From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com>   

To: zanzinet@glcom.com

Subject: Hadith ya Thaqalain (Part 1)

Date: Mon, 09 Mar 1998 20:56:03 PST

 

 

 

Assalamun alaikum ndugu Salem na wananeti

 

Salem ameandika hivi:

mimi sikuonei kama ulivosema ,wale wengine wanaandika hadith lakini wewe

ata hiyo hadith hutaki kuitaja ,namadhali unahisi kama ninakusudiya wewe

tuu ,basi nakuarifu sitokuuliza tena,lakini nitawafahamisha watu wasije

kuyachukuwa hayo mambo kuwa ni ya kweli,wa assalam

 

Tarehe Tue Mar  3 21:41:57 1998 mimi nilimjibu hivi

Lini mimi nimesema uwongo, yote niliyoyaelezea nimetoa list za vitabu na 

hata mpaka chapter na ukarasa yake. Juu ya hivo anesema yakua mimi

sijaelezea kamili

 

NAKUOMBA UTUANDIKIYE HADITHI HIZO MBILI KAMILI KAMA WENZAKO HAPA

KATIKA NETI WANAVOANDIKA WAPATE WATU KUFAIDIKA

 

Lakini yeye bado kaendelea kusema maneno yale yale

basi nakuomba mara ya nne andika hiyo hadithi,kwani nikitu kikubwa?

 

Na Tena mara ingine

NDUGU MOHAMMED,SUALA LANGU NATAKA UTUANDIKIYE HIYO HADITHI

ULIYOITAJA HAPO JUUna kitu muhimu nataka khassa kukijuwa  jumla aw paragraph hii:

ametuaachiliya vitu viwili kitabu ya mwenyezi Mungu na Ahlel Bait wake

 

 

Shaikh Salem alikua akinuuliza kila mara yakua akitaka nieleze hadith ya

Thaqalain kwa kamili, mimi nilevohisi yakua nimemuelezea kamili, labda

yeye akikusudia yakua nitoe hadith nyingi inavyowezeka. Hii mimi naona

vigumu kuleta katika hapa ukumbini kwa sababu watu hapa hawapendelei

kusoma kitu kirefu. Hii inaweza kufanya iwe doro badili ya kusisimua.

Japo hivo nimeamua kuleta hadith cha chache kiasi sabai, zaidi shaikh

Salem akihitajia ipo kitabu khasa yenye volume 2. Kwenye hii kitabu

imekusanywa hadith zote zinazohusu Thaqalain kwa njia kiasi ya masahaba

25. Sese hivi sikumbuki kitabu gani lakini akita Salem nitamuulizia.

 

Mashaallah, ahle Sunna wanazo vitabu nyingi za hadithi kwa mifano kama

Sahih sita, Musnad ya Imam Hanbal, Kanzul Kamil, Tarikh Baghdad,

Tirmizi, Tafsir Tabari, Abu Daud, Sha'abi, Tafsir Ibn Kathir,

Shara-e-Aqaida, Yanabee ul-mawadat, Tafsir Qurtubi, Tafsir Razi,

Addurrul Manthur, Nurul Absar Mustadarak ya Imam Hakim na zingine.

 

Kwa ukweli kusoma yote hayo inahitajia wakati mkubwa, na kama sisi ambae

tumo kazini kutoka asubuhi mpaka jioni. Kisha fika nyumbani, leo

tunataka kutembelea majamaa, au kuenda mahali au kucheza na watoto,

ingia kwenye Internet. Utaona wakati sio mkubwa kuweza kusoma. Mimi

msomaji lakini nazo vitabu ngapi inanitizama mpaka sese hivi sina wakati

wakutosha. Sisi tunaweza kuwa tunayo vitabu ngapi za hadith lakini sio

yote. Basi kazi hii ya kusoma bila shaka ni kazi ya Maulama, sisi zaidi

tutachukua reference, na tukiweza kupata wakati bila ya shaka ni bora

zaidi kusoma.

 

Niliwahi kusema kabla yakua elimu yangu ni ndogo lakini mimi nitajaribu

ninavoweza. Kwa hivo utanikuta zaidi natoa kwenye vitabu ambae Maulama

wameandika kuhusu hadith moja kutotka kwenye vitabu mukhtaliif, na hii

zaidi sisi tukahakikishe yakua hii hadith ipo kwenye hizio vitabu

ziliyoelezwa, kabla hatujaanza kumshuku. Kwa mfano ile kitabu volume 2

iliyokusanya hadith zote za Thaqalain kutoka vitabu mukhtalif za Ahlel

Sunnah.

 

Sasa nitaanza kuleta hadith Thaqalain.

 

1) Imepokewa kutoka kwa Sahaba Zaid bin Arqam:: Amesema mtume (s.a.w):

"Mimi ninakuachieni vizito viwili ambavyo mkishikamana navyo hamtapotea

baada yangu, Quran na Ahlul Bait wangu, viwili hivi havitaachana mpaka 

vitakapokifia  katika Haudh."

 

Tizama Sahih Muslim J-4 Uk. 1873; Sahih Tirmidhi J.2 Uk 308; Tafsir Ibni

Kathir J.4 Uk. 122; Tarikh Baghdad J.8 Uk. 442, Kanzu al- Ummal J-1 Uk

44 na zingine.

 

2) "I have left among you certain things and if you will love them you

will never go astray. They are the Book of Allah, which is like a rope

extending from the heaven to the earth, and my children, that is my Ahl

el-Bait. These two shall never part from each other until they come to

me at the Pool of Kawthar (in Paradise). So, take care how you treat

them.

 

Tradition no. 874 in Sahih al-Tirmidhi, as related by Zayed ibn al Arqam

among the tradition taken from Kanz al-Ummal, pt 1, p. 44.

 

3) "I leave among you two Weight Things, the Book of Allah and my Ahl

al-Bay; and these two shall never separate from each other until they

come to me at the Pool."

 

According to Imam Ahmad (ibn al-Hanbal) from two authentic sources, viz.

In his Musnad, vol 5. P. 182, and vol 5, p189 at the end. Also according

to Al-Tabrani in his Mu'jam al-Kabir from Zayed ibn Thabit and in Kanz

al-Ummal, vol 1, p. 44. Also according to Al-Hakim in his Mustadarak,

pt.3, p. 148, with the comment that this tradition is authentic

according to tests followed by the two Shaykhs (i.e., Muslim and

Bukhari) though they have not included it in their collections. Dhahabi

has included it in his selections from  Mustadarak due to its

authenticity according to the tests followed by the two Shaykhs.

 

 

4) "I will soon be called away and will have to depart from you, but I

leave among you Two Weighty Things, the Book of the High and Mighty

Allah and my descendants. The Book of Allah is like a rope which extends

from the heavens to the earth, and my descendants are the people of my

house (my Ahl el-Bayt). The Subtle and Aware until they come to me at

the Pool. So take care how you treat them after me."

 

Recorded by Imam Ahmad (ibn al-Hanbal) from the tradition related by Abu

Said al-Khudri in two ways, in his Musnad, pt 3, firstly at the end of

p. 17 and secondly at the end of p. 26. Also recorded by Ibn Abi

Shaybah, Abu Ya'li and Ibn al-Sad from Abu Said, being Tradition no. 945

in Kanz al-Ummal, pt. 1, p. 47.

 

5) When the Holy Prophet was returning (to Medina) from the Farewell

Pilgrimage and arrived at Ghadir Khum he stopped there and said:

"It seems as if I have been summoned and I am going away. However, I am

leaving among you Two Weighty Things, one of which is greater than the

other. They are the Book of Allah the Almighty and my children. So take

care how you treat them after me. The two shall never part company until

they come to me at the Pool."

He continued:

"The Lord, Allah, the Almighty, is my Master and I am the masters of

every true believer."

Then he took the hand of Ali in his hand and said:

"He is the master of all those whose master I have been. O Allah, love

those who love Ali and hate those who hate him…"

 

Related by Al-Hakim from Zayd ibn al-Arqam in pt. 3, p. 109 of his

Mustadrak, with the comment that this tradition is authentic according

to tests approved by the two Shaykhs, although they have not recorded it

in full. It has also been related through another source from Zayd ibn

al-Arqam and recorded in pt. 3, p. 533 of Mustadrak, with the comment

that it is authentic, although the two Shaykhs have not recorded it.

Dhahabi has also recorded in his Talkh his as authentic.

 

 

6) Abdullah ibn Hantab related that the Messenger of Allah addressed us

at Juhfah saying: "Do I not have authority over you more than

yourselves?" They all said, "Yes, of course." Then he said: "I shall

hold you answerable for two things, namely, the Book of Allah and my

descendants."

 

Al-Tabrani has recorded this tradition as mentioned by Allamah

al-Nabahani in his Arbain al-Arbain and Allamah al-Suyuti in his Ihya

al-Mayyit. You are probably not aware of the fact that the address given

by the Holy Prophet on this occasion did not end here, because an

address is a lengthy speech, but political considerations prevent most

of the recorders of traditions from giving a full account of the

address. Even so, this brief excerpt is enough for our purpose.

 

 

7) Finally, as he lay deathbed and the room was packed with his

disciples, he said:

"O you folk! I am soon going to depart from here, and although I have

already told you, I repeat once more that I am leaving with you two

things, namely, the Book of Allah and my descendants, that is, my Ahle

al-Bayt."

Then he lifted up Ali by the hand and said:

"Behold, this is Ali: he is with the Quran and the Quran is with him.

They shall never part from each other until they come to me at the Pool

of Kawthat."

 

Sawaiqa al-Muhriqah by Allamah ibn Hajar, the last few lines of chapter

9, subheading 2.

 

A large group of distinguished persons belonging to the major section of

the Muslims has acknowledged this as the Holy Prophet's last will and

testament. Even Ibn Hajar, after recording the Hadith al-Thaqalayn (the

tradition of the Two Weighty Things), comments on it by saying: "The

Tradition of Adherence has been handed down through a large number of

sources and more than twenty of the disciples have related it."

 

In the Holy Prophet's saying: "I leave among you two things; if you will

adhere to both of them you will never go astray; and they are, the Book

of Allah and my descendants," the requirement of adherence to both of

them should be particularly noted. It plainly shows that whoever 

adheres to or adopts both of them as his guides will be saved from going

astray. Therefore, if a person takes only one of them without taking the

other for a guide he may go astray. This point becomes still clearer by

considering Tabrani's version, which contains the further injunction:

 

"Look out! And do not either go ahead of them or lag behind them, for in

either case you will be destroyed; and do not (try to) teach them for

they know more than you."

 

Walioweza kupata fursa ya kuwasomesha Umma ya Kiislam wameonekana vipi

walikuwa wanayo Elimu bila ya kusomeshwa na mtu ye yote. Tizama Nahjul

Balgha ya Imam Ali kisha utajua kwa nini mtume (s.a.w) amesema :

 

"Mimi Madinatul Ilm na Ali ni mlango wake"

 

Soma historia utaona vikundi kwa vikundi wakija kusoma kwa Ali bin

Hussain, Muhammed bin Ali na Jaafar bin Muhammad. Piki yake wakati wa

Jaafar wakati mwishoni wa Bani Ummaya, zaidi ya elfu nne watu

wakihudhuria kusoma kwake, ambae Imam Abu Hanifa na Imam Malik wamesoma

kwake. Na Imam Hanbali na Shafii wamesoma kwa wanafunzi wa Imam Jaafar.

 

 

Utaona wazi kabisa hadith ya Thaqalain mtume Muhammad (s.a.w) ametilia

mkazo kabisa yaani alikua kila wakati akitaja hii hadith ipate watu

kuwaingia akilini mwao vizuri. Kuna hadith ingine tunaona sana

inachapisha na kusambazwa na ambae badili yakua Quran na Ahle Bait ipo

Quran na Sunnah. Nani hataki kufuata Sunnah ya mtume (s.a.w), kila mmoja

yupo mbioni kutaka kufuata Sunnah kama Quran takatifu alivyotueleza

3:32; 3:132. 

 

Kwa bahati mbaya sisi sote Waislamu hatukubaliani ni kitu inayoitwa

SUNNAH. Kila mmoja anasema mimi ndio mwenye kufuata Sunnah ya mtume

(s.a.w) ilo sawa. Tutawakuta wengine wanasali kufunga mikono wengi

kuacha, wengine hupiga Takbril Ihram kwa kunyanyua mikono wengine

hawanyannyui, wengine watasema Bismillah wengine hawasemi, wengine

watasema Mwenyezi Mungu anayo mwili kama binaadamu wengine watapinga,

wenginie watatoa Talaq tatu kwa mkao mmoja wengine watsema hawezekani,

wengine wanasema 'Haya Ala Khairil Amal' katika Azan na Iqamah wengine

hawasem na nyingi zingine. Jamani ndio hiyo Sunnah aliyoatauachilia

Mtume (s.a.w) yakua tukifuata hatutapotea kabisa!! Hashalilah, basi hapo

utaona ndio hiyo hadith uzito wake unapungua, lakini tukitazama hadith

inayosema kufuata Quran na Ahlel Bait tutaona vingine.

 

Kwanza tumeelezea mwanzo yakua hii hadith ni MUTAWATIR.

