Inquiries About Shi'i Islam - Sayyid Mustafa Al-Qazwini

Inquiries
About Shia
Islam
Second Edition
Imam Sayed Moustafa al-Qazwini
The Islamic Educational Center

of Orange CountyCalifornia
Published by
The Islamic Educational Center of Orange County
3194-B Airport Loop Drive
Costa Mesa, California, 92626, U.S.A.
Telephone: (714) 432-0060
Fax: (714) 432-0070
http://www.iecoc.org
[email protected]
Copyright 2006 the Islamic Educational Center of Orange County California
Library of Congress Catalog Number: 99-075772
British Library Cataloguing in Publication Data
ISBN: 1-879402-67-X
2nd Edition-2005
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In the Name of Allah, the Infinitely Compassionate, the Most Merciful
All praise belongs to Allah, the Lord of Mankind.
The Most Gracious, the Most Merciful.
Master of the Day of Recompense.
You alone do we worship,
and You alone do we ask for help.
Guide us to the straight path,
the path of those upon whom
You have bestowed Your grace,
not of those with whom You are angered,
nor of those who have gone astray.1
Noble Quran, Surah (ch.) 1
I offer this humble work in the service of the

Almighty
Allahthe
Creator,
Lord,
Cherisher, and Sustainer of the Heavens and
Earthand I dedicate it to His beloved
servant and messenger, Prophet Muhammad
(pbuh&hf), his righteous family, and his pious
companions.
It is customary in Islam that when the name of Allah,

Prophet Muhammad, the other Prophets, or Imams
(descendants and successors of Prophet Muhammad) are
enunciated, the following phrases are mentioned:
AllahGlorified and Exalted
(Subhanna wa-tallah)
Written abbreviationSWT
Prophet MuhammadPeace be upon him and his family
Written abbreviationpbuh&hf
After the names of the other Prophets, Imams from the
family of Prophet Muhammad, and his daughterPeace be
upon him/her
Written abbreviationpbuh.
With great respect, admiration, acknowledgment, and
praise, I have omitted the mentioned phrases for the sake
of continuity.
Table of Contents
Introduction............................................................................................ i
Introduction to Second Edition .......................................................... v
Who are the Shia? ................................................................................ 1
The Five Schools of Islamic Thought ................................................. 5
Jafari ................................................................................................... 5
Hanafi .................................................................................................. 7
Maliki................................................................................................... 7
Shafii................................................................................................... 8
Hanbali ................................................................................................ 8
Imamah................................................................................................. 11
Quranic Evidence for the Divine Ordination of the Imam ........ 12
Seven Categories of Verses of Allahs Government in Quran .. 13
(1) The Verses of Kingdom:............................................................ 13
(2) The Verses of Government: ..................................................... 14
(3) The Verses of Command:.......................................................... 14
(4) The Verses of Guardianship:.................................................... 15
(5) The Verses of Following: .......................................................... 15
(6) The Verse of Choosing: ............................................................. 16
(7) The Verse of Judgment: ............................................................ 16
Imam Ali ibn Abi Talib........................................................................ 19
Ghadir Khum .................................................................................... 19
The Verse of Warning (Indhar) ..................................................... 20
The Verse of Bowing (Ruku) .......................................................... 21
The Verse of Guardianship ............................................................ 22
Prophetic Narrations Appointing Imam Ali as Successor......... 23
Twelve Leaders to Succeed the Prophet...................................... 25
Who are the Twelve Leaders?........................................................ 26
The Ahlul Bayt ..................................................................................... 29

The Verse of Purity (Taharah)....................................................... 29
The Verse of Affection (Muwaddah) ............................................ 31
The Verse of Malediction (Mubahilah) ........................................ 32
The Verse of Prayer (Salat) ............................................................ 35
The Verse of Feeding ...................................................................... 36
The Verse of Guardianship ............................................................ 38
The Hadith of the Two Weighty Things (Thaqalayn) ................ 39
Similar Narrations from the Prophet Muhammad about his
Ahlul Bayt ......................................................................................... 40
Infallibility ........................................................................................... 41
Intercession (Shafaah) ...................................................................... 47
Calling Upon the Prophet and Imams for Help............................. 51
Imam al-Mahdi .................................................................................... 53
Dissimulation (Taqiyyah)................................................................... 57
Seeing Allah (Ruyat Allah)................................................................ 61
The Prayers Upon the Prophet (Salat ala an-Nabi) ...................... 65
Issues Pertaining to the Practice of the Prayers ........................... 67
Wiping the Feet During Ablution (Wudu) ................................... 67
Combining the Prayers ................................................................... 69
The Adhan (Call to Prayer); Hayya ala Khayril Amal (Come
to the Best of Deeds) ....................................................................... 72
Crossing the Hands in Prayer (Takfir).......................................... 73
Concluding the Prayers with Three Takbirs (Saying: Allahu
Akbar!)............................................................................................... 74
Prostrating on Earth (Turbah) ...................................................... 74
Why Pray on the Soil of Karbala? ................................................. 79
Prayers for the Dead (Salat al-Mayyit)......................................... 81
Tarawih Prayers............................................................................... 81
Companions of the Prophet .............................................................. 83
The Wives of the Prophet............................................................... 89
Historical Facts ................................................................................ 91
The Event of Thursday ................................................................... 93
The Suffering of Lady Fatima al-Zahra ........................................ 94
Did the Prophet Order the First Caliph to Lead the Prayers
Before his Death?............................................................................. 96
The Ten who are Guaranteed Paradise ........................................ 98
Abu Hurayra ..................................................................................... 99
Differences and Misunderstandings between the Shia and the
Other Schools of Thought............................................................... 103
Abasa Watawalla (He Frowned and Turned Away)................. 103
The Father of Ibrahim and the Father of Imam Ali.................. 104
The Myth of the Distortion of the Noble Quran ....................... 105
Mushaf Fatima ............................................................................... 108
Naming After the Prophets and the Imams .............................. 108
Visiting the Shrines of the Prophets and Imams ..................... 109
Sadaqa Allahu Al-Adheem or Sadaqa Allahu Al-Ali AlAdheem ......................................................................................... 111
Lamentation and Mourning the Tragedies of the Prophet and
His Family ....................................................................................... 112
Three Divorces in One Session .................................................... 115
Khums in Islam .............................................................................. 116
Temporary Marriage (Mutah) .................................................... 117
Mutat al-Hajj ................................................................................. 120
Conclusion.......................................................................................... 123
A Call for Muslim Unity................................................................ 123
References.......................................................................................... 129
Glossary .............................................................................................. 131
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Introduction
Bismillahir Rahmanir Rahim
Those who listen to the Word and follow the best of it:
those are the ones whom Allah has guided, and
those are the ones with understanding.1
The Shia and Sunni schools of thought form the two wings of
the Islamic nation that allow it to fly and carry out its lofty
objectives. A great Muslim scholar once said, Those who attempt to
cause division between the Shia and Sunni are neither Shia nor
Sunni. Written under this premise, the book in hand should clarify
some common questions and inquiries about the philosophy and
practice of Shia Islam. The Shia and Sunni schools of thought differ
primarily in jurisprudence and have far more similarities than
differences. Every school of thought in Islam must be respected
because they all can lead people to salvation.
Due to the lack of clear information, the Shia Imamiyyah school
of thought has remained a mystery to many Muslims. Numerous
Muslims are relieved to discover the truth about Shia Islam from
reliable sources. Nevertheless, the enemies of Islam have found that
the best way to slander Islam and disturb the peace within the
Muslim nation is to encourage division and sectarianism. Thus, a
myriad of negative and false rumors with no basis in the authentic
books of the Shia school of thought have been spread. These
1
Noble Quran, 39:18
Introduction
rumors have two sources: animosity towards Islam on the part of
those who invent them, and ignorance on the part of those who
believe and propagate them.
This book is a call to unite the Muslims since true unity stems
from an understanding of each others philosophies, not from
keeping them secret. While the majority of Shia scholars and even
average individuals keep many books belonging to other schools of
thought in their libraries, few other Muslims take the time to read
the original sources of Shia philosophy. I have endeavored in this
book to present the most controversial issues that distinguish Shia
Islam in a simple manner understandable by all people, particularly
our youth generation in the Western countries. To make this book
accessible to all readers regardless of their school of thought, I have
relied mainly on the Noble Quran and traditions of the Prophet
Muhammad (PBUH&HF) as reported in the books of narration
(hadith).
I have endeavored to be as accurate and scientific as possible in
presenting what has been recorded in the commonly accepted
Islamic sources. I share the aspiration of most Muslims to see the
Muslim nation heed to the call of the Noble Quran, Truly your
nation is one nation, and I am your Lord. Therefore, worship Me.2
Another aim is to build a strong, cohesive, and cooperative
Muslim community around the globe, and for this nation to be
respected it must be united. Muslims must understand and accept
each others positions and principles. The best way to disperse the
misunderstandings and misconceptions between the schools of
thought is through constructive, sincere, and objective dialogue. If
the Noble Quran invites the adherents of the three monotheistic
religions (Judaism, Christianity, and Islam) to share dialogue in a
civilized manner3 then certainly the schools of Islamic thought
should also come together to discuss their differences based on the
2
3
Noble Quran, 21:92

Noble Quran, 3:64
ii
Inquiries about Shia Islam

Noble Quran and the authentic traditions of the Prophet
Muhammad (PBUH&HF). While none can deny that the schools of
thought have juristic (fiqh) differences, these differences should not
prevent adherents to these schools from acknowledging and
respecting each others opinions, for the leaders of these schools of
thought acquired their knowledge from one sourcethe Prophet
and ultimately Almighty Allah.
Almighty Allah created human beings with both an inner
messenger and an outer messenger. Both, the inner messenger,
which is the brain or the reasoning faculty, and the outer
messenger, which is the divine revelation, invite a person to
exercise his or her own intellectual abilities to search for the truth,
and not to take their customs, traditions, or family behavior as
sacred beliefs. This call is directed to the followers of all the
branches of Islam. All Muslims must research and study their
history and not be bound by the customs and traditions of their
ancestors which may not rest on solid ground, for the Noble Quran
condemns the blind following of ancestors as follows:
And when it is said to them, Come to what Allah
has revealed and to the Messenger. They say,
enough for us is that which we found our fathers
following, even though their fathers had no
knowledge whatsoever and no guidance.4
When it is said to them, Follow what Allah has sent
down. They say, Nay! We shall follow what we
found our fathers following. Would they do that
even though their fathers did not understand
anything, nor were they guided?5
I ask all who read this book to read it objectively, with openmindedness and without sectarian biases, and I welcome any
suggestions, criticisms, or inquiries.
4
5
Noble Quran, 5:104

Noble Quran, 2:170
iii
Introduction
We ask Allah for guidance and enlightenment in our search for
the truth. May Allah open our hearts and minds to it, and may He
guide and extend His mercy upon us, for He is the one who grants
all things. Our Lord! Let not our hearts deviate from the truth after
You have guided us, and grant us mercy from You; truly, You are the
Bestower.6
We ask Allah for His mercy, grace, and blessings in this
endeavor, and I ask the readers for their prayers that we all
continue to be humble servants of the religion of Allah on the Earth.
Sayed Moustafa al-Qazwini

August 13, 1999
Orange County, California
Noble Quran, 3:8
iv
Introduction to Second Edition
Since the first edition of Inquiries about Shia Islam was published
in the summer of 1999, four-thousand English copies have been
distributed and sold to Muslims and non-Muslims in the United
States of America and abroad. The book was also published in
various languages. The need still exists for a better understanding
about the traditions and followers of the Ahlul Bayt, and thus a
revised second edition of the book was made. I would like to take
this opportunity to thank Sister Fatma Saleh for her generous
contributions in editing and revising this edition. Special thanks are
also due to the Khaki family of Seattle, Washington for making this
book come to print. May Allah, the most Merciful, the most
Compassionate reward all those who work sincerely to serve His
cause.
Sayed Moustafa al-Qazwini
October 17, 2005
Ramadan 13, 1426
Orange County, California
Who are the Shia?
The fifth imam of the school of the Ahlul Bayt, Imam

Muhammad al-Baqir once told his student by the name of Jabir, Is
it enough for a person to embellish himself as our Shia (follower) by
professing love for us, the Ahlul Bayt? Nay! By Allah, a person is not
our follower unless he fears Allah and obeys Him. Our followers are
only recognized, O Jabir, by their humility, submission, honesty,
abundant praise of Allah, fasting, prayers, goodness to their parents,
attention to the poor, needy, debtors, and orphans living nearby,
speaking of the truth, recitation of the Quran, holding back their
tongues except for good words, and trustworthiness towards ones
relatives in all affairs.1
Shia means a group of followers and it occurs in the Quran
many times in reference to the followers of the previous prophets,
such as Prophet Ibrahim (Abraham) and Prophet Musa (Moses).2
Shia today refers to the followers of a particular school of Islamic
thought, which is based on the teachings of the Prophet and his
family, and sometimes it is referred to as the school of Ahlul Bayt
(the family of the Prophet). While no schools of thought existed at
the time of the Prophet Muhammad, he still used to refer to a
certain group of people as the Shia of Ali.
Some narrations in which the Prophet Muhammad used the
term Shia of Ali are as follows:
The parable of Ali is like a tree, in which I am the
root, Ali is the branch, Hassan and Husayn are the
fruits, and the Shia are the leaves.3 (Ibn Hajar)
1
al-Kulayni, al-Kafi, Vol. 2, 74

Noble Quran, 28.15
3
Ibn Hajar, Lisan al-Mizan, Vol. 2, 354
2
Who are the Shia?

We were gathering around the Prophet when Ali
ibn Abi Talib came. He said, Verily, my brother has
come to you, and he placed his hand on the Kabah
and said, By the One Who holds my soul in His
hand, this man and his Shia will indeed be the
successful ones on the Day of Judgment.4 (Narrated
by Jabir ibn Abdillah al-Ansari)
The Prophet of Allah was with me when his
daughter Lady Fatima came to greet him with her
husband Ali. The Prophet of Allah raised his head
and said, Be happy Ali; you and your Shia will be
in Paradise.5 (Narrated by Um Salamah, the wife of
the Prophet Muhammad)
You and your Shia will be in Paradise.6
As these narrations show, the Prophet Muhammad himself was
in fact, the first person to use the term Shia, and whats more is
that he always used the term in reference to Imam Ali. After the
Prophet passed away those who were loyal to Imam Ali were also
known as the Shia. During the second century Hijrah (i.e., two
centuries after the migration of the Prophet Muhammad from the
city of Makkah to the city of Madinathe event which marks the
beginning of the Islamic calendar), the Abbasid caliphs officially
patronized the four Sunni schools of thought which were
popularized by the enthusiasm of some of their leaders. As for the
Shia, after the assassination of Imam Ali, they followed the
leadership of his son Hassan, and after him his brother Husayn, and
the subsequent nine imams who were the descendants of Husayn.
They followed them on the firm basis of evidence in the Noble
Quran and the tradition of Prophet Muhammad who explicitly
repeated on many occasions that he [the Prophet] would be
4
Tawzih al-Dalail fiTashih al-Fadail, 505

Ibid., 507
6
Ibn Asakir, The History of the City of Damascus Section: Biography of
Imam Ali
5

followed by twelve imams and that they would all be from the tribe
of Quraysh.7
Therefore, Shiism can be termed as the following of the Noble
Quran and the tradition of Prophet Muhammad as conveyed by his
family, whom he appointed (i.e., the Ahlul Bayt). After the Prophet
Muhammad, the Shia followed the twelve divinely ordained imams
as successors of the Prophet Muhammad, as will be seen in the
subsequent sections.
Sahih al-Bukhari; Sahih Muslim, Vol. 2, 191; Sahih al-Tirmidhi, Vol. 2, 45;
Musnad Ahmad ibn Hanbal, Vol. 5, 106; Sunan Abu Dawud, Vol. 2, 207
The Five Schools of Islamic Thought
Schools of Islamic thought (madhahib) are the paths people

follow to the Noble Quran and Prophet Muhammad. Obviously,
these schools of thought were founded considerably after the death
of the Prophet; in fact, they never took shape until the time of the
Umayyid Caliphate. The common phrase ahl al-sunnah wal-jamaah,
for example, became prevalent during the third century of the
Hijrah. By the year 250H, the four Sunni schools of thought were
being popularized and patronized during the Abbasid Caliphate. The
Shia school of thought on the other hand, continued its growth and
progress after Imam Ali through his descendants who were
connected to each other through a chain of narration and
knowledge. Prophet Muhammad and the designated imams in the
Shia school of thought were shielded by Allah from any sin,
religious error, or forgetfulness.
Today, the five schools of Islamic thought accepted by all
Muslims are the Jafari, comprising 23% of the Muslims; the Hanafi,
comprising 31% of the Muslims; the Maliki, comprising 25% of the
Muslims; the Shafii, comprising 16% of the Muslims; and the
Hanbali, comprising 4% of the Muslims. The remaining small
percentage follow other minority schools, such as the Zaydi and the
Ismaili.1
Jafari
Jafari
The Jafari school of thought was headed by Imam Jafar ibn
Muhammad al-Sadiq who lived from 83H to 148H. He was born in
and died in the holy city of Madina, and he is the sixth Imam of the
twelve designated imams of the school of Ahlul Bayt. Although the
fiqh (Islamic Jurisprudence) was developed by the Prophet
1
Bulletin of Affiliation Al-Madhhab Schools of Thought Statistic - Dec.

1998, Vol. 17-4. 5
The Five School of Islamic Thought

Muhammad and his successors (i.e., the imams), the fiqh, as taught
by the Shia, did not have the opportunity to be presented to the
masses of people because of the political predicament that the Ahlul
Bayt suffered under the rulers for many centuries. The imams
refused to acknowledge the legitimacy of the Umayyad and Abbasid
caliphs, and their governments; and thus they and their followers
were exposed to tremendous harassment and persecution at the
hands of the unjust caliphs. Once the Umayyad government became
weak, Imam Jafar ibn Muhammad al-Sadiq found a golden
opportunity to formulate and spread the tradition of the Prophet
Muhammad and his family. At one time, four thousand scholars,
commentators of the Quran, historians, and philosophers attended
his classes in the holy city of Madina. Therefore, he was able to pass
down the authentic teachings of the Noble Quran and the Prophet
Muhammad and crystallize them in what came to be known as alFiqh al-Jafari, the Jafari Jurisprudence. His teachings were collected
in 400 usul (foundations) which were written by his students and
encompass hadith, Islamic philosophy, theology, commentary of the
Quran, literature, and ethics.
After a period of time, three distinguished scholars categorized
these 400 usul in four books which are the main sources of hadith
for the Shia school of thought. They are: Usul al-Kafi by al-Kulayni
(d.329H), Man La Yahduruh al-Faqih by al-Saduq (d.381H), and alTahdib and al-Istibsar by al-Tusi (d.460H). These three scholars were
known as the three Muhammads since their first names were all
Muhammad. While these four books are the main sources of hadith
for the Shia, their authors still did not label their books as sahih
(authentic). Although they did their best to gather only authentic
traditions, but if a particular tradition contradicted the Noble Quran
then it was not accepted as legal and valid. Hadith, according to the
Jafari school of thought, are accepted only if the Noble Quran
verifies them, since the Noble Quran is the only undoubtable source
of guidance.

Hanafi
The Hanafi school of thought was headed by Imam al-Numan
ibn Thabit (Abu Hanifa) who lived from 80H to 150H. Imam Abu
Hanifa was born to a non-Arab father, was raised in Kufa, and died
in Baghdad. This school of thought prevailed during the time of the
Abbasid Empire when a student of Imam Abu Hanifa, Abu Yusuf alQadi became the head of the judiciary department and the highest
judge, and thus he spread this madhhab (school of thought), in
particular, during the caliphates of al-Mahdi, al-Hadi, and al-Rashid.
No other man was as close to the Abbasid caliph, Harun al-Rashid as
was Abu Yusuf al-Qadi, but the Abbasid caliph, al-Mansur also
worked hard to support and consolidate Imam Abu Hanifas school
of thought and to spread his madhhab in the face of the growing
popularity of Imam Jafar al-Sadiq. Imam Abu Hanifa studied under
the instruction of Imam Jafar al-Sadiq for two years,2 and said in
regards to him, I have not seen anyone more knowledgeable than
Jafar ibn Muhammad, and indeed, he is the most knowledgeable
one in the nation.3
Maliki
The Maliki school of thought was headed by Imam Malik ibn
Anas al-Asbahi who lived from 93H to 179H. He was born in the holy
city of Madina, and his fame spread throughout Hijaz. On the
account of his disagreement with Imam Abu Hanifa, Imam Malik
became the leader of the school of tradition (hadith), while Imam
Abu Hanifa was the leader of the school of opinion (rai). Yet, most
Muslim governments were supportive of Imam Abu Hanifa.
Imam Malik joined the Alawiyiin, the descendants of Imam Ali,
and received his knowledge from Imam Jafar al-Sadiq, but
thereafter, inconsistencies marked his life. At one point he was
oppressed and having earned the anger of the government, he was
dragged through the streets by his clothes and lashed. In 148H, his
2
3
Kalili, Min Amali al-Imam al-Sadiq, Vol. 4, 157

Tadhkirat al-Hiffadh, Vol. 1, 166; Asna al-Matalib, 55
The Five School of Islamic Thought

fortunes reversed and he regained his popularity and dominance.
The Abbasids tried to set him up as a popular reference for the
nation in giving verdicts and injunctions. The Abbasid caliph alMansur asked him to write al-Muwatta, his book of fiqh, which
contains the principles of the Maliki school of thought.
Furthermore, during the hajj season, the official announcer of the
government proclaimed that no one had the authority to give
fatawas (religious decisions) except for Imam Malik. The Abbasid
caliph Harun al-Rashid sat on the floor to listen to him, and the
caliphate in general exalted him to the point where they said that
no book on earth, except the Noble Quran, was more authentic than
that of Imam Maliks. Ibn Hazm al-Andalusi says that two schools of
thought were spread due to the government and the sultan: the
school of Imam Abu Hanifa, since Abu Yusuf al-Qadi only appointed
Hanafi judges; and the school of Imam Malik ibn Anas, for a student
of Imam Malik, Yahya ibn Yahya was so respected in the caliphs
palace that no judge was ever appointed in Andalus, Spain without
his consultation and advice.
Shafii
The Shafii school of thought was headed by Imam Muhammad
ibn Idris al-Shafii who lived from 150H to 198H. Imam Shafii was
born in Hijaz and his school of thought emerged in Egypt. At the
time of the Fatimid Dynasty, the Egyptians were mainly followers of
Ahlul Bayt, and the teachings of Ahlul Bayt were being taught in alAzhar University. At a later time, Salah al-Din al-Ayyubi came and
waged an extensive war against the school of Ahlul Bayt by banning
the teaching of their madhhab (school of thought) in al-Azhar and
resurrecting the other madhahib, including that of Imam Shafii,
who was killed in Egypt in 198H.
Hanbali
The Hanbali school of thought was headed by Imam Ahmad ibn
Hanbal who lived from 164H to 241H. He was born and died in
Baghdad. He only gained popularity in Najd (a region of the Arabian
Peninsula) due to the ideas of Muhammad ibn Abd al-Wahhab, the

founder of Wahabism. The Hanbali madhhab spread in Najd
primarily due to the teachings of Ahmad ibn Abd al-Halim alDimishqi ibn Taymiyyah (661H728H) and his student ibn al-Qayyim
al-Jawziyya.
A close study of the history of the madhahibs and a search into
the reasons for their birth, existence, and spread, reveals that the
various governments were the main factor in the birth and spread
of these schools. Governmental aid took physical and financial
forms by establishing schools, sponsoring books of fiqh (law),
adopting and sponsoring official madhahib, and giving freedom to
the founders and scholars of some of the official madhahib. This
trend has occurred in almost every religion worldwide; for example,
one might compare this trend in Islam to the birth of the Anglican
Church in 1534AD by the English king, Henry VIII who made it the
official religious tradition of the state, thus giving it 55 million
followers.
History tells that the school of Ahlul Bayt suffered extreme
oppression, tyranny, and discrimination at the hands of the
Umayyad and Abbasid caliphs. But in spite of oppression, by the
divine will of Allah, the school of the Ahlul Bayt reached a climax
during the caliphate of al-Mamun, and Shiism reached so far into
the governmental dignitaries that al-Mamun himself was forced to
show deep sympathy towards the Alawiyiin, the descendants of
Imam Ali, and to show an inclination towards Shiism, to the point
that he invited Imam Ali ibn Musa al-Rida, the eighth Imam of the
Ahlul Bayt to be his successora position which Imam al-Rida
declined.
Imamah
The major distinction between the school of Ahlul Bayt and the
other Islamic schools of thought revolves around the issue of
Imamah, or the early succession to Prophet Muhammad. The school
of Ahlul Bayt maintains that the office of the imamah is a divine
office - meaning, the imam or khalifah (leadership) has to be
appointed and given directly by Allah, for this office holds the same
significance as that of prophethood. People are thus commanded by
Allah to follow specific successors (imams) after the demise of the
Prophet.
Other schools of thought say that the imamah is determined by
shura (election) and that this method was used to determine the
successor of the Prophet Muhammad. However, the Shia school of
thought considers that the concept of shura was never fully enacted
after the death of the Prophet because ibn Qutaybah asserts that the
first caliph was nominated mainly by two people;1 Ibn Kathir says
that he had confined the candidacy for the khilafah to Umar ibn alKhattab and Abu Ubaydah ibn al-Jarrah, both of whom declined and
nominated him, a nomination that was seconded by Maadh, Usayd,
Bashir, and Zayd ibn Thabit.2 Tabari narrates that the Ansar refused
to submit to his allegiance in al-Saqifah (the place where the matter
of immediate succession to the Prophet was discussed) and declared
that they would only pay allegiance to Ali (because he was the one
appointed by the Prophet to be his successor).3 The first caliph has
been recorded to have said in his inaugural ceremony, O people! I
was appointed over you, but I am not the best one among you.4
Historian ibn Abi al-Hadid al-Mutazili records that the second
1
Ibn Qutaybah, al-Imamah wal-Siyasah, Vol. 1, 6,

