Enemy of God
Every Ramadan, the Shi'a of Al Muhammad eagerly await a certain phenomenon in the sky to assess whether the time for Maghrib prayer has ensued.
Confirming that time for Maghrib would entail us certain privileges restricted to us during the Ramadan day, such as breaking our fast, and praying the relevant Maghrib prayer.
The problem, however - is that there are numerous, contradictory ahadith from our Imams determining the time of Maghrib prayer.
The two most numerous ones place Maghrib at either:
Full disappearance of the disk of the sun.
Or
Disappearance of the redness of eastern sky
Many present-day Twelver scholars have reconciled between these two sets of ahadith as meaning:
The full setting of the sun's disk is the determining criterion of Maghrib. Waiting for the redness of the sky to disappear is only a precautionary measure to assess Maghrib had indeed occured.
It is then a befuddling conundrum for the Shi'a to read ahadith where it is noted that Abu al-Khattab and his companions took an entirely different route in assessing Maghrib time.
Instead of the full setting of the sun - with some extra precautionary waiting minutes -
The Khattabiya determined the time of Maghrib prayer to be only when the stars in the sky align.
This phenomenon is demonstrated by the following ahadith:
(Tahdhib al-Ahkam)
Narrated Dhurayh, who said:
I asked Abu Abdullah (peace be upon him): ‘Some people among the followers of Abu Al-Khattab postpone Maghrib prayer until the stars align.’
He said: ‘I disassociate myself before God from whoever does that intentionally.’”
وعنه ، عن العباس بن معروف ، عن عبدالله بن المغيرة ، عن ذريح قال : قلت لأبي عبدالله ( عليه السلام ) : إنّ أُناساً من أصحاب أبيالخطّاب يمسون بالمغرب حتى تشتبك النجوم ؟ قال : أبرأ إلى الله ممّن فعل ذلك متعمّداً
(Tahdhib al-Ahkam)
“From Abu Usama Al-Shihham, who said: A man said to Abu Abdullah (peace be upon him): ‘Should I delay Maghrib until a star becomes visible?’
He said: ‘An innovation of the Khattabiya! (Followers of Abu al-Khattab)
Gabriel (peace be upon him) determined Maghrib prayer time to prophet Muhammad (peace be upon him) at the time when the sun’s disk set.’”
وعنه ، عن جعفر بن سماعة ،عن إبراهيم بن عبدالحميد ، عن الصباح بن سيّابة وأبي أسامة قالا : سألوا الشيخ ( عليه السلام ) عن المغربفقال بعضهم : جعلني الله فداك ، ننتظر حتى يطلع كوكب ؟ فقال : خطابيّة ؟! إنّ جبرئيل نزل بها على محمّد ( صلى الله عليه وآله ) حينسقط القرص .
(Tahdhib al-Ahkam)
“It was said to Imam al-Sadiq: ‘The people of Iraq delay Maghrib until the stars aligned.’
He said: ‘This is the work of God’s enemy, Abu Al-Khattab.’”
وقيل له : إنّ أهل العراق يؤخّرون المغرب حتى تشتبك النجوم ؟ فقال : هذا من عمل عدوّ الله أبي الخطّاب .
The words of the Imam of the Time are clear:
Postponing Maghrib until the stars aligned is a condemnable innovation of Abu al-Khattab, the Enemy of God.
In the light of this condemnation of Abu al-Khattab and clear denunciation of such rituals (postponing Maghrib) by the Imam -
How could the people of Iraq (i.e, Kufan Shi'a in particular) have reasonably justified engaging in such behavior?
We will evaluate this phenomenon from the words of two prominent Kufan Shi'a:
Zurara ibn A'yan and Abu Basir.
So without further adue
Let us begin!
--
A) ZURARA AND THE STARS
The era of Imam al-Baqir was a time of total enlightenment for the Shi'a, with regards to every aspect of their lives.
Given that Imam al-Sajjad abstained from giving religious instructions to most Shi'a due to the reasons of taqiyya,
The Shi'a of Imam al-Baqir's era recall:
(Al-Kafi)
“The Shī‘a, before the time of Abu Ja‘far (al-Baqir), did not know the rites of Hajj, nor their lawful (halal) and unlawful (haram) matters, until Abu Ja‘far came and opened the way for them, explaining to them the rites of Hajj and what is halal and haram, so that people came to need him (and his guidance) after they had previously relied on Sunni clergy for their religious commandments.”
