Why Shia From Quran Hadees

Gate of Knowledge Why Shi'ah? Most asked Question?

ْ‫صمُواْ بِحَ ْبلِ الّ جَمِيعًا َولَ تَ َف ّرقُوا‬ ِ ‫وَاعْ َت‬ And hold fast, all of you together, to the Rope of Allah and be not divided among yourselves Al-Imraan (Qur'an 3:103)

Why Shi'ah? The term "Shi'ah" is an adjective used by Muslims who follow the Imams from the Family of the Prophet (Ahl al-Bayt). They use it not for reasons of sectarianism or for causing divisions amongst Muslims. They use it because the Qur'an uses it, the Prophet Muhammad used it, and the early Muslims used it - before words such as Sunni or Salafi ever came into existence. Shi'ah in the Qur'an The word "Shi'ah" means "followers; members of a party". Allah has mentioned in the Qur'an that some of His righteous servants were Shi'ah of His other righteous servants. And most surely Abraham was among the Shi'ah of him (Qur'an 37:83) Al-Saafaat

َ‫لَ ْبرَاهِيم‬ ِ ِ‫وَإِنّ مِن شِيعَتِه‬

And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shi'ah and the other being his enemy, and the

one who was of his Shi'ah cried out to him for help against the one who was of his enemy

(Quran 28:15) Al-Qassas)

ِ‫خلَ ا ْلمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مّنْ أَهِْلهَا فَوَجَدَ فِيهَا رَجُلَ ْين‬ َ َ‫وَد‬ ‫يَقْتَتِلَنِ هَذَا مِن شِيعَتِهِ وَهَذَا مِنْ عَدُوّ ِه فَاسْتَغَاثَهُ الّذِي مِن‬ َ‫علَيْ ِه قَال‬ َ ‫شِيعَتِهِ عَلَى الّذِي مِنْ عَدُوّ ِه فَوَ َكزَهُ مُوسَى فَ َقضَى‬ ٌ‫ضلّ مّبِين‬ ِ ‫هَذَا مِنْ عَمَلِ الشّيْطَانِ ِإنّهُ عَدُوّ ّم‬ Thus Shi'ah is an official word used by Allah in His Qur'an for His high rank Prophets as well as their followers. If one is a Shi'ah (follower) of the most righteous servants, then there is nothing wrong with being Shi'ah. On the other hand, if one becomes the Shi'ah of a tyrant or a wrong-doer, he shall meet with the fate of his leader. The Qur'an indicates that on the Day of Judgment people will come in groups, and each group would have its leader (Imam) in front of it. Allah says: (Remember) the day when we will call every people with their Imam

(Qur'an 17:71) Al-Israa

ُ‫يَوْمَ نَدْعُو كُلّ ُأنَاسٍ بِإِمَامِهِ ْم فَمَنْ أُو ِتيَ ِكتَابَه‬ On the Day of Judgment, the destiny of the "followers" of each group depends on the destiny of their Imam (provided that they really followed that Imam). Allah mentioned in the Qur'an that there are two types of Imams: And We made them Imams who call to the fire, and on the Day of Resurrection they shall not be assisted. And We caused a curse to follow them in this world, and on the Day of Resurrection they shall be of those made to appear hideous

(Qur'an 28:41-42)

َ‫صرُون‬ َ ‫وَجَ َعلْنَاهُمْ أَ ِئمّةً يَدْعُونَ ِإلَى النّارِ َويَوْمَ الْقِيَامَةِ لَ يُن‬ The Qur'an also reminds that there are Imams who are appointed by Allah as Guides for the mankind: And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications

(Qur'an 32:24) As-Sajjada

‫جعَلْنَا مِ ْنهُمْ أَ ِئمّةً َيهْدُونَ بِأَ ْمرِنَا لَمّا صَ َبرُوا وَكَانُوا بِآيَا ِتنَا‬ َ َ‫و‬ َ‫يُوقِنُون‬

Certainly, the true followers (Shi'ah) of these Imams will be the real prosperous people on the Day of Resurrection.

