Zaydism

THE RATIONAL PATH TO GOD

A compilation of key works

explaining Zaidi Islam

Compiled and Edited by Anwar Shaik

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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

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 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: Ima̅mate in Zaydism........................................................................53
Ima̅mate...................................................................................................53
Concerning the Ima̅mate of al-Hassan and al-Hussein.............................57
Concerning the Ima̅mate after Al-Hassan and Al-Hussein.......................58
Regarding the proof of the traits of Ima̅mate 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......................................63
Introduction.................................................................................................63

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The First Issue: What is the difference between the Zaydi school and the
Twelvers?....................................................................................................65
Ima̅mate...................................................................................................65
Infallibility of the Ima̅ms.........................................................................85
Temporary Marriage (nikā muta’)............................................................86
Anal Intercourse with Women.................................................................91
The Feet in Ablution (wudu)....................................................................92
The Second Issue: Regarding the issue of infallibility–Who is infallible?...93
Third Issue: When was the 12er school created?.........................................94
Fourth Issue: What is obligatory regarding the distribution of the fifth of
one’s wealth (khums)?.................................................................................94
Fifth Issue: Is it permissible for women to visit the graves, can she do so
along with men?...........................................................................................96
Sixth Issue: Who are the People of the House?............................................96
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?.............................................................................................96
Eighth Issue: What is intercession and what is its use?..............................100
Hadīth of the Two Weighty Things............................................................108
Hadīth of the Ark.......................................................................................111
Hadīth of the Stars (an-Nujūm)..................................................................111
Verse of Affection.................................................................................113
Incident of the Cloak (al-Kisā)...................................................................115
Hadīth of the Pond (al-Ghadīr)..................................................................118
‘Ali’s Adjuration (munāshada) in the Courtyard (ar-Rahba)......................121
Hadīth of Position (al-Manzila).................................................................124
Hadīth of Love (al-Hubb)..........................................................................126

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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...........................................................................................134
Introduction...............................................................................................134
Preface.......................................................................................................137
Pre-Birth....................................................................................................138
Life-Stages and Personality Development.................................................141
Birth and Blooming of Ima̅m Zayd........................................................141
The Environment and Circumstances Surrounding Ima̅ m Zayd’s
Development..........................................................................................143
Personality Features...............................................................................146
Devotion and Reverence........................................................................146
His Courage...........................................................................................147
His Articulation and Eloquence.............................................................148
His Austerity and Self-Discipline..........................................................149
Sincerity and Altruism...........................................................................150
As a Scholar...........................................................................................151
Ima̅m Zayd: Kin and Fellow of the Quran.............................................152
Explaining the Qur’anic Text.................................................................153
Ima̅m Zayd: Refined by the Sunnah.......................................................160
Ima̅m Zayd and Rationality....................................................................161
Ima̅m Zayd’s Fiqh..................................................................................162
Ima̅m Zayd as Viewed by His Contemporaries......................................164
Respect and Reverence..........................................................................165
Correcting Confused Concepts..............................................................170
Explaining the Meaning of Qadar (Predestination)................................177
The Many and the Few..........................................................................180
Consolidating the Ma‘ruf and Dismantling the Munkar.........................181

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Cultural Revolution....................................................................................183
Islamic Culture: Pro-Active and Re-Active............................................183
Ima̅m Zayd and Cultural Correctness.....................................................186
The Status of Ahl al-Bayt (the Prophet’s Household)............................186
The Post Prophetic Khilafah..................................................................191
Leadership After al-Hasan and al-Husayn.............................................192
Words of Wisdom..................................................................................194
Ima̅m Zayd on Political Terrain.................................................................197
Reasons and Motivations.......................................................................197
The Start and the Constructive Phases...................................................200
Ima̅m Zayd in al-Sham...........................................................................203
Ima̅m Zayd and Hisham Face to Face....................................................203
A Flagrant Plot.......................................................................................207
Ima̅m Zayd in Kufah..............................................................................208
Preparing for Armed Confrontation.......................................................209
The Legality of Opposition to Oppressors.............................................214
Persistent Objectives..............................................................................216
Armed Confrontation.................................................................................219
The Start of the Revolution....................................................................219
The Battle Flow.....................................................................................220
Hoisting the Banner and Fulfilment of Deen..........................................221
Kufah Under Ima̅m Zayd’s Control.......................................................222
The Tragic Infliction..............................................................................224
The Eternal Will.....................................................................................224
In the Aftermath of the Revolution............................................................226
The Honourable Remains.......................................................................226
Persecution of Ima̅m Zayd’s Supporters................................................228

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 The Consequence of Oppressors............................................................230
Ima̅m Zayd: A Continuing Revolution...................................................231
Zayd’s Legacy...........................................................................................233
Some Names of Zayd’s Companions and Narrators...............................233
His Books and Missives.........................................................................234
Closing.......................................................................................................236
References and Citations............................................................................237
Further Questions, Answers & Contributions............................................241
Zaidism: The Key to Muslim Unity?.........................................................241
A Zaidi Reply to Ahlus Sunnah.................................................................243
A Sunni View of Zaidism..........................................................................246
A Zaidi Reply to Ahlus Sunnah.................................................................248
Questions about Zaidi Ima̅mate answered..................................................249
Tarawih in Ramadan- A Zaidi Perspective................................................255
Introduction to Zaidism..............................................................................260
Free Will and Divine Justice (al Adl).........................................................262
Zaidi perspective on Arab Pro-democracy Movements.............................265
Fiqh................................................................................................................266
The Congregational Prayer........................................................................267
The Prayer (As-Salāh)............................................................................268
Ritual Purification..................................................................................268
Ablution: Ablution Requirements..........................................................269
Dry Purification.........................................................................................271
The Ritual Prayer.......................................................................................272
The Role of the Prophets: A Zaidi Perspective..........................................275
Zaidism and Mu’tazilism...........................................................................276
Zaidi theology allows metaphorical interpretations of the Quran...............277

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Tarawih in Ramadan- A Zaidi Perspective................................................280
Fasting Ramadan: A Zaidi perspective......................................................293
How to Pray Fajr (Morning Prayer) the Zaidi Way....................................302
Zaidism and Democracy............................................................................305
Zaidi Leaders Take Control of Sa’ada province in Yemen........................307
A Zaidi reply to 12 Ima̅mer Criticism........................................................310
12-er Shi-ite view of Zaidism....................................................................313

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 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

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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

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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

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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.

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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

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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.

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

15
 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
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.

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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 (Ima̅mate). 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.”)

18
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

19
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.

20
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
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 Ima̅mate. This is another chapter
typically absent from the theological texts of the Generality. They hold that the
Ima̅mate 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 Ima̅m 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
Ima̅mate 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 Ima̅m} (Q. 17:71) and
{Verily, We shall appoint you an Ima̅m for the people} (Q. 2:124).

21
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.

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

22
23
 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…

24
 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 Lord 1.

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.
Then, they share in the nature of consequences. Consequently, it divides and
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).

25
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).

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).
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.

26
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 Omniscient 4. 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
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

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).

27
 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 creations 6. 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.

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.

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).

28
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-Existent 8.

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).

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
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

29
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-Existence 10.

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.

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.
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.

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:

30
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?

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.

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).

31
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.

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

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
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?

32
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.

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).

33
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 obscenities 17; 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
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: Ima̅m 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.)”

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).

34
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
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

35
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.

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: Ima̅m 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.) Ima̅m 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
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).

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
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
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 decree 20 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
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.

37
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.

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.

38
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:

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
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.

39
 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).

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.”

40
 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.

41
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).

42
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 upon 26.
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
Attributes that we mentioned previously. The one who denies, doubts, or

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…”

43
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
names other than these two. Regarding the hypocrite, it is necessary from proof
that one proves this without fail.

44
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

45
of the Trumpet28, compression of the graves29, the Earthly Gathering (al-
Hashr)30, the witnessing of one’s actions without false testimony 31, the placing
of the Scales32, the taking of the books with the right or left hands 33, the
Resurrection34, the Questioning35, and them being separated for Paradise 36 or
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.

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).

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).

46
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 Intercession 38. He, peace and

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.

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

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.

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.”
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
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
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 miracles 40 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 it 41, 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 future 42 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.

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.

50
He also performed many miracles that numbered to one thousand 44. For
example, a rock came to him; it overflowed water like a ship; a tree walked to
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 speech 45 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.
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
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.

51
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
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 people 47.

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 earlier 49.

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: Ima̅ mate in Zaydism

Ima̅ mate

Concerning the Ima̅mate of Ima̅m ‘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].”

53
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.

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!”

54
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
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!”

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
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.

55
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 “Ima̅mate” 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

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).

56
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
Ima̅mate, as we mentioned earlier.

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

Concerning the Ima̅ mate of al-Hassan and al-Hussein

If it is said: Who was the Ima̅m after ‘Ali, peace be upon him?

Say: It was al-Hassan, his son, after him 53; and al-Hussein, al-Hassan’s brother,
after him54, peace be upon them both.

If it is said: What is your proof for their Ima̅mate?

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

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.

57
Ima̅ms ; whether standing or sitting. Their father is greater than them. 55” This is
an explicit designation regarding their Ima̅mate. Also, there is an implicit
indication of their father’s Ima̅mate; because one cannot be greater than
another unless he is an Ima̅m that shares with him the trait of Ima̅mate 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 Ima̅mate endured distinctly by consensus.

Concerning the Ima̅ mate after Al-Hassan and Al-Hussein

If it is said: Who was the Ima̅m 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

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.”
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
of Ima̅mate: 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
Ima̅mate can be obscene, because it necessitates that the governance of
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 Ima̅ mate 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
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).

59
with analogical reasoning and form an independent judgment. He has to be
able to refer an action back to the legal source.

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).

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 Ima̅ m

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
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.
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
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).

62
 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

63
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

64
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?
Ima̅ mate

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 Ima̅mites say that the Ima̅mate is restricted to nine descendants of al-
Hussein after him; the first of which being ‘Ali bin al-Hussein 65 and the last of
them being Muhammad bin al-Hassan al-Askari 66, who is regarded by them as
the awaited Ima̅m Mahdi.

The Zaydis say that the Ima̅mate 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
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}
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.

65
(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 Ima̅mites do not deny that all of the People of the House at a time may be
an Ima̅m from among their Ima̅ms ; however, they do not say that that Ima̅m is
included in the Ima̅mate. [According to them] he does not have to establish [his
Ima̅mate] 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-Riža 67 is
included in the Ima̅mate. Then, he is an Ima̅m to us because he established [his
Ima̅mate] and called [people to him].

We do not claim that their Ima̅ms called the Ima̅mate 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
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

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.

66
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 Tālib 68, 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 Ima̅m!”

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

They said: “Your nephew, Ja’far.69”

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?’”

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.

67
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 Ima̅m 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 Rafidites 70
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
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.
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.

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.

68
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 Ima̅m 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.”

It is narrated in al-Hada’iq al-Wirdiyya that he was sent during the struggle

between Muhammad bin ‘Abdullah an-Nafs az-Zakiyya 72 during the first
fatality from the ‘Abbasid forces. This involved the fighting of Musa and
‘Abdullah [i.e. the two sons of Ima̅m 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.

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.

69
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 Ima̅mites 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-Dawāniq 75. Allah is
sufficient! Then, the one who relies on this is commanded with authorship of
this view (madhhab) and paid for the story-tellers to narrate this—as narrated
by the great Ima̅m ‘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

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

70
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 Ima̅mite 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.

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

71
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-qabīh 77); 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 Ima̅m 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
charged to know where this hidden, disappeared Ima̅m 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 Ima̅m 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
77
In the language of the theologians, a qabīh refers to something that cannot exist
because its existence contradicts an attribute of Allah.

78
Referred to as “Hadith al-Manzila.”

72
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 Ima̅m 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.

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.

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

73
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
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;

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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.
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.

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

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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
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
Ima̅ms of the Ima̅mites 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

76
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 Ima̅mites know the legitimacy of these verses and that it not only
establishes a proof, but it also does not prove, either legally or intellectually,
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 Ima̅mate 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
Ima̅m “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,
Ima̅m ‘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 Ima̅mate 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.

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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
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.”

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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 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 Ima̅m.”

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 Ima̅mate on the authority of the Prophet, peace and blessings be
upon him and his progeny: “Whoever listens when the People of the House

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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.

Ima̅m 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 Ima̅m 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.’”

Ima̅m ‘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 Ima̅ms 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

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

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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
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

81
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

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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 Ibrāhīm 83, 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.

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.

83
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
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 Ima̅ ms

We now return to where we were and that is the differences between us and the
Ima̅mites and what we differ on. They require infallible Ima̅ms , 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.

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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
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 marriage 84. We prohibit

it based on the narration of Ima̅m 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

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

85
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
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.

86
The child could be deprived of his father’s inheritance and this would be
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.

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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.”

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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.

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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 Ima̅mites 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.

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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 Ima̅m 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.

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The Great Ima̅m, 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
Ima̅mate. 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).

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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:

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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

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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].

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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 Ima̅m Abu Tālib narrated on the authority al-Hussein bin ‘Ali, upon
him be peace:

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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

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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 Messenger’s

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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

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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.

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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?!

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.

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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.’”

Said bin Musayyab narrated:

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 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.

Ima̅m 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.”

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

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 “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.”

Ima̅m Muslim narrated on the authority of Abu Hurayra:

“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.”

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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 Ima̅ms of the Family of Muhammad,
may the blessings of Allah be upon them, there are 86: Ima̅m 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,

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

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

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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-Ima̅ma, 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
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.”

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

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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).”

Hadīth of the Ark

Regarding the Hadīth of the Ark mentioned in the beginning, it is narrated by
Ima̅m 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.

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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
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-

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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.

Ima̅m 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:

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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
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.

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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,
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.

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 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.

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-

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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
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

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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.

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.

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 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
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.”

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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: Ima̅m 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:

[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

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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)
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.”

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‘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
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

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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
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

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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
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

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those that oppose him! Assist those that assist him, and abandon those that
abandon him!’’”

Abu Qutayba narrated it in his Ima̅ma 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 Ima̅m al-Hādi, upon him be peace. Ima̅m 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 Ima̅ms , after them, and between them are
unanimous in that it was a proof.

Regarding the other differences; Ima̅m 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:

“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

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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

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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
‘Ali only loves me. Whoever loves me only loves Allah. Whoever hates him
only hates me. Whoever hates me only hates Allah.”

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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 Ima̅m 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 Ima̅m 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
while the Prophet, peace and blessings be upon him and his progeny, said:
“The love of him is faith.”

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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
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

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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
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.

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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
can refer to the first volume of Lawama’ al-Anwār of Sayyid ‘Allāma al-

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Hujjah, Majiddīn bin Muhammad bin Mansur al-Hassani, may Allah benefit us
by his knowledge and support him.

Regarding the Shiites, they became the Ima̅mites 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 Ima̅ms , that they [i.e. the Ima̅ms ] are infallible and [divine]
proofs, or differ with them [i.e. the Twelvers] on the roots and branches of the
religion, is a disbeliever. The People of the House, upon him be peace, do not

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say that, so they [i.e. People of the House] are disbelievers according to them
[i.e. the Twelvers]. Ima̅m 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 Ima̅ms 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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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

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.

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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.

*Ima̅m 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
oppressors and tyrants ring recurrently wherever there are dictators and
despots.

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

134
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 Ima̅m 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

135
 Preface
After the atrocious tragedy that befell Ahl al-Bayt (the people of the Prophet’s
household) at Karbala which claimed the life of Ima̅m 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 Ima̅m 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.

136
 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
relay it from Harun ibn ‘Isa al-Sayrafi on the authority of Bakkar ibn Muhammad ibn

137
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
prophet (P) escorting me to paradise and betrothing me to a very attractive

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.

138
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 her 93.

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 fire 95.

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 Ima̅m 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.

139
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 Ima̅ m 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:

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

140
 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 [Ima̅m] Husayn’s progeny more of a liaison than he on the Day of
Judgement and his fellows of more preference than others 96.

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
Holy Quran as well as the in-family chats about a Zayd who takes issue with

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

141
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 Ima̅ m Zayd’s

Development

Ima̅m 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.

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 HE 99.

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
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.
99
Seyar A‘lam al-Nubala (5/112), Al-Jawhar al-Thamin p 92, Al-Shafi (1/185).

142
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 Ima̅m 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
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 dinars 103. 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.”

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.

103
Al-Aghani (5/161).

143
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.

Personality Features

Ima̅m 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.
104
Sharh Nahj al-Balaghah (4/68).

144
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 on 106.”

Ima̅m 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
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 prayers 107.

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.

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.

107
A‘yan al-Shi‘ah (7/122).

145
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.
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.

108
Amali al-Murshid bi-Illah al-Ithnyniyah.

109
In the book Al-Shafi (p189) it is mentioned that Imam Zayd killed two thousand
Umayyad warriors.

146
His Articulation and Eloquence

The contemporaries of Ima̅m 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 Ima̅m Zayd: “I have never seen anyone more fluent than Zayd ibn
‘Ali.112”

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 Ima̅m Zayd’s poetry [apparently as grammatical citations] 114.

Ima̅m 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
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.

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.

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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

Ima̅m 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”

Ima̅m 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”

115
Majmu‘ Rasa’il al-Imam Zayd, the chapter on supplications.

116
Taysir al-Mataleb, p.80.

117
Maqatel al-Talibiyeen, p. 128.

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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

Ima̅m 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.
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

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.

