CHAPTER TWO

CHAPTER TWO
SOURCES OF THE SUNNAH
According to Sunni Muslims, the Sunnah of the Prophet is the second main source of legislation after the Qur’ân. This relates to the sayings and actions of the Prophet reported in the Prophet's hadîth,1 and includes explanations of the Qur’ân. The Prophet said, "Adhere strictly to my Sunnah.2" It is, therefore, sufficient honor for Sunni Muslims to be attributed to Prophet's Sunnah (by being called Ahlus-Sunnah).3
Sunni Muslims use two primary hadîth references; these are the collections of Imams Al-Bukhârî and Muslim. There are also several other collections of hadîths that include
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1 Hadîth: The term refers to all that is narrated from the Prophet (PBUH): his acts, his sayings, and whatever he approved, in addition to all the reports which describe his physical attributes and character. [trans].
2 Al-Albânî, Silsilat Al-Ahâdîth As-Sahîhah (The Collection of Authentic Hadîths), p. 361.
3 A commonly used term that means "the Adherents of the Sunnah and Muslim Community" and refers to "Sunni Muslims" [trans].
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weak reports as well as authentic, or confirmed narrations. Examples of these are Imam Ahmad's Musnad, the books called Sunan of Abû Dâwûd, At-Tirmidhî, At-Tabarânî, and Ibn Mâjah, Ibn Hibbân's Sahîh, and Imam Mâlik's Muwatta’. Since these books contain reports that are not always well supported, it is necessary to confirm the reliability of narrations quoted from them. This is done by critically examining the isnâd, i.e., chain of transmission.4 It is not enough to say simply, "Abû Dâwûd reported it." One must go further and prove that the narration is authentic. This is not, however, the case with the collections of Al-Bukhârî and Muslim. These have been critically examined and everything in them is reliable.

The Sources of the Sunnah according to the Shias
The Shias do not depend upon the hadîth references used by the Sunnis like Al-Bukhârî and Muslim. They have their own collections that they believe are more reliable than those of the Sunnis since the narrations they contain are attributed to the Imams of the "Household of the Prophet." For them, any narration must meet several conditions before they accept it. The following are among these:
1). The narrators who report it must be belonging to the Imâmiyyah (Duodecimal Imamate, or Twelve-Imam Shias). They must also be upright in character and trustworthy.
2). Its chain of transmission must be traced back to one of the "infallible" Imams.
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4 This is one of the supporting evidences that demonstrate the reliability of a hadîth. Isnâd means support in Arabic. This usually consists of the names of the narrators who consecutively passed the report down. For example, so and so said, that he heard so and so say, that he heard so and so say, that he heard the Prophet say such and such [trans].
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The Zaydite Shias [Az-Zaydiyyah] disagree with the Twelve-Imam Shias about this and accept hadîth from any upright and trustworthy source, even if it is not related by one belonging to the Twelve-Imam Shias.
Still, Shia sources contain many contradictions concerning the trustworthiness of their narrators. For example, we find `Abdul-Husayn Al-Mûsawî, a well-known source on Imam Ja`far As-Sâdiq, defending Zurârah Ibn A`yan saying, "We find no reason to criticize him. Only profligate and malicious people could find fault with him."5 But other of their books assert that Imam Ja`far himself said "Zurârah has attributed lies to me," and added, "May Allah curse Zurârah, may Allah curse Zurârah, may Allah curse Zurârah." It is also reported that Imam Ja`far said, "If Zurârah falls ill, do not visit him, and when he dies, do not witness his funereal.
Zurârah is worse than a Jew or a Christian," and "Surely, Allah has turned Zurârah's heart upside down."6
`Abudul-Husayn Al-Mûsawî also says about Hishâm Ibnul-Hakam, "Those who wanted to extinguish the light of Allah accused him of believing in anthropomorphism (the doctrine that likens Allah to human beings), out of jealousy and envy for the Household of the Prophet,7 and in enmity toward them. We are best aware of his teachings."8 Yet, Al-Kulaynî, As-Sadûq and At-Tubrasî all report from him what affirms his believing in anthropomorphism.9 This represents a flat contradiction in the way`
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5 Abdul-Husayn Al-Mûsawî, Al-Murâja`ât, p. 110.
6 See Al-Kâshî [Al-Kâshânî], Rijâl, pp. 146, 160; Al-Mamaqanî, Tanqîh Al-Maqâl, 1:443, 444; Al-Khû’î, Mu`jam Rijâl Al-Hadîth (Dictionary of Hadîth Narrators).
7 Ahlul-Bayt, see Chapter Four, fn. 28.
8 `Abdul-Husayn Al-Mûsawî, Al-Murâji`ât, p. 312.
9 Al-Kulaynî, Al-Kâfî, 1:104, 106; At-Tubrasî, Al-Ihtijâj `Alâ Ahl Al-Lijâj, 2: 155; As-Sadûq, At-Tawhîd.
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they assess the reliability of hadîth narrations.10 For more illustration, see Az-Zar`î's Rijâl Ash-Shî`ah fî Al-Mîzân (Shia Narrators in the Balance).
Shias prefer to describe themselves with the word shia, which indicates exclusive and sectarian mentality, to the word "Sunnah" which indicates following a constant method among all Muslims, and means to act according to the Prophet's Tradition. Shia sources, as well, stress the importance of following the Prophet's Sunnah. Al-Kulaynî says in his book, Al-Kâfî that whoever rejects anything from the Book of Allah or the Sunnah of His Prophet has declared his disbelief in Islam.11
It is narrated that `Alî said, "We are required to act according to the Book of Allah and the example of the Prophet, and to cling to his Sunnah.12
At-Tubrasî reports in his book Al-Ihtijâj that the Prophet said, "Whenever a hadîth is reported to you, refer it to the Book of Allah and my Sunnah."13 Why should we not all identify ourselves with the path of the Prophet and his Sunnah? Surely, this is sufficiently honorable for all of us and more fitting than the word "shia," with its feeling of sectarianism and factionalism, as Allah has said:
{…and do not be of those who associate others with Allah - [Or] of those who have divided their religion and become sects [shia], every faction rejoicing of what it has.}14
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10 For more detailed information on this subject, see Az-Zar`î, Rijâl Ash-Shî`ah fil-Mîzân, and the book, Al-Bayanât fî Abâtîl Al-Murâja`ât.
11 Al-Kulaynî, Al-Usûl min Al-Kâfî, 1:59, 70.
12 Al-Murtadâ, Nahjul-Balâghah, 2: 82.
13 Radî Ad-Dîn At-Tubrasî, Al-Ihtijâj `alâ Ahl Al-Lijâj, p. 222. 14 Qur’ân 30: 31-32.
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And Allah also says, {Indeed, those who have divided their religion and become sects [shia] - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do.}15

