CHAPTER #1

MADH'HABS
Schools of Thought

Development and Evolution

Main Sources for this chapter:

Al-Saadiq and the Four Madh'habs, Asad Haidar.
Manaaqib Abu Hanifa, Al-Makki.
Manaaqib Malik, Al-Sayooti.
Tabaqat Al-Shafi'iyya.
Mus'nad Ahmad (Ahmad Ibn Hanbal).
WHAT IS MADH'HAB?

No Schools of Thought ever existed in Islam at the time of Prophet

Muhammad (pbuh). Neither his exemplary practices nor his Hadith (the
Sunnah) were put in writing during his lifetime. After the death of the
Prophet (pbuh) many of the prominent Sahaaba (Companions of the
Prophet (pbuh) adhered to Imam Ali's explanation of the Sunnah of the
Prophet (pbuh). The number of such luminous personalities increased
gradually, and came to be known as the Devotees of the teachings of
the Prophet (pbuh) as passed down by Ali. They were named
Al- Khaassah, ‫ الخاصه‬meaning the elite, the distinctive, or the special. In
Arabic they were referred to as Al-Shi'a. The rest of the Muslims were
referred to as Al- Aammah, ‫ العامه‬meaning the general public or the
common man.

When Mu'awiya became the Khalifa (ruler), he promoted the term

Al- Jama'ah ‫( الجماعه‬the throng of the society) to gain support for himself
among the people. About 150 years later, the term Jama'ah was
modified (by people conforming to Abbasi government policy) in an
attempt to fight off Ahlul Bayt's enormous influence in the society. Later
the term Jama'ah was modified to Al- Sunnah wal Jama'ah ‫السنه والجماعه‬.
The term of Sunnah wal Jama'ah was prevalent during the 3rd century
H. when the Schools of Thought in Islam ‫ المذاهب‬were in a flux but were
more or less consolidating.

Later in the 3rd century H. the term was modified again, and rather
than calling it Al-Sunnah wal Jama'ah, it was abbreviated to Ahlul
Sunnah ‫اهل السنه‬. This became a general term for the four Sunni
Schools of Thought.

By the year 250H the four Sunni Schools of Thought were

popularized and patronized by the Abbasi government, as well as by
their own enthusiasts, thus spreading in various areas of the Islamic
Ummah at variable speed. The existing Schools of Thought by this
stretch of time were:
 Ja'fari, as headed by Imam Al-Saadiq.
 Hanafi, as headed by Abu Hanifa, Al-Na'maan.
 Maaliki, as headed by Malik Ibn Anas.
 Shafi'i, as headed by Ibn Idrees Al-Shafi'i.
 Hanbali, as headed by Ahmad Ibn Hanbal.
Outstanding among the vanished Schools of Thought were:

 Madh'hab of Al-Thawri renowned for 2 centuries and could trace its

pathway to Imam Al-Saadiq's Institute.

 Madh'hab of Ibn U'yainah, renowned for 3 centuries, and could trace

its pathway to Imam Al-Saadiq's Institute.

 Madh'hab of Aw'zaa'i, followed for more than one century.

 Madh'hab of Dawood Ibn Ali Al-Dhaahiri, followed for several

centuries.

WHAT IS SHI'I AND WHAT IS SUNNI?

SHI'I: A Shi'i is a person who is a devotee of only the Sunnah of

Prophet Muhammad (pbuh) as passed down by Ahlul Bayt. Ahlul Bayt
are the direct family of Muhammad (pbuh), and a Shi'i regards their
teaching of the Prophet's Sunnah as the most authentic and accurate.
In brief a Shi'i sees himself as the Devotee of Sunnah of Prophet
Muhammad (pbuh) and nothing else and the Fiqh laid down by Ahlul
Bayt. A Shi'i believes in Imamah, that the 12 Imams were Divinely
Commissioned, and they were specified by Prophet Muhammad
(pbuh). He also believes in Ismah ‫( عصمه‬that the Prophets and the
Designated Imams are shielded by Allah from: a) Sin, b) Religious Error,
and c) Forgetfulness).

SUNNI: A Sunni is a person who follows mostly the Sunnah of Prophet

Muhammad (pbuh) as passed down by the teachings of Sahaaba and
Scholars after the Prophet (pbuh). Sunnah of some Khulafaa is said to
be included in their teachings. In brief a Sunni sees himself as following
the Sunnah as the Sahaaba and certain scholars had specified and the
Fiqh as laid by the head of the particular Madh'hab. A Sunni does not
believe in Imamah.
BEFORE THE YEAR 150H:
The Shi'a School
For the first 150 years after the Prophet (pbuh) the only evolving
School of Thought was the Shi'a school as passed down by Imam Ali,
and the chain of narration as the Golden Chain of Narration.[1] At that
period the Golden Chain of Narration consisted of Ali, Al-Hasan,
Al-Husain, Zainul Abideen, Al-Baaqir, and Al-Saadiq all of whom are the
direct lineage of Prophet Muhammad (pbuh). This chain narrated
Hadith and explained Islam with each Imam referring the narration by
way of his father directly up to the Prophet (pbuh). For instance, Imam
Al-Saadiq used to say “My narration is the narration of my father, and
his is that of his father and so on, all going up to Ali who narrated
directly from Prophet Muhammad (pbuh)”[2].

Those who followed this information (called Shi'a) would

acknowledge narrations by other sources, as long as those narrations
were confirmed by Ahlul Bayt [be they Hadith or examples of the
Prophet (pbuh)].

Because of political predicaments with the rulers, and because Ahlul

Bayt took the government of the time as invalid (unlawful) from Islamic
point of view, there developed a boiling turmoil caused by the direct
collision first with the government of Benu Umayya then with that of
Benu Abbas. The governments were very eager to seek and enroll the
support of Ahlul Bayt, but Ahlul Bayt adamantly refused supporting
them, since genuine Islamic teachings and their consciousness of Allah,
(Taq'wa) prevented Ahlul Bayt from playing politics with Islam. Because
of their refusal to acknowledge the legitimacy of the Khalifa or his
government, Ahlul Bayt and their devotees were exposed to
tremendous harassment —if not near-persecution— at the hands of
some Khalifas and their administration.

When the government of Benu Umayya became weak, Al-Saadiq

saw a golden opportunity, and he was the first to be able to freely pass
down the teachings of Prophet Muhammad (pbuh) as his family had
taught him. Thus the basis of the Ja'fari (Shi'i) School of Thought
crystallized.
IMAM AL-SAADIQ: ‫المام جـعــفـر الصــادق‬

Head of Ja'fari Madh'hab: 83H-148H

Imam Ja'far Al-Saadiq, the sixth descendant in the lineage of the

Prophet (pbuh), was a charismatic leader of the highest integrity, whose
piousness was acknowledged by both friends and enemies. The
knowledge-seekers rushed in large numbers to Medina to learn at his
hands. They left family, homes, businesses, went through the hazards
of travel, to live in Medina for variable periods of time as needed, just for
the sake of learning firsthand in the Islamic Institute of Ahlul Bayt
headed by Al-Saadiq. Some stayed for two years such as Abu Hanifa,
others stayed much longer, while others moved to Medina permanently.

Intellectuals of various levels flocked to him, more so during

Ramadhan or Haj times. He was the repository of Islamic knowledge
(I'lm) ‫العـلـم‬the one sought after by people for Hadith narration, by the
Fiqh specialists, the forerunners of intellectuals, as well as by the
ordinary seekers of knowledge.
People were spellbound by the depth of Imam Al-Saadiq's thinking,
and mesmerized by the way he analyzed Fiqh inquiries. He uttered
numerous Hadiths, in the thousands, quoting the Prophet (pbuh) very
often and in every facet of life. He talked much about Islamic ethics and
mannerism, integrity, goodness of character, and acts of worship,
among other things. He contested and argued with Ghulaat, Khariji,
Murji'ah, Mu'tazila, Jabriah, Qadariyah, and the Zandeeqs (see glossary
of this chapter).

Growth of the Institute

During Al-Saadiq's time the Institute of learning by Ahlul Bayt grew

very large as did the number of its students. It was similar to a
university, but the dean, professor, the religions head, and the tutor
were one, and that was Imam Al-Saadiq. He held the discussions at his
home, where the students were not only his apprentices but also his
guests. Al-Saadiq's house was perpetually busy with discussions and
consultations, and the household was trained to give the best treatment
to its guests.
 Discussions were also held in the Grand Mosque of Medina and
during Haj time the discussions were conducted near the Ka'ba in
Mecca, when seekers of knowledge flocked to him in large numbers for
discussions, questioning, and clarification of Islamic inquiries, concepts
and beliefs.

The scholars who attended Al-Saadiq's school wrote books, taught

others, and traveled to distant Islamic territories to spread the Hadiths
and other Islamic matters; quoting Al-Saadiq extensively.

Over the years as many as 4,000 scholars graduated at his hand,

these were the scholars recorded by name who had quoted him.[3]
There were a multitude of others who attended but did not quote him.
To hear at his hands about 1,000 student scholars hailed from Iraq
(Kufa and Basrah). A good many hailed from Khurasan of Persia, also
attending the Institute, despite the thousands of miles between the two
areas. The same was also true of Egypt and Yemen. Even Syria, saw
10 scholars graduate at the hand of the Institute.[4]

As the Institute grew it branched out in other areas such as Kufa,

Basrah, Mecca, and Qum.

Al-Saadiq formed groups for training in the art of argument. Many of

his brilliant students became famous, well known for the convincing way
they presented their point of view. Prominent among these were
Hisham, Al-Thawri, Ibn U'yainah, and Mu'min Al-Taaq to name a few.

Subjects discussed consisted of some of the following:

 Sciences of the Quran and Tafseer, ‫ علـوم القـران والتـفــسـيـر‬foremost

on the agenda, and so were Fiqh and Jurisprudence since there were
numerous queries and questions that needed Fiqh Ah'kaam (edict).

 Seerah of the Prophet (pbuh), ‫ الســيـره‬Al-Saadiq added a great deal

of detail about the Prophet's Sunnah and the manner the Prophet lived,
and was always ready to answer any questions in that regard.

 Hadith, ‫ الحديث‬thousands of Hadiths were quoted and categorized

and put into writing. The Hadiths were quoted 1-2 centuries later in the
Books of Sihaah Al-Sittah as these were authored.
 Islamic philosophy ‫ الفلـســـفه السـلمـيه‬was dealt with long before
anyone knew about the Greek philosophy.

 Science of Kalaam, ‫ عـلم الــكلم‬started by Imam Ali, the art of

theological logic was vastly expanded by Imam Al-Saadiq.

 Chemistry, ‫ الكيمياء‬and the Sciences of Biology ‫ علـوم الطــبـيـعـه‬began

to gain importance and though they were in the embryonic stage, they
had their beginning at this time-period.

 Arabic Language, ‫ اللـغــه الـعــربـيـه‬Grammar and literary works had

their share of studies at this stage too. Added to this was the scholarly
discussion of Arabic literature ‫ الـفـصــاحـه‬and poetry ‫ الـشــعر‬.

Al-Saadiq encouraged his students to write and author books for the
benefit of others. Knowing human nature, Imam Al-Saadiq was afraid
the enrollees of the Institute would soon forget, misquote, add to or
subtract from what he said, therefore he encouraged them to put things
in writing right away. He himself did not have time to write, but his
students turned into fluent and prolific writers.

Books Written
The recorded books written by the graduates of the Institute were
numerous, 400 of them stand out, later they were called the 400 Usool.
[5] These books were categorized about numerous subjects of
Ah'kaam, basic beliefs, and manner of worship, among other subjects.
They existed for many centuries and were quoted by many scholars of
various generations. In addition to the above, books in Hadith, Islamic
philosophy, science of Al-Kalaam, Tafseer, Literature, Ethics, etc. were
also written by the graduates of Al-Saadiq’s Institute and were sought
after and often referred to by later scholars.
Two of the founders of other schools of Fiqh, i.e., the Hanafi and
Maaliki, had the privilege of directly acquiring knowledge from Imam
Al-Saadiq. They were proud of their affiliation. The heads of the other
two Madh'habs (Shafi'i, and Hanbali) were equally grateful for their
affiliation with Al-Saadiq by way of his students; for they were born after
Al-Saadiq had died.

Finally, Malik Ibn Anas (the head of the Maaliki Madh'hab) described
Al-Saadiq as follows:
 “I used to attend discourses given by Ja'far Al-Saadiq, who most of
the time had a cheerful look and serene countenance, but whenever the
Prophet's name was mentioned Al-Saadiq's color would immediately
become pale [out of awe].

I frequently attended his discourses over a long period of time and

often saw him either praying, fasting, or reading the Holy Quran. I never
saw him talking about Allah's Messenger (pbuh) without him being in a
state of Wudu.”

────══════·══════────
 DURING THE YEARS 150H-200H:

The Sunni Schools

Al-Madh'hab Al-Hanafi

Al-Madh'hab Al-Hanafi was the product of the Fiqh rules and

regulations as taught by Abu Hanifa. As in other Islamic Schools of
Thought Abu Hanifa's Fiqh deals with tawhid, elements of faith,
elements of worship (pillars of Islam), the halal and haram, ethics,
dealing with other people (Mu'aamalat).

FEATURES of Al-Madh'hab Al-Hanafi

The Al-Hanafi School of Thought tends to put more emphasis on
Qiyas ‫( القـيــاس‬Analogy) and Raa'y ‫( الــرأى‬personal opinion) than an
emphasis on Hadith choices, and the deductions there from. It does not
acknowledge the Imamah of Ahlul Bayt. The Hanafi School of Thought
began its popularity in the last quarter of the second century Hijrah.

ABU HANIFA: ‫ابو حنيفه النعمان ابن ثابت‬

Head of Al-Madh'hab Al-Hanafi: 80H-150H

Abu Hanifa was born in 80H, grew up to be brilliant and inquisitive; he
was a good business man, in charge of an enterprise dealing in the silk
industry. He was the employer of many men, managing his enterprise
in Kufa well. Abu Hanifa's keen interest in researching Islamic sciences
led him to Basrah many times.[6] At first both Al-Hasan Al-Basri and
Abu Hanifa were associated with Murji'ah philosophy but later on Abu
Hanifa dissociated himself from the movement. During his youth Abu
Hanifa visited Hijaz to have a dialog with Imam Muhammad Al-Baaqir
(the father of Al-Saadiq).
The brother of Al-Baaqir, Zaid Ibn Ali, was revered for his Islamic
learning. Zaid Ibn Ali revolted against the oppression of Benu Umayya
government in 121H, and Abu Hanifa encouraged people to join and
support Zaid’s revolt. Once the revolt was put down, the 41 year old
Abu Hanifa was put in jail because of his support of Zaid. Shortly after,
Abu Hanifa escaped from jail and left for Medina to join Al-Saadiq's
discourses and teachings at the Institute of Ahlul Bayt.

Abu Hanifa's experience was unique at the Institute, whereby his

tutoring took two years. He referred to those years saying:

‫لهــلك النـعـمان‬ ‫لول الســنـتـان‬

“Were it not for the two years, Abu Hanifa would have gone astray,”

for such was the Institute's influence on his views, Fiqh, analogy, and
the manner of thinking.[7]

Abu Hanifa was a lover of Ahlul Bayt, and he supported the revolts
lead by their devotees. Besides his support of the revolt by Zaid Ibn Ali
against Benu Umayya (when as a result Abu Hanifa was put in jail), Abu
Hanifa also supported the revolt lead by Muhammad Dhul Nafs
Al-Zakiya ‫ محمـد ذو النـفــس الـزكـيه‬and his brother Ibrahim, against Benu
Abbas during the Khilaafah of Al-Mansoor. Abu Hanifa urged people to
join and participate in the revolt saying, “He who is killed fighting on the
side of Muhammad Dhul Nafs Al-Zakiya will be parallel to the one who
has fought in Badr Battle against the infidels.” When his writings were
later discovered Abu Hanifa became a suspect in the eyes of Khalifa
Al-Mansoor.

At a later time, and in a move to discredit Al-Saadiq, Khalifa

Al-Mansoor asked Abu Hanifa to quiz Al-Saadiq with forty Fiqh most
complex queries. Though obliging to Al-Mansoor's dictates, Abu Hanifa
became mesmerized by Imam Al-Saadiq's answers to the queries and
he acknowledged the uniqueness of the Imam in knowledge.
Consequently, Al-Mansoor’s move to discredit Al-Saadiq misfired,
discrediting himself instead.[8]

Abu Hanifa had tutored 36 students to become scholars in Islam.

Particularly famous among them were Ibn Al-Hudhayl, Abu Yusuf,
Muhammad Al-Sheybani, and Al-Lu'lu'i.

Though 3 years older than Al-Saadiq, Abu Hanifa died in 150H two
years after Al-Saadiq's death. Abu Hanifa is claimed to have died in
prison or soon after he was released, because of poisoning by Khalifa
Al-Mansoor. It is thought that Khalifa Al-Mansoor had put the aging Abu
Hanifa in jail because of either not agreeing with Al-Mansoor's dictates,
or that Al-Mansoor discovered the support Abu Hanifa gave to the revolt
by Muhammad Dhul Nafs Al-Zakiya who was devotee of Ahlul Bayt. If
this was true then Abu Hanifa died in support of the cause of Ahlul Bayt
against oppression.[9]

HIGHLIGHTS of Al-Madh'hab Al-Hanafi

Al-Madh'hab Al-Hanafi took off after Abu Hanifa died in 150H. Of his
close followers some stand out in spreading the Fiqh. The main ones
are Abu Yusuf, Muhammad Sheybani, and Al-Lu'lu'i.

Abu Yusuf ‫ ابو يوســف‬was the Chief Justice appointed during the
times of Khalifa Al-Mahdi, then Khalifa Al-Haadi, then Khalifa
Al-Rasheed. The last was grateful to Abu Yusuf for he was the main
influence in favor of the Al-Rasheed for the Khilaafah; therefore Abu
Yusuf was elevated to be the Supreme Justice. Meanwhile Abu Yusuf,
with full support of the powers of the government, appointed to the
Justice Department only those who acknowledged the Hanafi Fiqh—all
others had either to change their Madh'hab or lose their job. Abu Yusuf
had his own interpretation of the Hanafi Fiqh, and he wrote some books
about the Madh'hab. His close student was Al-Sheybani, who had not
reached his twenties when Abu Hanifa died.

Al-Sheybani ‫ الشــيـباني‬was a good writer, and he wrote a good many

books about the teachings of Abu Hanifa, thus making the biggest
contribution to the Hanafi Madh'hab. Like Abu Yusuf, Al-Sheybani had
his personal views and Fiqh points, and he expressed them when he
wrote the Hanafi Fiqh. Al-Sheybani also studied under Malik Ibn Anas
for 3 years and was affected by his methodology, thus he introduced
Malik's method of Hadith selection in the emerging Hanafi Madh'hab.

The promotion of the Hanafi Fiqh by the government powers over an

extended period of time popularized the Madh'hab; thus the Hanafi
Madh’hab slowly became mainstream. Unlike the Ja'fari Fiqh (which
was adamantly independent of the government), the Maaliki and by now
the Hanafi Madh'habs were eagerly embraced and espoused by the
government in a move as a counterweight to the Ja'fari Fiqh, (that of
Ahlul Bayt), because these two conformed to the policies and practices
of the government.
 ────══════·══════────

AL-MADH'HAB AL-MAALIKI:
Al-Madh'hab Al-Maaliki was the product of the Fiqh (rules and
regulations) as taught by Malik Ibn Anas. As in other Islamic Schools of
Thought Maalik's Fiqh deals with tawhid, elements of faith, elements of
worship (pillars of Islam), the halal and haram, ethics, dealing with other
people (Mu'aamalat).

FEATURES of Al-Madh'hab Al-Maaliki The Maaliki School of

Thought tends to emphasize the authenticity of the Hadith ‫ اهل الحديث‬,
the care in its selection, and the deductions there from. It also used
some degree of Qiyas (Analogy) and Raa'y (Personal opinion). It does
not acknowledge the Imamah of Ahlul Bayt. Malik Ibn Anas was
supporter and a proponent of Ahlul Hadith. The Maaliki School of
Thought began its popularity in the last quarter of the second century H.

MALIK IBN ANAS: ‫مالك بن انـس‬

Head of Al-Madh'hab Al-Maaliki 93-179H

Born in 93H Malik Ibn Anas grew up at a time when the Fiqh of the
Shari'ah was flourishing and Ahlul Bayt had a greater leeway to explain
its detail since Benu Umayya's grip on power was waning. Malik Ibn
Anas attended many of the discussion assemblies Imam Al-Saadiq was
giving. Malik Ibn Anas was 10 years younger than Al-Saadiq, and lived
to the ripe age of 86, when he died in 179H. Like Imam Al-Saadiq,
Malik spent all his time in Medina.

It is claimed that Malik Ibn Anas was a firm supporter of Ahlul Bayt
and their cause. Malik gave full support to Muhammad Dhul Nafs
Al-Zakiya when he revolted against the oppression of Benu Abbas in
144H. In 146H, because of that support (or because of some
disagreement with the government) Malik Ibn Anas was arrested by the
governor of Medina and lashed 50 times. That resulted in damaging his
left arm which remained crippled the rest of his life.[10]

Malik Ibn Anas lived at a time when forgeries of the Hadith were
widespread. Therefore he took great care in selecting authentic
Hadiths, as a result his popularity began to increase. Many people
started to quote him and study at his hand.

At the same time however, Khalifa Al-Mansoor was ever anxious to

build forces to counteract the profound influence of the school of Ahlul
Bayt. In 153H Al-Mansoor approached the 60 year old Malik Ibn Anas
offering him a position to be Supreme Justice over Medina and Hijaz,
but with a request for Malik to write a book in Fiqh, so that Al-Mansoor
would enforce it over the whole Ummah. Al-Mansoor had one more
request, however, that the book not mention even once the name of
Imam Ali.[11]

Malik Ibn Anas agreed, sensing that his book, as supported by the
government, would have immediate success. However, the down-side
to this was not mentioning Ali, but that would be the price to be paid
against the advantage of spreading his Islamic knowledge.

The result was the book called Al-Mu'watta'. The Fiqh in Mu'watta'
was later known as Fiqh of Malik Ibn Anas. It was spread and
patronized by many rulers of Benu Abbas, and especially in Andalusia
(Spain), North Africa, and some parts of Middle East. Malik Ibn Anas
became the official high powered Supreme Judge for a long time. He
was sponsored and patronized by Khalifa Al-Mansoor, then Khalifa Al-
Mahdi, then Khalifa Al-Haadi, then (and especially so) by Khalifa
Al-Rasheed. This support was done not due to what this Fiqh deserved
but mainly as a counterweight against Ahlul Bayt and their enormous
influence in the society.

Many Books were published as commentaries about Al-Mu'watta'

and the school of Maaliki became one of the survivors of the many
Islamic Schools of Thought at the time. What was crucial to its survival
(besides its dynamism) was the official support and encouragement of
the Abbasi government to spread it as far as possible.

Historically during this period there were many Schools of Thought of

greater depth than the Maaliki, which even continued for a century or
two but eventually died out because they insisted to be independent of
government influence, therefore the government did not support them,
thus leading to their demise.