 

Yapili tutizame Waislamu vipi watukua baada ya Mtume (s.a.w). Tutizame

pale Sheikh Salem alipomjibu suala ya pili ya Yahya Al-Kindi na kutoa

hadith kwa bahati mbaya hakutoa kamili. Yeye alitoa kipande tu kiasi

kusabitisha anayoamini yeye lakini kipande muhimu kaiweka kando. Yeye

alimjibu hivi

 

 

AFTARAQAT ALYAHUD ALA IHDA WA SABEEN FIRQA,WA AFTARAQAT

AL NNASARA ALA ITHNATAYN WASABUUN FIRQA,WA SATAFTARIQ

UMMATI ALA THALATHA WA SABEEN FIRQA,ITHNATAN WA SABEEN

MINHA FI ALNNAR WA WAHIDA FI AL JANNAT qila:WA MA HIYA YA RASUL

ALLAH?qala:HIYA ALLATI MA ANA ALAYHI WA ASHABI

rawahu AHMAD wa ABU DAWOOD

 

namaana yake :

mayahudi wameachana kuwa wa mmoja na wakawa ma grupu sabini na moja,na

ma cristo wameachana kuwa wa moja na wakawa ma grupu sabini na mbili,na

umma yangu itawachana kuwa wa moja na watagawanika kuwa ma grupu sabini

na tatu,katika hayo sabini na mbili yataingiya motoni na grupu moja tu litaingiya

peponi,akaulizwa:grupu gani hilo?akasema:lile litobaki kunifata mimi na sahaba wangu

 

Na ile aliyokataa kuelezea ilikua hivi :

 

     The Prophet said, "You will follow the ways of those nations who     

were before you, span by span and cubit by cubit (i.e., inch by     

inch) so much so that even if they entered a hole of a mastigure     

(lizard), you would follow them." We said, "O Allah's Apostle!      (Do

you mean) the Jews and the Christians?" He said, "Whom else?"

 

This tradition is also narrated by Muslim in his Sahih , v8, p57. It is

also narrated in Musnad Ahmad Ibn Hanbal, v3, pp 84, 94.

 

Kama nilivyoelezea mwanzo katika tarehe Sun Mar  1 12:13:43 1998 na

kuandika hivi

 

Basi hapa wazi inafahamika yakua daraja ya Imam anavotaka Allah ni

daraja ya juu. Nabii Ibrahim (a.s) hakuipata ila baada ya kufanyiwa

mtihani. Tumeshaona kabla ya mtume wetu Muhammad (s.a.w) watu vipi

wameweza kuharibu risala ya mitume wote, itawashinda vipi ikiwa watu

ndio hao hao kila zama hata akija Mtume wa mwisho kufanya hivo? Hivo

hivo waislamu wote wanajua yakua mitume wote wamekuja kwaajili ya watu

fulani isipokua Mtume wetu wa mwisho ndio aliyekuja kwa Ulimwengu mzima,

basi kwa hivyo Risala yake ni muhumi na yenye kukamilika kushida risala

zote za manabii wa kabla.Ndio maana utaona yakua nabii Ibrahim akataka

wakoo (offspring) wake waupate ule daraja ya Imam anavotaka Allah, sio

wanavotaka binaadamu, kuulinda huo mwito wa muhimi na wa mwisho kwa hao

waharibifu, na hao walinzi ni ndio hao Mawasii wa mtume Muhammad

(s.a.w).  Jee hao Mawasii wake hawastahiki kuwa na daraja kubwa ya Imam

kama ya nabii Ibrahim kuulinda hii mwito muhimu kushinda zote za mwanzo

na  ya mwisho?

 

 

Basi hapo utaona yakua hadith ya kufuata Quran na Ahlel Bait ndio

inapata uzito mkubwa kwa sababu ndio wao wenye kulinda ile SUNNAH YA

KWELI YA MTUME (S.A.W) KATIKA KILA KIBUNGA  NA MAWIMBI KALI KAMA

MITA KUMI NA MBILI YA BAHARINI INAPOKUJA NA KUTAKA KUHUJUMU

SUNNAH YA MTUME (S.A.W) .

 

Ndiyo maana Mtume mtukufu (s.a.w) akasema hivi :

 

"Behold! My Ahl al-Bayt are like the Ark of Noah; whoever embarked in it

was saved, and whoever turned away from it was destroyed. "  Mustadarak

ya Imam Hakim, vol 3 page 151, umepokewa kutoka kwa Abu Dharr. Mustadrak

ya Imam Hakim vol. II page343,  Tibrani in Ausata (the 18 of the forty

tradition), Sawaiqa al-Muhriqah by Allamah ibn Hajar page151, Shablanji

katika Nurul Absar na wengine.

 

 

Kabla sijamaliza leo nitapenda kumjibu ndugu Salem pale aliposema yakua

Imam wake wa kila zama ni Mtume (s.a.w). Ananishangaza vipi atakua yeye

ndio Imam wake wa kila zama ikiwa amekubali yakua baada kufa mtume tu

(s.a.w) kulikua inahitajika awe Imam wa zama ile. Ndio pale na kusema

hivi :

 

"lakini sasa naona bora nikueleze zaidi nini nakusudiya,imam ziko aina

nyingi kwanza yuko AL IMAM AL AKBAR na huyo MTUME[p.b.u.h]ambae niimam 

wa muumini wote katika mambo ya dini na duniya na imam wao baada ya

qiyama,aina ya pili ni kamaIMAM ABUBAKAR ,OMAR,OTHMAN na

ALI{R.A.A]waliokuwa imam wa maumini katika mambo ya dini na duniya ,"

 

Ikiwa unasema yakua kila zama ni Mtume (s.a.w) ni Imam tena basi kabisa

haina haja kuwa Imam au Khalifa yeyote.

 

Inshallah tutaendelea zaidi karibuni kuhusu hii maudhu ya Thaqalain,

yakua vipi Quran na Ahlel Bayt wanashikamanana, kwa leo na sema

 

Al hamdulillahi Rabil Alamin.

 

 

Wassalam

 

Mohammed Yusuf

 

 

______________________________________________________

 

From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com>   

To: zanzinet@glcom.com

Subject: Hadith ya Thaqalain part 3

Date: Fri, 13 Mar 1998 09:50:19 PST

 

 

Assalamun Alaikum

 

Watu wanaweza kuuliza yakua mimi nimemwambia Salem Salhaf yakua mimi

sitoleta Part 3 na hii ndio mwisho. Hii ilikua nikimwambia Salem na kuwa

tumekwisha kupelekeyana baina yeye na mimi sio na wananeti. Ingekua

nimekusudia hivo basi mimi tena ingenibidi nisilete chochote na Salem

upande wake afanye hivo.

 

Leo tunaendelea na Hadith ya Thaqalain part 3, kuhusu majadiliano ya

Hisham bin Hakam mmoja wa wafuasi wa Imam Jaafar Sadiq (a.s). Kabla

sijaanza kuletea hayo majadiliano ya Hisham kwanza nitapenda kuonesha

majadiliano yalivoeleezea kwenye Quran tukufu.

 

125. Waite waelekee kwenye Njia ya Mola wako Mlezi kwa hikima na

mawaidha mema, na ujadiliane nao kwa namna iliyo bora. Hakika Mola wako

Mlezi ndiye anaye mjua zaidi aliye ipotea Njia yake, na Yeye ndiye anaye

wajua zaidi walio ongoka. 16:125

 

111. Na walisema: Hataingia Peponi ila aliyekuwa Yahudi au Mkristo. Hayo

ni matamanio yao. Sema: Leteni ushahidi wenu kama nyinyi ni wasema

kweli.  2:111

 

24. Au wanawaabudu miungu mingine badala yake? Sema: Leteni ushahidi

wenu! Haya ni ukumbusho wa hawawalio nami, na ukumbusho wa walio kabla

yangu. Lakini wengi wao hawaijui kweli, na kwa hivyo wanapuuza. 21:24

 

Baada ya kujadiliana kwa njia ya Hikma, Mawaidha ya bora na kuleta

Burhan (USHAHIDI) na hapo bado mtu huyu hakubali tena hapa Quran

inatumia njia ya pili

 

KWA JINA LA MWENYEZI MUNGU MWINGI WA REHEMA MWENYE KUREHEMU

 

1. Sema: Enyi makafiri!

2. Siabudu mnacho kiabudu;

3. Wala nyinyi hamuabudu ninaye muabudu.

4. Wala sitaabudu mnacho abudu.

5. Wala nyinyi hamuabudu ninaye muabudu.

6. Nyinyi mna dini yenu, nami nina Dini yangu.  109:1-6

 

10. Ni sawa sawa kwao ukiwaonya au usiwaonye, hawataamini. 36:10

 

171. Na mfano wa walio kufuru ni kama mfano wa anaye mpigia kelele asiye

sikia ila wito na sauti tu -- ni viziwi, mabubu, vipofu, kwa hivyo

hawaelewi. ; 2:171

 

176. Na tungelitaka tungeli mtukuza kwa hizo Ishara, lakini yeye

aliushikilia ulimwengu na akafuata pumbao lake.Basi mfano wake ni mfano

wa mbwa. Ukimhujumu hupumua na kutoa ulimi na ukimwacha pia hupumua na

kutoa ulimi. Huo ni mfano wa kaumu wanao zikanusha Ishara zetu. Basi

simulia hadithi, huenda wakatafakari.  7:176

 

Mimi ninajaribu ninavoweza kuleta USHAHIDI, tena mtu asinisingize yakua

sikufanya hivo na kupachika sura ya 109.

 

 

HISHAM'S DISCUSSION WITH AMR BIN OBAID

 

Amr bin Obaid was renowned scholar of Motazalite beliefs, among the

contemporaries of Hisham. One day, Imam Jaafar Sadiq (a.s) said to

Hisham, "Would you narrate to me the discussion you had with Amr bin

Obaid Basari Motazalee.

Hisham : "I am at your beck and call, but out of modesty, I can not open

my lips, in your (august) presence."

 

The Imam remarked : "But why feel modest, when I am bidding you to

narrate it."

 

Hisham was satisfied with the remark and said : I heard that Amr bin

Obaid was one of the topmost scholars, well-versed in scholasticism and

a great disputant. In the mosque of Basra he occupied the seat of

learning and propagated the doctrine of Imamat (from his point of view)

and other problems pertaining to scholasticism and preached Sunni

Religion. I was taken aback at this news and left for Basra. It was

Friday when I reached there and I went straight to the mosque. I saw

quite a number of people there Amr bin Obaid was sitting there

surrounded by his admires. He was putting on a black woolen shawl round

his waiste and another shawl covering his head. People sitting round him

were putting various questions of literary (and religious) nature I

seated myself in the last row on my knees. I spoke to Amr bin Obaid in

these words : "O Scholar, I have travelled all the way to the place; do

you permit me to put questions to you." Amr bin Obaid said, "Yes, you

are at liberty to ask whatever you like."

 

Hisham : "Please answer my question, Have you got eyes."

Amr bin Obaid : "What a question you are asking young man?"

Hisham : "Well, I only want a reply to my question."

Amr bin Obaid : "Any how you are at liberty to ask me any question

however odd it may sound."

Hisham : "I have already put a question to you, Have you got eyes."

Amr bin Obaid : "Yes, I have (eyes).

Hisham : "What purpose do they serve?"

Amr bin Obaid : "I see the faces of people and colours of various

things."

Hisham : "Have you nose also?"

Amr bin Obaid : "Yes, I have nose, also."

Hisham : "What do you do with it?"

Amr bin Obaid : "I smell the fragrance and also the offensive odour."

Hisham : "Have you got tongue also?"

Amr bin Obaid : "Yes, I have."

Hisham : "What do you do with it."

Amr bin Obaid : "I speak with it and taste (various) dishes."

Hisham : "Have you got ears also?"

Amr bin Obaid : "Yes, I have."

Hisham : "What is their purpose?"

Amr bin Obaid : "I hear with my ears."

Hisham : "Have you got a heart also?"

Amr bin Obaid : "Yes, Allah has given me heart also."

Hisham : "What is the function of the heart?"

Amr bin Obaid : "The chief function of the heart is co-ordination

amongst the above-mentioned organs (of the body) i.e, eyes, nose, ears,

tongue, hands and feet to remove if there are any doubts and restore

confidence amongst them."

Hisham : "As you say all the parts of the body, although in tact, have

to rely on the heart, can not function without its help and cannot

remove the difference on their own. Is it not?"

Amr bin Obaid : "Yes, no organ of the body is independent, and can not

do without heart."

Hisham : "Why is it so when every organ of the body is in tact, it has

the power of discrimination and with understanding?"

Amr bin Obaid : "Oh! Young Chap. When I see a thing with my eyes, or

taste it with the tongue or smell with nose or hear with my ears and if

I am in doubt whether I saw this thing or that  or heard this or that

them I refer it to my heart. The decision given by the heart dispels all

doubts and I am convinced (about the truth)."

Hisham : "Now, it becomes quite clear form you utterances that Allah

created heart (in the body) so that if any suspicion arises amongst the

organs (of the body) the heart should remove it and also do away with

their differences."

Amr bin Obaid : "Yes, it is quite so."