Ibn Kathir, al-Sira al-Nabawiyyah, Vol. 2, 494
3
al-Tabari Tarikh, Vol. 2, 443
4
al-Suyuti, Tarikh al-Khulafa, 69
2
11
Imamah
caliph admitted his role in orchestrating the meeting at al-Saqifah
when he later declared that paying allegiance to the first caliph had
been a mistake (faltah) but that Allah had averted the disaster of it
from the Muslims.5 The concept of shura however was not
implemented during the second caliphs ascension to the caliphate
since the first caliph appointed him before his death. It was not even
enacted during the ascension of the third caliph to power, since he
was also selected nominally by five people, but in essence by one
namely, the second caliph, who also appointed two governors to
remain in power after his death namely: Sad ibn Abi Waqqass and
Abu Musa al-Ashari.6
Quranic
Quranic Evidence for the Divine Ordination of the Imam
Numerous verses in the Noble Quran refer to the fact that
throughout history Allah alone has the right to ordain an imam
(leader) or khalifah for mankind some of them are as follows:
And remember when your Lord said to the angels,
Verily, I am going to place [for mankind] a
successor (khalifah) on the earth.7
O David! Verily We have placed you as a successor
(khalifah) on the earth, so judge between men with
truth and justice, and follow not your desires, for
they will mislead you from the path of Allah.8
And remember when the Lord of Abraham tried
him with certain commands which he fulfilled.
Allah said to him, Verily I am going to make you a
leader (imam) for mankind. Abraham said, And
Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah, Vol. 2, 29

Ibid., Vol. 9, 50
7
Noble Quran, 2:30
8
Noble Quran, 38:26
6
12

(what about) my offspring? Allah said, My
providence (does not) includes the wrongdoers.9
And We made from among them leaders (imams),
giving guidance under Our command, when they
were patient and believed with certainty in Our
proofs and evidence.10
These verses clarify that not just anyone is entitled to assume
the office of leadership or the imamah and one who qualifies for this
is the one who Allah examines and he fulfills Allahs test. In
particular, the Noble Quran in the above verse of 2:124 stresses very
clearly that the wrongdoers (dhalimeen) are forbidden from
assuming the leadership of the believers. Yet, does Islamic history
show this command to have been carried out? How many caliphs
and sultans during the Umayyad and Abbasid periods were corrupt
and did not practice Islam properly, yet they were leaders of the
Muslim nation?
Successionkhilafah or imamahis appointed solely by Allah
whenever it is mentioned in the Noble Quran. In the school of Ahlul
Bayt, the khilafah refers not only to temporal power and political
authority over the people but more importantly, it indicates the
authority to do so. This authority must be from Allah since Allah
attributes governing and judgment to Himself.
Seven Categories of Verses of Allahs Government in the Quran

(1) The Verses of Kingdom:
Say, O Allah! Possessor of the Kingdom! You give
the Kingdom to whom You will, and You take the
Kingdom from whom You will.11
Noble Quran, 2:124

Noble Quran, 32:24
11
Noble Quran, 3:26
10
13
Imamah
Say, I seek refuge with Allah, the Lord of Mankind,
the King of Mankind, the God of Mankind.12
To Allah belongs the domain of the heavens and the
earth and all that is between them, and to Him will
all return.13
(2) The Verses of Government:

The decision (hukm) is only for Allah. He declares
the truth, and He is the best of judges.14
Surely, His is the judgment, and He is the swiftest
in taking account.15
And in whatsoever you differ, the decision thereof
is with Allah. He is the ruling judge.16
(3) The Verses of Command:

Say, Indeed, the command (amr) belongs entirely
to Allah.17
Surely, His is the creation and the command.
Blessed be Allah, the Lord of Mankind.18
But the decision of all things is certainly with
Allah.19
It is not for a believer, man or woman, when Allah
and His Messenger have decreed a matter that they
should have any opinion in their decision. And
12
Noble Quran, 114:1-3

Noble Quran, 5:18
14
Noble Quran, 6:57
15
Noble Quran, 6:62
16
Noble Quran, 42:10
17
Noble Quran, 3:154
18
Noble Quran, 7:54
19
Noble Quran, 13:31
13
14

whoever disobeys Allah and His Messenger, he has
indeed strayed in plain error.20
(4) The Verses of Guardianship:

Verily, your guardian (wali) is Allah, His Messenger,
and the believersthose who perform the prayers
and give zakat (alms) while bowing down (ruku).21
Commentators unanimously agree that this particular verse
refers to Imam Ali ibn Abi Talib who gave his ring to a beggar while
in the state of bowing (ruku) in the course of his prayer.
The only saying of the faithful believers, when they
are called to Allah and His Messenger to judge
between them, is that they say, We hear and we
obey, and such are the prosperous ones.22
We sent no messenger but to be obeyed by Allahs
leave.23
By your Lord, they can have no faith until they
make you (Prophet Muhammad) a judge in all
disputes between them and find in themselves no
resistance against your decision and accept it with
full submission.24
(5) The Verses of Following:

Say (Prophet Muhammad) to mankind, If you
really love Allah, then follow me. Allah will love
you and forgive you your sins, and Allah is the OftForgiving, the Most Merciful.25
20
Noble Quran, 33:36

Noble Quran, 5:55
22
Noble Quran, 24:51
23
Noble Quran, 4:64
24
Noble Quran, 4:65
25
Noble Quran, 3:31
21
15
Imamah
Say (Prophet Muhammad), Follow that which has
been sent down to you from your Lord, and follow
not any guardian other than that.26
(6) The Verse of Choosing:

And your Lord creates whatsoever He wills and
chooses. No choice have they in any matter.
Glorified be Allah, and Exalted above all that they
associate as partners with Him.27
(7) The Verse of Judgment:

Judgment:
And Allah judges with truth, while those whom
they invoke besides Him cannot judge anything.
Certainly Allah is the All-Hearing, the All-Seeing.28
These examples from the Noble Quran show the characteristics
of government which are only for Allah, the Exalted. The commonly
repeated phrase a la lahu al-amr wal-hukm (is not the command
and the judgment His?) also illustrates this point. The most
important characteristics of the leadership of Allah are the
guardianship and the command, and He bestows this virtue on
whomever He wills. The nature of the khilafah gives the khalifah the
privilege to be a guardian over the people and obliges them to obey
him. Since the absolute obedience and surrender is only for Allah,
then only Allah the Almighty has the right to transfer this power
and authority to whomever He wills.
Allah says, O you who believe! Obey Allah, and obey the
Messenger, and those vested with authority over you (ul ul-amr
minkum). And if you quarrel about something, refer it to Allah and
the Messenger.29 But if a person assumes leadership and becomes a
caliph or imam by power and intimidation then he will not
26
Noble Quran, 7:3

Noble Quran, 28:68
28
Noble Quran, 40:20
29
Noble Quran, 4:59
27
16

necessarily be entitled to be a legitimate Muslim leader. Logic
dictates that the imam or caliph who succeeds the prophet should
be appointed by Allah. Since Allah puts their obedience at the same
level as obedience to Him and His Messenger, therefore not anyone
is entitled to become the caliph of the prophet. Islamic history
shows that some corrupt people assumed even the office of
leadership and the khilafah during the Umayyad and Abbasid
dynastiesthen could this verse of obedience still apply to them?
Would the believing Muslims have to follow these leaders blindly?
Would Allah tell the Muslims to follow a corrupt leader and an
oppressor?
In some of the hadith books, justification is found for such
rulers to rule and a command for the Muslims to listen to them.
Imam Bukhari narrates from the Prophet, After me, there will be
rulers (wilat), and you will find good ones and corrupt ones. You
Muslims have to listen to both of them. Whoever breaks the unity of
the whole (the jamaah) will be considered outside of the religion of
Islam.30 Such a hadith is not compatible with the Noble Quran,
which says, And incline not towards those who do wrong (dhalamu)
lest the Fire touch you and you have no protector other than Allah,
nor will you be helped.31 The Noble Quran clearly emphasizes that
those who believe should neither support nor incline towards an
oppressor at all. There is no way to justify paying allegiance to or
endorsing an oppressor to be the caliph or leader of the Muslim
nation (ummah); doing so, would be in gross violation of the Quranic
injunctions. Verse 4:59 not only commands the faithful to obey the
Ul ul-amr or their legitimate guardians (who are the infallible
imams) but it also rectifies their infallibility since no corrupt or
wrongdoing person could be entitled by Allah to assume this trust.
30
Sahih al-Bukharim, Kitab al-Imara, Hadith 1096, The Book of Trials

Hadith 6530 and 6531, Legal Judgments Hadith 6610; Sahih Muslim,
Kitab al-Imara, Hadith 3438; Musnad Ahmad ibn Hanbal, Part 1, 275, 297
and 310 al-Darami, The Book on Biographies Hadith 2407
31
Noble Quran, 11:113
17
Imam Ali ibn Abi Talib
The Noble Quran and Prophet Muhammad specifically refer to

the leadership of Imam Ali after the Prophet in several incidents.
Ghadir Khum
This incident took place on the 18th of Dhul Hijjah, the twelfth
month of theu Islamic calendar, and has been narrated by 110
companions of the Prophet, 84 members of the following generation
(the tabiin), and 360 Muslim scholars from all schools of thought.
Prophet Muhammad and approximately 114,000 of his companions
had performed the farewell Hajj (pilgrimage) and were returning
home. That year, during the Hajj, the weather was very hot with the
blazing sun taking its toll on the pilgrims. When the Prophet arrived
at Ghadir Khum, a marshland crossroads from which all the Muslims
from different lands would part on their own ways, the Prophet
stopped the caravan at noontime, and waited for those who were
behind to arrive and called upon those who had gone ahead to
return, for he had received a revelation from Allah which he had to
deliver to the people. The revelation read, O Messenger! Declare
what has been revealed to you from Your Lord, and if you do not,
then your mission will not have been fully declared, and Allah will
protect you from the harm of the people.1 Then the Prophet spoke
Noble Quran, 5:67. See the following commentators (mufassirin): Tabari,

Wahidi, Thaalibi, Qurtubi, al-Razi, Ibn Kathir, Naysaburi, Suyuti, and
Alusi al-Baghdadi, and the following historians: Balathari, Ibn
Qutaybah, Tabari, al-Khatib al-Baghdadi, Ibn Abd al-Birr, Shahristani,
Ibn Asakir, Ibn al-Athir, Ibn Abi al-Hadid, Yaqut al-Hamawi, Ibn
Khalaqan, Yafii, Ibn Kathir, Ibn Khuldun, al-Dhahabi, Ibn Hajar alAskalani, Ibn al-Sabbagh al-Maliki, al-Maqrizi, and Jalal al-Din al-Suyuti,
and also the following recorders of hadith: al-Shafii, Ahmad ibn
Hanbal, Ibn Majah, Tirmidhi, Nisai, al-Baghawi, al-Dulabi, al-Tahawi,
19

a bit before asking the assembly whether he truly had authority
over them or not. The people replied, Yes, O Prophet, of course you
are our leader (mawla). He repeated this question three times, and
the people responded in the same way each time, acknowledging his
leadership. The Prophet then called for Ali, held up his arm so that
their two arms formed one shape pointing upwards, and said to the
people, He whose leader (mawla) I am, Ali is his leader.
At that time, Ali was 33 years old. The people received this news
with a variety of responsessome with happiness and some with
resentment. The foremost to congratulate Ali were the future first
and second caliphs; the second caliph said, Congratulations,
congratulations to you, O Ali; you have become my leader (mawla)
and the leader of every faithful Muslim.2
After declaring the mentioned revelation another verse was
revealed to Prophet Muhammad. Allah said, Today I have
completed for you the religion, and favored you with My bounty,
and accepted Islam for you as the religion.3 With this verse, the
religion of Islam was completed by the appointment of Imam Ali to
succeed the Prophet, and had he not been appointed as the
successor, the religion of Islam would have been incomplete as is
specifically mentioned in these verses.
The Verse of Warning (Indhar)

Three years after the advent of Islam, Allah commanded the
Prophet to proclaim his invitation to Islam to his immediate family
in Makkah by commanding, And warn your tribe who are of near
kindred.4 The Prophet gathered forty members of his tribe, Bani
Hashim and held a feast inside the house of his uncle Abu Talib by
Abu Yala al-Musali, al-Hakim al-Naysaburi, Khatib al-Khawarizmi,
Muhibb al-Din al-Tabari, al-Dhahabi, and al-Muttaqi al-Hindi.
2
Ahmad ibn Hanbal, Musnad, Vol. 4, 281; al-Ghazali, Sirr al-Alamin, 12; alTabari, al-Riyadh al-Nadhirah, Vol. 2, 169
3
Noble Quran, 5.3.
4
Noble Quran, 26:214
20

preparing food for them. After they had finished eating, the Prophet
said to them, O children of Abd al-Mutallib! By Allah, I dont know
any young person from among the Arabs who has brought his
people something better than that which I am bringing you. I have
brought you the best of this world and the next, and Allah has
commanded me to invite you to it. So who will be my supporter in
this endeavor, to be my brother, my successor (khalifah), and
legatee? No one stood up to accept this invitation except Ali ibn
Abi Talib, who was only about 13 years old at the time, said, I will
be your supporter in this endeavor. The Prophet requested him to
sit down and then repeated his question a second time. Again, only
Ali stood up, and again the Prophet asked him to sit. When even the
third time the Prophet heard no answer from the other family
members, Ali stood up again and repeated his support. The Prophet
then put his hand on his leg and said to the forty men from his
immediate family, This is my brother, my legatee, and my
successor (khalifah) over you, so listen to him and obey him. The
men stood and while laughing told the father of Ali, Your nephew
has ordered you to listen to your son and obey him.5
The Verse of Bowing (Ruku)

Verily, your guardian (wali) is Allah, His messenger,
and the believers; those who perform the prayers
and give zakat (alms) while bowing down (in ruku).6
5
Ihqaq al-Haqq, Vol. 4, 62; Tarikh al-Tabari, Vol. 2, 117; Musnad Ahmad ibn
Hanbal, Vol. 1, 159; Tarikh Abul Fida, Vol. 1, 116; Nadhm Durar al-Simtayn,
82; Kifayat al-Talib, 205; Tarikh Madinat Dimishq, Vol.1, Hadith 87, 139 and
143; al-Hasakani, Shawahid al-Tanzil, Vol. 1, 420; Muhammad ibn Jarir alTabari, Jami al-Bayan, Vol. 19, 131; Jalal al-Din al-Suyuti, al-Durr alManthur, Vol. 5, 97; Tafsir ibn Kathir, Vol. 3, 350; al-Baghdadi, Tafsir alKhazin, Vol. 3, 371; al-Alusi al-Baghdadi, Ruh al-Maani, Vol. 19, 122; alTantawi, Tafsir al-Jawahir, Vol. 13, 103; al-Hakim al-Naysaburi, alMustadrak ala al-Sahihayn, Vol. 3, 135. Other historical sources, such as
Sirat al-Halabi, say that the Prophet added, And he will be my minister
(wazir) and inheritor (warith).
6
Noble Quran, 5:55
21

Numerous commentators of the Quran from all schools of
thought identify the one referred to in this verse is Ali ibn Abi Talib.
The famous commentator, Zamakhshari says about this verse, It
was revealed in favor of Ali (may Allah enlighten his face). When a
beggar asked him for alms in the masjid and Ali was in the position
of ruku during the prayers, he gave away his ring while in that
position. It seems it was loose on the little finger, for he did not
exert any effort in taking it off, which would have nullified his
prayer. If you ask how it could be in favor of Ali since the wording is
in the plural form, I would say that the form is plural although its
instigator is a single man to encourage people to follow his example
and earn a similar reward; and also to draw attention to the fact that
the believers must be extremely mindful and benevolent towards
the poor such that if a situation can not be postponed until after the
prayer, then it should not be delayed until having finished it.7
Similarly, al-Wahidi in his book on the commentary of the
Quran entitled, Asbab al-Nuzul, cites Kalbis narration, that the cause
of this revelation was Imam Ali. Kalbi says, The later part of this
verse is in favor of Ali ibn Abi Talib (may Allah be gracious to him)
because he gave his ring to a beggar while in the state of ruku during
the prayers.8 Many other commentaries also hold that this verse
refers to Imam Ali including: Sunan al-Nisai, Tafsir al-Kabir by
Thaalibi, Musnad Ahmad ibn Hanbal,9 Musnad ibn Marduwayh, and
Kanz al-Ummal.10
The Verse of Guardianship

O you who believe! Obey Allah, and obey the
Messenger, and those vested with authority over
you (Ul ul-amr minkum). And if you quarrel about
Zamakhshari, Tafsir al-Kashif (See interpretation of ch. 5 v. 55)

Wahidi, Asbab al-Nuzul, (See interpretation of ch. 5 v. 55)
9
Noble Quran, 5:38
10
Vol. 6, Hadith 391 and 5991
8
22

something, then refer it to Allah and the
Messenger.11
By the explanation from the Prophet Muhammad, this verse is
also one of the Quranic references to the leadership of Imam Ali
after the Prophet, and it necessitates the obedience of the faithful to
Allah, the Prophet, and those vested with authority over them.
When this verse was revealed to the Prophet, one of his great
companions, Jabir ibn Abdullah al-Ansari asked:
O Prophet of Allah! We know Allah and His
Messenger, but who are those vested with
authority over you (Ul ul-amr) whose obedience
Allah considers equal to that of Allah and the
Prophet? The Prophet replied that those are my
successors and the leaders of the Muslims after me.
The first of them is Ali ibn Abi Talib, then al-Hassan
and al-Husayn, then Ali ibn al-Husayn, then
Muhammad ibn Ali, who is known as al-Baqir. You,
Jabir will see him and when you see him, give him
my salam.12 Then al-Sadiq Jafar ibn Muhammad,
then Musa ibn Jafar, then Ali ibn Musa, then
Muhammad ibn Ali, then Ali ibn Muhammad, then
al-Hassan ibn Ali, then the one who bears my name,
Muhammad. And he will be the proof (hujjah) of
Allah on the earth.
Prophetic Narrations Appointing Imam Ali as Successor

Prophet Muhammad told the Muslims both about the
succession of the designated members of his family (Ahlul Bayt),
which will be dealt with in the next section, as well as the specific
succession of Imam Ali. The Messenger of Allah has been recorded
to have said in regards to Imam Ali:
11
12
Noble Quran, 4:59

i.e. peaceful greeting or greetings of peace.
23

You are in the same position with relation to me as
Aaron was with Moses, except that there will be no
prophet after me.13
He who wishes to live as I have lived and to die as I
will die, and enter the Garden of Eternal Bliss which
Allah has promised melet him take Ali as his
leader (wali), because Ali will never lead you away
from the Path of Truth, nor will he take you into
error.14
Ali is the authority (wali) over every believer
(mumin) after me.15
Ali is the doorway to my knowledge, and after me
he will explain to my followers what has been sent
to me. Love for Ali is faith, and spite towards him is
hypocrisy.16
I am the city of knowledge, and Ali is its gate. He
who wishes to reach this city should enter through
its gate.17
Ali is from me, and I am from Ali, and none delivers
except me and Ali.18
13
Sahih al-Bukhari, Book on Outstanding Traits Hadith 3430, Battles

Hadith 4064; Sahih Muslim, Book of the Merits of the Companions
Hadith 4418; al-Tirmidhi, Book on Outstanding Traits Hadith 3664; Ibn
Majah, Book on the Introduction 112 and 118; Musnad Ahmad ibn
Hanbal, Vol.1, 173, 175, 177, 179, 182, 184, and 185.
14
al-Hakim, al-Mustadrak, Vol. 3, 128; al-Muttaqi al-Hindi, Kanz al-Ummal,
Vol. 6, 155
15
Musnad Ahmad ibn Hanbal, Vol. 5, 25; Sahih Tirmidhi, Vol. 5, 296
16
Kanz al-Ummal, al-Muttaqi al-Hindi, Vol. 6, 170
17
al-Hakim, al-Mustadrak, Vol. 3, 226; Ibn Jarir, Kanz al-Ummal; al-Muttaqi
al-Hindi, Vol. 15, 13; Tarikh ibn Kathir, Vol. 7, 358
18
Sunan ibn Majah, Vol. 1, 44; Sahih Tirmidhi, Vol. 5, 300
24

He who obeys me will have obeyed Allah, and he
who disobeys me will have disobeyed Allah. And he
who obeys Ali will have obeyed me, and he who
disobeys Ali will have disobeyed me.19
At the Battle of Khaybar the Muslims were
struggling to conquer the castle. The two
companions, Abu Bakr and Umar had previously
failed in their attempts to defeat the enemies, at
which the Messenger of Allah said, I will certainly
give this standard (i.e. flag) to a man whom Allah
and His Messenger love. Other narrations say that
the Prophet said, Allah will grant victory through
the one who loves Allah and His Messenger. In
either case, the Prophet Muhammad gave the
standard to Ali, and Allah granted victory through
his hand.20
Twelve Leaders to Succeed the Prophet

In addition to the specific narrations emphatically identifying
Imam Ali as the successor of the Prophet Muhammad, the Prophet
was also recorded to have said on numerous occasions that after
him he would be succeeded by twelve leaders from his tribe of
Quraysh. Some of these narrations are:
The caliphate will remain among the Quraysh even
if only two people are left (on the earth).21
I joined the company of the Prophet with my father
and heard him say, This caliphate will not end
19
al-Hakim, Vol. 3, 221, al-Dhahabi

Sahih al-Bukhari, Book of Jihad and Marching Hadith 2724 and 2753,
Battles Hadith 3888; Sahih Muslim, Book on the Merits of the
Companions Hadith 4423-4424; Musnad Ahmad ibn Hanbal, Vol. 5, 333
21
Sahih al-Bukhari, Book on Outstanding Traits, Hadith 3240; Sahih
Muslim, Kitab al-Imarah, Hadith 3392; Musnad Ahmad ibn Hanbal, Part 2.
29, 93, and 128
20
25

until there have come the twelve caliphs among
them. The narrator said, Then he (the Prophet)
said something which I could not follow. I said to
my father, What did he say? He said, He has said,
all of them will be from Quraysh.22
Nevertheless, extensive research show that the accurate version
of the Prophets narration is that all of them will be from Bani
Hashim, which is exclusive to the imams of Ahlul Bayt.
Who are the Twelve Leaders?

The Prophet said:
I and Ali are the fathers of this nation. He who
recognizes us as such believes in Allah, the Mighty
and Glorious. And from Ali are my two
grandchildren, Hassan and Husayn, each of whom
is a prince over the youth in Heaven; and among
the descendants of Husayn are nine. Obedience to
them is obedience to me, and disobedience to them
is disobedience to me. The ninth of them is the
Qaim (the firmly established) and Mahdithe
executor and the one divinely trained for right
guidance.23
Stated to his grandson Husayn when he was only a few
years old, the Prophet said to him:
You are a sayyid (master) and the son of a sayyid.
You are an imam and the son of an imam, the
brother of an imam and the father of imams. You
are Allahs proof and confirmation and the son of
22
Sahih al-Bukhari, Book on Legal Judgments Hadith 6682; Sahih Muslim,

Kitab al-Imarah, Hadith 3393; al-Tirmidhi, Book on the Trials Hadith
2149; Abu Dawud, Book on al-Mahdi Hadith 3731; Musnad Ahmad ibn
Hanbal, Vol. 5, 87, 90, 92, 95, 97, 99-101, and 106-108
23
Ikmal al-Din
26

His proof. You are the father of nine of Allahs
proofs in your line of descendants. The ninth of
them is the Qaim (the firmly established, the
executor).24
24
Ibid.,
27
The Ahlul Bayt
The best way to introduce the Ahlul Bayt to the Muslim nation is
to recall what the Noble Quran says about them. Several verses of
the Noble Quran refer specifically to the virtues of the Ahlul Bayt
and their outstanding position in Islam. Whenever the Noble Quran
refers to the Ahlul Bayt, it refers to a specific group of people who
were related not only by blood, but more importantly, by ideology
and faith to the Prophet. However, it does not refer to all of his
blood relations, his friends or his wives.
The Verse of Purity (Taharah)

Allah only desires to keep away uncleanliness from
you, O People of the House (Ahlul Bayt), and to
make you as pure as possible.1
The prominent scholars of Islam and the narrators of the
Prophetic tradition unanimously agree that Ahlul Bayt (the
household of the Prophet ) which Almighty Allah uses in the above
verse of the Noble Quran refers to the daughter of the Prophet
Muhammad, Lady Fatima al-Zahra, his cousin, Ali ibn Abi Talib, and
their children Hassan and Husayn.2 Tabarani narrates from one of
the respected wives of the Prophet, Um Salamah that the Messenger
of Allah once told his daughter, Lady Fatima to call her husband Ali
and their two sons, Hassan and Husayn. When they came, the
Messenger of Allah covered them with a cloak, put his hand on them
and said, O Allah, these are Al-e-Muhammad (the family of
Muhammad), so shower Your blessings and favors upon Al-eMuhammad just as You showered them on Al-e-Ibrahim. You are the
Praiseworthy, the Glorious. Um Salamah says that she raised the
1
2
Noble Quran, 33:33

al-Suyuti, al-Durr al-Manthur
29
The Ahlul Bayt

cloak to join them, but the Prophet took it from her hand saying,
You are also on the right.3
Although the beginning of verse 33:33 addresses the wives of
the Prophet and continues to address them up until the middle part
of the verse, but upon reaching Ahlul Bayt it excludes them.4 The
previous and subsequent statements which are directed towards the
wives of the Prophet are in the feminine pronouns and gender, but
this verse referring to the Ahlul Bayt is in the masculine or mixed
gender; thus it makes it clear that it is not addressed to the wives of
the Prophet. However, even without the grammatical evidence, the
relationship between some of the wives of the Prophet does not fit
the spirit of this verse which asserts the physical, mental, and
spiritual purity of the family of the Prophet Muhammad.
To emphasize that the phrase Ahlul Bayt in this verse refers
only to five peopleProphet Muhammad, Ali, Lady Fatima, Hassan,
and Husaynnarrators say that whenever the Prophet used to pass
by his daughter, Lady Fatimas house on the way to the masjid for
the dawn prayers he would stop there and proclaim, Come to
prayer, O Ahlul Bayt, to prayer. Allah desires to keep away uncleanliness from you, O Ahlul Bayt, and to make you as pure as
possible.5 Imam Anas ibn Malik adds that the Prophet did this for
six months every day on his way for his morning prayers at the
masjid.6
Tirmidhi, Manaqib Ahlul-Bayt, Vol. 2, 308

It is not uncommon to find a group of verses discussing one theme and
having one verse in the middle that discusses another theme. For
example see Quran, Surah 5, verse 3 and Surah 5, v. 66-68.
5
Ibn Mardawayh. Ahmad ibn Hanbal. Tirmidhi. Ibn Mundir. Tabarani. For
more details see: Tabatabai, al-Mizan.
6
al-Miqrizi, Fadhail Ahlul-Bayt, 21
4
30

