I said to one of our scholars: When Muawiah killed the innocent and
disgraced the honourable, you judge him as being an interpreter of Islam
who got it wrong, and therefore has one reward. When Yazid killed the
descendants of the Messenger and authorized the sacking of al-Medinah al-Munawwarah by his army, you judge him as an interpreter of Islam who got
it wrong, and therefore has one reward. Some of you even said about him
that "al-Husayn was killed by the sword of his grandfather." Why should I
not then interpret Islam through this study, which is forcing me to doubt
the intentions of the Companions and to blow the cover of some of them.
which would not be equated with killings done by Muawiah and Yazid of the
Prophet's family? If I am right I deserve two rewards, and if I am wrong,
I would have only one reward. However, my criticism of the Companions is
not for the sake of insulting them or cursing them, but it is a means
through which I hope to reach the truth. Who is the right group, and who
is the wrong group. This is my duty and the duty of each Muslim, and Allah
- praise be to Him - knows what is inside ourselves. The scholar then
answered me, ' O my son, Ijtihad (the interpretation of Islamic religion)
has not been allowed for some time."
l asked, "Who disallowed it?"
He said, "The four Imams."
I said liberally, "Thanks be to Allah! Since neither Allah disallowed it,
nor His Messenger or the rightly guided caliphs, whom we are ordered to
follow, then there are no restrictions on me to interpret Islam, as they
did.
He said, "You may not interpret Islam unless you know seventeen
disciplines, among them: Tafsir [commentary on the Holy Qur'an],
Linguistics, Grammar, Sarf [Morphology], Rhetoric, Hadiths [ Prophetic
traditions], History and others."
I interjected by saying, "My Ijtihad is not to show the people the rules
of the Qur'an and the Prophet's tradition, or to be a religious leader of
a new creed. Nay! All that I want to know is who is right and who is
wrong. For example, to know whether Imam Ali was right or Muawiah, I do
not need to master seventeen disciplines. All I need to do is to study the
life and works of each one of them to know the truth.
He said, "Why do you want to know all that?" "This is a people that have
passed away; they shall have what they earned and you shall have what you
earn, and you shall not be called upon to answer for what they did" [Holy
Qur'an 2:134]
I asked, "Do you read Tusaloon [the Arabic word for
Questioned] with Dammah [the vowel point upon the letter
ta] or with Tasaloon with Fathah [the vowel] point a]?"
He said, "Tusaloon, with Dammah."
I said, Thanks be to Allah, if it was with Fathah, then there would be no
research. As it is written with Dammah, then it means that Allah - praise
be to Him - will not make us accountable for what they have done,
similarly, He, the Most High, said,: "Each soul is pledged to what ever it
has earned" [Holy Qur'an 74:38].
Also He said: "There is nothing for man except what he has
strived for." [Holy Qur'an 53:39].
And the Holy Qur'an urged us to know about the earlier nations and to
learn lessons from their histories. Also, Allah told us about the
Pharaohs, Haman, Nimrod, Quaroon, and about the early prophets and their
nations, not for the sake of pleasure, but to show us what is right and
what is wrong. As for your question as to why I want to know all that?
Because it is important for me to know all that. Firstly, to know who is
the friend of Allah. so that I may befriend him, and to know who is the
enemy of Allah, so that I may oppose him, and that is what the Qur'an
asked me, or indeed, ordered me to do.
Secondly, it is important for me to know how I should worship Allah and
draw near to Him by obeying His commands, in the way He - the Majesty -
wants them to be, not as Malik or Abu Hanifah or any other interpreter of
Islam wants them to be.
I found that Malik does not prefer the saying of "In the name of Allah the
most Merciful and the most Compassionate" during the prayers, whereas Abu
Hanifah considers it a "must". Others say that the prayers are not valid
without them. Because prayers are a pillar of Islam, if accepted other
deeds would be accepted; but if they were rejected. other deeds would be
rejected. Therefore, I do not want my prayers to be invalid. The Shiites
say that during the ablution we must rub our feet with wet hands, whereas
the Sunnis say that we must wash them. But when we read the Holy Qur'an we
find "rub your hands and feet" which is clear about the rubbing. So how do
you expect any sensible Muslim to accept this and reject the other without
research and analysis?"
He said, "You can take what you like from each creed, because all of them
are Islamic creeds, and all of them came from the Messenger of Allah."
