanation, see Sirah al-Halabi (Egypt) , vol. 1, p. 134; Sirah Ibn Hisham (Beirut) , vol. 1, p. 189; Abu Talib Mu’min Quraysh (Beirut) , p. 109; At-Tabaqat al-Kubra (Beirut) , vol. 1, p. 117.
[1]: Al-Hujjah, p. 57. For a similar text, see Mustadrak al-Hakim (Beirut) , vol. 2, p. 623.
[2]: Tarikh Ibn Kathir, vol. 1, p. 42; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 72.
[3]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 78; Tarikh Ibn Asakir, vol. 1, p. 275; Tarikh Ibn Kathir, vol. 1, p. 266; Tarikh al-Khamis, vol. 1, p. 254.
[1]: Khazanah al-Adab al-Baghdadi, vol. 1, p. 261; Tarikh Ibn Kathir, vol. 3, p. 42; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) vol. 14, p. 55; Fath al-Barri, vol. 7, pp. 153-155; Al-Isabah (Egypt, 1358 AH) , vol. 4, p. 116; Diwan Abi Talib, p. 12.
[2]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) vol. 14, p. 78; Diwan Abi Talib, p. 75.
mother and her children be your ransom! — be like a shield in assisting Ahmad vis-à-vis the people. [3]
When a just and fair person considers all these eloquent literary works, which bespeak with utmost explicitness of the conviction and belief of Abu Talib in the One God and the prophethood of the Holy Prophet (S) , he will realize the soundness of the Shi‘ah’s view concerning Abu Talib’s true faith, and feel regret about the groundless accusations made by some writers for political reasons against the true believer of Quraysh, the Prophet of God’s uncle and
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great defender of the religion in the difficult conditions of the early period of Islam.
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[3]: Ibn Shahr Ashub Mazandarani, Mutashabihat al-Qur’an, on the commentary of Surah al-Hajj, under the verse, waliyansurann Allah min yansuruh.
2. Abu Talib’s behavior toward the Prophet (S) is indicative of his faith
All renowned Muslim historians mention Abu Talib’s self-sacrifice to defend the Messenger of Allah (S) as an indicative sign of his firm faith.
With the aim of protecting Islam and guarding the Prophet (S) , Abu Talib preferred remaining with the Messenger of Allah (S) in isolation for three years of life in the Valley of Abu Talib {Sha‘b Abu Talib} to being the head of the Quraysh. He remained with the Prophet (S) till the termination of the economic (and social) boycott against the Muslims, enduring all kinds of tribulations and intolerable circumstances. [1]
In addition to this, Abu Talib urged his own beloved son, ‘Ali (‘a) , to always accompany and assist the Messenger of Allah (S) , asking him to attend to the Prophet (S) in the pressing circumstances of the early period of Islam.
In his Sharh Nahj al-Balaghah, Ibn Abi’l-Hadid al-Mu‘tazili narrates that Abu Talib said to his son, ‘Ali (‘a): “The Messenger of Allah invites you to nothing but goodness. So, be always at his side. ” [2]
It is clear that Abu Talib’s service to the Prophet (S) and his sincere self-sacrifice in defending the holy sanctity of Islam confirm the idea of Abu Talib’s faith.
For this reason, the great Muslim scholar, Ibn Abi’l-Hadid refers in his verses to Abu Talib’s major role in protecting and guarding the Messenger of Allah (S) and his pure creed, and says:
ولولا أبو طالب وابنه لما مثل الدین شخصاً
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فقاما
فذاک مکة وأوی حامی وهذا بیثرب جسّ الحماما
وما ضرّ مجد أبی طالب جهول أو لغی أو بصثر تعامی
Had it not been for Abu Talib and his son, the religion (of Islam) would have never been established.
One (Abu Talib) gave refuge and protection to him (Prophet) and the other (his son ‘Ali) put himself in the whirlpool of death in Yathrib. [1]
The splendor of Abu Talib will not be undermined by a nonsense-talking ignorant or an informed one who is unwilling to see the truth. [2]
3. Abu Talib’s will and testament is a clear testimony to his true faith
Renowned historians of the Muslim world such as Al-Halabi ash-Shafi‘i in his Sirah, and Muhammad ad-Diyar al-Bakri in Tarikh al-Khamis, mentions Abu Talib in which he calls upon his people to assist the Messenger of Allah (S):
یا معشر قریش کونوا له ولاة ولحزبه حماة، والله لا یسلک أحد منکم سبیله إلا رشد ولا یأخذ أحد بهدیة إلا سعد، ولو کان لنفسی مدة ولأجلی تأخر لکففت عنه والهزائز لدفعت عنه الدواهی ثم هلک؟
O my kinsmen! Be his friends and the supporters of his party. By Allah! Whoever follows him becomes prosperous. If death would delay, I would have warded off all the dangers that come up against him. (Then, he made his last breath. ) [3]
4. The Messenger of Allah’s love and affection to Abu Talib testifies to the latter’s faith
On various occasions, the Messenger of Allah (S) praised his uncle Abu Talib and expressed his love and affection to him, of which we shall cite two instances:
a. A group of historians have narrated that the Holy Prophet (S) has said to ‘Aqil ibn Abi Talib:
"إنی أحبک حبین حباً لقرابتک ومنی
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حبا لما کنت أعلم من حب عمی إیاک. "
“Indeed, I love you for two reasons: the first is your kinship to me and the second is that which I know of the love of my uncle (Abu Talib) to you. ” [1]
b. Also, Halabi narrates in his Sirah that the Messenger of Allah (S) has said in praise of his uncle Abu Talib:
"ما نالت قریش منّی شیئا أکرهه أی اشد الکراهة حتی مات أبو طالب. "
“Throughout Abu Talib’s life, the Quraysh {infidels} had not caused me serious trouble. ” [2]
It is evident that the love and great respect of the Holy Prophet (S) for Abu Talib is a clear indication of the latter’s sincere faith; for, the Messenger of Allah (S) , abiding by the Qur’anic verses, loves the believers and is hard against the infidels and idolaters. The Glorious Qur’an states in this regard:
"محمد رسول الله والذین معه أشداء علی الکفار رحماء بینهم. "
“Muhammad, the Apostle of Allah, and those who are with him are hard against the faithless and merciful among themselves. ” [3]
And it also states:
﴿ ﻻ تَجِدُ قَوْمًا یُؤْمِنُونَ بِاللَّهِ وَالْیَوْمِ الْآخِرِ یُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ کَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِیرَتَهُمْ أُوْلَئِکَ کَتَبَ فِی قُلُوبِهِمُ الْإِیمَانَ ﴾
“You will not find a people believing in Allah and the Last Day endearing those who oppose Allah and His Apostle even though they were their own parents, or children, or brothers, or kinsfolk. {For} such, He has written faith into their hearts. ” [4]
Taking into account the quoted verses and comparing them with the Holy
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Prophet’s (S) affection and exceptional respect toward Abu Talib shown on various occasions, no doubt will remain concerning the fact that Abu Talib had strong faith in God and the Prophet (S).
5. The companions of the Messenger of Allah’s testimony to Abu Talib’s true faith
A group of the Companions of the Prophet (S) have testified to the sincere faith of Abu Talib. Below are some accounts:
a. Once, an ignorant person made unfair accusation against Abu Talib in the presence of the Commander of the Faithful ‘Ali (‘a). So, Imam ‘Ali (‘a) to him with a sign of anger on his face said:
"مه، فضّ الله فاک، والذی بعث محمداً بالحقّ نبیاَّ لو شفع أبی فی کل مذنب علی وجه الأرض لشفعه الله. "
Keep silent! May God disfigure your mouth! By the One Who sent Muhammad with the truth to be a prophet! If my father intercedes for every sinner on the earth, Allah will accept his intercession. [1]
And he (‘a) also says elsewhere:
"کان الله وأبو طالب عبد مناف بن عبد المطلب مؤمناً مسلماً یکتم إیمانه مخافة علی هاشم بی أن تنابذها قریش. "
By Allah! Abu Talib ‘Abd Manaf ibn ‘Abd al-Muttalib was a true believer and Muslim. He used to hide his faith before the Quraysh {infidels} lest they should be hostile to the Banu Hashim. [2]
These words of Imam ‘Ali (‘a) not only confirm Abu Talib’s firm faith but also place him in the rank of awliya’ who can intercede on behalf of others by a divine decree.
b. Abu Dharr al-Ghaffari thus says about Abu Talib:
والله الذی لا إله إلا هو ما مات أبوطالب رضی
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علی عنه حتی أسلم.
