The Zaidi Creed As a Rational Godly Belief System

Home , Batriyya, Ridda wars, Verse of Purification

The Zaidi Creed

Draft work

A compilation of key works explaining the Zaidi perspective on Belief in God

Editor: Anwar Shaik

Contents Introduction ...... 8 Summary of the Zaidi Islamic Worldview ...... 14 Translation of Al-‗Iqdu Ath-Thamīn fi Ma‘rifat Rabbil-‗Alamīn: (Tr. ―The Precious Necklace Concerning Gnosis of the Lord of the Worlds) by Sayyid Amir Al-Hussein bin Muhammad (Badruddīn) bin Ahmed bin Yahya bin Yahya al-Yahyawi al-Hādawi al-Hasani al-Yemeni ...... 16 Translator‘s Introduction ...... 17 The Role of Prophets and Imaams (Leaders) ...... 18 Author‘s Biography ...... 19 The Content of the Book ...... 19 Translation of Al-‗Iqdu Ath-Thamīn fi Ma‘rifat Rabbil-‗Alamīn: ...... 23 Part 1: Divine Oneness (at-Tawhīd)...... 24 The Proof that Allah Created the World ...... 24 Concerning Allah, the Exalted being Omnipotent ...... 26 Concerning Allah, the Exalted being Omniscient ...... 26 Concerning Allah, the Exalted being Ever-Living ...... 27 Concerning Allah, the Exalted being Pre-Existent ...... 27 Concerning Allah, the Exalted Hearing and Seeing ...... 28 Concerning Allah, the Exalted, Not Resembling Anything ...... 28 Concerning the Verses of Description ...... 30 Concerning Allah, the Exalted Being Independent ...... 30 Concerning Allah Not Being Seen ...... 31 Concerning Allah, the Exalted Being One ...... 32 Divine Justice (al-Adl) ...... 33 Concerning the Actions of the Slave Being From Them Only ...... 34 Concerning Allah Not Punishing Anyone Except for His Own Sin ...... 36 Concerning Allah Not Decreeing Except in Truth ...... 37

Concerning Allah Not Burdening One Beyond One‘s Capacity...... 38 Concerning Allah Not Committing Any Obscenities ...... 38 Concerning Allah Not Doing What He Declares as Evil ...... 39 Part 2: Hereafter and Prophethood ...... 41 Concerning the Promise and Threat (al-Wa‘d wa al-Wa‘īd) ...... 41 Concerning the People of Major Sins ...... 41 Concerning the Characteristics of the Believer and What is His Obligatory Right ...... 43 Concerning the Characteristics of the Disbeliever (Kāfir) ...... 43 Concerning the Characteristics of the Disobedient (Fāsiq) ...... 44 Concerning the Difference between Allah‘s Actions and the Slave‘s Actions ...... 45 Concerning the Necessity of Death and Annihilation ...... 45 Concerning the Intercession ...... 47 Part 3: Prophethood ...... 49 Concerning Knowing the Prophet: ...... 49 Concerning Knowledge of the Qur‘ān ...... 51 Part 4: Ima̅ mate in Zaydism ...... 53 Ima̅ mate...... 53 Concerning the Ima̅ mate of al-Hassan and al-Hussein ...... 57 Concerning the Ima̅ mate after Al-Hassan and Al-Hussein ...... 58 Regarding the proof of the traits of Ima̅ mate that we mentioned: ...... 59 Concerning the Way of Knowing the Specifications of the Ima̅ m ...... 61 Al-Jawāb ar-Rāqi `ala al-Masā‘il al-Irāqi (Answers to the Iraqi‘s Questions) By Sayyid ‗Allāma Yahya bin al-Hussein al-Houthi ...... 64 Introduction ...... 64 The First Issue: What is the difference between the Zaydi school and the Twelvers? ...... 66

Ima̅ mate...... 66 Infallibility of the Ima̅ ms ...... 86 Temporary Marriage (nikā muta‘) ...... 87 Anal Intercourse with Women ...... 92 The Feet in Ablution (wudu) ...... 93 The Second Issue: Regarding the issue of infallibility–Who is infallible? ... 94 Third Issue: When was the 12er school created? ...... 95 Fourth Issue: What is obligatory regarding the distribution of the fifth of one‘s wealth (khums)? ...... 95 Fifth Issue: Is it permissible for women to visit the graves, can she do so along with men? ...... 97 Sixth Issue: Who are the People of the House? ...... 97 Seventh Issue: Is it permissible to visit graves, kiss (taqbīl) them, and circumambulate them like the circumambulation of the Ka‘ba? What does the visitor say? ...... 97 Eighth Issue: What is intercession and what is its use? ...... 101 Hadīth of the Two Weighty Things ...... 109 Hadīth of the Ark ...... 112 Hadīth of the Stars (an-Nujūm) ...... 112 Verse of Affection ...... 114 Incident of the Cloak (al-Kisā)...... 116 Hadīth of the Pond (al-Ghadīr) ...... 119 ‗Ali‘s Adjuration (munāshada) in the Courtyard (ar-Rahba) ...... 122 Hadīth of Position (al-Manzila) ...... 125 Hadīth of Love (al-Hubb) ...... 127 Ima̅ m Zaid ibn Ali ibn al Husayn‘s Biography Compiled By Muhammad Yahya Salem ‗Azzan Reviewed and Approved by Badrul Deen ibn Amir uddeen Al Houthi ...... 135 Introduction ...... 135

Preface ...... 138 Pre-Birth ...... 139 Life-Stages and Personality Development ...... 142 Birth and Blooming of Ima̅ m Zayd ...... 142 The Environment and Circumstances Surrounding Ima̅ m Zayd‘s Development ...... 144 Personality Features ...... 147 Devotion and Reverence ...... 147 His Courage ...... 148 His Articulation and Eloquence ...... 149 His Austerity and Self-Discipline ...... 150 Sincerity and Altruism ...... 151 As a Scholar ...... 152 Ima̅ m Zayd: Kin and Fellow of the Quran ...... 153 Explaining the Qur‘anic Text ...... 154 Ima̅ m Zayd: Refined by the Sunnah ...... 161 Ima̅ m Zayd and Rationality...... 162 Ima̅ m Zayd‘s Fiqh ...... 163 Ima̅ m Zayd as Viewed by His Contemporaries ...... 165 Respect and Reverence ...... 166 Correcting Confused Concepts ...... 171 Explaining the Meaning of Qadar (Predestination) ...... 178 The Many and the Few...... 181 Consolidating the Ma‗ruf and Dismantling the Munkar ...... 182 Cultural Revolution ...... 184 Islamic Culture: Pro-Active and Re-Active ...... 184 Ima̅ m Zayd and Cultural Correctness ...... 187

The Status of Ahl al-Bayt (the Prophet‘s Household) ...... 187 The Post Prophetic Khilafah ...... 192 Leadership After al-Hasan and al-Husayn ...... 193 Words of Wisdom ...... 195 Ima̅ m Zayd on Political Terrain ...... 198 Reasons and Motivations ...... 198 The Start and the Constructive Phases ...... 201 Ima̅ m Zayd in al-Sham ...... 204 Ima̅ m Zayd and Hisham Face to Face ...... 204 A Flagrant Plot ...... 208 Ima̅ m Zayd in Kufah ...... 209 Preparing for Armed Confrontation ...... 210 The Legality of Opposition to Oppressors ...... 215 Persistent Objectives ...... 217 Armed Confrontation ...... 220 The Start of the Revolution ...... 220 The Battle Flow ...... 221 Hoisting the Banner and Fulfilment of Deen ...... 222 Kufah Under Ima̅ m Zayd‘s Control ...... 223 The Tragic Infliction ...... 225 The Eternal Will ...... 225 In the Aftermath of the Revolution ...... 227 The Honourable Remains...... 227 Persecution of Ima̅ m Zayd‘s Supporters ...... 229 The Consequence of Oppressors ...... 231 Ima̅ m Zayd: A Continuing Revolution ...... 232 Zayd‘s Legacy ...... 234

Some Names of Zayd‘s Companions and Narrators ...... 234 His Books and Missives ...... 235 Closing ...... 237 References and Citations ...... 238 Further Questions, Answers & Contributions ...... 242 Zaidism: The Key to Muslim Unity? ...... 242 A Zaidi Reply to Ahlus Sunnah ...... 243 A Sunni View of Zaidism ...... 245 A Zaidi Reply to Ahlus Sunnah ...... 247 Questions about Zaidi Ima̅ mate answered ...... 248 Tarawih in Ramadan- A Zaidi Perspective ...... 253

Introduction

All praises are due to Allah. I thank Him, seek His assistance and beg His forgiveness. I bear witness that there is none worthy of workship except Allah, and the Muhammad is the messenger of Allah. O Allah, salute and bless Muhammad, his family and all those who accept their guidance from now to eternity.

Monotheistic worshippers face two major challenges presently. On the one hand, we are attacked from secular exponents, for denying science and rationality. On, the other hand, we face internal discord amongst ourselves about what religion really should be about. Monotheism finds itself divided between several major religions, most well-known of those being Christianity, Judaism and Islam. The division has however reached deeply within each of these to produce various schisms. Within the house of Islam, certain major philosophical and practical perspectives define the main divisions that exist.

Now we can approach the problem of division and discord, internal to religion in three ways. Firstly, we can ignore it, and jealously stick to what we have been taught by our parents. We can go further to scoff and scorn those who differ with us. In fact, we can even bring whatever force we can muster to bear on them, and hope for a victory of our belief system. In the end, we, as sincere believers in our perspective can hope that we, as being God‘s true expression of religion, will be victorious with His aid. If we ponder deeply about this option, then we certainly see a great deal of acrimony and even bloodshed. In fact, much of our human family‘s history over the past few thousand years is a history of the God-fearing slaughtering the God-fearing. I can see no further benefit in this path, and reject it.

There is a second way of dealing with the problem. That is to declare all religions and schisms as evidence of the generally flawed nature of religion. This way of dealing with the problem accepts that finding common grounds will be elusive forever. Those who argue it say that the deistic world-view, simply means accepting God, not religion. It is up to the individual to fashion his own unique relationship with God. Confining God to the private, personal sphere, means banishing God from the social sphere. It means, worshipping God as individuals, while rejecting any social or collective submission to God.

Thinking carefully about this, will make us realise that a conflict between the private and the public spheres is created by this approach. Are we not also detracting from the very definition of an almighty creator, by banishing Him from the public sphere?

The third way of dealing with the problem of intra-religious discord is to embark on the cumbersome process of analyzing the philosophies, practices and creeds that define each religion and each schism. This is no small task. Our biggest problem is arriving on a common set of criteria by which we will evaluate each belief or practice. Is it impossible though? I believe not. There are common, universal human values that I believe can be invoked for this purpose. All we need to do is find some common ground on those values, and we would have laid a good foundation for a process of evaluating all the various religions and sects. This book is a small contribution along this path.

It is easy to become polemical when evaluating and contemplating competing belief systems, when one is yourself located within one of those competing systems. Plenty of polemic works have therefore seen the light of day over the centuries. I hope that this will not be categorised with them, for the following reasons. Firstly, I have never been beholden to any scholarly fraternity, and write in the absence of any such pressure. Secondly, I have funded every effort that I have made in generating my ideas from my own funds. I have therefore experienced no pressure from a business or a government on my work. Thirdly, I have not developed any ideas in conformance with my established community thinking and practice. There are no enticements, or ―deals‖ that I hope for upon completion of this work. I serve no established religious or revolutionary cause in wrting these words. I serve only the cause of human harmony and understanding, which I believe lies in approximating reality or truth as closely as possible. That, I believe is what God expects from me, and that is, why I believe I, as was you, and every human being, have been gifted with the most powerful instrument in the universe, namely our rational minds.

I proceed with these then in mind…

It cannot be denied that a correct and authentic interpretation of Islam is hotly contested now, as it has been throughout history. Some examples will illustrate my point: Shortly after the death of the Prophet (S), the Ridda wars took place, during which some northern tribes sought to interpret the collection of Zakah

(obligatory 2.5% alms to the state) in a radically different way. The Caliph Abu Bakr (R), declared them apostates, and waged a war on them. Several years later, wars again raged between the Caliph and Imam, Ali bin Abu Taalib, may Allah ennoble his face, and Muawiyah, the first Ummayad king. Here the argument centered ostensibly around the meting out of justice to the assassins of Ali‘s prececessor, Uthman. Imam Ali, as the legitimately elected Caliph, declared Muawiyah a renegade and waged a bloody war in which many thousands died. Notable about the Siffin war between Ali and Muawiyah was the placing of Quranic pages on the spears of Muawiyah‘s troops, so as to symbolize their commitment to the Quran. Both sides therefore invoked the Quran, and claimed to represent authentic Islam.

Fast forward 1400 years to present times, and the strife within the house of Islam remains as violent as ever. Countless acts of violence have taken place during which mosques or other religious symbols have been destroyed especially in Iraq, Syria and Pakistan. The source of the conflict? Mutual claims of Sunni‘s and Shi‘ites to be in possession of an authentic interpretation of Islam. Many television broadcasts are available on the internet, that display this intense enmity. Some Saudi Sunni scholars have in recent years even declared it a sacred duty to execute Shi‘ites as apostates. Twelver Shi‘ites in turn regard Sunnism as a deficient version of Islam, invalidating any ritual prayers performed behind a Sunni Muslim.

Apostacy has become a useful tool by some to deal with intra-Islamic religious discord. The charge of apostacy is a blunt but effective instrument to stop any opposing view. In the absence of a supreme political and military centre of Islam globally, the scholars have found that the branding of apostacy, with its resultant alienation and excommunication of the target subject can serve as a useful deterrent. It is with great sincerety and a sense of duty that these scholars often resort to declarations of apostacy, feeling that that they are through that, defending the pristine authenticity of Islam. When a mufti such as Mufti Bin Baaz of Saudi Arabia issued a fatwa of apostacy on the Hezbollah movement during that the hight of that movement‘s war against Israel in 2006, it was not necessarily because Saudi Arabia feels politically challenges by the Hezbollah- Iran axis, but also because he (Ben Baaz) truly believes that his Salafist Hambalist Sunni world view represents Islam in all its authenticity; that Imami

Shiasm as followed by Hezbollah and Iran is a variant and virulent false representation of Islam.

Ordinary Muslims are an important player in the overall drama. They are often used by their religious leaders to form impenetrable communities to repel and ward off dissenting ideas. In Cape Town, here in South Africa, it is not uncommon to hear a rallying call from the pulpit to the congregants to excommunicate Shi‘ites, Ahmadias or any other perceived variant expression of Islam. Similarly, when one frequents a Shi‘ite sermon, you inevitable hears the innuendo or deligitimising of Sunni expressions of Islam albeit in a more skillful manner. Different followers of the different schools of thought therefore have often developed a mutually insular existence. A stange phenomenon is that Muslims locally will often display more enmity towards a Muslims from a contrary school of thought than he would to a person from a contrary religion. So for example, Shi‘ite and Sunni centers have seen Christian preachers mount their pulpits with fairly little or no controversy. Ex- communication, and mutual stigmatization have therefore been very effective. To fund this belligerence, scholars, locally, have found ready funders in Iran and Saudi Arabia.

Beyond the dogmatic and blind followers, mostly comprised of the less literate, one finds the emergence of a new generation of more apathetic Muslims. Television scenes depicting the brutality of Muslim towards Muslim in Iraq,Syria and elsewhere coupled with a series of local scandals which implicated the local orthodox clergy, and the need for greater integration with other South Africans, have all supported the emergence of this generation. The new generation of Muslims seem to be reflect demoralization with the continued backwardness of Islam globally, and the perceived onward progress, at least militarily and technologically, of the non-Muslim West. They value education and its resultant economic benefits. They also value the material conforts that come with economic prosperity. Islam, for this generation, has become a largely recreational and cultural expression. Highly cynical and individualistic, this generation probably represents the future of Islam, within a growing economy. Within a stagnating economy, the more ignorant, dogmatic may prevail.

A strange alliance has grown between the scholars and the economically strong indifferent sectors of Islam. To aid them, and to provide them with the necessary implements to settle into their comfortable existence, a host of Halal alternatives to traditional Western vices have sprung up. Interest-based banking is being matched with Islamic-banking. Capital accumulation is being matched with Shariah-compliant investments. The ‗Halaal‖ stamp, in the hands of the clergy, has become a powerful income generator. In an economy, still largely in the hands of an oligarchy in South Africa, this has often meant collaboration between the scholars and the oligarchs. Add the Hajj industry, the tapping of the spirit of benevolence towards Palestine and other unfortunate Muslim communities, and you have the makings of a lucrative multi-billion rand ―Islam‖ industry.

Within all of this, one still finds the sincere seeker of truth. We have often been told that we should stick to the majority for our own salvation. For me, this has become more and more difficult to use a guiding criterion. Local scholars of the mainstream or the Generality, by and large were educated in Saudi Arabia. It is a Saudi Salafist Islamic ethos, which they imbibed from their Saudi schools, which shapes their understanding of Islam. One has to merely glance at Saudi Arabia to get a clearer picture of what this ethos manifests. In a few words: A violent, repressive, monarchic dictatorship. If the Saudi Arabian society is the best that thousands upon thousands of Muslim scholars from Medina can achieve, it fills me with dismay when I think of that they will be able to achieve elsewhere. The recent ―Fatwa‘s‖ in support of collaboration between Mujahideen in Sirya and Zionist Israel ought to be the greatest eye-opener that something has gone wrong.

It would be unfair not to mention the Shia Mullah‘s collaboration with Zionist controlled America during its invasion of Iraq, and even Iran‘s sourcing of military spares from Israel during its war with Iraq. Imagine a fatwa in the early years of Islam from a prominent companion that Muslims should unite with the polytheists of Mecca and the Khaybar Jews to eliminate a Muslim rival! The general ethos of collaboration with oligarchs, their sowing of disunity with financial compensation from Iran or Saudi Arabia, their global collaboration with Zionism are all huge flags that should serve as a warning to us that many of our scholars have sold out the message of Islam. By indicting many of the scholars, I in no way want to imply that all the scholars in either

12 school have gone astray. In fact, I believe that a minority of opportunistic scholars has taken possession of the soul of Islam, and it is up to the rest to regain control.

It is within this context, that I have produced this volume.

It is my sincere belief in the following that has driven me towards this current work. (1) The West, although successful at creating a world order, still lacks a truly spiritual dimension, which has allowed it to become trapped in an abyss of moral decay, global inequality and elitism of the few. (2) Islam, although it represents a solid monotheistic spiritual expression, still lacks the means to establish a workable global social order. Our only hope is that Muslims will embrace a workable model for political leadership, based on rational and scientific principles, to establish a workable model for a just global order.

The model put forward by Imam Zaid is such a model. It embraces a healthy rationalist approach to addressing all social, religious and political problems whilst maintaining firmly its monotheistic spiritual foundations. The view of Imam Zaid has strong historical credibility, having withstood much of the challenges that we face today. This volume therefore brings together some prominent books to assist in building a basic understanding of the Zaidi approach.

Let me provide an overview of the books featured in this volume.

The first book featured is Al-‗Iqdu Ath-Thamīn fi Ma‘rifat Rabbil-‗Alamīn. This book, as an ancient source, provides a well-reasoned overview of the need for the existence of an almighty creator. It also expands on the attributes of Allah. It furthermore explains the importance, role and attributes of the Apostles of Allah, peace be upon them all. The book also introduces Imamate or political leadership as an important element within the basic elements of religious belief. Other topics covered are the role of justice as it pertains to Allah, his Apostles and the Imams and the topic of the final judgment.

The next book featured is Al-Jawāb ar-Rāqi `ala al-Masā‘il al-Irāqi. This book contains some pertinent answers to questions which clearly bring out the differences between the Zaidi view and the Twelver view. These differences center around the Zaidi understanding of the nature of the office of Imamate,

13 and some other prominent differences such as with temporary marriage (Mut‘a) and the Khums (one fifth tax). This book then goes further to provide a powerful and in-depth proof of the preference of the children of Fatima and ‗Ali to the office of Islamic leadership.

The third book is a biography of Imam Zaid. As can be seen from this biography, Imam Zaid displayed the knowledge, courage and moral eminence to be counted as a great and inspiring scholar. What distinguished Imam Zaid from countless other scholars is his intellectual depth couple with his military prowess. His valour in speaking truth to evil is matched perhaps only by the great Imam Husain (A).

Summary of the Zaidi Islamic Worldview The Zaidi Islamic worldview is built on five core principles.

1. Recognition of a singular supracosmic, timeless and all-powerful Divine Creator (Tauheed)

2. Recognition of Divine intervention within the temporal world via a mumber of inspired individual referred to as Apostles (Prophethood)

3. Recognition of a consistently meritorious element within humankind, capable of providing meritorious leadership (Imamat)

4. The universality and all-encompassing encumbency of Justice (‗Adl).

5. Recognition of a final supreme restoration point, including the rectification of all human errancy (Ma‘aad)

Following the five core principles, the Zaidi Islamic worldview recognizes four epistemological sources;

1. Direct divinely revealed texts, as transmitted through the Apostles of Allah

2. Indirect divinely revealed texts as expressed and personified by the Apostles of Allah

3. Rational application of the human mind, given 1 and 2.

4. Given 1,2 and 3, consensus positions of the experts.

Translation of Al-‘Iqdu Ath-Thamīn fi Ma’rifat Rabbil- ‘Alamīn: (Tr. “The Precious Necklace Concerning Gnosis of the Lord of the Worlds) by Sayyid Amir Al-Hussein bin Muhammad (Badruddīn) bin Ahmed bin Yahya bin Yahya al-Yahyawi al-Hādawi al-Hasani al-Yemeni

Translator’s Introduction In the Name of Allah, the Most Gracious, the Most Merciful…

All praise is due to Allah, the Exalted and Majestic; the One who has no partners or associates; the One who provides the light of guidance to His slaves so that they may attain spiritual perfection and illumination by means of it. May Allah send His choicest blessings upon His slave and seal of the Messengers, Muhammad bin Abdullah. May Allah bless his pure Progeny, righteous Companions, and those that follow them in excellence until the Day of Judgment. As to what follows…

According to Islamic cosmology, the role of prophets was multifold. They served as living, breathing visual representations of the Creator‘s attempt to reach out to His creation.

One of the prophetic functions was to perfect and correct concepts of the Deity that were subsequently coloured by human frailties and weaknesses. Either human beings brought the Divine to their level by ascribing lowly attributes that robbed Allah of His transcendence, or they brought themselves to the level of the Divine by promoting themselves as sovereign entities that subjugated the masses by ―Divine Right‖. The prophets came as heralds to free the minds of the masses from these gross travesties of imperfect, human creation. They utilized many creative means to instruct the masses in these Divine realities by affirming the Divine attributes which were more comfortable to the human intellect. They also ―spoke truth to power‖ in order to remind despotic potentates that their earthly power and authority does not denote an ounce of Divine power because even a bothersome fly could unseat a king.

One of the other functions of the prophets was to establish justice. It is not enough to exercise the individual human soul with sublime concepts but leave him to fend for himself in a chaotic society. It is rather the role of a teacher to make sure that the learning environment is suitable for the mental and spiritual development of the student. Likewise, prophets fought to establish just societies in their immediate locales. The establishment of justice also served as a material paradigm of Divine Justice; meaning that if a human despot would be improper, then a Divine despot would be even more improper.

Another function of the prophets was to remind human beings of their impending end. Humans who engage in material pursuits tend typically to forget the most obvious truth of all; death. The realization of the finality of human life serves as an effective means to rectify one‘s affairs. One can simply observe the lives of those terminal patients who are given a limited time to live. They spend their remaining days, hours, and minutes taking into account their lives, families, and the like. That withstanding, prophets served as constant reminders of the common destination of all.

With such important functions, it is incumbent that the prophet be flawless and infallible; otherwise, his message can be belied and denied by fear of corruption. The prophets have to be truthful and trustworthy in all states for the same reason.

The Role of Prophets and Imaams (Leaders)

As human beings, the prophets are bound by the finality of death. This means that the prophet must be succeeded by either another prophet, or a leader who subsequently protects and carries out the dictates of Divine Justice. Otherwise, the prophetic mission will be null and void with the death of the prophet.

All of the above serve as the basic format of the Fundamentals of the Islamic religion according to one of the earliest theological schools: At-Tawhīd (Divine Oneness), al-Adl (Divine Justice), al-Mi‘ād (Hereafter), an-Nubūwa (Prophethood), and al-Imāma (Ima̅ mate). The Divine must be freed from attributes of imperfection; at-Tawhīd. The Divine must be freed from attributes of injustice; al-Adl. The reality of Divine Judgment must be propagated; al- Mi‘ād. All of this must be accomplished by means of a deputy charged with the message; an-Nubūwa. Divine justice must be carried out after the demise of the deputy; al-Imāma.

Consequently, these fundamentals form the basis of this book, Al-‗Iqdu Ath- Thamīn fi Ma‘rifat Rabbil-‗Alamīn (Tr. ―The Precious Necklace Concerning Gnosis of the Lord of the Worlds.‖)

Author’s Biography

The author is Sayyid Amir Al-Hussein bin Muhammad (Badruddīn) bin Ahmed bin Yahya bin Yahya al-Yahyawi al-Hādawi al-Hasani al-Yemeni. He was born in 582 AH and died in 662 AH.

He was a well-known memorizer of the Qur‘ān, a scholar of independent judgment (mujtahid), an astute and upright politician known for his sagacity, a genius in the various disciplines of sciences, a compiler of various texts, and a prolific author. He also served as a reference for the scholars and Ima̅ ms of his time. He answered many religious inquiries as well.

Judging from the subjects and contents of the various books he authored, one could see that he mastered many of the religious sciences. He authored texts on fiqh (jurisprudence), hadīth, ilm al-kalām (sciences of speculative theology), and biography, just to name a few. Although his magnum opus was the book Shafā` al-Awām fi Ahādīth al-Ahkām (Tr. ―The Cure for the Commoners Concerning the Hadīths of Laws‖), the other text that he is famous for was a book on the sciences of ilm al-kalām: Yanābī‘ an-Nasīha fi al-Aqīdat as-Sahīha (Tr. ―The Fountain Spring of Advice Concerning the Correct Creed‖). Yanābī‘ is a more extensive work on theology than Al-‗Iqdu. He went into a lot more detail in explaining the various issues of theology.

The majority of the texts he authored were on the subject of ilm al-kalām and usūl ad-dīn (Fundamentals of the Religion); however, his vast knowledge of the sciences of Qur‘ān and hadīth enabled him to provide textual proofs in addition to intellectual proofs. This brings us to the content of Al-‗Iqdu itself.

The Content of the Book

The text is a condensed work consisting of five chapters. The size of the text and the fact that it is arranged in a question-answer format implies that it is meant to be memorized and studied by beginning-level students. The relatively concise answers provided by the author emphasizes that the text itself serve as a basic introduction to usūl ad-dīn. The text does not present in-depth refutations to the answers of its opponents or an abundance of textual proofs to support its claims. Rather, it provides a basic level understanding to those issues that it is obligatory for every Muslim to know and believe.

It begins with the subject of Divine Oneness (at-Tawhīd). Even though the title of the chapter literally implies that it will specifically deal with the subject of Allah‘s Oneness, it rather deals with the concept of the Divine Attributes. It begins by introducing the reader to his Creator by proving Allah‘s existence and subsequently emphasizes Allah‘s Transcendence and Attributes.

In this, the author mimics most other texts on the same subject. However, unlike the other texts, he dedicates a sub-section to disproving the doctrine of the Sublime Vision (ar-Ru‘ya). This doctrine, which is espoused by the Generality of the Muslims, holds that Allah will be seen by the eyes of the believers on the Day of Judgment. They rely upon an interpretation of the verses of the Qur‘ān and hadīth to support their view. Although the orthodox creed of the Muslims holds that Allah exists outside of the confines of time and space and would, therefore, make seeing Him impossible, the Generality reconciles this seemingly contradictory view by adopting the bi-la kayf doctrine. This view maintains that the Sublime Vision will take place in a manner unbeknownst to the believers; however, it is incumbent that they believe in it.

The second chapter deals with the concept of Divine Justice (al-Adl). This concept is absent in the usūl ad-dīn texts of the Generality. They hold that Justice is not one of the essential Divine Attributes, like Omniscience or Omnipotence; rather it is an optional Divine Attribute, like Generosity or Withholding. They say that since Allah is not bounded by an outside system of laws, He is free to do whatever He pleases. The saying goes, ―If He wants to place a sinner in Paradise and a saint in Hell, He can do so.‖ Opposing Islamic theological schools, however, affirm that Justice is just as innate to the Divine Essence as it is to human essence. To them, the desire for justice is a divine- given quality.

The third chapter touches upon the office of Divine Messengership and the role of the Qur‘ān. This chapter also briefly mentions a point of theological debate in one of its sub-sections: the creation of the Qur‘ān.

The doctrine of the Generality holds that the Qur‘ān, in its essence, is eternal. Some of their scholars have declared that the actual recitation of it is eternal speech, as well as the writing and reading of such. The Generality‘s theologians have sought to reconcile the doctrine of the eternality of the Qur‘ān

20 and its actual physical existence as a created book by stating that the Divine Speech that the Qur‘ān is emanated from is an uncreated speech from the very Essence of Allah. They have used the term Kalām an-Nafsi to indicate this. In this book, however, the author cites textual proof to suggest that the Qur‘ān is nothing but the audible recitations heard from the mouths of people and read from between two covers. It is the speech of the Creator, but it has no other plane of existence in which it is eternal along with the Creator. Consequently, it is a creation.

The fourth chapter deals with the concept of Ima̅ mate. This is another chapter typically absent from the theological texts of the Generality. They hold that the Ima̅ mate is a topic within the sciences of furū‘ ad-dīn (the Branches of Religion), not usūl ad-dīn. That is, one can find the necessity and qualifications of an Ima̅ m in their books of jurisprudence rather than their books of creedal doctrine.

In one of the commentaries of Al-‗Iqdu called: Al-Kāshifu al-Amīn ‗an Jawāhir al-‗Iqdu ath-Thamīn (Tr. ―The True Uncovering Regarding the Jewels of the Precious Necklace‖), the author states that the reason why the concept of Ima̅ mate is a fundamental of the Fundamentals of Religion in that all of the other fundamentals are preserved through it. It states:

―…because it is the succession to the sealed Prophethood and it takes the place of Messengership by means of enjoining the Divine laws. It is the preservation of Divine Oneness from the perversion of atheism. It is the protection of Divine Justice, Divine Promise (al-Wa‘d), and Divine Threat (al-Wa‗īd) from the dubiety of the people of disobedience.‖

The logic is that which maintains a fundamental is a fundamental itself.

It continues by quoting two Qur‘ānic verses that establishes the Ima̅ mate: {On that Day, We shall summon all humankind with their Ima̅ m} (Q. 17:71) and {Verily, We shall appoint you an Ima̅ m for the people} (Q. 2:124).

The fifth chapter concludes the book with the beliefs concerning the Hereafter. In this chapter, Amir al-Hussein delves into the concepts of al-Wa‘d wal-Wa‘īd (The Divine Promise and Threat) as well as al-Manzila Baynal-Manzilatayn (The Position between the Two Positions). Both terms were developed by the

Mu‘tazilites to explain the early development of theological problems posed at the time.

The first problem was that of the nature of the Divine Promise and Threat. As was stated earlier, the Generality holds that Allah is not obligated to reward the righteous or punish the sinner. The opponents of such a view retorted by stating that since Justice is an essential Divine Attribute, He is bounded by His Promise in the Holy Writ to reward the believers; and by His Threat to punish the disbelievers. The doctrine of Divine Promise and Threat was also used to counter the belief that the disbelievers and sinners will be released from the torment of the Hellfire by the eventual destruction of Hell (this belief was held by certain philosophical trends.)

The second problem was that of the classification of Muslims. With the emergence of the Kharijites, who labeled all disobedient Muslims as disbelievers, their opponents were pressed to classify the Muslims based upon their consistent actions. They did not want to apply the blanket statement of ―disbeliever‖ to the body of disobedient Muslims. Likewise, they did not want to designate a wayward Muslim as a ―believer‖ as to equalize them with the obedient. Rather, they adopted the middle ground by positioning the delinquent Muslim in a place between the two. This entailed that although the disobedient Muslim was censured, exiled, fought against, or the like, he was still entitled to be buried in the Muslim cemetery, married to Muslim women, and inherited by his parents.

We pray that the reader is able to benefit from this translation and gain some beneficial knowledge concerning some of the theological principles involved, as well as appreciate the scholarship of an early authority on the sciences of the Fundamentals of Religion. We have attempted to stay close to a literal translation of the original meaning but yet evoke the use of idiomatic expressions when needed. If there are any mistakes, they are ours and if you are able to benefit, the praise belongs to Allah.

Ima̅ m ar-Rassi Society, 20th Dhul Hijjah 1429 AH.

Translation of Al-‘Iqdu Ath-Thamīn fi Ma’rifat Rabbil- ‘Alamīn: In the Name of Allah, the Most Gracious, the Most Merciful…

All praise is due to Allah, the only One qualified (al-Mukhŧass) with the attributes of Godhood (al-Ilahiyah) and timelessness (al-qidam); the Overpowering (al-Mut‗āli) over in-time existence and nonexistence (al-‗adam); the One which time does not precede, nor ages (zamān); the One who cannot be pointed to and is not confined to place (makān). Majesty exalts Him. The One Whose Entity (dhātihi) is shown from what He originated, the variety of His designs, and the amazing things amongst His creatures; until its dumbness speaks and declares His Lordship without a tongue. He manifests a convincing argument against everyone who attempts to thwart [i.e. His reality] and against atheism.

May His prayers and peace be upon our master, Muhammad, the one who was supported by miracles; the bringer of awe and honour to the Messengers. [May the prayers and peace] also be upon his Family, the sources of guidance and the guardians over all of the guardians. [May the prayers and peace] also be upon his noble Companions that maintained true faith, as well as the Followers that follow them in excellence until the Day of Judgment. As to what follows…

Part 1: Divine Oneness (at-Tawhīd)

The Proof that Allah Created the World

O righteous student and warrior against one‘s soul, the atheist may ask: Who is your Lord?

Say: My Lord is Allah.

He then may say: How do you know that?

Say: Because He created me. The One that has created everything is its Lord1.

He then may say: How do you know that He created you?

Say: Because I was nothing and I became something. I didn‘t have ability and I gained ability. I did not have intellect but I gained intellect. One can witness things coming into existence but then afterwards, it ceases to exist. One sees a boy develop and learn things. Then he becomes a suckling, then a baby, then a child, then a young boy, then a mature being, then a young man, then an adult, and then an old man. Then one sees in a direction that a strong wind blows and then afterwards, it is not. Afterwards, it will blow again. The planets rise and fall. The clouds compact and dissipate; similarly, the rain, plants, and various fruits. All of this demonstrates in-time creation (al-hudūth).

If something was existent (muhdath), then it is necessary that there be One that caused it to exist (muhdith); because there are certain associations in corporeality and then divisions of objects and images. Look at the heavens, earth, fruits, trees, wells, stones, rivers, females, males, the living, the dead, the collective, and the dispersed. Look at the necessary consequences of actions.

1 Many logical arguments exist for the existence of Allah. These can be found in various religious writings. Most ptominent amongst these are the ―First Cause Argument‖ and the ―Kalam‖ Cosmological argument. The textual proofs for Allah‘s creating the universe are numerous. For the sake of brevity we confine ourselves to the following: {Allah is the Creator of everything} (Q. 39:62), {All Praise is due to Allah who created the heavens and earth and made the darkness and light} (Q. 6:1), and {He is the One who begins creation and then renews it} (Q. 30:27).

Then, they share in the nature of consequences. Consequently, it divides and parts between its desire, abundance, life, power, dryness, moisture, foods that we like and hate, various fragrances, heat, cold, the coming annihilation, opposite colors at the same time, the death that ceases provision, and hope.

We know that it is necessary that there be differences to differentiate from. These occurrences of in-time creation are witnessed. It changes from another. These occurrences cannot transpire by themselves. Because if a thing happens, it demands that whatever brought it about exists before it and outside of it. Similarly, an image cannot produce itself, and there are no disputations amongst it regarding its preparation. One cannot overcome that by anything from the statements of the ignoramuses. They say that everything comes from Nature, a body, orbit, a star, a cause, an intellect, a spirit, a soul, or other than that. Consequently, these would be the kinds of affirmations without fail: One who brings into existence or one who does not bring into existence. The one who brings into existence is, without fail, pre-existent or existent. It is not possible that a First Cause be brought into existence or that it is nonexistent. Consequently, it is necessary, to the knowledgeable one that He should be eternal and completely independent from that which was caused first.

It is not possible that the First Cause be existent because it is without fail that it either brings itself into existence or it is brought into existence by a different being. If it brought itself into existence, its effect [i.e. its created-ness] is a result of another cause of its like. Our knowledge of differences of the world could prove the invalidity of the statement that the First Cause be the exact same one that brought itself into being or that there be similar First Causes.

It is not possible that there be another First Cause because the First Cause would no longer be the First Cause. This is because at the moment that this takes place; this would bring about a sharing of the world, which causes a need. This will, in turn, cause a vicious circle (duwr al-kalām)2 from the First Cause that will not be understood or enclosed (yanhaŝir).

2 In the language of the philosophers and theologians, this is also known as tasalsal which implies an unending chain of events that continues ad infinitum. Such concept denotes an impossibility.

The conclusion must be based on certainty and determinative judgment that it [i.e. the world] is existent and fashioned. This is a result of the Chief Doer. He is the Ever-Living (al-Hayyu), the Self-Existent (al-Qayyūm).

Concerning Allah, the Exalted being Omnipotent

If it is said: Is Allah Omnipotent or not?

Say: Indeed, He is Omnipotent because the existence of these creative acts is evident in the world, and these creative acts cannot exist except by means of power. It exists by the will of the Exalted. The verse says: {Verily whenever He desires a matter, He simply says to it ―Be!‖ and it becomes} (Q. 36:82)3.

Concerning Allah, the Exalted being Omniscient

If it is said: Is your Lord Omniscient or not?

Say: Indeed, He is Omniscient4. An evidence of that is that one can witness creation as the expression of His wisdom and the uniqueness of His workmanship. Verily, in [creation] are rules and sequence. It being figured out by the intelligent person falls short. All of that is not sound except by means of an intelligent person. It is similar to a completely cohesive book. It cannot be sound except by means of an intelligent person [authoring it]. He, the Exalted, is not qualified by the known without that which is known. Then it is obligatory that One knows all of the known things. Upon everything is the manifestation that demonstrates it being known about.

He, Glorified be He, knows what the night hides and what the day illuminates. He knows the number of rain drops and the slightest speck of the ocean. He

3 Allah‘s omnipotence is also proven by the verse: {Verily He has power over all things} (Q. 2:120).

4 Allah‘s omniscience is textually proven by the verses: {Verily Allah knows everything} (Q. 2:231), {―You are the Knower of the unseen!‖} (Q. 5:109), {…Knower of the unseen and seen} (Q. 59:22).

26 knows the secrets that are between two people; whether one hides it or whether it doesn‘t even exit from between the two lips;

There is no intimate conversation amongst three except that He is the fourth of them. Nor are there five except that He is the sixth of them. No less than that or no more except that He is with them wherever they are (Q. 58:7).

By His knowledge, they do not shut Him out, nor do they detach themselves from Him. He is another person to them.

Concerning Allah, the Exalted being Ever-Living

If it is said: Is your Lord Ever-Living or not?

Say: Indeed He is Ever-Living5. Because if He was not Ever-Living He could not be Omnipotent nor Omniscient. Consequently, a dead or inanimate being could not do any action and could not originate creation.

Concerning Allah, the Exalted being Pre-Existent

If it is said: Is your Lord Pre-Existent or not?

Say: He is Ever-Present (mawjūd) not the first of the existents because if His existence was first, he would be amongst the in-time creations6. If he was amongst the in-time creations, then He would not be necessary to in-time creation, in that He would not be maintaining it. That is impossible because He is Pre-Existent, Omnipotent, Ever-Living, and Omniscient. He is not prone to error or nonexistence. It is simply that concerning a state from the states.

5 The textual proof of Allah being Ever-Living is {And place your trust in the Ever- Living who will never die} (Q. 40:65).

6 The textual proof of His Pre-Existence is the verse: {He is the First} (Q. 57:3).

Concerning Allah, the Exalted Hearing and Seeing

If it is said: Is your Lord Hearing and Seeing or not?

Say: Indeed; because He is All-Living, as was established earlier. He is not afflicted by any defects because defects are only possible for bodies (al-ijsām)7. He, the Exalted, is not a body because a body is in-time creation, as was established earlier as well as the proof that He, the Exalted, is the Pre-Existent8.

Concerning Allah, the Exalted, Not Resembling Anything

If it is said: Is your Lord like anything?

Say: My Lord is something unlike anything else. Things comprise of quintessence, accidents9, or bodies. It is not possible that He is quintessence or an accident because those two things are not alive nor do they have power in and of themselves. He, the Exalted, is Ever-Living and Omnipotent. These two things [i.e. quintessence and accidents] are in-time creations and He is Pre- Existent. It is not possible that He is a body because we have already established that He is the Creator of bodies. Something cannot create its like. A body produces something that is already fashioned. It divides, combines, stops, and moves. It also has directions and exists in passing time. All of that is witnessed in in-time creation. It is already established that He, the Exalted, is Pre-Existent. It is not possible that He is in-time creation: {He is unlike anything and He is the All-Hearing, All-Seeing} (Q. 42:11).

7 ―Body‖: It is known from that which is known; for example, humans, trees, stones, water, and wind.

8 The textual proof of His Seeing and Hearing is {Verily We are with both of you [i.e. Aaron and Moses] Haring and Seeing} (Q. 20:46) and {Verily, He is All-Hearing, All- Seeing} (Q. 17:1).

9 ―Accident‖: It is the characterization of the body in shapes, colors, groupings, and divisions. It is what characterizes by heat and cold, humidity and dryness, stillness and movement, significance and whispering of the soul, anxieties and anguish, joy and sadness, pleasure and anger, mercy and compassion, lust and antipathy, desire and hatred, and determination. It is like man‟s knowledge, life, ability, reputation, vision, ignorance, death, incapacity, as well as the sweetness and bitterness present in foods

If He is not quintessence, or a body, or accident, He cannot be described in any way: whether it be colour, place, division, a face, sides, and hands. He does not retrogress afterwards, progress beforehand, split into parts, nor combine into a whole. He is not in the Earth or the Heavens. He is not incarnate in anything originally. He is not confined above or below. He has no right or left. He has no front or behind. It is not possible for Him to arrive or go anywhere. He does not descend or ascend. He was before the creation of the world without a place, and He will be after the annihilation of the world without a place. He is the Creator of place without being in need of place. He is the Creator of time without being bound in time. He is not of light or darkness. Consequently, all of that would be contradictory to His Pre-Existence10.

On the account of that, we say: It is not permissible for one to say, ―He is tall, not short, not broad, not deep, not ugly, and not beautiful.‖ One cannot say, ―He is veiled. He grieves. He ponders. He is anxious. He makes up His mind. He is anguished. He is bewildered. He strongly desires. He is shy.‖ This is because all of this is evident from that which is existent after nonexistence. This is incompatible with what is in line with the attributes of perfection, greatness, and majesty. Consequently, if that wasn‘t the case, it would prevent there being a Doer of an action and prevent the idea that One possesses the attributes of perfection. This would be a defect. It is established that the Exalted is Pre-Existent. There is no truer statement than that.

10 In their attempt to uphold both the corporeality of Allah and His transcendence, some have stated: ―Allah is a body unlike other bodies.‖ This statement is incorrect because this is contradictory and unknown in the language. Just as it would be incorrect to say that Allah is a body unlike other bodies, it would be incorrect to say that someone is a man unlike other men, seeking to differentiate one from the other in essence. That is, the designation of ―man‖ in the both instances denotes that both share the same essence.

Concerning the Verses of Description

If it is said: It is mentioned in the Qur‘ān: {His Hands are outstretched} (Q. 5:64). [It also mentions] Him having a side, eyes, a soul, a face, and hands, as the verse says: {…from the work of our Hands?} (Q. 36:71).

Say: ―His Hands‖ means ―His beneficence.‖11 ―Hand‖ also refers to His power. Also, ―His Hands‖ denotes power and strength. ―Side‖ in the Exalted‘s statement: {O, how great is my regret that I neglected the Side of Allah…) (Q. 39:56) means ―obedience.‖12 ―Soul‖ in the Exalted‟s statement: {You know what is in my soul and I don‘t know what is in Your Soul…} (Q. 5:116) means the following: ―You know my secrets and innermost thoughts and I don‘t know Your secrets and innermost thoughts.‖ His ―Face‖ means ―His Essence‖ and ―His Self.‖ Additionally, the Exalted states: {There is the Face of Allah} (Q. 2:115); that is, any direction you face is to Him.

Regarding what is mentioned concerning His ―Eye‖ or ―Eyes‖13, the intended meaning is protection, watchfulness, and knowledge. Also, the Exalted states: {He is established (istawā`u) on the Throne} (Q. 7:54). The term ―established‖ denotes ―seizure by means of power and authority.‖ He is unlike anything and He does not resemble anything dead or living.

Concerning Allah, the Exalted Being Independent

If it is said: Is your Lord Independent or not?

11 This interpretation is also narrated in Tafsīr Tabari and Tafsīr Ar-Razi. Such interpretation is known in the language. It is as the Arab poet says:

The two, white hands of the clement (muhallim) should prevent you from withholding and injustice.

12 ―Side‖ being a metaphor of ―obedience‖ is known in the language. This interpretation appears in Tafsīr al-Bayďawi and Tafsīr ath-Tha‘labi.

13 This refers to the verse: {It [i.e. the Ark of Noah] floats under our Eyes} (Q. 54:14).

Say: Verily, He is Independent. He is not prone to error or nonexistence. It is not possible for Him to be in need in any state because need is not possible except for one who gains benefit or detriment, as well as pleasure and pain. This matter is not possible except for one who has desire and disgust.

Those two things are not possible except for a body. A body is facilitated by means of attaining what it desires, and it takes recourse in it. It is nourished and it increases by what it takes. It is distressed by what is kept away from it and is damaged by it. It is diminished by having something taken from it. It is already established the Exalted is not a body. Moreover, He is the Creator of bodies. How can He create something that resembles His Essence? How can a body share in any of His attributes? That is not possible.

Concerning Allah Not Being Seen

If it is said: Can your Lord be seen or not?

Say: This is an invalid statement due to the fundamentals of vision. If one could see in a place then that proves that the [object of vision] is in-time creation because that which is limited and encompassed in space is in-time creation.

If it is then said that He can be seen in a different realm (makān). This is not conceivable. Furthermore, regarding the negation of the Vision (ar-Ru`yah), the Exalted says: {Vision does not reach Him; rather, He reaches all vision} (Q. 6:103). This negates the general negation of all of the opponents whether it [i.e. the Vision] is in this world or the afterlife14.

14 As evidence for the Vision, the Generality cites numerous textual references; principal of which is the verse: {Faces on that day will be looking to [or ―at‖] their Lord} (Q. 75:22-23). Opponents of this view point out that the word for ―looking‖ (nażara) means ―anticipating‖ (intażar), and the verses of the negation of the Vision are more decisive than the verses that seemingly support it. Regarding the hadīths that seemingly support the Vision, if they are authentic, they are meant to be understood in a way as to avoid the concept that Allah is a body. For example, the hadīth ―You will see Allah like you see the moon‖ cannot be taken literally; otherwise Allah will be likened to the moon. Consequently, this contradicts the very clear verse: {He is unlike

Allah, the Exalted, also said to Moses, when the latter inquired about the Vision: {You will never see Me (lan tara`ani)} (Q. 7:143)15. Moses, peace be upon him, did not inquire about the Vision for himself; rather, he inquired on behalf of his people. Similarly, Allah relates the incident of his people by saying: {Verily, they asked Moses for something greater than that! They said: ―Show us Allah clearly!‖ We seized them with thunder} (Q. 4:153). If he asked on his own behalf, he would have been seized by thunder. He never fell victim to sin; instead, their question about the Vision was without permission. He said to his Lord: {Will we be destroyed by the action of the foolish amongst us?} (Q. 7:155).

Concerning Allah, the Exalted Being One

If it is said: Is your Lord One and not Two or not?

Say: Indeed. He is One in His majesty and not two. He exclusively possesses the attributes of perfection. Consequently, if there was another with him, then they will have to share in the attributes of perfection that only one is qualified to have. If that was the case, then they would be equal. If that was the case, then it would be necessary for the two of them to fight and dispute. The two of them would be in constant contradiction and opposition. If we take that into consideration, it would either permit the consolidation of actions amongst the two opponents, or the First One‘s will would incapacitate the other‘s will. All of that is impossible.

anything and He is the All-Hearing, All-Seeing} (Q. 42:11). Rather the ―seeing‖ in these narrations refer to a knowledge that is clear and perceptive and thus, is compared to seeing in the literal sense.

15 Proponents of the Vision argue that this negation is limited to this life only and Moses and others will see Allah in the next life. However, the particle ―lan‖ in the verse not only indicates emphasis but also indicates a future negation. This means that at no time, now or in the future, will Moses see Allah. If a chief prophet like Moses will not have this honour, what of the rest of us?

The Exalted is the Possessor of Majesty. This is demonstrated by His words: {If there were more than one god besides Allah, they would be ruined} (Q. 21:22), as well as His statement:

Have they have given Allah partners who created similar to His creation so that the creation seemed like them? Say: ―Allah is the Creator of everything. He is the One, the Overwhelming‖ (Q. 13:16).

It is clear that this creation was witnessed by one God and a second god was not there to witness. This is obvious. This world is a proof that there is one God. This is what was conveyed by the Messengers and the clear path. This is proven by the statements of the Mighty, Majestic: {So know that there is no god but Allah} (Q. 47:19), {Allah bears witness that there is no god but He; as well as the angels and those entrusted with knowledge. He establishes with justice.} (Q. 3:17), {Your God is One} (Q. 2:163), and {Say: He is Allah, the One} (Q. 112:1).

Divine Justice (al-Adl)

Concerning Allah, the Exalted, being All-Just and All-Wise

If it is said: Is your Lord All-Just and All-Wise?

Say: Indeed. This is because He does not commit an obscenity (al-qabīh)16 and does not infringe by obligating one in regards to judiciousness. All of His actions are good. We say: He does not commit any obscenities17; rather He points out the ignorance of the obscene. It is necessary that He be repelled from doing it if He knows that it is obscene. He knows what is the most obscene of

16 In the language of the theologians, a qabīh refers to something that cannot exist because its existence contradicts an attribute of Allah.

17 Some textual proofs include the following verses: {Allah does not commit injustice; even an atoms weight…} (Q. 4:40), {The decree will not be changed for Me. I will never be unjust to the slaves} (Q. 50:29), {All of that is evil; according to your Lord, it is hated} (Q. 17:38), and {Never will I allow the deeds of the doer to be in vain} (Q. 3:195).

33 the obscene things; because it is from amongst the known things. He knows all, as we have already mentioned. He is independent from doing it, as we have already mentioned also. He knows what is in futility and everythingthat has these qualities. So, He does not do the obscene.

Regarding the proofs from the Sunnah: Ima̅ m Muslim related a hadīth qudsi where Allah says: ―O my slaves, I have created all of you on the state of uprightness; however, it is Satan that comes to you to remove you from your religion. He commands you to disbelief and you disbelieve; disobedience and you disobey; and oppression and you oppress.‖ He also related in a long hadīth: ―Whenever you perform an action, Allah gives you your full due for it. Whoever finds good should praise Allah. Whoever finds contrary to that, the blame is on none but himself.‖

He also related that when the Prophet, peace and blessings be upon him and his progeny, made his opening supplication for the prayer, he said: ―O Allah, all good is in your Hand (bi yadayk) and evil is not [ascribed] to You (ilayk.)‖

Regarding the proofs from the statements of the salaf: Ali said: ―It is not for Allah to do injustice to his slaves.‖ It is related that Abu Bakr said: ―I say what my opinion is. If there is benefit, it is from Allah. If there is a mistake, then it is from me and Satan.‖ The same statement is recorded from Umar and Ibn Mas‘ūd except with the addition, ―…and Allah and His Messenger are free from it [i.e. my mistake].‖

Have you not considered the one who owns thousands of thousands pounds of gold? He will not steal counterfeit money, for he knows how obscene stealing is, he knows that he is too rich to steal, and he knows that he doesn‘t need it. Similarly, if it is said to the intellect: If someone tells the truth about giving you a dirham and if someone lies to you about giving you a dirham, you will not choose the lie over the truth. This is the only way and the path of continuity. There is no defect in that except as we mentioned.

Concerning the Actions of the Slave Being From Them Only

If it is said: Is your Lord the Creator of the actions of the slaves?

Say: The only ones who would say something like that are the people of deviation and obstinacy. How could He command one to do something that he had already created for them not to do and punish them for it? Likewise, how could He prohibit them from an action that He had already created for them to do and carry out judgment? Consequently, it is imperative that humans follow a ruling. One‘s action is either laudable, praiseworthy, calumny, ridicule, meritorious, or recompense. How can that be the case for the exaltedness of the Exalted? It takes place based upon an objective and motive, and it does not take place based upon dislike and aversion to one way.

Allah, the Exalted, could increase the actions of the slave to an extent. He says: {…you earn…}, {…they plot…}, {…they do…}, {…they form…}, {…they disbelieve…}, and {…you produce falsehood…}. This is mentioned in the Qur‘ān in many places18. Nevertheless, the Exalted enjoins them to make a choice. He prohibits and warns. This enables them to act upon two opposites, have two paths placed in front of them, be placed in two states, and they are not prevented from committing acts of disobedience by Predestination. They are not coerced into acts of obedience by force. If He willed to do that, it would be as what the Mighty and Majestic says: {If your Lord willed, those on earth would have believed; all of them…} (Q. 10:99). The act of willing denotes coercion, and not willing denotes choice. Consequently, if they were forced, they will not be responsible and this will invalidate the whole purpose of sending the Messengers.

18 The proof that the actions of the slave are from the slave can be found in the Qur‘ān, Sunnah, and statements of the salaf: Regarding the proofs from the Qur‘ān: {Whoever follows the footsteps of Satan…He enjoins immorality and sins} (Q. 24:21); {And when they commit immorality, they say: ―We found our forefathers doing it and Allah ordered us to do it.‖ Say: ―Verily, Allah does not order immorality. Do you say about Allah that which you not know thereof?‖} (Q. 7:28); {Whatever good comes to you is from Allah. Whatever bad comes to you is from yourself} (Q 4:79).

Concerning Allah Not Punishing Anyone Except for His Own Sin

If it is said: Does your Lord punish someone for anything other than his own sin?

Say: He does not punish anyone except for his own sin because if one is penalized while not sinning, this would be injustice. Injustice is obscene and Allah does not commit any obscenities. The Exalted says: {No bearer of burdens will bear the burden of another} (Q. 6:164)19.

Regarding the proofs from the Sunnah: Ima̅ m Muslim related: ―The sin of fornication does not fall upon the son if his father sins.‖ (No bearer of burdens will bear the burden of another.) Ima̅ m Murshid Billah related: ―The children of the idolaters will be in Paradise, and anyone who claims that they will be in Hellfire is a liar. This is because the Exalted says: {When the girl is buried alive will be asked for what sin was she killed}‖ (Q. 81:8-9). It is also related that he, peace and blessings be upon him and his progeny, said about the children of the idolaters who died: ―They did not do any good to be amongst the people of Paradise; nor did they do any sins to be amongst the people of Hellfire. Rather, they will be the servants of the people of Paradise.‖

Regarding proofs from the statements of the salaf: It is narrated that someone mentioned to A‘isha that Ibn ‗Umar related from the Prophet: ―Verily the dead are punished by the crying of the living.‖ She said: ―The one that related that to you is not a liar but there is a mistake in what was heard. What is in the Qur‘ān should be sufficient for you‖: {No bearer of burdens will bear the burden of another.}

It is not possible that Allah decree disobedience or disbelief according to the first meaning because we already demonstrated that the slaves‘ actions are

19 The proof that Allah does not punish one for another‘s sin can be found in the Qur‘ān,Sunnah, and statements of the salaf: Regarding the proofs from the Qur‘ān: {And there is naught for man except that for which he strives} (Q. 53:39), {What would Allah do with your punishment if you are appreciative and you believe?} (Q. 4:147), and {Every soul will be held responsible by what it earned} (Q. 74:38).

