BISMILLAH AR-RAHMAN AR-RAHIM

PESHAWAR NIGHTS

Sultanu'l-Wa'izin Shirazi, an eminent scholar of Iran, visited India in 1927 A.D (1345 A.H.) when he was 30 years old. He was given a rousing reception everywhere he went. People benefited from his knowledge of tradition, history, and commentary on the holy Qur'an. He was persuaded to enter into a religious debate on 23rd Rajab, 1345 A.H., with people of another belief in Peshawar, in what was then India and is today Pakistan. The discussion took place on ten successive nights. The two principal participants from the opposite side were renowned scholars of Kabul, Hafiz Muhammad Rashid and Sheikh Abdu's-Salam. Four reporters recorded the discussions in the presence of approximately 200 people (Shia and Sunni Muslims). Local newspapers published these accounts each following morning. Sultanu'l-Wa'izin Shirazi compiled the newspaper accounts of the discussions in a book in Persian, published in Teheran as Shabhaye-Peshawar, or Peshawar Nights. The following is a translation of that book.

THE FIRST SESSION

(Thursday night, 23rd Rajab, 1345 A.H.)

Hafiz Muhammad Rashid, Sheikh Abdu's-Salam, Seyyed Abdu'l-Hayy, and other scholars of that region were present. The discussion began in the presence of a large gathering. In the magazines and newspapers, they referred to the writer as "Qibla-o-Ka'ba," but in these pages I have referred to myself as"Well-Wisher" and to Hafiz Muhammad Rashid as "Hafiz."

Hafiz: We are very pleased to have this opportunity to discuss the basic points on which we differ. We should first decide how we should proceed.

Well-Wisher: I am willing to participate in discussions on the condition that we cast aside all preconceived ideas and discuss matters reasonably, like brothers.

Hafiz: I may also be permitted to make one condition: that our discussions should be based on the injunctions of the Holy Qur'an.

Well-Wisher: This condition is not acceptable since the Holy Qur'an is so concise that its deep significance must be interpreted through reference to other facts and hadith.

Hafiz: Right. This is sensible, but it is also necessary that reference be made to hadith and events that are based on indisputable evidence. We should refrain from referring to doubtful sources.

Well-Wisher: Agreed. For a man like me, who is proud enough to claim relationship with the Prophet, it is not fair to go against the examples set forth by my ancestor, the Prophet of Islam. He has been addressed in the Holy Qur'an as follows: "And most surely you conform (yourself) to sublime morality." (68:4) It is also unbecoming to act against the injunctions of the Holy Qur'an which says: "Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner...." (16:125)

RELATIONSHIP WITH THE HOLY PROPHET

Hafiz: Excuse me, you refer to your relationship with the Holy Prophet. It is commonly known, but I ask that you let me know your genealogy so that I may know how your ancestral line reaches the Prophet.

Well-Wisher: My ancestral line reaches the Prophet through Imam Musa Kazim as follows: Muhammad, son of Ali Akbar (Ashrafu'l-Wa'izin), son of Isma'il Mujtahid al-Wa'iz, son of Ibrahim, son of Salih, son of Abi Ali Muhammad, son of Ali (known as Mardan), son of Abi'l-Qasim Muhammad Taqi, son of (Maqbulu'd-din) Husain, son of Abi Ali Hasan, son of Muhammad bin Fathullah, son of Ishaq, son of Hashim, son of Abi Muhammad, son of Ibrahim, son of Abi'l-Fityan, son of Abdullah, son of Hasan, son of Ahmad (Abu Tayyib), son of Abi Ali Hasan, son of Abu Ja'far Muhammad al-Hairi (Nazil-e-Kirman), son of Ibrahim Az-Zarir (known as Mujab), son of Amir Muhammad al-Abid, son of Imam Musa Kazim, son of Imam Muhammad Baqir, son of Imam Ali Zainu'l-Abidin, son of Imam Husain, son of the Commander of the Faithful, Ali bin Abi Talib.

Hafiz: This line of descent reaches the Commander of the Faithful, Ali (may Allah bless him) although you have said that it ends with the holy Prophet. In fact, with this genealogy, you should call yourself among the relations of the holy Prophet and not among his direct descendants. A descendent is one who is directly linked with the Prophet.

Well-Wisher: Our ancestral line reaches the Prophet through Bibi Fatima Zahra, the mother of Imam Husain. I don't understand why you insist so much on this point.