────══════·══════────

AL-MADH'HAB AL-SHAFI'I
Al-Madh'hab Al-Shafi'i was the product of the Fiqh (rules and
regulations) as taught by Ibn Idrees Al-Shafi'i. As in other Islamic
Schools of Thought Al-Shafi'i's Fiqh deals with tawhid, elements of faith,
elements of worship (pillars of Islam), halal and haram, ethics, dealing
with other people (Mu'aamalat).

FEATURES of Al-Madh'hab Al-Shafi'i

Al-Shafi'i School of Thought stands in-between the Maaliki and Hanafi
Madh'habs in that it uses some of the ways of Al-Maaliki Madh'hab and
some of the Hanafi, i.e. less in the way of Qiyas (Analogy) and Raa'y
(personal opinion). It excels in the technique of Istin'baat ‫الستنباط‬
(deductive reasoning) for reaching a Fiqh verdict. Like other Sunni
Madh'habs, Al-Shafi'i's do not acknowledge the Imamah of Ahlul Bayt,
though all of them were supportive of Ahlul Bayt. The Al-Shafi'i School
of Thought began its popularity around 190H and picked up steam in
the century that followed.

IBN IDREES AL-SHAFI'I: ‫ابن ادريــس الشـــافـعى‬

Head of Al-Madh'hab Al-Shafi'i: 150H-204H

Al-Shafi'i was born in 150H, the same year in which Abu Hanifa died.
He was from Quraish, a bright student with a dazzling personality. An
orphan, Al-Shafi'i was cared for by his mother who brought him to
Mecca when 10 years old. He joined Hudhayl tribe for 17 years (in the
desert) to learn the flawless command of Arabic, literary or expression.
In his late twenties by now, Al-Shafi'i settled in Mecca where Al-Shafi'i
was enticed by friends to study Fiqh. Thus he joined Al-Zinji, learning at
his and other scholars' hands. In his thirties Al-Shafi'i left for Medina to
study at the hands of the aging Malik Ibn Anas, where he became very
close to him. Malik even took care of the living expenses of Al-Shafi'i for
4 years until Malik died. Al-Shafi'i also studied at the hands of several
of Imam Al-Saadiq's disciples such as a) Ibn U'yainah, 2) Abu Ishaaq
Al-Madani, 3) Al-Zuhri, and 4) Ibn Al-Silt Al-Basri.

When Malik died, Al-Shafi'i had to work in Yemen to support himself

financially. He was vocal against the harsh rule of the governor of
Yemen. It is said that in a move to get rid of him, the governor wrote
mischievous accusation about Al-Shafi'i to Khalifa Al-Rasheed. As a
result, in 184H and along with 8 other people, Al-Shafi'i was taken to
Baghdad chained and bound in fetters. He was closely questioned by
the enraged Al-Rasheed, but Al-Shafi'i's eloquence and convincing
manners were such that Al-Rasheed forgave him and set him free. The
other 8 were not so lucky, for they could not defend their innocence that
well, and were decapitated as per orders of the irrational Khalifa. (The
Shafi'i was accused of loving Ahlul Bayt, since loving Ahlul Bayt was in
opposition to the Khalifa policy or other Abbasi rulers, who posed as
enemy No. 1 to Ahlul Bayt.)[12]

Al-Shafi'i stayed in Baghdad where he joined the circle discussion

headed by Al-Sheybani (who was a student of Abu Yusuf and Abu
Hanifa). Al-Shafi'i contested and debated with Al-Sheybani in his circle
discussions, then began his own discussion assembly, giving If'taa'
(Fiqh edicts). Both he and Al-Sheybani were active in writing books at
the same time, though the Maaliki scholars at the time paid little
attention to either of them. It is said that Al-Shafi'i studied under a total
of 19 scholars.

Al-Shafi'i became quite popular in Baghdad, but he visited Egypt,

which was the Maaliki strong hold at the time. In 198H, the 48 year old
Al-Shafi'i left Baghdad again, for good, with an endorsement from the
Khalifa. He was accompanied by the new governor to Egypt, and
stayed as a guest with an eminent family in Egypt, whereby he started
his own circle discussion and gave If'taa'. This time he stayed in Egypt
for about 6 years.

Al-Shafi'i is said to have written several books, and the book of

Al-Umm in 6 volumes is contributed to him, though after probing and
research it was claimed to have been written by his disciples (Al-Bu'waiti
and Al-Rabii).[13] As Al-Shafi'i became popular in Egypt, his
discussion assembly attracted more and more students. He differed
with Al-Maaliki and Hanafi in many points, and his teachings began to
have a distinct flavor. Just as his popularity was on the increase, he
was beset with a long illness. At the age of 54, there came about hotly
discussed difference between him and Maaliki adherents, especially
after he criticized some Maaliki doctrines or beliefs. The matter was
taken to the governor. Because of that, Al-Shafi'i was brutally attacked
by the discontented Maaliki adherents, and he was hit on the head with
a big iron rod (iron-key). Al-Shafi'i lost consciousness as a
consequence, probably from fractured skull, and he died shortly after.
[14]

Al-Shafi'i had a charming personality, a very attractive way of

expression in pure Arabic, good poetry, and deep knowledge of the
techniques of the various schools of thought at the time. He excelled in
the criteria he put forth about Istin'baat (deductive reasoning) in
reaching verdicts. Al-Shafi'i was a devotee of Ahlul Bayt to a great
extent notwithstanding the government jaundiced eyes about anyone
who declared any faith in them. The government took Ahlul Bayt as the
enemy No. 1 solely because Ahlul Bayt rejected acknowledging the
legitimacy of the rulers (Khalifa) as representing Islam. Ahlul Bayt never
conformed to the policies of the rulers or their rule, thus the enmity and
the collision.

HIGHLIGHTS of Shafi'i Madh'hab

The popularity of Al-Shafi'i Madh'hab was mainly due to the

consistent and hard work of the students of Al-Shafi'i, famous among
them were Al-Bu'waiti ‫ ألبـويـطي‬and Al-Muzni ‫ ألمـزني‬, and Ibn Abd Al-A'la
‫ إبن عـبد ألعلى‬. As Al-Madh'hab Al-Shafi'i took roots, it gradually replaced
the Maaliki Madh'hab in Egypt, then spread in Palestine and Syria,
completely replacing that of Aw'zaa'i. It also spread in Iran and
neighboring areas at the time. This Madh'hab was also endorsed by the
governments of the time, especially that of Ayyubi.

────══════·══════────

DURING THE YEARS 200H-250H:

AL-MADH'HAB AL-HANBALI:

Al-Madh'hab Al-Hanbali was the product of the Fiqh (rules and

regulations) as taught by Ahmad Ibn Hanbal. As in other Islamic
Schools of Thought Ahmad Ibn Hanbal's Fiqh deals with tawhid,
elements of faith, elements of worship (pillars of Islam), halal and
haram, ethics, dealing with other people (Mu'aamalat).

FEATURES of Al-Madh'hab Al-Hanbali

Unlike other Sunni Madh'habs, Al-Hanbali's School of Thought has
almost no use for Qiyas (Analogy) or Raa'y (personal opinion), to such
an extent that they even prefer narration of weak Hadith over Qiyas or
Raa'y. It emphasizes taking the Hadith literally (blindly) to such an
extent that they were called As'haab Al-Hadith ‫اصحـــاب الحــديت‬. Ahlul
Hadith were known long time before, but As'haab Al-Hadith was the
result of its evolution.

Also like other Sunni Madh'habs, Al-Hanbalis do not acknowledge

the Imamah of Ahlul Bayt, though Ibn Hanbal was very supportive of
Ahlul Bayt. Al-Hanbali School of Thought began its ascendancy with
the full patronage of Khalifa Al-Mutawak'kil around 235H, but it never
became widely spread.

IBN HANBAL: ‫ابن حـنـبــــل‬

Head of Al-Madh'hab Al-Hanbali: 164H-241H

Ibn Hanbal was born in 164H in Baghdad at the height of expansion

of the Islamic sciences and the glory of its culture. He was an astute
and highly intellectual person with distinguished reputation. Ibn Hanbal
grew up as an orphan, began his quest for Islamic learning at the age of
15, he learned at the hands of Abu Yusuf for a while, then Al-Shafi'i. In
186H the 22 year old Ibn Hanbal traveled to Hijaz, Basrah, Kufa, and
Yemen in quest of learning though he was in poor financial straits. He
learned at the hands of, a) Ibn U'yainah, b) Al-Zuhri, and c) Jarir Ibn
Abdul Hamid among other outstanding scholar students of Imam
Al-Saadiq.
 By the age of 50 Ibn Hanbal witnessed severe crushing measures by
the Mu'tazila toward those who did not agree with their views that the
Quran was Makhlooq (created piecemeal by Allah) according to the
need of the time. As'haab Al-Hadith believed the opposite, that the
Quran was whole and part and parcel of Allah. As a result, suppression
by the Mu'tazila fully supported by the Khalifas (Al-Ma’Moon,
Al-Mu'tasim, and Al-Waathiq) continued for about 20 years. It was a
brutal suppression of any intellectual who did not agree with their view,
and As'haab Al-Hadith became the culprit for decades.

In 218H along with many others, Ahmad Ibn Hanbal was arrested
and was to be executed by Khalifa Al-Ma'Moon because he stuck to his
own conviction and did not agree with the Mu'tazila point of view. It so
happened that Al-Ma’Moon died on an expedition just before he was to
give the verdict for the execution of Ibn Hanbal. The following Khalifa,
Al-Mu'tasim, had Ibn Hanbal in jail, interrogated him about his
conviction, lashed him 38 times, but somehow he released him later
from jail. The Khalifa became lenient with Ibn Hanbal since it is said
that Ibn Hanbal was able to circumvent direct confrontation (though
others say he was adamant in his views).

As a result Ibn Hanbal's reputation skyrocketed with As'haab

Al-Hadith who shared his views. He became famous later on when
Khalifa Al-Mutawak'kil around 234H took up the cause of As'haab
Al-Hadith against the Mu'tazila, in a move to lure the general public to
his side.[15] Ibn Hanbal became the symbol of As'haab Al-Hadith
resistance to Mu'tazila orthodoxy.

While Khalifa Al-Mutawak'kil was the nemesis of Mu'tazila, he

included the devotees of Ahlul Bayt as archenemy too. A period of
unparalleled persecution and killing began to take place, as a result of
which the Mu'tazila intellectuals all but vanished. With the cooperation
of As'haab Al-Hadith a new phase of bloodshed began to take shape
against any members or sympathizers of Ahlul Bayt too. Al-Mutawak'kil
took them as a grave threat to his rulership, and he unleashed brutal
and very harsh measures to anyone suspected of being loyal to Ahlul
Bayt. These measures were to such an extent, that against the Shi'a
there unfolded the Naasibi, ‫( النواصب‬people who earned their living by
making perverted stories and pernicious poems in denouncing and
damning the Shi'a). Despite this, Ibn Hanbal was brave and outspoken
in support of Ahlul Bayt. He was fearless and undaunted by the attitude
of the Khalifa or the people around.[16] He even narrated more Hadiths
of the Prophet (pbuh) on behalf of Ahlul Bayt than most of the Sihaah
Al-Sittah, for such were his courage, virtue and nobility. And despite the
fact that Al-Mutawak'kil was supporting him with 4,000 dirham every
month and the auspicious attention he was giving him, Ibn Hanbal was
uncomfortable of the association with the Khalifa, to the extent that he
evaded and refrained from the bond.[17] Ibn Hanbal would accept the
gifts from the Khalifa but would distribute them secretly to the poor.

Ibn Hanbal was a highly learned scholar in Hadith. He wrote the

books of Manasik, (the major and the minor), but his distinction goes
more toward the Mus'nad of Ibn Hanbal This book was not quite
finished when Ibn Hanbal died at the age of 77, and the task of editing,
reviewing, and completing it fell in the hands of his son Abdullah.
Mus'nad Ibn Hanbal contained 40,000 Hadiths, of which 10,000 were
repetitions, and a good many others were weak. It also contained many
fabricated Hadiths that Ibn Hanbal did not put originally.[18] Ibn Hanbal
claimed that he selected the Hadiths from among 750,000 circulating
Hadiths at his time, the overwhelming majority of which were fake.

As'haab Al-Hadith took any Hadith literally [blindly] without giving due
regard to the circumstances in which it was said nor its inner meaning.
Unfortunately As'haab Al-Hadith abused much of the power at their
hands and the destruction of life or property caused by them was
instrumental in enraging the general public for a long time, becoming
one of the reasons of the limited spread of this school of thought.

HIGHLIGHTS of Al-Madh'hab Al-Hanbali

Under Ibn Hanbal many students learned his Fiqh and became
famous later on. Chiefly they were Al-Athram, Al-Maroozi, Al-Harbi,
Abdullah Ibn Hanbal, and Salih Ibn Hanbal. They were very active in
teaching the Hanbali Madh'hab afterwards though this school of thought
never spread extensively.

────══════·══════────
USOOL (FOUNDATION) OF FIQH
The Basic Elements of each Fiqh depended in descending order of
importance on the following essentials:

SHI'I:

JA'FARI:
1. Quran,
2. Sunnah,
3. Al-Aql (sound reasoning or perception of the Ja'fari Fiqh
Specialists),
4. Ij'maa (consensus of the religious scholars, not to be exclusive of
the Imams' teachings).

SUNNI:

HANAFI:
1. Quran,
2. Sunnah,
3. Ij'maa (consensus of the religious scholars),
4. Qiyas (analogy of decision), through the following steps:
a. Istih'san (equity),
b. Urf (common knowledge),
5. Raa'y (personal opinion).

MAALIKI:
1. Quran,
2. Sunnah,
3. Ij'maa (consensus of the religious scholars)
4. Qiyas (analogy), through the following steps:
a. Istih'san (equity),
b. Urf (common knowledge),
c. Consensus of Medina U'lamaa,
d. Massaa'lih Mursala (public interest),
e. Sad al-Dhari'ah.

SHAFI'I:
 1. Quran,
2. Sunnah,
3. Ij'maa' (consensus of the religious scholars)
4. Qiyas (analogy of decision).

HANBALI:
1. Quran,
2. Sunnah,
3. If'taa of Sahaaba (Companions),
4. Preference of weak Hadith over Qiyas (analogy),
a. Qiyas (analogy of decision), through the following steps:
b. Istis'haab, (association),
c. Massaa'lih Mursala (public interest),
d. al-Dharaa'i.

────══════·══════────

Glossary for Chapter 1

Student of Abu Hanifa, later appointed as Supreme Justice by Khalifas

Abu Yusuf Al-Qadhi Mahdi, Haadi, and Al-Rasheed. He appointed only Justices subscribing
to the emerging Hanafi school of thought.
Fatima and the designated twelve Imams from Ali to Al-Mahdi, who
Ahlul Bayt: safeguarded the teaching of Islam and conferred it to the Ummah as
Muhammad (pbuh) had taught it.
Those who emphasized the importance of Hadith selection and the
Ahlul Hadith: Seerah in their jurisprudence; usually Malik's school, and probably Ahlul
Bayt's.
Al-Aammah: General term used to refer to the common people or the general public.
The detailed rules and regulations of the Shari'ah, according to the
Al-Ah'kaam:
Ij'tihaad of the Jurist.
The term used for the Shi'a to mean: The Special, The Distinct, or The
Al-Khaassah:
Elite; generally referred to the devotees of Ahlul Bayt.
The second ruler (Khalifa) of Benu Abbas and the effective establisher
Al-Mansoor:
of their rule.
Al-Nafs Al-Zakiyah: A great leader who revolted against the oppressive rule of Khalifa
Al-Mansoor. Abu Hanifa supported his and his brother's revolts and
probably for this support Abu Hanifa was imprisoned by Al-Mansoor,
 and died in prison or shortly after leaving prison of poisoning.
Methodology of thought more often referred to by Hanafi school of
Al-Qiyas (The analogy):
thought.
Al-Raa'y (The Methodology of thought often referred to by Hanafi and other schools of
Opinionated): thought.
Like Abu Yusuf, Al-Sheybani was instrumental in establishing the Hanafi
Al-Sheybani:
school of thought.
Those who took the Hadith blindly, then identified themselves with Ibn
As'haab Al-Hadith:
Hanbal's Fiqh.
Baghdad: The town built by Al-Mansoor to be the capital for the Abbasi regime.
Basrah: A town in Iraq used to be an intellectual center for 2-3 centuries.
Descendants of Ibn Abbas (who was a highly scholarly person tutored
Benu Abbas: by Imam Ali). Benu Abbas established their rule after toppling Benu
Umayya.
A clan in Mecca who were the adversaries of Muhammad (pbuh), then
Benu Umayya: accepted Islam. Afterwards they became the rulers of the Islamic
nation. They consisted of Benu Sufyan and Benu Marwan.
The famous 400 basic books written by the alumni of the Institute of
Books of Usool:
Ahlul Bayt and were used as references afterwards.
The famous person who collected the Hadiths after a high degree of
Bukhari: scrutiny. His book is one of Al-Sihaah Al-Sittah. He died in the year
256H.
Fiqh: Rules and regulations of Islam.
The exaggerationists who falsely attributed un-Islamic attributes to
Ghulaat:
some Imams.
Golden Chain of The narration of Hadith and other Islamic matters by the persons of
Narration: Ahlul Bayt.
H: Hijrah calendar.
Halal: What is ritually permissible in Islam.
Haram: What is Islamicly unlawful and not allowed, and is punishable.
The province including Medina and Mecca, was an intellectual center for
Hijaz:
about two centuries.
Knowledge of the ways of Muhammad (pbuh), Sunnah, Hadith, Tafseer
I'lm:
of the Holy Quran, Fiqh as well as the Prophet's Traditions.
A fundamental component of faith in Islam according to the
Imamah:
Imamiyah-Shi'a.
Means that Allah has safeguarded all the Prophets and the Specified
Ismah: Imams who followed Prophet Muhammad (pbuh) from, a) religious
error, b) sin, and c) forgetfulness.
Jabriah: Believers in absolute predestination.
The head of Islamdom who during Benu Umayya and Benu Abbas were
Khalifa:
usurpers of power in the form of monarchs.
Outsiders, a movement detrimental to Islam, which lasted for 4-5
Khariji:
centuries.
Rulership of the Islamic Ummah, supposed to be representing
Muhammad (pbuh) after him. However, with the advent of Benu
Khilaafah:
Umayya the Khilaafah became as a mundane rulership no longer based
on Taq'wa.
 Kufa was the new capital of the Islamic Ummah during the times of
Kufa:
Imam Ali, and it became an intellectual center for 2-3 centuries.
Madh'hab: Fiqh School of Thought in Islam.
See Ismah, a person whom Allah safeguards from religious error, sin,
Ma'soom:
and forgetfulness.
An ideology encouraged by Benu Umayya since it held to the notion that
Murji'ah:
Benu Umayya's rule was legitimate from Shari'ah viewpoint.
Qadariyah: Believers in unlimited free will.
Qum: Seat of learning in Persia, an intellectual center.
Shari'ah: Islamic Constitution in the Quran.
Believers in the teachings of Muhammad (pbuh) as passed down by
Shi'a:
Ahlul Bayt, and that Imamah is an indispensable part of the Islamic faith.
Absolute consciousness of the creator, the perfection of execution of the
Taq'wa:
Islamic injunction.
Ummah: Islamic society.
A highly respected person who revolted against the tyranny of Benu
Zaid Ibn Ali: Umayya. He was the brother of Imam Al-Baaqir. He was supported by
Abu Hanifa.
Zandeeqs: Agnostic or atheist.

────══════·══════────

[1] Ma'rifat Uloom Al-Hadith, Al-Neisaaboori, Page 55.

[2] Al-Rowdhah, Ibn Ali Al-Neisaaboori, Page 275.
[3]Abu Al-Abbas Ibn Uq'dah. Also in Mu'tabar, by Najm Al-Deen. Also Al-Mufeed. Al-Tibrisi,
in A'laam Al-Wara, Section 3.
[4]Manaaqib, Shahr Ashoob. Also Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 1,
Page 67.
[5] Al-Dhari'ah, Buzurg, Vol. 6 Page 301-374.
[6] Manaaqib Abu Hanifa, Al-Makki, Vol. 2, Page 59.
[7] Al-Tuh'fa, Al-Aaloosi, Page 8.
[8] Manaaqib Abu Hanifa, Al-Mowaffaq, Vol. 1, Page 173.
[9] Maqaatil Al-Talbiyyin, Abu Al-Faraj, Page 247.
[10] Al-Intiqaa', Ibn Abd Al-Barr, Page 43-44.
[11] Al-Imamah wal Siyasah, Vol. 2 Page 195.
[12] Al-Intiqaa', Ibn Abd Al-Barr, Page 96.
[13] Dhu'ha Al-Islam, Ahmad Amin, Vol. 2, Page 231.
[14] Tawaali Al-Ta'sees, Ibn Hajar, Page 86.
[15] Dhuhr Al-Islam, Ahmad Amin, Vol. 4, Page 8.
[16] Tabaqat Al-Hanaabilah, Ibn Abi Ya'la, Vol. 2, Page 120.
[17] Taareekh Ibn Katheer, Vol. 10, Page 239.
[18] Min'haaj Al-Sunnah, Vol. 4, Page 27. Also Adhwaa' Ala Al-Sunnah Al-Muhammadiyya,
Page
CHAPTER #2

TREASURES OF THE MADH'HABS

Main Sources for this chapter:
Al-Saadiq and the Four Madh'habs, Asad Haidar.

Mafateeh Al-Jinaan, Abbas Al-Qummi.

Fiqh Al-Sunnah, Syed Saabiq.

Al-Madhaa'hib Al-Khamsah, Hashim M. Al-Hassani.

Seerah of the Twelve Imams, Hashim M. Al-Hassani.

THE BRANCHING OUT

As the Islamic world branched out into Shi'a and Sunni, the basic
understanding of Islam continued to be identical to all schools of thought. The
Shi'a adhered to Imam Ali's explanation of the Sunnah of the Prophet (pbuh),
they were named Al- Khaassah, ‫ الخــاصـه‬meaning the elite, the distinctive, or the
special, but such a name was generic. It was after the 12th Imam (Al-Mahdi
‫ ) المهدى‬went into major occultation that the Shi'a became (specifically) known as
the twelvers, Ithna Ashari ‫ اثـنــا عـشـــرى‬, or Ja'fari ‫الجـعـفـــرى‬. This name continues
until to-day. The Zaidi and Isma'ili, branches of the generic Shi'a, appeared early
and had a following in Yemen (Zaidi) ‫ زيدى‬and Indian subcontinent (Isma'ili)
‫اسماعيلى‬. Whenever we refer to Shi'a ‫ شيعه‬in this book we mean Shi'a Ithna
Ashari (Ja'fari).

The present day Sunni used to be known as Al- Aammah, ‫ العــــامـه‬meaning

the common man, then Al- Jama’ah, ‫ الجـــماعـه‬and 150 years later as Al- Sunnah
wal Jama’ah ‫ الســـنه والجــــماعه‬which 100 years later was abbreviated to Ahlul
Sunnah. ‫ اهل الســــنه‬They followed the Sunnah of the Prophet (pbuh) as
explained by the Sahaaba and Tabi'in.