36 from the slaves. The second meaning would not be possible from a linguistic standpoint. The third meaning would not be possible because Allah does not make disobedience or disbelief obligatory. Rather, he makes the opposite obligatory.

Concerning Allah Not Decreeing Except in Truth

If it is said: Does your Lord decree outside of truth?

Say: Certainly not! He does not decree20 with disbelief and disobedience; insomuch that it is contradictory to wisdom and appropriateness. It is as the Exalted says: {Allah decrees in truth} (Q. 40:20). Thus, the statement does not permit that one be disobedient by the judgment of Allah, the Exalted, and His decree by means of creation and command. This is invalid and the consensus of the Muslims hold to the belief that contentment with disobedience is not permissible. They also concur that contentment with the decree of Allah is obligatory. This wouldn‟t be consistent except by the statement that disobedience is not from the decree of Allah. This is the intent of He creating it, and not commanding it.

Regarding He being completely cognizant of it, He is completely cognizant of it. This is because it is amongst the known principles. However, His knowledge of it does not necessitate that the slave does it. [The slave] is not compelled to do anything, as was mentioned earlier.

20 ―Decree‖ (qaďa) has three possible meanings: First, ―to create‖ or ―to complete‖ as in the Exalted‘s statement: {He completed them (qaďahunna) as seven heavens in two days} (41:12); that is, He completed their creation. Second, ―to inform‖ or ―to notify‖ as in the Exalted‘s statement: {We declared (qaďayna) to the Children of Israel in the Book: ―You will cause corruption of the Earth twice…‖} (Q. 17:4); that is, We informed them that they would do so. Third, ―to make obligatory‖ as in the Exalted‘s statement: {Allah has decreed (qaďa) that you be obedient to your parents…} (Q. 17:23); that is, He has commanded you.

Concerning Allah Not Burdening One Beyond One’s Capacity

If it is said: Does your Lord burden one beyond one‘s capacity?

Say: No. He does not burden one except what one can endure. This is because to burden someone beyond their capacity is obscene and the Exalted does not commit any obscenities. The Exalted says: {Allah does not burden a soul except what it can bear} (Q. 2:286). To ―bear‖ means ―to stipulate capacity‖. He says: {…except by what He has given it} (Q. 65:7)21.

Concerning Allah Not Committing Any Obscenities

If it is said: Does your Lord commit any obscenities?

Say: He does not desire anything from anyone. He does not desire injustice, He is not pleased with disbelief, nor does He love disobedience because all of that refers to the desire of the obscene. The desire of the obscene is obscene. The Exalted does not commit the obscene.

Do you not notice that we reported justice (al-adālat) in an apparent report? This is because, according to the intellect, if one desires fornication and injustice, this negates justice and diminishes one‘s rank. There is no defect in that except that one approaches obscenity. By that, one desires obscenity.

The Exalted says: {Allah does not love disobedience} (Q. 2:205), {He is not pleased with disbelief for His slaves} (Q. 39:7), and {Allah does not desire injustice for His slaves} (Q. 40:31)22.

21 This issue may seem obvious; however, this chapter serves as an additional proof that Allah does not burden His slave with disobedience or disbelief; both of which are burdens.

22 Opponents of this view cite the following verses to demonstrate that Allah wills the slave‘s disobedience: First, {And you do not will except that Allah wills} (Q. 76:30) However, the context of this verse makes its meaning clear. The previous verse says: {Verily, this is a reminder, so that he who wills may take a path to his Lord} (verse 29). {And you do not will} to take a path to your Lord {except that Allah wills} to reward you. Consequently, the following verse says: {He admits whom He wills to His

Concerning Allah Not Doing What He Declares as Evil

If it is said: Does your Lord do to His slave what He declares as evil?

Say: Certainty not! He does not act except in righteousness. He does not test them unless He calls them to success; whether one meets disaster or blessing. This is because the Exalted does not act except in virtue and wisdom, as we mentioned earlier. If they are afflicted, tried, and tested by that which exceeds what they were bestowed with; it justifies the statements of the opponents. By that, the idea of Him bringing something frivolous into existence is expelled. This is what the Exalted indicates by His statement:

Do they not see that they are tested each year once or twice but then, they do not repent nor do they remember? (Q. 9:126).

mercy} (verse 31). Second, {And your Lord creates what He wills and He alone chooses. They didn‘t have a choice} (Q. 28:68). Some exegetes say that this ―choice‖ refers to guidance. However, inAsbābul-Nuzūl, al-Wāhidi said that this verse was revealed as an answer to al-Walīd bin al-Mughīra. He and the other pagan Arabs asked why wasn‘t the Prophet a man from Makkah or Ta`if (see Q. 43:31). Allah revealed this verse as a response to them. Also, noteworthy is the past tense used {They didn‘t have a choice} and not the present tense, ―They don‘t have a choice‖. This lends credence to the view that it was addressing the ridicule of the pagans, {They didn‘t have a choice} to choose the Prophet and where he was from.

Third, {Allah created you and what you do [or ―what you manufacture‖]} (Q. 37:96); the argument being that Allah creates the actions of the disobedient. The verse, however, is part of Abraham‘s statement to the idolaters. The first part of the statement is {―Do you worship that which your hands carve…‖} (verse 95). He completes the statement with the aforementioned verse: {―…while Allah created you and what you do [or ―what you manufacture‖]} (verse 96). The implication is that they should worship Allah, the One who created them and the stones that they carve images from.

It necessitates that there is a compensatory fulfillment a hundredfold. By that, the idea of Him bringing injustice into existence is expelled. This is mentioned many times in the Sunnah23 and [it is] the intended goal, in brief.

23 Some examples of Allah testing the believers, from the Sunnah include: Imam at- Tirmidhi narrated on the authority of Jābir: ―On the Day of Judgment, while viewing the rewards, the people of misfortune would desire to cut their skins with blades.‖ Imams Mālik, Murshid Billah, al-Bukhāri narrated on the authority of Abu Hurayra: ―The one whom Allah wants good for, He tries him.‖ Imam al-Bukhāri narrated: ―When the slave is sick or on a journey, Allah writes for him the reward of a good deed.‖

Part 2: Hereafter and Prophethood

Concerning the Promise and Threat (al-Wa’d wa al-Wa’īd)

If it is said: What do you mean by ―the Promise and Threat‖?

Say: Allah makes it clear that it is necessary that the believers be rewarded when they die with true belief on the straight path. Consequently, they will enter Paradise. {They will not be touched by weariness therein nor will they be removed from there} (Q. 15:48). (They shall abide therein forever.)

Allah makes it clear by authenticating what He promises by the vastness of Paradise, as well as the blessedness of its dwellings; the recline of its bedding; the deliciousness and delectability of its foods; the abundance of its fruits that will never end or be prohibited; the sweetness of its rivers that will never be defiled, spoil, change, or become brackish; its beautiful, pure, and resplendent spouses. What we mention is made clear by Allah, the Exalted, in His Blessed Book. {Falsehood cannot enter from the front of it or behind it. It is a revelation from a Wise and Praiseworthy One} (Q. 41:42).

Allah makes it clear that it is necessary that the unbelievers be punished in Hell with a tremendous punishment. They will drink putrid liquids (al-hamīm); eat from the accursed tree of Zaqqūm; abide therein forever; wear clothes of fire and garments of tar; Allah will burn their skins and it will be replaced by new skins; and they will suffer other punishments. All of this is known from the necessary knowledge of the religion.

Concerning the People of Major Sins

If it is said: What do you mean by the ―people of major sins‖; people of disbelief?

Say: They are designated as the following: profligates, criminals, despots, and wrongdoers. The consensus of the Community agrees with this designation.

They are not designated as disbelievers under any circumstances, nor are they believers. There is no proof for that24.

Allah makes it clear that if they die while persisting in the major sins, they will enter the fires of Hell. They will abide therein forever. They will not be removed from one state to another. The Exalted says: {Verily, the criminals shall eternally abide in the punishment of Hell} (Q. 43:74). The defiant disobedient person‘s acts of disobedience are similar to the disbeliever‘s acts of disobedience. Consequently, what happens to one should happen to the other; the only distinction being guidance. The Exalted says:

And those who do not invoke other gods with Allah; kill the soul that Allah has forbidden, except by right; and commit fornication. Whoever does such shall meet a punishment. The punishment shall be multiplied for him on the Day of Resurrection and he shall eternally abide therein, utterly debased} (Q. 25:68-69)25.

There is consensus of the Descendants concerning this. Their consensus is a proof.

24 True believers are differentiated from disobedient {Is the one who believes like the one who is disobedient (fāsiq)? They are not the same} (Q. 32:18).

25 Other verses used to prove the eternality of the punishment of the major sinners include: {But whoever deliberately kills another believer, his payment shall be hell, to abide therein forever. Allah‟s anger and curse are be upon him, and He has prepared for him a great punishment} (Q. 4:93); {But as for those who return to it [i.e. usury]— they are companions of the Fire, therein to abide forever!} (Q. 2:275); {Whoever disobeys Allah and His Messenger and exceed the limits [i.e. laws of inheritance mentioned in previous verses]—He will place him into the Fire, therein to abide forever! He will have a contemptible punishment} (Q. 4:14); and {They say: ―The Fire shall not touch us except for a few days.‖ Say: ―Have you taken a covenant from Allah, for He never breaks His promises? Do you say that about Allah which you have no knowledge of? Indeed; whoever earns evil and his sin has engulfed him—they are the companions of the Fire, therein to abide forever! (Q. 2:80-81).

Concerning the Characteristics of the Believer and What is His

Obligatory Right

If it is said: Who is the believer and what is his obligatory right?

Say: The believer is the one who performs the obligations and avoids the obscenities; or similarly. If this is the case, then this person is a believer, Muslim, blameless, upright, saintly, and righteous. This is agreed upon26. Therefore, it is obligatory to honour, esteem, regard, assist, protect, and love him. It is prohibited to have enmity for, hate, engage in tale-bearing or backbite him. This is agreed upon also. It is guaranteed that we love for him for what we love for ourselves and hate for him what we hate for ourselves. This is mentioned in the Sunnah27.

Concerning the Characteristics of the Disbeliever (Kāfir)

If it is said: Who is the disbeliever?

Say: The one who does not take into account that there is a Creator or one who does not take into account anything from His Divine Attributes that distinguishes Him from others: He is Omnipotent in His Essence, Omniscient in His Essence, Ever-Living in His Essence, as well as all of the Divine

26 True believers are defined in the Qur‘ān as: {The believers are only those who, when Allah is mentioned, their hearts tremble. When His verses are recited to them, it increases them in faith and they rely upon their Lord; those who establish the prayer and spend from what We have provided for them. It is those who are really believers} (Q. 8:2-4).

27 Ibn Mājah and at-Tabarāni related on the authority of Ali (as) that the Prophet, peace and blessings be upon him and his progeny, said: ―Belief is a gnosis with the heart, a statement with the tongue, and an action by the pillars.‖ Al-Bukhāri, Muslim, Ahmed, an-Nisā`i, and Ibn Mājah relate on the authority of Abu Hurayra that the Prophet, peace and blessings be upon him and his progeny, said: ―The fornicator is not a believer while he is fornicating. The one who drinks alcohol is not a believer while he drinks. A thief is not a believer while he steals…‖

Attributes that we mentioned previously. The one who denies, doubts, or blindly accepts (qallad) anything from that is a disbeliever. Likewise, whoever believes that He is in a place outside of a place (fi makān dūn makān) is a disbeliever. Whoever believes that He is everywhere (fi kulli makān) is a disbeliever. Also, the one who has doubts about it is a disbeliever. The one who believes that He has partners, He commits acts of disobedience, or that He desires disobedience is a disbeliever. Likewise the one who has doubts concerning this is a disbeliever. The one who denies the Messenger of Allah as well as confusingly disagrees with any of the necessary knowledge of the religion is a disbeliever. Likewise the one who has doubts about this is a disbeliever by consensus. It is permissible to designate him as: tyrant, profligate, despot, renegade, criminal, wrongdoer, sinner, or brute. All of these names are derived from one‘s actions and there is no disagreement concerning this.

Whoever outwardly displays belief but hides disbelief can be designated as a hypocrite, by consensus. The one who is in this state (that is, other than a hypocrite) is permissible to fight, kill, and confine him; as well as seize his money. His actions are deficient as we mentioned in relation to the right that we owe a believer. We mentioned this in detail in Thamarāt al-Afkār fl-Ahkām al-Kufār.

Concerning the Characteristics of the Disobedient (Fāsiq)

If it said: Who is the disobedient and what is his ruling?

We say: Regarding the disobedient, he is one who persists in the major sins. This includes the fornicator; the alcohol-drinker; the one who flees from the Muslim army other than as a war strategy or to deflect the other side; the one who avoids jihād after it has been made obligatory on him; the one who avoids prayer, fasting, pilgrimage, along with the other obligations outside of those which are impossible to do because of ability or fear; and the thief who steals more than ten dirhams that were secure and over what he needed. These are some of the major sins. It is permissible to designate the one who does these things with the names previously mentioned in the section on the disbelievers. The exception being that one does not designate them as ―disbeliever‖ or ―hypocrite‖. It is agreed upon that it is permissible to designate him with other

44 names other than these two. Regarding the hypocrite, it is necessary from proof that one proves this without fail.

Regarding the term ―disbeliever‖, many scholars prohibit this. The ones that permit it do so with caution. They say: ―He is an ingrate (kāfir ni‘ma).‖ This is authentic because it is narrated on the authority of ‗Ali (as) as well as the consensus of the Descendants. It is with conformity with the Book.

Regarding his ruling, it is the same as what we mentioned concerning the disbeliever except for fighting, killing, and seizing his money. It is not permissible except to extract rights. Similarly, it is not permissible to kill him under any circumstances. This also applies to confining him. It is not permissible at any time.

Concerning the Difference between Allah’s Actions and the Slave’s

Actions

If it is said: What is the difference between Allah‘s actions and that of the slave?

Say: The actions of Allah are quintessence, accidents, and a body. Human actions will always fall short of His actions. It is guaranteed that the slave‘s actions will come to a stop despite their intentions. They may choose to accomplish something or not; regardless it is his action. If this is not the case, then it is not His action.

Concerning the Necessity of Death and Annihilation

Then say: O righteous student, Allah makes clear that death and annihilation is necessary. After which is the granting of reward and punishment, the blowing of the Trumpet28, compression of the graves29, the Earthly Gathering (al-

28 The textual proofs for the blowing of the Horn include: {And the Day that the Horn will be blown, and whoever is in the heavens and earth will be in fear except those whom Allah wills. Then, all will come to Him humbled} (Q. 27:87); {The Horn will be blown, and, all of a sudden, and they will hasten to Him from their graves} (Q. 36:51).

Hashr)30, the witnessing of one‘s actions without false testimony31, the placing of the Scales32, the taking of the books with the right or left hands33, the Resurrection34, the Questioning35, and them being separated for Paradise36 or

29 Although compression of the grave is not specifically mentioned in the Qur‘ān, it is mentioned in the hadīth. For example, it is narrated that the Messenger of Allah, peace and blessings be upon him and his progeny, stood over two tombs. He said: ―Verily there are two people being tortured with a severe punishment: The first one is the person who failed to free himself of urine. The second one is the person constantly engaged in tale-bearing (namīma).‖ Some reports specifically mention the grave squeezing the person until his ribs interlocked.

30 One of the textual proofs for the Gathering is: {We shall gather them together and we will not miss even one of them} (Q. 18:47).

31 One of the textual proofs for the testimony of the limbs is:{On that day, We will seal their mouths, and their hands will speak to Us, and their feet will testify about what they earned} (Q. 36:65).

32 One of the textual proofs for the Scales is: {The weighing on that day will be precise. So those whose scales are heavy—it is they who will be successful. Those who scales are light will lose themselves for their injustice towards our verses} (Q. 7:8-9).

33 One of the textual proofs for the Giving of the books is: {As for the one who is given his book in his right hand, he will say: ―Read my book. Indeed, I was sure that I would be accountable…As for the one who is given his book in his left hand, he will say: ―Woe is me! I wish that I had not been given my book! I wish I had not known my account!} (Q. 69:19-20; 25-26).

34 One of the textual proofs for the Resurrection is: {Only those who listen will respond. But the dead—Allah will resurrect them. To Him will they be returned} (Q. 6:36).

35 One of the textual proofs for the Questioning is: {Allah establishes them with an established statement in this world and the Hereafter} (Q. 14:27). The exegetes have agreed that this refers to the questioning of the grave.

Hellfire37. All of such is from the necessary knowledge of the religion. It is necessary that there be a division between the oppressed and wrongdoer. This is the proof of justice with certainty.

Concerning the Intercession

If it is said: What do you say about the Intercession?

Say: Allah makes it clear that it will be established on the Day of Reckoning. It is a distinction that the believers have. It will not be for those criminals who persisted in the major sins. They [i.e. the believers] will be increased in all blessedness to utmost blessedness and from delight to the utmost delight. Whoever will have his past deeds displayed and his good deeds equals that of his bad deeds, the Prophet, peace and blessings be upon him and his progeny, will intercede for him that he be raised in degrees over that of the child and insane. Regarding that, we say that it is necessarily established by the Exalted‘s statement: {Perhaps your Lord will raise you to a Praiseworthy Station (maqām mahmūd)} (Q. 17:79). It is said: This means the Intercession38. He, peace and

36 One of the textual proofs for Paradise is: {And give the good news to those who believe and do good deeds that they will have gardens under which rivers flow…} (Q. 2:25).

37 One of the textual proofs for the Hellfire is: {Indeed those who disbelieve in our verses—We will drive them into the Fire} (Q. 4:56).

38 Among the narrations that support this interpretation: Al-Bukhāri, at-Tabari, and Ibn Mardawayh relate on the authority of Ibn Umar who said: ―People will be made to gather on the Day of Judgment until every community will be preceded by its prophet. They will say: So-n-so, intercede for us. ―This will take place until Intercession will be granted to the Prophet, peace and blessings be upon him and his progeny. On that day, Allah will grant him the Praiseworthy Station.‖Ahmed, at-Tirmidhi, Ibn Abi Hātim, Ibn Mardawayh, al-Bayhaqi, and at-Tabari relate on the authority of Abi Hurayra that the Messenger of Allah, peace and blessings be upon him and his progeny, said regarding the verse: ―Perhaps your Lord will raise you to a Praiseworthy Station: (It is the Station in which I intercede for my community.) At-Tabari and al-Bayhaqi related on the authority of Abu Hurayra that the Messenger of Allah said: ―The ‗Praiseworthy Station‘ is Intercession.‖

47 blessings be upon him and his progeny, said: ―Whoever belies my Intercession will not be granted it on the Day of Judgment.‖

Regarding what we said regarding it, the Exalted says: {For the wrongdoers there shall be no friend or intercessor obeyed} (Q. 40:18) and {For the wrongdoer there shall be no helper} (Q. 2: 270). The Prophet, peace and blessings be upon him and his progeny, said: ―My intercession is not for the people of major sins from my community.39‖The Exalted also says: {They cannot intercede for one unless He is pleased with him} (Q. 21:28). All of this proves what we said.

That which we mentioned is recalled by the upright. That which we touch upon is seeking reward of the Lord of the Worlds. Our Lord, do not allow us to go

39 It is said that this hadīth is narrated on the authority of al-Hassan al-Basri. I was not able to find this hadīth in any Sunni collection of hadīth. I found the opposite: ―My intercession is for the people of major sins from my community.‖ Opponents of the doctrine of ―the intercession for major sinners‖ reply to this in various ways. I quote from the author of Jawaab ar-Raaqi:

Regarding what has come to us regarding the intercession for those that commit the major sins, it has been argued that a narration says: ―My intercession is for the people of major sins from my ummah.‖ This can be answered from the following points:

First: This counters the Qur‘ān and intellectual proofs. Whenever something counters the Qur‘ān, then something attributed to him [i.e. the Prophet] is false and therefore, a lie. Consequently, the Prophet, peace and blessings be upon him and his progeny, does not say anything contrary to the words of Allah. How can he when Allah says concerning him: {He does not speak out of his own caprice; rather, he speaks words that are inspired} (Q. 53:3-4)?

Second: We say that the ―people of major sins‖ in this hadīth refer to those who repent. It shows the invalidity of this doctrine that Muslims are unanimous that a supplication to Allah to make us from among the people of Intercession is considered a recommended act. It is necessary from this that if we supplicate to Allah to make us from among the people of indecencies, thievery, murder, forsaking the prayer, withholding the charity (zakāt), and not fasting during Ramadan; this will lead to a doctrine that is repulsive and abominable.

48 astray after we have been guided. Grant us Your Mercy for You are the Generous Provider. O Allah, may You bless Muhammad and grant him peace. He is Your representative and the seal of Your Prophets. May Your blessings be upon his progeny, the Arks of Salvation, Amen. Make us amongst the Muslims. Amen, O Allah, Amen.

Part 3: Prophethood

Concerning Knowing the Prophet:

If it is said: You have perfected the knowing your Lord, who is your Prophet?

Say: Muhammad, peace and blessings be upon him and his progeny.

If it is said: What is your evidence for that?

Say: This is because he came with miracles40 that succeeded his Prophetic mission; all of which can only exist for a true prophet.

If it said: What is your evidence that he came with miracles that succeeded his Prophetic mission?

Say: It is from necessary knowledge that he was from the tribe named Quraysh. In this tribe, there was a family named Bani Hāshim. In [this family] was a man named Muhammad bin Abdullah. It is from the necessary knowledge that he had the Prophetic mission and came with the Qur‘ān after this Prophetic mission. He came with challenging verses that he recited to the polytheists. They heard it and were finished by its eloquence. It is from necessary knowledge that they showed great enmity against him.

Regarding our earlier statement: It [i.e. the Qur‘ān] is a miracle because they were challenged to produce the like of it41, but they were defeated. Then, they

40 The meaning of ―miracles‖ is that which cannot be duplicated.

41 {Do they say: ―He has concocted it‖? But they do not believe. Then, let them produce the like thereof if they are truthful} (Q. 52:33-34) {If humans and jinn were to

49 were challenged to bring a chapter like it, but they couldn‘t do that. Consequently, if they were able to do so, they would have opposed him with great enmity. They would have known to counter him with the like of what he came with to invalidate his claim. They would have done so by means of coming with something equal to it and causing great difficulty to him in their conflict. However, there is no proof that they invalidated his claim. That proves that he came with a miracle.

Also, the Qur‘ān contains unseen information about the future42 and past matters43. Its conveyance of information about the past and future proves that it is a miracle. This is not possible for a human being.

He also performed many miracles that numbered to one thousand44. For example, a rock came to him; it overflowed water like a ship; a tree walked to

come together to produce the like of this Qur‘ān, they could not produce the like thereof; even if they were to assist each other} (Q. 17:88) {Do they say, ―He invented it‖? Say: ―Then bring ten chapters like it that have been invented an call upon whomever you can besides Allah, if you are telling the truth. If they do not answer you, know that it was revealed by Allah‘s knowledge. There is no god but He. Would you be Muslims?} (Q. 11:13-14).

42 For example, the Exalted says: {Allah has certainly showed His Messenger the dream in truth. You will certainly enter the Sacred Mosque safely, if Allah wills} (Q. 48:27). This, of course, took place not long after the prophecy. One may propose that such prophecies took place after the events; however, this is untenable because if such blatant distortion of facts would have occurred at such an early stage in Islam‘s development, the persecuted, fledging community would have deserted him as a pretender.

43 This refers to the accounts of the previous prophets and communities. This is considered miraculous because the Prophet Muhammad was not schooled in the religious traditions of the Jews and Christians but yet showed in-depth knowledge of their textual traditions and histories. This can only come about by means of Divine inspiration.

44 It is also said that he performed three thousand miracles. In the book, Ash-Shifā`, Qāďi Iyād said: ―Know that the miracles of our Prophet, peace and blessings be upon him and his progeny, are many and cannot be accurately enumerated. Only one of them

50 him; the dead was revived; and pebbles in his hand glorified Allah. There are many more examples. Regarding that which we have mentioned, it took place because he is a true Prophet. This is because the manifestation of miracles by the hands of liars is obscene and the Exalted does not do that. If his truthfulness is established and his Prophethood is authentic, then the truthfulness of what he conveyed to us about the previous prophets and messengers is established. Also, this obligates the authenticity of their Prophethood and the truthfulness of the messages they conveyed. This is clear.

Concerning Knowledge of the Qur’ān

If it is said: What is your belief concerning the Qur‘ān?

Say: I believe that it is the speech45 of Allah, the Exalted; and it is audible, and existent (muhdath), created speech.

If it is said: What is your proof for that?

Say: Regarding my statement that it is the speech of Allah, the Exalted: The Exalted says: {If any of the polytheists seek protection from you, grant it to them so that he may hear the speech of Allah} (Q. 9:6). Since it is known that speech was something audible to the polytheist, it is nothing other than this Qur‘ān. Because it is necessary knowledge that the Prophet, peace and blessings be upon him and his progeny, called to and conveyed that. He does not call to anything but the right, and he does not convey anything but the truth. Since the miracle was manifested at his hand, he was entrusted with eliminating any errors and lies manifested by means of what he conveyed.

Regarding my statement that it is audible: It is known as that which is heard, as well as by the statement of the Exalted: {…Indeed, we have heard an amazing

is the Qur‘ān. You can not enumerate the number of his miracles; whether it is one thousand, two thousand, or more.‖

45 ―Speech‖ is defined as that which consists of at least two letters or more and conveys a meaning.

Qur‘ān!} (Q. 72:1). It is from necessary knowledge that that audible speech is this Qur‘ān.

Regarding my statement that it is existent (muhdath)46: It is amongst the actions of the Exalted. By necessity, the actor precedes the action. That which is preceded by Him is other than Him, which makes it existent. Consequently, something precedes something else. That proves that it is existent. [It is also proven] by the statement of the Exalted: {No Reminder (adh-dhikr) comes to them existent (muhdath) from their Lord…} (Q. 21:2). The ―Reminder‖ is the Qur‘ān; as the Exalted states: {Verily, it is a Reminder for you and your people…} (Q. 43:44); that is, it is an honour for you and your people47.

Regarding my statement that it is created: It is arranged in proportionate order. It is well-known that it is arranged in sections and exists between pages. It is

46 This is to distinguish it from being ―Pre-Existent‖ (qadīm).

47 There are no explicit proofs in the Qur‘ān or the Sunnah for the eternality of the Qur‘ān. The proofs are simply philosophical and have thus been philosophically opposed. Regarding the textual proofs that are used to disprove the pre-existence and eternality of the Qur‘ān, some of the following are cited:

First, {And when they would not let themselves be guided by it [i.e. the Qur‘ān], they say: ―This is an ancient (qadīm) lie!‖ Before this [i.e. the Qur‘ān] was the Book of Moses…} (Q. 46:11-12). The implication of the verse indicates that something [i.e. ―the Book of Moses‖] existed before the Qur‘ān; therefore, the Qur‘ān cannot be pre- existent.

Second, {Verily, We have made (ja‗ala) this an Arabic Qur‘ān so that you may use intellect} (Q. 43:3). The word ―make‖ (ja‗ala) means to create or to change the state of something into another state; both of which only applies to creation. For example, {…and made (ja‗ala) the darkness and light} (Q. 6:1) and {Verily I will make (ja‗ala) you an Imam for mankind} (Q. 2:124).

Third, {The month of Ramadan in which the Qur‘ān was revealed} (2:185). The proof in this is twofold. First, the Qur‘ān was said to be revealed during a certain period of time. That which is enclosed in time is created and cannot be eternal. Second, the Arabic world for ―revealed‖ literally means ―to send down from one place to another‖. This implies space and that which is enclosed in space is created and cannot be eternal.

52 created. Regarding what was narrated on the authority of ‗Umar bin al- Khaŧŧāb—the Prophet, peace and blessings be upon him and his progeny, said: ―Allah was when there was nothing and then, He created the Reminder.48‖

The Reminder is the Qur‘ān, as was mentioned earlier49.

Then say: I believe that it is the truth with no falsehood in it. This is based on the Exalted‘s statement: {Verily it is in a Mighty Book. Falsehood cannot enter it from the front of it or behind it.} (Q. 41:41-42).

Then say: I believe that there is no deficiency, mistakes, or contradictions in it. {If it was from other than Allah, you would find many contradictions in it.} (Q. 4:82). 255].

Part 4: Ima̅mate in Zaydism

Ima̅mate

Concerning the Ima̅ mate of Ima̅ m ‗Ali, peace be upon him

If it is said: Who was the leader (imām) after the Messenger of Allah, peace and blessings be upon him and his progeny, and the first successor for the community without interruption (bilā faŝl)?

Say: The Commander of the Believers (Amīr al-Muminīn) and the Most Excellent of Executors (Sayyid al-Waŝŝi‘īn), ‗Ali bin Abi Tālib.

If it is said: This is a claim. What is your evidence?

Say: The Book, the Sunnah, and the consensus of the Descendants [of the Prophet] (al-‗itra).

48 Narrated in Tafsīr ar-Rāzi.

49 Imam at-Tirmidhi in his Sunan and Imam as-Suyūti in his Durr al-Manthūr narrated that Ibn Mas‘ūd said: ―Allah did not create anything from the heavens and earth greater than the Verse of the Chair [i.e. Q. 2:255].‖

Regarding the Book: The Exalted says: {Verily your only Guardian is Allah, His Messenger, and those who believe–those who establish the prayer and pay the alms (Zakāt) while bowing} (Q. 5:55). No one paid the alms while in the state of bowing, other than ‗Ali, peace be upon him. A beggar asked [for alms]; based upon the promise of the Messenger of Allah, peace and blessings be upon him and his progeny, he came to him while ‗Ali was bowing in the prayer. That occurred while in the mosque of the Prophet, peace and blessings be upon him and his progeny, and no one else responded to his request. He indicated to him to take his ring as alms while he was bowing, and the beggar took it. Then Gabriel revealed this verse to the Messenger of Allah, peace and blessings be upon him and his progeny. This was something that was unique to ‗Ali, peace be upon him, and no one else in the community50.

Regarding the Sunnah: It is the narration of the Pond (al-Ghadīr)51 in which he, peace and blessings be upon him and his progeny, said: ―Do I not have more

50 The overwhelming majority of the books of tafsīr, history, and hadīth narrated that this verse was revealed concerning ‗Ali. For the sake of brevity I mention a narration from thetafsīr of Imam as-Suyuti, Durr al-Manthūr: At-Tabarāni in al-Awsat and Ibn Mardawayh narrated on the authority of Ammār bin Yāsir:

A beggar came to ‗Ali for charity while he was bowing in prayer. He removed his ring and the beggar took it. The Messenger of Allah, peace and blessings be upon him, came in and asked him [i.e. the beggar] about that. Then the following verse was revealed to the Prophet, peace and blessings be upon him: {Verily your only Guardian is Allah, His Messenger, and those who believe–those who establish the prayer and pay the alms while bowing.} The Messenger of Allah, peace and blessings be upon him, recited it to his Companions. He then said: ―Whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him!‖

51 Regarding the authenticity of the hadīth of the Pond: Ibn al-Jarīr at-Tabari narrated it with 75 different chains in his book Kitāb al-Wilāyat. Ibn ‗Uqda narrated it with 105 chains. Adh-Dhahabi said: ―I am amazed at a narration with so many chains! As-Suyūti includes it amongst the mass-transmitted (al-mutawātir) hadīths.‖ Al-Ghazzāli said: ―There is consensus from the Generality concerning the sermon in the Hadīth of the Pond. Ibn Hajar even admits in Sawā‘iqa that it has been narrated by 30 companions.‖ Al-Hākim related it with multiple chains in his Mustadrak and said: ―These are

54 authority (awla) over you than you have over yourselves?‖ [cf. Q. 33:6] They all replied, ―O Messenger of Allah, indeed!‖ He said: ―Then, whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him! Assist those that assist him, and abandon those that abandon him!‖ Then ‗Umar said, ―Hearty congratulations to you, O son of Abi Tālib! You have become the master of all of the believing men and women!‖

authentic according to the conditions of the two shaykhs [al-Bukhari and Muslim].‖ Al- Muttaqi al-Hindi in Kanz al-Ummāl related it. An-Nisā‘i narrated it in his Khasā`is. Ibn Hajar mentioned it in his Sawā‘iqa and said: ‗Adh-Dhahabi authenticated it.‖ Al- Haythami mentioned this in his Majmu‘ and said: ―Ahmed related it and his narrators are all reliable. He narrated it in his Musnad on the authority of Ibn ‗Abbās.‖ Even the ―salafi‖ hadīthscholar, Nasr ad-Dīn al-Albāni authenticated it in his As-Silsila as- Sahīha. After relating the various chains, he said:

The conclusion is that the aforementioned hadīth is authentic; both parts. But, only the first part [i.e. ―Whomever I am his guardian…‖] is mass-transmitted on his authority, peace and blessings be upon him. This should be clear to the one who follows its narrators and chains of transmission. What I mentioned should be enough…The reason why I mentioned this and clarified that the hadīth is authentic is that I saw that Shaykh al-Islam Ibn Taymiyya weakened the first part of the hadīth and claimed that the second part [i.e. ―O Allah, help those that help him…‖] is a lie. In my estimation, this is the product of his hastiness in exaggerating to weaken hadīths before collecting all of the chains of narration and thoroughly examining them.

It is restricted in its denotation of Imamate because ―guardian‖ (wali) means ―one who has authority to govern affairs.‖ It is like if someone said: ―This is the woman‘s guardian‖, or ―This is the orphan‘s guardian‖; that is, he has the authority to govern their affairs.

We narrate on the authority of Mu‘ayyad Billah with his chain of authority (isnād) going to Ja‘far as-Sādiq bin Muhammad al-Bāqir that he was asked about the meaning of this narration. He said: ―By Allah, the Messenger of Allah, peace and blessings be upon him and his progeny, was asked about it and he said: ―Allah is my Guardian. He has more authority over me than I have over myself, and I have no say in the matter with Him. I am the guardian of the believers. I have more authority over them than they have over themselves, and they have no say in the matter with me. Whomever I am the guardian of, I have more authority over him than he has over himself, and he has no say in the matter with me. So, ‗Ali is his guardian. He has more authority over one than one has over himself, and he has no say in the matter with him.‖

If that is established then it is restricted in its meaning to denote Ima̅ mate. The intended meaning cannot be derived from the statement: ―So-n-so is an Ima̅ m; however, the community has authority to govern its own affairs.‖ This is because the guardian (mawla) is understood to govern affairs. It is similar to the statement: ―This is the slave‘s guardian‖; that is, he governs [the slave‘s] affairs. This is the restricted meaning of ―Ima̅ mate‖ as we mentioned earlier.

One can also prove that from the Sunnah: (The Narration of Position (al- Manzila).) It is well known like the narration of the Pond. He, peace and blessings be upon him and his progeny, said to ‗Ali: ―You are to me as Aaron was to Moses, except that there will be no prophet after me.52‖ He excludes Prophethood; which proves that he [i.e. ‗Ali] encompasses a virtuous trait similar to it. Its clause proves his governance of the community‘s affairs and that he is foremost of the people in their governance. That is the meaning of Ima̅ mate, as we mentioned earlier.

52 Al-Bukhari related it in his Sahīh; Muslim narrated it in his Sahīh; Ibn Mājah narrated it in his Sahīh; Ahmed bin Hanbal related it in his Musnad; Abu Dawud at- Tayālisi related it in his Musnad; Abu Nu‘aym narrated it in his al-Hilayah; An-Nisā‘i narrated it in hisKhasā`is; At-Tahāwi narrated it in Mishkil Athār; al-Khatīb related it in Tarikh; and at-Tirmidhi related it in his Sahīh. Ibn Hajar Al-Asqalāni narrated it in Fath al-Bāri; al-Hākim narrated it in his Mustadrak and said that the chain is authentic; and As-Suyūti mentions it in his tafsīr of {It was not fitting for the people of Madinah and the Bedouin Arabs of the neighbourhood…} (Q. 9:120).

Regarding the consensus: The Descendants [of the Prophet] all concur with that.

Concerning the Ima̅mate of al-Hassan and al-Hussein

If it is said: Who was the Ima̅ m after ‗Ali, peace be upon him?

Say: It was al-Hassan, his son, after him53; and al-Hussein, al-Hassan‘s brother, after him54, peace be upon them both.

If it is said: What is your proof for their Ima̅ mate?

Say: It is the well-known narration in which the Prophet, peace and blessings be upon him and his progeny, said: ―Al-Hassan and al-Hussein are both

Ima̅ ms ; whether standing or sitting. Their father is greater than them.55‖ This is an explicit designation regarding their Ima̅ mate. Also, there is an implicit indication of their father‘s Ima̅ mate; because one cannot be greater than

53 The consensus of the Muslims recognized the Caliphal authority of al-Hassan after the assassination of his father. Although, he had a brief stint as the Caliph, he is generally regarded as the fifth of the ―Rightly-Guided Caliphs.‖

54 Although al-Hussein was never recognized as a Caliph, he posed a threat to the existing authorities because they knew that after the death of his brother, al-Hassan, the people (specifically, the Kufans) were leaning towards him to fight for the Caliphate. Al-Hussein‘s failed attempt and subsequent martyrdom does not disqualify him from the Imamate because consensual recognition is not a precondition for Imamate. The proof for this is that many scholars recognize Abdullah bin az-Zubayr as one of the ―12 caliphs‖ although he was similarly defeated and killed without being recognized by consensus.

55 Although I could not locate this hadīth in the Sunni sources, there are other hadīths that seemingly imply this. First, ―Al-Hassan and al-Hussein are the masters of the youths of Paradise and their father is greater than them‖; Referring to al-Hassan, he, peace and blessings be upon him and his progeny, said: ―My son is master (sayyid). By his hand, Allah will rectify two warring parties from the Muslims.‖ He also said: ―Whoever makes war against them makes war against me.‖

57 another unless he is an Ima̅ m that shares with him the trait of Ima̅ mate while exceeding over him. At that point, he is greater than him. This is clear.

The consensus concurs that the two of them did not exercise governmental authority during the era of the Prophet, peace and blessings be upon him and his progeny, and the era of ‗Ali, peace be upon him, respectively. Al-Hussein did not exercise governmental authority during the era of his brother, al- Hassan. The Ima̅ mate endured distinctly by consensus.

Concerning the Ima̅mate after Al-Hassan and Al-Hussein

If it is said: Who was the Ima̅ m after the both of them?

Say: It is restricted to the descendants of the Two Grandsons (as-Sibtayn) and prohibited from anyone other than them. It belongs to the one from the descendants whose ancestry reaches back to one of the two [i.e. al-Hassan and al-Hussein], that rises and calls to himself56. All of the following are the traits of Ima̅ mate: expansive knowledge, evident virtue, courage, generosity, excellence in opinionated thought without dissimulation, ability to carry out commands, and manifest religious scrupulousness.

If it is said: What is your proof for that?

Say: Regarding the proof of its restriction: The intellect mandates that the Ima̅ mate can be obscene, because it necessitates that the governance of

56 Among the textual proofs for the Imamate belonging to the Descendants are: ―Verily, I leave you something by which if you hold on to them, you will never go astray after me: the Book of Allah and my descendants, the People of my House. Verily, the Subtle and Aware will not separate them until they meet me at the Pond‖; ―The stars are a means of safety for the people of the earth from drowning. The People of my House are a means of safety for my community whenever they differ. Consequently, when the tribes of Arabs differ from them, there will arise the party of Satan‖; ―There are three people that I will intercede for on the Day of Judgment: The one who commands the good, the one who forbids the bad, and the one who strikes with the sword on behalf of an Imam from my offspring.‖

58 inimical affairs can be terminated by killing, crucifixion, and removal. The consensus of the Muslims concurs that it is permissible for the descendants of Fātima, peace be upon her. There is no proof that it is permissible for anyone other than them. Their enemies were not righteous. This is because the Descendants have agreed that it is not permissible for anyone other than them. Their consensus is a proof.

Regarding the proof of the traits of Ima̅mate that we mentioned:

It is the consensus of the Muslims.

If it is said: Can you elucidate these traits for us?

Say: Regarding knowledge57: It is necessary for him to be knowledgeable of the Divine Oneness of Allah and worship of Him; as well as what comes subsequent to that. He has to be knowledgeable of the sources of Islamic Law (ash-Shari‗a), as well as its proofs. These [i.e. the sources] are four: the Book, the Sunnah, Consensus, and Analogical Reasoning (al-Qiyās). What is meant by that is that one has a thorough understanding of the commands and prohibitions of the Qur‘ān and Sunnah; as well as their generalities, specificities, applications, expositions, what abrogates, and what is abrogated. He has to also be knowledgeable concerning the conciliatory subjects and the different channels of disagreements in fiqh; so as to not form an independent judgment contrary to consensus. Then, he has to be able to investigate a a body with analogical reasoning and form an independent judgment. He has to be able to refer an action back to the legal source.

57 Some textual proofs for the knowledge of the Imam are: {Allah has chosen him over you [i.e. as ruler] and has increased him in knowledge and build. Allah gives dominion to whomever He wills} (Q. 2:247); {Judge between them by what Allah has revealed and do not follow their whims} (Q. 5:49); and {And We made them Imams guiding by our command…} (Q. 21:73).

Regarding virtue58: He has to be the most eminent of the people of his time; constantly increasing in such over other than him in this trait of Ima̅ mate. If not, he has to, at least, be similar to them in eminence.

Regarding courage59: He has to be wiling to meet the enemies of Allah and not be accused of cowardice. He has to be composed in times of anxiety. He must not feign fighting on the battlefield.

Regarding generosity60: He must be generous in the distribution of rights to its owners.

58 Some textual proofs for the virtue of the Imam are: {We wanted to grant favour to upon those who were oppressed in the land and make them Imams and inheritors. We established them in the land and by means of them, show Pharaoh, Haman, and the soldiers what they feared} (Q. 28:5-6); {Obey Allah, obey His Messenger and the holders of authority amongst you} (Q. 4:105); and {Fear Allah and be with the truthful} (Q. 9:119).

59 Some textual proofs for the courage of the Imam are: {It is only Satan that frightens his supporters (awliyā`a). Fear them not, rather fear Me; if you are indeed believers} (Q. 3:175); {And when something comes to them about safety or fear, they spread it. If they had referred it back to the Messenger or the holders of authority amongst them , those who can draw correct conclusions would have known about it} (Q. 4:83); and {How many prophets fought along with many religious authorities and they never lost conviction by what afflicted them in the way of Allah?} (Q. 3:146).

60 Some textual proofs for the generosity of the Imam are: {Do not consume each other‘s wealth unjustly and send it to the rulers to consume a portion of the people‘s wealth in sin} (Q. 2:188); {Take from their wealth charity by which you purify them} (Q. 9:103); {Give the full amount and weight in justice} (Q 6:152); {Charity [i.e. zakāt] is only for the poor, destitute, the ones charged with collecting it, reconciling the hearts, manumission of slaves, freeing those in debt, in the way of Allah, and the traveler} (Q. 9:60).

Regarding opinionated thought61: He must be in a state of mind to manage affairs and not be deficient in his intellect. He must not have any type of disease in his body [i.e. one that inhibits his functions] or weakness so that he can accurately oversee the affairs of the religion and rectify the affairs of the Muslims.

Regarding religious scrupulousness62: It is enough that he turns away from obscenities and establish the obligations.

Concerning the Way of Knowing the Specifications of the Ima̅m

If it is said: What is the way for one to exist with these traits?

Say: Regarding him being knowledgeable: He has to achieve this by taking the knowledge of the scholars by means of thorough research and debate. Other than them are called to obedience by knowledge of the existence of a scholar. He has to be knowledgeable of the occurrences of possible attack. There is consensus of opinion regarding that.

Regarding the rest of the traits, it is necessary that knowledge be obtained for them to exist. If it [i.e. knowledge] is absent, then one must obtain the successively transmitted (at-tatwātiri) knowledge in that. The ruling of knowledge is similar to that of its absence. The means of this knowledge is through the mass transmitted texts of the scholars and others. If it is present, then it is necessary that the acquisition of knowledge exist for all of it. This is

61 Some textual proofs for the opinionated thought of the Imam are: {Do not approach that in which you have no knowledge} (Q. 17:36); {Say: ―This is my path. I invite to Allah with insight; I and those who follow me} (Q. 12:108).

62 Some textual proofs for the scrupulousness of the Imam are: {―Verily I will make you an Imam for the people.‖ He [i.e. Abraham] said: ―And my descendants?‖ [Allah] replied ―My covenant will not reach the unjust.‖} (Q. 2:124); {And do not obey every despicable perjurer, backbiter that goes around gossiping, preventer of good, transgressor persistent in sin, and an extremely crude person that‘s villainous} (Q. 68:10-13).

61 because it is from the Fundamentals of Religion (Usūl ad-Dīn). Otherwise, one would not take hold of the required indications needed for all of it.

Concerning Commanding the Good and Prohibiting the Bad (Amr bil-Ma’rūf wa an-Nahi ‘an al-Munkar)

If it is said: What do you mean by ―commanding of the good and prohibiting of the bad‖?

Say: Allah makes it clear that the commanding of the good and prohibiting of the bad is religiously obligatory. He does so by His words:

Let there be from you a community inviting to the good; commanding the good and prohibiting the bad. They are the successful ones (Q. 3:104)63.

Regarding our statement that it is religiously obligatory to command the good and prohibit the bad: The consensus of the Muslims hold that it is religiously obligatory that one be delegated to command the good and prohibit the bad. This cannot be maintained except by means of a judiciary that commands the obligations to the utmost of one‘s ability. Otherwise, it would invalidate the import of the verse. The caliphate is meant by this, as is well known.

We also say that the prohibition of the bad is obligatory by the consensus of the Muslims. This is because the bad are obscenities and it is religious obligatory to prohibit all of it to the utmost of one‘s ability, just as it is necessary to command the good to the utmost of one‘s ability.

63 Other textual proofs for the commanding of the good and prevention of bad are: {Those who disbelieved amongst the Children of Israel were cursed by the tongues of David and Jesus, son of Mary, because they disobeyed and persisted in sin. They did not refrain one another from the wrongdoing that they did} (Q. 5:78-79); {If two groups of believers fight one another, seek reconciliation between the two of them. However, if one of them oppresses the other, then fight against the oppressive one until they return to the command of Allah. If it [i.e. the oppressive group] returns, reconcile them in justice and act just with them} (Q. 49:9).

Al-Jawāb ar-Rāqi `ala al-Masā’il al-Irāqi (Answers to the Iraqi’s Questions) By Sayyid ‘Allāma Yahya bin al-Hussein al-Houthi

Introduction In the Name of Allah, the Most Gracious, the Most Merciful…

All praise is due to Allah, the One, the Singular, the Unique, and the Absolute! He is the One who does not take a companion or son. I bear witness that there is no God but Allah, the One without partner; the only One qualified (al- Mukhŧass) with the attributes of perfection; the One in which all attributes of deficiency, likeness, and similitude are removed from!

I bear witness that our master (sayyid) Muhammad is His Slave and Messenger sent as the mercy of the worlds and a proof against the deniers! May the peace and blessings of Allah be upon him and his Pure Progeny! As to what follows…

There were a series of questions sent to me from an Iraqi brother, may Allah bless him and guide him towards what He loves and is pleased with. I desired to answer them with much contemplation and preoccupation desirous to advise and guide towards the righteous. It is that which Allah obligates upon the scholars to deliver and make clear.

It is upon Allah that we rely and seek help, clarity, correction, and acceptance. We hope that one is able to mull over, consider, and contemplate what we say.

In the Name of Allah, the Most Gracious, the Most Merciful…

Know, may Allah guide us and it is only You that we believe in, that Allah sent Prophets, may Allah bless them, to the community and past communities as those who give warning and good news. [These] conveyors of good news obeyed Allah with the view of an eternal, everlasting happiness, which is entrance to the Blessed Paradise. Allah made us, you, our parents, and brothers all believers. It is sufficient in describing what Allah, the Exalted, described in

His Book saying: {…and there will be found all that the souls might desire, and [all that] thee eyes might delight in. And therein you shall abide forever} (Q. 43:71) and {…and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for} (Q. 41:31).

Similar is related in the Qur‘ān and what is described by His Prophet, peace and blessings be upon him and his progeny, from his statement:

―The bricks of Paradise are of gold and silver. Its rocks are of rubies, emeralds, and pearls. Its soil is of musk and saffron. Its rivers are ongoing and its fruits hang [in abundance]. Its birds are compliant. There‘s no sun or freezing cold, and for every man there will be 1000 beautiful spouses from its people. They will be with their beautiful wives for 1000 years, and not fatigue or tire. The lower station of the people of Paradise is given to those who will have lunch on it and will start with 10,000 leaves for every leaf. The colours, taste, and smell of the food won‘t be like the other. When a bird passes a man from the people of Paradise and he desires to eat it, the bird will drop in front of him either cooked or barbecued depending upon what comes to his mind. When a man of Paradise walks between several of its trees and he desires to eat a fruit, the fruit that he desires to eat will fall in front of him. If a heavenly spouse (h‘awra) was presented to people of earth, it will cover the light of the sun and the people of earth will go into disarray (fitna).‖

Then, this good news is from obeying Allah and they obey…O Allah, make us among its people! The warning is a warning for anyone who does not answer their call and disobeys Allah will enter the flames of Hell. We seek refuge in Allah from that. It is enough of a description of what Allah described in his statement: {Every time their skins are roasted, We will replace them with other skins so that they will taste the punishment} (Q. 4:56), {They will not live within nor will they die} (Q. 87:13), {…they will drink scalding water that will cut their intestines} (Q. 47:15), {…and they call for relief, they will be relieved with water like murky oil, which burns their faces} (Q. 18:29).

Then, let the seeker know that knowledge is the destination of the seeker. Scientific research is the way to escape from the painful punishment and arriving to the Gardens of Delight. They are not to be tempted by fathers and

65 ancestors that are not guided by Allah and thoughtful insight. But if they are guided by Allah, it is as Joseph, upon him be peace, said: {And I have followed the religion of my fathers, Abraham, Isaac, and Jacob} (Q. 12:38). The Exalted also says: {Those who believe and their descendants that followed them in faith; we will join with them their descendants} (Q. 52:21).

This is the time to embark on the meaning. It is from Allah that we derive benefit, guidance, and reward. We solely rely on Him and He is the best Guardian64.

The First Issue: What is the difference between the Zaydi school and the Twelvers?

Ima̅mate

There are many differences between us and them. More importantly, after reviewing and recalling the various proofs between them, we will demonstrate the predominance of the Zaydi school.

The Ima̅ mites say that the Ima̅ mate is restricted to nine descendants of al- Hussein after him; the first of which being ‗Ali bin al-Hussein65 and the last of them being Muhammad bin al-Hassan al-Askari66, who is regarded by them as the awaited Ima̅ m Mahdi.

The Zaydis say that the Ima̅ mate is restricted to a son of two grandsons [i.e. al- Hassan and al-Hussein] and not restricted to a particular womb. The Zaydis rely upon the Hadīth of the Two Weighty Things (al-Hadīth ath-Thaqalayn) and the Hadīth of the Ark (al-Hadīth as-Safīna). The Twelvers also recognize the authenticity of these hadīths. These hadīths are narrated by Shiites and Sunnites. We use these two hadīths as our proofs which are recognized by all

64 See Q. 3:173.

65 He is Imam Zayn al-Abidīn ‗Ali bin al-Hussein (d. 94 AH), the 4th of the divinely ordained Imams according to the 12er Shiites. 66 He is Muhammad bin al-Hassan (b. 868 AD). He is regarded by the Twelvers as the 12th and final Imam who will remain hidden until the End times.

66 of the communities, similar to the statement of the Exalted: {Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly} (Q. 33:33) and {Say: I ask you for no reward but only affection toward the kin} (Q. 42:23). This applies to all of the People of the House (Ahlul Bayt) and not restricted to the nine descendants of al-Hussein.

The Ima̅ mites do not deny that all of the People of the House at a time may be an Ima̅ m from among their Ima̅ ms ; however, they do not say that that Ima̅ m is included in the Ima̅ mate. [According to them] he does not have to establish [his Ima̅ mate] or call [people to him]. Even though he established [his Ima̅ mate] or called [people to them] with perfect conditions, they say that Ima̅ m ar-Riža67 is included in the Ima̅ mate. Then, he is an Ima̅ m to us because he established [his Ima̅ mate] and called [people to him].

We do not claim that their Ima̅ ms called the Ima̅ mate to themselves. We don‘t believe in that and censure them for that. Allah commands us to obey the People of the House and not obey a sect of the Shiites like the command of Allah and the command of His Messenger. The command did not comply with command of their emulation. Whoever calls [to himself] without apparent evidence, then his call is invalid. One does not differentiate right from wrong unless there is evidence. Whether this application pertains to the nine or the other People of the House, there is disagreement.

However, there is no dispute when it comes to them standing against injustice by means of jihad and in defence of oneself and one‘s precious things, while objecting the jihad done by the oppressive Umayyads and ‗Abbāsids. They pursued and killed under every stone and clay, brutally suppressed opposition and displaced the truthful prospects like the statement of the Prophet, peace and blessings be upon him and his progeny: ―My offspring will be killed and turned from their homes by my community…‖

They call to Allah: {O our people! Respond to the Caller of Allah and believe in him} to {whomever doesn‘t respond to the Caller of Allah will not cause

67 He is Imam ar-Riža ‗Ali bin Musa (d. 818 AD). According to the Twelvers, he is the 8th of the 12 divinely ordained Imams.

67 failure upon the earth} (Q. 46:31-32). Concerning that, the 12er school is contrary to justice and wisdom. This causes the community after al-Hassan al- Askari to neglect commanding the good and forbidding the evil, to not establish the punishments, and to expel the opponents of our time. This is more than 1000 years without them commanding the good and forbidding the evil by struggling till our times (1400 AH).

This is similar to the words of the Allah, the Powerful and Majestic: {And let there be among you a nation commanding the good and forbidding the evil…} (Q. 3:104), {Those of the children of Israel who were bent on denying the truth have [already] been cursed by the tongue of David and of Jesus, the son of Mary; this, because they rebelled [against Allah] and persisted in transgressing the bounds of what is right. They would not prevent one another from doing whatever hateful things they did: evil indeed was what they were wont to do!} (Q. 5:78-79), {You are indeed the best community that has ever been brought forth for [the good of] mankind: you command the doing of what is right and forbid the doing of what is wrong} (Q. 3:110), {Such of the believers as remain passive other than the disabled – cannot be considered equal to those who strive hard in Allah‘s cause} (Q. 4:95). How much is in the Sunnah regarding the urging of that and threatening the ones who avoid it!

The reason for the disagreement concerning the Great Ima̅ m, Zayd bin ‗Ali bin al-Hussein bin ‗Ali bin Abi Tālib68, Allah‘s peace be on them, related to when he came forth and called people to pledge their allegiance and become his Shiites. There were many other people who stopped him and told him: ―You are not an Ima̅ m!‖

He replied: ―Well, then who is he [i.e. the Ima̅ m]?‖

They said: ―Your nephew, Ja‘far.69‖

68 He is Imam ash-Shahīd Zayd bin ‗Ali (d. 740 AD). He was killed during a revolt he led against the Umayyads.

69 He is Imam as-Sādiq Ja‘far bin Muhammad (d. 765 AD). He is considered the 6th of the 12 divinely ordained Imams.

He said: ―Verily, Ja‘far said: ‗He [i.e. Zayd] is the only true Ima̅ m. Why don‘t you write to him to ask him?‘‖

They said: ―The road is severed and we cannot find a messenger except for 40 dinars!‖

He said: ―Here‘s 40 dinars.‖

So, they wrote and sent it to him…Then the next day came.

