A Victim Lost in Saqifah 1-4

Did Amirul Momineen (a.s.) Always Attend Caliphs’ Prayers?

Ustad Sayyid Ali Husaini Milani, in this respect has this to say:

“Regarding presence of Imam Ali (a.s.) in Prayers of Caliphs this much can be said: Although it is well-rumored there is no basis to it. There are many matters and subjects, sometimes new and interesting – but without a root or a base to it. Although some have taken for granted these things as sure and certain, but we inspite of our search do not find any documentary proof to it. What document or evidence, valid or otherwise exists to establish that Ali was always present in their prayers?

The only thing that exists is the material written by Abu Saad Samani in his book Al-Ansaab that can be regarded as a miracle of Ali with regard to exposing scandals of opponents. We have narrated the case earlier.

The case in question might have occurred earlier to Ali’s acknowledgment to Abu Bakr’s authority. Or his (Ali’s) dissidence with Caliphs should have been already known to public. Else there seems no ground for their decision to kill Imam Ali (a.s.).”[1]

The author in another place referring to the actual case says:

“So far we have not found any creditable source to bring this fact home to us that Imam Ali (a.s.) was obliged to be present in Prayers of Abu Bakr or someone else. On the basis of what Samani’s book**[2]** says:

Ali was present in Prayers of Abu Bakr. Abu Bakr had issued orders to Khalid earlier to kill Ali. Abu Bakr was still in Prayers he spoke to Khalid not to do what he had asked him to do.

Of course speaking during Prayer invalidates it, but Abu Bakr regardless to this fact spoke. Because Samani’s is not a book of traditions to be particular for creditability.

And it is the will of God that this case reached to our knowledge although other authors tried to hide it.”[3]


[1] Ustad Sayyid Ali Husaini Milani: Imamat-e-Bila Fasl (Edit. Muhammad Reza Kareemi), Pgs. 223-224
[2] Samani: Al-Ansaab, Vol. 6, Pg. 170, Published by Muhammad Amin Samaj, Beirut, 1400 A.H.
[3] Sayyid Ali Husaini Milani: Imamat-e-Bila Fasl (Edit. Muhammad Reza Kareemi), Pg.

Deviation in Narration from Shia Sources

It won’t be out of place to remind that in order to prove good relations between Amirul Momineen (a.s.) and Caliphs they bring two narrations from books of Shia scholars and present them under the title: ‘Prayers with Caliphs’…

“Shaykh Hurr Amili writes in Wasaelush Shia, Kitabus Salaat, Pg. 534 that Imam (a.s.) says: The Prophet of Allah (s.a.w.s.) established relation with the Caliphs and Ali (a.s.) performed Prayers behind them.

The great Shia scholar, Late Allamah Sayyid Abdul Husain Sharafuddin, writes in Answers to issues of Moosa Jarulla:

Prayer of Ali behind Abu Bakr and Umar was not a dissimulation. An Infallible Imam cannot worship Allah on a basis of dissimulation. On the other hand a Shia can pray behind a Sunni. His Prayers is correct – not wrong.”![1]

In reply to this objection first we investigate the narration of Wasaelush Shia and make three notable points:

Point One

The statement that: The Prophet married two daughters of Caliphs and Ali prayed behind them is silent about the cause and description of how this was done. To find the conditions or circumstances governing these attitudes it is enough to look at titles under which Shia scholars have narrated the incidents.

Shaykh Hurr Amili has classified according to his own intelligence and understanding. In fact, the titles chosen by him show his insight in relation to contents of narrations.

It is interesting that the late Shaykh in his book mentions them under the heading: ‘Chapter of appreciability of attending Congregation Prayers in dissimulation behind one who is not qualified to lead prayers and standing with him in the first row’.