I said, l am afraid that I may become one of those about whom Allah said:
"Have you then considered him who takes his low desire for his god and
Allah has made him err having knowledge and has set a seal upon his ear
and his heart and put a covering upon his eye. Who can then guide him
after Allah? Will you not then be mindful?" [Holy Qur'an 45:23].
Sir, I do not think that all the four lslamic religious schools (Madhahib)
are correct, as long as one of them allows something while the other
forbids it; and it does not seem logical for one thing to be allowed and
frobidden simultaneously. The Messenger of Allah (saw) did not question
the rules of the Holy Qur'an because they are revelation:
And if it were from any other than Allah, they would have found in it many
a discrepancy. [Holy Qur'an 4:82].
Because of the vast differences between the four religious Islamic
schools, they cannot be from Allah or from His Messenger, for the
Messenger did not contradict the Holy Qur'an.
When the scholarly Shaykh found my argument logical and sound, he said, "I
advise you, for the sake of Allah, that no matter how doubtful you may be,
do not doubt the rightly guided caliphs, because they are the four pillars
of Islam, if one of them collapses, the whole building will collapse."
I said, "God forbid Sir, but what about the Messenger of Allah if those
people were the pillars of Islam?"
He said, "The Messenger of Allah is that building He is the whole of
Islam."
I smiled when I heard his analysis, and said, "I ask Allah for
forgiveness, yet again! Sir, you are saying, indirectly, that the
Messenger of Allah (saw) would not be able to stand without the support of
those four, whereas Allah - the Most High says: "He it is Who sent His
messenger with guidance and a true religion that He may make it prevail
over all the religions; and Allah is enough for a witness" [Holy Qur'an
48:28].
He sent Muhammad with the Message and did not involve any of the other
four, or anybody else, and Allah said with regard to this: "We have sent
among you a messenger from among you who recites to you Our communications
and purifes you and teaches you the Book and the wisdom and teaches you
that which you did not know." [Holy Qur'an 2:151].
He said, "That is what we have learnt from our religious leaders and
teachers, and we did not argue about what they taught us, as you the new
generation do today. You doubt everything, even the religion itself. This
is one sign of the nearness of the Hour - that is the Day of Judgement -
and the Messenger of Allah said: the Hour will come as a result of the
evil in people."
I said, "Sir, why all this exaggeration? God forbid if I doubt the
religion, I believe in Allah, Who is unique and Has no partner. I believe
in His angels, Books and Messengers. I believe in our master Muhammad as
His servant and Messenger, and that he is the best of all the prophets and
the last of the messengers, and that I am one of the Muslims. So how could
you accuse me of all that?"
He said, "I accuse you of more than that, because you doubt our masters
Abu Bakr and Umar, and the holy Prophet said: If the faith of my nation
and the belief of Abu Bakr were put on a balance, the faith of Abu Bakr
would have weighed heavier. The holy Prophet also said in honour of Umar:
I was shown my nation, and each one of them was wearing a shirt that came
to the chest, and I was shown Umar and he was pulling his shirt. They
said: O Messenger of Allah! How do you interpret this? He said: The
Religion.
And you come today, in the fourteenth century (Hijri) and doubt the
righteousness of the Companions and especially Abu Bakr and Umar. Don't
you know that the people of Iraq are the people of disunity, blasphemy and
hypocrisy!"
What could I say to this man who claimed knowledge and scholarship, and
who became so arrogant that he changed a well structured dialogue into a
disordered talk full of lies and propaganda. He said it in front of people
who admired him, and I noticed that their faces lit up with excitement and
evil.
I quickly went home and brought back two books, "al-Muwatta of Imam Malik"
and "The Sahih of al-Bukhari". Then said, "Sir, what made me doubt Abu
Bakr was the Messenger of Allah himself." I opened al-Muwatta and read: He
said to the martyrs of Uhud, "Those, I bear witness against." Abu Bakr
then said, "O Messenger of Allah, are we not their brothers? Did we not
become Muslims as they did? Did we not fight as they did?"
The Messenger replied, "Yes, but I do not know what you are going to do
after me."
