QURAN and SUNNAH or QURAN and AHL AL BAYT

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In the name of the Most High

PROPHET MUHAMMAD AND HIS AHL AL BAYT
Tradition of the ‘two weighty things’

Based on a mutawatir (as explained by M.M Azami, a ‘report of a large number of narrators whose agreement upon a lie is inconceivable’. Studies in Hadith Methodology and Literature, p43) tradition upon whose authenticity all Muslims agree, the Prophet informed his followers on several occasions that he would leave them with two precious/weighty things and that if they were to adhere (to both) of them, they will never go astray after him. They are the Book of Allah (Quran) and the members of his house (the ahl al-bayt).

It is narrated by Abul Husain Muslim b. al Hajjaj al Nisapuri (also known as Muslim) in his work Sahih Muslim (as well as many other sources) that:

Someday (after his last pilgrimage) the Messenger of Allah, stood to give us a speech beside a pond, which is known as Khum (Ghadir Khum), located between Mecca and Medina. Then he praised Allah and reminded of Him, and then said: “O’ people! Behold! It seems the time approached when I shall be called away (by Allah) and I shall answer that call. Behold! I am leaving for you two precious things. First of them is the book of Allah in which there is light and guidance … The other one is my ahl al bayt. I remind you in the name of Allah about my ahl al bayt. I remind you in the name of Allah about my ahl al bayt. I remind you in the name of Allah about my ahl al bayt. (three times).”

 Sahih Muslim, chapter: The virtues of the companions, Section: The virtues of 'Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1873, tradition: 36. For English version, chapter CMXCVI, v4, p1286, tradition: 5920

Understanding the tradition

Before proceeding further, it would be beneficial to explain certain words that occur in the tradition, the elucidation of whose meaning is essential for understanding the hadiths meaning and import. ‘Thaqalayn’, is the dual of thaql, meaning weight, is used figuratively for anything that is important, superior, precious, paramount, significant, weighty, indispensable, essential, of solemn and serious concern of possessing primacy and priority. E. W. Lane in the Arabic-English Lexicon, while defining thaql, writes, 'Anything held in high estimation, in much request, and preserved with care. (K, TA.) Hence the tradition, [Verily I am leaving among you the two objects of high estimation and of care, the Book of Allah, and my kindred, or near kindred]: or they are this called because of the heaviness of acting the manner required by them.

The plural of thaql, that is athqal occurs in the Quran in the following surah, When earth is shaken with a mighty shaking and earth brings forth her burden (athqal), and many says, ‘What ails her?’ Upon that day she shall tell her tidings for that her Lord has inspired her. (Quran, 99:1-5) The word thaql is also to be found in suras 16:7, and 29:13. The exegetes interpret the word athqal as referring either to the bodies of the dead of mankind that shall be resurrected on the day of resurrection, or to the precious minerals and treasures that lie buried in the earth (Lisan al’arab, Ibn Manzur, v2 p112, Asas al-balaghah, al Zamakhshari, p46). The dual thaqalan which occurs in 55:31 is interpreted as referring to the species of mankind and jinn, who are most significant creatures that inhabit the earth. To sum up, the word thaql has connotations akin to those of the word ‘weighty’ in the English language. In any case, the prophetic tradition itself explains the word thaqalayn as referring to the Quran and the ahl al bayt of the Prophet.

Another word that also needs some elucidation is itrah. The lexicographers explain itrah as meaning one’s own kindred, in particular one’s children, grandchildren and descendants as well as the children of one’s paternal uncles. (Lisan al arab, v9 p34, Asas al balaghah, p292). Ibn Manzur, in his dictionary, Lisan al arab, after giving the above meaning of itrah, refers to Ibn Sayyidah’s statement that by itrah of the Prophet are meant his descendants through his daughter, Lady Fatimah. Then he cites authorities such as Ibn al Athir and Ibn al Arabi to the effect that by itrah are meant one’s closest relations: i.e. children and descendants. He also refers to the opinions, which give a broader meaning to the word, covering remoter blood relations.

The fact of the matter remains that the Prophet has placed those to whom he refers to as his itrah, and ahl al bayt by the side of the Quran as the second source of guidance for his community until the judgement day, implying that he was not referring to ordinary individuals from among his close relations and descendants.\

Is the honor due to relationship?