كانت الشيعة قبل أن يكون أبو جعفر، وهم لا يعرفون مناسك حجهم، وحلالهم وحرامهم، حتى كان أبو جعفر ففتح لهم وبين لهم مناسكحجهم، وحلالهم وحرامهم، حتى صار الناس يحتاجون إليه (إليهم) من بعد ما كانوا يحتاجون إلى الناس
It is then, of no surprise, that we would find even highly prominent Shi'i clergy such as Zurara ibn A'yan asking Imam al-Baqir about questions one might find to be basic about jurisprudence.
This is because Imam al-Baqir, the Shi'a were highly dependent on Sunni clergy for jurisprudence - making the era of al-Baqir (as) an era of introspection and discovering their religious identities.
They now were presented with an opportunity to verify all commandments they previously took as fact, before Imam al-Baqir.
This is the meaning of, "people came to need Imam al-Baqir (and his guidance) after they had previously relied on Sunni clergy for their religious commandments.”
Hence, we find Zurara asking Imam al-Baqir in the following hadith:
When does the fast person break his fast?
The Imam answered him in a way much different from the Sunni notion of when to break one's fast.
(Tahdhib al-Ahkam)
Zurara ibn A'yan narrates from al-Baqir saying:
“I (Zurara) asked Abū Ja‘far (al-Baqir) about the time of breaking the fast of the fasting person. He said: ‘When three stars become visible.’
And he said regarding a man who thought the sun had set and broke his fast, then afterward saw the sun still visible: ‘There is no makeup (no qada’) upon him.’
Muḥammad ibn al-Ḥasan (father of Shaykh al-Saduq) said:
What this report contains about the appearance of three stars is not to be taken into consideration; what must be observed is what we have previously mentioned - the setting of the sun’s disk, and its sign is the disappearance of the redness from the eastern horizon.
This (three-star criterion) was what the followers of Abū al-Khaṭṭāb - may God curse them - used to consider.”
(968) 36 - أحمد بن محمد عن الحسين بن سعيد عن فضالة عن ابان عن زرارة قال: سألت أبا جعفر عليه السلام عن وقت افطار الصائمقال: حين يبدو ثلاثة أنجم، وقال لرجل ظن أن الشمس قد غابت فأفطر ثم أبصر الشمس بعد ذلك قال: ليس عليه قضاء.
قال محمد بن الحسن: ما تضمنه هذا الخبر من ظهور ثلاثة أنجم لا يعتبر به، والمراعى ما قدمناه من سقوط القرص وعلامته زوال الحمرة منناحية المشرق، وهذا كان يعتبره أصحاب أبي الخطاب لعنهم الله
The breaking of the fast is when three stars align!
As the father of Shaykh al-Saduq correctly assessed:
"This (three-star criterion) was what the followers of Abū al-Khaṭṭāb - may God curse them - used to consider (in Maghrib prayer and time of fasting).”
The determination of Maghrib at a time when the stars appear in the sky seems to have been such a prominent phenomenon in Kufa -
It was an idea taught to the pre-eminent Shi'a of Kufa by our Imams, as in the case of Imam al-Baqir with Zurara.
With the growing number of Shi'a during the time of Imam al-Sadiq,
The different Shi'i prayer time became increasingly conspicious in Kufa and came at odds with the Sunni determination of Maghrib, which occurs with the "disappearance of the sun disk".
Imam al-Sadiq immediately sensed an imminent threat.
B) THE FEAR OF KUFAN PUBLICITY
When the Imam recognizes great danger will afflict the Shi'a in the near future,
He will not hesitate to misguide the non-Shia or low comprehension Shi'a.
This is his right, as Imam, to guide and misguide whomever he wishes (as we've discussed in previous artuckes).
He will even assure these people that his (misguided) answers are the truth, and Allah will be the witness to his answers on the Day of Judgement.
We can see this below in the case of Um Khalid, a Shi'i woman with sympathy to the Batriyya (Zaydis who venerate Abu Bakr and Umar):
(Al-Kafi, vol 8, page 101)
“Narrated Abu Basir who said:
‘I was seated in the presence of Abu Abdullah (al-Sadiq) when Um Khalid whose limb had been cut off by Yusuf ibn Umar came up, seeking permission to see the Imam.
Imam al-Sadiq said to me (Abu Basir): ‘Would you like to listen to her speech?’
I said, ‘Yes’.
He said: ‘Grant her permission’, and he made me sit alongside him upon the seat.
She then entered and spoke, and she was a very well spoken woman.
She asked about Abu Bakr and Umar.
Imam al-Sadiq said: ‘Have wilayah (loyalty, love) for the two of them’.
She then said, ‘Shall I say to my Lord (azwj) when I meet Him (azwj) that you ordered me to have wilayah for them?’
The Imam said: Yes.”
