Islamic Laws

Islamic Laws9%

Islamic Laws Author:
Publisher: World Federation of KSI Muslim Communities
Category: Jurisprudence Science

Islamic Laws
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Islamic Laws

Islamic Laws

Author:
Publisher: World Federation of KSI Muslim Communities
English

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Translation of Prayers

I. Translation of Surah al-Hamd

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).

Alhamdu lillahi Rabbil 'alamin

(Special Praise be to Allah, the Sustainer of the creation).

. Arrahmanir Rahim

(The Compassionate, the Merciful).

Maliki yaw middin

(Lord of the Day of Judgement).

Iyyaka na'budu wa iyyaka nasta'in

(You alone we worship, and to You alone we pray for help).

Ihdinas siratal mustaqim

(Guide us to the straight path).

Siratal lazina an'amta 'alayhim

(The path of those whom You have favoured - the Prophets and their successors).

Ghayril maghzubi 'alayhim walazzallin.

(Not of those who have incurred Your wrath, nor of those who have gone astray).

II. Translation of Surah al-Ikhlas

Bismillahir Rahmanir Rahim

(I commence with the Name of Allah - in Whom all excellences are combined and Who is free from all defects. The Compassionate - One Whose blessings are extensive and unlimited. The Merciful - One Whose blessings are inherent and eternal).Qul huwallahu Ahad

(O Prophet!) Say: Allah is One - the Eternal Being).

Allahus Samad

(Allah is He Who is independent of all beings).

Lam yalid walam yulad

(He begot none, nor was He begotten).

Walam yakullahu kufuwan ahad.

(And none in the creation is equal to Him).

III. Translation of the Zikr During Ruku and Sajdah, and of those which areMustahab

Subhana Rabbi yal 'Azimi wa bihamdhi

(Glory be to my High Sustainer and I praise Him)

Subhana Rabbi yal A'la wa bihamdih

(Glory be to my Great Sustainer, Most High, and I praise Him)

Sami' Allahu liman hamidah

(Allah hears and accepts the praise of one who praises)

Astaghfirullaha Rabbi wa atubu ilayh

( I seek forgiveness from Allah Who is my Sustainer, and I turn to Him).

Bi haw lillahi wa quwwatihi aqumu wa aqu'd

(I stand and sit with the help and strength of Allah).

IV. Translation of Qunut

La ilaha illallahul Halimul Karim

(There is none worth worshipping but Allah Who is Forbearing and Generous).

La ilaha illallahul 'Aliyyul 'Azim

(There is none worth worshipping but Allah Who is Eminent and Great).

Subhanallahi Rabbis samawatis sab' wa Rabbil arazinas sab'

(Glory be to Allah, Who is the Sustainer of the seven heavens and of the seven earth).

Wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim

(And Who is the Sustainer of all the things in them, and between them, and Who is the Lord of the great 'Arsh (Divine Power).

Wal hamdu lillahi Rabbil Aalamin

(And all praise for Allah, the Sustainer of the worlds).

V. Translation of Tasbihat Arba'ah

Subhanallahi wal hamdu lillahi wa la ilaha lallahu wallahu Akbar.

(Glory be to Allah, and all praise is for Him and there is no one worth worshipping other than Allah, and He is Greater than any description).

VI. Translation of Tashahhud and Salam

Al Hamdu lillah, Ash hadu an la ilaha illal lahu wahdahu la sharika lah

(All praise is for Allah, and I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner).

Wa Ashhadu anna Muhammadan 'abduhu wa Rasuluh

(And I testify that Muhammad is His servant and messenger).

Alla humma salli 'ala Muhammadin wa Ali Muhammad.

(O Allah! Send Your blessings on Muhammad and his progeny).

Wa taqqabal shafa'atahu warfa' darajatahu

(And accept his intercession, and raise his rank).

Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh

(O Prophet! Allah's peace, blessings and grace be upon you!).

Assalamu 'alayna wa 'ala 'ibadil lahis salihin

(Allah's peace be on us, those offering prayers - and upon all pious servants of Allah).

Assalamu 'alaykum wa rahmatullahi wa barakatuh.

(Allah's peace, blessings and grace be on you believers!)

Ta'qib (Duas after Prayers)

Issue 1131: It isMustahab that after offering the prayers, one should engage oneself in reciting Duas, and reading from the holy Qur'an. It is better that before he leaves his place, and before his Wudhu, or Ghusl or tayammum becomes void, he should recite Duas facing Qibla.

It is not necessary that Duas be recited in Arabic, but it is better to recite those supplications, which have been given in the books of Duas. The tasbih of Hazrat Fatima-tuz-zahra (peace be on her) is one of those acts which have been emphasised. This tasbih should be recited in the following order:

Allahu Akbar - 34 times

Alhamdulillah - 33 times

Subhanallah - 33 times

Subhanallah can be recited earlier than Alhamdulillah, but it is better to maintain the said order.

Issue 1132: It isMustahab that after the prayers a person performs a Sajdah of thanksgiving, and it will be sufficient if one placed his forehead on the ground with that intention. However, it is better that he should say Shukran lillah or Al'afv 100 times, or three times, or even once. It is alsoMustahab that whenever a person is blessed with His bounties, or when the adversities are averted, he should go to Sajdah for Shukr, that is, thanksgiving.

Salawat on the Holy Prophet

Issue 1133: It isMustahab that whenever a person hears or utters the sacred name of the holy Prophet of Islam like, Muhammad or Ahmad, or his title like, Mustafa or his patronymic appellation like Abul Qasim, he should say, “Allahumma salli 'ala Muhammadin wa Ali Muhammad”, even if that happens during the Salat.

Issue 1134: It isMustahab that after writing the sacred name of the holy Prophet, Salawat also be written with it. And it is better that whenever his name is mentioned, Salawat be sent on him.

Things which Invalidate Prayers

Issue 1135:Twelve things make prayers void, and they are called mubtilat.

First:- If any of the pre-requisites of prayers ceases to exist while one is in Salat, like, if he comes to know that the dress with which he has covered himself is a usurped one.

* Second:- If a person, intentionally or by mistake, or uncontrollably, commits an act which makes his Wudhu or Ghusl void, like, when urine comes out, even if it is discharged forgetfully, or involuntarily, after the last Sajdah of the prayers. But if a person is incontinent, unable to control urine or excretion, his prayers will not be void if he acts according to the rules explained early in the Chapter of Wudhu. Similarly, if a woman sees blood of Istihaza during prayers, her Salat is not invalidated if she has acted according to the rules of Istihaza.

Issue 1136: * If a person sleeps involuntarily, not knowing whether he slept during Salat or afterwards, it will not be necessary for him to repeat the prayers, provided he knows that he has not performed anything less than the usual Salat.

Issue 1137: * If a person knows that he slept voluntarily, but doubts whether he slept after or during the prayers, or if he forgot during the prayers that he was praying and fell asleep, his prayers will be valid if the provision stated above is fulfilled.

Issue 1138: If a person wakes up in Sajdah, and doubts whether he is in the Sajdah of the Salat or in the Sajdah for Shukr, he should pray again if he slept involuntarily. But if he slept intentionally, and feels that he probably slept during the Sajdah of Salat due to carelessness, his prayers are valid.

* Third:- If a person folds his hands as a mark of humility and reverence, his prayers will be void, but this is based on precautionary rule. However, there is no doubt about it being haraam, if it is done believing that it is ordained by Shariah.

Issue 1139: There is no harm if a person places one hand on another forgetfully, or due to helplessness, or taqayyah, or for some other purposes, like, scratching.

* Fourth:- The fourth thing which invalidates prayers is to say 'Amin' after Surah al-Hamd. This rule, when applied to one praying individually, is based onIhtiyat , but if someone utters it believing that it has been ordained by Shariah, it is haraam. There is no harm if someone utters it erroneously or under taqayya.