CLINGING TO THE LIGHT

The guiding force for Islam are the Holy Quran ‫ القــــرآن‬and Sunnah ‫ السنه‬of the
Prophet (pbuh). The light of the Quran and Sunnah continue to invigorate and
guide all Muslims. The Holy Quran and Sunnah constitute the very spirit of
Islam, whatever the understanding of the Madh'hab of these two. Let us see
what and how the two branches of Islam hold their belief:

1. SHI'I: A Shi'i person believes in:

 a. the Quran,
b. the Sunnah of the Prophet Muhammad (pbuh), and
c. the teachings of the 12 Imams (immediate family of the Prophet
(pbuh) in explaining Islam:
d. A Shi'i is a devotee of the Fiqh (Interpretation of the Islamic Law) as
laid down by Ahlul Bayt.
e. A Shi'i takes the Directives of the Imams as binding,
f. A Shi'i recites the Du'aas composed by the Imams,
g. A Shi'i follows the Imam's theological explanations and their
sayings.
h. A Shi'i believes in Imamah, that the 12 Imams were Divinely
Commissioned, and they were specified by Prophet Muhammad
(pbuh).
i. A Shi'i believes in Ismah ‫— عصـــمـه‬that all the Prophets and the
Designated Imams are shielded by Allah from:

I. Sin,
II. Religious Error, and
III. Forgetfulness.
2. SUNNI: A Sunni person believes in:

a. the Quran, and

b. the Sunnah of the Prophet Muhammad (pbuh), and
c. A Sunni follows the Fiqh (Interpretation of the Islamic Law) as laid
by the head of his school of thought.
d. A Sunni also follows the rulings (Sunnah) of some Khulafaa.
e. Though highly respectful of the Imams, a Sunni:
f. does not believe in Imamah, but he believes in Ismah of the
Prophets

The belief of a Shi'i and that of a Sunni is analogous and alike by about 90-
95% degree. Some technical differences do exist however, though minor they
are, notwithstanding the fact that the less educated Muslim tends to exaggerate.
A good many people blow these differences out of proportion deliberately, often
in a move for self-exaltation and to gain (false) glory.

To shed a light on the matter, the similarities and the dissimilarities between
the Shi'a and Sunni will be explained in this chapter briefly. These are
graphically put in table I, II, and III below:

TABLE I, IMAN (Belief)

BELIEF THE SHI'A THE SUNNI
1. Holy Quran Same Same
2. Sunnah Same Same
3. Imamah Yes No
4. Imam's Ismah Yes No
5. Imam's Directives Binding No
6. Imam's Du'aa Yes No
7. Sunnah's teachings By the Imam's (mostly) By Sahaaba and Tabi'in
8. Tafseer Mostly by the Imams By various scholars
9. Fiqh By the 12 Imams By heads of Madh'hab
10. Ij'tihaad Continues to be Open Closed since the 5th Century
Hijrah.

────══════·══════────

Understanding Each Other:

To have an understanding of the similarities and dissimilarities of the Shi'a and

Sunni belief, each of the above points will be briefly explained:

The Holy Quran: As always the Holy Quran has been the beacon light and will
continue to be so through eternity. The Quran is the same for the Shi'i and Sunni
people.

The Sunnah: As always the Sunnah (Sayings and practices of the Prophet
(pbuh) has been the guide to both the Shi'i and Sunni people.

Imamah: Imamah is specific for the Shi'a. For them Imamah is regarded as part
of the Islamic faith, though their Sunni brothers do not believe in the concept.
The Sunni hold the Imams in great respect, but they do not consider their
Directives as binding. The Shi'a regard the Imams (The immediate family of the
Prophet (pbuh) as Divinely Commissioned. They believe that Prophet
Muhammad (pbuh) had specified them, even named them as the Khalifas after
him.[1] The Shi'a feel obliged to hold to the Imams and follow their Directives as
religiously binding, not so the Sunni.

────══════·══════────

Imam's Ismah: While the Sunni believe in the Ismah of the Prophets, they
exclude the Ismah from the Imams. The Shi'a on the other hand believe that the
Prophets as well as the Imams are within the bounds of Ismah. To the Shi'a,
Ismah comes from Ayah Tat'heer, saying:[2]

َ‫جس‬
ْ ‫عنُكُم الّر‬
َ ‫ب‬
َ ‫ل ِلُيْذِه‬
ُّ ‫ِإّنَما ُيِريُد ا‬

‫طِهيًرا‬
ْ ‫طّهَرُكْم َت‬
َ ‫ت َوُي‬
ِ ‫ل اْلَبْي‬
َ ‫َأْه‬

“Verily, Allah has decreed to purify you, O' Ahlul Bayt, and sanctify you in a
perfect way”

Ismah consists of at least the following:

· That Allah has protected the person (Prophet or Imam) from sin (therefore
the person with Ismah can lead the Ummah toward the high Islamic integrity.
Without Ismah, the leader can sin and people would imitate his sin),

· That Allah has protected the person (Prophet or Imam) from religious error
(therefore the person with Ismah can lead the Ummah toward the high Islamic
integrity. Without Ismah, the leader can commit religious error and people would
imitate his error),

· That Allah has protected the person (Prophet or Imam) from forgetfulness
(otherwise the man without Ismah can contradict his own Directives, leading to
inconsistency). Also this is essential, for the Imams taught the Sunnah of their
grandfather the Prophet (pbuh), over a period of 12 generations, 329 years. Not
being forgetful is essential for their accuracy in quoting the Prophet (pbuh) and
giving pristine information of his teaching —over this 329 years. And it is Allah
Almighty who had endowed this capacity to the Prophets and Imams, the Shi'a
assert.

Imam's Directives: Because the Shi'a believe in the Imamah, they consider the
Imam's Directives and sayings as binding, i.e., of importance only second to the
Hadith of the Prophet (pbuh). Therefore, to the Shi'a, a) the instructions, b) the
gems of wisdom, and c) the recommendations of the Imams hold a lofty
theological position. On the other hand, though the Sunni hold the Imams with
reverence and high esteem, they do not consider their Directives as binding.

Imam's Du'aa: .‫ الدعــاء‬Because the Shi'a believe in the Imamah, they dearly
hold to the Du'aas composed by the Imams. The Du'aas are extremely powerful,
they reach out and inwardly connect the person to the Almighty in an exceptional
manner. The Du'aas are extremely moving when read in their original language,
Arabic. Unfortunately most of the Du'aas have not been translated to English as
of yet. Outstanding among the Du'aas are:
· Du'aa Kumayl ‫ دعاء كـمـــيـل‬by Imam Ali, said on every Thursday evening,
usually in congregation.

· Du'aa Al-Husain ‫ دعاء الحســـيـن‬when he stopped on Jabal Arafat, in Mecca

before leaving to Karbala in Iraq. It is recommended to be read the night before
Eid al-Adha.

· Du'aa Al-Thamali, ‫ دعاء ابو حــمـزه الثـــــمالي‬composed by Imam Zainul

Abideen, to be read after Suhoor in Ramadhan.

· Risaala of Huqooq, ‫( رســاله الحــقـوق‬Epistle of Rights and Obligations)

written by Imam Zainul Abideen, centuries before the Magna Charta was decided
upon in England.

· Al-Saheefa Al-Sajjadiya, ‫ الصحــيـفه السـجـــاديـه‬a treatise of Du'aas for various

occasions by Imam Zainul Abideen.

· Du'aa Al-Sahar-‫حر‬
َ ‫ دعاء الســ‬by Imam Al-Baaqir, to be read after Suhoor in
Ramadhan.

· Numerous other Du'aas by Imam Al-Saadiq and other Imams covering most
occasions touching on human life.[3]

SOURCE OF SUNNAH'S TEACHINGS

The source of reference for teaching the Prophet's Sunnah comes by

two divergent ways:

The Shi'a devote themselves to explanation of the Sunnah mainly by the Imams.
If the sayings or explanation of the Sahaaba and Tabi'in is confirmed by the
Imams, then this is taken as authentic. If this explanation is not confirmed by the
Imams, then the point remains questionable, as:

a. Possibly right.

b. Might be wrong.

The Sunni follow the explanation of the Sunnah by the Sahaaba and Tabi'in. It is
said that large part of the Sihaah Al-Sittah (some scholars estimate it as 70%)
are from narrations by the students of Imam Al-Saadiq (300 scholar students).
Tafseer (Commentary): With the plethora of Tafseer of the Holy Quran:

The Shi'a hold to the source of the Tafseers by the Imams. The best known
is Tafseer Al-Tibrisi and Tafseer Al-Meezan (parts translated to English). They
are voluminous (often 30 volumes), with many historical references, theological
discussions, and philosophical points. A one volume Tafseer by Mir Ali in
English, is highly recommended to the serious reader.

The Sunni refer to the various Tafseers available, well known among them
are: Tafseer Al-Tibari, Tafseer Al-Razi, Tafseer Al-Aaloosi, Tafseer Syed Qutb.
They come in many volumes, many awaiting translation to English. A one
volume English rendering is Yusuf Ali commentary, an outstanding one.

Fiqh: Fiqh is the result of interpretation of the Shari'ah and Sunnah according to
the Ij'tihaad of the head of the Madh'hab. It is like the interpretation of the
constitution in the US.: which results in the law.

the Shi'a follow the Fiqh by the Imams, most of which was formulated by Imam
Al-Saadiq.

the Sunni each follows the Fiqh of the head of the specific Madh'hab consisting
at the present time of:

1. Hanafi

2. Maaliki

3. Shafi'i

4. Hanbali.

It is worthy of note that the lineage of the head of Madh'hab al-Ja'fari (Shi'a)
goes to the Prophet (pbuh) and each of the Imams used to say that my father
narrated through his father and he through his father and so on up to the Prophet
(pbuh).[4] On the other hand, none of the heads of the Sunni Madh'habs could
claim that their ancestors or their lineage went directly to the Prophet (pbuh).

Ij'tihaad: Ij'tihaad is a process for the scholars in Islam to solve intricate Fiqh
problem specific to the period of time it was raised, thus Islamic matters continue
to be up-to-date despite the changes in society during the march of years and
centuries. Ij'tihaad was open to all Muslim and practiced by all scholars for the
first 4-5 centuries Hijrah. Ij'tihaad encouraged independent scholarly thinking.
Actually, each head of the Sunni Madh'habs was scholar in Ij'tihaad.
The Shi'a: The Shi'a continue to exercise Ij'tihaad because it was open since
after the Prophet (pbuh), and they care not for whatever arbitrary rule the Khalifa
had put forth to stop it.

The Sunni: The Sunni practiced Ij'tihaad actively during the first 4-5 centuries
after the Prophet (pbuh), but when the Khalifa (ruler) ruled that Ij'tihaad was to be
stopped, they obliged by doing so. Thus from that time till now Ij'tihaad was
stopped by the Sunni, though every once in a while there is an outcry to practice
it again, since it is of such great significance to have Ij'tihaad.

────══════·══════────
 TABLE II, IBADAT (Acts of Worship):

IBADAT Acts of THE SHI’A Ja'fari (Ithna Ashari) THE SUNNI

Worship
The 4 schools
1. Salat Salat is the same in principle and creed, See left
but differs in technique
2. Saum Saum is the same in principle and creed, See left
but differs in technique
3. Zakat Zakat is the same in principle and creed, See left
but differs in technicality
4. Haj Haj is the same in principle and creed, See left
but differs in technicality
5. Khums Khums is applied in daily life Khums is applied for spoils of
war
6. Jihad Jihad is a pillar of Ibadat Jihad is not a pillar of Ibadat
7. Enjoining to the It is a pillar of Ibadat It is not a pillar of Ibadat
Good
8. Prohibiting Evil It is a pillar of Ibadat It is not a pillar of Ibadat

While the Shi'a and Sunni differ in their performing-technique of Ibadat, all
elements of worship (Ibadat) are of the same source and principle. The Shi'a
and Sunni agree (100%) on the Quran's Directives and implementation of the
Sunnah. The 5% difference (the technical performance) can be traced to the
various narrations and interpretation of these narrations for the specific Fiqh and
according to its methodology or format. A short comment about these items is
worth mentioning, reserving a detailed account for a later chapter of this book.

1. Salat: The obvious technical difference is that the Shi'a hold their arms by
their trunk (do not fold their arms) in Wuqoof during the Salat, while the Sunni
fold their arms (except the Maaliki).[5]

2. Saum: Leilatul Qadr is celebrated by the Shi'a on the 21st and 23rd of
Ramadhan, while it is celebrated by the Sunni on the 27th (for the last four
centuries). The Shi’a recite Du’aa Iftitah; the Sunni do Taraweeh Prayers.

3. Zakat: The Shi'a and the Sunni differ in some technical manner of Zakat
distribution.
 4. Haj: The Shi'a and the Sunni differ in minor technical manner of performing
the Haj.

5. Khums: The Shi'a apply Khums in their daily life (Giving 20% of the left-over
of their yearly income to the poor and for promotion of Islamic works), and the
Sunni apply the Khums only on the spoils of war.

6. Jihad: The Shi'a regard Jihad as part and parcel of their acts of worship.
The Sunni regard Jihad as an important part but not a pillar of Ibadat (acts of
worship).

7. Enjoining to the Good: The Shi'a regard Enjoining to the Good as part and
parcel (pillar) of their acts of worship. The Sunni regard this matter as an
important part but not a pillar of Ibadat (acts of worship).

8. Prohibiting the Evil: The Shi'a regard Prohibiting the Evil as part and parcel
(pillar) of their acts of worship. The Sunni regard Prohibiting the Evil as an
important part but not a pillar of Ibadat (acts of worship).

Inclinations, Cultural Customs, and Practices

With the passing of time (centuries) major cultural customs evolved among
the Shi'a and the Sunni. For instance, Ashuraa did evolve as a major industry,
the livelihood of quite a few people depends on it (orators, organizers, and
suppliers among others). It also evolved into a major social binding spirit which
boosts the resolve of the Shi'a for Islam. Below are the main elements of such
cultural evolvements:

TABLE III, CULTURAL CUSTOMS:

CULTURAL (Customs) THE SHI'A THE SUNNI

Ithna Ashari (4 schools)

1. Majlis Very Educational and
emotional (Imam Husain's
endeavor as the centerpiece)
2. Ashuraa Commemorated vigorously,
usually for 10 days or more,
10th of Muharram) Karbala and the calamity that
befell the Prophet's family at
the hands of Benu Umayya is
fully explained and interpreted
None
May mention Imam
Husain, however they
celebrate it as an event of
Musa's crossing of the
Red Sea and other events
CULTURAL (Customs) THE SHI'A THE SUNNI

Ithna Ashari (4 schools)

3. Ziyarat Visiting the tombs of the
Prophet (pbuh) and the Imams
is actively sought after as a
blessing, since the Prophet
and the Imams hold the
highest status with the
Almighty
4. Birthday of Prophet Celebrated vigorously
5. Birthdays & Death Celebrated vigorously
of Imams
6. Ghadeer Khum Celebrated vigorously
6. Du'aa Kumayl Recited energetically every
Thursday evening, usually in
congregation
Sought mainly for the
Prophet (pbuh), and some
people seek Abu Hanifa
Mosque and Gaylaani
Mosque in Baghdad
among others
Celebrated vigorously
Not celebrated
Not celebrated
Not recited

THE SHI'I AND SUNNI

Since each is to his own, the Shi'a and the Sunni can hold dearly to their
school of Fiqh, and proudly so. Each school evolved over a period of time, and
each has valid points. Since the Sunni schools of thought are purely Fiqh school
in Islam, they differ among themselves as much if not more than the group differs
with the Shi'a. The social factors may play a very large part in this matter as it
had in the past, but people of wisdom and those who are steeped in Islam will
shun any destructive tendencies some Muslims indulge in.

FIQH: ‫الفـــقـه‬

Each of the Shi'a and the Sunni schools has its particular Fiqh. The Fiqh is
the summation of the rules and regulations formulated by the leader of the
Madh'hab according to certain methodology (format) formulated by him. Since
each Madh'hab has its particular Fiqh, the rules of one Madh'hab may differ in
subtle or not so subtle ways from other Madh'habs. A Hanafi may differ from a
Shafi'i and Hanbali, a Maaliki may differ from Hanafi or Shafi'i or Shi'a. The Shi'a
may differ from most of the Sunni Madh'habs, or be in agreement with 3 out of 4
in some aspects. This difference therefore, is mainly about technique,
performance of rituals, rules of inheritance, marriage and other aspects that
regulate a Muslim's life and similar matters.

It is worth mentioning that the methodology has its points of strength and
weakness, and as followers of a Madh'hab, people have to examine that
methodology (format) in a critical, analytical, and questioning way.

BASIC UNITY:

Muslims are united (and nourished) in their belief in the Holy Quran and
Sunnah of the Prophet (pbuh). They are also bound in their Islamic heritage, the
cultural heritage, the intensity of their Taq'wa ‫ النـقــــوى‬, and in their resolve to be
wary of the foes of Islam. It is true that Muslims nowadays are not under one
banner as it used to be in the past, but even so Muslims are bound (united) in
numerous ways. More to the point, Muslims, be they Shi'a or Sunni, are
extremely proud of Islam and their heritage, and the two must co-exist in a most
amiable way. When through education their differences are understood and
acknowledged, they can respect each other fully and coexist amicably. They
ought to communicate by visitation, praying together (in congregations or in each
other's Masjids), breaking Ramadhan fast together, intermarrying, attending Salat
of Janaaza together, and attending meeting for mutual understanding among
other things.

HARMONIOUS CO-EXISTENCE:

The Shi'a and the Sunni lived in amicable relationship during the first few
centuries of Islam. Abu Hanifa and Malik Ibn Anas were some of the outstanding
students of Imam Al-Saadiq. Imam Al-Saadiq used to say, “Abu Bakr has twice
given birth to me.” since the mother and great-grandmother of Imam Al-Saadiq
were of Abu Bakr's direct descendants.[6] Many of the instructors and tutors of
Al-Shafi'i, Al-Hanbali, and Bukhari, were Shi'a of the school of Al-Saadiq. The
Shi'a were, a) the administrators, b) educators, c) thinkers, d) writers, e) scholars,
f) merchants, and g) the bankers of the Ummah for many centuries. Why then
did discord and contention develop between the Shi'a and Sunni, and when did
this happen, one may ask?!

SOURCE OF ILL WILL

Because the Shi'a were and are the opposition party to any ruler (and his
administration) who lacks integrity, government policies through the ages were
against the Shi'a. The Shi'a were a thorn in the side of any despotic or dictatorial
ruler (or dynasty of rulers). With tremendous effort and by encouragement of the
successive governments of centuries ago, people began to exaggerate any
differences in Fiqh or otherwise between the Shi'a and Sunni, and the common
man followed suit blindly and emotionally, whether he was Shi'a or Sunni. This
tendency continued and became worse with time, and it still exists and will
continue unless we, the educated, put all our effort in combating this evil. The
attempts have to at least be directed toward:

Co-existing in an amiable way, fully respecting each other's belief and

practices by:

§ Visitation of each other's Mosques, performing Salat together, especially the

congregational, following the leader of the congregation.

§ Attending each other's Ramadhan rituals, Salat of Ramadhan (Taraweeh),

Du'aa Jawshan Al-Kabir, and Leilatul Qadr rites among other things.

§ Befriending, intermarriage, teamwork in every day life tasks, and business

endeavors.

§ Attending meetings of mutual interest, and discussing subjects of differences

and methods to respect these differences rather than to defend our belief at the
expense of the other.

§ Cooperate in various Islamic projects that help both the Shi'a and the Sunni
alike.

────══════·══════────

Glossary for Chapter 2

Commemoration of the martyrdom of Imam Husain in Karbala to save

Ashuraa:.. Islam from disintegration. He sacrificed his life, the lives of his brothers,
his children, nephews and other relatives.
Abu Hanifa: Head of the Hanafi Madh'hab, a supporter of Ahlul Bayt.
Fatima and the Designated twelve Imams from Ali to Al-Mahdi, who
Ahlul Bayt: safeguarded the teaching of Islam and conferred it to the Ummah as
Muhammad (pbuh) had taught it.
Al-Aammah: General term used to refer to the common people or the general public.
The detailed rules and regulations of the Shari'ah, according to the
Al-Ah'kaam:
Ij'tihaad of the Jurist.
Al-Baaqir: The 5th Imam of Ahlul Bayt.
Al-Hanbali: One of the 4 Sunni Madh'habs, and supporter of Ahlul Bayt.
The term used for the Shi'a to mean: The Special, The Distinct, or The
Al-Khaassah:
Elite; generally referred to the devotees of Ahlul Bayt
Al-Saadiq: The 6th Imam of Ahlul Bayt, and the chief architect of the Shi'a Fiqh.
Al-Shafi'i: One of the 4 Sunni Madh'habs, and supporter of Ahlul Bayt.
Methodology of thought more often referred to by Hanafi school of
Al-Qiyas: (Analogy)
thought.
Al-Raa'y (The Methodology of thought often referred to by Hanafi and other schools of
Opinionated) thought.
The first Imam, 4th Khalifa, cousin of the Prophet (pbuh) and his
Ali:
son-in-law, the spine of the faith.
Collector of the Hadiths after a high degree of scrutiny. His book is one
Bukhari:
of Al-Sihaah Al-Sittah. He died in the year 256H.
A moving (long) Du'aa, read during Leilatul Qadr in Ramadhan, by the
Du'aa Jawshan Al-Kabir:
Shi'a.
Fiqh: Rules and regulations of Islam.
A pious man buried in Baghdad, whose ornate shrine is frequently
Gaylaani:
visited by the Sunni Hanafi.
H: Hijrah calendar.
One of the 4 Sunni schools, and the largest of the four Sunni
Hanafi school of thought:
Madh’habs.
A process for the scholars in Islam to solve intricate Fiqh problems
Ij'tihaad: specific to the period of time in which they were raised, thus Islamic
matters continue to be up-to-date.
Imamah: A fundamental component of faith in Islam according to the Shi'a.
Means that Allah has safeguarded all the Prophets and the Specified
Ismah: Imams who followed Prophet Muhammad (pbuh) from, a) religious
error, b) sin, and c) forgetfulness.
The twelve Imams, the golden chain of narration, the immediate family
Imams:
of the Prophet (pbuh).
One of the off-shoots of the generic Shi'a, most followers are in Indian
Isma'ili:
subcontinent.
The general body of the Shi'a, the specific term was used after Imam
Ithna Ashari:
Al-Mahdi's major occultation.
The head of Islamdom who during Benu Umayya and Benu Abbas were
Khalifa:
usurpers of power in the form of monarchs.
Ja'fari: Another term for the Shi'a Ithna Ashari.
An elevation outside Mecca, where Imam Husain delivered his famous
Jabal Arafat:
Du'aa, just before leaving for Karbala in Iraq.
The site where forces of Benu Umayya destroyed the family of the
Karbala:
Prophet (pbuh), but indirectly this saved Islam from being annihilated.
Leilatul Qadr: The highest night of worship during Ramadhan.
Madh'hab: Fiqh of a School of Thought in Islam.
See Ismah, a person whom Allah safeguards from religious error, sin,
Ma'soom:
and forgetfulness.
Majlis: An assembly where the incidents and meaning of Karbala happening
 took place.
Leader of Maaliki Madh'hab, one of the 4 Sunni Madh'habs, and
Malik Ibn Anas:
supporter of Ahlul Bayt.
Mecca: The birth place of Islam, a town in Arabia where pilgrimage takes place.
Sahaaba: Companions of the Prophet (pbuh).
Shari'ah: Islamic Constitution in the Quran.
Believers in the teachings of Muhammad (pbuh) as passed down by
Shi'a:
Ahlul Bayt, and that Imamah is an indispensable part of the Islamic faith.
Sihaah Al-Sittah: The six manuals of Hadith collected by Sunni authors.
Suhoor:. Eating before dawn during fast of Ramadhan.
Sunnah: Sayings and practices (Tradition) of Prophet Muhammad (pbuh).
Believers in the teachings of Muhammad (pbuh) as explained by the
Sunni:
Sahaaba and Tabi'in.
The second generation after the Sahaaba (Companions of the Prophet
Tabi'in:
(pbuh).
Tafseer: Interpretation of the Holy Quran.
Perfection in religion through meticulous application of the Divine
Taq'wa:
commands.
Congregational Salat, usually in Masjids, after Ishaa' Salat, by the
Taraweeh:
Sunni.
Ummah: Islamic society.
The format (methodology) as laid down by a particular Madh'hab to
Usool:
base its Fiqh upon.
Wuqoof: Standing up during Salat for recitation.
An off-shoot of the generic Shi'a, mainly in Yemen. They were
Zaidi:
revolutionary in days passed.
Zainul Abideen: The 4th Imam.
Visitation of the Shrines of the Prophet (pbuh) and Imams for the sake
Ziyarat:
of heightened worship and reading Du'aa, asking Allah's favors.