They said: ―Verily he has engaged in dissimulation with you!‖

He said: ―Woe be unto you! How can an Ima̅ m engage in dissimilation, hide the truth, or be in fear when there is no problem?! You now vow that you will fight with me? I urge that you give the oath of allegiance to me like the oaths of allegiance to ‗Ali, al-Hassan, and al-Hussein, upon them be peace. I urge you to give the oath of allegiance to me with your weapons or, at least, your tongues!‖

They said: ―We will do nothing!‖

He said: ―Allah is the Greatest! I swear by Allah, you all are the Rafidites70 mentioned by the Messenger of Allah in his statement:

―After me there will be a people who will reject (yurfađun) the jihad with the good of the People of my House and they will say that there is no commanding the good or forbidding the evil! They will mimic in the religion and follow their whims…‖

Al-Hādi71, upon him be peace, narrated this. Also, in some of the narrations, they had reneged after the oath of allegiance from fear of the Umayyad

70 The Arabic term for ―Rafidites‖ translates into ―Rejectors‖; however, since the followers of the 12er school are commonly known as ―Rafidites‖, we have maintained the term.

69 authority, and they claim these explanations to justify their position. There was no disagreement between Ja‘far and Zayd, peace be upon them both. We don‘t dispute.

The books of the Zaydis include overwhelming narrations on the authorities of ‗Ali ar-Riža, Musa al-Kādhim, Ja‘far as-Šadiq, Muhammad al-Bāqir, Zayn al- ‗Abidīn, [this also includes] the sons of the two Hassans [i.e. al-Hassan and al- Hussein] and their ancestors. The Zaydis believe in all of them. We follow them all and make no distinction between any of them and unto Him we have surrendered. If it is a dispute between us and them, we do not make them take from our predecessors and what fills our books with their narrations which are well-known. The community narrated it, and history highlights it.

They narrated on the authority of Ja‘far that he claimed that he was Ima̅ m. However, we deny this. We actually narrated the opposite view on his authority. This is narrated by the great Ima̅ m of Yemen, al-Hādi ila al-Haqq, Yahya bin Hussein bin Qāsim bin Ibrāhīm bin Isma‘il bin Ibrāhīm bin al- Hassan bin al-Hassan bin ‗Ali bin Abi Tālib. May the peace of Allah be upon them all. He narrated that Ja‘far said to Yahya bin Zayd that his father [Zayd bin ‗Ali] conveyed the greeting of peace to him and he responded: ―Verily, if I claimed that I was an Ima̅ m over you, I will be an idolater (mushrik)!‖

He desired to fight (yakhrūj) along with Zayd, but Zayd prevented him. He [i.e. Zayd] said: ―Stay with the deprived.‖ He [i.e. Ja‘far] said concerning the killing of his uncle [i.e. Zayd]: ―I swear by Allah, Zayd went out [and fought] similar to the going out of ‗Ali bin Abi Tālib, al-Hassan, al-Hussein, and their martyred companions to Paradise. Their followers swayed, doubted them, went astray, and disbelieved in them.‖

71 He is Imam al-Hādi ila al-Haqq Yahya bin al-Hussein (d. 911 AD). He is a Zaydi Imam that is one of the central figures in Zaydi theology, law, and thought.

It is narrated in al-Hada‘iq al-Wirdiyya that he was sent during the struggle between Muhammad bin ‗Abdullah an-Nafs az-Zakiyya72 during the first fatality from the ‗Abbasid forces. This involved the fighting of Musa and ‗Abdullah [i.e. the two sons of Ima̅ m Ja‘far]. May Allah‘s mercy be upon both of them. The two of them were present with him in all of his jihads and gave him their oaths of allegiance seeking closeness to Allah by means of that. He asked Abu ‗Abdullah Ja‘far bin Muhammad, upon him be peace, about his way and weakness in the reference to what he sent, and afterwards, he went with him.

We can narrate the virtues and praises of Ima̅ m Zayd on the authorities of the Prophet, peace and blessings be upon him and his progeny, ‗Ali bin Abi Tālib, al-Hussein, Zayn al-Abidīn, al-Bāqir73, as-Šadiq, and the sons of al-Hassan. May the prayers of Allah be upon them. We don‘t mention it for the sake of brevity.

The Twelvers relate an account: ―There will be 12 caliphs after me.‖ This is also related in the books of the Ahlul Sunnah. This can be answered from the following points:

First Point: We do not recognize the authenticity of these narrations, and this was never reported by our ancestors74. We do not counter the Ima̅ mites and Ahlul Sunnah except when their narrations do not conform to authenticity, the Qur‘ān, and intellect. We narrated on the authority of our ancestors that the one who narrated the affair concerning the 12 was Abu ad-Dawāniq75. Allah is sufficient! Then, the one who relies on this is commanded with authorship of

72 He is Imam an-Nafs az-Zakiyya Muhammad bin Abdullah (d. 762). He is a Zaydi Imam that led a failed rebellion against the ‗Abbāsids.

73 He is Imam al-Bāqir Muhammad bin ‗Ali (d. 743 AD); the 5th of the 12 divinely ordained Imams of the Twelvers.

74 The doctrine of 12 Imams is also rejected by the Ismai‘lis and the Ibađis.

75 This is a common nickname given to‘Abbāsid caliph, Abu Ja‘far al-Mansūr by his enemies, specifically the Shiites.

71 this view (madhhab) and paid for the story-tellers to narrate this—as narrated by the great Ima̅ m ‗Abdullah bin Hamza76, upon him be peace.

Politics caused this tale to circulate a lot and it underwent distortion and changes. The evil scholars also dispersed these tales among the Shiites. They also tried to apply this doctrine of ease so the people were called to apathy, inactivity, trust, and contentment. So when the members of the People of the House called them to jihad, they [the people] avoided and discounted it because they preferred this contentment, security, and ease to death, fear, and disassociation. {But the one who feared the position of his Lord and prevented his soul from the base desires, Paradise will be his refuge} (Q. 79:40-41).

Second Point: These narrations are singularly narrated and obscure (ahādiya maghmūra) and a principle of the principles of the religion (usūl ad-dīn) cannot be established on it. If it was authentic, the Messenger of Allah, peace and blessings be upon him and his progeny, would have manifested it. Its publication would have been similar to the publication of the declaration of ‗Ali‘s authority, upon him be peace; which was among all of the people, like the Hadīth of the Pond (al-Ghadīr). It [i.e. ‗Ali‘s authority] was proclaimed at the Farewell Pilgrimage (al-Hajj al-Wada‘) on the Day of Arafat. There is a difference in the Ima̅ mite School.

They have different proofs among themselves that have different followers. There exist various disagreements. If they differ among themselves and disbelieve in the successors of others, how can we establish that following one is obligatory for all and we must abandon the others? They do not make their command (‗amr) apparent [to all] or make their declaration complete insomuch that one cannot deny them. This is something that is too far in obscurity because it implies that the proof (hujjat) of Allah is not clearly conveyed and a mystery until the time of Adam, upon him be peace.

76 He is Imam al-Mansur Billah ‗Abdullah bin Hamza (d. 614 AH). He is a prolific Zaydi Imam who ruled Yemen.

Relating to our time, [the Qur‘ān says]: {…so that men will not have an argument (hujjat) against Allah…} (Q. 4:165) How can we not know these narrations about the sons of the Messenger of Allah, peace and blessings be upon him and his progeny, when they are referred to in the message: {…and warn the nearest of kin} (Q. 26:214)?

Third Point: This is invalidated by the fact that there was no twelve, per se. The entire community (ummah), including the Twelvers, denies its existence. The Twelvers have been unable to demonstrate the existence of the last one and consequently, claim that he disappeared and is in occultation. The one who claims the statement of occultation ascribes a variety of distortions to Allah:

I.) First Type: Tampering and play; because if Allah made an infallible Ima̅ m for us, we must follow the proof of the successor of the Messenger of Allah, peace and blessings be upon him and his progeny, in everything that he comes with concerning establishing the punishments (al-hudūd), collections, and judiciary; as well as, securing the roads and implementing the jihad, teaching people the dictates of their religion, and then hide and obscure him afterwards from their era to our era—that is, from the year 260 A.H. to 1415 A.H. until whenever…this would be a demonstration of tampering, and therefore, is not practical.

Ī.) Second Type: Mandating the unbearable (al-qabīh77); because if Allah mandates us with obedience and adherence to it, as well as selection by guidance, but did not make a way for us to clearly know what is mandated, then this is unbearable.

ĪI.) Third Type: The survival of the community (ummah) until this time without an apparent Ima̅ m is neglect and corruption.

Regarding Allah, this type is the most unbearable because it denotes the statement of occultation. According to our school and their school, Allah cannot commit an unbearable thing. How can it be demonstrated that one is

77 In the language of the theologians, a qabīh refers to something that cannot exist because its existence contradicts an attribute of Allah.

73 charged to know where this hidden, disappeared Ima̅ m is? What does this suggest? It is similar to what is said by al-Kulayni: ―It is like a king ruling without being seen!‖

However, there is always a need for a Prophet. Allah, the Glorified and Exalted, said: {…the seal of the prophets} (Q. 33:40). The Prophet, peace and blessings be upon him and his progeny, ―‘Ali is to me like Aaron was to Moses, except that there will be no prophet after me.78‖ The necessity for the seal of the prophets is learned from the religion. Does it suggest that there is no way to know the Shari`ah? How can we know it while it was not known? We are charged to demonstrate.

What would be the benefit and wisdom of a hidden Ima̅ m that has disappeared for more than 1000 years? Is it that he feared that Allah will not protect him from his enemies, and he will not be guarded similar to the way He protected Moses from the designs of the Pharaoh or Abraham from the fire of Nimrod? Or is it that one will take advantage of him? This does not complement the proof of Allah over existence. Or is this negligence on the part of the Shari`ah, the disruption of laws, avoiding the commanding of the good and the forbidding of the evil, jihad, the establishing of the punishments?

An Ima̅ m can‘t be established if he is absent. What would be the benefit and wisdom in his creation and his preparation before such a long period; to seize the opportunity of power with a possible fear of vulnerability and helplessness as playfulness and a pastime? It is impossible for Allah, who is mightier than anything on earth or in heaven, to do something so weak or helpless! This denotes fear of missed opportunities. This is the Sunnah of Allah from the beginning of what our brothers see and what we see. The Muslims do not accept this call without evidence or proof, as well as appealing to intellect, justice, uniformity, or fairness.

78 Referred to as ―Hadith al-Manzila.‖

If you know that this is our inherent point that is possible from the narrations that counter what was narrated by the great Ima̅ ms Ahmed bin Sulayman79 and ‗Abdullah bin Hamza on the authority of ‗Ali bin Musa ar-Riža, upon him be peace, who said:

―Verily, Allah the Glorified extracted and nominated 12 rulers from the Children of Israel–Jacob bin Isaac bin Abraham, the Friend, may the peace of Allah be upon them.‖ Then he said: ―This is similar to the extraction of 12 rulers from the children of al-Hassan and al-Hussein; six from al-Hassan and six from al-Hussein.‖ Then he said: ―Following the six of al-Hassan and al-Hussein, they will never stop. It did not stop after this six because one is commissioned to stop. They are similar to the descendants of the Children of Israel and they are the proof of the Allah on creation. The people of the land were safe and torment was eradicated.‖

It was a long hadīth that we selected from At-Tuhfat al-Fatimiyya.

What can we relate regarding the Hadīth of Two Weighty Things and the Hadīth of the Ark and what these two narrations demonstrate? What can we gather from these two proofs; as well as the significance of the Verse of Purification (al-Ayat at-Tathir) and the Verse or Affection (al-Ayat al- Muwadda)?

According to the Hadīth of the Ark, it is narrated: ―The People of my House are like the ark of Noah. Whoever embarks upon them will be saved and whoever doesn‘t, will be drowned.‖

According to the Hadīth of the Two Weighty Things, it is narrated with different wordings. It cannot have different meanings because the Prophet, peace and blessings be upon him and his progeny, did not say it in only one place, and he said it in very clear wording. Its wording is narrated by the Ima̅ m

79 He is Imam Mutawwakil ‗ala Allah Ahmed bin Sulayman (d. 1171 AD), the Zaydi Imam who unified the Zaydi state in Yemen.

75 of Yemen, al-Hādi ila al-Haqq, upon him be peace, on the authority of the Prophet, peace and blessings be upon him and his progeny, who said:

―Verily, I leave you something by which if you hold on to them, you will never go astray after me: the Book of Allah and my descendants, the People of my House. Verily, the Subtle and Aware will not separate them until they meet me at the Pond.‖

The wording ―Verily, I leave for you…‖ pertains to the two weighty things (ath-thaqalayn), successors (khalifatayn), and the two sources of command (‗amrayn). The wording ―…if you hold on to them…‖ refers to adhering to and taking from them and ―you will not go astray…‖ means to not go before them or cut them off. Do not take knowledge except from them…It is as the Prophet, peace and blessings be upon him and his progeny, said on the day of Ghadīr, the day of Arafat, during his journey to Ta`if, and on his sick bed to his companions before death entered the room.

Regarding the identity of the People of the House, they are ‗Ali, Fātima, the two Hassans [i.e. al-Hassan and al-Hussein] and their offspring. May the peace and blessings of Allah be upon our Prophet and them. Consequently, the Prophet, peace and blessings be upon him and his progeny, at the occasion of the revelation of the verse: {Verily Allah wills to remove from you impurity, O People of the House, and purify you with a thorough purification} (Q. 33:33) came to ‗Ali, Fātima, al-Hassan, and al-Hussein; placed them under his cloak; and said: ―O Allah, These are the People of my House! Therefore, remove impurity from them and purify them with a thorough purification!‖

The Prophet, peace and blessings be upon him and his progeny, also said: ―The People of my House are like the stars. Whenever a star falls, another rises…80‖ The Prophet, peace and blessings be upon him and his progeny, also said:

―The stars are a means of safety to the people of the heavens. When the star goes from the sky, it is a promise to the people of the heavens. The People of my House are a means of safety to the People of the earth.

80 See also sermon 100 in the Nahjul Balagha of Imam ‗Ali.

When the People of my House go from the earth, it is a promise to the people of the earth.‖

The Prophet, peace and blessings be upon him and his progeny, said in the Hadīth of Two Weighty Things: ―…they will not separate from each other until they reach the Pond.‖

The limiting of them in the cloak indicates a lack of inclusion of other relatives and wives. The offspring of the Messenger of Allah is understood by the word ―his people‖ (ahlihi) in the language of people. It is demonstrated as an intention to restrict it to mean only them in the two previous hadīths: ―The People of my House are like the stars…‖ and ―The stars are a means of safety to the people of the heavens…‖ Consequently, the two words for ―people‖ (al- Al) and (al-Ahl) have the same in meaning and in one tongue; Al is a miniaturization of Ahl. Also, Al refers to one‘s offspring. Allah, the Exalted, says: {Verily, Allah chose Adam, Noah, the family (al) of Abraham, and the family of Imrān over all of creation; offspring one of the other} (Q. 3:33-34). Therefore, the word ―offspring‖ is used.

Charity (sadaqa) is prohibited for the Bani Hāshim. The scholars say: It is prohibited for the family of Aqīl, the family of ‗Ali, the family of Ja‘far, and the family of ‗Abbās. There is no doubt that to be of the family of ‗Ali means to be his offspring. The same applies to Aqīl, Ja‘far, and ‗Abbās. All of the scholars implement this and it shows the authenticity of the view that ―family‖ (al) refers to one‘s offspring according to language, custom, and Islamic law.

Sayyid „Allāma al-Hujjah, Majiddīn bin Muhammad al-Mu`ayyadi, Allah bless him, said in Lawama‘ al-Anwār:

―There is consensus amongst the community (Ummah) that what is meant by ―offspring‖ is the five members of the Family of the Prophet, the People of the House, and the descendants. There‘s no disagreement with that. The only disagreement exits concerning if anyone else is included.‖

One does not come from the family of ‗Ali except through Fātima because, otherwise, they will not be the descendants of the Messenger of Allah, peace and blessings be upon him and his progeny. ‗Ali, upon him be peace, is

77 included in the People of the House by designation. There is no use of including the ―people‖ in the offspring and other than them unless it is metaphor and not true. Otherwise, the presumption must be evident. If one desired to enter the children of ‗Ali other than through Fātima, then al-Hassan and al-Hussein wouldn‟t have entered in the cloak. It was enough that ‗Ali and Fātima entered the cloak.

If you know this, then Zayn al-Abidīn, al-Bāqir, as-Šadiq, and the rest of the Ima̅ ms of the Ima̅ mites could enter. This includes the sons of both al-Hassan and al-Hussein. Whoever enters, enters and whoever leaves, leaves.

Regarding the meaning of the hadīth, it shows that they are on the truth because those that follow them are against error for the following points:

First: It was stated that if one was to hold to them that they will never go astray; therefore such a judgment counters the opposite of the judgment.

Second: It is stated that they are on the truth. Allah says: {…and what is after the truth except error?} (Q. 10:32).

Third: It is stated that they are with the Qur‘ān and they will never separate from it. It was not given with invalidation. There is no revelation after it from wisdom or praise. There is no doubt that error has occurred after the Qur‘ān.

Fourth: There are some narrations that say: ―Do not go before them or you will be destroyed. Do not cut them short or you will be destroyed. Don‘t teach them because they are your teachers.‖ The Hadīth of the Ark states that the ones who do not follow them will be destroyed. The Verse of Purification [i.e. Q. 33:33] proves that they are on the truth because error is ―impurity‖ (rijs). This is similar to the Verse of Affection because Allah says: {you will not find people who believe in Allah and His Messenger having affection for the enemies of Allah and His Messenger} (Q. 58:22). Consequently, when we are commanded to have affection for them, they are not those who are enemies of Allah and His Messenger.

Now, the Ima̅ mites know the legitimacy of these verses and that it not only establishes a proof, but it also does not prove, either legally or intellectually,

78 the establishing of anyone other than from the People of the House, upon him be peace. However, it also does not restrict them either.

The establishment of the Ima̅ mate amongst them can be proven by the Hadīth of the Two Weighty Things also from the following points:

First: He said: ―…leave for you…‖ which refers to making successors for them. The Messenger of Allah, peace and blessings be upon him and his progeny, was the judge for his community. It is the successor that appoints successors. That is why the Companions, may Allah reward them, called the Ima̅ m ―Successor to the Messenger of Allah‖, peace and blessings be upon him and his progeny.

Second: It proves that they and their followers on the truth. It was unanimously agreed that they were designated. Al-Hassan Bin Yahya Bin Hussein Bin Zayd, Ima̅ m ‗Abdullah bin Hamza, al-Hussein bin Badr al-Din all narrated it unanimously. It was indeed witnessed. Their Shiites were present at all times. May Allah reward them. They claimed that they were upright. They sought that they will arise or request the oath of allegiance and they gave them the oath of allegiance. They never placed one over the other. If one was in accordance with knowledge and soundness, then it would have been permissible to erect 1300 in general. They did not recognize the Ima̅ mate of Umar bin ‗Abdal-Azīz or others.

Third: It is obligatory for people to obey him in their affairs as well as follow him and help him. If it was obligatory on the People of the House to obey and follow other than them, then it will be obligatory to follow them in that which would be contradictory.

Fourth: According to this hadīth, the Hadīth of the Ark, and Verse of Purification, they are on the truth and verily, the truth is with them. Allah says: {So, is he who guides to the truth more worthy to be followed or he who guides not until only after he is guided?} (Q. 10:35).

Now, these proofs that we included demonstrate that the People of the House and those that follow them are the saved sect. Then after examining this, the reader of our book is able to judge using the intellect and reflection. This is permissible.

Does this then justify that this blessed offspring that are extracted from pure men and women, as designated by the Qur‘ān, counters error and are to be followed? The offspring of the enemies of the Messenger of Allah became Muslims in groups. The enemies of the People of the House were either among their followers; or followed suit and were among the people of the truth.

Allah, the Exalted, says: {Let man consider from what we created him. He is created from a liquid sperm drop; proceeding from the spine and the ribs} (Q. 86:5-7). This verse indicates that man was created from a liquid from the water of the spine of men and ribs of women. Then, the People of the House, upon him be peace, come from the spine of ‗Ali and the ribs of Fātima. Fātima comes from the spine of the Messenger of Allah, peace and blessings be upon him and his progeny, and the ribs of Khadīja. Therefore, the People of the House are from Muhammad, ‗Ali, Fātima, and Khadīja, upon him be peace.

What is your opinion on those who branches away from such a source? Is it intellectually possible for them to be in error and ignorant as well as those that follow them in guidance? They are the strongest of men in enmity to the Messenger of Allah, peace and blessings be upon him and his progeny, by the consensus of the Muslims.

Consequently, Allah legitimizes the prayer upon them [the family of the Prophet] by consensus of the Muslims through ennobling the acts of worship in the five prayers, as well as the other prayers, in the testimony of faith (tashahhud)81. Allah makes this a great honour. It is a great source of distraction for the people of perversion and error. But I swear by Allah, it is nothing but a firm proof to those with sound intellect.

Further evidence indicates that to them, the Ima̅ mate was based on the unanimity of the Companions. The Helpers (al-Ansār) and the Emigrants (al- Muhājirun) gathered at Saqīfa, and a group of them desired to place Sa‘d bin Ubāda in charge. The Emigrants later claimed the right of authority belonged to

81 This refers to the statement in the testimony of faith where the person says ―O Allah, send your prayers on Muhammad and the family of Muhammad like your prayer on Abraham and the family of Abraham.‖

80 them because they were the tree of the Messenger of Allah, peace and blessings be upon him and his progeny. The Helpers succumbed to this argument; however, Sa‘d didn‘t. He said that this applies to the Banu Hāshim. He died shortly afterwards and was eliminated from the caliphate.

The Helpers were close and the Emigrants were close. However, if it was viewed that the emigrants were closer, then the People of the House are the closest of all people. {Those who believe and their descendants that followed them in faith…} (Q. 52:21). Then Allah says regarding kin: {And we made in his descendants Prophethood and the Book} (Q. 29:27).

The Prophet, peace and blessings be upon him and his progeny, said:

―The one who commands the good and forbids the evil, is from my offspring and he is the caliph of Allah on earth; as well as, the caliph of His Book and the Caliph of the Messenger of Allah, peace and blessings be upon him and his progeny.‖

Al-Hādi, upon him be peace, narrated this in Al-Ahkām, in the chapter entitled ―The Virtues of a Just Ima̅ m.‖

He also narrated on the authority of the Prophet, peace and blessings be upon him and his progeny:

―Whoever withholds himself from the call of the People of the House, they should wait for us to stand like the mathashtaha between the sword and shield in the way of Allah by his blood.‖

It is also narrated by the author of Al-Muhīt [i.e. ‗Ali bin al-Hussein] concerning the Ima̅ mate on the authority of the Prophet, peace and blessings be upon him and his progeny: ―Whoever listens when the People of the House calls them and refuses to accompany them, Allah will fling them to the bottom of Hell.‖ Al-Hādi narrated this with different wording but same meaning.

Ima̅ m Zayd bin ‗Ali, upon him be peace, narrated in the previous hadīth concerning the Rafidites:

―They reject the jihad with the good of the People of my House! It is as it states in the hadīth: ‗There are three people that I will intercede for

on the Day of Judgment: the one who strikes with the sword on behalf of an Ima̅ m from my offspring…‘ and the hadīth: ‗The one who fights us in these times will be similar to the one who fights along with the Antichrist (ad-dajjāl) when he comes.‘‖

Ima̅ m ‗Ali, upon him be peace, said in the Nahjul Balagha:

―Where are those who falsely and unjustly claimed that they are deeply versed in knowledge, as against us, although Allah raised us in position and kept them down, bestowed upon us knowledge but deprived them, and entered us [in the fortress of knowledge] but kept them out. With us guidance is to be sought and blindness [of misguidance] is to be changed into brightness. Surely, the Ima̅ ms will be from the Quraysh. They have been planted in this line through Hāshim. It would not suit others nor would others be suitable as heads of affairs.82‖

There is proof from the statements of the Prophet, peace and blessings be upon him and his progeny: ―‘Ali is with the truth and the truth is with ‗Ali‖, ―O Ammār, if people call to you and ‗Ali calls to you, follow the call of ‗Ali rather than the people‖, and ―I am the city of knowledge and ‗Ali is its gate. If one desires knowledge, they cannot get it but through the gate.‖ We can provide many other proofs for example the proof of the Verse of Purification mentioned previously.

The significance of ―I am the city of knowledge…‖ as a proof is that the Prophet, peace and blessings be upon him and his progeny, commands us to take knowledge from him and shows us that he does not make mistakes. Consequently, if he can make a mistake, then Allah, the Exalted has shown us an error. This is unbearable, and Allah does not do anything that is unbearable.

It is said: ―If we obey the People of the House in the roots [of the religion], it‘s not permissible to unquestionably adhere to them (at-taqlīd). This is because in

82 This is in Nahjul Balagha sermon #144 under the section: ―The Virtues of the People of the House.‖

82 the branches [of the religion], every scholar of independent judgment (mujtahid) is correct.‖

The reply to him is: Obedience is not unquestioned adherence. That which is derived from consensus is not the unquestioned adherence one would give the prophets, may the blessings of Allah be upon them. The same is the case with the People of the House because the evidence has shown that they are on the truth.

Indeed, it is obligatory for us to obey them whether it be in the roots or the branches because the evidence does not differentiate similar to the evidence demonstrated to obey the prophets, may the blessings of Allah be upon them. We do not acknowledge that all of the scholars of independent judgment are correct.

Now, Allah is the One that knows the secrets, the hidden, the smallest details, and what‘s hidden in the heart. If we were to know the reality of what is with the Jews and Christians or other sects, we would use it to help us and not follow the indifference of our fathers and ancestors. We will not go astray in following this school (madhhab) and there is nothing from this shattered world. We do not want to perish when it perishes. {On that Day it will not profit you in the least [to know] that, since you have sinned [together], you are now to share your suffering [as well]} (Q. 43:39). We do not delude people, stray people when they stray, and carry the burden over our neighbours. {Yet most certainly will they have to bear their own burdens, and other burdens besides their own} (Q. 29:13).

We know of the differences of the community and divisions of the sects. Each sect claims to be on the truth. It was narrated on the authority of the Prophet, peace and blessings be upon him and his progeny, [that it would happen]. All of these narrations are authentic and come from the Book of our Lord and the Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny. It is unanimously accepted by all of the communities that if we found witnesses from the People of the House of the Messenger who were on the truth, it would be obligatory for the community to follow them as was indicated in the previous verses and hadīths.

It is as the Exalted says: {You are indeed the best community that has ever been brought forth for [the good of] mankind: you command the good and forbid the evil} (Q. 3:110). They were made the best of the community because they commanded the good and forbade the evil. We do not find anyone like this offspring that commanded the good and forbade the evil, from the time of ‗Ali bin Abi Tālib to Zayd bin ‗Ali to our time!

Allah says:

Such of the believers as remain passive other than the disabled – cannot be considered equal to those who strive hard in Allah‘s cause with their possessions and their lives: Allah has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although Allah has promised the ultimate good unto all [believers]; yet, has Allah exalted those who strive hard above those who remain passive by [promising them] a mighty reward (Q. 4:95).

We do not find anyone like this pure offspring to obey. May Allah grant them paradise! [The ones who] struggle hard in jihad and assist them even to this day, if they find them; from the first of them to the last of them, al-Mahdi, upon him be peace.

Allah says: {Say: ―Can those who know and those who do not know be considered equal?‖} (Q. 39:9). We do not find anyone like this offspring from the offspring of the Helpers, Emigrants, Abu Bakr, ‗Amr, ‗Umar, ‗Ammār, Abu Dharr, Anas, Sa‘d bin Ubāda, or anyone else.

Regarding this offspring: their houses [i.e. families] and children have remained in the world to our time (1415 AH.) They have had the upper hand and a vast amount of literature. They are better than others at recalling in their books the different schools, its proofs, the replies to their school, and their proofs. They provide their students with the freedom of debate and variety of opinions (al-astashkārāt). They promoted the good qualities of asceticism (az- zuhd), scrupulousness (al-wara‘), fasting, prayer (al-qiyām), al-Hajj, al-Umra; concern for the poor, orphans, widows; as well as the avoidance of the prohibited (al-harām) and perfect piety.

We find among them the apparent performance of miracles (al-karāmāt) but not like the miracles (mu‘jizāt) that are reserved for a prophet. Among them [we find] the Star of the Family of the Messenger, al-Qāsim bin Ibrāhīm83, the Caller of Allah, concerning causing dates to fall from a roof for a hungry person; anointing the eyes of the blind, making supplication for him, and the blind person immediately sees; and causing the deaf to instantly hear. Among them [we find] the occurrence of rainfall when he was in the desert and he had to make ritual ablution (wudu). There was a drought so he turned to the right and left, as well as in front of him and behind him. He made supplication, made ablution, and purified himself while in the desert. The rainfall was abundant and it never lessened.

Among them [we find] a cripple man who asked him [i.e. Ima̅ m al-Qāsim] for supplication. He said to him ―Stand, by the permission of Allah!‖ Then the man stood up in front of the spectators. Another example is the beautiful scent that exudes from some of their graves. There‘s no fragrance like it amongst the colognes and perfumes! It continues [to smell] even nowadays and the fragrance can even be smelled from far way places on specific days!

Among them [we find] that light frequently shines from their graves on the Night of Power (Laylat al-Qadr), as well as Friday and Monday nights outside of the month of Ramadan. Many of their supplications were instantly answered, as well as their Shiites and followers. May Allah be pleased with them and increase them in good!

It is known from their people and the examination of their historians that they are the people of truth (ahl al-Haqq). If not, then only the book was sent and not the Sunnah.

Now, if our refutation is odd, very confusing, the following of whims, or astray, then we should not busy ourselves with the lesson [learnt] or taught for the rest of our lives. Consequently, I do not wish to gain advantage except

83 He is Imam ar-Rassi al-Qāsim bin Ibrāhīm (d. 860); he is a jurist, theologian, and one of the pillars of the Zaydi school.

85 through eradicating ignorance and the wrath of Allah. They [i.e. ignorance and Allah‘s wrath] are only avoided through study. Ignorance existed with us before our study and the path to the fire is not averted except through study.

Infallibility of the Ima̅ms

We now return to where we were and that is the differences between us and the Ima̅ mites and what we differ on. They require infallible Ima̅ ms , but we do not require that. Our requirements are simply the following: justice, masculinity, knowledge, piety, effective governance, courage, and generosity. Our position is that since the safety of the people is necessary, he has to be able to hear, see, and not have his hands tied and thus be forced to compromise, for example. He is also required to be safe from repulsive things (al-munfarāt), such as leprosy or stupidity. If he develops any of these conditions, then his eligibility is nullified and he is displaced.

Infallibility, according to us, pertains to the major sins. To them, it pertains to major and minor sins. Our argument is that the prophets, may the blessings of Allah be upon them, are infallible because Allah described them as loathing sin. The Exalted says: {so that Allah might show His forgiveness of all thy faults, past as well as future} (Q. 48:2). He says concerning Moses: {―O my Lord! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!‖} (Q. 28:16). He says concerning Jonah: {―There‘s no Allah but You! Glorified be You! Verily I am from the wrongdoers!‖} (Q. 21:87). He says concerning David: {so he asked his Lord to forgive him his sin, fell down in prostration, and turned unto Him in repentance} (Q. 38:24). He says concerning Solomon: {We had tried Solomon by placing upon his throne a [lifeless] body; and thereupon he turned [towards Us]} (Q. 38:34). He says concerning Adam: {Adam disobeyed his Lord and erred} (Q. 20:121).

Infallibility, according to us, is a subtlety (`a latāf) and enlightenment in which its owner chooses to avoid the prohibitions and perform the obligations without being coerced. The exception for its owner is what pertains to advantage and virtue; thus, the earning of reward.

According to us, the angels, may the blessings of Allah be upon them, are better than the prophets, may the blessings of Allah be upon them. This is from the statement of Allah, the Glorified and Exalted: {They do not disobey Allah

86 in what they are commanded} (Q. 66:6) and {They do not speak until He has spoken unto them, and [whenever they act,] they act at His behest} (Q. 21:27). He describes the prophets, may the blessings of Allah be upon them, with disobedience like what was mentioned previously. He also says: {Never did the Christ feel too proud to be Allah‘s servant, nor do the angels who are near unto Him} (Q. 4:172). This demonstrates the highest rank that one could reach.

The Exalted says: {―Your Lord has but forbidden you this tree lest you two become [as] angels, or lest you live forever‖} (Q. 7:20) and {Nor do I say unto you, ―Behold, I am an angel‖} (Q. 6:50).

Temporary Marriage (nikā muta’)

Another difference between us and them is temporary marriage84. We prohibit it based on the narration of Ima̅ m Zayd bin ‗Ali on the authority of his father, on the authority of ‗Ali, upon him be peace, who said: The Messenger of Allah, peace and blessings be upon him and his progeny, forbade temporary marriage in Khaybar.

He also narrated on the authority of his father, on the authority of ‗Ali, upon him be peace, who said: There‘s no establishing a marriage except by a guardian (wali) and two witnesses; not by a dirham or two dirhams and not one day or two days like pouring (sHaba as-safāh.)

The Exalted says: {Then whoever seeks to go beyond that are transgressors} (Q. 23:7) and {As for the adulteress and the adulterer, flog each of them with a hundred stripes} (Q. 24:2). Consequently, if there‘s no obedience then the punishment must be applied to the man and woman because all of acts of adultery could be termed as temporary marriage.

The Exalted says: {Those who commit immorality of your women, bring against them four witnesses from amongst yourselves} (Q. 4:15). Because one does not know from the witnesses of their obscenity, they could claim that it was temporary marriage. Because of that, witnesses cannot follow that if the

84 Temporary marriage is also forbidden according to the Ismai‘lis, Sunnis, and Ibađis.

87 testimony is not established. Because they did not know that temporary marriage was from amongst the obscenities. However, if the temporary marriage between a man and woman is without witnesses and a guardian, one does not know whether he is a person that did temporary marriage or adulterer. They may even testify that he is an adulterer. The accuser could not come against the adulterer with four witnesses with this lack of knowledge of the case as testified from this verse. The accuser would falsely expose them using this verse.

The Exalted also says: {And as for those who are unable to marry, let them live in abstinence until Allah grants them sufficiency out of His bounty} (Q. 24:33). If temporary marriage was permissible, it would present it here [as an option] and not command them to be abstinent. It does not, [permit temporary marriage] even amongst the poorest of the poor.

He also says: {And as for those of you who, owing to circumstances, are not in a position to marry free believing women, [let them marry] believing slaves} (Q. 4:25). If temporary marriage was permissible, it would not be a proof against the marriage of the community. Consequently, it would produce children who are from owned slaves. Nothing would distinguish these marriages except the condition of fear of constraint (al-`anat).

He then says: {It is best for you to remain patient} (Q. 4:25). If temporary marriage was allowed then there would be fear (khash) of constraint or no encouragement to patience; otherwise, it‘s contrary to wisdom and community interest. Its taking place can include many immoralities. Perhaps an unknown, temporary marriage could take place with a woman and another man could come by and do a temporary marriage with her afterwards. This could mix up the people. Perhaps a woman would do a temporary marriage with someone‘s father after [the temporary marriage is over with] him, or even someone‘s son [after him]. This would lead to something being unknown. Perhaps the child of a man out of a temporary marriage is a son or daughter, they will not be known or they will not know him. If this occurs, this would be something very strange! Perhaps a girl will marry her father, brother, or nephew. A boy will perhaps marry his sister or someone else that is prohibited for him to marry. The child could be deprived of his father‘s inheritance and this would be

88 oppression (dhulm) against the inheritor. Such occurrences prohibit (harama) and defer adultery; the same exists regarding temporary marriage.

The proof for its abrogation and proscription is a narration in the Amāli of Ahmed bin ‗Isa bin Zayd bin ‗Ali that was narrated by Muhammad bin Mansūr al-Murādi, may Allah‘s mercy be upon him. He said: Muhammad—Ahmed bin ‗Isa bin Zayd—Hussein bin Alwān—his father, Khālid—Zayd bin ‗Ali—his father—‗Ali, upon him be peace, said: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage for us during the battle of Khaybar.‖

It says in Ar-Rawdh an-Nadhīr: al-Bukhāri, Muslim, Mu`ayyad Billah, and other texts: on the authority of Mālik—Ibn Shihāb—‗Abdullah—Hassan bin Muhammad bin ‗Ali—their father—‗Ali bin Abi Tālib, upon him be peace, narrated that the Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage during Khaybar and the meat of domesticated asses.

Mu`ayyad Billah, upon him be peace, related in his chain of authorities (isnādihi) on the authority of ‗Abdullah—Hassan—his father—his grandfather—‗Ali, upon him be peace, said: ―The Messenger of Allah prohibited (harama) temporary marriage of women during Khaybar. He said: ‗One does not perform this action except that he is flogged.‘‖

Al-Bayhaqi includes in his chain of authorities Ilyās bin ‗Amr on the authority of ‗Ali, upon him be peace, who said: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage.‖ It is also related in Al-Amāli al-Masma Rab as-Sadi‘.

In the Amāli narrated by Muhammad—al-Qāsim bin Ibrāhīm—Isma‘il bin Abi Uwais—Hussein bin ‗Abdullah bin Ďamīrah—his father—his grandfather— ‗Ali said: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage.‖ This is also related by at-Tabarāni in his Awsat.

At-Tirmidhi narrated on the authority of A‘isha who said: ―The Messenger of Allah, peace and blessings be upon him and his progeny, said: ‗Make these marriages in open and in the mosques.‘‖ This is also in at-Takhrīkh.

Also in the Amāli narrated by Muhammad—Muhammad bin Ubaid—on the authority of ‗Abdur-Rahīm bin Sulayman—on the authority of ‗Abdullah bin Umar—on the authority of az-Zuhri—on the authority of Hassan and ‗Abdullah bin Muhammad bin al-Hanifiyya—on the authority of their fathers—‗Ali said to Ibn ‗Abbās during a conversation about the temporary marriage: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited it on Khaybar as well [prohibited] the meat of domesticated asses.‖

It is also narrated by Muhammad—Muhammad bin Ubaid—Abu Mālik—on the authority of Hajjāj—on the authority of az-Zuhri—Hassan—his brother, Ibn Muhammad bin al-Hanifiyya—on the authority of their father—‗Ali: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited (harama) temporary marriage of women during Khaybar.‖

It is also narrated by Muhammad—Abu Hāshim—on the authority of Yahya bin Yamān—on the authority of Mu`ammar—on the authority of az-Zuhri—on the authority Hassan bin Muhammad—on the authority of ‗Ali: ―The Messenger of Allah prohibited temporary marriage of women and the meat of domesticated asses during Khaybar.‖ This hadīth is also related in [Sahīh] Muslim.

It is also related by Muhammad bin Mansūr al-Murādi on the authority of the Prophet, peace and blessings be upon him and his progeny, that he prohibited and abrogated it in six different chains of transmission (turuq).

It is narrated on the authority of Ibn ‗Abbās that he returned and said: ―It is like blood, dead meat (maytata), and pork.‖ This is in 3 different narrations.

Concerning its prohibition, ‗Abdullah bin Hassan narrated that it was held by the People of the House; his son, Muhammad bin ‗Abdullah Nafs az-Zakiyya, Zayd bin ‗Ali, Ja‘far as-Šadiq, Qāsim bin Ibrāhīm, and Ahmed bin ‗Isa.

Al-Hādi, al-Qāsim, Ahmed bin ‗Isa, Zayd bin ‗Ali, and Muhammad bin Mansūr narrated: ―There‘s no marriage except with a guardian and two witnesses.‖

Al-Hādi, al-Qāsim, Muhammad, on the authority of the Prophet, peace and blessings be upon him and his progeny, that he prohibited temporary marriage. Zayd and Ahmed bin ‗Isa narrated this on the authority of ‗Ali, upon him be peace.

Muhammad, in his chain of authority, narrated on the authority of ‗Abdullah bin Muhammad bin Umar bin ‗Ali—on the authority of his father—on the authority of ‗Ali, upon him be peace: ―Verily, the guardian is required for marriage; otherwise, there is no marriage. Whoever marries a woman without the permission of her guardian, the marriage is void.‖

Muhammad narrated on the authority of Ahmed bin ‗Isa, Zayd bin ‗Ali, al- Bāqir, Ibn ‗Abbās, and ‗Ali, upon him be peace: ―There‘s no marriage except with a guardian.‖

Muhammad, in his chain of authority, narrated on the authority of Ibn ‗Abbās and A‘isha on the authority of the Prophet, peace and blessings be upon him and his progeny: ―There‘s no marriage except with a guardian.‖

Also, in his chain of authority to al-Bāqir: ―The Messenger of Allah, peace and blessings be upon him and his progeny, said: ‗There‘s no marriage except with a guardian and two just witnesses. If there is no guardian, then the sultan is the guardian.‘‖

Also, in his chain of authority to ‗Ali: ―The Messenger of Allah, peace and blessings be upon him and his progeny, prohibited temporary marriage. There‘s no marriage except with a guardian and two witnesses.‖

The hadīth: ―There‘s no marriage except with a guardian‖ is related in five different chains of transmission by an-Nisā‘i, Ahmed [bin Hanbal], and Ibn Māja.

Muhammad, in his chain of authority, narrated on the authority of Abu Hurayra: ―The Messenger of Allah, peace and blessings be upon him and his progeny, said: ―There‘s no marriage to a woman with a woman as a guardian and a woman cannot be a guardian of herself.‖ This is also narrated by Ibn Māja and ad-Daraqutni. This is a proof for the invalidity of temporary marriage because in a temporary marriage, there is no guardian or witnesses.

This is supported by the statements of Allah, the Exalted: {…so, marry them [i.e. the women] with the permission of their people} (Q. 4:25), {Marry the unmarried amongst you} (Q. 24:32), {Do not refuse them to remarry their husbands if they agree to each others‘ conditions} (Q. 2:232), and {Do not marry the idolaters until they believe} (Q. 2:221). In all of these verses are injunctions for men to marry. Observe how Allah says: {Do not marry the idolaters}. It is a designation for those to marry other than themselves. That is, they are not to marry the women of the idolaters. He also says: {Do not marry the idolatress} (Q. 2:221). This designates a marriage, because marriage is the place of the man to marry himself.

Mu`ayyad Billah says concerning the prohibition of temporary marriage: ―It is the statement of all of the Zaydis. The rest of the scholars rumoured regarding its expiration. It was permitted at a time but it invalidated the condition: (meaning that the duration of the designated condition made marriage easier. Allah knows best. This was presented by the author. May Allah protect him!) The Ima̅ mites hold that it is permissible (halāl).‖

Anal Intercourse with Women

Among the differences between us and them is anal intercourse with women. They permit it, and we prohibit it. The evidence that they use is what Allah, the Exalted, delivered to the people of Lot specifically prohibiting anal intercourse with the messengers. Allah punished them with a severe punishment. There‘s no difference between the anal intercourse with women or men because the error of the prohibition exists concerning both of them. It is a disgusting thing that is injurious. Every aspect has the judgment attached to it.

The prophet Lot, upon him be peace, informed them that they [his daughters] were out of the harm (al-adhi‘) of prevention by saying: {―These are my daughters! They are pure for you!‖} (Q. 11:78). The Exalted says: {They ask you concerning menstruation. Say: It is a harm (adha‘), so keep away from the women during menstruation} (Q. 2:222). This explains the prohibition of the state of harm.

He says: {Do not approach them until they are pure. When they have purified themselves, come to them where Allah has ordained for you.} (Q. 2:222). Purity makes them legal. The filthiest of all filth is anal intercourse.

Consequently, He says: {…come to them where Allah has ordained for you.} One is cautioned against that, and then the subject does not ordain us in what to give.

The Ima̅ m of Yemen, al-Hādi ila al-Haqq, upon him be peace, narrated on the authority of the Messenger of Allah, peace and blessings be upon him and his progeny: ―When a women is given [in marriage], her permission should be sought.‖

He also narrated that he said: ―Allah is not ashamed of the truth. One does not enter women through their anuses (hashush). The one who enters a woman through her anus disbelieves (kafara).‖ It is also narrated that: ―Allah will not look at the one who enters a woman through her anus.‖

It is narrated in the Bulūgh al-Marām regarding the commentary on the verses of legislation (ayātul ahkām) by Muhammad bin Ima̅ m al-Qāsim bin Muhammad: ―Whoever approaches a diviner and believes what they say or enters a menstruating woman or a woman through her anus, disregards (bara`a) what Allah revealed to Muhammad.‖ This is also related by Ahmed, Abu Dawud, at-Tirmidhi, an-Nisā‘i, al-Bayhaqi, and Ibn Māja on the authority of Abu Hurayra.

They emphasize its permissibility with the words of the Exalted: {Your wives are as a tillage (harth) for you. Go into your tillage any way you please} (Q. 2:223). But there is no proof of that in this because the word for ―a tillage‖ (harth) or ―the tillage‖ (al-harth) denotes the planting of seed there. One plants a seed from the front not the back. Consequently, the offspring is planted in the front.

The Feet in Ablution (wudu)

Another difference between us and them is they say that the feet must be wiped and we say that they must be washed. This is because Allah says: {…wipe their heads and (wash) the feet} (Q. 5:6) with the conjunction connecting [the washing of the feet] with the [washing] of the hands. We narrated this recitation relating to the [washing of the] feet on the authority of our ancestors.

The Great Ima̅ m, Zayd bin ‗Ali narrated on the authority of his father—‗Ali, upon him be peace, —the Messenger of Allah, peace and blessings be upon him and his progeny, made ablution by washing his feet 3 times.

Those are the differences between us and them concerning fiqh. Concerning, the foundation of beliefs (usūl), we can only recall a few of the Ima̅ mite‘s beliefs. We will continue, Allah willing, and conclude with the view on intercession (shafā‘a).

The Second Issue: Regarding the issue of infallibility–Who is infallible? Concerning infallibility, it was made clear in the section that dealt with Ima̅ mate. It concerns the infallibility of the angels, upon him be peace, and is a general application as is evident in the statement: {They do not disobey Allah in what they are commanded} (Q. 66:6) and {They do not speak until He has spoken unto them, and [whenever they act,] they act at His behest} (Q. 21:27).

Similarly, the prophets, upon him be peace, [are infallible] from committing all of the major sins, and they don‘t even approach sin. Consequently, since miracles were witnessed from them, their truthfulness is proven. If they were to sin, this would counter what they warned against, which is very confusing (talbīs) and deceptive (taghrīra). This is unbearable (qabīh). Allah, the Exalted, does not do anything unbearable. Allah, the Exalted says:

Say: ―We believe in Allah, and in that which has been bestowed from on high upon us, and that which has been bestowed upon Abraham and Ishmael and Isaac and Jacob and ,their descendants, and that which has been vouchsafed to Moses and Jesus; and that which has been vouchsafed to all the [other] prophets by their Lord‖ (Q. 2:136).

And we know that everything they came with was the truth.

Allah says concerning the Prophet, peace and blessings be upon him and his progeny: {And neither does he speak out of his own desire. That [which he conveys to you] is but inspiration with which he is being inspired} (Q. 53:3-4).

A similar thing is conveyed about ‗Ali, Fātima, al-Hassan, and al-Hussein by the words of the Exalted: {Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly} (Q. 33:33) and {[We] will reward them for all their patience in adversity with a garden [of bliss] and with [garments of] silk} (Q. 76:12). ―‗Ali is with the truth and the truth is with ‗Ali‖, ―Al-Hassan and al-Hussein are the masters of the youths of Paradise‖, ―Fātima is the mistress of the women of creation.‖ Consequently, it has been recorded that it was His will to remove sin (rijs) from them. This happened because {He does what he wills} (Q. 85:16). The Messenger of Allah, peace and blessings be upon him and his progeny, wrapped them in his cloak and said: ―Oh, Allah, these are the People of my House! Remove sin from them and purify them thoroughly!‖

It would not be correct for one to enter Paradise while he knowingly commits major sins; unless one repents and live righteously afterwards. Otherwise one would succumb to disobedience. This is not permissible because it would be unbearable. Allah, the Exalted, does not do anything unbearable.

The same applies to all of the People of the House and all of the infallible ones among them. We do not say that infallibility belongs to any one of them unless there is proof. We do not rule that infallibility belongs to anyone other than those [in which there is proof]. Perhaps some of the righteous members are infallible. However, unless Allah manifests it to us, I do not conclude that anyone is infallible without a clear proof. There‘s no ruling on a matter without clear proof.

Third Issue: When was the 12er school created? We addressed this in the previously under the ―First Issue‖ section.

Fourth Issue: What is obligatory regarding the distribution of the fifth of one’s wealth (khums)? Concerning it, there are differences; however, regarding our companions [i.e. according to us], we do not know any of them that made it obligatory in three different situations:

First: It is taken from the disbelieving soldiers during war and other conditions mentioned in the books of biographies. It is collected in them. It is taken from the rebels [as is evident] from the action of ‗Ali in the Battles of Jamal and Nahrawān. It is also taken from a land tax (kharāj) and transactions (muā‘malat). It is taken from the people of debt.

Second: Precious stones, which are priceless treasures and minerals; such as gold, silver, copper, and other metals taken from the sea, such as pearls, coral, etc.

Third: It is taken from the fishing grounds and the sea. There is no established evidence concerning any differences from the remaining reasons; such as trade, agriculture and other things.

The established proof is from the statement of the Exalted:

And know that whatever booty you acquire [in war], one-fifth thereof belongs to Allah, the Messenger, the near of kin, the orphans, the needy, and the wayfarer. [This you must observe] if you believe in Allah and in what We bestowed from on high upon Our slave on the day when the true was distinguished from the false – the day when the two hosts met in battle. And Allah has the power to will anything (Q. 8:41).

This is also in the well-known hadīth: ―There‘s a fifth paid on precious stones.‖ These are priceless treasures. Some of them include precious metals.

Some of our companions necessitate [that khums be taken from] herbs, firewood, and vegetables from war booty and wastelands. If Allah desired that the fifth be taken from everything, it would have been known regarding what you have appropriated from something and what you have acquired. When He says: {whatever booty you acquire [in war]}, we know that it is what you have appropriated from war booty and other than war booty.

Regarding other than war booty, it is not obligatory. We do not know the proof of the obligation of the fifth except from the aforementioned verse, the aforementioned hadīth, and a narration of ‗Ali, upon him be peace, that it is obligatory to [pay a fifth] from metal and makes a collection of 4000 fish in the

Sunnah. This is not obligatory on businesses or other than what we have mentioned. Allah knows best!

Fifth Issue: Is it permissible for women to visit the graves, can she do so along with men? Regarding the visitation—we do not find any proof to suggest that a woman should be barred from visitation. It is even narrated that Fātima, peace be upon her, visited the grave of her uncle al-Hamza, may Allah have mercy on him.

Regarding women going with men—Visitation [of the graves] is a recommended act for women and men as long as there‘s no prohibited actions. However, whoever does not do so is shameless and there is no modesty in them; unless people of firm religion (ahl ad-dīn) abstain from it and investigate the basis and their reasons for the deviation.

Sixth Issue: Who are the People of the House? We addressed this in the previously under the ―First Issue‖ section.

Seventh Issue: Is it permissible to visit graves, kiss (taqbīl) them, and circumambulate them like the circumambulation of the Ka’ba? What does the visitor say? Regarding the visitation of the graves—we have previously addressed this and it is permissible according to us. And now we will come to the proof of its legitimacy.

Regarding the kissing—There‘s no prohibition (al-māni‘) in doing so except if one believes that it is a Sunnah.

Regarding the circumambulation—If a person does this action and believes that it is Sunnah or considers (qašada) it as worshipping the grave, it is not permissible. Consequently, this could be labelled as shirk if one intends worship thereby. Otherwise, there is no prohibition in doing so. But it is preferable to avoid it because of the possible charge [of worshipping it].

Regarding what the visitor should say—One should give the greetings of peace (taslīm) to the dead and make supplication for him/her. One should recite things that are easy to the spirit and stick to that. Ima̅ m Zayd bin ‗Ali narrated—his father—‗Ali, upon him be peace, said:

―When the visitor approaches the grave he should say, ‗Peace be upon the people of the graves; from amongst the believers and Muslims. You are to us a surplus while you have a right over us. We are desirous of Allah and we seek acceptance with our Lord.‘‖

He also narrated on the authority of his father—the Messenger of Allah, peace and blessings be upon him and his progeny, commanded a funeral to be conducted at the grave. He commanded them to make supplication. Then he placed them in the earth and urged them with three urgings. Then he made supplication from what Allah willed. He said: ―O Allah, the earth is dry from his contents, his spirit has risen, and you will meet him in Paradise.‖ When he completed the funeral rites, a man came up to him and said: ―O Messenger of Allah, I did not reach you in time to make the prayer (as-salāt) over him, should I pray over his grave?‖ He replied: ―No, but stand over his grave, supplicate for your brother, and ask forgiveness and mercy for him.‖

‗Ali ar-Riža bin Musa al-Kādhim on the authority of his father said:

The Messenger of Allah, peace and blessings be upon him and his progeny: ‗One should stand over a grave and recite ‗Say Allah is One‘ [Q. 112] eleven times and give the reward to the dead person. That one will be given the reward to the number of the dead people there.‘‖

It is also narrated on his authority, peace and blessings be upon him and his progeny: ―Recite Surah YāSīn over your dead.‖

Regarding its legality and virtue, the great Ima̅ m Zayd bin ‗Ali narrated on the authority of his ancestors, upon him be peace: ―Consistently returning to and visiting the funerals and graves will remind one of the Hereafter.‖

Sayyid Ima̅ m Abu Tālib narrated on the authority al-Hussein bin ‗Ali, upon him be peace:

The Messenger of Allah, peace and blessings be upon him and his progeny, said: ―Verily, my beloved, Gabriel came to me and informed me that you will be killed and your body will be scattered. I pray to Allah for you!‖ Al-Hussein then said: ―O Messenger of Allah, who will visit us when our graves are dispersed and separate?‖ He, peace and blessings be upon him and his progeny, replied by saying: ―The righteous among my community that desires by that my righteousness and prayers [will do so]. When the Day of Judgment occurs, those who continually visited will be taken by their arms and removed from its [i.e. Hell‘s] horrors.‖ It is also narrated on the authority of al-Hussein bin Zayd—his ancestors—‗Ali, upon him be peace: The Messenger of Allah, peace and blessings be upon him and his progeny, said: ―Whoever visits our graves, the People of the House, and then dies, Allah will place 70 angels in their graves who will glorifying Allah until the Day of Judgment.‖ Al-Hādi, upon him be peace, narrated with a chain of authority to the Prophet, peace and blessings be upon him and his progeny: ―Whoever visits me while I‘m alive or my grave afterwards, the angels will send 12,000 prayers upon that person.‖ He also narrated on his authority, peace and blessings be upon him and his progeny: ―Whoever visits my grave, I will intercede for him/her.‖ He also related on the authority of al-Hassan, upon him be peace, that the Prophet, peace and blessings be upon him and his progeny: ―Whoever visits me alive or dead, your father alive or dead, your brother alive or dead, or you alive or dead, has a right upon Allah to save him on the Day of Judgment.‖ Also, on his, peace and blessings be upon him and his progeny, authority: ―Whoever visits my grave, I will intercede for him/her.‖ Ad-Daraqutni narrated this on the authority of Ibn ‗Umar, as well as al-Bayhaqi, Taqidīn bin as-Subki, and others. Al-Bazzār narrated on the authority of Ibn ‗Umar: ―Whoever visits my grave, I will intercede for him/her.‖ At-Tabarāni narrated in his Majmul Kabīr, ad-Daraqutni in his Amāli, Abu Bakr bin al-Maqri in his Majmu, and the Sahīh of Sa‘id bin as-Sakin on the authority of Ibn ‗Umar: ―Whoever comes to me as a visitor when one goes to Hajj, there is a right upon me to intercede on their behalf on the Day of Judgment.‖ Ad-Daraqutni and others narrated: ―Whoever visits my grave is similar to one who visits me while I am alive.‖ Al-Bayhaqi also narrated this on the authority of Ibn ‗Adi. Ibn ‗Adi and others narrated: ―Whoever makes a pilgrimage to the House and not visit me, has abandoned me.‖ It is narrated: ―Whoever visits me or my grave, will receive my intercession and testimony.‖ Abu Dawud at-Tayālisi narrated this in his

Musnad. It is narrated: ―Whoever visits me deliberately will be with me on the Day of Judgment.‖ Abu Ja‘far al-‗Aqīli and others narrated this. It is narrated: ―Whoever visits my grave after I die is similar to one who visits me while I am alive.‖ Ad-Daraqutni narrated this. Al-Bayhaqi narrated on the authority of Anas: ―Whoever visits me in Medina will receive my intercession and testimony.‖ In the hadīth of Ubāda it says: ―…testimony and intercession.‖ Ibn Jawzi mentioned this in his Mathīr al-Gharam as-Sākin. Ibn an-Najār narrated with Anas in the chain of authority that the Messenger of Allah, peace and blessings be upon him and his progeny, said: ―Whoever visits me when I am alive is similar to one who visits me while I am alive. Whoever visits my grave, I will intercede for him/her. The one from my community that comes but does not visit me will have no excuse.‖ Muslim narrated on his authority, peace and blessings be upon him and his progeny: ―Visit the graves, for it will help you to remember death.‖ Ibn Māja narrated with the Messenger of Allah, peace and blessings be upon him and his progeny, in the chain of authority: ―Visit the graves, for it will help you to remember the Afterlife.‖ In a narration with A‘isha in the chain of authority that the Messenger of Allah, peace and blessings be upon him and his progeny, permitted the visitation of the graves. He, peace and blessings be upon him and his progeny, is also narrated to have said: ―Visitation of the graves used to be prohibited for you but now, one should visit them because they teach indifference (zuhd) towards this world and remembrance of the Afterlife.‖ Muslim narrated it up to the statement: ―…now, one should visit them.‖ An-Nisā‘i narrated: ―Visitation of the graves used to be prohibited for you but now visit them if you like.‖ Muslim in his Sahīh, Ibn Māja, and an-Nisā‘i in his chain narrated on the authority of Abu Hurayra that the Prophet, peace and blessings be upon him and his progeny, visited his mother‘s grave and cried. Those around him began crying also. He then said: ―I sought permission from my Lord to beg forgiveness for her but it was not granted to me, and I sought permission to visit her grave and it was granted to me. So visit the graves, for that makes you mindful of death.‖ Muslim narrated that A‘isha reported that whenever it was her turn for Allah‘s Messenger, peace and blessings be upon him and his progeny, to spend the night with her, he would go out towards the end of the night to al-Bāqi and say: ―Peace be upon you, abode of a people who are believers. What you were promised would come to you tomorrow.‖ There is a hadīth that says: ―Do not set out on a journey except for three Mosques: Al-Masjid al-Harām, the

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Messenger‘s Mosque, and the Mosque of Al-Aqsa.‖ If it is authentic, then there is still no evidence that prohibits visitation of the graves while setting out on a journey. Otherwise, it promotes something that is a clear contradiction to the Qur‘ān, Sunnah, and consensus of the Muslims. Allah, the Exalted, says: {Travel through, then, in all its regions, and partake the sustenance which He provides} (Q. 67:15), {For the covenants [of security and safeguard enjoyed] by the Quraysh, their covenants (covering) journeys by winter and summer.} (Q. 106:1-2), {And when you go [to war] on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are deny the truth might suddenly attack you} (Q. 4:101), {And they [i.e. beasts of burden] carry your loads to [many] a place which [otherwise] you would be unable to reach without great difficulty on yourselves.} (Q. 16:7), and {But he that is ill, or on a journey, [shall fast for the same] number of other days.} (Q. 2:185). Regarding the Sunnah; It is well known that the Prophet, peace and blessings be upon him and his progeny, went out to fight the unbelievers while on raids, sent people out on missions, commanded some of his companions to migrate to Ethiopia, and went to Madina. Regarding the consensus; The Muslims would set out on journeys for business, leasing, medical treatment, and other things, without any disapproval in all times and places. Now that we know this, then the apparent denotation of this hadīth cannot be that setting out on a journey except for the three known mosques is prohibited. This supports the dominant view that the exception excludes the kind of prohibition if the exception is deleted.