“By Allah other than Whom there is no god! Abu Talib (may Allah be pleased with him) did not depart this life without having accepted Islam. ” [1]
c. It has also been narrated and confirmed by many chains of transmission that ‘Abbas ibn ‘Abd al-Muttalib and Abubakr ibn Abu Qahafah thus said:
"إن أبا طالب ما مات حتی قال: لا إله إلا الله محمد رسول الله. "
7Surely, Abu Talib did not depart this life without having uttered, “There is no god but Allah and Muhammad is the Messenger of Allah” {La ilaha illallah, Muhammadan rasulullah}. [2]
6. Abu Talib in the view of the Ahl al-Bayt (‘a)
All the Imams from the Ahl al-Bayt (‘a) have emphasized Abu Talib’s firm faith, and on various occasions, they defended this self-sacrificing helper of the Holy Prophet (S). We shall mentoin only two examples in this regard:
a. Imam al-Baqir (‘a) says:
لو وضع ایمان أبی طالب فی کفّة ومیزان إیمان هذا الخلق فی الکفّة الأخری لرجّح إیمانه. "
“If the faith of Abu Talib is placed in one pan of a scale and the faith of this creation in the other pan, his faith will tip the scale in his favor. ” [3]
b. Imam as-Sadiq (‘a) narrates from the Messenger of Allah (S):
"إن أصحاب الکهف أسروا الإیمان وأظهروا الکفر فأتاهم الله أجرهم مرتین، وإن أباطالب أسرّ الإیمان وأظهر الشرک فأتاه الله أجره مرّتین. "
Verily, the Companions of the Cave {Ashab al-Kahf} hid their faith (on account of some expediency) and pretended to be infidels; so, Allah gave them double reward. Abu Talib also concealed his faith and (due to
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certain expediency) feigned polytheism; so, Allah granted him double reward. [1]
From the set of the stated proofs, we realize that Abu Talib enjoys the following praiseworthy qualities:
1. Staunch faith in God and the Holy Prophet (S) ;
2. Devotion to help and protect the Messenger of Allah (S) and self-sacrifice in the path of Islam;
3. The Holy Prophet’s (S) unique love for him; and
4. The privilege of intercession with God.
This establishes the idea that the repulsive accusations made against him is groundless.
From this discussion, two facts have been brought to light:
1. The faith of Abu Talib is acknowledged by the Messenger of Allah (S) , the Companions of the Prophet (S) , the Commander of the Faithful (‘a) , and the Imams from the Ahl al-Bayt (‘a).
2. The unfair accusations made against Abu Talib are unfounded and baseless, and they were incited for political reasons by a number of Umayyad and ‘Abbasid caliphs, who always showed enmity toward the Ahl al-Bayt and the offspring of Abu Talib.
Now, it is appropriate to examine the most apparent fabrication intended to besmirch the personality of that persistent helper of the Prophet (S) , and by considering the tradition known as the Hadith ad-Duhdah, the noble verses of the Qur’an, the indisputable Sunnah of the Prophet (S) , and sound perception, we will prove the groundlessness of these accusations.
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[1]: For more information, see Sirah al-Halabi (Egypt) , vol. 1, p. 134; Tarikh al-Khamis (Beirut) , vol. 1, pp. 253-254; Sirah Ibn Hisham (Beirut) , vol. 1, p. 189; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 52; Tarikh al-Ya‘qubi (Najaf) , the beginning of vol. 2; Al-Isabah (Egypt) , vol. 4, p. 115; At-Tabaqat al-Kubra (Beirut, 1380 AH) vol. 1, p. 119.
[2]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, 53.
[1]: Yathrib: the former name of the town which was renamed Madinah an-Nabi {City of the Prophet} after Prophet Muhammad’s (S) migration {hijrah} there. It is now briefly called Madinah (Medina). {Trans. }
[2]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 84.
[3]: Tarikh al-Khamis (Beirut) , vol. 1, pp. 300-301; Sirah al-Halabi (Egypt) , vol. 1, p. 391.
[1]: Tarikh al-Khamis (Beirut) , vol. 1, p. 163; Al-Isti‘ab, vol. 2, p. 509.
[2]: Sirah al-Halabi (Egypt) , vol. 1, p. 391.
[3]: Surah al-Fath 48: 29.
[4]: Surah al-Mujadilah 58: 22.
[1]: Al-Hujjah, p. 24.
[2]: Ibid.
[1]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 71.
[2]: Al-Ghadir (Beirut, 1378 AH) , vol. 7, p. 398, quoting Tafsir al-Waqi‘.
[3]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 68; Al-Hujjah, p. 18.
[1]: Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah (2nd Edition) , vol. 14, p. 70; Al-Hujjah, pp. 17, 115.
A review of Hadith ad-Duhdah
Relying on such narrators like Sufyan ibn Sa‘id ath-Thawri, ‘Abd al-Malik ibn ‘Umayr, ‘Abd al-‘Aziz ibn Muhammad ad-Darawardi, and Layth ibn Sa‘d, some authors (and compilers) like Bukhari and Muslim attribute
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the following two statements to the Holy Prophet (S):
a.
"وجدته فی غمرات من النار فاخرجته إلی ضحضاح لعله تنفعه شفاعتی یوم القیامة فیجعل فی ضحضاح من النار یبلغ کعبیه یغلی منه دماغه. "
“He is in a shallow place of Fire {duhdah}. [1] But had it not been for me he would have been in the lowest part of the Fire. ” [2]
b.
“Perhaps my intercession will be helpful to him on the Day of Resurrection so that he may be put in a shallow fire reaching only up to his ankles. His brain will boil from it. ” [3]
Although the aforementioned set of traditions and clear proofs which testify to Abu Talib’s faith prove the groundlessness of this grave calumny and libel of Hadith ad-Duhdah, we shall discuss this hadith and concentrate on two aspects in it:
1. The groundlessness of its chain of transmission, and
2. The discordance of its contents with the Book of Allah and the Sunnah of the Prophet (S).
The groundlessness of the chain of transmission of Hadith ad-Duhdah
As it has been stated earlier, the narrators of Hadith ad-Duhdah are Sufyan ibn Sa‘id ath-Thawri, ‘Abd al-Malik ibn ‘Umayr, ‘Abd al-‘Aziz ibn Muhammad ad-Darawardi, and Layth ibn Sa‘d.
Now, we will cite some statements of Sunni scholars of ‘ilm ar-rijal in order to have a clear idea of the personal records of these narrators:
a. Sufyan ibn Sa‘id ath-Thawri
Abu ‘Abd Allah Muhammad ibn Ahmad ‘Uthman adh-Dhahabi, a renowned Sunni scholar of ‘ilm ar-rijal, says regarding Sufyan:
"کان یدلسّ عن الضعفاء. "
“He used to narrate fabricated hadiths from weak narrators. ” [4]
This statement confirms that Sufyan ath-Thawri’s narrations are deceitful
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and related by weak or unknown narrators. Consequently, his hadiths are void of all credibility.
b. ‘Abd al-Malik ibn ‘Umayr
Referring to Ibn ‘Umayr, adh-Dhahabi says:
طال عمره وساء حفظه قال أبو حاتم: لیس یحافظ تغیّر حفظه. وقال أحمج ضعیف: یخلط وقال بن معین مخلط وقال ابن خراش: کان شعبه لا یرضاه وذکر الکوسج عن أحمد أنه ضعفه جداً.
He has grown old and his memory became defective. Abu Hatam says: “He is unable to memorize hadiths and his memory changed. ” Ahmad ibn Hanbal says: “‘Abd al-Malik ibn al-‘Umayr is weak and makes mistakes (that is, he narrates fabricated traditions). ” Ibn Mu‘in says: “He mixes false hadiths with authentic {sahih} ones. ” Ibn Kharash says: “Shu‘bah was not pleased with him. ” Kawsaj says that Ahmad ibn Hanbal has enormously weakened ‘Abd al-Malik ibn ‘Umayr. ” [1]
We understand from these statements that ‘Abd al-Malik ibn al-‘Umayr:
1. has weak memory and is forgetful;
2. is, according to ‘ilm ar-rijal, “weak”; a term referred to a person whose traditions cannot be trusted;
3. makes a lot of mistakes; and
4. is mukhlit, i. e. he mixes false traditions with authentic {sahih} ones.
It is evident that detecting any of the mentioned shortcomings can contribute to the groundlessness of the hadiths of ‘Abd al-Malik ibn ‘Umayr, in which all these weaknesses are detected.
c. ‘Abd al-‘Aziz ibn Muhammad ad-Darawardi
Sunni scholars of ‘ilm ar-rijal regard ad-Darawardi as a forgetful person whose memory is so weak that his traditions cannot be relied on.
Ahmad ibn Hanbal says about ad-Darawardi:
"إذا حدّث من حفظه جاء ببواطیل. "
“When he narrated hadiths from memory,
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he presented unfounded and irrelevant statements. ” [1]
Also, Abu Hatam says about him:
"لا یحتجّ به. "
“One cannot rely on him. ” [2]
Abu Zura‘ah describes him as “الحفظ سیّئ” {sayya’u’l-hifz}, i. e. a person who has poor memory. [3]
d. Layth ibn Sa‘d
When we study the Sunni books on ‘ilm ar-rijal, we find that all the narrators whose name is “Layth” are either unknown or weak whose narrations are not trusted. [4]
Layth ibn Sa‘d is one of the weak and heedless narrators who was nonchalant about what to hear and what to narrate.
Yahya ibn Mu‘in says about him:
"إنه کان یتساهل فی الشیوخ والسماع. "
“He was not careful as to whom he narrated from or to the kind of hadith he heard. ” [5]
Nabati also regards Layth as a weak narrator, and mentions his name in his book, At-Tadhlil ‘ala’l-Kamil, in which he mentions the name of weak narrators only. [6]
From what have been stated so far, it is evident that the principal narrators of Hadith ad-Duhdah are very weak and their hadiths are not reliable.