It may appear that the selection of the members of the house of the Prophet as a source of guidance is due to their blood relationship. If so, then it would not be in accord with the spirit of the Islamic teachings. To bestow on them such a unique honor, is in conflict with the following Islamic principles,

  1. All people in the eyes of Allah are equal, for the Quran declared: O mankind! We created you from a single (pair) of male and female, and made you into nations and tribes, that Ye may know each other (not that ye may despise each other). Verily the most honored of you in the sight of Allah is (he who is) most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Quran, 49:13)

  2. Allah does not penalize or reward a servant of His for the sins or good deeds of his parents or his close and distant relatives, as He, states in the Quran: O mankind! Do your duty to your Lord and fear a day when no father can avail aught for his son, nor son avail aught for his father. Verily the promise of Allah is true: let not then this present life deceive you. Nor let the chief deceiver deceive you about Allah. (Quran, 31:33)

Kinship to the Prophet, does not mean acceptance by Allah, nor does it secure for his relatives a place in paradise or ensure them against divine punishment. Allah, according to Islamic teachings has created paradise for whoever obeys Him and the place of punishment for whoever dis-obeys him, regardless of family affiliation, nationality or race. The Quran even contains a chapter defaming Abu Lahab who was an uncle of the Prophet: Perish the hands of Abu Lahab, perish he … (Quran, 111:1).

Thus the truth is that the word ‘ahlal bayt’ means only the chosen relatives of the Prophet. These chosen individuals are not chosen or honored because of their relationship to the Prophet, but because of their virtues.

Tradition of the ‘Quran and my Sunnah’

The Sunnis voice their objection to the said tradition of the two weighty things, wording it differently to read, ‘I have left among you the book of Allah and my sunnah’.

Needless to say, both traditions do not contradict one another, because the authentic ‘sunnah’ is preserved with the ahl al bayt, and the residents of the house know better what their house contains.

On tracing the source of this report from Abu Huraira which states “Quran and sunnah” it has not been recorded in any of the six authentic Sunni collections of the traditions (sihah as sitta). Not only that, but also al-Bukhari, al-Nisa’i, and al-Dhahabi and many others rated this report (Quran and sunnah) to be weak because of its weak isnad (as explained by M.M Azami, ‘ isnad, according to Arabic lexicography means the thing on which another relies. As we rely on the narrators for the knowledge of the statement of the Prophet this chain is called isnad.’ Studies in Hadith Methodology and Literature, p32). For a detailed discussion on this aspect refer to The Shia are Ahl al Sunnah, chapter 20: Is it “the Book of Allah and my Progeny” or “the Book of Allah and my Sunnah?”, Tijani al Samawi, Vantage Press.

Moreover, the word “sunnah” in itself does not serve the purpose of knowledge. All muslims irrespective of their persuasions claim that they follow the sunnah of the Prophet. The differences among muslims surfaces from the transmitted Prophetic traditions through different avenues. Such traditions serve as an explanatory means of understanding the Quran, a principle upon which all muslims agree. Thus, a divergence in the transmitted traditions, has led to a differing in the interpretation of Quran and the prophetic sunnah. All muslims, as a result, splintered into different schools, groups, offshoots, which is believed to add up to seventy three groups.

The Prophet as usual thus clarifies:

I am leaving for you two precious and weighty Symbols that if you adhere to both of them you shall not go astray after me. They are: the Book of Allah and my progeny, that is my ahl al bayt. The Merciful has informed me that these two shall not separate from each other till they come to me by the Pool (of Paradise).

 Sahih al-Tirmidhi, v5, pp 662-663,328
 al-Mustadrak, al-Hakim, chapter: Understanding (the virtues) of Companions, v3, pp 109,110,148,533 who wrote this tradition is authentic (sahih) based on the criteria of the two shaykhs (Bukhari and Muslim).
 Sunan, Daarami, v2, p432
 Musnad, Ahmad Ibn Hanbal, v3, pp 14,17,26,59, v4, pp 366,370-372,v5, pp 182,189,350,366,419
 Fadha’il al-Sahaba, Ahmad Ibn Hanbal, v2, p585, tradition: 990
 al-Khasa’is, al-Nisa’i, pp 21,30
 al-Sawa’iq al-Muhriqa, Ibn Hajar Haithami, Ch. 11, section 1, p230
 al-Kabir, al-Tabarani, v3, pp 62-63,137
 Kanz al-Ummal, al-Muttaqi al-Hindi, chapter: al-I’tisam bi Habl Allah v1 p44.
 Tafsir, Ibn Kathir (complete version), v4, p113, under commentary of verse 42:23 of Quran (four traditions).
 al-Tabaqat al-Kubra, Ibn Sa’d, v2, p194, Pub. Dar al-Sadr, Lebanon.
 al-Jami’ al-Saghir, al-Suyuti, v1, p353, and also in v2
 Majma’ al-Zawa’id, al-Haithami, v9, p163
 al-Fatih al-Kabir, al-Binhani, v1, p451
 Usudul Ghaba fi Ma’rifat al-Sahaba, Ibn al-Athir, v2, p12
 Jami’ al-Usul, Ibn al-Athir, v1, p187
 History, Ibn Asakir, v5, p436
 al-Taj al-Jami’ Lil Usul, v3, p308
 al-Durr al-Manthur, al-Hafidh al-Suyuti, v2, p60
 Yanabi al-Mawadda, al-Qunduzi al-Hanafi, pp 38,183
 Abaqat al-Anwar, v1, p16 … and many more …