In the same way this narration is mentioned in Biharul Anwar*[2]*** and Mustadrak  


143**
[1]** Abdul Kareem Bi-Aazaar Shirazi: Article: Nahjul Balagha and Wahdat-e-Islami, quoted in Mashal-e-Ittehaad (Torch of Unity), Pg. 26; Sayyid Ahmad Mawassaqi: Istiratazi-e-Wahdat (Strategy of Unity), Vol. 1, Pgs. 124-125
[2] Allamah Majlisi: Biharul Anwar, Vol. 103, Pg. 375

al-Wasael*[1]*** under following chapters:

Chapter of marriage of polytheists, infidels and Ahle Bayt-haters.

Chapter of lawfulness of marrying the deprived, those who are doubtful but show themselves to be Muslims and detestability of giving a Shia lady to them in marriage.

Result drawn from contemplating on these headings:

Firstly: The Imam (leader) of prayers in these narrations is not eligible to be followed, i.e. to pray behind him. Besides, from the angle of jurisprudence too he is not fit to the office of leading congregation prayers. He is neither a just man nor conditions in him qualify him to lead prayers for a congregation – no matter, small or large. In other words, the Imam of prayers is impaired with his followers of prayers. As such, to pray behind such a man can only be possible in dissimulation and the reward mentioned for this act is like the value of dissimulation and it has no connection with the leader of prayer.

Secondly: Narrators who have quoted these narrations in the section related to ‘The Prophet married’ in the discussion of marriage, have clearly kept veiled the entity and personality of wife and Imam of prayers. This reflects the conditions prevalent in society, which necessitated dissimulation.

Point Two

To understand a part of a narration we cannot ignore the wordings ahead or behind which would result in making the narration itself deficient.

Such a look would end in a contradictory comprehension in relation to its real meaning. Therefore we write a full extract from, Wasaelush Shia (the Aal al-Bait Print). The narration runs as follows:

“Ahmad bin Muhammad bin Isa, in his miscellaneous reports from Uthman bin Isa from Samma that he said:[2] I asked him about their marriages and prayers behind them. He said: This is a difficult thing. You cannot do that. The Prophet married and Ali prayed behind them.”[3]

In the first part we read the tradition:

“It is a difficult thing that you are asked to do and you cannot cut off relations with them and are compelled to do it.”


[1] Muhaddith Noori: Mustadrak al-Wasael, Vol. 14, Pg. 440
[2] Mustadrak al-Wasael, Vol. 14, Pg. 144
[3] Shaykh Hurr Amili: Wasaelush Shia, Vol. 8, Pg. 301, Tr. 10

This shows there was compulsion and coercion. One is forced to maintain relations with the opponents.

As if the main thing is to keep away but under compulsion one is to remain with them.

Point Three

If we ignore the beginning of this narration and suffice on the part, we conclude that the narration is silent with regard to conditions. To learn about the conditions prevailing at that time we have to seek some other report similar to these narrations.

This tradition is known as the ninth tradition and exists in Wasaelush Shia in the following wordings:

“Ali bin Ja’far says in his book narrating from his brother, Moosa bin Ja’far, that Hasan and Husain prayed behind Marwan and we prayed along with them.”[1]

Attention is required here. In the contents it is not clear whether Hasan and Husain, although praying in a group, prayed individually or prayed following the leader of prayers; i.e. Marwan. The contents do not disclose whether Ali too prayed with them. Also not obvious in the contents is whether Hasan and Husain prayed in dissimulation or what the conditions were for their praying. However in the contents there arise great many questions.

Therefore we must search for narrations, which could open doors for us to see prayers, which our Imams performed with opponents and adversaries.

A salient difference exists between congregation prayers of Shias and other than Shia. The leaders of prayers (Imam of congregation) in Shia must be a just man, i.e. a man of probity and piety, virtue and having justice. This clearly proves that if a Shia prays behind an opponent of Shia faith, it does not mean that he has paid allegiance to him, his opinion, his school or his belief, because in this instance the condition of justice is cancelled.

