Ghadeer-BookVol1FINAL

Al-Ghadeer
In Quran, traditions and literature

Vol. 1
Allamah Shaykh Abdul Husain Amini (r.a.)
Selection:
Muhammad Hasan Shafi-ee Shaahroodi
English Translation:
Sayyid Athar Husain S.H. Rizvi
Assisted by:
Janab Syed Fayyaz Husain Abedi
Published:
Jafari Propagation Centre
https://downloadshiabooks.com/
Title : Al-Ghadeer (Selections), Vol. 1
Author : Allamah Shaykh Abdul Husain Amini (r.a.)
Selections : Muhammad Hasan Shafi-ee Shaahroodi
Translator : Sayyid Athar Husain S.H. Rizvi
Published : Ja’fari Propagation Centre
94, Asma Manzil, Room no. 10-11, Bazar Road,
Opp. Khoja Masjid, Bandra (W), Mumbai – 400 050. India
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Website: www.jpconline.org
Translator’s Foreword
In the Name of Allah, the Beneficent, the Merciful. Praise to Allah, the
Mighty and Sublime and benedictions on Muhammad al-Mustafa (s.a.w.a.) and
Ahle Bayt (a.s.).
Al-Ghadeer by Allamah Abdul Husain Amini (r.a.) is among the most
important Shia polemic books of all times and the most outstanding book of
modern times. I will not mention more than this about the book or the author, as
the preface and introduction after this are quite sufficient and detailed in this
regard.
However, I would like to thank Dr. Ali Mohammed Bhayani for
sponsoring the English translation of this book and also Ja’fari Propagation
Centre for sponsoring translation and publishing it.
JPC has made remarkable contribution in publishing some of the most
important books on Shia Islam. May it continue this work with same interest and
zeal, as there is nothing better in the world than propagating the Islam of Ahle
Bayt (a.s.).
May Allah, the Mighty and Sublime bless Muhammad and Aale Muhammad
(a.s.) and shower His favors on our learned scholars, who dedicated their lives to
the preservation and dissemination of the knowledge of Ahle Bayt (a.s.). May He
give us Taufeeq to strive on the path of Ahle Bayt (a.s.) under the guidance of
last successor of Prophet Muhammad (s.a.w.a.).
As always, we invite the readers to correspond with the translator, in case of
doubts about any point mentioned therein and also to make suggestions.
Peace be on all of you and mercy of Allah and His blessings.
Syed Athar Husain S. H. Rizvi
sayedathar@hotmail.com
Table of Contents
Translator’s Foreword........................................................................................ 3
Preface ............................................................................................................ 28
First: About the author of Al-Ghadeer ......................................................... 28
Lineage .....................................................................................................28
Birth .........................................................................................................28
Education ..................................................................................................28
Commission in Najaf Ashraf .....................................................................29
Return to Tabriz ........................................................................................29
To Najaf Ashraf again ...............................................................................29
Permission for jurisprudence (Ijtehaad) .....................................................29
Scholarly pursuits......................................................................................30
Incident .....................................................................................................31
Another story ............................................................................................31
The Allamah adds: ....................................................................................31
Personal qualities and noble manners ........................................................32
Travels and travails ...................................................................................33
Ameerul Momineen (a.s.) Library .............................................................34
Writings, compilation and research of the Allamah ....................................35
Children ....................................................................................................37
Death and Burial .......................................................................................37
Second Discussion – A Glance at the magnum opus, Al-Ghadeer ................ 37
Topic One: Aim of writing Al-Ghadeer .....................................................41
Topic Two: Sources of Allamah’s research................................................43
Topic Three: Distinctions of Al-Ghadeer ...................................................44
Discussions................................................................................................. 45
Traditional discussions ..............................................................................45
Historical discussions ................................................................................45
Religious discussions ................................................................................45
Ethical discussions ....................................................................................45
Jurisprudential discussions ........................................................................46
Discussions about tradition narrators .........................................................46
Linguistic discussions ...............................................................................46
Topic Four: Mastership (Wilayat) in Ghadeer ............................................46
Belief of Shia Imamiyah regarding Caliphate ............................................47
Conclusion ................................................................................................51
Excellence of Ahle Bayt (a.s.) ..................................................................... 52
Excellence of Ameerul Momineen (a.s.)...................................................... 54
Excellence and merits of Lady Fatima (s.a.) ................................................ 63
Indictments of the enemies and opponents of Ahle Bayt (a.s.) and
usurpers of their rights ................................................................................ 64
Abu Bakr ..................................................................................................64
Umar .........................................................................................................65
Uthman .....................................................................................................66
Muawiyah .................................................................................................67
Note ..........................................................................................................68
An account of fabrication of traditions and false propaganda ....................... 71
Fabricating the excellence of ordinary persons ............................................ 73
Instances of fabrications ............................................................................73
Exaggerating the excellence of Abu Bakr .................................................... 73
Exaggerating the excellence of Umar .......................................................... 73
Exaggerating the excellence of Uthman ...................................................... 74
Exaggerations regarding Muawiyah ............................................................ 74
Note: .........................................................................................................75
Third – Selections from Al-Ghadeer ........................................................... 75
Our Style in selection and research ............................................................75
Tasks completed in Selections from Al-Ghadeer and the present
translation ................................................................................................... 76
Associates .................................................................................................77
Event of Ghadeer ............................................................................................. 82
Special attention to the tradition of Ghadeer ..................................................... 86
Narrators of Ghadeer tradition from companions of companions of the
Prophet ............................................................................................................ 92
Classes of narrators from the scholars .............................................................. 94
Writers about the tradition of Ghadeer ............................................................. 99
Swearing by and reasoning through the tradition of Ghadeer ...........................100
1. Challenge of Ameerul Momineen (a.s.) on the day of Shura in the year
23 A.H. or beginning of 24 A.H. ................................................................100
2. Challenge of Ameerul Momineen (a.s.) during the reign of Uthman bin
Affan .........................................................................................................101
3. Challenge of Ameerul Momineen (a.s.) on the day of Rahba during 35
A.H. ..........................................................................................................103
4. Challenge of Ameerul Momineen (a.s.) and his argument against Talha
on the day of the Battle of Jamal in the year 36 A.H. ..................................104
5. Tradition of fame ...................................................................................105
In Kufa during the year 36-37 A.H. ......................................................... 105
Those involved in the curse of Imam Ali (a.s.) for concealing the
tradition of Ghadeer ................................................................................ 106
6. Challenge of Ameerul Momineen (a.s.) on the day of the Battle of
Siffeen in 37 A.H. ......................................................................................106
7. Protest of the respected daughter of the Messenger of Allah (s.a.w.a.),
Lady Fatima Zahra (s.a.) ............................................................................106
8. Protest of Imam Abu Muhammad Hasan (a.s.), grandson of the
Messenger of Allah (s.a.w.a.) in 41 A.H. ....................................................107
9. Challenge of Imam Husain (a.s.), grandson of the Holy Prophet
(s.a.w.a.) through the tradition of Ghadeer in 58-59 A.H. ...........................107
10. Reasoning of Amr Aas with Muawiyah through the tradition of
Ghadeer .....................................................................................................108
11. Reasoning of Ammaar Yasir with Amr Aas in the Battle of Siffeen ......108
Masudi’s statement ................................................................................. 109
Verse of announcement..............................................................................111
Conclusion .............................................................................................. 115
Another conclusion ................................................................................. 115
End of statement ..................................................................................... 115
2. Perfection of religion through Mastership (Wilayat) ...............................117
3. Descent of divine chastisement ..............................................................119
A glance at the tradition .............................................................................121
First objection ......................................................................................... 121
Reply: Firstly: ......................................................................................... 121
Secondly ................................................................................................. 122
Second objection ..................................................................................... 122
Reply ...................................................................................................... 122
Third objection........................................................................................ 122
Reply ...................................................................................................... 122
Fourth objection ...................................................................................... 124
Reply ...................................................................................................... 124
Fifth objection ......................................................................................... 125
Reply ...................................................................................................... 125
Sixth objection ........................................................................................ 125
Reply ...................................................................................................... 125
Eid Ghadeer in Islam ......................................................................................127
First point ..................................................................................................127
Second point ..............................................................................................128
Tradition of felicitation [of Ameerul Momineen (a.s.)] ...............................129
Return to the beginning of the statement ....................................................130
As long as you live time will show surprises to you! ..................................133
Coronation on the day of Ghadeer ..............................................................134
Conclusion .............................................................................................. 135
Statements of reliable Ahle Sunnat Hafiz scholars and intellectuals regarding
the tradition of Ghadeer ..................................................................................137
Judgment regarding the authorities of tradition................................................140
Whereas we say: ........................................................................................141
Another person appears and says: ..............................................................142
A survey of Ibne Hazm Andulasi’s viewpoint (d. 456 A.H.) ...........................146
Question ....................................................................................................146
Other viewpoints of Ibne Hazm .................................................................150
Reply .........................................................................................................154
Meaning of the tradition of Ghadeer................................................................158
Evidence of this tradition on the Imamate of our master, Ameerul
Momineen (a.s.).........................................................................................158
Master (Maula) in the meaning of foremost (Awla) ....................................160
Second category ........................................................................................161
Raazi’s statement regarding the meaning of tradition .................................162
Raazi’s objection in the view of scholars....................................................164
Another statement of Raazi ........................................................................165
Raazi’s reply to the above statements .........................................................166
Tohfa Ithna Asharia ...................................................................................167
Discussion regarding meaning of Maula ....................................................168
As for the first meaning .............................................................................169
As for the meanings of 2 and 3 till 14.........................................................169
Follower and helper ...................................................................................170
As for the second possibility ......................................................................171
Meaning implied in the tradition ................................................................172
In the same way is the meaning of guardian of affair ..................................173
Conclusion .............................................................................................. 175
Contexts of Maula .....................................................................................176
First context ............................................................................................ 176
Second context ........................................................................................ 177
Third context ........................................................................................... 178
Fourth context ......................................................................................... 179
Fifth context ............................................................................................ 179
Sixth context ........................................................................................... 180
Seventh context ....................................................................................... 180
Eighth context ......................................................................................... 181
Ninth context .......................................................................................... 182
Tenth context .......................................................................................... 182
Eleventh context...................................................................................... 183
Twelfth context ....................................................................................... 183
Thirteenth context ................................................................................... 184
Fourteenth context................................................................................... 185
Fifteenth context ..................................................................................... 185
Sixteenth context ..................................................................................... 185
Seventeenth context ................................................................................ 186
Eighteenth context................................................................................... 187
Traditions which mention the meaning of Master (Maula) and Mastership
(Wilayat) ........................................................................................................189
Clear explanation regarding the meaning of the tradition .................................192
Worship acts on Ghadeer Day .........................................................................194
Rituals for Ghadeer Day ............................................................................194
Report of fasting on the day of Ghadeer................................................... 194
As for the contraventional (Naqzi) reply ....................................................195
As for the solutional (Halli) reply...............................................................196
Firstly ..................................................................................................... 197
Secondly ................................................................................................. 197
Poetry and poets .............................................................................................199
Poetry and poets in Quran and Sunnah ............................................................201
Announcers of couplets...................................................................................204
Association of poets ........................................................................................206
Poetry and poets in the view of Imams (a.s.) ...................................................208
Poetry and poets in the view of elders of faith .................................................211
Poets of Ghadeer in the first century Hijri ..................................................213
1. Ameerul Momineen (a.s.).......................................................................214
Explanation regarding the couplets .......................................................... 214
2. Hassan bin Thabit ..................................................................................216
Explanation of the couplets ..................................................................... 216
Senior tradition scholars (Huffaz), who narrated them ............................. 217
Collected Works (Diwan) of Hassan........................................................ 218
Couplets expunged from Hassan’s collection ........................................... 218
Other compositions of Hassan regarding Ameerul Momineen (a.s.) ......... 221
First line.................................................................................................. 221
Second line ............................................................................................. 221
Third line ................................................................................................ 222
Another poem of Hassan regarding Ameerul Momineen Ali (a.s.) ........... 231
Another verse of Hassan.......................................................................... 232
Introduction to the poet ........................................................................... 232
3. Qays Ansari ...........................................................................................234
Explanation of the verses......................................................................... 234
Nobility of Qays ...................................................................................... 235
His governorship ..................................................................................... 235
Shrewdness and expertise of Qays ........................................................... 236
Absolute control of Qays on administrative issues ................................... 236
Generosity and nobility of Qays .............................................................. 237
Eloquence of Qays .................................................................................. 238
Piety of Qays........................................................................................... 238
Excellence and wisdom of Qays .............................................................. 239
Death of Qays ......................................................................................... 239
4. Amr bin Aas ..........................................................................................239
Explanation ............................................................................................. 245
Lineage of Amr Aas ................................................................................ 246
Amr Aas’ conversion .................................................................................247
1. Statement of the Holy Prophet (s.a.w.a.) .............................................. 249
2. Statement of Ameerul Momineen (a.s.)................................................ 249
3. Letter of Ameerul Momineen (a.s.) to Amr Aas ................................... 250
Point ....................................................................................................... 250
4. Qunut of Ameerul Momineen (a.s.) cursing Amr ................................. 251
5. Ayesha condemns Amr ........................................................................ 251
6. Conversation between Muawiyah and Amr Aas ................................... 251
‘Valor’ of Amr Aas ................................................................................. 252
Lesson in religion and morals .................................................................. 253
Explanation ............................................................................................. 253
Death of Amr Aas ................................................................................... 255
Point ....................................................................................................... 255
5. Muhammad Himyari ..............................................................................256
Poets of Ghadeer in the second century Hijri ..............................................258
6. Abu Mustahal Kumayt ...........................................................................259
Explanation regarding the verses ............................................................. 260
Qasida of Ainiyya from Hashimiyat ........................................................ 260
Hashemiyat ............................................................................................. 261
Qasida Maimiya from Qasida Hashemiya ................................................ 262
Qasida Baiyya from the Hashimiya Qasidas ............................................ 262
Qasida Lamiya from the Qasida Hashimiya ............................................. 263
Kumayt and his religious life ................................................................... 265
Kumayt and the supplications of the Imams in his favor .......................... 266
Birth and martyrdom ............................................................................... 268
7. Sayyid Himyari ......................................................................................268
His parents and his story in their words ................................................... 270
His greatness and statements regarding him ............................................. 271
His works praised .................................................................................... 272
His extensive compositions regarding Ahle Bayt (a.s.)............................. 272
His religious beliefs and statements of scholars regarding him ................. 272
Statement of Saduq ................................................................................. 273
Statement of Marzabani........................................................................... 273
Caliphs during his period......................................................................... 274
Birth and demise ..................................................................................... 274
Expertise in knowledge and history ......................................................... 274
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Tradition of the beginning of the call in history and literature .................. 275
Wording of the tradition .......................................................................... 275
Statement of Iskafi regarding the tradition in his book of Al-Naqdh alal
Uthmaniya .............................................................................................. 277
Iskafi’s reply ........................................................................................... 277
Felonies upon tradition ............................................................................ 278
8. Abdi Kufi ..............................................................................................279
His genius in literature and traditions....................................................... 280
Birth and death ........................................................................................ 280
Examples of his poetry ............................................................................ 280
Explanation of traditions alluded to in these verses and prominent Ahle
Sunnat scholars, who have narrated them................................................. 281
Some other verses of Abdi....................................................................... 286
Explanations of traditions alluded to in these lines ................................... 287
Word of the poet: ‘most truthful lady’ ..................................................... 291
Word of the poet: ‘most truthful man’ ..................................................... 291
Some verses of Abdi ............................................................................... 294
Explanation of couplets ........................................................................... 294
Abdi’s panegyric in praise of Ali (a.s.) .................................................... 295
Other verses of Abdi ............................................................................... 296
Abdi’s verses in praise of Ameerul Momineen (a.s.) ................................ 297
Another verse of Abdi in praise of Ameerul Momineen (a.s.) .................. 297
Some verses of Abdi ............................................................................... 298
Among his verses is: ............................................................................... 299
Other verses of Abdi ............................................................................... 299
Abdi, contemporary of Abdi ......................................................................300
Poets of Ghadeer in the third century Hijri .................................................301
9. Abu Tammam Tai..................................................................................302
Collected poems of Abu Tammam .......................................................... 304
Birth and death ........................................................................................ 304
Only the valiant fall in the battlefield....................................................... 305
10. Dibil Khuzai ........................................................................................306
Explanation regarding the verses from the statements of important Ahle
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Sunnat scholars ....................................................................................... 307
Statements of prominent Shia personalities .............................................. 310
Family of Razin ...................................................................................... 312
Abdul Hasan Ali, brother of Dibil............................................................ 313
Dibil Khuzai ........................................................................................... 313
His biography is discussed from four aspects: .......................................... 314
As for the first aspect .............................................................................. 314
His literary expertise ............................................................................... 315
Traditions narrated by him ...................................................................... 315
His conduct with Caliphs and ministers ................................................... 315
Birth and death ........................................................................................ 315
11. Abu Ismail Alawi .................................................................................316
12. Wamiq Nasrani ....................................................................................316
The first slogan of the period of Ignorance .............................................. 318
Decline of the east or decadence of Arabs................................................ 321
May his mother mourn him! .................................................................... 321
Blatant falsehood .................................................................................... 323
Yes! ........................................................................................................ 325
13. Ibne Rumi ............................................................................................332
His religious beliefs................................................................................. 334
His satirical poetry .................................................................................. 334
Date of his death ..................................................................................... 334
His martyrdom ........................................................................................ 334
14. Himmani Afwa ....................................................................................335
Birth and death ........................................................................................ 336
Zaid, the martyr and the Twelver Imamite Shia ....................................... 337
As for traditions ...................................................................................... 337
Statements of scholars ............................................................................. 338
Shia poets ............................................................................................... 339
Important and extremely beneficial writings ............................................ 339
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Conclusion .............................................................................................. 339
A survey of spurious books and writings .........................................................342
1. Iqdul Fareed...........................................................................................342
Some of his statements and their criticism ..................................................343
1. Statement One ..................................................................................... 343
Reply to Statement One ........................................................................... 343
2. Statement Two .................................................................................... 344
Reply to Statement Two .......................................................................... 344
3. Statement Three .................................................................................. 346
Reply to Statement Three ........................................................................ 346
4. Statement Four .................................................................................... 347
Reply to Statement Four .......................................................................... 347
5. Statement Five .................................................................................... 350
Reply to Statement Five .......................................................................... 350
6. Statement Six ...................................................................................... 351
Reply to Statement Six ............................................................................ 351
7. Statement Seven .................................................................................. 351
Reply to Statement Seven ........................................................................ 351
8. Statement Eight ................................................................................... 351
Reply to Statement Eight ......................................................................... 352
9. Statement Nine .................................................................................... 353
Reply to Statement Nine .......................................................................... 353
Funny statement ........................................................................................354
10. Statement Ten ................................................................................... 354
Reply to Statement Ten ........................................................................... 354
2. Kitabul Intisar ........................................................................................356
3. Al-Farq bainal Firaq...............................................................................357
4. Al-Fisal fil Milal wan Nihal ...................................................................357
1. First objection ..................................................................................... 357
Reply to the first objection ...................................................................... 357
2. Second objection ................................................................................. 358
Reply to the second objection .................................................................. 358
3. Third objection .................................................................................... 361
Reply to the third objection ..................................................................... 361
4. Fourth objection .................................................................................. 361
Reply to the fourth objection ................................................................... 362
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5. Fifth objection ..................................................................................... 362
Reply to the fifth objection ...................................................................... 362
6. Sixth objection .................................................................................... 363
Reply to the sixth objection ..................................................................... 363
Text of the tradition................................................................................. 364
7. Seventh objection ................................................................................ 365
Reply to the seventh objection ................................................................. 365
8. Eighth objection .................................................................................. 369
Reply to the eighth objection ................................................................... 369
5. Al-Milal wan Nihal ................................................................................372
Refutation ............................................................................................... 373
6. Minhajus Sunnah ...................................................................................374
1. First objection ..................................................................................... 374
Reply to the first objection ...................................................................... 374
3. Third objection .................................................................................... 376
5. Fifth objection ..................................................................................... 376
6. Sixth objection .................................................................................... 376
Replies to second till seventh objection ................................................... 376
8. Eighth objection .................................................................................. 376
Reply to the eighth objection ................................................................... 377
9. Ninth objection.................................................................................... 377
Reply to the ninth objection..................................................................... 377
Denial of qualities ................................................................................... 379
Creatibility of Quran ............................................................................... 379
Denial of seeing God ............................................................................... 379
10. Tenth objection ................................................................................. 379
Reply to the tenth objection ..................................................................... 380
According respect to tombs ..................................................................... 380
As for abusing above-mentioned persons ................................................. 380
Shaykh Mufeed’s book............................................................................ 381
11. Eleventh objection ............................................................................. 381
Reply to the eleventh objection................................................................ 382
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Flimsy objections .................................................................................... 384
12. Twelfth objection .............................................................................. 387
Reply to the twelfth objection .................................................................. 387
13. Thirteenth objection .......................................................................... 388
14. Fourteenth objection .......................................................................... 388
Reply to the fourteenth objection ............................................................. 388
15. Fifteenth objection............................................................................. 389
Reply to the fifteenth objection................................................................ 389
16. Sixteenth objection ............................................................................ 390
Reply to these statements ........................................................................ 391
As for the verse being Meccan................................................................. 391
Context of revelation and obligation of loving Ahle Bayt (a.s.) ..................392
Ali’s marriage to Fatima and requirement of its precedence over the verse .392
17. Seventeenth objection ........................................................................ 393
Reply to the seventeenth objection .......................................................... 393
18. Eighteenth objection .......................................................................... 394
Reply to the eighteenth objection............................................................. 394
19. Nineteenth objection.......................................................................... 396
Reply to the nineteenth objection............................................................. 396
20. Twentieth objection ........................................................................... 397
Reply to the twentieth objection .............................................................. 397
21. Twenty-first objection ....................................................................... 397
Reply to the twenty-first objection ........................................................... 397
Source of the report ................................................................................. 398
Another form of this traditional report ..................................................... 399
22. Twenty-second objection ................................................................... 400
Reply to the twenty-second objection ...................................................... 400
23. Twenty-third objection ...................................................................... 403
Reply to the twenty-third objection.......................................................... 405
First ........................................................................................................ 406
Second .................................................................................................... 406
Third ....................................................................................................... 407
Another part of tradition that Ibne Taymiyyah falsified............................ 407
Reply ...................................................................................................... 407
Regarding authentic the report of Abu Bakr’s friendship and opening of a
15
window from his room into the Masjid.......................................................408
Another part of tradition .......................................................................... 409
Refutation of Ibne Taymiyyah ................................................................. 409
7. Al-Bedaya wa al-Nehaya .......................................................................410
1. False statement one ............................................................................. 411
Reply to false statement one .................................................................... 411
2. False statement two ............................................................................. 411
Reply to false statement two .................................................................... 411
3. False statement three ........................................................................... 411
Reply to false statement three .................................................................. 411
4. False statement four............................................................................. 412
Reply to false statement four ................................................................... 412
Clear statements of Prophet ..................................................................... 412
Statements of Ameerul Momineen (a.s.) .................................................. 413
Statement of Imam Hasan (a.s.) ............................................................... 413
Viewpoint of companions and companions of companions regarding the
first Muslim ...............................................................................................414
Statement regarding the Islam of Abu Bakr ............................................. 418
As for three years .................................................................................... 419
As for five years ...................................................................................... 419
As for seven years ................................................................................... 419
Conclusion .............................................................................................. 421
As for nine years ..................................................................................... 421
5. False statement five ............................................................................. 421
Reply to false statement five.................................................................... 422
6. False statement six .............................................................................. 423
Reply to false statement six ..................................................................... 423
7. False statement seven .......................................................................... 423
Reply to false statement seven ................................................................. 423
8. Mahazirat Tarikh Umamul Islamiyah .....................................................424
1. Objection one ...................................................................................... 424
Reply to objection one............................................................................. 425
2. Objection two ...................................................................................... 427
Reply to objection two ............................................................................ 427
3. Objection three .................................................................................... 429
Another objection.................................................................................... 430
16
Reply to objection three .......................................................................... 430
First aspect .............................................................................................. 430
Second aspect.......................................................................................... 431
As for his viewpoint regarding restriction of Caliphate in a family ........... 432
4. Objection four ..................................................................................... 432
Reply to objection four ............................................................................ 433
9. As-Sunnah wash Shia ............................................................................435
10. As-Sara Bainal Islam wal Wathniya .....................................................437
1. First objection ..................................................................................... 437
Reply to first objection ............................................................................ 438
Reply to second objection........................................................................ 439
3. Third objection .................................................................................... 440
Reply to third objection ........................................................................... 440
Reply to fourth objection ......................................................................... 443
5. Fifth objection ..................................................................................... 444
Reply to fifth objection............................................................................ 444
6. Sixth objection .................................................................................... 444
Reply to sixth objection ........................................................................... 444
Reply to seventh objection ...................................................................... 446
11. Al-Washiya fee Naqde Aqaidush Shia ..................................................447
1. First objection ..................................................................................... 448
Reply to first objection ............................................................................ 449
Summary of his statements about Fixed-time marriage (Mutah) ............... 450
Reply to second objection........................................................................ 451
1. Fixed-time marriage (Mutah) in Quran ................................................ 451
2. Rules of Fixed-time marriage (Mutah) in Islam.................................... 451
3. Who was the first to prohibit Fixed-time marriage (Mutah)? ................ 452
4. Companions and companions of companions ....................................... 452
Fifth discussion: regarding Fixed-time marriage (Mutah) ......................... 453
Other fabricated books: ..............................................................................453
Poets of Ghadeer in the fourth century Hijri ...............................................455
15. Ibne Tabataba Isfahani .........................................................................456
17
16. Ibne Alawiya .......................................................................................456
Explanation ............................................................................................. 457
17. Mufajja ................................................................................................458
Explanation ............................................................................................. 459
Tradition of ‘Ashbah’ .............................................................................. 460
18. Abul Qasim Sanobari ...........................................................................462
19. Qaazi Tanukhi .....................................................................................463
20. Abul Qasim Zahi..................................................................................463
Among them being the following verses in praise of Ameerul Momineen
(a.s.):....................................................................................................... 464
Statement of the poet: “He was the one who conversed with the sun” ...... 464
Statement of the poet: “and one for whom the sun rose up again after it
had set in Babel” ..................................................................................... 465
Statement of the poet: “he caused a spring of fresh water to flow” ........... 465
Statement of the poet: “hearing ear” ........................................................ 466
Some other verses of Zahi in praise of Ameerul Momineen (a.s.)............. 467
21. Amir Abu Faras Hamadani...................................................................467
Following are some of his verses: ............................................................ 468
22. Abul Fath Kashjam ..............................................................................468
Birth and death ........................................................................................ 469
23. Nashi Saghir ........................................................................................469
24. Bishnoi Kurdi ......................................................................................470
A samples of his verses ........................................................................... 470
25. Sahib bin Ubbad ..................................................................................471
His verses regarding religion ................................................................... 472
18
Sahib and religion ................................................................................... 472
Sayings of Sahib bin Ubbad, which have become proverbs in Arabic
language.................................................................................................. 473
Demise.................................................................................................... 474
26. Jauhari Jurjani......................................................................................474
27. Ibne Hajjaj Baghdadi ...........................................................................475
Literary contribution ............................................................................... 476
Birth and death ........................................................................................ 476
28. Abul Abbas Zabbi ................................................................................476
Explanation of the verse .......................................................................... 477
29. Abu Raqamaq Antaki ...........................................................................477
30. Abul Aala Sarawi .................................................................................478
31. Abu Muhammad Auni .........................................................................478
32. Ibne Hammad Abdi ..............................................................................479
Explanation ............................................................................................. 480
2. Another Qasida in praise of Ameerul Momineen (a.s.) ......................... 481
Birth and death ........................................................................................ 482
33. Abul Faraj Razi....................................................................................483
34. Ja’far bin Husain ..................................................................................483
Poets of Ghadeer in the fifth century Hijri .................................................484
35. Abu Najib Tahir ...................................................................................485
36. Sayyid Razi..........................................................................................485
His teachers............................................................................................. 486
His students and those who have narrated from him................................. 487
Books and writings.................................................................................. 487
Other writings ......................................................................................... 488
19
Poetry of Sayyid Razi.............................................................................. 488
Birth and death ........................................................................................ 488
37. Abu Muhammad Suri...........................................................................488
38. Mahyar Dailami ...................................................................................489
His verses regarding religion ................................................................... 490
39. Sayyid Murtada....................................................................................491
His praises .............................................................................................. 491
His teachers and from whom he has narrated ........................................... 492
Students .................................................................................................. 492
Birth and death ........................................................................................ 492
40. Abu Ali Basir .......................................................................................492
41. Abul Alaa Muarra ................................................................................493
Explanation of the verses and account of the poet .................................... 493
42. Moyyad fid Deen .................................................................................494
43. Jabri Misri ...........................................................................................494
Poets of Ghadeer in the sixth century Hijri .................................................496
44. Abul Hasan Fanjkardi ..........................................................................497
Explanation ............................................................................................. 497
45. Ibne Munir Tarabulusi .........................................................................499
Explanation ............................................................................................. 499
46. Qaazi Ibne Qadoos ...............................................................................500
47. Malik Salih ..........................................................................................500
Birth and death ........................................................................................ 502
48. Ibne Awdi Neeli...................................................................................502
49. Qaazi Jalees .........................................................................................503
20
50. Ibne Makki Neeli .................................................................................503
51. Khatib Khwarizmi................................................................................504
His writings............................................................................................. 505
Verses, sermons, date of birth and death .................................................. 506
52. Faqih Ummara .....................................................................................506
53. Sayyid Muhammad Aqsasi ...................................................................508
The Aqsasi clan ....................................................................................... 508
Note ........................................................................................................ 510
As long as you are alive, you will continue to see amazing things! .............511
1. Tradition of returning of the sun.............................................................512
2. A thousand units of prayer .....................................................................512
Difficult recitations ................................................................................. 516
3. Muhaddath in Islam ...............................................................................519
Ahle Sunnat reports ................................................................................. 519
As for Shia traditional reports .................................................................. 521
4. Knowledge of the unseen of the Shia Imams ..........................................523
A drop from the ocean ............................................................................. 532
An amazing point .................................................................................... 532
5. Transferring the last remains to holy tombs ............................................533
Malikis say:............................................................................................. 533
Hanbalis say:........................................................................................... 533
Shafeis say: ............................................................................................. 533
Hanafis say: ............................................................................................ 534
Conclusion .............................................................................................. 534
6. Visitation (Ziyarat) of tombs of the Holy Progeny, supplication at
graves, seeking mediation/blessings ...........................................................535
Encouragement for visitation (Ziyarat) of the Prophet (s.a.) ..................... 537
Statements of scholars of four schools regarding Ziyarat of Prophet
(s.a.w.a.) ....................................................................................................539
Etiquette of Visitor according to Ahle Sunnat ............................................540
Ziyarat of Holy Prophet (s.a.w.a.) ............................................................ 542
21
Supplication at the head of Prophet (s.a.w.a.)........................................... 542
Invoking blessings (Salawat) on the Holy Prophet (s.a.w.a.) .................... 543
Seeking mediation through the holy tomb of His Eminence ..................... 543
Seeking blessings from the holy grave by touching and kissing it ............ 544
Ziyarat of Imams of Baqi and other places of visitation ........................... 547
Ziyarat of the martyrs of Uhad................................................................. 547
Encouragement for visiting tombs ..............................................................548
Etiquette for visitors of graves ...................................................................549
Statement regarding Ziyarat .......................................................................549
Statements of Ahle Sunnat scholars regarding visitation of graves ..............550
Offerings for the inmates of tombs .......................................................... 551
First ........................................................................................................ 552
Second .................................................................................................... 552
Tombs where one can travel with the intention of Ziyarat ........................ 552
Conclusion regarding visiting of tombs ................................................... 555
7. A close look at the tradition ...................................................................556
Reply ...................................................................................................... 556
Series of liars and fabricators of traditional reports .....................................557
Note ........................................................................................................ 560
List of fabricated traditions ........................................................................566
Difficulty of reliable and reliability ............................................................566
False traditions attributed to the Holy Prophet (s.a.w.a.) ..................................569
Traditions fabricated regarding Caliphate ........................................................578
Dirty falsehood ...............................................................................................583
What are these rude statements and calls of confusion? ..............................586
Command regarding fabricators and liars ...................................................587
Command regarding those, who memorize these invalid false statements ...588
54. Qutubuddin Rawandi ...........................................................................589
His teachers............................................................................................. 590
His valuable writings ............................................................................... 590
55. Sibte Ibne Taweezi...............................................................................590
Poets of Ghadeer in the seventh century Hijri .............................................592
56. Abul Hasan Mansur billaah ..................................................................593
22
57. Majduddeen bin Jamil ..........................................................................593
58. Shawwa Kufi Halabi ............................................................................594
59. Kamaluddin Shafei ..............................................................................595
As for Surah Shura: ................................................................................. 595
As for Surah Hal Ataa: ............................................................................ 596
As for Surah Ahzab: ................................................................................ 596
60. Abu Muhammad Mansur billaah ..........................................................597
61. Abul Husain Jazzar ..............................................................................597
62. Qaazi Nizamuddin ...............................................................................598
63. Shamsuddin Mahfuz ............................................................................599
64. Bahaudin Irbili .....................................................................................600
Poets of Ghadeer in the eighth century Hijri ...............................................602
65. Abu Muhammad bin Dawood Hilli ......................................................603
His valuable writings ............................................................................... 603
66. Jamaluddin Khalai ...............................................................................604
67. Sariji Awali..........................................................................................605
68. Safiuddin Hilli .....................................................................................607
69. Imam Shaibani Shafei ..........................................................................608
70. Shamsuddin Maliki ..............................................................................608
Explanation of couplets ........................................................................... 610
Text of the Tradition ............................................................................... 611
23
The longer you live, the times show more wonders to you ...............................615
Masterpieces of Umar’s knowledge ................................................................616
1. View point of Caliph regarding one, who has no water for ablution ........616
Distortion in this report ........................................................................... 616
2. The Caliph was ignorant about rules of doubts in prayer.........................619
3. The Caliph’s ignorance about Quran ......................................................620
Most amazing.......................................................................................... 621
4. Everyone is more knowledgeable than Umar!.........................................622
5. Umar did not know the meaning of ‘Abb’ ..............................................623
Note ........................................................................................................ 624
6. Caliph’s order regarding the insane female, who committed fornication .624
Reminder ................................................................................................ 625
7. Caliph’s ignorance about interpretation of Quran ...................................625
8. Everyone is more knowledgeable than Umar ..........................................626
9. The Caliph’s ignorance of tenors and metaphors ....................................626
10. Opinion of Caliph regarding recitation in prayer ...................................628
11. The Caliph’s opinion about inheritance ................................................629
12. Ignorance of Caliph about divorce of slave girl ....................................629
13. If Ali hadn’t been there, Umar would have perished .............................630
14. The Caliph’s ignorance about the Sunnah .............................................630
15. Deduction of Caliph regarding the grandfather .....................................631
16. The Caliph and the female singer .........................................................632
Another instance ..................................................................................... 632
17. Condemning the rape victim ................................................................633
Explanation ............................................................................................. 633
18. The Caliph doesn’t know what he is saying ..........................................634
19. Incidents of the Caliph patrolling in the nights and spying on people ....634
20. The Caliph’s view on liquor .................................................................635
21. The Caliph and a falsely accused woman .............................................635
22. Caliph and the rule of Kalalah ..............................................................636
23. The Caliphs viewpoint about retaliation ...............................................638
24. The Caliph’s opinion regarding the slain from the People of Book .......638
25. The Caliph’s verdict regarding human fingers ......................................638
26. The Caliph’s view regarding the thief ...................................................639
27. All, even elderly ladies are more knowledgeable than Umar .................640
28. Viewpoint of Caliph regarding the tree of Rizwan ................................640
24
29. Caliph’s view regarding the relics of the prophets ................................641
30. The Caliph beat up people without any reason ......................................642
31. The Caliph prohibited weeping for the dead .........................................642
32. Sacrifice and deduction of the Caliph ...................................................646
33. Viewpoint of Caliph regarding puberty ................................................647
34. Reducing the penalty............................................................................647
35. “O Abul Hasan, may God not put me in a difficulty, where you are not
there to solve it.” .......................................................................................648
36. Viewpoint of the caliph about three divorces ........................................650
37. The caliph’s view about non-Arabs ......................................................653
38. Taking permission from Ayesha ...........................................................655
39. The Caliph’s sermon at Jabiya ..............................................................657
Note ........................................................................................................ 659
40. The Caliph and learning of Surah Baqarah ...........................................661
Like father like son ................................................................................. 663
Viewpoint of Caliph regarding Hajje Tamatto and Fixed time marriage......663
41. Hajje Tamatto ......................................................................................663
42. Fixed time marriage .............................................................................664
Two Mutahs: Mutah of Hajj and Mutah of women .....................................665
Other opinions regarding two Mutahs ...................................................... 666
Hajje Tamatto ............................................................................................666
Fixed-time marriage...................................................................................666
Reply to Moosa ....................................................................................... 671
Mutah (Fixed time marriage in Quran) .......................................................672
Now, stay with me .....................................................................................674
Salient features of Fixed time marriage in Islam.........................................675
Read; and laugh or cry ...............................................................................676
43. Independent judgment (Ijtehaad) of the Caliph regarding liquor and its
verse ..........................................................................................................678
44. Caliph was the founder of preference (Awl) in inheritance ...................683
45. The Caliph’s viewpoint regarding Baitul Maqdas .................................686
46. The Caliph’s viewpoint regarding Zoroastrians (Majus) .......................687
47. The Caliph’s viewpoint about fast of Rajab ..........................................688
First aspect .............................................................................................. 688
Second aspect.......................................................................................... 688
Third aspect ............................................................................................ 688
25
Fourth aspect........................................................................................... 689
Fifth aspect ............................................................................................. 689
48. Independent judgment (Ijtehaad) of the Caliph regarding difficult
questions on Quran ....................................................................................690
49. Viewpoint of the Caliph regarding query about future ..........................691
50. Prohibition of the Caliph regarding traditions .......................................692
51. Writing of the Sunnah ..........................................................................693
52. Caliph’s viewpoint regarding books .....................................................693
53. Ijtehaad of Caliph regarding names and agnomens ...............................696
54. The Caliph didn’t know which Surahs were recited on Eid days ...........701
55. The Caliph and the meanings of terms ..................................................701
Return to the poetry of Shamsuddin Maliki ................................................709
Nobility regarding the tradition ..................................................................711
71. Alauddin Hilli ......................................................................................714
Poets of Ghadeer in the ninth century Hijri.................................................716
72. Ibne Arandas Hilli................................................................................717
73. Ibne Daghar Hilli .................................................................................719
74. Hafiz Bursi Hilli ..................................................................................719
Conclusion .............................................................................................. 721
Valuable writings of Bursi .........................................................................723
His beautiful couplets ................................................................................723
Exaggerating excellence .................................................................................724
26
In the name of Allah, the Beneficent, the Merciful
Praise is only for Allah, Who is the true Lord and Master; and blessings be
on Muhammad Mustafa (s.a.w.a.); and his descendants, who are illuminated
lamps and clear proofs for the folks of discernment.
Preface1
This preface consists of three parts:
First: About the author of Al-Ghadeer.
Second: About the book of Al-Ghadeer.
Third: About the present book; that is Selections from Al-Ghadeer.
First: About the author of Al-Ghadeer

