Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

The Prohibition of Recording the Hadith, Causes and Effects

A Glance at the Methodologies and Principles of the two Muslims Schools of Hadith

A Glance at the Methodologies and Principles of the two Muslims Schools of Hadith A critical evaluation of the reasons why several Hadith from the Ahlul Bayt are not included in the Hadith Books of the Ahle Sunnah.

Author(s): Sayyid Ali Al - Shahristani

Translator(s): Badr Shahin

Publisher(s): Ansariyan Publications – Qum

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Dedication 8

Preface 9

Notes 10

Introduction 11

Notes 14

First Part 16

Reasons For The Prohibition 17

Note 17

First Reason: Justifications Of Abu - Bakr 18

The Hadith Of Arikah (The Couch) 27

Which Decision Preceded The Other? 29

Notes 30

Prophet. In this regard, the Holy Prophet said, 33

Notes 34

Third Reason: Justifications Of Ibn Qutaybah And Ibn Hajar 35

Notes 37

Fourth Reason: Justifications Of Abu - Zahw And `Abd Al - Ghaniy 39

Notes 42

Fifth Reason: Justifications Of Al - Khatib Al - Baghdadiy And Ibn `Abd Al - Barr 43

Notes 46

Sixth Reason: Justifications Of Some Orientalists 47

Notes 47

Seventh Reason: Justifications Of Most Of The Shi`ah 48

Objections To The Justification 48

Reports Of `Abdullah Ibn Mas`ud’s Prohibiting The Recordation Of The Hadith 60

Notes 69

The Last Reason: The Author’s Opinion 74

First Factor 74

Second Factor 74

Third Factor 75

Fourth Factor 75

Notes 76

Second Part 77

First Introduction: The Rise Of Ijtihad 78

The Situations Of Abu - Bakr And `Umar Towards The Two Groups 82

Notes 94

Analysis And Conclusion 98

Two More Justifications 103

Summary 105

Notes 106

Second Introduction 108

Notes 111

Umar And The Sahabah 113

(1) Mu`adh Ibn Jabal 113

(2) Zayd Ibn Thabit 113

(3) Abu - ‘Ubaydah Ibn Al - Jarrah 113

(4) Hudhayfah Ibn Al - Yaman 114

(5) `Abdullah Ibn Mas`Ūd 114

(6) Ubayy Ibn Ka`b 115

(7) Al - Dahhak Ibn Sufyan Al - Kilabiy 115

(8) Shaybah Ibn `Uthman 115

(9) `Abdullah Ibn `Abbas 116

(10) `Ali Ibn Abi - Talib 116

(11) `Abd Al - Rahman Ibn `Awf 117

Notes 118

Continuation Of The Two Trends After The Holy Prophet: Crisis And Solution 120

A Perspective On The Matter 132

The Sahabah’s Learning From The Holy Prophet 133

Notes 137

The Identification Of Advantage And The Sacred Texts 140

Items Of Ijtihad 147

Notes 152

Models Of The Perpetuity Of The Two Trends 155

The Sahabah Objecting To Opinionism 159

(1) Imam `Ali ibn Abi - Talib (martyred in AH 40) 160

(2) Ubayy ibn Ka`b al - Ansariy (died in AH 22) 160

(3) Mu`adh ibn Jabal (died in AH 18) 160

(4) Hudhayfah ibn al - Yaman (died in AH 36) 160

(5) `Abdullah ibn Mas`ud al - Hudhaliy (died in AH 32) 161

(6) `Abd al - Rahman ibn `Awf (died in AH 31) 161

(7) Abu - `Ubaydah ibn al - Jarrah 161

(8) Zayd ibn Thabit (died in AH 45) 161

(9) `Abdullah ibn `Abbas (died in AH 68) 161

(10) Al - Dahhak ibn Sufyan al - Kilabiy 162

(11) Shaybah ibn `Uthman al - `Abdariy (died in AH 57) 162

