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Salvation Ark

The Prophet Mohamad (pbuh&hp) and his Progeny are the salvation for the world

Sahīh as-Sunnah (The Soundness of the Sunnah ): Between the People of the Sunnah and the Sunnah

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Sahīh as-Sunnah (The Soundness of the Sunnah )

Between the People of the Sunnah and the Sunnah

Introduction

I seek refuge with Allah from Satan the outcast. In the name of Allah, the Most Gracious, the Most Merciful…

 

All praises be to Allah, the Lord of Creation. May Allah grant peace and blessings to Muhammad and members of his Family, the purified ones. As to what follows…

 

This is a message that discusses and mentions the crossroads between the Zaidis and the Ahl as-Sunnah wa Jama’a. It is the origin of the difference and all the cases of disagreement branched from it. Indeed, al-Jalāl has discussed it with us from its start as well as Ibn al-Amīr. Then we generalized the investigation in a fair way.

 

We have prepared the evidence for the correctness of the Zaidi Sect. We did not accept from the witnesses except those who all the groups of nation have agreed unanimously on and approved their correctness. We have specified the correct image for the Ahl as-Sunnah wa Jama'a, we have put the Companions of the Prophet in their right positions, which Allah and His Prophet have put them in the said position. We have revealed the curtain that was put upon them by the extremists by glorifying them. We have falsified the wrong publicity and camouflage that is related to the two Šahīhs that have been promoted over generations, and we explained and detailed in brief who the real Ahl as-Sunnah are, who the Rafidites are, who the Qadarites are, who are the enemies of Sunnah who have abandoned it and who the blind adherents (muqalidūn) are.

 

We have paved the safe way for those who want to get rid of the consequences of dispute and difference. We have removed the mask from the real face of the Sunnis and people of the Jama’a. We have mentioned proofs of what we have alleged on them from Sahīh al-Bukhāri and Sahīh Muslim.

 

We have adhered to all what we have cited in these researches of what has been written in the two Sahīhs. We did not mention in our citations any of the hadīths of the Zaidis that were narrated in their books, and this for the purpose of persuading the Sunnis.

 

Maybe and perhaps a lot of people when the right becomes clear for them, and they understood that it is the truth, they may follow it without flaunting; while I can find others, when they are shocked by the conclusive evidences from the Holy Qur’ān and the Sunnah, they use their traditional weapon that they inherited from their ancestors, which is insulting and swearing. So they intensify their publication and information, for example: “These are the books of delusion,” “…the books of the Rafidites,” “They are the Qadarites who insult the Companions of the Prophet,” “They insult the wives of the Prophet, peace and blessings be upon him and his progeny,” and “These are sects of people who worship graves,” “These are the people of the graves,” and things like these propagandas that we are still hearing from--some of those who are related to the Ahl as-Sunnah wa Jama'a.

 

And in order to be safe from such a propaganda, we have abided to that we do not cite any of what we say except for what was narrated by al-Bukhāri and Muslim in their Sahīhs because the Ahl as-Sunnah wa Jama’a say: “The most correct book after the Qur’an of Allah, Exalted be He, is Sahīh al-Bukhāri, then Sahīh Muslim.

 

{So, if they believe in the like of that which you believe, then they are rightly guided; but if they turn away then they are only in position. So Allah will suffice for you against them. And He is the All-Hearer, the All–Knower}.

 

Madrasa Lawāmi’ Al-Anwār Bafroh (the School of the Bright Lights of Bafroh)

Shaban 1420 AH.

 

The direction, preparing, writing and the composing were done in the Ahl al-Bayt Center for Islamic Studies

 

Yemen – Sadā – Tel (511816) p. o. (91064).


Sectarianism (At-Tamadhhab)

All the praises be to Allah, the One.

 

Al-Jalāl said, explaining the introduction in his book of Ðua' an-Nahār page 67 in the first part:

Then to follow the sect of a specified Imam is sectarianism, the origin of the disunion of the people of Islam which is forbidden according to the clear verses of Qur’an. Whereas, if the blind adherent followed a person who is not will known, then all the Muslims should agree on following their first Imam who is the Prophet of Allah, peace and blessings be upon him and his progeny. His deeds and his sayings must be sufficient for them and dispense them of sayings of all other Imams. However, the exercise of independent judgment(ijtihād) should be done to correct the heretical innovation. Truly to Allah we belong and truly to Him we shall return.

 

The Comment:

1.These words of al-Jalāl come from delusions and ignorance or ignoring, as the following of sects is not forbidden. O al-Jalāl, what is forbidden is to disobey the right, which is represented in the Holy Qur’an and the Prophet’s Descendants. Then he who disagrees with both of them, then he has gone astray and he is perished--whether he was following a sect of a specific imam or he was not. So, this is what can be used a standard for judging and using the conclusive evidence upon it from the Holy Qur’an and Sunnah. Even if it was only the Hadīth of the Two Weighty Things (at-the Two Weighty Things), it will be considered enough to establish the argument of Allah against his slaves. Verily, it is not the eyes that grow blind but it is the hearts which are in the breasts that grow blind.

 

2. His saying: “Whereas if the blind adherent followed a person who is not well known, then all the Muslims should agree on …..etc.”

 

These words are based on intuition, guessing and imagination, as al-Jalāl imagined that the blind adherent is he who learned his religion from anyone that the people follow. He considers the religion of any trivial as an example, and he followed any current. If the blind adherent has done this, then all the Muslims will gather, and the dispute shall arise in the nation of Muhammad, peace and blessings be upon him and his progeny. This indicates an imperfection in the mind, as the Ima'a (the fool that blindly adheres to anything without thinking or verification) is considered from the mean comportments according to the judgment of the people with right minds. Let us listen to the saying of the poet:

I am not an Ima'a among the men,

… asking this person and that person what to do.

 

This is in spite of that the prohibition that has been mentioned with the evidence that proves the evidence of mind, as it was narrated that the Prophet, peace and blessings be upon him and his progeny: ((Be not an Ima'a saying: “We do good when people do good, ….”))

 

Yes, al-Jalāl mentioned these words as citing, but he used them in fact to contradict his saying in Al-Azhar: “Section: It is better to follow a sect of a specified Imam, although it is not obligatory.”

 

Then he ended his citing with his ironic words: “However, the exercise of independent judgment should be done to correct the heretical innovation.” Then he said describing and indicating the greatness of the calamity in his book of Al-Azhar: “Truly to Allah we belong and truly to Him we shall return!”

 

And we say: Allah will not accept a scholarly exercise of judgment that is based on delusions and intuition. Before this, I personally respected al-Hasan al-Jalāl; but then I saw his citing that should not have been written, and any wise person must not write it and use it as a conclusive evidence, as the al-Jalāl is considered to be demolishing and contradicting the said chapter. He who disagrees with his evidence is judged to be a heretic, and he deserves irony and mockery. It is a disaster that needs to be revised and re -judged.

 

Then we say: the words of al-Jalāl contradict each other, as he said firstly before this chapter: “It is allowed to blindly adhere to the openly disobedient person (fāsiq).” He said that clearly, and he cited with unhelpful evidence. He also said that it is allowed to blindly adhere to the disbeliever and the rebellious of symbolic interpretation, then he disproved the priority of the Imams of Ahl al-Bayt, the members of the Family, he related the priority with the fame of piety, correctness and scholarly exertion whatever it was.

 

Then, why did al-Jalāl allow the blind adherent to blindly adhere to who he wants without exception? He opened the door widely, then he forbids blindly adhering to the jurists of the sect; especially the four jurists, the jurists of Ahl al-Bayt and the other jurists of the ancestors and the actual people. This is the meaning of his words, whether inward and outward. Continue reading until you reach the end of the research…

 

As we presented, al-Jalāl agreed with the evidence that he mentioned, narrated and judged, as he judged that it is forbidden to follow and to strictly follow one specified sect, although he said that blindly adhering to is obligatory. Then al-Jalāl charged the blind adherent of what he cannot afford. How can the blind adherent perform the prayer?

 

The answer: the blind adherent prays, according to the exercise of judgment of al-Jalāl, each prayer according to an exercised sect. This means that he obligates the blind adherent to know what can be related to his condition and what he can afford from the sects of the jurists of the nations that perform scholarly exertion. Consequently, he prays each obligatory prayer according to a different sect. When he completes the worship according to these sects, how can he continue performing the worships? Should he start over again and start doing what he has begun to do from the beginning then he finishes it like that? Or will he have to have knowledge of other sects so that he can be safe from sectarianism that al-Jalāl has forbidden? These are important questions, and al-Jalāl was supposed to put solutions to all of them.

 

Yes, the author of Al-Minha, Muhammad Ibn Ismail al-Amir declared him right in his words, and he decided that sectarianism is the origin of the difference of the Muslims and the door of every trial of the religion and of this life.

 

And we say here after what you heard from the above mentioned in responding to their allegation that the blind adherents and all the Muslims that are obligated to perform the worships if they took the verdicts of their religion from the Book of Allah and the Sunnah of his Prophet, peace and blessings be upon him and his progeny, then they are all agreed together and no dispute or disagreement will arise among them.

 

We say as a comment to this: The reality falsifies their allegation, as the history of the persons who perform the scholarly exercise of independent judgment since its appearance until now witnesses a contradiction—contrary to what both of them alleged—as the dispute of the jurists of the Companions and their disagreement is necessarily known. With the approach of the era of the Prophet, peace and blessings be upon him and his progeny, and their firm stability of knowledge of the language of the Qur’an and the Sunnah, as well as what happened after them until our actual time, the occurrence of the disagreement among the people who exercise independent judgment falsifies the allegation of al-Jalāl and Ibn al-Amir.

 

This is the solution for the agreement of all the Muslims according to al-Jalāl and Ibn al-Amir. We do not know from where they brought it, while al-Jalāl himself mentioned the Hadīth of the Two Weighty Things in his writings and certified that it is an authenticated, mass-transmitted (mutawātir) hadīth. It is his saying, peace and blessings be upon him and his progeny: ((Verily, I leave among you what, if you followed it and adhered your selves to it, you will never go astray: the Book of Allah and my descendants, the Ahl al-Bayt. As the Most Subtle and Well –Acquainted told me that both of them will not separate until they reach the Basin)).

 

How could al-Jalāl allow himself to leave this text that is being inherited over generations according to his own confession and leave it for his own opinion?! However, we say as he said, and there is no difference: “However the exercise of independent judgment should be done to correct the heretical innovation, truly to Allah we belong and truly to him we shall return.”

 

Research regarding the Hadīth of The Ark (as-Safīna)

Al-Jalāl said after mentioning the two narrations of the Ark and ((I leave you…))—what is meant by the two narrations of the Ark: ((My Ahl al-Bayt are like the ark of Noah ….etc.)) and ((How it is possible that you go astray if you get the knowledge… etc.)):

 

These hadīths are proved to be authentic according to a lot of evidences that are too many to be mentioned in this research, as their meaning is mass-transmitted, as we have investigated and quoted it in our explanation of the Mukhtasar al-Muntaha and it dispense of the repeating of the terms. But there is an investigation regarding this matter which is the mentioned hadīths are based on the correctness of their own group and they are not based on correctness of their different individuals, as it may be right that the right is with what the blind adherent does not blindly adhere to, as the right is not previously specified, but if the right one was specified, then blindly adhering to him will be specified and it is not a priority only, so the right is to relate the priority with the fame of piety and the Ijtihad whoever was he. (p. 65-66 from Ðua’ an-Nahar).

 

A comment:

It is right to respond to al-Jalāl with what he has mentioned in this research which is his saying, peace and blessings be upon him and his progeny: ((How it is possible that you go astray if you get the knowledge from the descents of the owners of the Ark until it becomes in the Descendents of your Prophet?)), How was it possible for him to judge that it is possible to absolutely blindly adhere to others even if they were very famous for their piety and correctness?! Where is the evidence of what you allege?! He disbelieves in the meaning of mass-transmitted explicit texts. Then, he refuses them and he judged with his own opinion without evidence.

 

Yes, al-Jalāl is riding a wild camel which has no cord; it dives him into fatalities and delusions.

 

After this, the writer of the Minhahas commented on the words of al-Jalāl, and he said: “As these hadīths are not based on the correctness of the opinion of their individuals, this does not annul its meaning of the priority of blindly adhering to them”!!

 

The Hadīth of the Two Weighty Things and the Narration of the Ark

You have heard the words of al-Jalāl that they are mass-transmitted and it is the right, especially the Hadīth of the Two Weighty Things as it cannot be hidden. So what is the meaning the Prophet, peace and blessings be upon him and his progeny, intended with the Hadīth of the Two Weighty Things and sayings alike to it?

 

The meaning the Prophet, peace and blessings be upon him and his progeny, intended is to guide his nation, peace and blessings be upon him and his progeny, to the religion of right and the way of truth which the one who walks into it will never go astray. He, peace and blessings be upon him and his progeny, knew what would happen after his death and that dispute, disagreement, temptations and opposition will arise. There are verses that were sent down in this regard.

 

Therefore, the Prophet, peace and blessings be upon him and his progeny, has clarified the people of the right to his nation so that the nation may not be confused in its religion if the temptations occurred and it was separated in its religion and its sects.

 

The meaning of the Hadīth of the Two Weighty Things is clear, as to understand it is required only to read it. The outward from the speech of the first Imams that the intended from the Descendants in the Hadīth of the Two Weighty Things and the similar Hadīths are the first ones like, al-Hasan and al-Hussein, Ali bin al-Hussein, Zaid bin Ali, Muhammad bin ‘Abdullah, al-Qāsim, al-Hādi and those who are similar to them from the Descendants, peace be upon them. And the earth never lacks for a one who stands out firmly with an argument for Allah whether he was a famous and obvious or fearing person who is not famous. It is as Amir al-Mu'minīn, peace be upon him, said: “This so that the arguments and evidences of Allah do not get annulled.”

 

As in every age, there is one who stands out firmly for Allah, and he is the argument of Allah against his slaves, which is meant to refer to him in the Hadīth of the Two Weighty Things. Then he who disagrees to it shall go astray and will be doomed, whether the one who disagrees was from the Descendants or not, as he is the owner of the guidance and the right and his group is the group of right and guidance.

 

A Break

Mu’awiya has written to Amr bin al-Aas, while he was then in Palestine:

Afterwards, the matter of ‘Uthmān ibn Affan was like what I have known, and that regarding Ali bin Abi Tālib all the Rāfida of the people of Hijaz, Yemen, Basra and Kufa… have met with him, ….etc, [narrated in the book, Al-Futūh (V. 2, page 382), with its right transmitted chain of Abi Is'haq, al-Wāqidi, Ibn Mazāhim and others.]

 

So, Mu’awiya bin Abu Sufyān has designated all the helpers of ‘Ali who gave him the pledge with the name Rāfida. The Sunnis have followed this way and designate anyone who loves ‘Ali and joined his group with the name of Rāfida until our current day.

 

And in a letter that was written by Ziyād bin Abih to Yazīd bin Mu’awiya when he sent the head of Muslim bin ‘Aqīl and the head of Hani' bin ‘Urwa:

I sent their heads with so-and-so and so-and-so, and they are from the people of obedience, the Ahl as-Sunnah wa Jama’a; therefore, the prince of believers may ask them of what he wants, as they have mind, understanding and trustworthiness… [from the previous source]

---

Ibn Al –Amīr said: “The imams of hadīth only rely on the trustworthiness of the narrator in narrating, even if he committed any heretical innovation.” He cited for this the narration of al-Bukhāri, Abi Dawūd, and an-Nisā’i about Imrān bin Hattan. He said:

…and their determination for the fairness of the narrator is on condition that there is no heretical innovation as in the elite of thinking and the fundamentals of Jurisprudence. It was not completed for them to act upon it…from Al-Minha.

 

I said, based on this, the imams of hadīth do not stipulate the presence of fairness, that there is no heretical innovation presented, and it is like he said. Al-Bukhāri has narrated from people like: ‘Amr bin Sa’d ibn Abi Waqqās, the murderer of Hussein; from Anbasa bin Khālid; Marwān bin al-Hakam;Wahshi, the murderer of Hamza;Ziyād bin Jubair ath-Thaqafi; Ziyād bin Ulāqa, as-Sā`ib bin Farūkh al-Makki, Hureez bin Uman, ‘Ikrima and people alike to them.

 

Based on that, thinking and verifying has to be done. The blind adherence to the imams of hadīthregarding what they judged as authentic is not allowed. It is not correct to rely on that, as they do not rely on the fairness and justice. The evidence that it is not allowed to accept the narration of an unfair person is the saying of Allah, Exalted be He: {If a disobedient person (fāsiq) comes to you with any news, verify it, lest you should harm people in ignorance and afterwards you become regretful for what you have done}. Therefore Allah, Exalted be He, has ordered to verify, and He designated the news of the disobedient person with the name of ignorance that is followed by regretting. He, Glorified be He, said: {And incline not toward those who do wrong, lest the Fire should touch you}.Relying on unjust persons in the matter of religion is from the greatest types of inclining toward those who do wrong.

 

And it is famous regarding those who narrate the reports, the narrators of Sunnah and the old tales that the stipulations for the work the fairness of the narrator. For this, they are seen to be not accepting from the messengers except from those they know that its sender is only a fair person.

 

And in the books of the imams of hadīth, a lot of their sayings which are alike to their description of a person: so-and-so is a Shīte, Rāfidi, Qadari, unknown, and liar… etc, from what indicates that the fairness according to them is a condition that has to be accepted; therefore, the most common is that fairness and justice is a condition for the majority of the jurists of nations from the Ahl as-Sunnah and others.

 

Ibn al-Amīr has described their stipulating justice and fairness in the narrator in the books of the fundamentals of jurisprudence and in the books of terms of hadīth. While al-Bukhāri narrated from people like those we have mentioned, as he asserts what we have mentioned at first that they only rely on the trustworthiness of the narrator even if he committed any heretical innovation.

And his opinion contradicts the known from the condition of the imams of hadīth, but when he was tried by this matter, it was very hard to him to find a solution. He resorted to this, in order to save the Sunnah from loss, because the Sunnah according to him is what is with those imams only and nothing more, although rightness is a condition for the authenticity of the act upon a specified hadīth according to the imams.

 

And what was mentioned in the two Sahīhs or any other book than them, of what they judged as authentic although its transmitting chain may contain persons that are not fair enough; therefore, this is considered to be an exercise of judgment done by them. They may not be blindly adhere to in it, as they are not infallible; their sayings are not a Sunnah that has to be followed.

 

Some people has exceeded the proper limits in exaggerating the two Sahīhs, and they absolutely accepted it completely without verifying nor differentiating, but they only relied on blind adherence. They falsified he who disagrees with any of this. They attributed it to the heretical innovation and to the disagreeing with the Sunnah. We say that this should not be, but verifying and thinking are to be done, as there are some individuals that are not just and true. Do you not see the Hadīth of the Two Sheikhs and the terms of Muslim that says that a man asked the Prophet, peace and blessings be upon him and his progeny, when will the Day of Resurrection come? Then the Prophet of Allah, peace and blessings be upon him and his progeny, remained silent for a while, and he looked to a boy from Azd Sheno'a who was standing in front of him, then he said: ((Resurrection Day will come before this boy gets old)) Anas said: “His age was close to mine (!).”

 

So, this hadīth and the hadīths similar to it from what the two sheikhs have narrated, are from what cause objection in the two Sahīhs.

 

There is another one similar to that narrated by Muslim about Abu Huraira:

The Prophet of Allah, peace and blessings be upon him and his progeny, took my hand then he said: ((Allah created the earth on Saturday, He created in it the mountains on Sunday, He created the trees on Monday, He created the hateful on Tuesday, He created light on Wednesday, He deployed the living beings in it on Thursday, He created Adam, peace be upon him, after the afternoon of the Friday at the end of the creation from the last time of the times of Friday between the afternoon until the night)).

This hadīth was narrated also by Ahmed and an-Nisā`i from Abu Huraira.

 

This hadīth contradicts the text of Qur’an! The heavens and the earth were created in six days. Indeed al-Bukhāri, Ibn Katheer and others said that Abu Huraira has taken this hadīth from Ka'ab al-Ahbar. That was mentioned in the book [Ðua' page 209] and in the interpretation of Ibn Katheer of Surat Al- A'raf: {Indeed your Lord is Allah, Who created the heavens and the earth in six days} [part 2 page 220]

 

The right is that not everything included in the two Sahīhs is true, neither is what was corrected by others like the peoples of Sunnah and the Masanīd (transmitted chain).

