The Meaning of \adíth
alThaqalayn
In each of the parts of the `Abaqát
dealing with a particular <adíth, the author, Sayyid
\ámid \usayn - quddisa sirruh - after dealing with
its tawátur goes on to deal with the meaning and
doctrinal import of the <adíth. In fact, this is the
method which he is forced to follow in order to refute the statements
of Sháh `Abd al-`Azíz in the Tu<fah regarding
the tawátur of the traditions mentioned by him as
well as their doctrinal import.
In the second section of the part of the
`Abaqát dealing with Hadíth al-Thaqalayn,
Sayyid \ámid \usayn deals with Sháh `Abd al`Azíz's
objections, the first of which relates to its transmission and
the rest to its doctrinal impact.
The first objection dealt with is the statement
of Sháh `Abd al`Azíz that only Zayd ibn Arqam
from among the Prophet's Companions has narrated the tradition.
This objection is met by pointing out that at least thirty-four
Companions have narrated the tradition. The sources which narrate
the tradition from each of them - which were mentioned earlier
in this article - are pointed out by him.
Moreover, he points out, Zayd's narration
of the tradition has two lengthier versions as recorded by al-Nasá'í
in al-Kha#á'i#, al\ákim in al-Mustadrak,
al-^abarání and `Alí al-Muttaqí.
Moreover, he points that the wording of the tradition as quoted
by Sháh `Abd al-`Azíz has not been narrated or recorded
by any Sunní authority on tradition.
The next statement of Sháh `Abd al-`Azíz
that is dealt with is his outright denial that \adíth
al-Thaqalayn implies the religious leadership of the Ahl al-Bayt
(A). The author points out that since the Prophet (S) has placed
the Ahl al-Bayt (A) by the side of the Qur'án, it means
that the Ahl al-Bayt (A) have to be followed, like the Qur'án,
as the living guides of the Ummah in matters of doctrine, ritual
and law. He cites the statements of numerous leading Sunní
authorities in affirmation of this. The author points out that
the words 'thaqalayn' and the command to hold on to them
(al-'i`ti#ám, al-'akhdh or al'ittibá`
in accordance with the different wordings) unambiguously imply
that in the same way as it is obligatory to follow the Qur'án,
so also it is equally obligatory to follow the AhI al-Bayt (A)
in the matters of Islamic teachings. Moreover, the inseparability
of the Qur'án and the AhI al-Bayt (A), as well as the repeated
emphasis on holding on to the two and the specific emphasis on
adherence to the Ahl al-Bayt (A) and the observance of their rights
clearly establish the obligation to follow the Ahl al-Bayt (A)
as the religious leaders, authorities and guides of the Ummah.
The author points out that this interpretation of the \adíth
al-Thaqalayn is also confirmed by some verses of the Holy
Qur'án such as:
Say: 'I do not ask of you a wage for this, except love for the kinsfolk.' (42:23)
And halt them, to be questioned. (37:24)
The author cites a number of Sunní
scholars, such as al-Sakháwí in al'Istijláb,
al-Suyú>í in al-Durr al-manthúr
(vi, 7), `Abd alWahháb alBukhárí
in Tafsír Anwarí, al-Kha>íb al-Sharbíní
in al-Siráj al-munír (v, 538), al-^ayyibí
in al-Míqát (v, 594), alMunáwí
in Fay_ al-Qadír (iii, 14), al-Zarqání
in Shar< alMawáhib (vii, 7) and others,
regarding the interpretation of the first verse. Others, including
al-Samhúdí, alWá<idí, alShaykhání,
Mawlawí Walí Alláh Lakhnowí, and Mawlawí
Mu<ammad Mubín, have affirmed that the questioning on
the Day of Judgement referred to in the second verse refers to
the attitude of the individual Muslim vis-a-vis the Prophet's
Ahl alBayt (A).
Sayyid \ámid \usayn then goes on
to point that Hadith alThaqalayn also affirms the
freedom of the Imáms of the Ahl alBayt (A) from sin
and error (`i#mah) because: the <adíth commands
adherence to them and the Qur'án together and since the
Qur'án is free from every trace of falsehood and error,
so is the guidance of the Ahl al-Bayt (A); adherence to the two
of them is considered as a guarantee against misguidance for the
Ummah, which is only possible if the Imáms of the Ahl al-Bayt
(A) are free from error and sin. This conclusion is also supported
by other traditions of the Holy Prophet (S) in favour of `Alí
(A) and the Ahl al-Bayt (A), some of which were mentioned earlier.
Furthermore, the author points out, the \adíth al-Thaqalayn
implies the preeminence of the Ahl al-Bayt
(A) within the Ummah from the viewpoint of knowledge (a`lamiyyah)
and excellence (af_aliyyah). He cites statements of
several non-Shí`í scholars in confirmation of this
conclusion.
