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The Ninth Spurious Argument: Who is the family of the Prophet

Some people criticize the Shias for limiting the Prophet’s family to Imam Ali, Fatima and their sons Hasan and Husayn (peace be upon them) and excluding the Prophet’s wives and uncles.

The Answer

The Prophet’s sayings prove that his family members are only those five persons. Such sayings, narrated by some of the Companions are mentioned in many Sunni books.

At-Tirmidhi mentioned in his book as-Sahih, vol. 13 p. 200 Egyptian edition-, a tradition narrated by Umar bin Abu Salama where he said that the Qur’anic verse,

Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you with a thorough purification. (33:33),

was revealed in Umm Salama’s house. Then the Prophet (s) called for Fatima, Hasan, Husayn and Imam Ali to come behind him. He then covered themselves with a garment and said: O Allah, these are my family. Keep away uncleanness from them and purify them thoroughly.

Umm Salama said, “am I with them?’ The Prophet answered, “You have your standing and you will be to a good end.’

The author mentioned other relations that are narrated by Umm Salama, Ma’qil bin Yassar, Abul-Hamra’ and Anas bin Malik.

Hereunder, we will mention some sources of the Prophet’s saying regarding the above-mentioned Qur’anic verse of Purification concerning Imam Ali, Fatima, Hasan and Husayn, that are recorded in Sunni books quoted from our book Jami’ Barahin Usul ul- I’tiqadaat:

1. Narrated by Umar bin Atiyah, from Abu Sa’id al- Khudri from Umm Salama (The History of Baghdad) vol.9 p. 126.

2. Al-Husayn bin al-Hasan from Abu Sa’id al-Khudri from Umm Salama (The Prophet’s wife) (The History of Baghdad) vol.9 p. 126

3. Hisham bin Salim, from Wahhab bin Abdullah, from Umm Salama (Al-Mu’jam ul- Kabir) p. 134.

4. Abdul-Malik bin Sulayman from Ata’ from Umm Salama (Al-Mu’jam ul- Kabir) p. 134.

5. Sharik bin Namr, Ata’, Umm Salama (Ma’alimut- Tanzil) p. 213.

6. Muhammad bin Sawqa from someone from Umm Salama (Akhlaq un-Nabi) p. 116.

7. Abdullah bin Abu Riyah, from someone, from Umm Salama (Ath-Tha’labi’s Tafsir) Manuscript.

8. Abdullah bin Abu Riyah, Hakim bin Sa’d, Umm Salama (Ibn Kathir’s Tafsir) vol.3 p. 483.

9. Atiyah from his father from Umm Salama (Ibn Kathir’s Tafsir) vol.3 p. 483.

10. Atiyah, from Shahr bin Hawshab, from Umm Salama (Ibn Kathir’s Tafsir) vol.3 p. 483.

11. Sufyan bin Zayd, Shahr bin Hawshab, Umm Salama (At-Tirmidhi’s Sahih) vol.13 p. 248.

12. Zubayd, Shahr bin Hawshab, Umm Salama (Mawzzihul- Awham) vol.2 p. 281.

13. Abdul-Hamid bin Bihram, Shahr bin Hawshab, Umm Salama (Ahmad’s Musnad) vol.6 p. 298.

14. Dawud bin Abu Auf, Shahr bin Hawshab, Umm Salama (Al-Qawlul-Fasl) vol.2 p. 177.

15. Ajlah, Shahr bin Hawshab, Umm Salama (Ahmad’s Musnad) vol.2 p. 173.

16. Athal, Shahr bin Hawshab, Umm Salama (Al- Bukhari’s History) vol.1 p. 70.

17. Shu’eib bin al-Minii’, Shahr bin Hawshab, Umm Salama (Al-Bukhari’s History) vol.1 p. 70.

18. Ja’far bin Abdur-Rahman, al-Hakam bin Sa’id, Umm Salama (Al-Bukhari’s History) vol.1 p. 70.

19. Muhammad bin Shirin, Abu Hurayra, Umm Salama (Tafsir Jami’ul-Bayan) vol.22 p. 7.

20. Awaam bin Hawshab, from his cousin, from Aa’isha

(Al-Qawlul-Fassl) vol.2 p. 215.

21. Mus’ab bin Sheiba, Safiyyah, “Aa’isha (as-Sunanul- Kubra) vol.2 p. 149.

22. Awza’i, Abu Ammar, Wathila bin al-Asqa’

(Mustadrak) vol.2 p. 152.