* Fifth:- The fifth thing which invalidates prayers is to turn away from Qibla without any excuse. But if there is an excuse, like, forgetting or an external force, like a strong wind blowing, which turns him away from Qibla, his Salat will be valid if he has not deviated towards his right or his left. But it is necessary that he returns to the direction of Qibla as soon as the excuse disappears. And if he turned away towards right or left side - regardless of whether his back is towards Qibla or not - due to forgetting, he should pray again towards Qibla as soon as he remembers, if there is time left even for one Rak'at. But if there is no time for even one Rak'at at his disposal, then he should continue with the same Salat towards Qibla, and he

will not have to give any qadha for that. Similar rule applies to the one who has deviated because of the external force.

Issue 1140: * If a person turns his head away from Qibla while his body remains facing Qibla, and if with that turning of the head, he is able to see behind partly, he will be considered to have deviated from Qibla, and he will follow the rule explained above. But if the turning of head is so minimal that it can be said that his front part of the body is towards Qibla, then his prayers will be valid, though it is Makrooh to do such thing.

* Sixth:- The sixth thing which invalidates prayers is to talk, even by uttering a single word consisting of one, single letter which has a meaning or denotes something. For example, one letter “Qi” in Arabic means “protect yourself”. Or if someone asked a person who is praying, as to which is the second letter of Arabic alphabet, and he said simply “Ba”. But if the utterance is meaningless, then, if it constitutes two or more letters, his prayers will be void, based on precaution.

Issue 1141: * If a person forgetfully utters a word consisting of one or more letters, and that word may carry some meaning, his prayers does not become void, but as a precaution, it is necessary that after the prayers, he should perform Sajdatus Sahv, as will be explained later.

Issue 1142: * There is no harm in coughing, belching during the prayers, and as an obligatory precaution, he should not intentionally heave a sigh. If someone utters 'Oh' or 'Ah' purposely, his Salat will be void.

Issue 1143: * If a person utters a word with the object of Zikr, like, if he says 'Allahu Akbar', and raises his voice to indicate something, there is no harm in it. In fact, there is no harm if he utters Zikr with the knowledge that it will convey something to one who hears it. But if there is no intention of Zikr, or if it is done with dual purpose, then there isIshkal .

Issue 1144: * There is no harm in reciting the Qur'an, except the four verses, which make Sajdah obligatory, and which have been mentioned in the rules relating to Qira't (rule no. 992) and in reciting Duas during the prayers. However, the recommended precaution is that one should not read Duas in any language other than Arabic.

Issue 1145: If a person intentionally repeats parts of Surah al-Hamd and other Surah, and the Zikr of prayers, without intending them to be a part of the Salat, or as a matter of some precaution, there is no harm in it.

Issue 1146: * A person offering prayers should not greet anyone with Salam, and if another person says Salam to him, he should use the same words in reply without adding anything to it. For example, if someone says Salamun alaykum, he should also say Salamun 'alaykum in reply, without adding Wa rahmatullahi wa barakatuh. As an obligatory precaution, he should not utter 'Alaykum' or 'Alayka' before the word Salamun if the one who greeted him did not say so. In fact, the recommended precaution is that the reciprocation must fully conform with the way Salam was initiated. So if he said: Salamun alaykum, the reply should be Salamun alaykum, and if he said: As-Salamu alaykum, then the reply should be the same. Similarly, the reply to Salamum alayka will be Salamun alayka. But if someone initiated Salam saying Alaykumus Salam, then the answer can be given in any of the phrases.

Issue 1147: It is necessary that the reply to Salam is given at once, irrespective of whether one is praying or not. And if, whether intentionally or due to forgetfulness, he delays reply to the Salam, so much that if he gives a reply after the delay, it may not be reckoned to be a reply to that Salam, then he should not reply if he is in Salat. And if he is not in Salat it is not obligatory for him to reply.

Issue 1148: * A person should reply to a Salam in a way that one who greets him can hear it. However, if he who says salam is deaf, or passes away quickly, then it is necessary to make reciprocation by sign etc., if that would be understood. If that is not possible, then it is not obligatory to respond when one is not praying. And if one is praying, it is not permissible.

Issue 1149: * It is obligatory that a person who is in Salat, responds to Salam with the intention of greeting. But if he responds with the intention of prayers or blessing, meaning “May Allah bless You”, there is no harm.

Issue 1150: * If a woman or a Na-Mehram or a discerning child, that is, one who can distinguish between good and evil, says Salam to a person in Salat, the person should respond. However, in reply to the Salam by a woman who says Salamun alayka, the person offering prayers can say Salamun alayki, giving Kasrah to Kaf at the end.

Issue 1151: * If a person in Salat does not respond to Salam, his prayers are in order, though he will have committed a sin.

Issue 1152: * If a person says Salam to a person in Salat in a mistaken way, such that it cannot be treated as a Salam, it is not permissible to reply to it.

Issue 1153: It is not obligatory to give reply to the Salam said in jest, or the Salam of a non-Muslim man or woman who is not a Zimmi (an infidel living under the protection of an Islamic Government). And if he/she is a zimmi, it is sufficient, on the basis of obligatory precaution, to answer saying 'alayka' only.

Issue 1154: If a person says Salam to a group of people, it is obligatory for all of them to give a reply. However, if one of them replies, it is sufficient.

Issue 1155: If a person says Salam to a group of people, but a person for whom it was not intended gives a reply, it will still be obligatory upon the group to reply.

Issue 1156: If a person says Salam to a group among whom one was in Salat, and that person doubts whether Salam was intended for him or not, it will not be necessary for him to give a reply. And if the person offering prayers is sure that he was also intended by the one who greeted, but some one else has made a response, he does not have to reply. But if he is sure that he was among the group for whom Salam was intended, and no one has replied, then he should reply.

Issue 1157: It isMustahab to greet with Salam, and it has been emphatically enjoined that a person who is riding should greet one who is walking, and a person who is standing should greet one who is sitting, and a younger person should greet an elder.

Issue 1158: If two persons simultaneously say Salam to each other, each one of them should, on the basis of obligatory precaution, reply the Salam of the other.

Issue 1159: When a person is not in Salat, it isMustahab that his response to the Salam should be more expansive. For example, when one says salamun alaykum, the other should say salamun alaykum wa rahmatullah in reply.

* Seventh:- The seventh thing which makes Salat void is an intentional loud laugh. And if the laugh is uncontrollable, or involuntary, if what prompted it in the first place was intentional, or for that matter, inadvertant, the Salat will be void. But if one laughs loudly unintentionally, or if he purposely laughs without emitting any voice, there is no harm.

Issue 1160: * If in order to control his laughter, the condition of the person in Salat changes, like, if the colour of his face turns red, he should, as an obligatory precaution, pray again.

* Eight:- As an obligatory precaution, if one intentionally weeps, silently or loudly, over some worldly matters, his Salat will be void. But, if he weeps silently or loudly due to fear of Allah, or for the Hereafter, there is no harm in it. In fact, it is among the best acts.

* Ninth:- Any act which changes the form of Salat like, clapping or jumping, invalidates the Salat, regardless of whether that act is done intentionally or forgetfully. However, there is no harm in actions which do not change the form of Salat, like, making a brief sign with one's hand.

Issue 1161: If a person remains silent during Salat for so long, that it may not be said that he is offering prayers, his Salat is invalidated.

Issue 1162: * If a person performs an extraneous act during Salat, or maintains prolonged silence, and then doubts whether his prayers has been thereby invalidated, he should repeat the Salat, but the better way of doing it is to first complete the Salat, and then repeat it.

Tenth:- Eating or drinking. If a person offering prayers eats or drinks in such a manner that people would not say that he was in Salat, his prayers would be void, regardless of whether he does it intentionally or forgetfully. However, if a person who wants to keep a fast is offering aMustahab Salat before the Adhan of Fajr, and being thirsty, fears that by the time he completes the prayers it will be Fajr, he can drink water during thatMustahab prayers, provided water is not more than two to three steps away from him, and he should be careful not to commit acts which invalidate Salat, like turning his face away from Qibla.

Issue 1163: * Even if the intentional eating or drinking does not change the form of Salat, as an obligatory precaution, he should repeat the Salat, regardless of whether Muwalat is maintained or not by eating and drinking.