Alongside this group of narrations, there are also traditions that clarify the matter further as follows:

“Ja’far bin Muhammad narrates from his father that Hasan and Husain used to recite the opening chapter and other chapter when they prayed behind Imam of prayers.”[2]


[1] Ibid. Vol. 8, Pg. 301, Tr. 9
[2] Allamah Majlisi: Biharul Anwar, Vol. 88, Pg. 47, Tr. 5; quoting from: Qurbul Asnaad

This narration in fact tells us how the Infallible Imams prayed behind their opponents. This not only explains the method of prayers of Hasan and Husain (a.s.) in the narration about congregation prayer under the leadership of Marwan, it also tells us about the way Amirul Momineen (a.s.) prayed behind the Caliphs.

On the other hand Allamah Majlisi has this to say under the explanation of these narrations, which is worth nothing:

“When Imams prayed behind the leaders of tyranny they used to pray under dissimulation and they did not make an intention of following them. They used to recite as if independently; reciting the Surah Hamd and another Surah themselves.

On the other hand it has been much stressed to attend congregation prayers. There are also traditions in this respect. It becomes compulsory in time of dissimulation.

But it is recommended that if possible one should pray at home and then join them in congregation and pray with them. And if not then it is obligatory to recite the opening chapter and another Surah oneself. And according to well known view in their leadership Qiraat is not cancelled. Rather in the book of Muntaha it is mentioned that: We do not have an opposing view in this matter, and in these prayers it is not required to recite the Hamd and Surah loudly and even if it is not possible to recite the Surah only Hamd is sufficient; although in my view it is obligatory to recite the Surah also and apparently in this matter there is no difference of opinions. If the Imam of congregation goes into Ruku (kneeling) before finishing the chapter he can finish the chapter in Ruku. Some say that reciting the Hamd and Surah is exempted in helplessness. In the same way in Tahzeeb this absolute view is mentioned and that this same prayer is valid. It is even said that: If one could not catch them in reciting the chapter, he can leave it altogether and join them in Ruku, and his prayer will be correct but it is precautionary to later repeat even the Prayer in which one has recited Hamd and Surah in his heart, under dissimulation.”

The message of this outlook means to say the view of all jurisprudents of Imamiyah sect is at parity. From many aspects it is in the category of response given by Allamah Sharafuddin in his Answer to the Problems of Jarallah. We quote the actual text from his book. In the meantime we must point out that Bi-Aazaar Shirazi has clearly and openly distorted the text. The facts and realities are sacrificed for the sake of so-called unity. It reflects a criminal tendency to

distort authentic texts of well-known scholars of Imamiyah sect for their own benefits and ends.

According to the extract taken from his book of Answer to the Problems of Jarallah, Allamah Sharafuddin believes:

“Dissimulation in worship acts is that the Imam performs an action without intention that it be for proximity to God. It is only based on fear of a tyrant ruler.

And dissimulation in propagation of religion is that the Imam attributes a verdict to the Prophet while in fact, it is not from him. Although it is clear that dissimulation is never practiced by an Infallible Imam. And to consider narrations and worship acts of Imam as being dissimulation is to ridicule his infallibility and honesty.”[1]

In other words, Moosa Jarullah from this statement intends to inject the readers mind with belief that dissimulation is a possibility for an Imam that enables him the performance of a thing not for God’s sake but to find a scapegoat from detrimental surrounding imposed by a tyrant. In fact, it does not befit the Imam to stoop to such a category. If we accept this we have to deny his status of being infallible, which is irrecusable.

Jarallah after this marginal introduction in which he sets dissimulation to face infallibility of Imam prepares the minds of the readers to accept Imam’s actions on the basis of dissimulation proceeds further to say:

Allamah Sayyid Abdul Husain Sharafuddin (q.s.) says in response to these claims:

“Ali, peace be upon him and his sons, was punctual to perform prayers in their early hours. He was particular to perform prayers in congregation following the three Caliphs. He did this for the sake of God. He also prayed Friday prayers behind all three Caliphs seeking God’s satisfaction. His prayers were on the ground of his virtue and piety.”[2]

By this Jarallah aims to secure credibility and validity for Caliphs. He wants to establish legitimacy of their Caliphate because Ali prayed behind them. So they were men of justice and moral.