 

Then the authenticity of the book of al-Bukhāri is restricted to his own person only, and it is only for him to act upon it, as well as Muslim, and the other Imams. If they were just and fair—I mean the imams of hadīth –then it is obligatory to accept their narrations, not to accept their judgments and opinions about the authenticity of the hadīth or its goodness or its weakness. All of this is not related to the narration by any mean but it is a verification and scholarly effort from him that should not be blindly adhere to and to base verdicts on it, as this is the Ima'a (the fool person that blindly adhere to anything without thinking or verification) that is disparaged according to the mind and according to Islamic law. The poet said:

I am not an Ima'a among the men,…I ask this person and that person what to do.

 

Then the function of the Imams of hadīth is to narrate the narrations with its transmitted chains, and we have to verify its transmitted chain, so what appears to be authentic, we will have to act upon it.

 

It is not allowed that we only verify the owner of the Sahīh and to blindly adhere to him in his verification and his verdicts of the hadīth as he judges them as weak or authentic, or else then why the Imams of the hadīth adhered themselves to mention the transmitted chain for each hadīth. It was enough for them because we rely on their opinions that they mention the hadīths free without transmitted chain, then mentioning them will be considered unimportant, as reading the said transmitted chain is not considered worship.

 

According to Ibn al-Amīr, it was proven that the fairness and the justice is a condition for him to accept a narration, and that the imams of hadīth have built their authentic books upon this. He found out that al-Bukhāri and Muslim and other Imams see in the two Sahīhs and other books what dispense them of the disbelievers, people of heretical innovation, and people of delusion. So he decided that the Imams do not stipulate fairness and justice in their narration, therefore the solution and exit from this was hard for him to find. He did not know what to do; shall he leave these narrations even if they were in the two Sahīhs, or does he blindly adhere to the authors of two Sahīhs? He saw that it is better to blindly adhere to the imams of hadīth even if they narrated from a person who is not fair and just, and the exit was what we mentioned, "if there was obedience, then a short man is to give orders." But they found their fathers following a certain way and religion….

 

There is a research which follows that

Allah, Exalted and Glorified be He, said: {Say, "Shall We tell you the greatest losers in respect of their deeds those whose efforts have been wasted in this life while they thought that they were acquiring good by their deed?”}

 

Many people think that they are following the straight right way, and they are on the right path, like al-Jalāl, Ibn al-Amīr, and ash-Shawkāni, but in fact they are blindly adhering to Ima'as (the person that blindly adhere to anything without thinking or verification) as they do not behave by their own mind, and they do not create new ideas. The best that they can do and the best exercise of judgment and verification that they can do is say that it was corrected by so-and-so and it was considered weak by so-and-so. It is agreed to be authentic, they thought that they are performing will scholarly effort and they are free from the restrictions of Imitation by the efforts that they have done.

 

But in fact they do not know that they are immersed within the darkness of blind adherence and drowned in the seas of Ima'as, as you see them when there is a contradiction between the two sheikhs, then they have a bias for al-Bukhāri against the other. If both of them are being contradicted by another, they have a bias for both of them. Once they blindly adhere to Ibn al-Saken, then they blindly adhere to Ibn al-Hakam, then they join al-Haithami, then with Abi Zera'a! You see them saying: so-and-so said, and so-and-so agreed with him, and so-and-so stopped it, so-and-so said that the more authentic is from so-n-so! They considered the previously mentioned as evidences, they repeat words that were said by specified persons whose sayings are not considered as arguments, as their saying: “The most authentic book after the Book of Allah is Sahīh al-Bukhāri then Sahīh Muslim …etc.”

 

From where did these verdicts come, as they are not in the Book of Allah nor in the Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny, as well?! They are not from what is agreed by the whole Muslim nation! In addition, they are not from the knowledge of necessities! We seek refuge with Allah from the delusion of the blind adherents!

 

The Meaning of the Authenticity According to the Jurists of Hadīth

The Imams of hadīth have written their books including al-Bukhāri and Muslim, and they opened the field for those who want to verify. They did not obligate anybody to believe in the authenticity of what they judged as authentic, but they gathered from the transmitted chains what were authentic according to their point of view.

 

Ibn al-Salah said:

And when they said that this is a authentic hadīth, this means that its transmitted chain was related to the other mentioned descriptions according to the standard of judging the authentic one. It is not from its conditions that it conclusively judged the same standard, as well as if they say: it is not authentic. This does not mean conclusively that it is a lie according to the same standard.

 

Az-Zain al-Iraqi said in his Alfiya:

When the people of hadīth say: This hadīth is authentic, then what they intend to say by this is what is outward according to the outward of the transmitted chain, and that does not mean that it is conclusively authentic.

 

As-Sama'ani said in Al-Qawāti’:

The authentic is not only known by the fair narrators, but also known by knowledge and understanding, and plenty of hearing and studying.

 

Al-Hākim said:

How many hadīths whose transmitted chain contains only one proved fair narrator, and thus it is considered weak and defected!

 

Abdur-Rahmān Mahdi said:

Recognizing the hadīth is an inspiration, so if you said to the jurist that a hadīth contains defects: “From where comes this?” Then he will have no argument.

 

Ibn al-Salah said in his Fatawa:

The Imams said about the hadīth:

A- The transmitted chain of a hadīth is authentic although the text of the hadīth is not authentic.

B- The transmitted chain of a hadīth is inauthentic although the text of the hadīth is authentic .

C- The transmitted chain of ahadīth is unknown and the text of the hadīth is unknown.

D- The transmitted chain of a hadīth is authentic and the text of the hadīth is authentic ….. etc, [these sayings are quoted from the book of Ðua'a]

 

The Secret in Exaggeration

It is considered from exaggeration in blind adherence that you judge a group of Muslims even if you judge only one Muslim—if he or they left the acting upon some of what is stated in the book of al-Bukhāri and Muslim—that he or they have left the Sunnah of Messenger of Allah, peace and blessings be upon him and his progeny, and you related them to the people of heretical innovation as what was done by al-Jalāl, ash-Shawkāni and Ibn Al-Amīr in their written books as they related the people of the Zaidi Sect. They related the Hanifis and Shafi’is to heretical innovation and abandoning the Sunnah, and as we he hear from the new People of Sunnah from the people of Yemen.

 

This deed is from exaggeration that is forbidden by the Holy Qur’an. Allah, Exalted be He, said through the tongue of the clement Messenger, peace and blessings be upon him and his progeny: {And follow not, (say not or do not or witness not) that of which you have no knowledge, Verily the hearing and the sight and the heart, of which those one will be questioned}

 

We said it is considered from exaggeration and extravagance, because the Shafi’is included Imam Ash-Shafi’i from the people of knowledge of the Sunnah, then he acted upon what he thought to be authentic from the Sunnah of the Chosen One, peace and blessings be upon him and his progeny, as well as the Hanifis and their Imam, and the Zaidis and their Imam. Each of them acted upon what they thought to be right after verification, exercise of judgment and investigation. He, Exalted be He, said: {Allah burdens not a person beyond his ability}. And this is regarding the cases of the practical verdicts.

 

And from here, al-Hāfiz said:

When Muslim wrote his book Sahīh, he showed it to Abu Zara'a Al Razi, who denied some of it and got angry, and he said: “You called it Sahīh?! You made it a ladder for the people of heretical innovation and others.

 

So if he who disagrees with it narrated a hadīth then they will say: “This is not as the Sahīh of Muslim.” When Muslim finished from presenting this book to him, he departed to meet Abi Abdullah Muhammad bin Muslim bin Warah, then he alienate him and he blamed him for this book, he said to him the same that was said by Abu Zara'a [the end from the Dua’a page 309]

 

Based on this, the hadīth may be authentic according to some people and weak according to others. In spite of that, the transmitted chain of the said hadīth according to some people is complying with the conditions of accepting a narration, while it is not like that according to others in the two Sahīhs, there are many like this.

 

Al-Bukhāri narrated from a group that Muslim did not consider them fair enough, and in Muslim there are many of what is not satisfied by al-Bukhāri. Therefore, the jurists of the nation did not adhere themselves to what came to them, until the time brought us some people who contented themselves with the husks of the jurisprudence, so they considered they who abandon some of what is stated in the two Sahīhs as people of delusion and attributed them to the heretical innovation and disagreement with the Sunnah. They based this on some words that were said in the medieval generations that they didn’t know who said them, like their saying that the Sahīh of al-Bukhāri is the most authentic Book after the Book of Allah, Exalted be He, then the Sahīh of Muslim, then … etc. So they believed in this and they based the creeds, legislation of the verdicts and the best of works according to it. Then they judged themselves as the guided ones, and judged the others as the ones that go astray, while all of these are considered injustice and darkness over darkness. Allah, Exalted be He, said: {So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him}

 

And this because in their way, they did not rely on evidence but they relied on blindly adhering to the Sheiks in the matter of their religion and they blindly adhere to men in their opinion.

 

An Allegation Without Evidence

There have to be an evidence for what they allege for al-Bukhāri and Muslim then for the second class whether there was from the Holy Book or from the Sunnah or what is totally agreed by the jurists of the ‘Ummah of Muhammad, peace and blessings be upon him and his progeny, taking into consideration that there is nothing of this neither in the Holy Book nor in the Sunnah nor in the consensus.

 

Regarding that some of the jurists have already acted upon this, then there is no argument for anyone after the infallible, while the majority of the jurists of nation have abandoned acting upon many of what is stated in these books like the Hanifis, the Shafi’is, the Malikis, the Zaidis, and the Imamis.

 

But those late blind adherents who exaggerated in blindly adhering to those Imams only contented themselves with the outward of speech, and they were persuaded by only the name of the evidence.

 

So, they contented themselves in knowing the authentic Sunnah with that their people called it authentic and that which they wrote on their book the Al-Jami’ as-Sahīh (“The Authentic Collection”) especially in this actual time where the printed books have been spread and become available for all, so there is Sahīh al-Bukhāri and this Sahīh Muslim and these are the books of Sunnah.

 

They have read in these books the hadīths that are supposed to be said by the Prophet, peace and blessings be upon him and his progeny according to its transmitted chain, so they thought them as a Sunnah of the Prophet of Allah, peace and blessings be upon him and his progeny. They only contented themselves with their names which are the books of Sunnah, and they thought that they are the Ahl as-Sunnah; although in fact they are far away from Sunnah.

 

The Separation of the 'Ummah

The ‘Ummah of Muhammad, peace and blessings be upon him and his progeny, are divided in sects: Zaidi, Shafi’i, Hanafi, Hanbali, Maliki, Žahiri, Jafari, and Sunni (or Wahabi) as the people call them, until the rest of the sects that exist in this nation.

 

Each group from these groups or sects has books in the Hadīth which were supposed to be said by the Prophet, peace and blessings be upon him and his progeny, according to its transmitted chain, and this is done in every minor and major matters of its religion.

 

So you who pretend to be a Sunni, please tell me, what is to be done if the sects are different in a hadīth from the hadīths, so a sect says that it is a authentic, while a second sect says that it is weak, and another one says that it is false, other says so and so, and ….etc.?! Which one from these sects is telling the truth and which one is inauthentic?!

 

In case the Sunni responded and said that his saying is the right, and he cited with evidences from the Sahīh of al-Bukhāri and Muslim—whereas al-Bukhāri and Muslim have judged a hadīth as a right one as the Sunni has said—then all the sects of Muslims are obligated to blindly adhere to both of them. Will all the rest of the sects be persuaded with this argument?! I do not think that they will be persuaded.

 

Then if the Zaidi, for example, or the Jafari responded and said: “But the correct is what we have said!” And they cited that with a narration from Imam Zaid bin Ali or Imam Jafar as-Sādiq whose transmitted chain ends to the Prophet, peace and blessings be upon him and his progeny, will Sunni be persuaded with this argument? I do not think that they will be persuaded.

 

Therefore, which sect from the Muslims deserves to be more correct?! Taking into consideration that each one from the sects of Muslims believes that it follows the Sunnah of the Prophet, peace and blessings be upon him and his progeny, and the hadīths that it has are the authentic Sunnah that was followed by the Prophet, peace and blessings be upon him and his progeny, and his Companions.

 

Then we ask these sects again: Was the Sunnah of the Prophet, peace and blessings be upon him and his progeny, preserved as the Holy Qur’an was preserved?

 

The answer: I do not think that the people of the sects will answer this question except by saying no, as it is known that the Sunnah was not written in the time of the Prophet, peace and blessings be upon him and his progeny. It only was written in the time of the followers, the successors of the Companions and their followers, but if it was preserved like the Qur’an was preserved, then there will be no dispute or disagreement.

 

Then we ask the people of the sects: “Which one from you was following the way of the Prophet, may Allah grant him and his Family and his Companions peace and blessings—if he really was following his real Sunnah indeed?”

 

Then every sect will respond that it is the one who follow the Sunnah and it adhered itself to that.

 

We said that these are allegations then where are the evidences? It is not enough that you call yourselves the Ahl as-Sunnah, or the sect of the obvious right, or your allegation that you are like the way of the Prophet, may Allah grant him and his Family and his Companions peace and blessings; there has to be a conclusive evidence from the Qur’an or the Sunnah or from the total consensus of the ‘Ummah.

 

This is the situation of he who claims the truth, and he does not rely on the opinions of the sheikhs and exaggerations of the blind adherents, he asks, investigates and argues until he knows the truth. The Holy Qur’an is the first of the evidences, and there no dispute between the sects of Muslims regarding any part of it, while there are some group of hadīths which there is no dispute regarding its authenticity among the sects of Muslims.

 

If you said: What is this Sunnah which there is no dispute regarding it?

 

I will say: They are the ones that are proven to be correct according to every sect; for example, if the hadīth was narrated by the Zaidis and they judged it as authentic, and it was narrated by the Ahl as-Sunnah and they judged it as authentic, and then it was narrated by the Imamis and they judged it as authentic and…etc., then what was like that from the Sunnah then there will be no objection in its authenticity. But if the Jafaris, for example, said that these hadīths are authentic because the Imamis has totally agreed on that it is authentic, if a Sunni said that these hadīths are authentic because the Ahl as-Sunnah of Jama'a have totally agreed on that it is authentic, that would not be considered as convincing, and it cannot be designated as an evidence—not according to the Sharia'a or according to custom. Here we find that every sect has alleged and it certified for itself, and everything else but that is not accepted. Every sect is until in space of the allegation and its testimony for itself, is not accepted.

 

Then What it is Possible to Solve it and How is It Possible to Find the Exit and What is the Judge?

The answer: We previously said that there is no dispute in the Holy Qur’an and there is a Sunnah that is unanimously agreed upon, which is what was narrated from the hadīth according to every sect of Muslim.

 

Allah, Exalted be He, said: {If you differ in anything amongst yourselves, refer it to Allah and His Messenger}.Referring to Allah is referring to his Book, and referring to the Prophet of Allah, peace and blessings be upon him and his progeny, is to refer to his Sunnah.

 

If you said:” How can we refer to the Sunnah of the Messenger and the dispute only arose in his Sunnah, peace and blessings be upon him and his progeny?” I will say: The intent of referring to him is to refer to the Sunnah that is unanimously agreed and that there is no dispute in it as it is what can be designated as Sunnah. It can be attributed to the Messenger, peace and blessings be upon him and his progeny, without any dispute between the Muslims.

 

But if we refer to the Sunnah that there is a dispute in it, then it is not to be designated a Sunnah of the Messenger, peace and blessings be upon him and his progeny, according to all the sects of Muslims even if it was designated Sunnah according to some of them. If we supposed that we refer the matter to the Sunnah that there is a dispute in it, then what will be the result? Necessarily the Sunni will say: “You refer to the Sunnah that we have,” and the Imami shall say “…but the Sunnah that we have as the judge,” and the Zaidi will say “…but to the Sunnah that we narrate is correct. We are the Zaidis and it is the conclusive one.” The matter will return again as it started. The disagreement is the disagreement and the dispute will still exist.

 

And Allah, Exalted be He, has ordered us to refer to the Sunnah, and He, Exalted be He, is All- Knower, the All-Wise, so we knew that He intended by referring to Sunnah is to refer to the Sunnah that is unanimously agreed by all the sects of Muslims, as it is the one the was proved to be the Sunnah. The evidence of that is proof of the unanimity.

 

If you said: “What is the evidence of what it is really like that and it is really a Sunnah of the Messenger, peace and blessings be upon him and his progeny?”, I will say that the evidence of that is taken from the previously mentioned verse, as Allah, Exalted be He, said in it: {If you differ in anything…} Then we knew that if we did not dispute or disagree in a matter, then it will need to be referred to, and there will be no embarrassment for us then in that.. We will not have to refer to the Qur’an or to the Sunnah, and from here many of interpreters have said that the meaning of the verse is a proof that the unanimity is an argument.

 

According to what is previously mentioned, you know that when al-Jalāl, al-Amīr and ash-Shawkāni attribute the jurists of sects to heretical innovation is not based on any foundation, while they are most deserving of that.

 

A Court

Now we say to the disputing sects: Each sect should bring their evidence that proves that they are following the right way, thus and whereas the dispute is in these Yemeni houses between the Sunnis and the Zaidi. Therefore, let us concentrate on discussing their arguments.

 

The Sunnis said: The proof that we are the people of the right, and that we are the saved sect, is the saying of the Messenger peace and blessings be upon him and his progeny: ((My 'Ummah will be separated into seventy-three sects all of them will be perished and doomed except one sect)). Then the Messenger, peace and blessings be upon him and his progeny, said about the description of this sect, ((It is the one who will follow the same way of mine and that of My Companions)). Also included is the saying of the Messenger, peace and blessings be upon him and his progeny: ((A sect from my ‘Ummah will remain in the correct way, and they are always victorious. He who seeks to harm them will not be able to… etc.)) Those two hadīths have been mentioned in Mukhtasar al-Aqeeda al-Wasatiya in order to use both of them as citation for this.

 

They cite, as well, by their saying that they are the Ahl as-Sunnah wa Jama’a, they are the obvious victorious majority, they are the people of monotheism, their sect is the sect of the Righteous Ancestors and the actual people in every age and in every country.

 

We shall respond by saying:

 

First: the first hadīth indicates that the saved sect is the one that complies with the way of the Prophet, peace and blessings be upon him and his progeny and his Companions, and this is correct and undoubted, whether it was said by the Prophet, peace and blessings be upon him and his progeny, or it was not said by him. Therefore, those who follow that way are considered to be a guided one according to the text of Qur’an, but the hadīth did not say that you who allege to be Sunnis are the ones intended by it. The others allege as you allege, and they believe as you believe.

 

Second: The second hadīth indicates an unspecified sect, and it does not say that you are the saved sect. In total, those two hadīths do not indicate what you alleged, either closely or remotely, as each sect says that it is the one that complies with the way of the Prophet, peace and blessings be upon him and his progeny and his Companions. It is the sect that is victorious with the argument that it has over the others; therefore, you are still in the space of the allegation.

 

Third: The name of your sect which is Ahl as-Sunnah wa Jama’a, and the belief that you are the people of monotheism is not considered a proof, as you must accompany these names with an evidence. Otherwise, you will be judged as you are in the space of the allegation. The field is open to you, so please send all what justifies your allegation to the address of the Book and we will have to accept and to judge according to fairness.

 

Then we said to the Zaidi: “Provide us with the evidence of your allegation that you are the right people of true Sunnah?”

 

Then they said that one of their proofs of their allegation is his saying, peace and blessings be upon him and his progeny: ((I will leave among you that which if you followed it and adhered yourselves to it, you will never go astray: the Book of Allah and my Descendants, the Ahl al-Bayt. Verily, the Most Subtle and Well-Acquainted told me that both of them will not separate until they reach the Basin)).

 

Then they said that this hadīth was narrated by the imams of the Zaidis, and it was narrated by the jurists of the Sunnah who judged it as authentic. It is also narrated and considered authentic according to the Imamis. So why do we differ while these sects accept this hadīth, and it is considered authentic according to all?! Whereas it is unanimously considered authentic, then we act upon it, and we are complied with the Book of Allah and the Descendants. We know that the Descendants never separate themselves from the Book, and then we will never go astray.