The members of the Prophet’s family (the ahl al bayt) always were distinguished by virtue of their knowledge of the Quranic sciences and Prophetic tradition (sunnah), and hence the general masses looked upon them as poles of guidance.

It would only be a logical consequence to state that those vested with knowledge, understood the sunnah better than any one else.

Narrated Umm Salama:

The Messenger of Allah said: “'Ali is with the Quran, and the Quran is with 'Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise).”

 al-Mustadrak, al-Hakim, v3, p124 on the authority of Umm Salama
 al-Sawa’iq al-Muhriqa, Ibn Hajar, Ch. 9, section 2, pp 191,194
 al-Awsat, al-Tabarani; also in al-Saghir
 Tarikh al-Khulafaa, Jalaluddin al-Suyuti, p173

… to be continued insha 'Allah!

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… continued

Ahl al Bayt and similitude to the Ark of Noah

The story of the ark of Noah remains a reminder, an everlasting sign and warning to mankind – a sign of deliverance to the righteous. Allah says in the Quran: ‘He (once) set Noah to his people, and he tarried among them a thousand years less fifty: but the deluge overwhelmed them while they (persisted) in sin. But we saved him and his companions of the ark, and we made the (ark) a sign for all peoples!’ (Quran, 29:14-15) and also ‘At length, behold! There came our command, and the fountains of the earth gushed forth! We said: Embark therein, of each kind, two, male and female, and your family – except those whom against the word has already gone forth – and the believers. But only a few believed in him. So he said: Embark ye on the ark in the name of Allah, whether it move or be at rest! For my Lord is, be sure, Oft forgiving, Most Merciful!. (Quran, 11:40-1)

And the words of the Prophet:

Behold! My ahl al bayt are like the Ark of Noah. Whoever embarked in it was saved, and whoever turned away from it was perished.

 al-Mustadrak, al-Hakim, v2, p343, v3, pp 150-151 on the authority of Abu Dhar. al-Hakim said this tradition is authentic (sahih).
 Fadha’il al-Sahaba, Ahmad Ibn Hanbal, v2, p786
 Tafsir al-Kabir, Fakhr al-Razi, under the commentary of verse 42:23, Part 27, p167
 al-Bazzar, on the authority of Ibn Abbas and Ibn Zubair with the wording “drowned” instead of “perished”.
 al-Sawa’iq al-Muhriqa, Ibn Hajar Haithami, Ch. 11, section 1, p234 under verse 8:33. Also in section 2, p282. He said this tradition has been transmitted via numerous authorities.
 Tarikh al-Khulafaa and Jami’ al-Saghir, al-Suyuti
 al-Kabir, al-Tabarani, v3, pp 37,38
 al-Saghir, al-Tabarani, v2, p22
 Hilyatul Awliyaa, Abu Nu’aim, v4, p306
 al-Kuna wal Asmaa, al-Dulabi, v1, p76
 Yanabi al-Mawadda, al-Qunduzi al-Hanafi, pp 30,370
 al-Durr al-Manthur, al-Hafidh al-Suyuti, v9, p115
 Kanz al Ummal, Muttaqi al Hindi, v6 p216, tradition: 3772
 Dhakha’ir al-Uqba, Muhibb al-Tabari, p20
 Tarikh, al-Khateeb Baghdadi, v12, p19

The above tradition is also narrated by Ibn Abbas, Anas ibn Malik, Abu Said al Khudri, Abdullah bin Zubair. It affirms the understanding that those who adopt and turn towards the school of ahl al bayt and follow them, will be ranked among the righteous ones.