Eighth Issue: What is intercession and what is its use? How could the love of ‗Ali be faith; as the Prophet said: ―Only the believer will love you?‖ According to us, the intercession is for none but believers. It pertains to Allah‘s increasing of one‘s bounty and countering an apparent sin for that which is good. Allah, the Exalted, says: {No intimate friend or intercessor will the wrong-doers have, who could be listened to} (Q. 40:18), {The wrong-doers will have no helpers} (Q. 2:270), {Whoever works evil, will be repaid accordingly. Nor will he find, besides Allah, any protector or helper} (Q. 4:123), {But as for those who have done evil deeds – the recompense of an evil deed shall be the like thereof: and – since they will have none to defend them against Allah – ignominy will overshadow them as though their faces were veiled by the night‘s own darkness: it is they who are destined to abide in

101 the fire forever} (Q. 10:27), and {But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein. They shall have a humiliating punishment} (Q. 4:14). These verses prove that the intercession for the disobedient is from two perspectives:

First, it stipulates that the disobedient do not receive any interceder, helper, protector (al-ā‘sim); if not, then they will be amongst those who will receive intercession, help, and protection.

Second, it shows that eternality (khulūd) does not apply if one is taken out [of the Fire] by the intercession of the Prophet, peace and blessings be upon him and his progeny. The verses are general regarding all acts of disobedience, oppression, evil actions, and sins. Some verses also indicate specific acts of disobedience like: {But whoever deliberately kills another believer, his payment shall be Hell, therein to abide forever; and Allah will condemn, reject, and prepare him for awesome suffering} (Q. 4:93), {Who never invoke any deity side by side with Allah, and do not take the life of any human beings – [the life] which Allah has willed to be sacred – other than in [the pursuit of] justice, and do not commit adultery. And [know that] he who commits thereof shall [not only] meet with a full requital but also shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide therein forever} (Q. 25:68-69), and {Hence, whoever becomes aware of his Lord‘s warning, and thereupon desists [from usury], may keep his past gains, and it will be for Allah to judge him; but as for those who return to it -they are destined for the Fire, therein to abide forever!} (Q. 2:275).

These verses demonstrate the eternal assignment of the perpetrators [of disobedience] in the Fire85. There will be no intercession for them. This is because the intercession concerns the obligation of them to come out of the fire. However, the verses that mention eternality demonstrate that they will not come out of the Fire.

85 The belief in the eternal punishment for the disobedient Muslims is a belief that is also held by the Ibađis. The Twelvers, Isma‘ilis, and Sunnis hold that the Muslim who commits major sins and fails to repent, will eventually be taken from the Fire.

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Regarding the love of ‗Ali, upon him be peace—It is made a sign of faith because the Messenger of Allah divided the Muslims into two groups: the true believers and the hypocrites. Allah has made the love of ‗Ali a sign for the believer and the hatred of him the sign of a hypocrite.

It is not just any type love for him that is one of the distinct signs of faith, for the Prophet, peace and blessings be upon him and his progeny, said to Ali, upon him be peace: ―There are two types of people that will perish concerning you: the one that loves you to the extreme and the one that hates you.‖ This denotes that one can perish while being a lover [of ‗Ali]. If it is in disobedience to Allah, [this love] is to the extreme. This proves that, simply, love of him is not enough. So, one could say that love of him is not true love unless one obeys him, mimics his actions, and avoid the prohibitions. Allah wills by His statement: {Say: If you love Allah, then follow me and Allah will love you} (Q. 3:31) that it [i.e. love] is a condition of obedience.

If one claimed that he loved Him while he performed one of the major sins, then he will be one of the people of eternal Hellfire, as the verse quoted from the beginning indicated. Also, the Exalted says: {By the dawn; Verily all humankind is lost except the one who has faith and perform righteous deeds} (Q. 103:1-2). Consequently, there is no salvation except by the action of the believer.

The true believer is as Allah describes in His book:

And [as for] the believers, both men and women: they are guardians of one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and paying the zakāt, and pay heed unto Allah and His Messenger. It is they upon whom Allah will bestow His grace: verily, Allah is Almighty, Wise! (Q. 9:71).

This verse proves that if one does not have these descriptions, one is not a true believer. Allah promises them what He promises and that will not change or alter. It is similar to Allah‘s statement:

Believers are only they whose hearts tremble with awe whenever Allah is mentioned, and whose faith is strengthened whenever His messages

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are conveyed unto them, and who in their Lord place their trust (Q. 8:2).

The [belief that people will] come out of the Fire is from the doctrine of the Jews, as Allah mentioned concerning them. Allah refutes and counters them by saying: They say: {The fire will most certainly not touch us for more than a limited number of days.‖ Say [unto them]: ―Have you received a promise from Allah – for Allah never breaks His promise – or do you attribute to Allah something in which you have no knowledge?‖ Indeed, Those who earn evil and by their sinfulness are engulfed – they are destined for the fire; therein to abide forever} (Q. 2:80-81) and {This is because they claim, ―The fire will most certainly not touch us for more than a limited number of days‖: and thus, their deception in their religion have [in time] caused them to lie} (Q. 3:24). How has [this doctrine] of theirs disadvantaged their religion, made them delusional, and we take upon their way?!

Second: We say that the ―people of major sins‖ in this hadīth refer to those who repent.

It shows the invalidity of this doctrine that Muslims are unanimous that a supplication to Allah to make us from among the people of Intercession is considered a recommended act. It is necessary from this that if we supplicate to Allah to make us from among the people of indecencies, thievery, murder, forsaking the prayer, withholding the charity (zakāt), and not fasting during Ramadan; this will lead to a doctrine that is repulsive and abominable.

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Now, you are familiar with our book and are able to contemplate, think, and examine it with equity. Does that justify the preaching of the Prophet, peace and blessings be upon him and his progeny, for 23 years, his calling to the obedience to Allah and compliance with His commands, his prohibiting disobedience, his legislating the Shari`ah for them, establishing wise legislation (dustūran hakīman) for them to live long and righteous lives? Then there is no reason that after all of this intense exertion and bitter struggle, he says to them: ―You can do whatever you like. You can avoid the obligations and perform the prohibitions and I‘ll intercede for you.‖ All that was built will be destroyed. All that was established will be ruined. The Shari`ah will be violated from beginning to end {…like the one who untwisted her spun thread after it was strong} (Q. 16:92). O brother, can one wisely accept something like this and reconcile it with elaborate narrations? The ruling of your intellect and that of the Qur‘ān in which there‘s {no falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise} (Q. 41:42). Allah and His Messenger forbade these falsehoods. The true statement is: If such actions are not those of a president of a people, leader of a group, or head of a family, then it is not those of the Messenger of the Lord of the Worlds and Seal of the Prophets.

It is narrated on the authority of the Prophet, peace and blessings be upon him and his progeny, that which counters these narrations. Abu ‗Abbās al-Hassani narrated in his Isnad on the authority of Musa bin ‗Abdullah bin Hassan bin ‗Ali bin Hassan, upon him be peace, on the authority of his ancestors on the authority of the Prophet, peace and blessings be upon him and his progeny:

―There will be those who will approach me at the Basin (al-Hawđ) but will be driven away. I will say, ‗O Lord, my companions, my companions!‘ The reply would be, ‗O Muhammad, they innovated after you and contravened your Sunnah!‘ Then I will say, ‗Away with them! Away with them!‘ (sahqān).‖

Al-Bukhāri narrated in his Sahīh on the authority of Ibn ‗Abbās that the Prophet, peace and blessings be upon him and his progeny said:

―The first to be dressed on the Day of Resurrection will be Abraham, and some of my companions will be taken towards the left side [i.e. to the (Hell) Fire], and I will say: ‗My companions! My companions!‘ It

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will be said: ‗You don‘t know that they innovated after you left them.‘ Then I will say as the righteous slave of Allah [i.e. Jesus] said: {‗And I was a witness over them while I dwelt amongst them. When You took me up, You were the Watcher over them, And You are a witness to all things. If You punish them, they are Your slaves; and if You forgive them, verily only You are the All-Mighty, the All-Wise.‘} (Q. 5:120- 121).‖

It is also narrated on the authority of Ibn Mas‘ud:

―I am your predecessor at the Basin of Kawthar and some men amongst you will be brought to me, and when I will try to hand them some water, they will be pulled away from me by force; whereupon I will say, ‗O Lord, my companions!‘ Then the Almighty will say, ‗You do not know what they did after you left, they introduced new things into the religion after you.‘‖

The same is narrated on the authority of Hudhayfa [al-Yamani].

It is narrated on the authority of Anas:

―Some of my companions will come to me at my Basin, and after I recognize them, they will then be taken away from me, whereupon I will say, ‗My companions!‘ Then it will be said: ‗You do not that they innovated in the religion after you.‘‖

And according to the narration on the authority of Abu Said al-Khudri:

―…I will say: ‗They are of me [i.e. my followers].‘ It will be said: ‗You do not know that they innovated in the religion after you left.‘ I will say, ‗Away with them! Away with them! [Away with] those who changed [the religion] after me!‘‖

It is narrated on the authority of Abu Hurayra:

―On the Day of Resurrection, there will be those who will approach me at the Basin. I will say: ‗O Lord, my companions!‘ It will be said: ‗You do not know that they innovated in the religion after you left.‘‖

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Said bin Musayyab narrated:

The companions of the Prophet said that he, peace and blessings be upon him and his progeny, stated: ―Some men from my companions will come to my Basin and they will be driven away from it, and I will say, ‗O Lord, my companions!‘ It will be said: ‗You have no knowledge of what they innovated after you left.‘‖

That is, they were prevented and expelled. Here ends our citations from al- Bukhāri.

Ima̅ m Muslim also narrated this on the authorities of Abu Hurayra and Anas. These [narrations] prove that the Intercession will be denied for those who changed and substituted [innovations] because they are turned back on their heels. Therefore, this also proves that the disobedient will be denied the Intercession. The Prophet‘s, peace and blessings be upon him and his progeny, intercession will be denied for them based on what they did. This is evident from his words: ―Away from me! Away from me!‖ So, there is no soundness in sin.

It is also narrated in al-Bukhāri and Muslim that he, peace and blessings be upon him and his progeny, said: ―The talebearer (an-nIma̅ m) will not enter Paradise.‖

It says in Takrīj ash-Shāfi on the authority of Abu Hurayra that the Messenger of Allah, peace and blessings be upon him and his progeny, said:

―He who commits suicide by throttling shall keep on throttling himself on the Day of Resurrection and will abide in the Hell Fire forever and he who commits suicide by stabbing himself shall keep on stabbing himself on the Day of Resurrection and will abide in the Hell Fire forever.‖

This is also narrated by al-Bukhāri, Muslim, an-Nisā‘i, and at-Tirmidhi.

Ibn ‗Asākir narrated: ―The one who breaks family ties will not smell the fragrance of Paradise.‖

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Al-Bukhāri, an-Nasā‘i, and Ibn Ibn Māja narrated on the authority of Ibn ‗Amr in a marfu‘ tradition:

―Whoever kills a Mu‘ahid [i.e. a person who is granted the pledge of protection by the Muslims] shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years.‖

Ahmad, Abu Dawud, at-Tirmidhi, and al-Hākim narrated on the authority of Abu Bakr in a marfu‘ tradition:

―Allah will make Paradise prohibited for the one who kills a person with contracted protection (Mu‘ahid) during a truce.‖

It is also narrated that he, peace and blessings be upon him and his progeny, said: ―The one who cuts (al-qāti‘) will not enter Paradise.‖ Sufyān said that this means: ―the one who cuts family ties.‖ This is also narrated as a marfu‘ tradition from al-Bukhari, Muslim, and at-Tirmidhi on the authority of Khubayr bin Muta‘m.

It is also narrated that he, peace and blessings be upon him and his progeny, said:

―There are three types of people who Allah won‘t speak to, look at, or vindicate on the Day on Judgment and will reserve a severe punishment for them: the one who lets [his lower garments] hang (al- musabal), the one who gossips, and one who swears false witness.‖

Also, some narrations say: ―the one who lets his waist-wrap hang.‖ This is narrated by Muslim, Abu Dawud, at-Tirmidhi, an-Nisā‘i, and Ibn Māja.

Al-Murshid Billah narrated on the authority of Ibn Umar [or ‗Amr] that the Prophet, peace and blessings be upon him and his progeny, said:

―There are three types of people who Allah won‟t look at on the Day on Judgment or will enter Paradise: one who is disobedient to his parents, one who drinks wine, and one who gossips.‖

Ima̅ m Muslim narrated on the authority of Abu Hurayra:

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―There are three types of people who Allah won‘t speak to…and will reserve a severe punishment for them: the fornicator, the liar, and the arrogant.‖

Our discourse is now finished.

Now, once we review the answers to the previous questions like the one on temporary marriage and others from the first to the last, there is nothing in them that is useless. However, [another question that arises is]: ―Are the prayer times of the Twelvers divided into 3 or 5?‖ What is clear from their school is like what was mentioned by the author of Ar-Rawđ an-Nasīr ash-Shahr al- Majmu‘ al-Fiqh al-Kabīr that it is permissible for one to either combine with an excuse or not.

Hadīth of the Two Weighty Things We will now relate some of the people who narrated the Hadīth of the Two Weighty Things. Our shaykh, Sayyid ‗Allāma al-Hujjah, Majiddīn bin Muhammad bin Mansur al-Hassani, Allah bless him, said in Lawama‘ al- Anwār (V. 1, First Edition, p. 51):

―The Hadīth of the Two Weighty Things is held by the Ima̅ ms and preservers (huffaž) of the community. Among the Ima̅ ms of the Family of Muhammad, may the blessings of Allah be upon them, there are86: Ima̅ m Zayd bin ‗Ali, Ahmed bin Isa bin Zayd, Hassan bin Yahya bin al-Hussein bin Zayd, Qāsim bin Ibrāhīm, al-Hādi Yahya bin al-Hussein, ar-Riža ‗Ali bin Musa, an-Nasir al- Utrush al-Hassan bin ‗Ali, Muayyid Billah, Abu Tālib, Sayyid Abul ‗Abbās al- Hassani, Mawfiq Billah, Al-Murshid Billah, Mutawakkil Ahmed Bin Sulayman, Al-Mansur Billah ‗Abdullah bin Hamza, Sayyid Abu ‗Abdullah al- Alawi, Al-Mansur Billah al-Hassan bin Badrudīn, an-Nasr lil-Haqq al-Hussein bin Badrudīn,

86 I have not included some of the honourific titles mentioned in the original.

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Mahdi Ahmed bin Yahya al-Murtađa, Izzadīn bin al-Hassan, Al-Mansur Billah Qāsim bin Muhammad, at-Tahqīq al-Hussein bin Qāsim, as well as their other ancestors and descendants.

[This also includes] their guardians, like the Ima̅ m of the Shiite world, Qađi Muhammad bin Sulayman in his Isnād, who narrated on the authorities of Abu Said [al-Khudri] from 6 different channels, Zayd bin Arqam from 3 different channels, and Hudhayfa.

[This also includes] the author of Al-Muhīt bil-Ima̅ ma, Shaykh al-‗Ālim al- Hāfiž Abul-Hassan ‗Ali bin al-Hussein, al-Hākim al-Jushmi, al-Hākim al- Haskāni, al-Hāfiž Abul-‗Abbās bin ‗Uqda, Abu ‗Ali as-Saffār, and the author of Ash-Shams al-Akhbar. This statement is said to be made by over 1000 people from the Family of Muhammad, may the blessings of Allah be upon them, as well as their followers, may Allah be pleased with them. This narration has been regarded and has stood the test of time.

From the generality87 (al-`āmah), [the narrators include]: Ahmed bin Hanbal in his Musnad, ‗Abdullah bin Ahmed bin Hanbal, Ibn Abi Shayba, al-Khatīb bin Maghāzali, al-Kanji ash-Shafa‘yān, Muslim bin Hajjaj al-Qushayri in his Sahīh (who narrated it in the incident of the sermon of Ghadīr but doesn‘t include the term ―take hold to both of them‖ like the other narrations), an-Nisā‘i, Abu Dawud, at-Tirmidhi, Abu Ya‘la, at-Tabarāni in Ath-Thalātha, ad-Ðiya‘i in Al- Mukhtāra, Abu Nu‘aym in Al-Hilaya, ‗Abd bin Humayd, Abu Musa al-Madani in As-Sahāba, Abul-Futūh al-Ajli in Al-Mawjid, Ishaq Rahawiyyah, add- Dawlābi in Adh-Dhariyya at-Tāhira, al-Bazzār, az-Zarundi ash-Shāfi, Ibn Batrīq in al-‗Umudi, and al-Jāi‘bi in at-Tālibīn from the hadīth of ‗Abdullah bin Musa bin ‗Abdullah bin al-Hassan bin al-Hassan bin ‗Ali bin Abi Tālib from his ancestors on the authority of ‗Ali, upon him be peace, and others.

This narration is related by many of the companions of the Messenger, peace and blessings be upon him and his progeny. [This includes:] Amirul-Muminīn ‗Ali bin Abi Tālib, Abu Dharr, Abu Said al-Khudri, Abu Rāfi‘(the freed slave

87 This term is used in Shiite literature to refer to Sunnis.

110 of the Messenger of Allah, peace and blessings be upon him and his progeny), Umm Hāni, Umm Salama, Jābir [bin ‗Abdullah], Hudhayfa bin Usayd al- Ghaffāri, Zayd bin Arqam, Zayd bin Thābit, Ðumra al-Islāmi, Khuzayma bin Thābit, Sahl bin Sa‘d al-Sa‘idi, ‗Adi bin Hātim, ‗Uqba bin Āmr, Abu Ayyub al-Ansari, Abu Sharīh al-Khazā‘i, Abu Qudāmah al-Ansari, Abu Layla, Abu Hashim at-Tihān, and others.‖

In Kitāb Faža‘il al-Khamsa min as-Sihāh as-Sittah by Allāma al-Murtaža al- Husseini al-Fayrūzi Ibadi says:

―It is narrated by Muslim in his Sahīh in the chapter that deals with the virtues of Companions by Zayd bin Arqam who is in the chain of authorities, Ahmed bin Hanbal in his Musnad (V. 3, pp. 14, 17, 26, and 59) on the authority of Abu Sa‘id al-Khudri with different wordings, (V. 4, p. 366 and 371) on the authority of Zayd [bin Arqam], and (V. 5, p. 181) with two chains on the authority of Zayd bin Thābit; al-Bayhaqi in his Sunan (V. 2, p. 148) and (V. 7, p. 30); ad- Dārimi in his Sunan (V. 2, p. 431); al-Muttaqi [al-Hindi] in Kanz al-Ummāl (V. 1, p. 30 and 47) on the authority of Abid bin Humayd in two narrations— Zayd bin Arqam and (V. 1, p. 30) and (V. 7, p. 102) in two narrations–both of which are related by Ibn Jarīr; at-Tahāwi in Mishkil Athār (V. 4, p. 368); Ibn Athīr in Usd Ghāba (V. 2, p. 12) and (V. 3, p. 147) on the authority ‗Abdullah bin Hundab; as-Suyūti in Ad-Durr al-Manthūr related that this is mentioned by Ibn Anbāri in al-Masāhif on the authority of Zayd bin Thābit and at-Tirmidhi on the authorities of Jābir bin ‗Abdullah (V. 2, p. 308), Abu Dharr, Abu Sa‘id, Zayd bin Arqam, and Hudhayfa bin Usayd; al-Hakim in his Al-Mustadrak (V. 3, pp. 109 and 148) on the authority of Zayd bin Arqam; Ibn Hajar in As- Sawā‘iqa (pp. 75 and 89) and (p. 136) he says that more than 20 companions relate it; Ibn Abi Shayba; Ibn Abi Ya‘la; at-Tabarāni in al-Kabir (p. 44) on the authority of Sa‘id bin Mansur—Zayd bin Thābit, (p. 47) on the authority of Abid bin Humayd, and (p. 98) he says that Ibn Jarīr and Munāwi relate it; al- Bawārdi on the authority Abu Sa‘id; Abu Nu‘aym in Al-Hilaya (V. 1 p. 135) on the authority of Hudhayfah bin Usayd al-Ghaffāri and (V. 9) on the authority of ‗Ali, upon him be peace; al-Khatīb al-Baghdādi (V. 8, p. 442); and al-Haythami in his Majmu‘ (V. 5, p. 195) on the authority of ‗Abdullah bin Hundab, (V. 9, p. 164) on the authority of Hudhayfah bin Usayd, (V. 9, p. 163) on the authorities of Zayd bin Arqam and Abu Hurayra—he also says that al- Bazzār narrated this, and (V. 10, p. 363).‖

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Hadīth of the Ark Regarding the Hadīth of the Ark mentioned in the beginning, it is narrated by Ima̅ m al-Hādi Yahya bin al-Hussein in Al-Ahkam, ‗Ali bin Musa ar-Riža, Abu Tālib, al-Murshid Billah, al-Mawfiq Billah, Mansur Billah ‗Abdullah bin Hamza, Shariffudīn, al-Qāsim bin Muhammad, and others.

It is also mentioned by the following scholars of hadīth: al-Hākim in Al- Mustadrak, Ibn Athīr in his Hayyāt, al-Khatīb bin Maghāzali in his Manāqib, al-Kanji in his Manāqib, Abu Ya‘la in his Musnad, at-Tabarāni in Ath- Thalātha, as-Samhūdi in Jawā‘ir al-‗Aqdīn, as-Suyūti in his Jāmi‘, al-Malā, Ibn Abi Shayba, Musaddad, al-Qāsim bin Muhammad (a.k.a. Ash-Shaqīqi) in Kitāb al-Jawāhir, and al-Muhib at-Tabari in Daqā`ir al-‗Aqba. Many different narrations from different chains are related many companions, including: ‗Ali, may Allah ennoble his face; Ibn ‗Abbās; Abu Dharr; Salama bin al-Akwa‘; Abu Sa‘id al-Khudri; and Ibn Zubayr. Ahmed bin Hanbal related it on the authority of ‗Ammār. Ahmed and at-Tirmidhi narrated it on the authority of Anas. At-Tabarāni narrated it on the authority of Ibn Umar. The wording of some differs from the wording of others. Some of them say ―…Whoever doesn‘t [board the Ark], will be destroyed.‖ Others say ―Whoever boards it will be saved. Whoever doesn‘t will be drowned‖; ―Whoever disregards it will be thrown in the Fire‖; ―The one who fights us in these times will be similar to the one who fights along with the Antichrist when he comes.‖ These quotations were from Lawama‘ al-Anwār.

In Kitāb Faža‘il al-Khamsa it says:

―Al-Hākim narrated in Al-Mustadrak (V. 2, p. 343) on the authority of Hanish al-Kanāni. He says: ―It is authentic according to the conditions of Muslim.‖ In Volume 3 there is another narration by Hanish. al-Muttaqi [al-Hindi] in Kanz al-Ummāl (V. 6, p. 16) related that Ibn Jarīr narrated it on the authority of Abu Dharr, al-Haythami in his Majmu‘ (V. 9,p. 168) says:

Hadīth of the Stars (an-Nujūm) Regarding the hadīth: ―The stars are a means of safety to the people of the heavens. When the star goes from the sky, it is a promise to the people of the heavens. The People of my House are a means of safety to the People of the

112 earth. When the People of my House go from the earth, it is a promise to the people of the earth‖, it is narrated by Ima̅ m al-Hādi Yahya bin al-Hussein, upon him be peace, in Al-Ahkām, ‗Ali bin Musa ar-Riža on the authority of his ancestors, Abu Tālib, al-Murshid Billah, al-Mawfiq Billah, al-Mansur Billah, and the author of Al-Jawā‘ir al-‗Aqdīn on the authority of Salama bin al- Akwa‘. He stated: ―This is related by Ibn Abi Shayba and Abu Ya‘la. At- Tabari also narrated this in Dhakhā`ir al-A‘qba on the authority of Salama.‖ The author of Al-Jawā‘ir also narrated it on the authority of Anas and states:

The Messenger of Allah, peace and blessings be upon him and his progeny, said: ―The stars are a means of safety to the people of the heavens. When the star goes from the sky, it is a promise to the people of the heavens. The People of my House are a means of safety to the people of the earth. When the People of my House go from the earth, it is a promise to the people of the earth.‖ This is also related by Ibn Mudhaffar from a statement of ‗Abdullah bin Ibrāhīm al- Ghaffari.

It is also narrated on the authority of ‗Ali Bin Abi Tālib, upon him be peace, that the Messenger of Allah, peace and blessings be upon him and his progeny, said: ―The stars are a means of safety…‖ with similar wording. Ahmed related this in Al-Manāqib. It is also in the Dhakhā`ir al-A‘qba with the same wording.

It is narrated on the authority of Qatada—‗Atā‘—Ibn ‗Abbās that the Messenger of Allah, peace and blessings be upon him and his progeny, said:

―The stars are a means of safety for the people of the earth from drowning. The People of my House are a means of safety for my community whenever they differ. Consequently, when the tribes of Arabs differ from them, there will arise the party of Satan.‖

Al-Hākim related this. He also said in his Al-Mustadrak that the chain of authorities is authentic (sahīh isnād). At-Tabarāni related this hadīth, as well as al-Hākim al-Jushmi on the authority of Salama.

Muhammad bin Sulayman al-Kufi also narrated this on the authority of Salama bin al-Akwa‘ in three different transmissions.

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Ima̅ m al-Mansur Billah, upon him be peace, narrated it in ash-Shāfi on the authority of the Commander of the Believers, upon him be peace: ―The People of my House are like the stars. Whenever a star falls, another rises.‖ In the Nahjul Balagha, it says: ―The Family of Muhammad is like the stars. Whenever a star falls, another rises.‖

In Al-Amāli it says on the authority of Nasr bin Mazāhim, who said:

I heard Shu‘ba say that the Messenger of Allah, peace and blessings be upon him and his progeny, said: ―The People of my House are like the stars to my community. Whenever a star falls, another rises.‖

‗Abdullah bin Hamza also narrated this on the authority of ‗Ali bin Bilāl on the authority of Shu‘ba.

Al-Murshid Billah narrated with his chain of authority going to Musa al- Kādhim—his ancestors—‗Ali bin Abi Tālib—the Messenger of Allah, peace and blessings be upon him and his progeny, said: ―The People of my House are a means of safety to the People of the earth just as the stars are a means of safety to the people of the heavens. Woe to those that forsake and oppose them!‖

All of the above is quoted from our shaykh, may Allah bless him, in the Lawama‘ al-Anwār.

Verse of Affection

Regarding the clarification of the Verse of Affection, there is a narration by an- Nāsr, the author of Al-Jayl, as well as ad-Daylam that the Prophet, peace and blessings be upon him and his progeny, was asked: ―Who are your ‗kin‘ in whom affection is obligatory for?‖ He, peace and blessings be upon him and his progeny, replied: ―‘Ali, Fātima, and their descendants.‖

Al-Murshid Billah narrated with his chain of authority going to Ibn ‗Abbās that when the verse: {Say: I ask you for no reward but only affection toward the kin} (42:23) was revealed, the people asked: ―O Messenger of Allah, who are your ‗kin‘ in whom affection is obligatory for?‖ He, peace and blessings be upon him and his progeny, replied: ―‘Ali, Fātima, and their descendants.‖ This is also narrated in al-Kashāf [by az-Zamakhshari], by al-Hākim al-Haskāni in

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Shawāhid at-Tanzīl with a chain of authority going to Ibn ‗Abbās through about eight different chains of transmission.

Al-Kanji related it on the authority of Ibn ‗Abbās and stated:

This is related by at-Tabarāni in al-Kabīr. It is also similarly narrated by al- Hākim in Manāqib ash-Shāfi‘, Ibn Abi Hātim, Ibn Hajar al-Asqalāni, and at- Tabarāni on the authority of Ibn ‗Abbās.

Muhammad bin Sulayman al-Kūfi narrated in Al-Manāqib with a chain of authority going to Ibn ‗Abbās. Ath-Tha‘labi narrated it in his Qur‘ānic exegesis (tafsīr), al-Maghāzali in his Manāqib, Ahmed in his Musnad, and al-Hākim narrated it in three different chains of transmission.

Al-Bukhari and Muslim narrated this on the authority of Sa‘id bin Jubayr that the exegesis of ―kin‖ in this verse refers to the Family of Muhammad, Allah‘s peace and blessings be upon them all. In Kitāb Faža‘il al-Khamsa, it says:

Al-Muhib at-Tabari narrated in Dhakhā`ir al-A‘qba (p. 25) on the authority of Ibn ‘Abbās: ―When the verse: {Say: I ask you for no reward but only affection toward the kin} (42:23) was revealed, the people asked: ‗O Messenger of Allah, who are your ―kin‖ in whom affection is obligatory for?‘ He, peace and blessings be upon him and his progeny, replied: ‗‘Ali, Fātima, and their descendants.‘‖

Ahmed related it in Al-Manāqib. Al-Haythami related it in his Majmu‘ (V. 7, p. 103 and V. 9, p. 168). In both of them, it says: ―At-Tabarāni narrated it and Ibn Hajar mentioned it in his As-Sawā‘iqa (p. 101). Ahmed, at-Tabarāni, and Ibn Hātim mention it. Al-Hākim mentioned it on the authority of Ibn ‗Abbās. Ash-Shabnaji mentioned it in his Nur al-Absār (p. 101). This is also on the authority of al-Baghawi in his Qur‘ānic exegesis.‖

Regarding the ―kin‖ mentioned meaning the kin of the Messenger of Allah, peace and blessings be upon him and his progeny, it is stated by Ibn Jarīr in his Qur‘ānic exegesis (V. 25, p. 16) on the authority of Sa‘id bin Jubayr and (p. 17) on the authority of Abu Ishāq; Abu Nu‘aym in his Al-Hilaya (V. 3, p. 201) with the chain of authority ending with Jābir; al-Hākim in Al-Mustadrak (V.3, p. 172) on the authority of al-Hassan bin ‗Ali; Ibn Athīr in Usd al-Ghāba (V. 5,

115 p. 367) on the authority of Habīb bin Abi Thābit; Al-Muhib at-Tabari in Dhakhā`ir al-A‘qba (p. 25); Ibn Hajar in his As-Sawā‘iqa (p. 101) on the authority of ‗Ali, upon him be peace, (p. 102) on the authority of Ibn ‗Abbās, and stated that it was on the authorities of ath-Tha‘labi and al-Baghawi; and az- Zamakhshari in his Qur‘ānic exegesis on the verse of affection on the authority of Jarīr.

Incident of the Cloak (al-Kisā) Regarding the incident of the cloak, it is narrated that when the Prophet, peace and blessings be upon him and his progeny, received the verse: {Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly} (Q. 33:33), he came to ‗Ali, Fātima, al-Hassan, and al-Hussein, placed them under his cloak, and said: ―O Allah, These are the People of my House! Therefore, remove impurity from them and purify them with a thorough purification!‖

The following from amongst our scholars relate it: an-Nasir al-Haqq al-Hassan bin ‗Ali, Abu Tālib, al-Murshid Billah, Muhammad bin Mansur al-Murādi, Muhammad bin Sulayman al-Kufi, the author of Al-Muhīt—‗Ali bin al- Hussein, al-Hākim al-Jushmi, and al-Hākim al-Haskāni.

The following from the scholars of hadīth narrated it: Ibn Abi Shayba, Ibn ‗Uqba, Ibn al-Maghāzali, Mālik bin Anas, Waki‘, Ahmed bin Hanbal, Ishāq bin Rāhawayh, Muslim, Abu Dawud, at-Tirmidhi, ad-Daraqutni, ath-Tha‘labi, al- Wāhidi, al-Hākim, at-Tahāwi, Abu Ya‘la, Abu Shaykh, at-Tabarāni, al- Bayhaqi, Abid bin Humayd, Matīn, Ibn Abi Dawud, Ibn Abi Hātim, Ibn Jarīr, Ibn Khuzaymah, Ibn ‗Asākir, Ibn Mardawayh, Ibn al-Mundhir, Ibn Mani‘, Ibn an-Najjār, al-Muhib ad-Dīn at-Tabari, al-Baghawi, and others.

It is narrated on the authority of the following companions: ‗Ali, upon him be peace, al-Hassan, upon him be peace, Fātima az-Zahra, upon her be peace, Ibn ‗Abbās, ‗Abdullah bin Ja‘far, Jābir bin ‗Abdullah, Umm Salama, her son— Umar bin Abi Salama, A‘isha, al-Barā bin Āzib, Wāthila bin al-Asqa‘, Abu Sa‘id al-Khudri, Anas bin Mālik, Sa‘id bin Abi Waqqās, and al-Hamrā—the freed slave of the Messenger of Allah, peace and blessings be upon him and his progeny.

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These narrations all indicate the collection of the four: ‗Ali, [Fātima] az-Zahra, al-Hassan, and al-Hussein, with the Messenger, peace and blessings be upon him and his progeny. He wrapped them in his cloak and said: ―O Allah, these are the People of my House!‖ In some of the narrations, he says: ―…my Offspring!‖; ―…my People, the People of my House!‖, ―…the People of my House and my Special Ones.‖ Al-‗Allâmah al-Hujjah, Majiddīn bin Muhammad al-Mu`ayyadi, may Allah benefit by his knowledge, said in At- Tuhfat al-Fatimiyyah: It is general usage (samâ‗a) mentioned briefly to be easy and not to offend.

In Kitāb Faža‘il al-Khamsa, it says:

Muslim narrated the hadīth of the cloak in the volume ―The Virtues of the Companions‖ in the chapter entitled ―The Virtues of the People of the Prophet‘s House‖ on the authority of A‘isha.

Al-Hākim narrated it in his Mustadrak (V. 3, p. 147) and says: ―It is authentic according to the conditions of the two shaykhs [i.e. al-Bukhari and Muslim].‖ Al-Bayhaqi narrated it in as-Sunan (V. 2, p. 149), and Ibn Jarīr narrated it in his Tafsīr (V. 22, p. 5). As-Suyūti narrated it in Durr al-Manthūr regarding the exegesis of the Verse of Purification (Q. 33:33) and says: ―Ahmed, Ibn Abi Hātim, and Ibn Abi Shayba relate it. Az-Zamakhshari also related it in his exegesis of the Verse of Mutual Cursing (Q. 3:61).‖

Al-Fakhr ar-Razi narrated it and said: ―Know that these narrations are a matter of agreement between the scholars of Qur‘ānic exegesis and hadīth.‖ At- Tirmidhi narrated it in [in his Sunan] (V. 2, p. 209) on the authority of Umar bin Abi Salama, (p. 319) on the authority of Umm Salama, and says: ―It is in a chapter on the authorities of Umar bin Abi Salama, Anas, Abu al-Hamrā, Ma‘qul bin Yasār, and A‘isha.‖

As-Suyūti narrated it in his exegesis of the verse {Command your people to pray} (Q. 20:132). He said: ―Ibn Mardawayh, Ibn ‗Asākir, and Ibn An-Najjār on the authority of Abu Sa‘id al-Khudri relate it.‖ He also said: ―When the verse {Command your people to pray} was revealed, the Prophet, peace and blessings be upon him and his progeny, came to the door of ‗Ali, upon him be peace, at the prayer time for eight months and said: ‗It is time for prayer, may

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Allah be merciful to you! Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly.‘ ‖

Al-Hākim narrated it [in Mustadrak] (V. 2, p.416) on the authority of Umm Salama, and said that it was authentic according to the conditions of al- Bukhari. He also narrated it in on the authority of ‗Abdullah bin Ja‘far bin Abu Tālib (V. 3, p. 147) and in the sermon of al-Hassan bin ‗Ali (V. 3, p. 172). In this sermon, al-Hassan said: ―I am from the People of the House that Allah removed sin from and purified thoroughly!‖

As-Suyūti narrated it in Durr al-Manthūr (V. 5, p. 198-199) and said: ―Ibn Mardawayh related it in the authority of Umm Salama…It is related by Ibn Mardawayh, al-Khatīb on the authority of Abu Sa‘id, at-Tirmidhi and he authenticated it, Ibn Jarīr, Ibn al-Mundhir, al-Hākim and he authenticated it, al- Bayhaqi on the authorities of Umm Salama and Wāthila bin al-Asqa‘, Ibn Abi Hātim, at-Tabarāni on the authority of Abu Sa‘id, Ibn Abi Shayba, and Ahmed.‖

Ahmed in his Musnad (V. 1, p. 330) on the authority of Ibn ‗Abbās who related a hadīth he remembered from the 10 virtues of ‗Ali, (V. 4, p. 107) on the authority of Wāthila bin al-Asqa‘, (V. 6, p. 292) on the authorities of Umm Salama and Shahr bin Hūshib.

An-Nisā‘i narrated it on p. 4 on the authority of Sa‘d bin Abi Waqqās. It is also narrated in Tarikh al-Baghdad (V. 10, p. 278) on the authority of Abu Sa‘id al- Khudri. At-Tabari [narrated it in at-Tarikh] (V. 22, p. 6) on the authority of Abu al-Hamrā and (V. 36, p. 5) on the authority of Abu Sa‘id.

It was also narrated in Riyađ an-Nađara (V. 2, p.188), in Ibn ‗Abdul-Barr‘s Al- Isti‗ab (V. 2, p.598) on the authority of Abu al-Hamrā, by Abu Dawud at- Tayālisi (V. 8, p. 274) on the authority of Anas, in Kanz al-Ummāl (V. 7, p. 92) on the authority of Wāthila bin al-Asqa‘, in Usd al-Ghāba (V. 2, p. 20) on the authority Wāthila bin al-Asqa‘ and (V. 3, p. 413). It is also narrated by at- Tahāwi in Mishkil al-Athār (V. 1, p. 332) on the authorities of Umm Salama and Sa‘d bin Abi Waqqās, (pp. 333 and 336) on the authority of Umm Salama, and (p. 338) on the authority of Abu al-Hamrā.

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It is also narrated by al-Haythami in his Majmu‘ (V. 9, p.169) on the authorities of Abu Sa‘id and Abu Barza, (p. 121) on the authority of Abu al- Hamrā, (p. 146) on the authority of Abu Tufayl, (p. 172) on the authority of Abu Jamīla, (p. 206) on the authority of ‗Umar bin al-Khattab, and (p. 207) on the authority of Ibn ‗Abbās.

Hadīth of the Pond (al-Ghadīr) To conclude our words on this matter, we relate the Hadīth of the Pond, Hadīth of Position, and Hadīth of Love:

Regarding the Hadīth of the Pond: It was that which proclaimed the Ima̅ mate of ‗Ali bin Abi Tālib, upon him be peace, as well as the Hadīth of Position and others. When the verse {O Messenger, convey what has been revealed to you…} (Q. 5:67) was revealed, he, peace and blessings be upon him and his progeny, never hesitated to take one step before delivering it. This occurred during the final pilgrimage (Hajj al-Widā‘) where [the Muslims] gathered at the juncture between Mecca and Medina. Then the call for prayer was made and the people came together. He gave a lengthy lecture and then cut it short to ask: ―Do I not have more authority over you than you have over yourselves?‖ They all replied, ―O Allah, indeed!‖ He said: ―Then, whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him! Assist those that assist him, and abandon those that abandon him!‖

It is narrated with different wording, but in line with the statement above that indicates Guardianship (al-Wilāyat). There is consensus among the People of the House of the Prophet, peace and blessings be upon him and his progeny, regarding its authenticity. It is also narrated by other scholars of the community (al-ummah).

Muhammad bin al-Jarīr at-Tabari narrated it with 75 different chains in his book entitled Kitāb al-Wilāyat. Muhammad bin ‗Uqda narrated it with 105 chains. Al-Hussein bin al-Qāsim narrated it Shahr al-Ghāliyat on the authority of 38 companions, all of which are from chains including the People of the House, upon him be peace. Muhammad bin Ibrāhīm al-Wazīr said: ―The incident of the Pond was narrated in 153 chains.‖ Adh-Dhahabi said: ―I am

119 amazed at a narration with so many chains! As-Suyūti includes it amongst the mass-transmitted (al-mutawātir) hadīths.‖

Al-Ghazzāli said: ―There is consensus from the majority concerning the sermon in the Hadīth of the Pond. Ibn Hajar even admits in Sawā‘iqa that it has been narrated by 30 companions.‖

Al-Maqbili said: ―It is amongst those things that are so well-known that if it is not, then what in the world is known?‖

It is narrated that the revelation of the verse, {O Messenger, convey what has been revealed to you…} (Q. 5:67) commanded the Messenger of Allah, peace and blessings be upon him and his progeny, to convey the guardianship of Amīr al-Muminīn [i.e. ‗Ali] at the pond of Khumm (al-Khumm al-Ghadīr).

Among those [that narrated this] include: Ima̅ m Zayd bin ‗Ali, his brother—al- Bāqir, as-Šadiq, ‗Ali bin Musa ar-Riža, al-Qāsim bin Ibrāhīm, al-Hādi, al- Murshid Billah, Abul Fath ad-Daylami, al-Mutawikkil ala Allah Ahmed bin Sulayman, al-Mansur Billah ‗Abdullah bin Hamza, al-Hassan bin Badr ad-Dīn, Abu al-Hussein Ahmed bin Musa at-Tabari, Muhammad bin Sulayman al-Kufi, al-Hākim al-Jushmi in his Tanbīh al-Ghāfilīn, al-Hākim al-Hasakāni, al- Wāhidi, ath-Tha‘labi, al-Batrīq in his ‗Umdat, at-Tusi in his Tafsīr, ar-Rāzi in Mafātīh Ghayb, and others.

There are some that narrated the address with the wording: ―Then, whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him!‖ Some of them include the specialists of the community: Ahmed bin Hanbal, Sa‘id bin Mansur on the authority of ‗Ali, upon him be peace, Zayd bin Arqam, 30 companions, Abu Ayyub while gathering the companions, al-Hākim in Mustadrak on the authority of ‗Ali, upon him be peace, and Talha, Abu Nu‘aym on the authority of Sa‘d bin Abi Waqqās, al-Khatīb on the authority of Anas, and at-Tabarāni on the authority of Umar bin Marah and Zayd bin Arqam—who adds ―…Assist those that assist him, and abandon those that abandon him!‖ This conforms to the wording of these narrations. Their evil will be halted. This is narrated in the Lawama‘ al- Anwār.

In Kitāb Faža‘il al-Khamsa, it says:

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[It is narrated in] Sahīh at-Tirmidhi (V. 2; p. 298) on the authority of Zayd bin Arqam, ‗Ali bin Sultan in his Marqāt (V. 5, p. 568) on the authority of at- Tirmidhi, an-Nisā‘i, and ad-Ðiya on the authority of Zayd.

An-Nisā‘i narrated it in his Khasā`is (p.25) on the authority of Sa‘d, Ibn Māja in his Sahīh (p. 12) on the authorities of al-Barā bin Āzib and Sa‘d bin Abi Waqqās, Ibn Hanbal in his Musnad (V. 4, p. 281) on the authority al-Barā, Kanz al-Ummāl (V. 1, p.48) and (V. 6, p.397) as related by Ibn Abi Shayba, at- Tabari in Riyāđ (V. 2, p. 169) as related by as-Simān, al-Hākim in his Mustadrak (V. 3, p. 109) on the authority of Zayd bin Arqam and (p. 533) on the authority of Zayd Batriq, and at-Tabarāni in Kabir on the authority of Zayd.

Al-Hākim related it in his Mustadrak (V. 3, p. 116) on the authority of Sa‘d bin Mālik, (p. 371) on the authority of Rifā‘i bin Ilyās ad-Ðabi on the authority of his father on the authority of his grandfather, and (p. 110) related by Burayda. [Al-Hakim] says: ―These are authentic according to the conditions of [al- Bukhari and Muslim].‖ Ahmed narrated the hadīth of Burayda (V. 5, p. 347). Al-Muttaqi [al-Hindi] in Kanz al-Ummāl (V. 6, p. 154) related that it is narrated by Ahmed bin Hanbal, Ibn Hibban, Samawiyya, al-Hākim, and Sa‘id bin Mansur on the authorities of Ibn Abbas and Burayda. An-Nisā‘i narrated it in his Khasā`is (pp. 8 and 22) and Ibn Hajar mentioned it in his Sawā‘iqa (p. 26). Afterwards, he [i.e. Ibn Hajar] says: ―Adh-Dhahabi authenticated it.‖

‗Ali bin Sultan related in his Marqāt (V. 5, p. 568) that adh-Dhahabi narrated it on the authority of Burayda and authenticated it. Al-Muttaqi al-Hindi in Kanz al-Ummāl (V. 6, p. 152) says that it is related by Ahmed [bin Hanbal] on the authority of Burayda; an-Nisā‘i on the authority of al-Barā; and an-Nisā‘i, at- Tirmidhi, and ad-Ðiya on the authority of Zayd bin Arqam. This is also mentioned by al-Munāwi in Fayđ al-Qadīr (V.6, p. 218).

Al-Muhib at-Tabari narrated this in Riyāđ (V. 2, p. 172) on the authority of Burayda. [At-Tabari] said: ―Abu Hātim related this. Ahmed also related this in his Musnad (V. 1, p.152) on the authority of ‗Ali, upon him be peace.‖ [At- Tabari] also narrated this in Riyāđ (V. 2, p. 203) and Dakhā`ir (p. 86) and said: ―Ahmed related it, as well as Abul-Qasim ad-Damishqi in al-Mawāfaqāt.‖ Al- Haythami mentioned this in his Majmu‘ (V. 9, p.107) and said: ―Ahmed related it and his narrators are all reliable. He narrated it in his Musnad (V. 1, p. 330)

121 on the authority of Ibn ‗Abbās.‖ He also mentioned it in his Majmu‘ (V. 9, p.119) and said: ―Ahmed related it, as well as at-Tabarāni in al-Kabīr and al- Awsat in brief.‖

‘Ali’s Adjuration (munāshada) in the Courtyard (ar-Rahba) In Kitāb Faža‘il al-Khamsa, it says:

Ahmed bin Hanbal narrated it with the chain of authority to ‗Abdur-Rahman bin Abi Layla who said that ‗Ali, upon him be peace, adjured to the people in the courtyard [of the mosque in Kufa] to swear by saying:

―I adjure you by Allah! Whoever heard the Messenger of Allah, peace and blessings be upon him and his progeny, say on the day of Ghadīr Khumm: ‗Whomever I have authority over, ‗Ali has authority over‖, stand and bear witness!‘‖

‗Abdur-Rahman said that 12 companions from Badr stood up and he saw everyone. They all replied that they heard the Messenger of Allah, peace and blessings be upon him and his progeny, say on the day of Ghadīr Khumm: ―Do I not have more authority over you than you have over yourselves and my wives are your mothers?‖ They all replied, ―O Messenger of Allah, indeed!‖ He said: ―Then, whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him!‖

Ahmed narrated in his Musnad (V. 5, p. 366) on the authority of Sa‘id bin Wahab who said: ―‘Ali, upon him be peace, adjured 5 or 6 companions of the Messenger of Allah, peace and blessings be upon him and his progeny, to stand and bear witness. They all stood and bore witness that the Messenger of Allah, peace and blessings be upon him and his progeny, said: ‗Whomever I have authority over, ‗Ali has authority over.‘ He also narrated ‗Ali‘s adjuration in the courtyard (V. 1, p. 84) on the authority of Zadhān bin Umar that 12-13 companions of Badr stood up, (p.88) on the authority of Ziyād bin Abi Ziyād that 12 companions of Badr stood up, (p.118) on the authorities of Sa‘id bin Wahab and Zayd bin Yathi‘. He narrated that six companions stood up and bore witness. He also narrated ‗Ali‘s adjuration in the courtyard (p. 119) on the authority of ‗Abdur-Rahman bin Abi Layla that 12 companions of Badr stood up. [Ahmed also narrated in] (V. 5, p. 307) on the authority of Zayd bin Arqam

122 that when ‗Ali adjured, 16 men stood up and testified. In (V. 4, p. 270) it is narrated on the authority of Abu Tufayl that 30 people stood up to testify. Abu Nu‘aym said: ‗Many people stood up and testified.‘ In (V. 5, p. 419) it is narrated on the authority of Riyā bin al-Hārith who said: ‗A group came to ‗Ali in the courtyard and said: ‗We heard the Messenger of Allah, peace and blessings be upon him and his progeny, say…‘‘‖ This is also narrated on (p. 350) on the authority of Burayda.

Al-Fakhr ar-Razi narrated in his Qur‘ānic exegesis of the verse: {O Messenger, convey what has been revealed to you…} (Q. 5:67) that Abu Nu‘aym in his Al- Hilaya (V. 5, p. 26) related ‗Umaira bin Sa‘d recounting the adjuration of ‗Ali: ―Eleven companions stood up and testified on the pulpit (al-minbar).‖ Also, there‘s a narration of ‗Umar bin ‗Abdul-Azīz who said: ―I heard several people say that they heard the Messenger of Allah, peace and blessings be upon him and his progeny, relate that hadīth.‖

It is narrated by al-Khatīb al-Baghdādi in Tarikh (V. 7, p. 377) on the authority of Anas, (V. 8, p. 290) on the authority of Abu Hurayra, and (V. 12, p. 343) on the authority of Ibn ‗Abbās.

An-Nisā‘i narrated it in his Khasā`is (p. 21) on the authority of Zayd bin Arqam, (p. 22) on the authorities of Sa‘d and ‗Amr bin Sa‘d (who related that six companions stood up and testified in the courtyard of ‗Ali), (p. 23) on the authority of Zayd bin Yathi‘ who related ‗Ali‘s adjuration on the pulpit of Kufa and six people stood up to testify, (p. 25) on the authority of Sa‘d in two chains of authority, and (p. 26) on the authority of ‗Amr bin Sa‘d who said that the people stood up and testified.

Al-Muhib at-Tabari narrated this in Riyāđ (V. 2, p.169) on the authorities of Abu Ayyub al-Ansari and Umar. Ibn Hajar narrated in Sawā‘iqa (p. 25) and says: ―According to at-Tabarāni and others, the chain of authorities of the sermon of Ghadīr is authentic (sahīh).‖

Al-Muttaqi al-Hindi narrated it in Kanz al-Ummāl (V. 1, p. 48) and includes different narrations. He also narrated it in (V. 6, p. 153); on (p. 154) with 3 different narrations; (p. 390) on the authority of Zayd bin Arqam and Ðiha on the authority of Zayd; (p. 397) on the authorities of ‗Abdur-Rahman bin Abi Layla and ‗Ali, upon him be peace; (p. 398) on the authorities of Jābir bin

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Samura and Jābir bin ‗Abdullah; (p. 399) on the authorities of Jarīr al-Bajli and ‗Ali, upon him be peace; (p. 403) on the authorities of ‗Amr bin Sa‘d (who witnessed 18 people standing up and testifying at the courtyard), Zayd bin Arqam (who witnessed 12 people standing up and testifying to the adjuration of ‗Ali, upon him be peace, Sa‘id bin Wahab, Zayd bin Yathi‘ (who witnessed 13 people standing up and testifying to the adjuration of ‗Ali, upon him be peace, ); (p. 405) on the authority of Sa‘d (who narrated the Hadīths of the Flag (ar-Rāyat), Position (al-Manzila), and the Pond); and (p. 406) on the authority of ‗Ali, upon him be peace.

Ibn Hajar narrated it in his Al-Isāba (V.1, p. 319) on the authority of Zar bin Habaysh (who witnessed 12 people standing up and testifying to the adjuration of ‗Ali, upon him be peace, ); (V. 2, p. 57) on the authority of Haba bin Jawayn; (V. 3, p. 29) reports that ten people stood up in the courtyard of Kufa and testified to the adjuration of ‗Ali, upon him be peace; (V. 4, p. 16) reports that 17 people stood up in the courtyard of Kufa and testified to the adjuration of ‗Ali, upon him be peace, among them including ‗Amr bin Layla al-Ghaffāri; (p. 143) on the authority of Ja‘far bin Muhammad on the authority of his father; (p. 169) on the authority of al-Asbagh bin Nabāta who reports that 10 people stood up in the courtyard of Kufa and testified to the adjuration of ‗Ali, upon him be peace; (p. 182) on the authority of Abu Ishāq who said: ―I could not count the number of those who stood up and testified to the adjuration of ‗Ali, upon him be peace‖; and (V. 7, p. 156) on the authority of Abu Tufayl who reports 17 people standing up and testifying to the adjuration of ‗Ali, upon him be peace.

