The Ninth Spurious Argument:
WHO IS THE FAMILY OF THE PROPHET?
Some people criticize the Shias for limiting the Prophet's family to Imam Ali, Fatima and their sons Hasan and Husayn (peace be upon them) and excluding the Prophet's wives and uncles.
THE ANSWER
The Prophet's sayings prove that his family members are only those five persons. Such sayings, narrated by some of the Companions are mentioned in many Sunni books.
At-Tirmidhi mentioned in his book as-Sahih, vol. 13 p. 200 - Egyptian edition-, a tradition narrated by Umar bin Abu Salama where he said that the Qur'anic verse,
"Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you with a thorough purification. (33:33)," was revealed in Umm Salama's house. Then the Prophet (s) called for Fatima, Hasan, Husayn and Imam Ali to come behind him. He then covered themselves with a garment and said: "O Allah, these are my family. Keep away uncleanness from them and purify them thoroughly."
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Umm Salama said, 'am I with them?' The Prophet answered, 'You have your standing and you will be to a good end.'
The author mentioned other relations that are narrated by Umm Salama, Ma'qil bin Yassar, Abul-Hamra' and Anas bin Malik.
Hereunder, we will mention some sources of the Prophet's saying regarding the above-mentioned Qur'anic verse of Purification concerning Imam Ali, Fatima, Hasan and Husayn, that are recorded in Sunni books quoted from our book
Jami' Barahin Usul ul- I'tiqadaat:
1. Narrated by Umar bin Atiyah, from Abu Sa'id al-Khudri from Umm Salama (
The History of Baghdad) vol.9 p. 126.
2. Al-Husayn bin al-Hasan from Abu Sa'id al-Khudri from Umm Salama (The Prophet's wife) (
The History of Baghdad) vol.9 p. 126
3. Hisham bin Salim, from Wahhab bin Abdullah, from Umm Salama (
Al-Mu'jam ul- Kabir) p. 134.
4. Abdul-Malik bin Sulayman from Ata' from Umm Salama (
Al-Mu'jam ul- Kabir) p. 134.
5. Sharik bin Namr, Ata', Umm Salama (
Ma'alimut-Tanzil) p. 213.
6. Muhammad bin Sawqa from someone from Umm Salama (
Akhlaq un-Nabi) p. 116.
7. Abdullah bin Abu Riyah, from someone, from Umm Salama (Ath-Tha'labi's
Tafsir) Manuscript.
8. Abdullah bin Abu Riyah, Hakim bin Sa'd, Umm Salama (Ibn Kathir's
Tafsir) vol.3 p. 483.
9. Atiyah from his father from Umm Salama (Ibn Kathir's
Tafsir) vol.3 p. 483.
10. Atiyah, from Shahr bin Hawshab, from Umm Salama (Ibn Kathir's
Tafsir) vol.3 p. 483.
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11. Sufyan bin Zayd, Shahr bin Hawshab, Umm Salama (At-Tirmidhi's
Sahih) vol.13 p. 248.
12. Zubayd, Shahr bin Hawshab, Umm Salama (
Mawzzihul- Awham) vol.2 p. 281.
13. Abdul-Hamid bin Bihram, Shahr bin Hawshab, Umm Salama (Ahmad's
Musnad) vol.6 p. 298.
14. Dawud bin Abu Auf, Shahr bin Hawshab, Umm Salama (
Al-Qawlul-Fasl) vol.2 p. 177.
15. Ajlah, Shahr bin Hawshab, Umm Salama (Ahmad's
Musnad) vol.2 p. 173.
16. Athal, Shahr bin Hawshab, Umm Salama (Al-Bukhari's
History) vol.1 p. 70.
17. Shu'eib bin al-Minii', Shahr bin Hawshab, Umm Salama (Al-Bukhari's
History) vol.1 p. 70.
18. Ja'far bin Abdur-Rahman, al-Hakam bin Sa'id, Umm Salama (Al-Bukhari's
History) vol.1 p. 70.
19. Muhammad bin Shirin, Abu Hurayra, Umm Salama (
Tafsir Jami'ul-Bayan) vol.22 p. 7.
20. Awaam bin Hawshab, from his cousin, from 'Aa'isha (
Al-Qawlul-Fassl) vol.2 p. 215.
