Alhassanain(p) Network for Heritage and Islamic Thought

Sectarianism

Sectarianism stands for supporting one’s people, family, or homeland on bases in violation of the law, right, and justice. Islam has fought against sectarianism and warned Muslims from its vices.

The Prophet (S) said: “Whoever has the least amount of fanaticism in his heart shall be raised by Allah on the Day of Resurrection together with the pagan Arabs of the pre-Islamic times1 .”

“By means of Islam, Allah eradicated the fanaticism of the pre-Islamic times and the taking pride in fathers. Certainly, all people belong to Adam who was created from dust. The best of you in the sight of Allah is the most pious2 .”

Imam as-Sadiq (a) said: “As for him who behaves fanatically, Allah will bind him with a fire band3 .”

Imam al-Baqir (a) narrated:

Salman al-Farsi -the Persian- and Omar were among some companions who began mentioning their tribes and lineages proudly. Omar asked Salman: “What is your tribe?” Salman answered: “I am Salman the son of God’s servant. I was astray, but God guided me through Muhammad. I was poor, but God made me rich through Muhammad. I was slave, but God set me free through Muhammad. This is my lineage, Omar.”

As he was told of the previous discussion, the Prophet (S) commented: “People of Koreish! A man’s lineage is his religion, personality is his moralities, and origin is his intellect. Allah says:

“People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you (49:13).”

He (S) turned to Salman and said: “Salman! No one of those is preferable to you by any means except piety. You are preferable to him whom you are more pious than he is4 .”

The best evidence on the credibility of Islam in its denial of the confessional feud and deciding faith and piety to be the criterion of preference is the fact that Abu Lahab who was the real Arab and the uncle of the Prophet (S) was declared as disbeliever and that he would be punished and tortured in Hell because of his atheism:

“May the hands of Abu Lahab perish! May he too perish! His property and worldly gains will be of no help to him. He will suffer in a blazing fire. (111:1-4)”

Salman, on the other hand, was Persian and away from Arabism, but the Prophet (S) granted him that immortal Medal of Honor:

“Salman is one of us the Ahlul-Bayt.”

This was for nothing other than his high faith, genuine honesty, and wholehearted devotion to God and His Messenger.

Reality of Sectarianism

The dispraised sectarianism against which Islam has warned is supporting one another in fields of wrongness and taking pride in the non-Islamic values.

Conversely, there is the fanaticism for the right as well as the support of one another on achieving the public interests of Islam, such like defending the religion, guarding the Islamic homeland, and protecting Muslims’ dignities, souls, and fortunes. This sort of fanaticism is praised since it results in uniting the aims and efforts and achieving dignity and poise for Muslims.

Imam as-Sajjad (a) said: “The fanaticism for which one is offended is to prefer the evil individuals of one’s clan to the righteous people of another. To love one’s clan is not a sort of fanaticism, which is to support one’s people on evildoings5 .”

Calamities of Sectarianism

A survey into the Islamic history, as well as the reasons of the collapse of Muslims, proves that the confessional feuds were the main reason that resulted in the disagreement, disunity, and crumbling of Muslims and their powers that led to such a gloomy destiny. Muslims were humiliated only when the disuniting tendencies of fanaticism found grounds in their mentalities and caused their handles of mutual affection to be broken and their ties of fraternity to be split up. Hence, they became the example of retardation, separation, and humbleness after they had been the symbol of superiority, cohesion, and pride. They did not take heed of God’s saying:

“All of you united hold fast to the rope of Allah, and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His grace, you became brothers. You were on the verge of falling headlong into the abyss of fire, but Allah saved you. (3:103)”

Notes

1. Quoted from al-Wafi; part 3 page 99 (as quoted from al- Kafi).

2. Quoted from al-Wafi; part 14 page 48 (as quoted from al- Faqih).

3. Quoted from al-Wafi; part 14 page 48 (as quoted from al- Faqih).

4. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 95 (as quoted from Sheikh at-Tusi’s al-Amali).

5. Quoted from al-Wafi; part 3 page 149 (as quoted from al- Kafi).

Justice

Justice is the master of virtues and the course to peace. Islam has glorified justice and encouraged it through numerous texts of the Quran and the Sunna:

“Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. (16:90)”

“Be just in your words, even if the party involved is one of your relatives. (6:152)”

“Allah commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. (4:58)”

As he was asked about the codes of the religion completely, Imam as-Sajjad (a) said: “They are to say the right, judge with justice, and fulfill the pledge1 .”