Hisham : "Abu Marwan (Surname of Amr bin Obaid), now tell us frankly,

Allah does not want the organs of the body remain independent and free;

thereby Allah has created and appointed a leader and chief (i.e., heart)

which banishes difference and advocates peace. The leader confirms what

the organs of the body think right and if there is any doubt the leader

dispels it. How is it possible that Allah being aware of the innumerable

difference amongst the creation and the existence of chaos, did not

appoint any Imam, for the people of this Universe, so that, in case of

divergence of views they could refer to the Imam for removal of their

doubts and misgivings. The Imam should look after the welfare of the

people and be interested in their betterment. Does this appeal to you?"

Amr bin Obaid was lost for a while and could not utter a word. After

sometime he raised his head, looked at Hisham and remarked, with

astonishment : "Are you Hisham bin Hakam?"

Hisham : "I am no match for him."

Amr bin Obaid : "Then you be his pupil of his companion?"

Hisham : "This is not correct."

Amr bin Obaid : "Then who are you? Which place do you come from?"

Hisham : " I have come all the way from Kufa and belong to it."

Amr bin Obaid : "Oh! You must be Hisham. Why do you hide facts."

 

Amr bin Obaid got up, embraced me and seated me beside him. He did not

talk to any one, as long as I was there. After sometime I left the

place.

 

On listening to this whole episode Imam Jaafar Sadiq (a.s) laughed

heartily over it and said, "Tell me, O Hisham! Who taught you this

wisdom?"

"My life be sacrified for you," I submitted, "It is only from you that I

picked this wisdom and employed it, in my own way."

 

 

HISHAM'S DISCUSSION WITH A SYRIAN

 

Yunus bin Yaqub relates : Once when I was with Imam Jaafar Said (a.s), a

Syrian came there, and addressing the Imam said, "I am an eminent

scholar well-versed in rhetoric, religious jurisprudence and

interpretations of Divine precepts. I have come here to challenge your

close disciple in a public debate."

 

"O Syrian," the Imam replied, "Are your arguments founded on the

authority of the Traditions of the Prophet, or are they your own

original material?"

"I will have recourse to both," said the Syrian, "I will quote the

Prophet as well as expound my own arguments."

"Are you on the same level as the Prophet?" asked the Imam.

"No", confirmed the Syrian.

"Like the Prophet, is obedience to you also obligatory?" Posed the Imam.

"No", came the Syrian's reply. …….

Then addressing Hisham, the Syrian said, "Young man! Ask me about the

Imamate of this person Imam Jaafar Sadiq (a.s)."

Hearing this, and understanding the implications of the words, Hisham

was so infuriated that he started trembling with rage.

"O Syrian!" Uttered Hisham, controlling his temper, "Tell me one thing.

Is God more merciful to His creatures, or are the creatures more kind to

themselves?"

"In fact," replied the Syrian, "God is definitely much more

compassionate to His creatures."

"All right," said Hisham, "what is that particularly important act of

favour that God has done for His creatures?"

"That most benevolent act," replied the Syrian, confidently, "is that

God by His Divine mercy has established an authority over us – His

vicegerent in a convincing manner for His creations so that this

vicegerent mediates in mutual disputes and animosities, transforming

mutual hatred into love and regard for each other; apprising them of the

Divine commandments and prohibitions and extolling them the necessity of

discharging their ordained obligations."

"And who is that vicegerent and true representative of God?" Inquired

Hisham.

"That convincing personage," replied the Syrian, is none other than the

Prophet of God (Muhammad -s.a.w).

"And after the Prophet?" asked Hisham.

"The Quran and the Prophet's traditions," answered the Syrian.

"If that is so," shouted out Hisham, "Have the Quran and Traditions

benefited us by way of removing our differences of opinion?"

"Why not?" replied the Syrian.

"Granting that it is so," argued Hisham, "How do you account for the

differences that lie between us? Where is the point in debating the

issue with us? What was it then that brought you all the way from the

Syria to discuss?"

 

At this battery of weighty questions, the Syrian was aghast and kept

silent. He had nothing to say by way of a reply. Noticing this, the Imam

(a.s) spurred him saying: "Why are silent? Why do not you speak?"

"I am silent," acquiesced the Syrian, "because if I say that there are

no difference between us, it would be a blunt lie. It would also be

wrong if I mental in ironing out our differences, for, such a statement

would controversial. And if I maintain that though we definitely differ

with each other, yet, each of us is right in our own way, it would only

prove that the Quran and Traditions have failed to benefit us by way of

removing our differences. Therefore, there is no alternative for me

except employing the same technique of advocacy as recourse to by

Hisham."

"Of course!" consented the Imam (a.s). "You can do so by all means. I am

sure you will find him (Hisham) a store-house of the art of rhetoric."

 

"O Hisham," the Syrian started, "Is God more kind to His creatures, or

are the creatures more compassionate than God to themselves?"

"God," replied Hisham, "is more compassionate to His Creatures that they

can even be amongst themselves to each other."

"Has this compassionate God provided for some such factor as can unite

His creatures into one unit with love and affections for each other and

capable of differentiating between what is right and what is wrong?" The

Syrian was literal in copying Hisham's technique of questioning..

Hisham, sensing the catch in the question, asked : "Are you asking this

with reference to the time of the Prophet (s.a.w) or in the context of

our present age?"

"I am asking in the context of both Prophet Muhammad (s.a.w) and our

present age." Clarified the Syrian.

"There is no doubt," explained Hisham, "That Prophet (s.a.w) was a

Vicegerent of God in his own time. As for the present times," Hisham

turned pointingly to Imam Jaafar Sadiq (a.s) and said, "This person who

is gracing this assembly with his presence is in the vicegerent of God.

It is around him that people muster and benefit themselves. It is he who

acquaints us with Divine directives and enriches us with the knowledge

that he has inherited from his revered ancestors and his exalted

forefather, the Prophet (s.a.w).

"How can I believe that to be true?" asked the Syrian.

"Ask him anything you like", challenged Hisham. "And you will be

convinced of the veracity of my statement."

"Hisham!" Expostulated the Syrian, you have cut short my line of

argument and made me speechless. You have thrown back the ball in my

court!"

 

Seeing the Syrian in a quandary, Imam Jaafar Sadiq (a.s) addressed the

Syrian, saying, "May I tell you about your journey to this place and the

incidents that occurred enroute?"

Having said this, the Imam (a.s) related all the details of the Syrian's

journey with miraculous accuracy. The Syrian was so stupefied with

divinity of the Imam's (a.s) knowledge that he exclaimed, "Sir, you have

divined the truth," he almost shouted acquiescently, adding, "I now

declare my Faith in God."

 

"No!" interjected the Imam (a.s). "Do not say 'I now declare my Faith in

God', Belief in Islam is a pre-requisite to a declaration of Faith, for

it is the acquiescent conformity to Islam that sanctifies inheritances

and regularises matrimonial and other human relationships. As distinct

from this, Faith is that element on which the human reformation and

salvation subsequently depend."

 

"I declare," said Syrian with all the sincerity of conviction, "That

there is none save Allah to be worshipped; that Muhammad (s.a.w) is the

Prophet of God; and that you are one of the successors to the Prophet!"

 

Basi kwa leo mpaka siku ingine ninasema hivi:

 

Wal Hamdulilalih Rabil Alamin

 

Wassalam

 

Mohammed Yusuf

 

______________________________________________________

 

From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com> 

To: zanzinet@glcom.com

Subject: Thaqalain part 6

Content-Type: text/plain

Date: Tue, 14 Apr 1998 09:29:15 PDT

 

 

 

Assalamun alaikum

 

Leo tuanaendelea na Thaqalain part 6.

 

HADITH KUHUSU IMAM ALI (A.S) - (I)

 

Ghadir (I)

 

Hamveni narrates in Faraed-us- Simtain from Saeed Ibne Jabir and he from

Ibne Abbas that: The Prophet (s.a.w) told Imam Ali (a.s), 'O Ali (a.s) I

am the city of knowledge and you are its gate a city can be entered into

only through the gate. He gravely mistaken who, whilst being your enemy,

considers himself to be my friend for you are from me and I am from you,

your flesh is from my flesh, your blood is from my blood, your soul is

from my soul, your internals are from my internals, your externals are

from my externals. You are the Imam of my community and my Khalifa over

them AFTER ME. Lucky is he who obeys you and wretched is he who disobeys

you. He who loves you is in gain while he who bears enmity to you is in

loss. He who holds fast to you is successful while he who forsake you

get perished. Your descent is the similitude of the Ark of Nuh. He who

boards it shall be saved while he who forsakes it shall be drowned. You

are like the stars in heaven, if one star disappears another takes its

place, till the Day of Judgment.'

 

AYAT-E TABLIGH

 

67. Ewe Mtume! Fikisha uliyo teremshiwa kutoka kwa Mola wako Mlezi. Na

ikiwa hukufanya hayo basi

hukufikisha ujumbe wake. Na Mwenyezi Mungu atakulinda na watu. Hakika

Mwenyezi Mungu hawaongoi watumakafiri.  5:67

 

Katika hii aya tunaona yakua mtume mtukufu (s.a.w) alikua akiogopa watu

kwa kufikisha UJUMBE HUU MUHIMU ambae Mwenyezi Mungu amemuahadhari yakua

hatofikisha basi MA BALAGHA RISALA, maana yake hakufikisha UJUMBE WAKE.

Hii hadhari hamna mithali yake katika Quran yakua hatofikisha basi

hajafanya Ujumbe wake. Sio mtume (s.a.w) alikua hataki lakini akijua

wazi kabisa wenye kumpinga walikuwa ni wengi, ijapo hivo Mwenyezi Mungu

akamuhaidi atamkinga na hao watu wanaotaka kuipinga hiyo UJUMBE MUHIMU.

 

Isitoshe hayo hivo hivo tujue Umuhimi ya hiyo aya imeteremsha mahali

gani, wakati gani na katika hali gani. Maulama wote Maaruf wanakubali

yakua hii aya imeteremshwa mahali inaitwa Ghadeer Khum baina ya Macca na

Medina, karibu na Macca,  wakati mtume (s.a.w) alipokua anarejea

Hajjatul Widaa, wakati zaidi watu mia elfu walikuwa pamoja nae. Kwa

mfano Jalalduddin Suyuti katika Durre Mansoor, vol II page 298; Imam

Fakhruddin Razi, Tafseer-e Kabeer, vol III page 636; Nizamuddin

Nishapuri, Tafseer, vol VI page 170; Sayed Shahabuddin Aloosi Baghdadi,

Roohul Ma'ani, vol II page 348, Qazi Shekani: Fathu'l-Ghadir, vol. III,

p. 57; Seyyed Jamalu'd-din Shirazi: Arba'in; Badru'd-din

anafi:Umdatu'l-Qari Fi Sharh-e-Sahih Bukhari, vol. 8, p. 584; Ahmad

Tha'labi: Tafsir Kashfu'l-Bayan; na wengi wengine.

 

Ibne Jareer al Tabari in the Kitabul Wilaya has narrated from Zaid bin

Arqam that the Holy Prophet (s.a.w) on his return form the Hajjatul

Widaa, halted at the Ghadeer-e Khum at noon and there in the heat of the

sun, delivered an eloquent address to the following effect :

 

"The Almighty Allah has revealed to me the verse 'Balligh ma." And

Jibraeel has told me to stop at this very place to tell every one of the

people (white or black) that Ali Ibne Abi Talib (a.s) is my brother, my

Wasi and my successor to follow me as the Imam. I had told Jibraeel that

the supporters is meager while the aggressively inclined elements are in

large number. The people speak ill of me on the ground of the love of

Ali (a.s). I can even name them. Bit I consider it a merit to overlook

the same. I, however, inform you, in any case, that Allah has appointed

Ali (a.s) as your guardian and Imam. It is now obligatory on every one

to render him obedience. His command are authoritative and his word in

infallible. His foe is accursed and his friend is blessed. You should

all obey Ali (a.s), in-as-much as Allah is your Sovereign and Ali (a.s)

is your Imam. The line of Imamat after him shall continue to his

progeny. Try to understand the Book of Allah and do not get confused in

the verse which have a metaphysical connotation. The Knowledge shall

reach you through him. Whose arms I hold in my hands and whom I exalt

Bear in mind that he who befriends me should also befriend Ali (a.s.).

These verse have been revealed from Allah which commandments on receipt

thereof. I am communicating to you. this exposition of mine is quite

manifest."

 

Imam Ahmed ibn Hanbal has quoted the same hadith as  narrated by Zayd

ibn Arqam thus:

    "We were in the company of the Messenger of Allah, peace be upon him

and his progeny, when he camped in a valley called Wadi Khumm, and he

ordered everyone to gather for prayers in midday heat. He then delivered

a sermon to us under the shade of a robe over a rush tree [Juncus

spinosus] to protect him from the heat of the sun. He said: `Do you know

- or do you bear witness - that I have more authority over a believer's

life than the believer himself has?' They answered: `Yes, indeed, we

do.' He said: `Whosoever accepts me as his mawla, `Ali is his mawla; O

Lord! Befriend whosoever befriends `Ali and be the enemy of whomsoever

opposes `Ali.'"

