The Ahlul-Bait's Method in Educating their Companions
Imam Ja'far al-Sadiq (a.s.) is reported to have
said:
"I dislike for a man to die while there is
still a habit of the Messenger of Allah (s.a.w.)
which he has not yet practised"(57)
The Ahlul-Bait took great care to educate the
Muslims in accordance with the Book of Allah and the
traditions of the Prophet, with the objective of building
sound Islamic personalities that would hold aloft the
torch of guidance.
Imam Al-Baqir (a.s.) tried to efface the doubts
instigated by some of his contemporaries who, had some
mischievous intentions behind their effort. They used to
say that it sufficed a Muslim to love the Ahlul-Bait
and to regard them as leaders, and, in such a case, there
was no need to keep up the other obligatory duties of
what had commanded. The Imam explained that the path of
the Ahlul-Bait meant putting into practice all
that had been brought by the Qur'an, and shown by the
Prophet (s.a.w.).
"...by Allah, we have no absolution from
Allah, nor are we relatives of Allah, nor have we any
argument against Allah. You cannot be nearer to Allah
except through obedience. So, whoever is obedient (to
Allah) will be benefitted by our friendship, and
whoever is disobedient (to Him), our friendship will
benefit him naught "(55)
Amru bin Sa'id bin Hilal narrates:
"I said to Abu Ja'far (a.s.): May I be
your ransom, I only see you very rarely, after years.
Please give me a piece of advice which I may follow.'
Imam AI-Baqir replied: 'I advise you to fear Allah,
to be pious and diligent. Do know that there can be
no piety without diligent... "'(59)
He also advised one of his followers, named Abu
Usama, and told him to convey it to his friends. Here is
an extract of the said advice:
"...fear Allah and be good, and do not be
bad, direct towards us every affection, and ward off
from us every abomination, for we are not as they
say. We have our rights in the Book of Allah, which
were related to the Messenger of Allah and had been
purified by Allah Our birth is so noble that anyone
other than us claiming the like, is a liar.* Increase your remembrance
of Allah, of death, of reciting the Qur'an and of
sending blessings upon the Prophet (s.a.w.) as
sending blessings on him is rewarded ten fold."(60)
*- This refers to their noble relations to
the Prophet Muhammad (s.a.w.) through their mother,
Fatima al-Zahra' (a.s.), the Prophet's daughter.
Imam al-Sadiq instructed one of his companions,
Ismail bin Ammar, as follows:
"I advise you to fear Allah, to be pious,
to be truthful, to pay your trusts, to be good to
your neighbours and to be frequent in your
prostration (prayers). Such were the orders of
Muhammad (s.a.w.) to us."(61)
Hisham bin Salim says that he heard Imam
al-Sadiq (a.s.) tell a man called Hamran this:
"Look at the one who is lower than you (in
position) and do not look at the one who is higher
than you, as in this way you will be more satisfied
with what is your lot, and more deserving of Allah's
bounty. Do know that (good) routine deeds even if few
are worthier than a regular deed lacking certainty.
Do know that no piety is more beneficial than
avoiding the prohibitions of Allah and refraining
from wronging the people. Nothing is more pleasing
than a good temper. No wealth is better than being
content with the little which suffices. No ignorance
is more bitter than conceit."(62)
Imam Al-Sadiq (a.s.) also cites the Messenger
of Allah as describing the believers:
"Whoever is displeased with his evil deed
while being pleased with his good deed, is a faithful
man."(63)
These are the true attributes of a good Muslim
on the bases of Ahlul-Bait who strived hard to
educate and establish them. This is their true method in
building and educating the Muslim society and ummah.
This is their true call through which they addressed the
followers of the Prophet Muhammad (s.a.w.) which was to
follow the Book of Allah (the Qur'an) and the traditions
of the Messenger of Allah (s.a.w.) and to build life on
their principles. How beautiful it is when a Muslim is
guided aright through their guidance and follows their
will and listens to the remembrance of them.
A Look at the Islamic School, Jurisprudence
During the days of the Messenger of Allah (s.a.w.),
Muslims used to receive the regulations and precepts
concerning worship, dealings, and judgements and other
social issues, from the Prophet, himself, and had no
problem in understanding Islam and obtaining shari'ah
laws and regulations.
After his demise, people used to refer to the
Book of Allah and the traditions of His Prophet, deriving
from them percepts, laws and religious situations, on the
authority of the Prophet's Ahlul-Bait and those of
the religious scholars of the companions who collectively
agreed with the most learned among them, Imam Ali. The
Messenger of Allah (s.a.w.) said:
"I am leaving among you two precious
things: The Book of Allah and my Progeny, my
Household. And indeed, Allah, the Benign, the
All-Aware has told me that these (two) will never
part with each other until they return to me at the
Pool of 'Kawther' in Paradise."