The Verse of Affection (Muwaddah)
Say, I do not ask from you any reward for it
(preaching the message) but love for my relatives
(qurba which here refers to the Ahlul Bayt7).8
When explaining this verse, Fakhr al-Din al-Razi says, Without
doubt, no one was as near to the Prophet as Lady Fatima, Ali,
Hassan, and Husayn. This is a well-known fact for all the chains of
narration, that these were his al. Thus, al or ahl refers only to
the immediate family of the Prophetnamely: Lady Fatima, Ali,
Hassan, and Husayn.
Some argue that Hassan and Husayn were not the sons of the
Prophet because they were the sons of Imam Ali. According to old
Arab custom, the mother was considered as only a means to deliver
a child, but nonetheless, their direct lineage to the Prophet is
through their mother, Lady Fatima al-Zahra. It has been narrated
that the Abbasid caliph Harun al-Rashid asked the seventh Imam of
the school of Ahlul Bayt, Imam Musa ibn Jafar how he could
attribute himself to the Prophet while he was the child of Ali and
Lady Fatima thus, how could he be related to the Prophet? The
Imam then cited to him a verse that refers to the descendants of
Prophet Abraham (Ibrahim), And from his progeny were David
(Dawud), Solomon (Sulayman), Job (Ayyub), Joseph (Yusuf), Moses
(Musa), and Aaron (Harun)thus do We reward the good-doers
and Zachariah (Zakariyya), and John (Yahya), and Jesus (Isaa), and
Elias (Ilyas)each one of them was of the righteous.9 The Imam
then asked the caliph who the father of Isaa (Jesus) was. Harun
answered that he was fatherless. The Imam replied, Then you can
see that Allah linked him to Ibrahim through his mother, Mary and
Ibn Hajar, Sawaiq. Vol.11, 160; Tabaqat al-Kubra, Ibn Saad; Sahih Muslim;
Musnad Ahmad ibn Hanbal; Tafsir al-Durr al-Manthur
8
Noble Quran, 42:23
9
31
The Ahlul Bayt

Allah did the same for us, linking us to Prophet Muhammad through
our mother Lady Fatima al-Zahra.10
In many instances, the Prophet refers to Lady Fatima with
intense love and affection, such as when he says, Fatima is a part of
me. Her happiness is my happiness, and her pain is my pain. The
Prophet would also point towards the children of Fatima - Hassan
and Husayn - and say on many occasions, These are my sons, or
This is my son. That is why the community of the companions in
Madina referred to both Hassan and Husayn as the sons of Prophet
Muhammad.
The Verse of
of Malediction (Mubahilah)
But whoever disputes with you in this matter after
what has come to you of knowledge, then say,
Come, let us call our sons and your sons, and our
women and your women, and ourselves and
yourselves, and let us beseech Allah and invoke His
curse upon the liars.11
This milestone event in the Islamic history has been narrated by
all the historians, narrators, and commentators of the Quran. It is an
event which reveals the exalted status of the Family of the Prophet.
The narrations say that a delegation of Christians from Najran came
to the city of Madina in order to meet with the Prophet to discuss
his prophethood and the religion he was preaching. The Prophet
proved to them that Jesus (Isa) was the son of Mary; he was a human
being, a Prophet, and a servant of Allah as the Quran states and that
regarding him as the son of God is blasphemy, since Allah, the
Exalted is much higher than such human characteristics. After
discussing these points extensively, the Prophet found them still
deliberately persisting in their false beliefs and traditionsnamely
on the deification of Prophet Jesusthus, Allah revealed the verse,
which was a major challenge to the Christians, to pray and invoke
10
11
Tabarsi, al-Ihtijaj, Vol. 2, Argument 271 and 335

Noble Quran, 3:61
32

upon Allah that a curse may overtake the party that insists on
falsehood. Early the next morning, on the 24th of the lunar month of
Dhul al-Hijjah, in accordance with Allahs command, the Prophet
arrived at the meeting carrying Husayn in his arms, while holding
Hassan by the hand, followed by his beloved daughter, Lady Fatima
and behind them was his son-in-law and cousin, Ali ibn Abi Talib
carrying the banner of Islam. Seeing that the Prophet was
accompanied only by his immediate family, the Christians were
convinced that he was truthful otherwise he would have never
dared to bring his dearest kin along with him. The Christian
delegation backed away from the malediction argument and
returned back to Najran.
Zamakhshari, in his Tafsir al-Kashshaf, narrates the event as:
When this verse was revealed, the Prophet invited
the Christians to the malediction, to invoke the
curse of Allah upon the liars. The Christians held a
discourse among themselves tmhat night in which
their leader, Abd al-Masih stated his views. He said,
O Christians, know that Muhammad is a God-sent
Prophet who has brought you the final message
from your Lord. By God, no nation ever dared to
challenge a Prophet with malediction but that woe
befell them. Not only will they perish, but their
children will also be afflicted by the curse. Saying
thisthat it is better to reach a compromise with
the Prophet rather than challenge his truth and
perishAbd al-Masih advised his party to stop
hostilities and retain their religion by submitting to
the Prophets terms. So if you persist (for a
confrontation) we will all perish. But if you, to keep
your faith, refuse (to have a showdown) and remain
as you are, then make peace with the man (the
Prophet) and return to your land. The next day,
the Prophet, carrying Husayn in his arms, leading
Hassan by the hand, followed by his daughter Lady
33
The Ahlul Bayt

Fatima, behind whom came Ali, entered the
appointed place and the Prophet was heard saying
to his family, When I invoke Allah, second the
invocation. The pontiff of Najran, upon seeing the
Prophet and his family, addressed the Christians,
O Christians! I am witnessing such faces that if
God wishes, for their sake, He would move
mountains for them. Do not accept their challenge
for malediction, for if you do, you would all perish
and there will not remain any Christians on the
face of the earth till the Day of Resurrection.12
Heeding his advice, the Christians said to the
Prophet, O Abul-Qasim, we have decided not to
hold malediction with you. You keep your religion,
and we will keep ours. The Prophet told them, If
you refuse to hold malediction, then submit to
Allah, and you will receive what the Muslims
receive and contribute what the Muslims
contribute. The Christians delegates, saying that
they had no desire to fight the Muslims, proposed a
treaty asking for peace which the Prophet of Islam
accepted.
12
Musnad Ahmad ibn Hanbal, Vol. 1, 185; Tabari, Tafsir, Vol. 3, 192; alHakim, al-Mustadrak, Vol. 3, 150; al-Hafiz Abu Nuaym, Dalail alNubuwwah, 297; al-Naysaburi, Asbab al-Nuzul, 74; Abu Bakr ibn al-Arabi,
Ahkam al-Quran, Vol. 1, 115; al-Fakhr al-Razi, Tafsir al-Kabir, Vol. 8, 85;
al-Juzri, Usd al-Ghabah, Vol. 4, 25; Ibn al-Jawzi, Tadhkira Sibt, 17; Qurtubi,
al-Jami li-Ahkam al-Quran, Vol. 3, 104; Tafsir ibn Kathir, Vol. 1, 370; Ibn
Kathir, al-Bidayah wal-Nihayah, Vol. 5, 52; Ibn Hajar al-Asqalani, alIsabah, Vol. 2, 503; Ibn al-Sabbagh al-Maliki, al-Fusul al-Muhimmah, 108;
Jalal al-Din al-Suyuti, al-Durr al-Manthur, Vol. 4, 38; Jalal al-Din alSuyuti, Tarikh al-Khulafa, 115; Ibn Hajar, al-Sawaiq al-Muhriqa, 199;
Altogether 47 narrators and commentators of the Noble Quran from
the four schools of thought narrate that the immediate family of the
Prophet were only Lady Fatima, Ali, Hassan, and Husayn.
34

Although other women were present in the family of the
Prophet at that time, all the commentators, narrators, and
historians agree that in reference to the Quranic verse, our
women referred only to Lady Fatima al-Zahra, our children
referred only to Hassan and Husayn, and ourselves referred only
to the Prophet and Imam Ali.
The Verse of Prayer (Salat)

Surely Allah and His angels bless the Prophet. O you
who believe, call for divine blessings upon him, and
salute him with a becoming salutation.13
In the five obligatory prayers, during the tashhahud (testimony),
those offering their prayers must salute the Prophet and his
progenya term exclusively reserved for Ali, Lady Fatima, Hassan,
Husayn, and their righteous descendants. The emphasis on the
Prophets family in salutation is another indication of their pivotal
position after the Prophet. By asking the believers to exalt these
noble personalities, Allah, the Almighty reminds the Muslim nation
that He has chosen the Ahlul Bayt for the role of leading the Muslim
nation.
One of the most prominent commentators of the Quran, Fakhr
al-Din al-Razi narrates the response of the Prophet when he was
asked by some of his companions how to send blessings upon him.
He said, Say, O Allah, send blessings on Muhammad and on the
progeny of Muhammad as you sent blessings on Ibrahim and on the
progeny of Ibrahim. And send grace on Muhammad and on the
progeny of Muhammad just as you sent grace on Ibrahim and on the
progeny of Ibrahim. You are the Praiseworthy, the Glorious.14 AlRazi comments that if Allah and His angels send their blessings upon
the Prophet, then what need is there for our blessings? He answers
his own question by saying that when we send blessings on the
Prophet Muhammad it is not because he is in need of them, because
13
14
Noble Quran, 33:56

Tafsir al-Kabir, Vol. 3, 56
35
The Ahlul Bayt

he already has the blessings of Allah and thus, he does not even
require the blessings of the angels. When we send blessings on him,
we send them to glorify Allah and also to reveal our gratitude
towards Allah such that He may have compassion on us and reward
us. Thus, the Prophet says, Whoever sends blessings on me once,
Allah will send blessings on him ten times.
Another verse in the Noble Quran asserts the same teaching
when Allah the Almighty sends His blessings on the family of the
Prophet by saying, Peace be upon the Al-e-Yasin!15 According to
some commentators, Yasin is one of the names of the Prophet, as
stated in Surah (chapter) Ya Sin when it addresses the Prophet as,
Yasin, by the Quran full of wisdom, truly you are one of the
messengers.16
The Verse of Feeding

Truly, the righteous drink of a cup tempered with
camphor, a fountain from which the servants of
Allah drink, flowing in abundance. They (the
Family of the Prophet) fulfill vows and fear a Day,
the evil of which is widespread. And they give food
out of love for Him to the poor and the orphan and
the captive. We feed you for Allahs sake and
pleasure only. We desire from you neither reward
nor thanks. Surely, we fear from our Lord a stern,
distressful Day, so Allah will ward off from them
the evil of that Day and cause them to meet with
splendor and happiness and reward them for their
steadfastness with a garden and with silk.17
Surah 76 in the Noble Quran descended to honor a sacred
gesture performed by the Ahlul Bayt. Allah entitled this Surah,
Insan (Mankind) to draw attention of the people to the beauty of
15
Noble Quran, 37:130

Ibn Hajar, al-Sawaiq, Ch. 11
17
16
36

mankinds deeds on earth, and to tell them that they should not be
selfish or greedy; rather, they should be caring and thoughtful
people who spend their time thinking of other human beings
around them. The chapter begins, Has there not been over man a
period of time when he was nothing to be mentioned? Verily, We
and created man from drops of mixed semen in order to try him, so
We made him hearing, seeing. Verily, We showed him the way,
whether he be grateful or ungrateful.
This introduction prepares our minds for the big sacrifice of the
Family of the ProphetAli, Lady Fatima, Hassan, Husayn, and their
maidservant Fiddah. The incident provoking these verses began
when Hassan and Husayn fell ill, and Lady Fatima al-Zahra asked her
father what to do. The Prophet advised her to make a vow with
Allah that if He cured them then the entire family would fast for
three days. Hassan and Husayn were cured, and the process of
fasting began. At that time there was nothing in their house to eat,
so Imam Ali went to a Khaybarian Jew named Shimon and borrowed
three measures of barley. His wife, Lady Fatima milled one measure
into flour and baked it into five loaves of bread, one for each of
them. Ali, Lady Fatima, and their two sons, Hassan and Husayn along
with their maidservant Fiddah fasted for three consecutive days. On
the first day, at the time of breaking the fast, a destitute (miskin)
person came to the door asking for some food. They took the food
they intended to eata loaf of bread eachand gave it to him. They
then broke their fast only with water. On the second day, at the time
of breaking their fast, an orphan came to their door, and they again
gave him all their food. On the third day, at the time of breaking the
fast, a prisoner of war (a non-Muslim who had been captured in the
defensive wars of Islam and was living in the city of Madina) came
to their door and asked for some food, and again, they took all five
loaves of bread and gave it to the man, breaking their fast for the
third consecutive day with only water. Afterwards, the Messenger of
Allah made a visit and saw his daughter, Lady Fatima al-Zahra and
her two children, Hassan and Husayn were pale and too weak to
speak, and he saw that they were trembling from hunger. Lady
37
The Ahlul Bayt

Fatima herself was sitting hollow-eyed on her prayer mat, her
stomach sunk into her back. As he was asking them the reason for
their state, angel Jibril (Gabriel) immediately came to the Prophet
with Surah 76, O Muhammad, Allah congratulates you for the
sacrifice of your household.18
These verses not only translate the generosity and steadfastness
of the Ahlul Bayt but also reveal the total submission of the Family
of the Prophet and their immaculate and pure personalities.
Commentators of the Quran have a consensus that these verses
speak of the Ahlul Bayt and place them at the highest level of piety
and show them as models for the generosity of mankind. Humanity
would be rightly guided if they followerd their parable.
The Verse of Guardianship

O you who believe! Obey Allah, and obey the
Messenger, and those vested with authority over
you (ul ul-amr minkum). And if you quarrel about
something, refer it to Allah and the Messenger.19
This verse, as explained in the previous section, refers to the
guardianship of Imam Ali, and subsequently, the rest of the Ahlul
Bayt. The Prophet has said about those vested with authority over
you, that They are my successors and the leaders of the Muslims
after me. The first of them is Ali ibn Abi Talib, then al-Hassan and alHusayn, then Ali ibn al-Husayn, then Muhammad ibn Ali, who is
known as al-Baqir, then al-Sadiq Jafar ibn Muhammad, then Musa
ibn Jafar, then Ali ibn Musa, then Muhammad ibn Ali, then Ali ibn
Muhammad, then al-Hassan ibn Ali, then the one who bears my
nameMuhammad. And he will be the proof (hujjah) of Allah on the
earth.20
18
Zamakhshari, Tafsir al-Kashhaf, Ch. 76; Fakhr al-Razi, Tafsir al-Kabir, Ch.
76; Tabarsi, Mujam al-Bayan, Ch. 76
19
Noble Quran, 4:59
20
Tafsir al-Burhan
38

The Hadith of the Two Weighty Things (Thaqalayn)
It is probable that I will be called soon, and I will
respond. So I leave behind me two weighty (very
worthy and important) things, the Book of Allah
(the Quran), which is a string stretched from the
heaven to the earth; and my progeny, my Ahlul
Bayt. Verily Allah, the Merciful, the Aware, has
informed me that these two will never be separated
from each other until they meet me at the Fountain
of Abundance (the Hawdh of Kawthar, a spring in
heaven). Therefore, be careful of how you treat
these two in my absence, said the Messenger of
Allah.21
This hadith was declared on, at least five occasionsthe first
being the farewell speech during the last hajj, the second at Ghadir
Khum, the third after the Prophet left the city of Taif near Makkah,
the fourth at the pulpit in Madina, and the fifthjust before he
diedin his room which was full of his companions.
Given the high importance of the Noble Quran, why would the
Prophet associate the Ahlul Bayt with the Noble Quran and place
them second in importance to it? The answer is that Ahlul Bayt are
the best to explain the true meaning and interpretation of this
Noble Book. The Noble Quran, as it states itself, contains both clear
(muhkam) and unclear (mutashabiah) verses, and so the correct
interpretation of these unclear verses must be passed on from the
Prophet himself, as he did to his Ahlul Bayt. In addition, the Ahlul
Bayt, due to their closeness to the Prophet, had an unparalleled
knowledge of his traditions.
21
This hadith has been narrated by more than twenty companions of the
Prophet and has also been narrated by over 185 narrators mentioned in
Sahih Muslim, Vol. 2, 238; Musnad Ahmad ibn Hanbal, Vol. 5, 181-182;
Sahih Tirmidhi, Vol. 2, 220.
39
The Ahlul Bayt

Similar Narrations from the Prophet Muhammad about his Ahlul
Bayt
The parable of my Ahlul Bayt is similar to that of
Noahs ark. Whoever embarks it will certainly be
rescued, but the one who opposes boarding it will
certainly be drowned.22
Just like the stars protect mankind from losing its
way in travel, so are my Ahlul Bayt; they are the
safeguard against discord in matters of religion.23
Acknowledgement of the Al-e-Muhammad means
salvation from the Hellfire; the love of Al-eMuhammad is a passport for crossing the bridge of
Sirat; and obedience to Al-e-Muhammad is
protection from divine wrath.24
22
This hadith has been narrated by eight companions of the Prophet and
eight disciples of the companions, by sixty well-known scholars and
more than ninety authors from the brothers of the Sunni school, such
as Ahmad ibn Hanbal, Mishkat al-Masabih, 523; Faraid al-Simtayn, Vol. 2,
242; al-Sawaiq al-Muhriqah, 234; Uyun al-Akhbar, Vol. 1, 211.
23
al-Hakim, al-Mustadrak (quoting Ibn Abbas), Vol. 3, 149
24
al-Shafa, Vol 2, 40
40
Infallibility
The Shia school of thought maintains the belief that all the
prophets of Allah, from Adam to Muhammad, as well as the twelve
successors (imams) of the Prophet Muhammad, and his daughter,
Lady Fatima al-Zahra were infallible throughout their entire lives
and never committed any type of sin that would earn the
displeasure of Allah. The clearest way to see this point is to consider
that these people were the examples sent for humanity to follow,
and thus, if they committed errors then people would be obliged to
follow their errors, thereby rendering the prophets and messengers
unreliable.
Infallibility means protection. In Islamic terminology it means
the spiritual grace of Allah enabling a person to abstain from sins by
his/her own free will. The power of infallibility or without sin does
not make a person incapable of committing sins, rather he/she
refrains from sins and mistakes by his/her own power and will.
Infallibility is essential for the prophets and messengers
because their job is not only to convey the divine scriptures of Allah
but also to lead and guide humanity towards the right path.
Therefore, they must be role models and perfect examples for all of
mankind. Both the Noble Quran and conventional wisdom illustrate
this point; the Noble Quran mentions infallibility thirteen times.
Allah says to Satan, Certainly you shall have no authority over My
servants except those who follow you and go astray.1 Satan thus
replied to Allah, By Your might, I will surely mislead all of them,
except Your chosen servants among them (the messengers and the
imams).2
1
2
Noble Quran, 15:42

Noble Quran, 38:82
41
Infallibility
There are some verses in the Noble Quran which might imply
that some of the prophets (such as Adam, Musa (Moses), or Yunus
(Jonah)) committed sins. As for Prophet Adam, he did not disobey
the obligatory commands of Allah; the command that he did not
honor was a recommended one, not a mandatory one and so
according to Islamic terminologyhe did not commit a sin. When
speaking about the disobedience of Prophet Adam, the Noble
Quran does not mean disobedience in the literal term; it means that
it was not expected from a person like Prophet Adam, who was a
leader for humanity, not to adhere to Allahs advisory commands.
Therefore, such an act is labeled allegorically as a sin in the Noble
Quran. And indeed We made a covenant with Adam before, but he
forgot, and We found on his part no firm will-power (azm). His
guilt was that he did not demonstrate will-power, not that he
violated Allahs rules because the commands were advisory and not
obligatory. As a result of his behavior, he was to lose the privilege
granted to him, Verily, you have a promise from Us that you will
never be hungry therein, nor naked, and you will not suffer from
thirst therein, nor suffer from the suns heat.3
As for Prophet Musa, the Noble Quran says about him saying the
following, And they have a charge of crime against me, and I fear
that they will kill me.4 This charge came about when he pushed a
man and inadvertently killed him. At that time, Prophet Musa was
defending one of his tribesmen, and when he pushed the man from
the people of Pharaoh it happened that the man was so weak that he
fell to the ground and died. Prophet Musa did not intend to kill him,
and thus he fled the scene because he did not want to fall captive to
Pharaoh and his army, which was searching for him. When Prophet
Musa speaks of them having a charge of crime against him, he is
reiterating the accusations of the Pharaohs people, not necessarily
believing that those accusations are true.
3
4

Noble Quran, 26:14
42

The case of Prophet Yunus (Jonah) is similar. The Quran says,
And remember, when he went off in anger, and he imagined that
We would not confine him. But he cried through the darkness,
saying, There is no Lord except You. Glory be to You! Surely, I have
been one of those who did injustice to their own souls.5 In this
case, Prophet Yunus meant that he had been wrong to himself, but
wrongdoing ones self is neither a sin nor a mistake. His
wrongdoing to himself was being impatient with his followers and
fleeing from them when they persisted in rejecting his call to
worship Allah. They ridiculed him and thus he left them to face
their grave destiny.
Most of the verses of the Noble Quran which might imply that
the Prophet Muhammad committed a sin have deeper hermeneutic
interpretations. Not all of the verses of the Quran are meant to be
taken literally; in-fact deeper meaning lies behind many of them. It
is He who has sent down to you the Book. In it are verses which are
entirely clear. They are the foundations of the book. And (there are)
others that are not entirely clear (i.e. allegorical); so as for those in
whose hearts there is a deviation, they follow that which is not
entirely clear thereof, seeking dispute (fitna) and seeking to distort
the true meaning. But none knows the hidden meanings save Allah
and those firmly grounded in knowledge (the Prophet and the AhulBayt).6 Furthermore, the character and general respect accorded to
the Prophet shows without any doubt that he was not one of the
wrongdoers.
Inappropriate narrations are found in some books of hadith
regarding violations committed by various prophets of Allah. For
example, Imam al-Bukhari narrates:
Umar sought permission from the Messenger of
Allah to visit him when some women of Quraysh
were busy talking with him and raising their voices
5
6
Noble Quran, 21:87

Noble Quran, 3:7
43
Infallibility
above his voice. When Umar sought permission,
they stood up and went hurriedly behind the
curtain. The Messenger of Allah gave him
permission smilingly. Thereupon Umar said, O
Messenger of Allah, may Allah keep you happy all
your life. Then the Messenger of Allah said, I
wonder at those women who were with me, and
that no sooner did they hear your voice that they
immediately wore the hejab.7
Similarly, Imam Muslim narrates about the Noble Prophet as
follows:
Abu Bakr came to see me and I had two girls with
me from among the girls of the Ansar, and they
were singing what the Ansar recited to one another
at the Battle of Buath. They were not however
singing girls. Upon (seeing) this, Abu Bakr said,
What? This wind instrument of Satan (being
played) in the house of the Messenger of Allah, and
this too on Eid (Muslim holiday) day? At this, the
Messenger of Allah said, Abu Bakr, all people have
a festival, and this is our festival (so let them play
on). 8
Sahih al-Bukhari, Book on the Beginning of Creation Hadith 3051,

Book on Outstanding Traits Hadith 3407, Good Manners Hadith
5621; Sahih Muslim, Book on the Merits of the Companions Hadith
4410; Musnad Ahmad ibn Hanbal, Vol. 1, 171, 182, and 187
Sahih al-Bukhari, Book on Friday Prayer Hadith 897; Sahih Muslim,
Book on the Eid Prayers Hadith 1479; al-Nisai, Book on the Eid
Prayers Hadith 1575-1577 and 1579; Sunan ibn Majah, Book on
Marriage Hadith 1888; Musnad Ahmad ibn Hanbal, Part 6, 166, 186, and
247
44

It has also been narrated that the Prophet Muhammad was seen
standing and urinating in public.9 Clearly, acts which the first and
second caliphs and the laymen alike would consider un-Islamic
would not have been done openly by the Prophet of Allah. No
Muslim would accept such behavior from the leader of humanity
whose example the Noble Quran commands to be followed in all
aspects.
In the books of hadith, there are other unreliable narrations
which contradict wisdom and common sense.
There are similar narrations also about some of the other
prophets of Allah, for example:
The Angel of Death came to Musa and said,
Respond to (the call of) Allah (i.e. be prepared for
death). Musa gave a blow to the eye of the Angel of
Death and knocked it out. The Angel went back to
Allah and said, You sent me to Your servant who
does not want to die, for look he knocked out my
eye. Allah then restored his eye.10
If an ordinary Muslim person attacked someone who was doing
his duty, then he would be called an abuser, and an offender and
charges would be brought against him. Thus, such behavior is
completely unbelievable and unacceptable especially if that person
is one of the five universal prophets sent to guide, enlighten, and
educate people by their fine examples and morality. Why would
one, such as Prophet Musa attack the Angel of Death who came to
bring him closer to Allah? Narrations like this one are completely
not authentic or acceptable. Muslims must open their eyes to such
Sahih Muslim, Bab al-Hirab wal-Darq Yawm al-Eid; Sahih Muslim, Book of
Taharah Ch. 22; Sahih al-Bukhari, Book of Wudu Vol. 1
10
Sahih al-Bukhari, Book on Funerals Hadith 1253; Sahih Muslim, Book in
the Virtues Hadith 4374; al-Nisai Book on Funerals Hadith 2062;
Musnad Ahmad ibn Hanbal, Vol. 2, 269, 315, 351, and 533
45
Infallibility
stories in the books of hadith which have no harmony with the
teachings of the Noble Quran.
46
Intercession (Shafaah)
The issue of Intercession (Shafaah) is one of the most

controversial issues within Islam. The Shia school of thought and
some schools within the Sunni tradition believe in the concept of
Intercession, while others, like Wahabism reject it and say that
whoever believes in it is not a Muslim, rather is a heretic. The Quran
addresses this issue in three manners. First, there are verses which
negate intercession, such as 2:123 and 2:254. Second, there are
verses which say that the Intercession is exclusively the domain of
AllahHe and only He has the ability to intercede, such as in 6:70
and 39:44. Third, there are verses which take precedence over the
first two categories and it is in these verses that the power and
ability of intercession is best defined. They state that while the
Intercession is the absolute right of Allah, nevertheless, if He wishes,
He can extend it to certain people among His creation. The Quran
states:
No intercessor can plead with Him except by His
permission.1
Who is he that can intercede with Him except with
His permission?2
On that Day, no intercession shall avail, except the
one from whom Allah, the Most Gracious has given
permission and whose word is acceptable to Him.3
And they cannot intercede, except for Him with
whom He is pleased.4
1
Noble Quran, 10:3

Noble Quran, 2:255
3
Noble Quran, 20:109
4
Noble Quran, 21:28
2
47
None shall have the power of intercession except
one who has received permission or a promise from
Allah, the Most Gracious.5
Intercession with Him profits none except for those
He permits.6
According to these verses, certain people will have permission
from Allahsuch as prophets, imams, and awliya (intimate friend of
Allah)to intercede and help people by the permission of Allah.
Without His permission, no intercession will be accepted. Even
during their lifetime, prophets had the ability to intercede on behalf
of those who repented and sought forgiveness and returned to the
path of Allah. The Quran states:
We sent no messenger but to be obeyed by the
leave of Allah. If they who have been unjust to
themselves had come to you (Prophet Muhammad)
and begged Allahs forgiveness, and the Messenger
had begged forgiveness for themindeed they
would have found Allah All-Forgiving, Most
Merciful.7
(The brothers of Yusuf) said, O our father! Ask
forgiveness from Allah for our sins. Indeed, we
have been sinners. He said, I will ask my Lord for
forgiveness for you. Verily, He, and only He, is the
Oft-Forgiving, Most Merciful.8
The Prophet Muhammad has also mentioned to the people in
regards to his own intercession:
Noble Quran, 19:87