The disagreement between the contents of Hadith ad-Duhdah, and the Book of Allah and the Sunnah of the Prophet (S)
In the aforementioned hadith, it is assumed that the Messenger of Allah (S) will transfer Abu Talib from the lowest part of the Fire to a shallow place in it, and in doing so, the alleged punishment for him will be mitigated; or, that the Prophet (S) wishes to intercede for him on the Day of Resurrection.
This is while the Glorious Qur’an and the Sunnah of the Holy Prophet (S) acknowledge that the mitigation of punishment and intercession of the Prophet (S) can be granted only to the
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faithful and Muslims. Therefore, if Abu Talib had been an infidel, the Prophet would never have been able to minimize the chastisement or interceded for him.
This confirms that the contents of Hadith ad-Duhdah—based on the assumption that Abu Talib is an infidel—are not reliable.
Now, we shall examine this question and introduce clear proofs from the Book of Allah and the Sunnah of the Holy Prophet (S):
a. The Holy Qur’an thus says:
﴿ وَالَّذِینَ کَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا یُقْضَی عَلَیْهِمْ فَیَمُوتُوا وَلَا یُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا کَذَلِکَ نَجْزِی کُلَّ کَفُورٍ ﴾
“As for the faithless there is for them the fire of hell: they will neither be done away with so that they may die, nor shall its punishment be lightened for them. Thus do We requite every ingrate” [1]
b. The Sunnah of the Prophet (S) also negates intercession for infidels. Abu Dharr al-Ghaffari has thus narrated from the Messenger of Allah (S):
"أعطیت الشفاعة وهی نائلة من أمتی من لا یشرک بالله شیئاً. "
“My intercession is granted to those of my ummah who do not associate others with Allah. ”
Therefore, the content of the Hadith ad-Duhdah, based on the assumption that Abu Talib was an infidel, is baseless and unfounded, as well as contradictory to the Book (of Allah) and the Sunnah.
Conclusion
In the light of what have been stated so far, it is clear that the Hadith ad-Duhdah is devoid of any credibility both in regard to its chain of transmission and its content, and so, it cannot be relied.
As such, the most formidable
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fortress in which some seek asylum for besmirching the sincere faith of Abu Talib has crumbled, and the radiant face of the believer of the Quraysh and the Prophet’s persistent helper will continue to shine forever.
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[1]: Duhdah, literally “a shallow spot”, refers to a pit whose depth is less than a man’s height.
[2]: Sahih al-Bukhari (Egypt) , vol. 8, “Kitab al-Adab,” “Bab Kuniyyat al-Mushrik,” p. 46. Muhammad Muhsin Khan (trans. ) , Sahih al-Bukhari (English Translation) , vol. 8, book 73, hadith 227. {Trans. }
[3]: Ibid. , vol. 5, “Abwab Manaqib,” “Bab Qisat Abi Talib,” p. 52. Muhammad Muhsin Khan (trans. ) , Sahih al-Bukhari (English Translation) , vol. 5, book 58, hadith 224. {Trans. }
[4]: Adh-Dhahabi, Mizan al-I‘tidal (Beirut, 1382 AH) , vol. 2, p. 169.
[1]: Ibid. , p. 660.
[1]: Ibid. , p. 634.
[2]: Ibid.
[3]: Ibid.
[4]: Ibid. , vol. 3, pp. 420-423.
[5]: Ibid. , p. 423.
[6]: Shaykh al-Abtah, p. 75; Mizan al-I‘tidal, vol. 3, p. 423.
[1]: Surah al-Fatir (or, al-Mala’ikah) 35: 36.
Question 30: Do the Shi‘ah think that Jibra’il (Archangel Gabriel) has committed treachery when he conveyed the message {risalah} to Muhammad instead of ‘Ali ibn Abi Talib?
point
Reply: Before proving the groundlessness of this loathsome accusation made against the Shi‘ah by some ignorant or spiteful people, it is appropriate to trace its origin.
The origin of this accusation
The noble verses of the Qur’an and some relevant hadiths show that Jews were of the opinion that Jibra’il (‘a) has committed treachery while conveying the message {risalah} claiming that God had ordered him to entrust the prophethood {nubuwwah} to the progeny of Isra’il (Ya‘qub or Jacob) from the line of Ishaq (Isaac) , but he did not comply with that divine order by entrusting it to the offspring of Isma‘il (Ishmael)!
Thus, a group of Jews regard Jibra’il (‘a) as an enemy [1] and assume that “The truthful {al-amin} (Jibra’il) has betrayed! ” Therefore, in reproaching them and proving the groundlessness of their claim, the Qur’an refers to Jibra’il (‘a) in the verse below as truthful {al-amin} and honest angel:
نزل به الروح الأمین علی قلبک لتکون من المنذرین.
“{It (Qur’an) was} brought down by the Trustworthy Spirit, upon your heart, so that you may be one of the warners. ” [2]
In another verse, the Qur’an states:
قُلْ مَنْ کانَ عَدُوًّا لِجِبْریلَ فَإِنَّهُ نَزَّلَهُ عَلی قَلْبِکَ بِإِذْنِ اللّهِ
“Say, ‘Whoever is an enemy of Gabriel {should know that} it is he who has brought it down on your heart with the will of Allah. ” [3]
From the quoted
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verses and their commentaries, we realize that a group of Jews were hostile to Jibra’il (‘a) for some reasons, branding him as the “angel of tribulation” {mala’ikah al-‘adhab} and accusing him of treachery in conveying the message {risalah}.
Therefore, the slogan, “The truthful (Jibra’il) has betrayed” originates from the superstitions of the Jews. Some ignorant writers who have ancient enmity toward the Shi‘ah make use of the Jews’ statement to dastardly attribute it to the Shi‘ah.
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[1]: Al-Fakhr ar-Razi (Egypt, 1308 AH) , vol. 1, p. pp. 436-437.
[2]: Surah ash-Shu‘ara’ 26: 193-194.
[3]: Surah al-Baqarah 2: 97.
Prophethood {nubuwwah} from the Shi‘ah viewpoint
Following the Book (the Qur’an) and the Sunnah, and relying on the explicit traditions of the Prophet’s Ahl al-Bayt (‘a) , the Shi‘ah not only consider Muhammad ibn ‘Abd Allah (S) as a prophet in truth appointed by God as a universal messenger, but also regard him as the Seal of the Prophets {khatam al-anbiya’} and the greatest divine envoy.
‘Ali ibn Abi Talib (‘a) , the great leader who is followed by the Shi‘ah testifies to this truth in these eloquent words:
"وأشهد أن لا إله إلا الله وحده لا شریک له وأشهد أن محمد عبده ورسوله خاتم النبیّین حجة الله علی العالمین. "
And I bear witness that there is no god but Allah, the One and Only, Who has no partner, and I bear witness that Muhammad is His servant and Messenger, the Seal of the Prophets and the Proof of Allah to the worlds. [1]
Imam as-Sadiq (‘a) also says:
"لم یبعث الله عز وجل من العرب إلا خمسة أنبیاء: هوداً وصالحاً وإسماعیل وشعیب ومحمد خاتم النبیّین. "
“From among the Arabs, God appointed only five prophets: Hud, Salih, Isma‘il, Shu‘ayb, and Muhammad
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as the Seal of the Prophets (S). ” [1]
This noble hadith which proves the groundlessness of this repulsive accusation against the Shi‘ah refers to Hadrat [2] Muhammad ibn ‘Abd Allah (S) as the last and final Prophet of God. [3]
Accordingly, the Shi‘ah all over the world think that Jibra’il (‘a) was truthful and honest in conveying the message, Muhammad ibn ‘Abd Allah (S) is the Prophet in truth and the last and final Messenger of Allah, and ‘Ali ibn Abi Talib (‘a) is the Prophet’s successor and executor of his will.
Here, it is appropriate to quote a tradition on whose authenticity all the Sunnis and the Shi‘ah agree and which can be found in their reliable books. In this tradition known as the Hadith al-Manzilah, after announcing his being the Seal of the Prophets, the Holy Prophet (‘a) introduces ‘Ali ibn Abi Talib (‘a) as his successor and the executor of his will when he says to him:
أما ترضی أن تکون منّی بمنزلة هارون من موسی إلا أنه لا نبیّ بعدی؟
“Are you not satisfied that you are to me as Harun (Aaron) is to Musa (Moses) except that there shall be no prophet after me? ” [4]
This tradition whose chain of transmission is approved by great scholars of hadith {muhaddithun}—both Sunni and Shi‘ah—is a clear testimony to the soundness of the Shi‘ah’s view on the following:
1. Muhammad ibn ‘Abd Allah (S) is the most beloved prophet of God and the seal of the prophets who by the decree of God was sent as the final and
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universal messenger after whom no prophet will come.
2. ‘Ali ibn Abi Talib (‘a) is the Prophet’s successor and executor of his will, and the caliph of the Muslims after him.
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[1]: Nahj as-Sa‘adah (Beirut) , vol. 1, p. 188; Al-Kafi (Tehran, 2nd Edition, 1389 AH) , vol. 8, p. 67.
[1]: Bihar al-Anwar (Beirut, 2nd Edition, 1403 AH) , vol. 11, p. 42.
[2]: Hadrat: The Arabic word Hadrat is used as a respectful form of address. {Trans. }
[3]: For more information on the abundant hadiths indicating the Shi‘ah’s view concerning the finality of propethood of the Holy Prophet (S) , see Prof. Ja‘far Subhani’s Mafahim al-Qur’an.
