Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

To Be With the Truthful

An extension of the book "Then I was Guided" by the same author, with the purpose of elaborating with further evidence on the truthfulness of Shia beliefs.

Author(s): Muhammad al-Tijani al-Samawi

Publisher(s): Al-Kharsan Foundation for Publications

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Preamble 5

Introduction 8

The Qur’ān in the Perspective of Ahl al-Sunnah and the Shi'ah 9

Notes 11

The Prophetic Sunnah in the Perspective of Ahl al-Sunnah and Shi‘ah 12

Notes 17

Doctrines in the Perspective of Shi'ah and Ahl al-Sunnah 19

Believing in Allah the Exalted by Both Sects 19

Belief in Prophethood by the Two Sects 21

Notes 24

Belief in Imamate by Both Sects 26

1) Imamate in the Holy Qur’ān 26

2) Imamate in the Prophetic Sunnah 28

Ahl al-Sunnah’s Opinion about Caliphate and its Discussion 29

‘Ali’s Guardianship in the Holy Qur’ān 31

A Commentary 38

Verse of Religion Perfection relates to Caliphate Too 42

Discussing the Claim the verse was Revealed on ‘Arafāt 45

On Ghadir Day their Prophet calls them 50

The Significant Element in the Research 55

Grief and Sorrow 65

Other Evidences for ‘Ali’s Guardianship 68

First Evidence 69

Second Evidence 69

A Comment about Shurā 71

Notes 73

Disagreement about al-Thaqalayn 78

Another Self-Contradictory Story by Abu Hurayrah 83

The Dispute between Aishah and Ibn Umar 84

Disagreement among Schools about the Prophetic Sunnah 84

Difference between Sunnah and Shi‘ah about the Prophetic Sunnah 84

Notes 89

Fate and Destiny 91

In the View of Ahl al-Sunnah 91

Shi’ah’s Belief in Fate and Destiny 96

A Commentary on Caliphate within Fate and Destiny 99

Notes 100

Al-Khums (One-fifth) 101

Notes 103

Imitation (Taqlid) 105

Doctrines with which Ahl al-Sunnah Revile the Shi‘ah 109

(Belief in) Infallibility 111

Number of Imams (Ithnā ‘Ashar) 114

The Imams’ Knowledge 115

Principle of al-Badā’ 117

Taqiyyah (Dissimulation) 121

Al-Mut‘ah (or Temporary Marriage) 126

Claim of Tahrif of the Qur’ān 131

Performing Two Prayers Together 138

Prostration on Clay 143

Al-Raj'ah (Restoration to Life) 145

Extravagance (Ghuluww) (In Loving the Imams) 147

Al-Mahdi, the Awaited 150

Notes 155

Bibliography 158

Exegesis Books 158

Hadith Books 158

History Books 159

Sirah (Biography) Books 159

Other References 159

Preamble

In the Name of Allah, the Beneficent the Merciful

All praise belongs to the Lord of the worlds, Who bestowed upon us guidance, grace and power, and Who favoured His bondmen with all good in order to be righteous. He is enough for whoever relying upon Him, protecting him against the devils’ stratagem, while those diverting from His straight path shall verily be among the frustrated and defeated.

Benediction and peace be upon the one delegated as a mercy for all the worlds, the supporter of the oppressed and those reckoned feeble, the beloved of the needy who believed in Allah, out of desire for the rewards that Allah the Glorified - has prepared for His truthful bondmen...And also upon his good and pure Household, whose status is elevated over all other creatures, so as to be a good example for the gnostic, a beacon of guidance, and ship of deliverance, of which whoever stays behind will be verily among the perished ones.

God’s pleasure and assent be upon the Prophet’s good Companions, who swore allegiance to and aided him against his enemies, never being among the covenant-breakers, and those who kept abide by the covenant, never altering or reversing, and being among the grateful... and also upon those who kindly followed their guide, from among the earlier and latter (people) till the Day of Resurrection.

My Lord! Dilate my bosom, ease my affair, and untie a knot of my tongue so that my words will be comprehended.

My Lord! Make the truth, with which you guide Your faithful bondmen, be revealed for whoever reads my book, and open his insight.

In the beginning, my book, “Then I was Guided” was encountered with good approval among dear readers, who, furnished us with some significant remarks regarding miscellaneous subjects in the book, asking for more details concerning the issues that created controversy among a large number of Muslims - Sunnah and Shi‘ah.