Imam as-Sadiq (a) said: “Justice is more delicious than honey, softer than butter, and more sweet- smelling than musk2 .”

Imam ar-Rida (a) said: “The application of justice and charity is sign of the continuance of graces3 .”

Forms of Justice

(1) Man’s justice towards God

This is the brightest form, the highest concept, and the title of credibility of justice. How is it possible for anyone to fulfill the obligations of God so justly since God is the All-benefactor whose graces are innumerable and favors are incalculable? It is impossible to achieve justice towards the Lord who is absolutely Self-Sufficient except through confessing of shortcoming.

Justice towards God stands for the believing in Him, being sincere with Him, believing in His messengers and representatives, and responding to the necessities, such as the love for Him, having the honor of worshipping Him, persisting on the obedience to Him, and being away from the acts of disobedience to Him.

(2) Man’s justice towards the society

This form of justice can be achieved by observing the individuals’ rights, refraining from maltreating them, dealing with them through noble traits, and courtesy, and sympathizing the poor as well as the other matters of social justice.

In the holy Quran, God summarizes the factuality of the public justice by saying:

“Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. He forbids them to commit indecency, sin, and rebellion. Allah gives you advice so that perhaps you will take heed. (16:90)”

Amirul-Mu'minin (a) depicted the course of the social justice so briefly and eloquently:

“My son, make yourself the measure for dealings between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others, which you would like others to accept from you. Do not talk about what you do not know even though what you know be very little. Do not say to others what you do not like to be said to you.”

(3) Justice towards the dead

The alive should be just towards the dead who departed this life leaving fortunes and gaining nothing in their everlasting journey except a few yards of clothes and narrow spans of the inside of the earth.

It is just for the alive to feel sympathetic to the dead and reward them equitably by implementing their wills, defraying their debts, doing charitable and righteous deeds for their sake, and seeking God’s forgiveness to them.

Imam as-Sadiq (a) said: “The dead feels happy for seeking Allah’s mercy and forgiveness for him in the same way as the alive feels happy for the presents gifted to him.”

“As for Muslims who do a charitable deed for the sake of a dead, Allah will double their rewards and will reward the dead for that deed, too4 .”

(4) Justice of the rulers

Because of their being the leaders of people and the guardians of nation, the rulers are the worthiest of being characterized by justice. On that account, the rulers’ justice represents the highest concept of justice and the most influential. Through the rulers’ justice, security is achieved, peace predominates, luxury prevails, and the subjects become happy.

Advantages of Justice

The sound souls are created on the nature of the love for justice and hate for wronging. Over the existence on this earth, all human beings agreed unanimously, despite their different trends and courses, on glorifying justice. Furthermore, they have gone on praising its virtues and dedicating themselves to the doing of justice. It is then the secret of the existence of nations and the symbol of virtues. Only was it because the loss of justice, the great powers collapsed and the glorious civilizations reduced to rubble.

The Ahlul-Bayt (a) were high examples of justice. Their deeds and words were immortal lessons that light for humanity the courses of justice, right, and guidance:

In his final disease, the Prophet (S) asked people to retaliate upon him if he had made mistake with any of them intentionally or unintentionally. Suwada Ibn Qays said: “O God’s Messenger, once, you were riding your she-camel and having a cane in the hand when I received you after you had been in Ta’if. As you were trying to beat your riding animal with your cane, you hit my belly.” The Prophet (S) ordered him to retaliate. “Show me your belly,” asked Suwada, and the Prophet did. “May I put my mouth on your belly, God’s Messenger?” asked Suwada. The Prophet permitted, and Suwada said: “I seek the guard of the Prophet’s place of retaliation against fire of Hell.”

The Prophet then asked him to retaliate or forgive. “I will certainly forgive, God’s Messenger,” said Suwada. The Prophet prayed: “Allah, forgive Suwada Ibn Qays, for he forgave You Prophet Muhammad5 .”

Abu Saeed al-Khidri narrated the following:

A Bedouin asked the Prophet (S) importunately to defray the debt that he owed him. The companions interfered and reproached the Bedouin, saying, “Woe is you. Do you know to whom are you addressing?” “I am only demanding with my right,” said the Bedouin. The Prophet (S) said to his companions: “You should have been with the right party.”