21. Mus'ab bin Sheiba, Safiyyah, 'Aa'isha (
as-Sunanul-Kubra) vol.2 p. 149.
22. Awza'i, Abu Ammar, Wathila bin al-Asqa' (
Mustadrak) vol.2 p. 152.
23. Abdur-Rahman bin Amr, Shaddad bin Abdullah, Wathila bin al-Asqa' (
Siyer A'lamin-Nubala') vol.3 p. 212.
24. Al- A'mash, Atiyah, Abu Sa'id al-Khudri, (
Jami'ul-Bayan) vol.22 p. 6.
25. Abul-Hijaf, Atiyah, Abu Sa'id al-Khudri (
Al-Mu'jam us Saghir) vol.1 p. 134.
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26. Imran bin Muslim, Atiyah, Abu Sa'id al- Khudri (
The History of Baghdad) vol.10.
27. Ibn Umar al-Kirmani, Atiyah, Abu Sa'id al-Khudri (
Tabaqatul-Muhadditheen) p. 149.
28. Abdur-Rahman bin Abu Bakr, Isma'il, from his father Abdullah bin Ja'far (
Al-Qawlul-Fasl) p. 185.
29. Abdur-Rahman bin Abu Bakr, Ibn Abbas (
Arjahul-Matalib) p. 54.
30. Hammad bin Salama, Ali bin Zayd, Anas bin Malik (Ahmad's
Musnad) vol.3 p. 259.
31. Abdur-Rahman bin Abu Bakr, Hamid, Anas bin Malik (
Al-Mustadrak) vol.3 p. 159.
32. Abaad bin Abu Yahya, Abu Dawud (p. 6), Abul-Hamra' (
An-Najaari's Kuna) p. 25.
33. Yunus bin Abu 'Ishaq, Abu Dawud, Abul-Hamra' (
Muntakhab Theyl al-Mutheyl) p. 83.
34. Mansur bin Abul-Aswad, Abu Dawud, Abul-Hamra' (
Al-mu'jam ul- Kabir) p. 134.
35. Abu 'Ishaq as-Subey'i, Abu Dawud, Abul-Hamra' (
History of Islam,) vol.2 p. 97.
36. Umayr Abu Arfaja, Atiyah (
Usdul-Ghaba) vol.3 p. 413.
37. Al-Aufi, Amr bin Atiyah and al-Husayn bin al-Hasan, from Atiyah (
The History of Baghdad) vol.9 p. 126.
38. Bukeyr bin Mismaar, Aamir bin Sa'd, Sa'd (
Jami'ul-Bayan) vol.22 p. 8.
39. Abu Balah Amr bin Maymun (
Al-Mustadrak) vol.3 p. 132.
40. Yahya bin Ubayd, Attar bin Abu Riyah, Umar bin Abu Salama (At-Tirmidhi's
Sahih) vol.13 p. 200.
41. Yahya bin Ubayd, Sahl bin Sa'd (
Al-Isti'aab) vol.2 p. 460.
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42. Abu Hurayra, Sahl bin Sa'd (
Al-Isti'aab) vol.2 p. 56.
43. Bureyda al-Aslami, Sahl bin Sa'd (
Al-Isti'aab) vol.2p. 56.
44. Abdullah bin Umar, Sahl bin Sa'd (
Al-Isti'aab) vol.2 p. 56.
45. Imran bin al-Husayn, Sahl bin Sa'd (
Al-Isti'aab) vol.2 p. 56.
46. Salama bin al-Aqua', Sahl bin Sa'd (
Al-Isti'aab) vol.2 p. 56.
47. Ma'qil bin Yasaar (At-Tirmidhi's
Sahih) vol.13 p. 248
Finally, the tradition concerning the Qur'anic verse of purification and its being specifically about them (Peace be upon them), in the words of al Haddad al Hadhrami is one of the correct, famous, widespread, and well known traditions upon which all the umma has agreed and seventeen of great Hadithists have confirmed that it was true.
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The Tenth Spurious Argument:
THE INFALLIBILITY OF THE TWELVE IMAMS
Some people criticize the Shia for believing that the Imams of the honorable Prophet's family were infallible.