121
Taysir al-Matalib, p 84; Al-Masabih, by Abi al-‘Abbas al-Hasani.

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 redemption. If you respond positively to our invocation you will be
felicitous, well off, and prosperous.122”

The more a person (like Ima̅m 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 Ima̅m 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
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. Ima̅m Zayd, though, was older than Wasel and of more scholarly depth.

122
An excerpt from Imam Zayd’s Risalah to the Ummah.

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.

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Wasel did seek out Ima̅m 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 Ima̅m 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.

Ima̅ m 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.

At an early time in his life Ima̅m 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 Ima̅m Zayd I would be told: He is the Quran’s kith and kin125.

Ima̅m 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 Ima̅m 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 Ima̅m Zayd. After reading through it
Ima̅m 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 Ima̅m Zayd to which Ima̅m Zayd gave answers written
in this book. To this Abu Ja‘far commented: “For father and mother’s life! You
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.
125
Maqatel al-Talibiyeen, p 130.

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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 Ima̅m 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
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.

Ima̅m 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

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.

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look at Ima̅m Zayd’s books and epistles reveals that they are a thematic
rendition of the Quran’s meanings. A review of Ima̅m Zayd’s works (which we
have reexamined and published) brings out the penetrating and deep
understanding Ima̅m 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
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:

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 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).

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).

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Ima̅m 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 Ima̅m 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).

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

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‘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).

…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

156
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).

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 mis-
guided. 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).

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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).

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.

Ima̅ m 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

158
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 Ima̅m 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-Ima̅m 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
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.

Ima̅ m 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

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.

159
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 Ima̅m 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
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 Ima̅m 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.

Ima̅ m Zayd’s Fiqh

Ima̅m 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
129
Majmu‘ Rasa’el al-Imam Zayd, the Book of Iman.

160
and the Sunnah. It has been said that a person came to him inquiring about his
opinions to which Ima̅m 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
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 Ima̅m Zayd is Al-Majmu‘ which
is published today under the title: Musnad al-Ima̅m 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 Ima̅m Zayd’s works have been narrated
by his students. Ima̅m Muhammad ibn Mansur al-Muradi quotes works of
Ima̅m 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-Ima̅m Zayd wa As-habeh within which there are
rare quotes about Ima̅m Zayd.

130
Ibid, the section on Fatwas and answers.

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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Noteworthy here is the fact that the Zaydi fiqh today is not all the work of
Ima̅m 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.

Ima̅ m Zayd as Viewed by His Contemporaries

Ima̅m 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 Ima̅m 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”

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.

162
*The testimony of Ima̅m 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”

*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

Ima̅m 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
Ima̅m 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 saddle 138.

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 Ima̅m Abi al-Husain [Zayd].141”

Al-Minhaj al-Jaliy, Vol. I, p.5, t manuscript; also in Al-Muhit bi-al-Imamat,

135

manuscript.

136
Nur al-Absar, by Al-Shablanji, p. 215; also in Al-Khutat, by Al-Maqrizi, Vol. II, p
436.
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).

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*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”

*‘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”

*Ima̅m 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”

Ima̅m 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 Ima̅m of [all] Ima̅ms .147”

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.
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.

164
In speaking about Zayd, Shu‘bah ibn al-Hajjaj would state: “I was addressed
by the foremost of Hashemites: Zayd ibn ‘Ali.148”

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, Ima̅m 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, Ima̅m 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
148
Tahthib Tarikh Ibn ‘Asaker, Vol. VI, p. 117.

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.

165
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
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”

Ima̅m 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
Ima̅m 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. Ima̅m 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.

166
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.

Ima̅m 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
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
154
From Imam Zayd’s Risalah to the ummah’s ‘ulema.

167
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”

Ima̅m 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 Ima̅m 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 Ima̅m Zayd commented on:

The Truth About Iman

155
Ibid.

156
Ibid.

168
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).

And:

169
 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.

Ima̅m 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.

“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

170
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]!”

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:

171
 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.

Allah also declared through Scripture:

172
 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:

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

173
 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).

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:

174
 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
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.
157
Sharh Nahj al-Balaghah.

175
Ima̅m 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”

Ima̅m 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
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
Extracted from an answer to a question received by Imam Zayd from al-Madinah
158

(Majmu‘ Rasa’el al-Imam Zayd), the section on Imam Zayd’s answers and fatwas.

176
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”

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
159
Majmu‘ Rasa’el al-Imam Zayd, the section in which he answers the fatalists.

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Zayd. The fallout of that was a polarized and intense standoff between the
proponents of this idea and Ima̅m Zayd. Ima̅m 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 Ima̅m 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 Ima̅m 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
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:

Madh al-Qellah wa Themm al-Kethrah (Hailing the Minority and Assailing the
160

Majority).

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 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.

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 Ima̅m Zayd said it with dignity and honour: “Ittaqi-

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Illah ya Hisham [Fear Allah O Hisham!]…” To which Hisham said: “Is
someone like you telling someone like me to fear Allah?” Ima̅m 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 Ima̅m 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
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”

161
From Imam Zayd’s Risalah (Epistle) to the ummah.

162
Majmu‘ Rasa’el al-Imam Zayd (The Compilation of Imam Zayd’s Epistles).

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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
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.

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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:

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!

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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
and guidance from the machinations of officialdom. This battle of the minds
continued until the truth surfaced and the lies sank.

Ima̅ m 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.

Ima̅m 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

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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?

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
Ima̅m Zayd figures predominantly in this context.

Ima̅m 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 Ima̅m 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).

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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.

Ima̅m 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.
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.

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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. Ima̅m 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:

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

Ima̅m 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
163
Al-Safwah.

164
Ibid.

186
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
understanding and knowledge. His discourse on the haqq offers Muslims
access to the milestones of theirdeen.166”

Ima̅m 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

165
Ibid.

166
Ibid.

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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
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
Ima̅m 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

167
Ibid.

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).

188
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.

Ima̅m 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
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-Ima̅mat (The Confirmation of the Ima̅mat). In it there are
descriptions and elucidations of who deserves to lead the Muslims after the
Prophet (P) and how it all applies to Ima̅m ‘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.

170
Majmu‘ Rasa’el al-Imam Zayd, the section with Imam Zayd’s commentaries.

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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 Ima̅ms and activists is well known.

Ima̅m 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
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 Ima̅m; 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 Ima̅m 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

171
Ibid, and Tathbeet al-Wasiyah (The Confirmation of the Will).

172
Ibid, the section on Imam Zayd’s commentaries.

190
passed away. My nephew did not utter such a claim either, after him. Then he
said: An Ima̅m 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”

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 Ima̅m is he who defends his turf, and is active
in jihad, and is protective of his constituents. 174”

To the best of our knowledge Ima̅m Zayd did not vouch for anyone in the
position of Ima̅m except for ‘Ali, al-Hasan, and al-Husayn (AS).

Words of Wisdom175

Ima̅m 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.

173
Tafsir Furat al-Kufi, p. 475.
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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*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.

*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

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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
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.

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*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.

*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).

Ima̅ m 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.

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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.

One of the most outstanding figures to lead the movement against this Umayad
lapse was Ima̅m 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 Ima̅m 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

195
it.176” Ima̅m ‘Ali ibn Abi Taleb, Fatimeh the daughter of Allah’s Prophet (P)
and Ima̅m Husayn were all anathematized (damned) from the minbars during
Jumu‘ah prayers in they years of this Umayad dynasty.

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 Ima̅m 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!

176
Taysir al-Mataleb fi Amali al-Sayyed Abi Taleb, p. 83.

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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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.

The Start and the Constructive Phases

It was in Madinah that Ima̅m 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…

197
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 monstrosity 180.

When Ima̅m 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.

Ima̅m Zayd returned to Madinah with one thing on his mind: how do you
redeem the ummah from its condition of mistreatment and subservience?

Ima̅ m Zayd Bids Farewell to His Grandfather’s City

Meanwhile, Hisham ibn ‘Abd al-Melek was keeping an eye and getting
information on Ima̅m 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

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).

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.

198
instigated some points of contention with Zayd via his cousins the descendants
of Ima̅m 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
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

183
Ibid, Vol. V, p 85.

199
 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
(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.”

Ima̅ m 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-Rusafah 184. 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 Ima̅m 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 Ima̅m Zayd was in al-Sham he tried to set the record
straight and bring out the lost components of Islam.

184
Al-Rusafah is an ancient city in the Syrian desert where Hisham ibn ‘Abd al-Malek
resided.

200
Ima̅ m 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,
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
Ima̅m Zayd bring Hisham to the real world and have his fantasies evaporate.

Hisham ignored the arrival of Ima̅m 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 Ima̅m Zayd. This was Hisham’s first psychological shot. He thought
that this would contribute to an erosion of Zayd’s morale.

When Ima̅m 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

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.

201
social atmosphere was deflated; and the royal scheming ceased. At this point
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.
Ima̅m 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 Ima̅m 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.

202
Ima̅m 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!
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.”

Ima̅m 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.”

203
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
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:

*Ima̅m 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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Ima̅ m Zayd in Kufah

After a long journey Ima̅m 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
[Ima̅m] 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
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”

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).

190
Tarikh al-Ya‘qubi, Vol II, p256.

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Zayd left with Yusuf ibn ‘Umar’s escorts.

Supporters and partisans of Ima̅m 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.

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

191
Al-Futuh, by Ibn al-A‘tham, Vol VIII, p 111.

206
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 Ima̅m 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

Ima̅m 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”

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.

207
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”

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 Ima̅m Zayd’s letter, al-A‘mash said: “I think no one
knows of Zayd’s exceptional quality more than I. Communicate to him my
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.
195
Ansab al-Ashraf, Al-Balathuri, p134; Seyar A‘lam al-Nubala, by al-Thahabi, Vol V.
p298.

208
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 warriors 198.
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 Ima̅m Zayd’s military campaign. The scholars of his
time were very supportive of Zayd’s revolution. Up to this point the
momentum was promising.

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
Ima̅m 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
Ima̅m 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”

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.

199
Al-Minhaj al-Jaliy – Sharh Musnad al-Imam Zayd ibn ‘Ali (manuscript).

209
His nephew Ima̅m 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”

Ima̅m Zayd’s revolution had substantial support and considerable popularity.

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 Ima̅m 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
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.

210
were pages of a letter. After extracting it out it turned out to be a letter from
Ima̅m 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,
Ima̅m Zayd was at an advanced stage of underground activities.

Ima̅m 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
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).

203
Al-Futuh, Vol VIII, p. 114-115.

211
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
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.

Ima̅m 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

204
Al-Muhit bi al-Imamat.

212
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”

This was Ima̅m 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 Ima̅m 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.

205
Quotes from Al-Muhit bi al-Imamat (manuscript).

206
Majmu‘ Rasa’el al-Imam Zayd (the section on his speeches and missives).

213
Ima̅m 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.

Ima̅m 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

207
Ansab al-Ashraf, Vol I, p 238.

214
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
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

Ima̅m 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 Ima̅m finished the initial preparations for the military encounter he
agreed with his companions that the launching day of the revolution should be
208
Majmu‘ Rasa’el al-Imam Zayd (the section on Imam Zayd’s missives).

215
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 Ima̅m Zayd was. Hisham ordered Yusuf
ibn ‘Umar to be in hot pursuit of Ima̅m 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 Ima̅m 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
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.

Ima̅m 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

216
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
versed on the requirements of the ummah, and I am on a foolproof and certain
path to my Sustainer.209”

Then Ima̅m 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 Ima̅m 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 Ima̅m ‘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

209
Al-Minhaj al-Jaliy (manuscript); Taysir al-Mataleb, p 78; Amali al-Saduq, p 286.

217
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

Ima̅m 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
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

218
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 Ima̅ m 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.

But Ima̅m 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. Ima̅m 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
Ima̅m’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

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).

219
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 Ima̅m Zayd was decreasing. Ima̅m 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 Ima̅m 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!

The Tragic Infliction

Ima̅m 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
Ima̅m 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 Ima̅m 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 Ima̅m 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 Ima̅m Zayd was born at sunrise and he died at sunset.

Ima̅m 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
211
Al-Minhaj al-Jaliy, (manuscript).

220
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 Ima̅m said: “True my son; but what will you do?”

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 Ima̅m’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).

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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Ima̅m 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 Ima̅m 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.

In the Aftermath of the Revolution

The Honourable Remains

Ima̅m 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 Ima̅m 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 Ima̅m 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
Ima̅m 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 Ima̅m 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

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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 Ima̅m Zayd’s burial place. Some sick and pathetic
individuals divulged the information. The Umayads dug it up and brought the
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 Ima̅m 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 ‘Ali 214. 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.

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.

223
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.

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 water 216.

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 burial 217.

All attempts at wiping out the effects of Ima̅m 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 Ima̅ m 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
216
Tarikh al-Ya‘qubi, Vol II, p. 256.

217
Poetry by al-Hasan ibn ‘Ali ibn Jaber al-Habal.

224
adversaries. Hisham ibn ‘Abd al-Melek and his “federal” employees were no
exception. After they killed Ima̅m 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
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 Ima̅m 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 Ima̅m 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.

225
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 Ima̅m 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.

226
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 Damascus 221. 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 around 222.

Yusuf ibn ‘Umar’s chief of police Kharrash ibn Hawshub (who supervised the
burning of Ima̅m 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.

Ima̅ m Zayd: A Continuing Revolution

Ima̅m 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 Ima̅m Zayd became a martyr, his movement did not
end with his death. Each drop of his blood became a flame that burns Allah’s
enemies and glows up showing the rest of us the way. His words still
reverberate in the ear of history.
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).

227
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 Ima̅m Zayd was martyred his son Ima̅m 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 Ima̅m 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 Ima̅m 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”

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”

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.

227
Al-Ifadah fi Tarikh al-A’immah al-Sadah.

228
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

Ima̅m 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 Ima̅m 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 Ima̅m and a hafez. He would go with Ima̅m Zayd
to the ‘ulema and call on them to be involved in the jihad with tears and watery
eyes.

*‘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.

229
*‘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.

*Ima̅m 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-Ima̅m Zayd. In it are Zayd’s quotes and fiqhi discourses. It has
been published under the title: Musnad al-Ima̅m 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.

3- Manasek al-Hajj wa al-‘Umrah, printed in Baghdad.

4- Majmu‘ Rasa’el wa Kutub al-Ima̅m 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.

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).

230
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 Ima̅m 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-Ima̅mah: 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.

l.) An answer to Wasel ibn ‘Ata concerning the concept of Ima̅ mat.

m.) A collection of poetry attributed to Ima̅m Zayd.

n.) A collection of du‘as related to Ima̅m Zayd.

o.) The tafsir (explanation) of Surat al-Fatihah

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 p.) Meanings of some unclear verses in the Quran.

q.) Manasek al-Hajj wa al-‘Umrah

Closing
That was Ima̅m 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 Ima̅m 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.

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.

232
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-Ima̅m 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.

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.

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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-Ima̅m Zayd (AS) Min al-Tabi‘een, Ima̅m 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, Ima̅m 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).

24- Hayat al-Ima̅m Zayd, Muhammad Yahya Salem, (manuscript).

25- Hayat al-Ima̅m 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.

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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).

37- Majmu‘ Kutub al-Ima̅m Zayd, in the process of being published,

reexamined by Muhammad Yahya Salem ‘Azzan.

38- Al-Muheed bi al-Ima̅mat, ‘Ali ibn al-Husayn al-Zaydi, (manuscript).

39- Musnad al-Ima̅m 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).

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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, Ima̅m 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.

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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
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.

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 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 Ima̅mers 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 Ima̅m 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”.

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

239
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 Ima̅ms ”
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
Ima̅mers) 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

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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.

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 A Sunni View of Zaidism
by Zaida

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
Ima̅m Abu Hanifah and Ima̅m 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.

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- 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 Ima̅ms are not ending, they are not 12, and they have
endless numbers.

- 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 Ima̅ms are infallible with the exception of Ima̅m 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”.

243
 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?

Reply

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
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.

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 Questions about Zaidi Ima̅ mate answered
by Zaida

One of our readers, Usman, has posed some questions, mostly relating to
Ima̅mate 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 Ima̅ms at the same time, while other periods even lacked Ima̅ms . 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
Usman

Answers by Ima̅m Rassi Society…

As salaamu alaykum!

245
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 Ima̅mate, the qualities of the Ima̅m, 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 Ima̅ms avoided calling other groups disbelievers. Ima̅m 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.

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 Ima̅ms of Ahl al-Bayt, upon them be peace. For

246
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
Ima̅m al-Hadi (as) because hadnt he migrated to Yemen and established the
Ima̅mate there, the Zaydi school probably would have disappeared.

And Allah knows best!

More questions from Usman:

Thank you very much for your answers.

Regarding question 2; what I mean to say is, from the list of Zaydi Ima̅ ms I
understand there have been periods in the past where Zaydis had several Ima̅ ms
at the same time, while in other periods there were not any Ima̅ ms at all. What
do Zaydis view on this list? Is the doctrine that there is always an Ima̅ m present
on earth, and that there is only one Ima̅m?

1. What are the relations like between Al-Mustali Ismailis and the Zaydis of
Yemen?

2. What experience have the Zaydis had with the House of Hashemites in
Hejaz, the house of Al-Rashid in Najd and the house of Saud which followed
Rashid?

3. How do Zaydis’ correspondence to the Marjah-e-Taqlid, Ayatollah al-

Udhma title?