He then summoned Khawla bint Qays and asked her to loan him some dates and promised he would repay her when his share would come to his hand. She did, and the Prophet (S) gave the Bedouin his due in full after he had invited him to a meal. The Bedouin said: “You have given the due in full. God may give you your due in full.” The Prophet commented: “Those who give the due in full are the best of people. Woe to the nation whose individuals do not give the weak his due in full.”

It is said that the Bedouin embraced Islam after he had seen the high morality of the Prophet, and said: “God’s Messenger, I have never seen such a fair individual6 .”

Thus was Amirul-Mu'minin Ali (a). Imam as-Sadiq (a) narrated the following.

When he hold the position of caliphate, Ali (a) scaled the mimbar and said: “All praise and thanks be to Allah. I will not seize a single dirham from your shares so long as a single bunch of my dates in Yathrib is available. Be sure. Do you think I will prefer you to myself?” Aqil7 stood up and said: “This means that you will put me and the black ones of Medina on the same level, does it not?” The Imam (a) asked him to sit down, and said, “You have no preference to the black ones of Medina except by means of a virtue in Islam or piety8 .”

The following narration in recorded by Ibn Hagar in his book titled ‘As-Sawaaiq ul-Muhriqa’ page 79:

(Ibn Asakir narrated that) Aqil asked Amirul- Mu'minin (a) to give him some money because he was poor. The Imam told him to wait until his share of the public treasury would come out. As Aqil insisted, the Imam asked a man to take Aqil to the market and lead him to the locks of the stores so that he would unlock and take from them. “Do you want me to be thief?” asked Aqil. The Imam (a) said: “And do you want me to be thief as you ask me to give you the shares of Muslims?” Aqil then threatened he would join Muawiya.

As soon as Aqil asked him, Muawiya gave him one hundred thousand dirhams and asked him to take the mimbar and tell people his story with his brother.

Aqil ascended the mimbar and said: “People, when I tried to make Ali give up his religion, he refused and preferred his religion to me. But when I asked Muawiya to prefer me to his religion, he did9 .”

Ibn Abbas narrated the following:

I, once, visited Amirul-Mu'minin (a) and found him repairing one of his old slippers. As he finished, he added it to the other and asked me to evaluate. “It is valueless,” I answered. As he insisted, I said: “They may be half a dirham.” He (a) commented: “By Allah I swear, these slippers are favorable for me to my leadership to you unless I constitute the right or reject the wrong10 .”

On another occasion, Imam Ali (a) said: “By Allah, I would rather pass a night in wakefulness on the thorns of as-Sadan (a plant having sharp prickles) or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgment as an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for (the sake of a life) that is fast moving towards destruction and is to remain under the earth for a long time11 .”

Notes

1. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and as-Saduq’s al-Khissal).

2. Quoted from al-Wafi; part 3 page 89 (as quoted from al- Kafi).

3. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and Uyounu Akhbar ir-Ridha).

4. These two narratives are quoted from Sheikh as-Saduq’s Men La Yahdhuruh ul-Faqih.

5. Quoted from Safinat ul-Bihar; part 1 page 671.

6. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 1 page 122 (as quoted from Ibn Madgeh’s Sahih).

7. Aqil ibn Abi Talib is the brother of Imam Ali, peace be upon him.

8. Quoted from Bihar ul-Anwar; vol. 9 page 539 (as quoted from al-Kafi).

9. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 3 page 15.

10. Quoted from Bihar ul-Anwar; vol. 2 page 570.

11. Quoted from Bihar ul-Anwar; vol. 2 page 606.

Injustice

Terminologically, injustice is to put a thing in an inappropriate place. Polytheism, hence, is grave injustice, because it is replaced with monotheism. Conventionally, injustice stands for the seizure of rights, and the words and deeds of hostility against others, such as revilement, backbiting, and confiscation of property, crimes of beating or murder, and the like forms of wrongdoings.