 

It may be said in response that the name of Ahl al-Bayt is for naming the relatives only and that the relatives of the Prophet, peace and blessings be upon him and his progeny, are all of people of Banu Hāshim and it is used to refer to the spouses and/or the nation. As it was mentioned in the hadīth that people of Persia shaved their beards and leave their moustaches, and that the people of Muhammad (Ahl Muhammad) shave their moustaches and leave their beards, as he said peace and blessings be upon him and his progeny.

 

We say: In this hadith, the Descendants were mentioned and it was followed by Ahl al-Bayt, and this is considered to be a glorification for them and it saves them from the illusions that you mentioned. The Descendants are not to be referred to by what you mentioned, as the sects of the nations have narrated that the Prophet, peace and blessings be upon him and his progeny, has joined ‘Ali, Fatima, al-Hassan and al-Hussein under a cloak. He covered them under it when the verse of Allah was sent down: {Allah only wishes to remove impurity from you, O members of the Family and to purify you with a thorough purification}. And in this regard: Umm Salama said: “And I am with them, O Messenger of Allah?” Then he, peace and blessings be upon him and his progeny, said: ((You remain in your position, and you are going to goodness)).

 

He who wishes to verify the authenticity of this narration, he can refer to the interpretation of Ibn Katheer in Surah al-Ahzab. Among those who narrated it is Muslim in his Sahīh.

 

Regarding the books of the Zaidis and Imamis which mentioned the interpretation of this verse, they unanimously agreed on this. In general, all the sects have unanimously agreed on the authenticity of this narration.

 

They said in their response as well: Another narration was narrated about the Prophet, peace and blessings be upon him and his progeny, that mentions ((…Book of Allah and My Sunnah)) instead of ((…Book of Allah and my Descendants)).

 

We will say responding to them: It is known that the Prophet, peace and blessings be upon him and his progeny, has left the Book and the Sunnah—whether the hadīth was authentic or not—and it is a proof of that it is obligatory to act upon the Qur’an and the Sunnah of the Messenger, peace and blessings be upon him and his progeny. There is no dispute regarding this among all the Muslims, but the dispute is in those who carry and act upon the Sunnah. Who are they?

 

The Zaidis said: They are Ahl al-Bayt, and the Sunnis said: They are the Ahl as-Sunnah wa Jama'a. The Zaidis have quoted as evidence the hadīth of Muslim ((…the Book of Allah and My Descendants, the members of my Family)). Then it brought this hadīth in order to support its allegation of that it has the right in its hands, and that the correct Sunnah is what was narrated by its Imams.

 

As well, there is no contradiction between the two hadīths and there is no opposition. Taking into consideration that the hadīth ((…and My Sunnah)) is weak and the first is authentic, I wonder why the Ahl as-Sunnah wa Jama'a repeat the hadīth ((…Book of Allah and My Sunnah)) so many times, although it is a weak hadīth, but do not mention the hadīth ((…Book of Allah and My Descendants)) although it is an authentic hadīth narrated by Muslim and at-Tirmidhi?!He judged it as authentic and others from the narrators of hadīth from the Ahl as-Sunnah.

 

The Worth of the Hadīth of the Two Weighty Things

The Prophet, peace and blessings be upon him and his progeny, was feeling upon a notification from his Lord that after his death, peace and blessings be upon him and his progeny, that a gap will occur and that the nation may be confused and lost within it.

 

Therefore, the Prophet, peace and blessings be upon him and his progeny, has established two successors to fill that gap, which are: the Book of Allah, Glorified and Exalted be He, and the Descendants of the Prophet, peace and blessings be upon him and his progeny. The members of his Family that will take the place of the Prophet, peace and blessings be upon him and his progeny, until the Day of Resurrection.

 

And he narrated, peace and blessings be upon him and his progeny, that these successors will continue to be correct and on the right way, and they will never be separated from each other until the Day of reaching the Basin. He narrated it from Allah, Exalted be He, and he said, peace and blessings be upon him and his progeny: ((Verily, the Most Subtle and Well-Acquainted told me that both of them will not separate until they reach the Basin)).

 

After this, the Prophet, peace and blessings be upon him and his progeny, has explained who the members of His family are in the Hadīth of the Cloak that was narrated by the sects of the Ummah. It is stated in the Sahīh of Muslim, we previously have mentioned the hadīth.

 

From here, the Zaidis from its first age has relied on the matter of its religion on the members of Family of the Prophet, peace and blessings be upon him and his progeny, while the Ahl as-Sunnah as they call themselves rely on the two Sahīhs and what is similar to them.

 

Therefore, the Zaidis are the real Ahl as-Sunnah, and they are acting upon it correctly. They are safe from delusion according to the testimony of His saying, peace and blessings be upon him and his progeny, in the Hadīth of the Two Weighty Things: ((…you will never go astray after me)).

 

From the Advantages of the Hadīth as well

The Hadīth of the Two Weighty Things has indicated as well that the religion of Ahl al-Bayt is the religion of Allah that he agreed to be followed by his slaves, so if the nation has differed in the interpretation of the Qur’an, then the right regarding this is what exists at the members of Family, peace be upon them. But if they differed in the Sunnah, then the authentic Sunnah is what exists with the Ahl al-Bayt, peace be upon them. But if they spoke about the descriptions, deeds, promises and threats of Allah, and the prophecy and the Imam and what is related to that and what follows it, then the right exists at the people of the Members of the Family, peace be upon them, as well in the cases if the worships and the treatments. All of this is proven by the hadīth of the Two Weighty Things with an undoubted evidence, and there is no dual in this regard. We repeat the terms of the hadīth here on this occasion: ((I will leave among you what, if you followed it and adhered your selves to it, you will never go astray; the Book of Allah and my Descendants, the Ahl al-Bayt, As the Most Subtle and Well-Acquainted told me that both of them will not separate until they reach the Basin) ).

 

Flimsy Excuses:

And after this, the ones who allege to be Sunnis has excuses and evasions that they use to avoid acting upon this hadīth like their saying: this hadīth and the ones alike to it proves that it is obligatory to respect them and to recognize their favor and grace, and it does not prove that they have to be followed.

 

And as what we have heard from some of them in discussions: “We love the Members of the Family, we appreciate them, and we consider them in the first priority if they complied with the Sunnah and they left the heresies,” or matters alike to that.

 

And we say that the Hadīth of the Two Weighty Things conclusively proves that there is no dual in that it is obligatory to follow the Book and the Descendants against the said weak excuses, and that they are not to be separated from each other until the Day of Resurrection; therefore, they are to be considered as the people of right and the Ahl as-Sunnah.

 

The Book and the Descendants are the successors of the Prophet, peace and blessings be upon him and his progeny, and they take his place. Therefore, for he who seeks the guidance only the person of the Prophet, peace and blessings be upon him and his progeny, is absent for him, but his religion who was sent down by Allah, Exalted be He for him, the Messenger, peace and blessings be upon him and his progeny, has appointed what can take his place until the Day of Resurrection. Therefore, it is obligatory to refer to them as it was obligatory to refer to the Messenger, peace and blessings be upon him and his progeny in his life.

 

The Far Error

And the amazing thing is regarding he who alleged to be inviting people to join the Sunnah and he pretends to be from the Ahl as-Sunnah!! How can he abandon the Hadīth of the Two Weighty Things and to act upon it, although it is from the authentic Sunnah according to all sects of Muslims?

 

But how can he react against the Hadīth of the Two Weighty Things which invites people to follow and to comply with the Qur’an and the Descendants? How can he stop the people from following the path of the Descendants of the Messenger and alleges that they are people of heretical innovation and attributes them to the delusion while he sees and listens to the Hadīth of the Two Weighty Things in the authentic books, the transmitted chains, and the Sunnah, although almost it is included in every book?! {They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord?}

 

The Shining Lights of the Right

Yes, the argument was established against the nation of Muhammad, peace and blessings be upon him and his progeny, by the Hadīth of the Two Weighty Things, and even if this hadīth was the only one that was narrated about the Messenger, peace and blessings be upon him and his progeny, then it will be considered sufficient.

 

It was narrated from the Sunnah of the Messenger, peace and blessings be upon him and his progeny, in its meaning what has filled the hearings and what was narrated by the sects of the nation that have different aspects, as well as in the books of the Ahl as-Sunnah themselves what almost cannot be counted! All these evidences from the Sunnah prove that the sect of the Zaidi is the right religion in total and in details.

 

As even if it was only that authentichadīth that was narrated by the sects of the nation is the evidence of that the Ahl al-Baytare the people of right until the Day of Resurrection and he who follows them is considered on the right path. They have also narrated the Hadīth of the Cloak which identifies what is meant by the Ahl al-Bayt. Among those who narrated this is Muslim in his Sahīh. Therefore, I wish if I only knew why did the Ahl as-Sunnah wa Jama’a refused to follow the sect of Ahl al-Bayt! It was better if they would have stopped at this limit, but they passed it, as they attributed the Zaidi sect and their Imams to the heretical innovation. And they said that it is a sect of delusion, a Rafidi sect, a Qadari sect! Perhaps they have said that it is a polytheist and pagan sect and a sect of delaying and failure! All of this is because of the Ahl al-Bayt have disagreed with the Ahl as-Sunnah wa Jama’a in their creed.After this, they perhaps argue and say that they understood this creed from the Qur’an and the Sunnah.

 

We will say then: The Ahl al-Bayt understood from the Qur’an and Sunnah, and the Messenger of Allah, peace and blessings be upon him and his progeny, has purified and Glorified his Ahl al-Bayt and he related them to his Book in the Hadīth of the Two Weighty Things. O Ahl as-Sunnah, the Messenger of Allah, peace and blessings be upon him and his progeny, did not glorify you as he did not remove impurity from you, and he did not purify you with a thorough purification. The Prophet, peace and blessings be upon him and his progeny, did not say to you that Allah mention you as the Ahl as-Sunnah wa Jama'a. He did not relate you to the Book, then why did you judge yourselves as the guided ones and you judge the Ahl al-Bayt and those who followed them as the ones that go astray?!

 

The Objection of Not Considering the Ahl al-Bayt

If it was said that the majority of the nation of Muhammad, peace and blessings be upon him and his progeny, from the day when the Prophet, peace and blessings be upon him and his progeny, died until this actual day including the majority of Companions, the caliphs of the two states, the jurists of this nation, and its famous ascetics did not consider the Ahl al-Bayt nor the ones that follow them, and we did not commit a heretical innovation regarding the matter of the religion, As we took the path that has was taken by the ancestors of this nation.

 

And regarding the Ahl al-Bayt, although that they were mentioned many times in the Sunnah, there were like a homeless man. The jurists of Sunnah and its imams did not take either from them or from their followers because of their “evil” creed and because they named it with the name of Qadar and because they gave priority to the Sheikhs over Ali. He who was not like that then it is not allowed to rely on him, and it is not allowed to accept his narration.

 

And the Zaidis, as well, we are not permitted to take from them until they return to the sect of the Sunnah wa Jama’a. From here we took the verdicts of religion, and the Sunnah of the Master of the Messengers from the great ones of Muslims who are famous of religion, piety, remembrance, and the abundance of followers, who were very famous and they were known by the authenticity of their creed. And that they were free from the creed of the Rawafid, that they thought will about the Companions of the Messenger, peace and blessings be upon him and his progeny. Indeed, Allah, Exalted be He, says: {You are the best of people ever raised up for mankind}And He, Exalted be He, said: {Thus We have made you a just (and the best ) nation, that you be witnesses over mankind…} He, peace and blessings be upon him and his progeny, said: ((The best of the generations is my generations then those who follow them then those who follow them.)) He, peace and blessings be upon him and his progeny, said: ((My nation will never be unanimously agreed on a delusion)), ((…as the Hand of Allah is with the group, and he who goes apart from the group will go to Hell…)),((He who leaves the group even if for a distance that equals a hand-span, then he is considered to be taking off the necklace of Islam from his neck))… etc., from what proves what we are saying. Allah is the one who grants success!

 

The answer is: This is just a media and propaganda and a promotion that may be promoted in the markets of the ordinary folks and for some fools, but the jurists never give interest to the matters similar to this, and they do not take it into consideration. We will speak about that then we say:

 

The abundance is what you have brought evidence to prove it and you relied on it for the outward of your condition, and it is not a proof, as the legal evidences are known. Abundance in number is not one of them; however, it may be a sign of falsehood and its evidences; therefore, when you use abundance in number as an evidence, it is considered against you and not for your sake. In the Holy Qur’an, there are many times where the few are praised and the abundance are dispraised, like His saying, Exalted be He: {And the most of mankind will not believe even if you desire it eagerly}, {But few of my slaves are grateful}, {Then they drank, thereof, except a few of them}.

 

And from the Sunnah is what has been mentioned regarding the best of the generations is his saying, peace and blessings be upon him and his progeny, in the authentic hadīth: ((I do not see he who survive from them except like the few cattle that got lost from the herd)) or as the Messenger, peace and blessings be upon him and his progeny, has said: ((The people are like herd of walking camels, you cannot find one that can be used as a ride)).

 

And he who follows up the stories of the Prophets in the Qur’an will find what we mentioned, and if a citer mentioned the abundance for proving a falsehood of a matter, then this will not be considered conclusively false. Thus for the texts that we mentioned which indicated the dispraise of abundant numbers and the praising of the few.

 

Regarding his statement: And the jurists of Sunnah and its imams they were not taking either from them or from their followers because of their evil creed and they named it with the name of Qadar and they gave priority to the Sheiks over Ali, and that he who was not like that then it is not allowed to rely on him, and it is not allowed to accept his narration including the Zaidis as well, and we are not permitted to take from them until they return to the sect of the Sunnah wa Jama’a. Allah is the one who grants success!

 

The answer is: The work of the jurists of the Sunnah and its imams is not considered as a proof as it is not permitted to abandon the prophetic texts for the sayings of some jurists of nation. From here, some of the jurists of the Ahl as-Sunnah have wounded the Descendants in particular, and the Zaidis in general because they speak about Predestination, and because of that they brought position of Ali, peace be upon him, over the position of the Sheikhs.

 

Thus, and the fact is that the Prophet, peace and blessings be upon him and his progeny, has glorified and purified them and considered them as fair and just people. And even if it was not narrated about the Prophet, peace and blessings be upon him and his progeny, except only the Hadīth of the Two Weighty Things, then it will be considered sufficient, then who deserves more to accept his sayings the one that wounded or the one who glorified and purified.

 

Regarding his saying: for their evil creed, and for they speak about Predestination and because they gave priority to Ali.

 

The answer: Regarding their evil creed and because of that they speak about Predestination, these are considered to be an inauthentic allegation that contradicts the glorification and purification of the Prophet, peace and blessings be upon him and his progeny, for them, and that he who followed them is certified to be a safe and guided one as what is mentioned in the Hadīth of the Two Weighty Things.

 

Regarding giving priority to Ali, peace be upon him, over the Sheikhs, that is considered their sect and we do not deny it, and according to them it is from the integrals of faith, and he who does not give him priority is not considered Zaidi. The evidences of this are so many, as it is from Sunnah what was narrated by all the sects of nation, and this is his saying peace and blessings be upon him and his progeny: ((The position of Ali to me is the same position of Aaron to Moses, however there is no prophet after me)) and it is stated in the Sahīh of al-Bukhāri and it is considered authentic with its transmitted chain.

 

This Hadīth is a clear evidence that Ali, peace be upon him, has to be given priority over all the Companions of Muhammad, peace and blessings be upon him and his progeny.

 

Let us mentioned the positions of Aaron according to Moses peace be upon them that are stated in Qur’an, and that the Messenger, peace and blessings be upon him and his progeny has dedicated them to Ali, peace be upon him, except prophecy.

 

1. The Caliphate, as it is stated in His saying, Exalted be He: {“Replace me among my people, act in right way…”}

2. The ministry, as it is stated in His saying, Exalted be He: {“And appoint for me a helper from my family, Aaron, my brother…”}

3. The brotherhood, as it is stated in the previous verse: {“…increase my strength with him, And let him share my task ...”}

4. The prophecy, as it is stated in the previous verse, and other many verses.

 

The Prophet, peace and blessings be upon him and his progeny, has excluded the prophecy, then the caliphate, brotherhood and ministry shall remain. This in addition to that he, peace be upon them, has preceded the Sheikhs and others to Islam. Indeed, Allah, Exalted be He, has said: {And those foremost will be foremost; these will be the nearest (to Allah)}.

 

And he, peace be upon him, was in his Jihad in a superior grade that cannot be equivalent to anyone from the Companions, not even close to him! Allah has preferred the Mujahedeen (those who strive hard and fight) above those who sit (at home) by a huge reward in many verses of Qur’an. Then this necessarily requires that if his Jihad was more, then his favour will be more.

 

Then he did not give priority to the Ahl al-Bayt except for what Allah and his Messenger have given priority, and the Hadīth of the Two Weighty Things has indicated that the Descendants of the Messenger, peace and blessings be upon him and his progeny, are the people of the Right Path in their behavior, as it is the right according to the testimony of the Messenger, peace and blessings be upon him and his progeny. He who complies with the Descendants of the Messenger of Allah, peace and blessings be upon him and his progeny, he will never go astray, as what is stated in the Hadīth.

 

Predestination

“Qadari” is a word of dispraising, and the narration of the Prophet, peace and blessings be upon him and his progeny, has stated that: ((The Qadaris are the Magians of this nation)) and all the sects dissociate themselves from this name and attribute it to others. The Ahl as-Sunnah designate the Zaidis, Imamis, and the Mu’tazila with this name, and these groups name the Ahl as-Sunnah with it.

 

The Ahl as-Sunnah have quoted as evidence to acquit themselves from that name that they believe in Predestination, and they speak upon it, and they prove it, as there is nothing happening in the universe from movement or stillness, disobedience or obedience, except what is done and created and willed by Allah. It is absolutely no deed from a human, and this is a meaning of Predestination. So they thought that they are not like this then they are not considered the people of the Qadaris.

 

Then they quoted as an evidence for their allegation that the Zaidis, Imamis and the Mu’tazila are Qadaris because they deny Predestination, and they deem Allah far above committing sins. They charge the human with the responsibility of disobedience and they do not attribute any of the disobediences of the slaves to Predestination as a deed and creation of Allah, Exalted be He. Therefore, the Zaidis are the Qadaris who are dispraised in the authentic Sunnah.

 

We shall say in response: Qadari is attributed to Predestination, and according to the Arab, the attribution is done as a result of affirmation not from negation. As the authentic is that Qadari is a name for he who affirms Predestination (qadr) and it is not a name for he who denies Predestination. Do not you see these attributions (Exotericists – Judaism –(the Nasaraniyya) – Paganism - Christianity - the Saba'ism – Zaidi – the Sunnah )? Then their saying and their quoting as evidence is only considered as the obvious changing of the facts, which is clearly null and inauthentic according to those who have right minds. {Verily, it is not the eyes that grow blind but it is the hearts which are in the breasts that grow blind}

 

Regarding what they attributed the Zaidis to that they deny Predestination, the matter is not like what they alleged, as the Zaidis relied on the interpretation of the Messenger, peace and blessings be upon him and his progeny, in the interpretation of Predestination. They acted upon it and they took from it, as it was mentioned in the Hadīth of Belief: ((…and that we believe in Predestination, its goodness and badness from Allah, Exalted be He)) And it was interpreted by the Prophet, peace and blessings be upon him and his progeny, to mean—((…that you believe that what has befallen in you would have never missed you, and what has missed you would have never happened to you)). Therefore, that prophetic explanation that the Zaidis act upon and rely on is that it is a complementary matter of faith. It was mentioned in the Qur’an in His saying, Exalted be He: {No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees before we bring it into existence. Verily, that is easy for Allah, In order that you may not grieve at things you fail to get, nor rejoice over that which has been given to you …}

 

The Ahl as-Sunnah say that evil deeds and sins that the slaves commit are from Allah, Exalted be He, as He is the One who created them and brought them into existence. The slave has nothing to do in it. Believing in that, according to them, is a complementary matter of faith. They quoted the Hadīth and the verse as evidence to prove that, although this does not prove what they say either closely or remotely. Thus because of that, the Prophet, peace and blessings be upon him and his progeny, said: ((What has befallen you would have never missed you)) and he did not say: “O human what you have caused to happen to you would have never missed you,” As there is a clear difference between what you have caused to happen to you and what has befallen to you according to your own will.

 

The difference between the Zaidis and the Ahl as-Sunnah is what the human has done. The Zaidis said: It is not from what is included in the hadīth and in the verse. The Ahl as-Sunnah said: It is from what is included in the hadīth and in the verse.

