The purpose of this article is to merely demonstrate how the so-called, 'Ahl us Sunnah Wal Jammah' whilst claiming to adhere to the teachings of the Ahlulbayt (a.s) have in fact taken nothing from them. The Shi'ee have adopted a creed which differs from the Sunnis in which theological reasoning has led to adherance of those Imams (a.s) who belong to the family of the Holy Prophet (saw) and his immediate offspring. These blessed individuals (peace be upon them all) understood the Sunnah of the Prophet (saw) better then anyone else. Thus, for this very reason, the followers of the Ahlulbayt (a.s) have wholly and solely bound themselves to them in their observances, beliefs and taken their (a.s) derivations of knowledge of the Qur'aan and Sunnah of the Prophet (saw).
However, on the other hand the Nawasib behaviour was not only manifested from certain companions, but it also ran deep into the later scholars who had done nothing but condemned the Imams of the Ahlulbayt (a.s) despite the fact that they have been acknowledged for their piety and wisdom. Should the Sunnis and their group of scholars be deemed meritorious due to having attributed virtues on behalf of the Imams (peace be upon them all)? Consider the example of Iblees who spoke the truth in regards to testifying that Allah (swt) is One. He also believed in the Day of Judgement. Would this elevate the status of Iblees and present day followers of Satan? The pagans would also refer to the Messenger of Allah (saw) as, 'Al-Ameen.' Would this mean the present day pagans have taken the Prophet (saw) as a source of emulation for stating these mere facts? The answer simply is 'No!'
However, on the other hand the Nawasib behaviour was not only manifested from certain companions, but it also ran deep into the later scholars who had done nothing but condemned the Imams of the Ahlulbayt (a.s) despite the fact that they have been acknowledged for their piety and wisdom. Should the Sunnis and their group of scholars be deemed meritorious due to having attributed virtues on behalf of the Imams (peace be upon them all)? Consider the example of Iblees who spoke the truth in regards to testifying that Allah (swt) is One. He also believed in the Day of Judgement. Would this elevate the status of Iblees and present day followers of Satan? The pagans would also refer to the Messenger of Allah (saw) as, 'Al-Ameen.' Would this mean the present day pagans have taken the Prophet (saw) as a source of emulation for stating these mere facts? The answer simply is 'No!'
Ibn Taymiyyah:
"We do not accept that the Imamiyyah take their religion from the Ahlulbayt (a.s), neither the Ithna Ashariyyah nor others. Rather, they are opponents of Alee (a.s) and the Imam's of the Ahlulbayt (a.s) in all the fundamental beliefs in which they differ with the Ahl ul Sunnah wa al Jamaah, and in their Tawheed, their belief in Adalah (divine justice), and their belief in Imamah. While
it is well concluded that Alee (a.s) and the Imams of the Ahlulbayt (a.s) believed in
the Attributes of Allah (swt) and destiny, not to mention in
the leadership of the three Khalifahs,
and in the superiority of Aboo Bakr and Umar and others in all the questions.
They contradict the Shi'ee. The evidence of this are firmly
concocted in the books of the scholars, in that the proofs in this aspect
from the Imams of the Ahlulbayt (a.s)necessitate certain knowledge that the Rafidah
are opponents to them, and not their followers."
Source: Minhaj Al-Sunnah. Vol. 4, Pg. # 16 - 17.
Ibn Taymiyyah has made rather bold claims by suggesting that the so-called 'Ahl us Sunnah' follow the Aimma (a.s) in regards to their fundamental doctrine, such as Tawheed, Divine Justice, Leadership and in all other elements of faith. In his view, the 'Shi'ee Imami' do not follow the Ahlulbayt (a.s) in anything! Each area would require a great deal of analysis and Insha'Allah Ta'ala we can investigate these subjects in future articles. However, let us look at the reality behind such a statement.