4. What about the concept of Wilayat-e-faqih?

Answers by Ima̅m Rassi Society…

Regarding question 2; what I mean to say is, from the list of Zaydi Ima̅ ms I
have, there have been periods in the past where Zaydis had several Ima̅ ms ,

247
etc.: yes. There have been times where there was more than one Ima̅ m. And
presently, there is no Ima̅m. However, we do not hold to the doctrine that there
always has to be one Ima̅m on earth, at least if you are referring to the 12er
doctrine of al-Hujjah. Otherwise, we would be in trouble now that there is no
Ima̅m manifesting his authority today. We also do not hide behind the
occultation doctrine as do the Ima̅mis. Instead, we wait for a just Fatimi sayyid
to manifest himself and call others to obedience. Once this person does so, we
will follow him, inshaAllah.

That is not to say that we would follow just anyone! He would have to meet the
stipulations of the Ima̅m, as per mentioned in some of our texts.

Maybe you are referring to the well-known hadith: “Whoever dies without
knowing his Ima̅m, dies a death of Pre-Islamic Ignorance.” When one of our
Ima̅ms , Ima̅m Mansur Billah al-Qasim bin Muhammad, upon him be peace,
(b. 967 AH) was asked about it, he said:

“The intended meaning of that is that it is obligatory for one to know

the Ima̅m that one is to follow and be guided by, whether it is by
notoriety or personal experience. If he [i.e. the Ima̅ m] does not
manifest himself, it is obligatory for one to know all of that which
mandates one to be followed and wait for his appearance, be ready to
obey, help, and advise him.”

When one becomes morally responsible, one has to discover that by

contemplating the proofs and by asking the righteous amongst the Descendants
of Allah’s Messenger, peace and blessings be upon him and his progeny, as
well as their partisans (Shi’a), may Allah be pleased with them.

If one does not do that, it would be as though he died the death of Pre-Islamic
Ignorance, as mentioned in the report.

So, according to the Ima̅m, upon him be peace, the Ima̅m not being manifest is
not a precondition of knowing the Ima̅m. One has to be familiar with the
preconditions of the Ima̅m as evident in our aqeeda texts. You can refer to our
text, “The Precious Necklace.”

1. How are the relations between Al-Mustali Ismailis and the Zaydis of
Yemen?

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– I am not too sure. I can’t really speak from a historically or personal
perspective. I can only speak from a theoretical perspective. Zaydism is
typically tolerant of all. The only antagonism between them and other sects is
when other sects tried to aggressively challenge the Ima̅ mates of the Ima̅ms .
For example, one of the chief opponents of the Zaydis was the Qaramatians
(Qaraatima). They were an extremist proto-Ismaili sect. Ima̅ m al-Hadi (as)
was actually martyred by poison from a Qaramatian spy. Outside of that, many
of these sects were able to flourish and enjoyed tolerance under the Zaydi
Ima̅mate.

2. What experience have the Zaydis had with the House of Hashemites in
Hejaz, the house of Al-Rashid in Najd and the house of Saud which followed
Rashid?

– I an not sure. I have to admit. History and these matters are not really my
emphasis. My knowledge base is more so in aqeeda and fiqh. Sorry I couldn’t
help more.

3. I have read that the Buyid Sultans were Zaydis initially and that they later
became Ithna Ashari. Is that correct?

3. How do Zaydis’ correspondence to the Marjah-e-Taqlid, Ayatollah al-

Udhma title?

–There are mujtahids, but an individual mujtahid is not obligatory for an

individual to follow. The highest title that a scholar can get is Ima̅ m. Some
have attained this, like the late Ima̅m Majid-deen al-Muayyidi (ra). However,
he attained the status of Ima̅m of ‘ilm, and not an Ima̅m in the general sense.

As you may know, an Ima̅m can be an Ima̅m of ‘ilm, an Ima̅m of military

forces, or an Ima̅m in the general sense. The general Ima̅m combines the
functions of an Ima̅m of ‘ilm and Ima̅m of military forces, and it is obligatory
for one to follow the general Ima̅m if he called others to obedience. So, some
have said that if Sayyid Allama Badr ad-Deen al-Houthi (ra) called others to
obey him, he could have been a candidate for the Ima̅mate. This is because he
was an Ima̅m of ‘ilm and an Ima̅m of military.

4. What about the concept of Wilayat-e-faqih?

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–This is a 12er concept. Not all of their most imminent scholars even ascribe to
it. The Zaydis do not have this concept.

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 Tarawih in Ramadan- A Zaidi Perspective
Question

Can you give you us more information on the early Zaydis such as Jarudiyya,
Sulaimaniyya and Tabiriyya? Who was Abu’l Jarud Ziyad ibn Abi Ziyad? Did
his followers curse the first 3 caliphs and consider them usurpers? Are the
Jarudiyyah beliefs closer to the Houthi Zaydis?

Also, what is the percentage of Zaydi who believe in explicit appointment of 3

Ima̅ms and what is the percentage of Zaydis that hold that 3 Ima̅ m’s
appointment was implicit?

Also where were the Zaydis from the time frame between Ima̅ m Zayd ibn Ali
(as) till after Ima̅m Hadi (as) of Yemen? Also what is Wasil ibn Ata’s (ra)
status in Zaydi Islam? Why did Ima̅m Zayd ibn Ali (as) become his close
friend? I mean he never (Wasil ibn Ata (ra)) never became Zaydi. Why the
strong relation?

Also why were the Zaydis in Iran okay with hanafi scholars? Whereas today
Zaydis consider Hanafis’ madhab to be among those who were misguided in
the lizard hole?

Ima̅m Rassi Society says:

Thanks for your questions!

The following is mentioned in the book “Zaydiyya: Qiraa`at fiil-Mashru’u wa

Bahth al-Makuunaat” by ‘Abdullah bin Muhammad al-Hamiid ad-diin:

“The Jaaruudiya is attributed to Abu Jaaruud (d. 150 or 160 AH)…

Regarding the Suleimaaniyya, they are attributed to Suleimaan bin
Jariir…”

The book goes on to say that there are contradictions regarding some of the
origins, beliefs, and attributions of these groups. Therefore, one cannot say
exactly what these groups believe and what their supposed founders actually
believed and taught. As an example, it says:

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 “The Batriyya are attributed to Suleimaan bin Jariir upon one opinion.
Others attribute another opinion to him. Regarding the Suleimaaniyya,
they are attributed to Suleimaan bin Jariir. The Saalihiyya and the
Batriyya are numbered together as one sect. It poses the following
problems attributing to them from these perspectives. If the Batriya are
attributed to Suleimaan bin Jariir, this would make them and the
Suleimaaniyya attributed to the same person!”

Regarding the Jaaruudiyya, it says:

“Whatever the case, because of the hostility against the Jaaruudiyya,

one cannot find any traces of them after the 2nd century. One can
almost not find anyone who attributes themselves to them. Similarly,
after the 2nd century, one cannot find amongst the Zaydis anyone who
attributes themselves to this group or say anything similar to what they
said.”

So, one cannot say with surety what they said or believed. Similarly, because
of the propaganda against and contradictory information about the Houthis, one
cannot say what they say, do, or believe.

A more important question is: What was Ima̅ m Ali’s (as) opinion regarding
what the first 3 caliphs did? Did he consider them as usurpers of his right?

The answer to this can be seen in the 3rd sermon of Nahj al-Balaagha as well
as in the annals of history. Anyone with opened eyes can see the truth!

Regarding the percentage of Zaydis who believe in the explicit or implicit

appointment of Ima̅m ‘Ali (as), I’ve never taken a census of the Zaydi
population so I can’t provide this information. Once again, we pose the
question: Did Ima̅m ‘Ali (as) believe that he was appointed explicitly or
implicitly?

When Amiir al-Muminiin (as) was elected by the Muslims to be a caliph, he

called all the Companions to the court of Rahba to bear witness that the
Messenger of Allah, peace and blessings be upon him and his progeny, said to
him: “Whoever I have authority over, Ali has authority over”; after which,
many of them stood up and said that they heard it. We cited the sources of this
in our translation of “Al-Jawaab ar-Raaqi.” Please refer to it.

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If Ima̅m ‘Ali (as) did not believe that he was explicitly appointed by the
Prophet, peace and blessings be upon him and his progeny, on the Day of
Ghadiir, why did he make the Companions bear witness that they heard it more
than twenty years after it happened? Are we to assume that he made them bear
witness that the Prophet, peace and blessings be upon him and his progeny,
appointed him as a 4th caliph or a teaching sheikh? Certainly not! He made
them bear witness to show them that he was not their Ima̅ m because of some
election 25 years later but rather it was an authority explicity given to him by
the Final Messenger, peace and blessings be upon him and his progeny, on the
18th of Dhul-Hijjah.

Regarding the origin of the Zaydi belief in the appointment of Ima̅ms ‘Ali, al-
Hasan, and al-Hussein, upon them be peace; this has been the belief of Ahl al-
Bayt since day one. However, we quote Ima̅m Zayd (as) himself. In his “Kitaab
Tathbiit al-Wasiyya”, Ima̅m Zayd bin ‘Ali (as) said regarding Amir al-
Muminiin (as):

“Then, ‘Ali, may Allah bless him, was more entitled for guardianship
over the people by Allah and His Messenger, peace and blessings be
upon him and his progeny. He was their Ima̅m after their Prophet.”

Ima̅m Zayd (as) then said regarding Ima̅ ms al-Hasan (as) and al-Hussein (as)
in the same text:

“The ones that had more authority over the people and were most
entitled for guardianship were al-Hasan and al-Hussein. This is
because they were the offspring and issue of Allah’s Messenger, peace
and blessings be upon him and his progeny. Al-Hasan was not better
than al-Hussein except that he was the oldest of the offspring. The
statement of Allah’s Messenger, peace and blessings be upon him and
his progeny, concerning them was the same. Both of them were the
offspring of Allah’s Messenger, peace and blessings be upon him and
his progeny. They were the most deserving of it over the people and
were over them by ‘Ali.”

In one of his khutbahs about Imaama, Ima̅m Zayd (as) also said:

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 “Allah’s Messenger, peace and blessings be upon him and his progeny,
was taken in death. The most entitled of people in guardianship
afterwards was Amiir al-Muminiin ‘Ali (as). Then Amiir al-Muminiin
‘Ali (as) was taken in death, and the most entitled of people in
guardianship afterwards was Amiir al-Muminiin al-Hasan bin ‘Ali (as).
Then Amiir al-Muminiin al-Hasan bin ‘Ali (as) was taken in death, and
the most entitled of people in guardianship afterwards was Amiir al-
Muminiin al-Hussein bin ‘Ali (as).”

Therefore the belief in the first three Ima̅ms is the belief of Ima̅m Zayd bin Ali
(as) in his own words. It is not the belief of someone who came later and
attributed it to Ima̅m Zayd (as).

Regarding the Zaydis between the time of Ima̅m Zayd (as) and al-Hadi (as),
they were alive and active in places like Hejaz, Iraq, North Africa, and other
places. Some of the Ima̅ms between the times of Ima̅m Zayd (as) and al-Hadi
(as) include: Ima̅ms Yahya bin Zayd, Muhammad bin Abdullah al-Kaamil,
Ibraahiim bin Abdullah, Muusa bin Abdullah, Abdullah bin Muhammad bin
Abdullah an-Nafs az-Zakiyya, ‘Isa bin Zayd, al-Hussein bin Ali bin al-Hasan,
Yahya bin Abdullah, Moulat Idris bin Abdullah, Idris bin Idris, Muhammad bin
Ibraahiim, Muhammad bin Ja’far as-Saadiq, al-Hasan bin Ibraahiim, al-Qaasim
ar-Rassi, Ali bin Muusa ar-Reza, Muhammad bin al-Qaasim bin Ali,
Muhammad bin Ja’far bin Yahya, Muhammad bin Saalih bin Abdullah, just to
name a few.

Wasil bin Ata is respected. It doesn’t matter if he was a Zaydi or not. The
scholars of the past used to attend the circles of each other without many
problems: Mu’tazili, Zaydi, Ima̅mi, Sunni, Khariji, etc.

Hanafis as well as others are respected. There are many similar masaa`il
between Hanafis and Zaydis. There are differences as well. It is the origins of
these differences that we criticise. We did not say Hanafis are misguided in the
lizard hole, you did!

If you are referring to our article “lizard hole,” once again, you failed to bring
any counterarguments disproving what we established. Instead, you resort to
emotion and discard logic. We sufficiently proved that there are beliefs and

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practices prevalent amongst the main body of Muslims whose origins are from
the People of the Book.

Regarding the belief that disobedient muwahids will exit the Hellfire, this is
clearly stated as a Jewish belief in the Qur’aan.

Regarding the practice of folding the arms in the prayer, there are plenty of
evidences that this practice is from the People of the Book. The proofs we
presented in our article should be sufficient. However, if you are still not
convinced, we present the following:

Ima̅m Ibn Abi Shayba narrated in his “Musannaf” that Mujaahid (a great
Qur’aanic exegete) disliked praying with the right hand over the left—over the
palms or the wrist or above that—because, as Mujaahid said: “the People of the
Book do that.”

Ima̅m Ibn Abi Shayba also narrated in the same book that Ibn Siriin said
regarding holding the left hand with the right: “It is from the practices of the
[Byzantines].” The Arabic in the Musannaf says: “ajal ad-dam” but as Allama
Ibn Hariweh pointed out in his book, the correct rendering of the Arabic is
“ajal ar-Ruum” [the people of Byzantine (i.e. Christians)]

And Allah knows best!

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 Introduction to Zaidism
by Zaida

The Zaidi school of thought represents a middle ground between traditional

Sunnism and 12 Ima̅mer Shi-itism.

Zaidis believe that any descendant of the Prophet can be the Ima̅ m, as long as
they meet certain criteria. They reject the notion of the “hidden Ima̅ m”.

Theologically, Zaidism is a rationalist school of thought. It adheres to the

rationalist doctrine known as mu’tazili. This doctrine is opposed to the
wahabbi/salafi tendencies of (a) anthropomorphism in Qur’an interpretation,
and (b) fatalism in the free will debate.

The Zaidi school flourished in Yemen for 1,000 years. It was begun there by
Ima̅m al Haadi, a descendant of Hassan bin Ali. Before that, it originated in
Arabia with Zaid bin Ali bin Hussain bin Ali, one of the teachers of Abu
Hanifa.

A Tolerant Math-hab:

“The Zaidi lived in harmony for over a thousand years with their Sunni co-
patriots, drawing a respect for tolerance and pluralism from Zaidi teaching.
Zaidism is termed among the most moderate forms of Islam. It is quite distinct
from the Iranian and Iraqi line of Shi’ism. It does not require leaders to be
divine but rather just. Zaidis do not define other Muslims as apostates for
divergent beliefs. Of all the Islamic traditions, Zaidism is among the most
amenable to democracy and pluralism. Zaidism encourages ijtihad and constant
re-interpretation of teaching, as opposed to the Salifist tradition of following
prior ancient interpretation. As such, Zaidism can be termed among the most
progressive and modern forms of Islam because of its ancient tradition of
reinterpretation.229”

Zaidi tenets:

229
Quoted from “Armies of Liberation” website.

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“Zaidism focuses on what on what the Qur’an focuses on; these Zaidi creedal
statements emphasize the core Qur’anic concepts:

1. Allah is one and unique, nothing can be compared with Him, and no-one is
able to describe Him. Allah asked us to ponder about His creation rather than
His being, and to know that Qur’an, which is complete, shows us the right way.

2. Allah is just, He does not compel us to do any deeds, whether they be good
deeds or bad, nor does he ask us to do more than we are capable of.

3. Allah’s rewarding good and punishing evil is true, and will happen as He
described it in the Qur’an; no one is above Allah’s law, wherever he may be.
Whoever does good deeds and refrains from major sins will achieve Paradise,
whoever does otherwise will abide permanently in the Fire.

4. Muslims who commit major sins are neither believers nor unbelievers;
however, if they do not repent, the fire will be their permanent abode.

5. It is obligatory to reject corrupt rulers, and tolerating them is a major sin. 230 ”

230
Tenets summarised by brother Owais, a Jordanian Zaidi convert.

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 Free Will and Divine Justice (al Adl)
by Zaida

Facing the problem of the existence of evil in the world, the Zaidis pointed at
the free will of human beings, so that evil was defined as something that stems
from the errors in human acts. According to Zaidi theology, there is divine
justice, i.e. 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. Zaidis did not deny the existence of suffering that goes beyond human
abuse and misuse of their free will granted to them by God. In order to explain
this type of “apparent” evil, Zaidis relied on the Islamic doctrine of taklif —
that life is a test for beings possessing free will, i.e. the capacity for choice.

Qur’anic verses supporting Divine Justice:

The Qur’an states that: {Whatever of evil befalls you it is from yourself} (Q.
4:79), {He may test you in what He has given you, so compete in good deeds}
(Q. 5:48) and {There is no compulsion in religion} (Q. 2:256).

Verses such as these show that (a) evil comes from ourselves, i.e. from our bad
choices, (b) this life is a test set by Allah; a competition to do good, where the
winners and losers are yet to be determined and (c) There is no compulsion
when it comes to faith; Allah does not compel anyone to believe or disbelieve.

The 12 Ima̅mers share the same stand-point as the Zaidis concerning Divine
Justice; it is something which both of the Shi-ite schools have in common.

What Orthodox Sunnis say about Divine Justice:

1. Abu Hanifa:

In “Fiqhul akbar”, an early theological book of Abu Hanifa (written by his

students), there is general agreement with the view that “Faith and belief are
the acts of men.” Regarding pre-determination, Abu Hanifa says “Everything is
written, but the writing is not decisive, merely descriptive”. He did not clarify
this statement in his book.

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2. Ash’ari and the “kasb” theory:

After Abu Hanifa’s death, many Hanafi scholars adopted the later scholar
Ash’ari’s theory of “kasb” (acquisition of deeds). It is doubtful that Abu Hanifa
ever used or promoted this term in his teachings as it doesn’t appear in his
books.