So, for the sake of eliminating any ambiguity and obscurity about this matter, for those seeking to reach the truth and be acquainted with the minute details of the issue, I have compiled this book with the same style I followed in the former one, so that the equitable researcher can easily attain to truth through its nearest routes, as I have reached it through investigation and analogy. I have named the book - with Allah’s blessing - To be with Truthful (Ma‘a al-Sādiqin), deriving it from the saying of the Almighty:

"O ye who believe! Be careful of your duty to Allah, and be with the truthful." (Qur’ān, Sura at-Tawba, 9:1l9)

And is there anyone among Muslims ready to refuse or abstain from being with those truthful ones!

This was in fact my own belief, and the fact I am trying to elucidate for others, as possible as I can, without dictating my opinion upon the others, but with full respect for others’ opinions. And Allah alone is the Guide, and He is to take the custody of the upright people.

Some people have opposed the title of my previous book “Then I was Guided”, due to its implying an abstruseness entailing contemplation and wondering, whether others are misguided, and what indication is got from that misguidance when that meaning being intended? For this objection I give the following clarifying reply:

First: The word dalātah (strayal) is referred to in the Holy Qur’ān to mean forgetfulness, when the Almighty said:

“He said: The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget” (Sura Ta-Ha, 20:52).

He - the Glorified the Exalted - also said:

“...so that if one of the two errs, the second of the two may remind the other…”(Sura al-Baqara, 2:282)

Further the word dalālah is cited in the Holy Qur’ān to indicate the state of investigation, searching and questing, when Allah, the Almighty addressed His Holy Messenger by saying:

“And find you lost (that is, unrecognized by men) and guide (them to you)?” (Sura ad-Duha,93:7),

meaning that He found you looking for truth and He guided you toward it. From the biography of the Prophet (Allah’s peace and benediction be upon him and his progeny), it is known that he, before the descent of the Revelation (wahy) over him, used to desert his folk at Makkah seeking seclusion in the Cave of Harra,’ for many long nights looking for truth.

Out of this meaning too, the Prophet (S) is reported to have said: Wisdom is the lost property of a true believer; wherever he may come across it, he is the one who deserves it most. And this the very meaning implied in the title of my first book.

Second: Supposedly the title implies the meaning of deviation that comes versus the guidance, which we intend to refer to intellectually, in order to obtain the right Islamic trend and plain course, that leads us toward the straightforward path, as commented by some readers, then let it be so. This is the abstract truth that some fear facing it with a constructive sport spirit, and creative objective breath... and whose conception goes in line with the Messenger’s (S) saying:

“I am leaving behind among you two precious things (Thaqalayn): the Book of Allah and my Kindred (‘Itrah) my Ahl al-Bayt. As long as you adhere to them you will never go astray after me.”

This tradition (hadith), explicitly and expressly refers to the going astray of whoever not adhering to both the Book and the ‘Itrah.

Anyhow, I am certain that I have been, with Allah’s favour and grace, guided to hold on to the Book of Allah and the Kindred of the Messenger (may Allah’s benediction and peace be, upon him and his progeny) All praise be to Allah, who guided us toward this (path), and we would have never been guided (to it) had not Allah guided us... the messengers of our Lord have been delegated with truth.

The titles of my first and second books are derived from the Holy Qur’ān, which is the most truthful and best of speech. And all the information I compiled in both the books, if not being true, they be nearer to truth, as being among that upon which all Muslims Sunnah and Shi‘ah - have concurred, and whose veracity was approved by the two sects. As a result, I produced - thanks to Allah - these two books - "...Then I was Guided," and "To be with the Truthful."

I implore Allah to guide the Ummah of Muhammad (S), so as to be the best Ummah and able to take the leadership of the whole world toward light and right path, under the standard of the awaited at-’Imām al-Mahdi, with whom we were promised by his grandfather, to fill the earth with justice and equity after it was filled with oppression and tyranny, and so that Allah shall perfect His light, however much the disbelievers are averse.

The Author

Introduction

In the Name of Allah, the Most Compassionate and the Most Merciful, and benediction and peace be upon the noblest of messengers, our master and Mawlā Muhammad and his good and pure Progeny.

And then, religion basically, depends upon the doctrines that constitute the principles and cornerstones in which the followers of every religion believe. Also their belief in them should be established on a decisive evidence, and explicit proof that emanates from the rational intuitions in which all people believe, so that it can convince people to believe in what it calls them to. Despite all this, there are several ideas whose explanation is uneasy for all scholars, as it is difficult for reason ('Aql) to believe in them at first blush.