Shi'ah in the Hadith In the history of Islam, "Shi'ah" has been especially used for the followers of Imam 'Ali (a). This phrase is not something invented later! The first individual who used this term was the Messenger of Allah himself. When the following verse of the Qur'an was revealed: (As for) those who believe and do good, surely they are the best of creatures

(Qur'an 98:7) Al-Bayyana

ِ‫إِنّ الّذِينَ آ َمنُوا وَعَمِلُوا الصّالِحَاتِ ُأوْلَ ِئكَ هُمْ خَ ْيرُ الْ َبرِيّة‬ The Prophet (s) said to Ali: "It is for you and your Shi'ah." http://quran.alislam.com/Tafseer/DispTafsser.asp?l=arb&taf=TABARY&nType=1&nSora=98&nAya=7

Narrated by Ibn-e-Abbas (Abdullah Ibn-e-Abbas) Haddassna Ibn-e-Humeed- Qala: Sanna Eisa bin Farqad, An-Abi Al-Jarood, an- Mohammed bin Ali “Aulayka Hum Khair-Al-Bareya” FaQaala-Al-nabi (Sal-Allah-o-Alaey Wa Aley-Hi-Wa-Salam “Anta Ya Ali Wa-Shiatoka.

ِ‫ك ُهمْ خَ ْيرُ الْبَرِيّة‬ َ ِ‫أُولَئ‬ ‫ عَنْ َأبِي‬, ‫ ثنا عِيسَى بْن فَ ْرقَد‬: ‫ل‬ َ ‫ قَا‬, ‫ح َميْد‬ ُ ‫ح ّدثَنَا ِابْن‬ َ - 29208 : ْ‫ َو َقد‬. ‫خيْر ا ْلبَ ِريّة‬ َ ْ‫ك مِنْ النّاس َفهُم‬ َ ‫ل ذَِل‬ َ َ‫ن َفع‬ ْ َ‫ م‬: ‫يَقُول‬ " ‫ت يَا عَلِيّ وَشِيعَتك‬ َ ْ‫ " َأن‬: َ‫وَسَلّم‬ ّ‫خيْر ا ْلبَ ِريّة } َفقَالَ ال ّنبِي‬ َ ْ‫حمّد بْن عَِليّ { أُوَل ِئكَ ُهم‬ َ ُ‫ن م‬ ْ َ‫ ع‬, ‫الْجَارُود‬ He further said: "I swear by the one who controls my life that this man (Ali) and his Shi'ah shall secure deliverance on the Day of Resurrection."    

Jalal al-Din al-Suyuti, Tafsir al-Durr al-Manthur, (Cairo) vol. 6, p. 379 Ibn Jarir al-Tabari, Tafsir Jami' al-Bayan, (Cairo) vol. 33, p. 146 Ibn Asakir, Ta'rikh Dimashq, vol. 42, p. 333, p. 371 Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, pp 246-247

The Prophet (s) said: "O Ali! (On the day of Judgment) you and your Shi'ah will come toward Allah well-pleased and well-pleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up).   

Ibn al-'Athir, al-Nihaya fi gharib al-hadith, (Beirut, 1399), vol. 4 p. 106 al-Tabarani, Mu'jam al-Kabir, vol 1 p 319 al-Haythami, Majma' al-Zawa'id, vol. 9, number 14168

The Prophet (s) said: "Glad tiding O Ali! Verily you and your Shi'ah will be in Paradise."   

Ahmad Ibn Hanbal, Fadha'il al-Sahaba, (Beirut) vol. 2, p. 655 Abu Nu'aym al-Isbahani, Hilyatul Awliya, vol. 4, p. 329 Al-Khatib al-Baghdadi , Tarikh Baghdad, (Beirut) vol. 12, p. 289

Al-Tabarani, Mu'jam al-Kabir, vol. 1, p. 319  Al-Haythami, Majma' al-Zawa'id, vol. 10, pp. 21-22  Ibn 'Asakir, Ta'rikh Dimashq, vol. 42, pp. 331-332 Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 247 

‫ضهُمْ عَلَى الْ َملَئِكَةِ فَقَالَ أَنِبئُونِي‬ َ ‫وَ َعلّمَ آدَمَ الَسْمَاء كُّلهَا ثُمّ َع َر‬

Baqra-2 -}31{ َ‫بِأَسْمَاء هَـؤُلء إِن كُنتُمْ صَا ِدقِي‬

And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.