 

Regarding the verses that were quoted as evidence by the citer and the narrations, the intent by this is but the people of right not else whether they are many or few, then he who was proven to be following the Right by authentic evidence. Then he is the intent with the praising, the authentic proof was established upon the Hadīth of the Two Weighty Things that the Descendants and they who follows them are the people of Right.

 

An Interpretation for the Hadīth of Two Weighty Things

His saying: (( I will leave among you…)) the leaving means that it is obligatory to refer to the Book and the Descendants, as the jurists only inherited the religious knowledge and jurisprudence as the Messenger has left the religious knowledge which is represented in the Book and the Descendants.

 

He said: ((…if you followed it and adhered yourselves to it; the Book of Allah and my Descendants, the Ahl al-Bayt…)). In his saying, peace and blessings be upon him and his progeny, there is dual and aggrandizement left for the matter, and the dual is for glorifying the inherited left matter. Then this means that he almost said: “I will leave among you a great matter that if you all followed it and adhered your selves to it, you will never go astray after me…” and the conditional phrase is a description for his saying: “…if you followed it and adhered yourselves to …” etc.

 

He said: ((…if you adhered yourselves to it )) and he did not say “if you hold it,” because the meaning of adhering to something is stronger than the meaning of holding. So he informed that to be safe from the going astray is conditioned by the power of the adhering. The power of adhering means to follow the Two Weighty Things in all the verdicts of Islam in its principles and its branches.

 

And if this condition has occurred which is the complete adhering, then its doer will be safe from going astray or delusion until the Day of Resurrection. Here there is a proof that the members of the Family never separate themselves from the Right and the Qur’an; therefore, he who attributes to them heretical innovation and disagreeing with the Sunnah, then he verily is considered to be uttering an ill word and a lie. Those who do wrong will come to know by what overturning they will be overturned.

 

Then the Prophet, peace and blessings be upon him and his progeny, has explained in details what he has summed up: first, in his saying (what) by his saying: ((…the Book of Allah and my Descendants the members of my family…)) That proves that the Prophet, peace and blessings be upon him and his progeny, cared about the Two Weighty Things, and he notified us about them, as when he mentioned them in dual at first then when he said: (( I will leave among you what, if you followed it and adhered your selves to it, you will never go astray…)). Then, he caused the listeners to come to listen and pay attention to the speech of the Messenger, peace and blessings be upon him and his progeny, as they are waiting to listen to that dual thing which the one may survive if he adheres himself to it. Then the Prophet, peace and blessings be upon him and his progeny, informed these anxious waiting listeners saying his dual explanation to them. Then he mentioned its details, as he, peace and blessings be upon him and his progeny, said: ((…the Book of Allah and my Descendants the members of my Family)).

 

He said: ((…the Book of Allah and my Descendants, the members of my Family)) contains an explanation to what is intended by the term of Ahl al-Bayt, as the wives cannot be named as Descendants, as well the ones who are distant relatives cannot be called as Descendants, even if they are named as Ahl al-Bayt. And the word ((Descendants)) is derived from the ‘atira which is the vine from which the bunch comes out. From here, the word Descendants is called on the close relatives of a man.

 

Then, the Messenger, peace and blessings be upon him and his progeny, said in the end of the hadīth: ((…As the Most Subtle, and Well-Acquainted told me that both of them will not separate until they reach the Basin)) And this saying contains a relief for the whispers of the souls, and forbidding the excuses, as he, peace and blessings be upon him and his progeny, did not make his pact for the nation by himself, but he received it from the Most Subtle and Well-Acquainted. His knowledge was very subtle that it went through all the cloaks of the unseen. He is the One that knew what was and what will be. He was informed about the outward of people and their inwards, their consciences and their secrets. All of these different things that are related to them. This is His description then He informed the Prophet, peace and blessings be upon him and his progeny, that the Qur’an and the Ahl al-Bayt will not be separated until they reach the Basin of the Prophet. Then Glorified be Allah as this hadīth is very eloquent and it really proves and indicates what is intended! The lights of prophecy flows through it—even if the sects of the 'Ummah would not have unanimously agreed on its authenticity then the soul would have tended to believe it, humor would have been attracted to it and the heart would have confirmed that it that it comes from the House of Prophecy.

 

The History of the Zaidis and its Imams

The Imam of the Zaidis is Ali bin Abi Talib, peace be upon him, as his helpers and supporters and followers were called the Shiites of Ali, peace be upon him. Then, Hasan and al-Hussein, al-Hasan bin al-Hasan, and Ali bin al-Hussein, peace be upon all. These imams and their followers have suffered a lot from the Bani Umayya as the pain that they caused to them cannot be described! They killed them in every place! They annoyed them with the worst means of harassment! They chased them and tormented them! Then the Zaidis were lead by the Imam Zaid bin Ali, peace be upon him, and since then, the Shiites were called Zaidi. Then, his son Yahya bin Zaid; then al-Fakhi and his sons al-Kāmil; then Muhammad and al-Qāsim, the two sons of Ibrahim bin al-Hasan; then, al-Hādi Yahya bin al-Hussein who resided in Yemen; then his sons and his grandsons then, until our current day.

 

The Zaidi sect is one, and its religion is one. Each imam follows his ancestor and they do not differ, as they follow one creed and one way since the time of their first Imam Ali, peace be upon him.

 

Therefore, he who alleges that Ahl al-Bayt in this time has disagreed with the precedent of Ahl al-Bayt, then he is judged to be committing a great lie. He said what he said only by guessing at the unseen, as there are many books of the early Zaidis that are in the libraries of Yemen and the safes of the jurists and scholars. Among the books of Imam Zaid are: Al-Majmu’, and the interpretation of Qur’an and other printed and hand written books. Also, there is the Muashaha of his father Imam Zayn al-Abideen. There is the Amali of Ahmed bin Isa bin Zaid bin Ali and Abdullah bin Musa bin Abdullah bin al-Hasan.

 

All of these are imams of the Zaidis. They were in the age of Abbasid Caliphate in the caliphate of Ma'mun, such as Muhammad bin Mansur al-Kufi has taken from these Imams the sect of the imams, and he narrated about them and from them in his books. Muhammad bin Mansur has a lot of books that contain the explanation of the Zaidi sect.

 

Also there are the books of al-Qāsim bin Ibrahim and his son Muhammad Bin al-Qāsim. There are the books that were written by the Imam al-Hādi and the books of his two sons Muhammad and Ahmed. There are the books of Muhammad bin Suleiman al-Kufi and the books of al-Sada al-Haruneen, the books of al-Utrush, al-Alawi, Shajari, al-Muwaffiq, al-Mutawakkil Ahmed bin Suleiman, Qadi Jafar, al-Mansur, ar-Rassas, Amir Hassan, etc. from what cannot be counted from the books of the early authorities and the actual ones in the hadīth, exegeses, biographies, principles, jurisprudence, and the arts of the language with all of its sections.

 

All of this old, intermediate and modern books are unanimously agreed and unified in the sect and in the interpretation of the worships and treatments and the narrations of the biographies, the religious duties, and the like give priority to Amir al-Mumineen, peace be upon him, over the three and that he was the one who most deserved the position of the Messenger from those who preceded him. He was the best one of the Companions of the Prophet, and the right is with the Descendants. He who follows them is safe from delusion and going astray, and he who disagrees with them is judged to be destroyed.

 

As well, all of them unanimously agreed on the saying that whosoever does correct good deed, it is for (the benefit of ) his own self ; and whosoever does evil, it is against his own self, as Allah does not do or will to do anything the disobediences and evil deeds of the slaves, but the human is the doer of it according to his own will and choice and he has the ability to leave it. All of this are following this since the age of the Amir al-Mumineen peace be upon him, and until today, and the evidence of that are their books that we previously mentioned some of it,and from it also the speeches of Amir al-Mumineen that was narrated by ar-Radi in Nahj al-Balagha. Indeed, some of the allegers have alleged that the speeches that are attributed to Amir al-Mumineen in Nahj al-Balagha are from the creation of ar-Radi and his saying that it was said by Ali is only a falsehood.

 

This is judged to be only an allegation that is not true, as the Zaidi has narrated a lot from these speeches in its books with transmitted chains other than the one of ar-Radi, like in the Al-Amali Abi Talib and the Ash-Shafi of Imam Mansur. The Imamis has narrated it in its books with its transmitted chains, and in other than this, as what is stated in the Sharh Nahj al-Balagha by Ibn Abi al-Hadeed al-Mutazili, who has responded to this allegation in it.

 

Thus, and the Zaidi sect has been famous to the jurists of the sects of Nation from the precedents ones until the recent ones, so they mentioned in their books, that the Zaidi said, and the Zaidi said, and the Zaidi sect,…etc.

 

Therefore, he who alleged that the Zaidis disagree with the sect of their ancestors is judged to be a one that alleged a falsehood, and their allegation is judged like the allegation of those who allege the recent Hanifis, Shafi’is and Malikis have quit the sect of their ancestors. He who believes these allegations is judged to be a fool, and such a person does not deserve to provide him with a proof, as already these books of these sects exist and they have the argument against such a person.

 

Thus, and many of the books that were written by Imams with their own hands are still preserved in the safes of the jurists, and from this the book of Holy Qur’an of Amir al-Mumineen which still exists in the library of the Al-Jāmia al-Kabeer, but the stubborn one is he who—when defeated by the evidences—seeks refuge with these excuses.

 

The reason of their enmity of the sect of Ahl al-Bayt

The enmity of the Ahl al-Bayt of Muhammad, peace and blessings be upon him and his progeny, is ancient, but it obviously appeared when Amir al-Mumineen was appointed as the Caliph after ‘Uthmān. Then, the first one who started the war against him is Aisha bint Abu Bakr, the wife of the Messenger of Allah, peace and blessings be upon him and his progeny; Talha bin Ubaidallah and Az-Zubair bin al-Awam, as well as Marwān, many from Quraish, and the people of Basra. They were named the Naketheen, but Allah, Glorified be He, has defeated them in the battle of Basra on the Day of the Camel. Then, Mu’awiya invited the people of Sham to fight him, peace be upon him, after the battle of the Camel. Then, the Kharijites fought him.

 

And after murdering him, peace be upon him, Mu’awiya took over the governance of Muslims and intensified his hatred and tormenting against the Shiites of Ali, peace be upon him. He insulted and damned Amir al-Mumineen in the Friday and Eid sermons from over the pulpits, and in the events and speeches, and the collective councils. The young grew up hearing this, and the old became older hearing these words. Months and long years passed, and insulting Ali, peace be upon him, became a part of the religion according to most Muslims. His Shiites became dispraised; therefore, he who was accused of loving Ali, peace be upon him, had his name removed from the divan of Muslims. Such one was is to be deprived from the booty, and his testimony is not to be accepted. This was done only when he is lucky and he was safe from being killed by the sword. Otherwise, the established punishment in this time was to kill the Shiites and to destroy their houses and take their wealth.

 

The Abbasid and Umayyad Caliphates have approved this treatment, and the scholars and jurists of religion increased upon this. They died upon it, as it was from the traditional habits in this time that the councils of religious science were to be concluded with insulting Ali, peace be upon him.

 

And from here, the jurists of hadīth did not accept the narration of Shiites, although they accepted the narrations of those who harbored open hatred towards Ahl al-Bayt and insulted Ali, peace be upon him.

 

Ibn Hajar said in the book of Tahzeeb At-Tahzeeb:

I found issues in that they accept—he intended the Imams of the hadīth –mostly the narration of those who harbored open hatred towards Ahl al-Bayt and they absolutely judged the narrations of the Shiites as weak, especially when it was said about Ali: ((He cannot be loved except by a believer and he cannot be hated except by a hypocrite))…etc.

 

Therefore, the Islamic communities had been growing across the countries upon the hatred of Ali and the members of his family and Shiites, as well as insulting them and damning them. They were accused of being Qadarites and Rafidites. Their testimonies were not accepted, and the people of Hadīth do not accept them.

 

The Jama'a

After the martyrdom of Ali, peace be upon him, and after his son al-Hasan took the leadership, reconciliation was made between Mu’awiya and al-Hasan bin Ali. Therefore, this year in which the reconciliation between the two sides happened was named as the Aam AL Jamma (the year of the Assembling). The Muslims were assembled after they were separated.

 

The Sunnah

The people who narrate the narrations and tales have narrated that it was said to Mu’awiya a speech which meant:

This man—it was intended to say Ali—died. Then all the matters are in your hands now to decide, there for it is recommended that you order the people to stop insulting him, as there is no need to do that.

 

Then, Mu’awiya responded with:

I swear to Allah, not until the young man gets old with grey hair and the old man gets very old, and this matter becomes a Sunnah; insomuch that if it was abandoned the people are to say the Sunnah is abandoned.

 

And indeed, that which Mu’awiya wanted and thought took place. So when the fair and just Umayyad caliph, ‘Umar bin Abdul Aziz, assumed the caliphate and ordered people to stop insulting Ali, peace be upon him, in the sermons, he recited instead of this: {Verily, Allah enjoins justice, excellence and giving help to kith and kin. And He forbids all evil deeds, objectionable matters and all kind of oppression. He admonishes you, that you may take heed}. Then Amr bin Shuaib stood up and said: “O Amir al-Mumineen! The Sunnah, the Sunnah!” Then ‘Umar bin Abdul Aziz said: “The heretical innovation, the heretical innovation! May Allah dispraise you!”

 

And it is mentioned in many times in the book of Tahzeeb at-Tahzeeb in the biographies of men that it was narrated from them in the two Sahīhs a saying that is similar to “So-and-so is a owner of a Sunnah,” which means that he used to insult Ali, peace be upon him. The author of the book Al-‘Itab al-Jameel, mentioned sayings similar to this.

 

From here you know that their saying: (the Ahl as-Sunnah wa Jama’a) means the Sunnah of Mu’awiya and his group of followers, which was established by his state and his will, and was supported by his power and his capacity. Then, the Umayyads followed it after him. But according to the Sunnah of the Prophet, peace and blessings be upon him and his progeny, it recommends us to love Ali and his Ahl al-Bayt. It is obligatory to follow their examples, but the Ahl as-Sunnah of Mu’awiya and the people of Hadīth disagree with this; hence, Amr bin Shuaib has said what he said.

 

‘Umar bin Abdul Aziz

‘Umar bin Abdul Aziz bin Marwān bin Al-Hakam took the caliphate upon being the heir of the throne of Suleiman bin Abdul Malik bin Marwān. Indeed ‘Umar was a man of religion and wisdom, and his speech that proves this is his saying in a letter to the caliph of the time al-Waleed bin Abdul Malik:

If every nation were to come with their sins on the Resurrection Day, and we came with al-Hajjāj, we will overbalance them all!

 

He frequently raised his voice in denouncement, and from this is his saying:

Al-Waleed is in Sham, and al-Hajjāj is in Iraq, Muhammad bin Yusuf is in Yemen, ‘Uthmān bin Hayān is in Hijaz, Qura bin Shareek is in Egypt, and Yazeed bin Abu Muslim is in Morocco… I swear to Allah that the earth was filled with the injustice.

 

Thus, and from the reform that which he did in his period of Caliphate was to remove the Sunnah of Mu’awiya, as Ali, peace be upon him, was being insulted in the Friday sermon from over the pulpits of Muslims. Then he removed this deed and he put instead of it: {Our Lord, forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed. Our Lord, You are indeed full of kindness and the Most Merciful. Verily, Allah enjoins justice, excellence…} from the aforementioned verse.

 

Then he ordered the people to give back the grievance, rights and lands, as he returned all the rights to their true owners. Therefore, this age was enjoying the justice, and from what he has ordered to give back is the land of Fadak, as he give it back to the children of Fatima, peace be upon her. Because of his correct deeds, the historians have considered him like the Four Caliphs and they specified him as the fifth of them.

 

Thus, these correct reforming deeds that was done by ‘Umar bin Abdul Aziz have met the great satisfaction among the jurists and scholars of the Nation—the precedents ones and the later ones—as the books of narrations were filled with fine mentioning and good praising, eloquent compliments and things alike to this as he established the justice that was taken over by the oppressors. Among this is that he returned the land of Fadak to the children of Fatima, peace be upon her, as Fadak was the property of Fatima, the daughter of Muhammad, peace and blessings be upon him and his progeny. When the Prophet died, peace and blessings be upon him and his progeny, Abu Bakr took it from her ownership, then she came to Abu Bakr to protest. Abu Bakr said that he heard the Prophet, peace and blessings be upon him and his progeny, say: ((We the people of Prophets do not bequeath. What we leave is considered alms)). Then she said that the Prophet, peace and blessings be upon him and his progeny, gave her the land of Fadak as a gift in his lifetime… etc. But Abu Bakr did not accept her argument, although she protested using His saying, Exalted be He: {And Solomon inherited from David}. She also established her argument for the gift with the testimony of Ali and Umm Ayman:

 

And for he whose judge was among his adversaries

Then, his decrees will cause him damage and injustice.

 

Thu, and because ‘Umar bin Abdul Aziz returned the land of Fadak to the children of Fatima, this means that it was taken from Fatima, peace be upon her, unjustly and without right. When ‘Umar bin Abdul Aziz died, then the Umayyads took it from the children of Fatima.

 

Thus and there were four caliphs who followed ‘Umar bin Abdul Aziz from those who came after him in returning the land of Fadak to the children of Fatima, peace be upon her: a caliph return it to the children of Fatima then the other take it back from them, and so on.

 

And all these deeds that were done by those caliphs who returned Fadak to the children of Fatima, peace be upon her, prove what we said at first; and that is Fadak was taken from the hands of Fatima, peace be upon her, unjustly. Therefore, Fatima, peace be upon her, died while angry at Abu Bakr and ‘Umar. This matter is famous, and it was narrated by al-Bukhāri in his Sahīh.

 

It is also narrated in the book of al-Bukhāri from al-Maswar bin Makhrama that the Prophet, peace and blessings be upon him and his progeny, said: ((Fatima is a part from me, he who angered her then he has angered me)), and it was narrated from Anas: ((Fatima is a part from me, he who angered her has angered me)). And in the Sahīh of Muslim: ((Fatima is only a part of me. What hurts her hurts me and what delights her makes me happy)). At-Tirmidhi narrated from al-Maswar: ((She is a part from me. I am affected by what has affected her, and I am harmed of what has harmed her)). And he said: “It is a good authentic hadīth.”

 

At-Tirmidhi narrated from Ibn az-Zubair: ((Fatima is a part from me. What harms her harms me and what makes her tired makes me tired too)). “Good, authentic hadīth.

 

Yes, and this is the hadīth that was narrated by the Ahl al-Bayt and it is among the most authentic hadīths according to them. It was also narrated by the Imamis. It is also narrated in the Sahīh al-Bukhāri as well that the Prophet, peace and blessings be upon him and his progeny, said: ((Fatima is the leader of the women of the people of Paradise)).

 

Oppression and Discomfiture

Here the reader stops and refuses and, he does not know whether he should go forward or go back—as going forward is a fear and going back is a fear as well, there are two matters to be mentioned:

●   It is proven that the Prophet, peace and blessings be upon him and his progeny, has to be believed in what he said, and that he already has said what we mentioned regarding Fatima. It is right that she died while angry with the two Sheikhs, and this was more confirmed by the returning of Fadak to her children peace be upon her.

●   The two Sheikhs have a great position according to the Muslims that no one from the Muslims can dare to go around it. Therefore, if the reader tended to believe the Hadīth of Fatima, he will find that her anger is from the anger of the Prophet, peace and blessings be upon him and his progeny, and she died while she was angry at the two Sheikhs. Believing this will harm the position of the two Sheikhs, and he will be shocked with what is famous according to the Muslims which is it is obligatory to glorify and praise them.

 

And if the reader tended to conserve the position of the two Caliphs and their place and disregard what harms their dignity from the authentic Sunnah, then he is to be shocked with the verses of Qur’an that warns the people from doing this, as His saying Exalted be He: {But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept with full submission}, and His saying Exalted be He: {And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain} and more than this. Here the reader stops, and the researcher gets confused.

 

And what I see for myself:

That it is obligatory to act upon the Sunnah and to believe what was narrated about the Prophet, peace and blessings be upon him and his progeny, with no exceptions, as there are a lot of texts of Qur’an that prove that, except what were proven to be abrogated.