Hafiz: I think I am misunderstood. It is my point of view that descent is recognized from the male side only. I quote an Arabic couplet: "My sons, grandsons, and daughters are from me, but my daughter's sons are not from me." If you can prove otherwise, please do so.

Well-Wisher: There is strong evidence, both from the Holy Qur'an and from authentic hadith, to establish my point.

Hafiz: Please relate it so that we may understand.

Well-Wisher: While you were speaking just now, I recalled a discussion between Harun ar-Rashid, the Abbasid caliph, and our Imam Musa Kazim on this topic. The Imam gave such a convincing reply that the caliph himself accepted it.

Hafiz: I would like to hear about that discussion.

Well-Wisher: Abu Ja'far Muhammad Bin Ali, entitled Sheikh Saduq, in the fourth century A.H. in his Uyun-e-Akbar ar-Riza (Major Sources for Riza), and Abu Mansur Bin Ali Tabarsi, in his Ehtijajj (Supports) give a detailed account of the conversation that took place between Harun ar-Rashid and Imam Musa Ja'far in the caliph's court. The caliph asked the Imam, "How can you claim that you are a descendant of the Holy Prophet? The Prophet Muhammad had no descendant. It is acknowledged that descendants are from the male side and not from the female side. You belong to the generation of his daughter." The Imam recited verses 84-85 from Chapter VI of the Holy Qur'an: "And We gave to him Isaac and Jacob; each did We guide, and Noah did We guide before, and of his descendants David and Solomon and Job and Joseph and Aaron; and thus do We reward those who do good. And Zakariyya and John and Jesus and Elias; every one was of the good." (6:84-85)

The Imam asked the caliph: "Who was Jesus's father?" Harun replied that Jesus had no father. The Imam said: "There was no one, and yet Allah included Jesus in the progeny of the prophets through Mary. Similarly, He has included us in the progeny of the holy Prophet through our ancestor Bibi Fatima." Moreover, Imam Fakhru'd-Din Razi, in his Tafsir-e-Kabir (Great Commentary), Bk IV, P. 124, Problem V, says regarding this verse that the verse proves that Hasan and Husain are the descendants of the Prophet of Islam. Since in this verse God has verified Jesus as a descendant of Abraham, and Jesus had no father, this relationship is from the side of the mother. In the same manner, Hasan and Husain are truly the descendants of the Prophet. Imam Musa Kazim asked Harun if he wanted further proof. The caliph asked the Imam to continue. The Imam read verse 60 from Chapter III, "Al-e-Imran," of the Holy Qur'an: "But whoever disputes with you in this matter after what has come to you of knowledge, then say: come, let us call our sons and your sons and our women and your women and our selves and your selves, then let us be earnest in prayer and pray for the curse of Allah on the liars." (3:61)

He continued, saying that no one has ever claimed that on the occasion of the spiritual contest (Mubahila) against the Christians of Najran that the Prophet took with him anyone except Ali Bin Abu Talib, Fatima, Hasan, and Husain. It follows, therefore that "selves" (anfusana) means Ali Bin Abi Talib. "Women" (nisa'ana) means Fatima and "sons" (abna'ana) means Hasan and Husain whom Allah has identified as the Prophet's own sons. Upon hearing this argument, Harun exclaimed, "Bravo, O Abu'l-Hasan." Clearly, this reasoning proves that Hasan and Husain are the sons of the Prophet and that the Sa'dat Fatima (descendants of Bibi Fatima) are of the progeny of the holy Prophet.

ADDITIONAL EVIDENCE PROVING THAT

THE DESCENDANTS OF BIBI FATIMA ARE

OF THE PROGENY OF THE HOLY PROPHET

Ibn Abi'l-Hadid Mu'tazali, one of your greatest scholars, in his Sharh-i-Nahju'l-Balagha (Commentary on the Peak of Eloquence [writings of Commander of the Faithful, Ali]), and Abu Bakr Razi in his commentary, have cited the same verse, arguing that Hasan and Husain are, from the side of their mother, the sons of the holy Prophet in the same way that Allah in the Holy Qur'an has included Christ in the progeny of Abraham from the side of his mother, Mary.