THE ANSWER
The Shia believe that the Imam, who has been appointed by Allah, must be infallible. Allah says:
Surely, I will make you an Imam of men. Ibrahim said, 'and of my offspring?' My covenant does not include the unjust, said He. (2:124)
And whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. (65:1)
And whoever exceeds the limits of Allah those are they that are the unjust. (2:229)
Infallibility was a condition for the divine Imamate and it was limited, after Prophet Muhammad (s), to the Twelve Imams for no one else was infallible other than them according to consensus. In addition to this, the Qur'anic verse; Allah only desires to keep away uncleanness from you, O People of the House, and to purify you with a thorough purification. 33:33, confirms that Imam Ali, Imam Hasan and Imam Husayn were infallible. Many
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prophetic traditions also confirm the infallibility of the Twelve Imams (peace be upon them).
The previously mentioned verse provides proof of the infallibility of the Prophet's family. It also shows that their purification is from Allah and is not a legislative matter, because the legislative will of purification from uncleanness does not concern the Prophet's family alone, but includes all people. The legislative will also concerns one's own actions whereas this Qur'anic verse shows that Allah's will in purifying these persons from any uncleanness is His creative will. Allah says,
"His command, when He intends anything, is only to say to it, 'Be,' and so it is." (36:82)
Of course, what is intended by uncleanness is not bodily uncleanness, but the internal uncleanness which is blasphemy, disbelief, guilt, disobedience, and everything sinful.
If one says that the purification might mean that Allah would forgive their sins.
I would answer that forgiveness does not purify uncleanness from the soul of the disobedient, but it takes the punishment away from him. Besides, forgiving a sin would not exist unless the sin had been committed. So, the sinful is not purified during committing the sin, while the Qur'anic verse indicates a complete purification.
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The Eleventh Spurious Argument:
THE MIRACLES OF THE IMAMS
Some people criticize the Shias of believing that the Imams had miracles like the miracles of the Prophets.
THE ANSWER
What we mean by the miracles of the Imams is the charismata that prove their Imamate, guardianship, and their being a proof from Allah among mankind and the mediators between mankind and the Prophet (s). Refer to the book titled (Ithbatul-Hudat bin-Nusus wa al-Mu'jizaat). The author mentions the miracles of the Twelve Imams with well established narrations that have been extensively narrated with uninterrupted chains of narrators. Refer to Ihqaqul-Haq vol. 11,12, and 19, if you like to know the miracles and charismata of the Imams as mentioned in Sunni books. It includes some of those mentioned in Sunni books with names of the books, the number of the pages and the edition.
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The Twelfth Spurious Argument:
NAMING PERSONS WITH NAMES SUCH AS ABDUN-NABI AND THE LIKE
Some criticize the Shias because they give their sons names like Abdun-Nabi -the Prophet's slave-, Abdur-Rasul -the Messenger's slave-, Abd Ali -the slave of Ali-, Abdul-Husayn -the slave of Husayn-, whereas such names are not permissible because servantship for other than Allah is polytheism.
THE ANSWER
Associationism is to worship other than Allah, either worshipping that thing alone or along with Allah. Worship is submitting to the worshipped taking it to be divine and godlike. However the mere using of the word servant in front of a created thing does not mean worshipping. The Holy Qur'an and many Prophetic traditions confirm this fact. Allah says,
"And marry those among you who are single and those who are fit among your male slaves and your female slaves." (24:32)
It does not mean that the slave worships his master. The same is said about names like Abdun-Nabi and Abdul-Husayn. At the same time, those who criticize the Shias for using these names, they themselves call their bosses 'my master' and they have no problem with it!
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The Thirteenth Spurious Argument:
LOVING THE PROPHET'S FAMILY
Some people spuriously argue that the Shia love the Prophet's family more than Allah and His Messenger Muhammad (s), and they believe that their love for them is enough to get them into Paradise and save them from Hell.
THE ANSWER
This is a great fabrication. The Shias love the Prophet's family simply because they are the family of the Prophet (s) and for the sake of their love for the Prophet. Their love for the Prophet is simply because he is the Messenger of Allah. Therefore, it is irrational for the Shia to love the Prophet's family more than they love the Prophet, and it is also irrational for them to love the Prophet more than they love Allah.