Noble Quran, 34:23
7
Noble Quran, 4:64
8
6
48

I will be interceding on the Day of Judgment for
whoever has faith in his heart.9
Each prophet before me asked Allah for something
which he was granted, and I saved my request until
the Day of Judgment for intercession on behalf of
my nation.10
My intercession will be for the people who
committed the cardinal sins (al-kabair) except shirk
and dhulm (polytheism and oppression).11
The Intercessors are five: the Quran, ones near
relatives, trusts (amanah), your Prophet, and the
family of your Prophet (the Ahlul Bayt).12
Shafaah is not to ask the prophet or the imams for protection
or to ward off calamity or to bring happiness and success. Rather, it
is to plead to Allah, the Almighty by the sake of those who are near
to Him, like the prophets and the imams.
As the Noble Quran asserts, only those who receive promise and
permission from Allah can intercede and help people on the Day of
Judgment. Intercession will be for those with good intentions and
good belief in this life, who neither defied Allah nor challenged His
authority but, perhaps fell behind in part of their religious
obligations. Their good record will help them receive the
intercession of the messengers, the imams, and the believers on the
Day of Judgment.
Imam Jafar al-Sadiq, the sixth Imam of the school of Ahlul Bayt,
at the time of his martyrdom called his relatives and companions
al-Muttaqi al-Hindi, Kanz al-Ummal, Hadith 39043

Ibid.
11
Ibid.
12
Ibid., Hadith 39041
10
49
and said, Verily, our intercession will never reach one who takes
the prayers lightly.13
13
al-Majlisi, Bihar al-Anwar, 82:236
50
Calling Upon the Prophet

and Imams for Help
Calling upon the Prophet and the imams (also referred to as

istighathat al-nabi wal-aimmah) is allegorical, not literal. The Noble
Quran teaches people to worship and seek help from Allah (iyyaka
nabudu wa iyyaka nastain); however, the allegorical seeking of help
is permitted in the Noble Quran. For example, in the story of
Prophet Musa (Moses), And he found there two men fightingone
from his party (Shia), and the other from his foes. The man of his
own party asked him (istighathahu) for help against his foe, so Musa
struck him with his fist and killed him.1
Many of the narrators of hadith narrate a prayer (dua) from the
Prophet which begins, O my Lord! I turn to you by your Prophet,
the Prophet of Mercy (Allahumma, inni atawajjahu ilayka bi nabiyyika
nabi al-rahma). Then it says, O Muhammad! I turn to Allah by you
to solve my difficulties.2
It is also narrated that the feet of Abdullah ibn Umar al-Khattab
became disabled and he could no longer walk. After being told to
call upon the closest people to his heart, he said, Wa Muhammada!
His feet became cured and worked properly again.3 The Noble Quran
teaches us to seek help through patience and prayer (sabr and
salat).4 Sabr (according to commentators of the Quran, in this
context refers to fasting) and salat (prayers) are means which
ultimately lead one to Allah. Thus calling upon the Prophet or Imam
Ali is allegorical since all agree that Allah is the main source of
support, aid, and assistance and they are just a means to Him.
1
Noble Quran, 28:15

Ibn Majah; Tirmidhi, al-Nisai; al-Husn al-Hasin Ibn al-Juzri
3
al-Samhudi, Shifa al-Asqam
4
Noble Quran, 2:45
2
51
Calling Upon the Prophet and the Imams for Help

Some Muslims associate calling upon the Prophet or the imams
as shirk (heresy). They argue that a person should not ask any
person for help. However, we see that if a person is faced with a
problem in life, often, this person will logically and naturally call
upon a nearby person for help. If a person was about to drown and
he called out for help, then would his seeking help from someone
other than Allah make him a mushrik (associating one with Allah)?
By the same reasoning, calling upon the Prophet or the imams is not
shirk. The argument that they cannot be called upon because they
are dead is also invalid, because the Quran falsifies the notion of
martyrs being classified as dead, Think not of those who are killed
in the way of Allah as dead. Nay, they are alive with their Lord, and
they have provision.5 And say not of those who are killed in the
way of Allah, They are dead. Nay, they are living, but you perceive
it not.6 If an ordinary Muslim was martyred (for the cause of Allah)
is considered to be alive, then how can the Prophet and his family,
who were not only martyrs, but whose rank also surpassed that of
all other human beings, be considered dead? Calling upon the
Prophet and his family does not negate the fact that Allah is the
source of help and rescue in this universe. However, because these
people are the closest to Him, and they enjoy a special status with
Him, then calling upon them means calling upon Allah for the sake
of those whom He loves.
5
6
Noble Quran, 3:169

Noble Quran, 2:154
52
Imam al-Mahdi
All Muslims agree that at the end of time al-Mahdi will reappear
to make justice prevail on earth after being overwhelmed with
injustice, corruption, and tyranny. However, the dispute between
the different schools of thought is as to who he is, and whether or
not he is already born. Great scholars emphasize that al-Mahdi is a
member of the Ahlul Bayt (the Family of the Prophet):
Imam al-Bukhari narrates from the Prophet
Muhammad, How will you feel once the son of
Mary descends among you, and your leader (imam)
is from you?1
Imam Muslim narrates from the Prophet
Muhammad, A caliph will be appearing at the end
of time from my nation. Timridhi and Abu Dawud,
commenting on this hadith, say that this caliph will
be al-Mahdi.2
Abu Dawud narrates from the Noble Prophet, If
there remained but a single day until the end of
time, Allah will prolong that day until He sends a
man from my progeny whose name will be like
mine and who fill the earth with justice and equity
as it had been filled with oppression and tyranny. 3
Ibn Majah narrates from the Prophet Muhammad,
We are the Ahlul Bayt for whom Allah has chosen
the hereafter to this world. My Ahlul Bayt after me
will face difficulties, hardships, and persecution in
1
Sahih al-Bukhari, Vol. 4, 143

Sahih Muslim, Vol. 2; Sunan Tirmidhi; Sunan Abu Dawud, Vol. 2, 421
3
Sunan Abu Dawud, Vol. 2; 421
2
53
Imam al-Mahdi
the land until a group of people will come from the
East, bearers of black banners. They will demand
the right, but it will be denied. So they will fight
and emerge victorious. They will be given what
they demanded but will not accept it until they give
the right to rule to a man from my Ahlul Bayt, who
will fill the earth with justice as it was filled with
oppression.4
Ibn Majah also narrates from the Prophet
Muhammad, The Mahdi is from us, the Ahlul Bayt.
He is among the children of Fatima.5
Tirmidhi narrates from the Prophet Muhammad,
A man from my Ahlul Bayt whose name is like
mine will verily rule the world and if there remains
but a single day before the end of time, Allah will
prolong that day until he assumes rule.6
According to the Shia school of thought, Imam Muhammad ibn
al-Hassan al-Mahdi was born in 255H (869AD) on the 15th of the
month of Shaban in the city of Samarra in northern Iraq. His father
was Imam Hassan al-Askari, whose lineage traces back to Imam Ali
ibn Abi Talib, and his mothers name was Narjiss.
He is the last of the twelve imams for the people on earth, and
with him the line of succession to the Prophet ends. Due to the
necessity of having a representative from Allah present on earth, he
is still, by the will of Allah, living in this worldbut out of the public
view. He will however reappear towards the end of human
4
Ibid., Vol. 2, Hadith 4082 and 4087

Ibid., Vol. 2, Hadith 4082 and 4087
6
Tirmidhi, al-Jamial-Sahih, Vol. 9, 74-75; For more references on this topic
see: Fath al-Bari, al-Hafiz, Vol. 5. 362; Ibn Hajar al-Haythami, al-Sawaiq
Vol. 2, 212; Muntakab al-Athar, Ayatullah Lutfullah Safi, which includes
over sixty hadiths from the Sunni sources and ninety hadiths from the
Shia sources.
5
54

civilization to restore order and justice at a time when the world
will be filled with evil and injustice.
Although the idea of Imam al-Mahdi still being alive after nearly
thirteen centuries is difficult for some people to fathom,
nonetheless, the Noble Quran sets several examples of prophets who
lived even longer than al-Mahdi has lived, such as Prophet Isa, and
al-Khidr (see Quran, chapter 18, verses 60-82 for his story with
Prophet Musa). The Noble Quran also gives two other examples
about people who died and then were resurrected by Allah. One is
the example of the companions of the Cave (ashab al-kahf; see Quran,
chapter 18, verse 25). The other is the example of Uzayr:
Or like the one who passed by the town, and it had
tumbled over its roofs. He said, How will Allah ever
bring it alive after its death? So Allah caused him
to die for a hundred years and raised him up again.
He said, How long did you remain dead? He
replied, Perhaps I remained dead a day, or part of a
day. He said, Nay! You have remained dead for a
hundred years. Look at your food and drink. They
show no change.7
Furthermore, if Allah allowed Prophet Ibrahim, Prophet Musa,
and Prophet Isaa to perform certain miracles, then allowing alMahdi to live for such an extended period of time is not difficult for
Him, for He is capable of doing all things.
Noble Quran, 2:259
55
Dissimulation (Taqiyyah)
Taqiyyah is the practice of hiding ones belief under duress and

it is mentioned in the Noble Quran in three places:
Let not the believers take the disbelievers as
guardians instead of the believers, and whoever
does this will never be helped by Allah in any way,
unless you indeed fear a danger from them (illa an
tattaqu minhum tuqat).1
Whoever disbelieved in Allah after his belief
except him who is forced thereto and whose heart
is at rest with faith.2
And a believing man from Pharaohs family who
hid his faith.3
These three verses clearly point to the permissibility of
concealing ones ideology and opinion whenever in danger. Those
living in countries with zero tolerance for the followers of the Ahlul
Bayt, where democracy is absent and tyranny, oppression, and
abuse of human rights are rampant, and people are subjected to
persecution, torture, and killing on account of their beliefs should
according to the Quranic teachings, practice taqiyyah - to conceal
their lives, wealth, properties, families, and friends. Taqiyyah should
only be practiced whenever there is fear of danger or harm. If there
is no fear of danger or harm, such as for the Muslims in the United
States of America and Europe, then taqiyyah should not be
practiced. Surah 16:106 illustrates this point, as it was revealed to
allow some of the companions of the Prophet in Makkah to express
1
Noble Quran, 3:28

Noble Quran, 16:106
3
Noble Quran, 40:28
2
57
Dissimulation (Taqiyyah)
disbelief with their tongues and hide their true faith in their hearts
when they were being tortured by Abu Sufyan. Even the most
prominent companion of the Prophet, Ammar ibn Yassir declared
disbelief when the infidels were torturing him in Makkah. People
came to the Prophet and complained that Ammar had become a
disbeliever, a kafir. The Prophet replied, No, indeed Ammar is full
of faith (iman) from head to toe, and he told Ammar that if the
disbelievers were to torture him again, then he should again deny
his faith in public. This story is also mentioned in the explanation of
verse 106 of Surah 16.
The first person in Islam to practice taqiyyah was the
Messenger of Allah himself; when he concealed his mission in the
beginning of Islam. For three years,4 his mission was very secret,
and in order to protect the message and the ideas he was carrying,
he did not reveal them to the Quraysh until Allah commanded him
to speak openly. Therefore, proclaim openly the message of Allah
that which you are commandedand turn away from the idolaters,
as Allah instructed the Prophet.5 Afterwards, the Prophet began
openly inviting people to Islam after this period of taqiyyah.
Moreover, Islamic history shows that many prominent leaders, of all
schools of thought, from various recorded traditions practiced
taqiyyah on different occasions. For example, Imam Abu Hanifah
when he gave verdicts to abandon prayers and break fast during the
month of Ramadan for the person who was being coerced. Similarly,
Imam Malik was obliged to use high levels of diplomacy with the
Umayyad and Abbasid dynasties by using Surah 3, verse 28 as
justification. Imam Shafii also used taqiyyah in his verdict
regarding a man who swore falsely by the name of Allah under
coercion that he will not have to pay the kaffarah (expiation).6 Imam
al-Ghazzali narrates that protecting the Muslim blood is obligatory
4
Sirat ibn Hisham, Vol. 1, 274. Tarikh al-Tabari, Vol. 2, 216 and 218; Ibn
Saad, al-Tabaqat al-Kubra, 200
5
Noble Quran, 15:94
6
Al-Amidi, Difa an al-Kafi, Vol. 1, 627
58

thus lying is obligatory, if it means preventing the shedding the
blood of a Muslim.7
Some people associate taqiyyah with nifaq (hypocrisy).
However, hypocrisy is defined as falsely displaying faith (iman)
while hiding disbelief (kufr), whereas taqiyyah is showing
agreement, while in the heart there is disagreement in order to
protect ones self, family, money, or religion.
al-Ghazzali, Ihya Ulum al-Din
59
Seeing Allah (Ruyat Allah)
The Shia school of thought absolutely denies what others say

that Allah can be seen since He has no image or body. However,
other schools of thought accept several hadiths that not only claim
that Allah has physical parts; but also that He will be seen on the
Day of Judgment like any other objects are seen. They also claim
that Allah occupies space and travels from one place to another. The
basis for these arguments are hadiths and not the Noble Quran. We
mention some of these narrations:
Our Lord, before creating His creation, did not have
anything with Him, underneath Him was air, above
Him was air, then he created His throne on water.1
(On the Day of Judgment) It will be said to Hell, Are
you filled up? It will say, Are there any more? So
the Lord, Blessed and Exalted is He will put His leg
into it, whereupon it will say, Now I am full!2
We were sitting with the Messenger of Allah when
he looked at the full moon and observed, You shall
see your Lord as you are seeing this moon, and you
will not be harmed by seeing Him.3
Sunan ibn Majah, Introduction; Sunan al-Tirmidhi, Explanations of

Surah Hud; Musnad Ahmad ibn Hanbal. Vol. 4, 11-12
2
Sahih al-Bukhari, Vol. 3, 128, Vol. 4, 191, Vol. 4, 129 of Anas. Some
narrations say: foot instead of leg.
3
Sahih al-Bukhari, Book on the Times of Prayers Hadith 521 and 539, Vol.
10. 18 and 20, Interpretation of the Noble Quran, Hadith 4473,
Monotheism Hadith 6882-6884; Sahih Muslim, Book on masjids and
Places of Performing Prayers Hadith 1002; Tirmidhi, Book on the
Description of Paradise Hadith 2474; Abu Dawud, Book on the Sunnah,
61

The last narration, in particular, asserts that people will see
Allah with their physical eyes, regardless of whether they are
among the good or among the hypocrites. Seeing Allah means that
Allah must have a physical body and occupy physical space. Imam
Malik ibn Anas and Imam al-Shafii accept this opinion, and Imam
Ahmad ibn Hanbal considers this belief among the fundamentals of
the religion.
The opinion of the followers of the Ahlul Bayt is that seeing
Allah is impossible. This view is supported by the Noble Quran and
logic. The Noble Quran says clearly, No vision can grasp Him, but
His grasp is over all vision.4 Furthermore, there are multiple
examples of people asking to see Allah and the response of Allah,
the Exalted was:
And remember when you said, O people of Musa,
We shall never believe in you until we see Allah
plainly. But you were seized with a thunderbolt
while you were looking. Then We raised you up
after death so that you might be grateful.5
The People of the Scripture ask you (O Muhammad)
to cause a book to descend upon them from
Heaven. Indeed, they asked Musa for even greater
than that when they said, Show us Allah in public,
but they were struck with thunder and lightening
for their wickedness. 6
And those who expect not a meeting with Us say,
Why are not the angels sent down to us? or Why
do we not see our Lord? Indeed, they think too
Hadith 4104; Ibn Majah, Book on the Introduction Hadith 173; Musnad
Ahmad ibn Hanbal, Vol. 4. 360, 362, and 365
4
Noble Quran, 6:102
5
Noble Quran, 2:55
6
Noble Quran, 4:53
62

highly of themselves and are scornful with great
pride.7
When Musa came to the place appointed by Us, and
his Lord addressed him, he said, O Lord! Show
Yourself to me so that I may look upon You. Allah
said, By no means can you see Me, but look at the
mountainif it abides in its place then you shall see
Me. When his Lord manifested His glory to the
mountain, He made it like dust, and Musa fell in a
swoon. When he recovered his senses, he said,
Glory be to You. To You do I turn in repentance
and I am the first to believe.8
If seeing Allah was impossible for the prophets and the
messengers of Allah then it is clearly impossible for all other people
as well; whether during this life or in the Hereafter.
Logically speaking, in order to see an object, the object must
have several qualities. First, it must have a specific direction, such as
in front of or to the left or right of the observer. Second, a distance
must exist between the one seeing and the thing being seen. Seeing
would be impossible if the distance became longer or shorter. Allah
the Almighty is not a physical object that we can pin-point and
ultimately see, nor does He occupy space. Although the Noble Quran
says, He is the Supreme, watching over His worshippers,9 and
They revere their Lord high above them10above themrefers
to the Almighty being above His servants in His might, power, and
loftiness - not in place, space, area, elevation, or physical location.
Such qualities do not apply to Him. During his ascension to Heaven,
the Prophet called upon his Lord by the words, You are as You have
praised Your Own Self. While Prophet Yunus called upon his Lord
from the bottom of the sea saying, There is no God but You! Glory
7
Noble Quran, 25:21

Noble Quran, 7:143
9
Noble Quran, 6:61
10
Noble Quran, 16:50
8
63

be to You!11 Regarding Prophet Yunus, the Prophet Muhammad
said, Do not exalt me over him in nearness to Allah just because I
reached the high throne, whereas he was in the bottom of the sea,
because the adored One is above being confined to a space or
direction.
Imam Ali was asked by one of his companions, Thalab alYamani whether he had seen his Lord. Imam Ali replied, How can I
worship something that I do not see? When asked how he saw Him,
Imam Ali replied, Eyes do not reach Him with physical sight, but
the hearts reach Him with the realities of belief.12 There are many
things which people cannot reach and have no physical access to
but which people still believe in. Imam Jafar al-Sadiq, the sixth
Imam, was once asked, will Allah be seen on the Day of
Resurrection? His answer was, May He be exalted and glorified
from that! The eyes can only reach an object which has color and
shape, but Allah, the Exalted, is the Creator of colors and shapes.
Similar aspects of Allah, such as His hand or His face are
referred to as allegorically. The Hand of Allah refers to His power
and might, and His Face refers to different things. The first step in
the Oneness and Monotheism of Allah is the understanding that
Allah is not a body and will never be seen and that He is unique, as
the Noble Quran states, There is nothing like Him.13
11
Noble Quran, 21:87

Nahj al-Balagha
13
Noble Quran, 42:11
12
64
The Prayers Upon the Prophet

(Salat ala an-Nabi)
Muslims are commanded by the Noble Quran (33:56) to send

their prayers upon the Prophet Muhammad in which Allah has said:
Indeed God and His angels bless the Prophet; O you who
have faith! Invoke blessings on him and invoke Peace
upon him in a worthy manner.
The Prophet indicated how to do this and also commanded his
followers not to send their prayers only upon himself, but always to
send their prayers simultaneously upon his family as well. He is
quoted to have said:
Do not send me an amputated prayer. The
companions asked, What is an amputated prayer?
He said, When you say, Allahumma, salli ala
Muhammad and stop. Rather, you should say,
Allahumma, salli ala Muhammad wa al-e-Muhammad.1
The supplication will be intercepted (not accepted)
until it is prayed upon the Prophet and his family.2
On the authority of Abdullah ibn Abi Layla, as
reported by Imam al-Bukhari, the Messenger of
Allah came to us and we said to him, We have
learned how to invoke peace upon you; how should
we pray for you? He (the Prophet) said, Say: O
Allah, bless Muhammad and his family as You
blessed the family of Ibrahim. Verily, You are the
1
Yanabi al-Muwaddah, Vol. 2, 59; Ibn Hajar, al-Sawaiq al-Muhriqah, Ch. 11.
Sect. 1
2
Yanabi al-Muwaddah, Vol. 2, 59
65
The Prayers Upon the Prophet (Salat ala an-Nabi)

Praiseworthy, the Glorious. Grant favor to
Muhammad and the members of his household as
You granted favor to the members of the household
of Ibrahim in the world. Verily, You are the
Praiseworthy, the Glorious.3
When teaching his companions the salat (prayer), the Prophet
specifically included his progeny (al-e-Muhammad). Hence, Muslims
must adhere to the teachings of the Prophet and send blessings
upon all of those whom he commanded for us to do.
Sahih al-Bukhari, Book on Traditions of Prophets Hadith 3119,

Interpretation of the Noble Quran Hadith 4423, Supplication Hadith
5880; Sahih Muslim, Book on Prayer Hadith 614; al-Tirmidhi, Book on
Prayer Hadith 445; al-Nisai, Book on Inattention Hadith 1270-1272;
Abu Dawud, Book on Prayer Hadith 830; Ibn Majah, Book on
Immediate Call for Prayer Hadith 894; Musnad Ahmad ibn Hanbal, Vol.
4, 241, 243, and 244; al-Darami, Book on Prayer Hadith 1308
66
Issues Pertaining to the

Practice of the Prayers
Wiping the Feet During Ablution (Wudu)

The followers of the Ahlul Bayt comply by what the Noble
Quran teaches them to do during wudu (ablution) in regards to
wiping their feet, rather than washing them. The Noble Quran
commands, O you who believe! When you intend (to perform) your
prayers, wash your faces and your hands from the elbows and wipe
(by passing wet hands over) your head and your feet up to the
ankles.1 Those who practice the washing of their feet during wudu
argue that your feet in the Noble Quran is linked to washing the
face, whereas the followers of the Ahlul Bayt argue that your feet
is linked to rubbing the head; therefore, it should be wiped, and not
washed.
In support of the latter view, Ibn Abbas narrates from the
Prophet, that they used to rub their feet during the time of the
Prophet.2 Undoubtedly, all Muslims at the time of the Holy
Messenger of Allah used to perform wudu in the same way. No
disagreements occurred between them since the Messenger of Allah
was present among them and all the Muslims used to submit their
disagreements to him in accordance with the Noble Quran, And if
you differ in anything amongst yourselves, refer it to Allah and His
Messenger.3 The same situation existed during the time of the first
caliph, Abu Bakr (11-13H) and no disagreements over the
performance of wudu have been reported from that time period
either. Similar was the period of the second caliph, Umar ibn al1
Noble Quran, 5:6

al-Shahrastani, Wudhu al-Nabi
3
Noble Quran, 4:59
2
67
Issues Pertaining to the Practice of the Prayers

Khattab (13-23H), except for the fact, that he allowed wiping of the
socks rather than the bare feet as the Noble Quran directs (5:6).
However, the disagreement regarding the performance of the wudu
began during the time of the third caliph, Uthman ibn Affan (2335H) when he began to wash his feet instead of wiping them.4 AlMuttaqi al-Hindi, in his book Kanz al-Ummal5 mentions that the
third caliph, Uthman ibn Affan (during his caliphate) was the first
to differ in performing the wudu. In Sahih al-Muslim6 and Kanz alUmmal,7 Uthman ibn Affan says that during his caliphate, some of
the companions of the Prophet who performed their wudu
differently than himself attributed their practice to the Prophet.
More than twenty narrationsall narrated by the third caliphare
about his new manner of performing wudu. These traditions
indicate his establishment of the new method.
Some prominent Muslim historians, such as Ibn Abi al-Hadid alMutazili8 regard this trend as nothing new in the tradition of the
third caliph since he was known for his numerous innovations (into
the faith of Islam). There is a near consensus among the Muslim
historians that the third caliph, Uthman was murdered by Muslim
revolutionaries in 35H. because of political and financial issues.
However, other Muslim historians interpret the third caliphs
introductions (regarding some of the religious rules during the last
six years of his caliphate) as a departure from the tradition of the
first and second caliphs. The majority of the Muslims during his
caliphate looked at the third caliph as a follower of the first and
second caliphs, and the implementer of their practices. Since the
third caliph witnessed numerous introductions during the time of
the second caliph, and saw himself religiously and intellectually no
less than his predecessors9, thus he decided to depart from the
4
Sahih al-Bukhari, Vol. 1, 52; Sahih Muslim, Vol. 1, 204

al-Muttaqi al-Hindi, Kanz al-Ummal, Hadith 26890, Vol. 9, 443
6
Sahih Muslim Vol. 1, 207-208
7
al-Muttaqi al-Hindi, Kanz al-Ummal, Hadith 26797, Vol. 9, 423
8
Ibn Abi al-Hadid, Sharh Nahj al-Balagha, Vol. 1, 199-200
9
al-Tabari, Tarikh, Vol. 4, 339
5
68

previous policy and have an independent opinion regarding
different political, financial, and jurisprudential issues such as,
washing the feet during wudu.
Although some people today consider washing the feet to lead
to better cleanliness and hygiene than merely wiping the feet;
however, Allah the Almighty who legislated all the acts of worship,
including the wudu, is more aware of the advantages and
disadvantages of washing or wiping the feet. It has been narrated
that Imam Ali ibn Abi Talib said, If religion was according to human
opinion, the bottom of the foot would be more worthy of wiping
than the top. But I saw the Messenger of Allah wiping the top of his
feet.10
Combining the Prayers

All Muslims agree that there are five mandatory prayers
throughout the day and night. They also agree that these five daily
prayers have specific times in which they must be performed, and
that combining the prayers is, at least, sometimes permissible
(saying the dhuhr (noon) prayer then immediately followed by the
asr (afternoon) prayer, or saying the maghrib (post-sunset) prayer
immediately followed by the isha (night) prayer). The Maliki, Shafii,
and Hanbali schools of thought agree that combining of the prayers
while traveling is permitted, but they do not allow combining of the
prayers for other reasons. The Hanafi school of thought permits
combining of the prayers only on the day of Arafat. Whereas the
Imami Shia school of thought, allows combining of the prayers in all
caseswhile traveling or not, for any other reason, during war and
peace, while the weather is rainy or not, and so on. The real dispute
is as to when the exact beginning and end of the prayer times are.
Thus, the dispute must be referred to the Noble Quran and
narrations of the Prophet Muhammad.
10
Abu Shaybah, al-Musannatf, Hadith 6, Vol. 1, 30; Sunan Abi Dawud,

