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Hadiths/aLQur'an

Hadiths/aLQur'an
Dhul Hijja

Salawat is the symbol of love, friendship and devotion to the family of the Holy Prophet (S.A.W.)

By: Hojjat al-Islam Muhsin Qara’ati
“Allahumma salli ‘ala Muhammad wa ali Muhammad.” “O Allah! Send blessings on Muhammad and his progeny.”
After bearing witness to tawhid and the risalah, we invoke blessings for Muhammad and his progeny (‘a).
Salawat is the symbol of love {muhabbah}, friendship {muwaddah} and devotion to the family of the Holy Prophet of Islam (S), which the Qur’an regards as the reward for the apostleship of the Prophet (S).[93][427]
Salawat is the polish for man’s rusty soul[94][428] and it wipes away hypocrisy {nifaq}.[95][429] Salawat is a factor in wiping away sins,[96][430] a means for opening the gates of heaven,[97][431] the reason behind the angels’ supplication for man and asking for the forgiveness of his sins,[98][432] and a means of proximity to the Prophet (S) on the Day of Resurrection and the obtainment of his intercession {shafa‘ah}.[99][433]
The one who has blissful fate is he whose last statement in the world is salawat.
God initially sends blessings {salawat} to the Prophet (S) and then orders us to send salawat:
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

“Indeed Allah and His angels bless the Prophet. O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner.”
From this verse and the following traditions, we have obtained these points below regarding salawat:
1. Salawat is a verbal gesture of respect, but what is more important is the practical obedience required as is indicated by the phrase, “sallimu taslima”.
2. The salawat of God and the angels is permanent—“yusallun” in the present perfect tense.
3. The salawat of God is nobility {kiramah}; the salawat of the angels is mercy {rahmah}; and the salawat of the people is supplication {du‘a’}.
4. It is recorded in the traditions: “In addressing Hadrat Musa (‘a), God said, ‘Send salawat upon Muhammad and his progeny as I and the angels do send salawat upon him’.”
5. The Messenger of Allah (S) said: “To remember God is a form of worship and to remember me is also a form of worship, and the same is true with respect to my successor ‘Ali ibn Abi Talib.”
6. It is recorded in the traditions: “For the acceptance of your supplication, send salawat first before supplicating.” Not only the sending of salawat upon hearing the name of the Prophet (S) but also writing it after his name has reward. The Prophet (S) said: “The angels are praying for the forgiveness of anyone who would send salawat to me in his book so long as my name exists in that book.”
The manner of sending salawat
In the main books of the Ahl as-Sunnah, it is narrated that at the time of sending salawat, the progeny of Muhammad (S) should definitely be mentioned along with his name otherwise one’s salawat is incomplete {abtar} and defective.
In the Tafsir Durr al-Manthur, it is narrated from the Sahih al-Bukhari, Sahih Muslim, Sunan Tirmidhi, Sunan Nisa’i, Sunan Abu Dawud, and Sunan Ibn Majah, which are among the most important Sunni books, that someone asked the Prophet (S): “We know how to greet you {salam}, but how should we send blessings to you?” The Prophet (S) said: “You say,
أَللّهُمَّ صَلِّ عَلىٰ مُحَمَّدٍ وَ آلِ مُحَمَّد كَما صَلَّيْتَ عَلىٰ إبْراهيم وَ آلِ إبْراهيم إِنَّكَ حَميدٌ مَجيدٌ
.
“O Allah! Send blessings on Muhammad and the progeny of Muhammad as You have sent blessings on Ibrahim and the progeny of Ibrahim. You are the Praiseworthy and Holy.”
Imam ash-Shafi’i, the imam of the Shafi’i school of Sunni jurisprudence, expresses this issue in the following poem:
يا أَهْلَ بَيْتِ رَسولِ اللهِ حُبُّكُمُ فَرْضٌ مِنَ اللهِ في ٱلْقُرْآنِ أَنْزَلَه
كَفاكُمْ مِنْ عَظيمِ ٱلْقَدْرِ أنَّكُم مَنْ لَمْ يُصَلِّ عَلَيْكُمْ فَلا صَلٰوةَ لَه

O members of the Household {Ahl al-Bayt} of the Messenger of Allah! Loving you is an obligation, which God has revealed in the Qur’an.
On the greatness and loftiness of your station, it is enough that anyone who does not invoke blessings on you (in invoking blessings on the Prophet (S)), it is as if he has not invoked blessings at all.
Yes, remembering Muhammad’s progeny in every prayer indicates that after the Prophet (S) we have to refer to his Ahl al-Bayt (S) and not to others. And if it is not really so, mentioning the names of persons whose path is not necessary to tread, especially in every prayer, would be an act of extremism.
A certain person was clinging steadfastly to the Ka‘bah and sending salawat but not including the progeny of Muhammad (S). Imam as-Sadiq said: “This is an act of injustice against us.”
The Prophet of God (S) said: “Those who would deprive my progeny of salawat cannot smell the fragrance of paradise on the Day of Resurrection.”[100][443] Similarly, assemblies where the Name of God as well as that of the Prophet (S) and his progeny are not mentioned will be a source of regret on the Day of Resurrection.[101][444]
It is interesting enough that it is thus recorded in the traditions: “When the name of one of the prophets of God is mentioned, send blessings first to Muhammad and his progeny, and then invoke blessings and salutation on that prophet.”
The Messenger of Allah (S) said: “The real miser is he who hears my name but does not send salawat to me. He is the most unkind and unfaithful among people.”
 