────══════·══════────

[1] Sahih Al-Bukhari Vol 4, Page 164. Also Sahih Muslim Page 119 (Both are Sunni in school
of Islamic thought). They reported that the Prophet (pbuh) mentioned the number of the Imams
after him will be twelve. According to Yanabi' Al-Mawadda by Al-Qandoozi (who is Hanafi), the
Prophet mentioned the twelve Imams by name.
[2] Quran, Surah 33, Ayah 33.
[3] Mafateeh Al-Jinaan, Abbas Al-Qummi.
[4] Seerah of the twelve Imams, H.M. Al-Hassani, Vol. 2, Page 196.
[5] Al-Saadiq and the Four Madh'habs, Asad Haidar.
[6] Seerah of the Twelve Imams, Hashim M. Al-Hassani, Vol. 2, Page 212.
CHAPTER #3
 SALAT
Main Sources for this chapter:
1. Al-Saadiq and the Four Madh'habs, Asad Haidar.
2. Fiqh Al-Sunnah, Syed Saabiq.
3. Fiqh Imam Ja'far Al-Saadiq, Muhammad J. Maghniya.
4. Fiqh according to the five Madh'habs, Muhammad J. Maghniya.

Ø All sources of reference were quoted from Al-Saadiq and the Four Madh'habs,
Asad Haidar.

SALAT AS PERFORMED BY MADH'HABS

As of 1995 statistics, of the five billions of the total world's population the Muslims
constitute 1,236,000,000. Statistically speaking, of this one billion and 236
million Muslims:
►The Shi'a (Imamiyah) ............................................ 282,000,000 (282 million),
►The Sunni, divided into various Madh'habs stand at:
a. Hanafi:........................................................................................380,000,00
0 (380 million),
b. Maaliki:............................................................... ........................305,000,00
0 (305 million),
c. Shafi'i:.........................................................................................190,000,00
0 (190 million),
d. Hanbali:................................................ ........................................52,000,00
0 (52 Million)
1. Others: 27,000,000 (27 million): These include Ahmadiya, Baha'is,
Kharijis, Ismailis, Zaidis, Druzes, etc. [1]

Each Madh'hab goes by specific Ah'kaam ‫( احكككام‬rules) about the Salat

according to its interpretation of the Shari'ah and Sunnah. These Ah'kaam
(rules) will be briefly discussed in this chapter, since the details can be
voluminous.
To clarify the matter well, the subject of Salat has to be divided into 3
categories:
1. Salat preliminaries (Wudu, Athan, etc.),
2. The Salat itself, and
3. Invalidators of Salat.
The focus of the discussion will be on the Shi'a Ah'kaam compared to the
Sunnis. Only the major points will be discussed leaving the smaller points to be
researched by the reader.
It is noteworthy that the belief of a Shi'i and that of a Sunni are similar and alike
by about 95% degree. Some technical differences do exist however, though minor they
are, notwithstanding the fact that the less educated Muslim tends to dwell on them and
exaggerate. A good many people deliberately blow these differences out of proportion,
often in a move for self-exaltation and to gain self-recognition to themselves or to others
of their kind.

FIQH: ‫الفــــــقه‬
Each of the Shi'a and the Sunni schools has its particular Fiqh. The Fiqh is the
summation of the rules and regulations formulated by the leader of the Madh'hab
according to certain methodology (format) formulated by that Madh'hab. Since each
Madh'hab has its particular Fiqh, the rules of one Madh'hab may differ in subtle or not so
subtle ways from other Madh'habs. A Hanafi may differ from a Shafi'i and Hanbali, a
Maaliki may differ from Hanafi or Shafi'i or Shi'a. The Shi'a may differ from most of the
Sunni Madh'habs, or be in agreement with 3 out of 4 in some aspects. In this chapter,
some outstanding matter in the technique of performing the Salat are explained.

EXPLAINING THE TABLES:

The subject of Salat has been divided into categories, each category is put in
a table. To have more detail about some points the reader is referred to the
specific items that appear below that table. These items explain the rules
(Ah'kaam) of different Madh'habs. Thus it is recommended that the reader pays
special attention to the rules in the items and compare them with those appearing
in the table itself.

TABLE I, SALAT PRELIMINARIES, WUDU:

Preliminaries THE SHI'A: THE SUNNI
WUDU Ithna Ashari (Ja'fari) The 4 Schools.
THE FACE: Wash the face with the right Variable ways depending
hand from upper forehead to on the Madh'hab. See item,
the chin, with the span of the (Face), below.
hand as the outer limit.
THE ARMS: Wash the right arm Wash the right arm
(including the hand) from the (including the hand) up to
elbow down (including hand) the elbow with the left
with the left hand; then hand; then wash the left
likewise wash the left arm arm (including the hand)
from the elbow down with the up to the elbow with the
right hand. right hand.
THE HEAD: Wipe the front of the head Variable ways depending
(toward the forehead) with on the Madh'hab. See item
the wet fingers. 0 (Head), below.
THE FEET: Wipe the dorsal part of the Wash the feet, right first
foot by the wet then the left. See item 0
corresponding hand up to (Bare Feet), below.
the cuboid elevation of the
 Preliminaries THE SHI'A: THE SUNNI
WUDU Ithna Ashari (Ja'fari) The 4 Schools.
foot: first the right then the
left foot.
The Covered Not permitted. Variable ways depending
feet on the Madh'hab. See item
(Covered Feet), below.
The hands Preferable to wash the Variable ways depending
hands before Wudu, once or on the Madh'hab. See item
twice. It is Mus’tahab (Hands), below.
(preferable).
Gargling A person may gargle/rinse Variable ways depending
mouth before Wudu, once or on the Madh'hab. See item
twice. It is Mus’tahab (Gargling), below.
(preferable).
Sniffing A person may sniff and blow Variable ways depending
his nose before Wudu, once on the Madh'hab. See item
or twice. It is Mus’tahab (Sniffing), below.
(preferable).
The ears Not applicable. See item (Ears), below.
The neck Not applicable. See item (Neck), below.

Face: Because of disagreement of what defines face, the following shows some
conclusions:
1. Hanafi: From upper forehead to and including the chin, and from ear to
ear including the ear lobe.
2. Maaliki: From upper forehead to and including the chin, not including
the skin in front of the ear.
3. Shafi'i: From upper forehead to and including the chin under the chin
area, and from ear to ear.
4. Hanbali: From upper forehead to and including the chin, and ear to ear.[2]
Head: The Shi'a wipe the front of the head with the wet four fingers from the
center of the head to the front. But because of disagreement of what defines
surface area of the head, the Fiqh of the Sunni concluded as follows:
1. Hanafi: With new water, to wipe a quarter of the head (others say a third
of the head).
2. Maaliki: With new water, to wipe the whole head (others say a third or
two thirds of the head), without the ears.
3. Shafi'i: Similar to the Shi'a, but with new water.
4. Hanbali: With new water, to wipe the whole head including the ears.[3]
Bare Feet: The Shi'a wipe the dorsal part of the feet up to the cubicle (height of
foot), with the wet corresponding hand, first the right then the left. But because
of disagreement of the interpretation of the Ayah of Wudu (in Surah Al-Maa'ida)
the Fiqh of the Sunni concluded as follows: The Hanafi, Maaliki, Shafi'i,
and Hanbali: To wash the whole foot, up to the ankle. Some do it once, others
twice or even three times. Each side has its valid reasons and way of
interpretation, and each claims it is the correct way.
Covered Feet: The Shi'a prohibit wiping over the dorsal part of the covered feet,
whether covered with socks of any kind, or light shoes. But because of
disagreement of the interpretation of some traditions of the Prophet (pbuh) the
Fiqh of the Sunni concluded as follows: The Hanafi, Maaliki, Shafi'i, and Hanbali
do allow wiping over socks or light shoes, however, the rules in this regard are
divergent. Also to thus wipe only when traveling for a period of 3 days without
taking off the cover of the feet, or being at home for a period (usually one day)
and doing so, led to many arguments.[4]
Hands: It is preferable (Mus’tahab) to wash the hands before Wudu, not only
with the Shi'a but also with the Sunni. The differences were about the number of
times the hands are to be washed. The Hanbali differed from others in regarding
washing the hands before Wudu as a Must (Wajib).
Gargling and/or Mouth-rinsing: It is preferable (Mus’tahab) to gargle and/or to
rinse the mouth before Wudu, not only with the Shi'a but also with the Sunni.
The differences were about the number of times gargling and/or rinsing are to
take place. The Hanbali differed from others in that they regard gargling and/or
rinsing the mouth before Wudu as a Must (Wajib).
Sniffing: It is preferable (Mus’tahab) to clean the nose by sniffing then blowing it,
before Wudu, not only with the Shi'a but also with the Sunni. The differences are
about the number of times to do the procedure and the technique of doing it.
Ears: While the Shi'a prohibit including the ears in the Wudu, the other
Madh'habs differed as to whether the ears are part of the head and therefore are
to be cleaned, and if so how to be cleaned, and whether this is Mus'tahab
(preferable) or not:
1. Hanafi: wiping the ears as Sunnah, to be done along with wiping the
head.
2. Maaliki: Wiping the ears as part of the head as preferable (Mus’tahab).
3. Shafi'i: Wiping the ears with new water as Sunnah.
4. Hanbali: Wiping the ears as a Must (Wajib), to be done along with
wiping the head.[5]
Neck (Tat'weeq): While the Shi'a prohibit including the neck in the Wudu, the other
Madh'habs differed whether to include it and whether this is Mus'tahab (preferable) or as
a sign of reverence, or even Mak'rooh to do so. However, some of the Hanafi and Shafi'i
seem to allow it.[6]

TABLE II, SALAT PRELIMINARIES, TAYAMMUM:

 TAYAMMUM THE SHI'A: THE SUNNI
Ithna Ashari (Ja'fari) The 4 schools.
STEP ONE: Strike the palms of both hands on
dusty area, pure earth, sand, or
stone.
Wipe the forehead with the palms of
the hands and go down the front
part of the nose to its tip. Variable ways
depending on the
STEP TWO: Strike the palms of both hands on Madh'hab. See
pure earth, sand, dust, or stone item
once more. (Tayammum),
Starting from the wrist, wipe the below.
back of the right hand with the palm
of left hand.
Starting from the wrist, wipe the
back of the left hand with the palm
of right hand.

Tayammum: ‫ التـيــــمـم‬The medium to strike the hands on is variable, for example, for
the Shi'a and the Hanafi you can strike on dust, earth, sand, or rock, while with Shafi'i it
is only earth or sand, Maaliki it is earth, sand or rocks, metal or many other media. As to
the Hanbali, only the earth is allowed as the medium.
1. Hanafi: Strike the palms of both hands, then shake them, then wipe the
whole face, then strike the palms of both hands again, shake them, then
wipe the back of the hand up to the elbow.
2. Maaliki and Shafi'i: Strike the palms of both hands once then wipe the
whole face, then strike the palms of both hands again, then wipe the back
of the hand up to the elbow (others say to the wrist).
3. Hanbali: Strike the palms of both hands once then wipe the whole face including
the total beard, then wipe the back of the hand up to the wrist, first the right then
the left.[7]

TABLE III, SALAT PRELIMINARIES, ATHAN:

Preliminaries THE SHI'A: THE SUNNI

ATHAN Ithna Ashari The 4 schools.

ALLAAHU AKBAR Variable numbers depending on
To be said 4 times. the Madh'hab. See item 0
(Allah is the Greatest) (Takbiraat), below.
 Preliminaries THE SHI'A: THE SUNNI

ATHAN Ithna Ashari The 4 schools.

ASH'HADU ANN LAA
ILAAHA ILLA ALLAH

(I declare there is no Deity To be said 2 times. To be said 2 times.

except Allah)

ASH'HADU ANNA
MUHAMMADAN
RASOOLUL-LLAAH
To be said 2 times. To be said 2 times.
(I declare that Muhammad is
the Messenger of Allah)
ASH'HADU ANNA ALIYYAN
WALIYU-LLAAH
To be said 2 times.
(I declare that Ali is the
Not said.
Devotee of Allah) See item (Wali),
below.
(This is Mus’tahab (an option
or preferable)
HAYYA ALA SALAAH
To be said 2 times. To be said 2 times.
(Hasten for Salat)
HAYYA ALA FALAAH
To be said 2 times. To be said 2 times.
(Hasten toward eternal bliss)
HAYYA ALA KHAYR AL-
AMAL
Not said. See item (Khayr Al-
To be said 2 times.
Amal), below.
(Hasten for the best of
deeds)
ALLAAHU AKBAR
To be said 2 times. To be said 2 times.
Allah is the Greatest
LAA ILAAHA ILLA ALLAH
To be said 2 times. To be said once.
(There is no Deity except
Allah)
 Preliminaries THE SHI'A: THE SUNNI

ATHAN Ithna Ashari The 4 schools.

AL-SALATU KHAYRUN To be said 2 times.
MINA NAWM
Not said.
See item (Nawm), below.
(Salat is better than sleep)

Athan, a must or otherwise: ‫ ٍ الذان‬Shi'a, Hanafi, Maaliki, and Shafi'i say Athan is a
Sunnah ‫ سنه‬, near Wajib (a Must). Al-Hanbali on the other hand regards Athan as Fardh
(a must) ‫واجــب‬, while many of its followers regard it as Sunnah.

Takbiraat: ‫ التــكبـــيـرات‬All say Takbiraat 4 times except the Maaliki who say it 2 times.

Wali: ‫ ولي‬As an option (even Mus’tahab) the Shi'a say Ali is the devotee of Allah
twice. None of the Sunni Madh'habs say it. Many Shi'a do not say it either.

Khayr Al-Amal: ‫حي على خـــيـر العــمــــل‬To say Hayya Ala Khayr Al-Amal is a must
(Wajib) for the Shi'a, since this was said by the Prophet (pbuh), Abu Bakr, and early days
of Omar's Khilaafah, as well as continued by Ibn Omar, Ali ibn Al-Husain, Zayd ibn
Arqam, Imam Ali and numerous others all through. This was stopped by order of Khalifa
Omar (r) since according to his Ij'tihaad he was afraid that saying it in Athan or Iqaama
would discourage Muslims from emphasizing Jihad.[8]

None of the Hanafi, Maaliki, Shafi'i, or Hanbali says it.

Nawm: ‫خـير من النـوم‬Because this was not said at the time of Prophet Muhammad (pbuh)
the Shi'a do not say it in their Athan or Iqaama. The phrase of (Salat is better than
sleeping) was introduced by Khalifa Omar (r).[9] This became a routine afterwards by
Hanafi, Maaliki, and Hanbali. Imam Ali said not to increase in the Athan what was not
intended in it.

Shafi'i: It is Mak'rooh (detestable) to say the phrase.

Iqaama ‫ القــــامه‬While the Shi'a utter the Iqaama like their Athan but with every phrase
twice said, and the last phrase once, the Sunni Madh'habs have differed remarkably in the
number of times the phrases (be they Takbiraat or others) are said.

TABLE IV, SALAT PROPER:

SALAT THE SHI'A: THE SUNNI

ITSELF Ithna Ashari (Ja'fari) The 4 schools.

INTENTION, Takbir Iftitah: a Must Variable depending on the
TAKBIR, (Rukn) ‫ ركن‬. Madh'hab. See item (Takbir
(WUQOOF). Iftitah) below.

ARMS' Arms not to be folded. Arms to be folded. See item

POSITION (Arms) below.
(BAS'MALAH): Bas'malah has to be said Variable ways depending on the
Bismillah before Fatiha or any other Madh'hab. See item (Bas'malah)
Al-Rahman Al- Surah, preferably loudly. below.
Rahim.

AMEN Not to be said after Surah To be said after Fatiha in Salat.

Al-Fatiha while in Salat See item, (Amen) below.
COMPLETE Reading no less than a May read part of Surah after
SURAH AFTER complete Surah after Fatiha. See item (Surah) below.
AL-FATIHA Fatiha.
3rd & 4th RAK'A Reading Al-Fatiha or saying Saying Surah Al-Fatiha.
3 times:

Subhaana Allah wal Hamdu

Lillaah, wa la Ilaaha Illa
Allah wa Allah Akbar
RUKOO To say: Subhaana Rabbiya Subhaana Rabbiya Al-Adheem.
Al-Adheemi wa Bi-Hamdih.
SUJOOD To say: Subhaana Rabbiya Subhaana Rabbiya Al-A'la.
Al-A'la wa Bi-Hamdih.
QUNOOT Highly preferable (valued); Qunoot is done in Salat of Witr and
Qunoot is done before others. See item (Qunoot) below.
Rukoo of the second Rak'a
 (Usually a Du'aa from the
Quran).
JULOOS During Tashah'hud no
pointing with the forefinger
(Forefinger) or moving it in circles.
To point with the forefinger or move
it in circles. See item (forefinger)
below.

JULOOS Sitting comfortably on the Sitting on folded left foot, big toe of
bent feet. right foot to touch the ground. See
(Feet position) item (Toe) below.
TASHAH'HUD Wording of Tashah'hud are Wording of Tashah'hud as taught
specific as Ahlul Bayt by Ibn Abbas, Ibn Mas'ood, or Ibn
quoted the Prophet (pbuh). Omar quoting the Prophet (pbuh).
See item (Tashah'hud) below.
TASLEEM Wording of Tasleem are Wording of Tasleem are specific to
specific as Ahlul Bayt various Madh'habs. See item
quoted the Prophet (pbuh). (Tasleem) below.

Takbir Iftitah: ‫التـكبـــــيـر‬

To say Allaahu Akbar after the intention to pray is Wajib (a Must) with the Shi'a,
Maaliki, and Hanbali.

1. The Hanafi may say any of the wordings of Al-Asmaa Al-Husna, yet Abu
Yusuf of the Hanafi Madh’hab prefers the Shi'a ruling.
2. The Shafi'i may say Allah Al-Akbar. (they have added Al, meaning the).[10]

Folding Arms: ‫التـكـتــــــف‬

The Shi'a, along with the Maaliki do not fold their arms while in Wuqoof, though it
is allowed if believed as an option of reverence on the part of the person
praying. Some Shi'a authorities even regard it as an invalidator of the Salat (if
done thinking this is the correct way).[11] It is said that folding the arms was
started after the Prophet (pbuh).

1. Hanafi, Shafi'i, and Hanbali: Regard folding the arms as preferable

(Mus’tahab) as a sign of reverence, therefore, they subscribe to folding the
arms during Wuqoof, however they differ in the manner the right arm is to
be put on the left, whether on lower chest or its upper, in a female different
from a male.
2. Maaliki regards folding the arms, if done, as allowed, but not a Sunnah.
Bas'malah: ‫البــســـــــمـله‬

While the Shi'a start the Surahs by saying Bismillah Al-Rahman Al-Rahim
(Bas'malah), as part of the Surah, they are to say it loud enough to be heard.
The Prophet (pbuh) used to start Al-Fatiha with Bas'malah but Mu'awiya was the
culprit in deleting it.[12]

1. Hanafi, and Maaliki: They regard Bas'malah as not part of Surah Fatiha,
so they read Surah Al-Fatiha without it, though they have the option to say
it. However, they say Bas'malah with the subsequent Surahs. Also, the
Hanafi and Hanbali can read it without being heard. Maaliki would not
read at all.
2. Shafi'i and Hanbali: Regard Bas'malah as part and parcel of Al-Fatiha, and
has to be said loudly.[13]

Amen ‫آمـيـن‬

Because Amen is a Hebrew word, the Shi'a's Fiqh prohibits saying it during
Salat, otherwise their Salat becomes invalid. However they can say “Amen”
when not in Salat. Instead of Amen, the Shi'a say Al-Hamdu Lillaah.[14]

1. Hanafi, Maaliki, Shafi'i, and Hanbali: As Mus’tahab (preferable) they say

Amen after reading of the Fatiha during Salat. They follow what Abu
Hurairah once recommended to utter “Amen” after Al-Fatiha, but the Shi'a
claim that that specific narration was not credible.[15]

Complete Surah: ‫ســــوره كامــــــلـه‬

While with the Shi'a a complete (not partial) Surah has to be said following Al-
Fatiha during Salat, and without this rule the Salat is invalidated. Other
Madh'habs are divided about this point, for instance, with the Hanafi portion of a
Surah is sufficient, even one Ayah.

Qunoot: ‫القـنـــــوت‬

Qunoot is saying a Du'aa, usually a passage from the Holy Quran. Qunoot is
highly recommended (preferable) with the Shi'a, since the Prophet (pbuh) used to
do so. Qunoot is not practiced regularly in the other Madh'habs during regular
Salat, even though the Prophet (pbuh) used to practice it. It was Mu'awiya who
stopped it.[16] As it evolved, Qunoot is now said during Subh Salat (morning
prayer) by the Maaliki and Shafi'i. As to the Hanafi and Hanbali, they say Qunoot
during Witr Salat in various manners.

Forefinger: ‫اصـبــــع الســــــبابـه‬

The Shi'a do not point with the forefinger while in Tashah'hud. The Hanafi and
Shafi'i do point with the forefinger and even move it in a circular manner, as a
preferable (Mus'tahab) procedure.

Toe: ‫اصـبـــع القـــــدم‬

While the Shi'a are to sit comfortably on the folded feet during Tashah'hud, the
Hanafi are to sit on the twisted left foot while the big toe of the right foot is
touching the floor.

Tashah'hud: ‫التـشــــــهــد‬

The Shi'a follow the version of Tashah'hud as taught by Ahlul Bayt quoting the
Prophet (pbuh).