 

Sa`d is also quoted saying: "We were in the company of the Messenger of

Allah (s.a.w). When he arrived at Ghadir Khumm, those who went ahead of

him returned to join him, while he waited for those who lagged behind,

till all people assembled. Then he said: `O people! Who is your wali?'

They answered: `Allah and His Messenger.' Then he took `Ali's hand, made

him rise and said: `Whoever has taken Allah and His Messenger as his

wali, this (`Ali) is his wali; O Lord! Befriend whoever befriends him

and be the enemy of whoever chooses to be his enemy.'"

 

Al-Nisa'i quotes Zayd ibn Arqam saying that when the Prophet (s.a.w)

returned from the Farewell Pilgrimage, and having reached Ghadir Khumm,

he ordered the ground under a few huge trees to be swept clean. He

announced: "It looks like I have been invited [to my Lord's presence]

and I have accepted the invitation, and I am leaving with you the Two

Weighty Things, one of them is bigger than the other: the Book of Allah

and my Progeny, my Household; so, see how you succeed me in faring with

both of them, for they shall never part from each other till they join

me at the Pool." Then he added: "Allah is my Master, and I am the master

(mawla) of every believer." Taking `Ali's hand, he added saying, "To

whomsoever I have been a master, this `Ali is his master; O Lord!

Befriend those who    befriend him, and be the enemy of all those who

antagonize him."

 

Imam Ahmed has recorded this hadith from al-Bara' ibn `Azib[*] from two

avenues saying; it reads: "We were in the company of the Messenger of

Allah (s.a.w) when we camped at Ghadir Khumm. The call for

congregational prayers was made. The site of two trees was chosen, and

it was swept clean. He    performed the noon-time prayers then took `Ali

by the hand and asked the crowd: `Do you not know that I have more

authority over the believers than the believers themselves have?' They

answered: `Yes, we do.' He asked: `Do you know that I have more

authority over every believer than the believer himself    has?' They

answered in the affirmative; then he took `Ali's hand and said: `Whoever

has accepted me as  his master, this `Ali is his master; O Lord!

Befriend whoever befriends him and be the enemy of whoever chooses to be

his enemy.' `Umer met him  immediately following that and said to him:

`Congratulations to you, son of Abu Talib! You have become, at dawn and

at sunset, the master of every believing man and woman.'"

 

[*] This occurs on page 281 of his Al-Khasa'is al-`Alawiyya, in a

chapter dealing with `Ali's status in the eyes of Allah, the Exalted,

the omni-Scient, and also on page 25 of another chapter enjoining

acceptance of his wilayat and warning against bearing animosity towards

him.

 

The book of 'Sirrul Aalameen, compiled by Abu Hamid Muhammad Ghazali, a

portion of his fourth Treatise, p 12, he says: "Proof  and reasoning

become brighter, and there is unanimous  accord among the muslims on the

text of the address on the day of 'Ghadeer-e-Khum' that the Holy Prophet

(s.a.w) said, "Of whomsoever I am Maula (Master) Ali is his Maula

(Master)." Then immediately Omar said, "Congratulation to you,

congratulation to you, O Abul Hassan! You are my Master and also the

Master of all faithful men and women." "

 

When it was confirmed that Ali would succeed, and many people

congratulated him on that, including Abu Bakr and Umar who were among

the well-wishers, and who were quoted as having said to the Ali, Well

done, Ibn Abi Talib, overnight you have become a master of all the

believers." 

 

Tabari has reported from the authority of Zaid bin Arqam that : First

among those who presented to him (Ali -a.s) their felicitation and took

oath of allegiance to him were Abu Baker, Umar, Uthman, Talha, Zubair

and the rest of Muhajirs. They were followed by Ansars. This ceremony of

taking oath continued for such a long time that Imam Ali (a.s) had to

say his Zohar and Asar prayer combinedly…. This business of taking of

oath of allegiance continued for full three days.

 

The author of 'Rawzatus Safaa, Vol 1, page 13, after mentioning the

Hadith-e Ghadeer states:

The the Messenger of Allah (s.a.w) seated himself in one tent, and

caused Imam Ali (a.s.) to be seated in a separate tent set up for him.

Then he ordered the people to go and present their felicitations to Imam

Ali (a.s).

 

See these books Musnad, Ahmed ibn Hanbal, vol 4 p 281;  Tadhkirat al

Awas, Ibn al Jawzi, p 29;  Al Riyadh al Nazarah, al Tabari, vol 2 p 169; 

al Bidayah wan Nihayah, vol 5 p 212;  Tarikh, Ibn Asakir, vol 2 p 50;

Tafsir, al Razi, vol 3 p 63;  al Hawi lil Fatawi, al Suyuti, vol 1 p 112 

and many others.

 

Afterward the proclamation this verse was revealed : "This day have I

perfected for you your religion and completed my favor on you and chosen

for you Islam for a religion." (5:3)

 

Some of ulema of Ahle Sunna have said that this verse was revealed on

the day of Arafa, but a large number of reputable ulema have also said

that it was revealed on the day of Ghadir. Also some of ulema hold the

view that perhaps this verse was revealed twice, once at the close of

the day of Arafa and then again on the day of Ghadir.

 

Accordingly, Sibt Ibn Jauzi says in his Khawasu'l-Umma, p. 18: "It is

probable that this verse was revealed twice, once on the day of Arafa

and once on the day of Ghadir-e-Khum, just as the verse: 'In the name of

Allah, the Beneficent, the Merciful' was revealed twice, once in Mecca

and then again in Medina."

 

Trustworthy scholars, such as Jalalu'd-din Suyuti in Durru'l-Mansur,

vol. II, p. 256 and Itqan, vol. I, p. 31; Imamu'l-Mufassirin Tha'labi in

Kashfu'l-Bayan; Hafiz Abu Nu'aim Ispahani in Ma Nusala Mina'l-Qur'an Fi

Ali; Abu'l-Fatha Nazari in Khasa'isu'l-Alawi; Ibn Kathir Shami in

Tafsir, vol. II, p. 41, following Hafiz Ibn Mardawiyya: Muhammad Bin

Jarir Tabari, scholar, commentator and historian of the 3rd century A.H.

in Tafsir-e-Kitabu'l-Wilaya; Hafiz Abu'l-Qasim Haskani in

Shawahid-ut-Tanzil; Sibt Ibn Jauzi in Tadhkira-e-Khawasu'l-Umma, p. 18;

Abu Ishaq Hamwaini in Fara'id-us-Simtain, ch. XII;

Abu Sa'id Sijistani in Kitabu'l-Wilaya; Al-Khatib-e-Baghdadi in

Ta'rikh-e-Baghdad, vol. VIII, p. 290; Ibn Maghazili Faqih Shafi'i in

Manaqib, ch. XIV and Maqtalu'l-Husain, ch. IV, all have written that on

the day of Ghadir-e-Khum the Holy Prophet appointed Ali by divine order

to the rank of wilaya (Vicegerent). He told the people whatever he was

ordained to say about Ali and raised his hands so high that the white of

both his armpits was visible. He addressed the people thus: "Salute Ali

because he is the amir (lord) of the believers. The whole Community

complied with his order. They had not yet departed from one another when

the aforesaid verse was revealed."

 

The Holy Prophet (s.a.w) was highly pleased with the revelation of this

verse. So, addressing the people, he said: "Allah is Great, He who has

perfected for them their religion and has completed His favor on them

and is satisfied with my Prophethood and Ali's vicegerency after me."

 

Another proof of its fame is what has been recorded by Abu Ishaq

al-Tha`labi while explaining Surat     al-Ma`arij in his book Al-Tafsir

al-Kabir, relying on two very  highly respected sources, and stating the

following:

 

    The Messenger of Allah, peace be upon him and his progeny, ordered

people on the Ghadir Day to assemble, then he took `Ali's hand and said:

"Whoever accepts me as his mawla, `Ali is  his mawla." The news of this

announcement spread throughout the land, and al-Nu`man al-Fahri came to

know about this hadith. Riding his she-camel, he came to meet the

Messenger of Allah, peace be upon him and his progeny. Having alighted,

he said the following to the Prophet: "O Muhammad! You ordered us to

bear witness that there is no deity except Allah and that  you are the

Messenger of Allah, and we obeyed; then you ordered us to offer prayers

five times a day, and we agreed; then you ordered us to pay zakat, and

we agreed; then you ordered us to fast during the month of Ramadan and

we agreed; then you ordered us to perform the pilgrimage and we agreed;

then, as if all of this is not sufficient, you favoured your cousin to

all of us and said `Whoever accepts me as his mawla, `Ali is his mawla;'

is this one of your own orders, or is it Allah's?" He, peace be upon him

and his progeny, answered: "I swear by the  One and only God that this

is the command of Allah, the Exalted and omni-Scient;" whereupon

al-Harith left heading towards his animal murmuring softly to himself:

"O Lord! If what Muhammad (s.a.w) says is true, then let it rain stones,

or let a severe torment descend upon us." He hardly reached his animal    

before Allah caused a stone to cleave his head, penetrate his body and

come out of his anus, leaving him dead on the spot. It is in reference

to that incident that Allah Almighty revealed the following verse:

 

    "A man who brought a question (to the Prophet) asked for a sure

penalty - which cannot be warded off by those who reject the truth -

from Allah, Lord of the Ways of Ascent."[*] (Qur'an, 70:1-3)

 

This is how the tradition, quoted verbatim,[**] concludes. Its

authenticity is accepted by many Sunni scholars as a common fact,

 

[*]This is quoted from al-Tha`labi by a group of Sunni dignitaries such

as scholar al-Shiblinji of Egypt in a biography of `Ali in his book

Nurul Absar; so, you may refer to its eleventh page if you wish.

 

[**] Refer to what al-Halabi has quoted of the narratives related to the

Farewell Pilgrimage in his book of biography  known as Al-Sira

al-Halabiyya and you will find this hadith at the end of page 214 of its

third volume.

 

Inaendelea..

 

 

Wassalam

 

Mohammed Yusuf

 

 

 

From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com>  r

To: zanzinet@glcom.com

Subject: Thaqalain part 7

Date: Wed, 15 Apr 1998 11:45:35 PDT

 

 

Assalamun alaikum

 

Leo tuanaendelea na Thaqalain part 7

 

 

HADITH KUHUSU IMAM ALI (A.S) - (II)

 

 

Ghadir (II)

 

Baada hayo yote hiyo tuanasikia wengine wanasema yale ambae mtume

(s.a.w) akiyaogopa, kwa kutafsiri nia ya mtume (s.a.w), na kusema yakua

mtume amakusudia vingine. Hashalillah, vipi tutaweza kutafsiri maneno ya

mtume ambae amesema kwa lugha ya fasih na kufahamika na kusema yakua

mtume amekusudia "MAWLA" maana yake ni "MSAIDIZI NA SUPPORT." Ile yote

UZITO wa Quran ambae aya 5:67 imesema kwa UKALI, uwoga wa mtume, mahali

aliposimama, hali ya hewa, wakati aliposimama, kuwarejesha na

kuwangonjea wengine, kuwambia wengine wafikishe ujembe, kuwambia

kumbariki Ali na zingine zote inapungua na kuwa nyepesi kabisa. Hebu

tutizame vipi Sayyed Abdul-Hussain wa Murajeat na  Sayyed Mohammed

Shirazi wa Peshawar Nights wanajibu kuhusi hiyo nia ya mtume (s.a.w).

 

Jawabu ya Sayyed Abdul-Hussain wa Murajeat

 

Somehow I have the feeling that your heart is not satisfied with what

you yourself have stated, and your soul is not thereby pleased! You

revere the Messenger of Allah (pbuh) and cherish his pristine wisdom,

infallibility, conclusive Prophethood, believing that he is the master

of the wise, and the seal of the prophets: "He does not speak of his own

inclination; it is but a revealed inspiration; he has been taught by one

mighty in power (Qur'an, 53:3-5)."

 

    Suppose a philosopher from another faith asks you about the Ghadir

Day saying:

 

    "Why did he (pbuh) stop all those thousands of companions from

proceeding, confining them in midday heat in such a sun­baked plain? Why

did he make sure to call back whoever advanced, and wait for whoever

lagged behind? Why did he camp with them in such a desolate place where

neither water    nor vegetation was available? Then why did he preach to

them about Allah Almighty in that place and enjoined those who were

present there to convey, upon dispersing, what they had heard to those

who had not, and why did he start with a self­eulogizing sermon, saying:

`It looks like my Lord's Messenger [angel of death, Isra'il] is about to

come to call me [to return to my Lord] and I will respond to the call; I

am responsible, and so are you,' and what message was the Prophet (pbuh)

enjoined to convey and which the nation was enjoined to heed? Why did he

ask them: `Do not you believe that there is no god but Allah and that

Muhammad (pbuh) is His Servant and Messenger, that His Paradise is just

and His Fire is just, that death is just and the life after death is

just, that the Hour is undoubtedly approaching,    that Allah will bring

to life all those who are lying in their graves?' and they responded in

the affirmative? Why did he immediately take `Ali's hand, lift it till

the white hair in his arm­pit became visible, saying: `O people! Allah

is my mawla, and I am the mawla of the believers;' then why did he

explain his statement `I am the mawla of the believers' by asking them:

`Do not I have more authority over your lives than you yourselves have?'