Hadith 164, Vol. 1, 42
69

Three verses in the Noble Quran speak of the times for the
prayers. Allah, the Exalted says, Perform the prayers from mid-day
until the darkness of the night, and recite the Quran in the early
dawn. Verily, the recitation of the Quran in the early dawn is everwitnessed.11 Mid-day refers to the shared time for the dhuhr and
asr prayers, the darkness of the night refers to the shared time of
the mahrib and isha prayers, and early dawn refers to the fajr
(dawn) prayer. The Noble Quran clearly and simply states that there
are three main times for the five daily prayers. Although the prayers
are five, they fall into three main periods of time. The great Sunni
scholar, Fakhr al-Din al-Razi understood this interpretation from
this verse also.12 Of course, the prayers must be done in order; the
dhuhr prayer must be performed before the asr prayer, and the
maghrib prayer must be performed before the isha prayer.
The Noble Quran also says, And perform the prayers at the two
ends of the day, and in some hours of the night. Verily, the good
deeds remove the evil deeds. That is a reminder for the mindful.13
Muslim jurists and Quran commentators agree that this verse refers
to the five compulsory prayers, as the Noble Quran states, it
determines the timing of the prayersthe three main times; two of
them at the ends of the day and the third in some hours of the
night. The first, ends of the day is the time of the morning
prayer, the second, ends of the day begins at noon and ends at
sunset (making this the time for the dhuhr and asr prayers), and the
hours of the night is the third main time in which the maghrib
and isha prayers should be recited; these prayers extend from the
beginning of the night until midnight.
A similar division of times is expressed in a third verse, So bear
with patience (O Muhammad) all that they say, and glorify the
praises of your Lord before the rising of the sun, and before its
setting, and during a part of the night, also glorify His praises, and
11
Noble Quran, 17:78

Fakhr al-Din al-Razi, Tafsir, Vol. 5, 428
13
Noble Quran,11:114
12
70

so likewise after the prostrations.14 As in the previous verse, the
jurists and the commentators also agree that this verse refers to the
times of the five mandatory prayers; in addition to dividing the time
for the prayers into three segments: first, the time from dawn until
sunrise which is the time for the dawn prayers (fajr); second, the
time from noon until sunset, which is the time for the noon and
afternoon prayers; and third, the part of the night which extends
from after sunset until midnight, which is the time for the evening
and night prayers. Referring to the last part of the cited verse
(50:39-40), And so likewise after the prostration, according to the
commentators, refers either to the nawafil (recommended) prayers,
or specifically to salat al-layl (the midnight prayer) which are among
the highly recommended prayers.
Imam al-Bukhari and others report that the Prophet used to
combine his prayers into three sections of time, The Messenger of
Allah observed the noon and afternoon prayers together and the
sunset and night prayers together without being in a state of fear or
while on a journey.15 Imam Muslim narrates the same hadith and
adds that when the Prophet was asked by Ibn al-Abbas why he
authorized combining the two prayers, the Prophet replied that he
did not want to cause difficulty for his nation.16 In the same book,
Ibn al-Abbas himself narrates that they used to combine the two
prayers during the time of the Prophet.17 Therefore, both the Noble
Quran and the tradition of the Prophet indicate clear authorization
and permission to combine the two prayers without any particular
14

Sahih al-Bukhari, Book on Times of Prayers Hadith 510 and 529, Book
on Friday Prayer Hadith 1103; Sahih Muslim, Book on the Prayer of
Travellers Hadith 1146; al-Tirmidhi, Book on Prayer Hadith 172; alNisai, Book on Timings Hadith 585, 597-599; Abu Dawud, Book on
Prayer Hadith 1024, 1025, and 1027; Musnad Ahmad ibn Hanbal, Vol.
1:217, 221, 223, 251, 273, 283, 285, 346, 349, 351, 354, 360, and 366; Malik,
Book on Shortening the Prayer while Travelling Hadith 300
16
Sahih Muslim, Book of the Prayers of Travellers Ch. 6, Hadith 50-54
17
Sahih Muslim, Ch. 6-8, Hadith 58-62
15
71

reason. It also asserts that Allah the Merciful made His religion easy
for the believers.
The Adhan (Call to Prayer); Hayya ala Khayril

Khayril Amal (Come to
the Best of Deeds)
The entire adhan (call to prayer) was taught to the Prophet
Muhammad by Allah on the night he ascended to Heaven, and the
prayers were made obligatory on him that same night.18 The original
adhan taught to him contained the phrase hayya ala khayril amal
(come to the best of deeds); however, at the time the Islamic state
was expanding, the second caliph, Umar ibn al-Khattab thought
that this phrase would discourage people from performing jihad
(defense fighting) and thus ordered it to be removed from the
adhan. Imam Muslim narrates, on the authority of Ibn Masud that
the Prophet had commanded the Muslims to say in the adhan and
iqaama (the call that signals the beginning of the prayer) hayya ala
khayril amal, but once Umar assumed authority he dropped that
phrase.19 He also says that Ali ibn Abi Talib and his followers, as well
as, Abdullah, the son of Umar did not drop this phrase.20
Umar ibn al-Khattab has been narrated to have said, O people,
three things existed during the time of the Messenger of Allah that I
prohibit and make unlawful and will punish for, they are: mutat alhajj, mutat al-nisa, and hayya ala khayr al-amal. (the Mutah of the
Hajj, mutah of the woman and hasten towards the best of deeds)21
Malik ibn Anas narrates the story of how hayya ala khayr alamal (Hasten towards the best of deeds) was replaced by al-salat
khayrun min al-nawm (The prayers are better than sleep.) Anas said,
The muadhdhin (the person making the call to prayer) came to
Umar ibn al-Khattab to announce the morning prayers and found
18
al-Muttaqi al-Hindi, Kanz al-Ummal, Hadith 397, Vol. 6; al-Hakim, alMustadrak, Vol. 3; 1
19
Sahih Muslim, Vol. 1, 48
20
al-Sirah al-Halabiyyah, Vol. 4, 56
21
Sharh al-Tajrid; Musnad Ahmad ibn Hanbal, Vol. 1, 49
72

him asleep, so he said to him, al-salat khayrun min al-nawm (prayer
is better than sleep). Umar liked this sentence very much, so he
ordered that it be included in the adhan for the morning prayers.22
Imam Muslim and Abu Dawud also concur that this sentence was
not part of the adhan during the time of the Prophet, and Tirmidhi
asserts that Umar was the one who added it.23
Some people may wonder why the Shia, in the adhan, include:
Ashhadu anna Ali`yan waliuAllah (I testify that Ali is the close
friend of Allah) after the first two testimonies. All the Shia jurists
and scholars have a consensus that this sentence is not an
obligatory part of the adhan; nonetheless, saying it is a tradition.
However, if anyone says it in the adhan, believing it to be
obligatory, then his or her adhan will become void. The Shias
believe it began during the time of the Prophet, on the day of Ghadir
after he appointed Imam Ali as his successor, during which the
Muslims paid their allegiance to Imam Ali, and Abu Dharr al-Ghifari
recited the adhan and added the phrase: Ashhadu anna Ali`yan wali
Allah. Afterwards, the Muslims came to the Prophet and said that
they had heard something new in the adhan. When the Prophet
asked what they had heard, they replied, we heard the phrase,
Ashhadu anna Aliyan wali Allah in the adhan. The Prophet asked
them whether they had not just acknowledged this same phrase to
Imam Ali when they gave their allegiance (bayah) to him.
Crossing the Hands in Prayer (Takfir24)

The Messenger of Allah has said, Perform your prayers as you
see me performing my prayers. Therefore, crossing the hands
makes the prayers void in the Imamiyyah (those who believe in the
12 imams who succeeded the Noble Prophet as appointed by Allah)
22
Malik ibn Anas, Kitab al-Muwatta, Ch. Adhan

Sunan al-Tirmidhi, Vol. 1, 64
24
Takfir comes from the Arabic word for covering, and since crossing
the hands covers part of the chest it is called takfir.
23
73

school of thought, since it is deemed as the habit of the Magians25
(Majus).26 However, in the Hanafi and Shafii schools, it is
recommended (mustahhab) to cross the hands. Nevertheless, the two
schools differ slightly in the hand posture; the Shafii school says to
cross the right hand on top of the left above the belly, while the
Hanafi says to hold the hands below the belly.
Concluding the Prayers with Three Takbirs (Saying: Allahu

Akbar!)
The Messenger of Allah used to conclude his prayers with three
takbirs. Imam Muslim narrates this fact on the authority of Ibn alAbbas who says, We knew that the Prophet had concluded his
prayers when he would recit the three takbirats.27
Prostrating on Earth (Turbah)

Prostrating on the earth (turbah) or nature made material does
not in any way imply worshipping the earth or stone which one is
prostrating upon. As a practice, it has a firm foundation in the
tradition of the Prophet, which the Noble Quran teaches the
Muslims to follow in all aspects.
Imam al-Bukhari narrates that the Prophet said, I have been
given five things which were not granted to anyone (any other
prophet) before me:
25
1.
Every apostle was sent particularly to his own people,

whereas I have been sent to all people - red and yellow.
2.
The spoils of war have been made lawful for me, and
these were never made lawful for anyone before me.
Magians are people who consider fire as the purest and noblest
element, and worship it as an emblem of Allah. They are mentioned in
the Noble Quran, 22:17
26
al-Kulayni, al-Kafi, Vol. 3, 336; al-Tusi, al-Tadhib, Vol. 2, 84 and 309
27
Sahih Muslim, Vol. 1, 219
74

3.
The earth has been made pure and a place of

prostration for me, so whenever the time of prayer
comes for any one of you, he should pray wherever he
is (upon the ground).
4.
I have been supported by awe (to cause fear and

intimidation to enter the hearts of the Prophets
enemies) from the distance (which if covered, would
take one month to cross).
5.
I have been granted intercession.28
In regards to the subject, the third narration very clearly states

that the earth (the dust and the stones) is a place of prostration. In
the history of Islam, the Prophet Muhammad has shown that his
masjid in Madina had no floor covering; it was only dust, although
numerous types of rugs and furnishings existed at that time. Since
this masjid did not have a carpet or any other type of floor covering
thus when it rained the floor of the masjid would turn into mud; but
still, the Muslims prostrated on the mud and did not put any carpets
or rugs down. Many other narrations are as follows:
Abu Said al-Khidri, a companion of the Prophet
reported, I saw with my own eyes, the Messenger
of Allah had on his nose the traces of rain and
mud.
Imam al-Bukhari narrates that when the Prophet
used to do the prayers in his own room, he would
pray on khumra (a solid piece of dirt or a piece of
straw).
28
Sahih al-Bukhari, Book on Making Ablutions with Sand or Earth Hadith

323, Prayer, Hadith 419, The Prescribed Fifth Portion Hadith 2890;
Sahih Muslim, Book on masjids and Places of Performing Prayers,
Hadith 810; al-Nisai, Book on Washing and the Dry Ablution, Hadith
429, masjids Hadith 728; Musnad Ahmad ibn Hanbal, Vol. 3, 305; alDarami, Book on Prayer, Hadith 1353
75

The Messenger of Allah performed his prayer and I
(one of the wives of the Prophet) was lying down
opposite to him while I was in menses. Sometimes
his clothes touched me when he prostrated, and he
used to prostrate on khumra.29
One of the wives of the Prophet said, I never saw
the Prophet (while prostrating) prevent his face
from touching the earth.30
Wail, one of the Prophets companions narrates, I
saw (that) the Prophet, once he prostrated touched
his forehead and nose on the earth.31
Other narrations say that the Prophet prohibited the Muslims
from prostrating on materials other than the earth. One day he saw
a man prostrating on some cloth from his turban. The Prophet
pointed to him and told him to remove his turban and to touch his
actual forehead on the ground.32
Despite the immense heat of the ground, the Prophet and his
companions used to prostrate on it. A great companion of the
Prophet, Jabir ibn Abdullah al-Ansari says, I used to pray the noon
prayers with the Messenger of Allah and I used to take a bunch of
29
Sahih al-Bukhari, Book on Menstruation, Hadith 321, Book on

Prayer, Hadith 366, 487, and 488; Sahih Muslim, Book on Prayer,
Hadith 797; al-Nisai, Book on masjids, Hadith 730; Abu Dawud, Book
on Prayer, Hadith 560; Ibn Majah, Book on Immediate Call for
Prayer, Hadith 1018; Musnad Ahmad ibn Hanbal, Vol. 6, 330, 331, 335,
and 336; al-Darami, Book on Prayer Hadith 1338
30
Musnad Ahmad ibn Hanbal, Vol. 6, 58; al-Muttaqi al-Hindi, Kanz alUmmal, Vol. 4, 212
31
al-Jassas, Ahkam al-Quran, Vol. 3, 36; Musnad Ahmad ibn Hanbal, Vol. 4,
315
32
al-Hiythami, Sunan al-Bayhaqi, Vol. 2, 105; Ibn Hajar, al-Isabah li Marifat
al-Sahabah, Vol. 2, 201
76

pebbles in my palm to cool them because of the enormous heat so I
could prostrate on them.33
Another companion of the Prophet, Anas ibn Malik narrates,
We used to pray with the Messenger of Allah during the enormous
heat, and one of us would take pebbles in our hands and once they
were cool, put them down and prostrate on them.34
Al-Khabbab ibn al-Arth, another companion of the Prophet says,
We complained to the Messenger of Allah about the intensity of the
heat of the ground and its effects on our foreheads and palms
(during prostration) but the Prophet did not excuse us from praying
on the ground.35
Abu Ubaidah, also a companion of the Prophet narrates that the
companion ibn Masud never prostrated (on anything) except on the
earth,36 while the companion Ibada ibn al-Samit has been narrated
to have pushed back his turban to allow his forehead to touch the
ground.37
During the times of the first, second, third, and fourth caliphs
the Muslims used to prostrate on the dust. Abu Umayyah narrates
that the first caliph, Abu Bakr used to prostrate and pray on the
earth.38 Prostrating on the earth was also the habit of the tabiin
(those who did not see the Prophet but met his companions).
Masruq ibn al-Ajda, a prominent tabiin and a faithful jurist, and a
student of Abdullah ibn Masud made for himself a tablet from the
33
Sahih al-Nisai, Vol. 2, 204; al-Hiythami, Sunan al-Bayhaqi, Vol. 1, 439;/

Musnad Ahmad ibn Hanbal, Vol. 3, 327
34
al-Hiythami, Sunan al-Bayhaqi, Vol. 2, 105; Nayl al-Awtar, Vol. 2, 268
35
al-Hiythami, Sunan al-Bayhaqi, Vol. 2, 106
36
Majma al-Zawaid, Vol. 2, 57
37
al-Hiythami, Sunan al-Bayhaqi; Sunan al-Kubra. Vol. 2, 105
38
al-Muttaqi al-Hindi, Kanz al-Ummal; al-Hiythami, Sunan al-Bayhaqi;
Sunan al-Kubra, Vol. 4, 212, Vol. 2
77

dirt of Madina and used it to prostrate on, taking it with him on his
trips, especially when he boarded ships.39
The people closest to the Prophet, the Ahlul Bayt were also very
firm in their practice of prostrating on the earth, and in doing so,
were following the tradition of their grandfather, the Messenger of
Allah. Imam Jafar al-Sadiq, the sixth Imam said, Prostration is not
permitted except on the earth and whatever grows from it except
on those things that are eaten or made of cotton.40 When he was
asked whether having ones turban touch the earth instead of the
forehead was acceptable, he replied that this was not sufficient
unless the forehead actually touched the earth.41 His companion and
student, Hisham ibn al-Hakam asked him whether all seven
positions (forehead, hands, knees, and big toes) needed to touch the
earth during prostration, Imam al-Sadiq replied that as long as the
forehead touched the earth, there was no need for the other six
areas to touch the earth. Thus, people can use carpets or prayer rugs
to pray on as long as the forehead itself touches the earth. However,
prostrating by putting the forehead on a piece of cloth, carpet,
nylon, sheet, wool, or anything that is not a product of the earth
(excluding items which are eaten or worn; things upon which
prostration is not permissible) would not be considered prostrating
on the earth.
Apart from the issue of validity of prostration, prostrating on
the earth has very significant indications and lessons for a believer.
Prostrating itself is a gesture of humiliation and insignificance
before the Almighty, and if it is done on the dirt then it will have
more effect than prostrating on a carpet. The Messenger of Allah
said, Make your faces dusty and cover your noses with dust.42
When Imam Jafar al-Sadiq was asked about the philosophy behind
prostrating on the earth, he replied, Prostration is surrendering
39
Ibn Saad, al-Tabaqat al-Kubra, Vol. 6, 53

Wasail al-Shiah, Vol. 3, 592
41
Ibid.
42
al-Targhib wal-Tarhib, Vol. 1, 581
40
78

and humiliation to the Almighty. Therefore, it shouldnt be on that
which is worn and eaten because people are slaves of what they eat
and wear, and prostration is the worshipping of Allah, so one should
not put his forehead during prostration on that which is worshipped
by the people (food and clothing) and that which conceits people.43
Of course, every rule has its exception. Certain narrations allow
people in times of emergency, such as imprisonment or being in a
place (e.g., a ship or an airplane) in which neither earth nor a piece
of wood, leaf, or paper is available to prostrate on. Therefore, in
these cases, people can prostrate either on the hem of their clothing
or on carpet, for the Messenger of Allah has said, Nothing has been
forbidden to man, except that Allah permits it for whoever is
compelled (in times of emergency).
Why Pray on the Soil of Karbala?

The followers of Ahlul Bayt prefer to prostrate on the earth of
Karbala, where the great martyrs are buried and which holds the
memory of the great sacrifice of Imam Husayn, grandson of the
Prophet. They do not cherish the physical soil so much as the
principles of Imam Husayn and his great revolution which saved
Islam from corruption, deterioration, and the tyranny of the
wrongdoers. Many imams from the school of Ahlul Bayt have
narrated that prostrating on the soil of Karbala penetrates the seven
veils separating the person praying from Allah, the Exalted.
Conventional wisdom also determines that some lands are
better than others. This fact is normal and rational, and has been
agreed upon by many nations, governments, authorities, and
religions. Such is the case with places and buildings related to
Almighty Allah. They enjoy a special status whose injunctions,
rights, and obligations are sanctioned and safeguarded. For
example, the Kabah has an injunction of its own, as does the Masjid
of the Prophet in Madina.
43
Wasail al-Shiah, Vol. 3, 591
79

The land of Karbala is similar, for the Prophet has been
recorded to have taken the soil from it, smelled it, and kissed it. The
wife of the Prophet, Um Salamah also carried a piece of the soil of
Karbala in her clothes. The Messenger of Allah has been narrated to
have told Um Salamah, Jibrail has come to me and informed me
that some of my nation will assassinate my son Husayn in Iraq, and
he brought me a piece of that soil. He gave that piece of soil to his
wife and said, When it turns into fresh blood, then know that my
son Husayn has been murdered. Um Salamah took the soil and put
it in a bottle. When Imam Husayn left for Iraq in 61H, she checked
the bottle every day. One day, on the 10th of Muharram, she came to
the bottle and saw that the dust had turned into fresh blood, and
started screaming. The women of Bani Hashim gathered around her
and asked what was wrong; she told them that Husayn had been
killed. When they asked her how she knew this, she narrated the
story, and they joined her in lamentation and crying for Imam
Husayn.44
Hisham ibn Muhammad has said, When water was released to
overwhelm and obliterate the grave of Husayn, it dried after forty
days, and the grave was completely left without any trace. A
Bedouin from Bani Asad came and sampled the soil, one handful
after another, smelling it each time, until he was able to identify the
grave of Husayn, whereupon he wept and said, May my parents be
sacrificed for you! How sweet you smelled when you were alive, and
how sweet your soil smells even when you are dead! Then he wept
again and composed this poem, Out of enmity they wanted to
obliterate his grave, but the good smell of the soil led to the
grave.45
44
al-Suyuti al-Shafii, al-Khasais, Vol. 2, 125; al-Maghazali, al-Manaqib, 313;

Musnad Ahmad ibn Hanbal, Vol. 6, 294; al-Dimishqi, Tarikh al-Islam, Vol.
3, 11; al-Bidayah wal-Nihayah, Vol. 6, 230; Ibn Abd Rabbah, al-Aqd alFarid, Vol. 2, 219; al-Muttaqi al-Hindi, Kanz al-Ummal, Vol. 5, 110
45
Tarikh ibn Asakir, Vol. 4, 342; Hafiz al-Kanji, al-Kifayah, 293
80

The first to prostrate on the soil of Karbala (where Imam
Husayn was beheaded and buried) was his son, Ali ibn al-Husayn
Zayn al-Abidin, the fourth Imam of the school of Ahlul Bayt, the
great-grandson of the Messenger of Allah. Immediately after he
buried his father in Karbala, he took a handful of the soil, made the
earth into a solid piece and used it to prostrate upon. After him, his
son Imam Muhammad al-Baqir and his grandson, Imam Jafar alSadiq did the same. Imam Zayn al-Abidin and Imam al-Sadiq made
prayer beads from the burial dust of Imam Husayn, and Imam alSadiq narrates that the daughter of the Messenger of Allah, Lady
Fatima al-Zahra used to carry prayer beads made from twisted
wooden threads with which she would praise and glorify Allah, the
Exalted. But after Hamzah ibn Abdul Muttalib was killed in the
Battle of Uhud, she took the soil from his grave and made prayer
beads from it and used them to glorify Allah. People learned her
habit and did the same when Imam Husayn was martyred; taking
the soil of his grave and using it to make prayer beads.
Prayers for the Dead (Salat alal-Mayyit)

During the time of the Prophet, the prayers over the newly deceased
had five takbirs (units). Ahmad ibn Hanbal narrates from Abd alAla, I prayed behind Zayd ibn Arqam over a dead body, and I did
the takbirat five times. A man stood behind him and held his hand
and asked whether he had forgotten. Abd al-Ala replied, No, but I
prayed behind Abul-Qasim Muhammad and he did five takbirat, and
I would not do other than that.46
For reference, al-Suyuti mentions the name of the companion
who changed the number of takbirs from five to four.47
Tarawih Prayers
Imam al-Bukhari narrates from Abdullah ibn Abd al-Qari, In
one of the nights of the month of Ramadan, I went to the masjid
46
Musnad Ahmad ibn Hanbal, Vol. 4, 370; Sahih Muslim, Prayers over the
Graves; Sahih al-Nisai, Kitab al-Janazah
47
al-Suyuti, al-Kamil, Vol. 15, 29; al-Suyuti, Tarikh al-Khulafa, 137
81

with Umar ibn al-Khattab. We saw the people in scattered groups,
with individuals praying by themselves. Others were praying with a
group praying behind them. Umar looked at me and said, In my
opinion, if I can bring all these people together behind one who
recites, then it would be better. So, he gathered them and made
Ubay ibn Kaab lead them in prayers. I went with him another night
to the masjid, and saw people all praying together behind a person
reciting. Umar looked at them and said, Nimat al-bidah hadhihi
(This is a good innovation).48
In the Shia tradition, the recommended prayers (al-nawafil)
during the month of Ramadan are performed individually.
48
82
Companions of the Prophet
Most Muslim scholars define the companions (sahaba) of

Prophet Muhammad to be the people who lived during his time
period, and saw or heard him speak, even for a brief moment.
Islam teaches that no person should be praised or condemned
without a valid reason regardless of their origin, belief, or color.
According to the Noble Quran, those nearest to Allah are the ones
who are the most pious, Verily, the most honorable of you with
Allah is that believer who has more piety and righteousness.1
Neither blood relation, friendship, companionship, monetary status,
nor social status play a role in nearness to Allah.
As for the companions (sahaba), the Noble Quran divides them
into two groups. The first consists of those who were truthful and
loyal, and had sacrificed their wealth and souls (i.e. life) to defend
the cause of Islam. The Quran says, Those who believed and
emigrated and strove hard and fought in the cause of Allah with
their wealth and their lives are far higher in degree with Allah. They
are the successful. Their Lord gives them glad tidings of mercy from
Him, that He is pleased (with them), and of Gardens for them
wherein are everlasting delights. They will dwell therein forever.
Verily, with Allah is a great reward.2 Other numerous verses in the
Noble Quran hail the good companions of the Prophet, such as the
al-Badriyun, those who stood by the Prophet during the Battle of
Badr, even though their number was less than one third of their
enemies and their weapons were trivial compared to the weapons of
their adversaries. They stood firm and sacrificed their lives and are
among the best of examples for the Muslims.
1
2
Noble Quran, 49:13

83

Likewise, there were respected women among the sahaba who
participated in the political, social, and economic life of Islam, such
as Um Amarah who sacrificed four sons to defend Islam. While
tending to the fatal injuries of one of her sons, Um Amarah herself
went to the battlefield to fight the enemy. The Prophet witnessed
her bravery and said about her, O Um Amarah, who can bear what
you are bearing?
However, there is another groupthe hypocrites, which the
Noble Quran clearly describes. Numerous verses in the Noble Quran
condemn their attempts to destroy the Muslim nation. In particular,
there are two Surahs in the Noble Quran that refer to some of the
companions as hypocrites: Surah 9 (al-Tawbah or The Repentance)
and Surah 63 (al-Munafiqeen or The Hypocrites). In Surahtul
Munafiqeen, the Noble Quran teaches that people should not be
judged by their physical appearance, or even by their public actions,
but rather by their sincerity and dedication to Allah, His Prophet,
and the Muslim nation. This Surah says, And when you look at
them, their bodies please you, and when they speak, you listen to
their words. They are as blocks of wood, propped up. They think
that every cry is against them. They are the enemies. So beware of
them; may Allah curse them. How are they denying the right
path?3 These are the disobedient whom Allah will not forgive on
the Day of Judgment, according to the Noble Quran, It is equal for
them whether you (Prophet Muhammad) ask forgiveness for them
or do not ask forgiveness for them. Allah will not forgive them.
Verily, Allah guides not the people who are rebellious, disobedient
to Allah.4 Although they performed the prayers and gave alms
(zakat), these acts stemmed from their hypocrisy and desire to show
off and were not for the sake of Allah. The Quran also says, And
nothing prevents their contributions from being accepted except
that they disbelieved in Allah and in His Messenger and that they
came to prayers only in a lazy state, and that they only offer
3
4
Noble Quran, 63:4

Noble Quran, 63:6
84

contributions (zakat) unwillingly.5 Even when praying behind the
Prophet himself, whenever a trade caravan would enter Madina,
these hypocrites would leave their position in the prayer row to
watch the caravan, rather than listen to the sermon of the Prophet
of Allah. The Quran states, And when they see some merchandise,
or some amusement, they disperse headlong to it, and leave you
(Muhammad) standing (while delivering the Friday jumah
congregational religious sermon). Say: that which Allah has is better
than any amusement or merchandise, and Allah is the best of
providers.6
According to historical reports, some of these hypocrites who
posed as the Prophets companions were actually plotting to kill
him.7 The Noble Quran mentions that they had schemed to start a
civil war in Madina:
Verily, they had plotted sedition before and had
upset matters for youuntil the truth (victory)
came, and the Decree of Allah became manifest
though they hated it.8
They (the hypocrites) say, If we return to Madina,
indeed the more honorable (the chief of the
hypocrites) will surely expel the abased (Allahs
Messenger and his followers) from it . But honor,
power, and glory belong to Allah, His Messenger,
and the believers, but the hypocrites know not.9
Some of these hypocrites established a masjid and invited the
Prophet to inaugurate it, not to please Allah but to compete with the
other Muslims and to cause disunity among the believers. Allah
Noble Quran, 9:54