The “kasb” theory was an attempt by Ash’ari to harmonize the Divine Justice
theory, favoured by the Shi-ites and the mu’tazilite Sunnis, with the popular
pre-Islamic dogma of predestination/fatalism. By this time there were
purported ahadith (prophetic narrations) circulating, (mainly transmitted
through Abu Hurairah), emphasizing predetermination. According to the Shi-
ites, these “narrations” were lifted from Jewish texts and attributed to
Muhammad. Ash’ari felt there was a need to reconcile what the Qur’an says
about Divine Justice/ free will with the conflicting material in these ahadith. So
he came up with the “kasb” theory which has confused Sunnis scholars ever
since. The Shi-ite scholars rejected the offending ahadith, instead, and found
evidence that Abu Hurairah had lifted his stories from Jewish texts of the day.

The “kasb” theory says that “God creates man’s actions, and as man
appropriates them, he becomes responsible for them.” In Arabic
(transliteration): “af’al al ibaad khalqullah, wa kasb min al ibaad” (in the words
of atTahaawi, a Hanafite scholar influenced by Ash’ari.) How man can be
responsible for an action which God creates the power for, and also the power
of appropriation, Ash’ari and his followers never managed to explain
satisfactorily. Henceforth, most Sunni scholars refused to discuss the issue of
free will versus predetermination; whenever the topic was raised they usually
resorted to “laa Kaif” (“we don’t ask how”) and the discussion ended there.

Sunnis who have accepted the “kasb” theory will often try to present the Shi-
ite/mu’tazilah view as an innovation, alleging for example that the “Divine
Justice” theory was influenced by European philosophies like Humanism. But
a study of early Islamic theological treatises shows that “Divine Justice”
theories actually preceded predetermination theories and “kasb” in Islamic
literature.

What Salafi/Wahhabis say about the concept of Divine Justice:

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The wahhabi/salafi/hanbali sect has given the fabricated fatalistic ahadith
precedence over the Qur’an, coming up with a creed which conforms with pre-
Islamic values derived from pre-Islamic Arabic and Jewish traditions. They
also demand an uncritical acceptance of the offending ahadith, mostly sourced
though Abu Hurairah.

Typical Wahhabi/ Hanbali creedal statements are:

“Predestination (qadr), whether good or evil, comes from God”, “belief

in, and acceptance of, the traditions as they are without questions of
why and how is obligatory”, “discussion of predestination is makruh
(reprehensible)” and “one has to forsake the company of whoever
composes books according to personal opinions and not according to
traditions.”

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 Zaidi perspective on Arab Pro-democracy Movements
Regarding the wave of anti-dictator protests in the Arab/Muslim countries of
Tunis, Egypt, Bahrain, Libya and Yemen, the world’s 10 million Zaidis must
be asking themselves what kind of leadership do these protesting Sunnis, 12er
Shi-ites, Copts and atheists want once their corrupt dictators are banished.
There doesn’t seem to be a plan or a vision for what comes next, just some
vague idea about freedom and democracy. The trouble is, the West is all too
aware of this and is already taking advantage of the situation with their oil-
inspired invasion of Libya (under the guise of “helping” the Libyans shake off
their nasty dictator.) You can bet the West is already making plans how they
can use the wave of protests to their economic/strategic advantage, all the
while pretending they want to “help” the long suffering Arabs.

It’s time for Arabs to consider their alternatives carefully and wisely, and the
best form of leadership available to the Arab Muslim world right now is Zaidi
leadership. We Zaidis say that leaders of the Muslim world should be
descended from the Prophet Muhammad (P), they should compete for
leadership roles according to stringent criteria as laid down in Zaidi political
theory, and there is no reason why Zaidi leadership can’t be combined with a
democratic system of representation for the masses.

Why Zaidi leadership? Sunni leaders will always oppress 12er Shi-ites, (e.g.
like Saudi Arabia does), and 12er Shi-ite leaders will always oppress Sunnis
(e.g. like Iran does). Either way there will be oppression, disunity, rivalry,
possibly civil war. Worse still, even a war between the Sunni oil monarchs and
their 12er Shi-ite rival Iran is on the cards. The West loves this division; it
weakens the Muslim umma and makes it easy to dominate them. The only hope
for a unified, peaceful, strong Middle East/North Africa/Asia is to restore the
Prophet’s family to its rightful place, inspiring and unifying the Muslim
masses. Until the world’s Muslims sort out their differences on the Sunni/Shia
issue, which has divided them for centuries, and come to the compromise
position, I don’t hold out much hope for peace and stability in the region. What
is the compromise position? Zaidism.

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262
Fiqh

263
 The Congregational Prayer

All praise due to Allah, the Lord of the worlds. Peace and blessings be upon
our master Muhammad the trustworthy and upon his purified Progeny.

When prayer became one of the pillars of Islam, the Blessed Divine Legislation
necessitated learning it and called to perform it in the best fashion. Our greatest
of prophets, peace and blessings be upon him and his progeny, taught his
people the prayer. Insomuch that when someone were to pray in his presence
and did not perform it well, he, peace and blessings be upon him and his
progeny, would teach him. The need to practically learn the prayer is a very
essential one and especially for the novice.

And we ask Allah, the Almighty, to accept and to make its benefit to all of the
Muhammadan community, the seal of Prophethood, peace and blessings be
upon him and his progeny.

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The Prayer (As-Salāh)

Prayer is one of the pillars of Islam; a connection between a slave and his God
and magnificent Creator; and a column of our religion. If it is demolished then
our religion will be demolished.

Allah, the Most High, says: {Establish the prayer! Prayer prohibits from
indecency and evil} (Q. 29:45).

And the Almighty Allah says: {Command your people to pray and persist on
it} (Q. 20:132).

And the Messenger of Allah, peace and blessings be upon him and his progeny,
said: “If there was a river at the door of any one of you, and he washes himself
in it five times a day, will there be any filth on him?” They said: “No.” He said:
“As such are the five prayers, Allah removes sin when they are performed.”

That is why we have to preserve our prayers, perform in the best of fashion,
learn it, and teach it to others.

Ritual Purification

Allah the Exalted urged purification in His Book {And purify your clothing}
(Q. 74:4). What is meant is purification from impurity. Allah the Exalted loves
His purified slaves: {Allah loves those that constantly repent and Allah loves
those who purify themselves} (Q. 9:108).

That is why a Muslim must have clean clothes and body. Purification is
essential for performing Prayer, which includes purification of the body from
the major incidents or the minor ones; the cleanliness of the clothing; and that
of location (the place where the prayer is performed).

Prayer with impure clothing is not accepted, neither is it accepted on an impure

location or if the body is judgmentally impure or sensory impure. The
judgmental impurity is purified with bathing one’s body if it is major incident
or performing ablution for the minor incidents. The sensory is purified by

265
washing it with water until the impurity is removed.Ablution is the first thing a
person performs when beginning one’s prayer.

Ablution: Ablution Requirements

The Sunnahs of Ablution

1. The use of tooth-stick to clean one’s teeth (Siwak)

2. Washing one’s palms

3. Rinsing one’s mouth and nose in one water scoop
4. Perform each step thrice
5. Wiping of the nape

The Recommendations (mandūbāt) of Ablution

1. The reciting of the supplication;

2. The renewing of it after every permissible action

What Invalidates Ablution

1. What exits the two openings; like urine, feces, or wind

2. Bleeding that flows
3. The removal of the intellect, like sleep and unconsciousness
4. Vomiting to the extent of impurity
5. Every act of major disobedience outside of the persistent acts of
disobedience, like lying, gossiping (an-namīma), as well as backbiting and
injuring a Muslim. All of this invalidates it.

Perform ablution steps in the order indicated below:

1. Washing of one’s private parts after removing impurities
2. At-tasmiyya and it is to say (Bismillahi ar-Rahmān ar-Rahīm) [translation:
In the Name of Allah, the Most Merciful the Most Compassionate].
3. Intention
4. Rinsing one’s mouth and nose

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5. Washing one’s face
6. Washing one’s hands with the elbows
7. Wiping the head and ears
8. Washing the feet with the ankles
9. One must wash between the fingers and long nails

When you sit to wash your private parts, before uncovering your private parts
say: “Allahumma inni as`aluka alyumna wal-baraka. Wa a’ūdhu bika min as-
su’i wal-halaka.” Then wash your private parts after removing the impurities.
After covering your private parts say “Allahumma haššin farjī wastur awratī
wa lā tushmit bi al-a’dā`i wa lā taja’lnī ma’a al-qawm až-žālimīn.”

After finishing your ablution take some water and pore it down your forehead
and say: “Subhānaka Allahumma wa bi hamdik. Ash-hadu an lā ilaha ila Ant.
Astaghfiruka wa atūbu ilayk. Allahumma aja’lni min at-tawābīn wa aja’lni
minal-mutaŧahhirīn. Wa aghfir lī innaka ‘ala kulli shay`in Qadīr.”

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 Dry Purification
Reasons for using dry purification:

1. The unavailability of water

2. The inability to use water either because of sickness, harm, something
similar, needing the water for drinking, or other reasons.

Requirement of dry purification:

1. Intention to make dry purification

2. At-tasmiyya; to say: “Bismillahi ar-Rahmān ar-Rahīm”
3. Hitting one’s hand on dry soil
4. Wiping one’s face with the dust
5. Hitting one’s hand on dry soil again
6. Wiping one’s arms

Perform dry purification steps in the order indicated below:

1. Intend to make dry purification for the prayer, say “Bismillahi ar-Rahmān
ar-Rahīm”, and hit your hands upon the dry soil separating and distancing
between your fingers.

2. Shake the dust from your hands by hitting your hands together from the side
of the thumbs. Then wipe your face with your hands as if you are washing it
with water.

3. Hit your hands a second time upon the dry soil as you did the first time

4. Wipe your right hand starting from the back of the palm until above the
elbow, then from the inner side of the elbow until the outer side of the thumb.
Wipe the left hand as you did the right.

Dry purification is invalidated by:

1. The presence of usable water

2. The removal of the excuse
3. Whatever invalidates the ablution

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 The Ritual Prayer
The Conditions of the Prayer:

1. Ritual purity of the body as was previously mentioned in the manner of

ablution.
2. Ritual purity of the clothing.
3. Ritual purity of location.
4. Covering of the private parts. The man’s private parts are what is from his
navel until the bottom of his knees. For the woman, it is the whole body except
the face and hands.
5. Facing the qibla.

The Requirements of the Prayer:

1. Intention
2. The opening declaration of Allāhu Akbar (at-takbīr)
3. The standing during the recitation
4. The recitation of al-Fātiha (Q. 1) and another chapter (šūrat) after it
5. The bowings
6. Stillness after doing so until every joint is fully settled
7. The prostrations
8. Sitting between every two prostrations
9. The last testimony of faith (at-tashahhud)
10. The final salutations (at-taslīm) to the right and left intending to greet the
two angels

The Sunnahs of the Prayer:

1. The seeking of refuge from Satan (at-ta’ūdh) as well as the two orientation
supplications before the opening declaration.
2. The recitation of Al-Fātiha and the other chapter in the first two units of
every prayer and the recitation of Al-Fātiha only in the third and fourth units of
the prayers with three and four units respectively.
3. The glorification of Allah (at-tasbīh) during the bowings.
4. The glorification of Allah during the prostrations.
5. The declaration of Allah’s praise when coming up from the bowing.

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6. The middle testimony of faith.
7. The standing supplication (al-qunūt) during the Dawn Prayer (al-fajr) and
the Odd Prayer (al-witr).

The wording of the seeking of refuge from Satan and the two orientation
supplications is as follows:

“A’ūdhu Billahi as-Samī’ul-‘Alīm min ash-shaytān ar-rajīm. Wajjahtu

wajhi lil ladhi faŧaras-samawāti wal-arža hanīfan Musliman wa mā ana
minal-mushrikīn. Inna šalati wa nusuki wa mahyāya wa mimāti lillahi
Rabbil-‘ālamīn. Lā sharīka lahu wa bi dhālika umirtu wa ana minal-
Muslimīn. Al hamdulillahi ladhi lam yattakhid waladan wa lam yakun lahu
sharīkun fil-mulki wa lam yakun lahu waliyyun min adh-dhull.”

Then, you intend in your heart the prayer that you desire to perform and
declare the opening declaration by saying: (Allāhu Akbar). After that you recite
al-Fātiha and another chapter in the state of standing with your eyes fixed to
the place of prostration, with your arms by your sides, and with a slight
opening between your legs.

The woman does the same as the man, except that at the point where he would
say “hanīfan Musliman”, she says: “hanīfatan Muslimatan.” In the state of
standing, she brings her feet together.

Then you come up from the bowing until your body is still and say: “Sami’
Allāhu li man hamidah.”

Then you declare “Allāhu Akbar” and prostrate by laying your forehead, nose,
inner palms, knees, and toes on the ground completely. Your knees should be
away from your belly. You should prostrate saying: “Subhāna Allāhi al-A’la
wa bihamdihi.”

Place your hands between the shoulders and ears with your shoulders over your
fingertips. The bottom of the toes should be on the ground with your feet
joined together.

The prostration of the woman differs from that of the man in that when she
prostrates, she brings her knees and elbows close to the body. Also she does

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not prostrate high from the ground. It is also not obligatory for her to lay her
toes on the ground similar to the man.

Then prostrate a second time similar to what you did at first. Afterwards, you
stand up declaring “Allāhu Akbar” until your body is still. Then you do the
same thing that you did in the first unit.

If you are praying a three or four unit prayer and you sit after you completed
the second prostration in the second unit, you recite the middle testimony of
faith which is: “Bismillahi wa Billahiwa alhamdulillahi wal-asmā`ul-husna
kulluhā lillahi. Ashhadu an lā ilāha ila Allāhu wahdahu lā sharīka lahu wa
ashhadu anna Muhammadan abduhu wa rasūluhu.”

After one has prostrated for the last time, one sits and recites the last testimony
of faith similar to the middle testimony of faith one recited before: “Bismillahi
wa Billahi wa alhamdulillahi wal-asmā`ul-husna kulluhā lillahi. [Or
alternatively:] At-tahiyyātu lillāhi was-šalawāt waŧ-ŧayyibātu. Ashhadu an lā
ilāha ila Allāhu wahdahu lā sharīka lahu wa ashhadu anna Muhammadan
abduhu wa rasūluhu. Allāhumma salli ‘ala Muhammad wa āli Muhammad. Wa
bārik ‘ala Muhammad wa āli Muhammad. Ka mā salayta wa bārakta ‘ala
Ibrāhīm wa ‘ala āli Ibrāhīm. Innaka Hamīdun Majīd.”

The Invalidators of the Prayer:

1. The neglecting of any of the aforementioned conditions and requirements.

2. Abundant actions such as eating, drinking, and so forth.
3. The utterance of speech in the prayer that is not from the Qur’ān or from the
remembrances of the prayer.
 

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 The Role of the Prophets: A Zaidi Perspective
by Zaida

There is a link between the Prophets, a just society, and Divine Justice, writes a
scholar from Ima̅m Rassi Society:

The role of prophets was multifold. They served as living, breathing visual
representations of the Creator reaching 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.

Some human beings brought the Divine to their level by ascribing lowly
attributes that robbed Allah of His Transcendence, others tried to elevate
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 human invention. They utilized many creative means to instruct
the masses in the Divine realities, by affirming the Divine attributes. They also
“spoke truth to power” in order to remind despotic leaders that their earthly
power and authority does not denote an ounce of Divine power; even a
bothersome fly could unseat a king.

One of the 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.

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 Zaidism and Mu’tazilism
by Zaida

Zaidi Theology shares much with the school of thought known as Mu’tazilism.
The Mu’tazili school is a very early rationalist school of thought in Islam.

The Zaidi Credal Tenets (see “Zaidi Credal Statements” for details) are similar
to those in the Wikipedia list of Mu’tazilite tenets, except for the 5th statement,
where the corresponding Zaidi tenet emphasizes the duty of Muslims to reject
corrupt leaders rather than tolerate them, as well as enjoining good and
forbidding evil in the general sense.

Ima̅m Zaid was one of the teachers of the Mu’tazili school, meaning he
influenced it rather than being influenced by it. This is illustrated in his
biography.

Some early Mu’tazilis identified themselves as Sunnis, (i.e. they were not
demanding a Hashemite leader, and co-operated with the non-Hashemite
leaders of their times) but these days it is hard to find a Sunni who follows
Mu’tazilism. The Zaidis are among the very few Muslims left in today’s world
with a rationalist theological outlook.

There are many Sunnis today who would love to be Mu’tazilis, but are under
the mistaken impression that Mu’tazilism is “extinct”. Here is a typical
comment from one of them:

“As a Mutazili Muslim from Turkey who abandoned the foolish dogmas and
barbaric absurdities of Ahl al-Sunnah wa al-Jamaah, who is fed up with
secularist state-control toward Islam, and who perhaps is the last of the
adherents of a revolutionary ‘dead sect’ that made such notable contributions to
a logical and consistent monotheistic creed based on Qur’anic revelation, I
must confess, I was overjoyed to discover the great theological and
philosophical reasoning of Mutazilah the first time I encountered it early this
year. Never before in any Islamic text or school had I seen such clarity and
sophistication in thinking regarding ontological matters. The question of free
will and existence of evil in the world were elucidated to such a level that no
question or doubt remained. Even now, to my astonishment, I read to explore

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how Mutazilah has successfully answered all issues of faith, law, justice,
morality, etc… in Islam more than a thousand years ago.