23. Abdur-Rahman bin Amr, Shaddad bin Abdullah, Wathila bin al-Asqa’ (Siyer A’lamin-Nubala’) vol.3 p.

24. Al- A’mash, Atiyah, Abu Sa’id al-Khudri, (Jami’ul- Bayan) vol.22 p. 6.

25. Abul-Hijaf, Atiyah, Abu Sa’id al-Khudri (Al-Mu’jam us Saghir) vol.1 p. 134.

26. Imran bin Muslim, Atiyah, Abu Sa’id al- Khudri (The History of Baghdad) vol.10.

27. Ibn Umar al-Kirmani, Atiyah, Abu Sa’id al-Khudri (Tabaqatul-Muhadditheen) p. 149.

28. Abdur-Rahman bin Abu Bakr, Isma’il, from his father Abdullah bin Ja’far (Al-Qawlul-Fasl) p. 185.

29. Abdur-Rahman bin Abu Bakr, Ibn Abbas (Arjahul- Matalib) p. 54.

30. Hammad bin Salama, Ali bin Zayd, Anas bin Malik (Ahmad’s Musnad) vol.3 p. 259.

31. Abdur-Rahman bin Abu Bakr, Hamid, Anas bin Malik (Al-Mustadrak) vol.3 p. 159.

32. Abaad bin Abu Yahya, Abu Dawud (p. 6), Abul- Hamra’ (An-Najaari’s Kuna) p.25.

33. Yunus bin Abu “Ishaq, Abu Dawud, Abul-Hamra’ (Muntakhab Theyl al-Mutheyl) p. 83.

34. Mansur bin Abul-Aswad, Abu Dawud, Abul-Hamra’ (Al-mu’jam ul- Kabir) p. 134.

35. Abu Ishaq as-Subey’i, Abu Dawud, Abul-Hamra’ (History of Islam) vol.2 p. 97.

36. Umayr Abu Arfaja, Atiyah (Usdul-Ghaba) vol.3 p.413.

37. Al-Aufi, Amr bin Atiyah and al-Husayn bin al-Hasan, from Atiyah (The History of Baghdad) vol.9 p. 126.

38. Bukeyr bin Mismaar, Aamir bin Sa’d, Sa’d (Jami’ul- Bayan) vol.22 p. 8.

39. Abu Balah Amr bin Maymun (Al-Mustadrak) vol.3 p. 132.

40. Yahya bin Ubayd, Attar bin Abu Riyah, Umar bin Abu Salama (At-Tirmidhi’s Sahih) vol.13 p. 200.

41. Yahya bin Ubayd, Sahl bin Sa’d (Al-Isti’aab) vol.2 p.460.

42. Abu Hurayra, Sahl bin Sa’d (Al-Isti’aab) vol.2 p. 56.

43. Bureyda al-Aslami, Sahl bin Sa’d (Al-Isti’aab) vol.2p.56.

44. Abdullah bin Umar, Sahl bin Sa’d (Al-Isti’aab) vol.2 p. 56.

45. Imran bin al-Husayn, Sahl bin Sa’d (Al-Isti’aab) vol.2 p. 56.

46. Salama bin al-Aqua’, Sahl bin Sa’d (Al-Isti’aab) vol.2 p. 56.

47. Ma’qil bin Yasaar (At-Tirmidhi’s Sahih) vol.13 p. 248

Finally, the tradition concerning the Qur’anic verse of purification and its being specifically about them (Peace be upon them), in the words of al Haddad al Hadhrami is one of the correct, famous, widespread, and well known traditions upon which all the umma has agreed and seventeen of great Hadithists have confirmed that it was true.

The Tenth Spurious Argument: The Infalibility of the Twelve Imams

Some people criticize the Shia for believing that the Imams of the honorable Prophet’s family were infallible.

The Answer

The Shia believe that the Imam, who has been appointed by Allah, must be infallible. Allah says:

Surely, I will make you an Imam of men. Ibrahim said, “and of my offspring?’ My covenant does not include the unjust, said He. (Qur’an 2:124)

And whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. (Qur’an 65:1)

And whoever exceeds the limits of Allah those are they that are the unjust. (Qur’an 2:229)

Infallibility was a condition for the divine Imamate and it was limited, after Prophet Muhammad (s), to the Twelve Imams for no one else was infallible other than them according to consensus. In addition to this, the Qur’anic verse; Allah only desires to keep away uncleanness from you, O People of the House, and to purify you with a thorough purification. 33:33, confirms that Imam Ali, Imam Hasan and Imam Husayn were infallible. Many prophetic traditions also confirm the infallibility of the Twelve Imams (peace be upon them).

The previously mentioned verse provides proof of the infallibility of the Prophet’s family. It also shows that their purification is from Allah and is not a legislative matter, because the legislative will of purification from uncleanness does not concern the Prophet’s family alone, but includes all people. The legislative will also concerns one’s own actions whereas this Qur’anic verse shows that Allah’s will in purifying these persons from any uncleanness is His creative will. Allah says,

His command, when He intends anything, is only to say to it, “Be,’ and so it is. (Qur’an 36:82)

Of course, what is intended by uncleanness is not bodily uncleanness, but the internal uncleanness which is blasphemy, disbelief, guilt, disobedience, and everything sinful.

If one says that the purification might mean that Allah would forgive their sins.

I would answer that forgiveness does not purify uncleanness from the soul of the disobedient, but it takes the punishment away from him. Besides, forgiving a sin would not exist unless the sin had been committed. So, the sinful is not purified during committing the sin, while the Qur’anic verse indicates a complete purification.