Ibn al-Athīr narrated it in Usd al-Ghāba (V. 1, p. 308) on the authority of Junada‘ bin ‗Amru bin Mazān; (V. 2, p. 307) on the authority of al-Asbagh bin Nabāta who said: ―‘Ali, upon him be peace, adjured us in the courtyard regarding the testimony of those who heard the Prophet, peace and blessings be upon him and his progeny, said what he said on the day of Ghadīr Khumm. Ten men stood up. Among them were: Abu Ayyub al-Ansāri, Abu ‗Amr bin Muhsin, Abu Zaynab, Sahl bin Hanīf, Khuzaymah bin Thābit, ‗Abdullah bin Thābit al-Ansāri, Habashi bin Junāda as-Salūli, Ubayd bin ‗Āzib al-Ansāri, Nu‘mān bin ‗Ajlān al-Ansāri, Thābit bin Wadi‘ah al-Ansāri, Abu Fađalah al- Ansāri, and ‗Abdur-Rahman bin ‗Abdu Rabb. All of them said: ‗We testify that we heard the Messenger of Allah, peace and blessings be upon him and his

124 progeny, said: ‗Verily Allah, the Powerful and Majestic is my Guardian (Wali). I am the guardian (wali) of the believers. Then, whomever I have authority over, ‗Ali has authority over. O Allah, help those that help him and oppose those that oppose him! Assist those that assist him, and abandon those that abandon him!‘‘‖

Abu Qutayba narrated it in his Ima̅ ma wa Siyāsa (p. 93). At-Tahāwi narrated it in Mishkil Athār (V. 2, p. 307) on the authority of Ali, upon him be peace. Al- Munāwi narrated it in Fayđ al-Qadīr (V.6, p. 218) in a commentary.

Al-Haythami narrated it in his Majmu‘ az-Zawā`id (V. 7, p.17) on the authority of ‗Ammār bin Yāsir and (V. 9, p. 105) on the authorities of Zayd bin Arqam and Abu Hurayra. [Al-Haythami] says: ―It is narrated by Abu Ya‘la, al-Bazzār, and at-Tabarāni in his al-Awsat.‖ It is also narrated on (p. 106) on the authority of Mālik bin al-Huwairith, (p. 107) on the authority of Humayd bin Amārah on the authority of his father, and (p. 108) on the authorities of Ibn ‗Abbās and Abu Sa‘id.

Hadīth of Position (al-Manzila) Regarding the Hadīth of Position, it is the statement of [the Prophet]: ―‘Ali is to me like Aaron was to Moses, except that there will be no prophet after me.‖ This is narrated by Ima̅ m al-Hādi, upon him be peace. Ima̅ m Zayd bin ‗Ali, upon him be peace, narrated: ―Regarding the approval of you, you are to me like Aaron was to Moses, except that there will be no prophet after me.‖ Our shaykh (may Allah bless him and benefit us with his knowledge) said that these two accounts are similar narrations, and the Family of Muhammad, prayers be upon them, before the two Ima̅ ms , after them, and between them are unanimous in that it was a proof.

Regarding the other differences; Ima̅ m al-Hujjah Mansur Billah, ‗Abdullah bin Hamza, upon him be peace, says in Al-Kitabul Mashhūra that there are 40 different chains of authority in the narrations of the Shiites and People of the House. Al-Hākim said: ―This hadīth is mass-transmitted (mutawātir) in that our shaykh, Abu Hāzim al-Hāfiž said: ‗This has come to us through 5000 chains of authority.‘‖

In Kitāb Faža‘il al-Khamsa, it says:

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―Al-Bukhari related it in his Sahīh in the book on the beginning of creation on the authority of Ibrāhīm bin Sa‘d bin Abi Waqqās—his father; Muslim in the chapter on the virtues of Ali, upon him be peace; Ibn Māja in his Sahīh (p. 20); Ahmed bin Hanbal in his Musnad (V. 1, p. 174); Abu Dawud at-Tayālisi in his Musnad (V. 1, pp.28-29; 182); Abu Nu‘aym in his Al-Hilaya (V. 7, p. 194 - 196); and An-Nisā‘i in his Khasā`is with two channels of transmission (pp. 15- 16). Al-Bukhari and Muslim (in the chapter on the virtues of Ali) also narrated it on the authorities of Mus‘ab bin Sa‘d and his father in the chapter on the Battle of Tabuk. At-Tahāwi narrated it in Mishkil Athār (V. 2, p. 309); al- Khatīb in Tarikh (V. 11, p. 432) with two channels of transmission; and at- Tirmidhi in his Sahīh (V.2, p. 301). [Ibn Hajar] Al-Asqalāni narrated it in Fath al-Bāri (V. 8, p.76). He says: ‗It is narrated on the authorities of the Prophet, peace and blessings be upon him and his progeny; Sa‘d which is different from the hadīth on the authority of ‗Umar; Ali, upon him be peace, himself; Abu Hurayra; Ibn Abbās; Jābir bin ‗Abdullah; Al-Barā; Zayd bin Arqam; Abu Sa‘id; Anas; Jābir bin Samura; Habashi bin Junāda; Mu‘awiya; Asma bint ‗Umais; and others.‘ He also said: Ibn ‗Asākir gathered all of the channels of authorities regarding the interpretation of Ali.‖

Abu Nu‘aym narrated it in his Al-Hilaya (V. 7, p. 195 -196) with five channels or transmission; al-Hākim narrated it in his Mustadrak (V. 2, p.337) on the authority of al-Hassan bin Sa‘d, the freed slave (mawla) of Ali, upon him be peace. [Al-Hakim] said: ―The chain (isnād) is authentic.‖

As-Suyūti mentioned it in his Qur‘ānic exegesis of {It was not fitting for the people of Medina and the Bedouin Arabs of the neighbourhood…} (Q. 9:120). He said: ―Ibn Mardawayh related it on the authority of Ali, upon him be peace.‖ [He also mentioned it in the exegesis of] {They prefer to be with (the women), who remain behind…} (Q. 9:87) and said: ―Ibn Mardawayh related it on the authority of Sa‘d.‖

Ahmed narrated it (V. 1, p. 170) on the authority of A‘isha bint Sa‘d on the authority of her father, (p. 173, 175, 177, and 184) on the authority of Sa‘d bin Mālik, and (p. 230) on the authority of Ibn Abbās. Al-Muhib at-Tabari narrated this in Riyāđ (V. 2, p.203). Al-Haythami narrated it in his Majmu‘ az-Zawā`id (V. 9, p.119). He said: ―Ahmed narrated it, as well as at-Tabarani in his al- Awsat and al-Kabīr…‖

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Hadīth of Love (al-Hubb) Regarding the narrations that prove the obligation of loving ‗Ali, that love of him is faith, and that hatred of him is hypocrisy, there are different narrations by the People of the House, upon him be peace. This includes what is related by ‗Abdullah bin Ahmed bin Hanbal in his Ziyāda on the authority of Umm Salama that [the Prophet], peace and blessings be upon him and his progeny, said: ―A believer will not hate you and a hypocrite will not love you.‖ Ibn Abi Shayba related on the authority of Umm Salama that he, peace and blessings be upon him and his progeny, also said: ―A believer will not hate ‗Ali and a hypocrite will not love him.‖ At-Tabarāni related on the authority of Umm Salama that he, peace and blessings be upon him and his progeny, said: ―None but a believer will love you and none but a hypocrite will hate you.‖ At- Tirmidhi, an-Nisā‘i, and Ibn Māja relate on the authority of ‗Ali, upon him be peace that he, peace and blessings be upon him and his progeny, said to ‗Ali: ―None but a believer will love you and none but a hypocrite will hate you.‖ Muslim related on the authority of Umm Salama, may Allah be pleased with her, that he, peace and blessings be upon him and his progeny, said: ―A believer will not hate ‗Ali and a hypocrite will not love him.‖ Al-Khatīb related in his Tarīkh on the authority of Anas that he, peace and blessings be upon him and his progeny, said: ―The outward sign of a believer is the love for ‗Ali bin Abi Tālib.‖ Al-Hākim related in his Mustadrak on the authority of Salmān that he, peace and blessings be upon him and his progeny, said: ―Whoever loves ‗Ali, loves me. Whoever hates ‗Ali, hates me.‖

At-Tabarāni related on the authority of Jarir that he, peace and blessings be upon him and his progeny, said: ―Whoever has Allah and His Messenger as their guardians, this one (i.e. ‗Ali) is their guardian. O Allah, help those that help him and oppose those that oppose him! O Allah, love those that love him and hate those that hate him…‖

At-Tabarāni and Ibn ‗Asākir on the authority of Abu Ubaidah bin Muhammad bin Ammār bin Yāsir—his father—his grandfather, that he, peace and blessings be upon him and his progeny, said:

―I ask the one who accepts my message and believes in me to be a follower of ‗Ali bin Abi Tālib, hence the one who follows him follows me and the one who follows me follows Allah. The one who loves him loves me and the one who

127 loves me loves Allah. The one who hates him hates me and the one who hates me hates Allah, the Powerful, Majestic.‖

At-Tabarāni related on the authority of Ibn ‗Umar that he, peace and blessings be upon him and his progeny, said:

―O ‗Ali, I am pleased with you as my brother and vizier regarding the religion, the one fulfils my contracts and meets my obligations. Therefore, whoever loves you in life for my sake, we will love him. Whoever loves you in life for your sake after me, Allah will seal faith and belief [in their hearts]. Whoever loves you after me and not falter, Allah will seal faith and belief [in their hearts] and he will be safe on the Day of Fear. Whoever dies while hating you, O Ali, will die as if during the days of pre-Islamic ignorance (Jahiliyya), and Allah will invalidate his actions in Islam.‖

Ad-Daraqutni related in his Al-Ifrād, as well as al-Hākim in Al-Mustadrak, and al-Khatīb in his At-Tarīkh on the authority of ‗Ali, upon him be peace, that [the Messenger], peace and blessings be upon him and his progeny, said to him:

―The community (al-ummah) will betray you after me. You will live upon my path and fight for my Sunnah. Whoever loves you, loves me. Whoever hates you, hates me. Verily, this (i.e. his beard) will be dyed with blood from this (i.e. his head).‖

Al-Khatīb related in al-Mutafiq and al-Muftariq on the authority of Muhammad bin Ali that he, peace and blessings be upon him and his progeny, said:

―Allah does not firmly establish the love of ‗Ali in the heart of a believer except that Allah will establish them to speedily progress on the Bridge (As-Sirāt) on the Day of Judgment.‖

At-Tabarāni related on the authority of Salmān that he, peace and blessings be upon him and his progeny, said: ―The one that loves you, loves me. The one that hates you hates me.‖ At-Tabarāni related on the authority of Muhammad bin ‗Abdullah bin Abi Rāfi‘—his father—his grandfather and many others that he, peace and blessings be upon him and his progeny, said: ―Whoever loves

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‗Ali only loves me. Whoever loves me only loves Allah. Whoever hates him only hates me. Whoever hates me only hates Allah.‖

All of the above are related by Ahmed bin al-Qāsim in his Sharh al-Ghāya.

Conclusion:

This is just one drop from a downpour and one level (majja) of a fathomless sea concerning what is narrated about the People of the House, upon him be peace! If we just take what is narrated about them from the verses of the Qur‘ān and the Prophetic hadīths, and investigate the chains of transmission (asānīd) to see who narrated them, this will lead to a great proof. Even if it is confined to what we have just narrated, a sound heart and intellectual path will achieve knowledge of the way that leads to the place of reward and avert one from the punishment of Hell.

The most amazing thing is that the community divided, and every sect belongs to an Ima̅ m that they unquestionably adhere to from the Ima̅ ms of the generality, like ash-Shā‘fi, Abu Hanīfa (may Allah have mercy on both of them), and others. [They do this] without preferring the Qur‘ān, Prophetic hadīths, and intellectual proofs that they use as proofs and that they unquestionably adhere to.

Regarding the People of the Messenger‘s House, peace and blessings be upon him and his progeny, they did not refer to them regarding the verses of the Qur‘ān; the collected, mass-transmitted, Prophetic hadīths that are authenticated; and the intellectual evidences and witnessed that the truth was with them. This shows that it is obligatory to follow them, but that does not make one superior like the superiority of the one that goes to one of their scholars that takes from their narrations and recorded traditions. However, some evil people persisted in defaming their scholars and the scholars from their Shiites, like how they defamed Ima̅ m Ja‘far as-Šadiq, upon him be peace, Abu Khālid al-Wāsita, al-Hussein bin ‗Abdullah bin Ðamirah, and others (May Allah have mercy on them). They have persisted in that and have made the name ―Shiites‖ something to be defamed. They have also defamed those that have promoted Allah and His Messenger and have promoted those that have defamed Allah and His Messenger. They have defamed those that loved ‗Ali

129 while the Prophet, peace and blessings be upon him and his progeny, said: ―The love of him is faith.‖

They have promoted those that hated him [i.e. ‗Ali] while the Prophet, peace and blessings be upon him and his progeny, said: ―The hatred of him is hypocrisy.‖ They have also promoted those that made war against him and sought his blood while the Prophet, peace and blessings be upon him and his progeny, said: ―The one that makes war against you [O ‗Ali], makes war against me.‖ These same ones killed al-Hussein bin ‗Ali, the master of the youths of Paradise; Ammār bin Yāsir, the one about whom the Prophet, peace and blessings be upon him and his progeny, said: ―The disobedient rebels will kill you. You will be in Paradise, and they will be in Hellfire‖; Hujr bin ‗Adi; al-Hāshim bin ‗Utbah bin Abi Waqqās; and others from the Emigrants, Helpers, and Followers.

‗Ali bin Abi Tālib, upon him be peace, was cursed, and it was made a Sunnah to curse him in every Friday sermon in all Muslim mosques. This cursing took place on 80,000 pulpits and it was promoted as a Sunnah. They were called ―Ahlul Sunnah‖ and it lasted approximately 40 years until the time of ‗Umar bin ‗Abdul ‗Azīz (May Allah be pleased with him) who stopped it [i.e. the cursing].

The ones that are ignorant of history are deceived to believe that ―Ahlul Sunnah‖ refers to the Sunnah of the Messenger of Allah, peace and blessings be upon him and his progeny. It was actually the Sunnah of Mu‘āwiyah (May Allah curse him and his followers). With this understanding, they ask for the pleasure [of Allah] on him, and oppose the cursing or verbally abusing of him. But Allah says: {If someone kills a believer intentionally, his reward is Hell, to remain forever. The wrath and curse of Allah are upon him, and a dreadful punishment is prepared for him.} (Q. 4:93). The Exalted also says: {Those who persecute the believing men and women and not repent, will have the Penalty of Hell: They will have the Penalty of the Burning Fire} (Q. 85:10). Allah curses this person in the first verse. One cannot take a person as a helper while Hell is made obligatory for him by these two verses.

They say that we should be silent regarding the defamation that the Companions had between each other and we should only speak well of them. They say: the truth concerning the controversy (fitna) between the Companions

130 maintains that the correct position is that all of them executed independent judgment.The victory that Abu as-Sibtain [i.e. ‗Ali] achieved was while he was in the right. Whoever says the contrary to what we have just said is proven wrong.

But Allah is not silent. The Exalted says: {If Allah had willed, previous generations would not have fought among each other, after clear [signs] had come to them, but they [chose] to fight, some believing and others rejecting} (Q. 2:253), {If he [i.e. Muhammad] were to die or be killed, will you then turn back on your heels?} (Q. 3:144), {Among you are those that desire this world and among you are those that desire the hereafter} (Q. 3:152), {And there are those who are around you amongst the Bedouins that are hypocrites as well as some of the people of Medina that are steeped in hypocrisy} (Q. 9:101), {It is not your desires or those of the people of the Book [that will prevail]. The one that does evil shall be recompensed for it. He will not find a helper in Allah and no one to bring him relief} (Q. 4:123). These [verses] refer to them. Consequently, these addresses are all in the present tense. The people of Medina are specifically designated. Whenever the Qur‘ān mentioned a threat, promise, or other things with the article of direct address, then it addresses those that are actually present. For example, {Whoever deliberately kills a believer…} (Q. 4:93). This is like a command and afterwards, a ruling.

The Prophet, peace and blessings be upon him and his progeny, is not silent. Consequently, he said concerning ‗Ali, Fātima, al-Hassan, and al-Hussein: ―I am at war with whomever you are at war with and I am at peace with whoever you are at peace with.‖ Some narrations read: ―…war with you…peace with you…‖ This is related by at-Tirmidhi (V. 2, p. 219), Ibn Māja (p. 14), al- Hākim (V. 3, p. 149), Ibn al-Athīr in his Usd al-Ghāba (V. 5, p. 523), and in the Dhakhā`ir al-A‘qba it says: ―Abu Hātim related this.‖ It is also related by Ibn Hanbal (V. 2, p. 442). Al-Muttaqi al-Hindi narrated it in Kanz al-Ummāl (V. 7; p. 102) on the authority of Ibn Abi Shayba, as well as at-Tirmidhi, Ibn Māja, Ibn Hanbal, at-Tabarāni, al-Hākim, and ađ-Ðiya. As-Suyūti says in his exegesis of the Verse of Purification that Ibn Mardawayh stated that his, peace and blessings be upon him and his progeny, statement began with ―My Companions, my Companions…‖ In As-Sawā‘iqa (p. 143) it says: ―Whoever verbally abuses (sabb) the People of my House has apostatized from Allah and Islam.‖ Five or six hadīths mention ―…curses (la‘natuhum) them…‖ The

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Prophet answers this by saying: ―Allah has sanctified the mustahal of my descendants.‖ Adh-Dhahabi authenticates this report in his al-Mizān (V. 2, p. 119) on the authority of Ā‘isha. Al-Muttaqi al-Hindi said in Kanz al-Ummāl (V. 8; p. 191) that ad-Daraqutni and al-Khatīb relate it on the authority of ‗Ali, upon him be peace, and (p. 192) at-Tabarāni related it on the authority of ‗Umar bin Shu‘ayb. Ibn al-Athīr related it on the authority of ‗Umar bin Shu‘ayb in his Usd al-Ghāba (V. 4, p. 107). In some of the narrations it mentioned six curses of Allah on them, and in others it mentioned seven curses of Allah on them.

He, peace and blessings be upon him and his progeny, said: ―The love of him is faith. The hatred of him is hypocrisy‖ and ―The one who loves you, loves me and the one who loves me, loves Allah. The one who hates you hates me‖ as we mentioned in the beginning.

The Exalted says: {You will not find anyone who believes in Allah and the Last Day, loving those who oppose Allah and His Messenger} (Q. 58:22) and {The one amongst you that turns to them is one of them} (Q. 5:51). Consequently, what is your opinion of the one who aligns himself to those who bitterly opposed and hated ‗Ali and the People of the House of Allah‘s Messenger, peace and blessings be upon him and his progeny, as well as defamed those that loved them? Can one have love, honour, and respect for the one who hates the Messenger of Allah?

What crime did the People of the House commit other than faith in Allah and their kinship to the Messenger of Allah, peace and blessings be upon him and his progeny, while Allah says: {Say: I ask you for no reward but only affection toward the kin} (42:23) and {Verily Allah wills to remove from you sin, O People of the House, and purify you thoroughly} (33:33)?

Those from the community (al-ummah) deviated the most from them [i.e. the People of the House] adopted the name ―Ahlul Sunnah‖, and was implanted by the Umayyads. There was sect that adopted the name ―Shiites‖ that was implanted by the ‗Abbāsids.

Regarding the Ahlul Sunnah, their understanding of ‘Ali and the People of the House, upon him be peace, may be, in our explanation, from their caprices and opinions. Whoever wants a full and more detailed explanation of the generality

132 can refer to the first volume of Lawama‘ al-Anwār of Sayyid ‗Allāma al- Hujjah, Majiddīn bin Muhammad bin Mansur al-Hassani, may Allah benefit us by his knowledge and support him.

Regarding the Shiites, they became the Ima̅ mites and then deviated from the People of the House other than the 12 which was clearly undeniable and made temporary marriage lawful (yastahilūn). However, it was narrated that it [i.e. temporary marriage] was abrogated and prohibited, that the condition of the guardian (al-wali) is that he be of the Husseini descendants [of the Prophet] (sādāt), and other things that we have previously mentioned without indifference. They did not make a compromise between their narrations and then halted and diminished them in religion. Consequently, the believers halted in regards to doubts. They failed to mention those other than the 12 in their books regarding the issuance of revenue. They failed to mention their narrations and their histories. They considered them insignificant because they mention them as rebels.

If they relied upon al-Bāqir, as-Šadiq, al-Riža, and al-Kādhim, upon him be peace, it will be a meeting place, because there is no narration on their authority that is not in line with the teaching of their predecessors, upon him be peace—neither them nor any of the children of the Prophet, peace and blessings be upon him and his progeny.

Who they [i.e. the Twelvers] rely upon, in reality, is Hishām bin al-Hakim, Hishām bin Sālim, Sāhib at-Tāq, at-Tabrisi, at-Tūsi, al-Kulayni, and al-Mufīd. Then they, in reality, had Noah‘s ark circulate around them. Whenever it circulated, the children of al-Hassan and al-Hussein stood in isolation.

The amazing thing is that the intelligent and sagacious among them, like Sayyid Muhsin al-Amīn; Sayyid ‗Abdul-Hussein Sharifidīn; the author of al- Ghadīr that has also narrated the Hadīth of the Ark, Hadīth of the Two Weighty Things; has destroyed what was built. The reverse is concluded from their principles of its distortion while they say without clear proofs and evidences that there are 12.

According to them, the one who doesn‘t say that the Ima̅ mate is restricted to one of their nine Ima̅ ms , that they [i.e. the Ima̅ ms ] are infallible and [divine] proofs, or differ with them [i.e. the Twelvers] on the roots and branches of the

133 religion, is a disbeliever. The People of the House, upon him be peace, do not say that, so they [i.e. People of the House] are disbelievers according to them [i.e. the Twelvers]. Ima̅ m Ja‘far as-Šadiq has invalidated them, yet they falsify many of his narrations and talk idly about him, upon him be peace. It is similar to the fact that when their Ima̅ ms wanted to know what transpired in the lands, they abrogated them, differed, and updated [their views].

Observe what is in al-Kulayni‘s book concerning research into the branches [of the religion] and be amazed! One could find their prejudices regarding the rest of the nine descendants of al-Hussein in it, as well as in the Kitab al-Ihtijāj of at-Tabrisi and other texts. This is an ‗Abbāsid implant.

{This is a message for humankind to take heed} (Q. 14:52), {And who does more wrong than one to whom the verses of his Lord are recited and then turns away from it? Verily We will demand retribution from the transgressors} (Q. 32:22), {But whosoever turns away from My message, verily for him is a narrow life, and We will raise him up blind on the Day of Judgment. [The person] will ask, ―O Lord! Why did You raise me up blind, whereas I previously had sight?‖ The reply will be: ―It is so because when Our messages came to you, you were completely oblivious to them. So, on this day, you will be confined to destruction‖} (Q. 20:124-126). Surely Allah has spoken the truth!

Hopefully, you will be satisfied by this and in it is vision for those who can see, reflection for those who reflect, and guidance for the guided. There is no strength or power except by Allah, the Exalted, the Great! May the prayers and peace be upon our master Muhammad and his pure progeny. Peace be upon the messengers. All Praise is due to Allah, the Lord of the worlds!

I have completed this text on Wednesday, the 18th of Dhul Qa‘da, 1415 AH.

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Ima̅m Zaid ibn Ali ibn al Husayn’s Biography Compiled By Muhammad Yahya Salem ‘Azzan Reviewed and Approved by Badrul Deen ibn Amir uddeen Al Houthi

Introduction

Several years ago I began to put together a biographical book about Ima̅ m Zayd Ibn ‗Ali. In the process I came upon many references: manuscripts and printed material. And as I began going through these references I began to discover an outstanding person. His life history and struggle exemplified the Scriptural persona. Zayd‘s life pattern was a paradigm of da‗wah (and man with a mission) for Allah and the sacrifice that goes with it.

*Zayd was a confluence of noble features and idealistic traits. His courage and valor rendered him a thunderbolt that struck against the tyrannical ruler. This gained him the distinction of being known as ―usher of jihad.‖ His regard for Allah deterred him from violating Allah‘s commandments, for he knew there is a divine penalty for that. He experienced the pains and the agonies of the ummah. He would rather have his own physical self fall from Pleiades to earth and to be shredded in the process if that would result in the prosperity of the ummah.

*Zayd depleted himself in his devotion to Allah. His senses were charged with Allah. At times his intimate dedication to Allah would render him unconscious. The ―hope and fear‖ verses of the Quran would sway him as a tree that wobbles in the midst of a twister88.

He was in a constant vigil with Allah; and for that he was known as the ―attendant of the Quran.‖ His brother, ‗Abdullah ibn ‗Ali described this quality

88 Refer to Amali al-Murshid bi-Illah al-Ithnyniyah (transcript), al-Kutat by al-Miqrizi, Vol II, p. 437.

135 in him by saying: ―My brother Zayd would read the Quran and weep to the extent that we thought he perished.89‖

*Zayd was a man of profound and extensive knowledge; he became the attraction of students and learners. His speech and delivery were grandiloquent and florid. His words were moving and articulate. Even his avowed enemy Hisham confessed to this saying: ―His tongue is sword-shaped and razor- edged. His articulation is beyond magic and litany.‖

*In issues of social reform, Zayd had to deal with vicious ideas; he had to contend with a social mind-set that believed that its oppressive ruler is its fate and inevitable predestination. This social mind-set believed that the tyrannical ruler‘s entourage is the upholders of the truth; thus, taking issue with the munkar of tyranny is tantamount to insubordination and illegitimate defiance of authority punishable by banishment or crucifixion. Ima̅ m Zayd‘s society was under the impression that a ruler is as invulnerable as to be beyond tolerating criticism and beyond accepting advice. The public was also tainted with other such nonsense.

*As life would have it, Zayd had to contend with implacable and cruel adversaries. The masses were outfoxed by the powers that be. Potential allies were in many cases opportunists, and the resources and wherewithal for change were limited.

*Zayd made the ultimate sacrifice for defending the truth, he became a martyr. His flowing blood and battle-scarred body were his contribution to shake up the ummah. He sought to pull the society of his time out of a creeping mortification and ineptitude. He also tried to salvage the intellectual integrity of the time which was increasingly assaulted by frivolous statesmen and statements.

*Ima̅ m Zayd‘s physical presence came to an end but his soul lives as a shahid (martyr). His clarion call reverberates throughout time. His battle-cry against

89 Ibid, Amali al-Murshid bi-Illah al-Ithnyniyah.

136 oppressors and tyrants ring recurrently wherever there are dictators and despots.

I spent an extended period of time researching this outstanding personality only to find out that expressing the facts about Zayd‘s personality is a lesson and an example for those who bear the responsibilities of Scripture. In a sense, Zayd is a watchtower for all who are on their missionary way to Allah… In my pursuit of reconstructing the facts about Zayd I encountered many cris-crossing subjects, the chapters and details were daunting so I finished this work before life would consume my priorities onto other endeavors.

Out of all that I decided to abridge it all in the account and pages that follow. This work may become the harbinger of a more assiduous narrative to follow this book. This book is referenced as apt as possible and will have to suffice until such time arrives when the more detailed original is finally published. I ask Allah to have this book of service and to give me the wherewithal to finish the original in-depth research of mine about Ima̅ m Zayd, for Allah‘s will shall be done…

Finally, if there is an inexact expression, or a sub-standard wording, or an incomplete description it is all due to my frail human knowledge for which I ask Allah His help to do better. And He is the Source and the Reference.

Muhammad Yahya Salem ‗Azzan Sa‗dah, Yemen, Muharram 1417 May 1996

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Preface After the atrocious tragedy that befell Ahl al-Bayt (the people of the Prophet‘s household) at Karbala which claimed the life of Ima̅ m Husayn ibn ‗Ali as well as most of the rest of his followers-in-arms, an air of fear and intimidation gripped [Muslim] society as a whole. Any grassroots movement for change was anathematized by the high-handed regime. People kept a ―low profile.‖ They could only watch as events unfold. People basically had no recourse for any type of corrective action when that action applied to the rulers of the day.

Many people were busy trying to make ends meet as they were placed in an economic vicious circle. Much of the (Islamic) state‘s revenue was spent and squandered by a ruling hierarchy that was busy with its entertainment and leisure.

Honourable military commanders could no longer spend their precious time on duty guarding a corrupt ruling class so they preferred to go to the war-fronts for their jihad obligation and to participate in the military triumphs of the ummah. Still, the outstanding military figures were harassed and subject to the royal absolutism from which they tried to flee by going to the frontiers. Famous commanders were viciously killed by the Umayyads such as Tareq ibn Ziyad and Musa ibn Nusair.

Forward looking ‗ulema that would not bend to official diktat were placed in prisons where they were tortured and severely beaten. Some left prison either to become a refugee or an assassin‘s target. A case in point is Sa‗id ibn al- Musayyib, Sa‗id ibn Jubair, al-Hasan ibn al-Hasan al-Rida, ‗Abd al-Rahman ibn Abi Leyla, and other prominent second and third generation luminaries.

During such critical times Ima̅ m Zain al-‗Abideen – who was the senior figure in the Ahl al-Bayt inner circle – advised his partisans to work on educating and motivating the Islamic public, out of which may emerge a more confident Islamic social order. With proper Islamic information and orientation — the reasoning was — there will be hope to launch a movement for governmental change.

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Pre-Birth During the lifetime of Zain al-‗Abideen there was talk within the kinship line of the Prophet (P) of a ―Zayd‖ who will be born and who will take on the powers of injustice, support the oppressed, and work for change and fairness. Word had it that he will be killed, crucified with no clothes on; all this was to happen in the land of Kufah. One such narrative:

The Prophet (P) one day cast his sight on Zayd ibn Harithah and wept. He said: ―Murdered for the cause of Allah in my ummah, stripped of his rights of my descendents will have his name‖ and he (P) pointed to Zayd ibn Harithat. Then he (P) said: ―Come unto me O Zayd! Your name endears you to me; you are the namesake of the dearest of my children: Zayd.90‖

90 Narrated by Imam Nasir al-Atrush – per al-Muhit bi-al-Imamah – who said: I was told by my brother al-Husayn ibn ‗Ali who said: ‗Abd al-Rahman ibn al-Qasim stated on the authority of Is-haq ibn Yahya al-Baqqar who in turn was told by Abu Yazid al- Shu‗airi relating from an person who related this hadith from ‗Abdillah ibn Shuraik al- ‗Amiri from Huthaifah… This quote was also relayed by al-Hafez ‗Ali ibn al-Husayn al-Zaydi in Al-Muhit bi-al- Imamah; he said: I was told by al-Sayyid Abu al-Husayn ‗Ali ibn Abi Talib al-Hasani who said I was told by al-Shaikh ‗Ali ibn Muhammad al-Abrani who was also told by al-Sayyid al-Tha‘ir fi-Illah Abu al-Fadl Ja‗far ibn Muhammad from al-Nasir li-al-Haq (P)… The quote was also narrated by al-Hafez Abu ‗Abdillah al-‗Alawi – in Amal al- Murshid bi-Illah al-Ithnyniyah – this was relayed by Abu Talib Muhammad ibn al- Husayn al-Muqri‘, Zayd ibn Muhammad ibn Mudanah al-Mu‘addab and Ahmad ibn Muhammad ibn Matma‗ al-Khaza‗i al-Sani‗ – they said they were told by Muhammad ibn Ibrahim al-‗Amiri from Husayn ibn Nasr by way of Khalid ibn ‗Isa from Husyn ibn al-Makhareq from Shuraik ibn ‗Abdillah from Qays ibn Muslim from Tareq ibn Shihab from Huthayfah ibn al-Yaman… Al-Murshid bi-Illah in his Al-Amali al-Ithnyniah narrated the same by way of Abi ‗Abdillah al-‗Alawi with the above two chain of narrations. This was also presented by al-Imam al-Murshid bi-Illah who was told by Abu Taher Muhammad ibn Ahmad ibn ‗Ali ibn Hamdan via Abu ‗Abdillah al-Husayn ibn Ja‗far ibn Muhammad al-Jarjani of the city of Rey verbatim on the authority of ‗Umar ibn Muhammad ibn ‗Umar al-Fayyad ibn al-Dahhak. Muhammad heard it from al-Husayn ibn Ja‗far who heard it from Ahmad ibn Muhammad ibn ‗Isa al-Bazzar both of who

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On the authority of Abi Ja‗far Muhammad ibn ‗Ali who said that the Prophet (P) said to [his grandson al-Husayn] : ―From your progeny there will be a man by the name of Zayd who will on the Day of Judgement along with his supporters bypass many front rank fellows of Paradise. They all will enter Paradise without scrutiny91.‖

One day Abu Hamzah al-Thamali approached Zain al-‗Abideen who said to the former: Abu Hamzah! Should I apprize you of a vision I had? Abu Hamzah said: Sure O son of Allah‘s prophet. He said: In my vision I saw Allah‘s

relay it from Harun ibn ‗Isa al-Sayrafi on the authority of Bakkar ibn Muhammad ibn Shu‗bah ibn Dahhan ibn Thawban ibn Malek al-Basri who relates it from Muhammad ibn Sa‗id ibn Dahhan from Bakr ibn ‗Abd al-Melek ibn Wa‘il al-A‗naq (who is from Basra but who lived in Yemen, a man of virtue) from Tareq ibn Shihab from Huthayfah ibn al-Yaman… Al-Hafez ibn ‗Asaker mentions the above quote in his Tarikh Dimashq (6-20) from Huthayfah ibn al-Yaman. Also narrated by Imam Muhammad ibn al-Mutahhar in Al-Minhaj al-Jaliy; also by Imam al-Hasan ibn Badr al-Din in Anwar al-Yaqin; also by al-Amir al-Husayn in Yanabi‗ al-Nasihah; also by al-Shahid Hamid in Al-Hada‘iq al-Wardiyah; also by al- Kutubi in Fawat al-Wafayat (2/35); also Al-Suyuti in Al-Jami‗ al-Kabir on the authority of Huthayfah ibn al-Yaman on the section of A‗mal (Actions) as per Al- Rawd al-Nadir (1/107); and by al-Sayyid Sarem al-Din in Hidayat al-Raghibin on good authority.

91 Pronounced by Abu al-Faraj al-Isfahani in Al-Maqatel (130) through the narratives of ‗Ali ibn al-‗Abbas, Isma‗il ibn Is-haq al-Rashedi, Muhammad ibn Dawud ibn ‗Abd al-Jabbar and his father, Jaber al-Ja‗fi, and Abu Ja‗far. It was also related by al-Sheikh al-Saduq in Amali al-Majlis (53) by the following: Ahmad ibn Harun al-Fami, Muhammad ibn ‗Abdillah ibn Ja‗far al-Himyari and his father, Muhammad ibn al-Husayn ibn Abi al-Khattab, Husayn ibn ‗Alwan, ‗Amr ibn Thabet, and Dawud ibn al-Jabbar… It was also narrated by Abu al-Husayn Ahmad ibn Musa al-Tabari (d. approx. 350 HE) in his Al-Anwar; also by Al-Hakem al-Jushami in Jala‘ al-Absar; and al-Imam al- Hasan ibn Badr al-Din in Anwar al-Yaqin, and al-Amir al-Husayn in Yanabi‗ al- Nasihah in which the last words ―without scrutiny‖ are not mentioned; also al-Imam al- Mehdi in Al-Minhaj, and al-Sayyid Sarem al-Din in Hadiyyat al-Raghibin, as well as al-Wasi‗i in Muqqadimat al-Musnad, p. 9 per al-Daylami in Al-Mishkat.

140 prophet (P) escorting me to paradise and betrothing me to a very attractive looking woman the likes of which I have never seen. And then he (P) said to me: O ‗Ali son of Husayn! Name your child Zayd who will soothe you.92‖

There was a divine purpose for all this. Al-Mukhtar ibn Abi ‗Ubaid had bought a Sindi lady whose name was Jida. She turned out to be of moral and religious character. She was also known to be chaste and well mannered. So he said I know of no one more deserving of her than ‗Ali ibn al-Husayn. He then sent her to ‗Ali ibn al-Husayn who had her choose her preference of his sons. She said she only wants Zain al-‗Abideen who consequently married her93.

Abu Hamzah said, I went to Hajj in a subsequent year and I called on ‗Ali ibn al-Husayn. When I came upon him he was carrying a small infant. He told me: this is the fulfilment of my vision; my Sustainer has actualized it.94‖

Khalid ibn Bakir said: my uncle Muhammad ibn Isma‗il said: Son! I bear witness that I was at ‗Ali ibn al-Husayn‘s residence when [his son] Zayd was still a young boy. Zayd had fell and injured his face. His father was tending to his wounded face and saying: I invoke Allah‘s protection for you, lest you be the crucified of Iraq. We had mentioned that one of us by the name of Zayd will be crucified in public in Iraq… and whoever deliberately stares at his private part will have Allah exposing his face to the fire95.

These and other such discussions were the talk of the time. Whatever the degree of authenticity of these deliberations is, the fact that gruesome events happened to Ima̅ m Zayd can only have us thinking about them twice.

92 Amali al-Murshid bi-Illah al-Ithnyniyah.

93 Amali al-Imam Abi Taleb (7th chapter).

94 Amali al-Murshid bi-Illah al-Ithnyniyah, Amali al-Saduq 275, al-Majlis 54.

95 Narrated by Imam Abu al-‗Abbas al-Hasani in Al-Masabih whose communicators are ‗Abd al-Rahman ibn Abi Hatem, Khaled ibn Bakir and his uncle Muhammad ibn Isma‗il. Abu al-Faraj quotes a similar statement in Al-Maqatel (1/103) as well as in Al- Rawd al-Nadir, 1/11.

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It was only a matter of time and we had a feeling that something was about to actually happen. Predictions became assertions, as Zayd ibn ‗Ali came to life and drafted a historical course of struggle and opposition to arbitrary authority and dictatorial designs.

Life-Stages and Personality Development

Birth and Blooming of Ima̅m Zayd

As ‗Ali ibn al-Husayn was absorbed in his usual supplications and invocations after salat al-Fajr (morning prayer) anticipating another day, he was interrupted by good news: his virtuous wife Jida had given birth; a moment he had been patiently waiting for. As good fortune would have it the birth and the break of day were simultaneous.

At the instant he heard of this good news Zayn al-‗Abideen offered two rak‗ats of prayer as a token of thanks to Allah. Then he opened the Qur‘anic Scripture in search for a name thus to glance the following ayat:

Allah has promoted the mujahideen far above those who remain passive… (Q. 4: 95).

Then he closed the Holy Book. He followed that by offering more rak‗ats to Allah. Then he opened the Sacred Scripture again and read the first line which said:

But do not think of those who have been slain in Allah‘s cause as dead. No, they are alive! With their Sustainer have they their sustenance. (Q. 3: 169).

Then he went and volunteered more rak‗ats to Allah; after which he took the bountiful Book and read the following ayat:

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Gospel, and the Quran. And who could be more faithful to his covenant than Allah? Rejoice, then, in the bargain which you have made with Him: for this, this is the triumph supreme! (Q. 9: 111).

After that Zayn al-‗Abideen closed the Holy Writ and struck one hand upon the other saying: Indeed we are all for Allah and indeed we are all returning to Him. I have been consoled by this newly born. He is Zayd. By Allah I find no one of [Ima̅ m] Husayn‘s progeny more of a liaison than he on the Day of Judgement and his fellows of more preference than others96.

These were to be prognostications of a newly born in a noble family. The father, Zayn al-‗Abideen, felt pity on the day of Zayd‘s birth. The father thus was caught between the horrible recollections of the past and the painful expectancies of the future.

Then Zayn al-‗Abideen went to take his first look at his eventful son; a son who generated in his father feelings of sympathy for his death that preceded the feelings of joy for his birth. The father gave his son his birth rites: he said the azan in his right ear, then he pronounced the iqamah in his left ear, and then he invoked Allah‘s name as his Guard from the accursed Satan.

In was in the affectionate care of the foremost educator and mentor: Zayn al- ‗Abideen that Zayd grew up. Zayd was engulfed by the compassion of his father. He was breast fed with virtue, and he was virtually surrounded by moral conduct from all sides. Besides that, his share of knowledge was extracted from the Prophet‘s posterity. Zayd enjoyed unique access to both high standards of ethics and education.

As time went by and Zayd went from infancy to adulthood his father was closely watching his motivations and movements. He observed that his son was a free soul who resisted offences and was caring for the poor. He could never reconcile with tyranny and oppression. These observations would bring back memories to the father of the day Zayd was born and the ayats he read in the

96 By al-Imam al-Murshid in Al-Amali al-Ithnyniyah on good authority.

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Holy Quran as well as the in-family chats about a Zayd who takes issue with injustice and is a champion of genuineness, who will die as the aggrieved party and who will be crucified in the city of Kufah (Iraq). Zayn al-‗Abideen could not help but feel a tragic future every time he took a thoughtful look at his son Zayd.

Correspondingly, Zayd would at times lay eyes on his father and notice a sorrowful look on his face. This was especially so whenever the battle of Karbala was on his mind. Zayn al-‗Abideen still had vivid recollection of the savage treatment that his family and supporters were subjected to by the Umayyads in Karbala. Zayd could see the past through the expressions on his father‘s face. He could also reconstruct some of those bloody events. All of this impacted and prepared Zayd‘s ―personality of mission‖ and his role in as far as the ummah‘s future politics and paladins are concerned.

The Environment and Circumstances Surrounding Ima̅m Zayd’s

Development

Ima̅ m Zayd lived during the latter half of the Umayyad era, an era that lasted for nearly a century97, and was teaming with incidents and changes on many levels.

As for political affairs: During Zayd‘s boyhood the ruler was al-Walid ibn ‗Abd al-Melek who was known for his ostentatious lifestyle as well as his petrifying policies. His term of office was one of double-dyed reign as attested to from more than one source98.

97 Umayyad rule continued from the year 40 to 132 HE.

98 Seyar A‗lam al-Nubala by Al-Thahabi (4/347), Al-Shafi by al-Mansur bi-Illah ‗Abdullah ibn Hamzah (1/184), and Al-Ma‗aref by Ibn Quteibah p.359.

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After his death (96 HE) his brother Suleiman ibn ‗Abd al-Melek ruled. Suleiman was known for his gluttony and habitual eating to excess. It is said that he was a victim of his insatiable appetite and died in the year 98 HE99.

The next ruler was the upstanding khalifah ‗Umar ibn ‗Abd al-‗Aziz. Ima̅ m Zayd was one of his associates when he was the governor of Medina during the reign of al-Walid and Suleiman. Zayd continued to correspond and advise him when he became khalifah. ‗Umar showed due respect to Zayd and said about him: Zayd is a very honourable man in what he says and in what he does (in his speeches and in his deen100.)

‗Umar was followed by Yazid ibn ‗Abd al-Melek (101 HE). This succession was due to a ―royal decree‖ by Suleiman ibn ‗Abd al-Melek. This ruler spent his time indulging in entertainment and the ―good life.‖ He had a lover by the name of Hubabah; once he threw her a grape that landed in her windpipe causing her to choke and die. Her death broke his heart. He left her body in the palace until it deteriorated and turned foul. After that he was inflicted with tuberculosis and died in the year 105 HE101.

He was succeeded by the brutal dictator Hisham ibn ‗Abd al-Melek who was known for his sadism and extreme cruelty. He was also infamous for his ultra stinginess and malice102. At that time Ima̅ m Zayd was thirty years of age.

Social Variables: Government corruption was in no small degree responsible for a breakdown of moral values. The extended family concept was dwindling, doweries were soaring, individuals who lacked good judgement were quickly climbing the social ladder, and the ―entertainment industry‖ was gaining

99 Seyar A‗lam al-Nubala (5/112), Al-Jawhar al-Thamin p 92, Al-Shafi (1/185).

100 Amali al-Murshid bi-Illah al-Ithnyniyah, the names of those who narrated hadith on the authority of Imam Zayd.

101 Al-Shafi (1/187), Al-Jawhar al-Thamin, p 97, Seyer A‗lam al-Nubala (5/152), Al- Ma‗aref 364.

102 Tarikh al-Ya‗qubi (2/328), Al-Shafi (1/187), Al-Jawhar al-Thamin p.99.

145 ground. It got so bad that one of the Umayyad princes summoned all the singers in Hijaz and lavished them with multiple prizes. One singer by the name of Ma‗bad was given ten thousand dinars103. Corruption was eroding the features of the Islamic society. It was the ‗ulema who managed to preserve a balance of social sanity in which we had an otherwise deteriorating if not disintegrating Islamic social order. These ‗ulema did their best to check this slide by extending and expanding public knowledge and education along with a particular emphasis on ―religious values.‖

Intellectual and Cultural Changes: The Umayyad time-period may be referred to as the age of regression, dissension, intellectual clashes, and sectarian strife. Such ideas that would argue for predestination and others that would argue for man‘s free will settled into incompatible positions. Rulers for their own personal interests entered the fray once in support of one side and then (in a political balancing act) in support of the other side. The sway of the Khawarej became popular and their agents increased. Polarization of opinions became common. Then came the Mu‗tazilites (the rationalists) only to be followed by their nemesis.

Poetry (a good gauge of public opinion at the time) was now composed with a particular emphasis on ―making love,‖ amusing or stimulating distractions, ―palace poets,‖ (praising the king instead of praising the Lord). This poetry was now in the service of the powers that be and the status quo.

Sycophants and mercenaries were recruited to fabricate hadith (quotes of the Prophet (P)) that would rationalize or explain royal fiat. The lucrative incentives were there104.

This pretty much describes the Umayyad track. And this is not to exclude positive developments within particular circumstances and events which are to be encountered in almost every generation, the Umayyad included.

103 Al-Aghani (5/161).

104 Sharh Nahj al-Balaghah (4/68).

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Personality Features

Ima̅ m Zayd had the traits of a man on a mission to establish a just order. He was firm in his conviction; he was brave, caring, sincere, and thoroughly honest. His was an on-going affair with the Notable Quran. He inherited good qualities. His father was Zayn al-‗Abideen; his grandfather was al-Ima̅ m al- Husayn, and his brother was al-Baqer. He was nurtured in a prophetic family of outstanding character. Zayd combined the valor of ‗Ali with the sense of honour of al-Husayn, with the devotion of Zayn al-‗Abideen, with the sagacity of al-Baqer. He was well known for his exemplary moral quality that was bequeathed to him from converging and complementary sources. In short, he was the embodiment of all that is good.

Devotion and Reverence

Zayd‘s devotions and rituals were beyond what is ordinary or usual. His deep personal and private knowledge of Allah overwhelmed his self, spirit, and state of nature. At times when Allah‘s name is mentioned he would lose consciousness… When he listened to the promising or punishing ayats of the Quran he would swerve like a tree subjected to the strong currents of the wind105. His brother, ‗Abdullah ibn ‗Ali said: When my brother Zayd read the Quran he would cry, and we would think he was on the verge of passing on106.‖

Ima̅ m Yahya the son of Zayd recalls his father‘s daily devotionals: Allah bless my father. He was so dedicated. Little was his sleep during the night, much was his fasting during the day. He spent time during the day praying, and when night arrived he slept for a short while only to wake up and spend the core of the night in his worship and supplication. At times he would stand and beseech Allah with tears running down his cheek until the break of dawn. At the break of light he would prostrate himself and pray the early morning prayer and follow that by invoking Allah‘s blessings and mercy until sunrise. From then on he would go out and fulfill his immediate duties. At high noon he would

105 The equivalent meaning was mentioned in Amali al-Murshid bi-Illah al-Ithnyniyah, Al-Khutat by al-Meqrizi (2/437).

106 Amali al-Murshid al-Ithnyniyah.

147 return to his niche praising, exalting, and thanking the Glorious Sustainer. Then he would offer his noon salat and sit down. Then he would offer his afternoon salat and follow that up with more supplications and prostration. Once the sun went down he would perform his sunset and night prayers107.

This heart and mind consuming devotion by Ima̅ m Zayd was not the type that people are accustomed to, the type that pacifies or marginalizes. There are rituals that have the effect of neutralizing the human being, but Zayd‘s devotion and rituals were motivating and fulfilling.

His Courage

To have courage is to be psychologically prepared to take on danger as it interferes with goal achievement. And the more the goal is noble and the commitment to it is deep the more psychological formulation is needed until eventually there is no longer a fear of danger. It is along these lines that Ima̅ m Zayd ibn ‗Ali acquired his courage. Abu Mu‗ammar Sa‗id ibn Khathim said: We were in the quarters of Shabib ibn Gharqad when we heard the sound of approaching horses. All of us were frightened as we thought it may be [a contingent force belonging to] Yusuf ibn ‗Umar. At that time I realized no one was as exuding courage and showing contempt for danger than Zayd ibn ‗Ali. He did not interrupt his speech nor did he show any indication of fear. When the horses passed by and we were released he came to us and said: some of you may be afraid of an impending danger; but I do not intend to take on deviant authority because of some earthly interest, nor do I do so for financial gains, I do it solely for the sake of Allah and as a means of accessing Him. And whoever has Allah as his motivational objective then there is nothing that comes his way that can frighten him108.

Due to this type of psychological potential he challenged tyrants and their functionaries. He was able to speak the truth to their faces. He was effective in disarming them by sound argument before confronting them with weapons. He continued along this course until his words eventually blended with his blood.

107 A‗yan al-Shi‗ah (7/122).

108 Amali al-Murshid bi-Illah al-Ithnyniyah.

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This became the kindling matter for freedom, a freedom that erodes despotism and lights the torch for the rest of humanity; a humannity looking for its way out of the totalitarian tunnel.

A scan of his bold initiatives during his lifetime and we appreciate his determination and heroism. One narrative has it that the troops of the Levant (al-Sham) who were approaching from the direction of al-Hirah were confronted with this lion-heart who was able to fell more than two thousand of them between al-Hirah and al-Kufah109.

His Articulation and Eloquence

The contemporaries of Ima̅ m Zayd were unanimous about his superior ability to communicate and convince his audience. Zayd was an interlocutor who commanded his words. His expressions were easy and graceful. His method of delivery was thoughtful and conclusive. Even his avowed enemy Hisham ibn ‗Abd al-Melek said of him: His tongue was razor sharp, sword swift, and in a higher place than wizardry and liturgy110.

It has been narrated that people would assemble around when Zayd would discourse with Ja‗far ibn al-Hasan about the issue of revenue and financial contributions of the ruler. People would memorize Zayd‘s words as if they were poetry or prodigious precedents111.

Kumayt ibn Zayd al-Asadi a renowned poet and a man of letters during that time said of Ima̅ m Zayd: ―I have never seen anyone more fluent than Zayd ibn ‗Ali.112‖

109 In the book Al-Shafi (p189) it is mentioned that Imam Zayd killed two thousand Umayyad warriors.

110 Tarikh al-Kufah, p.345; A‗yan al-Shi‗ah (7/108), and Zahr al-Adab by al-Qairawani (1/118).

111 Zahr al-Adab, by al-Qairawani (1/119).

112 Al-Amali al-Ithnyniyah.

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Khaled ibn Safwan, a well known sermonizer and oratorical speaker said: ―Eloquence, articulation, asceticism, and devotion came to an end with Bani Hashem only to commence with Zayd ibn ‗Ali.113‖

It also has been reported that the outstanding grammatician Seebaweyh would quote some of Ima̅ m Zayd‘s poetry [apparently as grammatical citations]114.

Ima̅ m Zayd set the tone for the high spirits of men in pursuit of their Islamic mission. Words have to be chosen; sentences have to be effective, and expressions have to be moving. Zayd was well versed and well prepared along these lines. Words are captivating even if their content is of an inferior logic; likewise words are disenchanting even if their intended logic is superior!

His Austerity and Self-Discipline

Ima̅ m Zayd was familiar with the facts of life; he knew how driving and volatile life can be. He viewed life as a transient reality. Thus did he spend his time in life as a Spartan. His words to his Sustainer say it all:

―O Allah! I ask Thee gravity away from this world, and a dislike for it and its fans. This world‘s plenty is inadequate; its iniquity is harsh, its assembly dissipates, its goodness is polluted, its current becomes obsolete, its favors turn sour. Whatever is missed in this world becomes a grief and whatever is gained becomes sedition, except [O Allah!] for those You have harbored. I ask Thee to guard me from this world. Do not have us satisfied with this world and its content, for it is a world that betrays all who have confidence in it, and it disappoints all who trust it. Those whose share and investment are in this world will be disappointed by its earnings and dividends.115‖

113 Al-Ifadah fi Tarikh al-A‘immah al-Sadah; and Hadiyyat al-Raghibeen fi Mathahib al-A‘immah al-Hadeen.

114 Nur al-Absar, p.217.

115 Majmu‗ Rasa‘il al-Imam Zayd, the chapter on supplications.

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Ima̅ m Zayd spent his worldly life away from its temptations, avoiding its pitfalls. He says:

―By Allah, I have never lied since I could distinguish left from right and I have never violated any sanctity of Allah since I realized He punishes such violations.116‖

He once said to a friend of his:

―Aba Qurrah! By He who knows the blood life of Zayd ibn ‗Ali, this Zayd has not profaned any of Allah‘s sanctities since childhood. Aba Qurrah! Whoever obeys Allah will find creation obeying him.117‖

He would say to his companions:

―People! The best form of conformity to Allah is devotion and the most honourable provision man can have is a sense of Allah‘s power presence. So be devoted in this world and provide yourself for the next.118‖

Zayd‘s devotion and austerity were vouched for by the scholars of his time. ‗Amer al-Sha‗bi said: ―I have not seen anyone more abstentious than Zayd ibn ‗Ali.119‖Abu Khaled al-Waseti said: ―I have not seen a Hashemite more devoted and self-denying than Zayd ibn ‗Ali.120‖

Sincerity and Altruism

Ima̅ m Zayd had dedicated his life to Allah. He would only think about what would be in the best interest of the ummah and what would satisfy its Creator.

116 Taysir al-Mataleb, p.80.

117 Maqatel al-Talibiyeen, p. 128.

118 Majmu‗ Rasa‘el al-Imam Zayd, the chapter on Imam Zayd‘s chronicles.

119 Al-Rawd al-Nadir, 1/97; Nur al-Absar, by Al-Shalbanji, p. 215.

120 Al-Minhaj al-Jaliy.

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He would never hesitate to do whatever would serve the ummah and be to its advantage. One of his famous quotes:

―By Allah! If I knew that Allah‘s gratification is in my sparking a fire and placing my own self in it, I would not hesitate to do so.121‖

He says in his address to the ummah:

―I affirm by Whose permission I call upon you, and by Whose order I advise you, I do not seek preference over any committed Muslim, nor do I want to harm any affiliate. My wish is to spare you the doom of those who perish and to guide you away from iniquity. I would rather set a fire and throw myself into it rather than incur Allah‘s wrath and be transfixed to this worldly life. I so desire your salvation and redemption. If you respond positively to our invocation you will be felicitous, well off, and prosperous.122‖

The more a person (like Ima̅ m Zayd) becomes devout and sincere to his Lord by carrying the burden of the ummah‘s frustrations and expectations, the more he is selfless and the more sacrifices he makes.

Above were some quick references to some of Ima̅ m Zayd‘s qualities. There are other aspects to his watershed lifetime that can only be expressed in poetic terms as bland language is incapable of capturing his cascading features.

As a Scholar

Medina was a city very well known for its concentration of ‗ulema. It was an encyclopedic city of sahabis, tabi‗een, and the figures of Ahl al-Bayt. Ima̅ m Zayd ibn ‗Ali sought knowledge at an early age. He was involved in scholarly competition within Medina‘s intellectual circles. He invested a considerable amount of time in personal achievement and in expanding his scholarly horizons. He gained a firm position in the sciences of his time. He knew that he

121 Taysir al-Matalib, p 84; Al-Masabih, by Abi al-‗Abbas al-Hasani.

122 An excerpt from Imam Zayd‘s Risalah to the Ummah.

152 had to equip himself with rational tools to be able to contend with the trends and moods of his time; and he did so within perspective and within context.

Those who left an intellectual imprint on Ima̅ m Zayd were: his father ‗Ali ibn al-Husayn Zayn al-‗Abideen, his eldest brother Muhammad al-Baqer, the sahabi Abu al-Tufayl ‗Amer ibn Wathilah, Aban ibn ‗Uthman, ‗Ubaidullah ibn Abi Rafi‗, and others123.