Equally, I am baffled as to how a rational, intellectual, meritorious, virtuous,

well-principled school of Islamic thought as Mutazilah could fade away. Is it
because of Asharite slanders against the magnanimously upright tenets of
Mutazilah for centuries? Or the hatred caused by the Mihna unfairly attributed
to Mutazilah? Was it Al-Ghazali who delivered the final blow with his
inconsistence and irrationalism? The downfall and demise of this sect is
shrouded in mystery. Whatever the cause, Mutazilah is too precious a
phenomenon to neglect…”

Zaidi theology allows metaphorical interpretations of the

Quran
by Zaida

In the sphere of Qur’anic interpretation, Zaidism allows more flexibility than

the Sunni orthodox schools of thought, (with all due respect to the orthodox
Sunnism) because it allows metaphorical interpretations of Qur’anic verses
about Allah’s attributes. It also allows more flexibility than the 12 Ima̅ mer
school because the wisdom of the 12 Ima̅ms is not a prerequisite to esoteric
interpretation (with all due respect to 12 Ima̅mer Shi-itsm).

The orthodox Sunni view:

Anu Hanifah said in his “Fiqhul Akbar”:

“He (Allah) has a hand, a face and a soul, as Allah mentioned in the Qu’ran,
and whatever Allah mentions in the Quran regarding the face the hand and the
soul, these are His attributes, and (let there be) no discussion about this (laa
kaif). 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.”

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According to Ibn Kathir in his Tafsir al Qur’an al Azim, Ima̅ m Malik held the
same view as Abu Hanifa, namely, “to let the verse pass as it has come,
without saying how it is meant (bi laa takyif).”

The Salafi/Wahhabi/Hanbali view:

At the other extreme, we have the Hanbali view typified by Ibn Taimiyah, who
said:

“There is no figurative expression (majaz) in the Quran… rather, all of it is

literal (haqiqah)” (al Iman, 83,78).

In Ibn Taimiyah’s interpretation of this verse, (Fatawa Ibn Taimiyah, vol.5, p.

54-55) he said: “one must believe in the kursi, and believe in the arsh (throne)
… the kursi is in front of the arsh, and it is at the level of the Feet.”

The 12 Ima̅mer view:

The 12-er shi-ites claim there are hidden esoteric messages in the Quran which
only their 12 Ima̅ms can divulge, according to the Wikipedia chapter on
“esoteric interpretations of the Qur’an”.

The Zaidi view:

In contrast to this, Zaidi Qur’an interpreters including Ima̅ m Zaid himself, 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. (See Ima̅ m Zaid’s biography for his style of
Quran interpretation; see also Zamakhshari’s interpretation in Muhammad
Asad’s mu’tazilil translation.)

Zaidism is a rationalist school and employs the use of reason in Qur’anic

interpretation, thereby allowing the recontextualizing of verses to make them
appropriate in any given age of humankind.

Zaidism is the authentic position, not some new invention, as it comes to us

through the Prophet’s family. Those Sunni scholars who took Qur’anic verses
literally perhaps were not able to hear the authentic views of the Prophet’s
family on every issue. The “Laa kaif” (no discussion) rule is not found in the
Prophet’s own words, nor are the words “Laa kaif” found in the Qur’an. So, it

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is fundamentalism that it the innovation in Islam, not allegorical
interpretations.

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 Tarawih in Ramadan- A Zaidi Perspective
by Zaida

The following article has just been sent to us by Ima̅ m Rassi Society, experts
on Zaidi Fiqh and Jurisprudence.

The Tarâwîh Prayer: Praiseworthy Sunnah or Blameworthy Innovation?

One of the most blessed practices in the month of Ramadan is the standing in
the prayer during the night. It is narrated that the Prophet, peace be upon him
and his progeny, said: “Whoever prays eight units in the night and the odd
prayer (al-witr), and continues to do so until they meet Allah, Allah will open
12 doors of Paradise for them and they will be able to enter whatever door s/he
wants.”

He, peace be upon him and his progeny, is also reported to have said:
“Whoever increases his prayers in the night, his face will be beautified in the
day.” Of course, this applies to any night but even more so, the nights of
Ramadan.

It is in this blessed month that our sincere acts of worship are multiplied in
their reward, and our strivings are made witnesses for us on the Day of
Judgment. That withstanding, we should want our prayers in the night and our
other acts of worship to count for us and not against us. The only way to ensure
that our acts of worship are accepted is that they must be in accord with Divine
Revelation. There is no other way that the slave can be sure of Allah’s
acceptance except that s/he enters through the door of the Qur’ân and the
Prophetic Sunnah. Allah has made known to His slaves that which He accepts
from them and that which He rejects through these two sources of Divine
Revelation. Therefore, how we pray in the night during Ramadan and outside
of Ramadan should be weighed against the Prophetic precedent.

During this month, we are inundated with questions concerning the voluntary
prayer known as tarâwîh. First, we should clarify what is meant by tarâwîh
prayer. The tarâwîh prayer refers to the voluntary prayers prayed in
congregation in the mosques during the month of Ramadan.

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Regarding the Prophetic precedent as established in the Sunnah, it is that the
tarâwîh prayer is invalid. Any voluntary prayer during Ramadan is prayed
alone in one’s home and not in congregation in the mosques. This view is
supported by the narrations of the Generality, the statements and opinions of
the Ima̅ms of Ahl al-Bayt, and that of the jurists and scholars of the
Generality.

Regarding the narrations of the Generality, it is narrated in Ŝahîh al-Bukhâri

and Ŝahîh Muslim on the authority of Zayd bin Thâbit:

“The Messenger of Allah, peace be upon him and his progeny, constructed a
small room (with a palm leaf mat). The Messenger of Allah, peace be upon him
and his progeny, came out and prayed in it. Some men came and joined him in
his prayer. Then, they came for the prayer again the next night, but the
Messenger of Allah, peace be upon him and his progeny, delayed and did not
come out to them. So they began raising their voices and knocking on the door
with stones. He came out to them angry (mughďabân) and said: ‘You are still
insisting until I thought that this prayer might become obligatory on you. The
prayer is to be in your homes (‘alaykum bi salâŧi fi buyûtikum), for the best
prayer of a person is the one which is offered at home, except the obligatory
prayers.’”

This report is an explicit statement by the Prophet, peace be upon him and his
progeny, that the non-obligatory prayers are to be performed at home—this
includes what is called tarâwîh prayer. This Prophetic Sunnah was carried out
until the death of the Prophet and up until the later part of the Caliphate of
‘Umar bin al-Khattâb.

The origin of the congregational tarâwîh prayer in the mosques is mentioned in

another report in Ŝahîh al-Bukhâri in which it is said on the authority of Abu
Hurayra:

“Ibn Shihâb [i.e. az-Zuhri] said: ‘The Messenger of Allah, peace be upon him
and his progeny, died and the people continued observing that. It continued like
that during the Caliphate of Abu Bakr and in the early days of ‘Umar’s
Caliphate.’ ‘Abdur-Rahmân bin ‘Abdul-Qâri said: ‘I went out with ‘Umar bin
al-Khattâb one night in Ramadan to the mosque and found the people praying
in different groups. A man would pray alone or a man would pray with a little

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group behind him. So, ‘Umar said: ‘In my opinion it would better to gather
them behind one reciter.’ So, he made up his mind to congregate them behind
Ubay bin Ka’b. Then on another night I went again in his company and the
people were praying behind their reciter. On that, ‘Umar said: ‘What an
excellent innovation (bid’a) this is! But the prayer which they do not perform
but sleep at its time is better than the one they are offering now!’” (He meant
the prayer in the last part of the night.)

So there we have it! The author of the congregational tarâwîh prayer is ‘Umar,
not the Prophet, peace be upon him and his progeny. If something is termed an
innovation, it cannot be termed a Sunnah, for they are opposites! Not only that,
but ‘Umar even admitted that the prayer in the last part of the night [i.e.
delaying the prayer to pray it at home] is even better than the congregational
prayer in the mosques!

The opinion of the Ima̅ms of Ahl al-Bayt is very clear concerning this matter.
It is narrated in Amali Ahmed bin ‘Isa that Ima̅ m al-Hasan bin Yahya bin al-
Hussein bin Zayd bin ‘Ali, upon them be peace, said:

“The consensus of the Progeny of Allah’s Messenger, peace and blessings be

upon him and his progeny, is that the tarâwîh prayer is not from the Sunnah of
the Allah’s Messenger, peace and blessings be upon him and his progeny, nor
that of Amîr al-Muminîn [i.e. ‘Ali bin Abi Tâlib]. Rather, ‘Ali bin Abi Tâlib
used to prohibit that. According to them, it is better to pray it individually.
Similar is the case with the other Sunnah prayers, except the obligatory prayers
which is better to pray in congregation.”

In the book Al-Jâmi’ al-Kâfi, which is a compendium of the jurisprudential

opinions of the Ima̅ms of Ahl al-Bayt, it is narrated on the authority of al-
Qûmisi:

“I asked al-Qâsim bin Ibrâhîm, uhpb, about standing in voluntary

congregational prayer during Ramadan, and he said: ‘It is unknown.’ He
narrated on the authority of Ali, upon him be peace, that he used to prohibit
that.”

Also in the same text, it is reported:

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“‘Abdullah bin al-Hasan, upon him be peace, used to pray with his family in
his house during the nights of Ramadan like one would pray tarâwîh in the
mosques.”

Ima̅m al-Hâdi ila al-Haqq Yahya bin al-Hussein, upon him be peace, said:

“You asked about what was narrated on the authority of the Prophet, peace be
upon him and his progeny, that he prayed tarâwîh one night in Ramadan and
then commanded the people to go to their houses. Some of the people have
narrated and mentioned this. However, we do not consider any of this
authentic. It wasn’t one night or two nights. We do not know of it on his
authority nor have we narrated it. It has not reached us that he, peace be upon
him and his progeny, prayed tarâwîh with the people one night or two, one
hour or two, or one unit or two. Not one of our scholars has ever narrated that.
Not one of our ancestors has related that on the authority of the Prophet, peace
be upon him and his progeny. If there was anything to it and it was from him, it
would have been narrated from our ancestors on the authority of their ancestors
on the authority of their grandfathers. Since they did not fail to mention
anything from him, that which they came with is authentic on his authority.”

We may also add that it is not only the opinion of Ima̅ m Ali and the Ahl al-
Bayt, upon them be peace, but it is also the opinion of some Companions and
jurists of the Muslim Community. Ima̅m al-Bayhaqi narrated in his Sunan that
when ‘Abdullah bin ‘Umar was asked about praying in the mosques for
tarâwîh, he said: “Pray in your homes.” Al-Bayhaqi also narrated that Ibn
Umar used to pray the tarâwîh in his house. Ibn Abi Shayma narrated in his
Muŝannaf that Ibrahim an-Nikha’i used to not pray along with others during
Ramadan. The same opinion was held by al-Hasan al-Basri, al-Alqama and al-
Aswad. Badrudîn al-A’ini said in his commentary of Sahîh al-Bukhâri called
‘Umdat al-Qâri:

“Mâlik, ash-Shâfi’, and Rabi’a held to the view that the prayer in the house is
better than the prayer with an Ima̅m [i.e. in the mosques]. This is the view of
Ibrâhîm [an-Nikha’i], al-Hasan al-Basri, al-Alqama and al-Aswad.”

In the chief book of Mâliki jurisprudence, the Mudawwana, when Ima̅ m Mâlik
was asked about praying during Ramadan, he said:

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“If one has the strength, it is preferred to me that one prays in his house. Not
everyone has the strength to do that.”

The proponents seek to justify the praying of tarâwîh by the following report in
Ŝahîh al-Bukhâri on the authority of ‘Urwa bin az-Zubayr:

“He was informed by A’isha, the Mother of the Believers: “The Messenger of
Allah, peace be upon him and his progeny, went out in the middle of the night
and prayed in the mosque, and some men prayed behind him. In the morning,
the people began talking about it and then a large number of them gathered and
prayed behind him [i.e. that second time]. On the next morning the people
again talked about it, and on the third night the mosque was filled with a large
number of people. The Messenger of Allah, peace be upon him and his
progeny, came out, and the people prayed behind him. On the fourth night, the
mosque was overflowing with people and it couldn’t accommodate them.
Then, he came out for the Morning Prayer. After completing the Morning
Prayer, he faced the people, pronounced the testimony of faith and said: “As to
what follows: I did not fear your place, rather I feared that you may view it as
obligatory.” The Messenger of Allah, peace be upon him and his progeny, died
and it remained that way.”

This report does not prove what our opponents surmise. First of all, the report
says that the Prophet, peace be upon him and his progeny, came out “in the
middle of the night” which is contrary to what most who pray tarâwîh do;
rather, they pray it immediately after the Evening Prayer (I’shâ). Second,
according to this report, the Prophet, peace be upon him and his progeny, went
to the mosque to pray, but it is not narrated that he commanded or encouraged
those behind him to pray in congregation. Third, he discontinued praying it in
the mosque until he died, which shows something to be abrogated (mansûkh)
and not established (thâbit). One is not permitted to act upon something
explicitly abrogated unless there is proof otherwise. Fourth, his, peace be upon
him and his progeny, statement indicates a connection with the first report that
we mentioned on the authority of Zayd bin Thâbit. Although, there are some
minor differences—which occur amongst narrators—there is seemingly a
connection between the two reports, which shows that the Prophet censured
anyone who prayed in congregation, and he stated the preference for prayer
alone.

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What we say is that the prayer mentioned in the reports of ‘Urwa and Zayd
were actually the obligatory prayers of the Prophet, peace be upon him and his
progeny. As we know, the Messenger of Allah, peace be upon him and his
progeny, had additional obligatory prayers he had to offer and he was simply
making them in the mosque and prayer hall. As he noticed that the people
started to congregate behind him, he discontinued it to tell them that he did not
want them to pray behind him intending obligatory prayers, but rather pray
their supererogatory prayers at home. This is because a person praying a
supererogatory prayer cannot pray behind someone making an obligatory
prayer.

The opponents also say that the action of ‘Umar can be considered a Sunnah
because the Messenger of Allah, peace be upon him and his progeny, is
reported to have said: “Follow my Sunnah and the Sunnah of the rightly-guided
successors after me.”

We reply with the following points:

- First, there is disagreement amongst the scholars of this hadîth regarding its
authenticity.

- Second, even if the hadîth was authentic, it would be problematic because our
opponents say that the Prophet, peace be upon him and his progeny, did not
specifically name his successor. It would be nonsensical that the Prophet, peace
be upon him and his progeny, would command the Muslims to follow someone
who he had not specifically designated as his successor! There was mass
confusion and disagreement not only regarding who was to succeed the
Prophet, but also who could be considered “rightly guided”!

- Third, if the Prophet, peace be upon him and his progeny, established a
Sunnah, it is not the duty of a successor to come after him and abrogate it with
something else. Remember the narration in Ŝahîh al-Bukhâri where ‘Umar
referred to tarâwîh as an “innovation.” Did not the Prophet, peace be upon him
and his progeny say: “Every innovation is deviance and every deviance is in
the Hellfire” and “Every matter that is not from our matter is rejected”?

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- Fourth, even ‘Umar acknowledged that the prayer later in the night is better
than the tarâwîh with his statement: “But the prayer which they do not perform
but sleep at its time is better than the one they are offering now!”

- Fifth, if the tarâwîh was “the Sunnah of the rightly-guided successors”, why
did prominent Companions, Followers, and jurists refrain from it and
encourage others to do so? Either they did not consider it to be a Sunnah or
they did not consider the one who instituted it to be a “rightly guided
successor”!

Our opponents say that the tarâwîh prayer is the practice of Ima̅ m ‘Ali, may
Allah ennoble his face, because it is narrated in Musnad Ima̅ m Zayd in the
chapter “Standing in the Prayer during Ramadan”:

“Zayd bin ‘Ali narrated on the authority of his father—his grandfather—Ali,

upon him be peace, that he commanded that the one who stands in prayer with
the people during Ramadan and pray 20 units should give the final salutations
after every two units. He should take a break (yarâwah) after four units so one
could relieve oneself and repeat the ritual ablution. He should pray the odd
prayer (witr) at the last part of the night while leaving.”

We reply by saying that this report does not prove what our opponents import.
The first part of the report says: “he commanded that the one who stands in
prayer with the people during Ramadan and pray 20 units should…” This
indicates that Amîr al-Muminîn, upon him be peace, was advising someone
who was already making the tarâwîh prayer to “give the final salutations after
every two units…take a break after four units so one could relieve oneself and
repeat the ritual ablution…pray the odd prayer (witr) at the last part of the night
while leaving.” He is not advising them to pray the tarâwîh prayer; rather, he
was advising them what to do if they prayed the tarâwîh. Perhaps he witnessed
that the people used to prolong the prayers without taking a break and so forth.
Therefore, he saw fit to advise them regarding their actions to make the prayer
easier upon the Muslims. Regardless of the circumstances, this report is not

sufficient in proving that Ima̅m ‘Ali, upon him be peace, endorsed the tarâwîh
prayer.

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Our opponents may ask: “If Ima̅m ‘Ali was so opposed to the tarâwîh prayer,
why didn’t he advise the people not to do it?”

We say that it may have not been possible at that time to discontinue the
tarâwîh prayer because it was during the caliphate of ‘Umar. This may have
caused unnecessary disorder. So, for the sake of Muslim unity, he simply
advised the one who would already pray the tarâwîh. Such an action is not
unique to ‘Ali, upon him be peace. There are examples in history where the
Companions disagreed with the ruling of the prevailing order but chose instead
to opt for unity rather than controversy.