71 - أبان، عن أبي بصير قال: كنت جالسا عند أبي عبد الله (عليه السلام) إذ دخلت علينا أم خالد التي كان قطعها يوسف بن عمر تستأذنعليه فقال أبو عبد الله (عليه السلام): أيسرك أن تسمع كلامها؟ قال: فقلت: نعم، قال: فأذن لها، قال: وأجلسني معه على الطنفسة (1) قال:
ثم دخلت فتكلمت فإذا امرأة بليغة فسألته عنهما، فقال لها: توليهما؟ قالت: فأقول لربي إذا لقيته: إنك أمرتني بولايتهما، قال: نعم،
When Um Khalid left, Imam al-Sadiq explained his words to Abu Basir as the following:
(Rijal al-Kashi)
“When she left,
Imam al-Sadiq told us: ‘I feared that she would go and inform Kathir al-Nawa’ of my words, if I answered her [truthfully] - leading Kathir to publicly expose me in Kufa.
O Allah, I disassociate from Kathir al-Nawa’ in this world and the Hereafter.’”
فلما خرجت ، قال : إني خشيت أن تذهب فتخبر كثير النواء فتشهرني بالكوفة ، اللهم إني إليك من كثير النواء بريء في الدنيا والآخرة
The fear of negative publicity among the Kufan Sunnis and Zaydis made Imam al-Sadiq misguide this Shi'i woman into believing Abu Bakr and Umar are righteous.
Why?
Because the woman planned transmit the Imam's words to the leader of the Batriyya of Kufa, Kathir al-Nawa, who frequently pressed the Imam on the matter of Abu Bakr and Umar.
If the Imam answered negatively, catastrophe will befall him and the Shi'a.
If the Imam answered affirmatively - that Abu Bakr and Umar must be followed, the Shi'a will be spared.
This same rationale and same course of action was replicated by Imam al-Sadiq with regards to "praying Maghrib when the stars align".
C) A DEATH OF REMEMBRANCE
The fear of Kufan publicity inspires the Imam to kill his companions.
Not literal deaths, but through inducing the death of their remembrance.
(Rijal al-Kashi)
Abu al-‘Abbas al-Buqbaq, who said: Abu Abdullah (peace be upon him) said:
‘Zurara ibn A‘yan, Muhammad ibn Muslim, Buraid ibn Mu‘awiya, and Al-Ahwal are among people I love most, both living and dead.
But (the Kufans) often speak about them negatively in my presence, so I find no choice but to agree with the negative words said about them.
434- حمدويه، قال: حدثنا محمد بن عيسى، عن أبي محمد القاسم بن عروة، عن أبي العباس البقباق، قال، قال أبو عبد اللّه عليه السّلام: زرارة بن أعين، و محمد بن مسلم، و بريد بن معاوية، و الاحول، أحب الناس إلي أحياء و أمواتا، و لكن الناس يكثرون علي فيهم فلا أجد بدامن متابعتهم.
(Rijal al-Kashi)
Hamdawiyah ibn Nasir said: Muhammad ibn ‘Isa ibn ‘Ubayd told me, from Ibn Abi ‘Amir, from ‘Abd al-Rahman ibn al-Hajjaj, from Hamza, who said: I asked Abu Abdullah (peace be upon him), ‘I heard that you disassociated yourself from my uncle’ (meaning Zurara)?
He said: ‘We have not disassociated ourselves from Zurara, but the Kufans come, mention him, and narrate from him.
If I remained silent about him and not spoken negatively, they would compel me to do so. This induces me to say (regarding Zurara's words): “Whoever said this, I disassociate from him before God.”’”
حدثني حمدويه بن نصير، قال: حدثني محمد بن عيسى بن عبيد، عن ابن أبي عمير، عن عبدالرحمن بن الحجاج، عن حمزة، قال قلت لأبيعبد الله -عليه السلام-بلغني أنك برئت من عمي -يعني زرارة-؟ قال، فقال: إنا لم أبرأ من زرارة، لكنهم يجيؤون ويذكرون ويروون عنه، فلوسكتّ عنه ألزمونيه، فأقول: من قال هذا فأنا إلى الله منه بريء.
Not only would Imam al-Sadiq disassociate from his companions and confirm negative words said about them, when faced by the Kufans.
Imam al-Sadiq would go on to describe even the beliefs and ritualistic practices done by his companions as "innovations", even though he ordered them himself.
Because Imam al-Sadiq had entrusted Zurara with tasks that contradict Sunni practice,
When the Kufan Sunnis confronted Imam al-Sadiq - the Imam denounced those practices as "innovations" (biddah).