Noble Quran, 62:11
7
For further details see: al-Waqidi, al-Maghazi, Vol. 2, 989
8
Noble Quran, 9:48
9
Noble Quran, 63:8
6
85

ordered the Prophet to refuse their invitation and destroy that
masjid which was based on hypocrisy:
And as for those who put up a masjid by way of
harming and disbelief, and to disunite the
believers, and as an outpost for those who warned
against Allah and His Messenger aforetime, they
will indeed swear that their intention is nothing
but good. Allah bears witness that they are
certainly liars. Never stand therein. Verily, the
masjid whose foundation was laid from the first day
based on piety is more worthy for you to stand
therein. In it are men who love to clean and purify
themselves. And Allah loves those who make
themselves clean and pure. Is he who laid the
foundation of his building on piety to Allah and His
good pleasure better, or he who laid the foundation
of his building on an undetermined brink of a
precipice ready to crumble down, so that it
crumbles to pieces with him into the Fire of Hell?
And Allah guides not the people who are the
dhalimun (cruel, violent, proud, hypocrites, and
wrongdoers). The building which they built will
never cease to be a cause of hypocrisy and doubt in
their hearts, unless their hearts are cut to pieces.
And Allah is All-Knowing, All-Wise.10
Some of the hypocrites would approach the truthful Muslim
believers and claim that they were genuinely part of the Muslim
nation; yet, Allah informed the Muslims not to believe them, They
swear by Allah that they are truly of you while they are not of you,
but they are a people (hypocrites) who intend to divide (the Muslim
nation).11 The Muslim hypocrites, on countless occasions, insulted
and offended the Prophet of Islam, the Quran says, And among
10
11

Noble Quran, 9:56
86

them (the hypocrites) are men who hurt the Prophet and say, He is
(lending his) ear (to every news). Say, He listens to what is best for
you, he believes in Allah, has faith in the believers, and is a mercy to
those of you who believe. But those who hurt Allahs Messenger will
have a painful torment.12
Even the Prophet was unaware of some of the hypocrites in
Madina. Although he knew of Abdullah ibn Ubay, the leader of the
hypocrites, there were others in the Masjid of the Prophetin the
city of Madinawhom Allah did not inform him about. The Quran
says, And among the desert people (Aarab) around you, O believers,
there are some hypocrites, and so are there some among the people
of Madina. They exaggerate and persist in hypocrisy. Even you
(Prophet Muhammad) know them not. We know them; We shall
punish them twice and thereafter they shall be brought to a great,
horrible torment.13
The acts of desecration to Islam and the Muslim society had
reached such an extent by some of the hypocrites that Allah
promised them eternal punishment. Therefore, Muslims should not
extend the pleasure of Allah to all of the people around the Prophet
without distinguishing between who was a true believer and who
was a pretender. Nor should the Muslims refer to them as the
starswhomever we follow, we will be guided. Imam al-Bukhari
narrates:
Allahs Messenger said, I will be there at the Fountain of
Kawthar before you, and I will have to contend for some
people, but I will have to yield. I will be saying, My Lord,
they are my companions, they are my companions, and it
will be said, You dont know what innovations they made
after you.14
12
Noble Quran, 9:61

Noble Quran, 9:101
14
Sahih al-Bukhari, Book on Heart-Melting Traditions, Hadith 6089 and
6090, Book on the Trials, Hadith 6527; Sahih Muslim, Book on the
13
87

Imam al-Bukhari also narrates a similar version of this hadith:
Allahs Messenger said in the company of his companions, I
will be at the Fountain waiting for those who will be coming
to me from among you. By Allah, some people will be
prevented from coming to me, and I will say, My Lord, they
are my followers and the people of my ummah (nation). And
He will say, You dont know what they did after you; they
have been constantly turning back on their heels (from
your religion).
Since many of the companions heard the Prophet saying this, a
companion by the name of ibn Abu Mulaikah began then to include
it in his supplication. It is reported that he used to say (in
supplication), O Allah, I seek refuge with You that we should turn
back upon our heels or be put to any trial about our religion.15
Some Muslims claim that whoever disrespects any of the people
around the Prophet is a not a Muslim or a believer. Certainly,
criticizing a devout and genuine sahaba of the Prophet is completely
forbidden and unacceptable. However, it should not be forgotten,
that within the group of people around the Prophet there were
some who were hypocrites, whom even the Prophet did not know
of.16 Nonetheless, Allah was well aware of them and even cursed
those hypocrites who portrayed themselves as true companions of
the Prophet, but in reality were not.
Scholars contend that to curse or speak ill about a companion is
an abomination. However, within the Umayyad clan, there was a
particular caliph who established a precedent for cursing a certain
companion known for his devotion to Allah and Islam. If any Muslim
Virtues, Hadith 4250; Ibn Majah, Book on Religious Rituals, Hadith
3048; Musnad Ahmad ibn Hanbal, Vol. 1, 384, 402, 406, 407, 425, 439,
453, and 455, Vol. 5, 387, 393, and 400
15
Sahih al-Bukhari, Book on Heart-Melting Traditions, Hadith 6104; Sahih
Muslim, Book on the Virtues, Hadith 4245
16
Noble Quran, 9:101
88

who curses one of the companions is declared a disbeliever, then
what would be the Islamic judgment regarding this caliph?
In addition, some hadiths claim that the companions were
infallible, if they were infallible then why is it that after the death of
the Prophet, some of the companions, from time to time not only
disagreed with each other but their arguments even escalated into
physical attacks. If they were infallible then why were they fighting
each other? It has been documented that certain individuals from
the companions of the Prophet were responsible for the
assassination of the third caliph, Uthman ibn Affan. Should they
still be regarded as equal to the pious companions of the Prophet?
If a hadith, such as my companions are like starswhomsoever
you follow, you will be guided, indiscriminantly extends to all
those companions who were around the Prophet, then such a hadith
cannot be considerd authentic in the Shia school of thought since
some of these same companions were reprimanded and cautioned
about (to the Prophet) by Allah in the Quran.
Some of the companions commited sins without intending to
defy Allah, and Allah promised them forgiveness, And there are
others who have acknowledged their sins. They have mixed a deed
which was righteous with another that was evil. Allah shall turn to
them in forgiveness. Surely Allah is Oft-Forgiving, Most Merciful.17
The Wives of the Prophet

Similarly, the wives of the Prophet are included in what was
said about the companions of the Prophet, since blood relation or
the bond of marriage alone does not ensure a safe passage to
Paradise. Allah teachesus in the Noble Quran that only good deeds
entitle the believers to success and to enter Paradise. Being a wife or
a son or a daughter of the Prophet would not automatically grant
success on the Day of Judgment, although it may grant them the
fellowship of the Prophet and knowledge of his traditions.
17
Noble Quran, 9:102
89

Almighty Allah puts forth in the Noble Quran a parable about
the wives of two prominent messengers of Allah, Nuh and Lut,
Allah sets forth an example for those who disbelieve: the wife of
Nuh and the wife of Lut. They were under two of our righteous
slaves but they both betrayed (their husbands, by rejecting their
doctrine), so they benefited them not against Allah, and it was said
to them, Enter the Fire with those who enter it.18
Muslim historians narrate that some of the wives of the Prophet
were not always on good terms with him. Imam al-Bukhari narrates
from one of the wives of the Prophet, Lady Aishah:
The Apostle of Allah used to spend time with
Zaynab bint Jahsh (one of his wives) and drink
honey at her house. She (Lady Aishah) further
said, I and Hafsa (another wife) agreed that the one
whom the Apostle of Allah visited first should say, I
notice that you have an odor of maghafir (the
gum of mimosa). He visited one of them and she
told him this, whereupon he said, I have taken
honey at the house of Zaynab bint Jahsh, and I will
never do it again. After this, the following verse
was revealed, referring to his abstention from
honey, O Prophet! Why do you ban for yourself that
which Allah has made lawful to you, seeking to
please your wives (Lady Aishah and Hafsa)? And
Allah is Oft-Forgiving, Most Merciful.19
18
19
Noble Quran, 66:10

Noble Quran, 66:1; See Sahih al-Bukhari, Book on the Interpretation of
the Quran, Hadith 4531; Sahih Muslim, Book on Divorce, Hadith 2694;
al-Tirmidhi, Book on Foods, Hadith 1574; al-Nisai, Book on Divorce,
Hadith 3367, Oaths, Vows, and Crop Sharing, Hadith 3735,
Intimacy for Women, Hadith 3896; Abu Dawud, Book on Drinks,
Hadith 3227; Ibn Majah, Book on Foods, Hadith 3314; Musnad, Ahmad
ibn Hanbal, Vol. 6, 221; al-Darami, Book on Foods Hadith 18986
90

The Noble Quran also addresses Lady Aishah and Hafsa
exclusively, If you two (wives of the Prophet) turn in repentance to
Allahbut your hearts are so inclined (to oppose what the Prophet
likes). But if you help one another against him, then verily Allah is
his Protectorand Jibril, and the righteous among the believers, and
the angels are also his helpers. It may be that if he divorced you, his
Lord would give him, instead of you - wives better than you
Muslims submitting to Allah, believers, women obedient to Allah,
who turn to Allah in repentance, worship Allah sincerely, given to
fasting, or emigrants (for the cause of Allah)previously married
and virgins.20
These verses of the Noble Quran prove that not all the wives of
the Prophet were the best of his companions.
For political, social, and economic reasons, as well as to spread
the word of Allah, the Prophet had several wives and was patient
with their mischief and rebellion (see Noble Quran, 66:4-5).
Historical Facts
Now, let us take an unbiased look at the history of Islam.
Imam Ali was the first male to embrace Islam.21 He himself
declared, I started worshipping Allah nine years before anyone else
in this nation started worshipping Him, except for Prophet
Muhammad.22
The Prophet held two ceremonies of Brotherhood (muakhat) in
which he made the Muslims brothers of each other. He did one
before the migration to Madina and one afterwards.23 In both
20
Noble Quran, 66:4-5

Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah, Vol.13, 224
22
al-Nisai, Khasais Amir al-Muminin, Vol. 13, 39 (Refer also to: Tarikh alTabari, Vol. 2, 316 and Vol. 5, 17 to see when other companions
embraced Islam)
23
al-Hakim, al-Mustadrak, Vol. 314; Fath al-Bari, Vol. 7, 211; Tarikh alKhamis, Vol. 1, 353; al-Sirah al-Halabiyyah, Vol. 2, 220; al-Sirah alNabawiyyah, Ahmad Zayni Dahlan, Vol. 1, 155
21
91

Brotherhoods, the Prophet made brothers of himself and Imam Ali,
Abu Bakr and Umar, Uthman ibn Affan and Abd al-Rahman ibn
Auf, Hamzah ibn Abd al-Mutallib and Zayd ibn Haritha, Musab ibn
Umayr and Sad ibn Abi Waqqass, Salman al-Farsi and Abu Dharr alGhifari, and Talha and Zubayr.24
The Prophet ordered all of the gates which had access to the
courtyard of the Masjid of the Prophet to be closed except the gate
which connected to the house of Imam Ali, since the ritually impure
(junub) were no longer allowed to enter the masjid before
performing the ritual bathing (ghusl). However, the Prophet, Imam
Ali, and Lady Fatima al-Zahra were exceptions to this rule, as an
emphasis to the Verse of Purity (Noble Quran - 33:33). Even
Hamzah, the uncle of the Prophet was saddened by this decision and
came to the Prophet weeping. The Prophet told him, I did not ban
you, and I did not allow him (Ali); but it was Allah who allowed
him.25 Ibn Hanbal also narrates that many companions wondered
about the Prophets decision to exempt Imam Ali from having to
shut his door to the masjid, the Prophet answered them by this
sermon, I commanded that these doors be closed except for the
door of Ali. By Allah, it was not my own desire, but I was
commanded by Allah, and I followed his command.26 For this
reason, the second caliph, Umar ibn al-Khattab, says, Ibn Abi Talib
has been given three virtues of which, if I had been given only one,
it would have been better for me than everything in this life: the
Messenger of Allah married him to his own daughter and she
delivered offspring for him, the Prophet sealed all the gates to the
24

al-Isabah fi Marifat al-Sahabah, Vol. 1, 373; al-Durr al-Manthur, Vol. 6, 122;
al-Samhudi, Wafa al-Wafa, Vol. 2, 477; al-Muttaqi al-Hindi, Kanz alUmmal, Vol. 15, 155, and others
26
Musnad Ahmad ibn Hanbal, Vol. 1, 175; Vol. 2, 26; Vol. 4, 369
25
92

Masjid of the Prophet except his door, and the Prophet gave him the
banner on the Day of Khaybar.27
The Event of Thursday

Towards the end of the life of the Messenger of Allah, the
Roman army was gathering on the border of the Islamic state, and
the Prophet ordered all of his companions except for Imam Ali to
leave Madina and to join the battalion of Usama ibn Zayd. Some of
the prominent companions refused to join. The Prophet ordered
them again to go, but they still refused. The third time, when they
gathered in his house on a Thursday, four days before he passed
away, the Prophet opened his eyes and saw that his companions had
gathered around his deathbed. The Prophet asked for a pen and
paper to write his will but one of the companions refused to give it
to him, saying, Verily, pain has overwhelmed him. The book of
Allah is enough for us. Once the argument increased, the Prophet
turned to them and said, Go away from me. You should not argue
in my presence.28 Abdullah Ibn al-Abbas says, Disaster struck
when they did not allow the Prophet to write his will. 29 Other
historians narrate that on that day, the same companion said,
Leave him (the Prophet) alone. He is hallucinating.30
This situation occurred despite the clear command of the Noble
Quran, Obey Allah, and obey the Messenger that you may obtain
mercy,31 and He who obeys the Messenger has indeed obeyed
Allah, but he who turns away, then we have not sent you
(Muhammad) as a watcher over them.32 This companion later on
27
Ibn Hajar, al-Sawaiq al-Muhriqah, Vol. 3, 9; al-Hakim, al-Mustadrak, Vol. 3,

125
28
Sahih al-Bukhari, Vol. 4, 490, Hadith 1229; Sahih Muslim, Vol. 11, 89; Ibn
Saad, al-Tabaqat al-Kubra, Vol. 2, 36; Misbah al-Munir, Vol. 6, 34
29
Shahristani, al-Milal wal-Nihal, Vol. 1, 22
30
Sibt ibn al-Jawzi, Tadhkirat al-Khawass, Abu Hamid al-Ghazali, Sirr alAlamin, 21; Tarikh ibn al-Wardi, Vol. 1, 21
31
Noble Quran, 4:80
32
Noble Quran 3:132
93

confessed as to why he denied the Prophets request during the
Event of Thursday, by saying that the Prophet had wanted to
mention Imam Ali for leadership during his final days so he stopped
him from doing that.33
Imam al-Bukhari reports on the authority of Sad ibn Jubayr
from Ibn al-Abbas:
Thursday, and what about Thursday! Then he wept
until his tears wetted the gravel. Thereupon I said,
O Ibn al-Abbas, what about Thursday? He said,
The Messenger of Allah said, Bring me (a pen and
paper) so that I may write for you a document (by
which following) you will never go astray. But they
disputed, while in the presence of the Prophet,
there should be no disputing. They said, What is
the matter with him? Ask him. He said, Leave me
alone. That which I suffer is better. I give you three
wills: Drive the polytheists out of the Arabian
Peninsula; grant delegations the same allowance
that I used to give; but he kept silent over the
third, or he said it but I was made to forget it.34
The Suffering of Lady Fatima alal-Zahra

One of the undeniable historical facts that all Muslim historians,
regardless of their school of thought, unanimously agree upon is
that the beloved daughter of the Prophet, Lady Fatima al-Zahra died
approximately three months after him; as a result of the great pain
and suffering she endured during the incident of the attack on her
33
Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah, Vol. 3, 114; Ibn
Hajar, Fath al-Bari ala Sahih al-Bukhari, Vol. 8, 132
34
Sahih al-Bukhari, Book on Jihad and Marching, Hadith 2825; Sahih
Muslim, Book on the Bequest, Hadith 3089; Abu Dawud, Book on Land
Tax, Emirate, and Booty, Hadith 2634; Musnad Ahmad ibn Hanbal, Vol.
1, 222
94

house. She died at the age of 18 years and 7 months. On the day of
her burial, Imam Ali addressed the Prophet at his grave and said:
O Prophet of Allah! Peace be upon you from me and
from your daughter who has come to you and who
has hastened to meet you. O Prophet of Allah! My
patience about your chosen daughter has been
exhausted, and my power of endurance has
weakened, except that I have ground for
consolation in having endured the great hardship
and heart-rending event of your separation. I laid
you down in your grave when your last breath had
passed, when your head was between my neck and
chest. Verily, we are Allahs and verily, unto Him
shall we return. Now the trust has been returned,
and what has been given has been taken back. As to
my grief, it knows no bounds, and as to my nights,
they will remain sleepless until Allah chooses for
me the house in which you are now residing.
Certainly, your daughter will apprise you of the
joining together of your people for oppressing her.
You ask her in detail, and get all the news about the
matter. This has happened when a long time had
not elapsed, and your remembrance had not
disappeared. My salaam be upon you both, and the
salaam of a grief-stricken, not a disgusted or
hateful person, for if I go away it is not because I
am weary of you, and if I stay it is not due to lack of
belief in what Allah has promised the ones who
endure.35
Lady Fatima al-Zahra, three months after her father, the
Messenger of Allahs death were all spent in grief and agony. She
was never seen smiling, not even once after the death of her
35
Nahj al-Balaghah, Sermon 202
95

father.36 Her suffering increased day by day as a result of the injuries
she sustained when one of the companions slammed the door on
her, two days after her fathers death, causing her to mis-carry her
son, Muhsin. When Lady Fatima died, her husband Imam Ali buried
her in the night. Only a handful of sincere companions participated
in her funeral and he performed the prayers over her.37
She was also denied her inheritance from the Prophet
Muhammad mainly, a land outside Madina called Fadakon the
grounds that prophets do not leave inheritance. Imam Bukhari
narrates that when Lady Fatima asked for her share of the Prophets
inheritance, she received the response that the Prophet had said,
We, the group of prophets, do not leave inheritance. What we leave
is charity. Thus she was refused anything from her fathers
inheritance despite the fact that the Noble Quran gives examples of
prophets inheriting from other prophets, such as, And Sulayman
inherited from Dawud.38
These incidents happened even though the Messenger of Allah
had said, Lady Fatima is a part of me. Whoever angers her, angers
me.39 Ibn Qutaybah records that Lady Fatima al-Zahra said to some
of the companions, I take Allah as a witness, and His angels, that
you have angered me and did not please me, and when I meet with
the Prophet, I will raise my grievances about you to him.40
Did the Prophet Order the First Caliph to Lead the Prayers Before
his Death?
As mentioned earlier, the Prophet before his death ordered the
majority of his companions to leave Madina and to join the battalion
of Usama, in order to defend the Muslims against the Roman
aggression. However, some of the companions refused his
36

38
Noble Quran, 27:16
39
Sahih al- Bukhari, Vol. 5, 35
40
Ibn Qutaybah, Al-Imamah wal-Siyasah, Vol. 1, 14
37
96

commands and stayed in Madina, while Usama camped in an area
called Jurf. Nonetheless, two people namely Lady Aishah, the
daughter of the first caliph and the wife of the Prophet and Anas ibn
Malik, narrate that the first caliph led the prayers with the consent
of the Prophet during his sickness, Lady Aishah narrates, The
Prophet went to the masjid to lead the prayers while he was too
weak to walk, and Abu Bakr was leading the prayers. The Prophet
came and sat next to Abu Bakr who was leading the prayers.41
However, this narration does not imply that the Prophet
commanded the first caliph to lead the prayers sincedespite his
illnesshe still went outside to lead the prayers. The other narrator,
Anas ibn Malik is not considered as a unbiased source, according to
the Shia school of thought.
Those historians who do relate that the first caliph was present
in Madina during the time of the death of the Prophet, indicate that
on the day the Prophet was destined to pass away at noon, Lady
Aishah ordered Bilal to tell her father that the Prophet wanted him
to lead the morning prayers. Once the Prophet learned of this, he
went out to lead the prayers himself, even though he was severly
sick, leaning on Imam Ali and al-Fadl Ibn al-Abbas. After removing
the first caliph and leading the prayers, the Prophet then went back
to his room in the masjid and said to Lady Aishah, You are as
companions of Yusuf (Joseph).42
This story has been narrated in various words by nine narrators:
Lady Aishah, Abdullah ibn Masud, Abdullah Ibn al-Abbas,
Abdullah ibn Umar, Abdullah ibn Zama, Abu Musa al-Ashari,
Buraydah al-Aslami, Anas ibn Malik, and Salim ibn Ubayd. However,
an examination of these sources show that all the narrations go
back to Lady Aishah. In addition, there are also some unreliable
individuals in the chains of narrators. Furthermore, even if the
Prophet had appointed Abu Bakr to lead those prayers, this
appointment would not imply an appointment to succeed the
41
42
Ibn Kathir, al-Bidayah wal-Nihayah, Vol. 5, 253

Tarikh al-Tabari, Vol. 2, 439; Sirat ibn Hisham, Vol. 4, 303
97

Prophet in all aspects of life, since during the Prophets lifetime, he
had permitted many people to perform the prayers, and of course,
they are not considered as the caliphs;, such as Ibn Um Maktum who
was blind.43 Shaykh al-Islam Ibn Taymiyyah acknowledges that
being a successor for certain tasks in life does not stretch to include
succession after death. He adds that the Prophet had appointed
many people, such as ibn Um Maktum, Bashir ibn Abd al-Mundhir,
and others for certain tasks, such as leading the congregational
prayers. Nevertheless, most of these people were not suitable for
succession to the Prophet.44
In another slightly contrasting hadith, the famous historian and
transmitter of hadith, al-Tabari45 narrated that the first caliph, Abu
Bakr was not in Madina at the time of the death of the Prophet, and
when the Prophet was in extreme pain and could not go to the
masjid to perform the prayers, Bilal, the muadhdhin (the caller to
prayer) asked, O Messenger of Allah! May my mother and father be
your ransom, who will lead the prayers?46 The Prophet called upon
Imam Ali. Then his wife, Lady Aishah said to him, We will call for
you Abu Bakr, and his wife Lady Hafsa said, We will call for you
Umar. Thus, the Prophets call did not reach Imam Ali, and the rest
of the people came. Once they gathered around the Prophet, he said
to them, Go away. If I need you I will send for you. Then these
companions left.47
The Ten who are Guaranteed Paradise

Tirmidhi narrates that the Prophet declared that ten of his
companions were guaranteed paradise, while Imam al-Bukhari and
Muslim (al-Dhahabi in his book, Mizan al-Itidal) deny that the
Prophet had ever made such a statement, as well as. This hadith
counters logic on many levels, and as such, cannot be accepted. For
43
Sunan Abi Dawud, Vol.1, 98

Shaykh al-Islam Ibn Taymiyyah, Minhaj al-Sunna, Vol. 4, 91
45
Tarikh al-Tabari, Vol. 2, 439
46
Musnad Ahmad ibn Hanbal, Vol. 3, 202
47
Tarikh al-Tabari, Vol. 2, 439
44
98

instance, Talha and Zubayr, who are both included in this hadith,
ordered the killing of the third caliph Uthmanwho is also
included in this hadith. They are the sameTalha and Zubayrwho
revolted against the legitimate caliph, Ali ibn Abi Talib after paying
allegiance to him. Another individual included in this hadith is Sad
ibn Abi Waqqass, who refused to pay allegiance to Imam Ali but did
pay allegiance to Muawiyah. Another individual was Abd alRahman ibn Auf who revolted against the third caliph, Uthman ibn
Affan and was killed by the Umayyads. The second caliph described
ibn Auf as the pharaoh of this nation.48 The very notion that only
ten of the Muslims should be guaranteed Paradise is illogical, since
it exempts hundreds of other sincere and virtuous Muslims, such as
Hamzah - Sayyid al-shuhada (Master of the Martyrs) and uncle of the
Prophet, Jafar ibn Abi Talib, Zayd ibn Haritha, Sad ibn Maadh,
Ammar ibn Yassir, about whom the Prophet said, He is filled with
faith (iman) from head to toe, and Salman al-Farsi, about whom the
Prophet said, He is one of us, the Ahlul Bayt. Since the hadith of the
ten who are guaranteed Paradise was narrated by Said ibn Zayd,
who was not on good terms with the Ahlul Bayt, the Shia school of
thought can not accept it.
Abu Hurayra
The man who narrated the largest number of hadith5,374 (446
of which are in Sahih al-Bukhari), although he says that he only
spent three years with the Prophet49was Abu Hurayra al-Dusi. He
embraced Islam on the seventh year after the migration to Madina.
Abu Hurayra himself says that only Abdullah ibn Umar narrated
more traditions than he did, and that Abdullah used to write them
down whereas he did not.50 In fact, Abdullah ibn Umar only
narrated 2,630 hadith, of which Imam al-Bukhari mentions only
48
Ibn Qutaybah, Al-Imamah wal-Siyasah, 24

Ibn Saad, Al-Tabaqat al-Kubra, Vol. 4, 327; Sahih al-Bukhari, Vol. 4, 239;
Mahmud Abu Riyyah, Shaykh al-Mudhirah Abu Hurayra. He proves that
his companionship lasted one year and nine months.
50
Sahih al-Bukhari, Kitab al-Ilm, Vol. 1, 86
49
99

seven and Imam Muslim narrated, twenty. Umar ibn al-Khattab
himself narrated only 527 hadith; while Uthman ibn Affan narrated
146; Abu Bakr, 142; Aishah, the wife of the Prophet, 1,210; Jabir ibn
Abdillah al-Ansari, 1,540; Abdullah ibn Masud, 848; Abu Dharr alGhifari, 281; Um Salamah, the wife of the Prophet, 378; Ali ibn Abi
Talib, 537; and Anas ibn Malik, 2,286.
Furthermore, Imam Muslim also narrates that the second
caliph, Umar ibn al-Khattab beat Abu Hurayra on one occasion. 51
Abu Hurayra admits, I have narrated to you several traditions that
had I narrated them during the time of Umar, Umar would have
lashed me with a stick.52 It has been said that Abu Hurayra was the
first narrator who was accused justly in Islam.53 Umar al-Khattab
said to him, You have taken the money of the Muslims for
yourself.54 Umar also told him once, You have narrated too
many hadiths, and most likely, you lie about the Prophet.55 Ibn
Hajar al-Asqalani says that the ulama unanimously agreed that
lying about the Messenger of Allah is one of the cardinal sins
(kabair), and others went further to say, that whoever lies about the
Prophet is an unbeliever (kafir). Al-Samani states that narrations
would not be accepted from someone who lied about the Prophet,
even one time.56
Another example of the narrations of Abu Hurayra is found in
the Sahih of Imam al-Bukhari. Abu Hurayra attributes the following
advice to the Messenger of Allah, When a fly falls into one of your
goblets, immerse the entire fly inside the goblet and then take it
out, and then consume the (contents of the) goblet, because on one
wing of the fly is a disease, and on the other wing is the cure.57
51
Muhammad al-Ghazzali, Fiqh al-Sirah, 41