He (s.a.w.) also said:
"The most learned among you, judicially,
is Ali."
After recognizing his knowledge concerning the
Book of Allah and the Prophet's tradition. A'isha, one of
the Prophet's wives, describes him (Imam Ali) by saying:
"He (Imam Ali) was the best informed,
among the people, concerning the Prophet's
traditions."
Imam Ali was the final authority on deriving
the Islamic rules and solving their problems.
As a result of what Islam caused of movements,
and developments in the fields of society, state and the
life of individuals, new issues and affairs concerning
such fields appeared, and which later on, needed an
organization, and a declaration of Islamic regulations.
An answer to those needs, the Islamic society
witnessed a movement and a development in the fields of
jurisprudence, legislation, the appearance of
jurisprudence, and induction in a developed way,
therefore, different schools, views and sects of
jurisprudence appeared.
This happened in its distinguished form at the
end of the first and second century of Higra (emigration)
at the period of the two Imams, Muhammad al-Baqir and his
son, Ja'far al-Sadiq, upon whom the narrators of Hadiths,
jurisprudents, commentators, and others, witnessed their
knowledge. For instance, Abu Hanifa, Malik and others
studied at the hands of Imam Ja'far bin Muhammad
al-Sadiq.
The Imams of Ahlul-Bait called on
Muslims to follow the Book of Allah and the Prophet's
traditions as the only two sources of Islamic laws and
legislations while other Islamic schools of jurisprudence
depended other additional for the sources in inducting of
laws other than the above-mentioned sources. Among them
were:
1. Opinion and Analogy, whose cause is inducted
2. Approval
3. The Closing and Opening of Pretexts
4. Simple Interests
The Imams, of Ahlul-Bait, and their
students, who were related to their jurisprudential
school, used academic ways of dialogues with the chiefs
of other diverse schools of jurisprudence and called on
them to depend on the Book and the sunnah as the
only two sources.
It is worth mentioning, here, that other Islamic
schools differ among themselves in accepting and
rejecting such sources like analogy and to act with
opinion; upon which the Hanafi sect depended. The
one who studies these diverse views of jurisprudence, and
their principles; which were inducted from them in a
comparative study, will find that the reason of
difference can be found in two main causes:
1. The difference in accepting and rejecting
some narrations, in accordance with the conditions of
accepting the narration, with an emphasis on the
reliability of the narration.
2. The acceptance of certain Islamic schools of
jurisprudence as sources of legislation, other than the
Qur'an and the Prophet's traditions; like analogy,
approval...etc. and refusing them.
For example, each of the Hanafi, Shafi'i,
Maliki, Hanbali, Zaydi, Shi'a Imamiya jurists,...etc.
has its own way and conditions for accepting the
narrations proved by the Prophetic traditions.
This difference caused by these two foundations
affects the jurists's views and opinions. This, in
return, leads to the appearance of jurisprudential
difference among them. Thus, it is not a difference
between the two sects (the Sunnis and the Shi'as)
as some try to pretend in order to sow the seed of
disunity and discord among the Muslims. In truth, it is
only a scholarly difference among the Muslim jurists,
altogether. Therefore, it is not true that this scholarly
difference be a cause of discord and disunity among the
Muslims. Thus, it is obligatory for all the Muslims to
have scholarly dialoges and understandings and to open
the door of Ijtihad (endeavouring to discover and
deduce the Islamic laws and regulations from their
sources) by those of the sects who closed it, so that the
scholars can reach a satisfied answer and a safe, lawful
position. Surely, the scholarly differences based, on
safe foundations, should not be considered as a main
cause for social and political difference nor to isolate
the Muslims who are one single nation and who,
altogether, agree that the Book of Allah and the
traditions of His noble Prophet Muhammad (s.a.w.) are the
origin and main source for Islamic knowledge, law, and
thought.
Hereunder are examples of the jurists opinions,
showing their points of agreement and disagreement in
spite of whether they belong to the Sunnis or the Shi'as:
Both the Imamiya and the Hanbalis
say that the 'First Testimony' (in the prayer) is
compulsory, whereas the Hanafis, the Shafi'is
and the Malikis say that it is recommended, and
not compulsory.