 

And the two Sheikhs, although they have a great position that is very famous according to All the populaces of Muslims the precedents and the actual ones, however the position of the Messenger, peace and blessings be upon him and his progeny, cannot be compared with the position of his two Companions.

 

As the Messenger, peace and blessings be upon him and his progeny, does not speak of his own desire, it is only a revelation revealed. He was infallible, and he only did and said the right .But his two Companions were not infallible, therefore, it may not be allowed to leave the known and authentic Sunnah according to the Jurists and scholars of Muslims for conserving the safety of the two Sheikhs or others who are not proven to be faultless.

 

The Call of Sunnah

He, Exalted be He, says: {And the Messenger will say: "O my Lord, Verily, my people deserted this Qur’an”} O Messenger of Allah, the Sunnah was deserted as well. {Then do you believe in a part of the Scripture and reject the rest?}

 

I believe that he who is alleging to be from the Sunnah and he is related to it, he says this is a insulting against the Companions and these are the sayings of the Rafidites, and this are the sayings of the Shiites. But we do not care about these insults, as we only are interested in obedience to Allah and obedience to His Messenger. So, when we heard the verse of purification, the verse of the affection, the Hadīth of the Two Weighty Things and many other hadīths that obligates us to love the Family of the Messenger. Following them has informed us with this. The one who is satisfied is satisfied, and the one who gets angry is to get angry.

 

We say to those: The right is bigger than the Companions, and the right is the most deserved to follow it. Then they will say: the opinion of the Muslims was established on that it is better to be silence about what happened among the Companions.

 

We shall say in response that Allah has ordered the believers to say absolutely the right, as He, Exalted be He, says: {O you who believe, stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin…} And the Prophet, peace and blessings be upon him and his progeny, in a famous Hadīth: ((I swear to Allah if Fatima the daughter of Muhammad stole, I would cut her hand)). And in a speech of Ali, peace be upon him, he said to some Muslims: “I swear to Allah, if al-Hasan and al-Hussein had done like you did, then I would have no clemency for them, and they will not keep what they took from me by their will until I take the right from them…”etc.

 

The Qur’an and the Sunnah include many commands to say the right and motivate people to enjoin the good and to forbid the bad. The Children of Israel were cursed because of their silence about that. Allah destroyed all the people of Salih when the Camel was slaughtered because—although the slaughterer was a one person—they were satisfied with this, and they were silent about it.

 

And after this, the Muslims in the first and second generations did not only hold their tongues, but also insulted and cursed Ali, peace be upon him, in the Friday sermon and that of the two feasts. We seek refuge with Allah from going astray and blindness! Therefore, the best of the generations did not hold their tongues neither did the following generations.

 

The Silence

The silence on the objectionable is not from the sects of Islam, and it is not from the legislations of the creed. But it is the sect of those who were cursed by the tongue of David and Jesus son of Mary: {…that was because they disobeyed (Allah and the Messenger) and they were ever transgressing beyond bounds…}.

 

Taking Fadak from Fatima was an objectionable act, and the proof of that is that she got angry because of this and died while angry at those who took the Fadak. She made a will that the two Sheikhs may not pray over her and that she is to be buried at night. All of this is known, as you knew what was written about the Prophet, peace and blessings be upon him and his progeny, that was narrated by just people of the right from his saying, peace and blessings be upon him and his progeny: ((Allah gets angry for the anger of Fatima and he is satisfied for his satisfaction)).

 

Whereas Abu Bakr and his Companions angered Fatima, then they caused Allah, Exalted be He, to be angry. The objectionable act that leads to the Anger of Allah is considered a great one. And we seek refuge with Allah from His Anger! I wonder if Abu Bakr and his followers that are exaggerating in his glorification, think that they really implement the will of the Prophet, peace and blessings be upon him and his progeny, in which he says in the hadīth of Muslim in the Sahīh: ((And after this, O people, I am only a human, and the Messenger of Allah is about to come to me and I shall respond, I will leave the Two Weighty Things for you: the first of them is the Book of Allah that includes the guidance and the light; therefore, adhere yourselves to the Book of Allah and grasp it…)) Therefore, he has motivated people to adhere to the Book of Allah and he made them want it. Then, he said ((…and my Ahl al-Bayt. I am reminding you with Allah regarding the Members of my House. I am reminding you with Allah regarding the Members of my House. I am reminding you with Allah regarding the Members of my House)). Do you think that they remembered Allah regarding their treatment of the Ahl al-Bayt of the Prophet, peace and blessings be upon him and his progeny?

 

If it was said that: Allah, Exalted be He said: {That was a nation who has passed away, They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do}, we shall say in response that the verse is not related to what we are discussing and it does not prove it; therefore, this verse indicates that every nation has its own work, no one will be asked of the sin of the other. The matter that we are talking about is related to us, and we know it by our senses, as defending and the satisfaction is from our deeds and we will be asked of it.

 

Regarding their saying: “This is an insulting for the Companions,” we shall say, but this is considered as a acting upon the Sunnah, and to implement the will of the Messenger, peace and blessings be upon him and his progeny, that all the sects of Muslims has unanimously agreed are authentic. We are afraid that if we are satisfied with what was done to Fatima and defended its doer, that we are considered partners with them in what they have done. Because of that, he who was satisfied with the deed of people is to be considered as if he participated in their deed. Consequently, we should deserve the angry promise in the statement of Allah, Exalted be He: {Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment}.

 

We are based on the undoubted authentic texts of the Prophet, peace and blessings be upon him and his progeny, in what we mentioned and believed, as well as on the texts of Qur’an. We thought that it is obligatory to act upon them; otherwise, it is to be judged as disbelieving in what was sent down to Muhammad, peace and blessings be upon him and his progeny. Then we believed that acting upon them is better than disbelief—even if it caused the anger of those who exaggerate in praising the Companions.

Indeed Allah, Exalted be He, has said: {And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer and sinner – So do not be one who pleads for the treacherous}.

 

Although we did not neglect looking at the texts that mentioned the virtue of the Companions, we did not see what makes the soul feels reassured. We will mention, if it is Allah’s will afterwards, a research regarding this matter.

 

Publicity and Promotion

(Insulting the Companions) It is word said by who alleged to be Sunnis mostly, and they use it to name those who declared themselves to be following the right and adhering themselves to truth and sincerity. They apply the authentic texts, and this is in order to deform their figure among the public. This is because the public think that defaming the Companions of the Messenger, peace and blessings be upon him and his progeny, and mentioning them in a way that shows that they have an error in their faith, is a disrespect of the greatness of the Messenger, peace and blessings be upon him and his progeny, and hurting his dignity.

 

Perhaps this publicity is promoted among the populace and among the weak-minded only, but not among the students of religious knowledge, as they will not either listen to or accept it. Rather, they see through it, the weak mentality of he who said it and the lack of his knowledge. They are among those who only limit themselves with delusions. They are like cattle, and they are like the brothers of the unlettered people who know not the Book. Rather, they rely upon false desires and they but guess.

 

This publicity has no evidence from the Book or from the Sunnah, and it is not from the deeds of the Companions themselves, as they did not know this dignity that was created by the Ahl as-Sunnah. Moreover, they used to insult each other, as well as curse and kill each other—all of which is known and famous. They are the best of generations, but in them there are the disobedient and the obedient, the believers and the hypocrites, as is proven by His saying Exalted be He: {And among the Bedouins around you, some are hypocrites, and so are among the people of Medina who persist in hypocrisy you know them not, We know them …}.

 

Therefore, in the people of Medina who are living in it, there are hypocrites who persist in hypocrisy, the Messenger, peace and blessings be upon him and his progeny, did not recognize them as they are experts and professionals in hypocrisy. These hypocrites were other ones than those who were famous in hypocrisy, like Abdullah bin Ubai and his Companions.

 

He Glorified be He has said to the people of the holy battle of (Uhud): {Among you are some that desire this world and some that desire the Hereafter} Indeed, the Messenger of Allah, peace and blessings be upon him and his progeny, had Hemna the daughter of Jahsh, flogged as well as Hassan Bin Thabit and Mustah and the saying of Allah was sent down in their regard in the Surat An-Nur: {And produce not four witnesses, flog them with eighty stripes and reject their testimony forever, Indeed are they the disobedient except those who repent …}.

 

And ‘Umar had a man from the people of Badr flogged as a punishment for alcohol, and he exceeded more stripes over the limit in accordance to his understanding of the verse: {Those who believe and do correct good deeds, there is no sin on them for what they ate…} And Abu Bakra was flogged in spite of being from the Companions.

 

Al-Waleed bin Uqba was flogged in the time of ‘Uthmān because of drinking alcohol while he was the governor of Kufa on behalf of   ‘Uthmān. While he was praying the Fajr prayer as imam, he vomited liquor in the prayer niche. Al-Waleed was from the disobedient among the Companions upon the text of Qur’an in His saying, Glorified be He: {O you who believe, if a disobedient person comes to you with any news, verify it lest you should harm people in ignorance and afterwards you become regretful for what you have done}. This verse was sent down regarding al-Waleed bin Uqba, and Allah described him as a disobedient person. This was mentioned by the scholars of Qur’anic exegesis from the Ahl as-Sunnah and others. Look at the exegesis of Ibn Katheer.

 

He Exalted and Glorified be He said while he was addressing the people of Uhud and denouncing what they did: {Muhammad is no more than a Messenger and indeed Messengers have passed away before him, If he dies or is killed, will you turn back on your heels? And he who turns back on his heels, not the least harm will he do to Allah. And Allah will give reward to those who are grateful}.This verse was sent down regarding the      people of the Battle of Uhud as it was mentioned by the Sunni and Shīte exegetes. It proved that the Companions are like the others, and some of them were expected to turn back on their heels and others are expected to seek refuge with the thanking and obeying Allah.

 

And He, Glorified be He, has said after this verse about the people of Uhud as He was indicating to their weakness and lack of patience that their grade was lower than many of the Companions of other Prophets: {And many a Prophet fought and along with him large bands of religious learned men, But they never lost heart for that which did befall them in Allah's way, nor did they weaken nor degrade themselves…}.

 

The Real Personality of the Ahl as-Sunnah

The Ahl as-Sunnah has a known sect. Through it, their real personality appears, as from that they considered ‘Amr bin Sād bin Abu Waqqas, the murderer of al-Hussein bin Ali, peace be upon them both, as a fair and just person. Consequently, they accepted his narration, and he is from the men of Sahīh al-Bukhāri and others from the books of the Ahl as-Sunnah.

 

And from the men of al-Bukhāri also is Ikrima, and he is from the Kharijites who consider Ali as a disbeliever and they hate him; Imran bin Hatan al-Khariji, and from his men as well; Marwān bin Al-Hakam; Hareez bin ‘Uthmān who used to insult Ali, peace be upon him; Ziyād bin Jabeer who used to dishonor al-Hasan and al-Hussein; Ziyād bin Alaqa, who was considered one who followed a bad sect as he was a perverted and did not follow the sect of the members of the Ahl al-Bayt; as-Sā`ib bin Farukh, who was a vicious person who used to dispraise and hate the family of the Messenger of Allah, peace and blessings be upon him and his progeny; Abdullah bin Zaid bin Amr al-Jarmi, who used to accuse Ali, peace be upon him; Abdullah bin Shaqiq al-Uqaili, who was an ‘Uthmāni that used to hate Ali; and Wahshi, Hamza’s killer who was addicted to wine while living in Homs. This was mentioned in the book of Tahzeeb At-Tahzeeb. It was mentioned also that the imams of hadīth accept the narrations of those who display open hatred to the Ahl al-Bayt, and they consider the narrations of the Shiites absolutely as weak.

 

And based on this, the outward of what is intended by the Sunnah in their saying the Ahl as-Sunnah, is the Sunnah of Mu’awiya only and nothing more. It is a word of right that intended a falsehood. This is a Sunnah according to this people as you see, as was mentioned in the book of Tahzeeb At-Tahzeeb by Ibn Hajar al-Asqalani, which was based on the enemies of the Family of the Messenger Allah, peace and blessings be upon him and his progeny, who used to hate Ali, peace be upon him, and insult him.

 

Indeed, we have mentioned examples from the men of al-Bukhāri who they say is the most authentic book after the book of Allah, Exalted be He. We mentioned the saying of the author of the book of Tahzeeb that they accept the narrations of those who display open hatred to the Ahl al-Bayt and consider the narrations of the Shiites as weak. This is the Sunnah of Mu’awiya absolutely, as he was the one who hated Ali and insulted him. He commanded people to do this, and he made this as a Sunnah that the Umayyads and their followers—precedents and recent ones—followed.

 

He used to praise and glorify the one who insulted Ali and the Members of His family. He gave them great rewards for this. The Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny, is not related to this, as they are very distant from it. This is proven, and the authentic Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny, according to all Muslims is: ((No one hates Ali but a hypocrite, and no one loves Ali but a believer)).

 

This hadīth was narrated by the jurists of the Ahl as-Sunnah, as Muslim has narrated it in his Sahīh in the beginning of the third part with its transmitted chain from Abu Dharr. He said that Ali said:

I swear by the One who caused the seed-grain and the one who originated the aura that it is the promise of the unlettered Prophet to me that no one hates me but a hypocrite, and no one loves me but a believer.

 

It is the Sahīh of an-Nisā`i and it was narrated by Ahmed with its transmitted chain, at-Tabarāni, Sunan at-Tirmidhi with a chain considered by him as authentic and good, and Abu Na’im with its transmitted chain that he declared ‘authentic and good.’ That was narrated by a group of people and it is narrated in the books of the Zaidis and Imamis.

 

So, look at those who call themselves the Ahl as-Sunnah! How could they insult and consider weak he who was considered just and fair according to the Prophet, peace and blessings be upon him and his progeny, and they accept and respect he who was dispraised by the Prophet, peace and blessings be upon him and his progeny?!

 

This is only the Sunnah of Mu’awiya bin Abu Sufyān. From here, it is clear that the intended Sunnah according to them is the Sunnah of Mu’awiya not the Sunnah of the Prophet, peace and blessings be upon him and his progeny. From that, it makes you so sure that what we said is that they considered fair and just the one who hated and insulted Ali, hated and insulted al-Hasan and al-Hussein and murdered al-Hussein. They accepted their narrations. But even the imams of hadīth only accepted the narrations of such a person, as was mentioned by Ibn Hajar in Tahzeeb at-Tahzeeb that they accept the narration of of those who display open hatred to the Ahl al-Bayt, and they consider the narrations of the Shiites absolutely as weak.

 

And from here too we know that the Companions that are not to be mentioned or insulted nor to mention them with their deeds is only: Mu’awiya, Amr bin al-Aas, Abu Musa, Samura bin Jundub and people alike to them from those who used to insult, hate and fight Ahl al-Bayt with their deeds and sayings.

 

Regarding Ali, al-Hasan and al-Hussein, even if they were close relatives and Companions, and they were the Ahl al-Bayt of the Prophet, peace and blessings be upon him and his progeny, insulting and dispraising them does not harm the Muslim rather it increases his fairness, justice, trust and dignity according to the Ahl as-Sunnah, as was mentioned by Ibn Hajar which we previously quoted from him. The people of authentic hadīths narrate from them, and they are named with the name of Ahl as-Sunnah wa Jama’a. Their narrations are to be called the most authentic ones after the Book of Allah, Exalted be He: {That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allah's Curse be on them. How they are deluded away from the truth!}

 

This, and from what confirms what we said is his saying, peace and blessings be upon him and his progeny, that was narrated by Ahmed and the six except al-Bukhāri: (( He who insulted Ali then indeed he insulted me, And he who insulted me then indeed he insulted Allah)). Therefore, they deserve most to be named as the enemies of Sunnah. How dare they consider person that was described upon this clear prophetic text as a fair and just! Look at those that al-Bukhāri has narrated from in his Sahīh and others. How far are they from Allah and His Messenger!

 

The Summary of the Research

●   The Prophet, peace and blessings be upon him and his progeny, has recommended us with the Qur’an and with his Ahl al-Bayt. He commanded that they be followed, and he informed us that they will not be separated from each other until reaching the Basin. However, the Ahl as-Sunnah has rejected this great will and recommendation, and they disagreed with the Ahl al-Bayt and considered other people but them as just and fair.

 

●   The Prophet, peace and blessings be upon him and his progeny, has explained the sign of faith and the sign of hypocrisy, the Ahl as-Sunnah has relied on the hypocrites to take their religion from according to the text of the Prophet, peace and blessings be upon him and his progeny, and they abandoned the believers. But even worse, they became their enemies and attributed them to delusion and heretical innovation. They named them as Rafidites, Qadarites and exaggerators. {And had they believe in Allah and in the Prophet and what has been revealed to him, never would they take them as helpers, but many of them are the disobedient}.

 

Injustice and Wrong

The Ahl as-Sunnah have contradicting positions, as we previously mentioned, in insulting the Companions. They have a position in mentioning Abu Bakr, ‘Umar and ‘Uthmān, and they have another in mentioning Ali, al-Hasan and al-Hussein, which is a contradicting position that disagrees with their position, as we previously mentioned and explained.

 

They mentioned some precedent ones who have done evil deeds that obligates the fair and trustful one to refuse their narrations and testimonies. He mentioned Ali and members of his Family in a description that contradicts that, and they have a position about those who killed ‘Uthmān, as they said they are cursed. They have a position about the killer of Ali, peace be upon him, and they said he is to have a reward and is to be honored for what he has done, as well. They said about the one who killed Ammar bin Yaser that he is to have a reward and he is to be honored for killing Ammar. This was mentioned by Ibn Hazm in Al-Mahalla.

 

And their sect that they call Ahl as-Sunnah wa Jama’a is only a sect of a war against the authentic Sunnah of the Messenger, peace and blessings be upon him and his progeny, and against the Ahl al-Bayt and against those who love them or defended them. Indeed, this Sunnah of Mu’awiya, may Allah curse this unjust apostate, is a sunnah that is a dissention away from the religion and disobedience to it. It contravenes the Sunnah of Muhammad, peace and blessings be upon him and his progeny.

 

The Ahl as-Sunnah wa Jama’a has labeled those who hated the governors of ‘Uthmān and those of al-Waleed bin Uqba, Abdullah bin Abi Sarh, Mu’awiya, and Marwān, as well as those who hated the biography of those and denounced it as “Saba`ites.” Among them are: Ammar bin Yasser and Muhammad bin Abu Hudhaifa and the lovers of the Amir al-Mumineen. They mean by this that they were deceived by a Jewish man whose name was Abdullah Bin Saba'. He supposedly deceived the helpers, cheated them and made them go astray from their religion, as he is the one who made them love Ali, peace be upon him, and pushed them to criticize the governors of ‘Uthmān and criticize his works. They named those who used to insult Ali and defame him and hated his biography, as ‘the Ahl as-Sunnah wa Jama’a.’

 

The Real Rafidites

The Ahl as-Sunnah that we mentioned are in fact Rafidites, and indeed they are not Ahl as-Sunnah because as you saw they have refused what was proven according to the Hadīth of the Two Weighty Things. They have refused all the Ahl al-Bayt in general as they were indicated in the Hadīth of the Two Weighty Things, especially as you heard about Fatima, and about Ali from what we previously mentioned.

 

And the Rafidites according to the Imams of Ahl al-Bayt are these who refuse to perform Jihad with the Imams from the Ahl al-Bayt.” This is the real meaning of the Rafidites as it was narrated by Ahl al-Bayt.

 

It is not what is said by the Ahl as-Sunnah wa Jama’a. They narrate it as what is stated in the Tareekh al-Yāfi’

When Zaid went out, a large group of people came to him, and they said to him: “Dissociate yourself from Abu Bakr and ‘Umar so that we give you the pledge of allegiance.” Then he said: “I do not dissociate myself from both of them.” Then they said to him: “So, we reject you.” He said: “Go, as you are the Rafidites [those who reject].” Therefore, they were named since then as the Rafidites.

 

There is an example of this mentioned by Ibn al-Atheer, Ibn Asakir, Adh-Dhahabi … the end of the book of Muqaddima al-Majmu' (page 11).

 

What is stated according to the Zaidi sect that the group that came to the Imam Zaid said to him: “The Imam is your nephew Ja’far as-Sādiq and not you.” After a conversation between them and Imam Zaid, they told him: “He—they meant Ja’far—is practicing dissimulation.” Then Imam Zaid said:

Woe be unto you! An imam practices dissimulation?! Go, as you are the Rafidites—those whom my Grandfather, the Messenger of Allah, peace and blessings be upon him and his progeny, said in their regard: ((O Ali, there will be a people at the end of the time who have titles that they are known by. If you see them, kill them because they are polytheist))

This is the meaning of the story.