The Holy Qur'an and Ahlul Bayt(A.S.)

The Holy Qur'an and Ahlul Bayt(A.S.)
Based on a parallel (Mutawatir) tradition upon whose authenticity all Muslims agree, the Messenger of Allah (AS) informed his followers in several occasions that he would leave them two precious/weighty things and that if Muslims adhere to both of them, they will never go astray after him. They are the Book of Allah (Quran) and the Members of the House of the Prophet (Ahlul-Bayt), peace be upon them all.
It is narrated in Sahih Muslim as well as many other sources that:
Someday (after his last pilgrimage) the Messenger of Allah
Based on a parallel (Mutawatir) tradition upon whose authenticity all Muslims agree, the Messenger of Allah (AS) informed his followers in several occasions that he would leave them two precious/weighty things and that if Muslims adhere to both of them, they will never go astray after him. They are the Book of Allah (Quran) and the Members of the House of the Prophet (Ahlul-Bayt), peace be upon them all.
It is narrated in Sahih Muslim as well as many other sources that:
Someday (after his last pilgrimage) the Messenger of Allah (S.A.W.) stood to give us a speech beside a pond which is known as Khum (Ghadir Khum) which is located between Mecca and Medina. Then he praised Allah and reminded Him, and then said: "O' people! Behold! It seems the time approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance... The other one is my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. (three times)."
Sunni Reference:
· Sahih Muslim, Chapter of the virtues of the companions, section of the virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1873, Tradition #36.
· And many others such as Sahih al-Tirmidhi, Musnad Ahmad (see below).
For the English version of Sahih Muslim, see Chapter CMXCVI, v4, p1286, Tradition #5920
As we can see in the above tradition in Sahih Muslim, not only Ahlul-Bayt has been put beside the Quran, but also it has been mentioned three times by the Prophet (S.A.W.).
Despite the fact that the author of Sahih Muslim and many other Sunni traditionists have recorded the above tradition in their authentic books, it is regrettable that the majority of Sunnis are unaware of its existence at the best, or deny it at the worst. Their counter argument is that the most reliable tradition in this regard is the one recorded by al-Hakim in his al-Mustadrak, on the authority of Abu Huraira, attributing to the Messenger of Allah saying: "I leave amongst you two things that if you follow or act upon, you will not go astray after me: The Book of God and my Sunnah (traditions)."
There is no doubt that ALL Muslims are required to follow the Sunnah of the Prophet (S.A.W.). However, the question remains that which Sunnah is genuine and which one is invented later and was falsely attributed to the Prophet.
On tracing the source of this report of Abu Huraira which states "Quran and Sunnah," we found out that it has NOT been recorded in any of the six authentic Sunni collections of the traditions (Sihah Sittah). Not only that, but also al-Bukhari, al-Nisa'i, and al-Dhahabi and many others rated this report (Quran and Sunnah) as weak because of its weak Isnad. It should be noted that although the book of al-Hakim is an important Sunni collection of traditions, yet it is ranked inferior to the six major Sunni books. This is while Sahih Muslim is in the second rank among the six Sunni collections of traditions.
al-Tirmidhi reported that the "Quran and Ahlul-Bayt" version of the tradition is traced to 30+ companions. Ibn Hajar al-Haythami reported that he knows of 20+ companions witnessed that also. This is while the "Quran and Sunnah" version reported by al-Hakim has only one source! Thus we must conclude that the "Quran and Ahlul-Bayt" version is much more reliable. Moreover al-Hakim has also mentioned the "Quran and Ahlul-Bayt" version in his book (al-Mustadrak) through several chain of authorities and confirmed that the "Quran and Ahlul-Bayt" version of the tradition is authentic based on the criteria of al-Bukhari and Muslim.
Moreover, the word "Sunnah" by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions claim that they follow the Sunnah of the Prophet (S.A.W.). The differences among Muslims come from the transmitted Prophetic traditions through different avenues. Such traditions serve as explanatory means of the Holy Quran upon whose authenticity all Muslims agree. Thus divergence in the transmitted traditions, which in turn has led to differing interpretation of Quran and the prophetic Sunnah, has created numerous versions of Sunnah. All Muslims, as a result, splintered into different schools, groups, offshoots, which is believed to add up to seventy three groups. All of them are obeying their own version of Sunnah which they claim to be the true one. Which of these groups follow the true Sunnah of the Prophet? Which one (out of 73 groups) will be the prosperous one, and will survive? Other than the tradition of Sahih Muslim mentioned above, the following authentic traditions provide a unique detailed answer for this question:
The messenger of Allah (S.A.W.) said: "I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise)."
Sunni references:
1. Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions, with reference to several chains of transmitters.
2. al-Mustadrak, by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim).
3. Sunan, by Daarami, v2, p432
4. Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372, v5, pp 182,189,350,366,419
5. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990
6. al-Khasa'is, by al-Nisa'i, pp 21,30
7. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230
8. al-Kabir, by al-Tabarani, v3, pp 62-63,137
9. Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Iti'sam bi Habl Allah, v1, p44.
10. Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)
11. al-Tabaqat al-Kubra, by Ibn Sa'd, v2, p194, Pub. by Dar Isadder, Lebanon.
12. al-Jami' al-Saghir, by al-Suyuti, v1, p353, and also in v2
13. Majma' al-Zawa'id, al-Haythami, v9, p163
