Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Inquiries About Shi'a Islam

An excellent introduction to the major doctrines of Shi'i Islam, including an explanation of the Ahlul Bayt, infallibility, intercession, dissimulation, companions and wives of the Prophet, and other schools of Islamic thought.

Author(s): Sayyid Moustafa Al-Qazwini

Publisher(s): The Islamic Educational Center of Orange County

www.alhassanain.org/english

Table of Contents

About the Author 5

About the Author 6

Introduction 7

Notes 8

Introduction to Second Edition 9

Who are the Shi‘a? 10

Notes 11

The Five Schools of Islamic Thought 12

Ja‘fari 12

Hanafi 13

Maliki 13

Shafi΄i 14

Hanbali 14

Notes 15

Imamah 16

Qur’anic Evidence for the Divine Ordination of the Imam 16

Notes 17

Seven Categories of Verses of Allah’s Government in the Qur’an 18

(1) The Verses of Kingdom: 18

(2) The Verses of Government: 18

(3) The Verses of Command: 18

(4) The Verses of Guardianship: 18

(5) The Verses of Following: 18

(6) The Verse of Choosing: 19

(7) The Verse of Judgment: 19

Notes 20

Imam ‘Ali ibn Abi Talib 21

Ghadir Khum 21

The Verse of Warning (Indhar) 21

The Verse of Bowing (Ruku) 22

The Verse of Guardianship 22

Prophetic Narrations Appointing Imam ‘Ali as Successor 23

Twelve Leaders to Succeed the Prophet 24

Who are the Twelve Leaders? 24

Notes 24

The Ahlul Bayt 26

The Verse of Purity (Taharah) 26

The Verse of Affection (Muwaddah) 26

The Verse of Malediction (Mubahilah) 27

The Verse of Prayer (Salat) 29

The Verse of Feeding 29

The Verse of Guardianship 30

The Hadith of the Two Weighty Things (Thaqalayn) 31

Similar Narrations from the Prophet Muhammad about his Ahlul Bayt 31

Notes 31

Infallibility 33

Notes 35

Intercession (Shafa‘ah) 36

Notes 37

Calling Upon the Prophet and Imams for Help 38

Notes 38

Imam al-Mahdi 40

Notes 41

Dissimulation (Taqiyyah) 42

Notes 43

Seeing Allah (Ru’yat Allah) 44

Notes 45

The Prayers Upon the Prophet (Salat ‘ala an-Nabi) 47

Notes 47

Issues Pertaining to the Practice of the Prayers 48

Wiping the Feet During Ablution (Wudu) 48

Combining the Prayers 49

The Adhan (Call to Prayer); “Hayya ‘ala Khayril ‘Amal” (Come to the Best of Deeds) 50

Crossing the Hands in Prayer 51

Concluding the Prayers with Three Takbirs (Saying: Allahu Akbar!) 51

Prostrating on Earth (Turbah) 52

Why Pray on the Soil of Karbala? 54

Prayers for the Dead (Salat al-Mayyit) 55

Tarawih Prayers 55

Notes 56

Companions of the Prophet 58

The Wives of the Prophet 61

Historical Facts 62

The Event of Thursday 63

The Suffering of Lady Fatima al-Zahra 64

Did the Prophet Order the First Caliph to Lead the Prayers Before his Death? 65

The Ten who are Guaranteed Paradise 66

Abu Hurayra 66

Notes 68

Differences and Misunderstandings between the Shi‘a and the Other Schools of Thought 71

‘Abasa Wa Tawalla (He Frowned and Turned Away) 71

The Father of Ibrahim and the Father of Imam ‘Ali 72

The Myth of the Distortion of the Noble Qur’an 72

Mushaf Fatima 73

Naming After the Prophets and the Imams 74

Visiting the Shrines of the Prophets and Imams 74

“Sadaqa Allahu Al-Adheem” or “Sadaqa Allahu Al-’Ali Al-Adheem” 75

Lamentation and Mourning the Tragedies of the Prophet and His Family 76

Three Divorces in One Session 78

Khums in Islam 78

Temporary Marriage (Mut‘ah) 79

Mut‘at al-Hajj 80

Notes 81

Conclusion: A Call for Muslim Unity 83

Notes 85

References 87

Glossary 89

About the Author

Mohamad Jawad Chirri is a native of Lebanon and a graduate of the distinguished religious institute of Najaf, in Iraq. He is a theologian and lecturer. The Islamic Community invited him to Detroit, Michigan, in 1949. Imam Chirri is the director and spiritual leader of the Islamic Center of America, 15571 Joy Road, Detroit, Michigan 48228.

His work extends far enough to include West Africa and the Middle East. Two important Islamic schools of thought had been in disagreement and dispute for centuries. While on a lecture tour of West Africa and the Middle East, in 1959, Imam Chirri called upon the head of the Sunni school, Sheikh Al-Azhar in Cairo, to recognize the other school.

In response to Imam Chirri's call, the majority leader issued a historical declaration which stated that the teachings of both schools are equally sound, and that Muslims have the right to choose either one.

About the Author

Mohamad Jawad Chirri is a native of Lebanon and a graduate of the distinguished religious institute of Najaf, in Iraq. He is a theologian and lecturer. The Islamic Community invited him to Detroit, Michigan, in 1949. Imam Chirri is the director and spiritual leader of the Islamic Center of America, 15571 Joy Road, Detroit, Michigan 48228.

His work extends far enough to include West Africa and the Middle East. Two important Islamic schools of thought had been in disagreement and dispute for centuries. While on a lecture tour of West Africa and the Middle East, in 1959, Imam Chirri called upon the head of the Sunni school, Sheikh Al-Azhar in Cairo, to recognize the other school.

In response to Imam Chirri's call, the majority leader issued a historical declaration which stated that the teachings of both schools are equally sound, and that Muslims have the right to choose either one.

Introduction

Bismillahir Rahmanir Rahim

Those who listen to the Word and follow the best of it:

those are the ones whom Allah has guided, and

those are the ones with understanding.1

The Shi‘a and Sunni schools of thought form the two wings of the Islamic nation that allow it to fly and carry out its lofty objectives. A great Muslim scholar once said, “Those who attempt to cause division between the Shi‘a and Sunni are neither Shi‘a nor Sunni.” Written under this premise, the book in hand should clarify some common questions and inquiries about the philosophy and practice of Shi‘a Islam. The Shi‘a and Sunni schools of thought differ primarily in jurisprudence and have far more similarities than differences. Every school of thought in Islam must be respected because they all can lead people to salvation.