There are examples for this, one is the fire's being coolness and peace while science and intellect concur on its being pernicious heat, and the birds being cut into scattered parts on the hills, and on calling them they come in haste, whereas it can’t be easily believed by knowledge and intellect; or that the blind and the leper being healed through only a wipe by “(the hand of)” Jesus (‘a). Or rather even raising the dead, while all this cannot be well interpreted by knowledge and reason. All of these cases can be classified under the framework of the miracles that the Almighty Allah has made His prophets (peace be upon them) to do and show to people, in which Muslims, Jews and Christians believe.

Allah - the Glorified and Exalted - has appointed His prophets and messengers (upon whom be the best benediction and peace) to perform those miracles and supernatural acts, with the only aim to make people apprehend the fact that their minds being short of realizing and having full knowledge of everything, since He, the Glorified, has never given him but a little knowledge. In this fact may lie their interest and relative perfection, as so many people have been ungrateful toward Allah’s bounties, with many even negating the Almighty’s existence, and many others have held knowledge and reason so dear that they worshipped them other than Allah, despite their little knowledge and short-mindedness. How would it be then if He had granted them the knowledge of everything?!

Due to the importance of the creed and its centralism in the Muslim’s faith, my book has covered an ample of Islamic doctrines cited in the Holy Qur’ān and Prophetic Sunnah that constituted a scene for the differences among the Islamic schools of thought. So, I have dedicated a complete chapter for the beliefs of Ahl al-Sunnah and the Shi‘ah in the Holy Qur’ān and Prophetic Sunnah, then I exposed the issues on which they had long controversies, and each party was unjustifiably reviling the other, with the aim of exposing what I saw to be the truth, desiring to help all truth-seekers.

All I hope is that my work will contribute in the establishment of the Islamic unity on a solid thought basis. I implore Allah to help us all to do what He likes and is pleased with, and that He keeps all Muslims in agreement on the right path, He is the Mighty, the Able.

The Qur’ān in the Perspective of Ahl al-Sunnah and the Shi'ah

The Holy Qur’ān is Allah’s word revealed on His Messenger Muhammad (may Allah’s benediction and peace be upon him and his Progeny), the book that falsehood cannot come at it from before it or from behind it. It is the superior reference for Muslims in all their rulings, rituals (‘ibādāt) and doctrines (‘aqā’id). Whoever doubts or affronts it will verily be out of the pale of Islam, as the Muslims as a whole are in agreement on sanctifying and revering it, with adhering strictly, in their worship, to all the teachings stated in it.

But Muslims differ concerning its exegesis and interpretation, in a way that the Shi‘ah refer in this respect to the Prophet (S) and expositions of the Imams of Ahl al-Bayt (peace be upon them), Ahl al-Sunnah wa al-Jamā‘ah refer too to the Prophet’s traditions, but they depend on the Sahābah (Companions) - without any distinction - or anyone of the four imāms, the leaders of the known four Islamic schools of thought, in reporting and exposing and interpreting the traditions.

Naturally, this led to the emergence of dispute and disagreement in opinions concerning so many Islamic - particularly fiqhi - issues.

And when we can clearly find difference among the four Islamic schools of thought of Ahl al-Sunnah, it is not strange in any way to see the disagreement be more explicit between them and the school of Ahl al-Bayt (peace be upon them).

As I mentioned in the outset of the book, I would never refer but to a few examples for the sake of brevity, and anyone seeking more details must plunge into the depths of the ocean to extract as many as he can of the potential realities and hidden jewels.

Ahl al-Sunnah concur with the Shi‘ah in believing that the Messenger of Allah (S) has verily exposed to the Muslims all the precepts of the Qur’ān, and interpreted its verses completely. But after the Prophet’s demise the two sects differed regarding to whom they should refer, in order to have full knowledge of that exposition and interpretation. Thus Ahl al-Sunnah have determined to refer to the Sahābah - with no distinction - and after them to the four imāms and the ‘ulamā’ of the Islamic Ummah. Whereas the Shi‘ah held that. The Imams from among the Prophet’s Household (Ahl al-Bayt) being competent alone for this status, beside just an elite of the selected Companions, since Ahl al-Bayt (‘a) are the followers of the Remembrance, whom Allah - the Exalted - commanded us to refer to when He - the Almighty and the Glorious - said:

“…so ask the followers of the Reminder if you do not know…” (Sura an-Nahl, 16:43) 1

They are too those whom Allah - the Exalted - has chosen and made them to inherit the knowledge of the books, when He - Subhānahu - said (in the Holy Qur’ān):

“Then We gave the Book for an inheritance to those whom We chose from among Our servants;…” (Sura Fatir, 35:32).