Lineage
Ayatullah Shaykh Abdul Husain, son of Shaykh Ahmad Amini Tabrizi
Najafi, was a prominent Imamiyah scholar of the fourteenth century and the
author of the most valuable book of Al-Ghadeer fil Kitab was Sunnah wal Adab
(Ghadeer in Quran, traditions and literature).
Birth
Shaykh Abdul Husain, son of Shaykh Ahmad Amini was born in Tabriz in
the year 1320 A.H. and he was brought up in an intellectual and a scholarly
family.
The academic history of this family begins with the grandfather, Shaykh
Najafqali Amin, who was born in Sardha, a suburb of Tabriz (Iran), in the year
1275 A.H. and basically this family is known as Amini, because their grandfather
was known as the Amin (Trustee) of Shariah. Amin of Shariah was a very
intelligent littérateur, who was well known for his piety and religion; and the
scholarly and literary environment of this family was shaped by him and this
environment left an imprint on his sons and grandsons from the aspects of ethics,
ideals, behavior and manners. And his father also was the jurisprudent of his time
and well known for his knowledge, cognition and conduct.
Education
His elementary education commenced under his father, Shaykh Ahmad
Amini. After that he attended Madressa Talibiya Tabriz, which at that time was
an important center of knowledge in that city. He continued his elementary
education there. Then he studied law and principles under well known teachers of
his time. The following were his main teachers:
1. Ayatullah Sayyid Muhammad Abdul Karim Musawi, A Maraja Taqleed
(Supreme jurist) in Tabriz.
2. Ayatullah Sayyid Murtada bin Ahmad bin Muhammad Husaini
1
Introduction of Mausuatul Ghadeer, edited by Markazul Ghadeer Ad-Darasaatul Islamiyya,
and Seeri dar Ghadeer, by Agha Muhammad Amini Najafi, and the present book.
Khosroshahi. He was an expert of knowledge and jurisprudence. He is
considered as the most accomplished scholar of Tabriz.
3. Ayatullah Shaykh Husain bin Abde Ali Tutunchi, a prominent scholar of
jurisprudence, principles and Ilme Kalam (scholastics). He held a high status
among scholars of jurisprudence.
4. Allamah Shaykh Mirza Ali Asghar Malaki; he was a senior scholar of
jurisprudence and literature.
Commission in Najaf Ashraf
The late Allamah Amini traveled to Najaf Ashraf to continue higher studies
(Darse Kharij) under the teachers of jurisprudence, principles, traditions and
science of traditions. Therefore, he attended the classes of teachers of
jurisprudence and its principles, like:
1. Ayatullah Sayyid Muhammad bin Muhammad Baqir Husaini Firozabadi (d.
1354 A.H.).
2. Ayatullah Sayyid Abu Turab bin Abul Qasim Khwansari (d. 1346 A.H.).
3. Ayatullah Mirza Ali bin Abdul Husain Erawani (d. 1354 A.H.).
4. Ayatullah Mirza Abul Hasan bin Abdul Husain Mishkini (d. 1358 A.H.).
Return to Tabriz
After a long stay in Najaf, during which he attended classes and held
discussion with students, so that he may gain perfect knowledge and know-how,
he returned to Tabriz, his hometown. There he became engrossed in teaching and
further research. It was during this period that he began lessons on the exegesis of
Surah Hamd.
To Najaf Ashraf again
The Shaykh did not stay in Tabriz for a long time. He was always in pursuit
of advanced knowledge and his mind was always inclined to Najaf Ashraf. The
holy city, which is the abode of knowledge and intellectuality. He was so much
attracted to it that he returned to Najaf Ashraf once more, inspite of having a
comfortable life and fame in Tabriz.
Permission for jurisprudence (Ijtehaad)
After returning to Najaf Ashraf, he continued his higher education in the
Najaf Seminary and along with senior students, gained advanced knowledge in
his chosen field. He was able to obtain the license to practice jurisprudence
(Ijtehaad) from great scholars like:
1. Ayatullah Sayyid Mirza Ali bin Mujaddid Shirazi (d. 1355 A.H.).
2. Ayatullah Shaykh Mirza Husain Naini Najafi (d. 1355 A.H.).
3. Ayatullah Shaykh Abdul Karim bin Mulla Muhammad Ja’far Yazdi Haeri
(d. 1355 A.H.).
29
4. Ayatullah Sayyid Abul Hasan bin Sayyid Muhammad Musawi Isfahani (d.
1365 A.H.).
5. Ayatullah Shaykh Muhammad Husain bin Muhammad Hasan Isfahani
Najafi, famous as Kampani (d. 1361 A.H.).
6. Ayatullah Shaykh Muhammad Husain bin Ali Kashiful Ghita (d. 1373
A.H.).
He obtained permission from them to practice jurisprudence (Ijtehaad).
Some senior scholars of Najaf also issued permission for him to narrate
traditions; and in this way he joined the category of tradition narrators. From this
we can conclude his caliber in reporting of traditions and traditional reports.
Some of them are as follows:
1. Ayatullah Sayyid Abul Hasan Musawi Isfahani.
2. Ayatullah Sayyid Mirza Ali Husaini Shirazi.
3. Ayatullah Shaykh Ali Asghar Maliki Tabrizi.
Scholarly pursuits
He possessed unlimited eagerness for scholarly pursuits and gaining of
knowledge and he did not leave any stone unturned in this way. He had hair-
splitting expertise in researching intellectual subjects and he never felt exhausted;
such was his stamina for pursuit of knowledge and sciences.
The proof is the wide range of books and writings, which studied for the
writing of Al-Ghadeer.
With this aim in mind, he sifted through books in Kerbala, Baghdad,
Kazmain and Samarrah, and in the end traveled to Iran, India, Syria and Turkey
for his research, in order to obtain the sources of his subject. Whenever it was
possible, he obtained a copy of the book for himself.
Due to his intense love for the world of books and libraries, it is narrated
from him that he paid no attention to the discomfort of this intellectual pursuit.
So, there was no pleasure in his life except studying and researching. He forsook
all pleasures of life for this aim; and did not give priority to his personal health
and family life.
It is also narrated about him that so engrossed he was in his pursuit that he
did not pay attention to food and personal needs. Many a times his family
members had to call him at dinner times and he was found immersed in his
books. He did not care if the food went cold or even if he was given the leftovers
of the previous day. He did not care what he ate and drank. Even during meals, he
was immersed in his thoughts concerned with the topics of his research.
He never relied solely on quotations from written manuscripts of the past
scholars. He made it a point to himself go through the source, so that there is no
scope of doubt and uncertainty.
Even great scholars do not go to such extent when they are compiling books,
30
because it is known that source books are dispersed in various libraries around
the world. But this was not a big problem for the Shaykh. With this aim he
traveled to far off places in order to gain direct access to the books of reference.
Regarding this, it is narrated that he traveled to India and sifted through the
books present in the libraries there. He obtained the manuscripts available and
referred to the books, whose copies were not available anywhere else.
Incident
Some of his close friends have narrated an incident, which shows his deep
efforts in pursuit of knowledge. Its gist is that one day he was weeping, because
an important books concerned with his subject was not obtainable.
The Shaykh sought the mediation of Ameerul Momineen (a.s.) to help him
to obtain the book as it was meant as a reference for his book of Al-Ghadeer.
Allamah Amini says: I woke up after a short sleep as someone was
knocking at the door and found that it was my neighbor. He said: “I have
purchased a new house and shifted my things over there. This book was found in
a corner of my house and my wife suggested that I should present it to Allamah
Amini.”
It was the same manuscript that Allamah Amini had been searching for.
Another story
Another incident narrated by Allamah Amini is as much amazing. Its gist is
that the Allamah required the book of Rabiul Abrar of Zamakhshari. We should
know that before its publication, the manuscripts of this book were very rare and
only three manuscripts existed. One of them was with Imam Yahya in Yemen,
the second was present in the Zahiriyya Library in Damascus and the third was
with a great scholar in Najaf Ashraf. After his passing away, his library,
including this book, was inherited by his son.
Allamah Amini went to the house of that scholar and asked his son to lend
him the book only for three days, but he declined. Allamah requested him to give
it for two days, yet he disagreed. Then he asked for only a day.
Allamah Amini says: I asked him for only three hours, but he still did not
agree. I said: “Allow me to sit in your place to study the book there itself.” This
was also not accepted. In the end the Allamah was completely disappointed.
The Allamah adds:
After that I met a great Maraja scholar, Sayyid Abul Hasan Isfahani and
requested him to recommend my case; but the man still refused. Then I came to
Shaykh Muhammad Husain Kashiful Ghita, that perhaps he will accept his
recommendation, but he continued to decline. I became completely hopeless of
getting the book and went for the Ziyarat of the holy tomb of Ameerul Momineen
(a.s.). I complained about my problem and returned home crestfallen. I fell asleep
and saw the Imam in dream and complained to him about the distress I had to
31
face in obtaining that book.
The Imam said: “The reply to your request is with my son, Husain.”
I woke up immediately, performed the ablution and it was dawn. I put on my
garments and set out for Kerbala. After prayers, I complained to Imam Husain
(a.s.) about the trouble I had gone through in obtaining the book. Then I came out
for the Ziyarat of the shrine of His Eminence, Abbas. After the Ziyarat, I
petitioned Almighty Allah through the right of Abbas and his brother. I implored
Him to help me in this difficulty.
Then I came out in the holy courtyard just as the sun was rising and I sat in
one of the halls and began to intone divine utterance.
Suddenly the great orator of Kerbala, Mohsin Abul Hubb came towards me
and after asking about my well being invited him to his house near the shrine for
breakfast. I accepted his invitation. It was summer.
I seated myself in the place he offered me in his orchard and after sometime,
I said: “Please allow me to visit your library.” He took me to his library.
I found a large number of fine books in that library. As I was scanning
through the books, I noticed the book I was searching for all along. I looked
carefully and found that it was indeed the same. I wept in joy.
Shaykh Abul Hubb asked what the matter was. I narrated to him my dream,
how Imam (a.s.) had directed me to refer to his son. When Shaykh Mohsin Abul
Hubb heard my story, he was also moved.
He said: “This manuscript is very rare and Qasim Muhammad Rajab owner
of the Al Musanna Library in Baghdad offered me a thousand dinars1 for the
copy, but I refused.”
Then the Shaykh removed his pen and wrote that it was a gift for Allamah
Amini and said that it was upon the recommendation of two Imams.
Personal qualities and noble manners
1. The late Allamah Amini dedicated his life for the pursuit of research and
writing and a major part of his days was spent in study and research into the
records of Islamic heritage, till he became such a point of reference that
complex problems related to religion were addressed to him. He became the
final authority on history and science of narrators of traditions. He had the
final word on this subject for researchers, authors and scholars.
2. He was a religious and pious man. He possessed deep piety and a good
behavior. He was a man of pure temperament. He did not harbor suspicion
on anyone. He always had a nice expectation from others, even if he had
academic differences with them. He possessed great determination and a
good nature. He was moderate in food and dress. He paid scant attention to
1
During that time one thousand dinars was a huge amount and it was possible to buy a house
with that money in a good locality.
32
the material aspects of life and focused his attention to the hereafter and was
always in its pursuit.
3. He was fond of reciting the Quran, supplications and Midnight Prayers and
his daily life followed a well organized time table. After the breakfast, he
came to his personal library and became engrossed in his studies till his
students arrived. Then he started lessons and discussions till noon, when he
arose for the Noon Prayer. After the prayer, he ate and rested a little, then
returned to his library and stayed there till midnight.
4. He went for the Ziyarat of the shrine of Ameerul Momineen (a.s.) often and
regularly went for the Ziyarat of Imam Husain (a.s.) eighty kilometers away.
He covered this distance in three days on foot. Throughout the journey, he
rendered advices to people, enjoining good and forbidding evil.
5. Along with these preoccupations, he did not neglect his obligations and
assisted the poor and needy. He did good turns with his friends and
acquaintances and regarded it as his duty. He dealt with everyone with
justice and did not reject the request of anyone. He himself bore many
hardships in order to fulfill the requests of others.
6. He was of tall stature, handsome appearance and a fair complexion inclined
to red. His voice was soft and delicate. He dressed in garments of spiritual
persons. He wore gold framed glasses. His face was that of those who
worship in excess. He was fluent in Arabic, Persian and Turkish.
Travels and travails
In 1380, Allamah Amini traveled to India in order to study the Islamic
sources and books present in the libraries there.
With this object in mind, he spent four months going through the books
available there. Sometime he spent has days and nights, without experiencing any
exhaustion. During this period he was able to derive all the information of the
past scholars, without caring for his health and comfort.
He continuously studied the books till the last day of his journey; then he
returned to his quarters and studied the manuscripts that he had brought with
himself.
In addition to the book and study – and in spite of the advice of the
physicians regarding his health and their dissuading him from taking classes and
advising him to take care of his health, and not to strain himself – the Shaykh on
that continent saw upon himself a great religious responsibility and regarded it
obligatory to sit on the pulpit for exhortation, advice and justification for
Muslims to call them to Quran and Sunnah and what the Holy Prophet (s.a.w.a.)
brought.
With this aim in mind, the late Allamah Amini, traveled to Syria in the year
1384 A.H. and stayed there for four months, during which, he sifted through
libraries to glean all information pertaining to the field of his studies. Some of the
33
libraries where studied manuscripts, are as follows:
Darul Kutubul Wataniyaa Zahiriyya, Damascus.
Library of Majmuatul Lughatul Arabiyya. Damascus.
Library of Awaqaful Ahmadiyya in Aleppo.
Maktabal Wataniyya in Aleppo.
Allamah Amini described each book that he studied in these libraries and
they are more than two hundred and fifty books.
Then in 1388 A.H. he traveled to study ancient manuscripts in Turkey and
procured a large number of books from there regarding Islamic heritage. He
remained in that country, in spite of his pain and illness, from which he was
suffering since the past year. He paid no heed to his health and physical well
being in order to accomplish his aim of compiling Al-Ghadeer.
He stayed in Istanbul for fifteen days, then moved to Borsa, where he stayed
for ten days and researched through the books present in libraries over there.
Some of the libraries he referred there were: Sulaimaniya Library, Library of
Jame Ayah Sufiya, Noore Uthmaniya Library, Ughuli Library, Chalbi library etc.
Due to his failing health, he was unable to study all the books that he had
planned. He was content only to study fifty-five written manuscripts and
historical records as follows: Saheeh Ibne Habban, Saheeh Ibne Khuzaima,
Muhammad bin Ishaq Nishapuri, Azfa of Muhammad bin Ismail Bukhari,
Musnad Abad bin Hamid of Imam Abu Muhammad Abad bin Hamid Kishi, Al-
Mojamul Kabeer Tibrani, Najmus Thaqib fee Israqil Manaqib of Hasan bin Umar
bin Habib Halabi, Al-Kamil of Hafiz Abdullah Ibne Iddi Jurjani, Lulu wal
Maknoon of Abdul Ghani Nablusi and so on.
Ameerul Momineen (a.s.) Library
Allamah Amini was not content only with guiding friends and writing
books, he also felt the absence and dire need of a library in the cradle of the
Islamic world – that is Najaf Ashraf; therefore he decided to take up the
establishment of this library, which would one day, be a kind of second Ghadeer,
so that seekers of truth may gather over there, and as far as possible, it should be
filled with books, sources and manuscripts.
He initiated the project by purchasing two adjacent houses in the Huwaish
locality in Najaf Ashraf and bought up as many houses around them as was
possible; so that it may be a preface to the foundation of a grand library worthy of
Najaf Ashraf and its fame in the Islamic world, and that an academic center for
debate, compilation and research may come into being.
When the first phase of construction was over, he traveled to many
countries, especially to Iran to collect important books for the library and
equipped it in the best way.
This project was completed after seven years and it was inaugurated on Eid
Ghadeer.
34
Then Allamah Amini accompanied by his son, Shaykh Reza travelled to
India to visit the libraries over there, which contained tens of thousands of books.
He visited the Aligarh Muslim University library and obtained microfilms of
invaluable books. After that he returned.
Then he traveled to Iran and Damascus with the same aim.
Late Allamah Amini had microfilms prepared from the books present there
as well.
Writings, compilation and research of the Allamah
Allamah Amini left many important writings on Islamic subjects, which are
incomparable in the field. Some of them being:
1. Shohadul Fazeela: Published from Najaf Ashraf in 1355 A.H.
This is a book of history and it comprises of the biographies of martyrs from
scholars of Islam from 4th century Hijri till the present age. Allamah Amini has
included in it more than one hundred and thirty Shia scholar, who were martyred
in defense of Islam and Shiaism.
This includes eight martyrs in the 4th century, five in the 5th century, fifteen
in the 6th century, four in the 7th century, twelve in the 8th century, one in the
ninth century, eighteen in the 10th century, seven in the eleventh century, twenty-
two in the 12th century, nineteen in the 13th century and thirteen in the 14th
century.
The most prominent scholars mentioned along with their biographies are as
follows: Allamah Adeeb Abul Hasan Tahami, famous as Ali bin Muhammad
Hasan Amili Shami, Imam Abul Mahasin Ruhyani Tabari, Abu Ali Fattal
Nishapuri, Ibne Rawandi Tughrai, Allamah Tabarsi, whose martyrdom is not so
well known, because he was poisoned. Shahid Awwal Muhammad bin Makki
Amili Nabti Jazaini; he was the first of those, who became famous among the
Imamiyah with this title. Ali bin Abul Fazal Halabi, Sayyidul Hukma Abul Maali
and Sayyid Fazil Amir Ghayasuddin, Allamah Muhaqqiq Karki, Shahid Thani,
Zainuddin bin Ali Amili, Third martyr, Shahabuddin bin Mahmud bin Saeed
Tastari Khorasani, Shaykh Jalil Mulla Ahmad, Allamah Qazi Shustari Marashi,
Allamah Sayyid Muhammad Momin, Allamah Mudarris Abul Fateh, Faqih
Shaykh Muhammad, Allamah Shaykh Muhammad Husain Asim, Allamah
Shaykh Fazlullah Ibne Mulla Abbas Noori and tens of other persons, who
irrigated the tree of Islam and gave their blood for the religion and people of
religion.
2. Seeratina wa Sunnatina: He wrote this book in Najaf Ashraf in 1384
A.H. and it was published in Tehran.
It is a collection of the lectures of Allamah Amini, which he delivered in
Syria in 1384 A.H. and the book comprises of complete replies to questions
posed to him regarding extremism in love for Ahle Bayt (a.s.) and Azadari of
Imam Husain (a.s.).
35
Allamah Amini has replied to allegations that Shia regard Turbah as
Sajdagah and he explained that Shia regard prostrating on Turbah as lawful and
not obligatory, as they regard prostrating on all parts of lands lawful. They only
prefer prostrating on the Turbah, since the son of the daughter of the Prophet was
martyred on it and it is a mark of respect for him.
In other words, Allamah Amini implies that this is due to devotion for Imam
Husain (a.s.), as he belongs to us and this is Azadari for him, and this Kerbala
belongs to him and this is the Turbah, which is the place of our prostration, and
the Almighty Allah is our Lord and our Sunnah is same as the Sunnah of the
Messenger of Allah (s.a.w.a.).
3. Kamiluz Ziyaraat: This book is authored by Shaykhut Taifah Abul Qasim
Ja’far bin Muhammad bin Quluwayh (d. 386), the chains of its narrators are valid
and they are narrated extensively (Mutawatir) and trustworthy scholars have
narrated them through numerous chains from the Holy Imams (a.s.) and its
narrators reach almost 600 reliable narrators.
Allamah Amini researched this book and compared and corrected it with
reliable sources like Wasailush Shia and its Mustadrak; Biharul Anwar and other
reliable books of narrators of traditions.
4. Tafseer Faatehatul Kitab: It was published in Tehran in 1359 A.H.
This is one of the first writings of Allamah Amini and his first step in the
world of compilation and research, and perhaps it is the clearest matter that could
be derived for the exegesis of the verses of this chapter. Problems related to
monotheism, destiny and free will and all important topics are explained through
the sayings of the Holy Prophet (s.a.w.a.) and Ahle Bayt (a.s.). Inter alia, in this
exegesis, Allamah Amini has hinted at various subjects, like divine qualities,
qualities of actions, brief and detailed knowledge, eternal accidental and
exigency, providential (Takweeni) and legislative (Tashreei) and other complex
problems of scholasticism were satisfactorily solved for the inquirers.
5. Adabuz Zaair Liman Yaqmul Haair: Published in 1362 A.H. in Najaf
Ashraf.
This a brief treatise comprising of the qualities with which the pilgrim of
Imam Husain (a.s.) should be imbued and it explains the etiquette of supplication
at the tomb of Imam Husain (a.s.) and in the same way, it explains Dua Al-Qama
– which consists of very important points regarding mediation of the Almighty
Allah and seeking refuge through Him and reliance upon Him.
6. Taaleeq fee Usoolil Fiqha Alaa Kitabur Rasail, by Shaykh Ansari: This
is a manuscript.
7. Al-Maqasidul Aliyya fil Matalibul Sunniya: This is also a manuscript
and it comprises of exegesis of verses of the Holy Quran.
8. Riyazul Uns: In two volumes; it is also in manuscript form.
9. Rijaal Azerbaijan: It is in manuscript form.
36
10. Samaraatul Asfaar: It is in manuscript form.
11. Al Itratut Taahera fil Kitabal Azeez.
12. Al-Ghadeer, which is the fruit of fifty years of the life of Allamah
Amini.
Children
From his first wife, Allamah Amini had, in addition to daughters, three sons
as follows: Dr. Shaykh Muhammad Hadi Amini, who is mostly busy in research
and writing works.
Secondly, his son, Hujjatul Islam wal Muslimeen, Shaykh Reza Amini, who
always accompanied his father everywhere, including his travels to India, Syria
and Turkey etc.
As for his third son, it is the late Sadiq Amini. He was among the most
ardent supporters of the Shia of Ahle Bayt (a.s.).
As for his children through his second, Alawite wife, the daughter of Sayyid
Ali Khalkhali, they are as follows:
Shaykh Ahmad, Shaykh Muhammad Amini and so on.
Death and Burial
After a prolonged and troublesome malady, which doctors were helpless to
cure, and which continued for a long time, and due to that illness, the Allamah
spent time between his house and hospital, he passed away before Zuhr on Friday
in Tehran, 28th Rabius Thani, 1390 A.H. corresponding to 1349, 12 Teer, and the
last words that he uttered was the following supplication:
“O Allah, these are the throes of death, which appeared in me. So, turn to me
with Your kindly face and help me upon myself as You render help to the
righteous on their selves…”
After this, he passed away. His body was shifted to Najaf Ashraf to be
buried at the place he had chosen near Ameerul Momineen Library.
He passed away when his heart was imbued with sincere devotion to Ahle
Bayt (a.s.). May Allah bestow their intercession to him and be pleased with him.
Indeed, the Almighty Allah is the guardian of every believer in this world and the
hereafter.
Second Discussion – A Glance at the magnum opus, Al-