Due to the lack of clear information, the Shi‘a Imamiyyah school of thought has remained a mystery to many Muslims. Numerous Muslims are relieved to discover the truth about Shi‘a Islam from reliable sources. Nevertheless, the enemies of Islam have found that the best way to slander Islam and disturb the peace within the Muslim nation is to encourage division and sectarianism. Thus, a myriad of negative and false rumors with no basis in the authentic books of the Shi‘a school of thought have been spread. These rumors have two sources: animosity towards Islam on the part of those who invent them, and ignorance on the part of those who believe and propagate them.

This book is a call to unite the Muslims since true unity stems from an understanding of each other’s philosophies, not from keeping them secret. While the majority of Shi‘a scholars and even average individuals keep many books belonging to other schools of thought in their libraries, few other Muslims take the time to read the original sources of Shi‘a philosophy. I have endeavored in this book to present the most controversial issues that distinguish Shi‘a Islam in a simple manner understandable by all people, particularly our youth generation in the Western countries. To make this book accessible to all readers regardless of their school of thought, I have relied mainly on the Noble Qur’an and traditions of the Prophet Muhammad (PBUH&HF) as reported in the books of narration (hadith).

I have endeavored to be as accurate and scientific as possible in presenting what has been recorded in the commonly accepted Islamic sources. I share the aspiration of most Muslims to see the Muslim nation heed to the call of the Noble Qur’an, “Truly your nation is one nation, and I am your Lord. Therefore, worship Me.”2

Another aim is to build a strong, cohesive, and cooperative Muslim community around the globe, and for this nation to be respected it must be united. Muslims must understand and accept each other’s positions and principles. The best way to disperse the misunderstandings and misconceptions between the schools of thought is through constructive, sincere, and objective dialogue.

If the Noble Qur’an invites the adherents of the three monotheistic religions (Judaism, Christianity, and Islam) to share dialogue in a civilized manner3 then certainly the schools of Islamic thought should also come together to discuss their differences based on the Noble Qur’an and the authentic traditions of the Prophet Muhammad (PBUH&HF). While none can deny that the schools of thought have juristic (fiqh) differences, these differences should not prevent adherents to these schools from acknowledging and respecting each other’s opinions, for the leaders of these schools of thought acquired their knowledge from one source-the Prophet and ultimately Almighty Allah.

Almighty Allah created human beings with both an inner messenger and an outer messenger. Both, the inner messenger, which is the brain or the reasoning faculty, and the outer messenger, which is the divine revelation, invite a person to exercise his or her own intellectual abilities to search for the truth, and not to take their customs, traditions, or family behavior as sacred beliefs. This call is directed to the followers of all the branches of Islam. All Muslims must research and study their history and not be bound by the customs and traditions of their ancestors which may not rest on solid ground, for the Noble Qur’an condemns the blind following of ancestors as follows:

And when it is said to them, ‘Come to what Allah has revealed and to the Messenger.’ They say, ‘enough for us is that which we found our fathers following,’ even though their fathers had no knowledge whatsoever and no guidance.4

When it is said to them, ‘Follow what Allah has sent down.’ They say, ‘Nay! We shall follow what we found our fathers following.’ Would they do that even though their fathers did not understand anything, nor were they guided?5

I ask all who read this book to read it objectively, with open-mindedness and without sectarian biases, and I welcome any suggestions, criticisms, or inquiries.

We ask Allah for guidance and enlightenment in our search for the truth. May Allah open our hearts and minds to it, and may He guide and extend His mercy upon us, for He is the one who grants all things. “Our Lord! Let not our hearts deviate from the truth after You have guided us, and grant us mercy from You; truly, You are the Bestower.”6

We ask Allah for His mercy, grace, and blessings in this endeavor, and I ask the readers for their prayers that we all continue to be humble servants of the religion of Allah on the Earth.

Sayed Moustafa al-Qazwini

August 13, 1999

Orange County, California

Notes

1. Noble Qur’an, 39:18

2. Noble Qur’an, 21:92

3. Noble Qur’an, 3:64

4. Noble Qur’an, 5:104

5. Noble Qur’an, 2:170

6. Noble Qur’an, 3:8

Introduction to Second Edition

Since the first edition of Inquiries about Shia Islam was published in the summer of 1999, four-thousand English copies have been distributed and sold to Muslims and non-Muslims in the United States of America and abroad. The book was also published in various languages.

The need still exists for a better understanding about the traditions and followers of the Ahlul Bayt, and thus a revised second edition of the book was made. I would like to take this opportunity to thank Sister Fatma Saleh for her generous contributions in editing and revising this edition.

Special thanks are also due to the Khaki family of Seattle, Washington for making this book come to print. May Allah, the most Merciful, the most Compassionate reward all those who work sincerely to serve His cause.

Sayed Moustafa al-Qazwini

October 17, 2005

Ramadan 13, 1426

Orange County, California

Who are the Shi‘a?

The fifth imam of the school of the Ahlul Bayt, Imam Muhammad al-Baqir once told his student by the name of Jabir, “Is it enough for a person to embellish himself as our Shi‘a (follower) by professing love for us, the Ahlul Bayt? Nay! By Allah, a person is not our follower unless he fears Allah and obeys Him. Our followers are only recognized, O Jabir, by their humility, submission, honesty, abundant praise of Allah, fasting, prayers, goodness to their parents, attention to the poor, needy, debtors, and orphans living nearby, speaking of the truth, recitation of the Qur’an, holding back their tongues except for good words, and trustworthiness towards one’s relatives in all affairs.”1

“Shi‘a” means a group of followers and it occurs in the Qur’an many times in reference to the followers of the previous prophets, such as Prophet Ibrahim (Abraham) and Prophet Musa (Moses).2 Shi‘a today refers to the followers of a particular school of Islamic thought, which is based on the teachings of the Prophet and his family, and sometimes it is referred to as the “school of Ahlul Bayt” (the family of the Prophet). While no schools of thought existed at the time of the Prophet Muhammad, he still used to refer to a certain group of people as the “Shi‘a of ‘Ali.”