Muhammad Bin Yusuf Ganji Shafi'i, in his book Kifayatu't-Talib, and Ibn Hajar Makki on pages 74 and 93 of Sawa'iq Muhariqa from Tabrani and Jabir Bin Abdullah Ansari, and Khatib Khawarizmi in Manaqib from Ibn Abbas - all relate that the Prophet said: "Allah created the progeny of every Prophet from his own generation, but my progeny was created in the generation of Ali." Also Khatib-e-Khawarizmi in Manaqib, Mir Seyyed Ali Hamadani Shafi'i in Mawaddatu'l-Qurba, Imam Ahmad Bin Hanbal, in Musnad, and Sulayman Hanafi Balkhi in Yanabiu'l-Mawadda relate, in more or less the same words, that the holy Prophet said: "These, my two sons, are two flowers of this world, and both of them are Imams (leaders), whether they are Imams openly or silently sitting at home." And Sheikh Sulayman Hanafi, in his Yanabiu'l-Mawadda, devotes Chapter 57 to this topic and cites many hadith from his own learned men, like Tabrani, Hafiz Abdu'l-Aziz Ibn Abi Shaiba, Khatib-e-Baghdadi Hakim, Baihaqi, Baghawi and Tabari - all relating in slightly differing versions that Hasan and Husain are the sons of the Prophet.

Towards the end of the same Chapter, Abu Salih writes : Hafiz Abdu'l-Aziz Bin Al-Akhzar, Abu Nu'aim, Tabari, Ibn Hajar Makki on page 112 of Sawa'iq Muhriqa, from Muhammad Bin Yusuf Ganji Shafi'i at the end of Part I after 100 Chapters of Kifayatu't-Talib, and Tabari in the narration of the life of Imam Hasan relates that the second caliph, Umar Bin Khattab, said: "I heard the Prophet say that on the Day of Judgement every ancestry will be disconnected except my generation. Every generation of a daughter is from the father's side except the generation of Fatima, which is connected with me. I am their father and ancestor." Sheikh Abdullah Bin Muhammad Bin Amir Shabrawi Shafi'i, in his book Kitabu'l-Ittihaf bi Hubbi'l-Ashraf, quoted this hadith from Baihaqi and Darqutni from Abdullah Bin Umar, and he from his father, on the occasion of the wedding of Umme Kulthum. And Jalalu'd-din Suyuti quoting from Tabrani in his Ausat, has related from Caliph Umar and Seyyed Abu Bakr Bin Shahabu'd-din Alawi on pages 39-42 of Chapter III of Rishfatu's-sadi min Bahra Faza'il Bani Nabiu'l-Hadi (printed in Maktabi A'lamiyya, Egypt in the year 1303 A.H.), proving that the descendants of Fatima are of the progeny of the Prophet of Islam.

Hence, the couplet that you quoted has no force in the face of all this contrary evidence. Muhammad Bin Yusuf Ganji Shafi'i, in his "Kifayatu't Talib," proves that the sons of the Prophet's daughter are the sons of the holy Prophet. Our ancestral line goes back to Imam Husain; we are, therefore, descendants of the Prophet.

Hafiz: Your argument is reasonable and convincing. The people dispersed for the Isha prayer.

During the recess Nawab Abdu'l-Qayum Khan, who belongs to a noble family of the Sunnis, asked permission to ask Well-Wisher some questions.

WHY SHIAS COMBINE THEIR PRAYERS

Nawab: Why do the Shias combine the prayers of Zuhr and Asr and Maghrib and Isha? This is not in keeping with the practice of the holy Prophet.

Well-Wisher: In the first place, among your own learned men, there is much difference of opinion concerning this issue. Secondly, you say that we go against the practice of the Prophet. Here you are mistaken since the holy Prophet used to offer these prayers in both ways, sometimes separately and sometimes together. Nawab Sahib, turning to his learned men, asked them if it was true that the Prophet offered the prayers in both ways.

Hafiz: He did, but only when he was on a journey or when there was some other hindrance, like rain. Otherwise, when he was at home, he always offered his prayers separately.