(12) A woman that found fault with `Umar 162

(13) `Ammar ibn Yasir (martyred during the Battle of Siffin) 162

(14) Abu - Musa al - Ash`ariy (died in AH 42) 162

(15) Sa`d ibn Malik; Abu - Sa`id al - Khidriy (died in AH 74) 162

(16) Zayd ibn Arqam (died in AH 66) 163

(17) Al - Barra ibn `Āzib (died in AH 72) 163

(18) `Abdullah ibn `Umar ibn al - Khattab (died in AH 74) 163

(19) Salman al - Farisiy (died in AH 32) 163

(20) Abu - Hurayrah al - Dusiy (died in AH 59) 163

(21) Tamim al - Dariy 164

(22) Al - Miqdad ibn al - Aswad 164

(23) Abu - Dharr al - Ghifariy 164

Conclusions 164

Detainment Of The Reporters Of Hadith 165

Conflicting Opinions 167

The Claim Of The Holy Prophet’s Adoption Of Personal Opinions 170

The Sahabah’s Frequent Inquiries To The Caliph 175

Influence Of Opinionism On Muslim Jurisprudence 177

Acquiescence With `Umar On The Justification o The Prohibition 181

Notes 186

The Ahl Al - Bayt’s Attitude To The Trend Of Ijtihad 191

Interpretations And Opinions 194

Plurality Or Unity 197

Ibn Qayyim Al - Jawziyyah’s Opinion 201

Views About Opinionism 207

Developments And Modifications 211

Back To The Main Topic 213

Exposition Of Imam `Ali 214

Confirmation 219

Personalities Of Ijtihad And Caliphate 222

`Abdullah Ibn `Umar Disagrees With His Father 226

Notes 231

The Extension Of The Two Trends After `Umar Ibn Al - Khattab 237

Joining The Hajj To The `Umrah 237

Neglect Of Qira’ah 239

Ruling Of Wives Of The Lost 239

The One - Sixth Share Of Mothers 239

Zakat Of Horses 240

The Kalalah 241

Fadak 241

The Khums 242

Notes 243

The Perpetuity Of Opinionism And Ijtihad During The Reign Of Mu`awiyah 245

Discourse Of Ibn Qayyim About Temporary Marriage 249

Remark 250

Notes 252

The Rulers And The Jurisprudential Normalization 254

Notes 262

Practical Examples On The Sahabah’s Violation Of The Hadith 263

First Example 263

Second Example 265

Third Example 266

Conclusion 268

Significant Items 273

`Umar Ibn `Abd Al - `Aziz And The Prohibition Of Recording The Hadith 275

Wonderments And Irony 278

The Ahl Al - Bayt And The Circulating Sunnah 280

Anticipation And Consolidation 290

`Umar Ibn Al - Khattab And The Umayyads 296

Acceptability Of The Sahabah’s Sayings 299

Notes 305

Conclusion 310

First Stage 310

Second Stage 312

First Text 313

Second Text 315

Third Stage 318

Nots 323

Third Part 327

Summary of The Last Reason 328

First Presentation 328

Second Presentation 329

Third Presentation 331

Fourth Presentation 331

Fifth Presentation 331

Sixth Presentation 333

Notes 334

Stages Of The Prohibition Of Recording The Hadith 336

(1) The Hadith Circulated Increasingly 336

(2) Abu - Bakr Prohibited The Reporting And Set Fire To His Book Of Hadith 336

(3) `Umar Ordered The Sahabah To Reduce Reporting The Hadith 337

(4) `Umar Collected And Set Fire To The Sahabah’s Records Of Hadith 337

(5) `Umar Detained Some Of The Sahabah And Ordered The All To Stop Reporting And Recording The Hadith 338