Then why did he say, having made such an explanation, `Whoever has

accepted me as his mawla, this (`Ali) is his mawla; O Lord! Befriend

whosoever befriends him and be the enemy of whosoever antagonizes him;

support whosoever supports him and betray  whosoever betrays him,' and

why did he specifically choose him and pray for him in such a manner

which is worthy only of just Imams and truthful successors? And why did

he require them to testify by asking them: `Do I not have more authority

over you than you yourselves have?' and they answered in the

affirmative; then he said: `To whomsoever I have been a mawla, `Ali is

his mawla,' or `To whomsoever I have been a wali, `Ali is his wali, and

why did he link the Qur'an to his progeny, thus making them the examples

for the wise to follow till the day of Judgment? Why so much concern

from such a wise Prophet? What was the mission that necessitated all

these introductions, and what was the aspired objective from such a

memorable stand? What was the message which Allah Almighty ordered him

to convey when He said: `O Messenger! Convey what has just been revealed

unto you from your Lord, and if you do not do so, then you have not

conveyed His Message (at all), and Allah will protect you from (evil)

men (Qur'an, 5:67),' and what mission required so much emphasis from

Allah Who demanded, in a tone so close to threatening, to be conveyed?

What was the affair regarding which the Prophet feared dissension if not

conveyed by him, one the announcement of which required a profound

protection from Allah against the harm of the hypocrites...?"

 

    I ask you, in the name of your grandfather, if you are asked all

these questions, will you answer them by saying that Allah, the

omni­Scient, the all­Powerful, simply wanted to explain to the Muslims

how `Ali had been supporting them, and how friendly he was to them? I do

not think that you would give such an answer, and I do not think that

you would interpret Allah's words, or the words of the master of the

wise, the seal of messengers and prophets, as such. You are above

thinking that he (pbuh) would exhaust his means and resources in

explaining something too clear, according to reason and common sense, to

require such an explanation. There is no doubt that you look at the

actions and statements of the Prophet (pbuh) in a better light, one

which is not derided by the discreet, nor criticized by philosophers or

sages. There is no doubt that you appreciate the value of his statements

and actions and render them to wisdom and infallibility.

 

 

Jawabu ya Sayyed Mohammed Shirazi wa Peshawar Nights

 

(1) The first proof is the Holy Qur'an and the revelation of the verse:

"O Apostle! deliver that which has been revealed to you from your Lord;

and if you do it not, then you have not delivered His message, and Allah

will protect you from the people." (5.67)

 

In short, the warning contained in this verse says: "If you do it not

then (it will be as if) you have not delivered His message (at all)..."

shows that the message which the Holy Prophet had been ordered to

deliver was of great importance. It was in fact essential to the

completion of Prophethood itself. Therefore, the issue in question was

surely the matter of the imamate, the conferring of authority on one who

would guide the people according to the tenets of Islam after the death

of the Holy Prophet.

 

(2) The second circumstance which proves my point is the revelation of

the verse: "This day have I perfected for you your religion and

completed my favor on you and chosen for you Islam for a religion."

(5:3)

 

The Holy Prophet (s.a.w) was highly pleased with the revelation of this

verse. So, addressing the people, he said: "Allah is Great, He who has

perfected for them their religion and has completed His favor on them

and is satisfied with my Prophethood and Ali's vicegerency after me."

 

(3)Thirdly, you might consider the circumstances. In that hot desert,

where there was no protection for the travellers, the Holy Prophet

gathered the whole umma. People sat in the shade of the camels, with

their feet covered, in the scorching heat of the sun. In these

conditions the Prophet delivered a long address, which Khawarizmi and

Ibn Mardawiyya in their Manaqib, and Tabari in his Kitabu'l-Wilaya and

others have narrated. Does it make sense to think that the Prophet would

require thousands of his followers to spend three days in the blazing

desert to swear allegiance to Ali merely to indicate that Ali was their

friend? In fact there was no one in the whole Community who did not

already know the close association between the Holy Prophet and Ali or

had not heard about him (as I have already pointed out earlier). The

revelation of the Qur'anic verse in question for the second time,

particularly in different

circumstances and with such serious instructions that people might be

put to great inconvenience and suspense, could not simply mean that they

should be friends of Ali. Either the Holy Prophet's performance was

meant to indicate great significance or it was frivolous. And certainly

the Holy Prophet is free from all frivolous actions.

 

It is reasonable to conclude therefore, that these arrangements were

made not merely to indicate that people should befriend Ali. The event,

in fact, marked the completion of the Prophet's message: the

establishment of the Imamate, the source of the umma's guidance after

the death of the Prophet.

 

(4) Some of your reputable ulema have acknowledged that the primary

meaning of "maula" is "master." Among them is Sibt Ibn Jauzi, who after

giving ten meanings of the word in his Tadhkira-e-Khawas, ch. II, p. 20,

says that none of them except the tenth one corresponds with what the

Holy Prophet meant to say. He says: "The hadith specifically means

obedience; so the tenth meaning is correct, and it means 'mastery over

others.' Hence, the hadith means 'of whomever I am the 'maula' (master)

Ali is also his 'maula' (master).'"

 

In the book Maraju'l-Bahrain Hafiz Abdu'l-Faraj Yahya Bin Sa'id Saqafi

interprets it in the same way. He narrates this hadith with his own

sources from his leaders, who said that the Holy Prophet, holding Ali by

the hand, said: "Of whomsoever I am 'wali' or master over himself, Ali

is also his 'wali' or master over himself."

 

Sibt Ibn Jauzi says, "The saying of the Holy Prophet that Ali has

authority or is the master over the selves of all the believers clearly

proves the Imamate or vicegerency of Ali and that obedience to him is

obligatory."

 

Muhammad Bin Talha Shafi'i in his Matalibu's-Su'ul in the middle of Part

V, ch. 1, p. 16, says that the word maula has many meanings, for

instance: "master," "helper," "successor," "truthful one," and "leader."

He then says that this holy hadith furnishes an inner interpretation to

the verse of Mubahila. (3.61) In it Allah Almighty has called Ali the

'self' of the Holy Prophet. There was no separation between the self of

the Holy Prophet and the self of Ali since He combined the two with the

pronoun referring to

the Holy Prophet.

 

Muhammad Bin Talha adds: "In this hadith the Holy Prophet indicated that

whatever obligations the believers had in respect to him, they had also

in respect to Ali. As the Holy Prophet was certainly master of the

believers in all of their matters, their helper, leader, and chief - all

of these being connotations of the word "maula" - then it follows that

he meant the same thing for Ali (A.S.) also. And this is of course, an

exalted position, an eminently high rank, which was specifically

assigned to Ali. It is for this reason that the Day of Ghadir was a day

of eid and rejoicings for the lovers and friends of Ali."

 

Imam Haskani and Imam Ahmad Bin Hanbal have given the complete details

of this event. If you, respected people, would leave behind your

preconceived ideas on this matter, you would understand the holy verse

and hadith, which show that the word "maula" means "wali" (master) i.e.,

one having authority over all others.

 

If "maula" or "wali" did not mean "one who has a greater claim on

others," the latter phrase "after me" would be meaningless. And this

sentence, which the Holy Prophet repeatedly uttered from his sacred

tongue, proves that "maula" and "wali" mean "one who has greater claim

on all others," because he said that rank in particular was granted to

Ali after him.

 

(5)The fifth circumstance to prove the wilaya (vicegerency) of Ali is

the reading of his couplets, which Hasan Bin Thabit read with the

permission of the Holy Prophet, in the gathering in which Ali's rank of

Vicegerent was announced. Sibt Ibn Jauzi and others have written that

when the Holy Prophet heard those verses, he said, "Oh, Hasan! so long

as you continue helping us or praising us with your tongue, ruhu quds,

the holy spirit, will also be supporting you."

 

The well known commentator and narrator of hadith of the fourth century

A.H., Hafiz if Ibn Mardawiyya (died 352 A.H.), in his Manaqib; the Chief

of the Imams, Muwaffaq Bin Ahmad Khawarizmi in Manaqib and

Maqtalu'l-Husain, part IV; Jalalu'd-din Suyuti in his Risalatu'l-Azhar

fi ma Aqdahu'sh-Shu'ara and many of your scholars, narrators and

historians report from Abu Sa'id Khadiri that on the day of

Ghadir-e-Khum, after the address of the Holy Prophet and the appointment

of Ali as his successor, Hasan Bin Thabit said: "Do you permit me to

recite some couplets on this occasion?" The Holy Prophet said: "Yes,

recite with Allah's blessings." So he stood up at a raised spot and

recited spontaneously composed verses. The meaning of the verses is as

follows:

 

"On the Day of Ghadir-e-Khum, the Holy Prophet called together the umma,

and I heard his voice calling them. The Prophet said to the people, "Who

is your maula and wali?" The people said clearly, "Allah is our maula

(Lord) and you are our wali (Guardian) and no one denies this fact." So

then the Holy Prophet said to Ali: "Stand up! I am content with your

becoming the imam (vicegerent) and hadi (guide) after me. So of

whomsoever I am the maula (master) this Ali is also his maula (master).

Hence, all of you people should loyally and faithfully help him." Then

the Prophet prayed to Allah: "O Allah! Be a friend of him

who is a friend of him (Ali) and be an enemy of him who is enemy of

him."

 

These couplets are a clear proof of the fact that on that day the

companions of the Holy Prophet did not interpret the word "maula" in any

other way except "imam" and that Ali would be the caliph after the

Prophet died. If the word "maula" did not mean "imam" or master over

others, the Prophet would have at once interrupted Hasan when he had

recited the line: "I am content with your being imam and guide after

me," and would have told him that he was mistaken and that he did not

mean Ali to be the imam and successor after him and that he meant by the

word "maula" "friend" or "helper." But in fact the Holy Prophet

supported him by saying "Ruhu'l-Quds will also be supporting you." Apart

from this, the Holy Prophet clearly explained the position of imamate or

wilaya (vicegerency) of Ali in his sermon. You should study the sermon

of the Holy Prophet, which he delivered on the Ghadir-e-Khum day and

which has been reported in full by Abu Ja'far Muhammad Ibn Jarir Tabari

(died 310 A.H.) in his book Kitabu'l-Wilaya. He writes that the Prophet

said: "Listen and obey. Verily, Allah Almighty is your maula and

Ali is your imam. Until the Day of Judgment the imamate will belong to

my progeny, the descendants of Ali."

 

Kama Mwnyezi Mungu alivosema kwenye Quran takufu yakua "Na Mwenyezi

Mungu atakulinda na watu." 5:67

 

Basi hapo Mwenyezi Mungu amemuokua mtume (s.a.w) wake kwa watu. Mpaka

siku ingine, inshallalh,  tutaona nini imetendeka baada ya hapo Ghadir-e

Khumm.

 

Inaendelea..

 

 

Wassalam

 

Mohammed Yusuf

 

 

______________________________________________________

 

 

From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com>  r

To: zanzinet@glcom.com

Subject: Thaqalain part 8

Date: Thu, 16 Apr 1998 11:54:09 PDT

 

 

 

Assalamun alaikum wananet

 

Leo tuanaendelea na Thaqalain part 8

 

HADITH KUHUSU IMAM ALI (A.S) - (III)

 

 

HADITH DAAR OR HADITH OF FAMILY FEAST

 

214. Na uwaonye jamaa zako walio karibu nawe. 26:214

 

Baada kuteremsha hii aya, mtume (s.a.w) amwewaalika majamaa zake Bani

Hashim, na kuwapikia chakula,. kisha akawakhutubia na kusema hivi :

 

"O Progeny of Abdul Muttalib! By Allah I do not know an Arab young man

has brought for you anything better than I have brought for you, I have

brought for you the good of this world and of the next world. Allah has

enjoined me that I should call you to it who among you would help me in

it so that he may become amidst you my brother, my Wazir, my vicegerent

and my successor after me." The Holy Prophet (s.a.w) repeated the last

sentence three times, and each time none except Ali (a.s) responded to

him saying, "I will aid and help you, O Prophet of Allah!". 

 

The Holy Prophet (s.a.w) called Ali (a.s) to him, embraced him and

putting his hand on Ali's shoulder declared, "Know you all, here is my

brother, my Wasii, my Wazir and my Khalifa. Hear him and obey him." Some

of the books have recorded that the Holy Prophet (s.a.w) address Ali

(a.s) saying, "Thou art my successor, my Khalifa (Vicegerent) after me."

 

The gathering broke up and while going away, addressed Abu Talib

tauntingly, "Now obey your own son Ali whom Muhammad has placed I

authority along with himself."

 

This event is recorded by historians and in traditions, and there is not

the least doubt about its authenticity. For reference, see the

authorities quoted below :-

 

Mohammed Bin Jareer Tabari in 'Tarikk-ul Umum-wal Maluk', vol II page

217 and 319; Mustadrak of Imam Hakim vol III page 132; Allamah ibn Athir

in his 'Tarikh al-Kamil, vol 2 page 22; Abdul Fida in vol 1 page 116;

Imam Jaafar al-Askafi Mutazali in Naqd al-Uthmaniyyah; Imam Ahmad ibn

Hanbal im Musnad, vol 1 page111,159 and 331; Imam Nasai in Khasaisah

al-Alawiyah page 6; Suyuti in 'Jamul Jawame vol VI page 392 and 396; al

Sirah al Halabiyah, vol 1 p 311;  Shawahid al Tanzil, vol 1 p 371; Kanz

al Ummal, vol 15 p 15; Tarikh, Ibn Asakir, vol 1 p 85; Tafsir, Ala al

Din al Shafi'i, vol 3 p 371 and others.