Issue 1164: * If a person in Salat swallows the food which has remained around his teeth, his prayers are not invalidated. Similarly, if things like grains of sugar remain in the mouth and they melt slowly and go down the throat, there is no harm in it.

Eleventh:- Any doubt concerning the number of Rak'ats in those prayers which consist of two or three Rak'ats, will render the Salat void. Also, if one doubts about the number of the first two Rak'ats, of Salat having four

Rak'ats, (like, Zuhr, Asr and Isha), his Salat will be void if he continues to be in doubt.

* Twelfth:- If a person omits or adds the Rukn (elemental parts) of the Salat, either intentionally or forgetfully, his Salat is void. Similarly, if he does an extra Rukn forgetfully, like adding a Ruku or two Sajdah in one Rak'at, his Salat, as an obligatory precaution, will be void. And if one omits purposely acts which are not Rukn, or makes an addition, Salat will be void. But if one forgetfully adds one more Takbiratul Ihram, Salat will not be void.

Issue 1165: If a person doubts after the Salat, whether or not he performed any such act which invalidated the prayers, his Salat will be in order.

Things which are Makrooh in Prayers

Issue 1166: It is Makrooh that a person in Salat slightly turns his face towards right or left, an angle which would not be construed as deviation from Qibla, otherwise Salat will be void, as explained earlier. It is also Makrooh during prayers to shut the eyes or turn towards right or left, and to play with one's beard and hands, and to cross the fingers of one hand into those of another, and to spit. It is also Makrooh to look at the writing of the holy Qur'an, or some other books or a ring. It is also Makrooh to become silent while reciting Surah al-Hamd, or any other Surah, or Zikr, so as to listen to some conversation. And in fact, every such act which disturbs attention and humility is Makrooh.

Issue 1167: It is Makrooh for a person to offer prayers when he is feeling drowsy, or when he restrains his urge for urinating or defecation. Similarly, it is Makrooh to offer prayers with tight socks which press the feet. There are other things also which are Makrooh in Salat. They are mentioned in detailed books on the subject.

Occasions when Obligatory Prayers can be Broken

Issue 1168: * It is haraam, as an obligatory precaution, to break obligatory prayers purposely. But if one has to break in order to protect property, or to escape from financial or physical harm, there is no objection. In fact, he can break it for any worldly or religious purpose which is crucially important for him.

Issue 1169: If it is not possible for a person to protect, without breaking the prayers, his own life, or the life of a person whose protection is obligatory upon him, or to protect a property the protection of which is obligatory on him, he should break the prayers.

Issue 1170: If a creditor demands payment from a person who is praying, and if there is ample time for Salat, he should pay him while praying, if that is possible. But if it is not possible to pay him without breaking the Salat, then he should break the Salat, pay the creditor and then pray.

Issue 1171: If a person learns during his prayers that the mosque is najis, and if time is short, he should complete the prayers. And if there is sufficient time, and making the mosque Clean (tahir/pak ) does not change the form of prayers, he should make it Clean (tahir/pak ) while praying, and then continue with the remaining part of the prayers. And if making the

mosque Clean (tahir/pak ) in that state changes the form of the prayers, breaking of prayers is permissible if making it Clean (tahir/pak ) is possible after prayers; but if it is not possible, he should break the prayers, make the mosque Clean (tahir/pak ), and then offer prayers.

Issue 1172: In a situation where one must break Salat, if he goes on and completes it, his Salat is in order, though he will have committed a sin. However, the recommended precaution is that he should offer the Salat again.

Issue 1173: * If a person offering prayers remembers before Qir'at, or before going to Ruku, that he has forgotten to say Adhan and Iqamah, and if he has sufficient time at his disposal, it isMustahab that he should break the prayers and recite Adhan and Iqamah. In fact, if he remembers having missed them out before ending the Salat, if isMustahab to break the Salat and pronounce them.

Legatee of the Messenger of Allah(s.a.w.a.)

As the Lord Almighty created man, He also guided them to the right path through a guide from among themselves. All of these divine guides in their respective periods were the bearers of authority and dispensers of divine law among the people. Among these great messengers (a.s.) some were higher than others, and some of them reached the status of Ulul Azm. The best of these messengers was the seal of the Prophets, Muhammad (s.a.w.a.). Also, according to common belief, reaching to the level of certainty, Ali Ibne Abi Talib (a.s.) was the most respected and superior personality in the eyes of the Holy Prophet (s.a.). None held this position. This discussion, which is Sharii and religious, is related to Islamic laws. Islamic law has some general principles for all issues, which cannot be denied. Once these are promulgated and applied, both the plaintiff and the dependant are obliged to respect it.

In Islam, the followers of different sects follow different variations of the law but the general principles are non-changeable. Among these principles, is the following: Whosoever desires to prove something according to Islam law has to support his arguments with proofs and evidences? No claim can be presented without proof and evidence.

In Islamic Shariah, two types of proofs are valid: Rational (Aqli) and Traditional or Documentary (Naqli). The difference between the two is that if there is no documentary evidence for a particular thing, it cannot be proved with rational arguments alone. But if a particular thing is proved by texts there is no need to justify it rationally. In order to prove that Ali (a.s.) was the foremost and the most superior of all the people of the Muslim Ummah, we are obliged to present both forms of evidences, rational as well as traditional. Here we shall relate the rational arguments and then present the traditional proofs in short.

Yes! Human wisdom is a witness that there are two important concepts in the Universe, Existence and non-Existence. Indeed, wisdom is a witness for the superiority and virtue of existence and not for non-existence. Existence also is of two types, proper and common. Certainly, wisdom will always give preference to a specific command. Specific command is again of two kinds, perceptive and non-perceptive. Now, wisdom is aware that perceptive is superior to non- perceptive. Perceptive is again of two kinds, intellectual and non-intellectual. Intellectual is indeed the superior-most. Intellectual is further divided into two types, knowledgeable and non-knowledgeable. Certainly, wisdom considers knowledgeable to be superior-most.

After this introduction of intellect and its kinds we would like to state that after the holy Prophet (s.a.w.a.), Ali (a.s.) was the most knowledgeable personality. There was none his equal among all the people. In this way, Hazrat Amirul Momineen (a.s.) was the most superior person in the Ummah.

One of the proofs of superiority is knowledge, which was present in the personality of Ali (a.s.). Now let us discuss the other causes and signs of superiority because superiority is a quality that is established by its signs and causes. All these causes and signs are present in the person himself. They are not superior to him in isolation. The foremost quality is righteousness. Yes! Wisdom dictates that righteousness is superior to injustice. Another quality is bravery. Certainly good character is its primary advantage. According to wisdom, it is the most superior quality. Thus, everyone will agree that there was no person equal to Ali (a.s.) as regards bravery and a lofty character in his time. Therefore, he was the most superior person. He was the most deserving one according to wisdom. No doubt about it!

This was in brief, our rational argument to prove the superiority of Ali (a.s.). Let us now prove it from traditional point of view. The first category of textual proofs is the Holy Quran, and the second the sayings of the holy Prophet (s.a.). There is no doubt concerning the validity of these two proofs. As far as the sayings of the Prophet (s.a.) are concerned, if their authenticity is established, the Muslims consider them at par with the verses of the Holy Quran.

The only problem regarding traditions is that some of them are authentic and some are not. Even though hundreds of important writings and thousands of books have been written to interpret and study the traditions we still find a large number of forged sayings among the books of traditions. Some of them have created untold controversies and problems among the Muslim nation. There is a marked difference between the methods of Shia and Sunni scholars in evaluating the authenticity of a hadith. Shias generally believe that it is necessary for a reporter of hadith to be just (aadil). But according to the majority of Ahle Sunnat, all the companions were just and thus all the traditions reported by them are authentic and reliable. However, according to Shia scholars, all the companions were not just that traditions reported by them couldn't be accepted without scrutiny.

Yes! Even though the differences are minute, they are very important because the traditions of the Holy Prophet (s.a.) have reached us only through the companions. Hence the justice of companions is an important criterion for the correctness of the narrations.