Ibid.
53
Mustafa al-Rafii, The History of Arab Literature, Vol. 1, 278
54
Ibn al-Athir, al-Bidayah wal-Nihayah, Vol. 8, 116
55
Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah, Vol. 1, 360
56
al-Nawawi, al-Taqrib, 14
57
52
100

Sahih Muslim narrates from Abu Hurayra that the Prophet slept until
sunrise and missed the morning prayers!58 This hadith is not
compatible with the Noble Quran which says, Stand to pray all
night, except a littlehalf of it, or a little less than that, or a little
moreand recite the Quran in a slow style.59 How could the
Prophet, who never missed the midnight prayers, miss the
obligatory morning prayers? Along the same line, in Sahih Bukhari, it
narrates from Abu Hurayra that the Muslims were standing in their
prayer rows about to pray, and that the Prophet had just finished
the Iqamah when suddenly he remembered that he was junub (in a
state of ritual impurity)!60 Al-Bukhari also narrates from Abu
Hurayra that the Prophet said, The Shaytan (Satan) confronted me
and kept me busy!61 This hadith also diverges from the Noble
Quran, which says, When you want to recite the Quran, seek refuge
with Allah from the Shaytan, the cursed. Verily, he has no power
over those who believe and put their trust only in their Lord. His
power is only over those who obey and follow him and those who
join partners with him.62
Imam Muslim also narrates from Abu Hurayra that Lady
Aishah, the wife of the Prophet said:
One day, the Messenger of Allah was lying in my
house, revealing his thighs. Abu Bakr sought
permission (to enter). He gave him permission, so
he entered and spoke to the Prophet, and the
Prophet remained in the same condition. Then
Umar sought permission (to enter). He gave him
permission, and he spoke to him while he was in
the same condition. Then Uthman sought
permission (to enter.) Once Uthman sought
58
Sahih Muslim, Vol. 1, 310, 471

Noble Quran, 73:2-3
60
61
62
Noble Quran, 16:99
59
101

permission, he (the Prophet) sat down properly and
covered himself. When he spoke to him and he left,
I said, You neither paid attention to Abu Bakr nor
Umar, so why did you (when Uthman entered)
cover your thighs? The Prophet said, Would I not
be embarrassed in front of a man whom the angels
are embarrassed in front of?63
Ibn Arafa explains that most of such narrations were
constructed during the time of the Umayyad Dynasty.64 When
Muawiyah reached power, he wrote to all his governors around the
Islamic state, For every virtue which is narrated by the Prophet on
behalf of Imam Ali, I need a similar virtue to be said on behalf of the
companions.65
Since hadiths are the second source of Islamic legislation all the
contents and chains of narrators must be carefully examined and
compared to the Book of Allah before being accepted. The Shia
school of thought has strict criteria for judging the narrators of
hadith and determining the authenticity any of ahadith.
63
Sahih Muslim, Vol. 4, 1866, Hadith 2401

Ahmad Amin, Fajr al-Islam, 213
65
For further details, see: Ibn Abd al-Birr, al-Istiab, Vol. 1, 65; Ibn Hajar,
al-Isabah, Vol. 1, 154; Ibn al-Athir, al-Kamil fil-Tarikh, Vol. 3, 162; Tarikh
al-Tabari, Vol. 6, 77; Tarikh ibn Asakir, Vol. 3, 222; Wafa al-Wafa, Vol. 1,
31; Tahdhib al-Tahdhib, Vol. 1, 435; Ibn Abi al-Hadid al-Mutazili, Sharh
Nahj al-Balaghah, Vol. 1, 116
64
102
Differences and Misunderstandings

between the Shia and the Other
Schools of Thought
Abasa Watawalla (He Frowned and Turned Away)

This verse is one of the verses of the Noble Quran whose
interpretation differs between the two main schools of thought. The
majority of the Sunni scholars claim that the man who frowned and
turned away from a blind person was the Prophet, while the Shia
scholars say that the man who frowned and turned away was one of
the companions of the Prophet; not the Prophet himself.
According to the Sunni scholars, the blind man was Abdullah
ibn Um Maktoum. He is said to have come to the Prophet when the
Prophet was conversing with a group of non-believers (Utbah ibn
Rabiah, Abu Jahl ibn Hisham, al-Abbas ibn Abd al-Mutallib, Ubay,
and Umayyah ibn Khalaf) and was trying to incline their hearts
towards Islam, since they were the leaders of Makkan society and if
they embraced Islam then many others would follow them. The
blind man came and interrupted the Prophet and asked him to teach
him what Allah had taught him, not knowing that the Prophet was
busy with this group of people. Thus according to the Sunni scholars
the Prophet frowned.
The Shia interpretation of this verse, as narrated from the sixth
imam of the Ahlul Bayt, Imam Jafar al-Sadiq, is that the verse
descended because one of the companions of the Prophet, who
happened to be from Bani Umayyah, was sitting next to the Prophet
and when the blind man came the man expressed a dislike and
disgust at him, hence he turned his face away from him.1 This
1
Tafsir Majma al-Bayan, Vol. 10, 437 (in the narration of al-Sadiq)
103
Differences and Misunderstandings between

interpretation is more in character with the Prophet since frowning
was not one of the Prophets characteristics, even with his enemies.
Nor was it of the Prophets character to be more inclined towards
the rich and to abandon the poor. Allah attributes the highest moral
character to the Prophet, And verily you (Muhammad) are on an
exalted standard of character.2 And by the mercy of Allah, you
(Muhammad) dealt with them kindly. And had you been severe and
harsh-hearted, they would have broken away from you.3 Verily,
there has come unto you a messenger from among yourselves. It
grieves him that you should receive any injury or difficulty. He is
anxious for you to be rightly guided. For the believers, he is full of
piety, kind and merciful.4
After all of these testimonies from Almighty Allah, it is difficult
to believe that the Prophet would still frown and turn away from
one of his blind companions, since he began and ended his mission
by expressing his affectionate support to the needy, the blind, and
the disabled in society, and spent nights without food to sympathize
with the poor.
It is strange that some commentators would consider
attributing this verse to one of the companions of the Prophet as an
insult to the companions, but they would not consider the
interpretation of this verse as an insult to the Prophet himself; even
though he is the highest example of ethical and moral behavior, and
is the master and leader of all the faithful.
The Father of Ibrahim and the Father of Imam Ali

According to Shia doctrine, all the messengers, prophets, and
divinely ordained imams descended from monotheistic fathers,
grandfathers, and ancestors. Allah states this when He addresses the
Prophet Muhammad, Who sees you, O Prophet Muhammad, when
you stand up at night for prayers, and your movements among
2
Noble Quran, 68:4

Noble Quran, 3:159
4
Noble Quran, 9:128
3
104

those who fall prostrating (among your ancestors).5 From this
verse, we understand that the father, grandfather, and greatgrandfathers of the Prophetall the up to Adamwere believers in
Allah; they did not associate anyone or anything with Allah.
Similarly, Prophet Ibrahim also descended from monotheists.
According to history, his father died as a monotheist, thereafter, he
became the custody of his uncle, who is metaphorically referred to
as his father in the Quran.
Likewise, the father of Imam Ali, Abu Talib was also from a
monotheistic descend. Logic dictates that such a man who fiercely
defended the Prophet for many years and never yielded to the
demand of the Quraysh to hand him over to them, and whose death,
along with that of Khadijah, prompted the Prophet to call that year
the year of sadness was a believer in Allah and one who died as a
Muslim. Traditions found in some of the sahhah, saying that he is
being punished by Allah should not be taken as authentic, and their
chains of narrators must be doubted since politics played a great
role in distorting the traditions of the Prophet; in addition to, the
character assassination of great personalities of Islam, such as Imam
Ali ibn Abi Talib.
Abu Talibs proper name was Abd al-Manaff or Imran. He
defended the Prophet for forty-two years - before the Prophet
started his mission and afterwards. It has been said about him,
Whoever reads the tradition of the Prophet will know that if it
were not for Abu Talib, Islam would not continued its progress.6
There is no doubt about the full submission and faithfulness of Abu
Talib to the unity of Allah and the religion of Islam.
The Myth of the Distortion of the Noble Quran

Only one Quran exists, which was revealed by Almighty Allah to
the Prophet Muhammad. No additions have been made to it nor
5
6
Noble Quran, 2.218-219.

Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah. Vol. 1. 142.
105

have there been any deletions, and nothing in it has been
rearranged or otherwise tampered with. Allah says, We sent down
the Book, and We are its protectors.7 Unfortunately, some Muslims
have the misconception that the followers of the Ahlul Bayt have a
different Quran, yet if they were to visit the Shia Masajid, homes, or
Islamic centers and meet with their individuals and scholars then
they would discover that this accusation has no basis.
One of the prominent Shia narrators of hadith, Muhammad ibn
Ali al-Qummi al-Saduq asserts, Our belief is that the Quran which
descended from Allah upon His Prophet is what we find today
between the two covers, and that is what the people have in their
handsno more and no less than is, and whoever attributes to us
that we say other than that, is a liar.8 The Shia were always
concerned over the correct transmission of the Noble Quran, and
when the Prophet died, Imam Ali swore that he would not wear his
robe except for prayers until he had gathered the entire Quran into
one volume (mushaf).9
However, in some of the sahih books, some narrations assert
that entire Surahs, even verses of the Noble Quran are missing or
were lost. For example, Imam al-Bukhari narrates, Verily, Allah
sent Muhammad with the truth, and He sent down the Book upon
him, and the verse of stoning was included in what was sent down
to him. We recited it, retained it in our memory, and understood it.
Allahs Messenger awarded the penalty of stoning to death (to the
married adulterer and adulteress) and after him, we also awarded
the penalty of stoning. I am afraid that, with the lapse of time, the
people (may forget) and may say, We do not find the penalty of
stoning in the Book of Allah, and thus go astray by abandoning this
duty prescribed by Allah. Stoning is a duty laid down in the Book of
Allah for married men and women who commit adultery when
7
Noble Quran, 15:9; For more details, see al-Mudhaffar, Aqaid alImamiyyah, 41.
8
Itiqadat al-Suduq, 164
9
al-Muttaqi al-Hindi, Kanz al-Ummal, Vol. 3, 127
106

proof is established, or if there is pregnancy or a confession.10
Other narrations also erroneously indicate that there was a verse in
the Noble Quran saying to stone the adulterers.11
Imam al-Bukhari also narrates from one of the companions that
there was a verse in the Noble Quran stating that the abandoning of
ancestors is kufr (disbelief);12 but all Muslims know that no such
verse in the Noble Quran exists. Some other narrations, from other
sources suggest that many verses of the Noble Quran are missing.
Lady Aishah, for example, narrates that Surahtul Ahzab (33) used
to have 200 verses during the time of the Prophet, but when the
third caliph, Uthman ibn Affan compiled the Noble Quran, he could
only find 73 of them.13 Abdullah ibn Umar also narrates, No one
should say, I have taken (the judgment) from the entire Quran.
How does he know that this is the entire Quran? Verily, a great deal
is missing from the Quran.14 There are other claims as well which
do not need to be mentioned further.
The intention here is not to pursue the issue of the false
allegations of the distortion of the Noble Quran amongst the various
schools of thought, since all the schools of thought should be
respected. Yet, the point intended is that the Quran that the Shias
follow is the same Quran that exists everywhere in the world, and
there is no other hidden Quran, as some people claim.
10
Sahih al-Bukhari, Book on Penalties, Hadith 6327 and 6328, Adherence

to the Noble Quran and Sunnah, Hadith 6778; Sahih Muslim, Book on
Penalties, Hadith 3291; al-Tirmidhi, Book on Penalties, Hadith 1351
and 1352; Abu Dawud, Book on Penalties, Hadith 3835; ibn Majah,
Book on Penalties, Hadith 2543; Musnad Ahmad ibn Hanbal, Vol. 1, 23,
29, 36, 40, 43, 47, 50, and 55; Malik, Book on Penalties, Hadith 1295 and
1297; al-Darami, Book on Penalties Hadith 2219
11
Book of the Virtue of the Quran, Vol. 6, 508 and Vol. 9, 212; Sunan Abu
Dawud, Book of Ahkam
12
Sahih al-Bukhari, Kitab al-Faraidh Vol. 8, 540
13
Suyuti, al-Itqan fi Ulum al-Quran, Vol. 1, 63
14
Ibid., Vol. 3, 81
107

Mushaf Fatima
According to the narration of the Ahlul Bayt, when the
Messenger of Allah passed away his daughter, Lady Fatima al-Zahra
was in so much grief that Allah sent her an angel to console her, and
that angel told her what would happen to her in the near future. She
found comfort in this news, and her husband, Imam Ali recorded
what the angel said. These writings were gathered in a book called
Mushaf Fatima. Imam al-Sadiq says, There is nothing unlawful or
lawful in that book, but it says only what will happen in the
future.15 Other reports say that whenever the Messenger of Allah
received a revelation, he would then explain it to his daughter, and
she would write it in a book which was named Mushaf Fatima. The
followers of the Ahlul Bayt believe that this book is now with the
last Imam - al-Mahdi - of the school of Ahlul Bayt.
Mushaf Fatima is not a Quran or part of the Quran; and the only
Quran that the followers of the Ahlul Bayt have and fully believe in
is the one which was revealed to the Prophet Muhammad during his
lifetime, which is available throughout the world.
Naming After the Prophets and the Imams

Some Muslim families who follow the school of Ahlul Bayt name
their children after some of the prophets and imams in the manner
of Abd al-Nabi, Abd al-Rasul, Abd al-Husayn, Abd al-Rida, and so
on. Some people wonder whether this practice is permissible or not.
Although the Prophet said that the best of names are those
beginning with Abd and Muhammad, thus there is no harm in
using the previous name because the name is not intended to be
literal, and it does not imply that the specific child is a slave of the
Prophet, Imam Husayn, or Imam Rida, or that the Prophet or the
imams created him and are sustaining him. Rather, this sort of
naming expresses gratitude, admiration, and love to those
individuals such as the Prophet or the imams who dedicated their
entire lives for the welfare of humanity.
15
al-Kulayni, al-Kafi, Kitab al-Hujjah, 240
108

The Noble Quran itself uses the word abd to mean other than
the servant of Allah for example, the phrase min ibadikum (from
your male slaves) does not mean that the slaves are worshipping
their owner. The real slavery and ownership is for Allah, but
allegorically, the name Abd al-Rasul implies that its bearer is a slave
of Allah through the Prophet, since the Noble Quran states,
Whoever obeys the Messenger has obeyed Allah.16 Again, the
sense of slavery is to be taken allegorically and not literally.
Expressions like these find their way into a common speech in
which people sometimes say the phrase my master (sayyidi), as a
form of politeness. Some may even use the expression, may I be
your ransom (juiltu fidak) without meaning it literally. In the
Arabic language, these phrases express gratitude and thankfulness.
Hence, by naming a person Abd al-Husayn or Abd al-Rida is in no
way shirk (polytheism) to Almighty Allah, since all Muslims agree
that He is the only One who deserves submission and obedience.
Visiting the Shrines of the Prophets and Imams

Touching or kissing the shrines of the Prophet and the imams
does not imply shirk, nor does it associate that particular person
with Allah, because Allah has the ultimate sovereignty in this
universe, and Muslims submit to, worship, and seek help only from
Him. Visiting the shrines is merely a gesture of respect. If the
Prophet or the imams were alive then out of admiration people
would shake their hands or kiss them. Since they are dead and
people know that their shrines contain their sacred bodies, and
perhaps their souls, then touching or kissing their shrines is a way
of renewing allegiance and loyalty to these leaders. People are well
aware of the fact that such shrines are made of ordinary material
and the worshippers know that it has no power of benefit or harm;
nevertheless, the respect and tribute is for what the shrines
representthe souls of these great personalities. Besides, being
16
Noble Quran, 24.32.
109

present within the precincts of the sacred shrines gives the
worshipper a sense of being in a sacred and holy place.
The Noble Quran teaches that when Prophet Yaqub cried over
the separation of his son, Yusuf he lost his eye sight. Years later,
Yusuf sent his shirt with one of his brothers and told him to put it
on the face of his father so that he would regain his sight. The Quran
says:
Go with this shirt of mine and cast it over the face
of my father. He will become seeing. And bring to
me all your family. And when the caravan departed
(Egypt), their father (who was in Palestine) said, I
do indeed sense the smell of Yusuf, if only you
think me not sane. They (his family) said,
Certainly you are in your old error. Then when
the bearer of glad tidings arrived, he cast it (the
shirt of Yusuf) over his face, and he became seeing.
He said, Did I not say to you that I know from
Allah that which you know not?17
Although Yusufs shirt was made of regular cotton material,
which most of the people wore at that time, Allah made it bear His
blessings because it touched the body of Yusuf. Thus with Allahs
permission and authority, this shirt, when it was put on his face,
enabled Yaqub to see.
If touching the shrine of the Prophet or Imam Ali or Imam
Husayn is shirk (because these shrines are made from iron) then
why do millions of Muslims touch the stones of the Holy Kabah?
Were these stones brought from Paradise or were they ordinary
stones used from the land of Hijaz? All Muslims agree that the
Prophet kissed al-Hajar al-Aswad, the Black Stone on the Kabah,
whereas he certainly did not go around kissing the stones in the
alleyways and streets of Makkah, even though they may have been
more alluring than the Black Stone. Today, in most countries, both
17
Noble Quran, 12:93
110

Muslim and non-Muslim, the flag of a nation is so sacred that
soldiers, even civilians kiss it and put it on their faces. Does that
mean they are worshipping a piece of cloth? Certainly not! The
moral behind these examples is that they are glorifying the ideas
behind the stones or the shrines or the flags, and these are the
principles and etiquette which were carried by the great leaders and
countries.
Imam al-Bukhari narrates that whenever the Prophet did the
ablution (wudhu), the Muslims used to gather and collect the
remaining water and pour it over their faces for blessings.18 He also
narrates that even the sweat of the Prophet was collected, in the
following incident, Um Salamah was putting some cloth under the
Apostle of Allah when he slept. There was a lot of perspiration from
his body. She brought a bottle and began to pour the sweat in that.
When the Apostle of Allah woke up he said, Um Salamah, what is
this? She said, That is your sweat which we mix in our perfumes,
and they become the most fragrant perfumes.19
Sadaqa Allahu
Allahu Al-Adhee
Adheem
Aleem or Sadaqa Allahu Al-Ali AlAdhee
Adheem
eem
There is practically no difference between saying, Sadaqa
Allahu Al-Adheem (Allah the Most Great spoke the truth) or Sadaqa
Allahu Al-Ali Al-Adheem (Allah the Most Great and Most High spoke
the truth). This issue is perhaps the least significant between the
schools of thought, especially since both sayings have been used
occasionally in both, the Shia and the Sunni schools of thought.
However, the source of saying either of the above mentioned
will be referred to the Noble Quran to dispel any misconceptions
18
19
Sahih al-Bukhari, Kitab al-Libas, Vol. 7, 199

Sahih al-Bukhari, Book on Taking Permission, Hadith 5809; Sahih
Muslim, Book on the Virtues, Hadith 4302; al-Nisai, Book on
Ornamentation, Hadith 5276; Musnad Ahmad ibn Hanbal, Vol. 3, 103,
136, 221, 226, 230, 231, and 287; Vol. 6, 376
111

which may arise in the minds of some Muslims who think that the
word Al-Ali refers to Imam Ali ibn Abi Talib, though it does not.
The initial phrase sadaqa allah occurs in the Quran in many
places such as, Say: Allah has spoken the truth (sadaqa Allah).20 AlAli and Al-Adheem are among the 99 attributes of Allah. In the
Noble Quran, Allah mentions His name coupled with al-Adheem by
itself once,21 and He mentions both attributes together twice (2:255
and 42:4) whereas Al-Ali, which is mentioned in numerous verses,
such as 22:62, 31:30, 34:23, 40:12, 4:34, 42:51, not to mention others.
Therefore, mentioning both attributes together (Al-Ali and AlAdheem) is in no way a reference to the name of Imam Ali but
rather imitating what the Noble Quran says in glorifying and
exalting Almighty Allah.
Lamentation and Mourning the Tragedies of the Prophet and His

Family
In general, the Noble Quran praises the act of crying and those
who cry for a rightful cause. The Noble Quran describes many of the
prophets and their followers by saying, When the verses of the
Most Gracious were recited unto them, they fell down prostrating
and weeping.22
Similarly, it also describes certain believers as follows, And
they say, Glory be to our Lord. Truly, the promise of our Lord must
be fulfilled, and they fall down upon their faces weeping, and it
adds to their humility.23
The prophet has been narrated to have cried over the deaths of
several members of his family, such as his son Ibrahim, Imam alBukhari narrates:
20
Noble Quran 3:95

Noble Quran 69:33
22
Noble Quran, 19:58
23
Noble Quran, 17:109
21
112

The Messenger of Allah said, A child was born
unto me this night, and I named him after my
father, Ibrahim. He then sent him to Um Sayf, the
wife of the blacksmith, Abu Sayf. He (the Prophet)
went to him, and I followed him until we reached
Abu Sayf who was blowing fire with the help of
bellows, and the house was filled with smoke. I
hastened my step and went ahead of the Messenger
of Allah and said, Abu Sayf, stop it, as here comes
the Messenger of Allah. He stopped, and the
Apostle of Allah called for the child. He embraced
him and said what Allah had desired. I saw that the
boy breathed his last in the presence of the
Messenger of Allah. The eyes of the Messenger of
Allah shed tears, and he said, Ibrahim, our eyes
shed tears, and our hearts are filled with grief, but
we do not say anything except that by which Allah
is pleased. O Ibrahim, we grieve over you.24
The Prophet is also narrated to have wept for his uncle Hamzah:
When the Prophet returned from the Battle of
Uhud and witnessed the women of Ansar weeping
for their martyred husbands, he stood up and said,
But nobody is weeping for my uncle Hamzah, so
the women understood that the Prophet desired
people to weep for his uncle, and that is what they
did. The crying for all the others ceased, except the
crying for Hamzah.25
24
Sahih al-Bukhari, Book on Funerals, Hadith 1220; Sahih Muslim, Book

on the Virtues, Hadith 4279; Abu Dawud, Book on Funerals, Hadith
2719; Musnad Ahmad ibn Hanbal. Vol. 3, 194
25
Musnad Ahmad ibn Hanbal, Vol. 2
113

For his cousin Jafar ibn Abi Talib26 and his grandson Imam
Husayn:
Lady Aishah narrates that when Husayn was a
child, he came into the presence of the Prophet and
sat on his lap, and Jibrail descended and told the
Prophet that some of his nation would kill him
(Husayn) and brought him a sample of the soil of
Karbala, and said that the land was called al-Taff.
When Jibrail left, the Prophet went out to his
companions with the soil in his hand, and there
were Abu Bakr, Umar, Ali, and Hudayfah while he
was weeping. They asked him why he was weeping.
He said, Jibrail has informed me that my son
Husayn will be killed in the land of al-Taff, and he
brought me this soil from there and informed me
that his final resting place will be there.27
Weeping for Imam Husayn is considered seeking nearness to
Allah, because the tragedy of Imam Husayn is inextricably bound to
the great sacrifice he endured for the sake of Allah. The Prophet,
who knew the fate of his grandson, cried at his birth, cried when he
was a child playing, and cried at his last moment before he died.
It is a natural act for people to show sympathy and affection
towards those whom they love when they are stricken by grief and
calamity. The Noble Quran says, Say (O Muhammad): I do not ask
any reward from you for this (preaching the message) but love for
my relatives.28 The Messenger of Allah explicitly told the Muslims
26
Sahih al-Bukhari, Vol. 1, 152; Sahih Muslim, Vol. 1, Ch. Weeping for the
Dead, says, that the Prophet visited the grave of his mother, Aminah
and cried and caused those around him to cry too. Ibn Abi al-Hadid alMutazili, Sharh Nahj al-Balaghah, Vol. 3, 387
27
al-Mawardi al-Shafii, Alam al-Nubuwwah; al-Muttaqi al-Hindi, Kanz alUmmal, on the authority of Um Salamah (one of the wives of the
Prophet).
28
Noble Quran, 42:23
114

that this verse refers to his Ahlul BaytAli, Lady Fatima, Hassan,
and Husayn (for further information, see section on Ahlul Bayt).
Thus, it is incumbent upon the Muslims to show love and sympathy
for these individuals and the trials that they endured for the sake of
Allah and to safeguard the religion of Islam.
None of the Ahlul Bayt died a natural death; all of them were
either poisoned or killed by the sword in their struggle to defend
Islam. None can fail to feel sorrow and pain for their tragedies. How
can someone hear about the tragedy of Ashura, when Imam Husayn
sacrificed 72 members of his family and companions for the sake of
Allah, and was killed in such a tragic manner. The tragedy
continued, when the women of his householdthe family of the
Messenger of Allahwere taken captive and dragged from city to
city, accompanying the severed heads of Imam Husayn, his relatives
and companions; how then can a person not cry? Even those who
are not Muslim shed tears when hearing this story. If Muslims will
cry over their own relatives, then how can they not cry over the
family of the Prophet of Allah? Imam Husayn was not killed to be
cried for; he gave his life to save the message of Islam and was
martyred to fight tyranny and corruption. But the tears and sadness
for Imam Husayn brings about a solemn pledge to follow in the
footsteps of the Prophet and his family.
Showing sympathy about the tragedy of Imam Husayn and
others from the Ahlul Bayt is neither an innovation nor is it a bid`ah.
It must be noted that following the path of Imam Husayn is more
important in the school of Ahlul Bayt, than merely crying for him.
Three Divorces in One Session