Ibn Taymiyyah:
And likewise, most of the Imams of the people of Hadeeth like Malik, and Shi'ba, and Al-Thawri, and Ahmad bin Hanbal whoever knows their case knows a certain knowledge that they absolutely do not believe that any lie has occurred in the narration of the Prophet (saw) and they know that they (i.e. the narrators) do not commit mistakes except for one or two pronounciations. And from among them there are some who knows that he would commit mistakes in the Prophetic narration, for Ahmad bin Hanbal absolutely knew that he would commit mistakes in it, but neither Al-Thawri or Al-Zuhri did, and so did a lot of people other than them. And those who know that they would commit mistakes like Himad bin Salama and Jaffar bin Muhammad (Imam Jaffar Sadiq (a.s)) would know that their mistake would be something that would pass on and would be in occasions they would know.
Source: Jawab Al-I'tiraadhat Al-Masriya 'Alal-Futya Al-Hamawiya. Pg. # 42.
Ibn Taymiyyah:
"No doubt what the jurists narrate from Aboo Hanfia, Malik, Al-Shafi, Ahmad and others are more correct than what the rafidis narrate from the two Askari and Muhammad bin Alee Al-Jawad (a.s) and others, and no doubt that they (Aboo Hanifa etc.) are more knowledgeable in the religion of the Prophet (saw) than those (Al-Jawad (a.s) etc)."
Source: Minhaj Al-Sunnah. Vol. 2, Pg. # 476.
Ibn Taymiyyah:
"Verily Al-Zuhri is more knowledgeable about the Prophetic hadeeths, statements and actions than Aboo Ja'far Muhammad bin Alee (a.s) and the scholars agreed on that, and (Al-Zuhri) was a contemporary to him (Imam Al-Baqir (a.s)).
However, regarding Musa bin Jaffar (a.s), Alee bin Musa (a.s) and Muhammad bin Alee (a.s), no one among those who possess knowledge doubt that Malik bin Anas, Hamaad bin Zaid, Hamaad bin Salama, Al-Laith bin Sa'ad, Al-Awzaei, Yahya bin Sa'eed, W'akei bin Al-Jarah, Abdullah bin Al-Mubarak, Al-Shaf'i, Ahmad bin Hanbal, Ishaq bin Rahwei and others were more knowledgeable about the Prophetic hadeeth than them."
Source: Minhaj Al-Sunnah. Vol. 2, Pg. # 460 - 461 - 462.
Ibn Taymiyyah:
Regarding Al-Bukhari: "He had doubts over him (regarding Imam Jaffar Sadiq a.s) due to the criticism levelled at him by Yahya bin Sa'eed Al-Qattan."
Source: Minhaj Al-Sunnah. Vol. 7, Pg. # 533 - 534.
Despite the fact Bukhari himself did not narrate any Hadeeth from Aboo Hanifa, why did ibn Taymiyyah fall short of mentioning that? The level of criticism does not fall short on Imam Sadiq (a.s) alone, rather it extends to other Imams of the Ahlulbayt (a.s). It is for this very reason we find very few narrations in the Saheeh Sittah from them.
Regarding The Three Imams Namely: Imam Zain ul Abideen (a.s), Imam Muhammed Baqir (a.s) and Imam Jaffar Sadiq (a.s)
Ibn Taymiyyah:
"Alee bin Al-Hussain (a.s), his son Aboo Jaffar (a.s) and his son Jaffar bin Muhammad (a.s) taught people what Allah (swt) taught them in the same manner that (Allah (swt)) taught the other scholars during their lives. Verily there were people during their lifetimes that were more knowledgeable and more useful for the nation than them."
Source: Minhaj Al-Sunnah. Vol. 4, Pg. # 387.
Subhan Allah! Despite the fact Aboo Hanifa is deemed worthless, ibn Taymiyyah still regards him more learned then the Imams of the Ahlulbayt (a.s)!
For more information in regards to Aboo Hanifa, please click on the following link:
http://www.revisitingthesalaf.com/2012/01/abu-hanifa-deviant.html
Shibli Nomani:
"Aboo Hanifa sat for a long time at Imam Baqir's (a.s) feet and acquired from him much valuable knowledge of Fiqh and Hadith not available anywhere else. Shi'as and Sunnis are agreed that Aboo Hanifa derived much of his learning from Baqir (a.s). He learned a great deal from the Imam's son, Ja'far Al-Sadiq (a.s) also, which in fact is generally mentioned in the history books. Ibn Taymiyyah, however, denies this on the ground that Aboo Hanifa and Ja'far Al-Sadiq (a.s) were contemporaries and equals, which ruled out the probability of the former being the latter's pupil. But I consider this sheer imprudence and lack of comprehension on ibn Taymiyyah's part. For all his greatness as an original thinker and master of fiqh, Aboo Hanifa could not compare in learning with Imam Ja'far Al-Sadiq (a.s). The Ahlulbayt (a.s) were the fountainhead of Fiqh and Hadith and, in fact, all religious learning. "The master of the house knows best what is in it," to quote a well-known Arabic saying.