[4]: This hadith can be found in many references, some of which are the following: Sahih al-Bukhari (Egypt) , vol. 6, “Bab Ghazwah at-Tabuk,” p. 3; Sahih Muslim (Egypt) , vol. 7, “Bab Fada’il ‘Ali ibn Abi Talib,” p. 120; Sunan Ibn Majah (Egypt) , vol. 1, “Fada’il Ashab an-Nabi,” p. 55; Mustadrak al-Hakim (Beirut) , vol. 3, p. 109; Musnad Ahmad ibn Hanbal, vol. 1, pp. 170, 177, 179, 182, 184-185; vol. 3, p. 32; Sahih Tirmidhi (Beirut) , vol. 5, “Bab Manaqib ‘Ali ibn Abi Talib,” p. 21; Ibn Maghazali, Al-Manaqib (Beirut, 1403 AH) , p. 27; Bihar al-Anwar (Beirut, 2nd Edition, 143 AH) , vol. 37, p. 254; Shaykh as-Saduq, Ma‘ani al-Akhbar (Beirut, 1399 AH) , p. 74; Kanz al-Fawa’id (Beirut 1405 AH) , vol. 2, p. 168.
Question 31: What is the criterion of taqiyyah {dissimulation}?
point
Reply: Taqiyyah means concealing one’s conviction and faith from the enemies to avoid worldly, spiritual or religious harms, and it is one of the religious obligations of every Muslim on which the Holy Qur’an emphasizes.
Taqiyyah from the Qur’anic viewpoint
The Glorious Qur’an has referred to this obligation in many verses. Here are some of them:
﴿ لاَّ یَتَّخِذِ الْمُؤْمِنُونَ الْکَافِرِینَ أَوْلِیَاء مِن دُوْنِ الْمُؤْمِنِینَ وَمَن یَفْعَلْ ذَلِکَ فَلَیْسَ مِنَ اللّهِ فِی شَیْءٍ إِلاَّ أَن تَتَّقُواْ مِنْهُمْ تُقَاةً ﴾
“The faithful should not take the faithless for allies instead of the faithful, and whoever does that Allah will have nothing to do with him, except when you are wary of them out of caution. ” [1]
This verse vividly testifies to the fact that friendship with the infidels is not permissible. But, in case of dissimulation {taqiyyah}, i. e. when one intends to save his life or parry dangers, then outward friendship and concordance with them is permissible.
﴿ مَن کَفَرَ بِاللّهِ مِن بَعْدِ إیمَانِهِ إِلاَّ مَنْ أُکْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالإِیمَانِ وَلَکِن مَّن شَرَحَ بِالْکُفْرِ صَدْرًا فَعَلَیْهِمْ غَضَبٌ مِّنَ اللّهِ وَلَهُمْ عَذَابٌ عَظِیمٌ ﴾
“Whoever renounces faith in Allah after {affirming} his faith—barring someone who is compelled while his heart is at rest in faith—but those who open up their breasts to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them. ” [2]
Regarding the circumstances surrounding the revelation
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of this verse, the exegetes {mufassirun} thus say:
One day, ‘Ammar ibn Yasir, his father and his mother were captured by the enemies and the infidels asked them to renounce Islam and acknowledge disbelief {kufr} and polytheism {shirk}. All those who were with ‘Ammar bore witness to the Oneness of God and the prophethood of the Holy Prophet (S).
Therefore, some of them attained martyrdom while others were tortured by the enemies. In order to avoid the enemies’ torture, ‘Ammar uttered what the infidels wanted him to utter, and so, he was freed.
When he met the Messenger of Allah (S) he was very regretful and dejected for what he had said. So, the Holy Prophet (S) comforted him and then the aforementioned verse was revealed. [1]
From this verse and statements of exegetes, it becomes clear that hiding one’s inner conviction for the sake of saving his life and avoiding material and non-material harms was practiced during the time of the Prophet (S) and so it is acceptable in Islam.
Taqiyyah from the Shi‘ah viewpoint
Because the despotic Umayyad and ‘Abbasid governments throughout history were inimical to the Shi‘ah and resolved to eliminate them, [2] the Shi‘ah used taqiyyah as per Qur’anic injunctions by hiding their true beliefs. In doing so, they saved their lives as well as the lives of their Muslim brethren under those critical circumstances.
It is clear that with an atmosphere full of despotism and strangulation the Shi‘ah had no other way to protect themselves against the storm of oppression that was threatening their lives than using
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taqiyyah. As such, if tyrant kings and their agents had not been inimical to the Shi‘ah and if they had not taken as the main agenda of their governments the brutal carnage of the Shi‘ah, there would have been no reason for the Shi‘ah’s resorting to taqiyyah.
It is necessary to note that taqiyyah is not practiced only by the Shi‘ah. In fact, other Muslims also make use of the shield of taqiyyah vis-à-vis such murderous enemies who show hostility to the Muslims of all schools of thought like the Kharijites {khawarij} and oppressive governments that resort to all unlawful ways. When they see that they cannot confront their enemies, Muslims conceal their inner beliefs in order to save their lives.
On this basis, if all the members of Muslim community have mutual understanding and live in unity and cooperation, there will be no ground for taqiyyah among the Muslims.
Conclusion
From what have been stated so far, we can draw the following conclusions:
1. Taqiyyah has its root in the Qur’an and in the conduct of the Prophet’s Companions, and the Prophet’s (S) approval of it is a vivid testimony to its existence and permissibility during the early period of Islam.
2. The motive behind the Shi‘ah’s use of taqiyyah was to escape the brutal killing and the storms of tyranny and oppression that were intended to eradicate this school of thought.
3. Taqiyyah is not practiced only by the Shi‘ah; in fact, other Muslim groups also resort to it.
4. The aim of using
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taqiyyah is not only the abandonment of and concealing Islamic beliefs from polytheists; rather, the criterion of taqiyyah which is intended to ensure the Muslims’ safety is more general, and hiding one’s inner beliefs vis-à-vis any murderous enemy, either because one lacks the ability to confront or because the conditions for resistance are not available is an indispensable affair.
5. If there is good understanding between all the members of Muslim community, there will exist no ground for taqiyyah among the Muslims.
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[1]: Surah Al ‘Imran 3: 28.
[2]: Surah an-Nahl 16: 106.
[1]: See Jalal ad-Din as-Suyuti, Ad-Durr al-Manthur (Beirut) , vol. 4, p. 131.
[2]: For more information on the merciless killing of the Shi‘ah perpetrated by the Umayyad and ‘Abbasid caliphs, see Abu’l-Faraj al-Isfahani, Maqatil at-Talibiyyin; ‘Allamah Amini, Shuhada’ al-Fadilah; Muhammad Jawad Mughniyyah, Ash-Shi‘ah wa’l-Hakimun.
Question 32: Why is the Ja‘fari school of thought {madhhab} stipulated in the Constitution of the Islamic Republic of Iran as the official madhhab of the country?
point
Reply: No doubt, the Constitution of the Islamic Republic of Iran shows respect to all Muslim schools of thought, but the Muslim schools of jurisprudence {madhahib or madhhabs} such as Ja‘fari, Maliki, Shafi‘i, Hanbali, Hanafi, etc. are neither identical nor concordant in their attitudes toward the individual and social duties and so there are many differences among them.
Also, while laying down laws and enacting regulations for a society, the concordance and harmony of the said regulations seem to be indispensable.
Therefore, only one Muslim school of thought should be recognized as the source for enacting the social regulations of a certain country because in case of relying on various sources of legislation, the achievement of cohesive and systematic regulations will be impossible.
Therefore, one of the Muslim schools of jurisprudence that has correct standards should be recognized as the source for condifying social laws and regulations and thus prevent any possible chaos and discord in the codification of the laws of country and pave the ground for the
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formulation of a set of regulations in legal, social and other fields.
The criterion for selecting the Ja‘fari madhhab
The other question which is posed here is: What is the criterion for recognizing the Ja‘fari madhhab from among the Muslim schools of jurisprudence as the source for codifying the laws and regulations of the country?
The answer is clear and that is because the vast majority of the Iranians are Muslims who believe in the Ja‘fari school of jurisprudence and think it can define their individual and social duties. As such, it is clear that declaring the Ja‘fari madhhab to be the official madhhab of the country as stated in the Constitution of the Islamic Republic of Iran is not unusual and it is congruent with all logical and legal standards.
The status of the other Muslim schools of thought and the respect shown to them
The Constitution of the Islamic Republic of Iran which recognizes the Ja‘fari madhhab as the official madhhab, respects other madhahib such as Shafi‘i, Hanbali, Hanafi, Maliki, and Zaydi. As a matter of fact, the followers of these madhahib can follow the fiqh of their respective madhahib in:
1. The performance of religious rites;
2. Religious training and education;
3. Carrying out personal activities; and
4. Specific religious activities such as marriage, divorce, inheritance, last will and testament, etc.
In addition to this, in the region where the majority of the inhabitants belong to any of the aforementioned madhahib, the local regulations prescribed by local councils are compatible with that particular madhhab and the rights of followers of other madhahib are also observed.