NAMES Angels are obedient beings. There is no "becoming" (change) in the angelic sphere. Each of them has a fixed status to carry out a particular function. Man, on the other hand, made of matter, endowed with vast potentialities and scope for progress and development, is fit to reflect or to react to the various aspects of the higher will. The potentiality of matter reveals itself in many forms, but it is only through the organism of man that its highly refined potentiality develops into intellect, reason and contemplation, the essential requirements for wisdom and knowledge. According to verse 75 of Sad, Allah has created Adam with His two hands, matter and spirit, which gives man the distinctive power of expression, termed as biyan by the Quran. This expressive power is related to His vicegerency, because the vicegerent, as the representative of the principal, gives expression to His will and command. The higher the ability of recepiency and the reflective power, the greater will be the scope and canvas of representation. It is on this basis that all the messengers and prophets of Allah will be standing under the standard of the Holy Prophet, which will be in the hand of Ali, on the day of resurrection. The names Adam learned from Allah were not in the knowledge of the angels, because these names did not refer to the phenomena known to them. The hum of aradahum does not refer to the "names" but to the "named", and as a plural term cannot be used for Allah, therefore, it cancels the possibility of interpreting these names as the names of Allah. When reference is made in Arabic to several objects of inanimate nature, a singular feminine pronoun is used, but when the objects are conscious beings, a plural masculine pronoun is used, as done here through aradahum, to point out the "named ones". If the

object referred to is inanimate, the singular feminine pronoun, tilka or hadhihi should have been used. Here the personal demonstrative pronoun refers to the conscious beings of a superior-most status, knowledge of whose names entitled Adam to the vicegerency of Allah. Thus the existence of the beings of the highest status has been established. Due to the affinity between Adam and these highest beings (alin), he was capable to function as the medium of their manifestation. Verse 4 of al Tin says that the status of man, in the order of creation, is the highest in excellence. The alin, the highest beings, referred to in this verse, are the most perfect and the most blessed human beings, for whose manifestation in the arc of ascent, Adam was chosen. Till then the names of the highest beings along with the insight and vision of their realities, their latent qualities and inherent endowments were unknown to the angels.

-}68{ َ‫َوِإنّهُ لَذُو عِلْمٍ لّمَا عَلّ ْمنَاهُ وَلَـكِنّ أَ ْكَثرَ النّاسِ لَ يَعْلَمُون‬ Yusuf -12

And surely he was possessed of knowledge because, We had given him knowledge, but most people do not know.

Najam-An – 53 -}5{ ‫عَلّمَهُ شَدِيدُ الْ ُقوَى‬ ,The Lord of Mighty Power has taught him He was taught by one Mighty in Power,

-}66{ ‫قَالَ لَهُ مُوسَى َهلْ َأتّبِعُكَ عَلَى أَن تُعَلّ َمنِ مِمّا عُلّمْتَ رُشْدًا‬ Kahf-Al -18 Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?

-}14 { ‫ِإّننِي َأنَا اللّهُ لَا إِلَهَ إِلّا أَنَا فَا ْعبُ ْدنِي َوَأقِمِ الصّلَاةَ لِذِ ْكرِي‬ Haa-Taa – 20 Surely I am Allah, there is no God but I, therefore serve Me and keep up prayer for My remembrance:

35 -}28 { ٌ‫ِإنّمَا يَخْشَى اللّهَ ِمنْ ِعبَادِهِ الْعُلَمَاء إِنّ اللّهَ َعزِيزٌ غَفُور‬ Faatir -

Those of His servants only who are possessed of knowledge fear Allah; surely Allah is Mighty, Forgiving.

29 -}43{ َ‫ضرُِبهَا لِلنّاسِ وَمَا يَعْقُِلهَا إِلّا الْعَالِمُون‬ ْ ‫َوتِلْكَ الْأَ ْمثَالُ َن‬ Ankaboot-Al –

And (as for) these examples, We set them forth for men, and none understand them but the learned.

‫َبلْ ُهوَ آيَاتٌ َبيّنَاتٌ فِي صُدُورِ الّذِينَ أُوتُوا الْعِلْمَ وَمَا يَجْحَدُ بِآيَاِتنَا إِلّا‬ Ankaboot-Al – 29 -}49{ َ‫الظّالِمُون‬

Nay! These are clear communications in the breasts of those who are granted knowledge; and none deny Our communications except the unjust.

‫حقّ َوَيهْدِي‬ َ ْ‫َوَيرَى الّذِينَ أُوتُوا الْعِلْمَ الّذِي أُنزِلَ إَِليْكَ مِن ّربّكَ ُهوَ ال‬

Saba -34-}6 { ِ‫صرَاطِ الْ َعزِيزِ الْحَمِيد‬ ِ ‫إِلَى‬

And those to whom the knowledge has been given see that which has been revealed to you from your Lord, that is the truth, and it guides into the path of the Mighty, the Praised.