[1] Allamah Sharafuddin: Ajooba Masail-e-Jarullah (Matbatul Irfan – Saida – 1953 A.D., 1373 A.H. 2nd Edition), Pg. 84
[2] Ibid. Pg. 86

Jarallah represents dissimulation as an act of show and a trick. So considers prayers of Imam outside circle of worship and bereft of sincere intention to seek nearness to God. On the other hand he refers to prayers of Ali, which he performed behind three Caliphs as remote from dissimulation to establish his own motives and aims.

Allamah Sayyid Abdul Husain Sharafuddin against such propaganda says:

“I said: No, never. Ali prayed only to seek nearness with God. He prayed to impart what God has obliged him to do. His prayer behind them was only with aim to please God. We prayed following prayers of Imam and we sought nearness with God. We too have prayed several times behind Sunni Imam of prayers being too sincere to God. This is allowed in faith of Ahle Bayt. The worshiper, though behind a Sunni, obtains the reward as he does while praying behind a Shia. One who knows our faith, is aware of the condition of justice for the leader of prayers. On the basis of this following a sinner and ignorant Shia was not allowed while these conditions do not exist for the leader of congregation in Sunni sect and they are allowed to follow anyone.”[1]

From the comments of Sharafuddin, we discover that he has corrected the specifications of dissimulation given by Jarallah. In the second place he (Sharafuddin) has explained dissimulation within domain of worship – and not as Jarallah describes it.

According to Sharafuddin, the act of dissimulation represents God’s command within teaching of faith. Sharafuddin regards dissimulation a means of proximity to God. As such he totally rejects the opinion of Jarallah with regard to dissimulation.

Finally, Sharafuddin impedes the way paved by Jarallah to benefit from dissimulation to gain legitimacy and legality for Caliphs. The man who leads prayers in Shia school must be just and of good reputation. This condition invalidates the endeavor of Jarallah. The leader of Prayer must not be profane or a man of no respect among the people. We shall deal with this subject in detail as “Justice is not a condition for a man who leads prayers in other than Shia sect.”

He has clearly displayed the worth of prayer behind a Shia and behind a Sunni individual (or Caliphs). The justice of Caliphs or they being men of justice and  


[1] Ibid. Pg. 87

piety he puts to question and repudiates this quality in them. In the light of this description the reader becomes attentive that the act of Imam Ali (a.s.) and his followers, Shias, does not give any support to them nor do they agree with them. Their dissidence is already concealed in their behavior.

In any case, firstly the response of Sharafuddin to the query of Jarallah is not personal inclination. It reflects the conditions prevalent in society. The direction of thought is an element at a zenith that cannot be neglected but necessarily to conceive the entailing developments.

Secondly: This answer of Sharafuddin refutes the conjecture, which Jarallah disseminates and not that it is to censure deviation of a tradition or taking a part of it for own benefit as it does not need an answer because later the truth is bound to become known.

Because such arrangement of texts is bound to put doubts in the minds of readers with regard to the behavior of Amirul Momineen (a.s.) this group is more dangerous than that of unity-seekers. It is thus said:

“…His Eminence, Ali (a.s.) was always with our chief, Abu Bakr and was present in all prayers behind him.”[1]

“Ali (a.s.) himself also joined in Prayer with the Righteous Caliphs.”[2]


[1] Abdul Qadir Dahqaan Siraawaani: Article quoted in Nida-e-Islam Magazine, Issue No. 15, Autumn 82, Pg. 11
[2] Muhammad Jawad Hujjati Kermani: Interview in Nida-e-Islam Magazine, Issue No. 4, Summer 79, Pg. 60