1. The Hanafi follow the Tashah'hud taught by Ibn Mas'ood, quoting the
Prophet (pbuh).
2. The Maaliki follow the Tashah'hud taught by Ibn Omar, quoting the
Prophet (pbuh).
3. While the Shafi'i and Hanbali follow the Tashah'hud taught by Ibn Abbas,
quoting the Prophet (pbuh).

Tasleem: ‫التـســــــلـيـم‬

The Shi'a follow the version of Tasleem as taught by Ahlul Bayt quoting the
Prophet (pbuh). Tasleem is a Must (Wajib). The Hanafi, Shafi'i, and Hanbali do
Tasleem in various forms as appears in Sahih Bukhari and Muslim. It is
regarded as Wajib (a Must) by the Maaliki, Shafi'i and Hanbali; and as Sunnah by
the Hanafi.[17]

OTHER SALATS:

Salat Al-Janaaza: ‫ صـــله الجـــــنـازه‬While the Shi'a say 5 Takbiraat with Al-Fatiha
not as a Must (not Wajib), the other Madh'habs differed whether Fatiha is a Must
(Wajib) or not. The Sunni Madh'habs say 4 Takbiraats, with Hanafi and Maaliki
not requiring Al-Fatiha as a Must; while the Shafi'i and Hanbali claim Al-Fatiha as
a Must reading.[18]

Salat Al-Jumu'ah: ‫ صـــله الجـمــعه‬The Shi'a do Qunoot (Du'aa) before Rukoo in the
first Rak'a and optionally a Qunoot after Rukoo in the second Rak'a. The
minimum number of attendants is to be 5. The Sunni do not perform Qunoot
during Salat al-Jumu’ah, and minimum number of attendants with Hanafi is 5
(others say 7), Maaliki 12, Shafi'i and Hanbali 40.
Salat Al-Eid: ‫ صـله العـــــيـد‬The Shi'a along with Shafi'i can perform Salat Eid
individually as well as in congregation, while Hanafi, Maaliki, and Hanbali it has
to be only in congregation. The Shi'a do Qunoot with a poetic Du'aa after each of
5 Takbirs in the first Rak'a, and 4 Takbirs of the 2nd Rak'a. Other Madh'habs
have various number of Takbiraat without Qunoot.

Salat of Nafal (Sunnah): ‫ صـله نافــــله او صـله ألســــــنـه‬Variable number of Rak’as and
order before or after the obligatory Salat from each Madh'hab to the other.

Other Salats: For other Salats such as for earthquake, Kusoof and Khusoof, the
details are more than this chapter is intended for.

TABLE V, SALAT PARAMETERS:

SALAT THE SHI'A: THE SUNNI

PARAMETERS Ithna Ashari (Ja'fari) The 4 schools.

Five times a day on time. Have Emphasis on the
the option to pray Dhuhr to be specific times with
TIMING
followed by Asr, also Maghrib then options. See item
Ishaa' in the specified time. (Time) below.
SUJOOD Forehead to be on pure earth or Sujood media is
REQUIREMENTS non edibles. No Sujood on fabric, variable. See item
metal, etc. (Sujood medium),
below.
PLACE Should be Halal, not confiscated or Similar to the Shi'a
REQUIREMENTS forcefully taken from others. with minor variations.
MEN'S CLOTHING No silk or gold. Minimally Ow'ra Similar to the Shi'a
REQUIREMENTS has to be covered, preferably with minor variations
covered with a garb. in defining Ow'ra.
WOMEN'S Silk or gold OK. Cover from head Cover definition
CLOTHING to ankles. Face, hands, and feet variable, see item
REQUIREMENTS to show. (Cover) below.

Time of Salat: ‫ أوقــــات الصـــــله‬Both the Shi'a and the Sunni emphasize performing the
Salats at their specific times. However, they also give options (as a second best) for
performing the Salat at more convenient times. Each Madh'hab has its sources of Hadith
and Tradition to fall upon. The Fiqh of the Shi'a allows praying Dhuhr Salat to be
followed by Asr, (in this order), from Zawal (mid-day) till before sun-set. It also allows
praying Maghrib Salat to be followed by Ishaa', (in this order), from after sun-set
Ghuroob) till mid-night. Since this makes it convenient for them, with less chance of
missing Salats and less interruption of work, many Shi'a choose this option though it is
less meritorious than performing Salat strictly on the appointed times. They refer to
many Traditions of the Prophet (pbuh) whereby the Prophet (pbuh) prayed Dhuhr
followed by Asr (and Maghrib followed by Ishaa') at times of no travel, fear, or rain.[19]

1. Hanafi: Perform according to the specified time, but differed about defining
those times.[20]
2. Maaliki, and Hanbali make available two options, one of choice and one of
necessity. The Shafi'i do likewise but with other specifications.[21]
3. The four Madh'habs do combine the Salats (Dhuhr and Asr) or (Maghrib
and Ishaa') at times of travel, fear, and/or rain, but they differ about many
points in that regard too.

Sujood Medium: ‫موضـــع الســـــجـود‬For Sujood, Fiqh of the Shi'a emphasizes putting
the forehead on pure earth, paper, non edibles or non wearable. No Sujood can
be done on fabric, rugs, metal, etc. Most Shi'a do Sujood on Turbah ‫( تـربــــه‬A
clay kept clean for Sujood, and no one is allowed to trample on it or make it dirty,
otherwise it is to be replaced. Also, while in Sujood, the Shi'a exclude the tip of
the nose to touch the ground.

1. Hanafi, Maaliki, Shafi'i, and Hanbali allow Sujood on variable media,

including rugs, cloths, metal, and earth. Some require the tip of the nose to
touch the ground as part of Sujood, along with some specifics about that.[22]

: ‫ العــــــوره‬Cover (Ow'ra)Ow'ra is the part of the body to be covered, especially

during Salat. For men the Shi'a subscribe to covering the pelvic part, better still
from the umbilicus to the knees (covering them). The Sunni Madh'habs have
minor variations from the Shi'a. As to women, they should cover everything
except the face, hands, and the feet. Some Sunnis include the feet as Ow'ra.[23]

Besides the above invalidators of Wudu and Salat, which is more or less agreed
upon by all Madh'habs, other factors do exist. If these factors do take place on
purpose or unwillingly, (even before last words of Salat), they will invalidate it.
Other outstanding points in the Shi'a Fiqh are listed below:

Invalidators during Salat (according to the Shi'a):

1. Turning: To turn left, right or to the back while in Salat will invalidate the
Salat.
2. Talking: No talking, even to utter two letters (other than the Salat itself).
 3. Laughing: No laughing, whether loud or not loud.
4. Crying: Any form of crying is unacceptable except crying out of Awe to
the Almighty.
5. Eating: No eating or drinking while in Salat.
6. Walking: No walking during Salat.

Invalidators during Salat (according to the Sunni):

In addition to the invalidators specified by the Shi'a, the Sunni add:

1. Hanafi add clearing the throat, whining, reading of the Mus'haf or

performing Sujood on unclean spot, among other things.
2. Maaliki add “not-saying the intention”, blowing, or making noise among
other points.
3. Shafi'i and Hanbali add whining if two letters are recognized in it, in
addition to many other complex conditions.

TABLE VI, WUDU AND SALAT INVALIDATORS:

SALAT INVALIDATORS THE SHI'A THE SUNNI

Ithna Ashari (4 schools)

DISCHARGES Going to the bathroom (urinating, having a bowel movement,
passing gas).
OTHER DISCHARGES The flow of blood or pus from any part of the body, including the
monthly periods of the female and the sexual discharge of the
male.
VOMITING Vomiting.
SLEEP Falling asleep.
CONSCIOUSNESS Losing one's reason whatever the cause.

GLOSSARY FOR CHAPTER #3

Abu Bakr: First Khalifa after the Prophet (pbuh).

Student of Abu Hanifa, had his own Fiqh conclusions, he
Abu Yusuf:
was politically involved in Abbasi government.
The detailed rules and regulations of the Shari'ah,
Ah'kaam:
according to the Ij'tihaad of the Jurist.
 Fatima and the Designated twelve Imams from Ali to
Al-Mahdi, who safeguarded the teaching of Islam and
Ahlul Bayt:
conferred it to the Ummah as Muhammad (pbuh) had taught
it.
A movement originated in Pakistan who believe in
Ahmadiya:
continuation of Prophethood through time.
Al-Asmaa Al-Husna: The ninety nine sublime attributes of the Almighty.
Ali ibn Al-Husain: The fourth Designated Imam, (Zainul Abideen).
A movement originated in Iran as a corrupted format of the
Baha'is:
Shi'a, politically minded.
Bas'malah: Saying Bismillah Al-Rahman Al-Rahim.
A movement originated in Syria as a corrupted format of
Druze:
Islam.
Fiqh: Rules and regulations of Islam.
Ghuroob: Time of sunset.
Hanafi: A Sunni School of Thought.
Hanbali: A Sunni School of Thought.
Ibn Abbas: A Sahaabi, well versed in Islam, tutored by Imam Ali.
Ibn Mas'ood: A Sahaabi, highly respected.
Ibn Omar: A Sahaabi, highly respected.
A process for the scholars in Islam to solve intricate Fiqh
Ij'tihaad: problems specific to the period of time in which they were
presented.
Cousin of the Prophet (pbuh), raised by him, married his
Imam Ali: daughter Fatima, extremely strict about teachings of the
Sunnah. His teachings are followed by the Shi'a.
One of the off-shoots of the generic Shi'a, most followers
Ismailis:
are in Indian subcontinent.
Kharijis: Rebels against authority in the name of Islam.
Khilaafah: Process of rule after the Prophet (pbuh) passed away.
Maaliki: A Sunni School of Thought.
Madh'hab: Fiqh of a School of Thought in Islam.
First of Benu Umayya to become Khalifa, instituted many
Mu'awiya:
un-Islamic practices such as monarchy.
Mus'tahab: Preferable.
Must (Wajib): Has to be done from Islamic point of view.
The second great Khalifa after the Prophet (pbuh), was son-
Omar:
in-law of Ali.
Salat of Janaaza: Special Salat for the deceased.
Shafi'i: A Sunni School of Thought.
Shari'ah: The Divine Constitution of Islam.
Followers of the Sunnah of the Prophet (pbuh) as taught by
Shi'a:
the Prophet's family (Ahlul Bayt).
Sunnah: Tradition of the Prophet (pbuh).
Followers of the Sahaaba and Tabi'in's teaching of the
Sunni:
Sunnah of the Prophet (pbuh).
Surah: Chapter of the Quran.
Takbiraat: Saying Allaahu Akbar.
Tat'weeq: Wetting the neck during Wudu by one of the Madh'habs.
Turbah: A clean piece of clay kept for Sujood of the Shi'a.
Witr Salat: A special Salat besides the five daily Salats.
Zaidis: A branch of the generic Shi'a believing in 5 Imams.
Zawal: Mid-day time when the sun is usually at its height.
Zayd ibn Arqam: A great Sahaabi.

────══════·══════────

[1] As reported by Youssef M'roueh in the convention of the Assembly of Ahlul Bayt held at the
IEC, Potomac, Nov. 17, 1996. Youssef M'roueh is a Muslim scholar, author and historian of
science, and radiation control physicist).

[2] Al-Mun'taqa, Shar'h Mu'watta, Vol. 1, Page 35. Also, Bidayat Al-Muj'tahid, Vol. 1, Page
10. Also Al-Rowdh Al-Nadi, Page 35.

[3] Shar'h Sahih Muslim, Al-Nawawi, Vol. 4, Page 107. Also Al-Mabsoot, Al-Sarkhasi, Vol. 1,
Page 65. Also Ghaayat Al-Mun'taha, Page 31.

[4] Tafseer Al-Razi, Vol. 3, Page 371. Bidayat Al-Muj'tahid, Vol. 1, Page 17.

[5] Al-Hidaya, Vol. 1, Page 4. Also Umdat Al-Fiqh according to Ahmad, Vol. 1, Page 13.

[6] Al-Mun'ia, Page 11. Also Fataawa Ibn Taymiya, 1, Page 47, and Shir'at Al-Islam, Page 92.

[7] Al-Mabsoot, Vol. 1, Page 106. Also Al-Muntaqa, Vol. 1, Page 114. Also Al-Mughni, Vol. 1,
Page 255.

[8] Al-Bahr Al-Zaakhir, Vol. 1, Page 192. Also Al-Muhalla, Vol. 3, Page 160.

[9] Mu'watta Malik, in Masabih Al-Sunnah, Al-Baghwi, Vol. 1, Page 37.

[10] Shar'h Al-Mu'watta, Al-Baji, Vol. 1, Page 142. Also Al-Mughni, Ibn Qidaamah, Vol.

[11] Al-Maj'moo', Vol. 1, Page 312.

 [12] Al-Umm, Al-Shafi'i, Vol. 1, Page 108.

[13]

Al-Uddah, Vol. 2, Box 410. Also Al-Mun'taqa, Vol. 1, Page 151.

[14]

Al-Saadiq and the Four Madh'habs, Vol. 3, Page 331.

Also Fiqh according to the five Madh'habs, by Muhammad J. Maghniya, Page 111.

[15]

Bukhari, Section Salat. Also Fiqh according to the five Madh'habs, Muhammad J. Maghniya,

Page 111.

[16] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 3.

[17] Kashf Al-Ghumma, Al-Sha'rani, Vol. 2, Page 220. Also Mus'nad Ahmad, Vol. 2, Page
162.

[18] Ma'ani Al-Athar, Vol. 1, Page 288.

[19]Mus'nad Ahmad, Vol. 1, Page 221 and 251. Shar'h Mu'watta, Al-Zarqani Vol. 1, Page
263. Mu'watta, Malik, Hadith of combining Salats. Fiqh according to the five Madh'habs,
Muhammad J. Maghniya. Also Al-Saadiq and the four Madh'habs, Asad Haidar, Vol. 3, Page
272.

[20]Al-Hidaya, Vol. 1, Page 24.

[21]Al-Mukh'tasar, Ibn Ishaaq, Page 15. Also Al-Muhadh'dhab, Shirazi, Vol. 1, Page 52.

[22]Al-Nawawi, Shar'h Muslim, Vol. 4, Page 208.

[23]Fiqh according to the five Madh'habs, Muhammad J. Maghniya, Page 92.

CHAPTER #4
 AN OVERVIEW OF HADITH
Main Sources for this chapter:
Sources of Hadith, Muhammad Al-Jalali.
Al-Saadiq and the Four Madh'habs, Asad Haidar.
Nahjul Balaaghah, English Translation of certain selections, Farouk Ebeid.
Introduction to Hadith, A. Rahman Doi.
Mish'kaat Al-Masabeeh, Translation by Fazlul Karim.
WHAT IS HADITH? ‫الحــــــديـث‬
The Hadith is the record of the sayings of Prophet Muhammad (pbuh). The
sayings and conduct of Prophet Muhammad (pbuh) constitute the Sunnah.
The Hadith has come to supplement the Holy Quran as a source of the Islamic
religious law. The Hadith is the second pillar after the Quran upon which every
Muslim rests his faith. Hadith consists of Mat'n ‫ متن‬and Isnad ‫ اسناد‬.Mat'n means
the text of the Hadith, while Isnad means the chain of transmitters to that Hadith.

The scholars of the Hadith literature divided the Traditions of the Prophet (pbuh)
into categories according to the degree of authenticity and reliability, each
category had to meet certain criteria.
The categories are as follows:
1. Sahih: ‫ صحـيـح‬The genuine Traditions, the authentic ones.
2. Moothaq: ‫موثـق‬Almost like the Sahih but the narration is not as strong as
those of the Sahih.
3. Hasan: ‫ حـسـن‬The fair Traditions although inferior in matter of authenticity.
4. Dha'eef: ‫ ضـعيـف‬The weak Traditions which are not so reliable.

In the Shari'ah (Islamic Constitution) deeds and actions are divided into five
classes:
1. Fardh or Wajib: ‫ فرض او واجـب‬An obligatory duty the omission of which is
Islamicly punishable.
2. Mus'tahab: ‫ مسـتـحب‬An action which is rewarded, but whose omission is
not punishable.
3. Mu'baah:: ‫مـباح‬An action which is permitted but legally is indifferent.
4. Mak'rooh: ‫ مكـروه‬An action which is disapproved by the Shari'ah but is not
under any penalty.
5. Haram: An action which is forbidden, and Islamicly punishable.[1]

THE FABRICATED HADITHS: ‫الحـــاديـت المــخـتلـــقه‬

History of Fabrication:
During Benu Umayya's Rule: Bringing forth a Counterfeit Hadith was widespread
throughout this period.
During Benu Abbas' Rule, producing and circulating counterfeit Hadiths was
widespread, in particular with the advent of the schools of thought in Islam.
By the year 200 H.: Total of 600,000 Hadiths were in existence, out of which
408,324 Hadith were fabricated (counterfeit) Hadiths by 620 forgers, whose
names and identity are known.[2]
Most Notorious Forgers: Ibn Jundub, Abu Bukhtari, Ibn Basheer, Abdullah Al-
Ansaari, Al-Sindi. One of them, Ibn Au'jaa, professed before he was hanged (for
his heresy) that he alone had forged 4,000 Hadiths.[3]
Reason to Fabricate (To do Hadith forgery):
1. Financial incentive by the Khalifas, for example Mu'awiya awarded Ibn
Jundub and others hundreds of thousands of Dinars for coming forth with
Hadiths that suited him.[4]
2. As a means of self-promotion in the government.
3. In a drive to enhance a particular school of thought.
4. Fanaticism for a school of thought at the expense of others.[5]
5. Al-Qassassoon (The story-tellers): ‫ القصــاصــون‬Their operation and major
role in the public.

SUNNI COLLECTION OF AL-HADITH

DURING THE 1ST CENTURY H.
a. The administration of the early Khalifas discouraged putting the Hadith in
writing, instead, they encouraged committing the Hadith to memory. The general
public went along but soon it was discovered that confusion about the
authenticity of the Hadith was taking place. For one thing many of the Sahaaba
had died, and for another, that committing to memory was not reliable at large,
especially if you want the Hadith verbatim as the Prophet (pbuh) had said it at the
circumstance it was said.
b. Al-Zuhri, Al-Hazm were both commissioned by Khalifa Omar Ibn Abdul Aziz to
collect the Hadith but the work was probably not done, due to early death of the
Khalifa in 101 H. No record of their work exists.
DURING THE 2ND CENTURY H.:
a. Collection of Hadith was mainly by: a) Ibn Jarih, b) Al-Thawri, c) Ibn Basheer,
and d) Malik Ibn Anas in his Mu'watta.[6]
b. The necessity of I'lm Al-Rijaal, ‫( علجججم الرججججال‬Science of men of Hadith
Transmitters): The Background, Intelligence, Authenticity, Reliability, Capacity to
Memorize, Manner of living, Reputation, Criticism, were all considered before
reliability of the narrator could be established. This was necessary because of
the numerous counterfeit Hadiths circulated at the time.
c. Compiling books about forged (counterfeit) Hadiths: This was necessary to
warn the Scholars as well as the public about the plethora of the forged Hadiths
at that time.
DURING THE 3RD CENTURY H.:
The Hadith was collected and categorized in the later part of the third century of
Hijrah resulting in six canonical collections called (Al-Sihaah Al-Sittah):
1. Sahih of Al-Bukhari, d.256 A.H: ‫ صـحيـح بخارى‬Selected 7275 (2712 Non-
duplicated) out of 600,000 available Hadiths he was aware of.
2. Sahih of Muslim, d.261 A.H: ‫ صـحيـح مسـلم‬Selected 9200 (4,000 Non-
duplicated) out of 300,000 available Hadiths he was aware of.
3. Sunan of Abu Dawood, d.276 A.H. ‫سنن ابو داود‬ Selected 4,800 of
500,000 available Hadiths he was aware of..
4. Sunan of Ibn Maajeh: d.273 A.H. ‫ســــنن ابن ماجه‬
5. Jami' of Tirmidhi, d.279 A.H. ‫جـــامع التــــرمـذى‬
 6. Sunan of al-Nisaa'i, d.303 A.H.[7] ‫ســـــنن النـــــسـائي‬

It is worthy of note that the number of the Shi'a transmitters of Hadith whose
quotes appear in the Al-Sihaah Al-Sittah is over 300.[8]

Al-Bukhari, —of Sahih Bukhari, 194-256H: ‫البخـــــاري‬

Al-Bukhari's mother tongue was Persian for he was born in Bukhara. Part of
Persia in those days. He collected the Hadith over a period of many years,
having established certain strict criteria. Political times during Bukhari’s lifetime
were very troublesome especially against Ahlul Bayt (led by the weird ruler
Al-Mutawak'kil ‫) المتوكججججل‬. As a consequence Bukhari was cautious and
circumspect, having mentioned less about Ahlul Bayt's narrations than any of the
Al-Sihaah Al-Sittah. Of the 2210 Hadiths claimed to have been narrated by Abu
Hurairah quoting A'isha, by using their criteria Bukhari and Muslim accepted only
174 Hadiths as worthy and valid. Therefore, the remaining 2,036 Hadiths
produced forth by Abu Hurairah were flatly rejected by them simply as
unacceptable.[9]
Bukhari was born to a slave family of Bukhara in 194H. His father died while
Bukhari was a child, leaving him a considerable fortune. Bukhari was of weak
physique, but with strong intellect, sharp retentive memory, great capacity for
hard work, he was methodical. He began to study Hadith at the early age of
eleven and gathered all the Traditions within six years. Then he went to Mecca
for pilgrimage from where he took a journey for the collection of Hadith. He
traveled nearly forty years in quest of knowledge throughout the Muslim world.
He then returned to Nishapoor in Iran but he had to leave as he could not yield to
the wishes of the Governor. Bukhari settled afterwards in a village at Samarkand
where he died at the age of 62 years in 256H. It has been said by some that he
died in Baghdad.‫ج‬
Throughout his life Bukhari was pious, and the Prophet's Tradition was his
hobby while archery was his pastime. He selected 2712 non-duplicated Hadiths
which became 7,275 when duplicated by many narrators. These Hadiths were
selected out of 600,000 Traditions available to him at the time. It can be said that
Bukhari found the remaining 592,725 Hadiths of unworthy basis and were to be
ignored. The fact is that if one Hadith was narrated by six narrators, then this
Hadith was reported as 6 Hadiths though with minor variation in expression of the
Hadith in question. Thus the number of Hadiths would increase depending on
how many narrators report it.

Muslim, —of Sahih Muslim, 204-261H: ‫مـســـــــلم‬

It is said Muslim was a student of Al-Bukhari and 8 years younger. He
differed from Bukhari in his methodology and criteria. He collected the Hadith
over a number of years, having established his own criteria. Political times then
were less troublesome against Ahlul Bayt, (since Al-Mutawak'kil was killed by his
own son), therefore Muslim narrated a large number of Hadiths about Ahlul Bayt
(far more than Bukhari), now that the political atmosphere had become less
charged and the circumstance more favorable.
Muslim al-Nishaapori was born in a distinguished family of Arab Muslims in
Khurasan, Iran in 204H, and his mother tongue was Persian for he was born in
Nishapoor of Persia. His forefathers occupied prominent positions during the time
of four Khalifas; and Muslim himself inherited a large fortune from his father who
was also a Traditionist of some repute. Muslim traveled to many places for
learning Hadith, and after finishing off his studies he settled down at Nishapoor,
spending the remainder of his life in sermonizing the Hadiths. He died in the year
261H.
Sahih of Muslim is considered as next to Bukhari in authenticity. It is
somewhat superior to Bukhari's work in the details of arrangement of Traditions.
The commentary of this book can be found in Ibn Khalikan's work Vol. II, Page
91, and in Fehrist (page 231). Sahih Muslim contains 4,000 non-duplicate
Hadiths becoming 9,200 when duplicates are registered. These Hadiths were
selected out of 300,000 circulating Hadiths he was aware of.