‫َي ْرفَعِ اللّهُ الّذِينَ آ َمنُوا مِنكُمْ وَالّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللّهُ بِمَا‬ Mujaadila-Al-58 -}11{ ٌ‫تَعْمَلُونَ َخبِي‬

Allah will give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do.

But how could the Prophet (s) use such a divisive term? Was Prophet Abraham a sectarian? How about Prophet Noah and Prophet Moses? If Shi'ah was a divisive or sectarian term, neither Allah would use it for His high rank Prophets nor would Prophet Muhammad (s) have praised them. It should be emphasized that the Prophet (s) never wished to divide Muslims into groups. He ordered all people to follow Imam Ali (a) as his agent during his lifetime, and as his Successor and Caliph after him. Unfortunately those who heeded the Prophet's wish were few and were known as "Shi'ah of Ali". They were subjected to all types of discrimination and persecution, and suffered from the day that the Mercy to Mankind, Prophet Muhammad (s), passed away. If all the Muslims had obeyed what the Prophet wished, then there wouldn't exist any group or school within Islam. In a tradition, the Prophet (s) said: "Shortly after me discord and hatred will arise among you, when such a situation arises, go and search out Ali because he can separate the Truth from falsehood" 

Ali Muttaqi al-Hindi, Kanz al-'Ummal, (Multan) vol. 2 p. 612, number 32964

Regarding the Qur'anic verse quoted earlier, some Sunni scholars narrated from Imam Ja'far alSadiq (a), the sixth Shi'ah Imam from the Family of the Prophet (Ahl al-Bayt), that: "We are the Rope of Allah about whom Allah has said: And hold fast, all of you together, to the Rope of Allah and be not divided among yourselves  

Al-Tha'labi, Tafsir al-Kabir, under commentary of verse 3:103 Ibn Hajar al-Haythami, al-Sawa'iq al-Muhriqah, (Cairo) Ch. 11, section 1, p. 233

Thus, if Allah denounces sectarianism, He denounces those who separated from His Rope, and not those who hold fast to it!

Conclusion: We have shown that the term Shi'ah has been used in Qur'an for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam Ali (a). One who follows such a divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tidings of Paradise.

The Term "Shia" in Quran and Hadith  

The word "Shia" means "followers; members of party". As such, the term "Shia" alone has no negative or positive meaning unless we specify the leader of the party. If one is a Shia (follower) of the most righteous servants, then there is nothing wrong with being Shia, especially if Allah has assigned the leader of such party. On the other hand, if one becomes the Shia a tyrant or a wrongdoer, he shall meet with the fate of his leader. In fact, Quran indicates that on the Day of Judgment people will come in groups, and each group has its leader in front of it. Allah, to whom belong Might and Majesty, said:

One day We shall call every group of people by their respective (IMAM) Imams. (Quran 17:71) In the Day of Judgment, the destiny of the "followers" of each group highly depends on the destiny of his Imam (provided that they really followed that Imam). Allah mentioned in Quran that there are two types of Imams. Some Imams are those who invite people to Hell fire. They are tyrannical leaders of each era (like Pharaoh, etc.): And We made them (but) Imams inviting to the Fire; and on the Day of Judgment no help shall they find. In this world We continued to curse them; and on the Day of Judgment they will be among the hateful. (Quran 28:41-42). Certainly, being the members of the parties of such Satanic Imams has been severely denounced in Quran, and the followers of such parties will meet the fate of their leaders. However, Quran also reminds that there are Imams who are appointed by Allah as Guides for the mankind: "And We ASSIGNED from among them some Imams who GUIDE by Our authority since they were patient and believed firmly in Our Signs." (Quran 32:24) Certainly, the true followers (Shia) of these Imams will be the real prosperous on the day of resurrection. Thus being a Shia does not mean anything, unless we know the Shia of whom. Allah mentioned in Quran that Some of His righteous servants were Shia of His other righteous