Ghadeer
The Messenger of Allah (s.a.w.a.) passed away on Monday, the 28th of
Safar, in the year 10 A.H. and three days later, his body was buried in the dead of
the night. According to historical reports, during those three days, the grave
digger, Abu Ubaidah, with the help of a broker of quadrupeds, dared to appoint a
person as the Caliph of Muslims upon the pretext that he was the eldest of all.
37
That night when the Messenger of Allah (s.a.w.a.) was buried, people were
in deep sleep due to fatigue; and the daughter of Prophet sat at the grave of her
father, with her two sons, repeating the lines:
“O father, O Messenger of Allah (s.a.w.a.), what all my husband had to bear
at the hands of so and so.”
People were exhausted. It is three days since they had been lamenting. It is
three days since they surrendered their hands and legs to the opponents. Neither
their legs helped them nor their hands have any strength to make a grave for a
departed one.
Even Abu Bakr and Umar did not get time to attend the burial of the
Messenger of Allah (s.a.w.a.). People had filled the mouths of the opponents of
the Caliph with so much dirt that there was no need for them to lament about
dropping soil on the grave of the Prophet. So much had the larynxes screamed
about killing the opponents, that they did not have further need to recite dirges
for the Messenger of Allah (s.a.w.a.).
Bodies are tired and eyes are congealed from the smoke of the fire of the
house. O diggers, who are digging the grave of the Prophet, be quiet! Be quiet as
the daughter of the Caliph – under the shade of the Caliphate of her father – is in
sleep of coyness. O diggers, don’t make any noise, as the people are asleep, and
tomorrow and after that they shall have many preoccupations.
Tomorrow is the day of plundering the property of people. Tomorrow in
prayers, the Caliph has planned assassination with Khalid. Tomorrow on the
pulpit of the Messenger of Allah (s.a.w.a.) will he innovate the practice of
misbehaving with ladies of the Prophet. Tomorrow Baqi will witness another
nocturnal burial. Tomorrow apology would be demanded from Fatima.
From tomorrow, no one will have the right to name their sons as Muhammad
or to narrate traditions from Muhammad (s.a.w.a.).
Tomorrow the tree of Rizwan would have to be uprooted, which was a
reminder of allegiance of the people to Prophet.
Tomorrow Malik bin Nuwairah would have to be beheaded and his wife
would have to be raped.
Tomorrow the dogs of Hawwab would bark at a camel.1
Tomorrow Ali would have to be attacked with the sword of independent
judgment (Ijtehaad).
Tomorrow Hasan (a.s.) would be injured by the dagger of malicious poison.
Tomorrow the grandson of the Prophet will be deserted with his liver in
shreds.
Tomorrow the severed head of Imam Husain (a.s.) would be placed in a gold
1
The Messenger of Allah (s.a.w.a.) said to Ayesha: “O Ayesha, a day will come when the dogs
of Hawwab will bark on you and you will fight against Ali, and usurp his right.”
38
pail and would be knocked by the stick of the Caliph.
Tomorrow is autumn of the garden of the Prophet.
Tomorrow would belong to the Khalids and Marwans.
Tomorrow begins the period of ascendancy of the accursed (family) tree and
the sons of the freed slaves.
From tomorrow would begin the killings of people like Hujr bin Adi and
Muhammad bin Abi Bakr.
Tomorrow the teeth of Abdullah bin Masuds would be broken up.
Tomorrow is the day of preparation of Rabdhas.
From tomorrow, people like Ammaar would have to be kicked and beaten
up.
Tomorrow Kufa Masjid would be piled with severed hands.
Tomorrow 500 dirhams would be paid from the Governor’s Palace for every
severed head.
Tomorrow the tortured body of Mitham would be crucified on a date palm.
Tomorrow the severed head of Zaid would be fixed near the tomb of the
Prophet.
Tomorrow the headless torso of Yahya would be hung for six years.
Tomorrow is the tomorrow of the strangeness of the religion of Prophet.
From tomorrow, Walids would lead the congregational prayer intoxicated.
From tomorrow, fellows like Mughira bin Shoba would fornicate and then
prostrate in prayer niches to make a show of piety.
Tomorrow is the day for the search of fiction makers.
Tomorrow, Muawiyah would invite fabricators of reports to his Green
Palace.
Tomorrow, the Caliph would swear that he would also bury the name of the
Prophet.
Ghadeer is the history of these morrows.
Ghadeer is an evocative narrative of tragedies in Islamic history.
Ghadeer is the complain of one, who has a thorn on his eye and a bone
struck in his throat.
Ghadeer is much above the fabricated reports in Islam.
And such years would follow one another…and the passage of time would
repeatedly get Yazidite, Muawiyahi and Saqifaii Caliphs, and they would issue
whatever orders they like on religion, human beings and wealth.
Muawiyah died and went away, but his practices of nominating successor
remained in his descendants from the accursed tree and those who came after that
also continued this practice.
39
Also, a long time would pass after the events of Saqifah, but same practice
of harassing opponents and use of force continues in the political fields.
During these hard years…in order to make un-Islamic politics gain
prominence; policies which have no basis at all, except personal desires of
individuals, and worldly greed.
They made the noble practice of the Prophet (Sunnah) as a target and on this
basis, created heresies and initiated the mischief of fabrication of traditions and
reports and all the people, due to greed, foolishness or fear, accepted them.
A generation passed and then another generation…and Muslims arrived,
who had not witnessed those incidents; on the contrary they only heard about
these events through reporters, and flattering scholars testified to their
authenticity and which were read out in the presence of the Caliph (called as
chief of believers!); that is why they regarded those reports as religious principles
issued by the Holy Prophet (s.a.w.a.). And generations grew up on this custom
and with this thinking.
Such events, in which truth and falsehood becomes doubtful for ordinary
and simple minded people and for whoever that came under the shade of ‘the
chief of believers’!
After a passage of time, Muhammad bin Ismail, Muslim bin Hajjaj and
others like them arrived and came across common people and court scholars, who
were under the control of ‘the chief of believers’; they were narrating traditions,
in which the good were mixed with the bad and the authentic with inauthentic
and all of them being regarded as the practice (Sunnah) of the Prophet!
On the contrary, they even regarded as authentic, traditions that were
fabricated to please the Caliph. After that generations arrived who regarded them
as religion and other than them were labeled as heresies, whose owners should be
declared apostates.
To prevent such calamities, confusion and innovations, the Messenger of
Allah (s.a.w.a.) stood up on the day of Ghadeer and announced the Mastership
(Wilayat) of Ali (a.s.).
To achieve this, the Holy Prophet (s.a.w.a.) made the people stand in the
scorching noon and when the earth was burning their feet, so that Muslims may
not get burnt in the fire of disunity and controversy and their back may not be
lashed by the ‘chiefs of believers’ for centuries; because the Holy Prophet
(s.a.w.a.) was seeing – through the eyes of the heart, if we don’t say the eyes of
head – all that was going to befall upon his Ummah and his Ahle Bayt (a.s.) and
near kindred.
The Messenger of Allah (s.a.w.a.) repeatedly warned people against disunity
and disputes; and clearly announced what he was commanded to.
But after his passing away, when the personal lusts and greeds saw the
opportunity, they began to grow up again in the selves, whom the Last Prophet
had not been able to polish and who were not completely free of Ignorance,
40
began to turn back to Ignorance.
If you call a living man, you would definitely make him understand, but…
Yes, the coming generations imitate the former generations…and the facts
become blurred and with the coming of persons with diseased thinking and
breasts filled with malice and more than everything, ignorance and blind-
heartedness, the facts gradually disappeared.
Circles of falsehood and deceit connected Ibne Kathir to Ibne Taymiyyah to
Qaseemi to Muhammad Thabit Misri to Moosa, author of Washiya and their
compatriots.
When Allamah Amini, who was concerned for Muslim unity, saw that they
were sunk into mud and slime and caught up in the whirlpool of false and invalid
statements, and they had made the people negligent and inverted the reality for
them, he decided to save them from this whirlpool of ignorance and to throw
light on the facts; so that truth and reality becomes clear to people, including the
scholars and that they can distinguish the facts from fiction and the truth from
falsehood for those who can see.
After writing the book of Shohadaul Fazila, he wrote Al-Ghadeer, to write
which, he dedicated his whole life, like a solid rock, against which doubts strike
to be broken up; and it became a mountain on whose fort truth shines. And Al-
Ghadeer is a destroying refutation and will blacken the face of every sinful liar.
Yes, Al-Ghadeer is the running spring, which quenches those thirsty for
truth; it is a school, which teaches different sciences and arts; on the contrary, it is
a university, in which the lesson of unity is taught and Muslims develop
attachment to each others.
This is the valuable book of Al-Ghadeer, from which a selection is presented
to you.
We will mention four important points regarding the book of Al-Ghadeer:
Topic One: Aim of writing Al-Ghadeer
The secret of supremacy of Muslims was in abstaining from disunity and the
basis of their success becomes clear in being attached to the rope of Allah.
ُ َ ََ ََ َ َْ
‫ﲨ ْﻴ ًﻌﺎ ّوﻻ ﺗﻔ ّﺮﻗ ْﻮا‬
ِ ِ‫ﺼ ُﻤ ْﻮا ِﲝَ ْﺒ ِﻞ ﷲ‬
ِ ‫َواﻋﺘ‬
“And hold fast by the covenant of Allah all together and be not
disunited.”1
As some Ahle Sunnat scholars2 have narrated: that rope of Allah mentioned
in the verse is the Mastership (Wilayat) of Ali Ibne Abi Talib (a.s.). Shafei, the
Imam of the Shafeis, has mentioned this in his couplets and explained that rope
of Allah is the Mastership (Wilayat) of Ahle Bayt (a.s.):
1
Surah Aale Imran 3:103
2
Shawahidut Tanzil, Vol. 1, Pg. 130 and 169.
41
1. “When I saw that the religion of people was in the ocean of deviation and
ignorance, I boarded the ship of salvation of the Ahle Bayt of the Prophet and
held to the rope of Allah as we are ordered to remain attached to the rope of
Allah.”1
Hakeem Haskani, who was prominent scholar of Hanafi school, in his book
of Shawahidut Tanzil, has dedicated a separate section to this topic and quoted
traditions in the exegesis of these verses. Among the traditional reports he has
quoted from Abdullah Ibne Umar is the Hadees Qudsi: “Mastership (Wilayat) of
Ali Ibne Abi Talib (a.s.) is My fort. One who enters My fort is secure from My
chastisement.2
The late Allamah Amini, for the exaltation of Islam, called the believers in
this upright religion to the rope of Allah and began the book of Al-Ghadeer with
the tradition: “The title of the scroll of the believer is love for Ali Ibne Abi Talib
(a.s.).”3
Seekers of material wealth and power, after the passing away of Messenger
of Allah (s.a.w.a.) - even though during the lifetime of the Prophet, they had paid
allegiance to Ali (a.s.) as the successor of Prophet – left this divine rope and
became followers of the path of disunity and discord among Muslims.
After that through the wealth of Muawiyah and his like, with their own
hands, they wrote the life history of the Prophet and distorted the Sunnah of
Prophet; traditions were fabricated in praise of the Caliphs and numerous reports,
especially on the subject of Caliphate were falsely attributed to the Prophet.
Following the fabrication of traditions and divine commands, numerous
books were compiled on traditions, history, exegesis, jurisprudence etc., largely
based on these fabricated reports. By and by schools, founded during the period
of early Caliphs, appeared one after another and Muslims were gradually divided
into sects.
The path for creating a new unity among Muslims – that is the same unity
and consensus which existed during the period of Messenger of Allah (s.a.w.a.) is
only possible through careful discernment of the mentioned incidents and
obtaining these facts requires an extensive efforts, so that through research and
investigation, they may hunt for the pearls of reality in the boundless sea of
books. That is why the late Allamah himself says that the book of Ghadeer is an
effort to expose the reality.
It is mentioned in the introduction of Ameerul Momineen (a.s.) Library,
founded by the Allamah that: Islamic unity should on the basis of expression of
facts in the Ummah (facts of Quran and Sunnah of the Prophet) and not political
unity, which the imperialists raise through their agents and when they obtain their
1
Rashfatas Saadi, 24; Al-Ghadeer, 2:423.
2
Shawahidut Tanzil, Vol. 1, Pg. 131 and 170.
3
Al-Jaame’ al-Sagheer, Suyuti, 2:182; Kanzul Ummaal, 11:601; Tareekh Medinatul Damishq,
Ibne Asakir, 5:230; Yanabiul Mawaddah, Qunduzi, 1:272.
42
objective they pit them against each other.
Topic Two: Sources of Allamah’s research
A period of around fifty-five years went into the writing of the book of Al-
Ghadeer. This book and its author became so famous that no one is ignorant
about them.
This book comprises of 20 volumes in Arabic1 with a very solid prose and
literary writing. So far only eleven volumes from it are printed. Ayatullah al-
Uzma Sayyid Mohsin al-Hakeem and Ayatullah Sayyid Husain al-Hamami have
said regarding this book:
ْ‫" َﺑ ْﲔ ﻳَ َﺪﻳ ِﻪ‬
ۢ ْ ُ َ ْ ْ ْ َ َّ
ِ ِ ‫ﻻ اي ِﺗﻴ ِﻪ اﻟﺒﺎ ِﻃﻞ‬
“Falsehood shall not come to it from before it.”2
The great Ayatullah Sayyid Abdul Hadi Shiraz, Shaykh Muhammad Reza
Aale Yasin and Allamah Urdubadi have said:
َ ْ ‫( ُﮬ ًﺪى ِّﻟ ْﻠ ُﻤ َّﺘ ِﻘ‬+‫ﺐ() ِﻓ ْﻴ ِﻪ‬
1ۙ‫ﲔ‬ َ ‫َﻻ َر ْﻳ‬
“There is no doubt in it, is a guide to those who guard (against
evil).”3
In spite of the fact that points mentioned in Al-Ghadeer are not pleasing to
the taste of many, since they are based on reliable sources and references, and till
now, that is fifty-five years have passed since it was written, but so far, no one
and no group has been able to write the rebuttal of Al-Ghadeer, or even a critique
of a page of it.
Late Allamah Amini himself said: I fully read ten thousand books - many of
them multi-volume - from the beginning to the end and I constantly referred to
around a hundred thousand books.
Sources, on which the points mentioned in book of Al-Ghadeer are based,
are all from books of Ahle Sunnat. This does not mean that Ahle Sunnat books
were reliable in the view of Allamah Amini and the books of Shia were not
reliable in his view.
One of the elemental basis of logic is to argue through the established
principles of the opponent. The late Allamah has followed this same logical
principle and based all the points on the established principles of Ahle Sunnat
and he himself says:
“The points mentioned in Al-Ghadeer are not sectarian, they are Islamic;
that is not limited to points in which only the Shia believe; on the contrary, they
1
It is mentioned in the daily Irani Risalat in issue no. 3825 dated 17 Zilhajj 1419 A.H. that the
Iranian historian, Rasul Ja’fariyan has stated that Allamah Amini wrote Al-Ghadeer
comprising of 20 volumes.
2
Surah Fussilat 41:42
3
Surah Baqarah 2:2
43
are points on which all schools of Islam have consensus.”
He also says:
“During debate with Ahle Sunnat, Shia argue through Ahle Sunnat traditions
as their traditions are acceptable to them (Ahle Sunnat); otherwise Shia do not
have any need for their traditions. It is also an established and reliable style of
debate and not a style followed by Ahle Sunnat: because all the time, they reason
through traditions and important books of their own sect; whereas such reasoning
is beyond the pale of the rules of debate and discussion.”
Some have a false notion of Ghadeer and they think that it causes dispute
among Islamic sects. Those, who have this notion, not only have they studied
Ghadeer, on the contrary they are ignorant of the influence of Ghadeer in Islamic
countries.
Firstly, one who reads Al-Ghadeer, will realize that the author is having
healthy intention and his aim was only to compile history of Islam.
Secondly, the matter of Ghadeer is not only the personal view of Allamah
Amini and extensive sources, which are hinted at in Al-Ghadeer, support this
claim. Approximately, it can be said that not a single sentence is mentioned in Al-
Ghadeer, without reasoning and without reference.
Therefore, if someone claims that the book can cause disunity, we would
have to accept that all books, in which Ghadeer is mentioned, are roots of this
cause. And we know that sources of Ghadeer comprise primary non-Shia Islamic
sources including the six most authentic books (Sihah Sitta) of Ahle Sunnat.
Thirdly, after the publication of Al-Ghadeer, numerous articles appeared in
the journals of Egypt, Syria and Iraq etc. extolling this book and a flood of
appreciative letters started from all Islamic countries.
Most letter writers were important Ahle Sunnat scholars, who had obtained
this book from rulers and ministers of Islamic countries so that Friday prayer
leaders, congregation leaders and university teachers may write commendations
and appreciate the value of the efforts invested by the author. Around fifty
samples of such letters are mentioned in the introduction to the new edition of Al-
Ghadeer.1
These letters and articles show that Al-Ghadeer is a book, on the authentic
matter of which, all Muslims sects have consensus.
Topic Three: Distinctions of Al-Ghadeer
1. Compilation of discussion in the style of argumentation; that is to defeat the
opponent through their own beliefs.
2. It shows as authentic all challenges and points mentioned in the field of
debate.
1
Refer: Volume I, Preface, which is recently published by Maususa Sairatul Marif Fiqh Islami,
under the aegis of Ayatullah Shahroodi Hashemi.
44
3. Use of very inimitable prose in all discussions, which is at the same time
fluent and eloquent.
4. Use of Arabic language idioms throughout the book.
5. Quoting verses of Quran at the end of each discussion or within the
discussion.
6. Discussions regarding numerous fundamental issues in different spheres:
Traditions, history, beliefs, morals, jurisprudence, science of narrators etc.
By way of example we mention below some discussions on various subjects
mentioned in Al-Ghadeer:
Discussions
Traditional discussions
1. Regarding fabrication of traditions.
2. Traditions falsely attributed to the Messenger of Allah (s.a.w.a.).
3. Traditions fabricated regarding Caliphate.
Historical discussions
1. Regarding Muawiyah and nomination of Yazid through him.
2. Regarding the uprising of Imam Husain (a.s.).
3. Killing of Uthman.
Religious discussions
1. Refutation of the belief of the infallibility of the Ummah.
2. The Imams being Muhaddath.1
3. Knowledge of the infallible Imams about the unseen.
4. Belief of Shia regarding Caliphate.
5. The discussion that Imamate is from the roots of religion.
6. Meaning of negation of qualities.
7. Discussion that Quran is created.
8. Regarding refutation of the belief that people will be able to see God in the
hereafter.
9. Explanation that Tawassul (seeking mediation) is not contradictory to
monotheism (Tauheed).
10. Regarding the creation of the action of people.
11. Regarding predestination.
Ethical discussions
1. Moral and ethical lessons – faith in the body of man like laws of kingdoms
1
To whom the angels speak.
45
formed through particular persons.
2. Meaning of modesty.
Jurisprudential discussions
1. Regarding Fixed-time marriage (Mutah).
2. Hajj-e-Tamatto.
3. Discussion regarding music.
4. Regarding prayers during journey.
5. Regarding the dress of ladies.
6. Regarding three divorces.
7. Regarding lawfulness of excessive worship.
8. Regarding the respect of Masjids.
9. Regarding the unlawfulness of shaving the beard.
Discussions about tradition narrators
A gallery of fabricators of traditions.
Linguistic discussions
It comprises of discussion that the maternal grandson of man is his son only.
Topic Four: Mastership (Wilayat) in Ghadeer
It is possible to divide the gist of all discussions of Al-Ghadeer into two
topics:
First: Evidences of the absolute Mastership (Wilayat) of the Holy Imams
(a.s.) through the evidence of immediate Caliphate of Ameerul Momineen (a.s.)
after the passing away of the Messenger of Allah (s.a.w.a.).
Second: Negation of Mastership (Wilayat) of non-infallible in Islam and
investigation of false traditions in favor of authority of fallible leaders.
In his discussion entitled: ‘Caliphate in our view is a divine matter,’ the late
Allamah says:
“In view of Shia, it is not allowed for people to choose an Imam; even ‘the
people of the say’ cannot choose an Imam, because reason dictates that imam
should have some important qualities and conditions, including infallibility,
piety, spirituality and a pure nature.”
In this discussion, the Allamah points out that appointment of an infallible
Imam to whom general and absolute mastership of the Islamic society can be
entrusted, can only be from Almighty Allah and people have no right of choosing
an Imam.
Regarding the permanent rule of such selections, the late Allamah says: So
numerous are the sanctities, which were trespassed through such selections; and
so many rights were usurped because of it.
46
In these selections, public exigencies were trampled upon; proper rules,
which should make the world tread the right path, were distorted and led the
world into destruction. It was the basis of conspiracy, and the doors of peace and
amity among the people were closed, and as a result of internal battles, innocent
blood was shed; and the foundation and structure of correct Islam became weak,
and disconnected from each other…in other words, as a result of selection of
people, misfortunes and tragedies came into being and took the matter to such a
point that debased persons like that cloth seller without personality, and that
cattle broker, whom the trading in market had kept busy, and that cloth-dealer,
who imposed his brothers and relatives on the people, and that grave-digger, who
could not differentiate between his breadth and length, and that freshly released
prisoner and the irreligious cheat, and that excessive imbiber of wine, and that
careless greedy disturbance creator, all focused their sights on the rulership of
Muslims, yes, these were the ones, who regarded the servants of God to be their
slaves and the funds of the Public Treasury as their personal property and the
book of God (Quran) as a means of deceit and cheating and the religion of God as
the document of their destruction.
Belief of Shia Imamiyah regarding Caliphate
Our belief regarding Caliphate is that it is a God-given authority, like
prophethood; although only a prophet can receive divine revelation of
prophethood; and the functions of the Caliph are as follows: propagation and
explanation, providing details of the brief and exegesis of difficult issues;
application of words to the implications and details; and to fight on the
interpretation of Quran1 in the same way as the Prophet fought on the basis of
revelation of Quran
It is an expression of what the Prophet was unable to introduce or the time
for which had not been ripe to act on it, or the people did not have the capacity to
bear it, or other causes; thus all those, who are appointed as prophets or caliphs
from Almighty Allah, it is a divine grace for them and it is their function to make
people proximate to obedience and remove them from disobedience as it is
obligatory on Allah to make this appointment.
That is why He created them and called them to His worship and obedience
and He taught them what they did not know and did not leave the human beings
free like cattle so that they may eat and enjoy and remain engrossed in pleasures.
On the contrary, He created them so that they may recognize Him and He
1
The Messenger of Allah (s.a.w.a.) introduced Ameerul Momineen (a.s.) in this way and said:
“Among you is there is one, who would fight for the interpretation of Quran just I fought for
its revelation.” Abu Bakr asked: “O Messenger of Allah (s.a.w.a.), am I the one, who would
do that?” He replied: “No.” Umar asked: “Am I that person?” He replied: “No, but the one
mending my sandals.” And he had given his sandals to Ali for mending.
Some Huffaz have narrated this traditional report and Hakeem, Zahabi [in Mustadrak Alas
Saheehain, 3/132, H. 4621 and in the same way, in its Talkhis] and Haithami [in Majmauz
Zawaaed, 9/133] have regarded it as authentic.
47
gave them capacity to achieve His pleasure. He also made this easy for them
through sending of prophets and revealing scriptures in every period of time.
Since every prophet does not have a lifespan as long as the tenure of the
world and they are not supposed to live forever, and the religious codes of laws
(Shariat) have capacities to last longer; thus, whenever a prophet passed away,
his Shariat remained valid for a time; after which it was necessary to repeal it
through introduction of a new Shariat. As there would be laws, which have not
been announced even though they were framed; or there are some laws the time
to act upon which has not arrived; and new laws.
In such circumstances, it is not logical that the Ummah should be left
without a guardian, because all the people are included in divine grace, which is
obligatory on God and is same for all. Hence, it is obligatory for Him to appoint
someone to safeguard the religion; that he may take religion to perfection,
remove doubts of disbelievers through evidence and remove darkness of
ignorance and prevent attacks of the enemy and with his hand and tongue, he
should cure deviations and weakness.
When Almighty Allah has concern for the creatures and regards it obligatory
to do good to them, He has to select leaders for them to bear this important
function and perform all these duties. He should act like a prophet, whose
successor he is and in whose words, his successorship was announced. Therefore,
the Almighty Allah cannot leave the people to their devices, without appointing a
successor of the prophet, leaving the people in lurch.
Did Abdullah bin Umar not say to his father (Umar):
“People ask that will you not appoint anyone as Caliph after you? Now, if
you had some quadrupeds or cattle, would you have left them to their devices? If
you did that it would be said that you were neglectful. Whereas the matter of
leadership of people is more important than cattle and camels. What justification
would you offer to the Almighty Allah if you meet Him, without having
appointed anyone as Caliph?”1
Ayesha said to Ibne Umar: “O son of my near kindred, convey my greetings
and tell him not to leave the Ummah of Muhammad without a guardian. Appoint
a Caliph for them and not to desert them after him, as I fear mischief for them.”2
And this is Muawiyah bin Abu Sufyan, who in appointing Yazid as Caliph,
relied on this logical command completely and said: “I fear leaving the Ummah
of Muhammad after me like a herd of cattle, without a shepherd.”3
Alas, if I only knew how the Prophet became neglectful of appointing a
Caliph?! And how they blame the Prophet for this mistake?!
Entrusting this matter (appointment of Caliph) to members of public or to
1
Sonan Baihaqi, 8:149, quoting from Saheeh Muslim, 102:4, Tradition: 12, Kitabul Imarah.
2
Al-Imamah was Siyasah, 1:22 [28/1].
3
Tareekh Tabari, 6:170 [5:304, Events of 56 A.H.]; Al-Imamah was Siyasah, 1:151 [159:1].
48
influential persons is not allowed, because common sense regards some
conditions to be necessary in the Imam and some of them are personal and
concealed and only the Knower of unseen is aware of them: like infallibility,
divinity of soul and purity of self, so that he may ward off selfish desires; and
knowledge; that he may not be misguided in any command, and other qualities,
which are presented to the self and soul, and only its external parts become
apparent.
ْ ُ ‫ﻚ ﻳَ ْﻌﻠَ ُﻢ َﻣﺎ ُﺗﻜ ُِّﻦ ُﺻ ُﺪ ْو ُر‬
<‫ﱒ َو َﻣﺎ ﻳ ُ ْﻌ ِﻠ ُﻨ ْﻮ َن‬
َ ُّ َ َ
‫ورﺑ‬
“And your Lord knows what their breasts conceal and what
they manifest.”1
ٗ َ ُ َْ ُ ْ َ ُ ََُْ َ
(‫ﳚ َﻌﻞ ِر َﺳﺎﻟ َﺘﻪ‬ ‫ﷲ اﻋﻠﻢ ﺣﻴﺚ‬
“Allah best knows where He places His message.”2
Thus, the Ummah, which has no unseen knowledge, cannot distinguish who
is imbued with these qualities. People cannot differentiate good from evil.
When a prophet like Moosa chose seventy persons from thousands of his
followers and before them asked Almighty Allah to manifest Himself, how
ordinary people can select a person like that and how they could assure that they
would not select a transgressor, or a deviated person?
Or that they gather at the door of anyone, who does not intend the well being
of the Ummah, on the contrary he is in pursuit of personal profit. Or that they
select an ignorant person, so that the laws are lost that he commits great mistakes,
and that he commits crimes and sins due to his ignorance. Or that he knows, but
he does not have the least hesitation in lying or issuing deceptive commands; and
in this way they will deviate from all the paths of reformation and fall into
corruption.
Since they would be unaware, they would fall into destruction, as is the
example of their allegiance to Muawiyah, Yazid and the Umayyad Caliphs.
Since Almighty Allah does not like these circumstances to befall the people,
it is obligatory that He should not leave this matter to discretion of people so that
they create injustice and ignorance.3
َ
ُ ْ ‫" َﺧﻠَ َﻖ( َو ُﻫ َﻮاﻟﻠّ ِﻄ ْﻴ ُﻒ ْاﳋَﺒ‬
Jۧ‫ﲑ‬ ْ َ ‫َا َﻻ ﻳَ ْﻌﻠَ ُﻢ‬
ِ ۭ
“Does He not know, Who created? And He is the Knower of the
subtleties, the Aware.”4
1
Surah Qasas 28:69
2
Surah Anaam 6:124
3
Surah Ahzab 33:72.
4
Surah Mulk 67:14
49
ُ َ َ ْ ُ ُ َ َ َ َ ُ َ ْ َ َ ُ ۗ َ َ َ ُ ُ ْ َ َ ُّ َ َ
(‫ِﲑۃ‬ ‫ورﺑﻚ ﳜﻠﻖ ﻣﺎ ﻳﺸﺎء وﳜﺘﺎرۭ( ﻣﺎ ﰷن ﻟﻬﻢ اﳋ‬
“And your Lord creates and chooses whom He pleases; to
choose is not theirs.”1
ُ َ َ ْ ُ ُ َ َ ْ ُ َّ ْ َ ً ْ َ ٓ ٗ ُ ْ ُ َ َ ُ َ َ ْ َ َ ِ ْٔ ُ َ َ َ َ
‫ـﲑۃ‬ ِ ‫" ّوﻻ ُﻣ ٔﻮ ِﻣ َﻨ ٍﺔ اِذا ﻗ َﴣ ﷲ ورﺳﻮﻟﻪ اﻣﺮا ان ﻳﻜﻮن ﻟﻬﻢ اﳋ‬ٍ ‫وﻣﺎ ﰷن ﻟِﻤﻮ‬
ً
ُ ٰ َ َ َْ َٗ ّ َ َ َ َ ْ ِ ‫" َا ْﻣﺮ‬
`ۭ‫ﷲ َو َر ُﺳ ْﻮﻟﻪ ﻓﻘﺪ ﺿﻞ ﺿﻠﻼ ّﻣ ِﺒ ْﻴ ًﻨﺎ‬َ ‫" ﻳّ ْﻌﺺ‬
ِ ْ ‫ﱒۭ( َو‬ ِ
ْ ِ
“And it behoves not a believing man and a believing woman that
they should have any choice in their matter when Allah and His
Apostle have decided a matter; and whoever disobeys Allah and
His Apostle, he surely strays off a manifest straying.”2
And since the first day, the Holy Prophet (s.a.w.a.) informed about this
matter, when he mentioned his call to the clans and invited the Bani Aamir bin
Saasa tribe to Almighty Allah and one of them asked:
“If we follow you and Almighty Allah makes you victorious over opponents,
would rulership be there for us after you?”
The Prophet replied: “This matter is with the Almighty Allah and He places
it wherever He wants.”3
How is it possible that people in this matter (in selecting a Caliph) should
have discretion, inspite of excessiveness, vested interests, claims and inclinations,
and desires regarding selection and in spite of differences, varying beliefs in
analysis of capacities of people of the society and prominent personalities and in
spite of numerous groups and sects and communities and different tribes, and in
spite of social differences and tribes and clans which are present in the human
society?
And the selection from the first day gave birth to enmity, conflict, injuries,
anger and fury, plea and requests and severe enmity, and by this selection, how
many sanctities are trespassed, rights are invalidated and righteous and learned
persons are trampled upon and harmony and unity is destroyed; and safety and
comfort are changed into distress and anxiety and pure blood is spilt on the earth
and the structure of the right Islam is destroyed.
Some people vied for Caliphate, whereas they had no share and capability
for it, except that they was busy selling cloth in the market, acting as brokers or
spinning cloth and they were imposed as rulers on the people, or one who dug
graves, while he was even unaware of its length and breadth, or a slave freed by
1
Surah Qasas 28:68
2
Surah Ahzab 33:36
3
Seerah Ibne Hisham, 2:32 [66/2]; Al Rauzal Unuf 1:264 [39-38:4]; Bahjatul Mahafil,
Imaduddin Aamiri, 1:138; Seeratul Halabiyya, 2-3; Seerah Zaini Dahlan, 1-302 [1/147];
Marginal notes in the book of Seerah Halabiyya, Hayat Muhammad, Haikal, 152 [Pg. 201-
202].
50
unjust or usurper, or one, who was always intoxicated, or a shameless man, who
did whatever he liked. And mischief making persons, who enslaved people and
gifted the funds of Almighty Allah to each other and misused the Book of Allah,
and turned the religion of God upside down.
Conclusion
The conclusion of this discourse is that the Caliph should be superior to the
creatures (he should be the best of men), because if during that time, there is
someone who is equal or superior to him, he would be eligible for Caliphate,
without any doubt.
If the imam is deficient in one of the qualities, in instances in which his
knowledge is deficent and his insight regarding it, is less, it only can be removed
through the two ways:
He can deliver a verdict without knowledge and offer a view without proof,
or ask someone to bring him to the right path. The first path is a source of
corruption and weakness, and the second path is source of decline of his status;
when the imam is supposed to be obeyed like the Prophet.
ْ َ َّ َ ْ َ ْ َ َْٓ َ َ
ِ(‫" ّر ُﺳ ْﻮ ٍل اِﻻ ﻟ ُِﻴ َﻄﺎع ِﺑـ ِﺎذ ِن ﷲ‬ِ ‫وﻣﺎ ارﺳﻠﻨﺎ‬
“And We did not send any apostle but that he should be obeyed
by Allah’s permission.”1
In the Holy Quran, obedience of the imam is regarded at par with obedience
of God and the Prophet.
َ ْ ُ َ َ ْ ُ َّ ُ ْ َ َ َ
ْ ُ ‫اﻻ ْﻣﺮ ِﻣ ْﻨ‬ ُ َ
(‫ﲂ‬ ِ ‫وﱄ‬ ِ ‫ا ِﻃ ْﻴﻌﻮا ﷲ وا ِﻃﻴﻌﻮا اﻟﺮﺳﻮل وا‬
“Obey Allah and obey the Apostle and those in authority from
among you.”2
So that He may give him power to establish divine limits and destroy
falsehoods. And how often if the source of establishment of religion and its elder,
who calls people to religion, is unable to remove doubts from it, those doubts fall
on the call of the Prophet and the reality of religion. And all of them demand that
the imam should be perfect in all qualities and should have precedence on all
people:
َ َ
َ‫ َﻻ ﻳَ ْﻌﻠَ ُﻤ ْﻮن‬f َ ْ ‫ُﻗ ْﻞ َﻫ ْﻞ ﻳ َ ْﺴ َﺘﻮي ّاﻟﺬ‬
َ ْ ‫ ﻳَ ْﻌﻠَ ُﻤ ْﻮ َن َو ّاﻟﺬ‬f
ِ ِ ِ
“Say: Are those who know and those who do not know alike?”3
ُّ َ ُ ٰ ُ ُّ َ َ ْ َ ُْ َ ْ َ ْٰ َ ْ َ َْ َْ ُْ
(‫اﻟﻨ ْﻮ ُر‬‫ ا ْم َﻫﻞ ﺗ ْﺴﺘ ِﻮي اﻟﻈﻠﻤﺖ و‬l(‫ﲑ‬ ‫ﺼ‬
ِ ‫ واﻟﺒ‬k‫ﻗﻞ ﻫﻞ ﻳﺴﺘ ِﻮي اﻻ‬
“Say: Are the blind and the seeing alike? Or can the darkness
1
Surah Nisa 4:64
2
Surah Nisa 4:59
3
Surah Zumar 39:9
51
and the light be equal?”1
ٓ ْ َّ ْ َ َ َ ّ َ ْ ْ ْ َ ُ ُ ْ َ ٓ ْ َّ ْ َّ ْ ُ ۗ َ َ ُ ْ ْ َ ْ ُ
‫ﳞ ِﺪ ْي‬ ‫ﳞ ِﺪ ْي اِﱃ اﳊَ ّ ِﻖۭ( ﻗ ِﻞ ﷲ ﳞ ِﺪي ﻟِﻠﺤ ِﻖۭ( اﳁﻦ‬ " ‫ﻗﻞ ﻫﻞ ِ" ﴍﰷ ِﯨٕﲂ‬
َ َ ْ ُ َ ََ َ َ
ٰ ْ ُّ ْ َ ٓ ّ ْٓ ّ َ ّ ْ َّ َ َ َ َّ ُّ ْ َ ُّ َ َ ّ َ ْ َ
‫ﲂ( ۣ ﻛ ْﻴﻒ‬ ‫ﳞﺪىۚ( ﳁﺎ ﻟ‬ ‫اِﱃ اﳊ ِﻖ اﺣﻖ ان ﻳﺘﺒﻊ ا" ﻻ ِﳞ ِﺪي اِﻻ ان‬
ُ َْ
‫ﲢﻜ ُﻤ ْﻮ َن‬
“Is He then Who guides to the truth more worthy to be followed,
or he who himself does not go aright unless he is guided? What
then is the matter with you; how do you judge?”2
With attention to this explanation, we present in brief, excellences of Ahle
Bayt (a.s.) and defects of their enemies, which are explained in the book of Al-
Ghadeer.
As for excellence in the book of Al-Ghadeer: the excellence of Ahle Bayt
(a.s.) generally; and excellence of our master, Ameerul Momineen (a.s.), Lady
Fatima Zahra (s.a.) and Imams Hasan and Husain (a.s.) are especially mentioned
although the actual topic of the book is explanation of excellences of Ameerul
Momineen (a.s.) and evidences of his immediate Caliphate.
Excellence of Ahle Bayt (a.s.)

