Tackling on the sensitive issue of hadith compilation, Abu Dharr posits that any hadith that contradicts the Qur’an must be rejected. The noble Messenger (pbuh) who taught us the Qur’an could never go against its teachings. There is need to sift such hadiths.
Once King Muawiyah had usurped the Khilafah, the issue of power and authority was gradually removed from Muslim consciousness and Islam reduced to mere rituals. The sorry state of Muslim rulers today is the direct result.
With reliance upon Allah we will continue to break through the walls of ignorance/misunderstanding and offer our effort to Allah in trying to consolidate at least a common understanding that will preclude us from what is otherwise a bleak/doomed future. In the previous khutbahs we took a closer look at the way our previous/first generation of Muslims dealt with the issue of power.
The period in question is the period three caliphs and his abstention from public or political involvement, and his tenure as the fourth of the rightly guided caliphs (from the Sunni point of view). The obstacles that confronted him - you could talk about the existence of a rival centre of power in Damascus under the auspice of Mu’awiyah, who using the assassination of Uthman the third caliph as a pretext now wished to deny legitimacy to Imam Ali [AS] and refused him his loyalty and his obedience.1
Imam Husayn, the son of Imam Ali (a), was born on the 3rd of Sha'ban, 4AH (626 CE). Like his brother Hasan (a), the Imam was very close to his grandfather the Prophet (s), and resembled him in appeareance. His name was given to him by the Prophet, and is the dimunitive form of the Arabic 'Hasan'. The Prophet recited adhan in his ear at birth, and foretold the fated of the Imam at Karbala, calling him "Sayyid ash-Shuhada".1
After the Prophet [sAW] himself there is no other figure in Islamic History who has exercised the same comprehensive and lasting influence as Imam Ali [AS]. This can in part be seen from the duality of titles that one may be applied to him with respect to Sunni and Shi'ah tradition respectively. From the Sunni point of view he is the fourth among the rightly guided caliphs, from the Shi’ah point of view he is the first of he 12 Imams [AS], that in itself indicates that he holds an honoured position in the totality of Islamic tradition despite varying interpretations.1
Professor Hamid Algar begins the main essay of this commemorative collection by highlighting the remarkable fact that ten years after Imam Khomeini’s death, and twenty years after the triumph of the Islamic Revolution in Iran, no serious, comprehensive biography of him has yet been written, in Persian, English or any other language.