Alhassanain(p) Network for Heritage and Islamic Thought

The Qur’an As Reflected In Nahj Al-Balaghah

Author: Professor Muhammad Taqi Misbah Yazdi

Translator and typesetter: Mansoor Limba

Project supervisor: Translation Unit, Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly (ABWA)

Editor: Iffat Shah

Proofreader: Majid Karimi

Publisher: ABWA Publishing and Printing Center

First Printing: 2010

ISBN: 978-964-529-572-9

www.alhassanain.org/english

Table of Contents

Transliteration Symbols 4

Preface 5

Introduction 7

Notes 8

Chapter 1: The Status of the Qur’an in Religious Society 10

The Qur’an as the only heavenly book at the disposal of mankind 10

The Qur’anic mode of speech 11

The Apostle (S) and explanation of the Qur’an 12

Mentioning two points 13

The role of the Qur’an in life 13

The Qur’an as the universal source of guidance 14

An example of the general ways of the Qur’an 15

Manifestation of divine grace in the establishment of the Islamic government 16

The solution to social problems lies in following the Qur’an 16

Organizing social affairs according to the guidelines of the Qur’an 17

The role of an objective in social life 18

Self-sufficiency lies in following the Qur’an 21

The Qur’an as a panacea for the most serious maladies 22

The wisdom behind some calamities 24

Outward and real respect for the Holy Qur’an 27

The Qur’an as the true light 28

Qur’anic lamps and reflections 29

Deliverance of the followers of the Qur’an on the Day of Resurrection 31

Admonition and reminder 32

The secret of success and the role of the Qur’an 33

Ibrahim (‘a) as a model of submission and servitude in the Holy Qur’an 34

Notes 36

Chapter 2: Understanding and Interpreting the Qur’an 37

The main problem 37

The advice of ‘Ali (‘a) in dealing with the Qur’an 38

Speculative interpretation [tafsir bi ’r-ra’y] 39

The instruction of ‘Ali (‘a) to avoid speculative interpretation 40

Two perspectives on the Qur’an and religious teachings 41

The necessity of acquiring competence in understanding and interpreting the Qur’an 45

Different degrees of meaning and understanding of Qur’anic concepts 46

Confining the Apostle (S) and infallible Imams’ (‘a) interpretation of the Qur’an to the exposition of laws 48

Acquiring the knowledge provided by the Ahl al-Bayt (‘a) as a prerequisite in understanding and interpreting the Qur’an 49

Interpreting the Qur’an by means of the Qur’an 50

Observing the principles and rules of intellectual discourse in understanding the Qur’an 51

The understanding of exegetes commensurates with their competence 51

The necessity of paying attention to the linguistic contexts 52

The existence of literary beauties in the Holy Qur’an 52

Notes 53

Chapter 3: The Qur’an and the Cultural Onslaught 55

The contradictory nature of truth and falsehood 55

The alleged inaccessibility of the truth of religion 57

Inculcation and repetition as a key weapon of the devils 59

Citing the allegorical verses [mutashabihat] of the Qur’an as another way of confronting the Qur’an 59

The wisdom behind the existence of allegorical verses [mutashabihat] in the Qur’an 60

Amalgamation of truth and falsehood as another weapon of the deviators 63

“Different interpretations” as a weapon in confronting the Qur’an 64

Motives of the opponents of religious culture according to the Qur’an 65

The Qur’anic stance vis-à-vis sedition [fitnah] in religion 67

1. Armed sedition 67

2. Cultural sedition 67

The warning of the Qur’an against cultural sedition 68

Polytheism [shirk] under a new garb 68

The prediction of the Qur’an about the emergence of sedition in religion 69

The prediction of fitnah after his demise by the Apostle (S) 70

1. Financial fitnah 70

2. Ideological fitnah 71

3. False justifications as the most dangerous fitnah 72

Obscuring the atmosphere with the aim of misleading public opinion 73

Distorters of religious teachings according to ‘Ali (‘a) 73

Pseudo-Muslim materialists’ treatment of the Qur’an 76

Imam ‘Ali’s (‘a) warning to the people 77

The motive of pseudo-learned ignoramuses in distorting religious teachings according to ‘Ali (‘a) 79

Notes 81

Transliteration Symbols

Preface

In the Name of Allah, the All-beneficent, the All-merciful

The preservation of the precious legacy left behind by the Holy Prophet’s Household [ahl al-bayt] (may peace be upon them all) by their followers from the menace of extinction is exemplified by an all-encompassing school [maktab], which covers all the different branches of Islamic knowledge and trains sincere seekers of the truth.

It has on its list of scholars many talented personalities who have benefited from this immense wealth of knowledge. This school has presented scholars to the Muslim ummah who, by following the Holy Prophet’s Household (‘a), have been granted the authority to remove doubts and skepticism encountered by various creeds and intellectual trends both inside and outside the Muslim society, and have throughout the past centuries, presented the firmest answers and solutions to these doubts.

Anchored in the responsibilities it is shouldering, the Ahl al-Bayt (‘a) World Assembly has embarked upon defending the sanctity of risalah [apostleship] and its authentic beliefs - truths which have always been opposed by chiefs and leaders of anti-Islamic sects, religions and trends.

The Assembly regards itself as a follower of the upright pupils of the Ahl al-Bayt’s (‘a) school - those who have always, based on the expediencies of time and space, logically refuted all accusations and been foremost in their efforts to clarify all misunderstandings and misinterpretations.

The empirical knowledge preserved in their books (of the scholars of the Ahl al-Bayt’s (‘a) school) is unique because it is based upon intellect and reasoning, devoid of any iota of blind prejudice, whims or caprice. It addresses experts, scholars and thinkers in a manner that is acceptable to a healthy human mind [fitrah].

In order to disseminate the truth, the Ahl al-Bayt (‘a) World Assembly has included this valuable knowledge within the framework of research and writing of contemporary Shi‘ah writers or those who, through divine guidance, embrace this noble school.

This Assembly is also engaged in the study and publication of valuable works of pious predecessors and outstanding Shi‘ah personalities so that seekers of truth can quench their thirst from this refreshing fountain of knowledge offered by the Holy Prophet’s Household (‘a) as a gift to the entire world.

It is hoped that our readers do not deprive the Ahl al-Bayt (‘a) World Assembly of their valuable views and suggestions as well as constructive criticism in this arena.

We also invite scholars, translators and other institutions to assist us in propagating the pure Muhammadan Islam.

We ask God the Exalted, to accept this trivial effort and enhance it further under the auspices of His vicegerent on earth, Hadhrat al-Mahdi (may Allah the Exalted, expedite his glorious advent).

We express our utmost gratitude to Professor Ayatullah Muhammad Taqi Misbah Yazdi for writing the book, Mr. Mansoor Limba for translating it, and all our honorable colleagues, especially the dear ones in the Translation Office for accomplishing this task.

Cultural Affairs Department

Ahl al-Bayt (‘a) World Assembly

Introduction

In the Name of Allah, the All-beneficent, the All-merciful

اَلحَمدُ للهِ رَبِّ العالَمين

و صَلَّى اللهُ عَلىٰ سَيِّدِنَا وَ نَبِيِّنَا مُحَمَّدٍ وَ آلِهِ الطّاهِرِينَ وَ لَعنَةُ اللهِ عَلىٰ اَعدائِهِم اَجمَعينَ

All praise is due to Allah, the Lord of the worlds, and may the blessings of Allah be upon our Master and Prophet, Muhammad, and his pure progeny, and may the curse of Allah be upon all their enemies.