The humble writer of this book was a common Sunni scholar. In spite of this he always maintained that all the companions of the holy Prophet (s.a.w.a.) were not just.

This can be illustrated as follows:

The Ahle Sunnat accept the narrations of the companion Mughirah bin Shu'bah and also consider him to be just. But it should be known that justice has no existence outside a person. It is apparent through the actions of that person. But if someone opposes the established commands of Islam, whoever it may be, far from his being just, he would be labeled a sinner and unjust person. This is established through the opinions of well-known Ahle Sunnat scholars. Please note the factors that show whether Mughirah was a sinner or a just person.

History chronicles that Mughirah was the governor of Basrah during the Caliphate of second caliph. In this period, he committed fornication with a woman named Umme Jamil of the Bani Aamir tribe. Four companions witnessed this act. One was Abu Bakr and others were Nafe, Shabil and Ziyad. In the beginning three of them testified. The fourth one gave a false testimony and thus saved him from the punishment of stoning.

It is clear that Mughirah had committed fornication and became eligible for a verdict of stoning from the Caliph. The complete incident is recorded in various history books, especially the book, Fitratul Islam. Ibne Abil Hadeed has also considered as insufficient the testimony of people who committed greater sins and did not consider their hadith reliable.

Mughirah was the ruler of Kufa when he saw Amirul Momineen (a.s.) and (God forbid) uttered a curse on him. So much so that the writer of Fitratul Islam and Ibne Abil Hadeed, the Shafei scholar, says that Mughirah bin Shu'bah cursed Ali (a.s.) and his pure descendants in the presence of Saeed bin Zaid, the great companion. Many other companions who left the Masjid in disgust also witnessed this.

Another book that has recorded these misdeeds is Aghani of Abul Faraj Isfahani. Ibne Abil Hadeed in Sharh-o-Nahjil Balagha has also mentioned this through a chain of narrators. Moreover, the writers of Fitratul Islam records under the discussion of the martyrdom of Hujr bin Adi. Appointed by Amir Mu'awiyah, Mughirah bin Shu'bah the ruler of Kufa was always imprecating Hazrat Ali (a.s.) and his pure descendants. One day while he was committing this vile act, Hujr bin Adi stood up and hit the head of Mughirah with a stone. This incident became the very cause of Mu'awiyah's oppression of Hujr that ultimately led to his martyrdom.

From the above narration, it becomes clear that Mughirah cursed Amirul Momineen Ali (a.s.) even though the holy Prophet (s.a.w.a.) had said, “One who curses Ali, curses me and one, who curses me, curses Allah.” Hence, Shahabuddin Alusi writes in his Tafseer, “Anyone, who curses Ali bin Abi Talib, whether in his life or after he passed away, would be an infidel.” Thus in the book Hayatul Haiwan, Allamah Damiri and in Yanabiul Mawaddah of Khwaja Kalaan Qunduzi have also established this fact. Thus, it is confirmed that by committing this deed, Mughirah had become an infidel. Therefore any tradition related by him will not be reliable. Such people are not capable of relating the traditions of the Prophet (s.a.w.a.).

Abu Hurayrah, the Companion of the Prophet (s.a.w.a.)

Abu Hurayrah was a companion of the holy Prophet (s.a.w.a.), who embraced Islam in the year of the battle of Khaibar. Being unemployed all the time, he always accompanied the holy Prophet (s.a.w.a.). Also, as he was aware of the real attitude of Abu Hurayrah the Prophet (s.a.w.a.) said, “O Abu Hurayrah! Visit me only occasionally, so that your love for me increases.” This shows that Abu Hurayrah did not love the Prophet (s.a.w.a.). However, this matter is beyond the domain of our discussion here. Yes! Abu Hurayrah is the greatest narrator of Ahle Sunnat traditions and in their view his reports are reliable.

In spite of the fact that this humble writer himself was from the Ahle Sunnat, he considers the errors of Abu Hurayrah opposed to justice. A few examples are mentioned below:

According to a correct report the holy Prophet (s.a.w.a.) said: “The foremost transgressor of this nation will be a person from Bani Umayyah.” Abu Hurayrah witnessed the great transgression during the rule of Mu'awiyah yet he supported all this injustice, while the truth and righteousness were with Amirul Momineen (a.s.). Ultimately Mu'awiyah had Ali (a.s.) martyred and Abu Hurayrah still kept quiet. It is obvious that justice and injustice cannot be present at one place and it is not possible to prove that Abu Hurayrah was just.

Another example:

When Mu'awiyah was taking the oath of allegiance for his son Yazeed, some people opposed this, especially the people of Madinah. Mu'awiyah sent the tyrant Busr bin Artat to terrorize the people of Madinah. Seven thousand companions of the holy Prophet (s.a.w.a.) were slain and more than three hundred chaste women were arrested and paraded naked in the market place to be sold as slaves.

If we refer to the books of great Ahle Sunnat scholars, namely, Aghani of Abul Faraj, Iqdul Farid of Jawzi, Jahiz, the well-known historian Ibne Khaldun, Ibne Kallikan, Tafsir Kabir of Tabari, Ibne Abil Hadid, Allamah Damiri and the writer of Fitratul Islam, we shall see that this tragic incident is recorded with all its details.

All the histories prove the co-operation of Abu Hurayrah and Busr bin Artat. Finally after committing such atrocities, Busr appointed Abu Hurayrah over the affairs of Madinah and himself set off to Yemen or Makkah! It should be known that Abu Hurayrah, who was once a companion of the holy Prophet (s.a.) had reached a stage when he became a stooge of Mu'awiyah and Busr bin Artat, and actively participated in terrorizing the people of Madinah. While the holy Prophet (s.a.w.a.) has said that “One who terrorizes the people of Madinah will be terrorized by Allah and Allah will curse him and will not accept any of his deeds.”

Now I would like to state that since Abu Hurayrah helped and supported Busr in oppressing and terrorizing the people of Madinah, he (Abu Hurayrah) did not remain just (Adil) anymore. Therefore traditions related by him are not reliable and correct. Secondly, Abu Hurayrah said: “Although prayers behind Ali are best, the dining table of Mu'awiyah is the richest.” Abu Hurayrah himself confessed that truth was with Hazrat Ali (a.s.) and Mu'awiyah was evil personified and his food illegitimate. Yet, he followed the path of falsehood, which is against the requirement of justice.

Yes! The aim of this discussion is that just being a companion does not qualify one for reliability and authenticity. Rather, there were some people who in spite of their being with companions had committed such deeds that were absolutely opposed to justice and truth. We had mentioned that the foremost among the traditional proofs is the Holy Quran, followed by the traditions of the Prophet (s.a.w.a.). The verses of the Holy Quran prove the superiority of Hazrat Ali (a.s.). Here we present two examples:

First Verse

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.” (Surah Ahzaab: 33)

The Almighty Allah said the truth. The Muslim Ummah is unanimous that the above verse was revealed to felicitate the five holy personages of the cloak, foremost among them being Amirul Momineen (a.s.). Now we shall examine how this verse imparts superiority to Hazrat Amirul Momineen (a.s.). Infallibility is a virtue the like of which is not found in the creatures. Infallibility of the angels is not of the same rank because they were inculcated with it in consonance with their creation. The infallibility of human beings belongs to the same type. The verse clearly proves the infallibility of the people of the cloak, and of course, Ali (a.s.) being amongst them. For, this verse has removed all the uncleanness and sins from the people of the cloak, not that after having committed wrongs they were purified from dirt. Actually, they had not any basis of committing wrongs. Apart from these personages none of the creatures are bestowed with such a quality and neither shall anyone obtain it in future.

Please pay attention! Is there anyone among the people apart from the people of the cloak, who could claim this merit? If anyone does so he would be obliged to present the arguments to prove his claim.