It is this message that is echoed again by the Prophet,

Do not be ahead of them for you will perish, do not turn away from them for you will perish, and do not try to teach them since they know more than you do!

 al-Durr al-Manthur, al-Suyuti, v2, p60
 al-Sawa’iq al-Muhriqa, Ibn Hajar al-Haithami, Ch. 11, section 1, p230, quoted from al-Tabarani, also in section 2, p342
 Usudul Ghaba, Ibn al-Athir, v3, p137
 Yanabi’ al-Mawadda, al-Qunduzi al-Hanafi, p41, and P335
 Kanz al-Ummal, al-Muttaqi al-Hindi, v1, p168
 Majma’ al-Zawa’id, al-Haithami, v9, p163
 Abaqat al-Anwar, v1, p184
 A’alam al-Wara, pp 132-133
 Tadhkirat al-Khawas al-Umma, Sibt Ibn al-Jawzi al-Hanafi, pp 28-33
 al-Sira al-Halabiyya, Nur al-Din al-Halabi, v3, p273

Ahl al Bayt and similitude to the Gate of Repentance

A Quranic reference to this is: ‘And remember when We said: Enter this town, and eat of the plenty therein as ye wish, but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good.’ (Quran, 2:58)

The Prophet in his tradition also speaks of in the same vein:

My ahl al bayt are like the gate of repentance of the children of Israel; whoever entered therein was forgiven.

 Majma’ al-Zawa’id, by al-Haithami, v9, p168
 al-Awsat, by al-Tabarani, tradition: 18
 Arba’in, by al-Nabahani, p216
 al-Sawa’iq al-Muhriqa, by Ibn Hajar al-Haithami, Ch. 11, section 1, pp 230,234
 Another fairly similar tradition was recorded by al-Darqatuni as well as Ibn Hajar in his al-Sawa’iq al-Muhriqa, Ch. 9, section 2, p193 where the Prophet said: “Ali is the gate of repentance, whoever entered therein was a believer and whoever went out was an unbeliever.”

Those of the companions of Moses who did not enter the gate of the repentance were lost in the desert for forty years, while those who did not enter the ark of Noah were drowned. Ibn Hajar concludes that:

The analogy of the ark of Noah signifies that those who love and honor the ahl al bayt and derive from their guidance will be rescued from the darkness of opposition, and those who will turn against them will be drowned in the sea of ingratitude and will perish in the desert of insubordination and rebellion. (al-Sawa’iq al-Muhriqa, by Ibn Hajar, p91)

Different chains of the tradition of two weighty things (al-thaqalayn) prove conclusively that it is a matter very dear to the Prophet and hence, the repetition on the authority of more than thirty of the companions through various sources, attests to its importance. The Prophet repeated these words over and over again (and not merely in one isolated instance but on several occasions) publicly to stress its importance. He made the announcement during the farewell pilgrimage, on the day of Arafat, on the day of Ghadir Khum, on the return from Ta’if, also in Medina from the pulpit, and in his deathbed when the room was packed with his disciples, he said:

O 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 Ahlul-Bait." Then he lifted Ali by the hand and said: "Behold! this Ali is with the Quran and the Quran is with him. These two shall never separate from each other until they come to me at the Pool of Kawthar. (al-Sawa’iq al-Muhriqa, by Ibn Hajar, Ch. 9, section 2)

Ibn Hajar al-Haithami wrote:

The traditions of adherence has been handed down through a large number of sources and more than twenty of the disciples have related it.

And further,

Here a doubt arises, and it is that while the tradition has come down through various sources, some say that the words were spoken during the last pilgrimage, others that they were spoken at Medina when he lay on his deathbed and the room was packed with his disciples, yet another saying that he spoke these words at Ghadir Khum, or in another hadith, on the return from Ta’if. But there is no inconsistency in these, since having regards to the importance and greatness of the Quran and the pure ahl al bayt, and with a view of emphasizing the point before the people, the Holy Prophet might have repeated these words on all these occasions so that any one who had not heard them before might hear them now." (al-Sawa’iq al-Muhriqa, by Ibn Hajar al-Haithami, Ch. 11, section 1, p230)

Thus the prophetic instructions were clear in urging muslims to follow the interpretation of Quran and his sunnah as transmitted through the channel of ahl al bayt whose in-errancy, purity, and righteousness is confirmed by the Quran (the last sentence of verse 33:33).

