Karbala and afterward The Battle of Karbala Īccording to Taiyabi Ismaili tradition, after the death of Imām al-Amīr, his infant son, at-Tayyib Abu'l-Qasim, about 2 years old, was protected by the most important woman in Musta'li history after the Prophet's daughter, Fatimah. Meanwhile, Imam Shia Muslims followed the Imams' interpretations of Islam as normative without any need for Hadiths and other sources of Sunni law such as analogy and opinion. It would take another one hundred years after al-Shafi‘i for Sunni Muslim jurists to fully base their methodologies on prophetic Hadiths. Only in the 2nd century does the Sunni jurist al-Shafi‘i first argue that only the Sunnah of the Prophet should be a source of law and that this Sunnah is embodied in Hadiths. Anas and Abu Hanifa employ many methods including analogical reasoning and opinion and do not rely exclusively on hadith. Even the earliest legal texts by Malik b. The idea of 'Hadith' or traditions ascribed to the Prophet was not mainstream nor was Hadith criticism. In the first century after the Prophet, the term sunnah was not specifically defined as 'Sunnah of the Prophet' but was used in connection to Abu Bakr, ‘Umar, Uthman, and some Umayyad Caliphs. This spiritual and absolute authority of ‘Ali was known as walayah and it was inherited by his successors, the Imams. In other words, ‘Ali's guidance was seen to be the expression of God's will and the Qur'anic message. Even some of Ali's early followers regarded him as 'an absolute and divinely guided leader who could demand of them the same kind of loyalty that would have been expected for the Prophet.' For example, one of Ali's supporters who also was devoted to the Prophet said to him: 'our opinion is your opinion and we are in the palm of your right hand.' The early followers of ‘Ali seem to have taken his guidance as 'right guidance' deriving from Divine support.
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