servants. An example was Prophet Abraham who was mentioned in Quran specifically as the Shia of Noah: "And most surely Abraham was among the Shia of him (i.e., Noah)" (Quran 37:83) (Notice that the word "Shia" is explicitly used, word-byword, in the above verse as well as the following verse.) In another verse, Quran talks about the Shia of Moses versus the enemies of Moses: "And he (Moses) went into the city at a time when people (of the city) were not watching, so he found therein two men fighting, one being of his Shia and the other being his enemy, and the one who was of his Shia cried out to him for help against the one who was of his enemy" (Quran 28:15) In the above verse of Quran, one is named the Shia of Moses (AS) and the other one is named the enemy of Moses, and the people at that time were either the Shia or the enemy of Moses (AS). Thus Shia is an official word used by Allah in His Quran for His high rank prophets as well as their followers. Do you want to say Prophet Abraham was sectarian? How about Prophet Noah and Prophet Moses? If somebody calls himself a Shia, it is not due to any sectarianism, nor any innovation. It is because Quran has used the phrase for some of His best servants. The above verses that I mentioned in support of Shia, has used this term singular form (i.e., one group of followers). This means that it has special meaning, such as: THE Shia of Noah (AS), THE Shia of Moses (AS). Also in the History of Islam, Shia has been specially used for the "followers of Ali". The first individual who used this term was the Messenger of Allah himself: The Messenger of Allah said to Ali: "Glad

tiding O Ali! Verily you and your companions and your Shia (followers) will be in Paradise." Sunni references:

(1) Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p655 (2) Hilyatul Awliyaa, by Abu Nu'aym, v4, p329 (3) Tarikh, by al-Khateeb al-Baghdadi, v12, p289 (4) al-Awsat, by al-Tabarani (5) Majma' al-Zawa'id, by al-Haythami, v10, pp 21-22 (6) Al-Darqunti, who said this tradition has been transmitted via numerous authorities. (7) Al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami , Ch. 11, section 1, p247   Thus the Messenger of Allah (PBUH&HF) used to say the phrase of "Shia of Ali". This phrase is not something invented later! Prophet Muhammad (PBUH&HF) said that the TRUE followers of imam Ali will go to Paradise, and this is a great felicity. Also Jabir Ibn Abdillah al-Ansari narrated that: The Messenger of Allah (PBUH&HF) said: "The Shia of Ali are the real victorious in the day of resurrection/rising"   Sunni references: - Al-Manaqib Ahmad, as mentioned in: - Yanabi al-Mawaddah, by al-Qundoozi al-Hanafi, p62 - Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, who quotes the tradition as follows: "We were with the Holy Prophet when Ali came towards us. The Holy Prophet said: He and his Shia will aquire salvation on the day of judgment."

The "day of rising" may also refer to the day of rising of alMahdi (AS). But in more general term, it means the day of judgment. Also it is narrated that: The Messenger of Allah said: "O Ali! On the Day of Judgment I shall resort to Allah and you will resort to me and your children will resort to you and the Shia will resort to them. Then you will see where they carry us. (i.e. to Paradise)" Sunni reference: Rabi al-Abrar, by al-Zamakhshari Furthermore, it is narrated that: The Messenger of Allah said: "O Ali! (On the day of Judgment) you and your Shia will come toward Allah well pleased and wellpleasing, and there will come to Him your enemies angry and stiff-necked (i.e., their head forced up). Sunni references: - Al-Tabarani, on the authority of Imam Ali - Al-Sawa'iq al-Muhriqah, by Ibn Hajar al-Haythami, Ch. 11, section 1, p236   A more complete version of the tradition which has also been reported by the Sunnis, is as follows: Ibn Abbas (RA) narrated: When the verse "Those who believe and do righteous deeds are the best of the creation (Quran 98:7)" was revealed, the Messenger of Allah (PBUH&HF) said to Ali: "They are you and your Shia." He continued: "O Ali! (On the day of Judgment) you and your Shia will come toward Allah well pleased and well pleasing, and your enemies will come angry with their head forced up. Ali said: "Who are my enemies?" The Prophet (PBUH&HF) replied: "He who disassociates himself from you and curses you. And glad tiding to those

who reach first under the shadow of al-'Arsh on the day of resurrection." Ali asked: "Who are they, O the Messenger of Allah?" He replied: "Your Shia, O Ali, and those who love you." Sunni references: - Al-Hafidh Jamaluddin al-Dharandi, on the authority of Ibn Abbas - Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 246-247   Then Ibn Hajar provides a bizarre commentary for the first tradition, saying: The Shia of Ali are the Ahlussunnah since they are those who love Ahlul-Bayt as Allah and His Prophet ordered. But others (i.e., other than Sunnis) are the enemies of AhlulBayt in reality for the love outside the boundary of law is the great enmity, and that was the reason for their fate. Also, the enemies of Ahlul-Bayt were al-Khawarij and their alike from Syria, not Muawiyah and other companions because they were Muteawweloon, and for them is a good reward, and for Ali and his Shia is a good reward! Sunni reference: al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, and p236 And this is how Sunni scholars cope with the prophetic traditions in favor of "Shia of Ali"! They say that they are the real Shia! Let us look at one more tradition in this regard: The Messenger of Allah said to Ali: "The first four individuals who will enter the Paradise are me, you, al-Hasan, and al-Hussein, and our progeny will be behind us, and our wives