Suggestion for further reading

al Tawhid Quarterly Journal of Islamic Studies, Hadith al Thaqalayn: A Study of its Tawatur, Parts I, II, III, IV, The Islamic Republic of Iran. A detailed discussion on hadith al thaqalayn, with a focus on the different versions of the same tradition, various occasions related to its mentioning, chain of narrators of the hadith, it’s meaning, and lastly, a comparison against those traditions that conflict with hadith al thaqalayn.

Mohammad Jawad Chirri, The Brother of the Prophet Mohammad (The Imam Ali), The Islamic Center of America, Detroit Michigan, 1988. chapter: The House of the Prophet Mohammad. A book that imparts an understanding of the position of the Shi’a, through the authentic and reliable works of hadiths from the Sunni works, covering aspects of the life of the fourth rightly guided for the Sunni’s and the first Imam of the Shi’ites with an emphasis on the household (ahl al bayt) of the Prophet.

---- Inquiries about Islam, The Islamic Center of America, 1986 Revised Edition. chapter: 21, Differences among Muslims. An undertaking of the author to highlight the differences among the muslims, with a specific note to it’s relevance in a contemporary society.

Sayyid Mujtaba Musavi Lari, Imamate and Leadership, Lessons on Islamic Doctrine (Book Four), translated by Hamid Algar, Sayyed Mujtaba Musavi Lari Foundation of Islamic C.P.W, 12 Entezam St, Qom, I.R Iran, 1996. Lesson Six, The Relationship between the Quran and the Progeny of the Prophet, Lesson Thirteen, The True Nature of the Holders of Authority. This books outlines the concept of leadership as understood by the Shi’ites with a specific emphasis at explaining the foundations of one of the principle of faith as held by the Shi’ites, namely ‘Imamate’, loosely translated as Leaderhip. Covers an extensive portion on Shi’ism and its development in history.

Ideals and Realities of Islam, Seyyed Hossein Nasr, George Allen and Unwin (1966), chapter VI, Sunnism and Shi’ism - Twelver Imami Shi’ism and Isma’ilism. Treats the subject of the division within Islam into Sunnism and Shi’ism from a religious and historical perspective, on the question of successorship of the Prophet, and with a specific emphasis on the exoteric and esoteric aspects of religion as viewed by the Shi’ites.

Shi’a, S. M. H Tabatabai, translated by Seyyed Hossein Nasr, Ansariyan Publications, Iran, chapter VI, On the Knowledge of the Imam (Imamology). A book which treats the historical reality of Shi’ism within Islam, her contribution to the spread of the Quranic message, and her existence as a possibility within the Islamic revelation itself. The chosen chapter, specifically focusses on the role of the imams of the ahl al bayt, in the exposition of the divine sciences, that again goes back to the underlying wisdom of treating the ahl al bayt with the Quran (thus the hadith al thaqalayn). Also available on the internet at http://www.iua-net.org/Books/Shia/default.htm

Islamic Spirituality Foundations (vol I of II), edited by Seyyed Hossein Nasr, The Crossroad Publishing Company, 1997. chapter 9, Twelver Imami Shi’ism, Syed Husain M. Jafri, A discussion on Twelver Imami Shi’ism, with an extensive discussion on the role of the Imam and the significance of their lives, with a specific treatment of the Shi’ite piety and practices.

The Right Path, 'Abd al Husayn Sharaf al Din al Musawi, Zahra Publications, 1986, Letter 8: Failure to appreciate my former letter. Petitio Principii does not arise. The tradition of the ‘two weighty things’ …. A book consisting a series of letters in the form of questions and answers, seeks to explain, justify and uphold the raison d’etre of Shi’ism, between a Sunni and a Shi’a scholar, Salim al Bishri and the aforementioned name.

Shi’as are the Ahl al Sunnah, al Tijani al Samawi, Vantage Press Inc, 1996. chapter: Is it “the book of Allah and my Progeny” or “the Book of Allah and my Sunnah?”. A book that explores the delicate, yet essential question of: “Who is better qualified to the claim of being a followers of Islam’s Prophet in spirit and practice?”. The selected chapter further elaborates on the Tradition of the ‘Quran and my Sunnah’.

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Wah Kiya baat hay ALI bhai!

Maula koi gham na day aap ko.
You should really make a WEB PAGE i would say.

Good on you