Much has been said about the relationship between Ima̅ m Zayd and Wasel ibn ‗Ata‘. Which one was the student of the other? Who was influenced by the other? Historical documents do mention that Ima̅ m Zayd did meet Wasel ibn ‗Ata‘ as he met with other ‗ulema in al-Sham, Kufah, and Basra. They had their dialogues as is expected when scholars converge and meet with each other. Ima̅ m Zayd, though, was older than Wasel and of more scholarly depth. Wasel did seek out Ima̅ m Zayd‘s opinions and solutions. History though has not been as generous as to register all these encounters and answers by Ima̅ m Zayd124. As for those who claim that Ima̅ m Zayd was a student of Wasel ibn ‗Ata‘ and was influenced by Wasel‘s ideas concerning Ima̅ mat there is no substantiation or historical validity.

Ima̅m Zayd: Kin and Fellow of the Quran

Historical precedence proves that any idea, movement, or mission based in the Quran is bound to the Quran‘s infinite nature. It accompanies the Quran into people‘s lives. This may be one reason that Ima̅ m Zayd‘s thought has been preserved throughout the passage of time against all odds. Ima̅ m Zayd adopted the Quran as a perpetual guide and an accurate criterion, and a secure refuge. His initiation and his remuneration were from and to the Quran.

123 Ibn Habban in his book Kitab al-Thiqat, writing about Imam Zayd (4: 249) says that Imam Zayd met the Prophet‘s sahabis. Ibn Sa‗d (5: 325) says Imam Zayd was a contemporary of al-Tabi‗een in Madina.

124 One inquiry from Wasel to Zayd was about the Khilafat to which Imam Zayd gave a detailed answer, which I came across and included in the collection of Imam Zayd‘s writings and authorships.

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At an early time in his life Ima̅ m Zayd contemplated the meanings of the Quran. He practically allocated thirteen years of seclusion with the Quran: reading and understanding it as a program and a system emanating from practical behavior. Abu al-Jarud once said: I entered Medina and every time I would ask about Ima̅ m Zayd I would be told: He is the Quran‘s kith and kin125.

Ima̅ m Zayd secluded himself to be in the companionship of the Quran; a seclusion that took him on a long sojourn into the world of facts and mysticism. This self-imposed seclusion began to have its effects on his behavior as well as his trend of thought and ―creativity.‖ Some narrators convey to us an incident in which Ima̅ m Zayd asks his brother Muhammad al- Baqer to pass on to him a book belonging to their grandfather Ima̅ m ‗Ali (AS). After a while the book is handed over to Ima̅ m Zayd. After reading through it Ima̅ m Zayd says that I found whatever I was searching for in this book in the Quran. Abu Ja‗far wanted to quiz him and so he said, ―Could I ask you some questions?‖ And Zayd answered: yes, go ahead and ask. Abu Ja‗far opened the book and began to ask Ima̅ m Zayd to which Ima̅ m Zayd gave answers written in this book. To this Abu Ja‗far commented: ―For father and mother‘s life! You are one of a kind. God grace your mother who gave you birth. She gave birth to a replica of your forefathers.126‖

In this instance Ima̅ m Zayd‘s answers were carbon copies of Ima̅ m ‗Ali‘s answers. This is attributable to the fact that they both were well versed and well entrenched in the meanings of the Noble Quran.

Explaining the Qur’anic Text

The tafsir (explanation) of the Qur‘anic meanings during the sahabi and tabi‗i (first and second generation Muslims) times was readily available to many people. These early exegesis (tafsirs) did not dwell on clarifying the meanings of ayats per se as much as they focused on explaining the meanings of

125 Maqatel al-Talibiyeen, p 130. 126 Narrated by Imam Abu Taleb in al-Amali, p 77 on the authority of Abu Hashem al- Rummani. This was also narrated by Imam al-Mansur billah ‗Abdullah ibn Hamzah inal-‗Aqd al-Thamin.

154 terminology and nomenclature. But then as time passed by the Qur‘anic text was not easily understood for many reasons. And then each era‘s scholars began to exert effort to bring out the diminished and exclusive meanings of the Quran. Some of these interpretations had the flavor of the particular scholar‘s specialty: some of these scholars emphasized the linguistic quality of the Quran, others placed more emphasis on the fluent articulation of the Holy Text, yet there were others who focused on the fiqhi or doctrinaire contents of Scripture. With this variety we have what we have today of tafsir.

Ima̅ m Zayd (AS) developed a peculiar interest during a lifetime sojourn with the Quran. His concern was to establish a Qur‘anic theory of knowledge that is inclusive of human mental discoveries. To do that he sought to assimilate unexplained words and unaccounted for intimations in the ayats of the Quran into a cognizant rendition which came out in book form called Tafsir Gharib al- Quran (The Interpretation of the Quran‘s Mystifying Words).

He proceeded by studying all the clusters of ayats that centered on a particular theme. In doing so he extracted or developed relative and substantial cognitive contents. Eventually he began to put together a Qur‘anic paradigm which would integrate the issues and affairs of life and thought processes. A closer look at Ima̅ m Zayd‘s books and epistles reveals that they are a thematic rendition of the Quran‘s meanings. A review of Ima̅ m Zayd‘s works (which we have reexamined and published) brings out the penetrating and deep understanding Ima̅ m Zayd had of the Impeccable Quran; it also shows how he was brilliant to put these sublime meanings in human language. The following are some excerpts of his tafsir.

The Concept of “Harm” in Allah’s Book

‗Ubaidullah ibn al-‗Ula says: ―I heard a person ask Zayd ibn ‗Ali (AS) about what does ―harm‖ mean in the Book of Allah, such as when Allah says: {Said he: ―Do [you really think that] they [the idols] hear you when you invoke them, or benefit or do you harm?}‖ (Q. 26:73) Say [O Prophet]: ―It is not within my power to avert harm from, or bring benefit to myself…‖ (Q. 10: 49).‖

Zayd (AS) said: as to the verse: Said he: ―Do [you really think that] they {the idols} hear you when you invoke them, or benefit or do you harm?‖ what is

155 meant hear is: do you think that these idols will bring you to life or cause you to die?

As for Allah‘s words: Say [O Prophet]: ―It is not within my power to avert harm from, or bring benefit to myself… this means that I do not have it within my control to actualize what benefits me nor do I have any management of repelling what would eventually inflict me. ―Harm‖ may also mean hard-times and an act causing pain or damage as in His words:

And if Allah should impact you with crisis… (Q. 6: 10).

Or:

… and are patient in crisis and hardship… (Q. 2: 177).

One interpretation of ―harm‖ is drought as is ascertained from the ayat:

And [thus it is:] whenever We let [such] people taste [some of Our] grace after hardship has visited them… (Q. 10: 21).

The word grace in the ayat above refers to rain which explains the word ―hardship‖ in the ayat above which refers to drought in the context of the Qur‘anic discourse. The word ―harm‖ could also mean danger as in:

And whenever harm [danger] befalls you at sea… (Q. 17: 67).

It could also mean ―an impairment of health‖ as this ayat says:

And [remember] Job, when he cried out to his Sustainer: ―Harm [Ailment] has befallen me… (Q. 21: 83).

For [thus it is:] when harm [affliction] befalls man, he cries out unto Us, he be lying on his side or sitting or standing… (Q. 10: 12).

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The word ―harm‖ in the Quran could also mean devaluate:

Verily, they who are bent on denying the truth and on barring [others] from the path of Allah, and [who thus] cut themselves off from the Apostle after guidance has been vouchsafed to them, can in no way harm [devaluate] Allah; but He will cause all their deeds to come to naught (Q. 47: 32).

The meaning of “hand” in the Quran

Ubaidullah ibn al-‗Ula said, I heard Zayd ibn ‗Ali say about the following ayat:

And the Jews say, ―God‘s hand is shackled; and manacled [by Allah] are their hands because of this their assertion. No, but wide are His hands stretched out…‖ (Q 5: 64).

Ima̅ m Zayd says that the reference here is to Allah‘s magnanimity and generosity. In other verses in the Quran the words speak of Allah: ―giving abundantly.‖ In Arabic discourse when it is said that a person is indebted to another person‘s hand it is another way to express how one person extends is helping self to another person.

Allah also says:

And neither allow your hand to remain shackled to your neck… (Q. 17: 29). and this, according to Ima̅ m Zayd, this means do not withhold your hand from spending in good causes as it would be tantamount to having your hand tied to your neck.

Allah also says:

Said He: ―O Iblis! What has kept you from prostrating yourself before that [being] which I have created with My hands?‖ (Q. 38: 75).

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This would mean that I [God] personally created him [Adam] without parents. This is not a specific reference to human-like ―hands‖ as much as it is a reference to Him as a whole being responsible for Adam‘s creation. It could very well be that Allah said to Adam ―be‖ and he was without ever having His ―hands‖ involved in the act of creation.

Also:

…and the heavens will be rolled up in His right hand… (Q. 39: 67).

―right hand‖ in the above ayat refers to His ability and potency. Likewise: ―rolled up in His right hand…‖ would refer to His possession and dominion. It is like saying: If it is in my hand it is mine. Which does not necessarily and literally mean that I have it clenched in my fist. There are examples of this in Arabic poetry.

The Meaning of Waywardness and Guidance in the Quran

‗Ubaidullah ibn al-‗Ula said: I heard a man asking Zayd ibn ‗Ali about the Qur‘anic statement:

Have you ever considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance]… (Q. 45: 23).

…however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]… (Q. 16: 93).

…and the Samaritan has led them astray… (Q. 20: 85).

Oh, woe is me! Would that I had not taken so-and-so for a friend! Indeed, he led me astray from the remembrance [of God] after it had come unto me! (Q. 25: 28-29).

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…and preserve me and my children from ever worshiping idols – for, verily, O my Sustainer, these [false objects of worship] have led many people astray… (Q. 14: 35-36).

What does ―to be led astray‖ in the above verses mean? What does it mean when someone is misguided? Zayd ibn ‗Ali said that it has a variety of meanings:

Mis-guidance coming from Allah the Exalted may be understood in two ways. One way is that the definition of a wayward person as being mis-guided comes from Allah, remember the definition itself not the actual act by man comes from Allah. It would be like saying a person is a criminal. The description of ―criminal‖ is after the fact. By defining a criminal act and its perpetrator we are not condemning anyone to a criminal lifetime. The other meaning is to forsake and abandon. Hence, a person goes astray because as a consequence of his disobedience of Allah he is deserted and eschewed by Allah. Subsequently, that means that Allah will not accompany or succor someone who has chosen to take issue with Allah. This would be like saying a father ruins his son if he fails to amend the pervert and obnoxious behavior of his son. But in fact the father never facilitated or approved of his sons wayward choices. Besides, a person has enough common sense and access to Allah to deter him from deviant choices. But after all this, if the final choice is to disregard Allah then all evidence goes against him.

A human misguiding another human, or being misguided by Satan takes the form of allurement, temptation, and deception. If a human-being is enticed or seduced to disobey God then he is misguided and misled. This particular meaning is not applicable to God, as He never tempts or deludes anyone into His disobedience.

As for idols (that cannot hear or see) being the source of misguidance as in:

…inasmuch as they said [to their followers], ―Do not ever abandon your gods: abandon neither Wadd nor Suwa‗, and neither Yaghuth nor Ya‗uq nor Nesr!‖ And so they have led many astray… (Q. 71: 23-24).

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The explanation of this type of misguidance is traced not to lifeless idols but to their intrinsic choice to equate idols to God or replace Him with them. Their deifying of material objects worshiped as God explains why they are misguided. This would be like saying a particular lady drives a particular man crazy or to insanity even though this lady may not know the man at all. In a ―round-about-way‖ the man, with the idol as catalyst, goes astray.

Likewise, guidance is in a variety of norms. Such as:

… and guided them unto a straight way… (Q. 6: 87).

…[on the strength thereof] you, too, shall guide [men] onto the straight way… (Q. 42:52).

…and made them leaders who would guide [others] in accordance with Our behest… (Q. 21: 73).

In the above ayats we realize Allah is telling us that He guides, His prophet (P) guides, and so do the committed Muslims.

When Allah guides, it means that He establishes the truth, encourages its access, and designates it as such. This we understand from the illustration in the following ayat:

And as for [the tribe of] Thamud, We offered them guidance, but they chose blindness in preference to guidance… (Q. 41: 17).

This means that Allah showed and clarified to them the issue of being guided. He says:

Verily, We have shown him the way: [and it rests with him to prove himself] either grateful or ungrateful. (Q. 76: 3).

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Another aspect of guidance from Allah is His ‗ismat (immunity of man). The above ayat exemplifies man‘s choice of having to gain it or of choosing to lose it.

Guidance from the Prophet (P) and the committed community of Muslims is in the form of elucidating and demonstrating guidance through words and necessary action.

Ima̅m Zayd: Refined by the Sunnah

In addition to the Holy Quran, the Sunnah is the complimentary and comprehensive source that man needs for laws and legislation within which an Islamic personality can grow, thrive, and have its flourishing ideas. Thus will life take on a course of integrity and prosperity. For that reason the Sunnah has been the concern of scholars and researchers throughout Islamic history.

During the Umayyad reign, the Sunnah was strained and stressed. Personal preferences, ethnic inclinations, and political priorities had their impact on the narration of the hadith (the Prophet‘s precedents). Facts pertaining to the Prophet‘s model were stuffed or skewed with fabrications and distortions. The Prophet‘s pace-setting Sunnah was polluted with bida‘ (prevarications and fraud). The speckless Sunnah was menaced and almost undermined had it not been for men who vowed their lives to preserve it; they exerted their best efforts to distinguish it from intruding accretions that came from political and personal quarters. They devised ways and means to identify true hadiths from fancied ones.

Foremost in this regard was Ima̅ m Zayd ibn ‗Ali who was one of the first to collect and critique the body of hadith literature. It is narrated that he compiled his book Musnad al-Ima̅ m Zayd and wrote it himself. He circulated it to his inner circle of companions before he embarked on his course of martyrdom. It was the first book to classify the hadith into fiqh sections.

One of the criteria that were emphasized by Ima̅ m Zayd in the process of verifying a hadith‘s authenticity was to place it in the faultless context of the Quran and draw a comparison between meanings. When asked by some of his admirers about ―controversial‖ hadith, he replied: Know that no prophet parted with his society before leaving them with compelling and binding evidence that

161 affirm Allah‘s truth and facts. Whatever fallacies and fables follow are a product of the generations that follow such prophets. Prophets (P) had people ―put words in their mouths.‖ Allah‘s final prophet (P) said: When you hear a hadith place it in the Qur‘anic reference and if it is agreeable it may be related to me and I stated it; but whatever hadith seems to be contrary to established Qur‘anic meanings that it is not from, I did not utter it, and I am extricated of its consequences127.

He also said: You will never produce a hadith confirming me except if I am able to substantiate it by Allah‘s Book128.

Ima̅m Zayd and Rationality

The human intellect has its field of activity within which it goes to work. Inside this range of thought there can be no barrier or religious ―off-limits.‖ In this designated area the mind is expected to work objectively and sometimes judgmentally. Sometimes though, there are factors that veto or interfere with this mental pursuit, such as sentimentality, fanaticism, selfishness, and all other issues in which emotion is apt to precede the intellect. There are also some areas beyond the reach of human intellect and mental scrutiny, such as metaphysical issues, matters pertaining to how man‘s behavior with God should be, and basically all otherworldly and paranormal phenomena.

It would appear that it was within these parameters that Ima̅ m Zayd exercised his mental faculty. Relying on the mind and intellect Ima̅ m Zayd pondered the sensual world, but when it came to the extrasensory or the unnatural he did not rely on the mind per se. In this case his reliance was upon the eternal miracle: the Sacred Quran. But he still held that the human mind should function within its given guidelines. He said in the introduction to his book: Al-Iman (Divine Commitment): ―I advise you to adopt Allah‘s Book as a trend setter, inspiration, and guide. You should always be second to it in whatever you

127 Majmu‗ Rasa‘el al-Imam Zayd (The Compilation of Imam Zayd‘s Epistles), the section on fatwas and answers.

128 Narrated by Imam al-Murshid billah in Al-Amali al-Ithnyniyah.

162 favor or dislike. You should always suspect your own selves whenever at variance with the Quran. For the Quran is a cure for those seeking a remedy. It is light for those seeking a guide. It is a lifesaver for those who utilize it. Whoever is instructed by it is sure to reach his destiny, and whoever rules by it does so with justice. It tips the balance of arguments. Whoever contradicts it denies God. In it you will find the news of those preceding you in time, the news of the end of time, and the news of your affairs as they are exhausted by time.129‖

In his books, epistles, and other works Ima̅ m Zayd stimulated the mind to arbitrate some disputes and to focus on propositions. He encouraged the mind to relate what is tangible to what is not; and to detect the movement of history, the sequence of events, and the proper variables of the past.

Ima̅m Zayd’s Fiqh

Ima̅ m Zayd is considered to be the founder of a substantial school of thought. He was known for his practical and in-depth fiqh. His ideas were fertile. The basis of his paradigm and fiqh is grounded in Islamic jurisprudence: the Quran and the Sunnah. It has been said that a person came to him inquiring about his opinions to which Ima̅ m Zayd responded: ―Whoever relates to you something about me which your heart refuses to accept, and which is contrary to what you know of me, and which you have not learned from me, something which you are not able to find in Allah‘s Book, then know I have nothing to do with it. But if there is a basis for it in Allah‘s Book, and it seems to correspond to the truth, and you can relate it to me and you find it compatible to my course of thought then accept it; for the truth comes from its folks and it reverts to them.130‖

Zayd relied on Usuli (principles of jurisprudence) criteria in his fiqhi deductions and reasoning. Most of these criteria were not registered at that time and he did not dictate them to his circle of students which was customary at the

129 Majmu‗ Rasa‘el al-Imam Zayd, the Book of Iman.

130 Ibid, the section on Fatwas and answers.

163 time. Some of these criteria are recognizable by studying and examining his fiqh. Some Zaydi scholars of following generations identified these criteria and standards as did the followers of other schools of Islamic thought.

One of the most famous books on the fiqh of Ima̅ m Zayd is Al-Majmu‗ which is published today under the title: Musnad al-Ima̅ m Zayd ibn ‗Ali. It circulates widely among the Zaydis (the followers of the Zaydi math-hab). This book has been researched, quoted, and referenced131.

There is also Manasek al-Hajj wa al-‗Umrah (The Rituals of Hajj and ‗Umrah); published in Baghdad, Iraq. Some of Ima̅ m Zayd‘s works have been narrated by his students. Ima̅ m Muhammad ibn Mansur al-Muradi quotes works of Ima̅ m Zayd in his books; especially, Al-Amali (known as Amali Ahmad ibn ‗Isa). So does al-Hafez Abu Abdillah al-‗Alawi in his famous book Al-Jami‘ al-Kafi.

I found a book attributed to al-Shahid Hamid al-Muhalla of the 6th Hijri century under the title: Fiqh al-Ima̅ m Zayd wa As-habeh within which there are rare quotes about Ima̅ m Zayd.

Noteworthy here is the fact that the Zaydi fiqh today is not all the work of Ima̅ m Zayd alone. Rather it is a fiqh that threads together the scholastic deductions and opinions of legal scholars affiliated with Ahl al-Bayt who worked within a general framework of Usul al-Fiqh beyond the confinements of one particular Islamic school of thought and not limited to the methodology of a peculiar scholar.

For this reason the prominent scholars of the Zaydi school of thought are faqihs in their own right on a par with the Ima̅ ms of the four schools of Islamic thought who command followers due to their substantiated fiqh whose Usul are well known and well explained.

131 Much has been written about this book; for further information see Muqaddimat al- Rawd al-Nadir and Al-Imam Zayd by Muhammad Abu Zahrah.

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Ima̅m Zayd as Viewed by His Contemporaries

Ima̅ m Zayd climbed the intellectual ladder until he was recognized and his star shined. He delved into the details of his generation‘s body of knowledge and humanities and gained the acknowledgment of his contemporary peers. They all admitted his leading scholastic accomplishments, namely:

* The testimony of his eldest brother and unique mentor Ima̅ m Muhammad al- Baqer (AS) who said: ―Zayd has been endowed with privileged divine knowledge132; ask him as he knows what we do not.133‖

He replied to someone asking about Zayd: ―You ask me about a man who resounds with fervent commitment and knowledge from head to toe and who is the master of his folks.134‖

*The testimony of his nephew, his classmate, and youth companion Ima̅ m Ja‗far al-Sadeq (AS) when he says: ―By Allah, he was more than any one of us the avid reader of Allah‘s Book and the astute to understand Allah‘s deen.135‖

*The testimony of Ima̅ m Abu Hanifah al-Nu‗man ibn Thabet the renowned scholar of Sunni fiqh who said: ―In his generation I have seen no one better equipped for fiqh, no one more knowledgeable and more sharp and eloquent. He [Zayd] was second to none.136‖

132 This is a form of knowledge that comes from Allah; and the reference to this is in Allah‘s Book: … unto whom We had imparted knowledge [issuing] from Ourselves…‖ (Q. 18: 65).

133 Al-Rawd al-Nadir, Vol I, p 112.

134 Taysir al-Mataleb fi Amali al-Sayyed Abi Taleb, p 84.

135 Al-Minhaj al-Jaliy, Vol. I, p.5, t manuscript; also in Al-Muhit bi-al-Imamat, manuscript.

136 Nur al-Absar, by Al-Shablanji, p. 215; also in Al-Khutat, by Al-Maqrizi, Vol. II, p 436.

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*The testimony of the distinguished hadith narrator Sulayman ibn Mahran al- A‗mash who commented: ―I have not seen among them (meaning Ahl al-Bayt) anyone preferable, knowledgeable, and more articulate than him [Zayd].137‖

Respect and Reverence

Ima̅ m Zayd (AS) was a personality that commanded the respect of creative people; be they commanders, scholars, communicators, ascetics, and others. His character was refined and his standards were high. All talented people expressed their admiration for his outstanding personality. Not to mention that Ima̅ m Ja‗far ibn Muhammad al-Sadeq and ‗Abdullah ibn al-Hasan al-Kamel who used to hold Zayd‘s mount [horse] and fix his attire to his saddle138.

Al-Baqer said: ―Zayd is the language that I speak.139‖ He also said: "No one of us was born to resemble ‗Ali ibn Abi Taleb more than him [Zayd].140‖

*Selemeh ibn Kaheel said: ―I have not seen anyone more articulate about Allah‘s Book than Ima̅ m Abi al-Husain [Zayd].141‖

*Abu Is-haq al-Subai‗i said: ―I saw Zayd ibn ‗Ali but I haven‘t seen anyone of his folks a close competitor. He supercedes in knowledge and in privilege. His articulation was superb and his expressions and self denial were unsurpassed.142‖

137 Al-Khutat, by Al-Maqrizi, Vol II, p. 437.

138 Maqatel al-Talibiyeen, p. 129.

139 Hayat al-Baqer, p. 61, from the book Safinat al-Behar.

140 Al-Anwar (manuscript).

141 Al-Minhaj al-Jaliy (manuscript).

142 Khutat al-Maqrizi, Vol. II, p. 437, Nur al-Absar, p. 215, Al-Rawd al-Nadir, Vol I, p. 98, A‗yan al-Shi‗ah, Vol. VII, p. 108.

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*‗Abdullah ibn Hasan al-Kamel said: ―‗Ali ibn Abi Taleb drew the line between us and people; Zayd ibn ‗Ali drew the line between us and the Shi‗ah. Whoever follows him is a Shi‗i and whoever does not follow him is not a Shi‗i. I have not seen in our crowd or in other crowds anyone like him.143‖

*Ja‗far al-Sadeq once said to one of his fellows: ―I do not think you will see any of us the likes of him [Zayd] until the end of time.144‖

*Al-A‗mash said: ―In all the folks of Zayd ibn ‗Ali there is no equivalent to Zayd ibn ‗Ali. I know of no one in them who excels him. He is outspoken, a man and a scholar. Had they honoured their word to him he would have set them on the straight and obvious path.145‖

*Ima̅ m Abu Hanifah al-Nu‗man said: ―I have not seen anyone equal to Ima̅ m Zayd, no one more versed and steeped in knowledge than he.146‖

Ima̅ m Muhammad ibn Abdullah al-Nafs al-Zakiyah said: ―By Allah! Zayd did renew the discontinued codes and edicts of prophets; he adjusted what had gone religiously off-track. We cannot but benefit from Zayd‘s enlightenment. Zayd is the Ima̅ m of [all] Ima̅ ms .147‖

In speaking about Zayd, Shu‗bah ibn al-Hajjaj would state: ―I was addressed by the foremost of Hashemites: Zayd ibn ‗Ali.148‖

143 Maqatel al-Talibiyeen, p. 389, Al-Rawd al-Nadir, Vol. I, p. 115.

144 Al-Muhit bi-al-Imamat (manuscript).

145 Khutat al-Maqrizi, Vol II, p. 437 and A‗yan al-Shi‗ah, Vol VII, p. 108.

146 The introduction to Musnad al-Imam Zayd, p. 7, Khutat al-Maqrizi, Vol II, p. 437.

147 Al-Tuhaf Sharh al-Zulaf, p 28.

148 Tahthib Tarikh Ibn ‗Asaker, Vol. VI, p. 117.

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Sufyan al-Thawri put it this way: ―[Zayd] stood in for [al-Ima̅ m] Husein ibn ‗Ali (AS). He was the most versed human concerning Allah‘s [Holy] Book. I affirm: women have not given birth to the likes of Zayd.149‖

Al-Baqer (AS) asked about Zayd and Abu Hamzah al-Thumali answered: ―I have not seen among Arab youth anyone who compares with him.150‖

Abu al-Jarud said: ―I assert that no one was given a lifetime paramount to Zayd ibn ‗Ali, except for his forefathers.151‖

At an early stage of his meritorious life, Ima̅ m Zayd endeavored to revitalize the role of the ‗ulema. He sought to minimize their [theoretical] differences as a means of freeing them from prejudices. He met during the time of hajj with people from different vicinities and variations of the ummah as his first step in reconstructing a consolidated and unified populace. He spoke to people who were accessible and corresponded with others who were in far-away lands.

One of his accomplishments was to send a written message to the ‗ulema in the ummah. This message expressed his ―calling.‖ In it he clarified that ―the affairs of the ummah can be restored by the ―agency‖ of the ‗ulema; these affairs may also deteriorate through the ―agency‖ of the ‗ulema if they exchange Allah‘s orders and commands for aiding and abetting despots and dictators.152‖ In addressing the ‗ulema, Ima̅ m Zayd called upon them to assume their scholastic responsibilities which places them in the limelight of the ummah and gives them status and prestige. To them he said: ―You, the assembly of ‗ulema, are in a position of public recognition. Your piety is attested to. Your affiliation with Allah is acknowledged. Your study of the Quran is granted. You have prestige in the public eye. You are honoured in the urban and commercial centers. The most powerful members of society look up to you; while the dispossessed

149 Taysir al-Mataleb, p 79.

150 Hidayat al-Raghibeen, Manuscript.

151 Al-Muhit bi-al-Imamat, Manuscript.

152 An excerpt from Imam Zayd‘s Risalah to the ummah.

168 yearn for you. Even those who are beyond your sphere of influence revere you. You preceed other notables on many occasions. You remain distinguished in whatever company you are in. You are sought whenever an appeal is made in the public interest. You are the pace-setters. All of this is because of your knowledge of Allah‘s right by those who are lesser than you in rank and station.153‖

Ima̅ m Zayd was the contemporary of many well-known ‗ulema who either were on the progressive side of history or on the regressive side of it. These types are to be found almost anytime, anywhere. They may be put in the following categories:

1- Activist ‗ulema who are principled and determined within well defined and well established concepts and paragons. They interact with Allah directly in all their conduct and occupation. They have reached a high standard in their personal lives and they went out to see that standard established in society around them. To reach this goal they endeavored to raise the level of thinking in the public realm and to stimulate a social movement forwards. They did not ask how much that would cost them. These turned out to be the supporters of Ima̅ m Zayd and his partisans on all fronts: from the mental to the military.

2- ‗Ulema who were satisfied with their personal salvation. They were not very much concerned with ―social salvation.‖ Some of them may have feared the consequences; others may have been sluggish, and others may have been irresponsible. Ima̅ m Zayd considered this to be a betrayal of the ummah. He addressed these types of ‗ulema by saying: ―Do not be mindless of Allah‘s preferential right. Do not waste His directives. If you fail in this regard you are akin to physicians who have collected their money but demented their patients, or like shepherds who get paid to take the flock to pastured lands but wind up taking them to barren lands, or the likes of guards who turn over the fortress to its enemies… By He who sustains Zayd‘s life, if you were to explain to people what you know and impress them with the truth that you have a grasp of you

153 Ibid.

169 will destabilize the despotic structure and root out the foundations of tyranny.154‖

3- ‗Ulema who are skeptical and pessimistic. These types see the facts of world affairs through the tilts of their ego. They come out and give reality a taint of their subjective and despondent selves. They are known for their self- centeredness and envy, as well as their doubts of others. They take liberty in presenting the issues in their own unobjective way.

4- The court ‗ulema (or the status quo scholars). These are the ones who are all too willing to be the mouthpieces and the instruments of the masters and monarchs. They are used to fabricating accusations and falsifying the facts about activist ‗ulema whose goal it is to change the course of an errant regime. Propaganda that comes out of the man of the cloth is more effective than that coming out of barons and kings.

Ima̅ m Zayd spent a good deal of his time and effort confronting these ‗ulema of disrepute. The danger of religious personalities supercedes by leaps and bounds the danger of potentates and royal executives. That is because religious figures have a spell on the conscience of people; they are able to draw them into blind and mindless imitation. They penetrate into the psychology of people and may cause a rational crisis. But a tyrant can only exert ―outside‖ influence. He may use force and clamp down on people. The crisis here is circumstantial and dissipates once the tyrant is no longer in control. Unlike the religious damage that dwells inside a person and is not circumstantial, which means even if a person goes to Mars he will still have a polluted mind and a disturbed conscience to live with! In some instances the official tyranny and oppression becomes the motivation for revolt and resistence, unlike ―religious subterfuge‖ which chips away at every movement for change and renaissance on one side and which reinforces and rationalizes tyranny and oppression on the other side!

―You scholars of disrepute! You have attempted to score out Allah‘s Holy Book! You have attempted to deface the deen altogether. Consequently, it

154 From Imam Zayd‘s Risalah to the ummah‘s ‗ulema.

170 escaped in fleeing fashion from you. Due to your shameful acts the blood of the champions of haqq from the Prophet‘s descendants (P) has been shed. Their heads were raised on the spears, their bodies were chained, they were humiliated, they felt the agony, endured grief, they were mortified, and debilitated and fatigued.155‖

Ima̅ m Zayd pointed to the opportunistic attitude of these cunning and conniving scholars who were anxious to gain proximity from oppressors. To that he said:

―You scholars of infamy! You have secured your place with tyrants because of your scheming. You have gained worldly possessions by keeping company with overlording kings. In the process you have violated the deen and quashed the Quran. Your knowledge is Allah‘s evidence against you. But eventually when death approaches and the final hour arrives you will painfully know the extent of what you have been accomplices to.156‖

Needless to say a pioneering Muslim has to know whom to follow. Society has to get together around virtuous and involved ‗ulema while taking issue with other ―whimsical‖ ‗ulema so that the lines are drawn.

Correcting Confused Concepts

When we review the books of Ima̅ m Zayd we find that he paid close attention to the ―hot‖ issues of his time and age. He worked on correcting some skewed and lop-sided ideas. The most challenging crisis of any religious momentum is unreliable and error-prone concepts. If everyone understands his ideas in his self centered way he will take a stand and defend his rational position and then begin to judge others through this personalized view. This inevitably will lead to sterile disputes and harsh judgements. What is to follow are some concepts which Ima̅ m Zayd commented on:

155 Ibid.

156 Ibid.

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The Truth About Iman

Iman is an application program of convictions and beliefs which glows inside the depths of man with a grip on man‘s heart, mind, and soul. The further this seeps into man‘s psychology the more pronounced it is in man‘s reality. This process leads to internal conscientious crystallization and external material perfection:

[Know that true] committed Muslims are only those who trust Allah and His Apostle and have left all doubt behind, and who strive hard in Allah‘s cause with their possessions and their lives: it is they, they who are true to their word! (Q. 49: 15).

For this reason Iman is a sublime goal and a privileged objective that generates glad tidings:

Allah has promised those who commit to Him and do good works [that] theirs shall be forgiveness of sins, and a mighty reward. (Q. 5: 9).

When people of aggression and disobedience found themselves outside the perimeters of Iman, in the grip of Satan, not concerned with repentance and restitution, when they realized where they are they began to finagle with the concept of Iman so that it may admit them and their shenanigans and chicanery. In doing so they claimed that qibla-praying but oppressively ruling and shari‗ah violating kings are still within the sphere of Iman. They constricted Iman to a verbal acknowledgment of deen without physically and practically opposing shirk, and upholding Qur‘anic commandments, and abiding by moral conduct becoming of Iman.

To give this slant a religious flavor they clung to extrapolative texts. To this end they claimed that any disobedient man short of shirk is pardonable, and they quoted:

Verily, Allah does not forgive ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills. (Q. 4: 49).

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And:

and so I warn you of the raging fire – [the fire] which none shall have to endure but that most hapless wretch who gives the lie to the truth and turns away [from it]. (Q. 92: 14).

These mis-ideas were promoted and publicized in a systematic way that sought to diffuse and deflate the meaning of Iman. And these unsound ideas became a belief that was represented and justified by nitwits and simpletons whose interests and ignorance took precedence over the facts.

Ima̅ m Zayd led the charge to correct this anomaly by writing his book Al-Iman in which he summarized the Qur‘ānic concept of Iman with further explanation of its foundations. The following is a summary of the book:

*Iman is both an expression and a physical exertion: ―Iman and good deeds is like the spirit in the body; if you separate the two they perish and if you combine them they flourish‖; ―Iman is two: an Iman that confirms the truth and an Iman that generates man‘s good work and raises his guard against Allah‘s retribution and power‖ and Iman ―is founded on substructures and extensions. Iman has a beginning, a center, and an end. Its beginning is the divine duty upon the ummah to acknowledge Allah and His Apostle. That was followed by its [Islamic] religious obligations. Its end is when the spirit exits its sphere of worldly life and obligations in a state of confidence and comfort for having lived a life in the service of Allah.‖

*The Quran tells us that the obligations of nations were introduced incrementally as Allah ―assigned His prophets (P) to their peoples to bear witness that there is no authority/deity except Allah, and to follow that up by bearing Allah‘s covenant. Anyone who follows through with this process in sincerity will have access to paradise.‖ Then Allah ―designated for every prophet a [different] law and way of life,‖ that was binding on prophets and their respective societies. Musa‘s people were vouchsafed the Sabbath. Whoever honoured the Sabbath was rewarded paradise; and whoever violated the Sabbath in principle or in action was condemned to suffer the anguish and the fire that is prepared by Allah for behavioral desecration of the Sabbath.

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―Then Allah sent ‗Isa (Jesus) with the eternal word of faith: there is no authority/deity except Allah, and with the Scripture of faith with its particular law and way of life. The concept of the Sabbath was no longer the legal reference of the time. Now ‗Isa had to be acknowledged in his complimentary role to Musa (Moses). Whoever followed the instructions and teachings of ‗Isa would qualify for bliss, and whoever denied ‗Isa and insisted on the obsolete ways of Musa was in disobedience of Allah and incurred His fire.‖

―Then Allah sent Muhammad (P). Muhammad was instructed by Allah to have people adhere to Allah alone, to worship, honour, and conform to Him and to no one or nothing else. This was done in Makkah for ten years. Whoever followed Muhammad (P) and his deen would secure paradise. At this time these followers were not duty-bound or required to fight or pray or perform the hajj or fast the month of Ramadan. Up to now anyone who died bearing witness to the facts presented by Muhammad (P) without being guilty of shirk would be a candidate for paradise. Allah will not take to task and punish anyone who follows Muhammad (P) while in Makkah except if he were to equate or associate other(s) with Allah, the Merciful.

To confirm this Allah revealed in Makkah the Scriptural chapter of Bani Israel:

For your Sustainer has ordained that you shall conform to none but Him…Until He says: And walk not on earth with haughty self-conceit: for, verily, you can never rend the earth asunder, nor can you ever grow as tall as the mountains! The evil of all of this is odious in your Sustainer‘s sight: this is part of that knowledge of right and wrong with which your Sustainer has inspired you. Hence do not set up any other deity/authority side by side with Allah, lest you be cast into hell, blamed [by yourself] and rejected [by Him]!

(Q. 17: 23-29).

During the time these ayats were revealed in Makkah Allah did not threaten with the fire those who violated these commands until He said: ―Hence do not set up any other deity/authority side by side with Allah, lest you be cast into hell, blamed [by yourself] and rejected [by Him]!‖

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Then Zayd mentions ayats revealed in Makkah which menace the mushriks by having the hell-fire in anticipation of them if they insist on their shirk:

And so I warn you of the raging fire – [the fire] which none shall have to endure but that most hapless wretch who gives the lie to the truth and turns away [from it]. (Q. 92: 14-16).

As well as:

And, verily, on that Day they all will share in their common suffering. Verily, thus shall We deal with all who were lost in sin: for, behold, whenever they were told, ―There is no deity/authority save Allah,‖ they would glory in their arrogance and would say, ―Shall we, then, give up our deities at the bidding of a mad poet?‖ (Q. 37: 33-36).

*After the first phase of the Muhammadi mission religious obligatory assignments followed ―until when Allah ordered Muhammad (P) to seek asylum away from Makkah, in Madinah. Military duty was to become a responsibility. And Islam was then constructed on five pillars: the Shahadah (the oral testimonial that there is no deity/authority except Allah), the established [social standard] of salat, the systemic distribution of money: zakat, the Hajj, and fasting during the month of Ramadan.

Then Allah disclosed via revelation to His Prophet (P) the verdict of adultery:

As for the adulteress and the adulterer – flog each of them with a hundred stripes… (Q. 24: 2).

Then Allah says concerning an innocent a sacred life that has been killed:

But whoever deliberately kills another committed Muslim, his requital shall be hell, therein to abide; and Allah will condemn him, and will reject him, and will prepare for him awesome suffering. (Q. 4: 93).

But Allah does not condemn a committed Muslim.

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Allah also declared through Scripture:

Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame. (Q. 4: 10).

*After these divine assignments and duties settled into the social reality of Madinah and when the qualities of Iman were pronounced, at that time whoever failed to fulfill and live up to this standard of life was excluded from the circle of Iman, in His words:

Behold, those who barter away their bond with Allah and their own pledges for a trifling gain – they shall not partake in the blessings of the life to come; and Allah will neither speak to them nor look upon them on the Day of Resurrection, nor will He cleanse them of their sins; and grievous suffering awaits them (Q. 3: 77).

Zayd pointed to the claim of the Murji‘ah (the fatalists – those who believed that they were powerless to change their destiny) who say:

Verily, Allah does not forgive the ascribing of divinity/authority to aught beside Him, although He forgives any lesser sin to whomever He wills… (Q. 4: 48).

By referring them to the unequivocal and clear ayats of the Quran from which the following can be derived: those who commit disobedient acts even if they are qibla folks are not included in [God‘s] will. For if Allah wanted to forgive the qibla folks altogether He would have said: ―Verily, Allah does not forgive the ascribing of divinity/authority to aught beside Him, although He forgives any lesser sin.‖ He would not have made an exception and said: ―to whomever He wills.‖

Then he said: for those who have gone astray in understanding this ayat I shall provide its explanation. Although He forgives any lesser sin to whomever He wills…The definition and description of those whom Allah willed to forgive is:

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If you avoid the great sins which you have been enjoined to shun, WE shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory (Q. 4: 31).

Whoever Allah has taken to task for a major sin even if he belongs to the qibla shall suffer the consequences because Allah does not rescind His word. And whoever comes to you with arguments contrary to the Quran do not believe him; rather suspect him. Allah‘s words are the panacea and not these other misinforming words pertaining to Allah‘s will.

Allah the Exalted says:

And [both] the Jews and the Christians say, ―We are God‘s children, and His beloved ones.‖ Say: ―Why, then, does He cause you to suffer for your sins? No, you are but human beings of His creating, He forgives whom He wills, and He causes to suffer whom He wills… (Q. 5: 18).

Whoever wants to be forgiven from these types should abandon Judaism and Christianity. The same is applicable to the folks of qibla: if they want to be forgiven they should abandon their penalty incurring violations.

After this ayat Allah revealed other ayats that indicate there is a punishment for disobeyers even if they are people of the qiblah. Of these ayats:

But whoever deliberately slays another committed Muslim, his requital shall be hell, therein to abide; and Allah will condemn him, and will reject him, and will prepare for him awesome suffering (Q. 4: 93).

It may not accord with your wishful thinking – nor with the wishful thinking of the followers of earlier revelation – [that] he who does evil shall be requited for it, and shall find none to protect him from Allah, and none to bring him support (Q. 4: 123).

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The Quran has established the fact that the munafiqs are in the deepest pits of the fire while the munafiqs are neither mushriks nor mu‘mins. The Extolled and Glorified says:

Behold, the munafiqs seek to deceive Allah – the while it is He who causes them to be deceived [by themselves]. And when they rise to pray, they rise reluctantly, only to be seen and praised by men, only seldomly conscious of Allah, wavering between this and that, [true] neither to these nor those. But for him whom Allah lets go astray you can never find any way (Q. 4: 142-143).

Allah refuses here to include this segment of people among the mu‘mineen (committed Muslims.) He also refuses to include them among the mushriks.

Explaining the Meaning of Qadar (Predestination)

Exploring the unfathomable meanings of predestination or predetermination is tantamount to treading a slippery slope. For this reason Ima̅ m ‗Ali (AS) said: ―Predestination is a deep and incomprehensible sea. It is a path of darkness which you should not pace. It is Allah‘s secret which you should not attempt.157‖

As was the case with other sensitive issues the issue of qadar or predestination or fate was another one of those ―controversial‖ issues that was widely instigated by Umayad officialdom. Al-Qadar was presented as this inescapable force that has imposed particular rulers who were also by the circular definition of qadar forced to do terrible things. Due to the public-relations definition at that time of qadar these rulers were granted power. By the same twist of logic it is qadar that placed these rulers in a pool of infractions and offences. It was due to this myth-information of qadar that innocent people were killed and truth speaking ‗ulema were banished. There was no escaping the tentacles of this qadar! To add insult to injury if you were molded by officially sanctioned

157 Sharh Nahj al-Balaghah.

178 opinions you had to believe in this qadar and accept the consequences with a broad vision and a healthy attitude!

The Umayad royals were very excited about this view of qadar. Their court clergymen did all they could to promote this type of understanding which served as a mental line of defense for the royal class.

Ima̅ m Zayd expressed his thoughts on this issue. He did so with caution and perceptual experience. He did not exclude disobedient and violating Muslims from Allah‘s [retaliatory] qadar, neither did he exempt them from breaching Allah. He said: ―What I say and am convinced is true is that you should read the Quran and mentally focus on its meanings to find out what Allah wants and what He demands and this should be attributable to Allah, but whatever else Allah dislikes should be attributable to its performer… I am satisfied to say that offenders of Allah do not operate beyond the power sphere of Allah. That should not be excused if they defy Allah. And whoever says that he is in possession of his own deeds with Allah is guilty of shirk; and whoever says he is in possession of his own deeds with the exclusion of Allah is guilty of kufr. I tend to believe that the right course in this regard is for a subject of Allah to follow and implement those teachings and instructions coming from Allah. If I do such a thing I am in a position to thank Allah, but if I err and disregard or contravene Allah then I find myself in need of asking Him forgiveness. If you encounter those who insist on their sins and mistakes do so with [at least] facial features of objection so that you gain with Allah. Whoever humiliates people who infringe on Allah will gain His gratification.158‖

Ima̅ m Zayd objected to what al-Mujberah had to say when they denied that man has an independent will and capacity. He said: ―They claim that Allah did not equip man with an ability to repel intrusive and protruding forces into man‘s heart. They claim that He forced them to endure such internal interferences as they were made [by Allah] that way. In such a way they attach moral weakness to Allah, the while they absolve their own selves and all others of this moral failure. They even said that He is responsible for all our movements be they acts of devotion or acts of infraction. He will hold us

158 Extracted from an answer to a question received by Imam Zayd from al-Madinah (Majmu‗ Rasa‘el al-Imam Zayd), the section on Imam Zayd‘s answers and fatwas.

179 accountable on the Day of Judgement for things that He did as He created [the acts of] kufr, zena, shirk, thulm, jawr, and sefah (defying Allah, adultery, equating others with Allah, tyranny, oppression, and deceit). Had He not created these things – as they claim – and compelled us to do them we would not on our own be able to deny Him or associate others with Him. We would not have been able to accuse his Prophets of lying, or to abandon His Scriptures, or even to kill His Apostles and saints. But when He created all this and compelled us to do these things we had no choice but to become the performers of His will and fate. For that He was angry with us and He threw us into the fire for ever.

Absolutely not so. By His grace, this is not the way to describe the most prudent Judge. Rather He created them for obligations, with an ability, with reason, with commandments, and with prohibitions. He ordered us to do what is right and good and He never intrudes into this process. He ordered us to withhold from doing what is wrong and evil and He never allured otherwise. He has guided us to the point of seeing and distinguishing between the two intersects: one to virtue and the other to vice, and He said do whatever is in your capacity to do by choosing what is right and rightful and avoiding what is wrong and harmful… The Mujberah and the Mushabbehah (comparisonites) excluded themselves from being responsible for doing what is wrong and unsuitable such as acts of oppression, tyranny, and deceit while attributing all this to Allah in total. They said that Allah created them for this misfortune and created them to do what is incorrect and fallacious. Then He will punish us in the fire and will not do injustice to us.

―How much more ridiculous can you get? How can anyone attribute more injustice to Allah than what they say? By Allah, this is not the description of the Most Merciful, the Mercy-giving who demands justice, perfection, and Who bars insults and systemic evil.159‖

159 Majmu‗ Rasa‘el al-Imam Zayd, the section in which he answers the fatalists.

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The Many and the Few

To say that more people or the overwhelming majority of people are determinants of the haqq and to follow that up by saying that the small number of people should join the crowd is not an accurate way of getting to know the truth (haqq). Al-Haqq and al-Batel cannot be distinguished by the numbers they command: be they the few or be they the many. These followers have no impact (positive or negative) on a concept.

Unfortunately, this yardstick was imposed on Islamic thought. It gained prominence during the Umayad reign especially during the years of Hisham ibn ‗Abd al-Melek, which corresponds to the crucial years in the life of Ima̅ m Zayd. The fallout of that was a polarized and intense standoff between the proponents of this idea and Ima̅ m Zayd. Ima̅ m Zayd never considered numbers to be qualifiers for what is haqq and what is batel. Even a few who are obedient to Allah will become the jama‗at of Muslims; while the pronounced majority who are disobedient to Allah become the folks of bida‗(religious improvisations). This conclusion is Qur‘anically based. Many promoters of the majority verses minority mental image were opportunists steeped in empty talk who were misleading public opinion, for this reason Ima̅ m Zayd took them on strictly from a Qur‘anic viewpoint to which no one could object. Ima̅ m Zayd chronicled the ayats that refer to a majority to show they were in a bad light, as well as those ayats that refer to a minority to show they were in a good light. This proves that large numbers are not intrinsically indicative of the haqq. Likewise, small numbers are not intrinsically indicative of batel. The jama‗at are the folks of haqq even if they are numerically insignificant. And the furqah are the folks of batel even if they are numerically superior.

To this end Ima̅ m Zayd says: ―Heretofore, there are people in this ummah who are speaking about jama‗at. They contend that they are the majority; and that they are Allah‘s evidence of the truth as opposed to the minority. They say that the minority in the ummah are people of religious improvisations and deviations. But we hear Allah (exalted, extolled, and glorified be He) in His revelation of Scripture to His subject and servant Muhammad (P) inform us of previous nations and peoples pertaining to Nuh, Hud, Saleh, Shu‗aib, Ibrahim, Musa, Dawud, Sulayman, ‗Isa, and Muhammad (P) some of whom are salutary apostles and not just ―page-pundits‖, we hear Him say that the followers of

181 haqq, jama‗at, and prophets were minorities, while the folks of religious improvisations and expediencies were the majority. We heard Allah speak very highly of these minorities, while assailing the majority for their ignorance, foolishness, lies, and errant ways. He warns righteous people not to be swept by their public statements.160‖

Consolidating the Ma‘ruf and Dismantling the Munkar

The Quran calls for an ummah that secures haqq and honesty. Of it Allah speaks:

You commit to Allah and the Last Day, and consolidate the ma‗ruf and dismantle the munkar (Q. 3: 114).

This consolidating of the ma‗ruf (common sense goodness) and dismantling of the munkar (self-evident systemic vice) guarantees the wholesomeness of Islam as a doctrine and repels the assaults of evil from all directions. This is a method of eternalizing Allah‘s message and putting the ummah on the right course within which we will have proper Muslim conduct, without man victimizing his fellow man. In this setup man belongs to Allah in a relationship of conformity and abidance.

The well being of this ummah is contingent on it being as Allah says:

You are indeed the best community that has ever been brought forth for [the good of] mankind: you consolidate the ma‗ruf and you dismantle the munkar (Q. 3: 110).

Regrettably, this very central concept of practical Iman became a target of those who tried to void it of its dynamic. Many tyrants deployed their agents and gave them facilities and finances to obliterate the momentous and activist meanings of this concept.

160 Madh al-Qellah wa Themm al-Kethrah (Hailing the Minority and Assailing the Majority).

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But they cannot silence the voice of truth. Its roar will continue. It was Ima̅ m Zayd who in that pitch-dark night of tyranny raised the voice of objection and confrontation with all who were trying to undermine the bases of this deen. He reiterated that consolidating the ma‗ruf and dismantling the munkar is a religious duty which cannot be annulled or short-circuited. This concept is not for leisurely purposes to be tended to at someone‘s discretion. It also cannot be applied selectively to the average man while excluding the ruler from its scope. Nor is it correct to take the poor to task while looking the other way if the ayat speaks to the rich. Those who are in power are not above this concept and those who are powerless are not to bear the brunt of it. Ima̅ m Zayd took on Hisham ibn ‗Abd al-Melek who announced that he speaks for Allah. He tried to de- legitimize any opinion coming from an opposition and even sound advice. Hisham said: ―If anyone tells me ittaqi-Illah {fear [the power of] Allah} I will chop his head off!‖ But Ima̅ m Zayd said it with dignity and honour: ―Ittaqi- Illah ya Hisham [Fear Allah O Hisham!]…‖ To which Hisham said: ―Is someone like you telling someone like me to fear Allah?‖ Ima̅ m Zayd replied: ―No one is above being told: Ittaqi-Illah and no one is below being told ittaqi- Illah.‖

In his epistle to the ummah Ima̅ m Zayd called for actuating the consolidation of the ma‗ruf and the dismantling of the munkar. An excerpt as he addresses the ‗ulema:

―Allah has definitely distinguished you. Your prestige is recognized by all people of thought. In this light Allah says to you:

And [as for] the committed Muslims, both men and women – they are integrants [allies] of each other: they consolidate the ma‗ruf and they dismantle the munkar, and their standard [in life] is salat, and they render the zakat, and pay heed unto Allah and His Apostle. It is they upon whom Allah will bestow His grace: verily, Allah is almighty, wise (Q. 9: 71).

Allah began by quoting the privilege of consolidating the ma‗ruf and dismantling the munkar, then He followed that up by pointing to the status of those who are involved in this awesome task of His subjects… Be advised that if this injunction were to be active and ma‗ruf is integrated and munkar is

183 dismembered we would have all our obligations performed honestly, be they undemanding or demanding obligations.161‖

When the banners of jihad were over his head he said: ―Thank Allah that He has perfected His deen for me. By Allah I would not be satisfied if I were to meet Muhammad (P) while I am amiss of al-amr bi al-ma‗ruf wa al-nahyi ‗an al-munkar.162‖

The Zaydi school of thought has followed the same course of reinvigorating this principle and advancing it. The Zaydi ‗ulema have even incorporated this principle into the bases of deen (Usul al-Deen).

Cultural Revolution

Islamic Culture: Pro-Active and Re-Active

Islam was ushered into human affairs to salvage peoples and nations from the cesspool of behavioral degeneration. Islam was meant to set man free of all lusts, desires, and the evil concentration of power which causes man to victimize fellow-man. Islam is the way to a higher standard of human life that provides happiness and salvation. The initial course of Islamic struggle and action was initiated by Allah‘s Apostle Muhammad (P); who would also outline and explain the future of this affair. He (P) left a blueprint that explains how man should arrange and deal with developments along this line of action.

When we review the consequences of man‘s cultures we realize that the Islamic culture did produce unique genius characters. It formulated outstanding missionary personalities who changed the course of life. Pre-Islamic feuding and hostility ridden societies were to become cooperative, brotherly, and virtuous societies. Slaves who were prior to Islam without family lineage and

161 From Imam Zayd‘s Risalah (Epistle) to the ummah.

162 Majmu‗ Rasa‘el al-Imam Zayd (The Compilation of Imam Zayd‘s Epistles).

184 without tribal affiliation were transformed by Islam to bold communicators of the faith with the sky as limits…

Certainly, the culture that was able to transform human beings at that time is able to do it today and in the future, here and everywhere. That is because Islam‘s principles are definitive and secure. It responds to the varying stages of life and it is not subject to the mutations of circumstances and the aberrations of worldly conditions. Islam, in a sense, is factually relevant and practically workable. To this end injustice is demonized, guidance is glorified, and morality is beautified. All these are principles that tolerate no alteration whatever the human status is. A mirror reflects the true image, and Islam reflects true values. This would mean that the resultants of Islamic rationale is one and constant from the first generation until the last one, or in the initial legislative age of Muslims and in all ages to follow. If Islam was left to take its human course it would be able to transform mankind today as it did at the start.

The Prophetic model of governance (al-Khilafah) degenerated into an arbitrary monarchy (mulk ‗adud), when the Muslim populace became the subjects of an Umayad clique and their supporters [whose obsession it was to have the Islamic orientation blend into their inner-circle interests and pursuits.] This type of clannish power concentration came out of a process of deception and malice. The Umayads had no legitimacy for their reign. In the Islamic reference of things their administration was unlawful. More to the point, according to the movement that is generated by an adherence to the principles and ideology of Islam these Umayad rulers should be toppled. To preserve their seats of power the Umayad rulers sought to subvert Islamic information that would expose their unlawful conduct and their outlawed governance. This is one of the most dangerous things to do. Because it means that if these rulers are able to have it their way the budding generations of Muslims will not have the mind-set that will sustain an Islamic opposition to injustice and tyranny in the highest office in Muslim lands. That is why the minds of those times were bombarded with information that renders Muslims factions and feuding opinions. Muslims in this course of official entrapment were to spend the rest of their lives looking for illusive answers. To sum up the Umayad agenda:

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1- People [Muslims] should understand that everything that happens in life: justice and injustice, obedience and disobedience, etc. is predestined and there is nothing man can do about it.

2- Redeeming faith has to be understood by the masses of people to be an abstract acknowledgment of Allah by verbalizing al-Shahadatain (the two testimonials); which do not necessarily mean that there are any rights and obligations to follow from this acknowledgment!

3- A Muslim may engage in vice and he has nothing to worry about because the Prophet (P) will intercede for him on the Day of Judgement. And if he does eventually enter hell he will inevitably leave it after having atoned for his sins!

4- The rulers and their accomplices are the people of haqq; and whoever disagrees with them has broken with the jama‗at [consensus community] for which he deserves the death sentence or banishment!

5- It is not permissible to oppose an oppressive ruler unless he demonstrates transparent kufr!

6- The human intellect should be marginalized and [questionable hadith] narratives should trump the mindful understanding of Islamic principles!

To this end the Umayads employed cheap scholars and greedy individuals. A torrent of literature was produced to accommodate the official line. All this was presented with a religious vocabulary and in the form of ―hadith‖ and what amounts to a sacred and sinless first generation of Muslims. All of this was made possible due to government sponsorship; and it became ―mainstream‖ in the ummah. All of this was accompanied by a frenzy official crackdown on the true and sincere bearers of Islam. The Umayads were able to isolate these free souls from society at large. They calculated that by adhering to this agenda they could withhold the truth and the facts from the peoples‘ minds.