(Rijal al-Kashi)
Narrated ‘Abd al-Rahim al-Qasir, who said: Abu Abdullah (peace be upon him) said:
“Go to Zurara and Buraid, and tell them: What is this innovation (bid‘ah)? Do you not know that the Messenger of Allah (peace be upon him and his family) said: ‘Every innovation is misguidance’?”
جبريل بن أحمد، قال: حدثني محمد بن عيسى بن عبيد، عن يونس بن عبد الرحمن، عن عمر بن أبان، عن عبد الرحيم القصير، قال، قال أبوعبد اللّه عليه السّلام: ائت زرارة و بريدا، و قل لهما ما هذه البدعة اما علمتم أن رسول اللّه صلّى اللّه عليه و آله قال: كل بدعة ضلالة
The beliefs condemned by Imam al-Sadiq may be completely tame and perhaps not even contradictory to Sunnism,
However the Imam would condemn them as innovations or disassociate from them because they are associated with a popular companion of his whom the Kufans compelled the Imam to condemn.
To demonstrate,
Abu Basir visits Imam al-Baqir and asks him whether Rasul Allah is able to view our deeds.
Imam al-Baqir answers:
(Basa'ir al-Darajat)
"Narrated Abu Basir, from Abu Ja‘far (al-Baqir) who said:
‘The deeds are presented every Thursday to the Messenger of Allah (peace be upon him and his family).’”
5- حدثنا أحمد بن محمد عن الحسين بن سعيد عن حماد بن عيسى عن الحسين بن المختار عن أبي بصير عن أبي جعفر ع قال الأعمالتعرض كل خميس على رسول الله
When this same hadith became popularly associated with Abu al-Khattab in Kufa, leading to the Imam's disassociation from Abu al-Khattab's words.
Abu Basir asked Imam al-Sadiq about those exact same words he heard from al-Baqir:
(Ma'ani al-Akhbar)
Narrated Abu Basir, who said:
I asked Abu Abdullah (al-Sadiq):
‘Abu Al-Khattab used to say: The Messenger of Allah (peace be upon him and his family) has the deeds of his ummah presented to him every Thursday.’
Abu Abdullah (peace be upon him) said: ‘It is not like that.
Rather, the Messenger of Allah (peace be upon him and his family) has the deeds of his nation presented to him every morning—the deeds of the righteous and the wicked. So beware.’
And he quoted the words of Allah, the Exalted:
‘And say, “Work [righteousness]; Allah will see your deeds, and His Messenger, and the believers.”’
He then fell silent.
Abu Basir said: By "believers" seeing the deeds of the ummah, Imam al-Sadiq meant the Imams exclusively have this ability.
معاني الأخبار: أبي عن محمد العطار عن سهل عن الحسن بن علي بن أبي حمزة عن أبي بصير قال: قلت لأبي عبد الله عليه السلام: إن أباالخطاب كان يقول: إن رسول الله صلى الله عليه وآله تعرض عليه أعمال أمته كل خميس، فقال أبو عبد الله عليه السلام: ليس هكذا، ولكنرسول الله صلى الله عليه وآله يعرض عليه أعمال أمته كل صباح أبرارها وفجارها فاحذروا وهو قول الله عز وجل: " وقل اعملوا فسيرى اللهعملكم ورسوله والمؤمنون " وسكت، قال أبو بصير: إنما عنى الأئمة عليهم السلام
A very tame hadith:
"The prophet sees the deeds of believers every Thursday"
In comparison to Imam al-Sadiq's subsequent hadith:
"The prophet sees the deeds of this ummah every morning daily"
Imam al-Sadiq denies the validity of the former hadith, despite the latter being much more problematic for Sunnis as it edges on the line of describing the prophet as omnisicient being.
Why?
Because the former became popularly associated with Abu al-Khattab.
Imam al-Sadiq wanted the remembrance of Abu al-Khattab to die out completely in the hearts of the Shi'a.
Not because Abu al-Khattab was a malevolent character, nor were his beliefs innovations.
It is Abu Basir who witnessed Imam al-Baqir telling him the exact same words as Abu al-Khattab: "The prophet sees the deeds of believers every Thursday".
However, the fear of Kufan publicity necessited a rewriting of the memory of Abu al-Khattab and his beliefs.
D) WE CHANGED OUR MINDS
As stated in part three of my Abu al-Khattab series:
"When the Imam decides the social and security situation is ripe, the Shi'a were ordered to publicly proclaim their beliefs which contradicted the defined beliefs of the above mentioned sects.
When the Imam decides that the situation is unsafe, the Shi'a are to disassociate from their previously proclaimed beliefs -
Not in actuality, but all out of taqiyya."