In Islam, divorce should be avoided as much as possible. The
Prophet has been reported to have said that in the eyes of Allah,
divorce is the most hated of all permissible acts; and it should only
be performed as a last resort. Islam encourages family mediators to
be called,29 and divorce should be pronounced on three separate
29
Noble Quran, 4.35.
115

occasions following a three-month waiting period before becoming
irrevocable. The Quran says, Divorce is only permissible twice,
after which the parties should either stay together in a goodly
manner, or separate with kindness. And if he has divorced her the
third time, then she is not lawful unto him thereafter until she has
married another husband. Then if the other husband divorces her, it
is no sin on both of them that they reunite, provided that they will
keep the limits ordained by Allah.30
Unfortunately, some non-Shia Muslim jurists allow a husband
to divorce his wife irrevocably by issuing three divorce
pronouncements in a single occasion, which is clearly opposed to
the intent of the Noble Quran. It has been narrated in the books of
sahhah, as well as in other books,31 that the three divorce
pronouncements in one session was considered as only one legal
divorce during the time of the Prophet, the first caliph, and the first
two years of the second caliphs rule. After that, the second caliph
allowed the three pronouncements in one session to be considered
as a three legal divorce, and hence the wife would be unable to go
back to her husband.32
Khums in Islam
Khums is one of the pillars of Islam which was ordained by Allah
and practiced during the life of the Messenger of Allah. Khums
means one-fifth, and indicates that one fifth of a persons excess
income has to be dedicated, according to the Quran, for the
following, And know that whatever profit you make, verily, onefifth of it is assigned to Allah and to the Messenger and to his family
and also the orphans, the destitute, and the wayfarer, if you have
30

Sirat ibn Ishaq, Vol. 2, 191
32
Sahih Muslim, Chapter on the Three Divorces, Vol. 1, 575; Musnad
Ahmad ibn Hanbal, Vol. 1, 314; al-Bayhaqi, Vol. 7, 336
31
116

believed in Allah, and in that which We sent down to our servant
Muhammad.33
Khums, in brief, means paying one-fifth of the surplus of ones
income after taking away the expenses of the person and his
dependants. It consists of two equal parts: one being the share of the
Imam, meaning that this part goes for constructing masjids, Islamic
seminaries, Islamic schools, libraries, hospitals or clinics,
orphanages, printing of the Noble Quran, hadith books, Islamic
books and lectures, and others things which will benefit, defend, or
propagate Islam. The second part is the portion for the poor sayyids
(descendants of the Prophet), since they are banned from receiving
zakat (charity).
Many historical references from different schools of thought
mention that the khums existed during the time of the Prophet and
was banned during the time of the first and second caliphs.34 The
interpretation by the Ahlul Bayt of the word ghanimtum in the
Quran, chapter 8, verse 41 is everything you gainedwhether
from war, work, trade, or other sources, since Islams history
testifies that the Prophet took out one-fifth from the war booty, and
also from assets other than the war booty during peacetime.35 Other
non-Shia scholars have supported this position.36
Temporary Marriage (Mutah)

Discussing the legality of temporary marriage should not in any
way be perceived as encouraging youths to engage in such a
practice. Permanent marriage is the norm which is recommended
33
Noble Quran, 8:41

Sunan al-Bayhaqi, Vol. 6, Sahm Dhil Qurba; Musnad al-Shafii, alFay, 187; Sunan Abu Dawud, Vol. 18, al-Khums; Musnad Ahmad ibn
Hanbal, Vol. 1, 320; al-Muttaqi al-Hindi, Kanz al-Ummal, Vol. 2, 305; Lisan
al-Mizan, Vol. 6, 148; Huliyat Abu Nuaym, Vol. 2, 205; Sahih Muslim, Vol.
5, 198; Sunan al-Nisai, 177 and 178; Tafsir al-Tabari, Vol. 10, 5
35
See for further details: Musnad Ahmad ibn Hanbal, Vol. 1, 314; Sunan ibn
Majah, 839
36
al-Qadi Abu Yusuf, Kitab al-Kharaj, 25-27
34
117

and encouraged in the Noble Quran and in the traditions of the
Prophet and his Ahlul Bayt. Temporary marriage is the exception
and should be used as a last resort whenever permanent marriage
cannot be afforded or things become extremely difficult to bear (for
one who can not get married). This section does not intend to
discuss the advantages and disadvantages of such a marriage; but
rather, to address its Islamic legality with respect to the Noble
Quran and the traditions of the Prophet.
Marriage in Islam is a sacred institution, a commitment, and a
pledge by two individuals to respect and uphold each others will,
dignity, honor, and aspirations. Marriage is of two types: permanent
and temporary. Both share the same rules and restrictions and both
need a prescribed form of proposal and acceptance, and marriage
even the permanent oneis open to conditions and restrictions. If
the marriage is not confined to a period of time, then it would be
considered as a permanent one, and if it is conditioned by a period
of time, then it is a temporary one.
While disagreeing on the matter of temporary marriage, the
scholars of other schools of thought agree that if a man intends to
marry a lady for a short period of time without telling her that he
will be divorcing her after a period of time and hides his intentions
then the marriage is still valid. In such a case, temporary marriage
seems more logical since the couple can actually agree on the terms
and conditions beforehand with full honesty.
In essence, temporary marriage is a normal marriage with a
mutual agreement that is conditioned by a period of time. The
conditions for this marriage include the following: a proposal and
acceptance, a dowry for the woman, both parties have to consent
and both have the freedom to accept or decline, both have to be
sane, and a virgin woman must have her fathers or guardians
approval. However, in temporary marriage, there is no obligation
for sustenance or inheritance unless it is stated and conditioned in
the marriage contract.
118

Regarding this practice, the Noble Quran says, So with those
whom you have engaged in mutah (temporary marriage), give them
their dowries as prescribed.37 In the tradition of the Prophet, scores
of hadiths state the permissibility of temporary marriage. Imam alBukhari narrates, There came to us the declarer of Allahs
Messenger and said, Allahs Messenger has granted you permission
to have temporary marriage,that is mutah with women.38 He also
narrates:
We were on an expedition with Allahs Messenger
and we had no women with us. We said, should we
not have ourselves castrated? He (the Prophet)
forbade us to do so. He then granted us permission
to contract temporary marriage for a stipulated
period giving the women garments; and Abdullah
then recited this verse, O you who believe, do not
make unlawful the good things that Allah has made
lawful for you, and do not transgress. Allah does
not like the transgressors.39
Imam al-Bukhari also narrates:
We went out with Allahs Messenger on the
expedition to Banu al-Mustaliq. We were suffering
from the absence of our wives, so we decided to
have temporary marriage with women but by
observing azl (outside ejaculation). But we said,
We are doing an act whereas Allahs Messenger is
amongst us - why not ask him? So we asked Allahs
37
Noble Quran, 4:24

Sahih al-Bukhari, Book on Marriage, Hadith 4725; Sahih Muslim, Book
on Marriage, Hadith 2494; Musnad Ahmad ibn Hanbal, Vol. 4, 47, 51,
and 55
39
Noble Quran, 5:87; Sahih al-Bukhari, Book on the Interpretation of the
Noble Quran, Hadith 4249, Marriage, Hadith 4683 and 4686; Sahih
Muslim, Book on Marriage, Hadith 2493; Musnad Ahmad ibn Hanbal,
Vol. 1, 385, 390, 420, 432, and 450
38
119

Messenger and he said, It does not matter if you do
not do it, for every soul that is to be born up to the
Day of Resurrection will definitely be born (and
nothing can prevent this from occurring).40
Imam Muslim also narrates instances of temporary marriage
being done at the time of the Prophet41 and gives clear reference
that temporary marriage was lawful during the Prophets time, the
time of the first caliph Abu Bakr, and during part of the time of the
second caliphwho was the one who prohibited it. Even after that
time, it was still accepted by some Sunni scholars, such as al-Qurtubi
who considered it as a lawful form of marriage and that it had been
agreed upon by the predecessors and the successors (the salaf and
the khalaf).42
The leaders of the Ahlul Bayt argue that according to the Noble
Quran no one has the authority to make any act lawful or unlawful
by his own desire. If there were an interest in banning temporary
marriage then Allah, the All-Knowing would have done so through
His Prophet.
Mutat alal-Hajj
Mutat al-Hajj means that Muslims are free from the restrictions of
ihram (ritual consecration) during the time between umrah and the
hajj, as the Noble Quran states in 2:196 Complete the hajj and the
umrah for Gods sake, and if you are prevented, then [make] such
[sacrificial] offering as is feasible. And do not shave your heads until
the offering reaches its [assigned] place. But should any of you be
40
Sahih al-Bukhari, Book on Types of Selling, Hadith 2077, Setting

Free, Hadith 2356; Sahih Muslim, Book on Marriage, Hadith 2599; alTirmidhi, Book on Marriage, Hadith 1057; al-Nisai, Book on
Marriage, Hadith 3275; Abu Dawud, Book on Marriage, Hadith 18551857; Ibn Majah, Book on Marriage, Hadith 1916; Musnad Ahmad ibn
Hanbal, Vol. 3, 88; Malik, Book on Divorce, Hadith 1090, al-Darami,
Book on Marriage, Hadith 2126 and 2127
41
Sahih Muslim, Book of Marriage, Ch. 3, Narrations 15-17
42
Tafsir al-Qurtubi, Vol. 5, 132; Tafsir al-Tabari
120

sick, or have a hurt in his head, let the atonement be by fasting, or
charity, or sacrifice. And when you have securityfor those who
enjoy [release from the restrictions] by virtue of the umrah until
the hajjlet the offering be such as is feasible. As for someone who
cannot afford [the offering], let him fast three days during the hajj
and seven when you return; that is [a period of] complete ten [days].
That is for someone whose family does not dwell by the Holy
Mosque. And be wary of God, and know that God is severe in
retribution.
However, spousal relations between the time of umrah and hajj
were prohibited by the second caliph, Umar ibn al-Khattab who
declared, O people, three things existed during the time of the
Messenger of Allah that I prohibit and make unlawful and will
punish for: Mutah al-Hajj, mutah al-nisa (temporary marriage), and
hayya ala khayr al-amal (in the adhan).43 Similarly, he also said,
Two types of mutah existed during the time of the Messenger of
Allah, and I prohibit them and will punish for them: mutah al-hajj
and mutah al-nisa.44
Suyuti reports that Umar ibn al-Khattab was the first to
introduce the tarawih prayers, lashed eighty lashes (instead of one
hundred) as a punishment for drinking, prohibited mutah
marriage, performed four takbirs (instead of five) in the funeral
prayers, and many other things.45
Tirmidhi narrates that Abdullah ibn Umar was asked about
mutat al-hajj. He said that it is lawful. The person pointed out that
Abdullahs father had been the one to prohibit it. Abdullah ibn
Umar answered, If my father prohibited that, and the Messenger
43
Sharh al-Tajrid, Musnad Ahmad ibn Hanbal, Vol. 1, 49

Tafsir Fakhr al-Razi, Vol. 2, 167; Sunan al-Bayhaqi, Vol. 7, 206; Bidayat alMujtahid, Vol. 1, 346; Al-Muhalla, Vol. 7, 107; al-Jassas, Ahkam al-Quran,
Vol. 1, 279; Tafsir al-Qurtubi, Vol. 2, 370; al-Mughni, Vol. 7, 527; al-Durr alManthur, Vol. 2, 141; Kanz al-Ummal, Vol. 8, 293; Wafayat al-Ayan, Vol. 5,
197
45
al-Suyuti, Tarikh al-Khulafa, 137
44
121

of Allah did it, which one do we have to followmy father or the
commands of the Messenger of Allah?46
46
Sahih Tirmidhi, Vol. 4, 38
122
Conclusion
A Call for Muslim Unity

Discussing historical facts or jurisprudential differences should
not in any way discourage Muslim unity, since the majority of
Muslim historians from all schools of thought agree on similar
historical facts. Differences between the philosophers, scholars and
thinkers of the schools of thought can be either constructive or
destructive. If they lead to the fragmentation of the Muslim nation,
then they are unacceptable, as the Noble Quran says, But they have
broken their religion among them into sects, each group rejoicing in
its belief.1 Such groups of people support ideas which are not based
on the truth and use them only to serve their own purposes,
whereas the Noble Quran refers all arguments to one source, And
obey Allah and His Messenger, and do not dispute with one another
lest you lose courage, and your strength depart, and be patient;
surely, Allah is with those who are patient.2 Unfortunately, the
weakness of the Muslim world today is because of this type of
disunity.
Nonetheless, constructive differences is a sign of a healthy
society in which people compete for what is best, If Allah willed, He
would have made you one nation (religion) but that He may test you
in what He has given you. So strive (as in a race) in good deeds.3
Differences in scientific and jurisprudential opinions can lead to
progress and prosperity, and on a philosophical level, they are
beneficial if they lead to certainty (yaqeen), since all people must
doubt, question, and differ from a matter before arriving at the
truth. Therefore, Islam does not reject reasoning in the field of
1
Noble Quran, 23:53

Noble Quran, 8:46
3
Noble Quran, 5:48
2
123
Conclusion
jurisprudence (ijtihad), as long as it is not contaminated with politics
or personal aims and conceit. Thus all Muslim scholars agree that
mujtahid (juristic scholar) receives two rewards for every correct
decision, and at least one for every incorrect one because he is
endeavoring with all of his effort to reach the correct decision.
Nevertheless, Muslim unity is one of the goals of Muslim society
and is an obligation upon all Muslims, both individually and
collectively. Allah says in the Noble Quran, Truly, your nation is
one united nation, and I am your Lord,4 and Verily this (your
nation) is one nation, and I am your Lord, so uphold your duty to
Me.5 Throughout the twenty-three years of his propagation, the
Messenger of Allah emphasized the unity of his nation and called
them My Nation (Ummati). The Noble Quran gives six meanings
for the word ummah: a group of people, an example, adherence to a
religion, a religion itself, the time, and a group that follows one
tradition and one way. However, it is not used for a group that does
not follow one tradition and one way.
The concept of unity itself is discussed in the Noble Quran on
three levels. Foremost, it is the unity of humanity, O mankind! We
have created you from a male and a female, and made you into
nations and tribes that you may know one another. Verily, the most
honorable of you with Allah is the one who has piety.6 The aim of
this unity is to direct all the racial, tribal, and religious differences
into a constructive direction. Thus the emphasis on knowing one
another (li-taarifu) is that people should find mutual
understanding rather than conflict, so that no one is denied the
rights for life and prosperity.
The second form is within the unity of the People of the Book
(or the monotheistic religions), for which the Quran says, Say (O
Prophet Muhammad): O People of the Book! Come to a word that is
just between us and you, that we worship none but Allah, and that
4
Noble Quran, 21:92

Noble Quran, 23:52
6
Noble Quran, 49:13
5
124

we associate no partners with Him, and that none of us will take
others as lords besides Allah. Then if they turn away, say: Bear
witness that we are Muslims.7 The Noble Quran reiterates that the
People of the Book were asked to worship only Allah, And they
were commanded not, except that they should worship Allah and
worship none but Him alone.8 The essential monotheistic unity of
the People of the Book exists, but it should not be taken to mean
that there are no differences between their rules and laws and that
of Islams. While the original way (din/religion) is seen throughout
all monotheistic religions, the practical implementationi.e. the
lawis different according to the Quran, To each among you We
have prescribed a law, and a clear way. If Allah willed, He would
have made you one nation but [His purposes require] that He test
you in respect to what He has given you.9
Of course, the third unity that the Noble Quran speaks of is the
unity of the Muslim nation, And hold fast, all of you together, to
the rope of Allah, and be not divided among yourselves.10 Muslim
unity has two fundamental purposes - one is to uphold the Noble
Quran as the constitution of life, and second, is to accept our mutual
responsibility towards each other as Muslims, for the Messenger of
Allah has said, Whoever does not care about the affairs of the
Muslims is not one of them, and Whoever hears a man calling O
Muslims! and does not respond is not a Muslim. He also used the
parable of the human body to describe the Muslim nation - if one
part suffers, the entire body will suffer. One of the greatest
achievements of the Messenger of Allah was to unite hundreds of
fragmented tribes throughout the Arabian Peninsula into a single
strong nation. When he united them, he did not eliminate
differences of opinion between them, but rather, he enabled them
to have dialogue with each other and to come to a sense of mutual
understanding. Under this philosophy, the Muslim nation was a
7
Noble Quran, 3:64

Noble Quran, 98:5
9
Noble Quran, 5:48
10
Noble Quran, 3:103
8
125
Conclusion
powerful nation in the past, and only with this understanding it
would be able to return to this respected position among the
nations of the Muslim world and have the same significant role that
it did in the past.
A modern example that the Muslim countries should examine is
the European Union in which several states of different languages,
cultures, ethnicities, religions, and political agendas have unified
under one monetary system, economic agenda, and political front.
The Muslim governments could be similarly united if they so chose.
The first step to such a unity is to increase the regular conferences
and seminars which are held by Muslim intellectuals and scholars
and aim to bridge the gap between the schools of thought.
In short, differences of opinion, when properly channelled, are
an asset to the intellectual growth of the Muslim nation and are a
sign of the vitality of the Islamic culture. The competition arising
between different scholars, from all schools of thought, should
encourage them to strive with their maximum effort to reach the
best decisions, and ultimately, the truth. Diversity should not lead to
division and fragmentation; on the contrary, it is part of the unity,
just as it was in the society created by the Messenger of Allah 1,400
years ago. We would like to encourage all the scholars and
intellectuals of Islam to continue the discussions on the juristic and
philosophical issues under the umbrella of la ilaha illa Allah
Muhammadar rasul Allah (There is no entity worthy of worship except for
Allah and Muhammad is the Messenger of Allah), and with the spirit of
brotherhood and faith. And ultimately, we ask Allah, the Almighty
for His guidance and wisdom.
O you who believe! Fear Allah as He should be
feared, and die not except in a state of Islam
(submission to Allah). And hold fastall of you
togetherto the rope of Allah, and be not divided
among yourselves, and remember Allahs favor on
you, for you were enemies, one unto another, but
He joined your hearts together so that by His grace
126

you became brethren. And you were on the brink of
a pit of fire, and He saved you from it. Thus Allah
makes His signs clear to you, that you may be
guided. Let there arise out of you a group of people
inviting to all that is good, enjoining the good and
forbidding the evil, and it is they who are the
successful. And be not as those who divided and
differed among themselves after the clear proofs
had come to them. It is they for whom there is an
awful torment on the Day when some faces will
become white, and some faces will become dark. As
for those whose faces will become dark (to them it
will be said), Did you reject faith after accepting
it? Then taste the torment for rejecting faith. And
as for those whose faces will become white, they
will be in Allahs mercy. Therein they shall dwell
forever. These are the verses of Allah. We recite
them to you in truth, and Allah wills no injustice to
mankind.11

11
Noble Quran, 3.102:108
127
References
The Noble Quran
Abqariyat Umar
Al-Bidayah wal-Nihayah
Al-Durr al-Manthur
Al-Istibsar
Al-Isaba fi Tamyiz al-Sahaba
Al-Kafi
Al-Milal wal-Nihal
Al-Mustadrak ala Sahihayn
Al-Saqifah
Al-Sawaiq al-Muhriqa
Al-Tabaqat al-Kubra
Al-Tahdhib
Asbab al-Nuzul (al-Wahidi)
Kanz al-Ummal
Khasais al-Nisai
Lisan al-Mizan
Maalim al-Madrasatayn
Man La Yahduruhu Faqih
Musnad of Ahmad ibne Hanbal
Nadhariyyat al-Khalifatayn
Nahjal-Balaghah
Sahih al-Bukhari
Sahih Muslim
Sahih al-Tirmidhi
Sharh Nahjal-Balaghah
Sirat ibn Hisham
Sunan Abu Dawud
Sunan Ahmad Muwatta Malik
Sunan al-Bayhaqi
Sunan al-Darqatni
Sunan al-Darimi
Sunan al-Nisai
Sunan ibn Majah
Tafsir al-Fakhr al-Razi
129
Tafsir al-Hasakani
Tafsir al-Kashshaf
Tafsir al-Qurtubi
Tafsir Ruh al-Maani
Tafsir al-Tabari
Tafsir al-Thalabi
Tadhkirat al-Khawas
Tarikh ibn Asakir
Tarikh ibn al-Athir
Tarikh Baghdad
Tarikh al-Aqd al-Farid
Tarikh ibn Kathir
Tarikh al-Khulafa
Tarikh al-Tabari
Usd al-Ghabah
Yanabi al-Muwadda
130
Glossary
A
Adhan: Call to prayer.
Ahlul Bayt: Designated family members of the Prophet Muhammad.
Ahl al-sunnah wal-jamaah: Sunni tradition.
al-Kabair: Cardinal sin.
Alawiyiin: The descendants of Imam Ali.
Amanah: Trust.
Amr: Command.
Asr: Muslim afternoon prayer.
Awliya: (Plural of wali): leader, guardian, friend, master, slave, etc.
Azl: Outside ejaculation.
B
Bayah: Paying allegiance.
D
Dhalimeen (also spelled: dhalimun and dhalamu): Cruel, violent,
proud, hypocrites, or wrongdoers.
Dhuhr: Muslim Noon Prayer.
Dhul Hijjah: The twelfth month of the Islamic calendar.
Dhulm: Oppression.
Dua: Supplication.
E
Eid: Muslim holiday.
F
131
Faltah: Mistake.
Fajr: Muslim Dawn prayer.
Fatawa: A religious decision.
Fiqh: Islamic jurisprudence.
Fitna: Dispute, also trial or test.
G
Ghusl: Ritual bathing.
H
Hadith: Actions, words, and consents of the Prophet in matters
pertaining to the meaning and practices of Islam which have been
transmitted through a line of narrators.
Hijaz: Arabian Peninsula.
Hijrah: Immigration of the Prophet Muhammad from Mecca to
Madina.
Hujjah: Proof.
Hukm: Decision.
I
Ibn (ibn): Son of
Ihram: Ritual consecration.
Imamiyyah (Imami or Imamah): Succession to the Prophet.
Imams: Leaders after the Prophet (i.e. the 12 Imams).
Iman: Faith.
Ijtihad: Jurisprudence.
Iqaama: The call that signals the beginning of the prayer.
Isha: Muslim Night prayer.
J
Jamaah: A group.
132
Jihad: Struggle. There are two types of struggles in Islam the

Greater Struggle (jihad al-akbar) which is the fighting against illdesires of the self and the Lesser Struggle (jihad al-asghar) defending
Islam in the warfront.
Junub: Being in a state of ritually impurity.
K
Kaffarah: Penalty money.
Kafir: Disbeliever.
Khilafa: Successorship or leadership.
Khumra: A solid piece of dirt or a piece of straw.
Khums: A form of charity described as: one-fifth of the surplus of
ones income after taking away all legitimate expenses for a the
person and his dependants.
M
Madhahib (madhhab): Schools of Islamic thought.
Maghafir: The gum of mimosa.
Mawla: Leader.
Miskeen: Destitute.
Muadhdhin: A person who makes the call to prayer.
Muakhat: Brotherhood.
Mubahilah: Malediction.
Muhkam: Fundamental or basic.
Mujtahid: A juristic scholar.
Mushaf: A book or volume.
Mushrik: One who associates something or someone with Allah.
Mustahhab: Recommended.
Mutah: Temporary marriage.
133
Mutashabah:: Allegorical.
Mutah al-Hajj: Means that Muslims are free from the restrictions of
ihram during the time between umrah and the hajj.
Muwaddah: Affection.
N
Nawafil: Recommended Muslim prayers.
Nifaq: Hypocrisy.
Q
Qaim: Firmly established.
R
Ruku: Bowing down.
S
Sabr: Patience.
Sadaqa: General charity.
Sahaba: Companions of the Prophet.
Shaban: The 8th month of the Muslim calendar.
Sahih: Authentic.
Salaf: Predecessors.
Salat: Prayer.
Salat al-Layl: The recommended, night Muslim prayer.
Sayyid: Master. Also means and elder or a descendent of the Prophet
Muhammad.
Shaytan:Satan.
Shirk: Polytheism.
Shura: Consultation.
Sirat: Path.
134
T
Tabiin: The following generation after the Prophet.
Taharah: Purity.
Takbir (takbirs or takbirats): Saying Allah Akbar which means
Allah is Greater than everything else.
Tarawih Prayer: Special prayers offered during the nights of
Ramadan.
Tashhahud: Testimony.
Thaqalayn: A hadith of the Two Weighty Things [the Noble Quran
and the Ahlul Bayt].
U
Ummah: Muslim nation.
Usul: Foundations.
W
Wali: Guardian.
Warith: Inheritor.
Wazir: Minister.
Wilat: Rulers.
Wudhu: Ablution.
Y
Yaqeen: Certainty.
Z
Zakat: Alms-giving.
135

Inquiries About Shi'i Islam - Sayyid Mustafa Al-Qazwini

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Inquiries

Imam Sayed Moustafa al-Qazwini

The Islamic Educational Center

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Noble Quran, Surah (ch.) 1

I offer this humble work in the service of the

It is customary in Islam that when the name of Allah,

The Ahlul Bayt ..................................................................................... 29

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Noble Quran, 39:18

Noble Quran, 21:92

Inquiries about Shia Islam

Noble Quran, 5:104

Sayed Moustafa al-Qazwini

Noble Quran, 3:8

Introduction to Second Edition

Who are the Shia?

The fifth imam of the school of the Ahlul Bayt, Imam

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

Who are the Shia?

Tawzih al-Dalail fiTashih al-Fadail, 505

Inquiries about Shia Islam

The Five Schools of Islamic Thought

Schools of Islamic thought (madhahib) are the paths people

Bulletin of Affiliation Al-Madhhab Schools of Thought Statistic - Dec.

The Five School of Islamic Thought

Inquiries about Shia Islam

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

The Five School of Islamic Thought

Inquiries about Shia Islam

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

Ibn Abi al-Hadid al-Mutazili, Sharh Nahj al-Balaghah, Vol. 2, 29

Inquiries about Shia Islam

Seven Categories of Verses of Allahs Government in the Quran

Noble Quran, 2:124

(2) The Verses of Government:

(3) The Verses of Command:

Noble Quran, 114:1-3

Inquiries about Shia Islam

(4) The Verses of Guardianship:

(5) The Verses of Following:

Noble Quran, 33:36

(6) The Verse of Choosing:

(7) The Verse of Judgment:

Noble Quran, 7:3

Inquiries about Shia Islam

Sahih al-Bukharim, Kitab al-Imara, Hadith 1096, The Book of Trials

Imam Ali ibn Abi Talib

The Noble Quran and Prophet Muhammad specifically refer to

Noble Quran, 5:67. See the following commentators (mufassirin): Tabari,

Imam Ali ibn Abi Talib

The Verse of Warning (Indhar)

Inquiries about Shia Islam

The Verse of Bowing (Ruku)

Imam Ali ibn Abi Talib

The Verse of Guardianship

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

Inquiries about Shia Islam

Prophetic Narrations Appointing Imam Ali as Successor

Noble Quran, 4:59

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