Peshawar Nights: Shia Islam in Sunni Traditions

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It recounts a public debate between Shia Muslims and Sunni Muslims, that took place in the city of Peshawar in the North-West Frontier Province of British India (present-day Khyber Pakhtunkhwa, Pakistan) for ten nights beginning on 27 January 1927. The two principal participants from the Sunni side were Hafiz Muhammad Rashid and Sheikh Abdus Salam from Kabul. The discussions were attended by approximately 200 people (Shia and Sunni Muslims) and were recorded by four reporters published following morning in the local newspapers. [2] Your own Jarullah Zamakhshari says in his Tafsir al-Kushshaf that the above verse means that our Prophet was superior in rank to all others because of his special merits, the most important of which was that he was the last of the prophets. Arny, Rose (2000). Forthcoming Books, Volume 35, Issue 5 (Listing) (the University of Michiganed.). R.R. Bowker Company. pp.486, 1214. A condition of the dialogue was that only sources acceptable to both sects would be cited. The dialogue was held in Persian, commonly understood in the city of Peshawar (Note: Persian is no longer commonly understood in Peshawar). The transcript, made by four reporters and published in the newspapers daily, was published in book form in Teheran and soon became a classic authority in the East. The present work is based on the fourth edition, published in Teheran in 1971, the year in which Sultan al-Wa'izin died at the age of 75. [4] English editions [ edit ] Different English editions. The Prophet himself said: "I have been commanded by Allah to announce this to you." Then he grasped the hand of ‘Ali and said, "Know you all, of whomsoever I am the Maula (Master), ‘Ali is also his Maula (Master)." Moreover, the self of ‘Ali is declared to be the self of the Prophet. The 'Verse of Imprecation' (Mubahala) says:

He surpasses humanity in all merits and occupies a state of infallibility. The world shall not be without such an Imam until the Day of Judgement. An Imam of such excellence is at the highest stage of spiritual attainment. Such an Imam is divinely commissioned and is appointed by the Holy Prophet. He surpasses all creation, including the prophets of the past. Hafiz: But if you believe in ‘Ali's equality with the Holy Prophet in all matters of virtue and excellence, it follows that you must believe in his equality in matters of prophethood and the characteristics attached to that. There are many matters in which we should not follow the verdict of a deceased mujtahid (from jihad, to strive, meaning in this case, one who strives to interpret and to formulate religious practice and law, as ijtihad refers to the process of striving) but should turn to the living mujtahid for guidance.

Fourth Session, Sunday night, 2nd Rajab 1345 A.H.

So when Moses found Aaron fittest for this office, he asked Allah to make him his associate in his mission, so that he might be his wazir (minister or assistant). Similarly, when the Holy Prophet saw that there was no one among all of his followers as deserving as ‘Ali, he asked Allah Almighty to make ‘Ali his minister and associate.

Thus, the work will find a place in every Department of Near Eastern Studies and every divinity school concerned with ecumenical problems in the modern world. It should be closely studied by serious students of political science and world history who are attempting to understand the emerging presence of Islam in world affairs. Ali's refusal to pay allegiance to Abu Bakr proves the method of his appointment as caliph was not right Hafiz: This means, according to your reasoning, that ‘Ali's position was superior to that of the last Prophet. This is what the Ghalis believed, as you have yourself admitted. General and special prophethood Aaron (a.s.) was one of those prophets who was not permanent, or, independent. He was subordinate to the ‘shari'a’ (religious code) of his brother, Moses. ‘Ali (a.s.) reached the rank of prophethood but was not elevated to the rank of prophet per se since he was subordinate to the ‘shari'a’ of Muhammad.These remarks of a Shafi'i scholar may be compared to the hadith mentioned by Hafiz Sahib. Leaving aside all the authentic sources we have quoted, if you have any proof of Abu Bakr's purity, please present it. Hafiz: They were great jurists, learned scholars, pious men, and our Imams. The Sunni ulama’s condemnation of Abu Hanifa Mulla ‘Ali Qushachi says in ‘Sharh al-Tajrid’, "The Imamate is the general vicegerent of Allah for both the affairs of this world and religion, like the caliphate of the Prophet." And Qazi Ruzbahan, one of the most fanatical of your ulama’, points to the same meaning. He says: "The Imamate, according to the followers of Abu'l-Hasan Ash'ari, is the vicegerency of the Prophet of Islam for establishing the faith and safeguarding the interests of the Muslim community. No hadith exists designating other caliphs as the "Guides of the Community" or "Gates of Knowledge"