Shibli Nomani:
"Aboo Hanifa sat for a long time at Imam Baqir's (a.s) feet and acquired from him much valuable knowledge of Fiqh and Hadith not available anywhere else. Shi'as and Sunnis are agreed that Aboo Hanifa derived much of his learning from Baqir (a.s). He learned a great deal from the Imam's son, Ja'far Al-Sadiq (a.s) also, which in fact is generally mentioned in the history books. Ibn Taymiyyah, however, denies this on the ground that Aboo Hanifa and Ja'far Al-Sadiq (a.s) were contemporaries and equals, which ruled out the probability of the former being the latter's pupil. But I consider this sheer imprudence and lack of comprehension on ibn Taymiyyah's part. For all his greatness as an original thinker and master of fiqh, Aboo Hanifa could not compare in learning with Imam Ja'far Al-Sadiq (a.s). The Ahlulbayt (a.s) were the fountainhead of Fiqh and Hadith and, in fact, all religious learning. "The master of the house knows best what is in it," to quote a well-known Arabic saying.
Source: Imam Aboo Hanifah. Life And Works, Pg. # 24.
Abdul Rahman Al-Sharqawi:
Aboo Hanifa and Malik were the students of Imam Saddiq (a.s), and Aboo Hanifa used to say: "Without the two years Al-Nu'man would have perished."
Source: Aima Al-Fiqh Al-Tisa. Vol. 2, Pg. # 51.
The ignorance of ibn Taymiyyah's statements has in fact cast doubts on the teachers of the present day Sunni Imams. If this is the condition of the teacher, what will be the position of his students?
Source: Aima Al-Fiqh Al-Tisa. Vol. 2, Pg. # 51.
The ignorance of ibn Taymiyyah's statements has in fact cast doubts on the teachers of the present day Sunni Imams. If this is the condition of the teacher, what will be the position of his students?
Ibn Taymiyyah:
"Each one of those (i.e The Sunni Scholars) were more knowledgeable than the two Askaris about the religion of Allah (swt) and His messenger (saw) what is wajib for the people like the two Askaris is to learn from one of those (Sunnis)."
Source: Minhaj Al-Sunnah. Vol. 2, Pg. # 472 - 473.
Ibn Taymiyyah:
None of the four Imams nor the other of the jurists refer to him (Alee (a.s)) in their jurisprudence, verily if Malik's knowledge was obtained from the people of Madinah, the people of Madinah did not take Alee's (a.s) statements, they take their jurisprudence from the seven jurists, Zaid, Umar, ibn Umar and so on.
Shaf'i obtained jurisprudence from the people of Makkah, the companions of ibn Juraij like Sa'eed bin Salem Al-Qadah and Muslim bin khalid Al-Zenji. Ibn Juraij obtained knowledge from the companions of ibn Abbas, like Atta and others, verily ibn Abbas was an independent mujtahid, whenever he gives fatwa, according to the sahabas he would give the fatwa of Aboo Bakr and Umar, not Alee's (a.s). He disagreed with Alee (a.s) on few things.
Shaf'i obtained jurisprudence from the people of Makkah, the companions of ibn Juraij like Sa'eed bin Salem Al-Qadah and Muslim bin khalid Al-Zenji. Ibn Juraij obtained knowledge from the companions of ibn Abbas, like Atta and others, verily ibn Abbas was an independent mujtahid, whenever he gives fatwa, according to the sahabas he would give the fatwa of Aboo Bakr and Umar, not Alee's (a.s). He disagreed with Alee (a.s) on few things.
Source: Minhaj Al-Sunnah. Vol. 7, Pg. # 529 - 530.