The Eleventh Spurious Argument: The Miracles of the Imams

Some people criticize the Shias of believing that the Imams had miracles like the miracles of the Prophets.

The Answer

What we mean by the miracles of the Imams is the charismata that prove their Imamate, guardianship, and their being a proof from Allah among mankind and the mediators between mankind and the Prophet (s).

Refer to the book titled (Ithbatul-Hudat bin-Nusus wa al- Mu’jizaat). The author mentions the miracles of the Twelve Imams with well established narrations that have been extensively narrated with uninterrupted chains of narrators. Refer to Ihqaqul-Haq vol. 11,12, and 19, if you like to know the miracles and charismata of the Imams as mentioned in Sunni books. It includes some of those mentioned in Sunni books with names of the books, the number of the pages and the edition.

The Twelfth Spurious Argument: Naming Persons with names such as Abdun-Nabi and the like

Some criticize the Shias because they give their sons names like Abdun-Nabi óthe Prophet’s slaveó, Abdur- Rasul óthe Messenger’s slaveó, Abd Ali óthe slave of Alió, Abdul-Husayn óthe slave of Husaynó, whereas such names are not permissible because servantship for other than Allah is polytheism.

The Answer

Associationism is to worship other than Allah, either worshipping that thing alone or along with Allah. Worship is submitting to the worshipped taking it to be divine and godlike. However the mere using of the word servant in front of a created thing does not mean worshipping. The Holy Qur’an and many Prophetic traditions confirm this fact. Allah says,

And marry those among you who are single and those who are fit among your male slaves and your female slaves. (Qur’an 24:32)

It does not mean that the slave worships his master. The same is said about names like Abdun-Nabi and Abdul- Husayn. At the same time, those who criticize the Shias for using these names, they themselves call their bosses “my master’ and they have no problem with it!

The Thirteenth Spurious Argument: Loving the Prophet’s Family

Some people spuriously argue that the Shia love the Prophet's family more than Allah and His Messenger Muhammad (s), and they believe that their love for them is enough to get them into Paradise and save them from Hell.

The Answer

This is a great fabrication. The Shias love the Prophet’s family simply because they are the family of the Prophet (s) and for the sake of their love for the Prophet. Their love for the Prophet is simply because he is the Messenger of Allah. Therefore, it is irrational for the Shia to love the Prophet’s family more than they love the Prophet, and it is also irrational for them to love the Prophet more than they love Allah.

The Fourteenth Spurious Argument: Exergesis and Interpretation of the Verses of the Qur’an

Some people fabricate lies against the Shias claiming that they interpret the Qur’anic verses not according to what they mean but just to support their beliefs and to praise their Imams.

The Answer

It is not possible to deny that there are many Qur’anic verses that either address the merits of Imam Ali alone or that of the rest of the Prophet’s family members. There are many traditions in Sunni books interpreting many verses as addressing the merits of Imam Ali and the rest of the Prophet’s family members. The author of Ihqaqul-Haq has collected in vol. 3,9, and 14 two hundred and fifty-five such verses, and after each verse he wrote down the traditions related in the books of the Sunnis that explains the verse with the page numbers.

The Fifteenth Spurious Argument: Immoderation

Some spuriously criticize the Shia for having an over excessive love for the Prophet’s family and they diminish the dignity of the Companions because they prefer Imam Ali and his family above all the other Companions.

The Answer

Many traditions mentioned in Sunni books show that Imam Ali had been preferred above all the other Companions. Prophet Muhammad (s) says: Of whomsoever I had been guardian, Ali here is to be his guardian.

He also said addressing Imam Ali: You are to me as was Aaron to Moses, except that there will be no prophet after me.

The tradition of “the bird’ shows that Imam Ali was the most beloved of Allah after His Messenger Muhammad (s).

The Prophet (s) said: I am the city of knowledge and Ali is its gate.”

The Prophet Muhammad (s) ordered all the doors of his Companions that opened to the mosque to be closed except the door of Imam Ali.

The prophet (s) said: Ali and I are the fathers of this nation.

People are from various trees but I and Ali are from one tree.

There are three veracious people and Ali bin Abu Talib is the best of them.

Many other hadiths in this regard are mentioned in Sunni and Shiite reference books.

The Prophet Muhammad (s) had instituted the bonds of brotherhood between his Companions and said to Ali, You are my brother, as it was mentioned in Sunni books narrated by ibn Abbas, Sa’id bin al-Musayyab, ibn Umar, Zayd bin Abu Awfa, Anas bin Malik, Zayd bin Arqam, Hudhayfa bin al-Yaman, Makhduj bin Zayd, Abu Umama, Jami’ bin Umayr, Jabir bin Abdullah, Abu Sa’id, Abdur-Rahman bin Aweym and Abu Hurayra.

Ahmad bin Hanbal mentioned in his book Faza’ilus- Sahaba a tradition narrated by Akrima, that was heard from ibn Abbas that the Prophet Muhammad (s) said: There is no Qur’anic verse that begins with “O you who believe,’ without Ali being their (i.e. those who believe) head, leader, and their distinction. Allah has censured the Prophet’s Companions in the Qur’an but He did not mention Ali save in praise.