Some narrations in which the Prophet Muhammad used the term “Shi‘a of ‘Ali” are as follows:

The parable of ‘Ali is like a tree, in which I am the root, ‘Ali is the branch, Hassan and Husayn are the fruits, and the Shi‘a are the leaves.3

We were gathering around the Prophet when ‘Ali ibn Abi Talib came. He said, ‘Verily, my brother has come to you,’ and he placed his hand on the Ka΄bah and said, ‘By the One Who holds my soul in His hand, this man and his Shi‘a will indeed be the successful ones on the Day of Judgment.’4 (Narrated by Jabir ibn ‘Abdillah al-Ansari)

The Prophet of Allah was with me when his daughter Lady Fatima came to greet him with her husband ‘Ali. The Prophet of Allah raised his head and said, ‘Be happy ‘Ali; you and your Shi‘a will be in Paradise.’5 (Narrated by Umm Salamah, the wife of the Prophet Muhammad)

You and your Shi‘a will be in Paradise.6

As these narrations show, the Prophet Muhammad himself was in fact, the first person to use the term “Shi‘a,” and what’s more is that he always used the term in reference to Imam ‘Ali. After the Prophet passed away those who were loyal to Imam ‘Ali were also known as the Shi‘a. During the second century Hijrah (i.e., two centuries after the migration of the Prophet Muhammad from the city of Makkah to the city of Madina-the event which marks the beginning of the Islamic calendar), the Abbasid caliphs officially patronized the four Sunni schools of thought which were popularized by the enthusiasm of some of their leaders.

As for the Shi‘a, after the assassination of Imam ‘Ali, they followed the leadership of his son Hassan, and after him his brother Husayn, and the subsequent nine imams who were the descendants of Husayn. They followed them on the firm basis of evidence in the Noble Qur’an and the tradition of Prophet Muhammad who explicitly repeated on many occasions that he [the Prophet] would be followed by twelve imams and that they would all be from the tribe of Quraysh.7

Therefore, Shi‘ism can be termed as the following of the Noble Qur’an and the tradition of Prophet Muhammad as conveyed by his family, whom he appointed (i.e., the Ahlul Bayt). After the Prophet Muhammad, the Shi‘a followed the twelve divinely ordained imams as successors of the Prophet Muhammad, as will be seen in the subsequent sections.

Notes

1. al-Kulayni, al-Kafi, Vol. 2, 74

2. Noble Qur’an, 28.15

3. Ibn Hajar, Lisan al-Mizan, Vol. 2, 354

4. Tawzih al-Dala΄il fiTashih al-Fada΄il, 505

5. Ibid., 507

6. Ibn Asakir, “The History of the City of Damascus” Section: Biography of Imam ‘Ali

7. Sahih al-Bukhari; Sahih Muslim, Vol. 2, 191; Sahih al-Tirmidhi, Vol. 2, 45; Musnad Ahmad ibn Hanbal, Vol. 5, 106; Sunan Abu Dawud, Vol. 2, 207

The Five Schools of Islamic Thought

Schools of Islamic thought (madhahib) are the paths people follow to the Noble Qur’an and Prophet Muhammad. Obviously, these schools of thought were founded considerably after the death of the Prophet; in fact, they never took shape until the time of the Umayyid Caliphate. The common phrase ahl al-sunnah wal-jama΄ah, for example, became prevalent during the third century of the Hijrah. By the year 250H, the four Sunni schools of thought were being popularized and patronized during the Abbasid Caliphate. The Shi‘a school of thought on the other hand, continued its growth and progress after Imam ‘Ali through his descendants who were connected to each other through a chain of narration and knowledge. Prophet Muhammad and the designated imams in the Shi‘a school of thought were shielded by Allah from any sin, religious error, or forgetfulness.

Today, the five schools of Islamic thought accepted by all Muslims are the Ja‘fari, comprising 23% of the Muslims; the Hanafi, comprising 31% of the Muslims; the Maliki, comprising 25% of the Muslims; the Shafi΄i, comprising 16% of the Muslims; and the Hanbali, comprising 4% of the Muslims. The remaining small percentage follow other minority schools, such as the Zaydi and the Isma΄ili.1

Ja‘fari

The Ja‘fari school of thought was headed by Imam Ja‘far ibn Muhammad al-Sadiq who lived from 83H to 148H. He was born in and died in the holy city of Madina, and he is the sixth Imam of the twelve designated imams of the school of Ahlul Bayt. Although the fiqh (Islamic Jurisprudence) was developed by the Prophet Muhammad and his successors (i.e., the imams), the fiqh, as taught by the Shi‘a, did not have the opportunity to be presented to the masses of people because of the political predicament that the Ahlul Bayt suffered under the rulers for many centuries.

The imams refused to acknowledge the legitimacy of the Umayyad and Abbasid caliphs, and their governments; and thus they and their followers were exposed to tremendous harassment and persecution at the hands of the unjust caliphs. Once the Umayyad government became weak, Imam Ja‘far ibn Muhammad al-Sadiq found a golden opportunity to formulate and spread the tradition of the Prophet Muhammad and his family. At one time, four thousand scholars, commentators of the Qur’an, historians, and philosophers attended his classes in the holy city of Madina.

Therefore, he was able to pass down the authentic teachings of the Noble Qur’an and the Prophet Muhammad and crystallize them in what came to be known as al-Fiqh al-Ja‘fari, the Ja‘fari Jurisprudence. His teachings were collected in 400 usul (foundations) which were written by his students and encompass hadith, Islamic philosophy, theology, commentary of the Qur’an, literature, and ethics.

After a period of time, three distinguished scholars categorized these 400 usul in four books which are the main sources of hadith for the Shi‘a school of thought. They are: Usul al-Kafi by al-Kulayni (d.329H), Man La Yahduruh al-Faqih by al-Saduq (d.381H), and al-Tahdib and al-Istibsar by al-Tusi (d.460H). These three scholars were known as the “three Muhammads” since their first names were all Muhammad.

While these four books are the main sources of hadith for the Shi‘a, their authors still did not label their books as “sahih” (authentic). Although they did their best to gather only authentic traditions, but if a particular tradition contradicted the Noble Qur’an then it was not accepted as legal and valid. Hadith, according to the Ja‘fari school of thought, are accepted only if the Noble Qur’an verifies them, since the Noble Qur’an is the only undoubtable source of guidance.