As for the excellence of Ahle Bayt (a.s.):
1. The Messenger of Allah (s.a.w.a.) said:
“The act of any person is not having any benefit, except that he
acknowledges their rights.”
2. It is mentioned in reliable traditional reports that Almighty Allah has
commanded invoking blessings on Ahle Bayt (a.s.) during Prayer.
3. Tradition of the Cloak (Hadees Kisa) is an authentic and widely narrated
tradition, on which there is general consensus.
4. According to the command of the verse:
ٰ ُ ْ َ َّ ْ َّ َ َ ْ ُ ُ َٔ ْ َ ٓ َ ّ ْ ُ
‫ﲂ َﻋﻠ ْﻴ ِﻪ ا ْﺟ ًﺮا اِﻻ اﻟ َﻤ َﻮدۃ ِﰲ اﻟﻘ ْﺮﰉ‬‫ﻗﻞ ﻻ اﺳ ــﻠ‬
“Say: I do not ask of you any reward for it but love for my near
relatives.”3
…love towards them is obligatory.
5. In the verse of:
َ ْ َ َّ َ ْ
ۙ‫اط اﻟ ُﻤ ْﺴﺘـ ِﻘ ْﻴ َﻢ‬ ‫اﻟﴫ‬
ِ ‫اِﮬ ِﺪان‬
1
Surah Raad 13:16
2
Surah Yunus 10:35
3
Surah Shura 42:23
52
“Keep us on the right path.”1
‘The right path’ implies the path of Muhammad and Aale Muhammad (a.s.).
6. Names of Fatima, her father, her husband and her sons are inscribed under
the shade of the divine throne (Arsh) and at the gate of Paradise.
7. The Prophet (s.a.w.a.) said:
“Recognition of Aale Muhammad (a.s.) is immunity from Hellfire;
and love of Aale Muhammad (a.s.) is the permit on the Siraat
Bridge; and Mastership (Wilayat) of Aale Muhammad (a.s.) is
assurance from divine chastisement.”
8. And he said:
“None would love them, except the righteous and none would be inimical to
them, except of illegitimate birth.”
9. The Messenger of Allah (s.a.w.a.) said:
“These two: Quran and Progeny will not separate from each other,
till they arrive to me at the Pool.”
10. And he says:
“I and my Ahle Bayt (a.s.) are like the Ark of Nuh, whoever boards
it, is saved and one, who refrains from it, is drowned.”
11. And he said:
“I am the tree and Fatima is it branch, Ali is its trunk, Hasan and
Husain are its fruits; and our Shia are its leaves.”
12. The following verse of Surah Dahr was revealed about them:
ً ْ ‫ ُﺣ ّﺒﻪٖ ِﻣ ْﺴﻜ ِْﻴ ًﻨﺎ َّوﻳَـ ِﺘ ْ ًـامي َّو َا ِﺳ‬
‫ﲑا‬ ٰ َ ‫ﺎم‬ َّ َ ْ ُ ْ ُ َ
َ ‫اﻟﻄ َﻌ‬ ‫وﻳﻄ ِﻌﻤﻮن‬
ِ
“And they give food out of love for Him to the poor and the
orphan and the captive:”2
13. Their names are derived from the names of the Almighty Allah.
14. The Almighty Allah has some angels, who roam the earth and they are
appointed to help the Aale Muhammad (a.s.).
15. The Messenger of Allah (s.a.w.a.) had fixed a tent and was leaning at its
entrance. Present in that tent were Ali, Fatima, Hasan and Husain. He said:
“O Muslims, I am at peace with those, who are at peace with the
occupants of this tent and I am at war with those, who are at war
with them.”
16. All purified Imams and Lady Fatima Zahra (s.a.) were Muhaddath.3
1
Surah Fatiha 1:6
2
Surah Insan 76:8
3
A person with whom the angels speak.
53
17. They are aware of the unseen.
Excellence of Ameerul Momineen (a.s.)