Injustice, however, is one of the bad characteristics that are deep-rooted in most of the mentalities. All over history, humankind suffered various kinds of tragedies that made life seem depressing. It therefore is the comprehensive of sins, source of evils, and incentive of corruption. God says:

“The unjust will certainly have no happiness. (6:21)”

“Allah does not guide the unjust. (6:144)”

“Allah does not love the unjust. (3:57)”

“The unjust will face a painful punishment. (14:22)”

“We destroyed certain generations who lived before you because of their injustice. (10:13)”

“Do not think that Allah is unaware of what the unjust people do. (14:42)”

“(On the Day of Judgment) to redeem oneself of one's injustice, one would gladly spend the wealth of the whole earth if it were possible. On seeing the torment one will try to hide his regret. They will all be judged fairly and no wrong will be done to them. (10:54)”

Amirul-Mu'minin (a) said: “By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it. For me, your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last?”

Abu Bassir narrated the following:

Two parties of litigation filed their case before Imam as-Sadiq (a). After he had listened to both of them, the Imam spoke: “It is quite true that he who seizes something by wrong means is not seizing goodness. Certainly, the oppressed party seizes from the religion of the wronging party more than that which the wronging party seizes from the oppressed party’s property. He who does evil to people should not show loathing towards the evil that is done to him. As a matter of fact, man will harvest nothing but that which he sowed. No one will harvest sweetness from the bitter, and no one will harvest bitterness from the sweet.”

These words of the Imam (a) made the two parties settle their litigation before they left him1 .

Imam as-Sadiq (a) said: “He who seizes his brother’s property wrongfully will consume a flame of fire on the Day of Resurrection2 .”

“As for him who wrongs others, Allah will cause him, his descendants, or the descendants of his descendants to be wronged by absolute persons.”

When the Imam was asked how it is acceptable for God to cause somebody to wrong the descendants of the wrongdoer, he referred to God’s saying:

“Those who are concerned about the welfare of their own children after their death should have fear of Allah and guide them properly. (4:9)”

To punish sons for their fathers’ crimes is restricted only to those who accept and welcome their fathers’ wrongdoings so that they would inherit such usurped properties. To punish such sons is a reproach that discourages the wrongdoers from aggressions out of their care for their dear sons. It is also a good tiding for the oppressed individuals that their oppressors will be punished eventually.

The Prophet (S) said: “For anyone who begins his day without having the intent to oppress anybody, Allah will forgive his sins that he committed against his Lord-.”

Forms of Injustice

(1) Self-Wronging

Self-wronging is the negligence of the obedience to God. Therein, disappointment and humility will be the result:

“(I swear) By the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived (of happiness) (91:10).”

(2) Injustice towards the Family

Injustice towards the family occurs when the paterfamilias neglects to apply the true Islamic education to them, overlooks to guide them to virtue, uses excessive severity and violence, and prevents them from having the necessities of good livelihood. Such matters cause material and ethical shortcomings to the family members.

(3) Injustice towards the Relatives

This form of injustice occurs when the relatives are deserted, disappointed in misfortunes, and deprived of feelings of kindness. Such matters bring about enmity and disregard of relations.

(4) Injustice towards the Society

This form of injustice occurs when the individuals of a society are treated proudly, their rights are neglected, dignities are disrespected, and interests are disregarded. Such behaviors cause social corruption. The most hideous forms of social injustice is wronging the weak individuals who lack the ability to defend themselves and have no weapon other than complaining and supplicating to the All-merciful Just Lord.

Imam al-Baqir (a) said: “When my father was dying, he hanged me to his chest and said: son, I command you with the matter that my father said to me that his father had commanded him with when he was dying. I command you to beware of wronging him who has no supporter against you except Allah3 .”

(5) Injustice of the Rulers

This sort of injustice is the gravest.

Imam as-Sadiq (a) narrated: “Allah ordered, by revelation, one of the prophets to go to the absolute ruler of that kingdom and say to him: I have not appointed you for shedding their blood and seizing their property. I only appointed you for responding to the cries of the oppressed people. Even if they are atheists, I will not neglect the oppressions that the wronged people encounter.”

Imam as-Sadiq (a) related on the authority of his fathers that the Prophet (S) said: “On the Day of Resurrection, Hell will speak to three categories of people: the rulers, the reciters, and the wealthy. It will say to the ruler: ‘Allah gave you authority, but you did not rule justly.’ Hell, then, will swallow him in the same way as birds swallow grains of sesame.

To the reciter, Hell will say: ‘You adorned yourself before people but fought against Allah by committing the acts of disobedience to him.’ Hell, then, will swallow him.

To the wealthy, Hell will say: ‘Allah showered you with abundant worldly wealth, but when He asked you for a loan, you refused out of your stinginess.’