This official deviation did not prevail. The genuine and faithful Muslims were not about to surrender or evade this travesty of the facts and the shenanigans that go with it. Many competent Muslims took a stand and produced their scholarly opposition to this grand falsification of the state. There in effect was a mental war that was waged by the devotees of Islam to protect Allah‘s words

186 and guidance from the machinations of officialdom. This battle of the minds continued until the truth surfaced and the lies sank.

Ima̅m Zayd and Cultural Correctness

We spoke above about the cultural context in which Ima̅ m Zayd lived and the type of knowledge he acquired. We realized that he had access to unpolluted sources of information. This made him capable of over-growing and by-passing the officially tainted mental atmosphere of his time. He was able to out-grow the inhibitions and the negativism of his generation. He developed a conviction and a determination that brought his ambitions and goals within reach. Most of his behavior and positions were a result of his trend of thought as he trekked through his cultural milieu undiminished by its distractions and distortions. He felt accountable to his higher principles and convictions and not to material allurements or circumstantial apologies.

Ima̅ m Zayd was well aware of the dangerous conspiracy against the Islamic paradigm and master-culture. He took it upon himself to defend and deter with zeal and zest. To this end he was in contact with like-minded ‗ulema. He was at work trying to align and adjust convoluted concepts about Islam at the grassroots level. He was working on many fronts: lecturing, writing, composing poetry, debating, and doing all that is possible to redress and sort out the vital issues of Islam.

The Status of Ahl al-Bayt (the Prophet’s Household)

The Prophet‘s family is held in high respect by Muslims. Their honour and adulation is overwhelming. Only those who are mentally dense or hold some type of grudge or harbor an obscurity can deny this. Common sense and courtesy would have any sane person acknowledge appreciation and express thanks when it is due. This expression of appreciation and thanks to the articulate Apostle and merciful Messenger (P) is an expression of higher culture and spiritual refinement.

But there are many who ask: But who are Ahl al-Bayt (the Prophet‘s family)? And why are they privileged? And what are the reflections of that privilege? How does divine justice figure into all this?

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These concerns have been expressed more often than not recently. The more research is done in this area the more questions appear and obviously the age of Ima̅ m Zayd figures predominantly in this context.

Ima̅ m Zayd himself tried to explain this issue; he tried to specify this privilege and its consequences far away from zealotry and hyperbole. A thorough and precise clarification of these issues is enough to arrest some problematic concerns on one hand and some false assertions on the other hand. We may summarize Ima̅ m Zayd‘s opinion as follows:

Who Are Ahl al-Bayt?

There has been a commotion of ideas about the meaning of Ahl al-Bayt; especially as it is found in the ayat:

For Allah only wants to remove from you all that might be loathsome, O you members of the [Prophet‘s] household {Ahl al-Bayt}, and to purify you to utmost purity (Q. 33: 33).

The most notable comment explaining Ahl al-Bayt is: Allah‘s Prophet, ‗Ali, Fatimeh, al-Hasan, al-Husayn (AS) who are referred to as the five folks of the mantle (Ahl al-Kisa). Or, what is meant is, the five folks of the mantle and the descendents of al-Hasan and al-Husayn. Or it could mean the Prophet‘s wives (P). Or it could mean the ummah to which the Prophet was sent.

There are those who point to the first two interpretations above and quote the hadith of the mantle (hadith al-Kisa) as well as other evidence to this effect. There are also those who take a zealous position and affirm that what is meant by Ahl al-Bayt are the wives of the Prophet (P). Some paraphrased this enthusiasm in poetic verses saying that the Prophet‘s household includes all his followers be they Persians, Africans, or Arabs.

Ima̅ m Zayd tipped the rational balance in explaining who they are and what the word means. He considered that the word Ahl al-Bayt is inclusive of all three interpretations. Evidence can be quoted to justify each interpretation. Allah says about Musa: And appoint for me, out of my kinsfolk, one who will help me to bear my burden. (Q. 20: 29). The meaning here does not suggest wives.

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And then Allah says in the narrative about Prophet Lut: ―Thereupon We saved him and all his household – all but an old woman, who was among those who stayed behind‖ (Q. 26: 171). It appears that the meaning of household here is Lut‘s descendants. They were considered to be his family after his wife took herself out of this family company. It also infers that Lut‘s wife was one of his family members because she was identified as an exception even though she in a physical sense belonged to Lut‘s family.

And in Allah‘s words:

[and] after having bound one another by an oath in Allah‘s name, they said: ―Indeed, we shall suddenly fall upon him and his household by night [and slay them all]; and then we shall boldly say to his next of kin, ‗We did not witness the destruction of his household – and, behold, we are indeed men of truth!‘‖ (Q. 27: 49).

In this context the word ―Ahl‖ refers to people other than his own people.

In the ayat 33 from Surah al-Ahzab (called ayat al-tat-hir) the meaning vacillates between two indications. The first one is the context indication which suggests that the meaning ofAhl al-Bayt is the Prophet‘s wives (P). And the other indication is the change in the form of speech by replacing the antecedent female noun (Prophet‘s wives) with a pronoun referring to the plural masculine. Ima̅ m Zayd comments on this saying: ―He [Allah] said: for Allah only wants to remove from you [i.e. ‗ankum] {in Arabic it is the masculine plural pronoun} O you members of the [Prophet‘s] household. He [Allah] did not say for Allah only wants to remove from you: [‗ankunna] (the feminine plural pronoun).163‖ Zayd adds that the privilege gained by the wives of the Prophet (P) is because of their intimate relationship with him; but his family is more privileged because they are more confidential than his wives. This aspect is understood from the ayat:

163 Al-Safwah.

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O wives of the Prophet! You are not like any of the [other] women, provided that you remain [truly] conscious of Allah (Q. 33: 32).

―These wives of the Prophet (P) were not privileged because of their fathers, mothers, or tribe. Rather their status of privilege came from their relationship to Allah‘s Prophet (P). How then does not the Prophet‘s family precede in status other Muslim families, and his heirs other heirs?!164‖

The Privilege of Ahl al-Bayt

Ima̅ m Zayd drew a distinction between what he called creational privilege which man has no access to. Such privileges pertain to a person‘s abilities, features, and human provisions. And gainful privileges which man acquires through work and motivation. He considered the former as an indication that people are of varying prerogatives and advantages however common their race or ideological orientation. He said that this is a divine bounty which no one has any control over. ―But Allah‘s favors are dispensed to people without people having any say in that God-specific process. It is only Allah who chooses and selects [at this level of human initiation].165‖ It should be clear at this point that there is no conflict between creational prerogatives and divine justice, especially when we realize that there is no penalty or reward consequences to this.

Zayd views this as insufficient for a person to become an example or a behavioral model. A person needs to acquire other qualifications that render him at the level of emulation. ―The most deserving of the Prophet‘s family to be admired boundlessly and followed is the one who is entrusted by the Muslims… who they can vouch for in his understanding, knowledge, and expression of the truth, as well as the Prophet‘s Sunnah (P). It is he whom Allah guides people with and who passes on to them his most reliable

164 Ibid.

165 Ibid.

190 understanding and knowledge. His discourse on the haqq offers Muslims access to the milestones of theirdeen.166‖

Ima̅ m Zayd considers the Prophet‘s posterity to be the most qualified behavioral models. In expressing this view he relies on historic dynamics and comparative history of nations. To this end he says: ―If you are seeking knowledge about a guiding ummah — by Allah‘s leave – you should look into the generous Quran. Has Allah ever commissioned a Prophet without denominating his household? Has Allah ever revealed Scripture without appointing a solidarity of folks to uphold it via His Apostle? Then Allah tells you of those who reached salvation from among them and of those of them who perished. I draw your attention to those who were favored by Allah to have been saved by keeping company with His Prophets, and to those who have become the folks of haqq after the Prophets (P). If you realize that in Scripture it is the folks and family of the Prophet and their followers who at the end of the day are saved, and that the residual of Prophetic struggle are the descendants of these Prophets (P), then you should be aware that this ummah will not be saved except as those who were saved afore-time when there was a general breakdown in the understanding their deen and when they went to war because of it.167‖

To avoid having someone go overboard with this concept, turning Allah‘s favors into a form of prejudice or racism by claiming that the Prophet‘s family are infallible and immune to mistakes, Zayd said: ―I assert, they (the Prophet‘s posterity) are like other people who are endowed and who err. These prerogatives that we speak about are not the share of everyone, only the selective. Whoever expresses a default is taken to task for it; if his loss is anonymous his affair remains with Allah; if Allah wills, He punishes, and if He wills He forgives; provided he [the behavioral model] does not mislead people. Another proviso is that he not tamper with established meanings of Islam to

166 Ibid.

167 Ibid.

191 have people follow suit. If this becomes the case he and his followers bare the full responsibility of deviation.168‖

Zayd also said: ―We are like everyone else; we have among us the error prone and the unflawed. Ask us and do not accept from us anything which is contrary or irreconcilable with Allah‘s Book and the Sunnah of His Prophet (P).169‖

The Post Prophetic Khilafah

One thing leads to another; speaking about the ―khilafah‖ during the time of Ima̅ m Zayd which refers to Umayad rule leads to speaking about the initial khilafah after the Prophet (P) passed on. How did it actualize, and by what merits? And what is the legal and shar‗i basis for selecting a khalifah? And who was most qualified after the Prophet (P) to succeed him?

The Prophet‘s family and their exponents viewed ‗Ali (AS) as the number one candidate to succeed the Prophet (P). His qualifications acceded the others: he was one of the first to accept Islam, he was distinguished by a lionhearted military career, his jihad and taqwa were one of a kind, his knowledge was singularly impressive, he was related to the Prophet‘s bloodline. Add to that many of the Prophet‘s hadith that nominated him for that position.

Another segment of Muslims thought that Abu Bakr was more deserving of this position. He deserved it through the process of shura (collective consultation); and the circumstances of that time were amenable to his becoming the leader.

Ima̅ m Zayd‘s opinion agreed with those of his family. He said: ―When the lifetime of Allah‘s Prophet (P) was adjourned the most deserving of people to lead the people was ‗Ali ibn Abi Taleb. When ‗Ali‘s lifetime was brought to an end the most deserving of people to lead the people was al-Hasan ibn ‗Ali; and

168 Ibid.

169 The Book of Irshad by Imam Qasem ibn Muhammad, p. 82 (reviewed by the author). All other quotes are from al-Safwah, by Imam Zayd (AS).

192 when he died the most deserving of people to lead the people was al-Husayn ibn ‗Ali.170‖

He pointed to two references giving Ima̅ m ‗Ali (AS) the priority to lead the Muslims. One of them was Tathbeet al-Wasiyah (The Confirmation of the Will), and in it there are statements attributed to the Prophet in which he advises that the khilafah after him should be the responsibility of ‗Ali. The other is Tathbeet al-Ima̅ mat (The Confirmation of the Ima̅ mat). In it there are descriptions and elucidations of who deserves to lead the Muslims after the Prophet (P) and how it all applies to Ima̅ m ‗Ali.

Leadership After al-Hasan and al-Husayn

The divine message was represented by both Scripture and Apostle (revelation and prophet). Each had a role to play. Scripture contains the foundations of divine doctrine and the outline of deen, while the Apostle was the receptacle of this Scripture via revelation and inspiration. He communicated its contents to people. He was there to answer to their questions. He also was there to refute and dismiss innuendo and accusations posed by opponents and deniers. This task needed a particular prophetic personality who could perform feats and marvelous events. He should also be free of errors that would be detrimental to his mission and role as a publicizer and communicator of Scripture.

The Prophets‘ role ends with their death. But Scripture remains and it remains the responsibility of its adherents within their capacity. They are not expected to be carbon-copies of Prophets: flawless and miraculous. The initial task was initially done: Scripture was revealed and the Prophet publicized and spread it. What is left to be done is to take the process forward. The difference between the role of Prophets and the role of Ima̅ ms and activists is well known.

Ima̅ m Zayd holds that Ahl al-Bayt are the meritorious to lead. He says: ―If they say who is worthy of leadership after al-Husayn? Say: the intimates of Muhammad (P), his children (meaning al-Hasan and al-Husayn). The best is the most steeped in deen, who relates to Allah‘s Book, who is armed for the

170 Majmu‗ Rasa‘el al-Imam Zayd, the section with Imam Zayd‘s commentaries.

193 cause of Allah. They are the leaders of the Muslims in all their legal and moral affairs, and that includes all devout and pious Muslims.171‖

Some particulars of an Ima̅ m; He says: ―Know that none of us should be promoting himself for this affair until we have gained the following: knowing the particulars of Scripture, being aware of its expanding and vying meanings, knowledge of candid and exclusive meanings, the sequence of revelation, abrogating and abrogated ayats, the knowledge of halal and haram, the abrogating Sunnah – what preceded it, and how to draw analogies with it, knowledge of transgressors is a must as well as the history of shirk. Another qualifying matter is the single minded determination to engage the enemy in jihad, to defend the Muslims, to sacrifice life and limb to this end without any vacillation or abrogation of Allah‘s injunctions. These are the qualities that command obedience within the household of the Prophet (P).172‖

Furat ibn Ibrahim al-Kufi relates a narrative from Abi Hashem al-Rummani who has it on the authority of Ima̅ m Zayd (AS) who said in a long discourse: ―I avow that none of us – the descendants of both al-Hasan and al-Husayn – never claimed to be imposed leaders on all the Muslims (by this he may be referring to the issue of divine appointment and the Prophetic text). I affirm that my father ‗Ali ibn al-Husayn did not say so as I lived with him until he passed on. Muhammad ibn ‗Ali did not do so either as I also lived with him until he passed away. My nephew did not utter such a claim either, after him. Then he said: An Ima̅ m from among us who commands the leadership of the Muslims is he who bears arms and upholds the Book of Allah and the Sunnah of His triumphant Prophet (P). How can Muslims have a leader (Ima̅ m) who is imposed on all the Muslims, who lives in bedroom comfort, withholding the argument for his legitimacy, with a closed door policy, and with rampant injustice? We know nothing of this behavior!173‖

171 Ibid, and Tathbeet al-Wasiyah (The Confirmation of the Will).

172 Ibid, the section on Imam Zayd‘s commentaries.

173 Tafsir Furat al-Kufi, p. 475.

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He is also reported to have said: ―Our understanding of an Ima̅ m is not someone who sits at home, dressed in his garment, too lazy to be involved in jihad. Our understanding of an Ima̅ m is he who defends his turf, and is active in jihad, and is protective of his constituents.174‖

To the best of our knowledge Ima̅ m Zayd did not vouch for anyone in the position of Ima̅ m except for ‗Ali, al-Hasan, and al-Husayn (AS).

Words of Wisdom175

Ima̅ m Zayd ibn ‗Ali said:

*A fair person does not custom make his share [of justice]. And an oppressor cannot even spare himself [of the consequences of injustice].

*Take notice of zealotry and the fanaticism of pre-Islamic times. They both are capable of ruining the deen and generating hypocrisy.

*The absence of a well-established scholar is a fracture to this deen whose replacement is next to impossible.

*Whoever consolidates the ma‗ruf should avoid the munkar; and whoever is on the course of justice should be patient with the bitter truth.

*Each spirit yearns for its distant desire; blessed is he who is content, and woe unto he who has confiscated someone‘s right or fabricated a forgery.

*Fear Allah‘s power in matters that seem irrelevant when obeying Him, matters that do not decrease His dominion if they became your bases for disobeying Him.

174 Al-Usul fi al-Kafi, Vol. I, p. 357. 175 These quotes were taken from Imam Zayd‘s books and commentaries. Most come from the book: Majmu‗ Kutub wa Rasa‘el al-Imam Zayd, which I reviewed and published.

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*I have no second thoughts about upholding Allah‘s Book and the Sunnah of His Prophet (P) if that means I would have to endure a blazing fire because after that I pass on to Allah‘s grace and mercy.

*I assert that since I could distinguish my right hand from my left hand I have never told a lie, I have never violated any of Allah‘s commandments since knowing Allah will take me to task for that.

*An ignorant person has eight characteristics:

1- He gets angry for no apparent reason.

2- He gives without having the right to give.

3-He exhausts his body in the pursuit of batel (fallacies).

4-He is shallow on distinguishing his friend from his enemy.

5- He misplaces and mismanages things.

6-He has confidence in people he has not tried.

7- He speaks endlessly without any benefit.

8- He gives the benefit of doubt to irresponsible and irrational people.

*Servants of Allah! Do not wage war against your enemy on dubious grounds. This will cause you to go astray. You should establish the facts then go to war. Allah rewards you for the certainty that comes from the facts as He rewards you for adhering to the truth. Anyone who kills anyone else on the basis of doubt it is as if he killed someone without justification.

*He was told that some of his companions were saying we will take the law into our own hands and take revenge against the Umayads: their lives and their wealth, as we shall do to their citizens. When Zayd heard of this he spoke out and said: People! I am still hearing of someone who is saying: the Umayads are our spoils of war; we shall shed their blood, we shall plunder their wealth. We shall have the final word, and our public debates shall carry the day! This is a judgement void of evidence, a wreckless compulsion. A wrong cannot be corrected by another wrong. I am surprised someone utters such things. Does

196 he think he is drawing on Allah‘s Book in what he says, or from the Sunnah of His Prophet (P)? Or is he inclined by false pride, seeing that he is on the right side. My support for such inclinations is at a distance of leaps and bounds.

*Iman and good deeds are like body and soul: if they separate they perish and if they combine they thrive.

*Whoever speaks to you contrary to what the Quran says do not believe him, rather suspect him. Have Allah‘s words the balsam of your hearts.

*Affairs are adjusted by the hands of ‗ulema; they also go wrong by the same hands if these ‗ulema barter Allah‘s commandments for the assistance of oppressors.

*A tongue that is familiar with expressing deceitful language, lies, and fraudulence is a tongue that twists away from haqq. This tongue is no longer useful but rather harmful.

*Hearing is an avenue to the heart. You have to be careful of what goes your heart‘s way.

*Allah‘s right concerning your companion: you should be gentle with him, you should be forthcoming. Don‘t deny him your dialogue; speak to him from your perspective and give him your advice.

*Failure of expression is a slip. Denial after knowledge is a slue. Vacillation in matters of deen is stress.

*I affirm my wish to be in the highest star above and then to fall unto earth to be cut into pieces to make it possible for Muhammad‘s ummah to regain its correct course.

*Allah has not placed people above being advised to fear His power presence; and He has not unnoted anyone for not deserving to be advised of Allah‘s power presence.

*No people are aversed to the flaming edges of swords except that they pay for that by being humiliated.

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*Do not say: We are on the war path because we need to avenge you. Say we have done so for Allah and His deen.

*Whoever falls in love with life falls down from glory.

We are like other people. Some of us make mistakes and some of us are ―perfectionists.‖ Ask us, and do not accept from us whatever disagrees with the Quran and the Sunnah of the Prophet (P).

Ima̅m Zayd on Political Terrain

Reasons and Motivations

When justice is the order of the day people live without those mental disturbances associated with tyranny. People become innovative and creative. Life takes on a pleasant air. But when rulers turn nasty and become symbols of adoration while they trample over people‘s rights and silence the voices of advice all the while excluding competent and qualified talent from participation and production, at that time life becomes disruptive and unquiet. Society begins to lose its cohesion. The decent quality of life begins to turn acrid. And the social arena is open to chaos and mayhem. These dynamics begin to translate into public discontent and popular disapproval of the authoritarian decision makers. The stage is set for popular motion towards a form of government that will guarantee social justice and the respect and treasure of human rights.

If things get worse and the rulers begin to tighten their noose around their citizens it is only to be expected to have a public explosion that tries to obtain the end of tyrannical rule and all its devices and stratagems for concealment and deceit.

Muslims during the second half of the first hijri century were subjected to a pack of Umayad rulers who seized power by force; and this power was not just any power it was the Islamic khilafah. Then they steered the affairs of state in the wrong direction. This resulted in the best and brightest in the ummah coming together and working on dismantling the Umayad power holders and relieving them of their tyranny generating positions.

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One of the most outstanding figures to lead the movement against this Umayad lapse was Ima̅ m Zayd ibn ‗Ali (AS). He worked on reinstating the right to oppose deviant rulers by the Muslim public, and towards that end he planted the seeds of revolution against oppression.

Referring to Ima̅ m Zayd‘s writings and epistles we may acquaint ourselves with the main reasons and justifications for his revolt against the Umayad body politic. And that includes:

1- The Umayads were in violation of Islamic standards and did not observe the shared Islamic values that all other Muslims adhered to. This was expressed in how the Umayads played ―cut and loose‖ with Islamic laws and hudud. A feature of Umayad rule was to kill innocent people. The rulers did not spare themselves indulging in vice and clubhouse pursuits. They had no second thoughts about stifling public expression while working on curtailing freedom of assembly and conscience. They turned Islamic khilafah into hereditary rule, for which any incompetent and bungling son can assume the highest office in the land: not because of his pious heart and enlightened brain but because of his genetic material!

2- The Umayads assaulted and insulted what Muslims hold dear to them. They went as far as having the Prophet of Allah being maligned and defamed in front of Hisham [ibn ‗Abd al-Melek] who expressed no objection. Ima̅ m Zayd said: ―I saw Hisham who was in the presence of a person cursing the Prophet of Allah (P). I said to the foul-mouth: Woe to you O kafer! If I were in a position to do so I would send you to your Maker and expedite your blazing penalty.‖ And then Hisham said to me: Ease off our acquaintance, O Zayd! Zayd said: By Allah [because of that] I was determined even if it is only me and my son Yahya who are going to carry arms against [this tyrant] to perish; and so be it.176‖ Ima̅ m ‗Ali ibn Abi Taleb, Fatimeh the daughter of Allah‘s Prophet (P) and Ima̅ m Husayn were all anathematized (damned) from the minbars during Jumu‗ah prayers in they years of this Umayad dynasty.

176 Taysir al-Mataleb fi Amali al-Sayyed Abi Taleb, p. 83.

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3- The Umayads showed fiscal irresponsibility. The wealth and revenues of the Islamic lands were laundered and pirated by a clan who spent it on their bellies and body parts. Consequently, Islamic society had to endure economic crises and hard times. It has been reported that Hisham ibn ‗Abd al-Melek – who was known for his stinginess – needed six hundred or seven hundred camels to carry his wardrobe177.

In a letter sent by Ima̅ m Zayd to the people of Mosul (Iraq) he says: ―I am aware of the plight you are in and the religious persecution you endure as well as your deteriorating livelihood. Your blood has been shed and your resources have been confiscated.178‖

4- There was an official line of jeering and affronting the Prophet‘s progeny. Methodical and day-to-day efforts from the royal court attempted to disparage their prestige. The official line was to intimidate and harass the Prophet‘s extended family.

The Umayad kings were known to dismiss any advice and ignore anyone who would try to talk some sense into them [the Umayads] about this whole issue. Hisham ibn ‗Abd al-Melek exemplified the arrogance and corruption of power when he stood up in the masjid in Makkah once and said that he will hack off the head of anyone who would say to him: Ittaqi Illah [Fear God]179!

Some historians exaggerated the facts as they claimed that Ima̅ m Zayd had a personal axe to grind. Had they known that such personal scores are never capable of establishing principles and sustaining methodical opposition to tyranny.

177 Mentioned by Ibn Daqmaq in al-Jawhar al-Thameen in Seyar al-Muluk wa al- Salateen, p.99. Even though the number may be an exaggeration, it demonstrates the ostentatious lifestyle of such rulers. Incidentally, Ibn Daqmaq is an ―anti-Shi‗i.‖

178 Al-Futuh, Vol. VIII, p. 115.

179 This was mentioned by [al-sheikh ‗Abd al-Rahman] al-Sharqawi in his book A‘immat al-Fiqh al-Tis‗ah {The Nine Fiqhi Imams).

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The Start and the Constructive Phases

It was in Madinah that Ima̅ m Zayd established his broad movement. Initially it was underground and secretive. Its development was unhurried; that is because the general public was afraid to confront brutal and iron-fisted rulers. Especially if we know that Madinah was still tending to its wounds. The Madinians were suffering that after shock of the pitiless and savage Umayad military campaign led by Muslim ibn ‗Uqbah. The image of the folks of al- Husayn who had returned from the tragedy of Karbala was still fresh in their minds. The losses were stupefying. As if the verses of the poetry composed by Umm Kulthum bint ‗Ali were ringing in everyone‘s ears:

O city of our grandfather could you no longer be ours To you we have returned accompanied with sorrow and tears We left and imparted you with family and all who is dear Now whoever is left is back we have lost our men, sons, and heirs

Until she says:

Our husbands and bread-winners are at al-Taff, dead, no longer near Their heads have been hacked they butchered our sons without fear

Zayd‘s activities were first pronounced within his family structure. They assisted and supported him. They felt for him and were keen on protecting him. Jaber al-Ja‗fi said: I was told by Muhammad ibn ‗Ali: My brother Zayd ibn ‗Ali -it appears- will carry arms in opposition and will be killed. Obviously, he is doing what is right. Woe to anyone who forsakes him, and to anyone who fights him, and to he who kills him. Jaber said: When Zayd was preparing to revolt I said: I heard your brother say you will be killed… He said to me: O Jaber! I cannot remain silent when the Book of Allah has been violated and when the state has become an evil and a monstrosity180.

180 Amali Abi Taleb (Chapter VII), narrated by al-Imam al-Murshid bi-Illah in Al- Amali al-Ithnyniyah (manuscript) and by Imam al-Mansur bi-Illah ‗Abdullah ibn Hamzah inAl-‗Aqd al-Thameen (manuscript).

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When Ima̅ m Zayd realized that the pace was slow in Madinah he benefitted from Hajj to move on and mobilize the potential in Makkah. There he met many personalities from different lands. He sensed they were supportive of the principles of justice and were longing for freedom. He was thus encouraged to go to other lands and people.

When he arrived at Kufah he found a social ambiance unlike Madinah. People were fed up. In public people were speaking up against Umayad persecution. This boosted his morale and gave him hope for mobilizing a corrective trend to set the ummah back on track; even though he was aware of how these same people behaved with his grandfather Ima̅ m Husayn. His family cautioned him that these people may not honour their word. But deep down inside Zayd had to honour the conscience pulse in him. Something had to be done for these people who were strained and troubled. ―I would wish to be hanging from the furthest star in the heavens and then drop and be sliced to pieces if that means that Allah will bring order to the ummah of Muhammad.181‖ This type of motivated and morally charged young man is rare indeed.

Ima̅ m Zayd returned to Madinah with one thing on his mind: how do you redeem the ummah from its condition of mistreatment and subservience?

Ima̅m Zayd Bids Farewell to His Grandfather’s City

Meanwhile, Hisham ibn ‗Abd al-Melek was keeping an eye and getting information on Ima̅ m Zayd‘s activities and writings. The wali [ruler] of Madinah wrote to him saying: ―Zayd is turning public opinion in Madinah against you.182‖ Hisham then began to think of ways to entrap Zayd. He instigated some points of contention with Zayd via his cousins the descendants of Ima̅ m al-Hasan. This was meant to side-track Ima̅ m Zayd from concentrating on his critique of the regime. But then Zayd realized what was really at work and made up with his cousins. Zayd said to the ruler of Madinah

181 Zayd‘s words in Maqatel al-Talebiyeen, p 129, as well as in Tayseer al-Mataleb.

182 Al-Kamel fi al-Tarikh, by Ibn al-Athir, Vol. V, p 85.

202 who was Hisham‘s vassal and who was instrumental in trying to drive a wedge between Zayd and his cousins: ―You have united the descendants of Allah‘s Prophet in a way unattainable by Abu Bakr and ‗Umar ibn al-Khattab.183‖ At that point Hisham and his functionary knew that they will not be able to sidetrack Zayd into petty issues. Then Hisham decided to try to get Zayd to al- Sham (the Levant) where he can keep a close eye on him. Ima̅ m Zayd having received information through different parties felt compelled to go to al-Sham. And he went there reluctantly.

Before he left Madinah he went to pray in the masjid of his grandfather – Allah‘s Prophet (P) where he stood and expressed the following du‗a:

―O Allah! You know I am compelled, constrained, and bound. It is not my choice or wish to do so. O Allah! Spare me his conspiracy. Cloak me with the garment of innocent pride so that I do not give in to the pomp of royalty, and so that I am not afraid of his troops. O Allah! Give me the words and articulation to say the truth and to support it without being apologetic or inferior to ―the power of the state.‖ O Allah! Bring my heart to your guidance. Show me Your Sustaining power which will in my eyes make his power petty and his pulse vain. O Allah! Throw trepidation into his heart and quandary in his character. Protect me against his scheme.‖

Then he said:

―I shall leave my fatherland and the abode of my asylum. I may not return. Then he approached the tomb of Allah‘s Prophet (P) and prayed beside it. After leaving prayers he said: Peace be to you O Prophet of Allah. Peace be to you O Messenger of Allah. Peace be to you the quintessence of Apostles and the noblest of emissaries. Peace be to you the beloved of Allah. This may be my last day in your city and I may never see your tomb or minbar again. Father! I am leaving with difficulty. I have become a prisoner in this land. I ask you al-shafa‘at

183 Ibid, Vol. V, p 85.

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(intercession) with Allah, the Exalted, the Extolled so that He may support me with the confidence of yaqeen (certitude), and the pride of taqwa. I ask for a final testimonial which will place me in the company of my honourable fathers and my impeccable folks.‖

Ima̅m Zayd in al-Sham

Meanwhile the news that Zayd was on his way to Damascus arrived before Zayd did. Pros and cons were anticipating his arrival. Once he did arrive he was put under ―house arrest‖ at a place called al-Rusafah184. He then became the focal point of scholars and students who went to see and learn from him. Overnight al-Rusafah became a hub of scholarly, fiqhi, and literary activity.

In al-Sham Ima̅ m Zayd found people who were genuinely fooled. Deen was not entrenched in its deepest meanings. The Umayad establishment had employed pseudo-‗ulema who were busy tailoring religion to the diktats of the state. They told the people that the ruler is dispensed to them by Allah; and that he and his partisans are the people of haqq, and if these rulers do things that seem ridiculous or abhorrent it turns out that these things are Allah‘s qadar (predetermination) and qada‘ (decree). And whatever these ridiculous and abhorrent things are they do not exclude these rulers from the title of Iman. Therefore, there can be no justification for revolting against them. Besides, they are the people ofqiblah, aren‘t they!? There were other religious concepts that were slanted and angled. To buttress this whole machination, hadiths were concocted and supportive arguments were produced in the form of philosophies. While Ima̅ m Zayd was in al-Sham he tried to set the record straight and bring out the lost components of Islam.

Ima̅m Zayd and Hisham Face to Face

Conceited individuals are obsessed with glorifying themselves. Some of them actually begin to believe that nobility originates from their peculiar condition,

184 Al-Rusafah is an ancient city in the Syrian desert where Hisham ibn ‗Abd al-Malek resided.

204 sweat and quality. When a brave-heart comes along and destroys this illusion and vaporizes this myth the self-conceited self-destruct. He sees that his vain and glory have been jammed. Thus, he reacts to try to regain his vanity which only exists in his imagination. The ominous part of this whole episode is that this egotist‘s reaction employs everything at its disposal: power, potential, and politics.

But for this all to happen there has to be an element of adventure and sacrifice from a brave soul and a free mind which is not much concerned with ―the consequences‖ but rather is more concerned with Allah‘s power presence than any tin pot dictator. In this context Allah‘s Prophet (P) said: ―The superior shahid (martyr) is a man who stands up to an imperious despot and orders him to fear Allah‘s power and to desist from breaching the commandments of Allah, and follows that up with momentous resistence. If he dies in the process he is a superior shahid.185‖

Hisham ibn ‗Abd al-Melek was conceited and thought he had a halo around his head. He imagined himself beyond reproach and rebuke. But Allah would have Ima̅ m Zayd bring Hisham to the real world and have his fantasies evaporate.

Hisham ignored the arrival of Ima̅ m Zayd to al-Sham for more than a month. After that he had his first encounter with Ima̅ m Zayd. Hisham stuffed the room with all his subordinates who were instructed to mingle and socialize and to ignore Ima̅ m Zayd. This was Hisham‘s first psychological shot. He thought that this would contribute to an erosion of Zayd‘s morale.

When Ima̅ m Zayd entered the royal court he greeted everyone with Salam (peace). But Hisham and his underlings ignored him. Ima̅ m Zayd immediately sensed an air of scheming. Then he emphatically said: ―Peace be to you the cross-eyed; and you merit this description!‖ The artificial and pre-planned social atmosphere was deflated; and the royal scheming ceased. At this point

185 This hadith was narrated by the Zaydi al-Hafez Abu al-Hasan ‗Ali ibn al-Husayn in Al-Muheet bi-al-Imamah (manuscript) on the authority of Imam Zayd and his fathers.

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Hisham was furious and he sought to put an end to Zayd‘s courage by intimidations and humiliations.

He said: ―You are Zayd who holds hopes for the khilafah. How can you aspire to such a thing when you are a slave-woman‘s son?!‖ These are the types of peeving comments that Hisham was best at: he would try to sink a person‘s virtues and take pride in his own ancestry. He thought that by coming from a lineage of royalty his is automatically entitled to purity, chastity, and majesty. Ima̅ m Zayd wanted him to understand that his mode of thought is a residual of jahiliyah (pre-Islamic ages), which Islam came to delete. He said to him: ―O Hisham! Mothers are never men‘s obstacles on their way to their goals. I do know of a Prophet sent by Allah who is a son of a slave-woman and who is so much loved by Allah. He is Isma‗il the son of Ibrahim. And in this case Prophethood which was achieved by Isma‗il is more important than khilafah. And besides, he being a son of a slave-woman did not exclude him from becoming the father of the Arabs, and the father of the preferential of Prophets: Muhammad (P). If mothers were any consideration in this regard then Allah would not have had him a Prophet.‖

After that Ima̅ m Zayd said to Hisham that he stated the facts for the record and to give virtue its due. Otherwise, Zayd had an ancestral line that cannot be matched. He said: ―How do you impugn a man whose grandfather is Allah‘s Prophet (P) and whose father is ‗Ali ibn Abi Taleb?!‖

Hisham was flabbergasted. He could not find the right words to speak. Ima̅ m Zayd realized this and said to him: ―Ittaqi Illah ya Hisham‖ (Fear Allah, O Hisham).

Hisham uncontrollably and in anger reacted by saying: ―Is it someone like you ordering someone like me to fear Allah?‖ Once again Hisham provides us with a sample of his behavior. He thinks that just because he has some worldly, ―religious,‖ and social rank that he is no longer in a position to be assessed and criticized. His head swarms with the false praise and the cheap talk that comes from his subordinates. This places him in a position far beyond reality and away from the facts of life.

Ima̅ m Zayd wanted to talk some sense into Hisham and provide him with the bitter truth that usually upsets ego maniacs, so he said to him: ―O Hisham!

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Allah has not elevated anyone above listening to the word Ittaqi Illah (fear [the power of] Allah), nor did Allah denigrate anyone as to be as insignificant and not worthy of counseling [those in power] by saying: Ittaqi Illah.‖ These are words bursting with wisdom and in the best tradition of Muhammad‘s (P) eternal teachings.

At this point Hisham realized that Zayd is not someone who will scramble for words or be caught off balance. So Hisham expressed himself like all authoritarians and said to Zayd: ―You have just confirmed all the information I have on you… Who told you to place yourself where you do not belong and think of yourself very highly? You should be smarter than that and you should behave appropriately. You should never talk terms with your higher authority and you should not disagree with your leader.‖

Ima̅ m Zayd replies in a measured and poised way: ―Whoever places himself where he does not belong has offended his Lord, and whoever elevates himself beyond his rightful position has forfeited his self identity, and whoever is unable to assess his own self is unable to get to know his Lord, and whoever confers with his leader while disobeying his [legitimate] authority perishes. O Hisham! Do you know who does such things? It is he who disobeys his Sustaining Lord, behaves as if he is his Creator‘s superior, and claims to be what he is not. I state emphatically that I have given you my words of advice and tried to have you see the way.‖

These words hit Hisham like a thunderbolt. He in a fit and a rage stood up and uttered words to the effect that he is unable to take on Zayd verbally and mentally. He said to his hired hands and minions: ―Take him out of my presence and do not let him dwell among my troops.‖

Then Zayd said to him: ―You will find me where it annoys you most.‖ Ima̅ m Zayd left while stating his well-known expression: ―People who dislike the ardor of swords are candidates for humiliation.‖ It is also reported that he said: ―Whoever is cozy with holding on to worldly life shall experience humiliation unendingly.‖

Hisham was later told of these words by Zayd. And he realized something that he had been ignoring, he said to his hirelings and assistants: ―And you claim

207 that this [Prophetic] household is a thing of the past? Not so when a person like this [Zayd] is their successor.186‖

A Flagrant Plot

After that heated exchange in the court of Hisham, royalty began to concoct and connive until they figured that Zayd should be preoccupied with travel. This would expose him to dangers. Have him go from al-Sham (Damascus) to Iraq; and then from Iraq to Hijaz (Arabia). And that was pretty much the way it was. This new scheme was as follows:

*Ima̅ m Zayd should be made to leave al-Sham where the news of his scholarly status and outspoken eloquence began to spread.

*His exodus should be to Iraq not to settle there but to be on the turf of Yusuf ibn ‗Umar al-Thaqafi one of the Umayad butchers who was known for his shoot first and ask questions later mentality. This may put some fear into Zayd or it may end his ―adventure.‖ The Umayads were known to instigate their functionaries against their enemies of the Prophet‘s descendants. Contracting gruesome tasks to mercenaries or ―hit-men‖ is a well established course by tyrants by which they escape the condemnation of history.

*And if Zayd survives that he should be led to al-Madinah without respite, for if he were to stay in Iraq (where he had been before) he would become ―a national security risk‖ for the Umayad regime. This plan was put into effect with all its contingents.

The triggering mechanism was a Khaled ibn ‗Abdullah al-Qasri who was Yusuf ibn ‗Umar‘s predecessor as ―governor‖ of Iraq. This Khaled was deposed and thrown into the dungeons of the regime where he ―confessed‖ to Zayd being in possession of money belonging to the state treasury!

186 See Tarikh Ibn ‗Asaker, Vol VI, p 22, as well as Al-Amali al-Ithnyniyah (manuscript).

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Ima̅m Zayd in Kufah

After a long journey Ima̅ m Zayd arrived at Kufah and arriving with him were the functionaries of Hisham who delivered to Yusuf ibn ‗Umar a letter from Hisham with instructions: ―to keep the people of Kufah at a distance from [Ima̅ m] Zayd as his tongue is razor-sharp and his words are transcendental.187‖

Upon arrival in Kufah Zayd was straightaway escorted to Yusuf ibn ‗Umar who demanded the money [allegedly in Zayd‘s possession]. Zayd said: How could Khaled have given me this money when he was maligning my fathers from his pulpit?188 Then Yusuf began to browbeat and threaten. Then Ima̅ m Zayd said to him: ―Spare me your eruptions and fury. I am not your accessory against whom you may take vindictive action. Hold me up to the standards of Allah‘s Book and the Sunnah of His Prophet and not to yours and Hisham‘s guages.189‖

And so Yusuf ibn ‗Umar also came to realize that Zayd is not one who accepts half-measures or a bullying around. So he had Khaled al-Qasri brought in. He said to him: This is Zayd ibn ‗Ali. Tell us what you gave him.

Khaled said: By Allah, beside Whom there is no divinity, I did not give him any amount of money. The only reason you bring him here is to do him wrong.

The plot was exposed. Yusuf ibn ‗Umar approached Ima̅ m Zayd and said to him: ―The commander in chief [Hisham] ordered me to have you leave al- Kufah upon arrival! Zayd said: Give me three days of relaxation before I

187 Zahr al-Adaab, by al-Qairawani, Vol I, p 118; also words to this effect in [Tarikh] Al-Ya‗qubi, Vol II, p.255.

188 Ansab al-Ashraf, p 232. Some historians note that Khaled ibn ‗Abdullah al-Qasri was moved by Imam Zayd and desisted from maligning the Prophet‘s descendants and that was why he was thrown into prison and tortured.

189 Al-Masabih (manuscript).

209 embark on my journey out of here. He said: But I cannot do that. So Zayd asked for one day, and the reply was not even one more hour.190‖

Zayd left with Yusuf ibn ‗Umar‘s escorts.

Supporters and partisans of Ima̅ m Zayd in Iraq were aware of these developments. They kept a close eye on events. When they knew he was leaving Kufah they followed him to an area called al-‗Atheeb from where the escorts returned. Then his supporters went to him and told him: Where will you go O son of Allah‘s Prophet? Will you leave Kufah where you have one hundred thousand swords ready to fight against the Umayad clan? We beg Allah that you stay. They insisted until he agreed and returned with them to Kufah191.

Preparing for Armed Confrontation

―O Allah! As we are surrounded by deceptive sedition, and as we are overcome by the fold of confusion, we have been reduced by indignity and deprivation, we have been ruled by those we do not trust with Your deen. Our affairs have been exploited by those who take issue with Your judgement and take-it-out on Your servants. Our revenue has become exclusively theirs, our leadership positions have been usurped, and the trust belonging to us has been turned into a hereditary affair from degenerate groin to degenerate groin. Widows‘ and orphans‘ shares and allocations are used to buy entertainment places. It is open season by cold and conniving officials on Allah‘s wealth. Truly committed Muslims have become subordinate to people under administrative government care (Ahl al-Thimmah). Every deviant has a local civic responsibility. There seems to be no one to protect anyone from ruin, and no one to check the excesses and abuses of state. No one in a position of authority cares. Fellow- feelings and understanding is absent for anyone in need of it. It is an atmosphere of total loss, of an unnerving bondage, and an overall slump and suffering.

190 Tarikh al-Ya‗qubi, Vol II, p256.

191 Al-Futuh, by Ibn al-A‗tham, Vol VIII, p 111.

210

O Allah! The fields of injustice are ready for harvest. The season is upon us.

O Allah! Leave no support system or mechanism for injustice. Prepare for the task of uprooting it an able hand that is willing to go beyond the surface and to penetrate the bunch. Let there be no command positions for tyranny and bring down its super and sub structure.

O Allah! Extinguish its false spark, de-brain its head, tackle its troops, and terrorize its droves.

O Allah! Leave injustice with no remnants. Abolish its bogus status, break its chains, take the edge out of its sword and the wind out of its sail.

O Allah! Show us injustice‘s cohorts far apart rather than their stilted intimacy, show us their division instead of their common cause, and rip the masks off their identities so that they stand exposed to all the ummah.

O Allah! Hasten the daybreak of justice and extend it forever with its young spirits and victorious souls.

O Allah! Revive with social and state justice broken hearts; unite desperate spirits. Bring back with it Your forlorn commandments and Your lurched laws. Have it fill the empty stomachs of the wretched and the poor. Vitalize with it fatigued bodies… do so with Your might and Your Grace, O Sustainer of the worlds. Amen.192‖

Likewise did Ima̅ m Zayd pray and plead with Allah every time he looked around and realized people were in agony and distress. In strict secrecy Ima̅ m Zayd returned to al-Kufah and began preparing for armed conflict. There were three tasks he had to do:

Dispatching Emissaries and Covert Activities

192 This is an excerpt of Imam Zayd‘s du‗a after he left al-Sham and a few days before he took up arms. Narrated by al-Murshid bi-Illah in Al-Amali al-Ithnyniyah. Ibn ‗Asaker refers to a portion of this du‗a in Tarikh Dimashq, Vol VI, p. 70. But he attributes it to Sadeef ibn Maymun.

211

Ima̅ m Zayd brought together hand-picked ‗ulema, men of arms and chivalry, and patricians. All were of superb moral quality. Their deen and commitment was beyond doubt. He had them ―stationed‖ in different lands as ―publicists‖ for the cause and to try to gain support and allegiance for Ima̅ m Zayd. They were to prepare as much as possible public opinion for revolution.

Among his assistants in al-Kufah and al-Basra and surrounding areas were: Abu Khaled al-Waseti, Abu al-Jarud, Mu‗mmar ibn Khuthaym, Nasr ibn Khuzaymah, and Mu‗awiyah ibn Is-haq.

His delegate to al-Riqqah and vicinity (in present day Syria) was Yazid ibn Abi Ziyad. There were many who were won over and gave their allegiance in this area193.

Zayd wrote to Helal ibn Khabbab in the area of Mada‘en where he was a judge. Consequently the people of Rey (in present day Iran) responded favorably and they also gave their allegiance.

Zayd sent al-Fadl ibn al-Zubayr and Abu al-Jarud to Abu Hafeefah al-Nu‗man. When they reached Abu Hafeefah he was ill. They sought out his support, to which he replied: ―He [Zayd] has by all means a just and right cause. He is the most knowledgeable person we know about in our time. Convey to him my greetings and tell him my ailment makes it difficult for me to carry arms with him.‖ Abu Haneefah gave them thirty thousand dirhams to give to Zayd to be used for the jihad; and he said: ―If I recover I will join him in his revolt.‖ He also said: ―Zayd‘s combat resembles the combat of Allah‘s messenger on the Day of Badr.194‖

193 Al-Masabeeh, Abu al-‗Abbas al-Hasani (manuscript).

194 Al-Masabeeh, (manuscript), p 306, see also Zayd ibn al-Imam ‗Ali, by Muhammad ‗Ali al-Dukhayil, p118.

212

The reknown hafez and the famous narrator Mansur ibn al-Mu‗tamer al-Salami corresponded with the ‗ulema and would approach with tears in his eyes saying: ―Answer the call of Allah‘s Prophet‘s son.195‖

‗Uthman ibn ‗Umair al-Faqih went with Zayd‘s call to al-A‗mash and his circle of scholars. After reading Ima̅ m Zayd‘s letter, al-A‗mash said: ―I think no one knows of Zayd‘s exceptional quality more than I. Communicate to him my greetings of peace. Say to him that al-A‗mash tells you: ‗I do not trust the people will carry through this with you. Had we found three hundred from us who were willing to carry arms with you we would be the first to endure the responsibilities of war.196‖

Shu‗bah said: I heard al-A‗mash say: ‗Had it not been for an ailment I have I would be on my way [with Zayd]. By Allah! I sense he will be betrayed as was his grandfather and uncle.197‖

After a year long campaign to drum up support for Ima̅ m Zayd the number of those who pledged allegiance was more than fifteen thousand warriors198. Prominent among them were distinguished ‗ulema, huffaz [memorizers of the Quran], and its reciters. They all came from different backgrounds and affiliations. A Shi‗i, a Mu‗tazili, and a Murji‘ all were on an equal footing as they hastened to enlist in Ima̅ m Zayd‘s military campaign. The scholars of his time were very supportive of Zayd‘s revolution. Up to this point the momentum was promising.

195 Ansab al-Ashraf, Al-Balathuri, p134; Seyar A‗lam al-Nubala, by al-Thahabi, Vol V. p298.

196 Maqatel al-Talibiyeen, p 148.

197 Wafiyyat al-A‗yan, Vol. II, p.400 in the chapter about the second generation Muslims who quoted Imam Zayd. What is meant by his uncle is al-Hasan ibn ‗Ali (AS).

198 Ansab al-Ashraf, p 237.

213

Sulayman al-Razi said: ―Never have I seen in my life a day filled with manpower support, packed with arms and robust men along with their knowledge of the Quran and fiqh than was the case with the companions of Ima̅ m Zayd.199‖

Topping the list of his supporters was his brother Muhammad al-Baqer. Even though he was not yet prepared to enlist, he was, though, a keen observer of Ima̅ m Zayd‘s movements. He would say to his friends: ―He [Zayd] is the ―ace‖ of Bani Hashem. If he calls on you respond to him, and if he asks you for help and victory, then offer him help and victory.200‖

His nephew Ima̅ m Ja‗far al-Sadeq wanted to accompany his uncle Zayd the last time he left from al-Madinah to al-Kufah. He said to him: ―I am with you, uncle.‖ To which Zayd replied: ―Do you not know that we are in complementary positions: one of us has to bear arms and the other has to stay behind, for if we both take up arms, who will tend to our family?‖ Ja‗far stayed behind on instructions from his uncle Zayd, but he sent his two sons ‗Abdallah and Muhammad with him201. He said: ―Whoever dies with my uncle Zayd it is as if he died with al-Husayn, and who ever dies with al-Husayn it is as if he died with ‗Ali ibn Abi Taleb, and who dies with ‗Ali it is as if he died with the Prophet (P).202‖

Ima̅ m Zayd‘s revolution had substantial support and considerable popularity.

199 Al-Minhaj al-Jaliy – Sharh Musnad al-Imam Zayd ibn ‗Ali (manuscript).

200 Al-Minhaj al-Jaliy, Vol I, p. 3 (manuscript); Al-Hada‘eq, Vol I, p 141 (manuscript); Hayat al-Imam al-Baqer, p. 243.

201 Majmu‗ al-Imam al-Hadi (manuscript) p. 220 (deluxe edition); al-Jawharah al- Khalisah min al-Shawa‘eb, by al-Damighani (manuscript).

202 Al-Muhit bi al-Imamat (manuscript), Al-Minhaj al-Jaliy (manuscript) Vol I, p 5.

214

Scholarly support may be attributed to two things: First, Ima̅ m Zayd‘s revered status as they all attested to his knowledge and entitlements. Second, society was in need of change because oppression and injustice were all too prevalent.

The ―law‖ had banned Ima̅ m Zayd from being in Kufah so he had to go underground. He would always move from one house to the next and from one neighborhood to the other. If someone sought to pay allegiance to Ima̅ m Zayd he would be escorted both ways under deep cover.

His missives (written letters) were carefully carried and delivered across areas and lands to be communicated to distant public opinions. It has been reported that a man with a cane was hastily walking one day. The soldiers deployed by Yusuf ibn ‗Umar who were posted on the through ways to frisk people stopped this man. They asked him: Where are you from? And he said: From al-Sham. They checked him but could not find anything suspicious. Then one of them took his cane and began to look it over. He found a piece of wax glued to it. He took the wax out and discovered that the cane was hollow, and in its chamber were pages of a letter. After extracting it out it turned out to be a letter from Ima̅ m Zayd to the inhabitants of Mosul!203

This story has two observations. First, the extent to which the regime was on alert against its enemies, and especially the potential of Ima̅ m Zayd. Second, Ima̅ m Zayd was at an advanced stage of underground activities.

Ima̅ m Zayd‘s revolution was discovered after one year of stealth movements only days before his uprising. This may be attributable to a compact society, an iron handed regime, and the proliferation of mercenaries and the faint hearted.

The Legality of Opposition to Oppressors

Islam is a blue-print for humanity. It defines the direction for mass movements. It also takes note of rulers and citizens in this context. And popular movement contravening Allah‘s directives is – sooner or later – doomed. There are

203 Al-Futuh, Vol VIII, p. 114-115.

215 procedural issues that have to be watched attentively so as to avoid instability and to secure justice and order.

No doubt deviation by a native is not as consequential as deviation by a sovereign. A sovereign‘s deviation causes rumbles and ripple-effects throughout society. Sometimes the consequences are denial of human rights and the total disregard for human dignity. Ergo, people yearn for justice, freedom, love, and prosperity.

Due to the fact that this is a crucial fixture of life, Islam provides for an assembly of qualified and experienced advisers whose credentials permit them to monitor the course of the decision making process away from personal interests or dogmatic/fanatic considerations:

Let there be a category of people who publicize the good and who command the [common sense] right and ban the [common sense] wrong-doing. (Q. 3: 105).

When a sovereign deviates, these qualified and learned individuals render their advice and directives. All peaceful means should be exhausted to correct such political errors. If the sovereign insists on his course of political deviation and proves impervious to any good counsel and office they should force him to abide by Allah‘s order. This may first take the form of verbal communication. After that there may be ultimatums, threats, and even civil disobedience. The last measure towards this end is the use of arms. An errant tyrant could destroy his own society if he is permitted to get away with breaking Allah‘s laws: ―You will indeed enforce the [common sense] good and you will indeed ban the [common sense] evil or else Allah will impose on you the worst among you; and then your best come calling on Allah but they merit no [divine] response and solace.‖

In view of the ―supreme rulers‖ this Islamic perspective on corrective political action is the most dangerous component of Islam. They are scared stiff of its implications and possibilities. That is why they have been working overtime to obfuscate this perspective if they are unable to wipe it out altogether. To this end they have an army of opinion makers. They allocate budgets and material incentives to have some hadith(s) circulate that would infer religious immunity

216 on dictatorships and emperors. The iron-fist ruler‘s worst nightmare is to see the principle of jihad come alive in the social context of his own citizens and constituency.

Ima̅ m Zayd spent long and laborious times trying to resuscitate the principle of political and principled dissent from arbitrary and subjective governance. He lectured and penned on the subject. He substantiated his position with faithful and authentic hadith he heard from his fathers who in turn attributed it to Rasul-Allah (P). One such hadith is quoting the Prophet (P) to have said: ―The best of martyrs is he who takes issue with a tyrannical ruler, advises him of taqwa and admonishes him for disobeying Allah. If this jihad is sustained and the person is killed [by the autocratic ruler(s)] he ranks the highest among martyrs.204‖

It has also been reported on the same authority that Allah‘s messenger (P) said: ―O ‗Ali! Nearest to me among the martyrs on the Day of Resurrection and more deserving of my company besides Hamzah and Ja‗far is a person who carries arms and opposes a dubious and deviant leader until he dies.205‖ There are other ayats and hadith pertaining to the legality of breaking with an oppressive head of state.

Persistent Objectives

―People! I still hear what some of you are saying: the Umayad clan is our spoils of war; we shall shed and spill their blood, do what we want with their wealth, and have the final say on their affair! These are baseless judgements and misplaced motivations. You can fight fire with water. I‘m surprised there are people who are rash and heedless. How does anyone entertain such thoughts? Is he basing his words in the Book of Allah? Or the Sunnah of His Prophet (P)? Or is he as covetous as to think I would be inclined to such things? Far from it! Far from it!206‖

204 Al-Muhit bi al-Imamat.

205 Quotes from Al-Muhit bi al-Imamat (manuscript).

206 Majmu‗ Rasa‘el al-Imam Zayd (the section on his speeches and missives).

217

This was Ima̅ m Zayd‘s comment upon hearing that some of his partisans were saying that they will pass judgement on the lives, blood, and wealth of the Umayad clan and their nationals. This is a clear indication that Ima̅ m Zayd did not for once entertain feelings of revenge against the Umayads with all that they did to him. A person with a divine mission knows that he cannot sugar- coat a vengeful drive with an ideological coating and a religious flavor; any attempt at including personal vendettas in an issue like this will inevitably torpedo it.

The goals of Ima̅ m Zayd were of a divine magnitude in which he knew that all his efforts had to be in harmony with heavenly guidelines. Armies will never withstand the heat of the war and sustain its staying power if they are not grounded in noble aims and a higher cause. This can only come from a pure and uncontaminated ideological persuasion. This is ultimately more important than material weapons and physical armaments. A hightened morale and a vibrant understanding of things converts what is few into what is many, and an apparent loss into a prolonged gain, and the love for martyrdom into a demand.

Ima̅ m Zayd‘s eternal objectives glowed throughout his writings, his allegiance, and his missives. They may be summarized as follows:

*Breathing life into the Book of Allah and the Sunnah of His Messenger and an upkeep of Islamic sanctuaries.

*A life of integrity within a climate of justice and honesty.

*A fair distribution of the common-wealth and an end to official lavish and ostentatious spending.

*Defending the oppressed and helping the dispossessed.

*Due respect to the Prophet‘s offspring (Ahl al-Bayt), fending for and protecting them.

These were the strategic concerns of the time; and for which Ima̅ m Zayd gave his precious life.

218

Ima̅ m Zayd understood that some of his supporters and aids may not be able to see this whole affair with the required clarity of vision and purpose. Some may be motivated by feelings of revenge and blind sympathy for the Prophet‘s responsible family members. Zayd had to reiterate the importance of drawing a line between a holy cause and some transient emotions.