The 'Last Testimony' is said by the Shafi'is,
the Imamiya and the Hanbalis to be
compulsory, whereas, the Malikis and the Hanafis
say that it is recommended, and not compulsory.(64)
The Shafi'is, the Malikis and the
Hanbalis say. The Taslim (submission in the
prayer) is compulsory. the Hanafis say: It is not
compulsory, while the Imamiya differ among
themselves: some say: It is compulsory, whereas, others
say: It is recommended. Among those who regard it as
recommended was Mufid, Sheikh Tusi and Allama
Hilli.(65)
In respect to collective prayer, the Hanbalis
say: It is compulsory on every able person, and if one
left it and prayed as an individual, one would be a
sinner, although his prayer is correct. On the other
hand, the Imamiya, the Hanafis, the Malikis and the
majority of the Shafi'is regard it as not
compulsory on everyone, nor on a few, but, nonetheless,
highly recommended.
Concerning those who deserve the poor-rate (zakat),
the Shafi'is and the Hanbalis say that
whoever gets half of his requirements is not regarded as
poor, and deserves not zakat (poor-rate). The Imamiya
and the Malikis say that the poor, according to
the religion, is the one who does not have a year's
provisions for himself and his household; so, whoever had
a farm, a property or cattle, that was insufficient to
sustain him and his family for a whole year, deserved to
receive a portion of the zakat. The Imamiya,
the Shaf'is and the Hanbalis say that
whoever was able to earn his bread is not allowed to
receive the zakat, whereas, the Hanafis and
the Malikis say: He is allowed to receive the zakat
and it should be paid to him.
Concerning staying overnight in Muzdalifa
during the hajj rites, the Hanafis, the Shafi'is
and the Hanbalis say that it is compulsory, and
whoever does not stay there will have to offer a
sacrifice - as in 'al-Mughni', whereas the Imamiya
and the Malikis say: it is not compulsory but
recommended.
Regarding the pelting in Jamrah al-Aqaba - (it
is the largest symbol of the devil which is situated on
the outskirts of Mina towards Mecca, and seven pebbles on
the tenth day should be thrown at it, and is considered
among the obligations of the pilgrimage (hajj)), -
the Malikis, the Hanafis, the Hanbalis
and the Imamiya say: It is not allowed to pelt the
Jamrah al-Aqaba before dawn, but, if the pilgrim throws
before dawn without having an excuse, he should repeat
it, again, whereas, they allowed the pilgrims to do so if
they have excuses, such as, elderliness, sickness and
fear, whereas, the Shafi'is say. It is allowed to
do so because the above-mentioned time is recommended and
not obligatory.
Concerning the contract of marriage, the Imamiya,
the Hanbalis, and the Shafi'is say. The
contract cannot be correct through correspondence,
whereas the Hanafis say that it is correct to do
so if both sides engaged in marriage are in one place.
The Shafi'is and the Malikis say
that the guardian is the sole authority who has the right
of consent to the marriage of a mentally sane grown,
mature girl if she is virgin, but if she is a widow, he
shares in her marriage consent, and neither of them has
the sole right of consent. Moreover, it is he who
concludes the marriage contract, as it can never be
concluded by the girl's words alone, although her content
is necessary.
The Hanafis say that a mature, sane girl
has the right to choose her husband and to conduct the
marriage contract herself, irrespective of whether she is
virgin or widow, and no one has authority upon her, nor
the right to object, provided that she chooses a worthy
suitor.
Most of the Imamiya jurist say that the
mature, sane girl has the right to conduct all kinds of
procedures and deals, including marriage contracts, both
as a virgin and a widow. She has, thus, the right to
conclude contracts, on her own behalf and on behalf of
other than herself, both directly and through agency, in
consent and acceptance, similar to the man, without the
least difference.(66)
Concerning divorce, Abu Zuhra says:
"According to the Hanafi sect, the divorce
of everybody is valid, except of the child, the
insane and the idiot. So, the divorce is legal even
if done jokingly, or by a drunkard, or unwillingly
and by the one wearing the ihram (pilgrim robes) for
hajj rites."(67)
He adds:
"According to the Hanafi sect, the divorce
done even by mistake or unintentionally and by the
forgetful is valid."(68)
Of the same books he says:
"Malik and Shafi' agreed with Abu Hanifa
and his followers in respect to the validity of
divorce even in jest, while Ahmad (bin Hanbal) did
not agree, regarding such a divorce as
incorrect."(69)
The Imamiya, on the authority of Ahlul-Bait
(a.s.), say:
"No divorce (is valid) except for the one
who wants it."
These were some examples of comparative
jurisprudence, selected to show the reader the real
scholarly controversy in the Islamic sects, and how these
sects meet in some instances and differ in some other
matters, regardless of their Shi'ism or Sunnism.