The same was also mentioned in Dhakha’ir ul Uqba p.89, Egyptian Edition.

It was also mentioned by at-Tabarani and ibn Abu Hatim in As-Sawa’iq ul-Muhriqa p. 125; Egyptian Edition, and Tarikh ul-Khulafa’ (History of the Caliphs) p. 116; Lahore Edition.

Abu Na’im mentioned in his book Hilyatul- Awliya’ vol.1 p. 64; Egyptian edition, a tradition narrated by ibn Abbas that the Prophet Muhammad (s) had said: Allah had not revealed any verse beginning with “O you who believe,’ unless Ali was its head and amir.

Ahmad bin Hanbal sums it up for Imam Ali when he said, ‘No one of the Prophet’s Companions had virtues like that of Ali bin Abu Talib.’

This saying has been mentioned in many books; al- Mustadrak, al-Isti’aab, al-Kamil of ibn ul-Athir, Kifayat ut-Talib, ar-Riyazun-Nazira, Tahthib ut-Tahthib, Fat- hul-Bari fi Sharh il-Bukhari, Tarikh ul-Khulafa’, as-Sira al-Halabiyah, ar-Rawzul-Azhar, Is’aaf ur-Raaghibin and others.

There is a tradition, which was agreed upon by the Sunnis showing the preference of Fatima, the Prophet’s daughter, (peace be upon her) over all others.

The Prophet said: Fatima is the chief of women of Paradise.

This hadith has been narrated by some Companions: Hudhayfa bin al-Yamaan as in Sahih ut-Tirmidhi vol. 13 p.197, Aa’isha as in Sahih ul-Bukhari vol. 4 p. 203, and Umm Salama in Sahih ut-Tirmidhi vol. 13 p. 250.

There is also an agreed upon tradition among Sunnis showing the preference of Imam Hasan and Imam Husayn.

The Prophet (s) said: Hasan and Husayn are the masters of the young men of Paradise.

This hadith was narrated by some Companions of the prophet: Abu Sa’id al-Khudri as in Sahih ut-Tirmidhi vol. 13 p. 190, Musnad of Ahmad vol. 3 p. 3., Hudhayfa as in Sahih ut-Tirmidhi vol. 13 p. 197, and by Abdullah bin Umar in the Sunan of ibn Maja vol. 1 p. 56.

The Sura Al-Insaan (76) was revealed concerning Imam Ali, Fatima, Hasan and Husayn. In addition, the Qur’anic Verse of purification:

Allah only desires to keep away uncleanness from you, O People of the House, and to purify you with a thorough purification. (Quran 33:33),

was revealed concerning them. This has been narrated by many of the Prophet’s Companions such as Wathila bin al- Asqa’, Amr bin Abu Salama, Aa’isha, Umm Salama , Sa’d bin Abu Waqqas, Abu Sa’id, Imam Ali, Ja’far bin Abu Talib, Abu Barza, Sabih, ibn Abbas, Anas, Abul-Hamra’, Atiyah, Sahl bin Sa’d, Abu Hurayra, Burayda, Abdullah bin Umar, Imran bin al-Husayn, Salama bin al-Aqua’ , Ma’qil bin Yasaar, and Abdullah bin az-Zubeir. This has been mentioned by al-Heythami in his book Majma’uz-Zawa’id and as-Suyuti in his book al-Jami’us-Saghir narrated by al-Bazzaz p. 113 and by ibn Hajar in his as-Sawa’iq ul- Muhriqa p. 184 and Miftah un-Naja p. 9, Yanabi’ul- Mawaddah p. 187, al-Fat-hul-Kabir p. 133, Arjahul- Matalib p. 330, as-Sayf ul-Yamani al-Maslul p. 9. And it has also been narrated by Aamir bin Wathila, which was mentioned by al-Hafiz ad-Dulabi in his book al-Kuna wa al-Asma’ vol. 1 p. 76. It was narrated by Salama bin al- Aqua’ which was mentioned by ibnul-Maghazili and ash- Shafi’i in his book al-Manaqib, and mentioned in other Sunni books like Arjah ul-Matalib p. 330 and Yanabi’ul- Mawaddah p. 28. Also it was narrated by Imam Ali, which was mentioned by Muhibbud-Din at-Tabari in his book Dhakha’ir ul-Uqba p. 20 from ibnus-Seri.

The Sixteenth Spurious Argument: Shia Opinon about Hafsa and Aisha

Some people spuriously criticize the Shias cursing the wives of Prophet Muhammad (s), especially Aa’isha (daughter of Abu Bakr; the first caliph) and Hafsa (daughter of Umar; the second caliph), and that they ascribe adultery to them, Allah forbid!