1. Ali (a.s.) is the most learned of the people after the Messenger of Allah
(s.a.w.a.). And no verse was revealed, except that he knew in which regard it was
revealed and regarding whom it was revealed.
2. Numerous verses regarding him were revealed.
3. And the tradition of the clansmen:
َ ْ ‫اﻻ ْﻗ َﺮ ِﺑ‬
ۙ‫ﲔ‬
َ ْ َ َ َْ َ ْ َْ َ
‫واﻧ ِﺬر ﻋ ِﺸﲑﺗﻚ‬
“And warn your nearest relations,”1
It is mentioned that it was regarding them.
4. The verse:
َ َ ْ َ ٰۗ ُ ُ ّٰ َ ْ ُ ّٰ َ
ۚ‫اﻟﺴ ِﺒﻘ ْﻮ َن اوﻟ ِٕﯩﻚ اﻟ ُﻤﻘ ّﺮ ُ ْ َن‬ ‫واﻟﺴ ِﺒﻘﻮن‬
“And the foremost are the foremost, these are they who are
drawn nigh (to Allah),”2
…was revealed about Ali (a.s.).
5. Almighty Allah himself selected Lady Fatima (s.a.) for her marriage to
Imam Ali (a.s.) and He was her guardian and Jibraeel recited the marriage
sermon.
6. Dispensing of drinks from the Pool of Kauthar are with Ali (a.s.) and he
will give drinks to his friends and followers and he would drive away the
hypocrites and infidels.
7. The statement of the Messenger of Allah (s.a.w.a.) that no one will cross
the Siraat Bridge, except one for whom Ali writes the permit.
8. The Messenger of Allah (s.a.w.a.) mentioned him to be the most superior
of his Ummah, from the aspect of forbearance and the best of them from the
aspect of nature.
9. Statement of the Messenger of Allah (s.a.w.a.) that Ali is the best of men,
and one, who denies this is like a disbeliever.
10. Statement of the Messenger of Allah (s.a.w.a.) that Ali is from me and I
am from him; and after me, he is the guardian of every believer.
11. Ali is with truth and the truth is with Ali. Wherever Ali turns, the truth
turns in that same direction.
12. Statement of the Messenger of Allah (s.a.w.a.) that no one is inimical to
Ali, except that Satan has shared and his seed.
1
Surah Shoara 26:214
2
Surah Waqiyah 56:10-11
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13. None, but an illegitimate born would be inimical to Ameerul Momineen
(a.s.).
14. He is the brother of the Messenger of Allah (s.a.w.a.) in the world and
the hereafter.
15. The sun came back for him twice.
16. The verse:
َّ َ ْ ُ ْ ُ َ ْ َّ ُ َ ٰ َ ْ َّ َ ٗ ُ ْ ُ َ َ ُ ُ ُ ُّ َ َ َّ
ٔ ْ ُ ‫اﻟﺼﻠٰﻮ َۃ َو‬
ُْ
‫ َن‬ ‫ ﻳ ِﻘﻴﻤﻮن‬f‫ اﻣﻨﻮا اﻟ ِﺬ‬f‫اِﳕﺎ وﻟِﻴﲂ ﷲ ورﺳﻮﻟﻪ واﻟ ِﺬ‬
ْ ُ ‫اﻟﺰ ٰﻛﻮ َۃ َو‬
‫ﱒ ٰرﻛ ُِﻌ ْﻮ َن‬
َّ
“Only Allah is your Guardian and His Apostle and those who
believe, those who keep up prayers and pay the poor-rate while
they bow.”1
…was revealed about Imam Ali (a.s.), when he gave his ring in Sadaqah.
17. Statement of the Messenger of Allah (s.a.w.a.) that Ali is the Farooq of
this Ummah, who will distinguish truth and falsehood.
18. Ali is the first of those, who brought faith in the Messenger of Allah
(s.a.w.a.).
19. The Messenger of Allah (s.a.w.a.) closed all the doors opening to the
Masjid, except for the door of Imam Ali (a.s.).
20. Tradition of Manzilah (rank). The Messenger of Allah (s.a.w.a.) said:
“You are to me as Harun was to Moosa (a.s.).”
21. Tradition of Ashbah (most resembling): The Messenger of Allah
(s.a.w.a.) said:
“One, who wants see Adam with his knowledge, Nuh with his courage,
Ibrahim with his forbearance, and Moosa with his power, he should look at Ali
Ibne Abi Talib (a.s.).”
22. He spoke to the sun.
23. The Almighty Allah said:
ٌ َ ُُٓ ََ
‫ّوﺗ ِﻌ َﳱَﺎ اذ ٌن ّوا ِﻋ َﻴﺔ‬
“And that the retaining ear might retain it.”2
And the Prophet (s.a.w.a.) said to Ali (a.s.):
“You are the retaining ear of my knowledge.”
24. Tradition of the hand operated flour mill operating on its own.
25. Statement of the Messenger of Allah (s.a.w.a.):
1
Surah Maidah 5:55
2
Surah Haqqah 69:12
55
“From this cloud 313 prophets and 313 successors have eaten;
among them there was no Prophet more exalted than me and no
successor more exalted than Ali.”
26. The miracle of folding of the earth.
27. Imam Ali (a.s.) was born inside the Holy Kaaba in Mecca.
“I am the city of knowledge and Ali is its gate.”
29. The Messenger of Allah (s.a.w.a.) said in the tradition of immunity:
“I am commanded to convey this message personally or through a
person, who is from me.”
30. Statement of the Messenger of Allah (s.a.w.a.) that the right of Ali on
this Ummah is like the right of the father on his son.
31. One named by the Messenger of Allah (s.a.w.a.) as the chief of believers
(Ameerul Momineen), was Ali (a.s.).
After extensive search of Shia and Sunni books, we have concluded that
Ameerul Momineen (a.s.) is introduced with hundreds of qualities in the words of
the Messenger of Allah (s.a.w.a.):
1. Ali is the chief of Muslims.
2. Ali is the Imam of the pious.
3. Ali is chief of the bright faced ones.
4. Ali is the leader of the believers.
5. Ali is the Master (Wali) of the pious.
6. Ali is the leader of faith (Yasoobud deen).
7. Ali is the chief of the believers.
8. Ali is the chief of sons of Adam, (except the prophets).
9. Ali is the seal of the successors.
10. Ali is the first to meet the Messenger of Allah (s.a.w.a.) on Judgment Day.
11. Ali is the first to shake hands with the Prophet on Judgment Day.
12. Ali is the great truthful one (Siddiq Akbar).
13. Ali is discriminator of good and evil (the Farooq) of this Ummah.
14. Ali is discriminator (Farooq) between truth and falsehood.
15. Ali is the first to testify for the Messenger of Allah (s.a.w.a.).
16. Ali is the first of those believed in Allah.
17. Ali is the chief of the Muslims.
18. Ali is the Caliph of the Messenger of Allah (s.a.w.a.) in the Ummah after
him.
19. Ali is the chief of Quraish.
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20. Ali is the best of what the Messenger of Allah (s.a.w.a.) left behind.
21. Ali is the chief of the Arabs.
22. Ali is the chief in the world and the hereafter.
23. Ali is the chief of the believers.
24. Ali is the vicegerent of the Messenger of Allah (s.a.w.a.).
25. Ali is the companion of the Messenger of Allah (s.a.w.a.).
26. Ali is among the first monotheists.
27. Ali is the fulfiller of the promises of the Messenger of Allah (s.a.w.a.).
28. Ali is the bearer of the secrets of the Messenger of Allah (s.a.w.a.).
29. Ali is the best of those, who survived the Messenger of Allah (s.a.w.a.).
30. Ali is the judge of the religion of the Messenger of Allah (s.a.w.a.).
31. Ali is the brother of the Messenger of Allah (s.a.w.a.) in the world and the
hereafter.
32. Ali is the owner of the knowledge of the Messenger of Allah (s.a.w.a.).
33. Ali is the gate of the Messenger of Allah (s.a.w.a.).
34. Ali is the successor of the Messenger of Allah (s.a.w.a.).
35. Ali is the one, who is established by the command of the Messenger of Allah
(s.a.w.a.).
36. Ali is the Imam on the Ummah of the Messenger of Allah (s.a.w.a.).
37. Ali is the Caliph of Allah on His earth after His Messenger.
38. Ali is the Imam of the creatures of Allah.
39. Ali is the master of the creatures.
40. Ali is the inheritor of the knowledge of the Messenger of Allah (s.a.w.a.).
41. Ali is the father of the progeny of the Prophet.
42. Ali is the arm of the Messenger of Allah (s.a.w.a.).
43. Ali is the trusted one of the Messenger of Allah (s.a.w.a.) on his message.
44. Ali is the master of those, whose master is the Messenger of Allah (s.a.w.a.).
45. Ali is the one having the standard of the Messenger of Allah (s.a.w.a.) in the
gathering on Judgment Day.
46. Ali is the repayer of the debts of the Messenger of Allah (s.a.w.a.).
47. Ali is the one, who would drive away the enemies from the cistern of
Kauthar.
48. Ali is the father of this Ummah.
49. Ali is the owner of the pool of the Messenger of Allah (s.a.w.a.).
50. Ali is the destroyer of the oath-breakers (Nakiseen), the unjust (Qasiteen)
and apostates (Mariqeen).
51. Ali is the guardian of all believers after the Messenger of Allah (s.a.w.a.).
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52. Ali is the chosen one of the Messenger of Allah (s.a.w.a.).
53. Ali is the beloved of the Messenger of Allah (s.a.w.a.).
54. Ali is the chief of the successors.
55. Ali is the most superior of the successors.
56. Ali is the seal of the successors.
57. Ali is the best of the successors.
58. Ali is the Imam of the pious.
59. Ali is the heir of the Prophet.
60. Ali is the sword of Allah.
61. Ali is the guide.
62. Ali is the father of the Holy Imams (a.s.).
63. Ali is the first of the believers.
64. Ali is the vizier of the Messenger of Allah (s.a.w.a.) in the heavens and the
earth.
65. Ali is Allah’s most beloved successor (of Prophet).
66. Ali is the most superior to men in lineage.
67. Ali is the most noble in lineage.
68. Ali is the most merciful of people on the subjects.
69. Ali is the most equitable on people.
70. Ali is the most expert in adjudication.
71. Ali is the favorite (Wali) of Allah.
72. Ali is the successor of the Messenger of Allah (s.a.w.a.) in the world and the
hereafter.
73. Ali is the Master (Wali) of believers after the Messenger of Allah (s.a.w.a.).
74. Ali is the is fulfiller of promises of the Messenger of Allah (s.a.w.a.).
75. Ali is the Imam of all believing men and women.
76. Ali is the Master (Wali) of all believing men and women.
77. Ali is the source for Sunnah of the Messenger of Allah (s.a.w.a.).
78. Ali is the defender of the community of the Prophet.
79. Ali is the most superior of people after the Messenger of Allah (s.a.w.a.).
80. Ali is the first of all in belief.
81. Among the people (believers), Ali is the greatest fulfiller of the covenant of
Allah.
82. Ali is the most steadfast of the people with regard to the covenant of Allah.
83. Ali is the most equitable of the people.
84. Ali is the most kind for the subjects (believers).
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85. Ali is the most equitable for the subjects.
86. Ali is the trustee of God on His secrets.
87. Ali is the greatest of men in the view of Allah in excellence.
88. Ali is the chief of the formers and latters, excepting the Messenger of Allah
(s.a.w.a.).
89. Ali is the prayer direction (Qibla) of the Gnostics.
90. Ali is the first of Muslims.
91. Ali is the first of all in faith.
92. Ali is the most knowledgeable of people in Ummah.
93. Ali is the greatest one of the Ummah.
94. Ali is the most forbearing of the people.
95. Ali is the best of people in manners.
96. Ali is the most cognizant of God among the Ummah.
97. Ali is the first of those, who will reach the Hauz.
98. Ali is the last of men to whom the Messenger of Allah (s.a.w.a.) made his
bequest.
99. Ali is the first of men to join the Messenger of Allah (s.a.w.a.).
100. Ali is the most valiant of people ever.
101. Ali is the most generous.
102. Ali is the distributor of Paradise and Hell.
103. Ali is the most correct in faith.
104. Ali is the most superior of the people in certainty.
105. Ali is the most perfect of men in forbearance.
106. Ali is the standard of guidance.
107. Ali is the minaret of faith.
108. Ali is the Imam of the Awliya of Allah.
109. Ali is the effulgence of all that Allah has bestowed.
110. Ali is the owner of the standard of the Messenger of Allah (s.a.w.a.) on
Judgment Day.
111. Ali is the trustee of the Messenger of Allah (s.a.w.a.).
112. Ali is the key to the treasures of Allah.
113. Ali is the greatest of men.
114. Ali is the effulgence of saints (Awliya) of Allah.
115. Ali is the Imam of all who obeyed Allah.
116. Ali is the trustee of the Messenger of Allah (s.a.w.a.) on Judgment Day.
117. Ali is the owner of the pool of the Messenger of Allah (s.a.w.a.).
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118. Ali is the beloved of the heart of the Messenger of Allah (s.a.w.a.).
119. Ali is the depository of the relics of the prophets.
120. Ali is the trustworthy one of Allah on His earth.
121. Ali is the Proof of Allah on the creatures.
122. Ali is the pillar of faith.
123. Ali is the prop of religion.
124. Ali is the brilliant lamp.
125. Ali is the minaret of guidance.
126. Ali is the raised standard for people of the world.
127. Ali is the clear path.
128. Ali is the straight path.
129. Ali is the word on which the Almighty Allah has united the pious.
130. Ali is the most learned of the believers about the days of Allah.
131. Ali is the greatest of the suffering believers.
132. Ali is the one, who gave funeral bath to the Messenger of Allah (s.a.w.a.).
133. Ali is the one, who buried the Messenger of Allah (s.a.w.a.).
134. Ali is the foremost in all calamities and hardships.
135. Ali is the most steadfast of the people on the command of Allah.
136. Ali is the most kind with the people.
137. Ali is the shelter.
138. Ali is forbearing.
139. Ali is the most superior of people in rank.
140. Ali is the most proximate of men in relationship.
141. Ali is the greatest of men in self sufficiency.
142. Ali is the proof of the Messenger of Allah (s.a.w.a.).
143. Ali is the gate of Allah.
144. Ali is the friend of Allah.
145. Ali is the friend of the Messenger of Allah (s.a.w.a.).
146. Ali is the sword of the Messenger of Allah (s.a.w.a.).
147. Ali is on the path to Allah.
148. Ali is the great news.
149. Ali is the supreme example.
150. Ali is the Imam of Muslims.
151. Ali is the chief of the truthful ones.
152. Ali is the leader of the Muslims towards Paradise.
153. Ali is the most pious of men.
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154. Ali is the most superior of people in this Ummah.
155. Ali is the most learned of people.
156. Ali is the most righteous of believers.
157. Ali is the most learned of people.
158. Proof.
159. Worshipper.
160. Guide.
161. Mahdi (the guided).
162. The youth.
163. The chosen one for Imamate.
164. Companion of the Messenger of Allah (s.a.w.a.) at the Praised Station
(Maqame Mahmood).
165. Kingdom of the hereafter.
166. Trustee of the secrets of the Messenger of Allah (s.a.w.a.).
167. The trustee on the creatures of the earth.
168. The trustee on the creatures of the heavens.
169. Reviver of the practice of the Messenger of Allah (s.a.w.a.).
170. Immersed in the being of Allah.
171. One, having the most perfect faith in the Ummah.
172. The most stable proof.
173. Proof of the Prophet on the Ummah on Judgment Day.
174. Ali is the chief (Shaykh) of Muhajireen and Ansar.
175. Ali is the flesh of the Messenger of Allah (s.a.w.a.), his blood and his hair.
176. Ali is the father of two grandsons.
177. Ali is the father of two blossoms.
178. Ali is the remover of the grief of the Messenger of Allah (s.a.w.a.).
179. Ali is the lion of Allah on His earth.
180. Ali is the sword of Allah on His enemies.
181. Ali is the beloved of Allah.
182. Ali is the carrier of the standard of the Messenger of Allah (s.a.w.a.).
183. Ali is the owner of the standard of praise.
184. Ali is the first of those, who will enter Paradise.
185. Ali is the first to knock at the gate of Paradise.
186. Ali is the monk of this Ummah.
187. Ali is the judge of the Arabs.
188. Ali is the judge of this Ummah.
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189. Ali is the two-horned one of Paradise.
190. Genius from the companions of the Messenger of Allah (s.a.w.a.).
191. Chief of the creatures.
192. Slayer of transgressors.
193. Ali is the slayer of the infidels.
194. Ali is the most harsh in humility before Allah.
195. Ali is the son-in-law of the Messenger of Allah (s.a.w.a.).
196. Ali is the best of men.
197. Ali is the best of people.
198. Ali is the best of the humans.
199. Ali is the best of this Ummah after its prophet.
200. Ali is the best of those, on whom the sun shone after the Prophet.
201. Ali is the companion of the Messenger of Allah (s.a.w.a.) in Paradise.
202. Ali is the most equitable of the Ummah.
203. Ali is the chief of the verses of Quran.
204. Ali is the holder of the standard of the Messenger of Allah (s.a.w.a.) in the
world and the hereafter.
205. Ali is the Imam of the creatures.
206. Ali is the companion (Rafiq) of the Messenger of Allah (s.a.w.a.) in
Paradise.
207. Ali is the most beloved of the creatures to Allah and His Messenger.
208. Ali is the gate of knowledge.
209. Ali is the favorite of the Prophet.
210. Ali is the closest of people to the Messenger of Allah (s.a.w.a.).
211. Ali is the most generous of people in rank.
212. Ali is the greatest near Allah in obedience.
213. Ali is the greatest of people on Allah.
214. Ali is the chief of the Ummah towards Paradise.
215. Ali is the Proof of Allah on people after the Messenger of Allah (s.a.w.a.).
216. Ali is the trustee of the Messenger of Allah (s.a.w.a.).
217. Most truthful (Siddiq).
218. Ali is the witness (Shahid).
219. Most proximate of people to Paradise.
220. Ali is the guide of the believers to Paradise.
221. Ali is the guided one.
222. Ali is the father of the orphans and destitute.
62
223. Ali is the supporter of widows.
224. Ali is the refuge of all the weak.
225. Ali is the assurer to all the terrified.
226. Ali is the strong rope of Allah.
227. Ali is the firm rope.
228. Ali is the word of piety.
229. Ali is the eye of Allah.
230. Ali is the truthful tongue of Allah.
231. Ali is the side of Allah.
232. Widespread hands of Allah for creatures in forgiveness and mercy.
233. Ali is the gate of repentance.
234. Ali is the first of those, who testified to the Messenger of Allah (s.a.w.a.).
235. Ali is the first to testify divine monotheism.
236. Ali is the gate of the knowledge of the Messenger of Allah (s.a.w.a.).
237. Ali is the gate of the city of knowledge.
238. Ali is the father of the purified and guiding progeny.
239. Ali is the heir of the knowledge of the prophets.
240. Ali is the wisest in judgment.
241. Ali is the proof of Allah on the earth after the Prophet.
242. Ali is the trustee of the Messenger of Allah (s.a.w.a.) on his Pool (Hauz).
243. Ali is the guardian of all believer men and women, all Muslim men and
women.
244. Ali is the guardian of those, whose guardian is the Messenger of Allah
(s.a.w.a.).
245. Ali is the Caliph of Allah on the people.
246. Ali is the preacher from Allah and His Messenger.
247. Ali is distributor of the numbers of the Messenger of Allah (s.a.w.a.).
248. Ali is the confidant of Messenger of Allah (s.a.w.a.).1
Excellence and merits of Lady Fatima (s.a.)