Abu Dawood—of Sunan Abu Dawood 203-276H ‫ابو داود‬

Abu Dawood received his education in Tradition at Khurasan, in Iran. He
traveled to all the important centers of Hadith, learned and collected them
wherever they were found. He was so respected by the general body of the
Muslims that after the city was sacked and depopulated on account of the
invasion of the Zinjies, he was requested by al-Muaffiq (the Commander-in-Chief
of the Khalifa al-Mu'tadhid) to settle there in order that the people and the
students might be attracted to that town by his presence. He acceded to the
request, but refused to teach the Commander's son in private. He said to the
Abbasi General (and the founder of the Suffari dynasty) that he was unable to
degrade knowledge by making difference between the princes and the poor
students.
Abu Dawood wrote many books on Tradition and Islamic laws of which his
“Sunan” is the most important. The Sunan contains 4,800 Traditions which were
sifted from 500,000 Hadiths he was aware of. This work took him nearly 20
years.

al-Tirmidhi: —of Jami'i al-Tirmidhi : 209-279H ‫الترمــــذى‬

This is another standard work on Hadith and is considered by the Sunni Muslim
jurists as one of the six authentic Traditions works. Tirmidhi was the first man to
determine the identity of the names, surnames, and titles of the narrators of
Traditions.

al-Nisaa'i —of Sunan al-Nisaa'i: 215-303H: ‫النسائي‬

Al-Nisaa'i made a good Hadith collection, quite credible. He wrote Al-
Khasa'is book, about the eminence of Imam Ali and Ahlul Bayt and the Hadiths
on their behalf. Al-Nisaa'i was 88 years old when in Damascus he expressed his
views about Mu'awiya by saying, “All I know is that the Prophet (pbuh) had said
about Mu'awiya, `May Allah make a glutton out of him to eat and not feel full'.”
This infuriated Mu'awiya's sympathizers, they attacked al-Nisaa'i, trampled upon
him, crushed his testicles, after which the infirm Nisaa'i was taken to Mecca
where he died. He was buried between Safa and Marwa. [10]
Sunan of al-Nisaa'i work on Tradition has been recognized as the best
Tradition work of his time, and his smaller work is now considered as one of the
Sihaah Sittah. He was the foremost Traditionist of his age and spared no pains in
having Hadith recorded in his Sunan. He admitted that in his work there are
many weak and doubtful Hadiths (Traditions).

Ibn Maajeh —of Sunan Ibn Maajeh, 209-295H: ‫ابن ماجـــــه‬

In search of Hadith Ibn Maajeh traveled to Baghdad, Basrah, Kufa, Syria, and
Egypt. Some reject his work in favor of al-Mu'watta of Malik.

Imam Ahmad —of Mus'nad Ahmad, 164-241H: ‫ٍِامام احمـــــد‬

Imam Ahmad was born in Baghdad, and his was the most important and
exhaustive of all Mus'nad works. His pious and selfless life created a halo of
sanctity around his great collection of Traditions and in spite of its great bulk, it
survived the vicissitude of time and revolution of empires. His Mus'nad contains
30,000 Traditions on various subjects, reported by as many as 700 companions
of the Prophet. He died before he gave it a final shape and his son Abdullah
completed it in the course of 13 years. This book occupied a very important
position in Hadith literature and served for a long time as the chief source of
Hadith. It was read up to the 12th century. Afterwards it fell into relative disfavor
owing to other better works.

SHI'A COLLECTION OF AL-HADITH

It was during the Khilaafah of Abu Bakr and early Khilaafah of Omar that
Imam Ali (a.s.) set to the task of registering the Hadiths. Imam Ali was
incomparably strict about Islam, and could foresee the need to render the Hadith
in written form to be the source for future generations. Ali was fanatic about the
accuracy of his writing, and in an agonizingly methodical manner he
accomplished the following:
During Abu Bakr's Khilaafah: Ali rendered in writing the following:
1. Holy Quran: Chronological order of the Quran's revelations called ‫القـــرآن‬
‫حســـب ترتيــب النـــزول‬
2. Tafseer of the Holy Quran, 3 volumes: called: Mus'haf Fatima. ‫مصــحف‬
‫فاطـــمه‬
During Omar's Khilaafah: Ali rendered the following:
1. Hadith of the Prophet (pbuh): Voluminous, called: Saheefa of Ali.
‫صحيـــفه علي‬
2. Fiqh: Al-Ah'kaam and Mu'aamalat, the Halal and Haram called ‫الحــكام‬
‫والمعاملت‬
During Uthman's Khilaafah: Ali rendered the following:
 1. History of the various Prophets as he learned from Prophet Muhammad
(pbuh), called: The White Al-Jafr. . ‫الجـــفر البيـــض‬
2. Islamic rules and directives of Wars, called The Red Al-Jafr. ‫الجـــفر الحـــمر‬
As rendered the books of Ali were called Al-Jami'ah ‫( ألجـامــــعــــه‬the
Encyclopedia) and they were left with the Imams of Ahlul Bayt, each new Imam
receiving them from the dying predecessor Imam. The Imams referred to these
Hadiths and books over a period of about three centuries. Notable among them
is Imam Ja'far Al-Saadiq, who was the teacher of Imam Abu Hanifa and Al-
Maaliki, and as many as 4000 scholars who graduated from his school. As many
as 400 religious books were written by Al-Saadiq’s students, referred to as the
400 Usool (the 400 books of basics in Islam) ‫ الصـول الربعمـائه‬.

THE CORPUS OF ISLAMIC KNOWLEDGE

1. The Holy Quran in chronological order,

2. The Tafseer of the Holy Quran consisting of three
large volumes, called Mus'haf Fatima,
3. The books of Hadith as Imam Ali had recorded
them, called Saheefa of Ali,
4. The books about Al-Ah'kaam, detailing the rule and
regulations of the Shari'ah, and
5. The books of the Jafr:
a. The White Jafr about knowledge of the
Prophets, life happenings, and other special
(mystic) matters
b. The Red Jafr comprised of rules and matters
about and involving wars.

Because of the source and chain of narration of the Hadith, the Shi'a (Ja'fari)
rely only on the Hadiths as narrated by Ahlul Bayt or those Hadiths in the Al-
Sihaah Al-Sittah (Bukhari, Muslim and others) that are similar to what Ahlul Bayt
had quoted.
────══════·══════────

JA'FARI (SHI'A) SOURCE OF HADITH

The original books of Hadith as written by Imam Ali are not available, but the
sources of Hadith of Ahlul Bayt were best registered by:
1. Al-Kulaini (d.329AH/940AD) in the book of Al-Kaafi which registers 16,199
Hadiths.
2. Al-Siddooq in the book of Man La Yah'dharhu al-Faqeeh.
3. Toosi in the book of Al-Tah'dheeb, and the book of Istibsaar.
BRIEF PERSONAL PERSPECTIVE:
Ø Al-Kulaini
1. Life: Great scholar, taught in Baghdad, wrote many books.
2. Hadith Works: Al-Kaafi took 20 years to write, 34 sections with 326
chapters. Registered 16,199 Hadith or sayings through Ahlul Bayt, 2577
Sahih, 1118 Moothaq, 302 Qawiy, 144 Hasan, and 9380 Weak.

Ø Al-Qummi, Al-Siddooq
1. Life: Scholar of exceptional caliber, from Qum. Wrote numerous books
and resided in Baghdad, teaching for a while.
2. Hadith Works: Mun Laa Yah'dharhu Al-Faqeeh, 5,973 Hadiths in 446
sections.

Ø Muhammad Al-Toosi
1. Life: Leader and scholar of great repute; taught in Baghdad both Shi'a
and Sunni. During disturbance between Shi'a and Sunni which the
government enticed, Al-Toosi's library was burned, his house attacked,
and he left Baghdad to Najaf where he established the Howza Ilmiyyah
(Islamic Seminary).
2. Hadith Works:
3. Tah'dheeb Al-Ah'kaam, 12,590 Hadiths, in 390 sections.
4. Al-Istibsaar 5,521 Hadiths.
────══════·══════────
 SHI'A COLLECTION OF AL-HADITH, HIGHLIGHTS
HADITH IN THE FIRST CENTURY:
Collected by Book Comment
Referenced by Shi'i and
Imam Ali Saheefa of Ali
Sunni scholars

Risalat Al-Huqooq Written by the Imam or

Zainul Abideen
Al-Saheefa Al-Sajjadiya Dictated to his companions

Servant of the Prophet, close

Abi Rafi' Sunan and Ah'kaam
to Ali, d 30H

Companion of the Prophet, d

Jabir Al-Ansaari Mansak
78H

HADITH IN THE SECOND CENTURY:

Collected by Book Comments
Imam Al-Baaqir Tafseer Al-Quran Having references to Hadith

Zaid Ibn Ali Mus'nad Hadith and Fiqh

Most of the writing by his

Imam Al-Saadiq Al-Tawhid
Companions

All referencing to Imam Ja'far

The 400 Usool (400 books) Al-Saadiq. They were
Al-Saadiq's Companions Elaboration and expansion completed over 90-100 years
on Hadith (by the time of Al-Hasan Al-
Askari).

HADITH IN THE THIRD CENTURY:

Depending on the 400 Usool (the 400 Books) three massive works of
collecting the Hadith through Ahlul Bayt, well categorized and indexed, were
done. It became a reference for about two centuries.
They are:
1. The Collection (AL-Jami') by Al-Warraq Al-Hadhrami
2. The Collection (AL-Jami') by Muhammad ibn Ahmad Al-Ash’ari
3. The Collection (AL-Jami') by Muhammad ibn Al-Hasan ibin Al-Waleed

HADITH IN THE FOURTH CENTURY TILL NOW:

Collected by Book Comments
Al-Kulaini Al-Kaafi 16,199 Hadiths, about half
 are Sahih, Hasan, or
Moothaq

Mun Laa Yah'dharhu Al- 5,973 Hadiths, with 3913

Al-Siddooq
Faqeeh References

12,590 Hadiths, in 93
Al-Toosi Tah'dheeb Al-Ah'kaam
chapters

Al-Toosi Al-Istibsaar 5,521 Hadiths

Hadiths (See Sources of the Hadith to the Ja'fari (Shi'a) by Muhammad Husain Al-Jalali.)

The Golden Chain of Narration: ‫السلسله الذهبيه‬

Because of being the trusted Prophet's family and the most learned, the
narrations of Ahlul Bayt were often referred to as the Golden Chain of Narration.
Ahlul Bayt's care in transmitting, and their meticulousness, and righteousness
made people flock to them for quotes of Hadith, taking them as examples, and
writing numerous books about Hadith, Fiqh, Ah'kaam, Halal and Haram among
other subjects. The Shi'a believe that the Imams were Divinely Commissioned,
therefore they were Ma'soom, ‫ معـصـــومون‬meaning safeguarded by Allah from:
1. Religious error,
2. Sin, and
3. Forgetfulness.
Therefore, to the Shi'a the narration of the Imams was binding, their teaching
binding, and the Hadith they narrated was the only one acceptable to them. If
the Hadith in the Sihaah Al-Sittah (Sunni) is confirmed by the Hadith from one of
the Imams, then that Hadith is acceptable, otherwise it would be questionable.
Each Imam used to say: “My Hadith is the Hadith of my father, and his is the
Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet
Muhammad (pbuh).”

Al-Kulaini Al-Baghdadi, died 329H: ‫الكـلـــــيـنـي‬

Al-Kulaini Al-Baghdadi belonged to a noble family of Kulain which has
produced a group of outstanding scholars in Islamic Jurisprudence and Hadith.
At Baghdad Al-Kulaini was the outstanding Shi'i scholar in Islamic Jurisprudence
during the reign of Khalifa al-Muq'tadir. The unique qualification of al-Kulaini, the
compiler of al-Kaafi ‫ الكـافي‬, is that among all other compilers of Hadith, he alone
was the contemporary of all four successive deputies (or ambassadors) of Imam
al-Mahdi ‫— المـهـدي‬the twelfth Imam. Hence he had all the facilities of collecting
traditions from the requisite sources. Therefore, al-Kaafi is rightly regarded as a
unique collection and compilation during the life time of all the four successive
deputies of Imam al-Mahdi. Al-Kulaini compiled this book on the request of the
prominent Shi'i scholars who wanted to have a comprehensive book containing
all information of Islamic literature which would be sufficient for them.
Al-Kulaini's court was the rendezvous of the great scholars in Islamic studies
who used to go in search of knowledge to different places. The great scholars of
the time used to present themselves in Al-Kulaini's court to discuss, to exchange
notes, to confer with him, and to acquire full understanding of Islamic problems.
Al-Kulaini was a great scholar, a reliable Traditionist and a man of great
learning. He was the most outstanding jurist and authority in Traditions' Science.
He was the dominant chief of the Islamic jurists and a superb scholar of Islamic
literature. He was a man of great temperance, piety, integrity and holiness.
Al-Kulaini's book, al-Kaafi, is no doubt an outstanding collection of Traditions
in the largest measure. It is a treasure of Islamic literature, Shari'ah (code), divine
commandments inclusive of imperatives, prohibitions, reprimands and Sunan —
the sayings and doings of the Holy Prophet (pbuh) and the twelve Imams. It is a
collection about Islamic education and culture. It contains the record of the
sayings and doings of the Holy Prophet and the twelve Imams.
Al-Kulaini has himself written preface of his book al-Kaafi and has also
added some needed explanatory notes on some of the chapters which are
indicative of his high skill and proficiency in the art of writing and in his
knowledge of Arabic literature, its depth and its hidden wisdom. It also indicates
his convincing presentation, his fluency, his eloquence and also his high place in
the art of Arabic composition.
Kulaini taught at the university in Baghdad, and he was an expert historian,
was well versed in categorizing the narrators of Hadith and the Traditionists. He
is also an author of many books, among which is a book in the art and science of
Traditions (Hadith). He was expert in scrutinizing the narrators. Of all the books
he had written however, Al-Kaafi stands out in value and popularity. Al-Kaafi
consists of two volumes about Usool ‫( اصــول‬Fundamentals of Faith), and 6
volumes of Furoo'‫( فروع‬Islamic Rituals and Dealings).
Book Al-Kaafi took 20 years to be written, consisting of 34 sections with 326
chapters. It registered 16,199 Hadiths or sayings, 2577 Sahih or authentic, 1118
Moothaq or reliable enough, 302 Qawiy or strong enough, 144 Hasan or fairly
credible, and 9380 Dha'eef meaning Weak.

al-Siddooq al-Qummi, 306-381H: ‫الصــــدوق‬

Author of Mun Laa Yah'dharhu Al-Faqeeh, 5,973 Hadiths, with 3913 References
Muhammad al-Qummi ibn Babawaih al-Siddooq (c. 306-381), lived in Ray
[Iran] where he died and was buried. His tomb is still there, and visited by crowds
of people, in what is known as the “Ibn Babawaih Cemetery” in a southern
suburb of Tehran.
Numerous scholars said of him: “As a scholar, al-Siddooq was of the first
rank, had a good memory, was knowledgeable in Fiqh and had memorized
Hadith. He was our leader, our jurist and the symbol of our sect in Khurasan (and
the East). He came to Baghdad in 355H, and the leading scholars of the sect
heard (Traditions) from him. If he is compared with those who heard Traditions
from him, they were older than he, had been hearing Traditions before he had,
and had precedence over him in the order of chains of transmission. He wrote
about three hundred (300) works.”
 Al-Siddooq grew up in Qum, the famous Iranian city which was built after
Islam. Qum has been distinguished since its foundation by its loyalty towards
Ahlul Bayt [the family of Muhammad (pbuh)] embracing their tutoring and
enlightenment, and it is a place of learning in their sciences. Since the dawn of
the third Hijrah century (8th AD) Qum has become one of those Shi'i sites acting
as a center for the sciences of the Ahlul Bayt in general, and their traditions
(Hadiths) and jurisprudence (fiqh) in particular. At present, Shi'a scholarship and
learning have been revived in Qum after a certain lapse, and it is now considered
as one of the most famous cities of learning in Shi'a branch of Islam.
Al-Siddooq (Al-Qummi) was born in a well-known scholarly family known
through several generations as famous in the field of Hadith and its sciences. Al-
Qummi's father, his brother, his nephews and their grandsons are counted as
transmitters of Hadith and students of its science. This scholarly activity was
uninterrupted in the family for about 300 years, starting from the fourth century
H., and continuing until the seventh century H.
Though the hometown of the family was Qum, the family moved to the city of
Ray, one of the largest cities in Iran in those days, a city boasting many
outstanding Muslim scholars. Ray was completely destroyed some years later
by the Mongol savage invasion, and the city of Tehran, which was originally a
village near Ray, was built nearby at a later date.
Al-Siddooq al-Qummi is particularly famous for the long journeys he
undertook for learning and teachings. He visited most parts of what were the
eastern lands of Islam in those days. He traveled in Khurasan and Transoxania
in the northeast, as well as in the central Islamic lands like Iraq and the Hijaz. He
visited most of the towns and centers of learning in these places studying and
transmitting Hadiths (Traditions), learning and teaching, giving and taking. In the
beginning it was he who profited more, but in the end it was others who profited
more from him, and this was because he himself narrated from so many sheikhs,
whose names totaled more than 250 in those of his books we still have.

Of the 300 books and/or treatises al-Siddooq wrote, however, we now have
only eighteen books and treatises, which represents a small portion of his works.
Moreover, his largest work on Haf'th Madinatul I'lm (The City of Knowledge)
does not exist any more. If we had all of as-Siddooq's numerous writings, and
the inventories of the names of those he met and transmitted from (mashyakhah)
and other references, the real number would probably be many times greater.
The most important references for the study of al-Siddooq's works are:
an-Najashi, al-Fihrist, pp. 302--306; at-Toosi, al-Fihrist, pp. 184--186; Majma'u
al-Rijaal, vol. 5, pp. 269 - 273; and an-Nur; among others.

l-Toosi, 385-460H: ‫ألطــــــوسـي‬

Sheikh al-Ta'ifa (the Grandmaster of the community) al-Toosi was born in
385H. His career marks the climax of a very great period in Shi'a Islamic
scholarship and learning. It was during this period that Shi'a scholars were
without rivals in the Islamic world.
 In 408H. al-Toosi studied in Baghdad under al-Sheikh al-Mufeed, who died
in 413H. whereby leadership of the Shi'a scholars fell to al-Shareef al-Murtadha
until his death in 436H. During this time al-Toosi was closely associated with
al-Shareef al-Murtadha. Al-Toosi's vast scholarship and learning made him a
natural successor of al-Shareef al-Murtadha as the leading spokesman of Shi'a
branch of Islam. So impressive was his learning that the Abbasi Khalifa,
al-Qaadir bi-'llaah, attended his lectures and sought to honor him.
In the closing years of al-Toosi's life the political situation in Baghdad and
the domains of the Abbasi caliphate was in political turbulence and turmoil. The
Turkic Saljuqs ‫( السـلجـقـه‬who were fiercely anti-Shi'a), were gaining commanding
power in the center of the Islamic empire at the expense of the contemporary
rulers (the Buwayhis)‫ البـويـهيـن‬. In 447H Tughril-Beg the leaders of the Saljuqs
invaded Baghdad. At this time, and due to disturbances, many of the Islamic
scholars (U'lamaa) in Baghdad, both Sunni and Shi'a were killed. The house of
al-Toosi was burned down, as were his books and the works he had written while
in Baghdad. In addition, in a fit of vindictiveness, important libraries of Shi'a
books, as precious as they are, were burned. This was done along with
aggressively plundering the houses and burning many of them. These houses
belonged to the elite Shi'a, the cream of the society, they were the bankers,
administrators, engineers, writers, merchants, and philosophers, among other
professionals. All in all, 30,000 people were put to the sword!

Seeing the grave danger of remaining in Baghdad, al-Toosi left it with a

heavy heart to go to al-Najaf. Al-Najaf, the city where Imam Ali had been buried,
was already a very important city in the hearts of Shi'a Muslims. However, it was
al-Sheikh al-Toosi's arrival which was to give that city the impetus to become the
leading center of Shi'a scholarship. There he established the Howza ‫الحـــوزه‬
‫ العـلـمـيــه‬, a university-like institute to study Tafseer, Fiqh, Ah'kaam, theological
logic, I'lm al-Rijaal, besides many other branches of science. The Howza has
boasted as many as 15,000 students, the scholars graduating served all over the
Ummah. This role has been maintained down to the present day.
Al-Toosi died in al-Najaf in 460 A.H. His body was buried in a house there,
which was made into a mosque as he had enjoined in his will. Even today his
grave is a place of visitation in al-Najaf. Al-Toosi was succeeded by his son
al-Hasan, who was known as al-Mufeed al-Thani, and was himself an
outstanding scholar.
Al-Toosi was a learned Traditionist, whose two compilations will be
discussed below; but he was not only a Traditionist, he was also an authoritative
jurist, who could interpret Traditions to meet the needs of jurisprudence, and
many of his works on jurisprudence and the principles of jurisprudence still
survive, in particular al-Mabsut and al-Nihaya. In addition, he was the leading
Shi'a theologian of his time. As well as writing works of a general theological
nature, he also wrote specific works on individual topics. On the Imamah, he
wrote Talkhis al-Shafi ‫ تلخــيص الشــافي‬, which was based on al-Murtadha's al-Shafi
fil-Imamah. He wrote a work on al-Ghayba ‫( الغيــــبه‬the occultation of Al-Mahdi,
the 12th Imam). As a Traditionist, al-Toosi naturally had an interest in the men
who related Traditions, in his Kitab al-Rijaal ‫ الرجـــال‬, he tries to list most of the
important Shi'as up to his time. His (Fihrist) ‫فهرســت‬is an important work of Shi'a
bibliography. In it he lists many of the works of early Shi'a writers and sometimes
gives an account of their writers and the contents of the works. This work may to
some extent reflect al-Toosi's own library before it was so tragically destroyed.