Well-Wisher: It is recorded in your own hadith that the Prophet used to offer prayers separately as well as combined at home and without any obstruction. Many hadith confirm this fact. Muslim Bin Hajjaj in his Sahih, in the Chapter "Jam'a Baina's-salatain fi'l-Hazar," says that Ibn Abbas said: "The Prophet used to say Zuhr and Asr as well as Maghrib and Isha prayers jointly without being constrained to do so, or when he was at home." Again Ibn Abbas narrated: "We said eight rak'ats of Zuhr and Asr and later seven rak'ats of Maghrib and Isha prayers jointly with the holy Prophet." The same hadith has been related by Imam Ahmad Bin Hanbal in his Musnad, Part 1, Page 221. Similarly, Imam Muslim quotes a number of hadith concerning this issue. He quotes Abdullah Bin Shaqiq as having said that one day Abdullah Bin Abbas was reading an address after the Asr prayers until the sun set and the stars were visible. People cried, "Prayers, Prayers," but Ibn Abbas paid no heed to them. Then one of the Bani Tamimi shouted "Prayers, Prayers." Ibn Abbas then said: "You remind me of the Sunna, but I myself have seen the Holy Prophet combine Zuhr and Asr as well as Maghrib and Isha prayers." Abdullah bin Shaqiq said that he felt uncertainty about these words and went to Abu Huraira to ask him about it. He verified what Ibn Abbas had said. Through another chain of narrators, Abdullah bin Shaqiq has narrated from Aqil that once Abdullah bin Abbas spoke to the people from the pulpit. He remained there so long that darkness fell. When someone shouted thrice, "Prayer, Prayer, Prayer," Abdullah Bin Abbas became annoyed and said: "Woe be to you. You dare remind me of prayer, even though during the Holy Prophet's days we used to combine Zuhr with Asr as well as Maghrib with Isha prayers." Zarqani in Sharhe Mawatta' of Imam Malik, Part I, in the Chapter of "Jama'a Baina's-Salatain," p. 263, states, "Nisa'i related through Amru Bin Haram from Abi Sha'atha that Ibn Abbas said his Zuhr and Asr prayers as well as Maghrib and Isha prayers jointly in Basra without any time lag or action between them. He said that the Holy Prophet offered his prayers in the same way." Also Muslim in Sahih and Malik in Mawatta', Chapter "Jam'a Baina's-salatain" and Imam Hanbal in Musnad quotes Ibn Abbas through Sa'id Bin Jabir that the Holy Prophet offered his Zuhr and Asr prayers together in Medina without being constrained to do so by fear or bad weather. Abu Zubair said he asked Abu Sa'id why the Prophet combined the two prayers. Sa'id said that he too asked Ibn Abbas thesame question. Ibn Abbas replied that he combined the two prayers so that his followers might not be put to undue hardship and suffering. Also, in many other hadith, Ibn Abbas is related to have said that the Holy Prophet of Islam combined Zuhr and Asr as well as Maghrib and Isha prayers without being constrained to do so. These hadith in your Sahih and in many other authentic books prove the permissibility of the combination of the two prayers, both at home and during travel.

Hafiz: There is no such quotation of hadith in Sahih Bukhari.

Well-Wisher: Because all the authors of Sahih, like Muslim, Nisa'i, Ahmad Bin Hanbal, and exponents of the Sahihain, of Muslim, Mubhari, and other great Sunni scholars have quoted these things, this is sufficient for us to win our point. But in fact, Bukhari, too, has recorded these hadith in his Sahih, but he has deceitfully put them away from their proper place, the section concerning the combination of two prayers. If you go through the Chapters "Bab-e-Ta'akhiru'z-zuhr li'l-Asr Min Kitabe Mawaqitu's-salat" and "Bab-e-Dhikru'l-Isha wa'l-Atma" and "Bab-e-Waqtu'l-Maghrib," you will find all these hadith there. Recording these hadith under the heading, "Permission and Authorization to Combine Two Prayers" proves that it is the common belief of learned men of the two sects. The authenticity of these hadith has already been acknowledged in the books of Sahih. Accordingly, Allama Nuri in Sharhe Sahih Muslim, Asqalani, Qastalani, Zakariyya-e-Razi, in the commentaries that they have written on Sahih Bukhari, Zarqani in his commentary on the Mawatta' of Malik, and others related these hadith. After quoting the hadith of Ibn Abbas, they acknowledged their authenticity and admitted that these hadith are proofs of the acceptability of combining two prayers.

Nawab: How is it possible that these hadith have been put into practice since the time of the Holy Prophet, but learned men have adopted a different path?

Well-Wisher: This situation is not confined to this topic alone. You will see many such examples later. In this matter, Sunni scholars of jurisprudence, apparently without much serious thought, or for other reasons which I do not understand, have given unintelligible explanations contradicting these hadith. For instance, they say that perhaps these hadith refer to situations involving fear, danger, rains, or winds. Some of your older scholars, like Imam Malik, Imam Shafi'i, and some other jurists of Medina gave the same explanation. This, despite the fact that the hadith of Ibn Abbas clearly says that the two prayers were offered without the constraint of fear or the possibility of rainfall.