The Answer

This is a great calumny. When did the Shias ascribe adultery to “Aa’isha and Hafsa? This is definitely not true. In fact, they condemned their disobeying Allah and His Messenger and they have determined that they both indeed had disobeyed and broke the order of Allah and His Messenger. The Holy Qur’an has confirmed this. Allah says,

If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibril and the believers that do good, and the angels after that are the aiders. (Qur’an 66:4)

The Shia condemn “Aa’isha for encouraging Talha and az-Zubeir to break their homage to Imam Ali (a), when she gathered a group of hypocrites, mounted a camel, and set out with Talha and az-Zubeir to fight Imam Ali. Indeed, they fought him and were unjust to him.

The Seventeenth Spurious Argument: The Peace Treaty between Imam Hassan and Muawiya

Some criticize the Shias saying that Imam Hasan had made peace with Mu’awiya (the first Umayyad caliph) and put an end to the conflict between them, and that he did not listen to his Companions who wanted instead to involve him in sedition. To them this indicates that the policy of the Prophet’s family towards his Companions was not a hostile policy at all as the Shia claim.

The Answer

When Imam Hasan bin Ali set about making peace with Mu’awiya and ending the war with him, he was not going against the policy of his father (Imam Ali). Imam Hasan’s army by that time had become weak, discord had erupted within the ranks, and many of them refused to obey him. Many men were overcome by greed and sided with Mu’awiya. Imam Hasan (a) knew that the war with Mu’awiya would not be for his benefit and it would cause the shedding of Muslim blood and the killing of the followers of the Prophet’s family; therefore, he was obliged to make peace with Mu’awiya in order to spare their blood.

However Imam Hasan was never agreeable with Mu’awiya being the caliph of the Muslims. His exalted personality could never have accepted such a claim. Anyone who knows anything about the circumstances of the peace treaty between Imam Hasan and Mu’awiya would be certain that Imam Hasan, his father, and his brother (Imam Husayn) thought that Mu’awiya and all the Umayyads were of the same ilk without any difference.

The Eighteenth Spurious Argument: Swearing by the Prophet and the Imams

Some people spuriously find fault with the Shias because they swear by Prophet Muhammad, the Imams and by their progeny whereas swearing by any other than Allah is null and void.

The Answer

No one has ever saidóeven from among our Sunni brothersóthat swearing by other than Allah is forbidden. It is something common among people to swear by anyone dear to them like their sons and others. How it would be forbidden when it has been mentioned many times in the Holy Qur’an? Allah says:

I swear by the fig and the olive and Mount Sinai and this city made secure. (Qur’an 95:1-3)

I swear by the soul and Him Who made it perfect. (Qur’an 91:7)

Of course, in the Sharia a legal oath (e.g an oath given in court or an oath on a legal document) by other than Allah or His attributes is not acceptable. This is a legal oath and anything other than this is considered to be only a manner of emphasizing a point.

The Nineteenth Spurious Argument: The Criterion for Accepting and Rejecting Hadith

Some people launch spurious attacks against the Shia claiming that they don’t accept traditions narrated by some of the Companions, they do not accept the Sunni books of traditions, such as the six main (Sahih) books.

They claim that the Shia do not depend upon the traditions mentioned in such books, and that they do not quote traditions from them except when they want to refute them. Instead, they depend only upon the traditions narrated by the Prophet’s family (peace be upon them).

The Answer

Shia jurisprudence with respect to proving the veracity of one-way related information is based upon the chain of its narrators, whether or not they were trustworthy, no matter it had been mentioned in a Shia or Sunni book. Having a book called Sahih (i.e. Correct) is not sufficient, every one of the narrators of that tradition must be proven to have been trustworthy regardless of whether he was Shiite or Sunni, or whether or not it had been mentioned in Shiite or Sunni books. Allah says:

O you who believe! If an evildoer comes to you with a report, look carefully into it. (Qur’an 49:6)

And follow not that of which you have not the knowledge. (Qur’an 17:36)

In their jurisprudence, the Shia depend upon the traditions narrated by the Prophet’s family because they were the authority for the nation after Prophet Muhammad (s). This is confirmed by the prophetic tradition of Thaqalayn, the two weighty matters upon which all Muslims agree.

We have mentioned this tradition in our book (Al-Jami’ li Barahin Usul ul-I’tiqadat). At-Tirmidhi mentioned this tradition in his book (Sahih) vol. 13 p. 200, narrated by Zayd bin Arqam and in another chain by Abu Sa’id that Prophet Muhammad (s) had said: I have left to you two very weighty matters.

If you keep to them, you will never go astray after my death. One, the greater than the other is the Holy Qur’an, which is as a string extended between Heaven and Earth, and the other is my family. They will never separate until they come to me in Paradise. Be careful how to obey me through obeying them.”

Some Sunni scholars have certified this tradition and its many sources. One of them was ibn Hajar in his book titled As-Sawa’iq. He said: The tradition of ath- Thaqalayn has been narrated by thirteen Companions. Many of its chains of narration are true and correct.”

It was also mentioned by al-Hadhrami in his book titled Al-Qawlul-Fasl vol. 1 p. 49. He said: The tradition of ath- Thaqalayn was narrated by more than twenty Companions. Its chains of narration were true and acceptable. It was a mutawatir tradition meaning that the tradition had an uninterrupted sequence of trustworthy narrators. All scholars of hadith have said that this was a true tradition.”