14. al-Fateh al-Kabir, al-Binhani, v1, p451
15. Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12
16. Jami' al-Usul, Ibn al-Athir, v1, p187
17. History of Ibn Asakir, v5, p436
18. al-Taj al-Jami' Lil Usul, v3, p308
19. al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60
20. Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183
21. Abaqat al-Anwar, v1, p16
... and many more ...
Of course, any Muslim should follow the Sunnah of the Prophet (S.A.W.), and as such, we, the Followers of Ahlul-Bayt, submit to the genuine (practice) Sunnah of the Holy Prophet of Islam (S.A.W.) and consider it to be the only path of salvation. But the above tradition gives evidence to the fact that any so-called Sunnah (practice) which contradicts Ahlul-Bayt is NOT a genuine Sunnah and has been innovated later on by some pay-rolled individuals in support the tyrants. That's why the Prophet had emphasized so much on Ahlul-Bayt in loving them and following them since they carry his genuine Sunnah. And this is the basis of the Shia School of Thought (the School of Ahlul-Bayt). The Ahlul-Bayt of the Prophet who are raised in his house know more than anybody else about the Sunnah of the Prophet and what it entails, for as the proverb goes: "The people of Mecca know its paths better than anyone else."
For the sake of argument, if we accept that the two versions of the tradition ("Quran and Ahlul-Bayt" vs. "Quran and Sunnah") are both authentic, then one must submit to the interpretation that the word "my Sunnah" given by al-Hakim means the Sunnah which is derived through Ahlul- Bayt and not any other source, as it is evident from the Ahlul-Bayt version given by both Mustadrak al-Hakim and Sahih Muslim. Now let us take a look at the following tradition:
Narrated Umm Salama:
The Messenger of Allah said: "Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)."
Sunni references:
· al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama
· al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
· al-Awsat, by al-Tabarani; also in al-Saghir
· Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p173
The above tradition gives evidence to the fact that Imam Ali and Quran are non-separable. If we accept the "Quran and Sunnah" version to be authentic, then one can conclude that the one who carries the Sunnah of Prophet is Imam Ali since he is the one who has been put beside Quran.
Interesting to see, al-Hakim has many other traditions about necessity of following Ahlul-Bayt, among which is the following tradition. This tradition is also narrated by many other Sunni scholars and is known as the "Tradition of the Ship" in which the Prophet (S.A.W.) stated:
"Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED."
Sunni references:
1. al-Mustadrak, by al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dhar. al-Hakim said this tradition is authentic (Sahih).
2. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p786
3. Tafsir al-Kabir, by Fakhr al-Razi, under the commentary of verse 42:23, Part 27, p167
4. al-Bazzar, on the authority of Ibn Abbas and Ibn Zubair with the wording "drowned" instead of "perished".
5. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p234 under Verse 8:33. Also in section 2, p282. He said this Hadith has been transmitted via numerous authorities.
6. Tarikh al-Khulafaa and Jami' al-Saghir, by al-Suyuti
7. al-Kabir, by al-Tabarani, v3, pp 37,38
8. al-Saghir, by al-Tabarani, v2, p22
9. Hilyatul Awliyaa, by Abu Nu'aym, v4, p306
10. al-Kuna wal Asmaa, by al-Dulabi, v1, p76
11. Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, pp 30,370
12. Is'af al-Raghibeen, by al-Saban
The above tradition gives evidence to the fact that those who adopt the school of Ahlul-Bayt and follow them, shall be saved from the punishment of Hell, while those who run away from them shall meet with the fate of the one who tried to save his life by climbing up the mountain, with the only difference that whereas he (Noah's renegade son) was drowned in water, but these people will be drowned the fire of Hell. The following tradition also confirms it:
The Prophet (S.A.W.) said about Ahlul-Bayt:
"Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!"
Sunni references:
1. al-Durr al-Manthoor, by al-Suyuti, v2, p60
2. al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230, quoted from al-Tabarani, also in section 2, p342
3. Usdul Ghabah, by Ibn al-Athir, v3, p137
4. Yanabi' al-Mawaddah, by al-Qundoozi al-Hanafi, p41, and P335
5. Kanz al-Ummal, by al-Muttaqi al-Hindi, v1, p168
6. Majma' al-Zawa'id, by al-Haythami, v9, p163
7. Aqabat al-Anwar, v1, p184
8. A'alam al-Wara, pp 132-133
9. Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33
10. al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273
Here is another one:
The Messenger of Allah (S.A.W.) said: "My Ahlul-Bayt are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven."
Sunni References:
· Majma' al-Zawa'id, by al-Haythami, v9, p168
· al-Awsat, by al-Tabarani, Tradition #18
· Arba'in, by al-Nabahani, p216
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 230,234
· Another fairly similar tradition was recorded by al-Darqunti as well as Ibn Hajar in his al-Sawa'iq al-Muhriqah, Ch. 9, section 2, p193 where the Prophet (S.A.W.) said: "Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever."
The above tradition was in connection with verses 2:58 and 7:161 of Quran which describe the Gate of Repentance of Bani Israel. Those of companions of Moses who did not enter the Gate of the Repentance were lost in the desert for forty years, while those who did not enter the ark of Noah were drowned. Ibn Hajar concludes that:
"The analogy of the Ark of Noah signifies that those who love and honor the Ahlul-Bayt and derive from their guidance will be rescued from the darkness of opposition, and those who will turn against them will be drowned in the sea of ingratitude and will perish in the desert of insubordination and rebellion."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, p91