In order to elaborate on this issue, we cite Article 12,
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Chapter 1 of the Constitution of the Islamic Republic of Iran:
The official religion of Iran is Islam while the official madhhab is Shi‘ah Ithna ‘Ashari (Twelver Shi‘ah) , and this principle is unalterable and the other Islamic schools of thought such as Hanafi, Shafi‘i, Maliki, Hanbali, and Zaydi are completely respected and the followers of these madhahib are free to follow their madhahib in such areas like religious rites, religious training and education, personal affairs like marriage, divorce, inheritance, and last will and testament, or in relevant legal cases. In every region where the followers of any of these madhahib are in majority, the local regulations local councils codify are to be compatible with that particular madhhab and the rights of followers of other madhahib be preserved.
This article in the Constitution of the Islamic Republic of Iran is a clear testimony to its respect for all Islamic schools of thought.
Question 33: Do the Shi‘ah regard witr prayer as obligatory?
Reply: Witr prayer is part of the supererogatory night prayers and it is one of the recommended {mustahabb} works which the Muslims who follow the Messenger of Allah (S) perform, but the Shi‘ah jurists {fuqaha} who rely on the Book of Allah and the Prophet’s Sunnah say that the witr prayer is one of the things which are incumbent on no one except the Holy Prophet (S).
In his book, Tadhkirah al-Fuqaha, ‘Allamah al-Hilli enumerates about 70 salient features of the Prophet (S) and at the beginning of his statement, he thus says:
فأما الواجبات علیه دون غیره من أمّته أمور أ:
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السّواک ب: الوتر ج: الأضحیه. روی عنه صلی الله علیه وأله وسلم أنه قال: ثلاث کتب علیّ ولم تکتب علیکم: السواک والوتر والأضحیة.
As for the things which are incumbent only upon him (S) and not upon his ummah, they are: the use of tooth-stick {miswak}, witr prayer, and offering sacrifice {adhiyah}. He (S) is reported to have said: “Three things were made incumbent upon me but not you: the use of tooth-stick {miswak}, witr prayer and offering sacrifice. ” [1]
Consequently, according to the Shi‘ah witr prayer is obligatory {wajib} upon the Holy Prophet (S) and it is recommended {mustahabb} upon the other Muslims.
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[1]: ‘Allamah al-Hilli, Tadhkirah al-Fuqaha, vol. 2, “Kitab an-Nikah,” Introduction 4.
Question 34: Is the belief that great divine people {awliya’} have supernatural power tantamount to polytheism {shirk}?
point
Reply: It is clear that when a person wants someone to do something for him or her, the former thinks that the latter is capable of doing it and this capability takes two forms:
1. This capability may be of material and natural forces as in the case of asking somebody to give us a glass of water.
2. Or, it may be a hidden force which exists beyond the material and natural realm as in the case of the pious servant of God, ‘Isa ibn Maryam (Jesus the son of Mary) (‘a) who was capable of healing incurable ailments with his Messianic breath.
It is clear that the belief in such a metaphysical power, which is related to and supported by the power and will of God, is like believing in natural power, and it is by no means tantamount to polytheism {shirk}, because
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the Lord Who has bestowed material and natural power upon human beings can also grant His righteous servants supernatural power.
Now, in elucidating the stated answer the belief that divine people have supernatural power can be conceived in two ways:
1. To believe that a person is an independent and principal source of that power and to consider him the author of divine acts.
No doubt, if we think that this supernatural power is independent of the power of God, it will be tantamount to polytheism because according to this belief someone other than God is regarded as the independent and original source of power, to whom divine acts are attributed, whereas the Lord of the worlds is the fountainhead of all kinds of power.
2. To believe that the supernatural power of some faithful pious servants of God stems from the eternal power of God, and that this everlasting power is manifested by Divine Command through certain divine people. In fact, they are not independent; rather, they rely both in their existence as well as in exercising supernatural power on God, the Exalted.
It is clear that according to this belief, great divine people are not regarded as gods nor divine acts are attributed to them because righteous people are viewed as servants of God through whom God-given supernatural power is manifested by the decree and inviolable will of God.
In this regard, the Holy Qur’an says:
وَ ما کانَ لِرَسُولٍ أَنْ یَأْتِیَ بِآیَةٍ إِلاّ بِإِذْنِ اللّهِ
“And an apostle may not bring a sign except
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by Allah’s leave. ” [1]
It is evident from what we have stated that apart from the fact that it has nothing to do with polytheism, this belief is totally harmonious with the principle of monotheism and Unity of God.
Supernatural power of great divine people from a Qur’anic viewpoint
point
With utmost explicitness, the heavenly scripture of Islam mentions the names of a number of righteous servants of God who, by the decree of God, have such extraordinary power. Below are some instances:
1. The supernatural power of Hadrat Musa (Moses) (‘a)
God, the Exalted, ordered His prophet, Musa (‘a) , to strike a rock with his staff and fountains of refreshing water gushed forth:
﴿ وَإِذِ اسْتَسْقَیٰ مُوسَیٰ لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاکَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَیْناً ﴾
“And when Moses prayed for water for his people, We said, ‘Strike the rock with your staff. ’ Thereat twelve fountains gushed forth from it. ” [2]
2. The supernatural power of Hadrat ‘Isa (Jesus) (‘a)
Various instances of the supernatural power of Hadrat ‘Isa (‘a) are mentioned in the Qur’an, one of which is the following:
أَنِّی أَخْلُقُ لَکُم مِّنَ الطِّینِ کَهَیْئَةِ الطَّیْرِ فَأَنفُخُ فِیهِ فَیَکُونُ طَیْرًا بِإِذْنِ اللّهِ وَأُبْرِئُ الأکْمَهَ والأَبْرَصَ وَأُحْیِی الْمَوْتَیٰ بِإِذْنِ اللّهِ
“I will create for you out of clay the form of a bird, then I will breathe into it, and it will become a bird by Allah’s leave. And I heal the blind and the leper and revive the dead by Allah’s leave. ” [3]
3. The supernatural power of Hadrat Sulayman (Solomon) (‘a)
The Glorious Qur’an points to the supernatural power of Hadrat Sulayman (‘a) and states:
وَوَرِثَ سُلَیْمَانُ دَاوُودَ وَقَالَ یَا أَیُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّیْرِ وَأُوتِینَا مِن کُلِّ شَیْءٍ إِنَّ هَذَا لَهُوَ الْفَضْلُ الْمُبِینُ
“Solomon inherited from David, and he said, ‘O people!
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We have been taught the speech of the birds, and we have been given out of everything. Indeed this is a manifest advantage. ” [1]
No doubt, the gushing forth of fountains from the rock which Hadrat Musa (‘a) stroke with his staff, the creation of a real bird out of clay, the healing of incurable ailments and the revival of the dead by Hadrat ‘Isa (‘a) , and Hadrat Sulayman’s (‘a) knowledge of the logic and language of birds are extraordinary affairs which are considered as kinds of acts of supernatural power and authority.
Given that many Qur’anic verses point to the supernatural power of the worthy servants of God, will our belief in the purport of these explicit verses of the Qur’an, which bespeak of the extraordinary power of such great divine people, be regarded as tantamount to polytheism {shirk} or innovation in religion {bid‘ah}?
From this, it becomes evident that the belief that righteous servants of God have supernatural power does not mean that they are regarded as gods or authors of divine acts. If such a belief were to imply their divinity {uluhiyyah} and lordship {rububiyyah}, then according to the Qur’an such prophets like Musa, ‘Isa, Sulayman, and others (‘a) would be taken to be gods, whereas all Muslims know that the Holy Qur’an considers great divine people as righteous servants of God.
Thus, it is obvious that if in the belief that the nearest ones to God have supernatural power, we can consider this power to be relying on the inexhaustible power
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of God and regard great divine people as instruments for manifesting divine power.
This belief will not only mean rejection of polytheism but it will also be totally congruent with the principle of true monotheism because the criterion of monotheism and Unity of God is attributing every power in the world to God and believing that He is the author of every power and every movement.
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[1]: Surah ar-Ra‘d 13: 38.
[2]: Surah al-Baqarah 2: 60.
[3]: Surah Al ‘Imran 3: 49.
[1]: Surah an-Naml 27: 16.
Question 35: Why is the station of Imamate {imamah} higher than that of prophethood {nubuwwah}?
point
Reply: First, we will examine the precise meaning of three of the words we find in the Qur’an and the hadith and these are: prophethood {nubuwwah}, messengership {risalah} and Imamate {imamah} so as to clarify why the station of imamah is higher than each of the other two mentioned positions.
1. The station of nubuwwah
The word nabi {prophet} is derived from the word naba’ which means an important piece of news. Therefore, the literal meaning of nabi is “bearer of very important news” or “announcer of very important news”. [1]
The word nabi which is equivalent to the English word “prophet” is used by the Qur’an to mean a person who receives divine revelation from God, the Exalted, through various means, and conveys to people the news revealed to him without the intervention of other human beings. Scholars define this word as follows:
إنه من مؤدّ من الله بلا وساطة من البشر.
“A prophet is a person who conveys the divine revelation to the people without the intervention of other human biengs. ” [2]
On this basis, the nature of the duties of a nabi is confined to receiving revelation and conveying to
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the people what is revealed to him. The Glorious Qur’an says in this regard:
فَبَعَثَ اللّهُ النَّبِیِّینَ مُبَشِّرینَ وَ مُنْذِرینَ
“Then Allah sent the prophets as bearers of good news and as warners. ” [1]
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[1]: If the literal root of the word nabi is intransitive, then it carries the first meaning, and if it is transitive, then it carries the second meaning.