Based on this, the Messenger of Allah (Allah’s peace and benediction be upon him and his Progeny) has counted them the equal of the Qur’ān, and the second thaql (precious asset) of which he (S) ordered the Muslims to get hold, when he said:

“I am leaving behind among you two precious things. The Book of Allah and my kindred (‘Itrah), as long as you hold on to them you shall never go astray.”2

In another narration reported by Muslim, he (S) said:

“... The Book of Allah and my Household (Ahl al-Bayt), I urge you to remember Allah regarding my Ahl al-Bayt (He repeated the last statement three times)”.3

It is commonly known that Ahl al-Bayt (peace be upon them) were the most knowledgeable, piousl, godliest and best of people, in whose regard al-Farazdaq has said:

When enumerating men of piety they be their leaders,

Or said who are the best of people, is replied they be.

I cite here one example just to show the nature of association between Ahl al-Bayt (peace be upon them) and the Holy Qur’ān, in which Allah- the Exalted - said:

"But nay! I swear by the falling of stars; and most surely it is a very great oath if you only knew; most surely it is an honoured Qur’ān, in a book kept hidden, none shall touch it save the purified ones. " (Sura Al-Waqi’a, 56: 75 - 79).

These verses undoubtedly indicate that Ahl al-Bayt (‘a) - headed by the Messenger of Allah (S) - are the only people entitled and able to realize the obscure meanings of the Qur’ān. When pondering upon the oath sworn by the Exalted and Glorious Lord, we will face this fact: When Allah - the Exalted - swears by the declining day, the pen, the fig and the olive, then the greatness of taking oath by the places of the stars shall be manifested due to the secrets and influence on the universe it implies, with Allah’s permission.

Confirming the oath in the negative and affirmative forms is explicitly observed, as after the oath the Almighty affirms by saying:

"That (this) is a noble Qur’ān. In a Book kept hidden.” And what is hidden here means that which is internal and concealed, then Allah - the Mighty and Glorious - says: "none shall touch it save the purified ones," and ‘none’ (lā) here is a particle of negation, and “touches it”means, realizes and comprehends it, not meaning contacting by hand, as theree is difference between contacting by hand (lams) and touching (mass). Allah, the Exalted, said:

“Surely those who guard (against evil), when a visitation from the Shaitan afflicts them they become mindful, then lo! they see”(Sura al-A’rāf, 7:201)

Allah - the Glorious - also said:

"Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise.." (Sura al-Baqara, 2:275).

"Touch' in these verses is relevant to 'Aql (reason) and apprehension not to cantacting by hand (lams). And how is it possible that Allah swears that the Qur’ān should be touched only by who is purified, while several episodes in history books indicate that several tyrants have toyed with and torn it. Further we witnessed how the Israelis have trodden the Qur’ān under their feet - we seek protection with Allah -, beside setting it to fire at the time of occupying Beirut during their ill-famed invasion, the event about which ugly and appalling pictures and films were transmitted by TV devices. So the meaning we conceive from Allah’s saying is that the meanings of the Qur’ān can never be realized but only by an elite from among Allah’s servants, whom He has chosen and cleansed with a thorough cleansing. The word “the purified” in the verse (56:79), is passive participle, i.e. those who were purified; and Allah - the Mighty and the Glorious - said:

“…Allah only desires to keep away the uncleanness from you, O People of the House! and to purify you a (thorough) purifying.” (Sura al-Ahzab, 33:33)

The Almighty’s saying: "none shall touch it save the purified ones,"indicates that the Qur’ān’s reality can never be realized but only by the Messenger of Allah (s) and his Ahl al-Bayt (peace be upon them), so the Messenger (S) said in their regard:

“The stars are safety for inhabitants of the earth against drowning, and my Ahl al-Bayt are safety for my Ummah against disagreement, whenever being opposed by any Arab tribe, disagreement will prevail amongst them, after which they will turn to be party of Iblis (Satan)."4

This idea that is held by the Shi‘ah is derived from the Holy Qur’ān and the Messenger’s traditions, which are reported even in Ahl al-Sunnah’s Sihah (collection of Ahadith) as we noticed.

Notes

1. Tafsir al-Tabari, Vol. IXV, p. 109; Tafsir Ibn Kathir, Vol. II, p. 570.

2. It is reported by al-Tirmidhi in his Sahih, Vol. II, p. 329, and also by al-Nasā’i and al-’Imām Ahmad.

3. Sahih Muslim, Vol. II, p. 362, “bāb fadā’il ‘Ali ibn Abi Tālib”.

4. This hadith is reported by al-Hākim in al-Mustadrak, Vol. III, p. 149, on the authority of Ibn ‘Abbās, and said: this hadith is of authentic chain of narrators.