1. Statement of the Messenger of Allah (s.a.w.a.) that since Lady Fatima
(s.a.) protected her chastity, the Almighty Allah prohibited hellfire on her
progeny.
2. The Messenger of Allah (s.a.w.a.) named his daughter Siddiqa (most
truthful).
1
Sharh Ihqaqul Haqq, Qaazi Sayyid Nuruddin Marashi, who was martyred in India in 1019,
with marginal notes by Ayatullah Marashi, 4:4-10.
63
“O Ali, indeed the earth belongs to Allah and whoever He likes, He
makes him inherit it; and He revealed to me that one-fifth of the
earth is dower of Fatima, which is given in your marriage with her.
So, whoever is inimical to you, it is unlawful for him to walk on the
earth.”
“Fatima is a part of my body. One who makes her furious distresses
me; and one, who pleases her, makes me happy.”
5. Fatima, the daughter of Muhammad is the best of your women.
6. She is named as Fatima, because Almighty Allah kept her and her
descendants away from Hellfire.
Indictments of the enemies and opponents of Ahle Bayt

(a.s.) and usurpers of their rights
1. Bani Umayyah are the accursed tree mentioned in Quran.
“When the number of Bani Umayyah reaches forty, they would
enslave the people, distribute the property of Allah among
themselves and cheat through the Book of Allah.”
3. One day, when the Messenger of Allah (s.a.w.a.) saw Abu Sufyan with
Muawiyah: he said:
“May God curse the leading one and the following one.”
4. One day the Messenger of Allah (s.a.w.a.) saw Abu Sufyan mounted and
Muawiyah and his brother accompanying him: one of them held the reins and the
other was driving from behind. The Messenger of Allah (s.a.w.a.) said:
“May God curse the rider, the one leading the mount and the one
driving it from behind.”
5. Abu Sufyan is the chief of the clans, who in the Battle of Uhad fought the
Prophet and slain seventy best men of the Prophet from Muhajireen and Ansar,
especially Hamza, the lion of Allah.
6. Amr Aas - his mother, Laila, was a well known wanton female in Mecca.
When she became pregnant with Amr Aas, five persons, who had copulated with
her, claimed that Amr was their child.
Abu Bakr
1. He used to gamble during the period of Ignorance (Jahiliyya).
2. He drank liquor even after the revelation of the verse of alcohol in Surah
Baqarah.
3. We do not find any evidence that during the period of his being a Muslim,
64
he displayed any prominence in knowledge, initiative in Jihad, prominence
in manners and morals, interest in worship or steadfastness on Islamic
beliefs.
4. Nothing remarkable is related regarding his expertise in the science of
exegesis (Tafseer).
5. His rank in knowledge of Sunnah and narrating of traditional reports: All
that Imam Ahmad Hanbal has narrated from him in Musnad comprises of
eighty traditions. And the paucity of narrations from him is due to his lack of
access to traditions and incapability in memorizing them.
6. Some examples of his ignorance: His ignorance regarding the terms of
Abbun, kalala and laws of inheritance of the grandmother and two
grandmothers.
7. Some of his heresies: His viewpoint about the leadership of the inferior, his
viewpoint about destiny and free will, his viewpoint in the incident of Malik
bin Nuwairah.
8. The burden of Caliphate was heavy on his shoulders, and he was unable to
solve difficult problems; he often mentioned the excuse that: “I would
mention my opinion soon.” Or: “The Messenger of Allah (s.a.w.a.) opined
on the basis of divine revelation and he was accompanied by an angel; but I
have a satan, who deceives me. Thus, when I am angry, leave me alone.”
9. Since he had meager share of knowledge of Quran and Sunnah, whatever he
said regarding them was on the basis of his personal views, which opened
the door of personal deductions.
10. His ignoring the claim of Fatima (s.a.): Along with Bani Hashim ladies,
Fatima protested, lamented and called out:
“O Abu Bakr, how soon have besieged the Ahle Bayt of the Messenger of
Allah (s.a.w.a.)…” and she said: “O father, O Messenger of Allah, what all we
had to bear at the hands of the son of Khattab and son of Abu Qahafa!”
Thus, Fatima was infuriated on and she kept aloof from Abu Bakr till she
passed away.
Umar
1. Some of his heresies and conjectures: Regarding one, who has no water to
make ablution; regarding recitation (Qirat) in prayers; regarding inheritance
of aged father; regarding tree of Rizwan; regarding relics of prophets;
regarding weeping on the dead; regarding puberty; regarding three divorces;
regarding non-Arabs; regarding Hajj Tamatto and temporary marriages;
regarding precedence (Awl) in inheritance; regarding Baitul Maqdas;
regarding fasting in month of Rajab; regarding questions about the difficult
portions of Quran; prohibition of narrating traditions; prohibition of writing
down the Sunnah; destruction of books during conquests of other places;
regarding names and agnomens (kunniyat).
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2. Some examples of his ignorance: His ignorance about doubts in prayers;
his order regarding the amount of dower; his command about the mentally
challenged woman, who committed fornication; interpretation of Quran;
method of divorcing a slave girl; his order about a pregnant woman, who
confessed to adultery; his command regarding a woman, who married during
the waiting period; his command regarding a black couple, who give birth to
a red-skinned child; regarding penalty for drinking liquor; regarding a
woman, who tried to snare a youth; regarding the command of Kalala;
command regarding those slain from People of Book; command regarding
human fingers; regarding a thief, whose one hand and leg is already cut off;
command of Majus, meanings of terms.
3. Umar was so terrifying that when the cupper was cupping him and he
(Umar) coughed, his cough frightened the cupper, who passed flatulence; so
Umar tipped him forty dirhams for that.
4. He has a remarkable statement about marriage, which informs of his
excessive lust.
5. He believed that music was lawful and he listened to it.
6. Anger of Lady Fatima Zahra (s.a.) on him. The beloved of Prophet came out
of the house lamenting and saying: “O my father, O Messenger of Allah,
what all we had to bear at the hands of the son of Khattab and son of Abu
Qahafa.” And she said: “By God, I will not speak to Umar till I meet God.”
7. Umar was hard-hearted and nasty; wherever he went, he carried his lash and
people feared it more than a sword; and very few senior companions were
safe from it.
Uthman
1. Among the signs of his ignorance is that he ruled about a woman, who gave
birth in the sixth month of pregnancy that she committed adultery; he asked
Ubayy bin Kaab about divine commands.
2. Some of his heresies and conjectures: He prayed the prayers in full during
journey; he trespassed on the divine limits, he did not apply them;
prohibition of Hajj Tamatto; his viewpoint regarding sexual pollution
(Janabat), regarding Zakat on horses, his recitation of sermon before the Eid
prayers; regarding Qirat in prayers; regarding prayer of traveler; his
viewpoint regarding taxes; omission of Takbeer while sitting and standing in
prayers.
3. He found oratory difficult; worshippers did not like the unsystematic way he
employed and dispersed from him.
4. He diverted public funds to himself and his relatives.
5. He gifted Fadak to Marwan.
6. His largesse on Hakam bin Aas.
7. His largesse on Marwan.
66
8. His largesse on Harith.
9. Share of Saeed from the bestowal of the Caliph.
10. His largesse on Walid from the property of Muslims.
11. His largesse on Abu Sufyan.
12. Great amount of wealth gathered during his Caliphate.
13. Caliphate and the accursed tree in Quran.
14. Expulsion of Abu Zar to Rabdha.
15. The Caliph forcibly expelled Ibne Masud from the Masjid.
16. Behavior of the Caliph with Ammaar.
17. Expulsion of righteous persons to Kufa and Syria.
18. Expulsion of Ameerul Momineen (a.s.).
19. The Messenger of Allah (s.a.w.a.) banned Uthman from visiting the grave of
Ruqaiyyah, because he copulated with another woman on the night she lay
dying in the house.
20. Uthman opened the door of audacity to Almighty Allah and attributing
falsehood to Him and after him Muawiyah, Marwan and his other brothers
played with the religion of God, like children play with toys.
21. He feared returning to Mecca lest he becomes one about whom the
Messenger of Allah (s.a.w.a.) said:
“A man would apostatize and disbelieve in Mecca, who would be eligible
for chastisement of half of the folks of the earth.”
22. He regarded music lawful.
Muawiyah
1. He imbibed wine.
2. He took usury.
3. Some of his heresies: He recited prayers in full during journey; he recited
Adhan in Eid prayers; he recited the Friday Prayer on Wednesday; he
regarded marrying two sisters at the same time lawful; his innovation
regarding blood money; his leaving recommended Takbeers in prayers; his
not reciting of Talbiyah in opposition of Ali (a.s.); he recited the Eid
sermons before the prayers.
4. Among his crimes in the black record of his deeds is initiating the cursing of
Imam Ali (a.s.) and he was the first to start this evil practice.
5. He trespassed the limits set by Allah.
6. His wearing of unlawful materials.
7. His relating Ziyad to Abu Sufyan.
8. His taking of allegiance for Yazid was among his four crimes.
9. His battle against Ameerul Momineen, Imam Ali (a.s.).
67
10. Shameless deeds recorded in the scroll of deeds of Hind’s son.
11. Improper allegations regarding feats of the son of Hind, the liver-eater.
12. His behavior with Imam Hasan (a.s.): the son of Hind, the liver-eater,
behaved with the beloved grandson of the Prophet, Imam Mujtaba (a.s.) in a
way that makes one shudder.
13. Shedding the blood of Shia and destroying their property.
14. His killing of Hujr bin Adi and his friends.
15. His killing of two Hadramis due to their being Shia.
16. His killing of Malik Ashtar.
17. His killing of Muhammad bin Abu Bakr.
18. When Saad bin Abi Waqqas – one of the ten persons according to Ahle
Sunnat to have received glad tidings of Paradise – quoted for Muawiyah,
traditions of the Messenger of Allah (s.a.w.a.) regarding Ameerul Momineen
(a.s.) and then rose up to leave, Muawiyah ridiculed Saad by releasing
flatulence.
19. The Messenger of Allah (s.a.w.a.) said regarding him: “O Allah, curse him
and do not fill his stomach, except with dirt.”
Note
In spite of the fact that the merits and distinctions of Ahle Bayt (a.s.) are
numerous; and friends and enemies confess to them, and on the other hand,
history has recorded innumerable condemnations and ridicules of enemies and
opponents of Ahle Bayt (a.s.), it is surprising that some books are full of
condemnation for opponents of Ahle Bayt (a.s.) but illogical merits are narrated
for them as well. More extraordinary is the fact that since they lacked all merits
some of their defects are shown as points of excellence!
In this way, the tyrant Caliphs, on one hand began to fabricate merits for
themselves and on the other hand cursed and abused Ameerul Momineen (a.s.)
and went to the extent of reporting his defects and reducing his rank and that of
the family of prophethood.
Yaqut Hamuyi has said in Mojamul Buldan:1
“They cursed Imam Ali (a.s.) in every land from the pulpits of the east and
west.”
It was made a practice to curse Imam Ali (a.s.) and during the period of Bani
Umayyah this was carried out from seventy thousand pulpits. They regarded
cursing Ameerul Momineen (a.s.) as a definite principle of belief or an obligatory
duty of Sunnah on which they acted upon with full enthusiasm. So much so that
when Umar bin Abdul Aziz, for some exigency or political expediency prohibited
it, they reacted in such a way as if he had brought a severe calamity upon them or
1
Mo’jamul Buldaan, 5:38 [3/191].
68
that he had committed a deadly sin.
Leave aside the rank of Ameerul Momineen (a.s.) with regard to the great
divine Caliphate, and his precedence in defense of Islam and in making it
established and in spreading justice and equity, strengthening the bases of
obligatory and recommended in religion!
Also, his merits and excellence of manners and the verses of Quran revealed
in his favor and the traditional reports of the Holy Prophet (s.a.w.a.) in his
excellence!
But was he beyond the circle of Muslims, to curse and abuse whom is
prohibited in widely narrated traditions and which is unlawful according to the
verdict of Islamic law? Only one tradition of the Holy Prophet (s.a.w.a.) is
sufficient for illustration:
“Abusing a Muslim is transgression.”1
In addition to that even if we overlook the pure and chaste birth, sacred
lineage and origin, noble descent; and personal and acquired merits and noble
capacities of Ameerul Momineen (a.s.), but according to their own beliefs, His
Eminence is one of the ten persons, regarding whom Messenger of Allah
(s.a.w.a.) has guaranteed Paradise!
Or at least he was one of the companions of the Prophet, all of whom are
regarded as just; and through whose words and deeds the Ahle Sunnat argue, and
whose condemnation is not regarded lawful, for which they vehemently denounce
the Shia and think that Shia talk ill of some companions. They have also
prescribed laws of dealing with them.
To all this, add the fact that: Ameerul Momineen Ali (a.s.), in view of Ahle
Sunnat and consensus of all sects of Islam, is one of the ‘Rightly Guided
Caliphs’, to abuse whom is severely condemned.
Come, let us ask them what is the justification for Muawiyah and Umayyads
and their followers that they should commit this infamy?
And ask them: why they remain silent at those, who expelled Imam Ali (a.s.)
from Caliphate and companionship and even put him beyond the pale of Islam.
Why they regarded talking ill of him permissible?
So much they devalued the position of the Imam that they divested him from
all the three ranks of: Caliphate, companionship of Prophet and Islam; and they
do not accord any value to him and do not honor any of his rights?
Yes, the matter is such that Aamir bin Abdullah said to Zubair, to his son,
who spoke ill of Ali (a.s.):
“My son, abstain from talking ill of Ali (a.s.); because Bani Umayyah
abused him for sixty years and tried to bring down his rank, but the Almighty
1
Refer Saheeh Bukhari, 1:27, H. 48; Saheeh Muslim, 1:114, H. 116, Kitabul Imaan; Sonan
Tirmizi, 4:311, H. 1983; Sonanul Kubraa Nasai, 2:313, H. 3568 and 3571.
69
Allah raised his position.”1
They did not remain content only with abusing and cursing Ahle Bayt (a.s.)
and ridiculing and censuring their Shia, and writers like the four ‘Ibn’s’: Ibne
Hazm, Ibne Jauzi, Ibne Taymiyyah and Ibne Kathir, who bore the filthy spirit of
Umayyads, in their books, denied the excellence of Ahle Bayt (a.s.) and
fabricated false merits for the three Caliphs; and spread ridicule and allegations
against the Shia.
For example, with regard to the tradition of the roasted fowl, which is
authentic and widely narrated and scholars of traditions have accepted its
authenticity and wide narration, Ibne Kathir has quoted this report and then given
vent to his true feelings, saying:
“Although this tradition is narrated through numerous channels, but my
heart does not accept that it is authentic.”
Yes, this is a heart, which Almighty Allah has sealed. Were it healthy and
perfect, he would not have expressed such opinion?
Yes, as if foolishness and ignorance is yet alive, although Abu Jahl is dead
since long. Still the tongues of the fire of ignorance are not extinguished,
although Abu Lahab is in hell. As if the world has turned on its heels and has not
benefited from the sun of Islam to the extent of getting warmth (and has not
benefited from it sufficiently).
In spite of numerous merits of Ali (a.s.), they sidelined him from Caliphate
on the pretext that he was young of age and partial to the descendants of Abdul
Muttalib. And they followed persons, for whom ignorance testifies that they are
its folks, and gave them power over the people, and the consequence of these
deadly crimes was that fellows lacking every positive quality and transgressors
like Muawiyah and Yazid came to control the life and property of people, instead
of Imam Hasan (a.s.) and Imam Husain (a.s.)!
And there is contradiction between the element of prophethood and divinity
transferred from loins of pure ancestors and from wombs of chaste mothers, from
prophets to successors, from successors to guardians (Wali), and from guardians
(Wali) to wise ones, and from wise ones to elders and from elders to nobles, and
from nobles to the seal of the messengership and his successor, the owner of the
great mastership (Wilayat) and between the Umayyad, ‘Abshami’ elements. 2
How profound was the difference between these two family trees: The
Nabawi (of the Prophet) and Alawite (of Ali), the pure tree, whose roots are firm
and whose branches and leaves are in heavens; whereas the accursed Umayyad
family tree – the evil tree, whose roots grow into the earth and which has no
stability.
How remote these two family trees are from each other: One is the blessed
1
Al-Mahasin wal Masawi, Baihaqi, 1:40 [Pg. 55].
2
He was Abde Shams, sons of Abde Manaf, the ancestor of Muawiyah bin Abu Sufyan.
70
olive tree, which shades you and the other is the accursed tree of the Holy
Quran.1
An account of fabrication of traditions and false

propaganda
Unscrupulous politicians and their followers fabricated a large number of
traditions – some of which are against reason and logic. For example:
Exaggeration of Hanafites that Abu Hanifah was more knowledgeable than the
Sometimes traditions are fabricated to decrease the status of prophethood.
But love is something, which makes a person blind and deaf. To talk of the
impossible is not impossible, but piety and shame restrain man from saying what
is beyond the circle of reason.
It is amazing that in Saheeh Muslim and Saheeh Bukhari, a large number of
lies and fabricated points are mentioned; and the existence of such reports in
these two books should not burden you; because these two books are large
vessels of debased and valueless statements and a treasure of mistakes and errors.
There are so many shameless points and lies in these two books that it has
sullied the fame of authorship and has weakened the arm of the science of
traditions.
As if the pivot of worldly politics in its six directions is falsehood and
deception.
Muawiyah squandered a lot of money for fabricating traditions regarding
excellence of the sons of his debased family, that is the accursed (family) tree in
Quran – Bani Umayyah, generally and clan of Abil Aas, especially.
Paying careful attention to history and traditions make us aware that the
usual habit of the fabricators and liars is that they attribute such qualities to a
fellow, who is absolutely bereft of any such thing, and which is opposed and
belied by every history and biography concerning him.
In this connection for example, they have exaggerated the valor of Abu Bakr
so much that they pose him to be the most valiant of companions, whereas the
fact is that though he was present in all the battles of the Prophet, he did not
wield a sword even once and never stood at the war front. He never faced any
archers. And on no day was he seen as a combatant in the battlefields; that is why
they fabricated excessive reports about his bravery and narrated meaningless and
funny traditions about his valor with the hope that some of them would prove
against what is known through perception and sight; and what is known to all.
They exaggerate about his piety and religiosity and say that such intense was
his fear of God that his liver burnt in terror and smoke came out of his mouth;
1
Surah Isra 17:60.
71
whereas the fact is that he had no precedence in worship and nothing is reported
about him praying or fasting in excess or doing what makes one proximate to the
Almighty Allah.
They have exaggerated the knowledge of Umar and posed him to be the
wisest person of his time; and attributed nine out of ten parts of knowledge to
him. In the pan of balance, his wisdom is regarded as heavier than that of all
Arabs!
They have narrated a large number of traditional reports regarding this
nonsense, while the fact was that preoccupation in the market made this fellow
forgetful of Quran and Sunnah; and according to his own confession – which is
proved true – all the people, even the women in their houses, are wiser than him.
They have exaggerated about him regarding denial of falsehood and his
hatred to music, while it is proved that he regularly committed unlawful acts and
regarded music lawful.
When they found that authentic history and what is proved from the
biography of Uthman negates modesty, and which shows him to be a shameless
fellow, they fabricated blatant statements about him and narrated shameless
traditional report and placed these fabricated points in his biography till he was
posed as the most modest person of the Ummah of Muhammad; such that even
the angels were ashamed before him!
Thus, modesty of Uthman, like the valor of Abu Bakr and wisdom of Umar
is complete negation of facts.
And these qualities of theirs are like ‘honesty’ and ‘wisdom’ of Muawiyah
as mentioned in traditional reports attributed to the Messenger of Allah (s.a.w.a.):
“Such is the wisdom and honesty of Muawiyah regarding the words of my
Lord that he was almost appointed as a prophet.”!
Also:
“Seven persons are trustworthy: Tablet (Lauh), Pen (Qalam), Israfeel,
Mikaeel, Jibraeel, Muhammad and Muawiyah.”!
A report that Abu Bakr Hazali has narrated exposes the trustworthiness of
Muawiyah and his actual worth regarding this quality.
He says: One day, Abul Aswad Duali was speaking to Muawiyah when the
former shifted his posture and passed flatulence. He told Muawiyah: “Don’t tell
anyone about this.” “All right,” said Muawiyah.
When Abul Aswad went away, Muawiyah mentioned this to Amr Aas and
Marwan bin Hakam. When Abul Aswad came to Muawiyah the following day,
Amr asked: “O Abul Aswad, what did the gas do yesterday?”
He replied: “Gases come and go, and that too from an old man, whom age
has weakened.”
Then he turned to Muawiyah and said: “One, who has no trustworthiness to
even conceal intestinal gas cannot be trusted regarding the Muslim community!”
72
Fabricating the excellence of ordinary persons
The fabricators did not leave a single miracle and sign of the prophets, but
that they attributed it to ordinary persons, whom they were loyal to, and
purposely fabricated for them things, which are most remote from reason. I don’t
know whether their aim was to reduce the position of prophets or to raise the
status of these ordinary persons?
Whatever the motive, their mixing of illogical reports with authentic ones is
sufficient for their indictment.
Instances of fabrications
Following are some instances of exaggerating the excellence of some
figures:
Exaggerating the excellence of Abu Bakr