It may be true that we may owe the Prophet‘s persecuted progeny the intensity of our feelings and even our own lives to protect them; but Ima̅ m Zayd wanted that to be a means and not an end. He said to his admirers and supporters: ―Do not say we bear arms as an expression of anger for you (Ahl Al-Bayt); rather say: we bear arms to express our anger for Allah and His deen.207‖

He also knew that there will be people bearing arms with him in opposition to the Umayad regime not to bring about an eventual victory but only because they calculated that to be the opportune time to settle their score with the Umayads.

Many of his supporters may have felt elated just to be with him and they expressed such a feeling by saying as long as they are with him they do not care what objective they are fighting for! They may not have been sure whether the enemy they were fighting deserved to be fought! Some people can only see things from their own parochial perspective. People according to their positions in life are bound to fluctuate between knowledge and ignorance, courage and cowardice, and certainty and doubt.

Victory over an enemy is problematic in the absence of a clear vision and a firm belief. In their absence it is questionable whether we have a vital ummah or even hope. For this reason Zayd said to his companions: ―Subjects of Allah! Do not kill your enemy while doubting the validity of your positions. If you do you will lose sight of Allah‘s course and cause. Rather be internally firm on what you are doing… firm on your battlefield. Allah rewards you for your certainty as He would reward you for the truth (al-haqq). Whoever kills another person while doubting the dead person‘s dalalat (deviation) is like killing someone without haqq (justification and authority). Subjects of Allah! Be sure

207 Ansab al-Ashraf, Vol I, p 238.

219 of what you are doing… be certain.208‖ Long-lasting defeat is the share of those who {went forth from their homelands full of self-conceit and a desire to be seen and praised by men.} (Q. 8: 47).

But if they step onto the battlefield for the sake and cause of Allah then they {shall have gardens through which running water flows} (Q. 3: 198).

Armed Confrontation

The Start of the Revolution

Ima̅ m Zayd spent fourteen months in Iraq. He moved incognito from and to urban and rural areas. He corresponded with people of insight telling them to break with the heavy-handed regime by joining the ranks of the mujahideen. During that whole time-period Yusuf ibn ‗Umar al-Thaqafi had informers and spies throughout the land trying to gauge what Ima̅ m Zayd and his followers were doing.

After the Ima̅ m finished the initial preparations for the military encounter he agreed with his companions that the launching day of the revolution should be the first day of the month of Safar (122 HE). Subsequently he sent his emissaries to adjacent lands to prepare for the hour of reckoning.

Hisham had received some information about Ima̅ m Zayd. He felt uneasy. He expressed his extreme apprehension towards this movement because he knew how firm, influential, and determined Ima̅ m Zayd was. Hisham ordered Yusuf ibn ‗Umar to be in hot pursuit of Ima̅ m Zayd.

Yusuf ibn ‗Umar redoubled his efforts and increased the number of his informants and undercover agents. He ordered his security forces to check pedestrians and to interrogate suspects. After long and hard work he managed to identify one of the places in which Ima̅ m Zayd used to spend some time. He ordered his men to break in there at night. They found that Ima̅ m Zayd had changed his location and was not inside. They apprehended two men and

208 Majmu‗ Rasa‘el al-Imam Zayd (the section on Imam Zayd‘s missives).

220 hauled them off to Yusuf ibn ‗Umar who tried to extract some information from them but was unable to do so. He threatened to kill them but still without any results. (A true Muslim on this type of mission is keener on his cause than on his life). When everything else failed they were executed. They were the first two martyrs in this instalment of eternal revolutionary pursuit.

Ima̅ m Zayd knew of their execution. He was upset about it. He knew that his program has had been exposed. He had to take control of this situation with courage and wisdom so that the revolution will not be preempted. He moved to the residence of Mu‗awiyah ibn Is-haq on the outskirts of Kufah. He called whomever he could of his companions to a meeting. They, henceforth, began to prepare in earnest for a military stand-off and any surprise attack by the regime. Yusuf ibn ‗Umar realized that he will no longer be able to easily take on Zayd and his companions. He was even afraid of being taken as a prisoner of war or that he may fall into a siege of sorts. He stayed in the city of al-Hirah at a distance of three miles from Kufah. There he was training his soldiers and receiving reinforcements from al-Sham. Both sides now were preparing for the inevitable.

The Battle Flow

At the residence of Mu‗awiyah ibn Is-haq in full military gear Ima̅ m Zayd appeared to his companions for the first time on a white mule. His garment was white, it concealed armour. His headdress was black. He had a sword and carried a copy of the Quran. He stood and said: ―O People! Help me against the litter of al-Sham. I seek for anyone who does so a secure appearance on the Day of Resurrection until he passes the si-rat and enters paradise.‖

Then he said: ―Ask me. By Allah, whether it is a question pertaining to halal and haram (the lawful and the unlawful), or to the verses of obvious meanings and the verses of imperceptible meanings, or about proverbs and chronicles, I have an answer for you. I have not reached this position and taken this stand except after having read the Quran, honed the obligations and injunctions, the supererogatory and ethical conduct. I have come to know the revealed word as well as the unrevealed meaning (ta‘wil). I came to understand ayats that abrogate and ayats that were abrogated, ayats of clear meaning and ayats of possible meanings, the specific and the general. In my household I am the most

221 versed on the requirements of the ummah, and I am on a foolproof and certain path to my Sustainer.209‖

Then Ima̅ m Zayd looked around at his companions and realized that there were only a few of them. So he sent one of his most courageous men al-Qasem ibn Kathir to the streets of Kufah to call out to the public the motto: Ya Mansur amet (O Victorious! court death). People were called to Zayd‘s camp. One contingent of Umayad soldiers interrupted the troops and they fought on until he was wounded and fell to the ground. He was taken to Yusuf ibn ‗Umar who ordered the executioner to cut off his head. He became the first martyr to fall in combat.

Nasr Ibn Khuzaymah and Early Reinforcements

One of Ima̅ m Zayd‘s outstanding companions was Nasr ibn Khuzaymah. He was known for his enthusiasm and devotion. He was to Ima̅ m Zayd what Malek al-Ashtar was to Ima̅ m ‗Ali (AS). He, like others, had left Kufah to garner support from adjacent areas and to prepare them for the military task ahead. Extenuating circumstances forced him and those with him to prematurely join Zayd‘s detail. When he reached the environs of Kufah he was intercepted by a legion of Umayad military personnel. He and his men engaged them in battle and rooted them. He then proceeded to Ima̅ m Zayd‘s camp where he raised the spirits of the fighters there.

Hoisting the Banner and Fulfilment of Deen

Ima̅ m Zayd began to arrange the military formations and assign military responsibilities to his men. In the first show of force Nasr ibn Khuzaymah stood on Zayd‘s right while Mu‗awiyah ibn Is-haq was on his left. The flags of jihad were lifted and strips of cloth were tied to the head. Zayd was at long last happy. For the first time words were choking in his mouth because of his elation and high spirit as his dream is being fulfilled. He finally found himself where he always belonged: in the ranks of jihad practicing the ultimate ‗amr bi

209 Al-Minhaj al-Jaliy (manuscript); Taysir al-Mataleb, p 78; Amali al-Saduq, p 286.

222 al-ma‗ruf and nahy ‗an al-munkar (commanding the good and interdicting the evil). He burst out saying: ―Thank Allah that He has accomplished my deen for me. I was ashamed of myself thinking I would approach Rasul Allah while not being able to enjoin the good and forbid the wrong.‖

Then he said to his companions: ―By Allah! I do not care if in the process of implementing Allah‘s Book and the Sunnah of His Prophet I would have to be thrown into a blazing fire after which I go on to Allah‘s mercy. No one comes out today in support of me except that he will be in the divine company and in the presence of Muhammad, ‗Ali, Fatimeh, al-Hasan, and al-Husayn (P). Folks of fiqh and intellectuals! I am Allah‘s evidence against you. I extend my hand to you so that we all together are able to put Allah‘s regulations into motion and to work Allah‘s will as expressed in His Holy Book. We will share the war booty equally. Ask me about your deen; and if I am not able to answer all your questions then go and have anyone that satisfies you and is more knowledgeable than me to rule over you. By Allah! I have not lied since the time I could distinguish my right from my left hand. And I have never been in violation of Allah since I realized He will take me to task for it.‖

Then he said: ―O Allah! For You I have taken up arms and opposition. It is You I am seeking; I request your satisfaction with me. I am in pursuit of Your enemy. Be [O Allah] victorious to Yourself, Your Deen, Your Book, Your Prophet, Your Prophet‘s household, and to the dearest of Your committed Muslims. O Allah! This is my effort to You and You are the source of help.210‖

Kufah Under Ima̅m Zayd’s Control

Yusuf ibn ‗Umar sent some of his men to the streets of al-Kufah to terrorize its people. He called people to a meeting at the central masjid (mosque). The city was put under a curfew and people were banned from carrying or possessing arms. Rumors began to circulate about an army soon to arrive from al-Sham.

210 Taysir al-Mataleb, p 80; Masabih Abi al-‗Abbas al-Hasani; Al-Minhaj al-Jaliy, Amali al-Murshid bi-Illah al-Ithnyniyah (all manuscripts).

223

But Ima̅ m Zayd along with his supporters went to break the siege imposed on the mosque and to reassure the people of Kufah. On his way to the masjid a fierce battle erupted between him and Umayad infantry. Zayd scored a military victory there. When he reached the area of the mosque he identified himself by his motto and banners were passed through the windows of the mosque. Nasr ibn Khuzaymah was calling out: ―People of Kufah come out of your humiliation to the ‗izzah/glory [of Allah] and from obscurity to the guidance [of Allah]. Come out to the prosperity of this world and the next because as you are you have neither.‖ But their old propensity was irresistible: treachery and betrayal. They apologized and said that they could not fight because of the [imaginary] siege and sanctions regime clamped on them.

Zayd‘s companions spread throughout Kufah. Ima̅ m Zayd ordered them to publically declare: Whoever turns in his weapons will be safe. There were mopping up operations against the Umayad remnants in the city. All of a sudden the Umayad militia that had come from al-Hirah showed up. The Ima̅ m‘s companions engaged them, the fighting was ferocious, they fought valiantly until the Umayads retreated. Then Ima̅ m Zayd gathered his companions and said to them: ―Fight for victory with me over the folks of al- Sham. By Allah! Anyone who does so I will take him by the hand to paradise. By Allah! If I but knew of anything better to satisfy Allah than to fight against these iniquitous forces from al-Sham I would do so. I remind you of what I said earlier: do not pursue to kill those who are in retreat, do not ―finish off‖ those who are wounded, do not open up new fronts. I heard them cursing ‗Ali ibn Abi Taleb. Take them on from all directions.211‖

The military duels continued between both camps. The Umayad corps increased but the cavalry of Ima̅ m Zayd was decreasing. Ima̅ m Zayd turned to Nasr ibn Khuzaymah and told him: O Nasr! I‘m afraid that the people of Kufah are repeating what they did with Ima̅ m Husayn! Nasr replied: I would give my life for you; by Allah I will continue to strike with my sword with you until I die!

211 Al-Minhaj al-Jaliy, (manuscript).

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The Tragic Infliction

Ima̅ m Zayd and his companions fought with chivalry. They fought until the bitter end. None dare do them in. When the Umayads figured it was useless to continue in this manner they barricaded themselves behind walls and hills. Then they used another type of warfare: they began shooting their arrows at Ima̅ m Zayd and his companions.

The sun began to set. And with it the radiating light of forbearance and sacrifice also set. Night fell on the hillsides. It covered the valleys and the plateaus. Voices were silent; weapons have spoken and the smell of death was in the air. Kufah was sad and in a state of sorrow when its inhabitants once again tarnished it with their treason and perfidy.

During those moments of deafening silence at the head of the forces the voice of Ima̅ m Zayd could be heard. He was saying: Al-Shahadah… al-Shahadah. I thank Allah that He has blessed me with it. People ran to the source of the voice and they found the epic Ima̅ m in a pool of blood. An arrow had penetrated his forehead. When he felt the sting of that arrow he raised his voice with those eternal words. He had expressed it all: his objective and his hopes.

It is noteworthy that Ima̅ m Zayd was born at sunrise and he died at sunset.

Ima̅ m Zayd‘s companions withdrew. The Umayads thought that they did so because of nightfall. The companions gathered around their Ima̅ m. A physician came and realized that the arrow was fatal; it had penetrated his brain, a brain that was always thinking about the Muslims‘ well being and how to rid them of their social and political maladies.

The Eternal Will

Yahya came to his father‘s corpse crying. Blood was still oozing. The arrow was still embedded in the skull. Yahya took his shirt and wiped the blood off his father‘s face. He said to him: Glad tidings to you, the grandson of Allah‘s Prophet. You will be joining Allah‘s Prophet, ‗Ali, Fatimeh, Khadijeh, al- Hasan, and al-Husayn. They will all be pleased with you.

The Ima̅ m said: ―True my son; but what will you do?‖

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Yahya said: ―I will struggle against them unless I find no support.‖

He said: ―Yes, my son. Do struggle against them. By Allah, you are firmly right, and they are firmly wrong. Your casualties are in paradise and their casualties are in the fire.212‖

That was the Ima̅ m‘s will. And that was his heritage; to reawaken the reality of this deen by taking on unjust rulers… loving what is good for people… and the ultimate sacrifice for such lofty goals.

He then parted for eternal peace and to the company of his Maker and His true promise:

Behold, Allah has bought of the committed Muslims their lives and their possessions, promising them paradise in return, [and so] they fight in Allah‘s cause, and slay, and are slain: a promise which in truth He has willed upon Himself in [the words of] the Torah, and the Gospel, and the Quran. And who could be more faithful to his covenant than Allah? Rejoice, then, in the bargain which you have made with Him: for this: this is the triumph supreme! (Q. 9: 111).

Ima̅ m Zayd paid with his life for the Quran and for all the vital elements for the ummahs honour, pride, and dignity. He traded Allah for his soul… by sacrificing, by saying the truth. Nothing can be superior to this trade and this transaction. The Ima̅ m advanced and he could not have had anything better. He satisfied his living conscience. He raised the insignia of jihad very high although it bore his and his companions‘ blood. He raised it for all the peoples of the world as a guide to their freedom and self-respect.

212 Al-Masabih, by Abi al-‗Abbas al-Hasani (manuscript), p 219; Al-Imam Yahya Ibn Zayd al-Imam al-Tha‘er, p 11-12.

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In the Aftermath of the Revolution

The Honourable Remains

Ima̅ m Zayd‘s revolution did not end with his death. It had delayed reaction effects as people began to break the chains of political slavery even though they knew this is an uphill struggle. Acts of violence by the regime continued against the followers of Ima̅ m Zayd and his ideas of freedom. Monarchs and military dynasties demonstrated vicious and virulent types of persecution beyond any imagination.

The Umayads had the lion‘s share of this dreaded sordidness and malevolence. No custom or tradition could tame their vileness. A century and some years prior to Ima̅ m Zayd‘s martyrdom the Umayad mistress Hind bint Abi Sufyan wanted to eat the liver of Hamzah, the shining shahid, after she had ripped his torso apart. At Karbala they mutilated the body of al-Husayn, the founding father of freedom lovers. They trampled his body with their horses, and now Ima̅ m Zayd‘s body.

These facts were known to the followers of Ima̅ m Zayd who paused to think how and where to bury his body lest it be subject to the same insanity. Then they all decided to bury him in a water creek.

Under the cloak of night, they stopped the flow of water. Then they dug the grave and placed the remains in it. After which they opened the water dikes to have it flow in its natural course. They all parted before fajr.

Upon hearing of Ima̅ m Zayd‘s death the Umayads rejoiced. They were jubilant at a death that would have been mourned by Allah‘s Prophet (P). The Ima̅ m was killed and he no longer was there for them to see. But still they were percolating with hatred; and they would not simmer down until they found the grave and dug up the body and did with it what they did with the bodies of other shahids (martyrs).

The following day an excessive award was announced for anyone who could provide information about Ima̅ m Zayd‘s burial place. Some sick and pathetic individuals divulged the information. The Umayads dug it up and brought the

227 body out of its grave. They could care less for any traditional or religious teachings on this matter.

It was not enough for them to have him killed, they had to dig, crucify, burn, and drown him213. The remains were put on a camel taken to and dumped in front of the royal palace. There the head was decapitated.

Yusuf ibn ‗Umar al-Thaqafi had the head sent to al-Sham. After the head arrived and Hisham saw it he ordered that the head be put on display in all the provinces. A ploy by which he thought he would be able to terrorize the people from thinking of doing what Ima̅ m Zayd did. In other words, he wanted to kill them psychologically. The head passed through many lands until it reached al- Madinah. And at the grave-site of Allah‘s Prophet (P) and in contempt and disrespect to the Prophet (P) the head was raised and posted for the public to see. The people of Madinah were summoned to the masjid (mosque) and told they had to disavow ‗Ali ibn Abi Taleb and Zayd ibn ‗Ali214. Then the head was taken to Egypt and posted at the central masjid for days. After that the head was taken away and secretly buried there.

Al-Meqrizi said: His effects are still there between Keiman and Egypt. People go there for the barakah (blessing). At ‗Ashura people are especially keen on going there. Some said adu‗a there is accepted and the place has an air of light to it215.

The body is said to have been nailed to a cross in a state of nakedness in Kufah. It is also said that spiders wove a web to cover the private parts of the body. Every time the spider-web was removed the spiders would spin another one.

Al-Hasan ibn ‗Ali ibn Jaber al-Habal the poet of Ahl al-Bayt composed some poetry describing this incident.

213 Al-Saheb Ibn ‗Abbad‘s poetry, see Al-Hada‘eq al-Wardiyah.

214 Tarikh al-Kufah, p. 365.

215 Is‗af al-Raghibeen, p 41; Nur al-Absar, p.217; Al-Bahr al-Zakhkhar, Vol I, p 226.

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In front of this unclothed body people would remember that devout and lovable personality of Zayd. Their eyes would water and their spirits would soar.

When the Umayads realized that Zayd‘s words are reverberating and his positions were being rethought by the public they decided to have his remains obliterated. They ordered that his body be burned and his ashes be scattered on land, the air and the sea. Yusuf ibn ‗Umar said: By Allah, O people of Kufah! I will have you eat him in your food and drink him in your water216.

They brought down your body and torched it to the fire They wanted to burn your honourable and pure remains They in an act of hate threw you into the burning fire This also expressed their hate for Muhammad (P) and their hate for you to be given a normal burial217.

All attempts at wiping out the effects of Ima̅ m Zayd failed. In the place where he was nailed a casket was constructed. People from many parts of the world still go there. Another casket was built at the same place in Egypt where his head was buried. And that also lives on to our present day.

Persecution of Ima̅m Zayd’s Supporters

Tyrannical rulers are in the habit of building their reputation on a heap of skulls belonging to their opponents. They go through the routine schedule of killing and banishing their adversaries. A tyrant will do practically anything to remain on his seat of power. And if he is able to capture one of his antagonists he tries to sample him with all types of torture as a deterrent for future potential adversaries. Hisham ibn ‗Abd al-Melek and his ―federal‖ employees were no exception. After they killed Ima̅ m Zayd they went after his followers. The Umayad officials did all they could do to end any and all ―remnants‖ of their opponents. They were liberal with their executions and ―state terror.‖ They did not spare women and children. They even went beyond the traditions and

216 Tarikh al-Ya‗qubi, Vol II, p. 256.

217 Poetry by al-Hasan ibn ‗Ali ibn Jaber al-Habal.

229 norms of the jahiliyah (pre-Islamic practices). Historians have documented some gruesome and unhappy events. Here are some of them:

*A girl who had advised her mother to shelter a daughter of Ima̅ m Zayd ibn ‗Ali was called in by the Umayad authorities. When she arrived she was given one hundred lashes and her house was demolished.

*A woman who had assisted Ima̅ m Zayd at one time was arrested. When she came to court the verdict was that her hand and foot should be cut off. She pleaded to have her foot cut off first so that she may manage her clothes before her hand is cut! But they cut both off and did not stop the blood flow and she bled to death. Then her husband was summoned only to have his head cut off218.

*Yusuf ibn ‗Umar sent for Ima̅ m Zayd‘s wife who was from the tribe of Ezd. She was brought to him. When she entered his court he said to her: O enemy of Allah! You married Zayd ibn ‗Ali? She said: yes of course I did. And had he asked for your daughter‘s hand I would have given her to him. Yusuf ibn ‗Umar was enraged. He said: take her clothes off and bring me the whip! She said: woe to you the enemy of Allah. I am a woman; how dare you order my clothes be ripped from me? He said: do not mind her; tear her clothes off and then she was lashed repeatedly and mercilessly. She said to Hisham: How do you do this. I am a distant aunt of yours. I am from the tribe of Ezd and so is your mother? Yusuf ibn ‗Umar said: damned is he who is your nephew. She said: Yes, and damned is she who is less a family person than you… your mother. Then Yusuf ibn ‗Umar said to his henchmen: Kill her.

They all began to hit and strike her violently and savagely, while she would say: I cannot believe you are a person attached to freedom; you cannot be an Arab when you want to kill by the sword; you slave of the Thamud clan.

218 Ansab al-Ashraf, p. 255.

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She was thus tortured until she died; may Allah bless her. Then Hisham gave his orders that her body be dumped onto the street. Her cousins waited for nightfall and went to recover her body and bury it219.

A woman having the fragile physical capacity for such persecution, a woman who was created for feminine and family matters even she could not escape the momentum of revolution and thus was exposed to what is characteristically un- feminine. She registered an honourable resistance and a spirit lifting example for jihad for all women everywhere.

These were glimpses that were related to us by historians and there are many more that litter the course of the Umayad past. But what was not recorded by history may have been even more tragic.

The Consequence of Oppressors

A victim relieves himself of agony and hard-times by releasing warm tears down his cheeks. Some of life‘s circumstances are unkind. But this universe operates in a larger sphere of divine justice. Allah has promised to take action against totalitarian rulers: And do not think that Allah is unaware of what evildoers are doing: He but grants them respite until the Day when their eyes will stare in horror… (Q. 14: 42).

This divine action may begin in this world before the next: such is their ignominy in this world. But in the life to come [yet more] awesome suffering awaits them… (Q. 5: 33).

Allah expedited his retributive action against those who had a role to play in killing Ima̅ m Zayd (AS) and mutilating his body. Historians tell us that the butcher ‗Ali ibn Abdullah the Abbasid took Hisham‘s body out of his grave and ordered that the body be struck until it is shredded. Upon extracting the body from the grave it appeared to have been preserved with some astringent. Then his body was put on a cross and then it was incinerated. After that the

219 Al-Futuh, Vol VIII, p. 123.

231 ashes were thrown to the wind. What was done to Ima̅ m Zayd by Hisham, in a twist of events, was then done to Hisham220.

As for Yusuf ibn ‗Umar al-Thaqafi he was killed. A rope was attached to his corpse and children dragged his body in the streets of Damascus. Then the body was cut to pieces and raised on the city doors of Damascus221. Abu Ghassan al-Thaqafi said: the people of al-Sham told me they saw the corpse of Yusuf ibn ‗Umar with ropes attached to his limbs and being dragged around222.

Yusuf ibn ‗Umar‘s chief of police Kharrash ibn Hawshub (who supervised the burning of Ima̅ m Zayd‘s body) was lashed a thousand times. His stomach was slit open, and then his body was thrown to the dogs. After that it, too, was incinerated.

Another degenerate and pervert by the name of al-‗Ala‘ ibn Zaid who came with a load of wood and sold it to stoke the fire that was burning Ima̅ m Zayd‘s corpse and who was reported to have said: I came with this load as a service to Allah to have this pervert (meaning Ima̅ m Zayd) burned. And it was less than three weeks after that and this same person burned inside a home while having a (homosexual) affair with a lad223.

Ima̅m Zayd: A Continuing Revolution

Ima̅ m Zayd‘s movement was the first spark that fueled a popular explosion which eventually dismantled the oppressive Umayad dynasty. All the Umayad pomp and pride were gone forever. The phoney masks were ripped off of that regime. And even though Ima̅ m Zayd became a martyr, his movement did not end with his death. Each drop of his blood became a flame that burns Allah‘s

220 Nur al-Absar, p. 215; Ma‘ather al-Abrar, (manuscript), Al-Ithninyeh, (manuscript).

221 Amali al-Murshed bi-Illah al-Ithnyniyeh (manuscript).

222 Tarikh Dimashq, by Ibn ‗Asaker, 29/99 (abridged).

223 Ghurbal al-Zaman, p. 120; Amali al-Murshed bi-Ilah al-Ithnyniyeh, (manuscript).

232 enemies and glows up showing the rest of us the way. His words still reverberate in the ear of history.

Al-Ya‗qubi said: ―When Zayd was killed and the ghastly details followed many supporters of the Prophet‘s descendants (Shi‗is) began to agitate in Khurasan. They gradually began to pick up momentum; their numbers began to increase and the facts began to circulate. Many people were now aware of the Umayad farce and how they harmed and injured the Prophet‘s household. News spread far and near.224‖

Several years after Ima̅ m Zayd was martyred his son Ima̅ m Yahya led the eternal march for justice in Khurasan following his father‘s line. He launched his campaign by saying:

―Son of Zayd! Did not Zayd say whoever loves life lives shamefully? Be like Zayd! You are his passion and rest in the shaded shades of bliss.‖

The movement had its ripple effects as time passed by until the rise of Ima̅ m Muhammad ibn Abdullah, known as al-Nafs al-Zakiyah (the pristine spirit). He revolted in al-Madinah and shook the thrown of the Abbasid state (in Baghdad). He remembers Ima̅ m Zayd with these words: ―By Allah! Zayd has revived Prophetic concepts that have long been effaced. He worked on correcting what had gone zig-zag of this deen. We cannot but be enlightened by him.225‖

To follow him in revolutionary succession was al-Husayn ibn ‗Ali al-Fakhkhi in al-Madinah. He revolted against the Abbasids also. He remembers Ima̅ m Zayd with these words: ―One of the virtues of Ima̅ m Zayd ibn ‗Ali is that he took a stand for Allah and called people to the Book of Allah and to a struggle against tyrannical rulers. By Allah! Zayd ibn ‗Ali has opened the door of paradise for us. Enter therein peacefully and securely.226‖

224 Tarikh al-Ya‗qubi, Vol. II, p. 256.

225 Al-Tuhaf Sharh al-Zulaf, p 28.

226 Al-Rawd al-Nadir, Vol I, p. 105.

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The revolutionary fallout reached Yemen. In it Ima̅ m al-Hadi stated in revolutionary defiance: ―I yearn for a day like the day of Zayd ibn ‗Ali.227‖

The echoes and rumbles of revolution were to be found everywhere. Revolts erupted in Iraq, Yemen, Hejaz, Morocco, northern Persia and central Asia and almost everywhere there is tyranny.

Revolutionaries will never disappear or die. When there is oppression there has to be resistance and opposition.

Zayd’s Legacy

Some Names of Zayd’s Companions and Narrators

Ima̅ m Zayd left us with a wealth of enduring ideas. He drew on his blood and he inked them with his pen. His blood traced for us the road to freedom. He also left us with a community of first-rate disciples who went to faraway lands preaching deen as it is: not tainted by officials and not second to the status quo. Some of Zayd‘s remarkable disciples and narrators were:

*Abu Khaled al-Waseti who was imprisoned until after Ima̅ m Zayd (AS) was killed.

*Abu Haneefah al-Nu‗man ibn Thabet who spent two years in the scholarly circle of Ima̅ m Zayd. About these two years Abu Haneefah says: ―Had it not been for these two years I would have died down.‖

*Shu‗bah ibn al-Hajjaj who used to preface his reference to Ima̅ m Zayd by saying: We were told by the incomparable of Hashemites.

*Mansur ibn al-Mu‗tamer an Ima̅ m and a hafez. He would go with Ima̅ m Zayd to the ‗ulema and call on them to be involved in the jihad with tears and watery eyes.

227 Al-Ifadah fi Tarikh al-A‘immah al-Sadah.

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*‗Uthman ibn ‗Umair Abu al-Yaqthan – the faqih.

*Isma‗il ibn ‗Abd al-Rahman al-Suddi the well known mufassir (exegesist).

*Abu Hamzah Thabet ibn Dinar al-Thumali, he and his three sons went to the battlefield with Zayd.

*‗Abdullah ibn al-Hasan ibn al-Hasan ibn ‗Ali otherwise known as al-Kamel.

*Harun ibn Sa‗d al-‗Ajali.

*Abu al-Jarud Ziyad ibn al-Munthir al-A‗ma.

*Jaber ibn Yazid al-Ja‗fi.

*Ima̅ m Yahya ibn Zayd (AS).

*Ja‗far ibn Muhammad al-Sadeq.

*Isma‗il ibn Abi Khaled al-Ahmasi… and others228.

His Books and Missives

He left us with a compilation of books and letters which are considered to be the first ever written books in the history of Islamic culture. Following are some of his works:

1- Majmu‗ al-Ima̅ m Zayd. In it are Zayd‘s quotes and fiqhi discourses. It has been published under the title: Musnad al-Ima̅ m Zayd under the supervision of the eminent scholar ‗Abd al-Wase‗ ibn Yahya al-Wase‗i, may Allah bless him. We are in the process of reviewing and reproducing it with a new format.

2- Tafsir Gharib al-Quran, recently published and verified by Dr. Hasan Muhammad al-Hakim.

228 Two hundred and fifty names appear from bibliographic sources as Imam Zayd‘s companions and narrators. Most are well known. They are mentioned in my book: Al- Imam Zayd Dirasatun wa Tahlil (Imam Zayd: A Study and an Analysis).

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3- Manasek al-Hajj wa al-‗Umrah, printed in Baghdad.

4- Majmu‗ Rasa‘el wa Kutub al-Ima̅ m Zayd. I have just finished reviewing and verifying it. It is now being printed. It contains the following:

a.) Resalat al-Iman which explains the meaning of Iman and some details about the offenders who are people of the qiblah.

b.) Resalat al-Safwah: it defines who Allah‘s elites are, it also speaks about Ahl al-Bayt and how Allah chose them to guide people.

c.) Resalat Madh al-Qillah wa Thamm al-Kathrah, this is a dialogue between Ima̅ m Zayd and people from al-Sham. In it he quotes many ayats from the Quran that hail the ―minority‖ and assail the ―majority.‖

d.) Resalat Tethbit al-Wasiyah: in it there is evidence that the Prophet (P) willed that ‗Ali (AS) be his successor.

e.) Resalat Tethbit al-Ima̅ mah: in it there are admonitions that ‗Ali (AS) was the most qualified to lead after the Prophet‘s death.

f.) Resalat ela ‗ulema al-Ummah which is Zayd‘s letter to the scholars of the ummah in which he calls on them to bear their responsibilities and support him in his revolution.

g.) Resalat al-Radd ‗ala al-Mujberah: these are a few pages that express Zayd‘s opinion about predetermination, meant to be a respond to extremist fatalists.

h.) An exchange between Zayd and people of al-Sham concerning the death of ‗Uthman and the minority vs. majority affair.

i.) Al-Resalat al-Madaniyah: answers to questions he received from al- Madinah.

j.) A compilation which includes some of Zayd‘s dialogues, answers, sermons, poetry, missives, and short presentations.

k.) Al-Resalat al-Shamiyah: answers by Ima̅ m Zayd to one of his companions questions from al-Sham.

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l.) An answer to Wasel ibn ‗Ata concerning the concept of Ima̅ mat.

m.) A collection of poetry attributed to Ima̅ m Zayd.

n.) A collection of du‗as related to Ima̅ m Zayd.

o.) The tafsir (explanation) of Surat al-Fatihah

p.) Meanings of some unclear verses in the Quran.

q.) Manasek al-Hajj wa al-‗Umrah

Closing

That was Ima̅ m Zayd ibn ‗Ali. A scholar and a knight,a leader and an ascetic. His lifetime is an open book and a discourse for action and movement. His personality is the prototype for people with an Islamic mission.

His was a life dedicated for the betterment of the ummah, full with honesty and altruism, all combined in one character.

He fell as a martyr for us, future generations. He wanted us to have the values and concepts embedded in true Islam and not the Islam of forgery and contamination. He did not want us to receive a contorted Islam; he saw to it that his blood was shed and his body was mutilated for us to obtain a fresh Islam.

It behooves us to be appreciative of Ima̅ m Zayd‘s sacrifices by moving forward in the same direction he did, to preserve our impeccable Islam. He was interested in having the Muslims draw from the source of Islamic knowledge and the Islamic model of behavior which Allah‘s Prophet (P) offered us all. Be faithful. Keep the faith, and do not disparage their sacrifices and their heritage.

Allah remains our source of inspiration and our guide. All thanks are due to Him the Lord and Sustainer of the universe. And may His peace and blessings be upon Muhammad and his pure and polite progeny.

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References and Citations 1- Abu al-Husayn Zayd al-Shahid, by al-Sayyed Muhsen al-Amin; Mu‘assasat Ahl al-Bayt (AS).

2- Al-A‗lam, by Kheir al-Din al-Zarkali, Dar al-‗Ilm li al-Malayeen, Beirut, 5th edition.

3- A‗yan al-Shi‗ah, by Muhsen al-Amin, verified by Hasan al-Amin, Dar al- Ta‗aruf li-al-Matbu‗at, Beirut.

4- Al-Aghani, by Abu al-Faraj al-Asfahani, corroborated and appraise by a committee of literature scholars, Dar al-Thaqafah, Beirut, 4th edition.

5- Al-Amali al-Ithnyniyeh (manuscript) by al-Murshid bi-Illah.

6- Ansab al-Ashraaf, by Ahmad ibn Yahya ibn Jaber al-Balathuri, assessed by Muhammad Baqer al-Mahmudi, Dar al-Ta‗aruf li al-Matbu‗at, 1971 CE – 1397 HE edition.

7- Al-Irshad Ila Sabeel al-Rashaad, by al-Ima̅ m al-Qasem ibn Muhammad, reexamined and commented upon by Muhammad Yahya Salem ‗Azzan, Dar al- Hikmat al-Yamaniyah. 1st edition.

8- Al-Ifadah fi Tarikh al-A‘immah al-Sadah, by al-Ima̅ m Abi Taleb Yahya ibn al-Husayn al-Haruni, critiqued by Muhammad Yahya Salem, 1st edition 1417 HE – 1996 CE.

9- Al-Iman, by al-Ima̅ m Zayd ibn ‗Ali (AS), reexamined by Muhammad Yahya Salem ‗Azzan, currently being printed along with Majmu‗ Rasa‘el al-Ima̅ m Zayd.

10- Al-Bahr al-Zakhkhar also known as Musnad al-Bazzar, by Abu Bakr Ahmad ibn ‗Amr ibn ‗Abd al-Khaleq al-‗Atki al-Bazzar, reexamined by Dr. Mahfuz al-Rahman Zein Allah, Mu‘assasat ‗Ulum al-Quran, Beirut, 1st edition.

11- Taj al-‗Arus Min Jawaher al-Qamus, by Muhammad Murtada al-Husayni al-Zubaidi, reexamined by Ibrahim al-Terzi, Dar Ihya‘ al-Turath al-‗Arabi, Beirut.

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12- Tarikh al-Tabari, also known as wa Tarikh al-Umam al-Muluk, by Abu Ja‗far Muhammad ibn Jarir al-Tabari, Mu‘assasat al-A‗lami li al-Matbu‗at, Beirut, 4th edition.

13- Tarikh al-Kufah, Husayn ibn Ahmad al-Buraqi, reexamined by Muhammad Sadeq Bahr al-‗Ulum, Dar al-Adwa‘, Beirut, 4th edition, 14-7 HE – 1987 CE.

14- Tarikh al-Ya‗qubi, Ahmad ibn Ya‗qub ibn Ja‗far known as al-Ya‗qubi, Dar Sader, Beirut.

15- Al-Tuhaf Sharh al-Zulaf, Majd al-Din ibn Muhammad al-Mu‘ayyadi, reexamined by Muhammad Yahya Salem and ‗Ali Ahmad al-Razehi, 2nd edition.

16- Tasmiyat Men Rawa ‗An al-Ima̅ m Zayd (AS) Min al-Tabi‗een, Ima̅ m Abu Abdallah Muhammad ibn ‗Abd al-Rahman al-‗Alawi, reexamined by Saleh ‗Abdullah Qurban, 1st edition.

17- Tafsir Furat al-Kufi, Abu al-Qasem Furat ibn Ibrahim ibn Furat al-Kufi, reexamined by Muhammad Kathem, Mu‘assasat al-Tab‗ wa al-Nashr – Ministry of Islamic Culture and Guidance, Tehran, 1st edition.

18- Tahtheeb al-Kamal fi As-ma al-Rijal, Ima̅ m al-Mazzi, reexamined by Dr. Bashshar ‗Awwad Ma‗ruf, Mu‘assasat al-Resalah, 2nd edition.

19- Tahtheeb Tarikh Dimashq, ‗Abd al-Qader Badran, Dar al-Maseerah, Beirut, 2nd edition.

20- Taysir al-Mataleb fi Amali al-Sayyed Abi Taleb, Ima̅ m Abu Taleb Yahya ibn al-Husayn al-Haruni, Dar Maktabat al-Hayat, Beirut.

21- Al-Theqat, Muhammad ibn Habban ibn Ahmad Abi Hatem al-Besti, Da‘erat al-Ma‗aref al-‗Uthmaniyah, 1st edition.

22- Al-Jawhar al-Thameen fi Seyar al-Muluk wa al-Salateen, Ibn Daqmaq, reexamined by Muhammad Kamal al-Din ‗Izz al-Din ‗Ali, ‗Alem al-Kutub, 1st edition.

23- Al-Hada‘eq al-Wardiyah fi Manaqeb A‘emmat al-Zaydiah, Hamid ibn Ahmad al-Mahalli, (manuscript).

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24- Hayat al-Ima̅ m Zayd, Muhammad Yahya Salem, (manuscript).

25- Hayat al-Ima̅ m Muhammad al-Baqer, Baqer Sharif al-Qurashi, Mu‘assasat al-Wafa‘, Beirut, 2nd edition.

26- Al-Khutat al-Meqriziah (Al-Mawa‗eth wa al-I‗tebar bi Thikr al-Khutat wa al-Aathar) Abu al-‗Abbas Ahmad ibn ‗Ali al-Meqrizi, Maktab al-Thaqafah al- Diniyah, Cairo, 1st edition.

27- Diwan al-Habal, Hasan ibn ‗Ali ibn Jar al-Habal, reexamined by Ahmad Muhammad al-Shami, al-Dar al-Yemeniyah for distribution and publication, 1st edition.

28- Al-Rawd al-Nadir, al-Qadi Sharaf al-Din al-Husayn ibn Ahmad al-Siyaghi, Maktabat al-Mu‘ayyad, al-Ta‘if, 2nd edition.

29- Zahar al-Adab, Abu Is-haq al-Husari, reexamined by Dr. Zaki Mubarak, Dar al-Jeel, 4th edition.

30- Zayd Ibn ‗Ali al-Muftra ‗Aleihi, Saleh Ahmad al-Khatib, Manshurat al- Maktabat al-Faisaliyah, 1st edition, 1984 CE.

31- Al-Zaydiah, Ahmad Mahmud Subhi, Dar al-Zahra li al-I‗lam al-‗Arabi, Cairo, 2nd edition, 1404 HE – 1984 CE.

32- Sirr al-Silsilah al-‗Alawiyah, Abu Nasr al-Bukhari, compilation and commentary by al-Sayyed Muhammad Sadeq Bahr al-‗Ulum, this edition reexamined and reviewed by al-Qubaisi Mustafa, Dar Qabis, 1st edition.

33- Seyar A‗lam al-Nubala‘, al-Thahabi, reexamined by a committee of verifiers, Mu‘assasat al-Resalah, 4th edition.

34- Al-Shafi, al-Mansur bi-Illah ‗Abdullah ibn Hamzah ibn Sulayman (4 parts in 2 volumes), Manshurat Maktabat al-Yemen al-Kubra, San‗a, printed by Mu‘assasat al-A‗lami li al-Matbu‗at, Beirut, 1st edition.

35- Al-‗Aqd al-Thameen fi Bayan Mathaheb al-A‘immat al-Hadeen, Ima̅ m ‗Abdulllah ibn Hamzah (manuscript).

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37- Majmu‗ Kutub al-Ima̅ m Zayd, in the process of being published, reexamined by Muhammad Yahya Salem ‗Azzan.

38- Al-Muheed bi al-Ima̅ mat, ‗Ali ibn al-Husayn al-Zaydi, (manuscript).

39- Musnad al-Ima̅ m Zayd (complete), by the prominent Ima̅ m Zayd ibn ‗Ali (AS), Dar Maktabat al-Hayat, Beirut.

40- Al-Masabih fi al-Seerah, Abu al-‗Abbas al-Hasani, (manuscript).

41- Al-Ma‗aref, Ibn Qutaibah, reexamined by Dr. Tharwat ‗Ukashah, Dar al- Ma‗aref, 4th edition.

42- Maqatel al-Talebiyeen, ‗Ali ibn al-Husayn al-Asfahani, reexamined by Ahmad Saqr, Beirut.

43- Al-Minhaj al-Jaliy, Ima̅ m Muhammad ibn al-Mutahhar, (manuscript).

44- Nur al-Absar fi Manaqeb Aal Bayt al-Nabi al-Mukhtar (P), by Sheikh Mu‘min ibn Hasan Mu‘min al-Shablanji a third Hejri century scholar (in its margin is Is‗af al-Raghibeen fi Seerat al-Mustafa wa Fada‘el Ahle Baytihi al- Tahireen, by Sheikh Muhammad ibn ‗Ali al-Sabban, Dar al-Fikr, last edition.

45- Wafayyat al-A‗yan wa Anba‘ al-Zaman, Abu al-‗Abbas Shams al-Din Ahmad ibn Muhammad ibn Abi Bakr ibn Khallekan, reexamined by Dr. Ihsan ‗Abbas, 8 volumes, Dar Sader, Beirut.

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Further Questions, Answers & Contributions

Zaidism: The Key to Muslim Unity? by Zaida

The biggest obstacle that Islam faces today is disunity. Fighting over petty things drains energy, resources, and lives. The mainstream groups, the Sunnis and 12er Shi-ites, both stubbornly insist that they, and only they, are right, and refuse to budge even a centimeter from their standpoints, which are etched in ideological concrete. The salafis have made the situation even worse by branding as non-Muslims anyone who disagrees with the Sunni standpoint. Once they have branded someone with disbelief (takfir) they think that killing them is a good deed. Hence, the massacres of innocent 12er Shi-ites and Zaidis in Afghanistan, Iraq, and Yemen, to name a few countries, by Salafi zealots. To an outsider, the issues Sunnis and Twelvers are differing on seem trivial. What can be done to mend these rifts, so that Muslims can be one nation, working towards the ultimate goal of world peace?

Rarely is the blame for a disagreement only on one side. As each side states their case, they exaggerate, even lie, to get you on their side. So it is with the Sunnis and 12er Shi-ites. Without going into unnecessary detail, the exaggerations in both of their collections of ―prophetic‖ narrations, and versions of history, are obvious and laughable. The Zaidis are the only Muslims who have not resorted to political propaganda, mythical fairytales and intimidating threat tactics, to get people on their side.

It doesn‘t really matter who is right and who is wrong about the leadership issue and the theological debates; what matters is that both sides reach a compromise.

In the case of Sunnis and Twelvers, the compromise position (Zaidism) is already established. It has been there all along, sadly ignored by most of the Muslim world.

Zaidism has not, in the words of the Twelvers ―had its day‖. Its day has only just begun. As the world becomes better educated, as historians delve more and

242 more into Islamic history using a scientific and objective approach, as reason and logic increase in the minds of Muslims and non-Muslims, the Zaidi alternative will become more and more sought after. It may not always be called ―Zaidism‖, it may one day simply be called ―Islam‖; it may become the accepted norm and the majority view, while those other views will become relics of the superstitious and intolerant past.

In an argument, it is the person who stops fighting who is the better of the two… I invite the Sunnis and Twelvers to show who the better ones amongst them are, by making those first steps towards reconciliation. The Zaidis are in the perfect position to be the peacemakers because while the Sunni and 12er views are poles apart, the Zaidi view has much in common with both the Sunni and 12er views.

There is much work to be done, in (a) reconciling the Muslims and (b) working towards world peace and (c) the fair and just distribution of the world‘s resources, without ruining the planet for future generations. There is no time for petty arguments, let alone civil sectarian wars. Sunnis and Twelvers, join us in our efforts for justice and peace in the path of Allah.

A Zaidi Reply to Ahlus Sunnah by Zaida

The ―ahlus Sunna‖ are a group of Sunnis who are devoted to Ahlul bait and claim to be closer to the Ahlul bait than the 12er Ima̅ mers. This group acknowledges that most Sunnis are not aware of the struggles of Ahlul bait. They call Sunnis who criticize Ahlul bait ―nisaabis‖. They believe that the writings of the 12 Ima̅ mers are not by members of Ahlul bait. They claim it is possible to be a Sunni and still be devoted to Ahlul bait. Their English speaking leaders include Sheikh Ninowy and Sheikh Asi in the USA, both of whom have lectures on youtube praising Ima̅ m Zaid. Their view of Zaidism has been summarized by Abdul Karim Qadiri in the previous post (A Sunni View of Zaidism). Ahlus Sunna also stress that we should not focus on the secondary issues like small matters of fiqh, and they criticize what they call ―sectarianism‖.

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Why I prefer Zaidism to the Ahlus Sunna:

Because of their mu‘tazili theology, which makes far more sense to me, particularly on two important issues: first, Divine Justice and second, the Metaphorical interpretation of the Qur‘an, (especially in relation to Allah‘s Attributes.)

Divine Justice. The Sunnis‘ Ash‘arite theory of kasb, which is sometimes attributed also to Abu Hanifa, does not make any sense to me at all. The Mu‘tazilai theory of Al Adl (Divine Justice) does (i.e. ― Facing the problem of existence of evil in the world, the Mu‘tazilis pointed at the free will of human beings, so that evil was defined as something that stems from the errors in human acts. God does no evil, and He demands not from any human to perform any evil act. If man‘s evil acts had been from the will of God, then punishment would have been meaningless, as man performed God‘s will no matter what he did.‖)

Metaphorical Interpretation. The Sunni ―Laa Kaif‖ (no discussion) policy, regarding Allah‘s attributes, does not make sense to me. Example: Abu Hanifa‘s ―Fiqhul Akbar‖ says: ―It should not be said that His ―hand‖ signifies His ―power‖ or His ―kindness‖, for that would be cancelling out the attribute, and that is what the Qadariyyah and Mu‘tazilah are saying. His hand is (one of) His attributes, with no discussion, (just as) His Anger and His Pleasure are two of His attributes, with no discussion.‖

In contrast to this, Qur‘an interpreters influenced by the Mu‘tazili school, like Zamakhshari, are not afraid to say, for example, that the ―kursi‖ (literally seat/ chair) mentioned in the famous ―ayat al kursi ―symbolizes His ―sovereignty‖ or His ―dominion‖ and is not to be taken literally. These scholars have made great contributions to Islam, and thanks to them our understanding of the Quran is at a deeper level.

The Qur‘an tells us to use reason (aql), and speculate, and that some of its ayaats are metaphorical, yet Sunnism shies away from metaphorical interpretations.

So, for me, being a Zaidi has the combined benefits of being a loyal supporter of Ahlul Bait (without the Twelvers‘ ―hidden Ima̅ m‖ and ―divine Ima̅ ms ‖

244 attached), and having a theological stance I feel comfortable with. It is nice to know that the theological stance was supported, even taught, by Zaid and probably his brother al Baqir as well, therefore it has credibility and legitimacy stamped all over it. I must admit, I had a hard time when I rejected Sunnism as all my Muslim friends, my husband, his friends, my employer and my colleagues were Sunnis. But after reading about the martyrdom of al Hussein, I wanted to put a distance between myself and Sunnis, to be clearly allied with the true Shi-ites (the Zaidis), as I do not want to be asked on the yawmul qiamah why I sided with those who oppressed the Prophet‘s family.

Then there is the issue of Qur‘an versus Sunna. The Zaidis (and the 12 Ima̅ mers) have enunciated the principle of the superiority of the Qur‘an as the supreme arbiter of the authenticity of hadith. The Ahlus Sunna hasn‘t done this.

Admittedly, the Zaidis may have a ruling or two which appear to contradict with this principle (like stoning/rajm), but not nearly as many as the Sunnis have.

I agree with Ahlus Sunna that we shouldn‘t focus on ―secondary issues.‖ I think we should focus on the common ground, and then with issues that are in the ―grey area‖ people should be left to make a personal choice rather than arguing about which math-hab has got it right. What I like about Zaidism is that I think it largely represents the ―common ground‖ in the sense that it is largely made up of the principles all Muslims agree upon.

The Ahlus Sunnah says that they are opposed to ―sectarianism‖ when you speak to them of Zaidism. They say we should not ―wear sectarian T-shirts‖.

But when I asked one of them which math-hab they would recommend to a new Muslim if asked, they replied ―There are four Sunni Mathaahib‖. By answering this way they are identifying themselves as Sunnis, and Sunnism is a sect just as much as any other Muslim sect.

A Sunni View of Zaidism by Zaida

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The following view of Zaidism is written by Abdul Karim Qadiri, a Sunni student of Sheikh Ninowy (an Arab American Sheikh in Atlanta, who is a Sayed):

―The Zaydi Math‘hab is the closest along with the true Sunni‘s to the Math‘hab of Ahlul Bayt, alayhem assalam.‖

It was initiated, maintained, and until now all its pillars have been the Ulema of Ahlul Bayt throughout history. The Zaydi‘s are the true Shi‘is and they are the closest Islamic sect to Ahlus Sunnah. This is in contrast with the 12′er Shia whose Math‘hab was largely put by non-Ahlul Bayt such as Al-Kulayni, ibn Babawaih, al-‘Ukbari, Tusi, Hilli, Al-Majlisi, etc. (the four books). The differences between the Zaydi‘s and Ahlus Sunnah are minor. They glorify Ima̅ m Abu Hanifah and Ima̅ m Shafi‘i, and are strict adherers to the ways of Ahlus Bayt.

The Zaydi Shia‘s are not exactly Mu‘tazili‘s, they are close to them, but not them. There are a few issues between both. But differ from us in that they are neither Maturidi‘s nor Ash‘aris.

Examples of issues of difference:

-While they believe that the Khilafah of Abu Bakr, Umar, and Uthman is valid, they believe it shouldn‘t have happened, and the priority should have been given to Ali.

- But to their credit vs. the 12′ers, they do not all believe that there was an explicit order from Allah or the Nabi, sallallahu alahyi wa aalihi wa sallam, appointing Ali as the Khalifah. They said, Ali was better than all, hence, he should have been, but the others did well.

- They criticize Sayyidina Uthman about the latter part of his khilafah, etc.

- Like all other Shia sects, they believe that Muaw‘iyah, Yazid, Marwan, etc. were all Kuffar. This is against our belief as Sunni‘s.

- They believe the Ima̅ ms are not ending, they are not 12, and they have endless numbers.

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- Most of their fiqh is between the Hanafi and Shafi‘i Fiqh, though it is all from Ahlus Bayt, yet it coincides with both these schools in most issues.

- They do not believe that Ima̅ ms are infallible with the exception of Ima̅ m Ali (as), Hassan (as), Hussain (as) and Bibi Fatima (as).

- They do not believe in Mutah.

- They do not believe in Taqqiyyah.

- They pray behind us, and in Yemen, Sunni‘s pray behind them. You cannot tell in Yemen whether this Masjid is Sunni or Zaydi‘s, people are all mixed in all places.

- They do not pray on the sand from Karbala.

- With the exception of Muawiyah, Amru bin Al-Aas, Al-Mugirah bin Shu‘bah, Samurah bin Jindub, they respect and love all the Sahaba‘s in general. Vs. the 12′ers say only a handful of Sahaba were ok, and the rest rejected Islam‖.

A Zaidi Reply to Ahlus Sunnah Question

This article basically told me that Zaydism is the most correct and valid math‘thab because they are the closest to the traditional Sunni. How is that a proof of correctness?

This person has not been taught very well! This is funny; he is obsessed with those who follow the Jafari school of thought and has stated a number of things that are incorrect about them. So his knowledge is questionable.

Also I‘m not sure how you can analyse and give your opinion on the Zaidi school of thought by stating you like them as they pray behind Sunni‘s. Not really an intelligent conclusion to come to. I know lots of Twelver Shi‘a who

247 pray with Sunni‘s in Sunni mosques, so by that reasoning does the author then agree with the Jafari school of thought?!

It would be nice to get a proper reasoned opinion/article. I found this really uninformative and based on love/hate emotive instinct which lacked knowledge that some of the other articles have demonstrated in their reasoning.

Questions about Zaidi Ima̅mate answered by Zaida

One of our readers, Usman, has posed some questions, mostly relating to Ima̅ mate in Zaidism. The questions have been answered by Ima̅ m Rassi Society below.

Usman writes:

I am doing a private research since the last 10 years on different sects and groups. What is hard to get is information about some smaller groupings as the Zaydis and the Ibadhites. I now have a channel with you folks and I am grateful for that.

1. Is there any difference in a spiritual and political leader for Zaydis?

2. As I have got to my knowledge, there have been periods in Yemen with several Ima̅ ms at the same time, while other periods even lacked Ima̅ ms . How is this corresponding to Zaydi fiqh?

3. What is Zaydi view on Ithna Ashari, Ismaili Nusayri and Ismaili Mustali?

4. What is Zaydi view on Sunni-Sufi and Sunni-Salafi/Wahabi?

5. How many Zaydi subsects exist and what are their names and where are their places of origin and population?

6. Early Zaydi Islam had presence in Tabaristan in northenr Iran and was even controlling the Abbasid Caliphate through the Buyid Sultanate in Baghdad. Are there any leftovers of Zaydis in Iran?

Best

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Usman

Answers by Ima̅ m Rassi Society…

As salaamu alaykum!

We pray that all is well with you and yours!

We are glad that you have undertaken the research of differing Islamic groups and schools–especially in terms of minorities! We pray that such strenuous effort is done for the sake of Allah and the promotion of mutual understanding and tolerance.

Regarding Ibadhis, there has been some books written about them, but the most beneficial are the ones written by Ibadhis themselves. There‘s one called ―Studies in Ibadhism‖ by Amr Ennami.

Regarding your questions on the Zaydiya:

1. Difference between spiritual and political leaders amongst the Zaydis: I suppose the answer will depend on what you mean by ―spiritual leader.‖ The Zaydis do not have what some may term ―Sufi shaykhs‖ so to speak. There are many of our scholars who have mastered the spiritual sciences, but we do not differentiate them as ―spiritual leaders.‖ In the Zaydi school, the Ima̅ m must be one who combines the political with the spiritual in that he must be a political leader with religious scruples.

2. Not sure what this question means, kindly elaborate.

3. Regarding these groups: Of course we differ with them in many doctrinal issues, such as the Ima̅ mate, the qualities of the Ima̅ m, etc. If by your question you mean do Zaydis consider these groups to be Muslims? Then yes. Very rarely do you find Zaydis making takfir of other groups. Even during periods of heated conflict, our Ima̅ ms avoided calling other groups disbelievers. Ima̅ m al- Hadi (as) was asked about people who were known anthropomorphists and he said that they are still Muslims unless they openly state their deviant belief and firmly believe in their doctrine after having been shown their error. Otherwise, we give them the benefit of the doubt.

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4. Refer to the last answer.

5. I am not sure about this one. The subsects that still exist are primarily divided based on fiqh positions, not belief. And they dont see themselves as a subsect of Zaydism, rather they see themselves as followers of the wide range of opinions amongst the Ima̅ ms of Ahl al-Bayt, upon them be peace. For example, you can find Zaydis who raise their hands at the beginning of the Takbir Ihram and others don‘t raise their hands at all. One doesnt see the other as a follower of a different subsect, rather they just know that one person follows one position and they follow another. The core beliefs are the same and the fiqh differences are relatively minor.

6. Not to my knowledge. Most of the Zaydis of Iran were completely subsumed by the Twelvers or wiped out. Yemen is really the only place with high concentrations of Zaydis. Indeed, the school owes a huge debt of gratitude to Ima̅ m al-Hadi (as) because hadnt he migrated to Yemen and established the Ima̅ mate there, the Zaydi school probably would have disappeared.

And Allah knows best!