will be behind our progeny, and our Shia will be on our right side and in our company." Sunni references: - Al-Manaqib, by Ahmad - Al-Tabarani, as quoted in: - Al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p246   From the above pieces of evidence, Allah in Quran uses the word “Shia” for His prophets as well as their followers. Further, His blessed Prophet, Muhammad (PBUH&HF) has repeatedly used this word for the followers of Imam Ali (AS). The word Shia is used here in its special meaning, and moreover, it is not in plural form (Parties), rather the above verses and traditions are referring to a special party, i.e., one single party. If Shia meant sectarian, neither Allah would use it for His high rank prophets nor Prophet Muhammad (PBUH&HF) would have praised them. However there are some verses in Quran, which uses the plural form of Shia that is "Shi-ya'a" which means "Parties/groups". This is a general meaning of this term, and not the special meaning in singular form, which has been given, in previous examples. Of course, Allah accepts only one single party and the rest are severely denounced because they have separated from that unique party. So it is clear why Allah denounced "Groups/Parties/sects" (plural form) who separated from that unique group in some verses of Quran. There can't be two righteous groups (with conflicting ideas) at the same time, because between the two leaders one is surely better and more qualified, and thus the claims and the motives of the other leader goes under question.

However I did not locate the exact term of "Ahlussunnah wal-Jama'ah", nor did I find "al-Wahhabiyyah", "alSalafiyyah" anywhere in the Holy

Quran or the traditions of the Prophet. I agree that we should follow the Sunnah of Prophet, but I would like to discover the origin of the exact term here. We Shia are proud to follow the Sunnah of Prophet. However, the question is that which Sunnah is genuine and which one is not. The word "Sunnah" by itself does not serve the purpose of knowledge. All Muslims irrespective to their persuasions claim that they follow the Sunnah of Prophet (PBUH&HF). Please refer to the article titled "Quran and Ahlul-Bayt" for a detailed discussion in this regard. It should be emphasized that the Messenger of Allah never wished to divide Muslims into groups. Prophet ORDERED all people to follow Imam Ali (AS) as his agent during his lifetime, and as his Caliph after him. Prophet wished everybody does that. But unfortunately those who heeded him were few and were known as "Shia of Ali" who were subject to all sort of discrimination and prosecution, and suffered from day one of the demise of the Mercy to Mankind, Muhammad (PBUH&HF). If every one (or say the majority Muslims) had obeyed what prophet wished, then there wouldn't exist any group or school within Islam. Allah said in Quran: "Hold fast to the Rope of Allah, all of you together and do not separate" (Quran 3:103)" The Rope of Allah, which we should not separate from, are the Ahlul-Bayt. In fact, some Sunni scholars narrated from Imam Ja'far al-Sadiq (AS) saying: "We are the Rope of Allah about whom Allah has said: 'Hold fast to the Rope of Allah, all of you together and do not diverge (3:103)'" Sunni references: - Al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 1, p233 - Tafsir al-Kabir, by al-Tha'labi, under commentary of verse 3:103 Thus, if Allah denounces the sectarianism, He denounces those who separated from His Rope, and not those who

hold fast to it! Also some said the Rope of Allah is Quran. This is also true. But by looking at the following tradition narrated by Umm Salama who said: The Messenger of Allah said: "Ali is with Quran, and Quran is with Ali. They shall not separate from each other till they both return to me by the Pool (of Paradise)." Sunni references: - Al-Mustadrak, by al-Hakim, v3, p124 on the authority of Umm Salama - Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 191,194 - Al-Awsat, by al-Tabarani; also in al-Saghir - Tarikh al-Khulafa, by Jalaluddin al-Suyuti, p173 Then we can conclude that Imam Ali is * the Quran verbatim *. That is, Imam Ali is the Strong Rope of Allah also, because they (Quran and Ali) are non-separable. In fact, there are a huge number of traditions in authentic Sunni sources where Prophet said Quran and Ahlul-Bayt are inseparable and if Muslims want to remain in the right path, they should stick to BOTH of them. (Please refer to the article titled: Quran and Ahlul-Bayt). Therefore, one can conclude that those who separated from Ahlul-Bayt are the sectarian who divided into sects and were denounced by Allah and His prophet due to their divergence. In fact, the opinion of majority is not a good criteria to distinguish the false from the truth. If you look at the Quran, you will see that Quran severely denounces the majority of by frequently saying, "the majority do not understand", "the majority do not use their logic", "the majority follow their whims"... In another verse, Allah said: "You are the best nation (Ummah) that has been raised up for the (benefit of) people. You enjoin the good and forbid the evil..." (Quran 3:110).