1. Seeking mediation from the beard of Abu Bakr.
2. Miracle of Abu Bakr’s burial.
3. Abu Bakr was a famous old man and the Messenger of Allah (s.a.w.a.) was
an unknown youth.
4. Abu Bakr was elder to the Prophet.
5. Islam of Abu Bakr preceded the birth of Ali (a.s.).
6. Abu Bakr was the most aged companion of the Prophet.
7. A dog from jinns is appointed to bite one, who curses Abu Bakr and Umar.
8. Status of Abu Bakr near God.
9. Five silhouettes from the progeny of Adam.
10. Abu Bakr is the best of the folks of the heavens and the earth.
11. Abu Bakr in the pan of balance.
12. The father of no emigrant (Muhajir) embraced Islam, except Abu Bakr’s.
13. Abu Bakr and his parents in Quran.
14. Sermon of the Messenger of Allah (s.a.w.a.) in the excellence of Caliph.
15. Praise of Ameerul Momineen (a.s.) about the Caliph.
16. Verses revealed about Abu Bakr.
17. Abu Bakr was one of the ten persons given glad tidings of Paradise.
Exaggerating the excellence of Umar

1. Statements regarding Umar: Umar was the wisest person of his time.
2. Umar was most knowledgeable about recitation of Quran among
companions and the most intelligent of them.
3. Satan is terrified of Umar and he flees from him.
73
4. Lash of Umar is a like the staff of Moosa (a.s.).
5. Four miracles of Umar regarding the four elements: earth, water, air and fire.
6. Applying the appellation of Ameerul Momineen for Umar.
7. Paper in the shroud of Umar.
8. Umar is one of ten persons given glad tidings of Paradise.
Exaggerating the excellence of Uthman

1. Exaggeration regarding Uthman’s modesty.
2. “Every prophet has a companion in Paradise and my companion is Uthman
bin Affan.”
3. “You are my Master (Wali) in the world and the hereafter.”
4. Prophet pledged oath of brotherhood between himself and Uthman.
5. The Prophet never went to the pulpit, but that he said: “Uthman is in
Paradise.”
6. And: “O Uthman, whatever Allah has concealed and revealed and whatever
will occur on Judgment Day, is all bestowed to you.” After this Uthman did
not care what he did.
7. Uthman bin Affan purchased Paradise twice from the Messenger of Allah
(s.a.w.a.).
8. Uthman recited the complete Quran in one unit of prayer.
9. Majority of the jockeys (riders), who moved towards Uthman became
insane.
10. If people had not sought revenge for the killing of Uthman, stones would
have rained upon them from the sky.
11. It is narrated from the Messenger of Allah (s.a.w.a.) that: “I have not given
Umme Kulthum to Uthman, except due to heavenly revelation.”
12. Uthman is one of ten persons given glad tidings of Paradise.
Exaggerations regarding Muawiyah

1. It is narrated from Ali:
“I and Muawiyah will stand for taking the account on Judgment
Day.”
2. They call him as the scribe of revelation.
3. They call him as the maternal uncle of believers.
4. Some traditions like:
‘May Allah never fill the belly of Muawiyah’ are regarded to be in
praise of Muawiyah.
5. After narrating the tradition of the dream (of monkeys jumping on the pulpit
74
of the Prophet), Tabari says:
“Uthman, Umar bin Abdul Aziz and Muawiyah are not included in this
dream.”
6. The trustworthy near Allah are three:
“I, Jibraeel and Muawiyah.”
Note:
Dishonest rulers and their associates have fabricated traditions regarding
excellence of Caliphs and attributed them to the Messenger of Allah (s.a.w.a.),
Ali (a.s.), Imam Husain (a.s.), Imam Hasan (a.s.) or Fatima, till it can be said:
“The most falsehood in the Muslim Ummah, is attributed to Ameerul
Momineen, Ali (a.s.).1
Third – Selections from Al-Ghadeer

After performing the Ziyarat of Holy Medina in 1383 A.H., and after some
discussions with Ahle Sunnat people in the Baqi cemetery, at that same place,
through the blessings of the oppressed Holy Imams (a.s.), I decided to prepare a
selection of Al-Ghadeer, so that students of religion, respected scholars and other
people can use its information.
It can also prove useful during missionary trips in the holy month of
Ramadhan, in the first ten days of Mohurrum, in the ten days of Safar and ten
days of Fatima.
In this way, the book of Al-Ghadeer will not remain cryptic and confined to
libraries. On the contrary, its information would be available for students,
missionaries and the public in general.
Our Style in selection and research
Selections from this book is based on four methods:
1. The late Allamah Amini, in addition to excellence and condemnations, has
mentioned 105 poets of Ghadeer. We have also mentioned all 105 poets
from the eleven volumes of the book published so far.
Our selection is that we have mentioned only verses related to Ghadeer from
all the verses mentioned in the book, which sometimes runs into tens of pages.
Except the verses, which the Allamah has explained and commented on, or
mentioned verses of Quran or traditional reports in their explanation. When the
late Allamah has written the biography of poets running into tens of pages, we
have condensed it for our purpose.
2. In the part about excellence [of Ahle Bayt (a.s.)], we have not expunged
any of their merits. In case an excellence is narrated in numerous versions,
we have mentioned the version, which is most inclusive.
1
Tazkeratul Huffaaz, Zahabi, 1:77 [1:82].
75
3. In sections about the defects of the enemies of Ahle Bayt (a.s.), we have
mentioned most of the important defects and the rest are omitted. For
example to prove the ignorance of the second Caliph, there is a section:
‘Miscellaneous reports about the knowledge of Umar’, in which a hundred
stories are mentioned, but we have selected only 55 important ones. Also,
we have mentioned them in summarized form and similarly regarding other
defects.
4. With attention to the excessive number of narrators in different discussions,
we have chosen prominent personalities from different centuries and from
various schools of thoughts.
Tasks completed in Selections from Al-Ghadeer and the

present translation
1. For Selections from Al-Ghadeer, I have relied on the researched edition of
Al-Ghadeer published from Markaze Al-Ghadeer, under the supervision of
Ayatullah Hashemi Shahroodi (d.z.). In such a way that I have followed the
text accurately and selected portions with such care that no discussion is left
out and all points of the original book are reflected in this selection. We
have also included extensive footnote references.
2. In the published edition, references of the Allamah are included in the main
text, whereas references of new books are mentioned in the footnotes. In this
book, we have mentioned both in the footnotes.
3. References, not mentioned in the original book, are also mentioned here. All
idioms and proverbs used in the book are also explained in the footnotes.
4. Topics referred to in the previous or coming pages are tagged for cross
reference.
5. Subheadings are mentioned in appropriate places so that the reader may find
it easy to skim through the topics.
6. Headers are given to make access to chapters easy.
7. The translation was compared with the original, four times.
8. Arabic texts of important quotations are included in the main text.
The phrase ‘May Allah be pleased with him’ (r.a.) is only mentioned,
because it was present in the original, while we believe that Almighty Allah was
not pleased with some people and He would never be please with them ever;
individuals inimical to Ahle Bayt (a.s.) or who initiated heresies and deviation;
all such people are included in the curse of Allah:
ّٰ ُ ُ َ ْ َ َ ُ ُ ُ ُ َ ْ َ َ ۗ ٰ ُ
ۙ‫ﳯ ُﻢ اﻟﻠ ِﻌ ُﻨ ْﻮ َن‬ ‫اوﻟ ِٕﯩﻚ ﻳﻠﻌﳯﻢ ﷲ وﻳﻠﻌ‬
“These it is whom Allah shall curse, and those who curse shall
76
curse them (too).”1
Associates
I hope my efforts in producing this book would be a accepted in the court of
the Almighty and by Imam Ali (a.s.) and may the Imam grant us his special
attention during throes of death, at death, on the first night in the grave, in
Purgatory (Barzakh) and on Judgment Day (Qiyamat).
I thank the translators, who assisted me in translating from Arabic into
Persian; especially Mahdi Moizzi, Saifullah Habibi, Sayyid Mahmud Murtazvi
Shahroodi, Ali Quddusi, Sayyid Mahdi Hashemi, Abdul Husain Muhaqqiq
Kashani, Mohsin Muhaqqiq.
Also, most respected Ali Saadi, Ja’far Saadi, Shaykh Safa Khazraji and
Haider Hubbullah, who helped me in the meaning of the Arabic texts, for which I
am thankful to them.
Group of comparers: Ali Rahimiyan, Abul Fazl Talqabi, Murtada Akbari
Joo, Murtada Asadi, Muhammad Jawad Nabi Nizad, Ali Ismaili, Muhammad
Husain Rabbani, Reza Fauladi, Muhammad Jawad Arzinda and Sayyid Hujjat
Pahrezkar.
Ruhullah Mandgari, Hadi Minapour, Ali Rahimiyan, F. Abul Hasni, F.
Bakhtiyari. H. Husaini Nizad.
Finally, since this book was completed in the beginning of the Days of
Fatima (Ayyam Fatimiya), I dedicate this book to her, the lady, who had to bear
great afflictions after the passing away of the Messenger of Allah (s.a.w.a.).2
The human Hourie (Hauriya Insiya), the most beloved female to the
Messenger of Allah (s.a.w.a.), by whose anger Almighty Allah is infuriated3 and
by whose pleasure, He is pleased.4
Fatima, the pure and chaste one, from whom and whose progeny the
Almighty Allah has prohibited Hell fire.5
The lady, who was most resembling the Prophet in manners and habits,6 and
the Messenger of Allah (s.a.w.a.) named her as Siddiqa.7
It is regrettable that none of these excellence and recommendations of the
1
Surah Baqarah 2:159
2
Al-Fusoolul Muhimma, 150 [Pg. 144]; Nuzhatul Majalis, 2:228; Nurul Absar, 45 [Pg. 96].
3
Saheeh Bukhari, [3:1361, H. 3510]; Khasais Nasai, 35 [Khasais Ameerul Momineen, 147, H.
135]; and in Sonan Kubra, 5:97, H. 8371; Kitabul Manaqib.
4
Mustadrak Hakeem, 3:154 [3:167, H. 4730]; Zakhaaerul Uqbah 39; Tadkiratul Sibt, 175 [Pg.
310]; Maqtal Khwarizmi, 1:52; Kifayatut Talib, 219 [Pg. 364, Chap. 99]; As-Sawaiq, 105 [Pg.
175].
5
Al-Mustadrak alas Saheehain, 3:152 [3/165, H. 4726].
6
These traditional reports are mentioned by Hafiz Ibne Hibban [in his Saheeh 15/403, Tr,
6953], thus in Zakhaaerul Uqbah, it is mentioned on Pg. 40 and Hafiz Tirmizi [Sonan
Tirmizi, 5/657, H. 3872] have narrated and Tirmizi has regarded this tradition as good.
7
Riyazun Nazara, 2:202 [3/152].
77
Prophet were respected1 and the house of revelation was put torched.
Umar came with a lighted torch to burn down the house; Fatima saw him
and said:
“O son of Khattab, will you burn down my place?”2
“Yes,” he replied, “unless you enter in which the Ummah has entered.”
The leader of that political group then called for firewood, and said:
“By God, I will burn down the house upon you, unless you come out for
allegiance,”
Or said:
“I will burn down the house with whoever is present therein.”
He was told: “Fatima is present in this house.”
He replied: “Even if Fatima is present in it.”3
Ibne Shahna says: Umar came to the house of Ali, in order to burn it down
along with its occupants. He said: “Enter that, which the Ummah has entered.”4
The beloved daughter of the Holy Prophet (s.a.w.a.) lamented in grief. She
came out of the house weeping aloud:
“My father, O Messenger of Allah, what all the son of Khattab and the son
of Qahafa5 have wrought on us.”
Fatima Siddiqa (a.s.) lamented with the Hashemite ladies and cried aloud:
“O Abu Bakr, how soon you laid siege to the house of Ahle Bayt (a.s.)! By
God, I will not speak to Umar till I meet Almighty Allah.”6
And that Egyptian poet7 brawls in drunkenness and stokes fires of repulsion,
and reminds of those crimes – whose flames, by God, will never extinguish and
he boasts shamelessly in his ‘Umariya Qasida’ – upon which he and his co-
religionists pride:
“The statement of Umar to Ali – how noble is its hearer and how great is its
sayer: If you don’t give allegiance, I would burn down your house and not leave
you alive in that, and it was when the daughter of Mustafa was present in that
house. No one other than Abu Hafas (Umar) can make such a statement against
1
Al-Iqdul Fareed, 2:285 [4/137]; Subhal Aashi, 1:228 [1/273]; Sharh Nahjul Balagha, Ibne
Abil Hadeed, 3:407 [15/74, Letter 9].
2
Al-Iqdul Fareed, 2:250 [4/87]; Tareekh Abul Fida, 1:156; Elamun Nisa, 3:1207 [4/114].
3
Tareekh Tabari, 3:198 [3/202, Events of 11 A.H.]; Al-Imamah was Siyasah, 1:13 [1/19];
Sharh Nahjul Balagha, Ibne Abil Hadeed, 1:134; 2:19 [2/56, Sermon 26; and 6/48, Sermon
66]; Elamun Nisa, 3:1205 [4/114].
4
Tareekh Ibne Shahna, Marginal notes on Kamil 7:164 [Rauzatul Manazir, 1/189, Events of
year 11 A.H.].
5
Al-Imamah was Siyasah, 1:13 [1/20]; Elamun Nisa, 3:1206 [4/115]; Al-Imam Ali, Abdul
Fattah Abdul Maqsood 1:255 [1/191].
6
Sharh Nahjul Balagha, 1: 134; 2:19 [2/57, Sermon 26l; and 6/49, Sermon 66].
7
Muhammad Hafiz Ibrahim, died year 1933 A.D., 1351 A.H.
78
the descendants of Adnan and their supporters!”
Damiyati, the exegete of this sinister collection (Diwan), writes:
“It implies that the presence of the Prophet’s daughter in that house did not
guarantee that Ali would remain safe from Umar’s hands.”
He also writes1:
“In the report of Ibne Jarir Tabari from Jarir, from Mughira, from Ziyad bin
Kulaib, it is narrated that Umar bin Khattab came to the house of Ali, where
Talha, Zubair and some persons from Emigrants (Muhajireen) were present; he
said: “My God, I will burn down the house with you, except that you come out
for allegiance.”
Then Zubair came out with a sword to attack him, but the sword slipped
from his hand and he was apprehended. If Ziyad in the chain of narrators is Ziyad
Hanzali, Abu Mashir Kufi, he is trustworthy and apparently Tabari has trusted
this report.
Fadak was also another pretext of taking revenge from the house of
revelation.
Bukhari in the chapter of obligation of Khums2 has narrated from Ayesha:
“Fatima, the daughter of the Messenger of Allah (s.a.w.a.), after the passing
away of the Prophet, asked for her inheritance from Abu Bakr: what Allah has
given to the Prophet and what the Prophet had left behind. Abu Bakr said:
Indeed, the Messenger of Allah said: ‘We do not leave any inheritance and
whatever we leave is Sadaqah.’ Fatima, the daughter of the Messenger of Allah
(s.a.w.a.) became infuriated and she became estranged from Abu Bakr and kept
away from him till she passed away.”
Also, in the battles, in the chapter of the Battle of Khyber,3 it is narrated
from Ayesha that she said: “Indeed, Fatima… till she said: So, Abu Bakr did not
give anything to Fatima; due to this she was infuriated with him. She kept away
from him and did not speak to him till she passed away. She survived the Holy
Prophet (s.a.w.a.) only for six months; and when she passed away, her husband,
Ali, buried her at night and did not inform Abu Bakr and he prayed on her
personally.”
The anger of Fatima on the rulers of her time was to such an extent that she
made a bequest to be buried at night and that no one from them should visit her.
She did not permit Ayesha to visit her as well, what to say about Abu Bakr! And
Abu Bakr did not pray on her. Thus, she was buried at night and Abu Bakr was
not informed about it. Ali prayed on her and he gave her the funeral with the
1
On page 139 in his explanation.
2
Saheeh Bukhari, 5:5 [3/1126, H. 2926].
3
Saheeh Bukhari, 6:196 [4/1549, H. 3998]; Saheeh Muslim, 2:72 [4/29, H. 52]; Musnad
Ahmad, 1:6 & 9 [1/13, H. 26; Pg. 18, H. 56].
79
assistance of Asma binte Umais.1
On the basis of the quotation of Seeratul Halabiyya2, Waqidi has said that:
“It is proved for us that Ali, Karramallahu Wajhu buried Fatima at night and
prayed on her; and Abdullah and Fazal were present with him and they did not
inform anyone of that.”
“And why was the beloved daughter of Mustafa buried in the dead of the
night and why the signs of her grave were obliterated?” (Persian couplet)
Fatima stood at the grave of her father, took a handful of dust, placed it to
her eyes and said:
“What would be the condition of one, who smells the dust of the grave of the
Messenger of Allah (s.a.w.a.); he would not never smell another fragrance. Such
calamities have befallen me that had they fallen on days, they would have turned
into nights.”
O Prophet of Allah, peace be upon you from me and from your daughter,
who has come to you and who has hastened to meet you.
O Prophet of Allah, my patience about your chosen (daughter) has been
exhausted, and my power of endurance has weakened, except that I have ground
for consolation in having endured the great hardship and heart-rending event of
your separation. I laid you down in your grave when your last breath had passed
(when your head was) between my neck and chest.
َ ٓ َّ َ
ۭ‫ا ِّان ِهلل ِ َواِﻧﺎ اِﻟ ْﻴ ِﻪ ٰر ِﺟ ُﻌ ْﻮ َن‬
“Surely we are Allah’s and to Him we shall surely return.”3
Now, the trust is returned and what was given is taken back. As to my grief,
it knows no bounds, and as to my nights, they will remain sleepless till Allah
chooses for me the house in which you now reside.
Certainly, your daughter would apprise you of the uniting of your ummah
(people) to oppress her. You ask her in detail and get all news of the situation.
This happened when a long time had not elapsed and your remembrance had not
disappeared. My salam (salutation) be on you both, the salam of a grief stricken,
not a disgusted or hateful person; for if I go away, it is not because I am weary
(of you), and if I stay, it is not due to lack of belief in what Allah has promised
the endurers.4
Then he recited the following couplets at the grave of Fatima:
Every company of two friends gets dispersed and a gathering, which
1
Tabaqat Ibne Saad, 8:29-30; Mustadrak Hakeem, 3:163 [3/178, H. 4764 & 4769]; Maqtal
Khwarizmi, 1:83.
2
Seeratul Halabiyya, 3:390 [3/361].
3
Surah Baqarah 2:156
4
It is mentioned like this in the original source. But in Nahjul Balagha /320, Sermon 202 it is
mentioned as follows: “due to fatigue”, and this is most apt according to the context.
80
continues till death has to be less. And indeed my losing one after another 1 is the
proof that no companionship is enduring.”2
In the end, I hope that this book, which is in defense of Ameerul Momineen
(a.s.) and which mentions his merits and those of pure Ahle Bayt (a.s.) and
criticism of his enemies and opponents, would be accepted in the court of Lady
Fatima Zahra (s.a.); whereas her pleasure is the pleasure of Almighty Allah.
We beseech the Almighty for sincerity of intention as it is the base of every
deed and the Almighty Allah is the giver of divine encouragement (Taufeeq).
Praise be to the one, who made us among the adherents to the Mastership
(Wilayat) of Ali Ibne Abi Talib (a.s.).
Qom Muqaddas – Mausia Meeraath Nubuwwat