Proofs, as mentioned above are of two types: Rational as well as traditional. We have established by rational proofs that Amirul Momineen Ali (a.s.) was the most superior among the Muslim people. Reason agrees to this without any hesitation. We have also proved by traditional proofs that after the Holy Prophet (s.a.w.a.), the best of the people and the possessors of immaculate purity were the Ahle Bait (a.s.), comprising Ali (a.s.), Fatema (s.a.), Hasan and Husain (a.s.).

Second verse

“Say: I do not ask of you any reward for it but love for my near relatives.” (Surah Shura 42:23) Muslim scholars are unanimous that the Almighty Allah commands the Prophet (s.a.) in this verse, “Say: I do not want any recompense for the service of prophethood except the love of my near kin that is the most important duty of every Muslim.”

There is also agreement that the near kin of Allah's prophet (s.a.) are only Ali, Fatima, Hasan and Husain (a.s.). Now persons whose love and affection is an obligatory religious duty must necessarily be the best and superior of all the people. Also because love of anyone is not obligatory on Ali (a.s.), rather his love and affection is wajib for all Muslim people in the light of this verse. This proves that Ali (a.s.) was the most superior to all the people. In the Holy Quran, there are several clear verses that amply prove Ali (a.s.) was the best of the Muslim nation but here we do not feel the necessity of quoting more of such examples. We are content to mention only these two verses, as they are sufficient to prove our point.

Let us consider the traditions of the Holy Prophet (s.a.w.a.) that announce the superiority of Ali (a.s.) over all the people. All the traditions that prove this will not be discussed because to bring all such traditions would require volumes. We shall be content to quote only some of these traditions.

However, the traditions that are quoted below are those traditions that are reliable and acceptable to all the Muslims. They are not even in need of any exposition or interpretation. Shia and Sunni scholars and other Islamic sects also agree to their correctness and have faith in them.

Hadith-e-Thaqlain: Tradition of Two Weighty Things Several companions have narrated and especially the six authentic books of traditions (Sihah-e-Sittah) including Bukhari and Muslim, Ahmad bin Hanbal and Malik Ibne Anas have recorded this tradition and certified the authenticity of this hadith. Here we mention the text of this hadith omitting the chain of narrators.

The holy Prophet (s.a.w.a.) said:

“Certainly I leave among you two heavy things. If you attach yourself to them, you will not go astray after me. One of them is greater than the other. (One is) the book of Allah, (which is) a firm rope from the heaven to the earth, and (secondly) my progeny, my Ahle Bait. They shall not separate with each other until they reach me at the pool. Then be careful how you deal with them.”

The Muslim Ummah is unanimous that this hadith applies to the progeny of the Prophet (s.a.w.a.) who were bestowed with this trust. They denote only Ali (a.s.), Fatima (s.a.) and Hasan and Husain (a.s.). The narrator, Ibne Habban says: I went with Masruf and asked Zaid Ibne Arqam regarding this and he said that they had asked the Prophet (s.a.w.a.) if his pure wives were also included in the progeny? To this the holy Prophet (s.a.w.a.) replied, “No! They are not included in it. Don't you see that the divorced woman is included in the progeny of her father?”

Now what is the effect of these traditions on the proofs of the superiority of Ali (a.s.)? Yes! It is clear that a sane person when he goes out on a journey etc. makes bequest regarding his important affairs. Therefore the holy Prophet (s.a.w.a.), prior to his departure from this world entrusted two important things to his Ummah - his progeny and the book of Allah. Now let us consider whether this was ordered by the Almighty or was it a personal decision of the holy Prophet (s.a.w.a.). Verily, the Messenger of Allah (s.a.w.a.) did not say anything of his own accord (including this announcement). He was only echoing the command of the Almighty. Did the Almighty and the Prophet (s.a.w.a.) bequeath great and honorable things or were they petty and unimportant? Indeed the Prophet (s.a.w.a.) did not make a bequest regarding unimportant things. In this case, there are only two things: The words of Allah and the progeny of the Messenger of Allah (s.a.w.a.). And after the Prophet (s.a.w.a.), these two things are most superior and respected over all things.

The tradition clearly indicates that these two trusts will not separate from each other till Qiyamat. That is, wherever there is the word of Allah, love and affection of Ahle Bait (a.s.) should also be there. And wherever there is no love and affection for Ahle Bait (a.s.), there is no respect for the words of Allah (Quran).

For example: When Mu'awiyah rebelled against Ali (a.s.) and committed transgression, he gathered all the rebellious people like him and raised a standard of revolt perpetrating heinous crimes. In the battle of Siffeen, when they were about to be defeated, they raised the pages of Holy Quran aloft the spears and announced to the army of Amirul Momineen (a.s.), “We invite you for an arbitration by the Quran.” Those wretched people had forgotten that it was impossible to benefit from the Quran while rejecting the progeny (Itrah) of the Messenger of Allah (s.a.w.a.). How could it to be when the Prophet (s.a.w.a.) has said: “The two will not separate from each other till they meet me on the day of Qiyamat.” But at Siffeen, they drew the swords against Ali, Hasan and Husain (a.s.) while feigning reverence to the Quran!

The most surprising thing was that some scholars have tried to justify the gross misdeeds and usurpation of Mu'awiyah and veiled the crimes and irreligious acts of this renegade! Mu'awiyah committed all such indecencies only to obtain worldly riches but the Mullahs have denied the clear truth. Now what can be said of such an attitude?

Hadith-e-Ghadeer: Tradition of Ghadeer-e-Khumm

The Messenger of Allah (s.a.w.a.) said,

“Of whomsoever I am the Master; this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.” There is unanimity of the whole community of the Shia and Sunni scholars over the authenticity and correctness of this tradition. When the Messenger of Allah (s.a.w.a.) reached a place called Ghadeer Khum on his return from the farewell Hajj (Hajjatul Widaa), he ordered the caravan to be halted and commanded that a pulpit be made from camel saddles. This was because he wanted to make an important announcement and a mammoth crowd awaited some important proclamation. As soon as the pulpit was ready, the holy Prophet (s.a.w.a.) ascended and announced the above tradition verbatim. The Holy Prophet (s.a.w.a.) proclaimed, “Of whomsoever I am the Master, this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.”

The following great companions of the Prophet (s.a.w.a.) heard this hadith from the Messenger of Allah (s.a.w.a.) and confessed to it: Khuzaima bin Thabit, Sahl bin Sa'ad, Adi bin Hatim, Uqbah Amir, Abu Ayyub Ansari, Abul Haitham bin Tayhan, Abdullah bin Thabit, Abu Ya'la Ansari, Noman bin Ajlam al-Ansari, Thabit bin Wadiya Ansari, Abu Faddalal Ansari, Abdul Rahman bin Abde Rab, Junaida bin Junda, Zaid bin Arqam, Zaid bin Sharahil and others, Jabir bin Abdullah, Abdullah bin Abbas, Abu Saeed Khudri, Abuzar, Jubair bin Matam, Huzaifa bin Yaman, Huzaifa bin Aseed and Salman al-Farsi.

This tradition is reported by these great companions and recorded in books like Tarikh of Ibne Athir page 307 and Usudul Ghaabah, volume three. Also on page 321 of the same book volume three, page 308 of volume one, page 283 of volume eight, page 274 volume three. Also refer to Seerah-e-Halabi, volume three, page 40, Yanaabiul Mawaddah, Sawaaequl Muhreqah. And this hadith has been recorded in all the Sihah and accepted by their writers to be reliable. Specially Sahih Muslim, Nisaai, Tirmidhi, Ibne Maajah, Ahmad bin Hanbal and others.

Let us now pay some attention to the explanation of this hadith: Did the holy Prophet (s.a.w.a.) announce that of his own accord or was it commanded by Allah? Indeed, the Messenger of Allah never said anything of his own will, but that it was expressly commanded by Allah. Thus the above command was as per the order of Allah. Now was this announcement based on wisdom? Indeed all the divine commands are based on wisdom. Thus this was also a wise and important command.