One example is that of ‘Abdullah bin Mas’ûd. Ima̅m al-Bayhaqi narrated this
incident in his Sunan al-Kubra on the authority of ‘Abdur-Rahmân bin Yazîd:

“We were with ‘Abdullah bin Mas’ûd in a group and when we entered the
mosque in Mina, he said: “How many units does the Amîr al-Muminîn
(meaning ‘Uthmân) pray?” They said: “Four.” So they prayed four units. We
said: “Didn’t you narrate to us that the Prophet, peace be upon him and his
progeny, prayed two units, as well as Abu Bakr?” He said: “Indeed. I narrate
that now; however, ‘Uthmân is the Ima̅m and I didn’t want to differ with him
because disagreements are an evil.”

This report shows that although Abdullah bin Mas’ûd held to the view that the
two unit prayer in Mina was the Sunnah, he chose to act on what ‘Uthmân did
because the latter was the caliph of the time and Ibn Mas’ûd feared
controversy. Similar is the case with Ima̅ m ‘Ali, may Allah ennoble his face.
He probably felt that during the time of ‘Umar, the issue of praying the tarâwîh
was not one that required outcry as to cause a political disturbance. However,
as is made clear from the narrations of Ahl al-Bayt that we quoted above,
Ima̅m ‘Ali prohibited it from taking place during his caliphate. It is noteworthy
that the Musnad Ima̅m Zayd does not report that Ima̅m ‘Ali ever prayed the
tarâwîh prayer.

Our opponents say that there are some reports in the books of hadîth that Ima̅ m
Ali, upon him be peace, actually prayed the tarâwîh prayer and/or commanded
people to do it. The first one is in the Sunan of al-Bayhaqi on the authority of
Arfaja’ ath-Thaqafi, who said:

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“‘Ali bin Abi Tâlib, may Allah be pleased with him, used to command the
people to stand in prayer during Ramadan. He appointed one man as the prayer
leader for the men and another man as the prayer leader for the women.
[Arfaja’ added:] I was made the prayer leader of the women.”

The second report is similarly narrated by al-Bayhaqi in his Sunan on the

authority of ‘Ali who said:

“I was present with ‘Umar during the prayer in Ramadan. I informed him that
over the seven heavens is a pen (haďîra) and on this pen is written: “Holy.”
Living in this pen are people, and they are called: “Spirit.” On the Night of
Power (Laylat al-Qadr), they seek permission from their Lord to descend to
this world. There is no one who prays or is on the path except that they are
showered with blessings. ‘Umar said: “O Abul-Hasan, we will command the
people to be present in this prayer so that they are showered with these
blessings.” So, he commanded the people to stand in prayer.”

The third report is also narrated by al-Bayhaqi in his Sunan on the authority of
Ismâ’îl bin Yazîd, who said:

“‘Ali, may Allah be pleased with him, continued to the mosque. There were
lamps there during Ramadan. He said: “May the Light of Allah be upon ‘Umar
in his grave just as there is light on us in this mosque!”

We say that these reports cannot be used as a proof because these reports are
considered inauthentic, even based upon the criteria of those held as authorities
by our opponents. One of our contemporary scholars, Sayyid Allama ‘Abdur-
Rahmân ash-Shâyim addressed these reports in his treatise Ar-Radd al- Jalayi
‘ala Sâhib al-Qawli al-Jaliyi.

Regarding the first report, he said:

“I say that based upon the conditions of the scholars of hadîth criticism, its
chain of narrators contains Arfaja’ bin ‘Abdullah ath-Thaqafi. Ibn al-Qattân
said regarding him: ‘He is unknown.’ Also in its chain of narrators is ‘Umar
bin ‘Abdullah bin Ya’la bin Murra ath-Thaqafi (i.e. Abu Abdullah ath-
Thaqafi). There is consensus that he is “weak.” Yahya bin Mu’în said: ‘‘Umar
bin ‘Abdullah is weak. I heard Jarîr bin ‘Abdul-Hamîd say: ‘Umar bin
‘Abdullah used to drink alcohol.’ Abu Nu’aym said: ‘I saw ‘Umar bin

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‘Abdullah and it is not permissible to narrate from him.’ Ahmed bin Hanbal
said: ‘He is weak in hadîths.’ Abu Zara’a said: ‘He is not strong.’ Ibn Abi
Hâtim said: ‘He is objectionable in hadîths.’ The crux of the matter is that there
is consensus regarding his weakness. Refer to Tahdhîb al-Kâmil and you will
find this clearly. No one narrated this about Ima̅m ‘Ali except these two men.”

Regarding the second report, he said:

“I say that its chain of narrators contains Sa’d bin Ťarîq al-Iskâfi al-Kûfi and
there is consensus that he is “weak.” Yahya bin Mu’în said: ‘It is not
permissible to narrate anything from him.’ He said elsewhere: ‘He is nothing.’
Al-A’jli said in his Ma’rifat ath-Thuqqat: ‘He is weak in hadîths.’ Abu Zara’a
said: ‘He is a weak Kufan.’ Ahmed bin Hanbal said: ‘Sa’d bin Ťarîq is weak in
hadîths.’ As-Su’di said: ‘Sa’d bin Ťarîq is blameworthy.’ Al-Bukhâri said:
‘Sa’d bin Ťarîq is not strong.’ Ibn Hibbân said: ‘He used to fabricate hadîths on
the spot.’”

Regarding the third report, he said:

“I say that its chain of narrators contains Ismâ’îl bin Yazîd as-Sakûni. Al-
Halabi said in his Al-Kashf al-Hathîth: ‘He is an imposter (dajjâl).’ Ibn al-
Jawzi and Ibn Hibbân accused him of fabrication. It is not permissible to
mention Ismâ’îl except in terms of censure. Ibn ‘Uday said: ‘He is
objectionable in hadîths.’ Generally, whatever he narrates cannot be followed
by anyone regarding its chain of narrators and regarding its text. This is only
one report. We not only stand upon what you witness, but other chains. Ibn
‘Asâkir also narrated it but I say that its chain of narrators contains Muhammad
bin Subîh al-Baghdâdi, and he is unknown.”

Therefore, even based upon the criteria of the hadîth scholars of the Generality,
these reports cannot be relied upon. As we mentioned earlier, the Ima̅ ms of
Ahl al-Bayt reject any narration or report that implies or states that the Prophet,
Ima̅m ‘Ali, or any other Ima̅m of the Prophet’s Descendants, prayed tarâwîh or
encouraged others to do so.

We therefore, call the Muslims who were charged by the Prophet, peace be
upon him and his progeny, to adhere to the Book of Allah and the Prophetic
Descendants, to base their practices upon these Two Weighty Things and pray

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the voluntary prayers individually in their homes. It is by this adherence that
our actions will be accepted by our Lord, insha-Allah.

The 12rs and Zaydis have the similar argument. Except here the magical
numbers for Zaydis is 3 and 12 for number for successors. We ask the Zaydis
who is the successor after Ima̅m Hussain (as)? In history, there were many
Ahlul bayt (as) Ima̅ms who called themselves the successors. In fact, Ima̅ m
Abudullah ibn Hassan (as) challenged the Ima̅mate of the Hussaini Syeds.

Also in history, the Sahabis slightly differed from the Prophet’s (pubh)
interpretations.

Prophet said “None of you should pray Al-Asr except at Bani Quraydah” Some
Muslims didn’t pray Al-Asr until they arrived in the pre-dominant yahudi area
of Al-Medinah. Others prayed on their way. They didn’t wait until they arrived
there to pray. When everyone was there, those who didn’t pray thought that
everyone was going to come and pray. The Adhaan and the Iqamah was said
and it turned out that some people had already prayed- they didn’t pray Al-Asr
with them because they prayed on their way. What does this say to you?
Imagine this happening in this world- someone listening to this hadith from
Allah’s Prophet or from an Islamic commander, head of state, emir, khalifah,
Ima̅m- call him whatever you want?! Some of us would turn around and begin
to accuse others either of ignorance, disobeying an order or of some other issue
that will put tension and friction among us. When this happened, how did
Allah’s Prophet comment on it? Those who already prayed- why did they
already pray? Why didn’t they wait until they reached Bani Quraydah and pray
there? Because they understood Allah’s Prophet, not for the literal sentence
that he verbalized, but for its intent and purpose- meaning, make haste or go as
fast as you can to Bani Quraydah. So, for that reason, fearing that going as fast
as they can, they will not be able to make it in time for Al-Asr, they prayed on
their way there. The others understood Allah’s Prophet very literally, i.e. in
addition to making haste we should also pray Al-Asr at Bani Quraydah. When
Allah’s Prophet understood and saw what had happened, he said “both of you
were right” (in effect, that’s what he said). He didn’t say someone was wrong
and there always had to be someone who’s absolutely wrong and someone
who’s absolutely right on issues like this. We’re not talking about an issue of
kufr and imaan- this has nothing to do with kufr and imaan or shirk and dhulm.

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This only has to do with a committed Muslims better understanding and better
judgment of what he or she hears. So, when he understood that they did this in
good faith, he approved of both behaviors.

Ima̅m Rassi Society says:

Just for clarity, Ima̅m Ali (as) did not endorse tarawih, he only advised
someone already doing it how to do so. It would be similar to someone telling a
person that is having pre-marital sexual relations to use protection. Telling
them to use protection is not an endorsement of pre-marital sexual relations.

As we mentioned, he prohibited the tarawih in congregation after he came into

power. He never prayed it, and the Ima̅ms of Ahl al-Bayt, upon them be peace,
did not perform it. So, the tradition of the Ahl al-Bayt (as) is not to perform it
in congregation in the mosque.

If you choose to perform it, you are free to do so. Ima̅ m Ali’s judgment cannot
be used as justification though.

Being a hafiz is not a requirement to lead one in the voluntary prayers during
Ramadan. In fact, this is one of the innovations that have appeared as a result
of the innovation of tarawih! Innovations generally lead to other innovations.
Different communities pay for these huffaz to be flown in from India, Pakistan,
and other places to complete the whole Qur’an during the prayers! Rather, the
Qur’an says: {Recite what is easy for you…} and the Prophet, peace and
blessings be upon him and his progeny, advises: “Recite what is with you from
the Qur’an…” It is well known from the Prophetic Sunnah that the one leading
any prayer is to recite shorter suras for the sake of the people praying behind
you. One should reserve reciting the long surahs when one is praying a
voluntary prayer by oneself. Therefore, the Sunnah of the Prophet and Ahl al-
Bayt is to pray individually at home.

Regarding what you said about Abdullah bin al-Hasan (as) questioning the
Ima̅mates of the Husseinis, he maybe had his reasons for doing so. Everything
needs to be placed in its context. How does this relate to the issue of tarawih?

And Allah knows best!

Reply

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As for Taraweeh, we have narrations where Ima̅ m Ali (as) told the Quran
reciters to lead Salah: “‘Ali summoned the Qur’an-reciters (qurra’) and ordered
one of them to lead the people for twenty rak’at, after which ‘Ali used to lead
them in the witr.” Narrated by Bayhaqi in the Sunan (2:496), Ibn Abi Shayba in
the Musannaf (1:108), Ibn Qudama in the Mughni (2:167), and al-Muttaqi al-
Hindi in Kanz al-’Ummal.

As for Ima̅m Abdullah ibn Hassan (as) as to the reason; it is related is because
you said we should only follow the family of the Prophet since they are the
successors. However, here we see there was a disagreement among them which
was never solved.

Ima̅m Rassi Society says:

I am confused as to why you would want Shia sources to refute Sunni sources?
Wouldn’t one group consider the sources of the other invalid? What is your
purpose in trying to refute anyone anyway when you apparently do not
subscribe to either group?
Regarding Ima̅m ‘Ali (as) and tarawih, if you refer back to the article we wrote,
you will see that the Ima̅ms of Ahl al-Bayt (as) do not accept any narrations
that suggest that Ima̅m Ali (as) either lead, appointed, or endorsed someone to
lead the tarawih prayer. So, these narrations that you mentioned mean nothing
to Zaydis.

As we mentioned before, the opinion of Abdullah bin al-Hasan (as) was his
opinion. If he opposed some Husseini sayyids, then he must have had a reason.
I wouldn’t assume that he condemned all Husseini sayyids from the Ima̅ mate.
Please provide the reference to which you are referring.

And Allah knows best!

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 Fasting Ramadan: A Zaidi perspective
by Zaida

Book of Fasting

Concerning the Manner of Entering the Fasting:

The fast of Ramadan is not obligatory upon one unless one sights the crescent
(hilāl), it is established by mass-transmitted reports, or it is witnessed by two
upright witnesses. Similarly, the ruling of breaking the fast is established by
such. If there is something in the sky like a cloud or other than that, one counts
the days of the month to be 30 days.

Ima̅m al-Qāsim, upon him be peace, said: “Whoever sees the crescent of
Shawwāl before the zenith should complete the fast and delay breaking the fast
until the next day.” Fasting on the day of doubt (yawm ash-shak) is preferable
to breaking the fast.

Whoever fasts an obligatory fast should make his/her intention before

Ramadan. Whoever fasts a voluntary fast during the month of Sha’bān should
make an intention before it as a condition for intention. If one fasts the day of
doubt and later finds out that it was Ramadan, one does not make up the fast.

It is sufficient for one to make one’s intention to fast for Ramadan on the first
night until there remains a portion of the day. The obligation to fast begins at
the approach of dawn. It is recommended to desist from anything that may
break the fast before dawn. The time for breaking the fast begins at the setting
of the sun. This becomes manifest by the appearance of a star at night.

Fasting becomes obligatory upon one who is capable, who has had a wet dream
[for the first time], or who has reached maturity at the age of fifteen. Capability
refers to one who is able to fast for at least three days.

Concerning the Recommended and Disliked Actions during a Fast:

It is obligatory upon one to take care when rinsing the mouth and nose and
prevent water from entering the throat from the mouth and nostrils. It is

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obligatory for one to be extra aware of those actions during the day which will
invalidate the fast.

It is recommended to refrain from foreplay with one’s spouse or anything else

along those lines, like kissing and embracing, if one fears to be overcome by
lust.

It is recommended that one increase in recitation of the Qur’ān, glorification,

and seeking forgiveness in the mornings as well as before sunset.

If one uses the tooth-stick during the day, one should prevent any portion of it
from entering the throat. This includes that portion of the tooth-stick which is
separated with saliva. It is disliked to chew snuff (as-sa’ūť).

It is recommended for the traveler [to begin fasting] when he arrives to his
family, as well as the menstruating woman once her menstruation ends. If both
of these things occur at a portion of the day, they fast for the rest of the day.

It is recommended for the one who fasts to prevent dust, flies, and smoke from
entering one’s throat.

Al-Qāsim, upon him be peace, said: “There’s no problem if one who fasts uses
a moist tooth-stick.” He also said: “There’s no problem if one wets one’s
clothing or sprays oneself with water [to cool down]. There’s no problem if one
rinses ones mouth with water as long as water doesn’t enter one’s throat.” It is
disliked for a person to fast consecutively for two days without breaking it.

Concerning the Recommended and Disliked Fasts:

It is recommended to fast on ‘Ashūrā. Al-Qāsim, upon him be peace, said: “It

is the tenth of Muharram.”

Similarly, it is recommended to fast on the Day of ‘Arafat for Hajj. This

applies to those who remain in their residences.

It is recommended for one to fast three days out of the month (ad-dahr) if one
is able. This is as long as one does not harm one’s body.

One does not fast on the two ‘Festival days and the Days of Sacrifice because it
is not permissible to fast on those days.

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It is recommended to fast on the White Days (ayām al-bayđ), which are the
13th, 14th, and 15th days after the sighting of the crescent. Fasting on these
days is very virtuous. Al-Qāsim, upon him be peace, said: “It is recommended
to fast on Muharram, Rajab, Sha’bān, Mondays, and Thursdays.”

Fasting during travel is better than not fasting as long as one is able to do so.
However, it is permissible to not fast. The permission to not fast corresponds
with the obligation to shorten the prayers during travel. Al-Qāsim, upon him be
peace, said regarding the narration: “It is not righteousness to fast while
travelling”; “This refers to the voluntary fasts.”

If the fast reaches one while one is settled, s/he fasts. However, one who
travels can break the fast if one wishes.

It’s not permissible for a menstruating woman or one with postpartum bleeding
to fast. It is obligatory for the pregnant woman or sick person to refrain from
fasting if they fear for the embryo or increased sickness. Anyone who fears that
they will inflict damage on themselves is discouraged from fasting. If they
were to fast, it suffices. Similarly applies to the pregnant woman and sick
person.

It is permissible for one who cannot withstand the fast out of extreme thirst to
break their fast—whether they be man or woman. Similarly is the case if they
were to become senile.

Regarding the one who can withstand the extreme thirst and whose illness has
departed, this one makes up the fast for those days that s/he did not fast.
Similar is the case for other than him, as we previously mentioned.

Al-Qāsim, upon him be peace, said: “It is recommended to fast the month of
Sha’bān if one breaks the fast one day between it and Ramadan.”

It is disliked for one to set aside Friday to fast on that day except if one’s
fasting day falls on that day.

Concerning That Which Invalidates the Fast, Does Not Invalidate the Fast, and
What Obligates a Sacrifice:

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Whoever has sexual relations [while fasting] during Ramadan—whether out of
forgetfulness or intentionally—invalidates his/her fast and has to make it up.
The one who does intentionally must also repent. Similar is the case for the one
who eats [during the fast].