(6) The Two Caliphs Restricted The Religious Affairs To The Holy Qur’an 339

(7) `Umar Allowed The Sahabah To Practice Ijtihad And Act Upon Analogy 339

(8) `Umar Attempted To Restrict The Ijtihad 339

Notes 340

General Summary 341

First Issue 341

Second Issue 345

Imam `Ali’s Attitude 347

Indications 350

Comparison Between The Two Trends 354

Notes 355

The Establishment Of The Two Trends During The Umayyad Reign 356

The Caliphs And The Recordation Of Hadith 356

The Ahl Al - Bayt And The Recordation Of Hadith 364

The Book Of `Ali Again 367

Imam `Ali Ibn Abi - Talib 368

Fatimah Al - Zahra'; Daughter Of The Holy Prophet 372

Imam Al - Hasan Ibn `Ali Al - Mujtaba 373

Imam Al - Husayn Ibn `Ali, The Martyr 374

Imam `Ali Ibn Al - Husayn Al - Sajjad 375

Imam Muhammad Ibn `Ali Al - Baqir 377

Imam Ja`far Ibn Muhammad Al - Sadiq 381

Imam Musa Al - Kadhim 385

Remark 388

Imam `Ali Ibn Musa Al - Rida 393

Imam Muhammad Ibn `Ali Al - Jawad 396

Imam `Ali Ibn Muhammad Al - Hadi 398

Imam Al - Hasan Ibn `Ali Al - `Askariy 399

Imam Muhammad Ibn Al - Hasan Al - Mahdi 401

Notes 405

The Four Hundred Principles (Al - Usul Al - Arba`Mi’ah) 413

The Shi`ah Derive From The Usul 418

Biography Of The Compilers Of The Al - Kutub Al - Arba`ah 422

Notes 426

Practical Examples On The Jurisprudential Methods Of The Two Trends 428

(1) Laws Of Inheritance 429

(2) A Question About Game 431

(3) The Penalty Of Drinking Intoxicants And Wines 433

(4) The Blood Money For Teeth 437

Notes 441

Motives Of Distortion And Deviation For Both The Trends 443

Differences Between The Two Schools 447

First Difference 447

Second Difference 447

Third Difference 450

Fourth Difference 453

Fifth Difference 453

Sixth Difference 454

Seventh Difference 454

Notes 456

The Effects Of The Prohibition Of Recording The Hadith 459

Notes 463

Epilogue 465

Bibliography 466

Dedication

I dedicate this work to the pioneers of recording the Hadith from the past generations, and to those who follow their steps in principles, course and belief, and to men of the Shariah - students, teachers and researchers, and to everyone who looks for the fact after releasing from the chains of blind imitation and inactivity, and to every owner of boundless intellect, sound nature, and genuine thinking.

The author

Preface

‘The Islamic Legislation and the Confusables of the Muslim Issuance of Rulings’ is the title of a scientific encyclopedia that has been undertaken by the author of this book. So far, a number of studies of this encyclopedia have come into sight. ‘The Prohibition of Recording the Hadith,’ the fifth study of this encyclopedia, has been deposited in two frames - foundational and practical.

The author has made many studies in the fields of the Hadith, the different recitals of the Holy Qur'an, the repeal of certain Qur'anic verses, and the major points of differences between the Islamic schools of law, such as Inerrancy (‘Ismah), Analogy (Qiyas), Equitable Preference (Istihsan)1 , and the like questions.

Regarding the author’s practical studies, he has written a number of volumes about ‘the Holy Prophet’s Ritual Ablution’ and the causes of the Muslims’ disagreement in this issue. Without neglecting the methodology of the past jurisprudents who hint at these issues, the author has also taken in consideration the modern Muslim’s mentality in understanding the events and texts explaining plainly the circumstances that created such disagreements among the Muslims about the religious rulings. Thus, he has written ‘Adhan Between Genuineness and Distortion’ and ‘the Holy Prophet’s Ritual Prayer’ as well many similar issues.

The author’s methodology in investigating the Islamic jurisprudential questions and the doctrinal topics rests upon the study of the legislative and historical confusions that caused the issuance of certain rulings or religious belief. He thus acquaints the reader with the time and circumstances that surrounded a narrative or a narrator as well as the hidden themes that influence the understanding of a text.

Following this methodology, a new stage of study exceeding the limits of the fundamentals, molds, and frames that each school has had to observe in understanding the sacred texts2 and deducing the religious laws. Due to such commitments, each school of law has rejected or detained any other viewpoint or concept even if it is closer to the actuality.

Such a new methodology has freed the Islamic jurisprudence from its sectarian limits and untouchable bases invented by each Muslim jurisprudential schools and has given it a new wider and more comprehensive perspective enabling it to unify or, at least, reaches closer steps of unity after it has lived in irony and restricted concepts.

Finally, the author has briefed about some of the roots of separation after the departure of the Holy Prophet in addition to the ideas that branched out the Muslims into numerous sects and schools.

The book has been reprinted three times so far. The first edition was published by Imam `Ali Foundation - Qumm, Islamic Repulic of Iran in Safar, AH 1418. The second edition was published by al - A`lamiy Foundation - Beirut, Lebanon in AH 1418/1997. The third edition, upon which the translator has depended, was published by Dar al - Ghadir - Qumm, Islamic Republic of Iran in AH 1425/2004.

Notes

1. In the Sunnite jurisprudence, istihsan is the use of one's own judgment to determine the best solution to a religious problem that cannot be solved by citing sacred texts.

2. Whenever the Sacred Texts are mentioned in the book, they stand for the Holy Qur'an and the Holy Sunnah that comprises the words, deeds, and confirmations of the Holy Prophet and the Holy Imams.