However it would not be correct if it is to be limited to the love and affection to Ali (a.s.) because the verse of Mawaddah clearly orders the love for all the members of Ahle Bait (a.s.). There are also numerous prophetic traditions that support the verse of Mawaddat and openly announce the necessity of loving the Ahle Bait (a.s.). This particular hadith is an express command to the people. Yes! From the context and matter of the hadith, it is known that in every matter whatsoever, the Messenger of Allah (s.a.w.a.) is a master; Ali (a.s.) is the master too. For, at the outset of his speech, the Prophet (s.a.w.a.) had posed the question,

“Do I not have more rights over you (the believers) than you have over yourselves?”

And at the end of the hadith, he (s.a.w.a.) said, “One who considers me as his master, Ali is his master too.” Thus, it is clear that the aim of holy Prophet (s.a.w.a.) in this hadith was to announce the Wilayat (mastership) of Ali (a.s.) for all the people who considered the Prophet (s.a.w.a.) to be their master (wali). We shall again refer to this hadith under the discussion of Caliphate.

Tradition of Position

The Messenger of Allah (s.a.w.a.) said:

“O Ali! You hold the same position with me as Haroon had with Moosa, except that there is no prophet after me.” This hadith is also famous among the writings of Muslim scholars. Most of the narrators have recorded this tradition without any hesitation or doubt. The authenticity of this tradition is underlined by its mention in books like Sahih Bukhari, Sahih Muslim, Tirmidhi, Hakim, Nisai, Ibne Maajah particularly, and other writings of the Shia and Sunni jurists. The tradition says, “O Ali! You are in relation to me in the same way as Haroon was to Moosa. Whatever position Haroon was having with Moosa, you have the same high position near me.”

Undoubtedly, the proof of the superiority of Amirul Momineen (a.s.) is clear by this hadith. For, just as in the case of Haroon, no one was his equal in relation to Moosa (a.s.), similarly, no one was equal to Ali (a.s.) as far as his relationship with the holy Prophet (s.a.w.a.) was concerned. Therefore it is not surprising that the Prophet (s.a.) had so much regard and attachment for Ali (a.s.).

Legatee of the Messenger of Allah(s.a.w.a.)

As the Lord Almighty created man, He also guided them to the right path through a guide from among themselves. All of these divine guides in their respective periods were the bearers of authority and dispensers of divine law among the people. Among these great messengers (a.s.) some were higher than others, and some of them reached the status of Ulul Azm. The best of these messengers was the seal of the Prophets, Muhammad (s.a.w.a.). Also, according to common belief, reaching to the level of certainty, Ali Ibne Abi Talib (a.s.) was the most respected and superior personality in the eyes of the Holy Prophet (s.a.). None held this position. This discussion, which is Sharii and religious, is related to Islamic laws. Islamic law has some general principles for all issues, which cannot be denied. Once these are promulgated and applied, both the plaintiff and the dependant are obliged to respect it.

In Islam, the followers of different sects follow different variations of the law but the general principles are non-changeable. Among these principles, is the following: Whosoever desires to prove something according to Islam law has to support his arguments with proofs and evidences? No claim can be presented without proof and evidence.

In Islamic Shariah, two types of proofs are valid: Rational (Aqli) and Traditional or Documentary (Naqli). The difference between the two is that if there is no documentary evidence for a particular thing, it cannot be proved with rational arguments alone. But if a particular thing is proved by texts there is no need to justify it rationally. In order to prove that Ali (a.s.) was the foremost and the most superior of all the people of the Muslim Ummah, we are obliged to present both forms of evidences, rational as well as traditional. Here we shall relate the rational arguments and then present the traditional proofs in short.

Yes! Human wisdom is a witness that there are two important concepts in the Universe, Existence and non-Existence. Indeed, wisdom is a witness for the superiority and virtue of existence and not for non-existence. Existence also is of two types, proper and common. Certainly, wisdom will always give preference to a specific command. Specific command is again of two kinds, perceptive and non-perceptive. Now, wisdom is aware that perceptive is superior to non- perceptive. Perceptive is again of two kinds, intellectual and non-intellectual. Intellectual is indeed the superior-most. Intellectual is further divided into two types, knowledgeable and non-knowledgeable. Certainly, wisdom considers knowledgeable to be superior-most.

After this introduction of intellect and its kinds we would like to state that after the holy Prophet (s.a.w.a.), Ali (a.s.) was the most knowledgeable personality. There was none his equal among all the people. In this way, Hazrat Amirul Momineen (a.s.) was the most superior person in the Ummah.

One of the proofs of superiority is knowledge, which was present in the personality of Ali (a.s.). Now let us discuss the other causes and signs of superiority because superiority is a quality that is established by its signs and causes. All these causes and signs are present in the person himself. They are not superior to him in isolation. The foremost quality is righteousness. Yes! Wisdom dictates that righteousness is superior to injustice. Another quality is bravery. Certainly good character is its primary advantage. According to wisdom, it is the most superior quality. Thus, everyone will agree that there was no person equal to Ali (a.s.) as regards bravery and a lofty character in his time. Therefore, he was the most superior person. He was the most deserving one according to wisdom. No doubt about it!

This was in brief, our rational argument to prove the superiority of Ali (a.s.). Let us now prove it from traditional point of view. The first category of textual proofs is the Holy Quran, and the second the sayings of the holy Prophet (s.a.). There is no doubt concerning the validity of these two proofs. As far as the sayings of the Prophet (s.a.) are concerned, if their authenticity is established, the Muslims consider them at par with the verses of the Holy Quran.

The only problem regarding traditions is that some of them are authentic and some are not. Even though hundreds of important writings and thousands of books have been written to interpret and study the traditions we still find a large number of forged sayings among the books of traditions. Some of them have created untold controversies and problems among the Muslim nation. There is a marked difference between the methods of Shia and Sunni scholars in evaluating the authenticity of a hadith. Shias generally believe that it is necessary for a reporter of hadith to be just (aadil). But according to the majority of Ahle Sunnat, all the companions were just and thus all the traditions reported by them are authentic and reliable. However, according to Shia scholars, all the companions were not just that traditions reported by them couldn't be accepted without scrutiny.

Yes! Even though the differences are minute, they are very important because the traditions of the Holy Prophet (s.a.) have reached us only through the companions. Hence the justice of companions is an important criterion for the correctness of the narrations.

The humble writer of this book was a common Sunni scholar. In spite of this he always maintained that all the companions of the holy Prophet (s.a.w.a.) were not just.

This can be illustrated as follows:

The Ahle Sunnat accept the narrations of the companion Mughirah bin Shu'bah and also consider him to be just. But it should be known that justice has no existence outside a person. It is apparent through the actions of that person. But if someone opposes the established commands of Islam, whoever it may be, far from his being just, he would be labeled a sinner and unjust person. This is established through the opinions of well-known Ahle Sunnat scholars. Please note the factors that show whether Mughirah was a sinner or a just person.

History chronicles that Mughirah was the governor of Basrah during the Caliphate of second caliph. In this period, he committed fornication with a woman named Umme Jamil of the Bani Aamir tribe. Four companions witnessed this act. One was Abu Bakr and others were Nafe, Shabil and Ziyad. In the beginning three of them testified. The fourth one gave a false testimony and thus saved him from the punishment of stoning.

It is clear that Mughirah had committed fornication and became eligible for a verdict of stoning from the Caliph. The complete incident is recorded in various history books, especially the book, Fitratul Islam. Ibne Abil Hadeed has also considered as insufficient the testimony of people who committed greater sins and did not consider their hadith reliable.

Mughirah was the ruler of Kufa when he saw Amirul Momineen (a.s.) and (God forbid) uttered a curse on him. So much so that the writer of Fitratul Islam and Ibne Abil Hadeed, the Shafei scholar, says that Mughirah bin Shu'bah cursed Ali (a.s.) and his pure descendants in the presence of Saeed bin Zaid, the great companion. Many other companions who left the Masjid in disgust also witnessed this.