Hanafi

The Hanafi school of thought was headed by Imam al-Nu΄man ibn Thabit (Abu Hanifa) who lived from 80H to 150H. Imam Abu Hanifa was born to a non-Arab father, was raised in Kufa, and died in Baghdad. This school of thought prevailed during the time of the Abbasid Empire when a student of Imam Abu Hanifa, Abu Yusuf al-Qadi became the head of the judiciary department and the highest judge, and thus he spread this madhhab (school of thought), in particular, during the caliphates of al-Mahdi, al-Hadi, and al-Rashid.

No other man was as close to the Abbasid caliph, Harun al-Rashid as was Abu Yusuf al-Qadi, but the Abbasid caliph, al-Mansur also worked hard to support and consolidate Imam Abu Hanifa’s school of thought and to spread his madhhab in the face of the growing popularity of Imam Ja‘far al-Sadiq. Imam Abu Hanifa studied under the instruction of Imam Ja‘far al-Sadiq for two years,2 and said in regards to him, “I have not seen anyone more knowledgeable than Ja‘far ibn Muhammad, and indeed, he is the most knowledgeable one in the nation.”3

Maliki

The Maliki school of thought was headed by Imam Malik ibn Anas al-Asbahi who lived from 93H to 179H. He was born in the holy city of Madina, and his fame spread throughout Hijaz. On the account of his disagreement with Imam Abu Hanifa, Imam Malik became the leader of the school of tradition (hadith), while Imam Abu Hanifa was the leader of the school of opinion (ra΄i). Yet, most Muslim governments were supportive of Imam Abu Hanifa.

Imam Malik joined the ‘Alawiyiin, the descendants of Imam ‘Ali, and received his knowledge from Imam Ja‘far al-Sadiq, but thereafter, inconsistencies marked his life. At one point he was oppressed and having earned the anger of the government, he was dragged through the streets by his clothes and lashed. In 148H, his fortunes reversed and he regained his popularity and dominance.

The Abbasids tried to set him up as a popular reference for the nation in giving verdicts and injunctions. The Abbasid caliph al-Mansur asked him to write al-Muwatta’, his book of fiqh, which contains the principles of the Maliki school of thought. Furthermore, during the hajj season, the official announcer of the government proclaimed that no one had the authority to give fatawas (religious decisions) except for Imam Malik.

The Abbasid caliph Harun al-Rashid sat on the floor to listen to him, and the caliphate in general exalted him to the point where they said that no book on earth, except the Noble Qur’an, was more authentic than that of Imam Malik’s. Ibn Hazm al-Andalusi says that two schools of thought were spread due to the government and the sultan: the school of Imam Abu Hanifa, since Abu Yusuf al-Qadi only appointed Hanafi judges; and the school of Imam Malik ibn Anas, for a student of Imam Malik, Yahya ibn Yahya was so respected in the caliph’s palace that no judge was ever appointed in Andalus, Spain without his consultation and advice.

Shafi΄i

The Shafi΄i school of thought was headed by Imam Muhammad ibn Idris al-Shafi΄i who lived from 150H to 198H. Imam Shafi΄i was born in Hijaz and his school of thought emerged in Egypt. At the time of the Fatimid Dynasty, the Egyptians were mainly followers of Ahlul Bayt, and the teachings of Ahlul Bayt were being taught in al-Azhar University. At a later time, Salah al-Din al-Ayyubi came and waged an extensive war against the school of Ahlul Bayt by banning the teaching of their madhhab (school of thought) in al-Azhar and resurrecting the other madhahib, including that of Imam Shafi΄i, who was killed in Egypt in 198H.

Hanbali

The Hanbali school of thought was headed by Imam Ahmad ibn Hanbal who lived from 164H to 241H. He was born and died in Baghdad. He only gained popularity in Najd (a region of the Arabian Peninsula) due to the ideas of Muhammad ibn ‘Abd al-Wahhab, the founder of Wahabism. The Hanbali madhhab spread in Najd primarily due to the teachings of Ahmad ibn ‘Abd al-Halim al-Dimishqi ibn Taymiyyah (661H-728H) and his student ibn al-Qayyim al-Jawziyya.

A close study of the history of the madhahibs and a search into the reasons for their birth, existence, and spread, reveals that the various governments were the main factor in the birth and spread of these schools. Governmental aid took physical and financial forms by establishing schools, sponsoring books of fiqh (law), adopting and sponsoring official madhahib, and giving freedom to the founders and scholars of some of the “official” madhahib. This trend has occurred in almost every religion worldwide; for example, one might compare this trend in Islam to the birth of the Anglican Church in 1534AD by the English king, Henry VIII who made it the official religious tradition of the state, thus giving it 55 million followers.

History tells that the school of Ahlul Bayt suffered extreme oppression, tyranny, and discrimination at the hands of the Umayyad and ‘Abbasid caliphs. But in spite of oppression, by the divine will of Allah, the school of the Ahlul Bayt reached a climax during the caliphate of al-Ma‘mun, and Shi‘ism reached so far into the governmental dignitaries that al-Ma‘mun himself was forced to show deep sympathy towards the ‘Alawiyiin, the descendants of Imam ‘Ali, and to show an inclination towards Shi‘ism, to the point that he invited Imam ‘Ali ibn Musa al-Rida, the eighth Imam of the Ahlul Bayt to be his successor-a position which Imam al-Rida declined.

Notes

1. “Bulletin of Affiliation” Al-Madhhab Schools of Thought Statistic - Dec. 1998, Vol. 17-4. 5

2. Kalili, Min Amali al-Imam al-Sadiq, Vol. 4, 157

3. Tadhkirat al-Hiffadh, Vol. 1, 166; Asna al-Matalib, 55

Imamah

The major distinction between the school of Ahlul Bayt and the other Islamic schools of thought revolves around the issue of Imamah, or the early succession to Prophet Muhammad. The school of Ahlul Bayt maintains that the office of the imamah is a divine office - meaning, the imam or khalifah (leadership) has to be appointed and given directly by Allah, for this office holds the same significance as that of prophethood. People are thus commanded by Allah to follow specific successors (imams) after the demise of the Prophet.