Have we ever asked ourselves why the Prophet put so much emphasis on Ahlul- Bayt? Was is just because they were members of his family, or was it because they carried his true teachings (Sunnah) and they were the most knowledgeable individuals among his community after him?
Different versions of the Tradition of Two Weighty Things (al-Thaqalain) which prove conclusively that it is compulsory to follow the Quran and the Ahlul-Bayt, are not ordinary traditions. They are repeated many times and are related on the authority of more than thirty of the companions of the Holy Prophet through various sources. The Holy Prophet repeated these words over and over again (and not merely in one isolated instance but on several occasions) publicly to show that it is compulsory to follow and obey the Ahlul-Bayt. He made the announcement during the Farewell Pilgrimage, on the day of Arafat, on the day of Ghadir Khum, on the return from Ta'if, also in Medina from the pulpit, and in his deathbed when the room was packed with his disciples, he said:
"O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt." Then he lifted Ali by the hand and said: "Behold! this Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2
Ibn Hajar al-Haythami wrote:
"The Traditions of Adherence has been handed down through a large number of sources and more than twenty of the disciples have related it."
He further wrote:
"Here a doubt arises, and it is that while the Tradition has come down through various sources, some say that the words were spoken during the last pilgrimage, others that they were spoken at Medina when he lay on his deathbed and the room was packed with his disciples, yet another saying that he spoke these words at Ghadir Khum, or in another Hadith, on the return from Ta'if. But there is NO inconsistency in these, since having regards to the importance and greatness of the Quran and the pure Ahlul-Bayt, and with a view of emphasizing the point before the people, the Holy Prophet might have repeated these words on all these occasions so that any one who had not heard them before might hear them now."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230
Concluding the above traditions, the Quran and Ahlul-Bayt are the only two precious things that the Prophet left for Muslims, and stated that if Muslims follow BOTH of them, they will not go astray after him, and they will be led to Paradise, and that those who forsake Ahlul-Bayt will not survive. The above traditions have been designed by Prophet (S.A.W.) to answer which "Sunnah" is genuine and which group caries the true "Sunnah" of the Prophet. It is aimed at not leaving Muslims at loss as to which way to go after the departure of the Prophet (S.A.W.). On the other hand, if we use the word "Sunnah" alone, it does not give us any specific answer for this question since all the groups among the Muslim nation follow their own version of Sunnah as well as their own interpretation of the Quran and Sunnah. Thus the prophetic instructions were clear in urging Muslims to follow the interpretation of Quran and the Sunnah of the Prophet transmitted through the channel of Ahlul-Bayt whose sinlessness, purity, and righteousness is confirmed by the Holy Quran (the last sentence of verse 33:33).
stood to give us a speech beside a pond which is known as Khum (Ghadir Khum) which is located between Mecca and Medina. Then he praised Allah and reminded Him, and then said: "O' people! Behold! It seems the time approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance... The other one is my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. I remind you in the name of Allah about my Ahlul-Bayt. (three times)."
Sunni Reference:
· Sahih Muslim, Chapter of the virtues of the companions, section of the virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1873, Tradition #36.
· And many others such as Sahih al-Tirmidhi, Musnad Ahmad (see below).
For the English version of Sahih Muslim, see Chapter CMXCVI, v4, p1286, Tradition #5920
As we can see in the above tradition in Sahih Muslim, not only Ahlul-Bayt has been put beside the Quran, but also it has been mentioned three times by the Prophet (S.A.W.).
Despite the fact that the author of Sahih Muslim and many other Sunni traditionists have recorded the above tradition in their authentic books, it is regrettable that the majority of Sunnis are unaware of its existence at the best, or deny it at the worst. Their counter argument is that the most reliable tradition in this regard is the one recorded by al-Hakim in his al-Mustadrak, on the authority of Abu Huraira, attributing to the Messenger of Allah saying: "I leave amongst you two things that if you follow or act upon, you will not go astray after me: The Book of God and my Sunnah (traditions)."
There is no doubt that ALL Muslims are required to follow the Sunnah of the Prophet (S.A.W.). However, the question remains that which Sunnah is genuine and which one is invented later and was falsely attributed to the Prophet.
On tracing the source of this report of Abu Huraira which states "Quran and Sunnah," we found out that it has NOT been recorded in any of the six authentic Sunni collections of the traditions (Sihah Sittah). Not only that, but also al-Bukhari, al-Nisa'i, and al-Dhahabi and many others rated this report (Quran and Sunnah) as weak because of its weak Isnad. It should be noted that although the book of al-Hakim is an important Sunni collection of traditions, yet it is ranked inferior to the six major Sunni books. This is while Sahih Muslim is in the second rank among the six Sunni collections of traditions.
al-Tirmidhi reported that the "Quran and Ahlul-Bayt" version of the tradition is traced to 30+ companions. Ibn Hajar al-Haythami reported that he knows of 20+ companions witnessed that also. This is while the "Quran and Sunnah" version reported by al-Hakim has only one source! Thus we must conclude that the "Quran and Ahlul-Bayt" version is much more reliable. Moreover al-Hakim has also mentioned the "Quran and Ahlul-Bayt" version in his book (al-Mustadrak) through several chain of authorities and confirmed that the "Quran and Ahlul-Bayt" version of the tradition is authentic based on the criteria of al-Bukhari and Muslim.