Introduction

In the Name of Allah, the All - compassionate, the All - merciful

All praise is due to Allah, Lord of the worlds. Endless blessings and peace be upon Muhammad - seal of the Prophets and head of the Messengers (of Allah), and upon his immaculate family and choice companions.

All the Heavenly revealed religions are undoubtedly based upon intellectual grounds, legislative bases, and theoretically and practically positive principles for sake of the religion and humankind’s goodness. Islam, too, has been at the top of the Heavenly revealed religions, and has been in contact with life more than any other religion.

Moreover, it has been the most successful in the field of applying the principles to the practical life since it has been the leader of many nations throughout many successive generations. It is thus logic that such a religion enjoys the largest amount of principles, grounds, and bases of thought. The Holy Qur’an and Sunnah have been the first and most fundamental sources of the Islamic statements and rulings. Another distinctive feature of Islam is that the Almighty has undertaken protecting the Holy Qur’an against extinction and distortion. In this regard, Almighty Allah says,

“Surely, We have revealed the Reminder and We will most surely be its guardian” (Holy Qur’an: 15:9)

As a result, the Holy Qur’an has not encountered the same fate of the Torah and the Gospel as well as the other distorted Heavenly revealed Books. Nevertheless, the second source of the Islamic legislation, namely the Holy Sunnah, has been unfortunately exposed to distortion and fabrication since the lifetime of the Holy Prophet who attracted attentions to this point by saying,

“Anyone who attributes false reports to me must certainly find himself a place in Hellfire.”1

From this cause, as well as so many other causes, the Holy Sunnah is described as presumptive. Distortions and forgeries against the Holy Sunnah have influenced the other sources of legislation and, thus, each group has interpreted the Qur'anic texts - Āyahs - according to its narrations of the Sunnah claiming the objective.

Other groups have exceeded all limits when they argued that the individually codified principles and rulings dispense with the reported heritage and replace its contrasts. Thus, discrepancies have branched out to include most of the principles and secondary affairs of Islam.

In the same way, the ummah (i.e. Muslim community) has branched out forming various sects and schools, each claiming following the guidance of the Holy Qur’an and the course of the Holy Prophet as well as having the right to its side and the Sunnah in its purest form.

Is it then possible to believe that all the different Islamic sects and schools are true and receiving their genuineness from Almighty Allah and the Holy Prophet, although the right path is singly one and it is necessary to search for it? Likewise, should we believe all the accusations that all the Islamic sects and schools have charged with each other?

In this manner, disputations of the various sects and schools have revolved upon vicious circle of reciprocal accusations, while the one and only thing to be adopted by a sound reason with regard to such discrepancies is to give preference to a sect over the others since it is unreasonable to decide all of them as true or decide all of them as false.

This is because the right takes only one form, and the true sect is only one. On this account, it is inescapably obligatory upon all Muslims to take individual endeavors for hitting upon the genuine norm that takes to the reality of what the Holy Prophet had conveyed from Almighty Allah.

Because the issue of regarding the Sunnah as the second authoritative principle in Islam is unanimously acceptable by all Muslims, the study should be consecrated to identifying the methods of proving a saying’s ascription to the Holy Prophet. In other words, which item of the heritage attributed to the Holy Prophet should be regarded as authoritative?

To answer, it is perhaps claimed that the true Hadiths are only those authenticated according to the rules of `Ilm al - Rijal (The study of the manners and history of the narrators of a Hadith in order to attain reliability), while those not authenticated must be thrown away and neglected.

At first blush, the previous claim may seem to be true; but the well - versed in the affairs of the Islamic law recognize that the reliability on a definite Hadith does not depend on the isnad2 only; rather there are certain standards and regulations to be necessarily observed in this regard.

Nevertheless, some principles and criteria of the `Ilm al - Rijal have been submitted to certain regulations; and neither logic criteria nor have Qur'anic principles been set as the judges in such issues. Discrepancy and contrast are therefore obvious in the judgment of a certain narrator. Moreover, the founders of the major School of Sunnite Muslim jurisprudence have been also exposed to such campaigns of criticisms and vilifications.3

Thus, a researcher will inspect nothing but a huge pile and dense mist of criteria prevailed by political senses inclining to certain sects or schools. Therefore, many untrustworthy narrators have been decided as reliable and decent, and many trustworthy have been decided as weak and doubtful.