Although we believe that the Holy Qur’an is the greatest divine gift to mankind and the most precious legacy of the Holy Prophet (S)1 to the Muslims, the Muslim ummah2 has not shown the requisite interest in using this precious legacy. Notwithstanding the repeated emphasis of the Apostle (S) on the obligation to refer to and act upon the Qur’an as the greater of the two weighty things [thiql al-akbar] and to learn the sciences of the Qur’an from the Ahl al-Bayt3 (‘a)4 as the great of the two weighty things [thiql al-kabir], the Muslims neglected his advice of firmly clasping the unifying cord of Allah [habl Allah],5 after his (S) demise, and got divided into sects. Consequently, Muslim society lagged behind its original status which is described in the Qur’an in this manner:

وَأَنتُمُ الأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ

“You shall have the upper hand, should you be truthful.”6

Nowadays, one must acknowledge the painful reality that on account of drifting away from the reality of the Qur’an and the knowledge of the Ahl al-Bayt (‘a), Muslim society has incurred irreparable losses.

In spite of drifting away from the reality of the Qur’an and being alienated from this heavenly gem and gift of the All-beneficent, outward heedfulness to it has gained momentum and remarkably increased among Muslims today.

All Muslims recognize the Qur’an as the sacred heavenly scripture revealed to the blessed Apostle (S) on the Night of Ordainment [laylat al-qadr].7 Now, printing the Holy Qur’an on high quality paper with golden covers, reading and memorizing it, mastering the sciences pertaining to its outward aspects such as correct pronunciation and recitation [tajwid] have found a special place in the culture of Muslims. We occasionally witness annual competitions of recitation and memorization of the Holy Qur’an at the international level, and this itself has become a source of prosperity.

Of course, it must not remain unsaid that the ever-growing attention paid to the Holy Qur’an in other Muslim countries has been to some extent due to His Eminence Imam Khomeini (r)8 and the victory of the Islamic Revolution in Iran because it was after the message of the eminent Imam (r) to the administration of the Two Holy Places [al-haramayn al-sharifayn] (Mecca and Medina) conveyed by a council [shawra] consisting of representatives from many Muslim countries, that Saudi Arabia undertook the reparation and development of the two holy sites along with the printing and distribution of copies of the Qur’an to the Hajj pilgrims from around the world, in order to present itself as the pioneer in propagating Islam and the Qur’an and undermine the attention paid by the Muslims to the Islamic Republic of Iran.

Focusing on the outward aspects of the Qur’an and keeping away from its truth has been one of the greatest problems owing to which Muslims have received severe blows. As long as Muslims do not move from the exoteric aspects of the Qur’an towards its esoteric aspects and transform empty rhetoric into practice, the guidance of the Qur’an will not be achieved by them.

This volume is not an attempt to examine the reasons behind the straying of the Muslims from the truth of the Qur’an and the Prophet’s progeny [‘itrah] (‘a) after the passing away of the Holy Prophet (S). It rather endeavors to present some dimensions of the truth of the Qur’an from the viewpoint of Nahj al-Balaghah9 and the Holy Book itself, and to acquaint the readers with the Qur’an and its greatness from the perspective of the Commander of the Faithful (‘a).

It also deals with and addresses some misgivings expressed by certain enemies. In the concluding part, these misgivings are also mentioned through the sermons of ‘Ali (‘a) - the speaking [natiq] Qur’an - and the factors and motives for expressing them.

The subjects of this book are actually the transcript of a series of lectures given by His Eminence Ayatullah Misbah Yazdi in Ramadhan 1419-20 AH (December 21, 1998-January 18, 1999 and December 10, 1999-January 8, 2000) in Qum. The subjects touched by Professor Yazdi are not abridged and disarranged but conversational language has been rendered closer to the written word, with an effort to maintain perfect or total accuracy in compiling and editing this book.

In conclusion, we are thankful to the erudite scholars, Hujjat al-Islam Ahmad Muhammadi for transcribing and compiling the topics of this book, and Hujjat al-Islam Muhammad Mahdi Nadiri Qummi for editing it. We beseech the munificent God for their continued success.

Imam Khomeini Educational and Research Institute

Notes

1. The abbreviation, “s”, stands for the Arabic invocative phrase, sallallahu ‘alayhiwa alihi wa sallam [may God’s blessings and peace be upon him and his progeny], which is mentioned after the name of the Holy Prophet Muhammad (S). [Trans.]

2. Ummah: the entire Islamic community which knows no territorial, racial, national or ethnic distinction. [Trans.]

3. Ahl al-Bayt: according to authentic hadiths recorded in both Sunni and Shi‘ah sources, the term Ahl al-Bayt, and interchangeably ‘Itrah and Al, is a blessed Qur’anic appellation that belongs exclusively to the Prophet, ‘Ali, Fatimah, Hasan, and Husayn (‘a). The members of this Family of five, with the Prophet Muhammad (S) at its head, were the ones alive at the time the Qur’anic verses regarding their virtues were being revealed to the Prophet (S). However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also included in this chosen Family, the final one being Imam al-Mahdi (‘a). For further information, visit: http://www.al-islam.org/ [Trans.]

4. The abbreviation, “‘a” stands for the Arabic invocative phrase, ‘alayhi’s-salam, ‘alayhim’us-salam, or ‘alayha’s-salam [may peace be upon him/them/her], which is mentioned after the names of the prophets, angels, Imams from the Prophet’s progeny, and saints (‘a). [Trans.]

5. Sunni scholars quoted ImamJa‘far al-Sadiq (‘a), the sixth Imam from the Family of the Prophet [Ahl al-Bayt] (‘a) as saying: “We are the Cord of Allah about whom Allah has said: ‘Hold fast, all together, to Allah’s cord, and do not be divided [into sects]’ (Surah Al ‘Imran 3:103).” See Al-Tha‘labi, Tafsir al-Kabir, under commentary of verse 3:103; Ibn Hajar al-Haythami, Al-Sawa’iq al-Muhriqah (Cairo), Ch. 11, section 1, p. 233. [Trans.]

6. Surah Al ‘Imran 3:139. In this volume, the translation of Qur’anic passages is adapted from Sayyid ‘Ali Quli Qara’i, The Qur’an with a Phrase-by-Phrase English Translation (London: Islamic College for Advanced Studies Press, 2004). [Trans.]

7. Surah al-Qadr 97:1-5. [Trans.]

8. The abbreviation, “r” stands for the Arabic invocative phrase, rahmatullah ‘alayhi, rahmatullah ‘alayha, or rahmatullah ‘alayhim [may peace be upon him/her/them], which is used after the names of pious people. [Trans.]

9. Nahj al-Balaghah (The Peak of Eloquence) is a collection of speeches, sayings and letters of the Commander of the Faithful, Imam ‘Ali ibn Abi Talib (‘a) compiled by Sharif al-Radi Muhammad ibn al-Husayn (d. 406 AH/1016). The contents of the book concern the three essential topics of God, man and the universe, and include comments on scientific, literary, social, ethical, and political issues. With the exception of the words of the Glorious Qur’an and of the Holy Prophet (S), no words of man can equal it in eloquence. So far, more than 101 exegeses have been written on Nahj al-Balaghah, indicating the importance of this treatise to scholars and learned men of research and investigation. For more information, visit: https://www.al-islam.org/nahjul-balagha-part-1-sermons [Trans.]