Moreover, the word "Sunnah" by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions claim that they follow the Sunnah of the Prophet (S.A.W.). The differences among Muslims come from the transmitted Prophetic traditions through different avenues. Such traditions serve as explanatory means of the Holy Quran upon whose authenticity all Muslims agree. Thus divergence in the transmitted traditions, which in turn has led to differing interpretation of Quran and the prophetic Sunnah, has created numerous versions of Sunnah. All Muslims, as a result, splintered into different schools, groups, offshoots, which is believed to add up to seventy three groups. All of them are obeying their own version of Sunnah which they claim to be the true one. Which of these groups follow the true Sunnah of the Prophet? Which one (out of 73 groups) will be the prosperous one, and will survive? Other than the tradition of Sahih Muslim mentioned above, the following authentic traditions provide a unique detailed answer for this question:
The messenger of Allah (S.A.W.) said: "I am leaving for you two precious and weighty Symbols that if you adhere to BOTH of them you shall not go astray after me. They are, the Book of Allah, and my progeny, that is my Ahlul-Bayt. The Merciful has informed me that These two shall not separate from each other till they come to me by the Pool (of Paradise)."
Sunni references:
1. Sahih al-Tirmidhi, v5, pp 662-663,328, report of 30+ companions, with reference to several chains of transmitters.
2. al-Mustadrak, by al-Hakim, Chapter of "Understanding (the virtues) of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (Sahih) based on the criteria of the two Shaikhs (al-Bukhari and Muslim).
3. Sunan, by Daarami, v2, p432
4. Musnad, by Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372, v5, pp 182,189,350,366,419
5. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p585, Tradition #990
6. al-Khasa'is, by al-Nisa'i, pp 21,30
7. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p230
8. al-Kabir, by al-Tabarani, v3, pp 62-63,137
9. Kanz al-Ummal, by al-Muttaqi al-Hindi, Chapter al-Iti'sam bi Habl Allah, v1, p44.
10. Tafsir Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions)
11. al-Tabaqat al-Kubra, by Ibn Sa'd, v2, p194, Pub. by Dar Isadder, Lebanon.
12. al-Jami' al-Saghir, by al-Suyuti, v1, p353, and also in v2
13. Majma' al-Zawa'id, al-Haythami, v9, p163
14. al-Fateh al-Kabir, al-Binhani, v1, p451
15. Usdul Ghabah fi Ma'rifat al-Sahaba, Ibn al-Athir, v2, p12
16. Jami' al-Usul, Ibn al-Athir, v1, p187
17. History of Ibn Asakir, v5, p436
18. al-Taj al-Jami' Lil Usul, v3, p308
19. al-Durr al-Manthoor, al-Hafidh al-Suyuti, v2, p60
20. Yanabi al-Mawaddah, al-Qundoozi al-Hanafi, pp 38,183
21. Abaqat al-Anwar, v1, p16
... and many more ...
Of course, any Muslim should follow the Sunnah of the Prophet (S.A.W.), and as such, we, the Followers of Ahlul-Bayt, submit to the genuine (practice) Sunnah of the Holy Prophet of Islam (S.A.W.) and consider it to be the only path of salvation. But the above tradition gives evidence to the fact that any so-called Sunnah (practice) which contradicts Ahlul-Bayt is NOT a genuine Sunnah and has been innovated later on by some pay-rolled individuals in support the tyrants. That's why the Prophet had emphasized so much on Ahlul-Bayt in loving them and following them since they carry his genuine Sunnah. And this is the basis of the Shia School of Thought (the School of Ahlul-Bayt). The Ahlul-Bayt of the Prophet who are raised in his house know more than anybody else about the Sunnah of the Prophet and what it entails, for as the proverb goes: "The people of Mecca know its paths better than anyone else."
For the sake of argument, if we accept that the two versions of the tradition ("Quran and Ahlul-Bayt" vs. "Quran and Sunnah") are both authentic, then one must submit to the interpretation that the word "my Sunnah" given by al-Hakim means the Sunnah which is derived through Ahlul- Bayt and not any other source, as it is evident from the Ahlul-Bayt version given by both Mustadrak al-Hakim and Sahih Muslim. Now let us take a look at the following tradition:
Narrated Umm Salama:
The Messenger of Allah said: "Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)."
Sunni references:
· al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama
· al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194
· al-Awsat, by al-Tabarani; also in al-Saghir
· Tarikh al-Khulafaa, by Jalaluddin al-Suyuti, p173
The above tradition gives evidence to the fact that Imam Ali and Quran are non-separable. If we accept the "Quran and Sunnah" version to be authentic, then one can conclude that the one who carries the Sunnah of Prophet is Imam Ali since he is the one who has been put beside Quran.
Interesting to see, al-Hakim has many other traditions about necessity of following Ahlul-Bayt, among which is the following tradition. This tradition is also narrated by many other Sunni scholars and is known as the "Tradition of the Ship" in which the Prophet (S.A.W.) stated:
"Behold! My Ahlul-Bayt are like the Ark of Noah. Whoever embarked in it was SAVED, and whoever turned away from it was PERISHED."
Sunni references:
1. al-Mustadrak, by al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dhar. al-Hakim said this tradition is authentic (Sahih).
2. Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p786
3. Tafsir al-Kabir, by Fakhr al-Razi, under the commentary of verse 42:23, Part 27, p167
4. al-Bazzar, on the authority of Ibn Abbas and Ibn Zubair with the wording "drowned" instead of "perished".
5. al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p234 under Verse 8:33. Also in section 2, p282. He said this Hadith has been transmitted via numerous authorities.
6. Tarikh al-Khulafaa and Jami' al-Saghir, by al-Suyuti
7. al-Kabir, by al-Tabarani, v3, pp 37,38
8. al-Saghir, by al-Tabarani, v2, p22
9. Hilyatul Awliyaa, by Abu Nu'aym, v4, p306