By the same token, the isnad of many narrations that are contradictory to the reality has been decided as sound, while the isnad of many others that are soundly applicable to the reality has been decided as doubtful or even ill.

For the previous reasons, it has become inevitable that we study the Sunnah as thoroughly as possible depending upon a more series method and founding on the invariable fundamentals of Shari`ah, history, reason, and nature through investigating all the aspects, circumstances, and aims associated with a Hadith.

On the other hand, we do not intend to cancel the role of the isnad in the evaluation of a Hadith rather to have recourse to other proofs and presumptions the purpose of which is to rectify the trends of some reports that have not been duly studied.

At any rate, the matter has winded up with the result that we, at present, see a great sect of Muslims devotionally follow definite reference books of Hadith that they call al - Sihah al - Sittah (the six most reliable reference books of Hadith) and, on the other hand, another, yet big, group follow other reference books of Hadith that they call al - Kutub al - Arba`ah (the four books) regarding them as the most authenticated and the furthest from distortion and fabrication.

Thus, the following questions should be necessarily answered, at least after exposing the roots of the studied issue through historical and reported texts:

Which is the most authenticated, and where can it be found?

Are all the Hadiths recorded in al - Sihah al - Sittah wholly authenticated, or there lie some weak, doubtful, or even false reports?

What about the narration on the authority of the Ahl al - Bayt4 ; is it wholly authenticated, or there lie some interpolated or forged statements?

The most important and noteworthy event that has left the greatest influence on the Sunnah, in both text and significance, was the prohibition of recording and narrating the Holy Prophet’s heritage. The application of this decision, taken by the two Shaykhs (namely, Abu - Bakr ibn Abi - Quhafah and `Umar ibn al - Khattab), extended to the reigns of `Uthman ibn `Affan and Mu`awiyah ibn Abu - Sufyan up to the reign of `Umar ibn `Abd al - `Aziz who canceled it and ordered people to record the Sunnah.

Nevertheless, a group of the grand Sahabah (the Holy Prophet’s companions)5 and Tabi’un (the followers of the Sahabah - the generation that came after the Sahabah) considered the recordation of the Hadith the one and only method that they followed even during the reign of `Umar ibn al - Khattab whose cruelty and severity with anyone who would oppose him were the distinctive features of his reign. `Ali ibn Abi - Talib, Mu`adh ibn Jabal, Ubayy ibn Ka`b, `Abdullah ibn Mas`ud, Anas ibn Malik, Abu - Sa`id al - Khidriy, Lady Fatimah al - Zahra’, and Abu - Dharr, as well as many others, were among those Sahabah who recorded the Hadith.

Such great Islamic figures recorded and spread the Hadith as they regarded the decision of the prohibition as baseless and neglected the personal opinions of Abu - Bakr and `Umar, as well as those who followed them, and emptied them of any sanctity due to which they might be indisputable.

Furthermore, those Sahabah did not fear what others did. This was the origin of the discrepancy between the two methods; one is recording and narrating the Sunnah, while the other prohibiting the reporting, recordation, and writing; or ordering to reduce it. Thus, each method has had its own intellectual principles.

On this account, it is inevitable to study carefully the two schools in order to make out which is the nearest to the reality and furthest from personal motives. Away from calumniation and fabrication, this study must be dedicated to analyzing the prevalent circumstances at that time as well as the characters of the individuals involved on the different levels of their lives.

The study will also not be sufficed with a Hadith’s being classified as authenticated (Sahih), trustworthy (muwaththaq), good (hasan), or weak (da’if); rather it will comprehend all the aspects involved.

This is because most of the Sahabah stated that they had no knowledge whether the contents of a report they themselves narrated had been repealed or not, or whether a text said by the Holy Prophet had been his own saying or quoted from the Holy Qur’an, or the ruling appearing in the Holy Prophet’s saying had been general or dedicated to definite individuals.

Likewise, they affirmed on various occasions that the verdicts they issued had not been based upon any reference of legislation; if it therefore was true, this would be originated from Almighty Allah’s guidance, but if it was not, it would be Satan’s, as well as their, fault.

For the previous reasons, it has become necessary to make a wide - ranging study for shedding light on the general and the obscure matters that enclosed the Sunnah and its transmitted heritage in accordance with the new scientific methodology for the purpose of distinguishing the true for the false, since such study will surely bring forth many new facts.