Other schools of thought say that the imamah is determined by shura (election) and that this method was used to determine the successor of the Prophet Muhammad. However, the Shi‘a school of thought considers that the concept of shura was never fully enacted after the death of the Prophet because ibn Qutaybah asserts that the first caliph was nominated mainly by two people;1

Ibn Kathir says that he had confined the candidacy for the khilafah to ‘Umar ibn al-Khattab and Abu ‘Ubaydah ibn al-Jarrah, both of whom declined and nominated him, a nomination that was seconded by Ma΄adh, ‘Usayd, Bashir, and Zayd ibn Thabit.2 Tabari narrates that the Ansar refused to submit to his allegiance in al-Saqifah (the place where the matter of immediate succession to the Prophet was discussed) and declared that they would only pay allegiance to ‘Ali (because he was the one appointed by the Prophet to be his successor).3

The first caliph has been recorded to have said in his inaugural ceremony, “O people! I was appointed over you, but I am not the best one among you.”4 Historian ibn Abi al-Hadid al-Mu΄tazili records that the second caliph admitted his role in orchestrating the meeting at al-Saqifah when he later declared that paying allegiance to the first caliph had been a mistake (faltah) but that Allah had averted the disaster of it from the Muslims.5

The concept of shura however was not implemented during the second caliph’s ascension to the caliphate since the first caliph appointed him before his death. It was not even enacted during the ascension of the third caliph to power, since he was also selected nominally by five people, but in essence by one-namely, the second caliph, who also appointed two governors to remain in power after his death namely: Sa΄d ibn Abi Waqqass and Abu Musa al-Ash΄ari.6

Qur’anic Evidence for the Divine Ordination of the Imam

Numerous verses in the Noble Qur’an refer to the fact that throughout history Allah alone has the right to ordain an imam (leader) or khalifah for mankind - some of them are as follows:

And remember when your Lord said to the angels, ‘Verily, I am going to place [for mankind] a successor (khalifah) on the earth.’7

O David! Verily We have placed you as a successor (khalifah) on the earth, so judge between men with truth and justice, and follow not your desires, for they will mislead you from the path of Allah.8

And remember when the Lord of Abraham tried him with certain commands which he fulfilled. Allah said to him, ‘Verily I am going to make you a leader (imam) for mankind.’ Abraham said, ‘And (what about) my offspring?’ Allah said, ‘My providence (does not) includes the wrongdoers.’9

And We made from among them leaders (imams), giving guidance under Our command, when they were patient and believed with certainty in Our proofs and evidence.10

These verses clarify that not just anyone is entitled to assume the office of leadership or the imamah and one who qualifies for this is the one who Allah examines and he fulfills Allah’s test. In particular, the Noble Qur’an in the above verse of 2:124 stresses very clearly that the wrongdoers (dhalimeen) are forbidden from assuming the leadership of the believers.

Yet, does Islamic history show this command to have been carried out? How many caliphs and sultans during the Umayyad and Abbasid periods were corrupt and did not practice Islam properly, yet they were leaders of the Muslim nation?

Succession-khilafah or imamah-is appointed solely by Allah whenever it is mentioned in the Noble Qur’an. In the school of Ahlul Bayt, the khilafah refers not only to temporal power and political authority over the people but more importantly, it indicates the authority to do so. This authority must be from Allah since Allah attributes governing and judgment to Himself.

Notes

1. Ibn Qutaybah, al-Imamah wal-Siyasah, Vol. 1, 6,

2. Ibn Kathir, al-Sira al-Nabawiyyah, Vol. 2, 494

3. al-Tabari Tarikh, Vol. 2, 443

4. al-Suyuti, Tarikh al-Khulafa’, 69

5. Ibn Abi al-Hadid al-Mu΄tazili, Sharh Nahj al-Balaghah, Vol. 2, 29

6. Ibid., Vol. 9, 50

7. Noble Qur’an, 2:30

8. Noble Qur’an, 38:26

9. Noble Qur’an, 2:124

10. Noble Qur’an, 32:24

Seven Categories of Verses of Allah’s Government in the Qur’an

(1) The Verses of Kingdom:

Say, ‘O Allah! Possessor of the Kingdom! You give the Kingdom to whom You will, and You take the Kingdom from whom You will.’1

Say, ‘I seek refuge with Allah, the Lord of Mankind, the King of Mankind, the God of Mankind….’2

To Allah belongs the domain of the heavens and the earth and all that is between them, and to Him will all return.3

(2) The Verses of Government:

The decision (hukm) is only for Allah. He declares the truth, and He is the best of judges.4

Surely, His is the judgment, and He is the swiftest in taking account.5

And in whatsoever you differ, the decision thereof is with Allah. He is the ruling judge.6

(3) The Verses of Command:

Say, ‘Indeed, the command (’amr) belongs entirely to Allah.’7

Surely, His is the creation and the command. Blessed be Allah, the Lord of Mankind.8

But the decision of all things is certainly with Allah.9

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any opinion in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in plain error.10

(4) The Verses of Guardianship:

Verily, your guardian (wali) is Allah, His Messenger, and the believers-those who perform the prayers and give zakat (alms) while bowing down (ruku).11

Commentators unanimously agree that this particular verse refers to Imam ‘Ali ibn Abi Talib who gave his ring to a beggar while in the state of bowing (ruku) in the course of his prayer.

The only saying of the faithful believers, when they are called to Allah and His Messenger to judge between them, is that they say, ‘We hear and we obey,’ and such are the prosperous ones.12

We sent no messenger but to be obeyed by Allah’s leave.13

By your Lord, they can have no faith until they make you (Prophet Muhammad) a judge in all disputes between them and find in themselves no resistance against your decision and accept it with full submission.14

(5) The Verses of Following:

Say (Prophet Muhammad) to mankind, ‘If you really love Allah, then follow me. Allah will love you and forgive you your sins, and Allah is the Oft-Forgiving, the Most Merciful.’15

Say (Prophet Muhammad), ‘Follow that which has been sent down to you from your Lord, and follow not any guardian other than that.’16

(6) The Verse of Choosing:

And your Lord creates whatsoever He wills and chooses. No choice have they in any matter. Glorified be Allah, and Exalted above all that they associate as partners with Him.17

(7) The Verse of Judgment:

And Allah judges with truth, while those whom they invoke besides Him cannot judge anything. Certainly Allah is the All-Hearing, the All-Seeing.18

These examples from the Noble Qur’an show the characteristics of government which are only for Allah, the Exalted. The commonly repeated phrase “a la lahu al-’amr wal-hukm” (is not the command and the judgment His?) also illustrates this point.