 

By western writers Carlye in Hero and Hero worship; Gibbon in Decline

and Fall of the Roman Empire; Oakley in History of Saracens; John

Davenport in Apology for Mohammed and his Quran; Gilman in History of

Saracens and Washington Irving in Successors of Mohammed.

 

 

AYATE WILAYAT

55. Hakika (Waliukum) rafiki yenu mlinzi ni Mwenyezi Mungu na Mtume wake

na walio amini, ambao hushika Sala na hutoa Zaka nao wananyenyekea. 5:55

 

This verse is unanimously acknowledged to be in praise of Ali.

Commentators and traditionists, such as Imam Fakhru'd-Din Razi in Tafsir

Kabir, Volume III, page 431; Imam Abu Ishaq Tha'labi in his

Kashfu'l-Bayan; Jarullah Zamakhshari in Tafsir Kashshaf, Volume I, page

422; Tabari in his Tafsir, Volume VI, page 186; Abu'l-Hasan Rammani in

his Tafsir; Ibn Hawazin Nishapuri in his Tafsir; Ibn Sa'dun Qartabi in

his Tafsir, Volume VI, page 221; Nasafi Hafiz in his Tafsir, page 496

(by way of commentary on Tafsir of Khazin Baghdadi); Fazil Nishapuri in

Gharibu'l-Qur'an, Volume I, page 461; Abu'l-Hasan Wahidi in

Asbabu'n-Nuzul, page 148; Hafiz Abu Bakr Jassas in Tafsir

Ahkamu'l-Qur'an, page 542; Hafiz Abu Bakr Shirazi in Fima Nazala

Mina'l-Qur'an Fi Amiru'l-Mu'minin; Abu Yusuf Sheikh Abdu's-Salam Qazwini

in his Tafsir Kabir; Qazi Baidhawi in Anwaru't-Tanzil, Volume I, page

345; Jalalu'd-Din Suyuti in Durru'l-Mansur, Volume II, page 239; Qazi

Shukani San'a'i in Tafsir Fathu'l-Qadir; Seyyed Muhammad Alusi in his

Tafsir, Volume II, page 329; Hafiz Ibn Abi Shaiba Kufi in his Tafsir;

Abu'l-Baraka in his Tafsir, Volume I, page 496; Hafiz Baghawi in

Ma'alimu't-Tanzil; Imam Abu Abdu'r-Rahman Nisa'i in his Sahih; Muhammad

Bin Talha Shafi'i in Matalibu's-Su'ul, page 31; Ibn Abi'l-Hadid in

Sharhe Nahju'l-Balagha, Volume III, page 375; Khazin Ala'u'd-Din

Baghdadi in his Tafsir, Volume I, page 496; Sulayman Hanafi in

Yanabiu'l-Mawadda, page 212; Abu Ja'far Askafi in Nagzi'l-Uthmaniyya;

Tibrani in Ausat; Ibn Maghazili Faqih Shafi'i in Manaqib; Muhammad bin

Yusuf Ganji Shafi'i in Kifayatu't-Talib; Mulla Ali Qushachi in Sharhe

Tajrid; Seyyed Muhammad Mu'min Shablanji in Nuru'l-Absar, page 77;

Muhibu'd-Din Tabari in Riyazu'n-Nuzra, Volume II, page 247 as well as

many others of your notable ulema all have narrated from Sadi, Mujahid

Hasan Basri, A'mash, Atba Bin Hakim, Ghalib Ibn Abdullah, Qais Bin

Rabi'a, Abaya Bin Rab'i, Abdullah Ibn Abbas, Abu Dharr Ghifari, Jabir

Ibn Abdullah Ansari, Ammar, Abu Rafi', and Abdullah Bin Salam, and

others acknowledge that this verse was revealed in praise of Ali. This

verse refers to the time that Ali gave a ring to a beggar during ruku'

(bowing in prayer). Here also the words are plural out of deference and

respect to the rank of Wilaya  (guardianship), and to prove that Ali was

the Imam and successor to the Prophet. The emphasis of the word

"innama," renders the meaning - the decision of Allah - final and fixed,

i.e., the decision of Allah that the guardian of the believers should be

Allah, His Prophet (Muhammad), and the believers who give charity while

praying, the latter referring specifically to Ali.

 

Allama Zamakhshari writes on page 422 of the first of volume of his

Tafseer entitled 'Al Kashshaf' in explaining the above quoted verse of

the Quran. If it is asked what is the justification for using a plural

form indicate a singular, I will say in reply that the plural form is

used in many places while singular is meant. The reason here may be that

though it stands for a single man, other people to imitate him and not

to delay in giving alms to the beggar (like Ameerul Momineen Ali - a.s)

who did not wait for completion of his prayer.

 

It is asked, how could Ameerul Mominee (a.s)  have heard the beggar's

call for alms when he was in his prayer as it is said that when he

engaged himself in prayer, he became so absorbed in it as to become

oblivious of his surroundings, then the reply to it is that Sadqa is

also an Ibat (devotional act) and what could be better than that an act

of devotion is joined up with another act of devotion.

 

The meaning of the word "wali" in such a context is "one who has the top

priority in faring with one's affairs." We say "Such and such is the

minor's wali." Lexicographers have made it clear that whoever takes

charge of someone's affairs is the latter's wali. The meaning of the

verse, therefore, is as though Allah says that "the ones who take charge

of your affairs and have priority even over your own lives in faring

with the latter are: Allah, the Almighty and Omniscient, His Messenger,

and `Ali," for in `Ali alone have all these qualities been combined:

faith, saying the prayers, and offering zakat even while prostrating in

prayers, and for whom these verses were thus revealed. The Almighty has

in these verses reserved wilayat for Himself and for both His Messenger

and wasi in the same manner. The wilayat of Allah, the Almighty and

Omniscient, is general and inclusive. So is the wilayat of the Prophet

as well as his wali; it carries the same meaning. It is not possible to

apply to it in this context the meanings of "supporter, loved one,

etc.," since such a restriction [of application] is groundless, as is

quite obvious. I believe this is a quite clear matter, and praise to

Allah, Lord of the Worlds.

 

 

HADITH MANZILAT

 

The Holy Prophet (s.a.w) said: "O Ali, you are to me as Aaron was to

Moses, except that there will be no prophet after me."

 

(1) Abu Abdullah Bukhari in his Sahih, Volume III, the Book of Ghazawa,

Qazwa Tabuk, p. 54, and in his book Bida'u'l-Khalq, p. 180; (2) Muslim

bin Hajjaj in his Sahih, printed in Egypt, 1290 A.H., Volume II, under

the heading, "The Merits of Ali;" pages 236-7; (3) Imam Ahmad bin Hanbal

in Musnad, Volume I, "Grounds for Naming Husain," pages 98, 118, 119;

and footnote of the same book, Part 5, page 31; (4) Abu Abdu'r-Rahman

Nisa'i in Khasa'isi'l-Alawiyya, page 19; (5) Muhammad bin Sura Tirmidhi

in his Jami'; (6) Hafiz Ibn Hajar Asqalani in Isaba, Volume II, page

507; (7) Ibn Hajar Makki in Sawa'iq Muhriqa, chapter 9, pages 30 and 34,

(8) Hakim Abu Abdullah Muhammad bin Abdullah Nishapuri in Mustadrak,

Volume III, page 109; (9) Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa,

page 65; (10) Ibn Abd Rabbih in Iqdu'l-Farid, Volume II, page 194; (11)

Ibn Abdu'l-Birr in Isti'ab, Volume 2, page 473; (12) Muhammad bin Sa'd

Katib Waqidi in Tabaqatu'l-Kubra; (13) Imam Fakhru'd-Din Razi in Tafsir

Mafatihu'l-Ghaib; (14) Muhammad bin Jarir Tabari in his Tafsir; as well

as in his Ta'rikh; (15) Seyyed Mu'min Shablanji in Nuru'l-Absar, page

68. Many other eminent scholars of yours have narrated this grand hadith

with slight variations in words from many of the companions of the holy

Prophet, such as: (1) Umar bin Khattab, (2) Sa'd bin Abi Waqqas, (3)

Abdullah bin Abbas, (4) Abdullah bin Mas'ud, (5) Jabir bin Abdullah

Ansari, (6) Abu Huraira, (7) Abu Sa'id Khudri, (8) Jabir bin Sumra, (9)

Malik bin Huwairi's, (10) Bara'a bin 'Azib, (11) Zaid bin Arqam, (12)

Abu Rafi', (13) Abdullah bin Ubai, (14) Abu Suraiha, (15) Hudhaifa bin

Assad, (16) Anas bin Malik, (17) Abu Huraira Aslami, (18) Abu Ayyub

Ansari, (19) Sa'id bin Musayyab, (20) Habib bin Abi Thabit, (21)

Sharhbil bin Sa'd, (22) Umme Salma (wife of the holy Prophet), (23) Asma

bint Umais (wife of Abu Bakr), (24) Aqil bin Abi Talib, (25) Mu'awiya

bin Abu Sufyan, and a host of other companions. In short, all of them

have related with slight variation of words that the holy Prophet said:

"O Ali, you are to me as Aaron was to Moses, except that there will be

no prophet after me."

 

In this hadith the word "Manzila" (Rank) is used in the general sense.

The word showing exception clearly proves that the reference is of

general significance. The Prophet named Ali along with the word

"prophet" and described his Manzila using the phrase 'except that there

shall be no prophet after me.' Most eminent ulema and authors have

quoted the hadith from the Prophet, who is reported to have said to Ali.

"Are you not content that you are to me as Aaron was to Moses except

that there shall be no prophet after me?"

 

Some people might have justify if this hadith had been narrated at Tabuk

only. But the Prophet repeated the same hadith on different occasions.

It was narrated when brotherhood among different individuals among the

muhajirs (refugees) was established in Mecca. It was also narrated in

Medina when brotherhood was established between the Muhajirin and the

Ansar. On each occasion the Prophet selected Ali as his brother, saying,

"You are to me as Aaron was to Moses except that there shall be no

prophet after me."

 

Among the narrators are Mas'udi (a reliable reporter according to both

sects) who writes in his Muruju'dh-Dhahab, Volume II, page 49, Halabi in

Siratu'l-Halabiyya, Volume II, pages 26 and 120, Imam Abdu'r-Rahman

Nisa'i in Khasa'isu'l-Alawiyya, page 19, Sibt Ibn Jauzi in his Tadhkira,

pages 13-14, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, chapter 9 and

17, and several others have narrated this hadith. They all say that,

apart from the two occasions of establishing brotherhood, it has been

narrated on many other occasions as well. Therefore, this hadith is not

to be construed in a restricted sense or for a particular occasion only.

Its general significance is an established fact. lt. was through this

hadith that the Holy Prophet declared on appropriate occasions Ali's

succession after him. One of those occasions was the Battle of Tabuk.

 

This hadith proves that Ali possessed three characteristics: (1) The

rank of a prophet; (2) The rank of successor to the Holy Prophet; and

(3) his superior position among all the companions of the Holy Prophet.

Like the Holy Prophet, Ali's followers likened him to Aaron, who was a

prophet, was invested with the caliphate of Moses, and was superior to

all the Bani Isra'il.

 

During his absence of forty days, Moses did not leave matters to the

discretion of his followers. He appointed Aaron, the best man among the

Isra'ilis, to act as his Caliph and successor. Similarly, the last

prophet, whose religion is most perfect, had even greater reason to

protect his people from the chaos of their free will. He preserved the

code of religion so that it might not pass into the hands of the

ignorant, those who would change it according to their whims. The

ignorant people would depend on their own conjecture and create

divisions in the matter of law. So, in this sacred hadith the Prophet

says: "Ali is to me as Aaron was to Moses," confirming that Ali held the

same levels of merit and authority as Aaron did. Ali was superior to the

whole umma (community), and therefore the Prophet appointed him his

helper and his successor.

 

The Holy Qur'an states that when Moses appointed Aaron his successor, he

gathered round him the Bani Isra'il (according to some reports, 70,000

people). Moses emphasized that in his absence they should obey Aaron,

his Caliph and successor. Moses then went up the mountain to be alone

with Allah. Before a month passed, Samiri incited dissension among the

Isra'ilis. He fashioned a golden calf and the Bani Isra'il, having left

Aaron, gathered round the treacherous Samiri in large numbers. It had

been only a short time before this that the same Bani Isra'il had heard

Moses say that during his absence Aaron was to be his Caliph and that

they should obey him. Nevertheless, 70,000 people followed Samiri. The

Prophet Aaron loudly protested this action and forbade them from

indulging in such sinful acts, but no one listened to him. The verse of

Sura A'raf states that when Moses came back, Aaron said to him: "Son of

my mother! Surely the people reckoned me weak and had well-nigh slain

me..." (7:150)

 

The Bani Isra'il themselves heard the clear instruction from Moses, but

when Moses went up to the mountain, Samiri seized his opportunity. He

fashioned a golden calf and misguided the Bani Isra'il.