The profusion of narrations of this tradition has led to the conclusion that it was said by Prophet Muhammad (s) on four occasions. The first occasion was the Day of Arafah when he made a speech from above his she-camel, al-Quswa, the second was at the Kheif Mosque, the third was on the Day of al-Ghadir when he was returning from his last hajj, and the fourth, on the day of his death when he gave a sermon on the pulpit.

Here are some of the paths by which this tradition has been narrated from the books of the Sunnis;

1. Narrated by al-A’mash, from Atiyah, from Abu Sa’id- (mentioned by ibn Sa’d in his book Tabaqat ) vol.2 p.114.

2. From another direction, al-A’mash, Atiyah, Abu Sa’id, (al-Maghazili’s Manaqib) p. 235.

3. From a third direction, al-A’mash, Atiyah, Abu Sa’id (al-Maghazili’s Manaqib) p. 235.

4. Ibn Numayr, Abdul-Malik bin Abu Sulayman, Atiyah, Abu Sa’id (Ahmad’s Manaqib).

5. Ali bin Musahir, Abdul-Malik bin Abu Sulayman, Atiyah, Abu Sa’id (al-Mu’jam ul-Kabir) p. 137.

6. Harun bin Sa'd, Atiyah, Abu Sa’id (al-Mu’jam us- Saghir) vol.1 p. 135.

7. Fuzeil bin Marzuq, Atiyah, Abu Sa’id (al-Ma’rifa wa at-Tarikh) p. 537.

8. Kutheir an-Nawaa’, Atiyah, Abu Sa’id (al-Mu’jam us Saghir) p. 73.

9. Abu Isra’il, Atiyah, Abu Sa’id (al-Ma’rifa wa at- Tarikh) p. 537.

10. Muhammad bin Muzaffar al-Baghdadi, Abu Sa’id (Miftah un-Naja) p. 51.

11. Salman ul-Farsi (Yanabi’ul-Mawaddah) p. 36.

12. Ja’far bin Aun, Abu Hayyan, Yazid bin Hayyan, Zayd bin Arqam (ad-Darimi’s Sunan) vol. 2 p. 431.

13. Ya’la bin Ubayd, Abu Hayyan, Yazid bin Hayyan, Zayd bin Arqam (al-Bayhaqi’s Sunan) vol. 10 p. 113.

14. Isma’il bin Ibrahim, Abu Hayyan, Yazid bin Hayyan, Zayd bin Arqam (Muslim’s Sahih) vol. 7 p.122.

15. Muhammad bin Fuzeil and Jarir, Abu Hayyan, Yazid bin Hayyan, Zayd bin Arqam (Muslim’s Sahih) vol.7 p.123.

16. Ali bin Musahhir, Abu Hayyan, Yazid bin Hayyan, Zayd bin Arqam (Ibnul-Maghazili’s Manaqib) p. 236.

17. Hasaan bin Sa’id, ibn Masruq, Yazid bin Hayyan, Zayd bin Arqam (Muslim’s Sahih) vol. 7 p. 123.

18. Al-A’mash, Yazid bin Hayyan (Al-Mu’jam ul-Kabir) vol. 5 p. 190.

19. Abu Sa’id, Habib bin Abu Thabit, Zayd bin Arqam (At-Tirmidhi’s Sahih) vol.13 p. 200.

20. Al-A’mash, Habib bin Abu Thabit, Zayd bin Arqam (Al-mu’jam ul- Kabir) vol. 5 p. 190.

21. Al-A’mash, Abuz-Zuha, Zayd bin Arqam (Al-Mu’jam ul- Kabir) vol. 5 p. 190.

22. From another direction to Abuz-Zuha, Zayd bin Arqam (Al-Mu’jam ul- Kabir) vol. 5 p. 190.

23. From a third way to Abuz-Zuha, Zayd bin Arqam (Al- Mu’jam ul- Kabir) vol. 5 p. 190.

24. Al-Hasan bin Abdullah, Muslim bin Subayh, Zayd bin Arqam (Al-Mustadrak) vol.3 p. 148.

25. Kuheil, Abut-Tufayl, Zayd bin Arqam (Wasilat ul- Ma’al) p. 55.

26. Habib bin Abu Thabit, Abut-Tufayl, Zayd bin Arqam (Al-Mustadrak) vol.3 p. 109.

27. Hakam bin Jubayr, Abut-Tufayl, Zayd bin Arqam (Al- Mu’jam ul- Kabir) p. 137.

28. Ali bin Rabi’a, Zayd bin Arqam (Al-Ma’rifa wa at- Tarikh) p. 536.

29. Al-Husayn bin Abdullah, Zayd bin Arqam (Fara’id us-Samtein) vol.2 p. 142.

30. Zayd bin Thabit (Al-Mu’jam ul- Kabir) vol. 5 p. 171.

31. From another direction to Zayd bin Thabit (Al- Mu’jam ul- Kabir) vol. 5 p. 171.

32. From a third direction to Zayd bin Thabit (Al-Mu’jam ul- Kabir) vol. 5 p. 171.

33. From a fourth direction to Zayd bin Thabit (Al- Mu’jam ul- Kabir) vol. 5 p. 171.

34. Al-Anmati, Ma’ruf bin Kharbuth, Abu Tufayl, Hudhayfa bin Usayd (Al-Mu’jam ul- Kabir) p. 157.

35. Zayd bin al-Hasan, Ma’ruf bin Kharbuth, Abu Tufeil, Hudhayfa bin Usayd (Fara’id us-Samtein) vol.2 p.574.