[2]: Shaykh at-Tusi, Rasa’il al-‘Ashar, p. 111.
[1]: Surah al-Baqarah 2: 213.
2. The station of risalah
In the lexicon of revelation, the word rasul is referred to a prophet who, apart from receiving the revelation and conveying it to the people, shoulders the burden of conveying a divine message {risalah} and has the responsibility of delivering the message to the people. In this regard, the Glorious Qur’an says:
فَإِنْ تَوَلَّیْتُمْ فَاعْلَمُوا أَنَّما عَلیٰ رَسُولِنَا الْبَلاغُ الْمُبینُ
“But if you turn your backs, then know that Our Apostle’s duty is only to communicate in clear terms. ” [2]
Therefore, the position of risalah is another station which is given to a nabi. In other words, each of the concepts of nubuwwah and risalah points to one of the peculiarities of the prophets who receive revelation from God in that they are called anbiya’ (plural form of nabi) because they receive divine revelation and bear news. And they are called rusul (plural form of rasul) because they have the responsibility of delivering the message {risalah}.
From what have been stated so far, we can conclude that so long as prophets hold the position of nubuwwah and risalah, they are only guides who make known to people what is lawful {halal} and what is unlawful {haram} and show them the ways to attain felicity and prosperity, and they have no responsibility except reporting what is revealed to them by God or delivering a
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message.
3. The station of imamah
The station of divine imamah, from a Qur’anic perspective, is different from any of the two stations mentioned earlier and it is identical with broader discretion and practice in the domain of administering the society and leading the people.
Now, in the light of the luminous Qur’anic verses, we shall introduce some clear proofs in this regard:
1. Concerning the bestowal of the station of imamah on a revered prophet, viz. Ibrahim al-Khalil (Prophet Abraham) (‘a) , the Holy Qur’an thus states:
وَإِذِ ابْتَلَی إِبْرَاهِیمَ رَبُّهُ بِکَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّی جَاعِلُکَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّیَّتِی
“And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘I am making you the Imam of mankind. Said he, ‘And from among my descendants? ’” [1]
In the light of this Qur’anic passage, we realize two facts:
a. The quoted verse clearly states the difference between the concept of imamah and that of each of the two concepts of nubuwwah and risalah because many years prior to a series of divine tests, one of which was the decision to sacrifice his own son (Isma‘il) , Ibrahim (‘a) attained the station of nubuwwah, and we will prove this fact in the following:
We all know that God, the Exalted, granted two sons (Isma‘il and Ishaq) to Ibrahim (‘a) when he was old as he has been quoted by the Glorious Qur’an as saying:
الْحَمْدُ لِلّهِ الَّذِی وَهَبَ لِی عَلَیٰ الْکِبَرِ إِسْمَاعِیلَ وَإِسْحَاقَ
“All praise belongs to Allah, who, despite {my} old age, gave me Ishmael and Isaac. ” [2]
Now, it is clear
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that it was prior to a series of hard divine trials one of which was the decision to sacrifice Isma‘il (‘a) that God, the Exalted, bestowed the station of imamah upon Ibrahim (‘a) during the autumn of his life.
That is, it was during the last phase of his life that he became a leader over the people, whereas he held the station of nubuwwah a long time earlier; for, he used to receive divine revelation, which is a sign of nubuwwah before he had children {dhurriyyah}. [1]
b. It can also be inferred from the verse, “And when his Lord tested Abraham with certain words…” that the station of divine imamah, i. e. governing the society and leading the people is higher than the station of nubuwwah or the station of risalah; for, as stated by the Qur’anic verses, while Hadrat Ibrahim (‘a) was holding the station of nubuwwah and the station of risalah, he was required to pass difficult tests before the station of imamah was granted to him.
The reason is clear; apart from the responsibility of receiving revelation and delivering the message, the station of divine imamah also includes the supervision of society, leadership of the ummah and proper administration of the affairs of people for the purpose of reaching the pinnacle of perfection and felicity. So, it is natural that this station has a peculiar importance and grandeur and its attainment is impossible without passing a series of difficult tests.
2. It is clear from the previous verse
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that God, the Exalted, granted the station of imamah and leadership of the community to Ibrahim (‘a) after exposing him to hard tests. Then, Ibrahim (‘a) asked God to assign this station to his descendants as well.
Other Qur’anic verses clearly state that God accepted the request of Ibrahim (‘a) and after granting the station of nubuwwah to Ibrahim’s righteous and upright descendants, He appointed them to the position of the leadership of the community and rule over the ummah. The Holy Qur’an says in this regard:
فَقَدْ آتَیْنا آلَ إِبْراهیمَ الْکِتابَ وَ الْحِکْمَةَ وَ آتَیْناهُمْ مُلْکًا عَظیمًا
“We have certainly given the progeny of Abraham the Book and the wisdom, and We have given them a great sovereignty. ” [1]
We can deduce from this verse that the position of imamah and leadership of the society is different from that of nubuwwah, which God, the Exalted, granted to His prophet, Ibrahim (‘a) , after passing a series of difficult divine trials.
When he prayed to God and asked Him to give the position of governance and leadership to his descendants too, the Lord granted that prayer by granting that high station to his just descendants and offspring, and apart from the (heavenly) Book and wisdom {hikmah}, which are the signs of nubuwwah and risalah, He granted them “great sovereignty” {mulkan ‘azimah}, which means governance and leadership over the people.
As such, the request of Ibrahim (‘a) was granted. Thus, some of his descendants such as Yusuf (Joseph) , Dawud (David) and Sulayman (Solomon) (‘a) were chosen
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for the position of governance, administration and leadership of the society in addition to the station of nubuwwah.
It is evident from what we have stated that the station of imamah is different from any of the two stations of nubuwwah and risalah, and on account of its broader domain of discretion and responsibilities, imamah has greater value and higher status.
Superiority of the station of imamah
From the previous discussion, it is clear that the responsibility of a nabi and rasul does not go beyond reminding the people and showing them the way. Whenever a nabi or a rasul reaches the station of imamah, he has to shoulder a more crucial responsibility, and this entails that he has to implement divine programs and execute the decrees of the sacred religion on the way of establishing a model and prosperous society to ensure for his ummah felicity in this world and the next.
It is evident that great spiritual power and special competence are indisputable for bearing such a crucially important responsibility, and shouldering such a heavy burden, which involves difficult problems and struggling against one’s inclinations, requires more maturity in the way of God and excessive fortitude.
This goal cannot be achieved without divine love and annihilation {fana’} in attaining God’s good pleasure. For this reason, God, the Exalted, granted Ibrahim (‘a) the station of imamah after exposing him to a series of hard trials during the last moments of his life. For this reason, too, He honored His most anointed servants, including the Holy Prophet of
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Islam (S) , with the station of imamah and leadership of the ummah, and appointed them to govern and lead the society.
Are nubuwwah and imamah correlative?
The following questions may arise here: Must every prophet who has the station of nubuwwah be an Imam as well? Or, must the one who has the position of imamah be a prophet as well?
The answer to either question is negative. We shall elaborate on this issue in the light of the logic of revelation: The verses about Talut (Saul) and his struggle against the oppressive Jalut (Goliath) clearly state that sometime after the passing away of Hadrat Musa (Moses) (‘a) , God, the Exalted, granted the station of nubuwwah to a person named “Samuel” while the station of imamah (leadership and governance) was given to Talut. Here is the detailed account of this event:
After the demise of Musa (‘a) , a group of the Children of Israel said to the prophet of their time: “Appoint a ruler for us so that we may fight in the way of God under his command. ” The reply of their prophet was:
إِنَّ اللّهَ قَدْ بَعَثَ لَکُمْ طَالُوتَ مَلِکًا قَالُوَاْ أَنَّیٰ یَکُونُ لَهُ الْمُلْکُ عَلَیْنَا وَنَحْنُ أَحَقُّ بِالْمُلْکِ مِنْهُ وَلَمْ یُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَیْکُمْ وَزَادَهُ بَسْطَةً فِی الْعِلْمِ وَالْجِسْمِ وَاللّهُ یُؤْتِی مُلْکَهُ مَن یَشَاء وَاللّهُ وَاسِعٌ عَلِیمٌ
“‘Allah has appointed Saul as king for you. They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been
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given ample wealth? ’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing’. ” [1]
From the above verse, the following points can be inferred:
1. It is possible that in case of expediency, nubuwwah is separated from imamah and rule and at a certain time, nubuwwah is granted to a certain person and governance and rule to another person, each of whom is worthy of the position granted to him.
On account of the possibility of separating these two positions from one another, the Children of Israel never said that their prophet (Samuel) was more qualified than him (Talut). Rather, they said complainingly: “We have a greater right to kingship than him”.
2. The station which Talut held was granted to him by God, as the Qur’an says: “Allah has appointed Saul as king for you”. It also states: “Indeed Allah has chosen him over you. ”
3. The divine station and responsibility Talut had was not merely to command the army but he was rather the ruler and head of the Children of Israel as it is deduced from the word, “king” {mulk}, i. e. headship of government.