Why is it compulsory to follow Ahlul Bayt (Hadith al-Thaqalayn)?

The prophet (saw) has left us two important things. If we adhere to them, we will never go astray. Several authentic narrations comfirm that the two weighty things left to us by the prophet are the Quran and His progeny (ahlul bayt). However, the majority of the muslims believe that the 2 weighty things are the Quran and the Sunnah of the prophet.

It is a proven fact that hadiths were written at the time of the prophet. After His demise, the political regimes that followed on gathered most (and not all) of the written sources of hadiths to burn them. Moreover, the writing of hadiths was prohibitted. The only source of preservation was through memory.

As time rolled on, this method of preservation proved to be ineffective because it became difficult to keep track of all the hadiths since most of companions who lived and heard the prophet passed away. Moreover, not everyone remembered the exact wording of the hadiths and when they were said. To make things worse, the corrupted political regimes (Banu Umayya and Banu Abbas) paid citizen muslims to fabricate hadiths that will support their doctrine and promote their Islamic school of thought.

It became difficult for most muslims to tell apart a false hadith from a true one. Therefore, the tradition that says the two weighty things are the Quran and the Sunnah of the prophet falls apart because of these fabrications.

The only individuals who were able to authenticate any hadith were the Ahlul Bayt. They were the true protectors and the most knowledgeable, in particular Ali ibn Abu Talib who had in his possession a written document of all the authentic hadiths of the prophet, called Sahifah al-Jamiaa'. But the corrupted political regimes were abled to isolate these highly virtuous and knowledgeable individuals from the society, who were the only source of guidance after the prophet.

History has witnessed Ahlul Bayt undergoing extreme sufferings from these political regimes because they (ahlul bayt) totally rejected their unislamic doctrine and they were a threat to all the unjust leaders. All muslims agree that Ahlul Bayt are as truthful as the Quran is and they can never be separated from the Quran in this life. Unfortunately, we dont see that in practice. The hadiths of the prophet are the key to the interpretation of the Quran.

A unique interpretation of the Quran is necessary to make a united Ummah. Not every transmitter of a hadith is a credible one. Using fabricated hadiths to interprete the Quran will lead to false interpretations. To avoid any deception, the prophet has ordered us to follow both, the Quran and ahlul bayt.

The people the most fit to transmit the Sunnah of the prophet are His progeny because of their exceptional virtues. They have been purified by Allah a perfect purification, which means they don't make mistakes, they don't alter the narrations, they don't lie. Moreover, they have inherited the knowledge of the prophet. Is not the prophet the city of knowledge and Ali its gate? Others however, may transmit narrations with unintentional alterations or errors because they can make mistakes and they forget. It is just logical to take narrations that are transmitted from reliable sources that are endowed with special virtues and have a special place with regards to Allah.

Bottom line is that hadith al-thaqalayn proves that it is compulsory for us to follow ahlul bayt alongside with the Quran in order not to go astray. The Banu Umayyah and Banu Abbas have spent centuries fighting and demeaning ahlul bayt, in order to deprive the masses of muslims from their guidance. By isolating ahlul bayt from the society, the oppressors were capable of exercising their tyranny over the muslims. They were able to fabricate hadiths and twist the meanings of the Quran to fit their doctrine.

That is exactly why the Islamic world is submerged with tragedies and disasters. That is exactly why we have several sects that have considerable differences. Today's islamic leadership is an exact copy of the Banu Umayyah and Banu Abbas leadership. A leadership that fully contradicts the teachings of the Quran.

Content:

Hadith al-Thaqalayn Hadiths conflicting hadith al-Thaqalayn Is it the Quran and my progeny or the Quran and my Sunnah? External Links:

More on hadith al-Thaqalayn Hadith al-Thaqalayn

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue.

Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. 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 good-bye 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. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah's Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that he said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah.

He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren't the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: 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 ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Reference:

*- Sahih Muslim, Book 031, Number 5920, 5923 - Kitab Al-Fada'il Al-Sahabah; Page 941, Number 2408-36 (Arabic version)

*- Musnad ibn Hanbal, v4,p366 [Entire book:(p1409,#19479)] - It is narrated that the prophet repeated the sentence “I remind you in the name of Allah about my Ahlul-Bayt” three times.

The messenger of Allah (PBUH&HF) said: “I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise).”

حَدَّثَنَا أَسوَدُ بنُ عَامِرٍ أَخبَرَنَا أَبُو إِسرَائِيلَ يَعنِي إِسمَاعِيلَ بنَ أَبِي إِسحَاقَ المُلَائِيَّ عَن عَطِيَّةَ عَن أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ إِنِّي تَارِكٌ فِيكُم الثَّقَلَينِ أَحَدُهُمَا أَكبَرُ مِن الآخَرِ كِتَابُ اللَّهِ حَبلٌ مَمدُودٌ مِن السَّمَاءِ إِلَى الأَرضِ وَعِترَتِي أَهلُ بَيتِي وَإِنَّهُمَا لَن يَفتَرِقَا حَتَّى يَرِدَا عَلَيَّ الحَوضَ

Reference:

*- Musnad ibn Hanbal, v3,p14 [Entire book:(p785,#11120)]; v3,p17 [Entire book:(p787,#11148)]; v3,p27 [Entire book:(p794,#11229)]; v3,p59 [Entire book:(p817,#11582)]; v5,p181 [Entire book:(p1591,#21911)]; v5,p189 [Entire book:(p1597,#21993)];

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

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

*- Sunan, by Daarami, v2, p432

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990

*- al-Khasa'is, by al-Nisa'i, pp 21,30

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230

*- al-Kabir, by al-Tabarani, v3, pp 62-63,137

*- History of Ibn Asakir, v5, p436

*- al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60

*- Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)

*- Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12

إني تارك فيكم ما إن تمسكتم به لن تضلوا بعدي أحدهما أعظم من الآخر كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي ولن يتفرقا حتى يردا علي الحوض فانظروا كيف تخلفوني فيهما. (ت عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#873,#946,#950,#952,#953 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

*- al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: v3,#2631 (المجلد الثالث << [تتمة باب حرف الألف ]);

*- Ziyadat al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: #1773 (كتاب “زيادة الجامع الصغير”، للسيوطي << حرف الهمزة );

إني لا أجد لنبي إلا نصف عمر الذي كان قبله وإني أوشك أن أدعى فأجيب فما أنتم قائلون قالوا نصحت قال أليس تشهدون أن لا إله إلا الله وأن محمدا عبده ورسوله وأن الجنة حق وأن النار حق وأن البعث بعد الموت حق قالوا نشهد قال وأنا أشهد معكم ألا هل تسمعون فإني فرطكم على الحوض وأنتم واردون الحوض وإن عرضه أبعد ما بين صنعاء وبصرى فيه أقداح عدد النجوم من فضة فانظروا كيف تخلفوني في الثقلين قالوا وما الثقلان يا رسول الله قال كتاب الله طرفه بيد الله وطرفه بأيديكم فاستمسكوا به ولا تضلوا والآخر عترتي وأن اللطيف الخبير نبأني أنهما لن يتفرقا حتى يردا علي الحوض فسألت ذلك لهما ربي فلا تقدموهما فتهلكوا ولا تقصروا عنهما. فتهلكوا ولا تعلوهم فإنهم أعلم منكم من كنت أولى به من نفسه فعلي وليه اللهم وال من والاه وعاد من عاداه. (طب عن أبي الطفيل عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#957 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