One of the remarkable features of this work is that despite the great number
of Traditions, which had become known to al-Toosi since the time of al-Kulaini
and al-Siddooq, al-Toosi's interpretation of what are the correct Traditions,
preserves Shi'a law in a very similar position to that of al-Kulaini and al-Siddooq.
The reason for the great spread of diverse Traditions during the period from
al-Kulaini's death to al-Toosi's (328 to 460H) may have been the fact that this
was a period in which the rulers [the Buwayhis]‫ البويهـــيون‬held sway in Baghdad;
they were very sympathetic towards the Shi'a. Thus, this was a period in which
the Shi'a could explain their beliefs openly notwithstanding reprisals. In such
circumstances, there was much more opportunity for outsiders to bring
extraneous Traditions into the Shi'a corpus. However al-Toosi had available to
him many of the early works of Usool (‫ )ألصـول ألربـعـمـائه‬which had been available
to the earlier Shi'a compilers of collections of Traditions. Al-Toosi says about this
work: "When our companions looked at the Akhbaar (Traditions) connected with
what is permitted and forbidden (al-Halal wal Haram) which we had collected in
it, they saw that they included most of what the sections of laws connected with
jurisprudence. In all its sections and its chapters, only very little of the Traditions
of our companions, their books, (the 400 Usool) and compilations has escaped.

Al-Istibsaar: ‫السـتـبـــــصـار‬
Al-Istibsaar is the fourth and last of the major works of Shi'a Islamic Traditions. It
covers the same field as (Tah'dheeb al-Ah'kaam) but is considerably smaller.
Al-Toosi mentions that his colleagues, after seeing the size of Tah'dheeb
al-Ah'kaam considered: "...... It would be useful that there should be a reference
(madhkur) book which a beginner could use in his study of jurisprudence, or one
who has finished, but to remind himself, or the intermediate (student), to study
more deeply. By so doing all could obtain what they need and reach their soul's
desire, what is connected with different Traditions would be set in an abridged
way . . . Therefore they asked me to summarize (Tah'dheeb al-Ah'kaam) and
devote care to its compilation and abridgement, and to begin each section with
an introduction about what I relied on for the legal decisions and Traditions in it;
then I should follow with those Traditions which disagree and explain the
reconciliation between the two without leaving out anything which was influential.
I would follow my practice in my big book mentioned earlier (i.e. Tah'dheeb
al-Ah’kaam) and at the beginning of the book, I would explain briefly how
Traditions are weighed against each other, and how the practice of something
was possible through (the authority) of (some of) them to the exclusion of the
rest”
Al-Toosi, then, follows this statement with a brief but comprehensive and clear
outline of the principles of jurisprudence.
 From al-Toosi's own introduction, al-Istibsaar is essentially a summary of
Tah'dheeb al-Ah'kaam. Its methods are similar but briefer; there are not so many
Traditions used in the work and the explanations are more concise. In many
ways it is closer to Man la Yah'dharhu al-Faqeeh, although unlike the latter it
gives full Isnad (referencing) for the Traditions quoted. However it is possible to
say that al-Kaafi and Tah'dheeb al-Ah'kaam represent comprehensive collections
of Traditions, while Man la Yah'dharhu al-Faqeeh and al-Istibsaar are books
intended to be used as ready reference works for students and scholars.
The collections and commentaries of Shi'a Traditions did not end with
al-Toosi but his works mark the high point in this process. It had begun with
al-Kulaini, whose al-Kaafi, while not the first collection, and was certainly the first
major collection based on the early works of Usool. The process had been
continued by al-Siddooq; in his introduction to Man la Yah'dharhu al-Faqeeh he
makes it clear that he had also used these Usool. Al-Toosi, the author of the
other two major works of Shi'a Traditions also admits his dependence on these
early works. As has already been pointed out, these three authors and their four
major works of Tradition present a generally consistent picture of Shi'a Islamic
legal thinking. It is a remarkable picture of Tradition and shows that, whatever the
vagaries of individuals may have been, leading Shi'a scholars had a clear and
consistent view of their Traditions.

Manner of Collection of al-Hadith

Al-Sihah Al-Sittah Narration of Ahlul Bayt
(Sunni) (Shi'a)
Registered by highly Registered by highly
Qualified scholars in Islam Qualified scholars in Islam
Quoting various people whose Quoted from the Twelve Imams (Ahlul
narration went back to the Prophet’s Bayt). Narration was straight through to
companions, then to Muhammad Muhammad (pbuh) by way of Ali’s
(pbuh) himself. registration of Hadiths.
────══════·══════────

[1] Introduction to the Hadith, A. Rahman Doe, Page 34.

[2] Al-Ghadeer, Al-Amini, Vol. 5, Page 245.
[3] Mish'kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Page 17-20.
[4] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol 1, Page 218
[5] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol 1, Page 264-268.
[6] Introduction to Hadith, A. Rahman Doi, Vol. 1, Page 34-35.
[7] Introduction to Hadith, A. Rahman Doi, Vol. 1, Page 38-40.
[8] Al-Saadiq and the Four Madh'habs, Asad Haidar, Vol. 1, Page 619.
 [9] (See Mish'kaat Al-Masabeeh, Translation by Fazlul Karim, Vol. 1, Page 63.)
[10] See Al-Shatharaat, Vol. 2, Page 240. Also Al-Saadiq and the Four Madh'habs, Asad Haidar,
Vol. 1 Page 560.
CHAPTER #6
THE HOLY QURAN SPEAKS ABOUT
Ahlul Bayt
Sources for this chapter:
The Holy Quran, English Commentary, Yusuf Ali.
The Holy Quran, English Commentary, Mir Ahmad Ali.
Al-Ghadeer, Al-Amini.
Al-Muraja'at, S. Sharafud'din.
References: Virtually all references in this chapter are taken from
authors of Hanafi, Shafi'i, Maaliki or Hanbali persuasion: Al-Qandoozi, Ibn
Khallikan, Al-Tha'labi, Al-Tibari, Al-Razi, Al-Neisapoori, Al-Haakim, Al-Haskani, Ibn
Hajar, Al-Zamakh'shari, Ibn Sa'ad, Bukhari, Muslim, Tirmidhi, Ibn Hanbal, Al-Sayooti,
Al-Baydhawi, Ibn Katheer, Al-Tibrani, Al-Wahidi, and Ibn Marduwayh.
Ahlul Bayt have been delineated in the Quran (Surah 33, Ayah 33) and
purified by Allah (Most High) from sin, religious error, or forgetfulness
(Ismah). Ahlul Bayt consist of Muhammad (pbuh), his daughter Fatima,
his son-in-law and cousin Ali, and his two grandchildren Al-Hasan and
Al-Husain. And of the progeny of Al-Husain are the nine designated
Imams: Zainul Abideen, Al-Baaqir, Al-Saadiq, Al-Kadhim, Al-Ridha, Al-
Taqi, Al-Haadi, Al-Askari, and Al-Mahdi —may peace be with them all.
────══════·══════────

THE HOLY QURAN SPEAKS ABOUT AHLUL BAYT

None of the Sahaaba had ever received the recognition or was ever
referred to in the Quran as much as Ahlul Bayt were, in particular Ali.
To delve in the Quran in search of the referrals to Ahlul Bayt, the
researcher finds three different types; some are specific by
designation, others are specific by alluding, yet others are non-specific
but understood (hints). Thus the referrals can roughly be categorized
in the following fashion:
SPECIFIC BY DESIGNATION:
1. Ayah of Tat'heer: Al-Ahzaab: Surah 33, Ayah 33.
2. Ayah of Mubaahala: Al-Maa'ida: Surah 5, Ayah 55.
3. Ayah of Wilaayah: Aali Imraan: Surah 3, Ayah 61.
SPECIFIC BY ALLUDING:
1. Ayah Commanding Obedience: Al-Nisaa': Surah 4, Ayah 59.
2. About Ahlul Dhikr (Folks of the Quran): Al-Nah'l: Surah 16, Ayah
43.
3. About Al-Rasikhoon fil I'lm (The erudite in knowledge of the
Divine): Aali Imraan: Surah 3, Ayah 7.
4. Ayah of Endearing, for being charitable [exclusively] for Allah's
sake: Al-Dah'r, Surah 76, Ayah 5-13.
NON-SPECIFIC BUT UNDERSTOOD:
1. Ayah about Al-Saadiqoon (the Truthful Ones): Al-Taubah: Surah
9, Ayah 119.
2. Ayah commanding love of the Prophet's kin (Ahlul Bayt):
Al-Shoora: Surah 42, Ayah 23.
3. Ayah about status of the Prophet's kin (Ahlul Bayt): Al-Anfaal:
Surah 8, Ayah 75.
4. Ayah about Ahlul Bayt's distinguished rank [in heaven]:
Al-Waaqi'a: Surah 56, Ayah 10.....
5. Allah sends salutation to Aali Yassin (Ahlul Bayt): Al-Saffaat:
Surah 37, Ayah 130.
6. Blessings to Muhammad are finalized by blessings for Ahlul
Bayt: Al-Ahzaab: Surah 33, Ayah 56.
 7. This chapter is the first in the series referring to Ahlul Bayt.
Subsequent chapters will deal with referrals to Ahlul Bayt in, a)
the Hadith, b) Nahjul Balaaghah, c) by Ahlul Bayt themselves,
and d) by the scholars in Islam.
────══════·══════────

QURAN PURIFIES AHLUL BAYT: ‫التطهير‬

Al-Ahzaab, Surah 33, Ayah 33.
َ ْ‫عنُكُم الّرج‬
‫س‬ َ ‫ب‬ َ ‫ل ِلُيْذِه‬
ُّ ‫ِإّنَما ُيِريُد ا‬
‫طِهيًرا‬
ْ ‫طّهَرُكْم َت‬
َ ‫ت َوُي‬ ِ ‫ل اْلَبْي‬
َ ‫َأْه‬
“Verily, Allah has decreed to purify you, O' Ahlul Bayt, and sanctify you
in a perfect way”
According to A'isha, Ayah of Tat'heer (Purification) was revealed on
behalf of Fatima, Ali, Al-Hasan, and Al-Husain.[1]

The Occasion:
The term Ahlul Bayt was endearingly used by the Prophet (pbuh)
when he was in his wife's house, Umm Salama. While busy with her
chores, Umm-Salama heard the Prophet say, “Bring them to me, bring
them to me.” He wanted to immediately see Fatima, Ali and their two
sons, Al-Hasan and Al-Husain.
Muhammad (pbuh) asked Al-Hasan, Al-Husain, and their mother
Fatima to partially cover themselves with his mantle, then he asked Ali
to do likewise. He thereupon did the same. The mantle became a
uniting cover shared by all five, partly covering every one of them,
thus becoming a visible uniting bond, binding all five.
Then the Prophet raised his hands in supplication before the
inquisitive audience, and said:
“Dear Lord! this is my Ahlul Bayt, I implore Thee to sanctifying
them, and remove from them all impurities.”
Then Muhammad (pbuh) explained that Jubra'eel (Gabriel) had just
revealed to him a unique Ayah, an Ayah in which Allah had decreed to
specifically purify and sanctify them, calling them Ahlul Bayt.
Umm-Salama then asked, “How about me? Can I come under the
mantle?” Muhammad (pbuh) replied, “No, you stay where you are,
worry not, you are in a fine state.”
The five (Muhammad, Ali, Fatima, Al-Hasan, and Al-Husain) came to
be endearingly known as “The five under the mantle” ‫ خمسه تحت الكساء‬. It
is narrated through Anas Ibn Malik that for six months following this
Ayah's revelation, every morning (while going for fajr salat), the
Prophet used to knock at the door of Fatima's house and loudly recite
Ayah of Tat'heer. Other sources say the Prophet (pbuh) did so for 9
months rather than 6.[2]
 Some commentators claim that this Ayah was revealed at A'isha's
house, others claim it was revealed at Fatima's house (as narrated by
the renowned Sahaabi Jabir Al-Ansaari). Yet others claim that this
Ayah was apparently revealed more than once, i.e., once in Umm
Salama's house, once in A'isha's house, and once in Fatima's house.

Meaning of Ayah of Tat'heer

When Ayah of Tat'heer was revealed Muhammad (pbuh) was
informed by Jubra'eel about who constituted Ahlul Bayt; they were to
be the Prophet himself, Fatima, Ali, Al-Hasan, and Al-Husain. At this
time Al-Hasan and Al-Husain were young children and their
future-contribution to Islam was known only to Allah. Allah knew the
pivotal roll Ali, Fatima, Al-Hasan, and Al-Husain would play for Islam,
thus He specified them for this honor.
Neither Zainab, nor Umm Kulthoom, the daughters of Ali, were
included, nor were any of the wives of the Prophet, (neither Umm
Salama, nor A'isha, or others).
The Ayah indicates that Allah Himself has honored Ahlul Bayt so
specifically, and He promised to keep them “pure, spotless, and
sanctified”. Allah had taken it upon Himself to safeguard Ahlul Bayt, to
keep them unblemished, untainted, upright, virtuous, and chaste. This
is the source and basis of the Ismah [meaning Allah has safeguarded
them from: a) sin, b) religious error, and c) forgetfulness.]
As events unfolded through the ensuing 329 years (following the
Hijrah), the contributions Ahlul Bayt made to Islam has, without doubt,
verified the very essence of this Ayah and confirmed what Allah
promised. Ahlul Bayt sacrificed everything at hand for the sake of
teaching Islam in its pristine form. They jeopardized, if not sacrificed
their own lives and even the lives of their children for the purpose!
Ahlul Bayt stood for the righteous and the upright, and for the ideals of
Islam, and because of that they suffered dearly at the hands of tyrants
and detractors.
────══════·══════────

QURAN SPECIFIES WILAAYAH (AUTHORITY) OF ALI: ‫الوليه‬

Surah 5 (Maa'ida), Ayah 55.
ُ‫سوُله‬
ُ ‫ل َوَر‬ ّ ‫ِإّنَما َوِلّيُكُم ا‬
َ ‫ن الّزَكاَة َوُهْم َراِكُعو‬
‫ن‬ َ ‫لَة َوُيْؤُتو‬
َ‫ص‬ّ ‫ن ال‬ َ ‫ن ُيِقيُمو‬
َ ‫ن آَمُنوْا اّلِذي‬
َ ‫َواّلِذي‬
Verily, verily, Allah is your Wali (Overlord), and so is His Messenger, and
those who believe and establish prayer, and give the poor-rate while in
State of Rukoo' [state of bowing down].
 Commentators unanimously hold that this verse refers to Ali when
he gave his ring to a beggar while bowing in Rukoo' (in the course of
his prayer). [3]

The Occasion:
Abu Dhar Al-Ghifari, a highly regarded Sahaabi, was quoted to have
said that he heard the Holy Prophet saying, “Ali is the beacon of the
righteous and the destroyer of the infidels. He who helps him is
victorious and he who abandons him is vanquished.” Abu Dhar
continued, “One day while I was saying my prayers in the company of
the Prophet, a beggar came to the Masjid asking for alms, but nobody
gave him anything. Ali, while in a state of Rukoo' in the prayer,
pointed out his ring-finger to the beggar. The beggar approached Ali
and removed the ring from his finger.
At this occasion, the Holy Prophet prayed to Allah to delight his
heart and make his task less arduous by appointing from among his
kinsmen, Ali, as his Wazir (representative and helper). This was to
reinforce and strengthen his endeavor, just as Allah has done so with
Prophet Musa by appointing Haroon to strengthen him. Abu Dhar
continued, “By Allah, the Prophet had not yet finished his supplication
when the trustworthy Jibreel descended to him with the verse saying:
Verily, verily, Allah is your Wali (Overlord), and so is His Messenger,
and those who believe and establish prayer, and give the poor-rate
while in state of Rukoo' [state of bowing down].[4]
Commentary:
In this Ayah the word Wali means the one vested with authority
over others (the Master). Allah is the One with absolute authority (the
Overlord), so we must obey Him. In addition the Prophet (pbuh) is to
be obeyed too, for he was assigned with absolute authority in this
Ayah. Then Ali is to be obeyed too, for he also was assigned with
authority, because he was the only charitable person during Rukoo'
that the Quran had thus specified. (Al-Tha'labi in Tafseer al-Kabir).
At other occasions the same term was used by the Prophet (pbuh)
in reference to Ali. As one example, the Prophet declared, “After me,
O' Ali! You are the Wali (of supreme authority) over all faithful”.[5]
Zamakh'shari, (Tafseer Al-Kash'shaf), says, “If you inquire how this
plural word is applicable to Ali, I shall say that though this verse is
about Ali —an individual— the plural form is used in order to persuade
others to act similarly and give alms as readily as Ali did.”
The Imams among Ahlul Bayt have frequently referred to this verse
as a testimony of their rightful Imamah and have assigned the same
meaning to the word Wali as appears above.
────══════·══════────
QURAN AND MUBAAHALA: ‫المبككككاهكله‬
Surah 3 (Aali-Imraan), Ayah 61: Muhammad (pbuh) chooses Ahlul
Bayt.
ْ‫ن اْلِعْلِم َفُقل‬
َ ‫ك ِم‬
َ ‫جاء‬ َ ‫ك ِفيِه ِمن َبْعِد َما‬ َ‫ج‬ّ ‫حآ‬ َ ‫ن‬ ْ ‫َفَم‬
‫سُكْم‬
َ ‫سَنا وَأنُف‬َ ‫ساءُكْم َوَأنُف‬َ ‫ساءَنا َوِن‬َ ‫ع َأْبَناءَنا َوَأْبَناءُكْم َوِن‬ ُ ‫َتَعاَلْوْا َنْد‬
َ ‫عَلى اْلَكاِذِبي‬
‫ن‬ َ ‫ل‬ ّ ‫جَعل ّلْعَنُة ا‬ْ ‫ل َفَن‬ْ ‫ُثّم َنْبَتِه‬
“....then reply [O' Muhammad]: Let us call upon our children and your
children, our ladies and your ladies, ourselves and yourselves,
then we pray so that Allah's wrath be upon those who are false.”

The Occasion:
In response to the Prophet's message calling on Christians to Islam,
(in the 9th year of Hijrah), a deputation consisting of a Patriarch with 20
Christian dignitaries, from a place 1200 miles south, set out as a
fact-finding mission about Islam. Once in Medina they met with
Prophet Muhammad (pbuh), and as expected, most of their questions
were about the Messiah Jesus (a.s.), his birth, his mother, and whether
he was crucified or resurrected. The answers of the Prophet were
directly from the Holy Quran.
The Christians were baffled and amazed, even bewildered. They
were impressed with the sincerity of the Prophet and his answers; and
his fine qualities gained their trust.
Since an Ayah for Mubaahala, i.e., a challenge with a Du'aa, had
been revealed to the Prophet (pbuh), he suggested doing so in case
they did not believe him. A Mubaahala is a spiritual contest, it means
that each of the two groups would pray to the Almighty asking for His
damnation on those who are false (telling lies). If Mubaahala were
done, and Prophet Muhammad was saying the truth, then Allah would
doom the Christian group and whatever Allah chooses to do to them
would come to be! The Patriarch agreed to the Mubaahala, and it was
to be done at a certain place and time.
A large crowd gathered for the occasion on the specified day.
Prophet Muhammad (pbuh) with the 6 year old Al-Hasan and the 5 year
old Al-Husain, each holding one of his hands, and Ali and his wife
Fatima following, proceeded to the place for Mubaahala. These four
were the dearest and closest to the heart of the Prophet (pbuh). No,
the Prophet (pbuh) did not choose a wife of his, an aunt, an uncle, a
Sahaabi or anyone else, instead he chose Ahlul Bayt. Muhammad
(pbuh) took them because they represented to him the very essence,
the very ones, the highest in honor.
▪ The Ayah said: Our children —and Muhammad took Al-Hasan and
Al-Husain;
▪ The Ayah said: Our ladies —and Muhammad took his daughter
Fatima;
▪ The Ayah said: Our selves —and Muhammad took Ali as if Ali was
the self of the Prophet.
Upon seeing this group the Patriarch became startled, even
frightened! Taken aback he hurriedly consulted with his group. It
became unquestionably obvious that Muhammad was saying only the
truth, otherwise he would have brought other than the closest people
to him. Thus, they reasoned that for Muhammad to call upon Allah for
a curse would certainly bring the damnation and ruin on these
Christians. They knew Allah would respond to a Prophet, and by
conducting the Mubaahala their lot would be ruin!
Having thus debated the matter, the Patriarch came forth with a
look of relief. He acknowledged to Muhammad and opted for
immediate withdrawal from the Mubaahala! The Patriarch also said: “If
it weren't for my obligations with the Emperor I would have right away
changed to Islam!”

The Term Ourselves in Mubaahala

For the Mubaahala the Holy Quran asked Muhammad (pbuh) to
bring forth persons (in the plural) who would be the replica of himself.
The Prophet (pbuh) chose Ali (a.s.), since no one else would do, Ali was
the replica, the mirror image, the very one! This implies that Ali had
the identity in reflection of thought, spirituality, action, and motivations
to such an extent that at any time one would represent the other.
Ali then is the replica of the self of the Prophet (pbuh), the true
representation of him. Ali was in the Prophet’s eyes: the figurative
brother, supporter, deputy and defender. Ali's idealism, thinking, and
spiritual make-up were a mirror image to those of the Prophet (pbuh).
Many Muslim scholars, commentators and Traditionists whom the
Ummah acclaims with one voice, have given the details of this event
with following conclusions:
▪ The seriousness of the occasion demanded absolute purity,
physical as well as spiritual, to take part in the fateful event.
▪ Only the best of Allah's creations [Ahlul Bayt] were selected by the
Holy Prophet under Allah's guidance.
▪ It, beyond all doubts, established the purity, the truthfulness, and
the sublime position of the Ahlul Bayt.
▪ It also unquestionably confirmed as to who were the members of
the family of the Holy Prophet.[6]
────══════·══════────
QURAN, THE COMMAND TO OBEY: ‫الطاعه‬
Surah 4 (Nisaa'), Ayah 59 commands us to obey the Wali, (the one
vested with authority)
ِ‫سول‬
ُ ‫يٍء َفُرّدوهُ ِإَلى الِ َوالّر‬
ْ ‫ش‬
َ ‫عُتْم ِفي‬
ْ ‫لْمِر ِمنُكْم َفِإن …َتَناَز‬
َ ‫ل َوُأْوِلي ا‬
َ ‫سو‬
ُ ‫طيُعوْا الّر‬
ِ ‫ل َوَأ‬
ّ ‫طيُعوْا ا‬
ِ ‫ن آَمُنوْا َأ‬
َ ‫َيا َأّيَها اّلِذي‬
O' Men of faith! Obey Allah, and obey the Messenger and those vested
with authority over you [from] among you; and then if you quarrel
about something, refer it to Allah and the Messenger.....

Commentary
Among the many Ayahs in reference to Ali, this Ayah grabs the
attention. This Ayah necessitates our obedience to Allah, the Prophet,
and those vested with authority over us, meaning Ali as the Wali, the
one in charge of us, the one with the authority over us. We are
ordered to obey the Wali, since he should be the knowledgeable in
one’s Divine knowledge, who leads us in the true path, (as do the rest
of the Imams). This is attested to by many Hadiths, outstanding
among them is when the Prophet had declared, “I am the locality of
knowledge and Ali is its gateway”. Therefore, for the faithful to have
an inmost understanding of pristine Islam, they can refer to Ali and his
Ahlul Bayt, who alone know of the Divine knowledge.
────══════·══════────

QURAN AND FOLKS OF DHIK'R: ‫اهـل الذكـــر‬

Surah 16 (Nah'l), Ayah 43 commands us to seek answers from the
knowledgeable in the Quran.
‫حي ِإَلْيِهْم‬
ِ ‫ل ّنو‬ً ‫جا‬
َ ‫ل ِر‬ّ ‫ك ِإ‬
َ ‫سْلَنا ِمن َقْبِل‬
َ ‫َوَما َأْر‬
َ ‫ل َتْعلَُمو‬
‫ن‬ َ ‫ل الّذْكِر ِإن ُكنُتْم‬َ ‫سَأُلوْا َأْه‬
ْ ‫َفا‬
And before Thy time [O' Muhammad], We have sent men to whom We
have revealed; —[O people] refer to the Folk of Dhik'r when you do not
know.