On hearing that, Abu Bakr cried bitterly and said, "We are going to alter
many things after your departure." [61]
- [61]
- Muwatta, Malik, vol 1 p 307
Maghazi, al Qawidi, p 310
After that I opened the "Sahih" of al-Bukhari and read: Once Umar ibn
al-Khattab came to Hafsah and found with her Asma bint Umays. When he saw
her, he asked, "Who is she?" Hafsah answered, "Asma bint Umays." Umar
said, "Is she that Ethiopian?" Asma replied, "Yes." He said, "We emigrated
[that is to say from Mecca to Medinah] before you, so we are more entitled
to the Messenger of Allah than you." She became very angry, then she said,
"No, by Allah, you were with the Messenger of Allah, who fed your hungry
people and advised the ignorant among you; whereas we were in a foreign
land, in Abyssinia, for the sake of Allah and His Messenger, and whenever
I ate or drank anything, I remembered the Messenger of Allah (saw) and we
were hurt, and we were frightened. By Allah I will mention this to the
Prophet without Iying, adding anything or deviating from the subject."
When the Prophet came, she said, "O Prophet of Allah, Umar said such and
such." He asked, "What did you say to him?" She answered, "Such and such."
He said, "I am not more entitled to him than to you." He and his
companions had one emigration, but you, people of the ship, had two
emigrations." She said, "I found Abu Musa and the people of the ship
coming to me in groups and asking me about the Hadith, very much delighted
with what the Prophet (saw) had said to them." [62]
- [62]
- Sahih, Bukhari, vol 3 p 307
After having read the Hadiths, the looks on the faces of the scholarly
Shaykh and that of the audience changed. They looked at each other and
waited for the scholar, who was too shocked at what he had heard, to
reply. All he did was to raise his eye brows, as a sign of astonishment
and then said, "O my God grant me more knowledge."
I said, "If the Messenger of Allah (saw) was the first to doubt Abu Bakr,
and did not bear witness against him, because the Messenger did not know
what would happen after him; and if the Messenger of Allah did not approve
of the preference of Umar over Asma bint Umays, but indeed preferred her
to him; then it is within my right to doubt and not to have a preference
for anybody until I know the truth. Evidently, these Hadiths contradict
and nullify all the known Hadiths in favour of Abu Bakr and Umar, because
they are more realistic than these which mention their alleged virtues."
The audience said, "How could that be?" I said, "The Messenger of Allah
(saw) did not bear witness against Abu Bakr and said: I do not know what
they will do after me! This sounds very reasonable. History has proved
that, and the Holy Qur'an and history bear witness that they did change
after him. Because of that Abu Bakr cried for he changed and angered
Fatimah al-Zahra, daughter of the Messenger as we explained before, and he
changed until he repented and wished that he was not a human being. As for
the Hadith: If the faith of my nation and the faith of Abu Bakr were put
on balance, the faith of Abu Bakr would weigh heavier", it is invalid and
implausible. It is not possible for the faith of a man, who spent forty
years of his life believing in polytheism and worshipping idols, to be
greater than the faith of the entire nation of Muhammad, which has many
God-fearing and pious people and martyrs and Imams, who spent all their
lives fighting for the sake of Allah.
How could Abu Bakr fit into this Hadith? If it was true, he would not, in
later life have finished that he was not a human being. Further, if his
faith was greater than the faith of the entire nation of Muhammad,
Fatimah, the daughter of the Messenger of Allah and the leading lady,
would not have been angry at him or asked Allah to punish him in each
prayer she prayed."
The scholar did not say anything, but some of the men said, "By Allah!
This Hadith made us doubtful". Then the scholar said to me, "Is that what
you wanted? You have made these people doubt their religion." It sufficed
me that a man from the audience replied by saying, "No, he is right. we
have not read a whole book in our life, we followed you blindly and
without any argument, and now it appears to us that what al-Hajj has been
saying is right, and it is our duty to read and research!" Other people
agreed with him, and that was a victory for truth and justice. It was not
victory by force, but by logical deduction and proof. Allah says: "Say,
bring your proof, if you are telling the truth" [Holy Qur'an 27:64].
That is what encouraged me to undertake the study and opened the door for
me, so I entered it in the name of Allah by Allah and tracing the
footsteps of the followers of the Messenger of Allah. I hope that Allah,
praise be to Him, the Most High, grants me success and enlightenment, for
He promised to enlighten anyone who searches for the truth, and He does
not break His promises.
The study went on for three years, because I often re-read the books,
right from the first page to the last.
I read "al-Muraja'at" by Imam Sharaf al-Din several times, since it opened
new horizons for me and enlightened me and pleased me for the love and the
fellowship of Ahl al-Bayt.
I read "al-Ghadeer" by Shaykh al-Amini three times because of the clear
cut facts it contained. I also read Fadak in History" by al- Sayyid
Muhammad Baqir al-Sadr and al-Saqifah" by Shaykh Muhammad Rida
al-Muzaffar, which explained so many vague issues.