Although the aim of this headship at that time was the leadership of the Children of Israel in jihad in the way of God, the divine position he held also allowed him do other things all of which are related to governance, as the latter part of
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the verse states: “Allah gives His kingdom to whomever He wishes. ”
4. The most important condition of the governance of a society, imamah and leadership of the ummah is possessing vast knowledge and required spiritual and physical capabilities, especially by the rulers live at a time when they are supposed to play an active role in leading the army. [1]
From what have been said so far, it is clear that there is no concomitance and inseparability between nubuwwah and imamah. In fact, a person may attain the position of nubuwwah but he is not Imam and leader of the ummah who has the discretion of ruling over the people.
Also, a person may be designated by God as administrator and ruler of a society but he is not a prophet. And sometimes, God, the Exalted, grants both stations to a person who is worthy of both of them, as the Glorious Qur’an says:
فَهَزَمُوهُم بِإِذْنِ اللّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللّهُ الْمُلْکَ وَالْحِکْمَةَ وَعَلَّمَهُ مِمَّا یَشَاءُ
“Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him the kingdom and wisdom, and taught him whatever He liked. ” [2]
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[2]: Surah al-Ma’idah 5: 92.
[1]: Surah al-Baqarah 2: 124.
[2]: Surah Ibrahim 14: 39.
[1]: Refer to Surah as-Saffat 37: 99-102; Surah al-Hijr 15: 53-54; Surah Hud 11: 70-71.
[1]: Surah an-Nisa’ 4: 54.
[1]: Surah al-Baqarah 2: 247.
[1]: Cited from Prof. Ja‘far Subhani’s Manshur-e Jawid-e Qur’an.
[2]: Surah al-Baqarah 2: 251.
Question 36: What is the criterion for distinguishing monotheism or the Unity of God {tawhid} from polytheism {shirk}?
point
Reply: The most important issue in the study of monotheism {tawhid} and polytheism {shirk} is discerning what their criterion is, and if this issue is not decisively settled, part of the secondary issues will remain unsolved. Along this line, we shall discuss the issue of monotheism and polytheism in different dimensions albeit in concise manner.
1. The unity of the Divine Essence {dhat}
The discussion of the unity
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of the Divine Essence may be in two ways:
a. God, whom scholastic theologians {mutakallimun} define as the “Necessary Being” {wajib al-wujud}) , is One; He has no partner and nothing can be compared to Him. This meaning of monotheism is the same as that which God mentions in various ways in the Glorious Qur’an, such as:
لیس کمثله شئٌ
“Nothing is like him. ” [1]
Elsewhere, it says:
ولم یکن له کفواً أحد
“Nor has He any equal. ” [2]
Of course sometimes, this kind of monotheism is vulgarly interpreted in another way and more attention is given to the numerical sense of monotheism and that is, God is One and not two.
It is quite obvious that this way of defining monotheism is incompatible with the Divine Station.
b. The Divine Essence is simple and not compound because a being’s being constitution {tarakkub} of mental or external parts indicates that it is in need of its component parts and the “need” implies that there is “possibility” {imkan} and the possibility, in turn, necessarily mean that there is a need for a cause {‘illat}, [3] and all these are discordant with the station of the Necessary Being.
2. The unity of the Divine creative power {khaliqiyyah}
The unity of the Divine creative power is one of the degrees of monotheism which is acknowledged by both reason {‘aql} and revelation {naql}.
In the parlance of reason, we in relation to God represent a ‘contingent’ {imkani} order which is devoid of any sort of perfection {kamal} and beauty {jamal}, and whatever a thing possesses originally emanates from the fountain of the grace of the Essentially Sufficient
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{ghani bi’dh-dhat}. Thus, any manifestation of perfection and beauty that we see in the world belongs to Him.
When we consider the Qur’anic viewpoint, we see that the Qur’an contains numerous verses which stress the idea of the unity of the Divine creative power. Here is an example:
قل الله خالق کل شئ وهو الواحد القهار
“Say, ‘Allah is the creator of all things, and He is the One, the All-paramount’. ” [1]
Therefore, the question of the unity of the Divine creative power in general is not disputed by theologians. What needs to be clarified here is that the unity of the Divine creative power has two interpretations, which are as follows:
a. If there exists any kind of causal system and causal relations among the creatures they all stem from the Cause of causes {‘illat ’l-‘ilal} and the Source of effects {musabbab al-asbab}. In reality, the Independent and Principal Creator is God and the effect of any other than God on all that occurs is ascribed to God and through the permission and will of God.
In this view, the system of cause and effect in the world, which contributes to unveiling the human knowledge, has been acknowledged. Meanwhile, this system belongs to God Who has brought into being this system and originated the effects and causality, causes and causation, and the agents.
b. There is only One Creator in the world and that is God, and in the order of the universe, there exists nothing that can affect or be affected among the things,
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and God is the Principal [1] Creator of all natural phenomena and human power has also no effect on His deeds.
Therefore, there is only One Cause in the world and He is the “substitute” of all that which is known as “natural causes”.
Of course, this interpretation of the unity of the Divine creative power is endorsed by a group of ‘Ash‘ari scholars, but some figures such as Imam al-Haramayn, [2] and recently, Shaykh Muhammad ‘Abduh in his book on monotheism, reject this interpretation and adopt the first interpretation.
3. The unity of the Divine design {tadbir}
Since creation belongs exclusively to God, the design of the order of being also belongs to Him. There is only One Designer in the world, and by means of the rational proof {dalil al-‘aqli} that affirms the idea of the unity of the Divine creative power the unity of the Divine design is proved.
In numerous verses, the Glorious Qur’an states that God is the Only Designer of the world, as in the following:
قل أغیر الله أبغی رباً وهو رب کل شئ
“Say, ‘Shall I seek a Lord other than Allah, while He is the Lord of all things? ’” [3]
Of course, the same two ways of interpreting the unity of the Divine creative power are used for interpreting the unity of the Divine design, and what is meant by the unity of the Divine design is to believe that independent design belongs to no one other than God.
On this basis, all the sorts of subordinate designing among the creatures in the order of universe take place by
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the will and permission of God. The Holy Qur’an also points to this Divine design, stating:
فالمدبرات أمراً
“By those who direct the affairs {of creatures}. ” [1]
4. Monotheism in authority {hakimiyyah}
Monotheism in authority {hakimiyyah} means that authority belongs to God as a fixed right, and He is the Only Ruler over the individuals constituting the society, as the Glorious Qur’an says:
إِنِ الْحُکْمُ إِلاّ لِلّهِ
“Sovereignty belongs only to Allah. ” [2]
Therefore, the rule of others has to be through His decree so that upright individuals may rule over the people and take them to the ultimate abode of felicity and perfection, as the Holy Qur’an states:
یا داوُودُ إِنّا جَعَلْناکَ خَلیفَةً فِی اْلأَرْضِ فَاحْکُمْ بَیْنَ النّاسِ بِالْحَقّ
“O David! Indeed We have made you a vicegerent on the earth. So judge between the people with justice. ” [3]
5. Monotheism in obedience {ta‘ah}
Monotheism in obedience means that the only object of obedience in essence {muta‘ bi’dh-dhat} and the One Whom the people have to follow is God, the Exalted.
Therefore, the necessity of obeying such people like the Prophet (S) , Imams, faqih, mother, and father is something enjoined by Him and it occurs by His will.
6. The unity of the Divine legislation {taqnin or tashri‘}
The unity of the Divine legislation means that the right of legislation belongs only to God. On this basis, our heavenly book (the Qur’an) regards any decree which goes beyond the boundaries of the divine law as a source of infidelity, transgression and wrongdoing, as it says:
وَ مَنْ لَمْ یَحْکُمْ بِما أَنْزَلَ اللّهُ فَأُولئِکَ هُمُ الْکافِرُونَ
“Those who do not judge by what Allah has sent down—it is they who are
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the faithless. ” [1]
وَ مَنْ لَمْ یَحْکُمْ بِما أَنْزَلَ اللّهُ فَأُولئِکَ هُمُ الْفاسِقُونَ
“Those who do not judge by what Allah has sent down—it is they who are the transgressors. ” [2]
مَنْ لَمْ یَحْکُمْ بِما أَنْزَلَ اللّهُ فَأُولئِکَ هُمُ الظّالِمُونَ
“Those who do not judge by what Allah has sent down—it is they who are the wrongdoers. ” [3]
7. Monotheism in worship {‘ibadah}
The most important issue of monotheism in worship is discerning the meaning of ‘ibadah {worship} because all Muslims agree that the only object of worship is God, and no one other than Him should be worshipped. The Holy Qur’an says in this regard:
إِیّاکَ نَعْبُدُ وَ إِیّاکَ نَسْتَعینُ
“You {alone} do we worship, and to You {alone} do we turn for help. ” [4]
From the noble verses of the Qur’an, it is inferred that this issue is a common principle in the mission of all prophets (‘a) , and all divine envoys are assigned the responsibility of propagating it. The Glorious Qur’an says in this regard:
وَ لَقَدْ بَعَثْنا فی کُلّ ِ أُمَّةٍ رَسُولاً أَنِ اعْبُدُوا اللّهَ وَ اجْتَنِبُوا الطّاغُوتَ
“Certainly We raised an apostle in every nation {to preach: } ‘Worship Allah, and keep away from the Rebel’. ” [5]
Therefore, the principle that only God has to be worshipped and no other than Him is worthy to be worshipped is beyond dispute. A person is not considered a monotheist without accepting this principle.