يا أيها الناس إني قد نبأني اللطيف الخبير إنه لن يعمر نبي إلا نصف عمر الذي يليه من قبله وإني قد يوشك أن أدعى فأجيب وإني مسؤول وإنكم مسؤولون فما أنتم قائلون قالوا نشهد أنك قد بلغت ورسوله وأن جنته حق وناره حق وأن الموت حق وأن البعث حق بعد الموت وأن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور يا أيها الناس إن الله مولاي وأنا مولى المؤمنين أولى بهم من أنفسهم فمن كنت مولاه فهذا مولاه يعني عليا اللهم وال من والاه وعاد من عاداه يا أيها الناس إني فرطكم وإنكم واردون علي الحوض أعرض ما بين بصرى إلى صنعاء فيه عدد النجوم قدحان من فضة وإني سائلكم حين تردون علي عن الثقلين فانظروا كيف تخلفوني فيهما الثقل الأكبر كتاب الله عز وجل سبب طرفه بيد الله وطرفه بأيديكم فاستمسكوا به لا تضلوا ولا تبدلوا وعترتي أهل بيتي فإنه قد نبأني اللطيف الخبير أنهما لن ينقضيا حتى يردا علي الحوض. (الحكيم طب عن أبي الطفيل عن حذيفة بن أسيد)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#958 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة ); Note the last sentence “These two shall not separate from each other till they come to me by the Pool (of Paradise)”. This shows the great importance of ahlul bayt with regards to guidance and truth. They should never be separated from the Quran.

حدثنا أبو الحسين محمد بن أحمد بن تميم الحنظلي ببغداد، حدثنا أبو قلابة عبد الملك بن محمد الرقاشي، حدثنا يحيى بن حماد، وحدثني أبو بكر محمد بن بالويه وأبو بكر أحمد بن جعفر البزار قالا: حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا يحيى بن حماد

وثنا أبو نصر أحمد بن سهل الفقيه ببخارى، حدثنا صالح بن محمد الحافظ البغدادي، حدثنا خلف بن سالم المخرمي، حدثنا يحيى بن حماد، حدثنا أبو عوانة، عن سليمان الأعمش قال: حدثنا حبيب بن أبي ثابت، عن أبي الطفيل، عن زيد بن أرقم -رضي الله تعالى عنه- قال :

لما رجع رسول الله -صلَّى الله عليه وسلَّم- من حجة الوداع، ونزل غدير خم، أمر بدوحات، فقمن، فقال: (كأني قد دعيت فأجبت، إني قد تركت فيكم الثقلين، أحدهما أكبر من الآخر، كتاب الله تعالى، وعترتي، فانظروا كيف تخلفوني فيهما، فإنهما لن يتفرقا حتى يردا علي الحوض

ثم قال: (إن الله -عز وجل- مولاي، وأنا مولى كل مؤمن). ثم أخذ بيد علي -رضي الله تعالى عنه- فقال: (من كنت مولاه، فهذا وليه، اللهم وال من والاه، وعاد من عاداه). وذكر الحديث بطوله. هذا حديث صحيح على شرط الشيخين، ولم يخرجاه بطوله. شاهده حديث سلمة بن كهيل، عن أبي الطفيل، أيضا صحيح على شرطهما. (ج/ص: 2/ 132)

References:

*- Mustadrak, al Hakim, vol 3, #174/4576 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أمير المؤمنين: علي بن أبي طالب -رضي الله تعالى عنه- مما لم يخرجاه )

حدثنا أبو بكر محمد بن الحسين بن مصلح الفقيه بالري، حدثنا محمد بن أيوب، حدثنا يحيى بن المغيرة السعدي، حدثنا جرير بن عبد الحميد، عن الحسن بن عبد الله النخعي، عن مسلم بن صبيح، عن زيد بن أرقم -رضي الله تعالى عنه- قال: قال رسول الله -صلَّى الله عليه وسلَّم-: (إني تارك فيكم الثقلين كتاب الله وأهل بيتي، وإنهما لن يتفرقا حتى يردا علي الحوض)

هذا حديث صحيح الإسناد على شرط الشيخين، ولم يخرجاه. (ج/ص: 3/161 )

References:

*- Mustadrak, al Hakim, vol 3, #309/4711 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أهل رسول الله -صلَّى الله عليه وسلم -)

Consider the tradition that says the 2 weighty things are the Quran and the Sunnah. Which version of the sunnah do we follow? The Hanbalis? The Hanafis? The Shafiis? Or the Malikis? Or the Twelvers? Aren't these 5 different islamic school of thoughts? One of each being the fundamentals of religion education of a specific muslim country? The emergence of these 5 schools of thoughts have resulted in the divergence of the interpretation of the Quran among them.

Don't you think the prophet knew this would have happened? That some corrupted people would fabricate new haddiths and alter existing ones for political and other reasons. Don't you think he knew that future generations will rely on fabricated hadiths to explain the Quran. The more the school of thoughts are in desagreement with each others, the more confused we become, and the further away from the truth we are. This is just common sense. The sole fact that there are many schools of thoughts is an indication that all 5 differ in their jurisprudence. Otherwise, what is the point of their existence?

So which Sunnah do we follow? The answer is in Sahih Muslim and many other reliable shia and sunni references: The sunnah of the Prophet as carried and transmitted by Ahlul Bayt. The prophet did not order us to follow Ahmad ibn Hanbal, or Hanafi or Malik ibn Anas or Muhammad ibn Idris al-Shafii. He simply ordered us to adhere to the members of Ahlul Bayt because they are the protectors of the hadiths and the correct interpreters of the Quran and the authentic transmitters of the teachings of the prophet. If muslims had followed hadith al-thaqalayn, then there would have been only one school of thought: that of the prophet and the Islamic nation would have been united under one jurisprudence.

If each school of thought says they are right about everything, then why are they different? How do you learn about the Sunnah of the prophet when you have several versions and interpretations? How do you learn about islam? The Quran by itself is not enough, we need a genuine sunnah to interprete its content. We need reliable sources. Think it through. Use common sense.

Hadiths conflicting hadith al-Thaqalayn There are several hadiths that appear to be contradicting hadith al-Thaqalayn. Could the prophet contradict himself? Certainly not! All of these conflicting hadiths share one thing in common: They are not found in the reliable hadiths sources of the Twelvers Shiah. In fact, the Twelvers Shiah do not consider them as authentic. They are only found in the Sunnis books.

Adhere to my sunnah and the sunnah of the rightly-guided successors after me. Hold on to it and cling on to it stubbornly.

Hadith al-thaqalayn is known to have been narrated by more than 30 companions of the prophet and is proven to be authentic by the Sunnis and Shiah school of thoughts. This means that any conflicting narration to hadith al-thaqalayn is likely to be a fabrication. According to the Sunnis, the rightly guided caliphs are Abu Bakr, Umar, Uthman and Ali, which is not the case for the Twelvers Shiah.