Commentary
Al-Dhik'r refers to the Holy Quran itself; and it is also one of the
names of the Holy Prophet. Since they are the seas of knowledge in
Islam, Ahlul Bayt are regarded as the Ahlul Dhik'r, as Imam Al-Saadiq
and others have affirmed.[7]
[Dhik'r ‫ ] ألكذكككر‬literally means to call back to memory, or in other
words to have something in the conscious mind]. Dhik'r has been used
figuratively for a stimulus which brings an object into the focus of
consciousness. To be conscious of Allah, the Quran, the other
scriptures, and the Holy Prophet have been described as Dhik’r.
Dhik'r means to be perpetually conscious of Allah, and Ahl refers to
the persons always conscious of Allah. Therefore, Ahlul Dhik'r refers to
the few who are constantly in consciousness of the Divine, whose
characters are immaculate, who have been purified by the Almighty
Himself, i.e., Ahlul Bayt.
The Quran also attests that Ahlul Bayt are the folk of the Quran;
who should be referred to when men are after the Quran's meaning
and interpretation. Ahlul Bayt know the inmost meaning of the Quran
as no one else. The Quran attests to them as the ones with deep and
encyclopedic knowledge.
The Divine mercy guides the sincere seekers of the truth to turn to
Ahlul Dhik'r, (the Prophet and his Ahlul Bayt) for knowledge of the
Divine. It says, “Refer to the Folk of Dhik'r when you do not know,”
meaning to find answers from them.
────══════·══════────

QURAN AND THE SEAS OF KNOWLEDGE: ‫الراسكككخكون في العككككلم‬

Surah 3 (Aali-Imraan), Ayah 7 designates Ahlul Bayt as the erudite
(deeply rooted) in knowledge of the Divine.
ٌ‫شاِبَهات‬َ ‫خُر ُمَت‬َ ‫ب َوُأ‬ِ ‫ن ُأمّ اْلِكَتا‬ ّ ‫ت ُه‬ ٌ ‫حَكَما‬ْ ‫ت ّم‬ ٌ ‫ب ِمْنُه آَيا‬ َ ‫ك اْلِكَتا‬ َ ‫عَلْي‬
َ ‫ل‬
َ ‫ي َأنَز‬َ ‫ُهَو اّلِذ‬
‫شاَبَه ِمْنُه اْبِتَغاء اْلِفْتَنِة َواْبِتَغاء َتْأِويِلِه‬
َ ‫ن َما َت‬
َ ‫ن في ُقُلوِبِهْم َزْيٌغ َفَيّتِبُعو‬ َ ‫َفَأّما اّلِذي‬
‫ن ِفي اْلِعْلِم‬َ ‫خو‬ ُ‫س‬ ِ ‫ل َوالّرا‬ّ ‫لا‬ ّ ‫َوَما َيْعَلُم َتْأِويَلُه ِإ‬
ِ ‫ل ُأْوُلوْا الْلَبا‬
‫ب‬ ّ ‫عنِد َرّبَنا َوَما َيّذّكُر ِإ‬ ِ ‫ن‬ ْ ‫ل ّم‬ ّ ‫ن آَمّنا ِبِه ُك‬ َ ‫َيُقوُلو‬
It is Allah who sent to you [O' Muhammad] the Book [Quran], wherein
are some decisive verses —they are the basis of the Book—
and others having variable meanings. Men with perversity in their
hearts emphasize the unclear therein (seeking to mislead);
while none knows the Quran's hidden meaning except Allah and the
erudite (firmly rooted) in knowledge; who say
We believe in it, all is from our Lord.” Nevertheless, none heeds this
save those endowed with wisdom.

Commentary
The Holy Quran confirms that Ahlul Bayt are the seas of knowledge
‫ الراسـخـون في الـعـلــم‬who knew the inmost meaning of the Quran as no one
else. The Quran attests to them as the ones with deep and
encyclopedic knowledge.
The Quran was revealed to the Prophet (pbuh) and he knew the
true meaning of every verse; which he taught to Ali. after the Prophet
it was Ali who claimed that he knew the: when, why and for whom
every Ayah of the Quran was revealed.
Most of the verses of the Quran are clear and decisive. There is no
ambiguity in them. They are known as the muhkamat ‫ الـمـحـكـمـات‬They
relate to the fundamentals of the faith, such as the oneness of Allah,
the directions pertaining to the practice of the faith and the laws
governing the day-to-day life of the faithful. They can neither be
changed nor modified. Any man of average intelligence can
understand them and follow them.
The mutashabihat ‫ الـمتـشـابـهـــات‬are the verses which have been
composed in subtle yet profound diction and style. They carry
implications other than the literal meanings, and therefore, are
capable of giving different interpretations, like “The hand of Allah is
above their hands” in Ayah 10 of Surah Al-Fat'h.
How the complex verses can be interpreted is not mentioned in this
verse, nor anywhere in the Quran, but it is clearly disclosed that
besides Allah only those endowed with knowledge of the Divine, know
the true meanings of the mutashabihat. The firmly rooted in knowledge
(Al-Rasikhoon fil I'lm) are the Holy Prophet and his Ahlul Bayt, for they
were guided and thoroughly purified by Allah.

In reply to Anas Ibn Malik's inquiry about Al-Rasikhoon fil I'lm the Holy
Prophet replied, “Al-Rasikhoon fil I'lm are:
▪ those whose hands do only what is just, righteous, and good,
▪ those whose tongues utter only the true;
▪ those whose hearts and minds are enlightened and rational; and
▪ those whose stomachs are free from that which is forbidden.”
────══════·══════────

QURAN HONORS AHLUL BAYT:

Surah 76 (Al-Dah'r), Ayahs 5-22 honor Ahlul Bayt's quality.
‫ن ِمَزاجَُها َكاُفوًرا‬ َ ‫س َكا‬ ٍ ‫ن ِمن َكْأ‬ َ ‫شَرُبو‬ ْ ‫ن الَْبَراَر َي‬ ّ ‫ِإ‬
‫جيًرا‬ِ ‫جُروَنَها َتْف‬ ّ ‫ل ُيَف‬
ِّ ‫عَباُد ا‬
ِ ‫ب ِبَها‬ ُ ‫شَر‬ ْ ‫عْيًنا َي‬
َ
‫طيًرا‬
ِ ‫سَت‬ْ ‫شّرُه ُم‬ َ ‫ن‬ َ ‫ن َيْوًما َكا‬ َ ‫خاُفو‬َ ‫ن ِبالّنْذِر َوَي‬
َ ‫ُيوُفو‬
‫سيًرا‬ِ ‫سِكيًنا َوَيِتيًما َوَأ‬
ْ ‫حّبِه ِم‬ ُ ‫عَلى‬ َ ‫طَعاَم‬ ّ ‫ن ال‬ َ ‫طِعُمو‬ ْ ‫َوُي‬
Verily the Righteous [about Ahlul Bayt] shall drink from a cup
tempered with Kafoor; from a well-spring the servants of Allah shall
drink, flowing in abundance;
they fulfill their vows, and fear the Day whose evil shall spread far and
wide;
And (in spite of their need), they give food to the poor, the orphans,
and the captives, out of love for Allah, ....
The Occasion
It was not the month of Ramadhan but Ali and Fatima were fasting
(Fast of Vow ‫) النذر‬. They were at home and Fatima (a.s.) was preparing
the food to break the fast.
As Ali and Fatima sat to break their fast they heard a knock on the
door. They saw a man in ragged clothes standing, his hands shaking,
and his face pale. He asked if he could be helped and fed. The man
was invited in and offered the food available. The man took the food,
thanked them, and then left. Both Ali and Fatima were left with
nothing to eat and little to cook for Suhoor.
Ali and Fatima fasted the following day, and when time for
breaking the fast was due, once more a knock on the door was heard.
This time someone claiming to be an orphan was asking for help. He
too was offered the available food, and with thanks, he took the food
then left.
On the third day, both Ali and Fatima were once again fasting, and
when time for breaking the fast was due they were weak, shaky, and
dizzy for lack of nourishment, even difficult to hold themselves steady.
Once more at this time a knock was heard! This time a destitute man
was in need of food. Ali and Fatima couldn't help but again offer him
their food. Thus Ali and Fatima underwent three days of fasting, hardly
having anything to eat. This was done as a duty, since this was for the
love of the Almighty; they would rather help the others than
themselves.
For this occasion a remarkable Revelation [of 18 verses] was sent
down to Muhammad in honor of these two, Fatima and Ali. The
Revelation specified them in terms of: Out of love for Allah, they feed
the poor, the orphan, and the destitute. And the revelations continued
to describe their lofty station with Allah —in the Garden of Bliss
[Paradise].[8] It described a world tantalizing with delights and
enchanting existence waiting for their arrival, for Allah has so rewarded
them for their earnestness in His service, dedication to His cause, and
their intense love for Him.
────══════·══════────

QURAN CALLS AHLUL BAYT THE TRUTHFUL ONES

Surah 9 (Taubah), Ayah 119 specifies Ahlul Bayt as the Truthful Ones.
َ‫صاِدِقين‬
ّ ‫ل َوُكوُنوْا َمَع ال‬
ّ ‫ن آَمُنوْا اّتُقوْا ا‬
َ ‫َيا َأّيَها اّلِذي‬
O' Men of Faith! Safeguard yourselves against evil [be Muttaqi] and
associates yourselves with the Truthful Ones.
Commentary
The Holy Quran commands the faithful to associate with
Al-Saadiqeen ‫( الصـادقـيـــن‬the Truthful Ones), which means: the Holy
Prophet and his Ahlul Bayt. The authentic books concur in reporting
that this verse refers to Ahlul Bayt. [9]
Polytheism (plural deity or Ghayr-Allah) is the worst falsehood. Ali
had never worshipped (Ghayr-Allah), he worshipped none but Allah all
the way through. And only Ali is known as the ‫ كرم ال وجهه‬Karramallaahu
wajhahu, the genuine truthful —and so are the Imams among the
purified Ahlul Bayt of the Prophet (pbuh). No one, therefore, except
those mentioned in Ahzaab: 33 and Aali Imraan: 61, are meant to be
Al-Saadiqeen (the truthful). Thus this Ayah is explicit (though
indirectly), in that Al-Saadiqeen are Ahlul Bayt themselves. Thus we
are enjoined to associate ourselves with their cause.
────══════·══════────

QURAN ABOUT LOVE OF AHLUL BAYT: ‫المككوده في القككربى‬

Surah 42 (Shoora), Ayah 23 demands the love of Ahlul Bayt.
‫جًرا ِإل اْلَمَوّدَة ِفي اْلُقْرَبى‬ ْ ‫عَلْيِه َأ‬
َ ‫سَأُلُكْم‬
ْ ‫ُقل ل َأ‬
‫سًنا‬
ْ ُ‫سَنًة ّنِزْد َلُه ِفيَها ح‬
َ‫ح‬َ ‫ف‬ ْ ‫َوَمن َيْقَتِر‬
‫شُكوٌر‬ َ ‫غُفوٌر‬ َ ‫ل‬ َّ ‫ن ا‬ ّ ‫ِإ‬
Declare [O' Muhammad]: “I ask you of no recompense for my toil
except the love for my kin (family).” And the one who earns good, We
shall expand it for him. Verily Allah is oft-forgiving and appreciates
good works.

Commentary
You reap as you sow, for those who believe and do good (to please
Allah) are blessed in this life and especially in the Hereafter.
To know that Ali, Fatima, Al-Hasan and Al-Husain and their children
are the closest kin “near relatives” of the Prophet (pbuh) is well known.
[10]
This verse commands the Muslims to love Ahlul Bayt if they want to
repay the Prophet (pbuh) for his toils of Prophethood, thus the Ayah
commands (and indirectly demands from) us to follow Ahlul Bayt in
word and deed:
▪ because Ahlul Bayt have been wholly purified by Allah Almighty,
▪ because Ahlul Bayt are the truthful ones (Al-Saadiqeen),
▪ because Ahlul Bayt are the custodians of the Word of the Almighty,
and
▪ because Ahlul Bayt are the ones who know the inmost
interpretation of the Quran (the Guidance sent for all mankind).
History shows that from the beginning to the end of their lives,
every member of the Ahlul Bayt had presented an ideal Islamic pattern
of life, not equaled by any among the followers of the Prophet (pbuh),
therefore love and devotion to them was commanded by the Quran to
provide the highest form of guidance to mankind. Love implies sincere
attachment which must manifest in every thought and deed.
Imam Al-Saadiq once stated, “He who obeys Allah's Commands is
our devotee; and he who disobeys Allah's Commands is our enemy.”
[Qurba ‫ قربى‬means nearness. Fil qurba ‫ في الـقــــربى‬means for the sake of
nearness].
The structure of the verse proves that the Prophet (pbuh) has been
commanded to demand recompense, as an exception, not from every
one, but from those believers mentioned in Surah Furqan, Ayah
57--those who take the way to their Lord. The recompense is in the
interest of the believers themselves, not in any way profitable to the
Prophet (pbuh) in his personal life.
Qurba (nearness) has been used to show that not only relationship
but also nearness in character and accomplishment is taken into
consideration as the important quality. So, on the basis of this verse,
love of the Ahlul Bayt has become an obligatory function of the faith, a
fundamental condition for the devotion to Allah and good deeds.]
────══════·══════────

QURAN ABOUT THE KIN ‫أولكوا الرحككككام‬

Surah 8 (Al-Anfaal), Ayah 75 signifies the blood relations.
ّ ‫با‬
‫ل‬ ِ ‫ض ِفي ِكَتا‬
ٍ ‫ضُهْم َأْوَلى ِبَبْع‬
ُ ‫حاِم َبْع‬
َ ‫لْر‬
َ ‫…َوُأْوُلوْا ا‬
‫عِليٌم‬
َ ‫يٍء‬
ْ ‫ش‬َ ‫ل‬ ّ ‫ل ِبُك‬
ّ ‫نا‬ّ ‫ِإ‬
... and the blood relations are nearer to one another in the Book of
Allah. Certainly Allah knows all.

Commentary
In Al-Nusoos, Al-Siddooq quotes Imam Al-Husain who said when Allah
sent down this Ayah —the blood relations are nearer one to another in
the Book of Allah— Husain asked his grandfather (the Prophet) for
explanation. The Prophet (pbuh) answered, “Grandson, when I die,
your father, Ali, who is nearest to me, has the Supreme Title over
anybody else for succeeding me. When your father passes away then
your brother Al-Hasan has the Supreme Title over others, and when
Al-Hasan passes away, you have the Supreme Title for succeeding
him.”
 ────══════·══════────

QURAN HONORS AHLUL BAYT FURTHER: ‫السكابكقكككون‬

Surah 56 (Al-Waaqi'a), Ayah 10 honors Ahlul Bayt even more.
َ ‫ساِبُقو‬
‫ن‬ ّ ‫ن ال‬ َ ‫ساِبُقو‬ّ ‫َوال‬
َ ‫ك اْلُمَقّرُبو‬
‫ن‬ َ ‫ُأْوَلِئ‬
‫ت الّنِعيِم‬ ِ ‫جّنا‬
َ ‫ِفي‬
َ ‫ن الَّوِلي‬
‫ن‬ َ ‫ُثّلٌة ّم‬
َ ‫خِري‬
‫ن‬ ِ ‫ن ال‬ َ ‫ل ّم‬ ٌ ‫َوَقِلي‬
‫ضوَنٍة‬ ُ ‫سُرٍر ّمْو‬ ُ ‫عَلى‬ َ
…‫ن‬ َ ‫عَلْيَها ُمَتَقاِبِلي‬
َ ‫ن‬ َ ‫ُمّتِكِئي‬
And the foremost in faith will be foremost [in receiving Allah's
rewards]. They will be brought nearest [to Allah]: in gardens of bliss;
they are a multitude from the early people [in Islam], and a few from
the later ones [in Islam].

Commentary
As the foremost in faith, the first male to embrace Islam was the 10
year old Ali, who had never bowed to an idol. The very first to
embrace Islam was a woman, the beloved wife of the Prophet (pbuh),
Khadija. Therefore, Ali and Khadija were the initial (first of)
Saabiqeen. According to Sahih Bukhari, the Prophet (pbuh) stated that
“He who does not recognize the Imam of his age, he leaves this world
dying in the manner of al-Jahiliya ‫( الجاهـلـيـه‬as a heretic)”.
The well-known commentator, Tha'labi, reports on the authority of
Ibn Abbas that Ali had said: “I am the servant of Allah, the brother of
the Prophet (pbuh), the Siddique Al-Akbar, and the noble testifier (of
the Prophet). Any other who claims this title [other than I] is in
falsity.” Thus, Ali is the prototype of the term foremost al-Saabiqeen.
There are many other Saabiqeen, and in accordance to their degree
they are handsomely rewarded by the Almighty, but Ali stands out,
since he was the foremost.
────══════·══════────

QURAN SALUTES AHLUL BAYT ‫ل ياسككككين‬

ِ‫آ‬
Surah 37 (Al-Saffaat), Ayah 130 sends salutations to Ahlul Bayt:
َ‫سين‬
ِ ‫ل َيا‬
َْ ‫عَلىٌآ‬
َ ‫سلاٌم‬
َ
Peace unto Aali Yassin. Verily, thus We recompense those who do
good.
Commentary
Allah sends salutation to Aali Yassin. “Aali Yassin” means Aali
Muhammad., in other words Ahlul Bayt. [11]
Al-Razi writes in Tafseer Al-Kabir ‫ التـفـســـــير الكـــــبير للــرازي‬that Ahlul
Bayt share with the Prophet (pbuh) five honors as follows:
1. In salutation, for Allah said: “Peace be to you, O' Prophet” and
He also said: “Peace be to Aali Yassin.”
2. In invoking the blessings of Allah during prayers, after each
Tashah'hud.
3. In their purity, for Allah revealed the verse of purification (Surah
Al-Ahzaab: 33) for the Ahlul Bayt.
4. In the Sadaqah (alms) being forbidden for them.
5. In love, for Allah said, “Declare [O' Muhammad]: I ask of you no
recompense except loving my kindred.”
────══════·══════────

QURAN AND SALAWAAT :

Surah 33 (Al-Ahzaab), Ayah 56 sends blessings to the Prophet (pbuh)
ّ‫عَلى الّنِبي‬َ ‫ن‬ َ ‫صّلو‬
َ ‫ن ال َوَملاِئَكَتُه ُي‬ ّ ‫ِإ‬
‫سِليًما‬
ْ ‫سّلُموا َت‬َ ‫عَلْيِه َو‬
َ ‫صّلوا‬
َ ‫ن آَمُنوا‬ َ ‫َيا َأّيَها اّلِذي‬
Verily Allah and His angels send blessings on the Prophet.
O you who believe! send blessings on him [Muhammad] and greet him
with the fitting salutation.

Commentary
Allah sends His blessings “salawaat”‫ صلوات‬on the Prophet (pbuh),
and the angels implore Allah to send His blessings on him [the
Prophet]. The believers are also commanded to invoke Allah to send
His blessings on him too. The Muslims asked the Prophet (pbuh): “How
are we to seek blessings on you?” The Prophet (pbuh) answered, “Say:
'O Allah, send blessings on Muhammad and upon Aali Muhammad,”
thus he included Ahlul Bayt within the Salawaat for him.
Bukhari, Vol. 3, Page 127, quotes Muhammad (pbuh) prohibiting to
say an incomplete Salawaat. When asked, the Prophet replied,
“Do not just say: `O' Allah! Send blessings on Muhammad' and stop
there, instead say, `Allahumma Salli ala Muhammad wa Aali
Muhammad'”
meaning always to include Aali Muhammad with the Salawaat.

In Conclusion
 Ibn Hajar, (Al-Sawaa'iq, Page 88) quotes the well-known poem
composed by Al-Shafi'i (head of Shafi'i Madh'hab), and so does Sayooti,
in his interpretation of Ayah of Tat'heer, as follows:

‫فرض من ال في القرآن أنزله‬ ‫يا آل بيت رسول ال حبكم‬

‫من لم يصلي عليكم ل صله له‬ ‫كفاكم من عظيم الشأن انكم‬

Roughly translated Al-Shafi'i says:

Oh loving you Ahlul Bayt is such

That it is a duty the Quran had established
Suffice it that so privileged your distinction is
That Salat becomes invalid if Salawaat is not invoked for you.
────══════·══════────

[1] (See Yanabi Al-Mawadda, Al-Qandoozi, Page 87).

[2](See Sahih Tirmidhi, Vol. 13, Pages 200. Also Al-Nisaa'i, Khasa'is, page 4. Also
Tafseer of Al-Tibari, Vol. 22, Page 5. Also Al Mujam Al Saghir, Al Tibrani, Page 34, 75.
Also Asbaab al-Nuzool, Al-Wahidi, Pages 266-267.)

[3] (See Nisaa'i in his Sahih. Also Tha'labi in Tafseer Kabir. Also Ibn Hanbal's
Mus'nad, Vol. 5, Page 38. Also Al-Wahidi's Asbaab al Nuzool (the circumstances of
revelations). Also Ibn Marduwayh in his Mus'nad. Also Kanz Al-Ummal, Vol. 6, Page
391, Tradition #5991.)
[4] (See Ibn Khallikan commenting about Al-Tha'labi Tafseer Al-Kabir. Also Al-Tibari,
Tafseer, Vol. 6, Page 165. Also Al-Razi, Tafseer, Vol. 3, Page 431. Also Al-Neisapoori,
Tafseer, Vol. 3, Page 461.)
[5](See Haakim, Mustadrak, Vol. 3, Page 134. Also Nisaa'i, Khasa'is Al-Alawiyah Page
6. Also Ahmad, in Mus'nad, Vol. 1, Page 331.)

[6]Also Al-Razi, Tafseer Kabir. Also Al-Sayooti, Tafseer Durr Al-Manthur. Also Tafseer
Al-Baydhawi. Also Tafseer Ibn Katheer. Also Sahih Muslim and Sahih Tirmidhi.)

[7] (See Al-Haakim Al-Haskani in Shawaahid Al-Tanzeel, Vol. 1, Page 337.)

[8] (See Surah 76: Ayah 5-22).

[9] (See Ibn Hajar, Al-Sawaa'iq Al-Muhriqa, Chapter 11, Page 90. Also Al-Razi, Tafseer
Kabir, Vol. 16, Page 220 and 221.)
[10] (See Ibn Hijr, Sawaa'iq, Chapter 11, Page 160. Also Ibn Sa'ad, Tabaqat, who
affirms that Ahlul Bayt are the near relatives of the Holy Prophet. Also, Sahih Muslim,
Mus'nad ibn Hanbal and Tafseer Durr Al-Manthur.)
[11] (See Ibn Hajar in Sawaa'iq, chapter 11, quoting Ibn Abbas).