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The Fourteenth Spurious Argument:
EXEGESIS AND INTERPRETATION OF THE VERSES OF THE QUR'AN
Some people fabricate lies against the Shias claiming that they interpret the Qur'anic verses not according to what they mean but just to support their beliefs and to praise their Imams.
THE ANSWER
It is not possible to deny that there are many Qur'anic verses that either address the merits of Imam Ali alone or that of the rest of the Prophet's family members. There are many traditions in Sunni books interpreting many verses as addressing the merits of Imam Ali and the rest of the Prophet's family members. The author of Ihqaqul-Haq has collected in vol. 3,9, and 14 two hundred and fifty-five such verses, and after each verse he wrote down the traditions related in the books of the Sunnis that explains the verse with the page numbers.
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The Fifteenth Spurious Argument:
IMMODERATION
Some spuriously criticize the Shia for having an over excessive love for the Prophet's family and they diminish the dignity of the Companions because they prefer Imam Ali and his family above all the other Companions.
THE ANSWER
Many traditions mentioned in Sunni books show that Imam Ali had been preferred above all the other Companions. Prophet Muhammad (s) says: "Of whomsoever I had been guardian, Ali here is to be his guardian."
He also said addressing Imam Ali: "You are to me as was Aaron to Moses, except that there will be no prophet after me."
The tradition of 'the bird' shows that Imam Ali was the most beloved of Allah after His Messenger Muhammad (s).
The Prophet (s) said: "I am the city of knowledge and Ali is its gate."
The Prophet Muhammad (s) ordered all the doors of his Companions that opened to the mosque to be closed except the door of Imam Ali.
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The prophet (s) said: "Ali and I are the fathers of this nation."
"People are from various trees but I and Ali are from one tree."
"There are three veracious people and Ali bin Abu Talib is the best of them."
Many other hadiths in this regard are mentioned in Sunni and Shiite reference books.
The Prophet Muhammad (s) had instituted the bonds of brotherhood between his Companions and said to Ali, "You are my brother," as it was mentioned in Sunni books narrated by ibn Abbas, Sa'id bin al-Musayyab, ibn Umar, Zayd bin Abu Awfa, Anas bin Malik, Zayd bin Arqam, Hudhayfa bin al-Yaman, Makhduj bin Zayd, Abu Umama, Jami' bin Umayr, Jabir bin Abdullah, Abu Sa'id, Abdur-Rahman bin Aweym and Abu Hurayra.
Ahmad bin Hanbal mentioned in his book Faza'ilus-Sahaba a tradition narrated by Akrima, that was heard from ibn Abbas that the Prophet Muhammad (s) said: "There is no Qur'anic verse that begins with 'O you who believe,' without Ali being their (i.e. those who believe) head, leader, and their distinction. Allah has censured the Prophet's Companions in the Qur'an but He did not mention Ali save in praise."
The same was also mentioned in
Dhakha'ir ul Uqba p. 89, Egyptian Edition.
It was also mentioned by at-Tabarani and ibn Abu Hatim in
As-Sawa'iq ul-Muhriqa p. 125; Egyptian Edition, and Tarikh ul-Khulafa' (History of the Caliphs) p. 116; Lahore Edition.
Abu Na'im mentioned in his book
Hilyatul- Awliya' vol.1 p. 64; Egyptian edition, a tradition narrated by ibn Abbas that the Prophet Muhammad (s) had said: "Allah had not revealed any verse beginning with 'O you who believe,' unless Ali was its head and amir."
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Ahmad bin Hanbal sums it up for Imam Ali when he said, "No one of the Prophet's Companions had virtues like that of Ali bin Abu Talib."
This saying has been mentioned in many books;
al-Mustadrak, al-Isti'aab, al-Kamil of ibn ul-Athir, Kifayat ut-Talib, ar-Riyazun-Nazira, Tahthib ut-Tahthib, Fat-hul-Bari fi Sharh il-Bukhari, Tarikh ul-Khulafa', as-Sira al-Halabiyah, ar-Rawzul-Azhar, Is'aaf ur-Raaghibin and others.
There is a tradition, which was agreed upon by the Sunnis showing the preference of Fatima, the Prophet's daughter, (peace be upon her) over all others.