10. al-Kuna wal Asmaa, by al-Dulabi, v1, p76
11. Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, pp 30,370
12. Is'af al-Raghibeen, by al-Saban
The above tradition gives evidence to the fact that those who adopt the school of Ahlul-Bayt and follow them, shall be saved from the punishment of Hell, while those who run away from them shall meet with the fate of the one who tried to save his life by climbing up the mountain, with the only difference that whereas he (Noah's renegade son) was drowned in water, but these people will be drowned the fire of Hell. The following tradition also confirms it:
The Prophet (S.A.W.) said about Ahlul-Bayt:
"Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!"
Sunni references:
1. al-Durr al-Manthoor, by al-Suyuti, v2, p60
2. al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230, quoted from al-Tabarani, also in section 2, p342
3. Usdul Ghabah, by Ibn al-Athir, v3, p137
4. Yanabi' al-Mawaddah, by al-Qundoozi al-Hanafi, p41, and P335
5. Kanz al-Ummal, by al-Muttaqi al-Hindi, v1, p168
6. Majma' al-Zawa'id, by al-Haythami, v9, p163
7. Aqabat al-Anwar, v1, p184
8. A'alam al-Wara, pp 132-133
9. Tadhkirat al-Khawas al-Ummah, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33
10. al-Sirah al-Halabiyyah, by Noor al-Din al-Halabi, v3, p273
Here is another one:
The Messenger of Allah (S.A.W.) said: "My Ahlul-Bayt are like the Gate of Repentance of the Children of Israel; whoever entered therein was forgiven."
Sunni References:
· Majma' al-Zawa'id, by al-Haythami, v9, p168
· al-Awsat, by al-Tabarani, Tradition #18
· Arba'in, by al-Nabahani, p216
· al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, pp 230,234
· Another fairly similar tradition was recorded by al-Darqunti as well as Ibn Hajar in his al-Sawa'iq al-Muhriqah, Ch. 9, section 2, p193 where the Prophet (S.A.W.) said: "Ali is the Gate of Repentance, whoever entered therein was a believer and whoever went out was an unbeliever."
The above tradition was in connection with verses 2:58 and 7:161 of Quran which describe the Gate of Repentance of Bani Israel. Those of companions of Moses who did not enter the Gate of the Repentance were lost in the desert for forty years, while those who did not enter the ark of Noah were drowned. Ibn Hajar concludes that:
"The analogy of the Ark of Noah signifies that those who love and honor the Ahlul-Bayt and derive from their guidance will be rescued from the darkness of opposition, and those who will turn against them will be drowned in the sea of ingratitude and will perish in the desert of insubordination and rebellion."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, p91
Have we ever asked ourselves why the Prophet put so much emphasis on Ahlul- Bayt? Was is just because they were members of his family, or was it because they carried his true teachings (Sunnah) and they were the most knowledgeable individuals among his community after him?
Different versions of the Tradition of Two Weighty Things (al-Thaqalain) which prove conclusively that it is compulsory to follow the Quran and the Ahlul-Bayt, are not ordinary traditions. They are repeated many times and are related on the authority of more than thirty of the companions of the Holy Prophet through various sources. The Holy Prophet repeated these words over and over again (and not merely in one isolated instance but on several occasions) publicly to show that it is compulsory to follow and obey the Ahlul-Bayt. He made the announcement during the Farewell Pilgrimage, on the day of Arafat, on the day of Ghadir Khum, on the return from Ta'if, also in Medina from the pulpit, and in his deathbed when the room was packed with his disciples, he said:
"O folk! I am soon going to depart from here, and although I have already told you, I repeat once more that I am leaving with you two things, namely, the Book of Allah and my descendants, that is, my Ahlul-Bayt." Then he lifted Ali by the hand and said: "Behold! this Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2
Ibn Hajar al-Haythami wrote:
"The Traditions of Adherence has been handed down through a large number of sources and more than twenty of the disciples have related it."
He further wrote:
"Here a doubt arises, and it is that while the Tradition has come down through various sources, some say that the words were spoken during the last pilgrimage, others that they were spoken at Medina when he lay on his deathbed and the room was packed with his disciples, yet another saying that he spoke these words at Ghadir Khum, or in another Hadith, on the return from Ta'if. But there is NO inconsistency in these, since having regards to the importance and greatness of the Quran and the pure Ahlul-Bayt, and with a view of emphasizing the point before the people, the Holy Prophet might have repeated these words on all these occasions so that any one who had not heard them before might hear them now."
Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p230
Concluding the above traditions, the Quran and Ahlul-Bayt are the only two precious things that the Prophet left for Muslims, and stated that if Muslims follow BOTH of them, they will not go astray after him, and they will be led to Paradise, and that those who forsake Ahlul-Bayt will not survive. The above traditions have been designed by Prophet (S.A.W.) to answer which "Sunnah" is genuine and which group caries the true "Sunnah" of the Prophet. It is aimed at not leaving Muslims at loss as to which way to go after the departure of the Prophet (S.A.W.). On the other hand, if we use the word "Sunnah" alone, it does not give us any specific answer for this question since all the groups among the Muslim nation follow their own version of Sunnah as well as their own interpretation of the Quran and Sunnah. Thus the prophetic instructions were clear in urging Muslims to follow the interpretation of Quran and the Sunnah of the Prophet transmitted through the channel of Ahlul-Bayt whose sinlessness, purity, and righteousness is confirmed by the Holy Quran (the last sentence of verse 33:33).
 