The best nation is also the Ahlul-Bayt. Let us remember that according to Quran, "nation" does not mean the whole people. This is even clear from the above verse that such Ummah (nation) are raised FOR benefiting the people. Thus Ummah can be only a subset of people and not the whole people. In fact one person can be a nation. Sometimes the act of a single person is worthier than the deeds of the whole nation. This was the case for Prophet Muhammad, Imam Ali, as well as the case for Prophet Abraham, peace be upon them all. Quran states that Abraham (AS) was a nation (Ummah), meaning that his deeds were more valuable than all other people. Allah stated: "Lo! Abraham was a nation (Ummah) who was obedient to Allah, by nature upright, and he was not of the idolaters" (Quran 16:120) Thus, one single individual can be a nation in the language of Quran. As for the Verse 3:100, it is interesting to note that some Sunni scholars have narrated from Abu Ja'far (Imam Baqir (AS)) that: Abu Ja'far (AS) said about the verse 'You are the best nation raised up for the (benefit of) people...(3:110)': "The Members of the House of the Prophet." Sunni references: - Ibn Abi Hatam, as mentioned in: - Al-Durr al-Manthoor, by Jalaluddin al-Suyuti under commentary of verse 3:110 of holy Quran. Also Allah mentioned in Quran: "O' you who believe! Fear Allah and be with the truthful" (Quran 9:119) According to some Sunni Commentaries, "the truthful" means Imam Ali (AS):

Sunni reference: Tafsir al-Durr al-Manthoor, by al-Hafidh Jalaluddin al-Suyuti, two reports: one from Ibn Mardawayh by Ibn Abbas and the second from Ibn Asakir by Abi Ja'far (AS). This means that people should have feared Allah and should not have separated from Imam Ali (AS) after the demise of Prophet (PBUH&HF). This unfortunately did not happen at large, and therefore, unfortunate divisions followed it. With respect to the world al-Siddeeq -- "The Truthful", there are many Sunni narrations in which the Messenger of Allah said: The Truthful are three: Hazqeel (who was) the believer of the family of Pharaoh (see Quran 40:28), and Habeeb al-Najjar (who was) the believer of the family of Yaasin (see Quran 36:20), and Ali Ibn Abi Talib who is the most virtuous one among them (see Quran 9:119)." Sunni references: - Abu Nu'aym and Ibn Asakir, on the authority of Abu Layla - Ibn al-Najjar, on the authority of Ibn Abbas - Al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 9, section 2, pp 192-193   In conclusion, we have shown in this article that the term Shia has been used in Quran for the followers of the great servants of Allah, and in the traditions of the Prophet for the followers of Imam Ali (AS). One who follows such divinely appointed Guide is safe from the disputes in the religion and has grasped the Strong Rope of Allah, and has been given the glad tiding of Paradise.

============= Side Comments

============= A Sunni brother wrote: Sunni means the one who follows the traditions (Sunnah) of the Prophet, and this is supported by the following verse of Quran: Certainly you have in the Apostle of Allah an excellent exemplar (beautiful pattern of conduct) for him who hopes in Allah and the latter day and remembers Allah much. (Quran 33:21) My comment was as follows: 1) In the above verse neither the word "Sunnah" nor any of its derivatives has been used. As I mentioned earlier, Allah has used the terminology of "Muslim" in its exact form, letter by letter, in the verse 22:78. Also Allah used the word "Shia" again in exact form in verse 37:83 for the Prophet Abraham. However, Allah never used the words such as "Sunni" or as "Ahlussunnah" for the followers of the Prophet (PBUH&HF). 2) If you say we do not find such exact terminology, but we understand that the Prophet is our pattern, then one may say that Quran testifies that Prophet Abraham (AS) was a pattern for us as well: "Indeed, there is for you an excellent exemplar (beautiful pattern of conduct) in Abraham..." (Quran 60:4) Notice that in the above verse, the phrase, which has been used for Prophet Abraham (AS), is exactly the same as that of the previous quoted verse used for Prophet Muhammad (PBUH&HF). That is true for the following verse as well: Certainly there is for you in them (Abraham and his followers) an excellent exemplar (beautiful pattern of conduct) for him who fears Allah and the last day; and whoever turns