The dispute is over other things such as: What is the criterion for distinguishing “worship” from other than worship?
Or, can the act of kissing the hand of one’s teacher, father, mother, or an ‘alim or scholar,
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for example, and paying any kind of homage or showing respect to those who possess rights {dhu’l-huquq} [1] be the same as worshipping them?
Or, over the idea that worship in its absolute sense is not extraordinary humility and homage; rather, it has a valid element and so long as that element is not put into effect, humility of any sort—even that which has the form of prostration—is not deemed as “worship”.
So, it is necessary to see what element gives humility and homage the character of worship, which is an important subject.
Misconception about worship
A group of writers interprete ‘ibadah {worship} as “lowliness” or “extreme humility”, but when want to interpret some Qur’anic verses, they fail. The Glorious Qur’an unequivocally states: “We ordered the angels to prostrate before Adam”
وَ إِذْ قُلْنا لِلْمَلائِکَةِ اسْجُدُوا ِلآدَمَ
“And when We said to the angels, ‘Prostrate before Adam…’” [2]
The way prostration was done to Adam (Adam) (‘a) was the same as that which is done to God. This is while the first was intended to express humility and lowliness, and the second is regarded as worship and devotion.
Now, why do these two identical prostrations have different natures?
The Qur’an states in another place: “Hadrat Ya‘qub (‘a) , along with his sons, prostrated before Hadrat Yusuf (‘a) ”.
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[1]: Surah ash-Shura 42: 11.
[2]: Surah al-Ikhlas 112: 4.
[3]: In the parlance of philosophy, whatever is possible {mumkin} is an effect {sabab} and needs a cause {‘illat}. In the language of ‘ilm al-kalam {scholastic theology}, whatever is created in time is an effect and needs a cause. {Trans. }
[1]: Surah ar-Ra‘d 13: 16.
[1]: The original word used here is bila wasitah, which means “without any medium or agency”. {Trans. }
[2]: See Shahristani, Al-Milal wa’n-Nahl, vol. 1.
[3]: Surah al-An‘am 6: 164.
[1]: Surah an-Nazi‘at 79: 5.
[2]: Surah Yusuf 12: 40.
[3]: Surah Sad 38: 26.
[1]: Surah al-Ma’idah 5: 44.
[2]: Surah al-Ma’idah 5: 47.
[3]: Surah al-Ma’idah 5: 45.
[4]: Surah al-Fatihah 1: 5.
[5]: Surah an-Nahl 16: 36.
[1]: Dhu’l-huquq: literally, “owner/possessor of rights”. {Trans. }
[2]: Surah al-Baqarah 2: 34.
وَرَفَعَ أَبَوَیْهِ عَلَی الْعَرْشِ وَخَرُّواْ لَهُ سُجَّدًا وَقَالَ یَا أَبَتِ هَذَا تَأْوِیلُ رُؤْیَایَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّی حَقًّا
“And he seated his parents high upon the throne, and they fell down prostrate before him. He said, ‘Father! This is the fulfillment of my dream
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of long ago, which my Lord has made come true. ” [1]
It is is worth noting here that by the “dream of long ago”, Hadrat Yusuf (‘a) means the dream about eleven planets, [2] the sun and the moon, prostrating to him. The Qur’an quotes Yusuf (‘a) as saying:
إِنّی رَأَیْتُ أَحَدَ عَشَرَ کَوْکَبًا وَ الشَّمْسَ وَ الْقَمَرَ رَأَیْتُهُمْ لی ساجِدینَ
“I saw eleven planets, and the sun and the moon: I saw them prostrating themselves before me. ” [3]
Since Hadrat Yusuf (‘a) considers the prostration of his close relatives as the interpretation of the dream, it is clear that what is meant by the eleven planets is his eleven brothers, and by the sun and the moon his father and mother, respectively.
Having said this, it is evident that not only his brothers but also his father, Prophet Ya‘qub (‘a) , prostrated before him.
Now, let us ask: Why cannot that prostration, which represents utmost humility and lowliness, be named “worship”?
The excuse is worse than the sin!
Unable to reply, the mentioned group says that since this kind of humility is a response to the order of God, it is not considered an act of polytheism.
But, it is very obvious that this reply is untenable; for, God never orders others to perform any act that has polytheistic nature.
The Glorious Qur’an says:
قُلْ إِنَّ اللّهَ لا یَأْمُرُ بِالْفَحْشاءِ أَ تَقُولُونَ عَلَی اللّهِ ما لا تَعْلَمُونَ
“Say, ‘Indeed Allah does not enjoin indecencies. Do you attribute to Allah what you do not know? ” [4]
In principle, the command of God does not change the nature of a thing. If
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the true meaning of showing humility to a certain person is to worship him and it is something enjoined by God then, it is a command to worship Him.
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[1]: Surah Yusuf 12: 100.
[2]: Or, eleven stars. {Trans. }
[3]: Surah Yusuf 12: 4.
[4]: Surah al-A‘raf 7: 28.
Resolving the ambiguity and the true meaning of ‘ibadah
Now, it is clear that the impermissibility of worshipping anyone other than God is unanimously accepted by the monotheists in the world. On the other hand, it is evident that the prostration of the angels to Adam (‘a) or that of Ya‘qub (‘a) and his sons to Yusuf (‘a) cannot be considered an act of worshipping those whom humility is shown.
Now, let us examine the element that makes humility in the first instance an act of worship, and does not make the same form of humility be within the ambit of worship.
The Qur’anic verses make clear that the humility shown to a being who is looked at as god or to whom divine acts are attributed is considered worship. From this statement, it is clear that the belief in God or belief that He can perform divine acts lends humility the sense of “worship”.
The polytheists of the world including the residents of the Arabian Peninsula and the like used to be subjected and humbled before beings whom they regarded as creatures of God and they also believed that those shown humility are capable of performing divine acts, the least of which were the forgiving of sins and enjoying the station of intercession.
A group of Babylonian polytheists used to worship heavenly objects and regard them as their “lords” {arbab} rather than “creators”
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to whom the management and administration of the world and human beings was entrusted.
The narrative of Hadrat Ibrahim (‘a) and his debate with that group is based on this very principle; for, the polytheists of Babylonia never regarded the sun, the moon and the stars as gods but as powerful creatures to whom the station of lordship and management of the world was delegated.
The Qur’anic verses which refer to Ibrahim’s (‘a) debate with the Babylonian polytheists are mainly concerned with the word “lord” {rabb}, [1] and the term “lord” is used in the sense of owner and manager of his own property.
The Arabs call the owner of house as rabb al-bayt and the owner of farm as rabb ad-day‘ah because the management of house and farm is entrusted to the owner.
By introducing God as the Sole Manager and Lord of the worlds, the Glorious Qur’an urges {the Muslims} to combat the group of polytheists, and invites them to worship the One and Only God, saying:
إِنَّ اللّهَ رَبّی وَ رَبُّکُمْ فَاعْبُدُوهُ هذا صِراطٌ مُسْتَقیمٌ
“Indeed Allah is my Lord and your Lord; so worship Him. This is a straight path. ” [2]
In another place, it says:
ذلِکُمُ اللّهُ رَبُّکُمْ لا إِلهَ إِلاّ هُوَ خالِقُ کُلّ ِ شَیْ ءٍ فَاعْبُدُوهُ
“That is Allah, your Lord, there is no god except Him, the creator of all things; so worship Him. ” [3]
In Surah ad-Dukhan, it is stated:
لا إِلهَ إِلاّ هُوَ یُحْیی وَ یُمیتُ رَبُّکُمْ وَ رَبُّ آبائِکُمُ اْلأَوَّلینَ
“There is no god except Him: He gives life and brings death, your
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Lord and the Lord of your forefathers. ” [1]
Quoting Hadrat ‘Isa (‘a) , the Holy Qur’an thus says:
وَ قالَ الْمَسیحُ یا بَنی إِسْرائیلَ اعْبُدُوا اللّهَ رَبّی وَ رَبَّکُمْ
“But the Messiah had said, ‘O Children of Israel! Worship Allah, my Lord and your Lord’. ” [2]
It is clear from what have been stated so far that showing any kind of humility to someone without considering that one as lord and god or attributing divine acts to that one cannot be called “worship”, no matter how extreme that humility and lowliness are.
Therefore, even the extreme form of humility shown by a child to his mother and father or that shown by the ummah to the Prophet (S) can by no means be interpreted as worshipping those to whom humility is shown.
Consequently, such subjects as seeking blessings {tabarruk} through the belongings of sacred people, kissing the door and wall or their shrines, resorting to awliya’ for mediation {tawassul}, calling on the pious servants of God, commemorating the birthday or death anniversary of eminent sacred people, and so on which some of the ignorant regard as polytheism or worshipping other than God, are not located within the parameters of worshipping other than God.
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[1]: Surah al-An‘am 6: 76-78.
[2]: Surah Al ‘Imran 3: 51.
[3]: Surah al-An‘am 6: 102.
[1]: Surah ad-Dukhan 44: 8.
[2]: Surah al-Ma’idah 5: 72.
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- 17/11/17