 

The narration of the Ahl as-Sunnah and the Zaidis have agreed that Imam Zaid is the one who named this name, and they are – in explanation the Rafidites because they refused to perform Jihad with Imam Zaid. The narration has disagreed on the reason, as the Ahl as-Sunnah narrated that the reason of this was because they asked Imam Zaid to dissociate himself from the two Sheikhs. The Zaidis narrated that the reason of this is that they said to the Imam Zaid: “Your are not an Imam; rather, the Imam is Ja’far as-Sādiq, your nephew.” Then he said: “Ask him, if he said that he is the Imam, then he is the Imam.” Then they said:” We cannot afford to send a Messenger to the Medina.” Then, Imam Zaid said: “This is the hiring fee of the messenger.” They said: “He is practicing dissimulation with you.” Imam Zaid said: “Woe be unto you! An imam practices dissimulation?!…”—until the end of the narration.

 

And Zaid, the son of Ali, peace be upon both of them, is the Imam of the Zaidis, and he is the one who most know about the sect of their Imam, as the owner of the house knows best what exists in it. That narration which the Ahl as-Sunnah have mentioned is not recognized in the books of Zaidis—early or later. When both of them contradict, the one that is considered to be right is the narration of the Zaidis, as they know more about the sect of Zaid, and he is their Imam.

 

Although both of the two narrations have agreed according to the Sunnis and the Zaidis because they have named Rafidites because they refused Imam Zaid, they refused to perform Jihad with him, and that is the reason of naming them as Rafidites according to the two narrations.

 

So upon this the Ahl as-Sunnah are the most who deserve this name and worth it because they refuse the Ahl al-Bayt, and what was stated in the Sunnah in their regard, and they reject his Imamate although the Jihad is in front of them. Rather, they dared to fight him by sayings and deeds, and they do not accept their narrations and the narrations of these who loved them and helped them. This is considered from what defames the Muslim according to them.

 

Indeed, they refused what was stated in the Sunnah about loving Amir al-Mumineen, and giving him priority over the Companions, and the necessity of being kind to al-Hasan and al-Hussein and their followers, and to perform Jihad with them. They took the enemies of the Ahl al-Bayt and those who insult them as protectors and helpers, and those who defame them, and those who harm them. The evidence of that is the narration of al-Bukhāri from them.

 

This, and the narration that was narrated by Imam Zaid does not prove that the name of "Rafidite" (Rejecter) is the name of he who spoke about Abu Bakr and ‘Umar, either closely or remotely. Rather, it proves that they are named as Rafidites because they refused a matter. The story indicates that they rejected Imam Zaid and refused to perform Jihad with him. They refused to fight the Umayyads. Also, the Ahl as-Sunnah take protectors and helpers from those who the Umayyads took as helpers and protectors. They antagonize those who the Umayyads have antagonized. The proof of this is the saying of the author of Tahzeeb At-Tahzeeb we previously mentioned that they mostly accept the narrations of those who display open hatred to the Ahl al-Bayt, and they consider the narrations of the Shiites absolutely as weak

 

Offending the Muslim is considered an licentiousness, and fighting him is a disbelief.

This title is a hadīth that was narrated by al-Bukhāri and by others. So, where is the acting of the people of the Sunnah upon this hadīth? Did they really act upon the Sunnah of the Messenger, peace and blessings be upon him and his progeny? This was narrated in the authentic and correct narrations. Did they abandon it and leave it behind their backs? It appears as though they have abandoned it and left it behind their backs.

 

The proof of that is that they – I mean the Ahl as-Sunnah –have taken protectors and helpers from those who fought against Ali, peace be upon him—from the oppressors to the pledge breakers. They did not care about their disbelief and their licentiousness. There are many of the verses and the authentic Sunnah in this regard. Even if there was nothing but His saying, Exalted be He: {And those who harm believing men and women undeservedly, they bear (on themselves ) the crime of slander and plain sin}.

 

And we certify that Fatima was harmed, and that Ali was harmed, and both al-Hasan and al-Hussein were harmed. Where are those who allege that they act upon the Book and Sunnah? Do you have evidence that proves that there is no sin or blaming in hurting them? Is there any verse in the Qur’an that proves that? Or is there in the two Sahīhs what justifies this hurt that was done to the Ahl al-Bayt? Is there any evidence that proves that their blood, honors and wealth are lawful and permitted?

 

Giving priority to Ali, peace be upon him and the Situation of Sunnah from Him

Giving priority to Ali, peace be upon him, over the two Sheikhs and the Companions according to the Ahl as-Sunnah wa Jama’a is considered one of the greatest reasons of dishonor, as the narration of one who gives him priority is not to be accepted, nor it is to be accepted his testimony as his faith and his fairness is defected.

 

Ibn Hajar has said in the introduction of Fath al-Bāri, the commentary of Sahīh al-Bukhāri:

And to be from the Shiites is to love Ali and to give him priority over the Companions, therefore he who gives him priority over Abu Bakr and ‘Umar is considered to be exaggerator in being a Shīte and he is to be named as Rafidite, or else a Shīte.

 

The books of Sunnah were written based on this, as the news and narrations that is narrated by a Shīte is not accepted, and the news and narrations narrated by those who harbor open hatred towards Ahl al-Bayt is accepted. This is the sect of Mu’awiya and the Umayyads and their Sunnah. That is because of they consider loving Ali as an unforgiveable sin.

The comment:

Loving Ali according to Sahīh of Muslim is what was narrated about Ali: ((…that no one loves me but a believer, and no one hates me but a hypocrite )). So look where the Sunnah of Muhammad is from the Sunnah of this people! O Allah please increase my love to Ali and his Ahl al-Bayt!

 

And regarding giving priority to Ali over the Companions and over Abu Bakr, the Shiites did not say this on their own accord, but it was because of their belief in Allah and his Messenger and the Book that was sent down to his Messenger is what obligated them to give Ali priority over the Companions and over the two Sheikhs. Whereas the Shiites’ belief and faith are based on the necessity of acting upon and believing the Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny, as it was stated in the authentic Sunnah that it is obligatory to give priority to him, upon him be peace. Therefore, he was given priority, as was narrated from the authentic Sunnah according to the sects of Muslims is his saying, peace and blessings be upon him and his progeny, by at-Tirmidhi, an-Nisā`I and Ibn Majah. At-Tirmidhi said: “This is a good authentic hadīth.”

 

It was narrated about Habashi who has narrated from Janadah who said: The Messenger of Allah, peace and blessings be upon him and his progeny, said: ((Ali is from me and I am from Ali, no one can behave on my behalf except me or Ali)). It was narrated by Ahmed and others. And he said, peace and blessings be upon him and his progeny, in the Hadīth of the Cloak that he put it over al-Hasan, al-Hussein, Ali and Fatima: ((O Allah these are my Ahl al-Bayt and my close people. Please remove impurity from them, and purify them with a thorough purification)). It was narrated by Muslim in his Sahīh and at-Tirmidhi who said: “This is a good, authentic hadīth.” Al-Baihaqi narrated it as well as al-Hakim, who declared it ‘authentic.’ It was also related by at-Tabarāni, Ahmed and many others.

 

The Hadīth of the Two Weighty Things was narrated by Muslim and others, and the Hadīth of the Bird was narrated from Anas by at-Tirmidhi. He said:

There was a roasted bird near the Prophet, peace and blessings be upon him and his progeny. Then he said: (( O Allah make the one that you most love from your creatures to come to me and to eat from this bird)). Ali came and ate with him.

And it was narrated by Ahmed in his transmitted chain about the Ark of the lovers of the Prophet, peace and blessings be upon him and his progeny. It was narrated by Abu Dawud in the Sunan with its transmitted chain from Anas. Ibn Al-Maghazli narrated the Hadīth of the Bird from twenty people.

 

The hadīth Muslim narrated from Sa'd bin Abu Waqqās is: ((Your position for me is the same position of Aaron for Moses, however there is no prophet after me.)) and the hadīth: (( I will give the flag to a man who loves Allah and His Prophet, and Allah and His Prophet love him )) and at the end of this hadīth, he said: “…and when this verse was sent down: {…call our sons and your sons, our women and your women ourselves and yourselves…} Then the Messenger of Allah, peace and blessings be upon him and his progeny, called Ali, Fatima, al-Hasan and Hussein and said: ((O Allah these are my family)). One similar to it was narrated by at-Tirmidhi from Sa'ad and he [i.e. at-Tirmidhi] said: “This is a good, strange authentic hadīth.”

 

And it was mentioned in the As-Sawā'iq al-Muhriqa more than forty ones about the favor and greatness of Ali, peace be upon him. Yes, and in the transmitted chain of Ahmed bin Hanbal there what are mostly countless of proofs about this meaning. Similar is narrated by Ibn al-Maghazili Al-Shaf’i, Abi Na’im Al-Hafez, and the Ahl as-Sunnah and the transmitted chain. Our goal here is to summarize. Indeed, we mentioned some of the sources that the Ahl as-Sunnah rely on, and we did not narrate from the books of the others. Indeed, Ibn Hajar said in As-Sawā'iq:

Ahmed, Ismail al-Qadi, an-Nisā`i and Abu Ali said: “It was not mentioned in regard of the right of any of the Companions with the authentic transmitted chains like what was mentioned about Ali.”

 

So, are the two Sheikhs the family of the Prophet and his close ones? Did the Prophet say that they are himself… etc., what was previously mentioned. Yes, these hadīths that we mentioned indicate that Ali, peace be upon him, is the one who was given priority over all of the Companions, and he is the best of them. The Hadīth of the Position indicates that Ali is the second man in this Nation as Aaron was the second man in the nation of Moses, may Allah grant both of them peace and blessings.

 

And the hadīth of Sa’d was narrated by Muslim and others and it mentioned in it that he, peace and blessings be upon him and his progeny, called al-Hasan, al-Hussein, Ali and Fatima when His saying was sent down, Exalted be He: {Say: Come, let us call our sons and your sons, our women and your women ourselves and yourselves…}. So when Allah has ordered him to call the sons, he called al-Hasan and al-Hussein; and when He ordered him to call his women, he called Fatima; and when He ordered him to call himself, he called Ali, peace be upon him. Therefore, Ali, peace be upon him, is the self of the Messenger, peace and blessings be upon him and his progeny, according to the text of the verse and the hadīth.

 

And what confirms what we say that the self of Ali is the self of the Messenger, peace and blessings be upon him and his progeny, is his saying, peace and blessings be upon him and his progeny, in the hadīth that was narrated by at-Tirmidhi, in which he said: “This is a good authentic hadīth”: ((Ali is from me and I am from Ali…)) and it was narrated by many of the Ahl as-Sunnah. Therefore, this hadīth indicates that the Prophet, peace and blessings be upon him and his progeny, and Ali, peace be upon him, are one self. And the Hadīth of the Bird proves that Ali, peace be upon him, is the one that Allah loves most among His creatures and to his Messenger as well, and this is the meaning of giving him priority, peace be upon him, over all the Companions.

 

This, and taking into consideration that it was proved that Ali, peace be upon him, is the first one who believed in the Messenger, peace and blessings be upon him and his progeny, and being the first one proves his priority and favor, then he is the best of the people because he is a foremost. The evidence of this is His saying, Exalted be He: {And those foremost will be foremost, these will be the nearest}. What he performed in Jihad cannot be compared with the other Companions, there is no doubt that the Jihad is the best of works, the nearest of ways and the best of trades.

 

And we increase the confirmation of what we previously mentioned by mentioning that Ali, peace be upon him is the best among the Companions according to his saying peace and blessings be upon him and his progeny in the hadīth that was narrated in the two Sahīhs and others: ((Al-Hasan and al-Hussein are the masters of the youths of the people of paradise and their Father is better than them)), as he informed that all the people of heaven are youths and it was proved in this hadīth that al-Hasan and al-Hussein are the best among the youths of the people of paradise and their father is better than them and his favor is greater)). Therefore, the hadīth indicates that Ali, peace be upon him, is better than al-Hasan and al-Hussein and is better than all of the Companions, and that al-Hasan and al-Hussein are better than all of the Companions. This, and in the books of the Ahl as-Sunnah wa Jama’a a lot and a lot of what indicates this meaning.

 

Yes, the Zaidis took from the texts of Sunnah , so when these Sunnahs and others appeared to be authentic according to them, they acted upon it and believed it. Therefore, the Zaidis did not create something new on their own accord whether in the past or in the present, but the prophetic texts are the standard of that in the past and in the present. They are what have given Ali these merits, and granted him with these correct features, and put him in such a position, as they believe also in all the verses of the Qur’an that proves this. From them is His saying: {It is not for a believer, man or woman, when Allah and his Messenger have decreed a matter that they should have any option in their decision…} And for this and that, they only decided to accept and be satisfied with what Allah and his Messenger have decreed in Ali, and his Ahl al-Bayt. Otherwise, they are to be considered disobedient and disbelievers. So they have chosen to accept and to be satisfied with the decree, whoever agreed upon this and whoever disagreed with them.

 

No Dissociation

When the Zaidis said that it is obligatory to give priority to Ali, peace be upon him, over the Companions and the two Sheikhs, they did not dissociate themselves from the two Sheikhs Abu Bakr and ‘Umar. It is only that the Zaidis have said that Ali is better than them both, and he deserved the Caliphate most. So, the Zaidis did not insult or offend and they did not dissociate or damn.

 

But what the Zaidis added to the remembrance of the Sunnah of the Messenger, peace and blessings be upon him and his progeny, is in the authentic books of the Ahl as-Sunnah. They only wanted to act upon what was indicated by that, So if that was what raises the anger of the Ahl as-Sunnah wa Jama’a, then in Allah alone we put our trust. {Our Lord, judge between us and our people in truth, for you are the Best of those who give judgment}.Yes, and it is not considered an insult if we said that Ibn Abbas is not a Caliph, but the Caliph is someone else.

 

The Objection of Acting upon the Meaning of the Authentic Hadīth

If it was said that the Ahl as-Sunnah wa Jama’a recognize that these hadīths are authentic and true, and these are stated in their authentic books of hadīths and their transmitted chains and their Sunnahs and they are famous according to their Imams, but they believe that if they acted upon their meanings and they had faith in it, then their creeds will be destroyed—such creeds that the precedents and the recent ones have followed. The creeds that will be exposed to destruction are the absolute fairness of all the Companions; the priority of Abu Bakr, then ‘Umar, then ‘Uthmān over Ali; the leaving of talking about the dispute that arose between the Companions; and that they are the Ahl as-Sunnah wa Jama’a and the sect that is victorious and obviously following the Right until the Day of the Resurrection; the creed of the Shiites are going astray and deluded, including the Zaidis, the Mutazilites and the rest of sects of Islam; that the deeds of obedience and disobedience are from the creation of Allah, Exalted be He; and they are according to His will and his wish,… etc,.

 

The response, and Allah is the one that grants success, is that the authentic and right sect, and the right religion is what was based on the Book of Allah, Exalted be He, and the Sunnah of His Messenger, peace and blessings be upon him and his progeny, that are unanimously agreed to be authentic according to the sects of Muslims.

 

And conclusive evidence was established from the Prophetic Sunnah that is unanimously agreed to be authentic according to the sects of Muslims, and this is the Hadīth of the Two Weighty Things that we previously mentioned. This proves that the Family of the Prophet, peace and blessings be upon him and his progeny, are the people of right, and that they will accompany the Qur’an until the Day of reaching the Basin, the Hadīth of the Cloak that is unanimously agreed to be authentic according to the sects of Muslims. It has proven the position of the Ahl al-Bayt as it is stated in the Sahīh of Muslim and others.

 

This, and it is unanimously agreed to be authentic according to the sects of Muslims the hadīth: ((Say O Allah grant your peace and blessings, to Muhammad and to the Family of Muhammad… etc., )) and it is narrated in the authentic books of hadīth of the Ahl as-Sunnah wa Jama’a and in their Sunnahs. This includes a clear evidence that verily cannot be hidden from him who has a heart or gives ear while he is heedful. There are many evidences at the Ahl as-Sunnah that prove that the right is the way of the Ahl al-Bayt like the Hadīth of the Ark. Al-Azīzi said: “It is a authentic right hadīth.” It was narrated by al-Hākim and Ahmed and others.

 

A similar hadīth was narrated by Ibn Abbas who said:

The Messenger of Allah, peace and blessings be upon him and his progeny, said: ((The stars are safety for the people of my nation from the sinking and drowning, and my Ahl al-Bayt are safety of my nation from the disagreement and dispute. So if a tribe of the Arabs disagreed with them then they will become from the party of Satan)).

 

It was stated and judged as authentic by al-Hākim in the book of Al-Mustadrak , and he said: “This is a hadīth that is true and authentic, and its transmitted chain is authentic and true.” It was narrated by Abu Ya’la in his Musnad. It was said in the book of Sharh Al Jamī’: “This is a authentic and good hadīth. It was narrated by Ibn Abi Shaiba, and Musadad, and Abu Ya’la in his Musnad, and At-Tabarāni in the Kabīr and Ibn Asākir from Iyās bin Salama bin Alaqwa, from his father, and it was judged as authentic by Ahmed.” It is in the Dhakā`ir al-Uqba.

 

The summary of the saying is that the narration about the Messenger, peace and blessings be upon him and his progeny, was frequently and obviously narrated, and it was narrated by the populace of people and the special ones—all of which proves that the Family of the Prophet, peace and blessings be upon him and his progeny, are the people of the right and that the right cannot be separated from them and that they do not separate themselves from it, and that they are the people of Qur’an that the Qur’an cannot be separated from them and that they do not separate themselves from it. Based on this, every creed that disagrees with the creed of Ahl al-Bayt is to be rejected and abandoned. It is a must to return to the correct creed that is unanimously agreed upon by the Muslims to be authentic according to the authentic Sunnahs.

 

Every speech and every protest that is not based upon the Book and the authentic and right Sunnah, or the right created intellect that Allah has created in the people and the like, is not to be accepted, and it is to be returned back to the face of he who said it. All of what the Ahl as-Sunnah has used it to protest is considered to be inauthentic and annulled, as the sect of the precedents and the recent ones is not considered to be an important matter, as it is what was adopted by the Umayyad and Abbasid Caliphates. It was obligated on the Muslims by the force of its power, and it made that sect as the right religion, and it punished anyone who disagreed with it with the most severe punishments. It honored he who accepted this sect, especially from the jurists like az-Zuhri, as he was from the honored and close ones according to the Sultans of the Umayyads. In spite of this, he is, according to the Ahl as-Sunnah, one of the most trusted narrators, and his hadīth and his transmitted chains are considered the best hadīths and transmitted chains. Like Amr bin Shuaib who said to ‘Umar bin Abdul Aziz when he abandoned offending and insulting Ali: “The Sunnah, the Sunnah!”, he is considered like az-Zuhri and is in the same position like him according to the Ahl as-Sunnah.

 

Regarding Ja’far as-Sādiq bin Muhammad bin Ali bin al-Hussein bin Ali bin Abu-Talib, they considered his narrations as weak, like the saying of Yahya bin Mu’een: “I love Mujalid better than him.” From here, al-Bukhāri did not narrate any hadīth from him in the Sahīh.

Accusing People of Delusion and Heresy

What we knew about the Ahl as-Sunnah wa Jama’a is that they judge the Zaidis as people that went astray, and they attribute them with polytheism and rejection. They name them as Qadarites and people of heresy and delusion. The Zaidis alleged that they are the sect of obvious right that has the arguments and evidences and that it is following the right path and the straight way. And we, in this treatise, have judged them based on the Book of Allah, Exalted be He, and the Sunnah of his Messenger, peace and blessings be upon him and his progeny, that they unanimously agreed on its authenticity. So, the evidences of the Qur’an and Sunnah have judged that the sect of Ahl al-Bayt is the right sect according to the testimony of the two Sahīhs as well as the Sunnahs and transmitted chains that the Ahl as-Sunnah rely on, base their faith upon it and confess that they are right. They say in the Tashahhud of the prayer: ((O Allah, grant your peace to Muhammad and to the Family of Muhammad, O Allah grant your blessing to Muhammad and to the Family of Muhammad)).