Regarding what is narrated concerning the obligation of manumission and

other things for the one who [invalidated the fast] intentionally, it simply refers
to a recommendation. Sincere repentance is sufficient.

Whoever engages in kissing, looking, or touching and he ejaculates, he does

not owe anything other than making up the fast and sincere repentance. If there
occurs in him pre-ejaculatory fluid, it is recommended for him to make up the
fast.

Whoever wakes up in the morning in the state of major ritual impurity does not
invalidate the fast whether that one had sexual relations or a wet dream
intentionally or out of forgetfulness.

Whoever breaks the fast while being in doubt whether the sun set or not
invalidates the fast and has to make it up. The exception is if the sunset was
concealed and he broke the fast after sunset. Whoever eats the pre-fast meal
while being in doubt whether the dawn approached or not does not invalidate
the fast. The exception is if it was clear to him that he continued eating the pre-
dawn meal after the approach of dawn.

There is no problem for one to undergo cupping while fasting as long as one is
sure that s/he wouldn’t be weakened by it.

There is no problem for the one who’s fasting to wear eye-liner (kohl), powder,
be injected, or have oily discharge from the urethra or ear. It is disliked to chew
snuff because of the possibility that it may enter the throat.

Whoever vomits or is suddenly overcome by vomiting does not invalidate the

fast. The only exception is when some of it returns to the belly; this would
invalidate the fast.

Whoever intentionally swallows a dirham, dirhams, other coinage, glass,

pebbles, and other than that invalidates the fast, and s/he has to make up the
fast. If one swallows all of that unintentionally, one does not invalidate the fast.

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Similarly, whoever rinses the nose and the mouth and water enters the belly—
this invalidates the fast, and s/he has to make up the fast.

If flies, dust, smoke, and the like which does not overcome one, enters the
throat, it does not invalidate the fast nor does one have to make up the fast.
Similar is the case with tasting something with the tip of the tongue as in
rinsing the mouth. That which enters the mouth but does not pass the throat,
like honey, vinegar, and the like does not invalidate the fast.

If a fasting woman has sexual relations while sleeping and she then becomes
aware and willing, she invalidates the fast and has to make it up. The same is
the case with an insane woman, but she is not accountable until she is sane.

Also if someone invalidates a Ramadan fast for a valid reason and that valid
reason has been relieved, on the day his/her situation is changed, s/he should
continue the fast for the rest of that day and make up the fast for that day as
well.

If someone invalidates his/her Ramadan fast and did not make up the fast
before next year’s Ramadan, they are required to feed a poor person for every
day s/he invalidated a Ramadan fast and make up the fast after the month of
Ramadan even if the fast is delayed for a valid reason or else give half a sa’a
for charity. It says in Al-Muntakhab that if someone breaks a Ramadan fast for
a valid reason and does not make up for it until the next Ramadan, s/he should
only make up that fast.

And whomever cannot bear being thirsty from the men and women must feed a
poor person for every day s/he have broken their fast, the same goes to the
elderly that cannot bear to fast.

Concerning the Fast of Oaths, Unlawful Declarations (až-žihār), and

Unintentional Homicide:

If a person pronounces an oath to Allah that s/he will fast 20 days, s/he must
fast them. If the person intended to fast them consecutively, then s/he must fast
them as intended. However, if the person at the time of the oath intended to not
fast them consecutively then s/he may fast them consecutively or not. It
depends upon what was pronounced at the time the oath had been made.

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If a person pronounces an oath to Allah that s/he will fast a whole year, then
s/he must fast the whole year with the exception of the two Festivals and the
Days of Sacrifice. Then s/he must make up these days in addition to making up
of the month of Ramadan. The exception is if s/he has taken into account
during his/her oath that these days or some of them are the exception.

If a person pronounces an oath to all that s/he will fast a month or two
consecutively then s/he must fast them as pronounced. If this person breaks his
month or 2 month fast before completing it, s/he must start the fast from the
beginning, unless s/he becomes a person who is constantly ill and is unable to
continue the fast for the only reason of his/her incapable body strength and the
constancy of his illness. In such case, s/he can build on the fast that they have
already done.

If a person pronounces an oath to Allah that s/he will fast or commit to

religious confinement (i’tikaaf) a whole month for Allah’s relief from a certain
matter and this relief was granted to him/her towards the end of Sha’bān then
he must begin his fast on the 2nd of Shawwāl and fast 30 days.

As well, if a person pronounces an oath to Allah that s/he will fast or commit
to religious confinement on the day of the Festival then s/he must not fast on
these days and make up the fast on another day.

If the one who has made an unlawful declaration and is unable to free a slave
then s/he must fast two months consecutively. If s/he breaks the fast before
completion of the two month fast then s/he must start from the beginning
unless there is reason for breaking the fast. In that case, s/he can build on their
fast. The same is for an unintentional homicide when a slave cannot be freed.

In the case of the one who has made an unlawful declaration and committed an
unintentional homicide, if they begin the fast and become capable of freeing a
slave then s/he should stop fasting and free a slave unless s/he completed the
fast. Then, freeing a slave becomes unnecessary. In the case of one who has
made an unlawful declaration, if s/he is incapable of fasting and start to feed
the poor then later become capable of fasting before finishing feeding the poor,
then s/he must fast from the beginning unless s/he finishes feeding the poor. In
that case, fasting becomes unnecessary.

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Concerning Making up the Fast:

Whomever breaks his/her fast in Ramadan consecutively then s/he must make
up the fast consecutively. If the fast was broken in Ramadan in varying days
then s/he can make up in varying days or consecutively. Making up the fast
consecutively is better.

Whoever enters into a voluntary fast, and s/he then breaks the fast, it is not
mandatory to make up the fast.

Whoever loses his/her sanity during the whole of Ramadan and then becomes
sane, s/he must make up the fast. If s/he becomes insane during some of
Ramadan, these days must be made up.

If a man/woman becomes a disbeliever for years and then revert from his/her
disbelief, then s/he does not need to make up the fast for Ramadan during
his/her time of disbelief.

Whoever breaks their Ramadan fast because of a valid reason such as travel,
sickness, menstruation, postpartum bleeding, pregnancy, or breast feeding, out
of fear for the infant, s/he must make up the fast after the reason has past. And
the woman who is menstruating should pray, fast, and make up the fast after
finishing the days of menstruation.

Concerning Religious Confinement and the Night of Power (Laylat al-Qadr):

There’s no religious confinement except in the state of fasting and refraining

from wives for a day and night while one is in religious confinement. The least
time that one should be in religious confinement is one day.

It is obligatory on one who religiously confines oneself to enter the mosque

before dawn and stay until the evening prayer and to make one’s intention for
religious confinement. He may utter that he would like to make religious
confinement obligatory upon himself by saying: “I dedicate to Allah religious
confinement upon myself for a day or days.”

Religious confinement is permissible in any mosque.

There’s no problem if the religiously confined person exits the mosque to

fulfill a need, witness a funeral, or attend to the sick. If he needs to command

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his family or forbid them, he goes to them, commands or forbids them while
standing. He doesn’t sit until he returns to the mosque.

There’s no problem if the religiously confined person marries, conducts a

marriage for another, or witnesses a marriage. However, he must not have
relations with his spouse.

There’s no problem if the religiously confined person applies eyeliner, makeup,

or any perfume whether it be musk or other than that.

It is recommended that the religiously confined person not buy, sell, or

preoccupy him/herself from the remembrance of Allah. He must command the
good and prohibit the bad with his tongue and hand.

If one vows to not speak to anyone while one is in religious confinement and
one breaks the vow, one must feed ten needy people.

Everything that invalidates the fast invalidates the religious confinement.

If one religiously confines oneself on a Friday without designating a specific

Friday nor in any specific month in his/her intention, this one can perform
religious confinement on any Friday that s/he wants. If one designates a
particular Friday, then one must perform religious confinement on that
particular Friday. The exception is if there occurs a situation where he cannot
perform religious confinement on that specified Friday then he can perform
religious confinement on the next Friday after he is able to do so again in its
stead.

If one says: “I dedicate to Allah religious confinement for 20 days” but intends
by it the daytime hours and not the night hours, it is obligatory for him to enter
the mosque before dawn on those days and not exit until the time of breaking
fast. The only exception is those things that we mentioned that is permissible
for the religiously confined person to do to exit.

If a woman religiously confines herself for a number of days but her

menstruation occurs in the interim, she exits the mosque. When she becomes
pure, she re-enters the mosque and makes up those days that she missed.

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If any man or woman who religiously confines themselves to a mosque fears
for their lives in that mosque, s/he must religiously confine themselves to
another mosque.

If one was in the state of religious confinement and death reaches that one and
that one bequest for someone to religiously confine themselves for him, then a
third of his estate must be given to man of the Muslims religiously confine
them for him and the bequeathers have to bring a positive verdict on the
bequest.

Al-Qāsim, upon him be peace, said: “The Night of Power is equal in virtue
from the first of it to the last of it. It is the 23rd or 27th night of Ramadan.”

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 How to Pray Fajr (Morning Prayer) the Zaidi Way.
by Zaida

Perform Wudhu (ablution). Stand up facing Mecca, say “Aoothu billaahi min a
shaitaanirrajeem” (I seek Protection with Allah from the accursed Shaitan.)

Recommended: Make Opening Du-aa (see below, for complete wording of the
du-aa.)

1. Make takbir (i.e. say “Allahu akbar”). Then leave arms hanging down at
your sides. Do not fold them in front of you. (It is optional to raise your hands
beside your head when you say your opening takbir. Some Zaidis do not raise
their hands at all.)
2. Say “Bismillaahi arrahmanirraheem.”
3. Recite Al Fatiha (first chapter of Qur’an). Do not say “Ameen” at the end of
it.
4. Say “Bismillaahi arrahmanirraheem.”
5. Recite another Chapter of Qur’an.
6. Make Takbir.
7. Place hands on knees with straight back (rukoo.)
8. Say “Subhaanallah al atheem” 3 times.
9. Straighten up to standing position saying “Samiullaahu liman hamida.”
10. Go into first prostration, saying “Allaahu akbar.” Sujood (forehead on
ground) can be on any clean surface. Bent arms are level with shoulders.
11. While forehead is resting on ground, say “Subhanallah al alaa” 3 times.
12. Sit back on your heels (juloos.)
13. Make a second prostration. Repeat “Subhaanallah al alaa” 3 times.
14. Push yourself back up into the standing position.
15. Make Takbir.
16. Say “Bismillaahi arrahmanirraheem.”
17. Recite Al Fatiha (first chapter of Qur’an). Do not say “Ameen” at the end
of it.
18. Say “Bismillaahi arrahmanirraheem”
19. Recite another Chapter of Qur’an.
20. Takbir.
21. Place hands on knees with straight back (rukoo.)

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22. Say “Subhaanallah al atheem” 3 times.
23. Straighten up to standing position saying “Samiullaahu liman hamida.”
24. Recite dua qunut, which is any dua from the Qur’an. For example:
“Rabbanaa atinaa fid-dunya hasanatan wa fil-akhirati hasanatan wa qinaa
athaab an-naar.”
Note: Du’aa qunoot is only done during the fajr prayer.
25. Go into third prostration, saying “Allaahu akbar.”
26. While forehead is resting on ground, say “Subhanallah al alaa” 3 times.
27. Sit back on your heels (juloos.)
28. Make a fourth prostration. Repeat “Subhaanallah alalaa” 3 times.
29. Juloos again (sitting back on heels.)
30. Say “Bismillaahi, billaahi, alhamdulillaahi, asmaa ul husnaa kullahaa
lillah.” Raise right index finger while saying “Ash-hadu an laa illaaha illalah”
Lower right index finger, and continue on “wa ash-hadu anna Muhammadan
abduhu wa rasoooluh.”
31. If praying fajr, here is where you say the final part of the prayer:
“Allahumma salli alaa Muhammadin wa alaa aali Muhammadin wa baarik alaa
Muhammadin wa alaa aali Muhammadin, kamaa salaaita wa baarakta alaa
Ibrahim wa alaa aali Ibrahim, innaka hameedun majeed.”
32. Turn head to right side and say “Assalaamu alaikum wa rahmatullah.”
33. Turn head to left side and say “Assalaamu alaikum wa rahmatullah.”
However, if you are praying a four raka prayer or a three raka prayer, stand up
after step 30 and continue your next raka(s). Then add on steps 31-33 at the end
of your final raka.

Notes: Zaidis are allowed to combine Thuhr and Asr Prayers, Zaidis are
allowed to combine Maghreb and Isha Prayers, the prayer combinations can be
done even when not travelling, when praying other mandatory prayers you do
not recite qunut, only in Fajr prayer.

Here is the Opening du’aa in transliteration:

“Innee wajahtu wajhee lillathee fatara ssamaawaati wal arda haneefan, wa maa
ana minal mushrikeen, inna salaatee wa nusukee wa mahyaa a wa mamaatee
lillaahi rabbal aalameen, laa shareekalah, wa bithaalika umirtu, wa ana awwalal
Muslimeen.”

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Translation of the Opening Du’aa:

“I have turned my face towards He who has formed the heavens and earth—as
an upright worshipper. I am not amongst those who associate partners [with
Allah] (Q. 6:79). Verily, my prayer, my sacrifice, my life, and my death are for
Allah, the Lord of the worlds. He has no partners. With this I am commanded. I
am from amongst the Muslims” (Q. 6:162-163).

Iqama:

Men need to do iqama before the Opening Du’aa, and before all mandatory
prayers. If you are praying the mandatory prayer to make up for a lost prayer
then iqama is not necessary but is encouraged.

Iqama is the same as athan with a small exception: to do iqama you must
pronounce the following with a voice that someone who is standing next to you
can hear you.

“Allahu akbar allahu akbar, ashadu an la ilah ila allah, ashhadu an la ilah ila
allah, ashhadu an mohamadan rasul allah, ashhadu an mohamadan rasul allah,
haya ala alsalah, haya ala alsalah, haya ala alfalah, haya ala alfalah, haya ala
khair alamal, haya ala khair alamal, gad gamat alsalah, gad gamat alsalah,
allahu akbar, allahu akbar, la ilaha ila allah.”

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 Zaidism and Democracy
by Zaida

On this topic, “Patriot” writes:

The Zaidis of today are more open to democracy and voting, probably more
than the Muslims consisting of the other sects. And it should not be a surprise
that we are open to democracy or open to hear and discuss any other idea, for
since prophet Mohammed (pbuh). Zaidis (assuming that Zaidism didn’t start
with Ima̅m Zaid bin Ali) have consisted of open minded people who believe in
the great value of thinking and the human mind. And because of this we have
the rule that says “kul mojtahidin moseib”, meaning: if a scholar who has
reached ijtihad derives a genuine solution based on his knowledge, and his
solution turns out later to be wrong, he still has the reward from God for
opening his mind and thinking. This greatly encourages people to respect one
another and be thinkers and leaders rather than followers. And there are many
other rules that pertain to this.

In terms of monarchies: in Zaidism there is no such thing as a son inheriting his

father’s rule. We might have had a deviation during the Mutawakilite kingdom
in Yemen, ending in 1962, but who knows, that might just have been the
reason for their decline. And in Zaidism, we became Zaidis essentially because
we did not follow and obey tyrant monarchs such as those during Ima̅ m Husain
and Ima̅m Zaidi’s time. So it is obvious that monarchies are not welcome in a
Zaidi society.

If we look into the Zaidi rules for becoming an Ima̅ m, we will find that there
are many rules, which can still be used a modern system. These include: that
the Ima̅m has a brilliant knowledge (of religion), that he be best of his time,
that he be generous, that he be courageous, that he has the strength to arrange
matters where they should be, that his opinions are good, and that he is famous
for his godly (down to earth) behaviors.

The only rules that might not be debated, especially nowadays, are those three
rules that state that the Ima̅m should be an Alawi (descendent of Ima̅m Ali) and
a Fatimi (son of Fatima), and a male.

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Let’s make sure though, that Zaidis chose the descendants of Ima̅ m Ali and
Fatima (pbut) as Ima̅ms not from a religious perspective but through
measurements of the other sects available during that time. So you had people
saying that an Ima̅m can only be from the tribe of Quraish, and others saying
that he can be anyone, and etc. All of these, however, agree that the
descendants of Prophet Mohammed through Ali and Fatima, are righteous
people who can be Ima̅ms . So what Zaidis said was why don’t we take what
most of the Muslims agree on and leave what they do not agree on; and that’s
how Zaidis came to have their rules of the Ima̅ m.

One of those sects that said an Ima̅m can be anyone was a Zaidi sect who I
believe were called the Salihis. All Zaidis, however, believe that all Ima̅ ms are
human beings who make mistakes. They do not have divine attributes or any
connections with divinity, nor are tyrant Ima̅ms tolerated.

So in reality, if you look at it from any angle, Zaidis changing their views on
some of their time-varying beliefs does not exclude them from being Zaidis
anymore, but rather makes them more connected to what makes a Zaidi a
Zaidi. This is because the essentials and principles of Zaidism are change and
adaptation to the present time and the current situation of society.

On the topic of “Which political system in the world today (if any) could most
easily be adapted to fit the Zaidi criteria?”

Abdullah Hamidaddin writes:

The concept of a good state is historical, relative to the time and place... so
applying a traditional set of criteria to asses a totally different situation is not
doable …

But if one had to answer, then I would say that, in principle, the main Zaidi
criteria for a state exist in most democracies today…

But then the problems of states are rarely in the principles, rather in the
practice; there is no ideal political philosophy, and very little ideal practice. Yet
there is the effort towards something better. I believe that the quest for a better
state exists in today’s democracies, as it had in the historical political
experience of most of the periods ruled by the Zaidi Ima̅ ms . So I would, with
some reservation, say that the main criteria distinguishing the “Zaidi” state,

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from a theoretical standpoint, is that it is designed in a way that allows it to
progress towards justice, while other models of states were theoretically
designed to establish order, even at the expense of justice.