Ibn Taymiyyah:
Moreover, the Tafsir (commentary) that was not taken from ibn Abbas was taken from ibn Mas'oud and others from the Sahabah, those who did not take anything from Alee (a.s). There is no known reliable Tafsir in the hands of the Muslims that comes from him (i.e. Alee (a.s)). These are the books of hadeeth and the books of tafsir filled with reports from the Sahabah and the Tabi'een. What can be found from Alee (a.s) in them is extremely small.
Moreover, the Tafsir (commentary) that was not taken from ibn Abbas was taken from ibn Mas'oud and others from the Sahabah, those who did not take anything from Alee (a.s). There is no known reliable Tafsir in the hands of the Muslims that comes from him (i.e. Alee (a.s)). These are the books of hadeeth and the books of tafsir filled with reports from the Sahabah and the Tabi'een. What can be found from Alee (a.s) in them is extremely small.
Source: Minhaj Al-Sunnah. Vol. 8, Pg. # 42 - 43.
The same Alee bin Abi Talib (a.s) who said, "Ask me about the book of Allah (swt), for I swear there is not a single verse in it except that I know whether it was revealed during the night or day or whether it was revealed in a plain or on a mountain."
Narrated from Yahya ibn Sa'eed, "There was not even a single man from the companions of the Prophet (saw) who could say, 'Ask me' except Alee ibn Abi Talib (a.s)."
Hadeeth is Saheeh (Authentic) / Hadeeth is Hasan (Reliable)
As recorded in Al-Faqeeh Wa Al-Mutafaqih. Vol. 2, H. # 1082 / 1083, Pg. # 351.
It is rather interesting that some claim during the 6 months period in which Imam Alee (a.s) did not give bayah to the first usurper, he (a.s) was busy collecting the Holy Qur'aan. Now, if this had been the case, then why do we find that the Sahabah and/or the Tabi'een take nothing from him? One would begin to question on what basis did ibn Taymiyyah claim the so-called 'Ahl us Sunnah' are upon the aqeeda of the Ahlulbayt (a.s)?
The Terminology 'Munkar' In The Science Of Hadeeth
"Munkar is what has been narrated by a weak narrator."
"One whose mistakes are abysmal or his negligence is massive or has showed immorality, his Hadeeth is Munkar."
Source: Nukat ala Nuzhat Al-Nazar Fī Tawdīh Nukhbat Al-Fikar. Pg. # 27 / 98.
Ibn Hibban:
Source: Al-Dhahabi Tadhkirath Ul-Huffaz. Vol. 3, Pg. # 920 - 921.
Ibn Kathir:
Source: Al-Bidayah Wa'an Nihayah. Vol. 15, Pg. # 281.
Ibn Hibban:
"His narration (Imam Saddiq (a.s)) is reliable as long as it has been narrated from other than his children, because the reports of his children from him are very much Munkar."
Source: Al-Thuqat (The Authenticated Ones). Vol. 6, Pg. # 131.
Imam Ja'far Sadiq (a.s) had several sons. The most well known of them being Imam Musa Kadhim (a.s). According to ibn Hibban, he is 'Munkar' (Abysmal or showed immorality)!
Not only Imam Musa Kadhim (a.s) is Munkar but his grandson Imam Muhammed Taqi (a.s) and the Imams who follow after him are unreliable, and reports from them are to be rejected not to mention their followers.
Imam Muhammed Taqi (a.s)
Ibn Hibban:
"It is wajib to accept his hadeeth (Imam Redha (a.s)), provided that they are narrated from him by other than his progeny and his Shi'ee, and Abus-Sulat in particular, as the reports narrated from him have such falsehoods in which there is sin from Abus-Sulat and his progeny and his Shi'ee."
Source: Al-Thuqat. Vol. 8, Pg. # 452.
Introducing Yahya bin Sa'eed
Ibn Hajar:
Source: Tahdheeb Al-Tahdheeb. Vol. 4, Pg. # 357 - 359.
Al-Dhahabi:
Source: Mizaan Al-I'tidaal. Vol. 2, Pg. # 144.
Al-Dhahabi:
Source: Tadhkirah Al-Huffaz. Vol. 9, Pg. # 262 - 263, Person # 249.