 

And we previously mentioned the narration of Muslim in his Sahīh about the Prophet, peace and blessings be upon him and his progeny, when His saying, Exalted be He, was sent down: {Allah only wishes to remove impurity from you, O members of the Family and to purify you with a thorough purification}. He gathered al-Hasan, al-Hussein, Ali and Fatima under a cloak and said: ((O Allah, these are my Ahl al-Bayt and my close people, please remove impurity from them, and purify them with a thorough purification …)). So, when we heard these conclusive, clear evidences, we knew that those who followed the approach of Ahl al-Bayt and their way and took their religion from them, they are the people of right, and the mates of the Qur’an that they will never be separated from until the Day of Judgment.

And in addition to the evidences that we previously mentioned, Allah has obligated us to feel cordial to them in His Holy Qur’an in His saying, Exalted be He: {Say: No reward do I ask of you for this except to be kind to my kin}. Indeed, al-Bukhāri and Muslim narrated from Ibn Abbas, and Said bin Jubair that the intended meaning of the {kin} of the Prophet, peace and blessings be upon him and his progeny: “Ali, Fatima and their sons.” These are the terms of the hadīth and its meaning, and it is like this that was narrated in books other than the two Sahīhs from the books of the Ahl as-Sunnah that is attributed to the Prophet, peace and blessings be upon him and his progeny. It is also from the authentic narrations according to the Zaidis and Imamis.

Among those who narrated and attributed it are: Ahmed in his Musnad, and Al-Tabarāni in Al-Kabeer, and Ibn Ubai al-Hātim, al-Wāhidi in Al-Waseet, Abu An-Na’eem, and Al-Thalabi. Therefore, it is obligatory to be kind to the Ahl al-Bayt upon the text of Qur’an and what was interpreted in the authentic Sunnah. Whereas Allah has commanded to be kind to them, therefore we know that they are not from the people of heresy and delusion, as Allah, Glorified be He, knew what was and what will be. So if Allah knew that they are from the people of delusion and deviance at this time or in the future, He would not have commanded to be kind at them, as he does not command people to be kind at those who oppose Allah and his Messenger, as it is known in the verses of Qur’an like his saying, Exalted be He: {You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and his Messenger, even though they were their fathers…} Then, we knew that they are the people of rightness and faith, we knew that they are innocent from deviance, polytheism, licentiousness and disobedience.

 

The Objection of Following the Disobedient from the Ahl al-Bayt

If it was said: “How is it possible that, although we know that necessarily upon seeing and listening that many who belong to al-Hasan and al-Hussein commit great sins that destroys its doer as well as ugly evil and denounced deeds?” The response, and Allah is the one who grants success, is that the meaning of what we previously mentioned from the evidences is that the right exists in the Ahl al-Bayt and it does not leave them. But we did not claim that every individual from them is intended by these evidences, but the intent is their group, their sect and their Imams. So if there is someone who takes charge like Zaid, al-Hādi, an-Nāsir and al-Mansūr. So he is the one that was intended in the texts, he and his group and his sect from Ahl al-Bayt. Returning to the precedent Ahl al-Bayt is obligatory to the reader. This, and the sect of Ahl al-Bayt was famous and it was frequently mentioned in fairness, monotheism and narrations of biographies, and what is related to this; therefore, he who wants to ask and investigate or to know it is he who will not find any difficulty in this.

 

Regarding the doer of the great sins and he who insists on doing the disobediences, then he is excluded from these general texts, as the son of Noah, may Allah grant him peace and blessings, was excluded from his whole family when Allah, Exalted be He, promised him that he will cause him and his family to survive. This was mentioned in the Qur’an, As Noah, peace be upon him, said: {And Noah called upon his Lord and said O my Lord verily my son is of my family. Certainly Your promise is true, You are the Most Just of the Judges}.Then Allah answered Noah by his saying, Exalted and Glorified be He: {O Noah. Surely, he is not of your family, verily his deeds are incorrect. Ask not of Me that of which you have no knowledge …}

 

The Right Saying about the Dispute that Arose Among the Companions

From what falsifies the creed is the saying that it is obligatory to abandon discussing the dispute that arose between the Companions, and his saying, peace and blessings be upon him and his progeny, that was narrated and judged to be right and authentic by al-Hākim and al-Baihaqi from Ubai al-Aswad. He said:

I witnessed az-Zubair and he went out and wanted to fight Ali. Then Ali told him: “I seek refuge with Allah from you! Didn’t you hear the Messenger of Allah, peace and blessings be upon him and his progeny, say to you: ((You will fight Ali and you will be an oppressor to him)). Then az-Zubair went and departed.

In a narration of Abu Ya’la and al-Baihaqi it says: [az-Zubair said:] “Yes, but I forgot.”

 

Also, look at his saying, peace and blessings be upon him and his progeny, which was judged to be authentic by Ahmed, and al-Hākim according to a authentic transmitted chain from Abu Said al-Khudri that the Messenger of Allah, peace and blessings be upon him and his progeny, told Ali: ((You will fight for the interpretation of the Qur’an as I fought for its revelation)). This is not the place to list evidences. This is because the Muslims indeed have agreed upon that the right was with Ali in the War of the Camel, Siffīn and Al-Nahrawān, including the Ahl as-Sunnah wa Jama’a. Therefore, Ali is the Caliph, and they agreed that it is not permitted to either dispute against him regarding the Caliphate or fight him.

 

But the Ahl as-Sunnah wa Jama’a in spite of saying this, said that one is to be silent in order to maintain the honor of the Companions, but the right is that the obligation is the opposite of what was said by the Ahl as-Sunnah wa Jama’a. The evidence of this is His saying, Exalted be He: {O you who believe, fear Allah, and be with those who are true}. He said, Exalted be He: {O you who believe, stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin} And others from the verses of Qur’an.

 

And from what proves what we say from the Sunnah is his saying, Allah grant him and his Family peace and blessings, from what was narrated by at-Tirmidhi, and Abu Hatem from Zaid bin Arqam that the Prophet of Allah, peace and blessings be upon him and his progeny, said to Ali, Fatima, al-Hasan and al-Hussein: ((I am at war with those who you fought, and at peace with those who you established peace with)).

 

Propaganda and Delusion

The Ahl as-Sunnah wa Jama’a said that the reason of the appearance of the love to Ali and his Ahl al-Bayt and the appearance of the criticism of the events of ‘Uthmān is attributed to Abdullah bin Saba', because he interfered between the Muslims and deceived them by this. Ibn Saba' wanted by this to make the Muslim to go astray from their religion, and he created among them separation and dispute.

 

They said that this Jew has succeeded in his plan so a group of Companions like Ammar bin Yasser, and Abu Dharr and some of the following of Companions were deceived by it like Muhammad bin Abu Bakr, Muhammad bin Abu Hudhaifa bin Utba and many groups from the people of Egypt were deceived by it. Many groups from Kufa were deceived by it, especially Hamadan, and they named those as Saba'ites.

 

We say: indeed those who criticized ‘Uthmān and those who campaigned against him are the old Companions including Talha, az-Zubair, Abu Dharr, Ammar bin Yasser and many others from the Companions. He was criticized by people of Kufa and the people of Egypt. The reason of all this is that they were enjoining the good and prevent the evil. That Allah, Exalted be He, has described this nation with it, as he said: {You are the best of people ever raised up for mankind; you enjoin the good and prevent the evil …}.

 

Regarding the love of Ali and the Ahl al-Bayt, we previously mentioned what indicates that the Messenger, peace and blessings be upon him and his progeny, is the one who has commanded with it and motivated to do it according to the narration that is stated in two Sahīhs, so refer to this.

 

A Research about the Companions

To accompany the Messenger, peace and blessings be upon him and his progeny, and to be His Companion is a grace from Allah, Glorified and Exalted be He, and a favor that he endowed this honorable period. But does it give to its holder the right of immunity, and does it qualify him for these features and these advantages that the Ahl as-Sunnah wa Jama’a mention. Companionship does not defend its holder, and it discharges him from deserving a dispraising or a punishment as the Zaidis say. So he who committed a great sin and does not repent from doing it, Companionship will mean nothing to him, and it will not defend him or discharge him or to save him from deserving dispraise or punishment. In spite of this disagreement, then the obligation is to refer to the Book of Allah and the Sunnah of His Messenger that is unanimously agreed, as this is the conclusive judge—as He said, Exalted be He: {And if you differ in anything amongst yourselves, refer it to Allah and his Messenger…}.

 

The people of the first saying—the Ahl as-Sunnah wa Jama’a—said that it was stated about the mentioning of the Companions from the Qur’an and the Sunnah what proves what we said, as Allah, Exalted be He, said: {Allah has forgiven the Prophet and the Emigrants and Helpers who followed him, in the time of distress, after the heats of a party of them had nearly deviated, but He accepted their repentance. Certainly, he is unto them full of Kindness, Most Merciful}. And He, Exalted be He, said: {And the foremost to embrace Islam of the Emigrants and Helpers and also those who followed them exactly in faith. Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow to dwell therein forever. That is the supreme success}. And He, Exalted be He, said: {Indeed, Allah was pleased with the believers when they gave the pledge under the tree. He knew what was in their hearts …} And He said, Exalted be He, said: {For the poor emigrants, who were expelled from their property, seeking bounties from Allah and to please Him, and helping Allah and His Messenger such are indeed the truthful. And those who, before them, had homes and had adopted the faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given, and give them preference over themselves even though they were in need of that…And those who came after them say: Our Lord, forgive us and our brethren who have preceded us in faith, and put not in our hearts any hatred against those who have believed. Our Lord you are indeed full of kindness, Most Merciful}. And He said, Exalted be He, said: {Muhammad is the Messenger of Allah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrated, seeking bounty from Allah and His Good Pleasure. The mark of them is on their faces from the traces of prostration. This is their description in the Torah…}.

 

And from the Sunnah is his saying, peace and blessings be upon him and his progeny, from what was narrated by Muslim: ((Do not abuse my Companions, I swear by He who has my soul in His Hand that, if anyone from you have spend a quantity of gold that equals the mountain of Uhud, that will not be enough for their position or half of their position)). The end of the explanation of Ibn Katheer .

 

The response, and Allah is the One who grants success, is there is a condition that was made for the duration of the Good Pleasure of Allah and His wonderful promise of the reward which is the continuous piety. So, if piety is not continuous, the Good Pleasure will not be continuous as a result of this. The evidence that proves this is His saying, Exalted be He, regarding the pledge of ar-Ridwān: {Then whosoever breaks his pledge, breaks it only to his own harm ; and whosoever fulfils what he has covenanted with Allah, He will bestow on him a great reward}.

 

And from here, Allah, Exalted and Glorified be He, says: {And stand you firm and straight as you are commanded and those who turn in repentance with you …} And He said, Exalted be He: {Verily, those who say Our Lord is Allah and then stand firm on them, the angels will descend saying fear not, nor grieve…}. Then the verses of Qur’an that were previously mentioned that indicate the favor and great position of Companions and notify people about their honor and their great reward and Allah’s Good Pleasure upon them, is only intended to indicate those who were straight and adhered to piety. He did not change himself or did not change anything else.

 

But he who was known for committing great sins and died persisting on that, then he will not have a share or a chance in this great pleasure nor its great advantages. Therefore, Allah, Exalted be He, has warned in his Qur’an the Companions of Muhammad, peace and blessings be upon him and his progeny, especially. He addressed them only with this warning, as He said, Exalted be He, to them: {O you who believe, raise not your voices above the voice of the Prophet, nor speak aloud to him as in talk as you speak aloud to one another, lest your deeds should be rendered fruitless while you perceive not}. This is evidence that if disobedience was committed by a Companion, then it will render his deeds fruitless, and this evidence of what we said that is the continuity of piety is a condition for their honor to remain. This verse is a speech that was addressed only to the Companions, because they are the ones that could raise their voices above the voice of the Prophet, peace and blessings be upon him and his progeny. Al-Bukhāri narrated that it was sent down regarding Abu Bakr and ‘Umar. He said:

The two correct persons was about to be perished as they raised their voices at the Prophet, peace and blessings be upon him and his progeny, when a group of riders from the people of the Banu-Tamim came to him, then one of them pointed at al-Aqrā' bin Habis, and the other pointed at another man. Then Abu Bakr said to ‘Umar: “You only wanted to disagree with me!” ‘Umar said to Abu Bakr: “You only want to disagree with me!” They argued, and their voices were raised, then Allah sent down this verse.

Ibn Katheer mentioned this in interpreting this verse, and the delegation of Banu-Tamim was in the ninth year, and Hudaibiya was in the eighth year.

 

Abu Bakr and ‘Umar were from the people of Badr and Uhud as well as from the people of the pledge of ar-Ridwān. Thabit bin Qais bin Shamas had a loud voice. He stayed in his house unhappy and said:

I am the one who raised his voice over the voice of the Prophet, peace and blessings be upon him and his progeny, and I shouted at him in my speech. My deeds will be rendered fruitless and I will be from the people of Fire!

This was mentioned by Ibn Katheer in his interpretation upon the narration of al-Bukhāri, Muslim, Ahmed and Ibn Jareer.

 

All of this is evidence that proves that the Companions are not immune against disobedience and evil deeds. But if they committed them, they will destroy their rewards and good deeds and will render them fruitless, and it will leave its doer with empty hands. This also proves that the Companions did not know about the ‘hadīth’ that says: “Indeed Allah looked at the people to Badr, then He said: ‘Do as you wish, I have already forgiven you.’” We do not know who is responsible for this hadīth, as it is not from the Messenger, peace and blessings be upon him and his progeny, as he, peace and blessings be upon him and his progeny, does not disagree with his Lord. Even if it was authentic, it does not include a conclusive judgment, and this is only a possibility.

 

Another evidence is that the People of the Book said to the Companions in the time of Prophet, peace and blessings be upon him and his progeny, that they are people of dignity according to Allah, and that Allah, Exalted be He, will not torture them because of committing the disobediences except for a few days, and the Companions said: “We deserve this more than you, as we believed in the precedent Book and the Last Book…” The dispute occurred between the two groups, then the verse was sent down as a conclusive judge, as Allah said: {It will not be in accordance with your desires nor those of the People of the Book. Whosoever works evil, will not find any protector or helper besides Allah}.

 

And He, Exalted be He, has said while addressing the wives of the Prophet, peace and blessings be upon him and his progeny, taking into consideration that they are the Mothers of Believers, and their Companionship is much more intensive: {O Wives of the Prophet, whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled}. Therefore, the right is that the sect of the Ahl as-Sunnah wa Jama’a includes exaggeration and outrage regarding the Companions. What increases the confirmation of what we previously mentioned, that Allah set forth an example with the wife of Noah and wife of Lot in His saying, Exalted be He: {Allah sets forth an example for those who disbelieve: the wife of Noah and the wife of Lot, They were under two of our correct slaves, but they both betrayed them, so they availed them not against Allah and it was said: Enter the fire along with those who enter}. And Allah mentioned this example especially for the Companions—whether they are men or women—as the Companionship of the Prophet does not give immunity from the torment of Allah, so do not be deceived or conceited.

 

This is His Sunnah, Exalted be He, in one in the precedents and the recent ones, and so no change you will find in Allah's Sunnah. You will not find in Allah's Sunnah abrogation, as He said to the people in general: {So whosoever does good equal to the weight of an atom shall see it, So whosoever does evil equal to the weight of an atom shall see it}. And from here, when Adam, peace be upon him, the Prophet of Allah disobeyed Allah, Allah made him leave Paradise. And indeed Allah, Exalted be He, has informed us that He chose the Family of Ibrahim above creation, then Allah, Exalted be He, said informing about their condition: {And among them there are some who are guided ; but many of them are disobedient}. Then He, Glorified be He, has informed us about the children of Israel: {And We chose them above creation with knowledge}. And He said addressing them: {O Children of Israel, remember My favor which I bestow upon you and that I preferred you over creation}. Then he said about them in another verse: {And from people of Moses there is a community who lead with truth and establish justice therewith}. There are many verses that dispraise the people of Israel in Qur’an. Then, what was stated in Qur’an and Sunnah regarding the honor and favor of Companions, it does not include the disobedient people and the hypocrites, even if they were named as Companions. But the honor and dignity is for he who stands firm and straight and did not change or turn off anything. Regarding he who changed, turned and violated the curtains of piety then he will have no share or part. He was like the disobedient ones from the Family of Ibrahim and Family of Israel who he chose them above creation: {That was the Sunnah of Allah in the case of those who passed away of old ; and you will not find any change in the Way of Allah}.

 

A Completion

But we say that the evidences that prove that the one who has a great grace from Allah, then he deserves because of his disobedience more than what any other deserves, like in the verse of Al-Ahzab: {O wives of the Prophet, whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled}. He said, Exalted be He, about the Companions of Jesus, may Allah grant him peace and blessings: {But if any of you after that disbelieves, then I will punish him with a torment such as I have not inflicted on anyone among all creation}.

 

Regarding the hadīth that was narrated by Muslim, which is his saying, peace and blessings be upon him and his progeny: ((Do not abuse My Companions…)), it is to be considered as an evidence about the laudatory speeches narrated regarding the Companions. They are not considered in general as the Ahl as-Sunnah wa Jama’a allege, as it is a saying from the Prophet, peace and blessings be upon him and his progeny, to some of his Companions. And from what they quoted as evidence from the Sunnah is his saying, peace and blessings be upon him and his progeny, about the people of Badr: ((You do not know; perhaps Allah looked at the people to Badr, and then He said: “Do as you wished, I have already forgiven you.”)).

 

We Shall Say in Response

Allah, Exalted be He, has said in the beginning of the Surat Al-Hujurat: {O you who believe, make not a decision in advance before Allah and his Messenger and fear Allah} then He said: {O you who believe, raise not your voices above the voice of the Prophet, nor speak aloud to him as you speak aloud to one another, lest your deeds should be rendered fruitless while you perceive not}. This verse was sent down in the ninth year as it was mentioned by Ibn Katheer which is the year of delegations. It includes many obvious warnings, but this hadīth has contradicted this verse of Qur’an, as it warns Mu'mineen of Badr and others from the consequences of the disobedience, and it rendered deeds fruitless. The hadīth indicates that there is no fear for the people of Badr from the consequence of disobedience, although Allah warns and says to the Companions: {…and fear Allah…}.

 

And what confirms what we said is that the Qur’an was sent down and it commanded to flog those who accuse innocent people with the adultery, as it is stated in Surat An-Nur. It was sent down after Badr, as the Messenger of Allah, peace and blessings be upon him and his progeny, has flogged Hassan bin Thabet, Musta and Hemna bint Jahsh. Then Allah said at the end of the Sura to warn the people of Badr and others among the Companions: {And let those who oppose the Messenger's commandment beware, lest some affliction should befall them or a painful torment be inflicted on them}. As the Qur’an that was sent down has warned from disagreement with the order of the legislator, but this narrated Hadīth is contradicts that. It is impossible that the Messenger of Allah, peace and blessings be upon him and his progeny, contradicts the Qur’an, as the parts of the Sunnah that contradicts the Qur’an cannot be attributed to the Messenger, peace and blessings be upon him and his progeny.

 

And if you said that the Speech in these verses was addressed to other than the Companions, we say that the speech is for the Companions of Badr and others, as it was stated in the Sahīh according to al-Bukhāri and Muslim and others that the verses of Surat Al-Hujurat were revealed regarding the two Sheikhs and they are from the people of Badr.

 

Regarding the Hadīth of the Ten Promised Paradise, it is not judged as authentic according to the Ahl as-Sunnah wa Jama’a. They said that it is mursal (one or more narrator of the transmitted chain is unknown). Thus, it is not narrated in the two Sahīhs, and all the sects of Nations did not narrate it but the Ahl as-Sunnah wa Jama’a who did not judge it as authentic. Rather, they said that it is mursal (one or more narrator of the transmitted chain is unknown), therefore it is not right to rely on it, and it is not allowed to believe in its meaning.

 

It was narrated about some of the Ten that which weakens its authenticity, as some of them asked one of the Companions if the Prophet, peace and blessings be upon him and his progeny, was informed secretly with something regarding it. The one who was asked was he who had the secret of the hypocrites.