This is highlighted by the following hadith:
(Mukhtasar al-Basair)
Al-Fudayl ibn Yasār, narrates from Abū Ja‘far (al-Baqir), who said:
“Do not exclaim belief in al-jibt and al-tāghūt (that Abu Bakr & Umar represent Meccan polytheistic idols)
And do not exclaim belief in al-raj‘ah (the Return of the Imams before Day of Judgement).
If they (Sunnis) say to you, ‘But you used to say that,’ then say, ‘As for today, we do not say it.’
For indeed, the Messenger of Allah (peace and blessings be upon him and his family) used to win people’s hearts with a hundred thousand dirhams so that they would refrain from harming him - so can you not win them over with mere words?”
وعنهما عن أحمد بن محمد بن أبي نصر عن حماد بن عثمان عن الفضيل بن يسار عن أبي جعفر عليه السلام قال لا تقولوا الجبت والطاغوتولا تقولوا الرجعة فان قالوا لكم فإنكم قد كنتم تقولون ذلك فقولوا اما اليوم فلا نقول فان رسول الله صلى الله عليه وآله قد كان يتألف الناسبالمائة ألف درهم ليكفوا عنه فلا تتألفونهم بالكلام
وروي أيضا: لا تقولوا الجبت والطاغوت وتقولوا الرجعة، فان قالوا: قد كنتم تقولون؟ قولوا الآن لا نقول،
The key phrase in this hadith is:
If they (Sunnis) say to you, ‘But you used to say that,’ then say, ‘As for today, we do not say it.’
When "praying Maghrib when the stars align" became associated with Abu al-Khattab,
Despite it being a recognized practice that our Imams taught topranking companions such as Zurara -
Imam al-Sadiq said:
(Tahdhib al-Ahkam)
Narrated Jarud, who said:
Abu Abdullah (peace be upon him) said to me:
“The Kufan Shi’a are advised by me but do not accept my advice.
When they hear my words, they publicize them (without understanding the true meaning).
I told them: 'Delay Maghrib time a little after the sun disk appears.'
Instead, they delayed Maghrib when it when the stars align.
As for today, I pray it when the sun’s disk has set (because of the Kufan Shia's actions)"
الحسن بن محمد بن سماعة عن ابن رباط عن جارود او اسماعيل بن أبى سمال عن محمد بن أبي حمزة عن جارود قال قال لي أبوعبداللهعليه السلام يا جارود: ينصحون فلا يقبلون وإذا سمعوا بشئ نادوا به أو حدثوا بشئ أذ اعوه ! قلت لهم مسوا بالمغرب قليلا فتركوها حتىاشتبكت النجوم، فانا الآن اصليها إذا سقط القرص
Imam al-Sadiq's words here sound eerily similar to what he said earlier:
If they (Sunnis) say to you, ‘But you used to say that,’ then say, ‘As for today, we do not say it.’
For indeed, the Messenger of Allah (peace and blessings be upon him and his family) used to win people’s hearts with a hundred thousand dirhams so that they would refrain from harming him - so can you not win them over with mere words?”
The similarity is no coincidence.
With the death of Abu al-Khattab's remembrance
If Sunni Kufans go to Imam al-Sadiq and tell him, "you and your Shi'a used to postpone Maghrib until the stars aligned!"
The Imam's response to them?
"As for today, I pray Maghrib when the sun’s disk has set"
The purpose?
For indeed, the Messenger of Allah (peace and blessings be upon him and his family) used to win people’s hearts with a hundred thousand dirhams so that they would refrain from harming him - so can you not win them over with mere words?”
الحسن بن محمد بن سماعة عن ابن رباط عن جارود او اسماعيل بن أبى سمال عن محمد بن أبي حمزة عن جارود قال قال لي أبوعبداللهعليه السلام يا جارود: ينصحون فلا يقبلون وإذا سمعوا بشئ نادوا به أو حدثوا بشئ أذ اعوه ! قلت لهم مسوا بالمغرب قليلا فتركوها حتىاشتبكت النجوم، فانا الآن اصليها إذا سقط القرص
Therefore,
Abu al-Khattab and his companions postponing Maghrib until the stars align was not an innovation.
It was a true, recognized practice and confirmed in the era of Imam al-Baqir by top companions such as Zurara.
Subsequently, Imam al-Sadiq instilled the practice in most Kufan Shi'a through the figure of Abu al-Khattab.
However, when the Imam decided to kill the remembrance of Abu al-Khattab,
The act disappeared and so did Abu al-Khattab's positive memory. Both were left as matters which only those of ma'rifa and diraya would recognize.
I hope this was beneficial
Wasalaam
John Andaluso