In addition to too many affairs respecting the Islamic legislation, the knowledgeability of the Sahabah, the jurisprudential trends that prevailed in that age, and the motives of such various trends, the study will show the contrast between the reports of those who prohibited the recordation of the Hadith and those who challenged the decision and thus recorded and narrated it.

Additionally, the study will give a perfect idea about the way of deducing the authentic reports from the sihah and the Four Books plus the other reliable reference books of Hadith.

Let us now begin our investigation in order to set eyes on the effect of the decision of prohibiting the recordation and narration of the Sunnah along with its numerous, yet negative, consequences that contributed in the formation of the past and present structures of the Islamic schools of law.

Sayyid Ali al - Shahristani

www.shahrestani.org

Notes

1. Sahih al - Bukhariy 1:52, H. 107, 108; Sahih Muslim 1:10 H. 2,3,4.

2. Isnad is a list of authorities who have transmitted a Hadith of a statement, action, or approbation of the Holy Prophet; its reliability determines the validity of a Hadith. The isnad precedes the actual text (matn) and takes the form, “It has been related to me by A on the authority of B on the authority of C on the authority of D that the Holy Prophet said…”

3. Ibn Mu’in and Ahmad ibn Salih found fault with al - Shafi`iy; the founder of an Islamic school of law that took his name. (See Tahdhib al - Kamal; the footnote 24:380.) Al - Khatib al - Baghdadiy has recorded the names of thirty - five men who found fault with Abu - Hanifah; the founder of an Islamic school of law that took his name. (See Tarikh Baghdad 13:370).

Al - Raziy, in his thesis about the preference of al - Shafi`iyyah School of Sunnite Jurispruence, recorded that al - Bukhariy placed Abu - Hanifah with the weak reporters (i.e. those whose narration is unreliable) at the same time as he did not refer to al - Shafi`iy at all. Al - Sibkiy, in Tabaqat al - Shafi`iyyah 1:251, recorded that Abu - `Ali al - Karabisiy used to vilify at Ahmad ibn Hanbal; the founder of an Islamic school of law that took his name. al - `Iraqiy, the mentor of Ibn Hajar, also doubted Ahmad ibn Hanbal and his famous book entitled al - Musnad. (see Fayd al - Qadir 1:26)

Al - Khatib al - Baghdadiy, in Tarikh Baghdad 1:224, has mentioned a number of scholars who criticized Malik ibn Anas; the founder of an Islamic school of law that took his name. (see Tahdhib al - Kamal 24:415 and Tabaqat al - Shafi`iyyah 1:189). Al - Bukhariy, al - Nassa’iy, and many other master scholars have been also the target of criticism and vilification.

4. The Ahl al - Bayt (People of the House) is a term dedicated to the family of the Holy Prophet. More precisely, it is dedicated to definite individuals; namely, Imam `Ali ibn Abi - Talib, Fatimah al - Zahra’ (the Holy Prophet’s daughter and Imam `Ali’s wife), al - Hasan ibn `Ali, and al - Husayn ibn `Ali. The nine Immaculate Imams (namely, `Ali ibn al - Husayn al - Sajjad, Muhammad ibn `Ali al - Baqir, Ja`far ibn Muhammad al - Sadiq, Musa ibn Ja`far al - Kadhim, `Ali ibn Musa al - Rida, Muhammad ibn `Ali al - Jawad, `Ali ibn Muhammad al - Hadi, al - Hasan ibn `Ali al - `Askariy, and al - Mahdi the Awaited) are also within the Ahl al - Bayt.

5. Although Sahabah terminologically refer to the Holy Prophet’s companions, it has included other individuals with definite qualifications. To know more about Sahabah and their qualifications, see Ahmad Husayn Ya`qub: The Conception of the Sahabah’s Ultimate Decency, translated by Badr Shahin, Ansariyan Publications, I. R. Iran - 1999.

First Part

Reasons For The Prohibition

First Reason: Justifications Of Abu - Bakr

Second Reason: Justifications Of `Umar Ibn Al - Khattab

Third Reason: Justifications Of Ibn Qutaybah And Ibn Hajar

Fourth Reason: Justifications Of Abu - Zahw And `Abd Al - Ghaniy

Fifth Reason: Justifications Of Al - Khatib Al - Baghdadiy And Ibn `Abd Al - Barr

Justifications Of Some Orientalists

Seventh Reason: Justifications Of Most Of The Shi`ah

The Last Reason: The Author’s Opinion