It has already been proven that the first three caliphs have introduced innovations to Islam during their leaderships. How could the prophet tell us to follow his progeny and at the same time follow the “rightly guided” caliphs, three of which have not only alter the rulings of Islam, but have also fought Ahlul Bayt. Besides, what purpose does the Sunnah of the prophet serve if we have to follow the Sunnah of the “rightly guided” caliphs?!? Wasn't the purpose of the prophet to fight those who contradict the teachings of Allah?

The only Sunnah to follow is that of the prophet and no one else! Accepting this hadith is insulting to the purpose and special virtues of the prophet. He was sent to guide all of us. We therefore follow his teachings and guidance.

Take part of your religion from this Humayra' (i.e. A'ishah).

The above narration is another contradiction to the hadith of al-thaqalayn. How can you take part of Islam from Aisha who was disrespectful to the prophet in many instances. She conspired with the other wives against Him. She fought Ali, the beloved brother of the prophet, causing the death of thousands of Muslims. She disobeyed Allah by leaving her house to wage a war against Ali. She became violent because of her excessive jealousy. She spread her legs in front of the prophet while he was praying. She mistrusted Him. She confirms that the prayer of the traveler is 2 rakaa's, yet prays 4 rakaa's so as to please Uthaman ibn Affan.

She spoke ill and with disrespect (in front of the prophet) of our beloved mother, Khadija (the first wife of the prophet) who the angel Gabriel gave glad tidings and whom Allah has built a castlle for in paradise. She hated Ali, the beloved cousin and brother of the prophet, about whom He said: “O 'Ali! none but a true believer loves you, and none but a hypocrite hates you”. How can you take part of Islam from her? Is such an examplar for women to follow? Is it possible for the prophet to tell us to learn Islam her? Read more about Aisha, the second wife of the prophet Muhammad, and you will soon realize whether you can really learn about half of Islam from her! Many reliable Sunnis scholars have rejected this hadith and treated it as a fabrication. Among them, there are:

Reference:

(taken from al-shia.com)

*- alMizzi and alDhahabi as mentioned in alTaqrir wa al-tahbir fi sharh alTahrir, iii 99

*- Ibn Qayyim alJawziyyah, who has considered all traditions with the words “ya Humayra” and “al-Humayrah” as fabrications

*- Ibn Kathir as quoted in alDurar almuntashirah fi al-'ahadith almushtahirah, 79

*- Ibn Hajar alAsqalani as quoted in al-Taqrir wa altahbir, iii, 99

*- Ibn alMulaqqin, alSubki, Ibn Amir al-Hajj, alSakhawi, alSuyuti, alShaybani, alShaykh Ali alQari, al-Zarqani, Abd alAli alShawkani and others Follow those who will come after me, Abu Bakr and Umar.

Ibrahim ibn Ismail, Ismail ibn Yahya, Yahya ibn Salamah ibn Kuhayl and Abu alZara' are the transmittters of this hadith. They have been considered as unreliable transmitters by Abu Zurah, Abu Hatim, Ibn Numayr, alDarqutni, alBukhari, alNasa'i, Ibn Muin, Ibn Hibban, al-Tirmidhi and others. Read the comments made after the next hadith to understand why the above hadith cannot have been narrated by the prophet. Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly. The disagreement of my Companions is a blessing for you.

The prophet spent his life establishing the rulings of Islam as well as fighting those who were hostile to them. Allah does not allow an unjust person to rule His nation, Allah does not allow an individual to introduce innovations to His religion. Abu Bakr and Umar, as well as the third caliph, Uthman, have done a lot of things that are unacceptable to the religion that the prophet dedicated His life to. Today, all muslims are affected by these changes which have created tensions among the different sects of Islam for holding on to different beliefs.

Haven't many of the companions turned their backs to religion? Haven't they become infidels after cutting the throats of one another in the battles of Siffin and the Camel? Haven't they fought each others for the pleasures of this world? Haven't they introduced innovations to the religion? Then how can we be guided by anyone of them after all their unislamic deeds? Is not their behavior a sign of misguidance? The companions desagreed among themselves on religious rulings (Umar was ignorant of the concept of Tayammum, others rejected the concept of temporary marriage (hadith of sahih Muslim #3261) as well as political positions. How many of them joined Muawiyah or the mother of the believers, Aisha to fight Ali ibn Abi Talib? I dont see how the desagreement among them is a blessing for us! In fact, this desagreement is what has mutilated Islam and its followers. If they were to follow the hadith of al-thaqalayn (starting with Umar who said the Quran was sufficient for us - see the calamity of thursday), we would have been in a better condition!

The last hadith has 2 problems. First, not all companions were righteous. If we were indeed asked to follow them, only the righteous ones ought to be followed. Fortunately, the fabricators of this hadith were not smart enough to distinguish between the good and the bad companions. Second, the companions are not to be followed. Their duties were to help spread Islam, teach and implement its rules and set themselves as examples to the community. They themselves needed guidance! We ought to follow those to whom guidance was given to, that is the prophet Muhammad and His pure progeny, who should never be separated from the Quran.

Moreover, a long list of Ulamas have declared this hadith as a mere fabrication to bring a strong support the companions and isolate the progeny of Ahlul bayt from the society.

Is it the Quran and my progeny or the Quran and my Sunnah? The muslim Ulamas have proven the strong authenticity of the hadith of al-thaqalayn that orders us to follow the Quran and the progeny of the prophet. Knowing the virtuous of the members of Ahlul Bayt, there is no doubt that Allah has endowed them with the knowledge to explain the Quran and guide the muslims. The tradition has been accepted as authentic by Muslim, al-Tirmidhi, Ahmad ibn Hanbal, as well as the Twelvers Shiaa scholars.

As far as the second version that states “the Quran and my Sunnah”, the chain of narrators have been proven to be a weak source by many reliable Sunnis scholars. Two members of the chain of narrators are Ismael bin Owais from Abi Owais and are both considered unreliable narrators. Another chain of transmission is: Al-Zabee from Saleh bin Musa Al- talhe from Abdul-Aziz bin Rafia from Abi Saleh from Abu Huraira. Saleh bin Musa is also considered a weak source of hadith by many scholars.

A third chain of transmission is:Abdul-Rahman bin yahya from Ahmad bin Saeed from Muhammed bin Ebrahim Al-Dbaili from Ali bin Zaid Al-fraedi from Al-hurairi from Katheer bin Abdulla bin Omar bin Auf from his father and from his grandfather. Imam Shafii and Abu Dawood (the author of Sunan of Abu Dawood, d.276 A.H.) consider Katheer bin Abdulla a liar. Moreover, Imam Ahmad ibn Hanbal said about Katheer bin Abdulla: “His traditions are rejected and he is not reliable”.

Moreover, “the Quran and my Sunnah” version of the hadith is not mentioned in Sahih Muslim or Sunan al-Tirmidhi.

Why is it compulsory to follow Ahlul Bayt (Hadith al-Thaqalayn)?

The prophet (saw) has left us two important things. If we adhere to them, we will never go astray. Several authentic narrations comfirm that the two weighty things left to us by the prophet are the Quran and His progeny (ahlul bayt). However, the majority of the muslims believe that the 2 weighty things are the Quran and the Sunnah of the prophet.

It is a proven fact that hadiths were written at the time of the prophet. After His demise, the political regimes that followed on gathered most (and not all) of the written sources of hadiths to burn them. Moreover, the writing of hadiths was prohibitted. The only source of preservation was through memory.