36. Ahmad bin Abdullah bin Salam, Hudhayfa bin al- Yaman (Yanabi’ul-Mawaddah) p.35.

37. Urwa bin Kharija, Fatimat uz-Zahra’ (peace be upon her) (Yanabi’ul-Mawaddah) p. 30.

38. Ja’far bin Muhammad, from his father, from Jabir bin Abdullah (At-Tirmidhi’s Sahih) vol.13 p. 199.

39. Abdur-Rahman bin Khallad, Jabir bin Abdullah (Yanabi’ul-Mawaddah) p. 40.

40. Al-Husayn bin Ali (s) from Imam Ali (s) (Fara’id us- Samtein)

41. (Aabir) bin Wathila, Imam Ali (Ibnul-Maghazili’s Manaqib) p. 117.

42. Muhammad bin Umar bin Ali from his father, Imam Ali (Kanz ul-Ummal) vol.1 p. 340.

43. Ubaydullah bin Musa, from his father, from his grandfather, from Imam Ali (Wasilat ul-Ma’al) p. 57.

44. Asbagh bin Nabata, Imam Ali (Yanabi’ul-Mawaddah) p. 39.

45. Sulaym bin Qays, Imam Ali (Yanabi’ul-Mawaddah) p. 114.

46. Asbagh bin Nabata, Abu Rafi’ (Yanabi’ ul Mawaddah) p. 39.

47. Muhammad bin Abdur-Rahman bin Khallad (Arjah ul-Matalib) p. 341.

48. Hudhayfa bin al-Yaman (Yanabi’ ul Mawaddah) p. 36.

49. Talha (Yanabi’ ul Mawaddah) p. 35.

50. Abdur-Rahman bin Auf (Yanabi’ ul Mawaddah) p. 35.

51. Sa'd bin Abu Waqqas (Yanabi’ ul Mawaddah) p. 35.

52. Ibn A’atham al-Kufi, Ibn Abbas (As-Safina) .

53. Ata’, Abu Yahya, Ibn Abbas (Yanabi’ ul Mawaddah) p. 35.

54. Abdullah bin al-Hasan, from his father, al-Hasan bin Ali (s) (Yanabi’ ul Mawaddah) p.20.

55. Anas, (Yanabi’ ul Mawaddah) p. 191.

56. Abu Rafi’; the freed slave of Prophet Muhammad (s) (Arjah ul-Matalib) p. 337.

57. Jubayr bin Mut’im, (Yanabi’ul Mawaddah) p. 31.

58. Abdullah bin Huntub (Ihya’ul-Meyyit) p. 115.

59. Sakhra al-Aslami (Yanabi’ul Mawaddah) p. 38.

60. Abd bin Hamid (Yanabi’ ul Mawaddah) p. 38.

61. Abu Dharr (Al-Mu’jam ul- Kabir) vol. 5 p. 538.

62. Abu Hurayra (Majma’uz-Zawa’id) vol. 9 p. 163.

63. Um Hani (Wasilatul-Ma’al) p. 59.

64. Umm Salama (Arjah ul-Matalib) p. 338 and (Yanabi’ul Mawaddah) p. 36.

It should be mentioned that the tradition (I have left to you two very important things; the Holy Qur’an and my Sunna,) which the Sunnis put to be against the tradition of Thaqalayn was not mentioned in any of their six Sahih books and it could not be narrated by any Companion who was in opposition to the Prophet’s family, because the motto of Prophet’s family was the Prophet’s Sunna, while the motto of the Companions who were in opposition was “The Holy Qur’an is enough for us.’

They prevented people to write down or narrate the Prophet’s Sunna during the reigns of Abu Bakr, Umar and Uthman. They collected all what had been written down and burnt them. They punished people for narrating the Prophet’s traditions except what they themselves narrated.

The Twentieth Spurious Argument: Rejecting Analogy and Discretion

Some people erroneously criticize the Shias in that they reject analogy and discretion, and the expediencies transmitted in jurisprudence upon which the Companions and their successors depended. They also criticize the Shia of accusing those who adopt these methods as using analogy just as did Iblis (the Devil) who said to Allah,

I am better than he (Adam), Thou hast created me of fire, while him Thou didst create of clay. Qur’an 7:12)

The Answer

Analogy means proving a verdict on a matter of Sharia simply based upon its similarity in some ways to another matter. It is obvious that the mere similarity between two things does not require them having the same verdict. There are many subjects in the Sharia that are similar in some way or other but have different verdicts.