Another book that has recorded these misdeeds is Aghani of Abul Faraj Isfahani. Ibne Abil Hadeed in Sharh-o-Nahjil Balagha has also mentioned this through a chain of narrators. Moreover, the writers of Fitratul Islam records under the discussion of the martyrdom of Hujr bin Adi. Appointed by Amir Mu'awiyah, Mughirah bin Shu'bah the ruler of Kufa was always imprecating Hazrat Ali (a.s.) and his pure descendants. One day while he was committing this vile act, Hujr bin Adi stood up and hit the head of Mughirah with a stone. This incident became the very cause of Mu'awiyah's oppression of Hujr that ultimately led to his martyrdom.

From the above narration, it becomes clear that Mughirah cursed Amirul Momineen Ali (a.s.) even though the holy Prophet (s.a.w.a.) had said, “One who curses Ali, curses me and one, who curses me, curses Allah.” Hence, Shahabuddin Alusi writes in his Tafseer, “Anyone, who curses Ali bin Abi Talib, whether in his life or after he passed away, would be an infidel.” Thus in the book Hayatul Haiwan, Allamah Damiri and in Yanabiul Mawaddah of Khwaja Kalaan Qunduzi have also established this fact. Thus, it is confirmed that by committing this deed, Mughirah had become an infidel. Therefore any tradition related by him will not be reliable. Such people are not capable of relating the traditions of the Prophet (s.a.w.a.).

Abu Hurayrah, the Companion of the Prophet (s.a.w.a.)

Abu Hurayrah was a companion of the holy Prophet (s.a.w.a.), who embraced Islam in the year of the battle of Khaibar. Being unemployed all the time, he always accompanied the holy Prophet (s.a.w.a.). Also, as he was aware of the real attitude of Abu Hurayrah the Prophet (s.a.w.a.) said, “O Abu Hurayrah! Visit me only occasionally, so that your love for me increases.” This shows that Abu Hurayrah did not love the Prophet (s.a.w.a.). However, this matter is beyond the domain of our discussion here. Yes! Abu Hurayrah is the greatest narrator of Ahle Sunnat traditions and in their view his reports are reliable.

In spite of the fact that this humble writer himself was from the Ahle Sunnat, he considers the errors of Abu Hurayrah opposed to justice. A few examples are mentioned below:

According to a correct report the holy Prophet (s.a.w.a.) said: “The foremost transgressor of this nation will be a person from Bani Umayyah.” Abu Hurayrah witnessed the great transgression during the rule of Mu'awiyah yet he supported all this injustice, while the truth and righteousness were with Amirul Momineen (a.s.). Ultimately Mu'awiyah had Ali (a.s.) martyred and Abu Hurayrah still kept quiet. It is obvious that justice and injustice cannot be present at one place and it is not possible to prove that Abu Hurayrah was just.

Another example:

When Mu'awiyah was taking the oath of allegiance for his son Yazeed, some people opposed this, especially the people of Madinah. Mu'awiyah sent the tyrant Busr bin Artat to terrorize the people of Madinah. Seven thousand companions of the holy Prophet (s.a.w.a.) were slain and more than three hundred chaste women were arrested and paraded naked in the market place to be sold as slaves.

If we refer to the books of great Ahle Sunnat scholars, namely, Aghani of Abul Faraj, Iqdul Farid of Jawzi, Jahiz, the well-known historian Ibne Khaldun, Ibne Kallikan, Tafsir Kabir of Tabari, Ibne Abil Hadid, Allamah Damiri and the writer of Fitratul Islam, we shall see that this tragic incident is recorded with all its details.

All the histories prove the co-operation of Abu Hurayrah and Busr bin Artat. Finally after committing such atrocities, Busr appointed Abu Hurayrah over the affairs of Madinah and himself set off to Yemen or Makkah! It should be known that Abu Hurayrah, who was once a companion of the holy Prophet (s.a.) had reached a stage when he became a stooge of Mu'awiyah and Busr bin Artat, and actively participated in terrorizing the people of Madinah. While the holy Prophet (s.a.w.a.) has said that “One who terrorizes the people of Madinah will be terrorized by Allah and Allah will curse him and will not accept any of his deeds.”

Now I would like to state that since Abu Hurayrah helped and supported Busr in oppressing and terrorizing the people of Madinah, he (Abu Hurayrah) did not remain just (Adil) anymore. Therefore traditions related by him are not reliable and correct. Secondly, Abu Hurayrah said: “Although prayers behind Ali are best, the dining table of Mu'awiyah is the richest.” Abu Hurayrah himself confessed that truth was with Hazrat Ali (a.s.) and Mu'awiyah was evil personified and his food illegitimate. Yet, he followed the path of falsehood, which is against the requirement of justice.

Yes! The aim of this discussion is that just being a companion does not qualify one for reliability and authenticity. Rather, there were some people who in spite of their being with companions had committed such deeds that were absolutely opposed to justice and truth. We had mentioned that the foremost among the traditional proofs is the Holy Quran, followed by the traditions of the Prophet (s.a.w.a.). The verses of the Holy Quran prove the superiority of Hazrat Ali (a.s.). Here we present two examples:

First Verse

“Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying.” (Surah Ahzaab: 33)

The Almighty Allah said the truth. The Muslim Ummah is unanimous that the above verse was revealed to felicitate the five holy personages of the cloak, foremost among them being Amirul Momineen (a.s.). Now we shall examine how this verse imparts superiority to Hazrat Amirul Momineen (a.s.). Infallibility is a virtue the like of which is not found in the creatures. Infallibility of the angels is not of the same rank because they were inculcated with it in consonance with their creation. The infallibility of human beings belongs to the same type. The verse clearly proves the infallibility of the people of the cloak, and of course, Ali (a.s.) being amongst them. For, this verse has removed all the uncleanness and sins from the people of the cloak, not that after having committed wrongs they were purified from dirt. Actually, they had not any basis of committing wrongs. Apart from these personages none of the creatures are bestowed with such a quality and neither shall anyone obtain it in future.

Please pay attention! Is there anyone among the people apart from the people of the cloak, who could claim this merit? If anyone does so he would be obliged to present the arguments to prove his claim.

Proofs, as mentioned above are of two types: Rational as well as traditional. We have established by rational proofs that Amirul Momineen Ali (a.s.) was the most superior among the Muslim people. Reason agrees to this without any hesitation. We have also proved by traditional proofs that after the Holy Prophet (s.a.w.a.), the best of the people and the possessors of immaculate purity were the Ahle Bait (a.s.), comprising Ali (a.s.), Fatema (s.a.), Hasan and Husain (a.s.).

Second verse

“Say: I do not ask of you any reward for it but love for my near relatives.” (Surah Shura 42:23) Muslim scholars are unanimous that the Almighty Allah commands the Prophet (s.a.) in this verse, “Say: I do not want any recompense for the service of prophethood except the love of my near kin that is the most important duty of every Muslim.”

There is also agreement that the near kin of Allah's prophet (s.a.) are only Ali, Fatima, Hasan and Husain (a.s.). Now persons whose love and affection is an obligatory religious duty must necessarily be the best and superior of all the people. Also because love of anyone is not obligatory on Ali (a.s.), rather his love and affection is wajib for all Muslim people in the light of this verse. This proves that Ali (a.s.) was the most superior to all the people. In the Holy Quran, there are several clear verses that amply prove Ali (a.s.) was the best of the Muslim nation but here we do not feel the necessity of quoting more of such examples. We are content to mention only these two verses, as they are sufficient to prove our point.

Let us consider the traditions of the Holy Prophet (s.a.w.a.) that announce the superiority of Ali (a.s.) over all the people. All the traditions that prove this will not be discussed because to bring all such traditions would require volumes. We shall be content to quote only some of these traditions.

However, the traditions that are quoted below are those traditions that are reliable and acceptable to all the Muslims. They are not even in need of any exposition or interpretation. Shia and Sunni scholars and other Islamic sects also agree to their correctness and have faith in them.

Hadith-e-Thaqlain: Tradition of Two Weighty Things Several companions have narrated and especially the six authentic books of traditions (Sihah-e-Sittah) including Bukhari and Muslim, Ahmad bin Hanbal and Malik Ibne Anas have recorded this tradition and certified the authenticity of this hadith. Here we mention the text of this hadith omitting the chain of narrators.