Source: Al-Tamheed. Vol. 2, Pg. # 66.
Al-Dhahabi:
Source: Siyar Alam Al-Nubala. Vol. 6, Pg. # 572.
Ibn Hajar:
Source: Tahdheeb Al-Tahdheeb. Vol. 1, Pg. # 311.
Al-Dhahabi:
Muhammad bin Tahir bin Alee, "The hafiz the scholar, the mukthir (who narrates a lot of hadeeth) the jawal (who travels a lot)." Aboo Al-Fadhil Al-Maqdisi, known as ibn Al-Qaysarani Al-Sheybani Aboo Al-Qasim bin Asaker said: "I heard the hafiz Muhammad bin Ismail saying: 'The best hafiz I ever met is ibn Tahir.'"Aboo Zakariya bin Mandah said: "Ibn Tahir was one the hufaz, possessed good beliefs, nice attitude, truthful, extremely knowledgeable in the correct and false (hadeeth), used to write alot, follower of 'athar' (Tradition)." Al-Sam'ani said: "I asked Aba Al-Hassan Al-Karkhi the jurist about ibn Tahir, he replied: 'There is no one on the face of earth who is similar to him.'" Ibn Shereweh said in 'Tarikh Hamadan' that bin Tahir lived in Hamadan and built a house there. He was Thiqah, hafiz, extremely knowledgeable in correct and false (hadeeth), well known in Rijal and texts, used to write alot, had good hand writing, follower of 'athar' (tradition), far away of curiosity and bigotry, was humorist and strong in travelling."
Source: Tadhkirat Al-Huffaz. Vol. 4, Pg. # 1242/1243/1435, Person # 105.
Al-Dhahabi:
Source: Al-Mughni Fi Al-Dhu'afa. Vol. 2, Pg. # 26, H. # 4345.
Al-Dhahabi:
Source: Mizan Al-I'tidal. Vol. 2, Pg. # 133, Person # 1021.
Ibn Khaldoon:
Source: Al-Muqadma. Vol. 3, Pg. # 4 - 5.
Imam Hassan Askari (a.s)
Al-Suyuti:
For more information in regards to whom we are to follow, please click on the following link:
http://www.revisitingthesalaf.com/2011/12/following-quran-and-sunnah.html
If one excuses these are mere differences based on the opinions of certain scholars regarding the Imams of the Ahlulbayt (a.s), then why are all the companions exempt from this very rule? When one looks at the books of the followers of the Ahlulbayt (a.s), they will find narrations that can be traced back to the Imams (a.s). However, the so-called 'Ahl us Sunnah' on the other hand accept Hadeeth on the authority of those very individuals, the 'Kharijis and Nasibis' who would narrate narrations which would discredit the Ahlulbayt (a.s) only to favour their ideology and in turn, deem their narrations authentic.
Ibn al-Qayyim:
Verily, the jurists of the Imamiyyah, from the first of them to the last, narrate from the Ahlulbayt (a.s) that divorce by swearing is not valid and this is mutawatir among them from Jaffar ibn Muhammad (a.s) and others from Ahlulbayt (a.s).
Source: Al-Sawa’iq al-Mursalah ‘ala al-Jahmiyyah wa al-Mu’atillah. Vol. 2, Pg. # 616.
In other words, what the Shiah Imamiyyah have recorded from the twelve Imams of the Ahlulbayt (a.s) in their books are true. They are authentic words of the Imams of the Ahlulbayt (a.s). Hadeeth al-Thaqalayn is perfect evidence that the Aqidah and fiqh of the Shiah Imamiyyah connect directly to the Messenger of Allah (saw). As long as a Shiah strictly follows the teachings of the Ahlulbayt (a.s), he is without doubt on the Straight Path of Allah (swt), and is path of the Jama’ah. Whosoever deviates from the Ahlulbayt (a.s), whether he calls himself a Shia or otherwise, is in clear misguidance and will end up in Hellfire. The choice whether one enters Paradise or Hellfire is entirely in his hands. If one follows the Ahlulbayt (a.s), he will be in Paradise. If he does not, he has voluntarily chosen Hellfire.
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ReplyDeleteInshallah 'tala Thank you for your kind words as always.
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