The AMI Podcast

Of the questions raised in the discussion was the narration found in  Shia hadith works “all the companions committed apostasy (irtadū) except three” to which Sayed Qazwini responded by rejecting this narration based on the lack of chain, in addition to it being logically impossible that only four companions out of the thousands remained on the faith.  It was also evident from the discussions that the Shia narrative is one that is over-critical to the Sahaba perhaps due to a reactionary outlook to the Sunni narrative. Some Shia scholars did however raise that,  although the ṣahāba need to be seen in terms of their human capacity,  there is a general lack of knowledge amongst the lay Shia about the various companions of the Prophet and their services to Islam. The notion of ʿadūl (trustworthiness) of the companions was also further discussed where it became evident that the term used in the presentation was in reference to the moral integrity of the companions whilst the technical term in this discussion is about the trustworthiness of the companions in narrating hadith. This led naturally to the topic of cursing the companions – to which the Shia and Sunni scholars present agreed that cursing and abusing of the companions is categorically wrong, and whilst critiquing the companions’ actions does not amount to cursing, it should only ever be done in a respectful manner.

Sayed Hossein Qazwini's main argument was that the ṣahāba hold a high status and are praised in the Quran, that praise is conditional upon their obedience to the Prophet. Furthermore, the existence of criticism of some ṣahāba in the Quran is further evidence that there is no basis to consider them free from scrutiny.

Shia Sunni scholar panel discussion, the Concept of Sahabah & Adalah Ahle Sunnah Perspective.

Maulana Abdul Hamid Kusuri presents, The Concept of Sahabah & Adalah Ahle Sunnah Perspective

Of the various points raised, was the implication of the Shia belief in ismah is the raising the Imam’s ismah above that of the Prophet. This is because if the Prophet were to make a mistake he would be guided by revelation, whereas the Imam would be guided without revelation, elevating the imams status above the Prophet. The scholars present echoed the Shia belief that the final Prophet is of the highest standard, in both the worship and in ismah.

Professor Mohammad Ghari Seyed Fatemi outlined the mainstream Shia belief of ismah according to classical theologians as being the Prophet & Imams being protected from mistakes, sins, or anything that would make them be worthy of blame.  Amongst the different opinions amongst Shia theologians, Sayed pointed that a minority believe the Prophet (and by priority the Imams) having the possibility of forgetting. He then went on to highlight the arguments used by the Shia theologians; that if the Imam is not infallible it would result in infinite regress.  This is because if the Imam is not infallible the follower would have to find someone else who doesn’t make mistakes in religious affairs to be a point of emulation. This would continue until infinity or it would need to stop somewhere – and for the Shia it is the Imam who is the perfect guide and free from mistakes and sin (at the very least in terms of religious affairs). The Sayed also went on to briefly explain his own understanding of the scope of ismah.

Ayatollah Mostafa Mohaghegh Damad’s main argument for the necessity of an Imam was premised primarily on a mystical reading of Shia Islam. This view holds that there is a need for a divine connection between God and Man which is fulfilled by the perfect man (al-insan al-kamil) which in this case is the Imam.  Mohaghegh’s detailed discussion revolved around the Qur’anic verse 2.30 “When your Lord said to the angels, ‘Indeed I am going to set a viceroy (khalifa) on the earth”. The verse uses the term ‘Ja’il’ translated as ‘going to set’, however, the Arabic verb is in its continuous present tense indicative of an everlasting act i.e., God will always set up an Imam.    Furthermore, the verse continuing from it evidences the superiority of this viceroy based on knowledge and not shedding bled, something characteristic of the perfect man or Imam in this case. Furthermore, verse 2:124 where Prophet Ibrahim is told ‘I am making you the Imam of mankind’ alludes to a dual responsibility of Prophets – one of conveying the message (risala) and one of Imama. For the Shia whilst the message is completed with the final Prophet, there still is a link between the Divine and creation via means of the Imam.

From amongst the discussions, a number of issues emerged that offer genuine ground for unity despite the differences between the two positions of Ahl al-Sunnah and al-Shia.  – Despite his differences of opinion, Imam Ali ultimately accepted the situation as it unfolded after the passing of the Prophet, offering his cooperation, support and help to the Caliphs.  – This offer of Imam Ali was for the broader sake of religion and the general interests of the Ummah. Imam Ali’s perseverance for the sake of unity was identified as arguably one of his greatest virtues. The need to adopt this spirit in the modern era was agreed upon by all.  – Imam Ali is accepted as imam and Khalifah al-Rashid by Ahl al-Sunnah,  offering a further basis for unity and harmony despite the diversity within the Ummah. (Part 3 of 3)

Shaykh Mohammad Sajjad presents the Ahl al-Sunnah view that the Prophet never appointed anyone explicitly as his successor and left the matter to the community, and the best among them should be appointed as the leader of the Ummah. It was acknowledged that Sunni historical accounts of Saqifa have been understood in ways that can challenge this mainstream position of Ahl-al  Sunnah. Shia scholars of thought agreed that the appointment at Saqifa was not an election nor was it democratic; some members of the Ahl al-Sunnah also accepted this.  (Part 2 of 3)

Shaykh Kumail Rajani presents the stance of the Shia school of thought,  Imam Ali was appointed as the successor by the Prophet to lead the Ummah after him. The conventional approach of Shi’a scholars to justify this position is to argue that numerous texts from the Quran and Sunnah,  either directly or indirectly, indicate Imam Ali’s successorship. This evidence is found extensively in Sunni sources, however, it was acknowledged that as individual evidence the meaning and implication of each of these texts has been challenged. Accordingly, a non-conventional  Shi’a approach was introduced that argued for a holistic approach to the evidence. This approach argues that reading all the relevant texts alongside agreed historical information, cumulatively, identifies that  Imam Ali was intended as the successor to the Prophet.  (Part 1 of 3)