The holy Prophet (s.a.w.a.) said:

“Certainly I leave among you two heavy things. If you attach yourself to them, you will not go astray after me. One of them is greater than the other. (One is) the book of Allah, (which is) a firm rope from the heaven to the earth, and (secondly) my progeny, my Ahle Bait. They shall not separate with each other until they reach me at the pool. Then be careful how you deal with them.”

The Muslim Ummah is unanimous that this hadith applies to the progeny of the Prophet (s.a.w.a.) who were bestowed with this trust. They denote only Ali (a.s.), Fatima (s.a.) and Hasan and Husain (a.s.). The narrator, Ibne Habban says: I went with Masruf and asked Zaid Ibne Arqam regarding this and he said that they had asked the Prophet (s.a.w.a.) if his pure wives were also included in the progeny? To this the holy Prophet (s.a.w.a.) replied, “No! They are not included in it. Don't you see that the divorced woman is included in the progeny of her father?”

Now what is the effect of these traditions on the proofs of the superiority of Ali (a.s.)? Yes! It is clear that a sane person when he goes out on a journey etc. makes bequest regarding his important affairs. Therefore the holy Prophet (s.a.w.a.), prior to his departure from this world entrusted two important things to his Ummah - his progeny and the book of Allah. Now let us consider whether this was ordered by the Almighty or was it a personal decision of the holy Prophet (s.a.w.a.). Verily, the Messenger of Allah (s.a.w.a.) did not say anything of his own accord (including this announcement). He was only echoing the command of the Almighty. Did the Almighty and the Prophet (s.a.w.a.) bequeath great and honorable things or were they petty and unimportant? Indeed the Prophet (s.a.w.a.) did not make a bequest regarding unimportant things. In this case, there are only two things: The words of Allah and the progeny of the Messenger of Allah (s.a.w.a.). And after the Prophet (s.a.w.a.), these two things are most superior and respected over all things.

The tradition clearly indicates that these two trusts will not separate from each other till Qiyamat. That is, wherever there is the word of Allah, love and affection of Ahle Bait (a.s.) should also be there. And wherever there is no love and affection for Ahle Bait (a.s.), there is no respect for the words of Allah (Quran).

For example: When Mu'awiyah rebelled against Ali (a.s.) and committed transgression, he gathered all the rebellious people like him and raised a standard of revolt perpetrating heinous crimes. In the battle of Siffeen, when they were about to be defeated, they raised the pages of Holy Quran aloft the spears and announced to the army of Amirul Momineen (a.s.), “We invite you for an arbitration by the Quran.” Those wretched people had forgotten that it was impossible to benefit from the Quran while rejecting the progeny (Itrah) of the Messenger of Allah (s.a.w.a.). How could it to be when the Prophet (s.a.w.a.) has said: “The two will not separate from each other till they meet me on the day of Qiyamat.” But at Siffeen, they drew the swords against Ali, Hasan and Husain (a.s.) while feigning reverence to the Quran!

The most surprising thing was that some scholars have tried to justify the gross misdeeds and usurpation of Mu'awiyah and veiled the crimes and irreligious acts of this renegade! Mu'awiyah committed all such indecencies only to obtain worldly riches but the Mullahs have denied the clear truth. Now what can be said of such an attitude?

Hadith-e-Ghadeer: Tradition of Ghadeer-e-Khumm

The Messenger of Allah (s.a.w.a.) said,

“Of whomsoever I am the Master; this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.” There is unanimity of the whole community of the Shia and Sunni scholars over the authenticity and correctness of this tradition. When the Messenger of Allah (s.a.w.a.) reached a place called Ghadeer Khum on his return from the farewell Hajj (Hajjatul Widaa), he ordered the caravan to be halted and commanded that a pulpit be made from camel saddles. This was because he wanted to make an important announcement and a mammoth crowd awaited some important proclamation. As soon as the pulpit was ready, the holy Prophet (s.a.w.a.) ascended and announced the above tradition verbatim. The Holy Prophet (s.a.w.a.) proclaimed, “Of whomsoever I am the Master, this Ali is his Master too. O Allah! Love those who love him and be an enemy to those who are inimical to him.”

The following great companions of the Prophet (s.a.w.a.) heard this hadith from the Messenger of Allah (s.a.w.a.) and confessed to it: Khuzaima bin Thabit, Sahl bin Sa'ad, Adi bin Hatim, Uqbah Amir, Abu Ayyub Ansari, Abul Haitham bin Tayhan, Abdullah bin Thabit, Abu Ya'la Ansari, Noman bin Ajlam al-Ansari, Thabit bin Wadiya Ansari, Abu Faddalal Ansari, Abdul Rahman bin Abde Rab, Junaida bin Junda, Zaid bin Arqam, Zaid bin Sharahil and others, Jabir bin Abdullah, Abdullah bin Abbas, Abu Saeed Khudri, Abuzar, Jubair bin Matam, Huzaifa bin Yaman, Huzaifa bin Aseed and Salman al-Farsi.

This tradition is reported by these great companions and recorded in books like Tarikh of Ibne Athir page 307 and Usudul Ghaabah, volume three. Also on page 321 of the same book volume three, page 308 of volume one, page 283 of volume eight, page 274 volume three. Also refer to Seerah-e-Halabi, volume three, page 40, Yanaabiul Mawaddah, Sawaaequl Muhreqah. And this hadith has been recorded in all the Sihah and accepted by their writers to be reliable. Specially Sahih Muslim, Nisaai, Tirmidhi, Ibne Maajah, Ahmad bin Hanbal and others.

Let us now pay some attention to the explanation of this hadith: Did the holy Prophet (s.a.w.a.) announce that of his own accord or was it commanded by Allah? Indeed, the Messenger of Allah never said anything of his own will, but that it was expressly commanded by Allah. Thus the above command was as per the order of Allah. Now was this announcement based on wisdom? Indeed all the divine commands are based on wisdom. Thus this was also a wise and important command.

However it would not be correct if it is to be limited to the love and affection to Ali (a.s.) because the verse of Mawaddah clearly orders the love for all the members of Ahle Bait (a.s.). There are also numerous prophetic traditions that support the verse of Mawaddat and openly announce the necessity of loving the Ahle Bait (a.s.). This particular hadith is an express command to the people. Yes! From the context and matter of the hadith, it is known that in every matter whatsoever, the Messenger of Allah (s.a.w.a.) is a master; Ali (a.s.) is the master too. For, at the outset of his speech, the Prophet (s.a.w.a.) had posed the question,

“Do I not have more rights over you (the believers) than you have over yourselves?”

And at the end of the hadith, he (s.a.w.a.) said, “One who considers me as his master, Ali is his master too.” Thus, it is clear that the aim of holy Prophet (s.a.w.a.) in this hadith was to announce the Wilayat (mastership) of Ali (a.s.) for all the people who considered the Prophet (s.a.w.a.) to be their master (wali). We shall again refer to this hadith under the discussion of Caliphate.

Tradition of Position

The Messenger of Allah (s.a.w.a.) said:

“O Ali! You hold the same position with me as Haroon had with Moosa, except that there is no prophet after me.” This hadith is also famous among the writings of Muslim scholars. Most of the narrators have recorded this tradition without any hesitation or doubt. The authenticity of this tradition is underlined by its mention in books like Sahih Bukhari, Sahih Muslim, Tirmidhi, Hakim, Nisai, Ibne Maajah particularly, and other writings of the Shia and Sunni jurists. The tradition says, “O Ali! You are in relation to me in the same way as Haroon was to Moosa. Whatever position Haroon was having with Moosa, you have the same high position near me.”

Undoubtedly, the proof of the superiority of Amirul Momineen (a.s.) is clear by this hadith. For, just as in the case of Haroon, no one was his equal in relation to Moosa (a.s.), similarly, no one was equal to Ali (a.s.) as far as his relationship with the holy Prophet (s.a.w.a.) was concerned. Therefore it is not surprising that the Prophet (s.a.) had so much regard and attachment for Ali (a.s.).


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