Hell, then, will swallow him4 .”

The previous threat is not restricted only to the wrongdoers; it also includes those who join the oppressors, those who accede to their deeds, and those who contribute in their evildoings. All these are partners in the sin and the punishment:

Imam as-Sadiq (a) said: “The wrongdoer, his supporter, and the one who accepts his deed are partners (of the same crime).”

To stand by the oppressed people and protect them from inequity is one of the best acts of obedience to God that leave nice traces and good marks on the spiritual and material existence of humankind.

Imam al-Kadhim (a) said to Ibn Yaqttin5 : “Guarantee for me one thing and I will guarantee for you three things: guarantee for me that you will settle the need of anyone of our adherents that you meet in the center of caliphate and I guarantee for you that you shall not encounter the strike of swords, you shall not be under the ceiling of any cell, and poverty shall never visit your house6 .”

Abu al-Hasan (a) said: “There are certain disciples of Allah who accompany the rulers for guarding Allah’s disciples. (According to another report,) Those are the ones whom Allah will save from Hell7 .”

Imam as-Sadiq (a) said: “The expiation of holding governmental authorities is to settle the needs of the friends8 .”

A man asked Imam as-Sadiq (a) to write a message to an-Nejashi, the treasury official of al-Ahwaz and Persia, to cancel the debts that he owed his office, since an-Nejashi was Shiite. The Imam did, and the man carried that message to an-Nejashi and handed it over to him when they were alone. In that message, the Imam (a) wrote: “In the Name of Allah the Compassionate the Merciful. Please your brother and Allah will please you.”

As he read the message, an-Nejashi kissed and put it between his eyes and asked the man about his need. “I owe your office ten thousand dirhams,” said the man. An-Nejashi asked his secretary to cancel the debt and record ten thousand dirhams that the man would have the next year. He then took out ten thousand dirhams and gave to the man and asked, “Have I pleased you?” “Yes, you have,” answered the man. An-Nejashi took another bag of ten thousand dirhams and gave to the man and asked, “Have I pleased you?” “Yes, you certainly have,” said the man. An-Nejashi went on giving that man everything, including a riding animal, a bond maiden, and a servant, and asking whether he had pleased him until it was the turn of the rug on which he was sitting. He also asked the man to provide all his needs so that he would settle them.

The man came to Imam as-Sadiq (a) and told him of the whole story. The Imam was highly delighted. “Son of God’s Messenger,” asked the man, “Are you pleased by that which an-Nejashi had done to me?” The Imam answered: “Yes, indeed, by Allah. His deed has also pleased Allah and His Messenger9 .”

Bad Consequences of Injustice

To deem ugly and deny injustice is a natural quality of humankind. The free spirits refute injustice and exert all efforts for fighting against it. Commonness of injustice is the most dangerous epidemic on societies, since it causes social collapse. To overlook acts of injustice encourages the oppressors to go beyond the limits in aggression and criminality. It also enjoins the oppressed people to revenge themselves upon others. Such being the case, disorder will be common. All this will certainly produce dissolution of nations as well as loss of security and luxury.

Treatment of Injustice

It is very difficult to treat from injustice and pull up its roots. At any rate, it may be possible to ease the sharpness of injustice by:

• Keeping in mind the virtues of justice and nice influence, such as spread of peace, amicability, and comfort,

• Learning lessons from the disadvantages and mental and material damages of injustice,

• Strengthening the religious restraint by means of educating the conscience and the feelings of the values and purposeful concepts of faith, and

• Studying the examples of the despots who suffered the evilest consequences because of their tyranny and injustice.

It is narrated that a Kurdish celebrity, once, was invited to a banquet of a prince. As he noticed two grilled partridges on the banquet, he smiled. The prince asked him for a reason. He narrated: “When I was in the vigor of my youth, I waylaid a merchant. When I was about to kill him, he begged me, but, uselessly. When he despaired, he turned to two partridges that were on a mountain and asked them to be the witnesses on that crime. Now, I remembered that situation when my eyes fell on these two grilled partridges.”

As the man finished, the prince said: “Yes, the two partridges testified on your crime.” He then ordered to behead that man10 .