We have already seen the Hanafi and the Shaf'i
agreeing in some cases with the Imamiya, and
differing from the Hanbali, and the Maliki,
or the Maliki agreeing with the Imamiya and
differing from other Sunni sects. This is an explicit
fact observed in all the subjects of jurisprudence and
its different branches. The jurisprudental dispute cannot
be termed a discord between the Shi'ites and the Sunnites.
It is a scientific, methodical dispute among the five
schools of jurisprudence. We have to look for the legal
religious proofs, and commence a scientific discussion
until we get to the core of the truth regarding the
correctness of the school, as Allah has only a single,
practical verdict for every case.
Those who try to illustrate the dispute between
the Shi'ites and the Sunnis as if they were
against one another, or two contradictory sects, are but
falsifying the truth, getting away from the method of
sound scientific objectivity, and attempting to serve the
enemies of the Islamic Ummah, by sowing the seeds
of disunity.
But, the neutral, doctrinal, scholarly method
is the one able to unify all the Muslims and to bring
them all together.
Sheikh Muhammad Shaltut, the rector of Al-Azhar
Theological University (Cairo) had issued a verdict
allowing the followers of different Islamic sects - the Hanafis,
the Hanbalis, the Malikis and the Shafi'is
- to act according to the Imamiya (Shi'a) sect, as
well as, according to other Islamic sects, as this, he
said, was lawful and correct. He was followed, in his
opinion, by the next rector of al-Azhar, Dr. Muhammad
Fahham.
It is worthwhile to state the texts of the
verdicts issued by them in this respect
The following verdict is issued by Al-Sayyid,
His honour, the rector of Al-Azhar Theological University
about the legality to worship according to the Imamiya
Shi'a Sect:
Sheikh Shaltut was asked that:
"Some people say that if a Muslim is to
conduct his worship and other deals correctly, he
must follow one of the four Islamic sects, among
which are not the sects of the Imamiya Shi'a nor the
Zaidi Shi'a. So, does your honour accept this idea in
its generality, and forbid following, for example,
the Twelvers (Imamiya Shi'ites)?"
The Sheikh replied:
"1. Islam does not compel any of its
followers to follow a particular sect, but we say:
Every Muslim has the right to 'imitate' first and
foremost, any sect that has correctly been quoted and
whose relevant precepts have been recorded in its
particular books. Whoever follows one of these sects
may move to any other, whichever of them, without any
restrictions."
2. The Ja'fari School known as the Imamiya school of
Twelvers Shi'ites, is a school according to which it
is lawful to worship, the same as the other Sunnite
sects. It is necessary for the Muslims to know that,
and to get rid of unjust prejudice towards particular
sects- Because, neither Allah's religion nor His
Shari'ah (Islamic laws) are related to a particular
sect or restricted to a school, so all of them are
able to discover Islamic rules and codes from the
Qur'an and the sunnah and are acceptable before
Allah, the Almighty; therefore, it is lawful for
those who are not able to give opinions, nor to do
ijtihad to follow them and practise what they decide
in their jurisprudence and there is no difference
concerning this in worship and dealings."
The late Dr. Muhammad Muhammad Fahham, the
rector of al-Azhar commenting on Shaltut's verdict, said:
"May Allah have mercy on Sheikh Shaltut
who perceived this significance, and in his explicit
verdict, displayed courage, as he allowed acting
according to the Imamiya Shi'a School, considering it
an Islamic juristic school, founded on the Book, the
sunnah and the most correct proof I pray to Allah to
grant success to those who act upon this sound course
of introduction among the brethren.
"And say: Act! Allah will behold your
actions, and (so will) His Messenger and the
believers. Our last invocation is: Praise be to
Allah, Lord of the worlds."
It is obvious, then, that the road to the
unification of the nation is wide open before the
faithful believers of Islam. They have to unite their
ranks, to discard their petty controversies and
prejudices, to uproot the causes of division, and to
subject the scientific points of view to research and
discussion.
We ask Muslims, everywhere, to comprehend the
critical, political and social situation through which
the ummah is passing, and to look at one another
with affection and brotherhood, and to identify those who
instigate bigotry, and to put their scientific view
points for scientific dialogues and research without any
instigation and fanaticism, lest the enemies of Islam, in
particular, misuse them while we face Zionism and
imperialism and their agents.
Finally, we implore Allah, the High, the
Omnipotent, for His help to unify the ranks of this
nation, to keep away the elements who agitate commotion
amongst the Muslims and who prevent the application of
divine laws. Weakening the ranks of the Muslims, and
causing division among them, cannot be but a support to
the enemies of Allah, and a service to the tyrants and
superpowers.
Praise be to Allah, Lord of the
Worlds.