The most important characteristics of the leadership of Allah are the guardianship and the command, and He bestows this virtue on whomever He wills. The nature of the khilafah gives the khalifah the privilege to be a guardian over the people and obliges them to obey him. Since the absolute obedience and surrender is only for Allah, then only Allah the Almighty has the right to transfer this power and authority to whomever He wills.Allah says:

“O you who believe! Obey Allah, and obey the Messenger, and those vested with authority over you (’ul ul-’amr minkum). And if you quarrel about something, refer it to Allah and the Messenger.”19

But if a person assumes leadership and becomes a caliph or imam by power and intimidation then he will not necessarily be entitled to be a legitimate Muslim leader. Logic dictates that the imam or caliph who succeeds the prophet should be appointed by Allah. Since Allah puts their obedience at the same level as obedience to Him and His Messenger, therefore not anyone is entitled to become the caliph of the prophet.

Islamic history shows that some corrupt people assumed even the office of leadership and the khilafah during the Umayyad and Abbasid dynasties-then could this verse of obedience still apply to them? Would the believing Muslims have to follow these leaders blindly? Would Allah tell the Muslims to follow a corrupt leader and an oppressor?

In some of the hadith books, justification is found for such rulers to rule and a command for the Muslims to listen to them. Imam Bukhari narrates from the Prophet, “After me, there will be rulers (wilat), and you will find good ones and corrupt ones. You Muslims have to listen to both of them. Whoever breaks the unity of the whole (the jama΄ah) will be considered outside of the religion of Islam.”20 Such a hadith is not compatible with the Noble Qur’an, which says:

“And incline not towards those who do wrong (dhalamu) lest the Fire touch you and you have no protector other than Allah, nor will you be helped.”21

The Noble Qur’an clearly emphasizes that those who believe should neither support nor incline towards an oppressor at all. There is no way to justify paying allegiance to or endorsing an oppressor to be the caliph or leader of the Muslim nation (ummah); doing so, would be in gross violation of the Qur’anic injunctions. Verse 4:59 not only commands the faithful to obey the ’Ul ul-’amr or their legitimate guardians (who are the infallible imams) but it also rectifies their infallibility since no corrupt or wrongdoing person could be entitled by Allah to assume this trust.

Notes

1. Noble Qur’an, 3:26

2. Noble Qur’an, 114:1-3

3. Noble Qur’an, 5:18

4. Noble Qur’an, 6:57

5. Noble Qur’an, 6:62

6. Noble Qur’an, 42:10

7. Noble Qur’an, 3:154

8. Noble Qur’an, 7:54

9. Noble Qur’an, 13:31

10. Noble Qur’an, 33:36

11. Noble Qur’an, 5:55

12. Noble Qur’an, 24:51

13. Noble Qur’an, 4:64

14. Noble Qur’an, 4:65

15. Noble Qur’an, 3:31

16. Noble Qur’an, 7:3

17. Noble Qur’an, 28:68

18. Noble Qur’an, 40:20

19. Noble Qur’an, 4:59

20. Sahih al-Bukharim, Kitab al-Imara, Hadith 1096, “The Book of Trials” Hadith 6530 and 6531, “Legal Judgments” Hadith 6610; Sahih Muslim, Kitab al-Imara, Hadith 3438; Musnad Ahmad ibn Hanbal, Part 1, 275, 297 and 310’ al-Darami, “The Book on Biographies” Hadith 2407

21. Noble Qur’an, 11:113

Imam ‘Ali ibn Abi Talib

The Noble Qur’an and Prophet Muhammad specifically refer to the leadership of Imam ‘Ali after the Prophet in several incidents.

Ghadir Khum

This incident took place on the 18th of Dhul Hijjah, the twelfth month of theu Islamic calendar, and has been narrated by 110 companions of the Prophet, 84 members of the following generation (the tabi΄in), and 360 Muslim scholars from all schools of thought. Prophet Muhammad and approximately 114,000 of his companions had performed the farewell Hajj (pilgrimage) and were returning home.

That year, during the Hajj, the weather was very hot with the blazing sun taking its toll on the pilgrims. When the Prophet arrived at Ghadir Khum, a marshland crossroads from which all the Muslims from different lands would part on their own ways, the Prophet stopped the caravan at noontime, and waited for those who were behind to arrive and called upon those who had gone ahead to return, for he had received a revelation from Allah which he had to deliver to the people. The revelation read,

“O Messenger! Declare what has been revealed to you from Your Lord, and if you do not, then your mission will not have been fully declared, and Allah will protect you from the harm of the people.”1

Then the Prophet spoke a bit before asking the assembly whether he truly had authority over them or not. The people replied, “Yes, O Prophet, of course you are our leader (mawla).” He repeated this question three times, and the people responded in the same way each time, acknowledging his leadership. The Prophet then called for ‘Ali, held up his arm so that their two arms formed one shape pointing upwards, and said to the people, “He whose leader (mawla) I am, ‘Ali is his leader.”

At that time, ‘Ali was 33 years old. The people received this news with a variety of responses-some with happiness and some with resentment. The foremost to congratulate ‘Ali were the future first and second caliphs; the second caliph said, “Congratulations, congratulations to you, O ‘Ali; you have become my leader (mawla) and the leader of every faithful Muslim.”2

After declaring the mentioned revelation another verse was revealed to Prophet Muhammad. Allah said,

“Today I have completed for you the religion, and favored you with My bounty, and accepted Islam for you as the religion.”3

With this verse, the religion of Islam was completed by the appointment of Imam ‘Ali to succeed the Prophet, and had he not been appointed as the successor, the religion of Islam would have been incomplete as is specifically mentioned in these verses.

The Verse of Warning (Indhar)

Three years after the advent of Islam, Allah commanded the Prophet to proclaim his invitation to Islam to his immediate family in Makkah by commanding,

“And warn your tribe who are of near kindred.”4

The Prophet gathered forty members of his tribe, Bani Hashim and held a feast inside the house of his uncle Abu Talib by preparing food for them. After they had finished eating, the Prophet said to them, “O children of ‘Abd al-Mutallib! By Allah, I don’t know any young person from among the Arabs who has brought his people something better than that which I am bringing you. I have brought you the best of this world and the next, and Allah has commanded me to invite you to it. So who will be my supporter in this endeavor, to be my brother, my successor (khalifah), and legatee?” No one stood up to accept this invitation except ‘Ali ibn Abi Talib, who was only about 13 years old at the time, said, “I will be your supporter in this endeavor.”