It is also narrated that, one night, Abdul-Melik Ibn Marwan the Umayyad caliph- could not sleep; therefore, he summoned a storyteller who told the following story:

“An owl in Mosul asked the hand of the daughter of an owl in Basra for her son. The owl of Basra stipulated that the dowry should be one hundred ruined villages. ‘Well,’ answered the owl of Mosul, ‘I cannot do so now. But if God perpetuates our governor for only one more year, I will easily do it.’”

Abdul-Melik was highly affected by this story. Since early morning, he dedicated all his efforts to repealing the injustice that befell some people, judging justly between individuals, and inspecting his officials’ deeds11 .

Notes

1. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

2. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

4. Quoted from Bihar ul-Anwar; 16/209 (as quoted from as- Saduq’s al-Khissal).

5. Ibn Yaqttin was holding a high position in the center of caliphate.

6. Quoted from al-Bahaai’s al-Kashkul; 124.

7. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

8. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

9. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

10. Quoted from al-Kashkul: 21. It is also in Hayat ul-Hayawan; THE PARTRIDGE

11. Quoted from Safinat ul-Bihar; 1/110. It is also recorded in Siraj ul-Mulouk.

Sincerity

Sincerity stands for purifying one’s deeds from blemishes of ostentation in order to make them purely intended to God Who says:

“Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18:110)”

“Worship Allah and be devoted to His religion. The religion of Allah is certainly pure. (39:2-3)”

“They were only commanded to worship Allah, be uprightly devoted to His religion, steadfast in prayer and pay the zakat. This is truly the eternal religion (98:5).”

The Prophet (S) said: “As for anyone who works to Allah sincerely for forty days, Allah will make the springs of wisdom come out of his heart and tongue1 .”

“Man cannot be full knowledgeable before he considers people as camels with regard to relation with Allah, and considers himself the meanest2 .”

Amirul-Mu'minin (a) said: “This world is wholly ignorance except the situations of knowledge. Knowledge is wholly ignorance except that which is practiced. All the practices are showiness except those which are done heartily. Sincerity, likewise, is insecure before the end result is realized3 .”

Imam al-Jawad (a) said: “Sincerity is the best worship4 .”

Virtue of Sincerity

Values of deeds vary according to their purposes. The measure of decency and acceptance of deeds depends upon the nobility of purpose and purity from blemishes of cheating, defraud, and hypocrisy. In view of the Islamic Sharia, the only incentive is the intention that stirs the deed. Whenever such an intention is heartily provided to God and purified from the blemishes of showiness, it will be honored by the acceptance of God. Conversely, if cheating and showiness is mixed with the intention, the wrath and refusal of God will befall it. On that account, sincerity is the cornerstone of the beliefs and the factual stipulation that is specified for the validity of deeds. Sincerity, also, frees from inducements and deceptions of the Devil:

“He (the Shaitan) said, ‘By Your Glory, I shall seduce all of them (children of Adam) except Your sincere servants among them’ (38:82-3).”

Obstacles of Sincerity

Since sincerity is the brilliant lodestar that shows the courses of true obedience and honest worship of God, the Devil has used all snares for inducing people through a great variety of deceptive expectations, such as fondness of reputation and wealth, attainment of glory, and seeking for material desires. Sometimes, the devilish inspirations may come in the form of soft, deceptive whispering. Accordingly, one may practice acts of obedience to God with the intention of sincerity, but if he examines them closely, he will find them mixed with showiness. This is in fact one of the most dangerous slips that nobody can evade except the genuine disciples.

It is related that a man said: “For thirty years, I used to offer my prayers collectively in the mosque in the first row. One day, I was late because of something and I had to join the second row. As soon as I stopped, I felt embarrassed. Only then, I discovered that my previous prayers had been my source of pleasure.”

It is also narrated that a worshipper used to fast for forty years without letting anyone, including his relatives, notice so. He used to take his food to give it as alms in his way to the market so that his family member think that he would have his food in the market and the people in the market think that he had his food at home.

How to Obtain Sincerity?

The most important incentive of showiness is to attract people’s admirations and obtain their satisfaction. As a matter of fact, the obtainment of people’s satisfaction is an unattainable purpose, because people are unable to satisfy themselves; therefore, they cannot be satisfied with others. The only One Whose satisfaction should be sought is God Who possesses the reins of the affairs completely and can do everything. Hence, the true men of reason should direct towards Him and obey Him completely heartily.