back, then surely Allah is the Self-sufficient, the Praised. (Quran 60:6) Now please tell us if we can be called a Sunni because we follow Abraham's traditions? Certainly Prophet Muhammad followed the tradition of Prophet Abraham, yet Muhammad (PBUH&HF) was never called Sunni, as that result. Similarly, Prophet Abraham followed the traditions of Prophet Noah, but he was never called a Sunni. Quran mentioned that he was a Shia of Noah. 3) The word "Sunnah" has used in Quran to refer to the custom of God and the way Allah conducts the affairs and the rules governing the universe (Sunnatullah). But here we are discussing the word Sunnah referred to the Prophet (PBUH&HF), and not the rules governing the universe. As such we are looking for the term such as "Sunnatu Rasoolillah". 4) A word XXXX can be used in two ways: XXXXX by definition Or XXXXX by label All Muslims are Sunni by definition, but only groups of people, who are famous to this name, are Sunni by label. How they got such label needs to be investigated though. Also, all Muslims are "obedient" by definition, but there is no special group among Muslims who are called "obedient". This shows that having a certain characteristic by definition does not force us to specify such characteristic in our label. In fact, in most cases (not all cases) the label is just a stereotype and does not reflect the real attributes of the holder of such label. Sometime the label is used to allure people to specific version of something, which is found in various versions, each of which is claimed to be genuine one, by different groups. As

such, it wouldn't be an intelligent practice, in general, to identify the genuineness of something with its label. Surely, the followers of the Prophet are supposed to follow his Sunnah by definition. But were they called Sunni when Prophet Muhammad was alive? Or even few years after his demise? In other words, the question to be answered is: When did the title "Ahlussunnah wal Jama'ah" come into existence in the history of Islam for a specific group of Muslims?

َ‫حي‬ ِ ‫ل شَهِيدٌ ِبيْنِي َوبَ ْينَكُمْ وَأُو‬ ّ ‫ي شَيْءٍ َأكْ َب ُر شَهَاد ًة قُلِ ا‬ ّ ‫قُلْ َأ‬ َ‫إَِليّ هَذَا الْ ُقرْآنُ لُن ِذرَكُم بِهِ وَمَن َبلَغَ أَ ِئنّكُمْ َل َتشْهَدُونَ أَنّ مَع‬ ‫خرَى قُل لّ َأشْهَ ُد ُقلْ إِنّمَا هُوَ ِإلَـهٌ وَاحِدٌ وَإِنّنِي‬ ْ ُ‫الّ آِلهَةً أ‬ }19{ َ‫شرِكُون‬ ْ ‫َبرِيءٌ مّمّا ُت‬ [Shakir 6:19] Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I do not bear witness. Say: He is only one Allah, and surely I am clear of that which you set up (with Him). [Yusufali 6:19] Say: "What thing is most weighty in evidence?" Say: "Allah is witness between me and you; This Qur'an hath been revealed to me by inspiration, that I may warn you and all whom it reaches. Can ye possibly bear witness that besides Allah there is another Allah?" Say: "Nay! I cannot bear witness!" Say: "But in truth He is the one Allah, and I truly am innocent of (your blasphemy of) joining others with Him." [Pickthal 6:19] Say (O Muhammad): What thing is of most weight in testimony? Say: Allah is Witness between you and me. And this Qur'an hath been inspired in me, that I may warn therewith you and whomsoever it may reach. Do ye in sooth bear witness that there are gods beside Allah? Say: I bear no such witness. Say: He is only One Allah. Lo! I am innocent of that which ye associate (with Him). [Pooya/Ali Commentary 6:19]

The mission of the Holy Prophet was universal. The Holy Prophet was sent to the whole mankind as a messenger for all times. Matthew 10: 5, 6; and 15: 22 to 26 confirm that Isa was sent to the lost sheep of the house of Israil. Also refer to Araf: 158; Anbiya: 107 and Saba: 28. The Quran, revealed to him, is a divine evidence of his prophethood.