Others have suggested that perhaps the sky was overcast, and those offering prayers did not know the time. Perhaps, when they finished their Zuhr prayers, the clouds dispersed, and they saw that it was time for Asr prayers. So they had to offer Zuhr and Asr prayers together. I don't think a more unlikely explanation could be found. Perhaps these interpreters did not care to think that the person offering prayers was the Holy Prophet of Islam. Clouds did not mean to him what they might to others. He understood all causes and effects. Apart from the fact that this explanation is unconvincing, the combining of Maghrib and Isha prayers rejects their explanation. At that time clouds have no relevance to this question.

As we said: the hadith of Ibn Abbas clearly states that his address continued so long that the audience repeatedly cried, " prayers, prayers." They reminded him that the stars had appeared and that it was time for prayers. But he purposely delayed the Maghrib prayer so that he might offer both Maghrib and Isha prayers together. Abu Huraira also verified this action, saying that the Prophet also acted in the same manner. Such spurious explanations, in light of clear guidance, are regrettable. Your own learned men reject them. Sheikhu'l-Islam Ansari, in his Tuhfatu'l-Bari fi Sharhe Sahihu'l-Bukhari in the Chapter "Salatu'z-zuhr ma'l-Asr wa'l-Maghrib ma'al Isha," page 292, Part II, and similarly, Allama Qastalani, on page 293, Part II of Irshadu's-Sari fi Sharhe Sahihu'l-Bukhari, as well as other exponents of Sahih Bukhari admit that this kind of explanation is against the obvious meaning of the hadith and that to insist that every ritual prayer be offered separately is a groundless requirement.

Nawab: Then how did this controversy arise so that the two sects of Muslims are after the blood of each other and condemn each other's actions?

Well-Wisher: You say that the two sects of Muslims are inimical to each other, but I disagree. We Shias do not look down upon any of the learned men or common people of our brothers, the Sunnis. We regret that propaganda of the Kharijis, the Nasibis, and the Umayyads have affected the hearts of some people. Unfortunately, some Sunnis regard their Shia brothers, who are one with them as regards the Qibla (Ka'ba), the Holy Book (Qur'an), and the Prophet, as Rafizis (dissenters), idolaters, and infidels.

As for your question regarding how this difference originated, perhaps we can discuss this in later meetings. Concerning the saying of prayers separately or together, Sunni legal scholars have recorded hadith which permit the offering of Zuhr with Asr, and Maghrib with Isha prayers as a matter of ease, comfort, or safety. I do not know why some do not consider it permissible to offer the two prayers together in the absence of any obstruction. Some authorities, like Abu Hanifa and his adherents, forbid it under any circumstances, whether there is any obstruction or not, or whether the prayers are said during travel or at home. The Shafi'ites, Malikites, and Hanbalites, with all of their differences in essential and non-essential tenets, have permitted the combining of the prayers during a lawful journey. But the Shia ulema, in obedience to the Holy Imam and the progeny of the Holy Prophet, have unconditionally permitted the offering of prayers together.

Of course the offering of prayers at the time specified for each ritual prayer is preferable to praying in one interval, as has been clearly stated in expository books dealing with problems of religious performance written by Shia ulema. Since people are often busy with their own affairs and have their own cares and anxieties, they fear they might miss their prayers. Hence, for their own convenience and to avoid hardship and suffering, the Shias say their two prayers in one interval, whether early or late, during the appointed time. Now I think this much is sufficient to enlighten our Sunni brothers who look at us with indignation. Perhaps we can return to our discussions about the fundamentals, after which the questions concerning practice will be solved.

HOW THE ALLAMA'S ANCESTORS

MIGRATED FROM THE HIJAZ TO IRAN

Hafiz Sahib asked Allama Sultanu'l-Wa'izin to tell him how his ancestors migrated from the Hijaz to Iran. He gave a history of his ancestors who were murdered in Shiraz on the order of the Abbasid King. Their mausoleums still attract pilgrims from distant places. Notable among them are Seyyed Amir Muhammad Abid, Seyyed Amir Ahmad (Shah Charagh), and Seyyed Alau'd-din Husain, all sons of Imam Musa Kazim. The details concerning his family are omitted.