 

About Abu Ubaida, the Ahl as-Sunnah wa Jama’a has narrated his saying, peace and blessings be upon him and his progeny: ((Every nation has a secretary and the secretary of this nation is Abu Ubaidah bin al-Jarrāh)). It was narrated and judged as right by al-Bukhāri and Muslim. About az-Zubair: ((Verily, every Prophet has a disciple, and indeed my disciple is az-Zubair bin Al-Awām)). It was narrated and judged as right by al-Bukhāri and Muslim. Regarding Sa'd bin Abi Waqqās, it is related: ((Throw, that my father and my mother are to be sent for your sake as a ransom)). Regarding Abu Bakr, it is related: ((There is no one from people who trusted me in his wealth and his self more than Abu Bakr bin Abi Quhāfa, and if I would take a friend, I would take Abu Bakr but the brotherhood of Islam is better)). It was narrated and judged as right by al-Bukhāri. Regarding ‘Umar, it was related: ((There was amongst the precedent nations people who talk rightly without being prophets, and if there was one like this, then he is ‘Umar)). It was narrated and judged as right by al-Bukhāri, Muslim and at-Tirmidhi.

 

These hadīths are narrated by Ahl as-Sunnah wa Jama’a, but according to other sects other than them, they were not considered right and authentic. Their imams did not mention it in the hadīths they narrated, so they are to be considered a subject for research and investigation, as they are possible to be right and authentic or not authentic or right. Even though it was authentic and right, they do not prove what the Ahl as-Sunnah wa Jama’a allege regarding immunity. Everyone who has a virtue, then we should recognize his virtue as his only and a Virtue from Allah, which He bestows on whom He wills. Allah is the owner of Mighty Virtue, but there is a condition for that which is the standing firm and straight with continuous piety until he meets Allah, Exalted be He. But he who violated the curtains of piety and stained himself with the Great Sins and disobedience, then he will have no dignity or sanctity, and he is considered among the losers according to Allah.

 

From here, it was narrated from the Messenger, peace and blessings be upon him and his progeny: ((Some men from those who accompanied me will reach the Basin. When they reach me, they will hesitate, then I will say: ‘O Allah my Companions, my Companions.’ Then He will say to me: ‘Indeed you do not know what they did after you)) and in a narration: ((…Then I only see those who survive from them like herd of running camels)). Regarding the hadīths of expelling some men of the Companions away from the Basin, they are nine hadīths, one of them are stated in Muslim, and eight are in al-Bukhāri. It is narrated in other than them as well.

 

It was narrated from Usama bin Zaid:

The Prophet, peace and blessings be upon him and his progeny, came and looked. Then he said: ((Do you see what I see?)) They said: ‘No.’ Then he said: ((I see the locations of trials through your houses as they were like the locations of incisions)).

It is unanimously agreed to be right and authentic.

 

And he said, peace and blessings be upon him and his progeny, to the Helpers: ((You will find after me trials; therefore, be patient until you meet me)). It is unanimously agreed to be right and authentic. And he said, peace and blessings be upon him and his progeny: ((Woe to Ammar! He will be killed by the oppressor group. He invites them to Paradise and they invite him to the Fire)). It was narrated and judged as right by Ahmed.

 

As all of these hadīths and Sunnahs prove the contrary of exaggeration that the Ahl as-Sunnah allege, and it also rectifies the sect of Ahl al-Bayt and the Zaidis who say that the Companions are like other people, and they are exposed to trials. Some among them are the wretched and others are the blessed and correct.

 

Ascribe not Purity to Yourselves

What appears is that the Ahl as-Sunnah are extremely admired with themselves, as we do not see them considering any of the evidences. Indeed they were satisfied by themselves and judged themselves as guided and people of piety and faith. They judged themselves as pure and innocent of polytheism, deviance and heretical innovation. They believed that they are following the way of the Prophet, peace and blessings be upon him and his progeny, and the Companions, and that they are the victorious sect of right. Then they judged whosoever disagrees with them as deluded, and they named them as Rafidites, Qadarites, polytheists and heretical innovators.

 

But if you said: “This creed that was established in their hearts—how did it happen? And how was it promoted and spread even though the right and authentic texts, which are so many, demolishes this creed, and the verses of Qur’an judge it as fake?”; the response, and Allah is the one that grants success, is that the sect of the Ahl as-Sunnah wa Jama’a was supported by the successive Islamic states throughout the history, which lead to the expansion and spread of this sect. It became common in all of the Islamic countries, as it was the sect of those who had the power. This while this successive considered and looked to the Zaidi sect with the look of an enemy to his enemy. Therefore, they did their best to destroy it, remove its picture and cancel its histories, as it was exaggerating in chasing it and fighting it. Therefore, this sect was rendered absent from the other famous ones.

 

And after this, verily disobedience and stubbornness are part of human nature, and this does not need a justification, as He Exalted be He said: {And most of them We found not true to their covenant, but most of them We found indeed disobedient}. And it is stated in the hadīth: ((You will act like the way of Children of Israel … etc.)). In addition to that, desire and envy had a role in establishing these sects.

 

Detailing and Clarifying

The truth and the meaning of the Zaidi sect is to love Ahl al-Bayt, and to help and support them, as well as to take them as examples regarding the verdicts of religion. Indeed, history has narrated to us how the caliphs treated the Ahl al-Bayt and their helpers and supporters, as well as how they dishonored their position and degraded their virtues granted to them by the Prophet, peace and blessings be upon him and his progeny. Amir al-Mumineen, peace be upon him, used to complain a lot about this, and his speeches included many grievances that were stated in the Nahj al-Balāgha.

 

Like his sayings in the sermon of Shaqshaqiya:

Oh, I swear to Allah that the son of Abu Quhafa has taken upon himself a shirt that doesn’t fit him; although he knows that my position to it, is like the position of the axis to the millstone…I had patience although I have speck in my eye and in my throat. There is pain of sorrow, I see that my inheritance was looted…

 

And like this is his saying in the Nahj:

O Allah please consider the people of Quraish as my enemies, and those who helped them as they broke the ties of my kin and kinship, and they degraded my great position and they unanimously agreed to dispute with me for a matter that is mine…

 

And someone said to him: “O you the son of Abu-Talib, indeed you are eager to this matter.” Then, he said peace be upon him:

I swear to Allah that you are more eager, I only requested my right, and you are setting a barrier between me and it.

 

And his saying peace be upon him:

Then, I swear to Allah that I am wishful to get my right taken from me and was given to others, since Allah has took the soul of his Prophet, peace and blessings be upon him and his progeny, until this day of people.

 

And his saying, peace be upon him, in a letter that he wrote and sent to his brother Aqeel:

I hope that the Quraish get the punishments for what they did to me, as they broke ties of my kinship and took from me the governance of the son of my mother.

 

And his saying peace be upon him:

Then, I looked and found not any helper but my Ahl al-Bayt. Thinking of them made me not think about death, and I disregarded the pecks, and I drank although I feel pain of sorrow, and I had patience that helped me to go on with my anger, and to support a matter that is more acrid than colocynth.

 

The One who is Primarily Responsible for Oppressing the Ahl al-Bayt, peace be upon them

It appears that the caliphs are the ones who opened the way to oppress Ali, peace be upon him, and his Ahl al-Bayt. If the Sheikhs would not have done what they did, then Mu’awiya bin Abu Sufyān would have never dared to challenge Ali as well as dispute with and fight him. They paved the road and removed the obstacles from it, in front of him and for him, and this is the first phase that the Ahl al-Bayt passed.

 

Then the role of Mu’awiya came, he chased the Ahl al-Bayt and his supporters and helpers. Whosoever was connected to them with a severe chasing, he killed and deprived them from the booty and removed their names from the divans of Muslims. Then, he insulted, offended and cursed Ali and made it a Sunnah. He commanded people to dissociate themselves from him, and the one who refused was to be decapitated. It was mentioned in the histories of Muslims, and from this is that they killed the Companion Hujr bin Udai and his Companions when they refused to dissociate themselves from Ali, peace be upon him.

And the Shiites of Ali were based in Hamadan. Then, Mu’awiya commanded Bisr bin Abi Arta'a to conquer Yemen, and he killed thirty-thousand people from the tribes of Hamadan. In this war, he captured the women as it is done with the women of the polytheists, and he sold them when he returned from Yemen in the markets of Arabs until he reached Damascus. This was mentioned by many of historians, including Ibn Abdul-Barr in the Isti’āb, and this war was at the end of age of Ali, peace be upon him.

 

Then the role of Yazeed came. He killed al-Hussein bin Ali, his Ahl al-Bayt, his helpers and supporters. He killed Muktala in the people of Medina al-Munawwara. He committed evil crimes. Then the Umayyads continued to succeed in the Caliphate and governance. They followed this approach of killing Ahl al-Bayt and their Shiites, helpers and supporters. Then the Umayyads were succeeded by Abbasids in the Caliphate and governing the Muslims. They followed the same path as the Umayyads, as they chased the Ahl al-Bayt and their Shiites, supporters and helpers with a severe chasing and killed them in every place.

 

And because of this, the sect of Ahl al-Bayt was weakened, and the sect of Ahl as-Sunnah wa Jama’a was fortified and its power become very intensified. It was spread all over the Islamic countries as the spread of these successive states. And upon this way, the youths grew old and the old men became got more aged, as this communities only knew this sect. They grew upon it. Taking into consideration that the education from the age of childhood and teaching the young ones, this creed had an important role in increasing this doctrine and their firmness. And because of this, when the Prophet, peace and blessings be upon him and his progeny, was sent to the worshippers of idols, they did not abandon their religion except after a long time of war and fear, although they had imaginary and pagan creeds that are denounced by the right minds.

 

This is what enabled these creeds to be solid and stable according to the Ahl as-Sunnah wa Jama’a, although all of them are based on desires. And it is Allah alone whose help can be sought. Therefore, the precedents and recent ones have grown upon this sect of the Umayyads in the countries of Muslims under the auspices of the Umayyad state and its sultans, then the Abbasid state and its caliphs. There is no doubt that theses successive states supported this sect—starting from Mu’awiya until the last Abbasid Caliph.

 

This sect was named at this time as the Ahl as-Sunnah wa Jama’a, and the other sects were named as Rafidites, Qadarites, Shiites …etc., Indeed, this support from Mu’awiya and the Umayyads as well as the Abbasids continued for almost six hundred years.

 

A Doubtful Picture of Some of the Companions

Al-Bukhāri and Muslim narrated and judged as authentic from Ibn Abbās that he said:

When death approached the Messenger of Allah, peace and blessings be upon him and his progeny, there were some men in the house including ‘Umar bin al-Khattāb. Then the Prophet, peace and blessings be upon him and his progeny, said: ((Get closer to me so I will write something for you that you will not go astray after it until the Day of Judgment)). Then ‘Umar said: “Verily, the Messenger of Allah is overcome by the pain of illness. You already have the Qur’an and the Book of Allah is sufficient for you.” Then the Ahl al-Bayt disagreed and disputed. So some of them said: “Let us get closer so that the Messenger of Allah, peace and blessings be upon him and his progeny, can write something for us.” Others said what ‘Umar said. Then when the disagreement and disputes arose, there was so much noise that the Messenger of Allah, peace and blessings be upon him and his progeny, said: ((Go out from me)).

 

And this hadīth is from those in which there is no disagreement about their authenticity, and indeed al-Bukhāri narrated it many times in his Sahīh and the people of right hadīths narrated it, as well as the Ahl as-Sunnah and the people of biographies and narrations.

 

This, and some of the narrators changed the speech of ‘Umar, but the right is that ‘Umar, said: “Indeed the Messenger of Allah is raving.” The evidence of that is that in some of the narrations about the saying of ‘Umar, he said a word that means that the Prophet is overcome by the pain of illness. And from what indicates this, is that when al-Bukhāri narrated this hadīth in another position and did not mention the name ‘Umar. This is in the book Jihad and Expeditions:

Then they said that the Messenger of Allah, peace and blessings be upon him and his progeny, is raving.

As well as in Muslim, “They said: ‘The Messenger of Allah is raving.’”

 

And we say that they ended their relationship with their Prophet badly, peace and blessings be upon him and his progeny, as they committed in that situation much disobedience:

 

  1. 1.They did not obey his command, peace and blessings be upon him and his progeny, to bring an inkwell and papers.
  2. 2.‘Umar and those who were with him said: “Indeed, the Prophet is raving.”
  3. 3.They raised their voices over the voice of the Prophet, peace and blessings be upon him and his progeny, as it was mentioned in the narration because of their disputes and disagreement and noise of arguments.
  4. 4.There was dispute and disagreement.

 

That proves that they were plotting by night in taking over the Caliphate, and they did not care about disobeying the Messenger, peace and blessings be upon him and his progeny, in this.

 

And from what proves this is what was stated in the narrations and news from the story of sending Usama. When the Messenger of Allah, peace and blessings be upon him and his progeny, was ill, he made him as a leader of an army in which were the majority of the Emigrants and Helpers. They included: Abu Bakr, ‘Umar, Abu Ubaida bin al-Jarrāh, Abdur-Rahman bin Awf, Talha and az-Zubair. He ordered him to attack Mu'ta where his father Zaid was killed, as well as to conquer the valley of Palestine. Then this army was not motivated and retreated. They impugned his command, peace and blessings be upon him and his progeny, of appointing Usama as their leader. Then the Messenger of Allah, peace and blessings be upon him and his progeny, was so extremely angry that he came out while he was sick, wearing a headband and covering himself with a piece of velvet. He was feverish and suffering from pain. That was on Saturday, the tenth of Rabi' al-Awwal, two days prior to his death.

 

Then he ascended the pulpit, thanked Allah and praised Him and said:

((O you people, I did not hear any saying from some of you in that I appointed Usama as a leader. If you impugned in that, I appointed Usama as a leader, then you impugned in that I appointed his father as a leader before him. I swear to Allah that he is worthy of leadership and that his son after him is worthy to it)).

And he urged them to initiate the march.

 

Then he returned to his house, peace and blessings be upon him and his progeny, and his illness intensified. But he continued to say: ((Prepare the army of Usama. Send the delegation of Usama)). He repeated that while they were unmotivated. Then ‘Umar and Abu Ubaida came and entered the house of the Messenger of Allah, peace and blessings be upon him and his progeny, while he was dying. Then, he died, peace and blessings be upon him and his progeny. Please refer to the Tabaqāt of Ibn Sa'd, the Seera of al-Halabi and Dahlany, and many other narrations.

And this story like the precedent ones proves that the Companions including Abu Bakr and ‘Umar they were plotting by night to take over the Caliphate, whatever happened in this time and in this regard.

 

So if they say: “Verily when the Companions saw the Prophet, peace and blessings be upon him and his progeny, in a severe illness, they feared that if they marched in this delegated army then the Prophet, peace and blessings be upon him and his progeny, would have died while they were absent from the capital of Islam and that the matter of Islam may deteriorate, and the hypocrites may take the opportunity”; we shall say in response that indeed, Allah, Exalted be He, said: {It is not for a believer, man or woman, when Allah and his Messenger have decreed a matter that they should have any option in their decision, and whosoever disobeys Allah and his Messenger…} And a matter like this does not need quoting as evidence, and the interpreting of the words that were said and who said them. {And obey Allah and his Messenger if you are believers}.

 

Our purpose in what we mentioned from the matter of the Companions is that we clarify the real position of the Companions, as the Ahl as-Sunnah wa Jama’a have outraged in exaggeration and put the Companions in a position that is only a position of Allah. This is because the Ahl as-Sunnah wa Jama’a, said that it is not allowed to mention the deeds that was done by the Companions, even though they committed crimes and great sins. This position is only for Allah, who cannot be questioned as to what He does.

 

We wanted to clarify some of the history of the Companions what clarifies the truth, and from the authentic and true Sunnah that proves the profusion and exaggeration of the Ahl as-Sunnah wa Jama’a. We only have told the truth and the right that was stated in the authentic and true Sunnah.

 

Then he who was angered because of this Prophetic Sunnah, peace and blessings be upon him and his progeny, then he is not considered one of us and we are not from him, and we do not need to discuss his arguments and evidences. But our speech and treatise are addressed to those who venerate the commandments of Islam and accept what was stated to be from the Messenger, peace and blessings be upon him and his progeny, and they find in themselves no resistance against his decisions and accept them with full submission.

 

We seek refuge with Allah from desire, and we ask Him to grant us piety and guide us to the verdicts of the Book and Sunnah and protect us from the affliction of imitation. Know that we investigated and researched what the Ahl as-Sunnah wa Jama’a rely on, but we did not find what makes the soul self-assured, as what we found is quoted as evidence from the hadīth ((My 'Ummah will be separated ...)) and from them ((…he who was following the same way of me and my Companions)), as well as the hadīth: ((…there will be a sect …)). However these two hadīths do not prove what they alleged by any possible way, as we previously mentioned.

 

Regarding their quoting as evidence that the sect of the Ahl as-Sunnah wa Jama’a is the religion and sect of the correct precedents and that they considered it as the fairest and best sects, agreeing to worship upon it in every age and in every country, unanimously agreeing on the fairness, honesty, piety, asceticism, uprightness of honors, integrity of selves, goodness of biographies and the highness of positions of its imams by deeds and sayings, then certainly all of this can be of no avail against the truth. That is because all of this is nothing but allegations as we previously mentioned.

 

As well, we indicated in what was previously mentioned that the sect of the Ahl as-Sunnah wa Jama’a was a creation of the Umayyad state and Abbasid policy. It was not originated or derived from the Sunnah of the Messenger, peace and blessings be upon him and his progeny, as we previously quoted as evidences for this.

 

So, all of what disagreed with the right Sunnah of the Messenger, peace and blessings be upon him and his progeny, will have no value in the religion of Islam, and the it will have no sanctity, even though the majority of the populaces of the precedents and the recent ones have followed it.

The right that all the ‘Ummah of Islam should adhere itself to it is what was proven to be right by the clear evidences and proofs from the Qur’an and the right Sunnah.

 

And upon this, Ali, peace be upon him, was asked with a question which means: “O Amir al-Mumineen, do you think that the people of Sham—in spite of the fact that they are a large number of people—are following an inauthentic and wrongful sect; and although we are few number are following a right sect?” Then Amir al-Mumineen, peace be upon him, responded with an answer that means:

O you, Verily that you are confused and you do not know that truth is not to be known by men, but the men are known by the truth. Then if you really know the truth, you will know its people, whether they are few number or a large number of people. And if you know the falsehood, you will know its people whether they are few number or a large number of people.

 

The Evidences that Support the Sect

And after this, the sect of the Ahl al-Bayt has evidences that support it, and we mention some of them:

  1. nDeeming Allah, Exalted be He, far above the similarity of the creatures, as He, Exalted be He, does not have a face or two hands or two legs or eyes. He, Exalted be He, does not have a location. They do not believe and say that it is possible that He, Exalted be He, ascends nor descends nor comes. They refuse that He is to be seen in this life or in the Hereafter.

But the sect of the Ahl as-Sunnah wa Jama’a disagrees with this, as they said that Allah, Exalted be He, does not look like the creatures, then they said that He, Exalted be He, has organs, a face, two hands, two legs, two feet and eyes. They say that He, Exalted be He, is located over the Throne, and that He, Exalted be He, goes and returns and descends. They said that He will be seen on the Day of Judgment, as they deemed Allah, Exalted be He, far above the similarity with the creatures, then they contradicted that when they said that He has organs and location and that He goes and descends and comes and can be seen. The Zaidis, according to their Imams from Ahl al-Bayt, exalted Allah and deemed Him, Exalted be He, far above that. They did not contradict what they have said with sayings that are similar to this.

 

  1. nDeeming Allah, Exalted be He far above doing and creating ugly deeds, which is contrary to what the Ahl as-Sunnah wa Jama’a believes, as they said that Allah, Exalted be He, is the doer and maker of all that happens in the world from disobediences and ugly deeds and crimes. He is the one who creates adultery and sodomy, and He is the one that creates disbelief, polytheism, licentiousness and disobedience. Allah creates all of that, wills that and decides it, but the human does not do it nor decide it nor will it. Therefore, Allah, Exalted be He, tortures him because of that. Exalted be He, high above that they say!

 

  1. nRespecting and considering the judgment of the intellect, in that, what the mind has judged as good, then it is to be considered good, and what the mind has judged as ugly, then it is to be considered ugly. The Ahl as-Sunnah wa Jama’a suspended the judgment of the intellect and said that there is no trust in what the intellect has judged, although truth and falsehood are only differentiated by the intellect.

 

It is completed. All praises and thanks be to Allah, the One who bestows grace.

 

 


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