Why Follow the Family of the Prophet (s)?

Verily Allah only desires to keep away the uncleanness from you, O People of the House (Ahl al-Bayt) and to purify you a thorough purifying. [Verse of Purification from Qur’an 33:33]


Prophet Muhammad (s) was asked by his Companions:
How should we invoke blessings for you?” … He said:
Say: ‘O Allah! Send Your blessings on Muhammad and the Family of Muhammad, as You sent Your blessings on Abraham and on the Family of Abraham, for You are the Most Praiseworthy, the Most Glorious.’”[Sahih al-Bukhari, volume 4, book 55, number 589]

The Shi'ah believe that the twin legacy of Prophet Muhammad (s) is the Qur'an and the Ahl al-Bayt (specific members of his family).  The Ahl al-Bayt are the source for the authentic Sunnah of the Prophet (s).  Only by obtaining instruction from both these sources can a Muslim hope to attain true guidance.


Prophet Muhammad’s Legacy

I am about to answer the call (of death). Verily, I leave behind two precious things (thaqalayn) amongst you: the Book of Allah and my Ahl al-Bayt. Verily, the two will never separate until they come back to me by the side of the Pond.”

This authentic hadith from the Prophet Muhammad (s) is narrated by over 30 of his Companions and recorded by a large number of Sunni scholars.  Some of the famous sources for this hadith include:


  • Al-­Hakim al­-Naysaburi, al-­Mustadrak `ala al-Sahihayn (Beirut), volume 3, pages 109-110, 148, and 533). He expressly states that the tradition is sahih in accordance with the criteria of al­-Bukhari and Muslim; al-­Dhahabi has confirmed his judgment.
  • Muslim, al-Sahih, (English translation), book 031, numbers 5920-3.


  • al­-Tirmidhi, al-Sahih, volume 5, pages 621-2, numbers 3786 and 3788; volume 2, page 219.

  •    al-Nasa'i, Khasa'is’Ali ibn Abi Talib, hadith number 79.

  •   Ahmad b. Hanbal, al-Musnad, volume 3, pages 14, 17, 26; volume 3, page 26, 59; volume 4, page 371; volume 5, pages 181-2, 189-190.

  •    Ibn al­'Athir, Jami` al­'usul, volume 1, page 277

  •       Ibn Kathir, al-­Bidayah wa al­nihayah, volume 5, page 209.  He quotes al-Dhahabi and declares this hadith to be sahih.

  • Ibn Kathir, Tafsir al-Qur’an al-‘Azim , volume 6, page 199

  •     Nasir al-Din al-Albani, Silsilat al-Ahadith al-Sahiha (Kuwait: al-Dar al-Salafiyya), volume 4, pages 355-8. He lists many chains of narration that he considers reliable.

There are many more sources for this hadith than it is possible to list here.


Didn't the Prophet (s) say “I leave behind the Book of God and my Sunnah” ?

This is a popular misconception.  The fact is that there is no reliable basis for this statement attributed to the Prophet’s (s) Final Sermon.  It is completely absent from any of the six Sihah books!! 

The version in Malik’s Muwatta’, Ibn Hisham’s Sirat Rasul Allah, and from him in al-Tabari’s Ta’rikh, all suffer from incomplete chains of narration with several links in the chain missing!  The other versions that have a full chain of narration (isnad) - of which there are very few - all contain narrators that are unanimously considered to be highly unreliable by leading Sunni scholars of rijal.  These remarkable facts can be confirmed by those interested in research by referring to the relevant books.

Clearly, no one is suggesting that the Sunnah of the Prophet (s) should not be followed.  As stated before, the Prophet (s) wished for the Muslims to refer to his Ahl al-Bayt as a reliable, pure and inerrant source for his Sunnah.


What is so special about the Family of the Prophet (s)?

When the verse

"(O Muhammad) Say, 'I do not ask for any reward for this (bringing of Allah's message) except the love for the near kinship.'" (42:23)

was revealed, the Muslims asked the Prophet: "Who are these near kin of yours whose love is obligatory upon us?" He replied, "'Ali, Fatima, and their two sons."