Showiness and cheating cannot continue for a long time. They are soon revealed before everybody, and the showy will soon become the subject of loathing and disrespect.

It is narrated that a man from the Israelites decided to worship God so that people would praise him. For a long period, he observed an excessive worship to God, but every individual who passed by him realized that he was ostentatious. One day, he said to himself that he had tired himself and wasted his lifetime for nothing; hence, he should work heartily from now on. As he did, every individual who passed by him was admired by his worship and said that he was pious man.

Notes

1. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad’s Oddat ud-Daee).

2. Quoted from al-Wafi; 14/54 (within the Prophet’s commandment for Abu Dharr).

3. Quoted from Bihar ul-Anwar; 15/85 (as quoted from Al- Amali and at-Tawhid).

4. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad’s Oddat ud-Daee).

Showiness

Showiness stands for seeking high rank and respect of people by flaunting charity:

“The hypocrites try to deceive Allah but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember Allah very little. (4:142)”

“Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18:110)”

“ Like the one who spends his property to show off and who has no faith in Allah or belief in the Day of Judgment. (2:264)”

The Prophet (S) said: “A time will come upon people in which their intentions will be evil and their appearances will be deceiving all out of their greediness for the worldly pleasures. Their deeds will not be heartily intended for the sake of Allah. Their religion will be showiness. They will not feel fearful at all. Then, Allah will inflict upon them with such harsh punishment that they will not be responded even if they pray for Him like the drowned1 .”

The Prophet (S) said: “(On the Day of Resurrection,) some people will be taken to Hell. The Lord will order Malik2 to tell Hell not to burn those individuals’ feet, because they used them for walking to the mosques, not to burn their faces, because they used to perform the (ritual) ablution so perfectly, not to burn their hands, because they used to raise them in supplications, and not to burn their tongues, because they used to recite the Quran very frequently. Then, the angel in charge of Hell will ask them about their manners. They will answer: We used to do all these things not for the sake of Allah. Hence, we were told to take the rewards of our deeds from those for whom we used to do3 .”

Imam as-Sadiq (a) said: “Any form of showiness is polytheism. Certainly, he who does something for the sake of people should take the reward from people, but whoever does purely for the sake of Allah will take his reward from Allah4 .”

“As for anyone who keeps secret a good deed, Allah will sooner or later reveal a good reputation for him. As for him who keeps secret an evil, Allah will sooner or later reveal an ill reputation for him5 .”

Categories of Showiness

1. Showiness of the Belief

This category of showiness stands for pretending faith and concealing disbelief. It is hypocrisy, which is the most serious and the gravest danger on Muslims.

2. Showiness of Acts of Worship

This category stands for practicing acts of worship openly before people so as to show them, while the same acts of worship are neglected in seclusions. As example of this category is to offer prayers openly, show the signs of fasting, prolong the gestures of the prayer, recite in a distinguishable way, frequent to the mosques, witness the collective prayers incessantly, and practice similar acts pretentiously. The showy, in this case, is considered as more sinful than the neglector of worship because he does so out of his disregarding God and trying to deceive people.

3. Practical Showiness

Under this category lie the pretence of being pious, having the beard unshaved, branding the forehead as a sign of frequent prostration, dressing hard clothes, and the like false appearances of ascetics.

4. Verbal Showiness

Under this category lie the false declamation of wisdom, pretence of enjoining good and forbidding evil, and mentioning the divine reward and punishment.

Incentives of Showiness

• Fondness of high rank is the most important incentive of showiness.

• The anticipation of criticism is a reason that pushes man to pretend to show acts of worship and charity in order to avoid censure.

• Greed is a strong incentive urging showiness.

• The criminals try to dress themselves with false appearances of piety so as to cover up themselves.

Some Facts

For the purpose of completing this discussion, it is suitable to refer to some facts:

Scholars have had different opinions regarding the preference of the concealment or exposure of the acts of obedience. In abstract, deeds are subject to intentions, and each will be rewarded according to his intention. Thus, there is no difference between concealed or open showiness. Likewise, the semi- showiness does not differ, whether it is hidden or shown. In definite situations, it is preferable for those who cannot stand their showiness, because of its intense incentives in their inner selves, to conceal it. On the other hand, if one’s deed is purified from blemishes of showiness and intended for a good purpose, such as enjoining charity, it is, in this case, preferable to show the appearances of piety.