The Prophet said: "Fatima is the chief of women of Paradise."
This hadith has been narrated by some Companions: Hudhayfa bin al-Yamaan as in
Sahih ut-Tirmidhi vol. 13 p. 197, 'Aa'isha as in
Sahih ul-Bukhari vol. 4 p. 203, and Umm Salama in
Sahih ut-Tirmidhi vol. 13 p. 250.
There is also an agreed upon tradition among Sunnis showing the preference of Imam Hasan and Imam Husayn.
The Prophet (s) said: "Hasan and Husayn are the masters of the young men of Paradise."
This hadith was narrated by some Companions of the prophet: Abu Sa'id al-Khudri as in
Sahih ut-Tirmidhi vol. 13 p. 190,
Musnad of Ahmad vol. 3 p. 3., Hudhayfa as in
Sahih ut-Tirmidhi vol. 13 p. 197, and by Abdullah bin Umar in the Sunan of ibn Maja vol. 1 p. 56.
The Sura Al-Insaan (76) was revealed concerning Imam Ali, Fatima, Hasan and Husayn. In addition, the Qur'anic Verse of purification:
"Allah only desires to keep away uncleanness from you, O People of the House, and to purify you with a thorough purification. (33:33)," was revealed concerning them. This has been narrated by many of the Prophet's Companions such as Wathila bin al-Asqa', Amr bin Abu Salama, 'Aa'isha, Umm Salama , Sa'd
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bin Abu Waqqas, Abu Sa'id, Imam Ali, Ja'far bin Abu Talib, Abu Barza, Sabih, ibn Abbas, Anas, Abul-Hamra', Atiyah, Sahl bin Sa'd, Abu Hurayra, Burayda, Abdullah bin Umar, Imran bin al-Husayn, Salama bin al-Aqua' , Ma'qil bin Yasaar, and Abdullah bin az-Zubeir. This has been mentioned by al-Heythami in his book
Majma'uz-Zawa'id and as-Suyuti in his book al-Jami'us-Saghir narrated by al-Bazzaz p. 113 and by ibn Hajar in his
as-Sawa'iq ul-Muhriqa p. 184 and
Miftah un-Naja p. 9,
Yanabi'ul-Mawaddah p. 187,
al-Fat-hul-Kabir p. 133, Arjahul-Matalib p. 330,
as-Sayf ul-Yamani al-Maslul p. 9. And it has also been narrated by Aamir bin Wathila, which was mentioned by al-Hafiz ad-Dulabi in his book
al-Kuna wa al-Asma' vol. 1 p. 76. It was narrated by Salama bin al-Aqua' which was mentioned by ibnul-Maghazili and ash-Shafi'i in his book
al-Manaqib, and mentioned in other Sunni books like
Arjah ul-Matalib p. 330 and
Yanabi'ul-Mawaddah p. 28. Also it was narrated by Imam Ali, which was mentioned by Muhibbud-Din at-Tabari in his book
Dhakha'ir ul-Uqba p. 20 from ibnus-Seri.
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The Sixteenth Spurious Argument:
SHIA OPINION ABOUT HAFSA AND 'AA'ISHA
Some people spuriously criticize the Shias cursing the wives of Prophet Muhammad (s), especially 'Aa'isha (daughter of Abu Bakr; the first caliph) and Hafsa (daughter of Umar; the second caliph), and that they ascribe adultery to them, Allah forbid!
THE ANSWER
This is a great calumny. When did the Shias ascribe adultery to 'Aa'isha and Hafsa? This is definitely not true. In fact, they condemned their disobeying Allah and His Messenger and they have determined that they both indeed had disobeyed and broke the order of Allah and His Messenger. The Holy Qur'an has confirmed this. Allah says,
If you both turn to Allah, then indeed your hearts are already inclined (to this); and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibril and the believers that do good, and the angels after that are the aiders. (66:4)
The Shia condemn 'Aa'isha for encouraging Talha and az-Zubeir to break their homage to Imam Ali (a), when she gathered a group of hypocrites, mounted a camel, and set out with Talha and az-Zubeir to fight Imam Ali. Indeed, they fought him and were unjust to him.