The Meaning of the Word "Shia"
The word shia was first used as a description for the two factions that arose because of the dispute between `Alî and Mu`âwiyah. These were known as the "shia," or faction of `Alî and the "shia" of Mu`âwiyah, in the sense of supporters. The term should have fallen out of use once the conflict between them was resolved.
The word shia applies today to a group who are independent of the Sunnis in terms of doctrines, jurisprudence, principles of Islamic jurisprudence, and the way of understanding Islam. The original "shia of `Alî" were in fact Sunnis in terms of doctrine and religion. There is no rational Sunni Muslim who knows about these events yet does not believe that truth was with `Alî and that Mu`âwiyah and his supporters wronged `Alî. Sunnis believe that those who died defending `Alî's right were, Allah willing, martyrs. Whoever differs with this view has differed with what the Prophet himself has taught us.
Contemporary Shias have their origin in the Shias of Kufa,16 who defied the Commander of the Faithful, `Alî, as Al-Murtadâ reports in Nahjul-Balâghah, "You were called to jihad (fighting in the Cause of Allah) but you did not go," said `Alî Ibn Abû
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15 Qur’ân 6: 159.
16 We will return to a discussion of `Alî's position with regard to the people of Kufa later.
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Tâlib, "you were called to obedience but you did not obey. Would that I had never seen you and never known you, may Allah strike you down. You have filled my heart with rage. Would that Allah separate me from you and grant me more worthy companions than you. O Allah, I have grown weary of them and they of me. I have vexed them and they me. Grant me better company than them, and grant them [a leader] less than me.”17

The Meaning of the Word "Sunni"
The word sunni has always symbolized a commitment to following the Sunnah of the Prophet, rather than the traditional loyalties of any particular group. No one can rightly be called "Sunni" except someone who is committed, above everything else, to following the guidance of the Prophet's example in every way. Some people may be called "Sunnis" but do not perform prayer, do not fast, and do not follow anything of the Sunnah. Such people are not following the Sunnah and so cannot be called Sunnis, even if the words "Sunni Muslim" are written on their birth certificates.

The Collection and Recording of the Sunnah
Who really collected the information we have about the Sunnah and passed it down to us? Some of the Shias claim that it was the Twelve Imams of the Shias who did this, but this is far from the truth. When Allah revealed the verse {"…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as
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17 Al-Murtadâ, Nahjul-Balâghah, pp. 65, 70, 230.
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religion…}18, both Al-Hasan and Al-Husayn were still small boys. As for the nine other Imams, they had not even been born yet. Naturally, those who reported and preserved all we know about the Sunnah and taught it to the people were the Companions of the Prophet. Certainly this group includes his wives,19 `Alî Ibn Abû Tâlib, Al-`Abbâs, Abû Bakr, `Umar, and `Uthmân.
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18 Qur’ân 5: 3.
19 Ahlul-Bayt, see Chapter Four, fn. 28.