The Prophet requested him to sit down and then repeated his question a second time. Again, only ‘Ali stood up, and again the Prophet asked him to sit. When even the third time the Prophet heard no answer from the other family members, ‘Ali stood up again and repeated his support. The Prophet then put his hand on his leg and said to the forty men from his immediate family, “This is my brother, my legatee, and my successor (khalifah) over you, so listen to him and obey him.” The men stood and while laughing told the father of ‘Ali, “Your nephew has ordered you to listen to your son and obey him.”5

The Verse of Bowing (Ruku)

Verily, your guardian (wali) is Allah, His messenger, and the believers; those who perform the prayers and give zakat (alms) while bowing down (in ruku).6

Numerous commentators of the Qur’an from all schools of thought identify the one referred to in this verse is ‘Ali ibn Abi Talib. The famous commentator, Zamakhshari says about this verse, “It was revealed in favor of ‘Ali (may Allah enlighten his face). When a beggar asked him for alms in the masjid and ‘Ali was in the position of ruku during the prayers, he gave away his ring while in that position.

It seems it was loose on the little finger, for he did not exert any effort in taking it off, which would have nullified his prayer. If you ask how it could be in favor of ‘Ali since the wording is in the plural form, I would say that the form is plural although its instigator is a single man to encourage people to follow his example and earn a similar reward; and also to draw attention to the fact that the believers must be extremely mindful and benevolent towards the poor such that if a situation can not be postponed until after the prayer, then it should not be delayed until having finished it.”7

Similarly, al-Wahidi in his book on the commentary of the Qur’an entitled, Asbab al-Nuzul, cites Kalbi’s narration, that the cause of this revelation was Imam ‘Ali. Kalbi says, “The later part of this verse is in favor of ‘Ali ibn Abi Talib (may Allah be gracious to him) because he gave his ring to a beggar while in the state of ruku during the prayers.”8

Many other commentaries also hold that this verse refers to Imam ‘Ali including: Sunan al-Nisa΄i, Tafsir al-Kabir by Tha΄alibi, Musnad Ahmad ibn Hanbal,9 Musnad ibn Marduwayh, and Kanz al-‘Ummal.10

The Verse of Guardianship

O you who believe! Obey Allah, and obey the Messenger, and those vested with authority over you (’Ul ul-’amr minkum). And if you quarrel about something, then refer it to Allah and the Messenger.11

By the explanation from the Prophet Muhammad, this verse is also one of the Qur’anic references to the leadership of Imam ‘Ali after the Prophet, and it necessitates the obedience of the faithful to Allah, the Prophet, and those vested with authority over them. When this verse was revealed to the Prophet, one of his great companions, Jabir ibn ‘Abdullah al-Ansari asked:

O Prophet of Allah! We know Allah and His Messenger, but who are ‘those vested with authority over you’ (’Ul ul-’amr) whose obedience Allah considers equal to that of Allah and the Prophet? The Prophet replied that those are my successors and the leaders of the Muslims after me. The first of them is ‘Ali ibn Abi Talib, then al-Hassan and al-Husayn, then ‘Ali ibn al-Husayn, then Muhammad ibn ‘Ali, who is known as al-Baqir. You, Jabir will see him and when you see him, give him my salam.12 Then al-Sadiq Ja‘far ibn Muhammad, then Musa ibn Ja‘far, then ‘Ali ibn Musa, then Muhammad ibn ‘Ali, then ‘Ali ibn Muhammad, then al-Hassan ibn ‘Ali, then the one who bears my name, Muhammad. And he will be the proof (hujjah) of Allah on the earth.

Prophetic Narrations Appointing Imam ‘Ali as Successor

Prophet Muhammad told the Muslims both about the succession of the designated members of his family (Ahlul Bayt), which will be dealt with in the next section, as well as the specific succession of Imam ‘Ali. The Messenger of Allah has been recorded to have said in regards to Imam ‘Ali:

You are in the same position with relation to me as Aaron was with Moses, except that there will be no prophet after me.13

He who wishes to live as I have lived and to die as I will die, and enter the Garden of Eternal Bliss which Allah has promised me-let him take ‘Ali as his leader (wali), because ‘Ali will never lead you away from the Path of Truth, nor will he take you into error.14

‘Ali is the authority (wali) over every believer (mu΄min) after me.15

‘Ali is the doorway to my knowledge, and after me he will explain to my followers what has been sent to me. Love for ‘Ali is faith, and spite towards him is hypocrisy.16

I am the city of knowledge, and ‘Ali is its gate. He who wishes to reach this city should enter through its gate.17

‘Ali is from me, and I am from ‘Ali, and none delivers except me and ‘Ali.18

He who obeys me will have obeyed Allah, and he who disobeys me will have disobeyed Allah. And he who obeys ‘Ali will have obeyed me, and he who disobeys ‘Ali will have disobeyed me.19

At the Battle of Khaybar the Muslims were struggling to conquer the castle. The two companions, Abu Bakr and Umar had previously failed in their attempts to defeat the enemies, at which the Messenger of Allah said, I will certainly give this standard (i.e. flag) to a man whom Allah and His Messenger love.” Other narrations say that the Prophet said, “Allah will grant victory through the one who loves Allah and His Messenger.” In either case, the Prophet Muhammad gave the standard to ‘Ali, and Allah granted victory through his hand.20

Twelve Leaders to Succeed the Prophet

In addition to the specific narrations emphatically identifying Imam ‘Ali as the successor of the Prophet Muhammad, the Prophet was also recorded to have said on numerous occasions that after him he would be succeeded by twelve leaders from his tribe of Quraysh. Some of these narrations are:

The caliphate will remain among the Quraysh even if only two people are left (on the earth).21

I joined the company of the Prophet with my father and heard him say, “This caliphate will not end until there have come the twelve caliphs among them.” The narrator said, “Then he (the Prophet) said something which I could not follow.” I said to my father, “What did he say?” He said, “He has said, ‘all of them will be from Quraysh.”’22

Nevertheless, extensive research show that the accurate version of the Prophet’s narration is that ‘all of them will be from Bani Hashim,’ which is exclusive to the imams of Ahlul Bayt.