As time rolled on, this method of preservation proved to be ineffective because it became difficult to keep track of all the hadiths since most of companions who lived and heard the prophet passed away. Moreover, not everyone remembered the exact wording of the hadiths and when they were said. To make things worse, the corrupted political regimes (Banu Umayya and Banu Abbas) paid citizen muslims to fabricate hadiths that will support their doctrine and promote their Islamic school of thought.

It became difficult for most muslims to tell apart a false hadith from a true one. Therefore, the tradition that says the two weighty things are the Quran and the Sunnah of the prophet falls apart because of these fabrications.

The only individuals who were able to authenticate any hadith were the Ahlul Bayt. They were the true protectors and the most knowledgeable, in particular Ali ibn Abu Talib who had in his possession a written document of all the authentic hadiths of the prophet, called Sahifah al-Jamiaa'. But the corrupted political regimes were abled to isolate these highly virtuous and knowledgeable individuals from the society, who were the only source of guidance after the prophet.

History has witnessed Ahlul Bayt undergoing extreme sufferings from these political regimes because they (ahlul bayt) totally rejected their unislamic doctrine and they were a threat to all the unjust leaders. All muslims agree that Ahlul Bayt are as truthful as the Quran is and they can never be separated from the Quran in this life. Unfortunately, we dont see that in practice. The hadiths of the prophet are the key to the interpretation of the Quran.

A unique interpretation of the Quran is necessary to make a united Ummah. Not every transmitter of a hadith is a credible one. Using fabricated hadiths to interprete the Quran will lead to false interpretations. To avoid any deception, the prophet has ordered us to follow both, the Quran and ahlul bayt.

The people the most fit to transmit the Sunnah of the prophet are His progeny because of their exceptional virtues. They have been purified by Allah a perfect purification, which means they don't make mistakes, they don't alter the narrations, they don't lie. Moreover, they have inherited the knowledge of the prophet. Is not the prophet the city of knowledge and Ali its gate? Others however, may transmit narrations with unintentional alterations or errors because they can make mistakes and they forget. It is just logical to take narrations that are transmitted from reliable sources that are endowed with special virtues and have a special place with regards to Allah.

Bottom line is that hadith al-thaqalayn proves that it is compulsory for us to follow ahlul bayt alongside with the Quran in order not to go astray. The Banu Umayyah and Banu Abbas have spent centuries fighting and demeaning ahlul bayt, in order to deprive the masses of muslims from their guidance. By isolating ahlul bayt from the society, the oppressors were capable of exercising their tyranny over the muslims. They were able to fabricate hadiths and twist the meanings of the Quran to fit their doctrine.

That is exactly why the Islamic world is submerged with tragedies and disasters. That is exactly why we have several sects that have considerable differences. Today's islamic leadership is an exact copy of the Banu Umayyah and Banu Abbas leadership. A leadership that fully contradicts the teachings of the Quran.

Content:

Hadith al-Thaqalayn Hadiths conflicting hadith al-Thaqalayn Is it the Quran and my progeny or the Quran and my Sunnah? External Links:

More on hadith al-Thaqalayn Hadith al-Thaqalayn

Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue.

Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and exhorted (us) and said: Now to our purpose. 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 good-bye 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. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.

Yazid b. Hayyan reported: We went to him (Zaid b. Arqam) and said to him. You have found goodness (for you had the honour) to live in the company of Allah's Messenger (may peace be upon him) and offered prayer behind him, and the rest of the hadith is the same but with this variation of wording that he said: Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allah, the Exalted and Glorious, and that is the rope of Allah.

He who holds it fast would be on right guidance and he who abandons it would be in error, and in this (hadith) these words are also found: We said: Who are amongst the members of the household? Aren't the wives (of the Holy Prophet) included amongst the members of his house hold? Thereupon he said: 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 ownself and his kith and kin (who are related to him by blood) and for him the acceptance of Zakat is prohibited.

Reference:

*- Sahih Muslim, Book 031, Number 5920, 5923 - Kitab Al-Fada'il Al-Sahabah; Page 941, Number 2408-36 (Arabic version)

*- Musnad ibn Hanbal, v4,p366 [Entire book:(p1409,#19479)] - It is narrated that the prophet repeated the sentence “I remind you in the name of Allah about my Ahlul-Bayt” three times.

The messenger of Allah (PBUH&HF) said: “I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise).”

حَدَّثَنَا أَسوَدُ بنُ عَامِرٍ أَخبَرَنَا أَبُو إِسرَائِيلَ يَعنِي إِسمَاعِيلَ بنَ أَبِي إِسحَاقَ المُلَائِيَّ عَن عَطِيَّةَ عَن أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ إِنِّي تَارِكٌ فِيكُم الثَّقَلَينِ أَحَدُهُمَا أَكبَرُ مِن الآخَرِ كِتَابُ اللَّهِ حَبلٌ مَمدُودٌ مِن السَّمَاءِ إِلَى الأَرضِ وَعِترَتِي أَهلُ بَيتِي وَإِنَّهُمَا لَن يَفتَرِقَا حَتَّى يَرِدَا عَلَيَّ الحَوضَ

Reference:

*- Musnad ibn Hanbal, v3,p14 [Entire book:(p785,#11120)]; v3,p17 [Entire book:(p787,#11148)]; v3,p27 [Entire book:(p794,#11229)]; v3,p59 [Entire book:(p817,#11582)]; v5,p181 [Entire book:(p1591,#21911)]; v5,p189 [Entire book:(p1597,#21993)];

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

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

*- Sunan, by Daarami, v2, p432

*- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990

*- al-Khasa'is, by al-Nisa'i, pp 21,30

*- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230

*- al-Kabir, by al-Tabarani, v3, pp 62-63,137

*- History of Ibn Asakir, v5, p436

*- al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60

*- Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)

*- Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12

إني تارك فيكم ما إن تمسكتم به لن تضلوا بعدي أحدهما أعظم من الآخر كتاب الله حبل ممدود من السماء إلى الأرض وعترتي أهل بيتي ولن يتفرقا حتى يردا علي الحوض فانظروا كيف تخلفوني فيهما. (ت عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#873,#946,#950,#952,#953 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

*- al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: v3,#2631 (المجلد الثالث << [تتمة باب حرف الألف ]);

*- Ziyadat al-Jaami'i al-Sagheer, by Jalaludin al-Suyuti: #1773 (كتاب “زيادة الجامع الصغير”، للسيوطي << حرف الهمزة );

إني لا أجد لنبي إلا نصف عمر الذي كان قبله وإني أوشك أن أدعى فأجيب فما أنتم قائلون قالوا نصحت قال أليس تشهدون أن لا إله إلا الله وأن محمدا عبده ورسوله وأن الجنة حق وأن النار حق وأن البعث بعد الموت حق قالوا نشهد قال وأنا أشهد معكم ألا هل تسمعون فإني فرطكم على الحوض وأنتم واردون الحوض وإن عرضه أبعد ما بين صنعاء وبصرى فيه أقداح عدد النجوم من فضة فانظروا كيف تخلفوني في الثقلين قالوا وما الثقلان يا رسول الله قال كتاب الله طرفه بيد الله وطرفه بأيديكم فاستمسكوا به ولا تضلوا والآخر عترتي وأن اللطيف الخبير نبأني أنهما لن يتفرقا حتى يردا علي الحوض فسألت ذلك لهما ربي فلا تقدموهما فتهلكوا ولا تقصروا عنهما. فتهلكوا ولا تعلوهم فإنهم أعلم منكم من كنت أولى به من نفسه فعلي وليه اللهم وال من والاه وعاد من عاداه. (طب عن أبي الطفيل عن زيد بن أرقم)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#957 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة );

يا أيها الناس إني قد نبأني اللطيف الخبير إنه لن يعمر نبي إلا نصف عمر الذي يليه من قبله وإني قد يوشك أن أدعى فأجيب وإني مسؤول وإنكم مسؤولون فما أنتم قائلون قالوا نشهد أنك قد بلغت ورسوله وأن جنته حق وناره حق وأن الموت حق وأن البعث حق بعد الموت وأن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور يا أيها الناس إن الله مولاي وأنا مولى المؤمنين أولى بهم من أنفسهم فمن كنت مولاه فهذا مولاه يعني عليا اللهم وال من والاه وعاد من عاداه يا أيها الناس إني فرطكم وإنكم واردون علي الحوض أعرض ما بين بصرى إلى صنعاء فيه عدد النجوم قدحان من فضة وإني سائلكم حين تردون علي عن الثقلين فانظروا كيف تخلفوني فيهما الثقل الأكبر كتاب الله عز وجل سبب طرفه بيد الله وطرفه بأيديكم فاستمسكوا به لا تضلوا ولا تبدلوا وعترتي أهل بيتي فإنه قد نبأني اللطيف الخبير أنهما لن ينقضيا حتى يردا علي الحوض. (الحكيم طب عن أبي الطفيل عن حذيفة بن أسيد)

Reference:

*- Kanz al-U'ummal, by al-Muttaqi al-Hindi: v1,#958 (المجلد الأول << الباب الثاني في الاعتصام بالكتاب والسنة ); Note the last sentence “These two shall not separate from each other till they come to me by the Pool (of Paradise)”. This shows the great importance of ahlul bayt with regards to guidance and truth. They should never be separated from the Quran.

حدثنا أبو الحسين محمد بن أحمد بن تميم الحنظلي ببغداد، حدثنا أبو قلابة عبد الملك بن محمد الرقاشي، حدثنا يحيى بن حماد، وحدثني أبو بكر محمد بن بالويه وأبو بكر أحمد بن جعفر البزار قالا: حدثنا عبد الله بن أحمد بن حنبل، حدثني أبي، حدثنا يحيى بن حماد

وثنا أبو نصر أحمد بن سهل الفقيه ببخارى، حدثنا صالح بن محمد الحافظ البغدادي، حدثنا خلف بن سالم المخرمي، حدثنا يحيى بن حماد، حدثنا أبو عوانة، عن سليمان الأعمش قال: حدثنا حبيب بن أبي ثابت، عن أبي الطفيل، عن زيد بن أرقم -رضي الله تعالى عنه- قال :

لما رجع رسول الله -صلَّى الله عليه وسلَّم- من حجة الوداع، ونزل غدير خم، أمر بدوحات، فقمن، فقال: (كأني قد دعيت فأجبت، إني قد تركت فيكم الثقلين، أحدهما أكبر من الآخر، كتاب الله تعالى، وعترتي، فانظروا كيف تخلفوني فيهما، فإنهما لن يتفرقا حتى يردا علي الحوض

ثم قال: (إن الله -عز وجل- مولاي، وأنا مولى كل مؤمن). ثم أخذ بيد علي -رضي الله تعالى عنه- فقال: (من كنت مولاه، فهذا وليه، اللهم وال من والاه، وعاد من عاداه). وذكر الحديث بطوله. هذا حديث صحيح على شرط الشيخين، ولم يخرجاه بطوله. شاهده حديث سلمة بن كهيل، عن أبي الطفيل، أيضا صحيح على شرطهما. (ج/ص: 2/ 132)

References:

*- Mustadrak, al Hakim, vol 3, #174/4576 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أمير المؤمنين: علي بن أبي طالب -رضي الله تعالى عنه- مما لم يخرجاه )

حدثنا أبو بكر محمد بن الحسين بن مصلح الفقيه بالري، حدثنا محمد بن أيوب، حدثنا يحيى بن المغيرة السعدي، حدثنا جرير بن عبد الحميد، عن الحسن بن عبد الله النخعي، عن مسلم بن صبيح، عن زيد بن أرقم -رضي الله تعالى عنه- قال: قال رسول الله -صلَّى الله عليه وسلَّم-: (إني تارك فيكم الثقلين كتاب الله وأهل بيتي، وإنهما لن يتفرقا حتى يردا علي الحوض)

هذا حديث صحيح الإسناد على شرط الشيخين، ولم يخرجاه. (ج/ص: 3/161 )

References:

*- Mustadrak, al Hakim, vol 3, #309/4711 (المجلد الثالث << -31- كتاب معرفة الصحابة رضي الله تعالى عنهم >> ومن مناقب أهل رسول الله -صلَّى الله عليه وسلم -)

Consider the tradition that says the 2 weighty things are the Quran and the Sunnah. Which version of the sunnah do we follow? The Hanbalis? The Hanafis? The Shafiis? Or the Malikis? Or the Twelvers? Aren't these 5 different islamic school of thoughts? One of each being the fundamentals of religion education of a specific muslim country? The emergence of these 5 schools of thoughts have resulted in the divergence of the interpretation of the Quran among them.

Don't you think the prophet knew this would have happened? That some corrupted people would fabricate new haddiths and alter existing ones for political and other reasons. Don't you think he knew that future generations will rely on fabricated hadiths to explain the Quran. The more the school of thoughts are in desagreement with each others, the more confused we become, and the further away from the truth we are. This is just common sense. The sole fact that there are many schools of thoughts is an indication that all 5 differ in their jurisprudence. Otherwise, what is the point of their existence?

So which Sunnah do we follow? The answer is in Sahih Muslim and many other reliable shia and sunni references: The sunnah of the Prophet as carried and transmitted by Ahlul Bayt. The prophet did not order us to follow Ahmad ibn Hanbal, or Hanafi or Malik ibn Anas or Muhammad ibn Idris al-Shafii. He simply ordered us to adhere to the members of Ahlul Bayt because they are the protectors of the hadiths and the correct interpreters of the Quran and the authentic transmitters of the teachings of the prophet. If muslims had followed hadith al-thaqalayn, then there would have been only one school of thought: that of the prophet and the Islamic nation would have been united under one jurisprudence.

If each school of thought says they are right about everything, then why are they different? How do you learn about the Sunnah of the prophet when you have several versions and interpretations? How do you learn about islam? The Quran by itself is not enough, we need a genuine sunnah to interprete its content. We need reliable sources. Think it through. Use common sense.

Hadiths conflicting hadith al-Thaqalayn There are several hadiths that appear to be contradicting hadith al-Thaqalayn. Could the prophet contradict himself? Certainly not! All of these conflicting hadiths share one thing in common: They are not found in the reliable hadiths sources of the Twelvers Shiah. In fact, the Twelvers Shiah do not consider them as authentic. They are only found in the Sunnis books.

Adhere to my sunnah and the sunnah of the rightly-guided successors after me. Hold on to it and cling on to it stubbornly.