 

Similarly, after the death of the Prophet, some people who had heard him

say that Ali was his successor, turned against Ali. Imam Ghazali

referred to this fact in the beginning of his fourth treatise in

Sirru'l-'Alamin. He states that some people returned to the state of

their former ignorance. In this respect, there is great similarity

between the situation of Aaron and that of Ali. Like many of your own

great scholars and historians, Abu Muhammad Abdullah Bin Muslim Bin

Qutayba Bahili Dinawari, the well-known Qazi of Dinawar, in his Al-Imama

Wa Siyasa, Volume I, page 14, narrates in detail the events of Saqifa.

He says that they threatened to burn down Ali's house and they forcibly

took him to the mosque and threatened to kill him unless he swore

allegiance to them. Ali went to the sacred grave of the Prophet and

repeated the same words of the Holy Qur'an which Aaron spoke to Moses:

"He (Aaron) said: Son of my mother! Surely the people reckoned me weak

and had well-nigh slain me..." (7:150)

 

So according to the Holy Qur'an Aaron did not draw the sword against the

people. He assumed silence when they adopted Samiri's Golden Calf as the

object of worship because he (Aaron) recognized that he was outnumbered.

Similarly, Ali, whom the Holy Prophet pronounced to be the counterpart

of Aaron (as we have discussed in detail earlier), was also perfectly

justified in assuming patience and forbearance when he had been left

alone. The Holy Imam was forcibly brought to the mosque and an open

sword was put on his head to force him to swear allegiance (*). Later he

went to the tomb of the Holy Prophet and repeated the same words which

Allah Almighty has related through the tongue of Aaron. Aaron had said

to Moses: "Surely the people had reckoned me weak and had well nigh

slain me."

 

(*) Nitaelezea zaidi siku za mbele.

 

Inaendelea..

 

Wassalam

 

Mohammed Yusuf

 

______________________________________________________

 

From: "Mohammed Yusuf Jaffer" <abulqassim@hotmail.com> 

To: zanzinet@glcom.com

Subject: Thaqalain part 9

Content-Type: text/plain

Date: Fri, 17 Apr 1998 10:32:49 PDT

 

 

 

 

Assalamun alaikum

 

Leo tuanaendelea na Thaqalain part 9

 

HADITH KUHUSU IMAM ALI (A.S) - (IV)

 

 

HADITH MADINATUL ILM

 

"I am the city of knowledge, and Ali is its gate"

 

Sahih, Tirmidhi, vol 5 p 201; Mustadrak, al Hakim, vol 3 p 126; Tarikh,

Ibn Kathir, vol 7 p 358; Kanzul Ummal of Muttaqi Hindi; Yanabul

Mawaddah, page 183; Sharhe Nahjul Balaghah, Abil Hadid page 77; Ibne

Hajar in Lisanul Meezan, vol I page 432; Suyyuti in Tarikhul Khulafa

page 70, Sakhawe in Maqassed-ul Hasanah page 97 and many others.

 

This tradition alone should be sufficient to indicate the example that

has to he followed after the Messenger of Allah (saw) because the

educated man ought to be followed.

 

 

And Ibn Abbas said, "My knowledge and the knowledge of the Companions of

Muhammad(saw) is but a drop in seven seas if compared with Ali's

knowledge."

 

And this is what Imam Ali said about himself, "Ask me before you lose

me. By Allah, if you ask me about anything that could happen up to the

Day of Judgement, I will tell you about it. Ask me about the Book of

Allah, because by Allah there is no [Qur'anic] verse that I do not know

whether it was revealed during the night or the day, or whether it was

revealed on a plain or on a mountain."

 

A Riyadh al-Nadirah, vol 2 p 198; Tarikh, Suyuti, p 124; al Itqan,

Suyuti, vol 2 p 319; Fath al Bari, vol 8 p 485;  Tadhib al Tadhib, vol 7

p 338

 

History has recorded many facts telling us that Ali was the most

knowledgeable man among all the Companions and they used to consult him

on every important matter, and we do not know of any event in which he

declined to give his advice.

 

Abu Bakr said, "May Allah never put me in a predicament that Abu

al-Hasan cannot solve. " And Umar said, "If it was not for Ali, Umar

would have perished."

 

Al Isti'ab, vol 3 p 39; Manaqib al Khawarizmi, p 48; al Riyadh al

Nadirah, vol 2 p 194

 

 

Allah - the Most High - said:  Say: "Are those who know and those who do

not know alike?"  [Holy Quran 39:9]

 

He also said: "Is He then Who guides to the truth more worthy to be

followed, or he who himself does not go aright unless he is guided? What

then is the matter with you; how do you judge?" [Holy Quran 10:35]

 

Knowledge is the best criterion for preference. That is, one who

possesses the best qualities of guidance must be the supreme leader of

the people, not the one who is ignorant of the way of guidance and

himself seeks guidance from others. These verses are the most valid

proofs that a superior man cannot be made subordinate to the inferior

one. The question of the caliphate, imamate, and the succession to the

Holy Prophet come under the same principle.

 

 

HADITH THAT BY ORDER OF THE PROPHET  THE DOORS

OF HOUSES FACING THE MOSQUE  WERE CLOSED EXCEPT

THE DOOR OF ALI'S HOUSE

 

Surely you know that because of the merit of the Commander of the

Faithful, Ali, the Bani Umayya made continued efforts through secret

means and particularly through the servile flatterers of Mu'awiya, like

Abu Huraira and Mughira, to fabricate such hadith. Moreover, the

followers of Abu Bakr, because of their support of him, strengthened

these fabricated hadith. Ibn Abi'l-Hadid, in his  commentary on

Nahju'l-Balagha, Volume I, and again in Volume 3, page 17, discusses in

detail that among the many fabricated hadith is the one which tells

about the closing of the doors of all the houses towards the mosque,

except that of Abu Bakr. Contrary to this forged hadith, there are many

authentic hadith, which are recorded not only in authentic Shia books,

but also in reliable books of your own ulema, like Sahih.

 

The following sources have narrated that the Prophet ordered that all

the doors of the houses opening toward the mosque be closed except the

door of Ali's house: Ahmad bin Hanbal in Musnad. Volume I, page 175,

Volume II, page 26 and Volume IV, page 369; Imam Abu Abdu'r-Rahman

Nisa'i in Sunan and in Khasa'isi'l-Alawi, pages 13-14; Hakim Nishapuri

in Mustadrak, Volume III, pages 117-125 and Sibt Ibn Jauzi in Tadhkira,

pages 24-25 have testified to the reliability of this hadith on the

basis of chains of narrators of Tirmidhi and Ahmad. Again, Ibn Athir

Jazri in Athna'l-Matalib, page 12, Ibn Hajar Makki in Sawa'iq Muhriqa,

page 76, Ibn Hajar Asqalani in Fathu'l-Bari, Volume VII, page 12,

Tibrani in Ausat, Khatib Baghdadi in his Ta'rikh (History), Volume VII,

page, 205, ibn Kathir in Ta'rikh, Volume 7, page 342, Muttaqi Hindi in

Kanzu'l-Ummal, Volume VI, page 408, Haithami in Majma'u'z-Zawa'id,

Volume IX;, page 65, Muhibu'd-Din Tabari in Riyadh, Volume II, page 451,

Hafiz Abu Nu'aim in Faza'ilu's-Sahaba and in Hilyatu'l-Auliya, Volume

IV, page 183, Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa', page 116, in

Jamu'l-Jawami', in Khasa'isu'l-Kubra, and in La'aliu'l-Masnu'a, Volume

I, page 181, Khatib Khawarizmi in Manaqib, Hamwaini in Fara'id, Ibn

Maghazili in Manaqib, Munawi Misri in Kunuzu'd-Daqa'iq, Sulayman Balkhi

Hanafi in Yanabiu'l-Mawadda, page 87, devoting the whole of Chapter 17

to this very issue, Shahabu'd-Din Qastalani in Irshad-e-Bari. Volume VI,

page 81, Halabi in Siratu'l-Halabiyya, Volume III, page 374 and Muhammad

bin Talha Shafi'i in Matalibu's-Su'ul and many others, particularly from

among the prominent companions of the Holy Prophet, have narrated the

same thing. For instance, Caliph Umar Bin Khattab, Abdullah Ibn Abbas,

Abdullah Bin Umar, Zaid Bin Arqam, and Jabir Bin Abdullah Ansari have

confirmed the reliability of this hadith. Some of your prominent ulema,

in order to save the people from being misled by the Bani Umayya, have

emphasized the truth of this hadith. Muhammad Bin Yusuf Ganji Shafi'i,

in his book Kifayatu't-Talib, chapter 50, has dealt with this hadith

under a special heading. Quoting from authentic sources, he says that

since a number of doors of the companions of the Prophet opened towards

the mosque, and since the Prophet had forbidden everyone to enter the

mosque in the state of janaba or haiz (pollution making the ritual bath

essential), he ordered that all doors of the houses be closed excepting

the door of Hazrat Ali's house. He said, "Close all the doors; but let

the door of Ali's house remain open." Muhammad Bin Yusuf Shafi'i says

that it is peculiar to Ali that he was permitted to enter and stay in

the mosque in the state of janaba. He goes on to say: "In short, the

Holy Prophet's conferring this privilege exclusively on Ali was a great

honor. It shows that the Prophet knew that Ali, Fatima, and their

descendants were entirely free from impurity, as is clearly shown by the

'verse of purity' in the Holy Qur'an." These remarks of a Shafi'i

scholar may be compared to the hadith mentioned by Hafiz Sahib. Leaving

aside all the authentic sources we have quoted, if you have any proof of

Abu Bakr's purity, please present it. The fact is that even Bukhari and

Muslim in their collections of traditions have pointed out this fact

that a polluted person cannot stay in the mosque. The Prophet said, "It

is not permitted for anyone who is polluted to stay in the mosque except

for me and Ali."

 

 

HADITH OF THE ROASTED BIRD

 

According to this hadith, one day a woman brought a gift of a roasted

bird to the Prophet. Before eating it, the Prophet, raising his hands,

invoked Allah thus: "O Allah! Of your whole creation, send the person

who is the dearest to you and to me, so that he may partake of this

roasted bird with me."  Ali then came in and ate the roasted bird with

the Holy Prophet.

 

Most of your prominent ulema, like Bukhari, Muslim, Tirmidhi, Nisa'i,

and Sijistani in their Siha, Imam Ahmad Bin Hanbal in his Musnad, Ibn

Abi'l-Hadid in his commentary on Nahju'l-Balagha, Ibn Sabbagh Maliki in

Fusulu'l-Muhimma, and Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda,

Chapter 8, and a host of other reliable authors have recorded the

hadith-e-Ta'ir in their works. They verify that this hadith was reported

by 24 narrators of hadith from Anas Bin Malik. Ibn Sabbagh Maliki in his

Fusulu'l-Muhimma writes about it in these words: "In the books of

authentic hadith and reliable narrations, the hadith-e-Ta'ir from Anas

Bin Malik is indisputably correct." Sibt Ibn Jauzi, on page 23 of his

Tadhkira, and Sunan of Tirmidhi and Mas'udi on page 49 of Volume II of

Muruju'dh-Dhahab, have focussed especially on the last part of this

hadith which contains the Prophet's prayer and its acceptance by Allah.

Imam Abu Abdu'r-Rahman Nisa'i in the 9th hadith of his

Khasa'isu'l-Alawi, and Hafiz Bin Iqda and Muhammad Bin Jarir Tabari have

all referred to the unbroken chain of narrators and to the authentic

sources of this hadith, saying that it was narrated by 35 companions of

the holy Prophet from Anas Bin Malik. In short, all your distinguished

ulema have verified the authenticity of this hadith and have included it

in their books. Allama Seyyed Hamid Husain has dedicated an entire

volume of his Abaqatu'l-Anwar to this hadith. He collected all reliable

sources from your distinguished ulema and clearly proved the

authenticity of this hadith.

 

 

HADITH OF THE STANDARD  IN THE CONQUEST OF KHAIBAR

 

The strongest proof of Ali's being the loved one of Allah, and of his

bravery on the battlefield, is the hadith-e-Rayat (Hadith of the

Ensign), which is part of your authentic collections of traditions. None

of your prominent ulema has denied it.