Who are the Twelve Leaders?

The Prophet said:

I and ‘Ali are the fathers of this nation. He who recognizes us as such believes in Allah, the Mighty and Glorious. And from ‘Ali are my two grandchildren, Hassan and Husayn, each of whom is a prince over the youth in Heaven; and among the descendants of Husayn are nine. Obedience to them is obedience to me, and disobedience to them is disobedience to me. The ninth of them is the Qa΄im (the firmly established) and Mahdi-the executor and the one divinely trained for right guidance.23

Stated to his grandson Husayn when he was only a few years old, the Prophet said to him:

You are a sayyid (master) and the son of a sayyid. You are an imam and the son of an imam, the brother of an imam and the father of imams. You are Allah’s proof and confirmation and the son of His proof. You are the father of nine of Allah’s proofs in your line of descendants. The ninth of them is the Qa΄im (the firmly established, the executor).24

Notes

1. Noble Qur’an, 5:67. See the following commentators (mufassirin): Tabari, Wahidi, Tha‘alibi, Qurtubi, al-Razi, Ibn Kathir, Naysaburi, Suyuti, and Alusi al-Baghdadi, and the following historians: Balathari, Ibn Qutaybah, Tabari, al-Khatib al-Baghdadi, Ibn ‘Abd al-Birr, Shahristani, Ibn Asakir, Ibn al-Athir, Ibn Abi al-Hadid, Ya‘qut al-Hamawi, Ibn Khalaqan, Yafi‘i, Ibn Kathir, Ibn Khuldun, al-Dhahabi, Ibn Hajar al-Askalani, Ibn al-Sabbagh al-Maliki, al-Maqrizi, and Jalal al-Din al-Suyuti, and also the following recorders of hadith: al-Shafi‘i, Ahmad ibn Hanbal, Ibn Majah, Tirmidhi, Nisa΄i, al-Baghawi, al-Dulabi, al-Tahawi, Abu Ya΄la al-Musali, al-Hakim al-Naysaburi, Khatib al-Khawarizmi, Muhibb al-Din al-Tabari, al-Dhahabi, and al-Muttaqi al-Hindi.

2. Ahmad ibn Hanbal, Musnad, Vol. 4, 281; al-Ghazali, Sirr al-‘Alamin, 12; al-Tabari, al-Riyadh al-Nadhirah, Vol. 2, 169

3. Noble Qur’an, 5.3.

4. Noble Qur’an, 26:214

5. Ihqaq al-Haqq, Vol. 4, 62; Tarikh al-Tabari, Vol. 2, 117; Musnad Ahmad ibn Hanbal, Vol. 1, 159; Tarikh Abul Fida, Vol. 1, 116; Nadhm Durar al-Simtayn, 82; Kifayat al-Talib, 205; Tarikh Madinat Dimishq, Vol.1, Hadith 87, 139 and 143; al-Hasakani, Shawahid al-Tanzil, Vol. 1, 420; Muhammad ibn Jarir al-Tabari, Jami‘ al-Bayan, Vol. 19, 131; Jalal al-Din al-Suyuti, al-Durr al-Manthur, Vol. 5, 97; Tafsir ibn Kathir, Vol. 3, 350; al-Baghdadi, Tafsir al-Khazin, Vol. 3, 371; al-Alusi al-Baghdadi, Ruh al-Ma΄ani, Vol. 19, 122; al-Tantawi, Tafsir al-Jawahir, Vol. 13, 103; al-Hakim al-Naysaburi, al-Mustadrak ‘ala al-Sahihayn, Vol. 3, 135. Other historical sources, such as Sirat al-Halabi, say that the Prophet added, “And he will be my minister (wazir) and inheritor (warith).”

6. Noble Qur’an, 5:55

7. Zamakhshari, Tafsir al-Kashif (See interpretation of ch. 5 v. 55)

8. Wahidi, Asbab al-Nuzul, (See interpretation of ch. 5 v. 55)

9. Noble Qur’an, 5:38

10. Vol. 6, Hadith 391 and 5991

11. Noble Qur’an, 4:59

12. i.e. peaceful greeting or greetings of peace.

13. Sahih al-Bukhari, “Book on Outstanding Traits” Hadith 3430, “Battles” Hadith 4064; Sahih Muslim, “Book of the Merits of the Companions” Hadith 4418; al-Tirmidhi, “Book on Outstanding Traits” Hadith 3664; Ibn Majah, “Book on the Introduction” 112 and 118; Musnad Ahmad ibn Hanbal, Vol.1, 173, 175, 177, 179, 182, 184, and 185.

14. al-Hakim, al-Mustadrak, Vol. 3, 128; al-Muttaqi al-Hindi, Kanz al-Ummal, Vol. 6, 155

15. Musnad Ahmad ibn Hanbal, Vol. 5, 25; Sahih Tirmidhi, Vol. 5, 296

16. Kanz al-Ummal, al-Muttaqi al-Hindi, Vol. 6, 170

17. al-Hakim, al-Mustadrak, Vol. 3, 226; Ibn Jarir, Kanz al-Ummal; al-Muttaqi al-Hindi, Vol. 15, 13; Tarikh ibn Kathir, Vol. 7, 358

18. Sunan ibn Majah, Vol. 1, 44; Sahih Tirmidhi, Vol. 5, 300

19. al-Hakim, Vol. 3, 221, al-Dhahabi

20. Sahih al-Bukhari, “Book of Jihad and Marching” Hadith 2724 and 2753, “Battles” Hadith 3888; Sahih Muslim, “Book on the Merits of the Companions” Hadith 4423-4424; Musnad Ahmad ibn Hanbal, Vol. 5, 333

21. Sahih al-Bukhari, “Book on Outstanding Traits”, Hadith 3240; Sahih Muslim, Kitab al-Imarah, Hadith 3392; Musnad Ahmad ibn Hanbal, Part 2. 29, 93, and 128

22. Sahih al-Bukhari, “Book on Legal Judgments” Hadith 6682; Sahih Muslim, Kitab al-Imarah, Hadith 3393; al-Tirmidhi, “Book on the Trials” Hadith 2149; Abu Dawud, “Book on al-Mahdi” Hadith 3731; Musnad Ahmad ibn Hanbal, Vol. 5, 87, 90, 92, 95, 97, 99-101, and 106-108

23. Ikmal al-Din

24. Ibid.,