Moreover, the author states, there are many
traditions which indicate that \adíth al-Thaqalayn and
Hadíth al-Ghadír were proclaimed by the Prophet
(S) in the course of a single sermon at Ghadír Khumm. Some
of these traditions have been recorded by al-Muttaqí in
Kanz al`ummál (i, 167), Ibn Kathír
in Ta'ríkh (v, 209), al-Sakháwí in
al-'Istijláb (MS), al-Samhúdí in Jawáhir
al`iqdayn (MS), Ibn \ajar in al-@awá`iq (25)
from al-^abarání and many others.
According to still some other versions of
the narration, \adíth alThaqalayn, \adíth
al-Ghadír and Hadíth al-Manzilah were
mentioned in the course of the same sermon at Ghadír Khumm
as mentioned by Ibn \ajar in al-Fatáwá al-fiqhiyyat
al-kubrá, ii, 122.
In some versions of the tradition, he points
out, the word 'khalífatayn' (successors) is mentioned
instead of 'thaqalayn', as in the narrations recorded by
A<mad ibn \anbal in Musnad, v, 181, as well as al^abarání,
Ibn Abí `Á#im, Abú Bakr ibn Abí Shaybah,
al-Zarqání and others. This word implies rather
more explicitly the Imámah and Khiláfah
of `Alí ibn Abí Tálib (A) and the Ahl
al-Bayt (A).
Some versions of the tradition, such as
the one narrated by alQundúzí in Yanábí`
al-mawaddah, 20, from al-\asan ibn `Alí (A), contain
the following statement of the Prophet (S) which signifies the
perpetuity of the Imamate:
O God, You don't let the earth remain devoid of Your Proof over Your creation so that Your proofs should not become invalid or that Your friends should go astray after You have guided them. They (the Proofs of God) are few in number but great in worth near God, Almighty and Glorious. Indeed, I had prayed to God, Exalted and Blessed, to place knowledge and wisdom in my descent and the descent of my descendants, and in my seed and the seed of my seed, until the Day of Resurrection, and my prayer was granted.
This closely resembles the following tradition
of Nahj albalághah (\ikam:147) addressed
by `Alí (A) to his pupil Kumayl ibn Ziyád.
...But the earth is never devoid of him who stands for God with a proof (qá'im li'Iláh bi <ujjatin). He is either manifest and well-known or afraid and concealed, so that God's proofs and His clear signs should not become invalid. How many are they and where are they? By God, they are few in number, but great in esteem before God. Through them God maintains His proofs and signs till they entrust them to others like themselves and plant them in the hearts of their likes. Knowledge has led them to the reality of understanding and they have attained the spirit of certitude. That which is hard upon the seekers of comforts comes easy to them. They endear what the ignorant regard with aversion. They live in the world with their bodies, but their spirits are in a higher realm. They are the vicegerents (khulafá') of God in His earth and His callers to His Dín. Oh, how much I yearn to see them! (\: 147)
This tradition of `Alí (A) has been
widely reported and recorded by Shí`í and non-Shí`í
traditionists and historians, including Ibn `Abd Rabbih in al-`Iqd
al-faríd, i, 265, 293; al-Ya`qúbí in
Ta`ríkh, ii, 400; al-\arrání in Tu<af
al-`uqúl, 169; al-@adúq in al-Khi#ál,
i, 85 and Ikmál al-Dín, 169; Abú
^álib al-Makkí in Qút al-qulúb,
i, 272; al-Kha>íb alBaghdádí
in Ta'ríkh Baghdád, vi, 389; al-Rází
in al-Tafsír al-kabír, ii, 192; Ibn `Abd
al-Barr in al-Mukhta#ar, 29 and Jámi` bayán
al-`ilm; al-Khwárazmí in al-Manáqib,
390 and al'Azharí in Tahdhíb al-lughah,
vi, 70.
To return to the discussion of `Abaqát
about the doctrinal import of \adíth al-Thaqalayn,
the author next points out that `Alí (A) referred to
it in the course of his debate with the members of the six-man
council (shúrá) appointed by `Umar, the second
caliph, to select a successor to him. `Alí's arguments
(i<tijáj) before the shúrá are
recorded in detail by Ibn al-Magházilí in his al-Manáqib,
112. Al-Qundúzí in Yanábí`
al-mawaddah, 35, also refers to `Alí's reference to
\adíth alThaqalayn in order to establish the
incontestability of his claim to successorship of the Prophet
(S).
This tradition was also referred to by al-\asan
ibn `Alí (A) in his speech delivered after being elected
as caliph following `Alí's (A) martyrdom. Al-Qundúzí,
op. cit., 21, 48 483 and Sib> ibn alJawzí
in Tadhkirat alkhawá##, 198, have recorded
related traditions in their works. Besides the large number of
Companions who have narrated the tradition, reference to it also
occurs in a letter of `Amr ibn al-`Á# addressed to Mu`áwiyah
and recorded in al-Khwárazmí's al-Manáqib,
128 - 130, and in a statement of al-\asan al-Ba#rí,
a well-known Tábi`í saint, as recorded by Ibn Abí
al-\adíd in Shar< Nahj al-Balághah, iv,
95. All these references affirm the preeminence of `Alí
ibn Abí ^álib (A) and the Ahl al-Bayt (A) in the
Ummah and their claim to the comprehensive leadership of the Ummah
after the Holy Prophet (S).