 

The prominent ulema and historians of the two sects have both narrated

the hadith-e-Rayat. For instance, Muhammad Bin Isma'il Bukhari, in his

Sahih, Volume II, Kitabu'l-Jihad Wa's-Siyar, Chapter Du'au'n-Nabi, also

Volume III, Kitabu'l-Maghazi, Chapter Ghazawa-e-Khaibar; Muslim Bin

Hajjaj in his Sahih, Volume 2, page 324; Imam Abdu'r-Rahman Nisa'i in

his Khasa'isu'l-Alawi; Tirmidhi in his Sunan; Ibn Hajar Asqalani in

Isaba, Volume II, p. 508; Muhaddith-e-Sham in his Ta'rikh; Ahmad bin

Hanbal in his Musnad; Ibn Maja Qazwini in Sunan; Sheikh Sulayman Balkhi

Hanafi in Yanabiu'l-Mawadda Chapter 6; Sibt Ibn Jauzi in Tadhkira;

Muhammad bin Yusuf Ganji Shafi'i in Matalibu's-Su'ul, Hafiz Abu Nu'aim

Isfahani in Hilyatu'l-Auliya; Abu Qasim Tibrani in Ausat; and Abu Qasim

Husain bin Muhammad (Raghib Isfahani) in Muhaziratu'l-Udaba, Volume II,

page 212. In short, virtually all of your historians and traditionists

have recorded this hadith, so that Hakim says: "This hadith has reached

the stage of unanimity." Tabrini says: "Ali's victory in Khaibar is

proved by its unanimity."

 

When the Muslim army laid siege to the Fort of Khaibar, it suffered

defeat three times under the command of Abu Bakr and Umar, and they

fled. The companions were greatly frustrated. In order to inspire the

companions, the Prophet announced that Khaibar would be conquered. He

said: "By Allah, tomorrow I will give the standard to one who will

return successful. He is one who attacks repeatedly and never leaves the

battlefield and never retraces his steps until he achieves success. He

loves Allah and the Prophet of Allah, and Allah and the Prophet of Allah

love him." That night the companions could not sleep, wondering who

would be given this special favor. At dawn, all put on their military

garb and presented themselves before the Prophet. The Prophet asked,

"Where is my brother and son of my uncle, Ali Bin Abu Talib?" They told

him, "O Prophet of Allah, he is suffering so much with sore eyes that he

cannot move." The Prophet asked Salman to call Ali. Salman took Ali by

the hand and brought him to the Prophet. He saluted the Prophet, and

after returning the salutation, the Prophet asked, "How are you, O

Abu'l-Hasan?" He replied, "It is all well by the grace of Allah. I am

suffering from headache and so much pain in the eyes that I cannot see

anything." The Prophet bade him come near. When Ali had moved closer,

the Prophet applied the saliva of his own mouth to Ali's eyes and prayed

for him. Soon his eyes were bright, and his ailment vanished completely.

He gave Ali the flag of victory. Ali proceeded to the forts of Khaibar,

fought against the Jews, slew their brave soldiers, like Harhab, Harith,

Hisham, and Alqama, and conquered the hitherto invincible Forts of

Khaibar.

 

 

AFTER THE NAMES OF ALLAH AND THE HOLY PROPHET,  ALI'S

NAME IS WRITTEN ON ARSH

 

Muhammad Bin Jarir Tabari in his Tafsir, Ibn Asakir in his Ta'rikh,

Muhammad Bin Yusuf Ganji Shafi'i, in his Kifayatu't-Talib, ch.62, Hafiz

Abu Nu'aim, in Hilyatu'l-Auliya, and Sheikh Sulayman  Balkhi Hanafi in

Yanabiu'l-Mawadda, p.238, ch. 56, hadith 52, narrate from

Dhakha'iru'l-Uqba of Imamu'l-Haram Ahmad Bin Abdullah Tabari Shafi'i on

the authority of Abu Huraira (with a slight variation in wording) that

the Holy Prophet said: "It is written on the arsh that 'There is no god

but Allah, the One Who has no associate; and Muhammad is my servant and

Prophet, whom I helped through Ali Bin Abi Talib.'"

 

Also in Jalalu'd-din Suyuti's Khasa'isu'l-Kubra, vol.I, p.10 and

Tafsir-e-Durr-e-Mansur, beginning of the chapter of Isra'il, it is

reported from Ibn Adi and Ibn Asakir, who narrate from Ana's Ibn Malik,

that the Holy Prophet of Allah said that he had seen written on the

arsh, "There is no god but Allah;  Muhammad is the Prophet of Allah; I

have given him support through Ali."

 

In Yanabiu'l-Mawadda it is narrated from Dhakha'iru'l-Uqba of

Imamu'l-Haram Tabari, according to the report of Sirat-e-Mullah, that

the Holy Prophet of Allah said: "On the night of the Mi'raj, when I was

taken to the highest heaven, I saw written there on the right side of

the arsh: 'Muhammad is the Prophet of Allah. I have given him help and

support through Ali.'"

 

It is reported in Yanabi, Hadith 19, from Kitabu's-Sabi'in of

Imamu'l-Haram Tabari, quoting from the Manaqib of Faqih Wasti Ibn

Maghazili Shafi'i, and also Mir Seyyed Ali Hamadani Shafi'i writes in

his Mawadda VI from Mawaddatu'l-Qurba two hadith; Khatib Khawarizmi in

Manaqib, Ibn Shirwaih in Firdaus, and Ibn Maghazili Shafi'i in Manaqib

narrating from Jabir Bin Abdullah Ansari that the Holy Prophet said: "It

is written on the gate of Paradise that 'There is no god but Allah,

Muhammad is the Prophet of Allah, and Ali is the Wali (vicegerent) of

Allah and brother of the Holy Prophet of Allah.' This was written 2,000

years before the creation of the skies and the world."

 

I recall another hadith. Mir Seyyed Ali Faqih Shafi'i writes in Mawadda

VIII of Mawaddatu'l-Qurba that the Holy Prophet said to Ali: "I have

seen your name coupled with mine in four places:

 

(1) On the night of the Mi'raj (ascension) when I reached the

Baitu'l-Muqaddas (The Dome of the Rock), I saw written on the rock:

'There is no god but Allah, and Muhammad is the Prophet of Allah whom I

gave support through his vizier (deputy) Ali.'"

 

(2) When I reached Sidratu'l-Muntaha (the loftiest place), I saw the

words: 'Verily I am Allah; There is no god but Me, the One, and Muhammad

among all my creation is My loved one. I gave him support through his

vizier, Ali.'

 

(3) When I reached the arsh' (the highest heaven) of Almighty Allah, I

saw there written on its pillars: 'Verily, I am Allah, and there is no

god except Me.: Of all my creation Muhammad is my loved one. I have

supported him through his vizier, Ali.'

 

(4) When I reached Paradise, I saw written on its gate: 'There is no god

but Me. Of all my creation Muhammad is my loved one. I gave him help and

support through his vizier, Ali.'"

 

Imam Tha'labi in his Tafsir Kashfu'l-Bayan and Sheikh Sulayman Balkhi in

Yanabiu'l-Mawadda, chapter 24, reporting from Hafiz Abu Nu'aim Ispahani,

Muhammad Bin Jarir in his Tafsir and Ibn Asakir in his Ta'rikh, narrate

from Ibn Abbas and Abu Huraira that verse 64 of the sura of Anfal (The

Accessions) of the Holy Qur'an, namely: "He it is Who strengthened you

with His help and with the believers." (8:62)

 

Then they say that the Holy Prophet said: "I saw written on the arsh'

that There is no god but Allah, the One, Who has no partner, and

Muhammad is My servant and Prophet; I strengthened him with Ali Bin Abi

Talib."

 

Then they narrate other hadith of this kind from Kitab-e-Sifa and

Manaqib. The source of the names of Muhammad and Ali is Allah Himself.

 

Inaendelea..

 

Wassalam

 

Mohammed Yusuf

 

 

 

______________________________________________________

 

 

From: "Mohammed Y. Jaffer" <abulqassim@hotmail.com> 

To: zanzinet@glcom.com

Subject: In Defence Of Ahlel Bait (2)

Date: Sat, 18 Jul 1998 10:40:16 PDT

 

 

 

Assalamun alaikum wananeti

 

Naanza kwa

'BISMILLAHIR RAH'MAANIR RAHEEM

56. Hakika Mwenyezi Mungu na Malaika wake wanamsalia Nabii. Enyi mlio

amini! Msalieni na mumsalimu kwa salamu. 33:55

 

ALLAAHUMMA S'ALLI A'LAA MUHAMMADIN WA AALE MUHAMMAD

 

 

Ukitizama kuhusu upandae wa Madhehebu utaona mara ngapi ameelezea kitu

sio kweli, wallahi sijui kesho vipi atamjibu Mola wake huko Akhera.

Tuchukue mifano miwili moja kuhusu hadith za Ghadir na yapilii kujusudu

kwenye jiwe.

 

Ali amendika hivi :

>1) Hadithi ya Ghdir Khumm siyo ya kweli.

 

Hadith kuhusu Ghadir utazipata kwenye vitabu nyingi za Kisnunni kwa

mfano Jalalduddin Suyuti katika Durre Mansoor, vol 1 p 112 na vol II

page 298; Imam Fakhruddin Razi, Tafseer-e Kabeer, vol III page 636;

Nizamuddin Nishapuri, Tafseer, vol VI page 170; Sayed Shahabuddin Aloosi

Baghdadi, Roohul Ma'ani, vol II page 348, Qazi Shekani: Fathu'l-Ghadir,

vol. III, p. 57; Seyyed Jamalu'd-din Shirazi: Arba'in; Badru'd-din

anafi:Umdatu'l-Qari Fi Sharh-e-Sahih Bukhari, vol. 8, p. 584; Ahmad

Tha'labi: Tafsir Kashfu'l-Bayan; Ibne Jareer al Tabari in the Kitabul

Wilaya; Al-Nisa'i; The book of 'Sirrul Aalameen, compiled by Abu Hamid

Muhammad Ghazali, a portion of his fourth Treatise, p 12; Musnad, Ahmed

ibn Hanbal, vol 4 p 281;  Tadhkirat al Awas, Ibn al Jawzi, p 29;  Al

Riyadh al Nazarah, al Tabari, vol 2 p 169;  al Bidayah wan Nihayah, vol

5 p 212;  Tarikh, Ibn Asakir, vol 2 p 50; Tafsir, al Razi, vol 3 p 63; 

al Hawi lil Fatawi na vitabu zingine za Kisunni.

 

Haya tena Ali Sarhan hao Maulama wa Ahle Sunna wanao Elimu kuliko wewe,

jee nae utawasingizia kama unavyowasingizia wengine yakua HAO WOTE

WAONGO? Katika vitabu vyao utaona hadith za Ghadir, jee na wewe unataka

kujiunga KUTOA FATWA YAKO kama Shaikh Ali Timimi mwenye kufanya Sahih

Muslim sio Sahih?

 

Upande ingine utamuona kuandika hivi:

>Swah'eeb imekubalika na kutekelezwa, sasa kama yeye anatoa hadithi

ambazo

>ndugu zetu hawazipendi basi mbona tunaona zipo hadithi zake kwenye

vitabu

>vyao ?

>

>Au kwasababu amegusiya AHLOU bait ndio hadithi hizo zikakubalika ?

 

Na mimi nitapenda kukuuliza yakua hizo Hadith za Ghadir zimetoka kwenye

vitabu zenu wenyewe na wewe kuzikataa, jee sababu yake yakua imegusiya

Ahlel Bait ndio kukataliwa?

 

 

Ali amendika hivi :

>7) kusujudiya kijiwe ilikuwa hakuna la enzi ya A'liy wala Rasull

(S.A.W).

 

Ndugu Ali Sarhan mbona umesahao hadith hizi mbili kwenye KITABU SAHIH ya

Sunan Abu Dawud ambae yenye kusema yakua mtume (s.a.w) alikua akisjudu

kwenye kototo yaani vijewe.

 

 

Partial Translation of Sunan Abu-Dawud, Book 2:

 

                          Prayer (Kitab Al-Salat)

 

Book 2, Number 0399:

     Narrated Jabir ibn Abdullah:

 

     I would offer my noon prayer with the Apostle of Allah

     (peace_be_upon_him) and took a handful of gravels so that they

     might become cold in my hand and I placed them (before me) so that

     I may put my forehead on them at the time when I would prostrate.

     I did this due to the intensity of heat.

 

 

Book 2, Number 0489:

     Narrated AbuDharr:

 

     The earth has been made for me purifying and as a mosque (

     for prayer).

 

Unakumbuka niliuliza hii swala ya chini hapa ukumbuni:

 

Katika hizo hadith uliyozileta nayo suala kuhusu hadith mbili ya mwanzo

inaosema yakua Ardhi imefanywa kuwa Tahir (purifying) na Masjid

(Msikiti) ambae asili yake imetoka kwenye Sujud. Na ya pili ni pale

Jabir amechukua kokoto (gravels) na kuipoza ipate kuwa baridi ili

asujudu kwenye hizo kokoto. Inaonesha wazi kabisa yakua kusujudu ni

kwenye ardhi tu, Jee ipo hadith yeyote ambae Mtume (s.a.w) ameturuhusu

kusujudu nafasi ingine kama kwenye kitamba or kwenye zulia?

 

 

Ndugu Ali Sarhan wacha kutowa FATWA, HIZO FATWA ZAKO ZINAPINGA HADITH ZA

MTUME (S.A.W) AMBAE ZIPO KWENYE VITABU ZENU WENYEWE SIO ZA MASHIA,

INAJULIKANA KUA SAHIHI.

 

 

Na ninamaliza kwa leo kwa kusema :

ALLAAHUMMA S'ALLI A'LAA MUHAMMADIN WA AALE MUHAMMAD

 

Inaendelea….

 

 

Wassalam

 

Mohammed Yusuf