I read "al-Nass wal Ijtihad" - the Text and the Interpretation - and
became more convinced. Then I read "Abu Hurayra" by Sharaf al-Din and
Shaykh al-Mudira" by Shaykh Mahmud Abu Rayyah al-Misri, and learnt that
the Companions who changed after the departure of the Messenger of Allah
were two types. The first, changed the rules. because of its power and
authority. The second, changed the rules by attributing false Hadiths to
the Messenger of Allah.
I read lmam al-Sadiq the four Madhhabs" by Asad Haydar and learnt about
the differences between gifted knowledge and acquired knowledge. I also
learnt about the differences between Allahs wisdom which He grants to whom
He pleases, and the intrusion on knowledge and the belief of personal
interpretation (of Islam) which kept the nation away from the spirit of
Islam.
I read more books by al-Sayyid Ja'far Murtada al-Amili, and al-Sayyid
Murtada al-Askari, and Al Sayyid Al-Khusi,and al-Sayyid al-Tabatabai, and
Shaykh Muhammad Amin Zain al-Din, and al-Fayroozabadi, and Ibn Abi
al-Hadid al-Mu'tazili in his commentary on "Nahj al-Balagha", and Taha
Husayn's "al-Fitna al-Kubra".
From the history books I read the following Annals written by al-Tabari,
Ibn al-Athir, al-Masudi and al-Ya'qubi. And I read more, until I became
convinced that the Shia Imamiyya were right.
Thus, with the help of Allah, I boarded Ahl al-Bayt's ship and sought
their fellowship, because I found - thanks be to Allah - the alternative
to the Companions, who, to the best of my knowledge, regressed and only a
few of them were saved.
I exchanged them for the Imams of Ahl al-Bayt, the Prophet's Family, whom
Allah cleansed and purified and made it our duty to seek their fellowship.
The Shiites are not, as some of our religious scholars claim, the Persians
and the Magus whose power and glory were destroyed by Umar in
al-Qadisiyyah war, and that is why they hate them!
My answer to these who are ignorant is that following the creed of the
Prophet's Family is not restricted to the Persians, for there are Shiites
in Iraq, Hijaz, Syria, Lebanon, and all of them are Arabs. In addition to
that, there are Shi'tes in Pakistan, India, Africa, America, and all of
those are neither Arabs nor Persians.
If we confine ourselves to the Shiites of Iran, the issue becomes clearers
because I found that the Persians believe in the leadership of the twelve
Imams, all of whom were Arabs from Quraysh from Bani Hashim, the family of
the Prophet(saw). If the Persians were prejudiced and hated the Arabs, as
some people claim, they would have been taken Salman al-Farisi as their
Imam, for he was a great Companion and respected by both Shiites and
Sunnis. On the other hand I found that most of the leading Sunni Imams
were Persians, such as Abu Hanifa, al-Nisa'i, al-Tirmidhi, al-Bukhari,
Muslim, Ibn Maja, al-Ghazali, Ibn Sina, al-Farabi and many others. If the
Shiites were all Persians who rejected Umar ibn al-Khattab because he
destroyed their power, then how can we explain the rejection of the Arabs
who were not Persians? Therefore, this is an illogical claim. These people
refused Umar because of his role in excluding the Commander of the
Believers, Ali ibn Abi Talib, from the caliphate after the departure of
the Messenger of Allah, and because of the tragic civil wars and decline
of this nation. It is high time that the truth was unveiled to everv
free-thinking scholar so that he may refute the allegation without any
prior animosity. It is true that the Shiites, whether they were Arabs or
Persians or any other nationality, followed closely the Qur'anic Texts and
the tradition of the Messenger of Allah and his Family, and refused to
accept the alternative despite the oppressive policies of the Umayyads and
later the Abbasids for seven centuries. During that period, they pursued
the Shiites everywhere; they killed them, they made them homeless, they
denied them their rightful grants. they removed their cultural and
intellectual heritage and they spread all sorts of rumours about them in
order to keep people away from them. The legacy of these policies is still
felt up to the present day.
However, the Shiites stood their ground, remained patient and took the
blame for their commitment to Allah and they are paying the price of their
defiance to this very day. I challenge any of our religious scholars to
enter a debate with their religious scholars without coming out of it
overwhelmed by their enlightened way.