 In case sincerity is heartily intended in the acts of worship, it is inoffensive to show people such appearances and to be pleased by them provided that the source of such pleasure is the expectation of God’s favor.

Once, Imam al-Baqir (a) was asked whether it is acceptable to be pleased by showing one’s good deeds before others. He answered: “This is not unacceptable. As a matter of fact, every single individual likes that Allah reveals his good deeds before others provided that such good deeds are not intended for showing off.”

 Since the Devil uses all trickeries for inducing people so as to prevent them from going on in the plans of charity and obedience, it is necessary to beware of him. The Devil urges to neglect the acts of worship. If he fails in this regard, he induces eagerly to show off. If he fails in this regard too, he casts in minds the idea that they are showing off and that all the deeds are mixed with showiness. Such being the case, it is necessary to reject the devilish inspirations and pay no attention to the inducements and insinuations of the Devil. The true sincere, however, cannot be cheated by such ill inspirations.

On the authority of his fathers, Imam as-Sadiq narrated that the Prophet (S) said: “If the Shaitan inspires you, during your prayers, that you are showing off, you should then offer your prayers as long as you like unless the time of another obligatory prayer begins. The same thing is said about any other act that is done for sake of the life to come. But if the act was for a worldly benefit, you should then rest yourselves6 .”

Disadvantages of Showiness

Showiness, being mere cheating and deception, is undesirable manner indicating self-humbleness. The fickle and the deviant take showiness for achieving their goals without feeling embarrassed. The showy, however, commits two grand sins: he first challenges God because he prefers the servants to their Lord and, second, cheats people by means of hypocrisy and pretense.

Regarding his impudence and foolhardiness, the showy looks like an individual stopping before a great king showing false loyalty, while he, in the meantime, is cheating that king by courting the bondmaidens or flirting with the servants. It is very appropriate for that king to punish such an individual so harshly for his disparagement and ridicule. The showy deserves a harsher punishment, because he disparages God and cheats His servants. Moreover, care is the share of the showy in the end: as he flatters for gaining the impossible; that is the content of all people, he gains nothing but disappointment.

In truth, ill-heartedness very soon floats on the surface to show the reality. Referring to this fact, the Prophet (S) said:

“As for anyone who keeps something in the mind, Allah will dress him with that thing. If it is good, the dress will be good, but if it is bad, the dress, likewise, will be bad7 .”

Treatment of Showiness

Practical Treatment of Showiness:

• To challenge the Devil and frustrate his trickeries and insinuations by using logical method of self- satisfaction.

• To reject the devilish inspirations of showiness completely by relying upon sincerity.

• To avoid the fields and appearances of showiness by concealing the acts of worship until self-confidence and sincerity are gained.

Within the anecdotes of showiness, it is narrated that a Bedouin, as he entered a mosque, was highly admired by the prayer offered by a person. ‘I was highly admired by your prayer,’ said the Bedouin. ‘What is more, I am fasting,’ said that person, ‘the prayer of the fasting people are rewarded doubly.’ The Bedouin then handed the reins of his camel to that person as a trust because he had something to do for a while. As the Bedouin left, that person took the camel and ran away. As he was back, the Bedouin did not find his camel or that person. He searched for him for a long time, but uselessly. He then left showing his grief for his camel that he lost because of that man’s showiness.

ï It is also narrated that Ali (a) threatened the Bedouin who did not offer his prayer properly with the stick8 that he had in the hand. The man repeated his prayer and, when he finished, asked whether this one had been better than the previous. ‘No,’ answered Ali, ‘the first one was better, because it was offered for the sake of God, while this one was offered out of fear of the stick.’

Notes

1. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

2. Malik is the angel in charge of Hell.

3. Quoted from Bihar ul-Anwar; Chapter: Showing off, page 53 (as quoted from Ilal ush-Sharayi and Thawab ul-Aamal).

4. Quoted from al-Wafi; part 3 page 137 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

6. Quoted from Bihar ul-Anwar; vol. 15 page 53 (quoted from Qurb ul-Isnad.).

7. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

8. ((It is unfamiliar to read that Amir ul-Mu'minin Ali, peace be upon him, who was famous of his extraordinary humanity and kindness used to have a stick in the hand for threatening or punishing people As a matter of fact, it was Omar ibn al- Khattab who used to have a stick in the hand about which tens of narrations were reported.)) The Translator

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.