Discretion means regarding an act as approvable or not approving a deed and then issuing the appropriate verdict according to personal discretion. This is clear innovation, for innovation is nothing but linking that which is one approves to the Sharia and issuing a verdict that considers personal discretion as a part of the Sharia!

This is definitely unacceptable when we know that no Sunni, except for the Mu’tazilites, has ever committed himself to subordinate the laws of the Sharia to the personal advantage of the individual and his personal disadvantage.

It is true that we who believe in reason are partisans of justice and are duty bound by it. However, how can any jurist comprehend the advanteges and rulings behind Allah’s acts? Allah is aware of advantages and disadvantages to an infinite degree, but the deficient minds of human beings cannot realize them to this degree. They therefore cannot find out Allah’s rulings simply by taking into consideration some advantage or disadvantage in an action.

Indeed, if a transmitted text explains the general cause of a ruling, it proves that the cause is not limited to what is only in the text, but it will include others having the same cause.

They fell into innovation because they turned away from the path of knowing the Islamic Law which the Prophet (s) had determined for the Muslims. He said, I am leaving to you two weighty things; the Holy Qur’an and my family. You will not go astray if you keep to them.” He made his family the guide for Muslims like the Holy Qur’an and told them that they (his family) were the depositories of the knowledge of the Sharia. He (s) said: I am the city of knowledge and Ali is its gate.

Imam Ali (a) said: The Messenger of Allah had taught me one thousand sections of knowledge from each one thousand sections are opened.

Imam Ali deposited this knowledge with the Infallible

Imams and each in turn inherited it.

The Twenty-first Spurious Argument: Joining the Prayers

Some people criticize the Shia for combining the five prayers offering them at only three times. They combine the Zhuhr and Asr Prayers and the Maghrib and “Isha Prayers, whereas the Prophet (s) and Muslims offer them at their five specified times.

The Answer

According to the opinion of the majority of scholars, it has been established that the Prophet (s) combined the Zhuhr and Asr Prayers without fear (of war) or traveling. The author of Jami’ul-Usul vol. 6 p. 459 quoting from the Sahih of Muslim says, The Prophet (s) offered the Zhuhr and Asr Prayers at one time without being in a state of fear or while traveling.” He added that az-Zubeir said, I asked Sa’id, “Why did the Prophet (s) do that?’ He answered, “I asked ibn Abbas about this and he answered: The Prophet (s) did not want to cause difficulty for the umma.” In another quotation, he added, without fear and there was no rain.’

It has been established from the traditions of the Infallible Imams that when the sun passes the zenith, it is the time for the two prayers but this (the first prayer) is before that (the second prayer). Similarly, when the evening comes, it is time for the two prayers but this is before that.

Allah has permitted the joining of the prayers and His Messenger did so without any purpose other than of making it easy for his umma. Why should Muslims have to make it difficult upon themselves just to make the separation of the prayers obligatory and sometimes miss the Asr and the “Isha Prayers which has happened not only to ordinary people but to some of the Sunni scholars as well?

The Twenty-Second Spurious Argument: Temprorary Marriage

Some people spuriously criticize the Shias for permitting temporary marriage while they think that it is a ruling that has been repealed.

The Answer

The Holy Qur’an has permitted temporary marriage. Allah says,

... then as to such wives as you enjoy thereby, give them their dowries as approportionate. (Qur’an 4:24)

No Qur’anic verse has repealed this form of marriage. Apart from this, it has not been proven that the Prophet (s) had ever repealed it.

The author of Jami’ul-Usul vol. 12 p. 135 (tradition No. 8953) quotes Jabir bin Abdullah from the Sahih of Muslim as saying, We practised temporary marriage for a handful of dates and flour during the time of the Prophet and the time of Abu Bakr until Umar forbade it because of the problem of Amr bin Hurayth.”

He also recorded in vol. 3 p. 465 (tradition No. 1406):

In the Sahih of Muslim and the Sahih of an-Nassa’i, there was another tradition that relates Abu Dharr as saying, “The two pleasures (mut’atan) are not applicable except for us.’

He meant that of the temporary marriage and that of hajj.

Ar-Razi mentioned, in his Tafsir vol. 10 p. 25:

The third evidence on permitting temporary marriage is based upon that which Umar (may Allah be pleased with him) said from atop the minbar (pulpit) “Two pleasures were permissible at the time of the Prophet but now I forbid them; the pleasure of hajj and the temporary marriage.’

This confirms that temporary marriage was permissible in the time of the Prophet (s). Umar’s saying I forbid them’ indicates that it was not the Prophet but Umar who repealed them. Thus proven, we can say that this is a proof of the fact that temporary marriage had ben permissible during the time of the Prophet and that he (s) did not repeal it, but Umar did. Therefore, Umar’s repeal is invalid. This was the evidence that Imran bin Husayn cited with when he said, Allah revealed a Qur’anic verse about temporary marriage and He had not repealed it by any other verse. The Prophet (s) ordered us to practise temporary marriage and he did not forbid it. But someone gave his opinion as he liked -he meant that Umar forbade it-.

These have been some ways of proving the legality of the temporary marriage.