Yes, I found the alternative, and thanks be to Allah Who guided me to
this. because I would not he there without His Guidance. Thanks and praise
be to Allah Who led me to the saved group, for which I was eagerly
searching.
I have no doubt that the commitment to Ali and Ahl al-Bayt is the
commitment to the unbroken link - the link to Allah. There are many
sayings by the Messenger of Allah agreed by all Muslims, which bear
witness to that. The sensible mind is, perhaps, the best proof for anybody
who is prepared to listen. Ali was the most knowledgeable companion and
certainly the bravest, as the entire nation testified. This is a
sufficient condition to support the lawful claim of Ali, alone and no one
else, to the succession of the caliphate.
Allah the Most High said: 'And their prophet said to them, "Surely Allah
has raised Talut to be a king over you. " They said, "How can he hold
kingship over us while we have a greater right to kingship than him, and
he has not been granted an abundance of wealth?" He said, "Surely Allah
has chosen him in preference to you, and He has increased him abundantly
in knowledge and physique, and Allah grants His kingdom to whom He
pleases, and Allah is Ample giving, knowing." [Holy Qur an 2:247].
And the Messenger of Allah said. "Ali is from me, and I am from Ali, and
he is the master of every believer after me." [63]
- [63]
- Sahih, al Tirmidhi, vol 5 p 296
Khasai's, al Nisai, p 87
Mustadrak, al Hakim, vol 3 p 110
Al-Zamakhshari said in some of his poetry:
Doubt and differences have increased. Every one claims that he is the
right way. But I have committed myself to: there is no other god but
Allah. and my love to Ahmed (Muhammad) and Ali. A dog won the love of the
companions of the cave, how could I be ever distressed with the love of
the Prophet's Family.
Yes I found the alternative, praise be to Allah. and I became a follower
of - after the Messenger of Allah - The Commander of the Believers, master
of all guardians, leader of the chosen elite, the victorious lion of Allah
Imam Ali ibn Abi Talib; and the two masters of Heaven's youth, and the
Prophet's two followers, Imam Abu Muhammad al-Hasan al-Zaki, and Imam Abu
Abdullah al-Husayn; and the daughter of al-Mustafa (Muhammad), mother of
the Imams. the essence of the Message, she, for whom Allah feels angry if
she is angered. the most honourable lady Fatimah al-Zahra.
I have changed Imam Malik for the leader of all Imams, and teacher of the
nation, Imam Ja'far al-Sadiq.
I have committed myself to the nine infallible men from the posterity of
al-Husayn, Imams of all Muslims and the good friends of Allah. I have
changed the Companions who turned back on their heels, like Muawiah, Amr
ibn al-As, al-Mughira ibn Shu'ba, Abu Hurayra, Ikrima, Ka'b al-Ahbar and
others, for the grateful Companions who never broke the promise they gave
to the Prophet, like Ammar ibn Yasir, Salman al-Farisi, Abu Dharr
al-Ghifari, al-Miqdad ibn al-Aswad. Khuzayma ibn Thabit - Dhu
al-Shahadetain - and others, and praise be to Allah for this
enlightenment.
I have changed the religious leaders of my people, who discouraged us from
thinking and whose majority followed the rules and the sultans, throughout
time. I changed them for the devoted religious leaders of the Shia who
never closed the opportunity for studying and interpreting Islam, and who
neither rose to oppose nor submitted to the oppressive rulers.
Yes, I changed dogmatic beliefs, full of contradictions for new
enlightened and liberal ones based on logical deductions and reasoning.
As they say now a days "I have washed my brain" of the dirt that had
accumulated over thirty years; lies of the Umayyads. I purified it with
the ideology of the infallibles, those whom Allah cleansed and purified. I
have done that for the remainder of my life.
O Allah ... please let us live our lives following their footsteps, and
let our nation follow their tradition, and gather us with them, for Your
Prophet (saw) said: Man is placed together with those whom he loves.
Thus I have returned to my origin. For my father and uncles used to talk
to us about our family tree. and often told us that we were from al-Sada
(plural of Sayyid: a descendant of the Prophet) who escaped from Iraq
under Abbasid pressure and found refuge in North Africa until they settled
in Tunisia where their marks remain up to the present day. There are many
people like us in North Africa who are descendants from the purified
posterity, and are called "Sada", but they went astray through the
oppression of the Umayyads and the Ahbasids, and now they have nothing of
the truth except the people's respect for them. Priase be to Allah for his
guidance ... and praise be to Allah for my enlightment and for opening my
eyes to see the truth.