Zaidi Leaders Take Control of Sa’ada province in Yemen

by Zaida

The Yemen Times on 30th June 2011 reports that Sa’ada Province in Northern
Yemen is now governed by Zaidi Hashemite leaders, in an article entitled
“Sa’ada safer than San’aa”, the following is an excerpt:

“Nabeel Othman, acting representative of UNHCR in Yemen, told the

Yemen Times that the UN refugee agency facilitates the travel of
returnees to Sa’ada, but “does not encourage IDPs to return until
stability exists completely in the area, and landmines have been
removed.”

Othman explained that the situation has stabilized in Sa’ada since the Houthis
took control of the area, and a new governor was appointed by the local
councils in coordination with the Houthis.

Fares Mana’a, who has previously been accused of being an arms dealer, was
appointed as the new governor by the local councils and the Houthis.

UNHCR has local staff in Sa’ada working in projects for both IDPs and
returnees, according to Othman. He explained that UN agencies have proposed
a plan for Sa’ada conflict IDPs and returnees, which include projects in
education, health and reconstructing damaged homes.

The acting representative of the UNHCR urged any controlling party in Sa’ada
to cooperate with UN agencies to implement their humanitarian and
development projects, and also to help solve the problem of landmines.

An official at the media office of Abdu Al-Malek Al-Houthi, the leader of the
Houthis movement, told the Yemen Times that the situation started stabilizing
gradually after the ceasefire agreement in February 2010.

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He added that “most displaced people have come back and people organize
themselves.”

After seven years of bloody conflict that left thousands dead and many more
injured from both sides, now tens of thousands peacefully demonstrate every
Friday in favour of the ‘popular revolution’. They call for the establishment of
a modern civil state and the removal of the 33-year regime headed by President
Saleh.

The Houthis movement is based on the twelver and Zaydi Shiites. The sect
forms around 40 percent of the Yemen’s population and is centered largely in
the northern areas of the country.

Claiming a lack of good governance and the restriction on the freedom of

religion, the movement has conducted six rounds of war against the state since
2004.

The founder of the movement, Hussein Badr Al-Din Al-Houthi, was killed by
the Yemeni army in the first war in 2004. His younger brother, Abdu Al-Malek
Al-Houthi, 29, resumed leadership of the movement.

During the sixth war in November 2009, Saudi Arabia joined the Yemeni
government in fighting against the Houthis, claiming that the rebels had
infiltrated Saudi territory.

The Yemeni government has also accused the Shiite government of Iran of
standing behind and funding the Houthis movement. The Houthis maintain that
Saudi Arabia is financially supporting Saleh to eliminate them with a pretext
from Saleh that “they form a threat to the Sunni monarch’s regime in Riyadh.”

Economists have said that Saleh receives USD 1 billion annually from Riyadh,
a figure confirmed in a cable released by Wikileaks about a meeting between a
US ambassador and Prince Mohamed Bin Naif Bin Abdu Al-Aziz, assistant
Minister of the Saudi Ministry of Interior.

The document quoted the Saudi official as saying “our money to Saleh settled
at the end in banks of Switzerland.”

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 A Zaidi reply to 12 Ima̅ mer Criticism
by Zaida

A Zaidi scholar from the Ima̅m Rassi Society fends off the 12 Ima̅mer criticism
of Zaidism:

1. Regarding his theory of mass appointment of the next Ima̅ m by the

previous– we say that the abundance of Ima̅ ms and Shiisms that occurred
during the formative period would testify to the fact that there was no clarity
regarding individual appointment. The fact the ismailis exist shows that there
was no clear idea regarding the so called “appointment” by Ima̅ m Jafar as-
Sadiq, alayhi as salam! The Twelvers come from a privileged position because
out of all of the Ima̅mi Shiisms that existed they and the ismailis are the only
surviving ones! There were hundreds of Shiisms!

They say that the reason why these other Shiisms emerged was because of the
greed and avarice of pretenders amongst the Ima̅ m’s families, however, the fact
that the Ima̅mis narrate that people would write to their Ima̅ms asking who
was the next, indicates that the issue wasn’t as explicit as they make it out to
be!

It is for this reason that we say that the Ima̅mate is a public affair that the Ima̅m
must make known! Otherwise, people are not obligated to follow him! If he
was some hidden personality, he would only be known to a selected few not
everyone! Similarly, if the Prophet (pbuhahp) only relegated his risala to a
selected few, it would not have been obligatory for other than these to follow
him!

2. Regarding the qualities of the Ima̅ms – one would not argue that many of
these men were very knowledgeable and virtuous. Indeed, these are amongst
the qualifications of an Ima̅m. However, another qualification is that the Ima̅m
has the ability to call to himself and establish justice. If he is not able to do so,
an important qualification is neglected. Therefore, his Ima̅ mate would be
invalid.

We respect Ima̅ms Zayn alAbideen, al-Baaqir, as-Saadiq, etc., as Ima̅ ms of

knowledge. We have hadiths from them as well as juristic decisions! However,

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we do not see them as Ima̅ms in the total sense because they were not able to
manifest an open rebellion against their oppressors. Also, they did not manifest
their Ima̅mate to all! If this is not the case, then people are not obligated to
follow them as Ima̅ms .

3. Regarding Zaydi dynasties– they made mistakes however ‘isma is not a

qualification for Ima̅mate. If that was the case, then why wasn’t Talut (Saul)
infallible? Also, judging the Zaydi Ima̅mate as centuries of infighting and
rebellion would be a gross misrepresentation of the Ima̅mate.

4. Regarding their knowledge– since this is a qualification of the Ima̅ mate, it

goes without saying that they possessed knowledge. As a matter of fact, one of
our Ima̅ms , Ima̅m al-Qasim bin Ibrahim bin Ismail bin Ibrahim bin al-Hassan
bin al-Hassan bin Ali, alayhim as salaam, produced immense literary output. In
his works he dealt with theology, fiqh, liguistics, tafsir, purification of the soul,
and refutations of atheists, qadarites, rafidites, etc., and the majority of which
are all composed in rhyming poetry!

5. Regarding our hadith literature– we have the Musnad Zayd, Amali Ahmed
bin Isa, Ahkam al-Halal wa Haram, Usul al-Ahkam, Jami al-Kafi, Sahifa of Ali
bin Musa ar-Rida, and others just to name a few. Not to mention that many of
our Ima̅ms authored books of hadiths that they heard from their blessed
ancestors.

We have some hadith books with Sunni narrations. However, their purpose is
to prove our position to Sunnis using their own sources! Remember, our Ima̅ms
ruled over the Sunnis in history.

6. Regarding the authenticity of Mujmu Zayd– its authenticity is established by

the consensus of the Ahl al-Bayt. This is no less authentic to us than al-Bihar
and such would be to the Twelvers!

7. Regarding the similarity between the Mu’tazilites and the Zaydis– we are no
more similar to them than the Twelvers! Remember, the Mu’tazilites used to
attend Zaydi study circles! They then rationalized much of the doctrines and
formulated their own school.

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8. Regarding the nomination of Ima̅m Ali, alayhi as salam– there are some who
hold to the doctrine that it was implicit however, there are also those who hold
to it being explicit. Therefore, one cannot limit the school to one view.

And Allah knows best!

Reply

I think it is important to point out that there are many variants of Shi’aism – it
is not limited to the Jafari and Ismaili branches as the scholar has stated.
Certainly though my travels, reading and encounters, I have come across many
more.

I’m also not sure you can refute a school of thought as there was a split and
disagreement at some point which caused another group to be formed.
Basically the existence of the Ismaili’s doesn’t mean that the Jafari’s got it
wrong and there were no appointed Ima̅m’s. If that thinking was applied to
Islam as a whole those with little understanding could say Islam as a whole is
not the perfect religion as there would not be many variants such as salafi’s,
Sunni, Sufi, Shia etc.

As for the rest I didn’t grasp what was being implied. With regards to the
Ima̅ms (as) mentioned my understanding was that their status and roles were
known to everyone. Each fought oppression with wisdom and the knowledge
of the times they lived in. In fact they wrote the most glorious wonderful duas
to Allah (swt) regarding protection from oppressors. I think they are a perfect
example to the Muslim ummah today, especially those who advocate violence
against the ‘oppressor’, there are numerous ways to deal with those who
oppress and fighting is not just about using force.

I think rather than negating their Ima̅mate their actions demonstrated their
excellence and leadership qualities which protected the whole Ummah of the
time.

But of course like this scholar I’m entitled to my opinion and that’s just what
my comments are. I just felt from the points made that I understood, they didn’t
quite make sense in accordance my knowledge on the subject.

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 12-er Shi-ite view of Zaidism
by Zaida

MacIsaac, a 12 Ima̅mer Shi-ite, responds to the question, “what objections do

Twelvers have to the Zaidi math-hab?”

As to being an Ima̅mi, a Twelver, then two clear reasons for adhering to this
line to the exclusion of all others would be 1) the direct appointment of the
preceding Ima̅m to the next, culminating in the prophesied total of twelve
Ima̅ms (as found in both Sunni and Shi`i hadiths), giving a continuous stream
of divinely appointed authorities on Earth (as befits this especially being the
final religion for how else would be it guarded and preserved, especially
considering how much fitna, heresies and ikhtilaf we have seen in this umma)
and 2) the unparalleled qualifications of each of these twelve, clearly
distinguishing them from all their contemporaries, in their piety, their
character, their knowledge, and their miracles. Even to the point where an
Ima̅m who inherited the Ima̅mate as a child still carried on the knowledge of
his fathers without interruption.

Neither of these two find a match in Zaydism (or Isma`ilism for that matter).
Instead we see the Zaydi dynasties produced little more than petty monarchies,
often fighting amongst themselves, even one “Ima̅ m” against the other. For
example, the most famous book of Zaydi fiqh is al-Azhar written by one of
their Ima̅ms , Ahmad bin Yahya bin al-Murtada. He composed it while he was
imprisoned in the qal`a prison of the qasr of San`a. Thing is, he’d been thrown
in jail by another of their “Ima̅ms .” What type of Ima̅mate is that?

Centuries of Zaydi rule left Yemen about one of the most backward and
impoverished nations in the Muslim world. Their supposed Ima̅ ms would
declare jihads against other Muslims, particularly the Isma`ilis, if they weren’t
busy fighting amongst themselves. When one studies the knowledge found
amongst them, there’s very little of any apparent inheritance of knowledge as
you would expect from the Ahl al-Bayt of the Prophet ‫صلى هللا عليه وآله‬. Take for
instance their hadith literature. Or rather, what little of hadiths they have. You
have the very early Amali of `Isa bin Ahmad and you have the Majmu` al-Fiqh
attributed to Zayd. The problem with the latter is that it is almost certainly a
forgery of Abu Khalid `Amr bin Khalid who attributed it to Zayd to give it

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more weight. Other than sporadic minor collections, that’s really about it for
Zaydi hadiths. As such, you find they eventually became increasingly
dependent on the Sunnis’ collections instead. Now compare that to the wealth
of knowledge as has come down to us through the twelve Ima̅ms , with
volumes upon volumes filled with their transmitted knowledge on everything
from beliefs, tafsir, shari`a, akhlaq and so on, and there is really little
comparison.

Another big problem with Zaydism is that it bears really very little resemblance
to the earlier Zaydi madhhabs of yore. Their current adoption of Mu`tazili
kalam came relatively later in their history, being initially strongly resisted in
some quarters. While because of the Mu`tazili adoption they might appear to
be more rationalist nowadays, the earlier Zaydis held onto some pretty weird
doctrines that really stretch credulity. For me what stands out as an example
would be the Jarudi belief (and as you might know, for a time the Jarudis were
the dominant sect of the Zaydis) that all of the descendants of `Ali ‫ عليه السالم‬are
equal in knowledge, literally. That is, even a newborn baby contains within
him the same amount of knowledge as an elderly `Alawid Shaykh, the
knowledge having been transmitted through miraculous means to the entire
progeny. The `Alawid just had to be reminded of what he already knew, I think
the theory went.

The Zaydi fiqh demonstrates to me the weakness of this madhhab and its
distance from the actual teachings of the Ahl al-Bayt. Just to give two
examples that set them apart from us Ima̅ mis, the Zaydis perform their wudu
like the Sunnis, washing the feet. Also, they consider mut`a to be haram. Now I
pick those two distinguishing examples because from what I believe, each of
these are completely opposite what the Ahl al-Bayt in fact taught. There’s zero
doubt that for instance they regarded the practice of mut`a to be halal, as
several hadiths with various chains reported from them clearly demonstrate.
And of course we could go into the Qur’anic proofs for each of these. But
anyhow, I pick these as examples to show the distance between what the
Zaydis practice and what the teachings of the Ahl al-Bayt actually were.

Doctrinally, numerous Zaydi tenets I find to be very dissatisfying. For instance

the doctrine of implicit nomination of Amir al-Mu’mineen ‫ عليه السالم‬as opposed
to explicit nomination from the Prophet ‫ه وآله‬ƒƒƒ‫لى هللا علي‬ƒƒƒ‫ ص‬makes neither

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intellectual nor traditional sense. The doctrine of the unrepentant grave sinner,
even if Muslim, going to Hell eternally with Allah not being able to ever
forgive them is to me very much opposed to the belief in an all-powerful and
merciful God.”

Zaidi Reply

I will respond briefly to some of the more important points raised by the 12-er
brother.

Before I do so, I want to remind the 12-er brother that the purpose of Ima̅ mate
is for God to provide guidance to mankind. The 12-er view is that the Ima̅ m is
an infallible, explicitely appointed “angel-like” figure on earth. The Zaidi view
is that the Ima̅m must be the most meritorious human being alive within a
particular identified realm. We qualify merit, by naming knowledge, moral
fortitude, generocity and valour as key components. It makes sense to me that
the Zaidi view of the ideal Ima̅m is less shrouded in mystique and more
practical and realistic than the 12-er view. After all, the Twelvers claim that
the 12th Ima̅m, has never been seen, accept by a precious few, and is alive,
serving as the Ima̅m. What would be the beneft of an inaccessible Ima̅m? To
compensate for this obvious weakness, Twelvers have now adopted an idea,
more closely related to Zaidism, by calling for a Dominion of the Jurist
(Wilaayat Al Faqih).

On the question of infighting between Zaidi Imaams: We do not regard our

Imaams as being infallible, so there is a possibility of things going wrong
temporarily at a local level. Indeed, on occasion, there were Zaidi Imaams who
transgressed, at a local level. Let me respond on a broader level however. The
global institution of Ima̅mate or Righteous Caliphate has been dormant for
many centuries. We, as a global community have a responsibility to resurrect
this institution with all its checks and balances. Zaidism spells out the
attributes and qualifications of our contemplated global leadership very clearly.
It sets out the principles of leadership, in an un-mysterious way. It is up to the
people, in their masses to re-adopt these principles. For this, people,
individually are going to account for their neglect in front of Allah, one day.
By claiming adherence to a sect, that forwards a strange conception of the

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notion of leadership from the time of the 11 th Imaam until judgment day cannot
be held as an excuse for failing to establish a just central global authority.

On the point about Zaidi’s leaving Yemen backward and poor. Yemen was as
much a victim of colonialism and neo-colonialism as many other Muslim
countries. Even during the past decade, we have seen and endless Saudi-
sponsored assault on the Houthi’s (Shias) of Yemen. If we follow your
reasoning then we must also judge the veracity of 12-er Ima̅ mism, based on the
dismal state of 12-er population centers such as those in Afghanistan, Pakistan,
India and, even Iran, who live under the tutelage of their 12-er mullahs.

The intellectual heritage is another point you raise. You state that the Zaydi’s
have a very poor intellectual or literary heritage. As Zaidis, we reject a
sectarian view of religion. We therefore embrace all scholarship, from
whatever sect it may have emanated. Our rationalist roots make us
comfortable with approaching any text. We swop dogmatism for rationalism,
so the notion of religious heresy, which is a really a notion stooped in a
dogmatic view of religion, does not arise for us. The rational mind, applied in
conjunction with any authentic text, whether Sunni, 12-er or even Jewish or
Christian, is the best protection against foolishness. After all, today, in our
modern world, many a 12-er political and religious leader has to even depend
on Western non-Muslim scholarhip to establish certain principles within
society. Do we then dismiss the Muslim intellectual tradition just because it
fails to address modern questions? So Zaidis embrace the collective scholarly
tradition of all Islam, and in fact all of humanity. Did the Prophet (S), then not
say: “Seek knowledge, though it may be in China”, keeping in mind that when
he (S) uttered those words, China was not Muslim. Zaidi’s furthermore do not
abuse the important principle of leadership to smuggle in an elaborate system
of priesthood, as do the Twelvers. We therefore recognize and value
scholarship from wherever it comes, without tying it to an orthodoxy and a
specific religious bureaucracy. Lastly: It will be an oversight on my part not to
remind of the roots of modern day 12-er Ima̅ mism, which still reflects the
major revival brought about by the Safawids king of Iran, some five centuries
ago. With the funding and the endorsement of these corrupt kings, various 12-
er mullahs, such as the famed Mullah Bashi (Baaqir Majlisi) was able to
complete his 100 volume Bihaar ul Anwaar. So much then for rendering the
views of some Sahaaba suspect because of their service to corrupt kings.

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Your questions on certain fiqh practices have been addressed elsewhere in this
book.

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