  •    al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, volume 2, page 444

  • al-Qastallani, Irshad al-Sari Sharh Sahih al-Bukhari, volume 7, page 331

  •    al-Suyuti, al-Durr al-Manthur, volume 6, pages 6-7

  •    al-Alusi al-Baghdadi, Ruh al-Ma’ani, volume 25, pages 31-2

The position of truthfulness and virtue of the Ahl al-Bayt was further confirmed by the Qur’an during the disputation with the Christians of Najran.  When the verse was revealed

 "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 our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars." (3:61),

the Prophet (s) called ‘Ali, Fatima, al-Hasan and al-Husayn and said: ‘O Allah, these are my Family (Ahli)’.

  •    Muslim, al-Sahih, (English translation), book 31, number 5915

  •     al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, volume 3, page 150. He states that it is sahih in accordance with the criteria of al-Bukhari and Muslim

  •   Ibn Hajar al-‘Asqalani, Fath al-Bari Sharh Sahih al-Bukhari, volume 7, page 60

  •      al-Tirmidhi, al-Sahih, kitab al-manaqib, volume 5, page 596

  •     Ahmad b. Hanbal, al-Musnad, volume 1, page 185

  •      al-Suyuti, History of Khalifas Who Took The Right Way, (London, 1995), page 176


Isn't it enough to show respect towards the Ahl al-Bayt?

Is it sufficient to just show respect towards the Qur’an? 
Surely the Muslims have no choice but to follow it, as a source of Divine guidance, in all their affairs.  The Prophet Muhammad (s) left two things as legacy to the Muslims, and promised that they will never separate from each other until the Day of Judgement. By twinning the Ahl al-Bayt with the Qur’an, the Prophet (s) was telling us to not only show respect towards them, but also to take explanations of Islamic doctrine, practices, hadith and tafsir from them. 

“Behold! My Ahl al-Bayt are like the Ark of Noah. Whoever embarked on it was saved, and whoever turned away from it perished”

  •         al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, volume 3, p. 151 and volume 2, page 343. He states that it is sahih in accordance with the criteria of Muslim

  •      al-Suyuti, al-Durr al-Manthur, volume 1, pages 71-72

  •      Ibn Hajar al-Makki, al-Sawa’iq al-Muhriqa, page 140. He states that this tradition has come down through many chains of narration that strengthen each other.


Who are included in the Ahl al-Bayt ?

It has been shown that the Family of the Prophet (s) – interchangeably referred to as the Ahl al-Bayt, ‘Itrah and Aal - included his daughter Fatima al-Zahra’, her husband Imam ‘Ali, and their children Imams al-Hasan and al-Husayn (‘a).  The members of this Family of five, with the Prophet Muhammad (s) at its head, were the ones alive at the time the Qur’anic verses regarding their virtue were being revealed to the Prophet (s).  However, nine other Imams from the descendants of Imam al-Husayn (‘a) are also in this chosen Family, the final one being Imam al-Mahdi (‘a). The Prophet (s) said:

"I and ‘Ali and al-Hasan and al-Husayn and nine of the descendants of al-Husayn are the purified ones and the inerrant." [al-Juwayni, Fara'id al-Simtayn, (Beirut, 1978), page 160. Note that al-Juwayni’s greatness as a scholar of hadith has been attested by al-Dhahabi in Tadhkirat al-Huffaz, volume 4, page 298, and also by Ibn Hajar al-‘Asqalani in al-Durar al-Kaminah, volume 1, page 67]

"I am the chief of the Prophets and ‘Ali ibn Abi Talib is the chief of successors, and after me my successors shall be twelve, the first of them being ‘Ali ibn Abi Talib and the last of them being al-Mahdi." [al-Juwayni, Fara'id al-Simtayn, page 160].

"Al-Mahdi is one of us Ahl al-Bayt" and "al-Mahdi will be of my family, of the descendants of Fatima" [Ibn Majah, al-Sunan, volume 2, page 519, numbers 4085-6; Abu Dawud, al-Sunan, volume 2, page 207].


What about the Wives of the Prophet (s)?

The verse of purification "Verily Allah only desires to ... " was revealed to the Prophet (s) in the house of his wife Umm Salama (may Allah be pleased with her); the Prophet called al-Hasan, al-Husayn, Fatima and ‘Ali, and he gathered them together and covered them with the mantle. Then he said, "O Allah, these are my Ahl al-Bayt, so keep away every impurity from the Ahl al-Bayt, and purify them with a perfect purification." Umm Salama said, "Am I with them, O Apostle of Allah?" The Prophet (s) said, "You stay in your place, and you are virtuous."

  •       al-Tirmidhi, al-Sahih, volume 5, pages 351 and 663.

  •         al-Hakim al-Naysaburi, al-Mustadrak `ala al-Sahihayn, volume 2, page 416. He states that it is sahih in accordance with the criteria of al-Bukhari.

  •        al-Suyuti, al-Durr al-Manthur, volume 5, page 197.

The beginning of verse 33:33 and subsequent statements are addressed to the wives of the Prophet (s) as is evident from the feminine pronouns used. However, in the verse of purification, the gender changes to the masculine or mixed gender.  This also shows that it was an independent revelation addressed to different individuals.