Hadith al-thaqalayn is known to have been narrated by more than 30 companions of the prophet and is proven to be authentic by the Sunnis and Shiah school of thoughts. This means that any conflicting narration to hadith al-thaqalayn is likely to be a fabrication. According to the Sunnis, the rightly guided caliphs are Abu Bakr, Umar, Uthman and Ali, which is not the case for the Twelvers Shiah.

It has already been proven that the first three caliphs have introduced innovations to Islam during their leaderships. How could the prophet tell us to follow his progeny and at the same time follow the “rightly guided” caliphs, three of which have not only alter the rulings of Islam, but have also fought Ahlul Bayt. Besides, what purpose does the Sunnah of the prophet serve if we have to follow the Sunnah of the “rightly guided” caliphs?!? Wasn't the purpose of the prophet to fight those who contradict the teachings of Allah?

The only Sunnah to follow is that of the prophet and no one else! Accepting this hadith is insulting to the purpose and special virtues of the prophet. He was sent to guide all of us. We therefore follow his teachings and guidance.

Take part of your religion from this Humayra' (i.e. A'ishah).

The above narration is another contradiction to the hadith of al-thaqalayn. How can you take part of Islam from Aisha who was disrespectful to the prophet in many instances. She conspired with the other wives against Him. She fought Ali, the beloved brother of the prophet, causing the death of thousands of Muslims. She disobeyed Allah by leaving her house to wage a war against Ali. She became violent because of her excessive jealousy. She spread her legs in front of the prophet while he was praying. She mistrusted Him. She confirms that the prayer of the traveler is 2 rakaa's, yet prays 4 rakaa's so as to please Uthaman ibn Affan.

She spoke ill and with disrespect (in front of the prophet) of our beloved mother, Khadija (the first wife of the prophet) who the angel Gabriel gave glad tidings and whom Allah has built a castlle for in paradise. She hated Ali, the beloved cousin and brother of the prophet, about whom He said: “O 'Ali! none but a true believer loves you, and none but a hypocrite hates you”. How can you take part of Islam from her? Is such an examplar for women to follow? Is it possible for the prophet to tell us to learn Islam her? Read more about Aisha, the second wife of the prophet Muhammad, and you will soon realize whether you can really learn about half of Islam from her! Many reliable Sunnis scholars have rejected this hadith and treated it as a fabrication. Among them, there are:

Reference:

(taken from al-shia.com)

*- alMizzi and alDhahabi as mentioned in alTaqrir wa al-tahbir fi sharh alTahrir, iii 99

*- Ibn Qayyim alJawziyyah, who has considered all traditions with the words “ya Humayra” and “al-Humayrah” as fabrications

*- Ibn Kathir as quoted in alDurar almuntashirah fi al-'ahadith almushtahirah, 79

*- Ibn Hajar alAsqalani as quoted in al-Taqrir wa altahbir, iii, 99

*- Ibn alMulaqqin, alSubki, Ibn Amir al-Hajj, alSakhawi, alSuyuti, alShaybani, alShaykh Ali alQari, al-Zarqani, Abd alAli alShawkani and others Follow those who will come after me, Abu Bakr and Umar.

Ibrahim ibn Ismail, Ismail ibn Yahya, Yahya ibn Salamah ibn Kuhayl and Abu alZara' are the transmittters of this hadith. They have been considered as unreliable transmitters by Abu Zurah, Abu Hatim, Ibn Numayr, alDarqutni, alBukhari, alNasa'i, Ibn Muin, Ibn Hibban, al-Tirmidhi and others. Read the comments made after the next hadith to understand why the above hadith cannot have been narrated by the prophet. Verily, my Companions are like the stars (nujum) in the sky; whichever of them you follow, you shall be guided rightly. The disagreement of my Companions is a blessing for you.

The prophet spent his life establishing the rulings of Islam as well as fighting those who were hostile to them. Allah does not allow an unjust person to rule His nation, Allah does not allow an individual to introduce innovations to His religion. Abu Bakr and Umar, as well as the third caliph, Uthman, have done a lot of things that are unacceptable to the religion that the prophet dedicated His life to. Today, all muslims are affected by these changes which have created tensions among the different sects of Islam for holding on to different beliefs.

Haven't many of the companions turned their backs to religion? Haven't they become infidels after cutting the throats of one another in the battles of Siffin and the Camel? Haven't they fought each others for the pleasures of this world? Haven't they introduced innovations to the religion? Then how can we be guided by anyone of them after all their unislamic deeds? Is not their behavior a sign of misguidance? The companions desagreed among themselves on religious rulings (Umar was ignorant of the concept of Tayammum, others rejected the concept of temporary marriage (hadith of sahih Muslim #3261) as well as political positions. How many of them joined Muawiyah or the mother of the believers, Aisha to fight Ali ibn Abi Talib? I dont see how the desagreement among them is a blessing for us! In fact, this desagreement is what has mutilated Islam and its followers. If they were to follow the hadith of al-thaqalayn (starting with Umar who said the Quran was sufficient for us - see the calamity of thursday), we would have been in a better condition!

The last hadith has 2 problems. First, not all companions were righteous. If we were indeed asked to follow them, only the righteous ones ought to be followed. Fortunately, the fabricators of this hadith were not smart enough to distinguish between the good and the bad companions. Second, the companions are not to be followed. Their duties were to help spread Islam, teach and implement its rules and set themselves as examples to the community. They themselves needed guidance! We ought to follow those to whom guidance was given to, that is the prophet Muhammad and His pure progeny, who should never be separated from the Quran.

Moreover, a long list of Ulamas have declared this hadith as a mere fabrication to bring a strong support the companions and isolate the progeny of Ahlul bayt from the society.

Is it the Quran and my progeny or the Quran and my Sunnah? The muslim Ulamas have proven the strong authenticity of the hadith of al-thaqalayn that orders us to follow the Quran and the progeny of the prophet. Knowing the virtuous of the members of Ahlul Bayt, there is no doubt that Allah has endowed them with the knowledge to explain the Quran and guide the muslims. The tradition has been accepted as authentic by Muslim, al-Tirmidhi, Ahmad ibn Hanbal, as well as the Twelvers Shiaa scholars.

As far as the second version that states “the Quran and my Sunnah”, the chain of narrators have been proven to be a weak source by many reliable Sunnis scholars. Two members of the chain of narrators are Ismael bin Owais from Abi Owais and are both considered unreliable narrators. Another chain of transmission is: Al-Zabee from Saleh bin Musa Al- talhe from Abdul-Aziz bin Rafia from Abi Saleh from Abu Huraira. Saleh bin Musa is also considered a weak source of hadith by many scholars.

A third chain of transmission is:Abdul-Rahman bin yahya from Ahmad bin Saeed from Muhammed bin Ebrahim Al-Dbaili from Ali bin Zaid Al-fraedi from Al-hurairi from Katheer bin Abdulla bin Omar bin Auf from his father and from his grandfather. Imam Shafii and Abu Dawood (the author of Sunan of Abu Dawood, d.276 A.H.) consider Katheer bin Abdulla a liar. Moreover, Imam Ahmad ibn Hanbal said about Katheer bin Abdulla: “His traditions are rejected and he is not reliable”.

Moreover, “the Quran and my Sunnah” version of the hadith is not mentioned in Sahih Muslim or Sunan al-Tirmidhi.