Muhammad Hasan Shafi-ee Shaahroodi
9/3/1386 Hijri Solar: 9 Jamadiul Awwal 1428 Hijri Lunar
1
It is mentioned in a copy: Certainly my loss of Fatima after Ahmad…
2
Elamun Nisa 3:1222 [4/131].
81
Event of Ghadeer
In the name of Allah, the Beneficent, the Merciful
Ten years after the migration (Hijrat), the Holy Prophet (s.a.w.a.) decided to
perform the Hajj and a public announcement was made concerning this.
People from all the tribes gathered in Medina to accompany the Prophet.
This Hajj of the Prophet is referred to as the Farewell Hajj, Hajj of Islam,
Complete Hajj, Perfect Hajj, Whole Hajj etc.1
It is so named, because it was the only Hajj, which the Messenger of Allah
(s.a.w.a.) performed after Hijrat.
It was Saturday, five or six days before the end of the Zilqad month [five or
six days before the new moon of Zilhajj], that he came out on foot.
The Holy Prophet (s.a.w.a.) performed the ritual bath (Ghusl), massaged oil
to the body2, applied perfume, combed the hair and set out from Medina.
When he came out of Medina, he wore only two pieces of cloth: one was a
piece thrown around the shoulders and another piece tied around the waist; and
accompanied by his wives and family members.
All his family members, and Muhajireen and Ansar and other people
accompanied him. 3
At that time there was an epidemic of small pox or measles, in Medina due
to which a large number of people were deprived of the honor of accompanying
the Messenger of Allah (s.a.w.a.). Inspite of this, tens of thousands of people
accompanied him. Various historians have mentioned 90 thousand and more.
In addition to this, there were people residing in Mecca and those who came
from the surrounding areas and those who accompanied Ameerul Momineen Ali
(a.s.) from Yemen and Abu Moosa.4
In this way, the Holy Prophet (s.a.w.a.) completed the rituals of Hajj and on
his return journey, halted at a place from where the caravans of Medina, Egypt
and Iraq diverged in different directions.
On Thursday5, 18th of Zilhajj, when he reached the land of Johfa and the
locality of Ghadeer Khum, the trustworthy angel of divine revelation, Jibraeel
1
Reason of naming it as Farewell Hajj is mentioned in the verse 5:67 and the reason it is called
as the Perfect Hajj or the Complete Hajj can be found in verse 5:3.
2
Applying oil to the body.
3
Tabaqat, Ibne Saad 3:225 [2/173]; Al-Imtaa, Maqrizi: 510; Irshadus Sari, 6:429 [9/426].
4
Seeratul Halabiyya, 3:283 [3/257]; Sirat, Ahmad Zaini Dahlan, 3:3 [2/143]; Taareekhul
Kholafa, Ibne Jauzi, Part Four; Tadkira Khawasul Ummah; [Pg. 30]; Dairatul Maarif, Fareed
Wajdi 3:542.
5
According to explanation of some reporters of the tradition of Ghadeer, like Baraa bin Azib.
82
descended on His Eminence (s.a.w.a.) and conveyed to him the following
message from Almighty Allah:
َ َ َ ّ َّ ْ ِ َ ْ َ َ ْ ُ ٓ َ ْ ّ َ ُ ْ ُ َّ َ ُّ َ ٓ ٰ
َ ‫ﱂ َﺗ ْﻔ َﻌ ْﻞ َﳁَﺎ َﺑﻠّ ْﻐ‬
‫ﺖ‬ ْ ّ ‫ﻚ( َوا ِْن‬
ۭ ‫ايﳞﺎ اﻟﺮﺳﻮل ﺑ ِﻠــﻎ ﻣﺎ ا ِ ل اِﻟﻴﻚ " ر ِﺑ‬
ٰ ْ ْ
َ ْ ‫ﳞﺪي اﻟ َﻘ ْﻮ َم اﻟﻜ ِﻔﺮ‬ ْ َ ‫ﷲ َﻻ‬
َ ‫ﺎس( ا َِّن‬ َّ َ َ ُ ْ َ ُ َ ٗ َ َ َ
¥f ِ ِ ۭ ِ ‫اﻟﻨ‬ "ِ ‫ﺼﻤﻚ‬ ِ ‫ِرﺳﺎﻟﺘﻪۭ( وﷲ ﻳﻌ‬
“O Apostle! Deliver what has been revealed to you from your
Lord; and if you do it not, then you have not delivered His
message, and Allah will protect you from the people; surely
Allah will not guide the unbelieving people.”1
And he was commanded to publicly announce that Ali Ibne Abi Talib (a.s.)
is the standard of guidance and the emblem of religion and to declare his
obedience and Mastership (Wilayat) on all.
Hence the Prophet ordered halt, told the people to call back those gone
ahead and wait for those following behind.
A vast multitude conglomerated in the scorching desert. It was such a hot
day that people kept one end of their dress on their heads and the other below
their feet.
All were anxious to know why the Holy Prophet (s.a.w.a.) had ordered them
to halt at such an apparently unfit place. The fire of curiosity mingled with the
scorching heat in the atmosphere and made the pilgrims restless.
Orders were issued to tie a canopy below some aged trees and to erect a
pulpit of camel saddles. At about the time of Noon Prayer, when all the pilgrims
had arrived, the Prophet mounted the pulpit2 and delivered the following sermon:3
“All praise is only for Almighty Allah. We seek help from Him, have faith
in Him and rely only on Him. We seek His refuge from personal evil and our bad
deeds. He is the God, Who does not guide the deviated people and does not
misguide the guided ones. I testify that there is no deity, except Allah and
Muhammad is His servant and messenger.
So to say: “O people, the kind4 and all-knowing Lord has informed me that
the age of every prophet does exceed half that of his preceding prophet.5 I will be
summoned very soon and I will have to harken to the call. I will be questioned
and so will you be. What will you reply?”
People said: “We would say that you conveyed the message of God, gave
counsel and endeavored to spread the message. May Allah recompense you well
for it.”
1
Surah Maidah 5:67
2
Majmauz Zawaaed, Hafiz Haithami 9:106.
3
Thimarul Qulub: 51 [Pg. 636, No. 1068].
4
Ref: Tafseer Majmaul Bayan, 4:128, under the exegesis of verse 103 of Surah Anaam.
5
[I could not find this statement in Shia books of traditions and its meanings is also not clear].
83
His Eminence (s.a.w.a.) said: “Do you not testify that there is no god, except
Allah; and Muhammad is His messenger – that Paradise and Hell are confirmed
facts, death is a reality and Judgment Day is imminent, and that Allah will raise
the people from the dead?”
They replied: “Yes, we testify to it.”
The Prophet (s.a.w.a.) said: “O Allah be a witness to this.”
Then His Eminence (s.a.w.a.) said: “Do you not give ear?”
All said: “Yes, we are listening.”
He said: “I will reach the Kauthar Pool first and you shall meet me there. It
is a vast pool as long as the distance between Sanaa1 and Busra2. There are silver
cups in it, equal to the number of stars in the sky. Take care how you behave with
the two weighty things3 after me.”
Someone asked: “What do you mean by ‘two weighty things’?”
He replied: “The greater weighty thing is the Book of Allah. One of its ends
is in the hand of Allah and the other is with you. You must remain attached to it,
so that you never go astray. The lesser weighty thing is my Ahle Bayt. The Kind
and all-knowing Lord has informed me that the two shall not separate till they
meet me at the Kauthar Pool. Going ahead of them or leaving them behind will
destroy you.”
After that His Eminence (s.a.w.a.) held the hands of Ali (a.s.) and raised
them so high that the whiteness of the armpits was visible. He asked:
“Who is having more discretion on your selves than yourself?”
All said: “Allah and His messenger know better.”
He said: “Indeed, Allah is my master and I am the master of the believers
and more deserving (superior) than them, having more right than they have on
themselves. Of whomsoever I am the master; this Ali (also) is the master.”
He repeated this thrice.
Then he said: “O Allah, be a friend of one, who befriends Ali and be
inimical to those, who are inimical to Ali. Love one, who loves Ali and hate one,
who hates Ali4, help one, who helps Ali and degrade one, who insults Ali. And
turn the truth in whichever direction Ali turns.
O people, those present here are obliged to convey this to those, who are
absent.”
As soon as the sermon of the Prophet was concluded, Jibraeel descended
1
Sana, capital of Yemen.
2
A village near Damascus, which is presently famous as Kura Hauran.
3
Ref: Tahdibul Lugha, Azhari; An-Nihaya fee Ghareebul Hadith, Ibne Asir; Lesaanul Arab,
Ibne Manzur; Qaamoosul Moheet, Firozabadi under the word: TH-Q-L.
4
Wilayat is a kind of affection having aspects of help and assistance; its opposite is enmity and
absence of help and assistance.
84
with the following verse of Quran:
ُ ُ َ‫ﺖ ﻟ‬
‫ﲂ‬ ْ ُ ‫ﺖ َﻋﻠَ ْﻴ‬
ْ ِ ‫ﲂ ﻧِ ْﻌ َﻤ‬
ُ ‫ﱴ َو َر ِﺿ ْﻴ‬ ْ ُ ‫ﲂ ِد ْﻳ َﻨ‬
ُ ‫ﲂ َو َا ْﲤ َ ْﻤ‬ ْ ُ َ‫ﺖ ﻟ‬
ُ ‫َا ْﻟ َﻴ ْﻮ َم َا ْﻛ َﻤ ْﻠ‬
َ ْ
‫اﻻ ْﺳﻼ َم ِد ْﻳ ًﻨﺎ‬ ِ
“This day have I perfected for you your religion and completed
My favor on you and chosen for you Islam as a religion.”1
Here, the seal of the prophets said: “God is the greatest for the perfection of
religion and completion of favor, and the pleasure of the Lord with His message
and the Mastership (Wilayat) of Ali after me.”
At that time people congratulated Imam Ali (a.s.).
Abu Bakr and Umar were among the first of those, who congratulated Ali
(a.s.) and each of them said:
“Congratulations, O son of Abu Talib! This day you have become my
master and the master of all believing men and women.”
Ibne Abbas says: “By God, Mastership (Wilayat) of Ali (a.s.) became
obligatory on everyone.”
This is the gist of the incident of Ghadeer, on which the Islamic Ummah has
consensus and there is no other incident named as Ghadeer other than this, in
such a way that if the word of Ghadeer is mentioned, no other incident comes to
mind and if it is asked where is the location of Ghadeer? It is the same pool of
Khum, near Johfa.
This is the viewpoint of all scholars and researchers; only Dr. Mulhim
Ibrahim Aswad, in the footnote to Diwan of Abu Tammam, has introduced this
incident as a battle! We will analyze this claim in the chapter on Abu Tammam in
this book.
1
Surah Maidah 5:3
85
Special attention to the tradition of Ghadeer
Allah, the Mighty and the High has bestowed great fame to the tradition of
Ghadeer: so much so that it is mentioned by all reporters of traditions
continuously through the ages, so that it may be a firm evidence for the supporter
of His religion, Ali (a.s.), and that he may be the Imam and chief of believers.
That is why, majority of the people, upon return of the Messenger of Allah
(s.a.w.a.) from the greater Hajj (Hajje Akbar) acquired a special condition till
Almighty Allah made its announcement definite and His Messenger also
hastened to implement it.
Groups of people had surrounded him from the Islamic territories; those
gone ahead were called back and those left behind were waited for, and this
tradition was conveyed to the ears of all.1 He ordered that those present should
inform those, who are absent, so that all the people present in that gathering
become reporters of this tradition, a gathering, which exceeded a hundred
thousand persons.
Allah, the Mighty and the High did not rest content with this number; on the
contrary He revealed verses regarding this, so that they may be recited day and
night by new generations and Muslims remember this incident in every period;
and created means of their guidance and a point of reference they can recognize,
through which they may derive their religion.
Such attention was paid by the Messenger of Allah (s.a.w.a.) to this matter
that that year a large number of people were invited to perform Hajj and people
joined in groups after groups, because he knew that at the end of this journey a
great announcement was to be made.
A great news was completed from the citadel of faith, which exalted and
pleased its community over other people and applied its command between the
east and west; although if this Ummah understands where its well being lies and
1
Nasai from one of the channels of the tradition of Ghadeer from Zaid bin Arqam in Khasais:
21 [Pg. 96, H. 79], and Sonan Kubra, 5:130, H. 8464 has narrated a tradition, in which it is
mentioned: Abu Tufayl asked: Have you heard this tradition from the Messenger of Allah
(s.a.w.a.)? He replied: [Yes] there was no one there that did not see the Holy Prophet
(s.a.w.a.) with his own eyes and heard his sermon with his ears.
Zahabi has also mentioned regarding this in Tareekh Ibne Kaseer Shami, 5:208 [5/228,
Events of the year 10 A.H.]; and in Manaqib Khwarizmi, in a tradition of Ghadeer Pg. 94, it is
mentioned: The Messenger of Allah (s.a.w.a.) called out in a loud voice…
Ibne Jauzi has written as follows in Manaqib: One hundred and twenty thousand persons
comprising of companions, Bedouins and all those, who lived on the outskirts of Mecca and
Medina had accompanied the Prophet and witnessed the Farewell Hajj and heard these
statements.
86
sees the path of its guidance through insight.1
With this aim, the Holy Imams (a.s.) have always mentioned this incident
and through this, proved the Imamate of their ancestor, Imam Ali (a.s.). In the
same way Ameerul Momineen (a.s.) himself protested through this tradition all
his life and in every gathering, and made those companions remember it; those
who were present in Ghadeer and heard the tradition directly from the Messenger
of Allah (s.a.w.a.).
All this was so that the event of Ghadeer, in spite of the passage of time,
should remain fresh and due to this the Holy Imams (a.s.) ordered their Shia to
celebrate the day of Ghadeer as Eid and customs of greetings and celebrations
should be promoted, so that every year the greatness of this incident is renewed.
Shia Imamiyah also acted in the most excellent and incomparable way on
the day of Eid of Ghadeer, and gathered at the tomb of Imam Ali (a.s.) and elders
of tribes and leaders of country from far and near to spread the remembrance of
this valuable day.
They recite2 a lengthy Ziyarat narrated from the Holy Imams (a.s.), which
explains the articles of Imamate and quoting from the Quran and Sunnah is a firm
evidence of Caliphate and successorship of the Messenger of Allah (s.a.w.a.) and
which narrates the story of Ghadeer in detail. Especially the day of Ghadeer is
also having recommended prayers, fasts and supplications, in which the reminder
of Ghadeer day is mentioned. Shia have performed those acts in all centers, areas,
cities and villages.
As for the books of Shia, including traditional, historical and scholastic,
whichever of them is referred, it is seen brimming with points about Ghadeer.
I think Ahle Sunnat are not much behind the Shia Imamiyah in proving the
Ghadeer tradition, acceptance of its veracity, reliance upon it, belief in its
authenticity and confession of its being widely narrated3. But few individuals,
1
In Musnad Ahmad, 1:109 [1/175, H. 861], quoting from Zaid bin Yashi from Ali from the
Holy Prophet (s.a.w.a.) that he said in a tradition: If you accept Ali (a.s.) as your leader – but I
know that you will not do that – you will find that he is a guide and the guided one, who will
take you on the straight path.
In Tareekh Khateeb Baghdadi, 11:47 [No. 5728] through his chains from Huzaifah in a
tradition – whose beginning is fabricated and it is added – from the Holy Prophet (s.a.w.a.)
said: If you accept Ali (a.s.) as the caretaker and leader of the matter of Caliphate, you will
find him a guide and a guided one, who will take you on the straight path.
And it is mentioned in the traditional report of Abu Dawood: If you accept Ali (a.s.) as your
ruler – which you will never do – he will take you on the right path and you will find him a
guided and a guided one.
In other statement it is mentioned: And if you make Ali (a.s.) as your leader – and I don’t
think that you will do that – you will find him a guide and a guided one and he will take care
of you on the straight path.
2
Pl. refer: Behaarul Anwaar, 97/359, H. 6.
3
Ahmad bin Hanbal has narrated it through 40 channels; Ibne Jarir Tabari through some 70
channels; Jazari Maqri has narrated through 80 channels; Ibne Uqdah has narrated through
105 channels; Abu Saeed Sajistani has narrated through 120 channels; Abu Bakr Joabi has
87
following the path of deviation, or with blind prejudice have turned the
discussion on secondary and misleading meanings; and their view is not the
expression of the view of scholars of the society in general; it is only their
personal view.
narrated through 125 channels. Under the addenda to the book of Hidaytul Uqul, 30, from
Amir Muhammad Yemeni, a poet of Ghadeer in the twelfth century, it is narrated that there
are 150 channels for the tradition of Ghadeer.
88
Narrators of the tradition of Ghadeer from the
companions of Prophet
In Al-Ghadeer, after compiling the chains of narrators, Allamah Amini,1 has
mentioned 110 important companions, who narrated the tradition of Ghadeer,
then he says:2
“According to prevailing circumstances, the number of narrators of this
traditions should have been much higher, because companions, who heard and
memorized this tradition numbered more than a hundred thousand. Naturally
upon their return they must have conveyed it to others, since it is the habit of
every traveler to report the highlights of his journey. We will mention only 25
from those mentioned by the author.”3
1. Abu Huraira al-Dowsi, he lived for 78 years (d. 57-59 A.H.)4
2. Asma binte Umais Khathamia
* Ibne Uqdah, in the book of Wilayah,5 has narrated through a chain of
narrators from her.
3. Umme Salma (wife of the Prophet).6
4. Umme Hani binte Abi Talib.7
5. Abu Hamza Anas Ibne Malik Ansari Khazraji (the servant of the Prophet,
d. 93).8
6. Jabir Ibne Abdullah Ansari: He lived for 94 years and he died in Medina
(d. 73/74/78 A.H.).9
7. Abu Zar Jundab bin Junada Ghiffari (d. 31 A.H.).10
8. Hassan Ibne Thabit.
For his biography refer to the section about the poets of Ghadeer from the
1
Pl. refer: Al-Ghadeer, 1/41-144.
2
Al-Ghadeer, 1/144.
3
Names are mentioned in alphabetical order.
4
Pl. refer: Tahzeebul Kamaal, [20/484. no. 4089]; Tahzeebut Tahzeeb, 7:337 [7/296]; Manaqib
Khwarizmi: 130 [Pg. 156, H. 184]; Durre Mansoor, 2:259 [19/3]; Tareekh Madina Damishq
[12/234]; Taareekhul Kholafa; 114 [Pg. 158]; Kanzul Ummaal, 6:154 [11/609, H. 32950; and
13/157, H. 36486].
5
Kitabul Wilayah/152.
6
Jawahirul Iqdain [Pg. 174]; Yanabiul Mawaddah: 40 [1/38, Chap. 4].
7
Jawahirul Iqdain [Pg. 174]; Yanabiul Mawaddah: 40 [1/38, Chap. 4].
8
Al-Maarif: 291 [Pg. 580]; Maqtal Imam Husain (a.s.), Khwarizmi [1/48]; Taareekhul
Kholafa; 114 [Pg. 158]; Kanzul Ummaal, 6:154 & 403 [11/609, H. 32950; and 13/157, H.
36486].
9
Al-Istiab, Ibne Abde Barr 2:473 [Part Three/1099, No. 1855]; Kanzul Ummaal, 6:398
[13/137, H. 36430; and 36433].
10
Faraaezus Simtain, Chap. 58 [1/315, H. 250]; Maqtal Imam Husain (a.s.), Khateeb
Khwarizmi [1/48].
89
first century after Hijrat.
9. Imam Hasan Mujtaba (a.s.), grandson of the Messenger of Allah
(s.a.w.a.).
in Kitabul Wilayah,1 Ibne Uqdah has mentioned the tradition of Imam Hasan
Mujtaba (a.s.) through chains that he provided; Khwarizmi has also included him
among the narrators of the tradition of Ghadeer.2
10. Chief of the martyrs, Imam Husain (a.s.), grandson of the Messenger of
Allah (s.a.w.a.).3
11. Zubair Ibne Awwam Qarshi, killed in 36 A.H.
He is one of the ten persons, who ‘were given glad tidings of Paradise’. 4
Ibne Maghazili has regarded all of them as narrators of the tradition of Ghadeer.5
In Asniul Matalib, Jazari Shafei has also considered him as the reporter of
the tradition of Ghadeer.6
12. Abu Ishaq, Saad Ibne Abi Waqqas (d. 54-55-56-58).7
13. Abu Abdullah, Salman Farsi, who lived for approximately 300 years (d.
36-37).8
14. Ayesha Ibne Abi Bakr (wife of the Prophet).
Ibne Uqdah has quoted Hadeese Wilayah9 from her.
15. Abbas Ibne Abdul Muttalib Ibne Hashim, uncle of the Prophet (d. 32
A.H.).10
16. Abdullah Ibne Ja’far Ibne Abi Talib Hashemi (d. 80 A.H.). Ibne Uqdah
has narrated the tradition of Ghadeer from him, and he challenged Muawiyah
1
2
[And Zahabi in Kitab Ghadeer, H. 121; Salihanin Shahbuddin Eiji in Taudheehud Dalail, 197
A.H. He has included him among companions, from whom the tradition of Ghadeer is
narrated.
3
Maqtal Imam Husain (a.s.), Khateeb Khwarizmi [1/48].
4
On the basis of the tradition attributed to the Holy Prophet (s.a.w.a.), which was fabricated
during the period of Uthman, he gave glad tidings of Paradise to ten persons; therefore it
became famous as ‘ashra mubashira’ (ten persons who got glad tiding of Paradise). These ten
were: Ali (a.s.), Abu Bakr, Umar, Uthman, Talha, Zubair, Saad bin Abi Waqqas, Abdur
Rahman bin Auf, Abu Ubaidah bin Jarrah, Saad bin Zaid bin Amr. It is astonishing that Ali
(a.s.) and his enemies will come together even in Paradise. Ref: Sonan Tirmizi, 5/311, H.
3830, 3831, 3832; Sonan Abi Dawood, 2/401, H. 2648; Musnad Ahmad, 1/193. And another
edition: 1/316, H. 1678.
In Khatat Maqrizia, 2/332, Taqiuddin Maqrizi claims that these persons were jurists during
lifetime of Prophet; Ref: Hisrul Ijtehaad, Aga Buzurg Tehrani/71].
5
Manaqib Ali Ibne Abi Talib (a.s.), [Pg. 27, H. 39.]
6
Asniul Mataalib: 3 [Pg. 48]
7
Khasais Ameerul Momineen, Khasais Nasai: 3[Pg. 28, H. 9]; Sonan Kubra [5/107, H. 8397]
8
Faraaezus Simtain, Chap. 58 [1/315, H. 250].
9
10
Asniul Mataalib: 3 [Pg. 48].
90
through it.1
17. Abdullah Ibne Abbas (d. 68).2
18. Abu Abdul Rahman, Abdullah Ibne Umar Ibne Khattab Adawi (d.
72/73).3
19. Abu Abdul Rahman, Abdullah Ibne Masud Hazali (d. 32/33). He is
buried at Baqi.4
20. Uthman bin Affan (d. 35).
He is a member of Ashra Mubashshira, whom Ibne Maghazili5 has narrated
among the hundred reporters of Hadees Ghadeer.
21. Ameerul Momineen, Ali ibne Abi Talib (a.s.).6
His couplet regarding Ghadeer is well known and reliable narrators have
mentioned it.
This couplet is mentioned in the section about the poets of the first century.
In the same way, the incident of Imam Ali’s protest on the day of Shura and
Battle of Jamal through the tradition of Ghadeer and his challenge about the
tradition of Ghadeer in Rahba will also be mentioned.
22. Umar Ibne Khattab (killed 23 A.H.).7
23. Amr Aas.8
He was a poet of Ghadeer, who will be mentioned in the section on the poets
of Ghadeer in the first century. A man from Hamadan, named ‘Burd’ agitated
through the tradition of Ghadeer and finally Amr Aas confessed to this tradition.9
24. Siddiqa Tahira, Fatima, the daughter of the Prophet.10
25. Fatima binte Hamza Ibne Abdul Muttalib.
Ibne Uqdah,11 and also Mansur Raazi in the book of Al-Ghadeer, has
narrated this tradition from her.
1
Kitab Sulaum bin Qais, [2/834, H. 42].
2
Khasais Ameerul Momineen, Hafiz Nasai: 7 [Pg. 47, H. 24]; Sonan Kubra [2/112, H. 8405].
3
Jaameul Ahadees [7/369, H. 23003]; Taareekhul Kholafa: 114 [Pg. 158]; Kanzul Ummaal,
6:154 [11/609, H. 32950].
4
Durre Mansoor, 2:298 [3/117]; Fathul Qadeer [2/60]; Ruhul Maani, 2:348 [6/193].
5
Manaqib Ali Ibne Abi Talib (a.s.) [Pg. 27, H. 39.]
6
Musnad Ahmad, 1:152 [1/246, H. 1313]
7
Manaqib Ali Ibne Abi Talib (a.s.) [Pg. 22, H. 31]; Riyazun Nazara, 2:202 [3/152],
Mohibuddin Tabari 2:161 [3/113. 114; and 4/204].
8
Al-Imamah was Siyasah, Ibne Qutaibah, 93 [1/97]; Manaqib, Khwarizmi: 126 [Pg. 199, H.
240].
9
Al-Imamah was Siyasah, Ibne Qutaibah, 93 [1/97].
10
Asniul Mataalib: 50; Mawaddatul Qurba, Ali bin Shahbuddin Hamadani, Mawaddat 5.
11
Kitabul Wilayah/153
91
Narrators of Ghadeer tradition from companions of
companions1 of the Prophet
In Al-Ghadeer,2 Allamah Amini has mentioned eighty-four persons from
companions of companions, through whom the tradition of Ghadeer is narrated.
We shall only mention six of them here for the sake of brevity:
1. Abul-Qasim Asbagh bin Nubata, from the people of Kufa.3
Ajali4 and Ibne Moin have regarded him as a reliable companion of
companions.
2. Saalim bin Abdullah bin Umar bin Khattab, Qarshi. Adawi, Madani.
In the book of Tadhkira,5 Dhahabi has given his biography and stated:
“He was an expert jurist and of those, who combined knowledge and acts;
and piety and nobility.”
It is mentioned in the book of Taqreeb6 that:
“He was one of the seven jurisprudents, and he did not say a word without
evidence. He was a pious man and in honesty and trustworthiness, he was like his
father. He is included among well known persons of the third category. On the
basis of an authentic statement, he passed away at the end of the year 106 A.H.”
3. Umar bin Abdul Aziz, Umayyad Caliph (d. 101 A.H.).7
4. Umar bin Ali, Ameerul Momineen (a.s.).
In the book of Taqreeb8, it is mentioned:
“He was reliable and was among narrators of the third category. He passed
away during the reign of Walid and according to one view, he died before that.”
5. Muhammad bin Umar bin Ali, Ameerul Momineen (a.s.). He passed away
during the reign of Umar bin Abdul Aziz and it is said that he died in 100 A.H.
Ibne Habban9 has mentioned him as a reliable narrator and Ibne Hajar 10
1
[‘Sahabi’ or companion is said to be a Muslim, who has seen the Messenger of Allah
(s.a.w.a.); in addition to have seen the Prophet, he should also have narrated traditions from
him; Majmaul Bahrayn, under the word of S-H-B. ‘Tabii’ is a Muslim, who did not see the
Prophet, on the contrary, he met a companion].
2
Al-Ghadeer, 1/145-166
3
Usudul Ghaba, 3/307; 5:205 [3/469, No. 3341]
4
Tareekh Seqat: 71, No. 109.
5
Tazkeratul Huffaaz, Zahabi 1:77 [1/88, No. 77].
6
Taqreebut Tahzeeb [1/280, No. 11, Letter ‘seen’ S].
7
Hilyatul Awliya, Abu Nuaim 5: 364; Tareekh Madinatul Damishq, 5: 320 [6/251].
8
Taqreebut Tahzeeb 281 [2/61, No. 490, Letter ‘Ain’ ‘A].
9
As-Seqat [5/353].
10
Taqreebut Tahzeeb, [2/194, No. 562, Letter ‘meem’ M].
92
says:
“He was truthful and honest; he was from the third category of narrators of
traditions and he died at the age of thirty years.”1
6. Maroof bin Kharbuz.2
Ibne Habban has regarded him as trustworthy.3
1
[It is mentioned in Tabaqat Ibne Saad, 249, No. 136 that: He was alive till the beginning of
the Caliphate of Abul Abbas…his tenure was between year 132 and 136 A.H,].
2
In Khulasa [3/44, No. 7107], Khazraji has recorded his name as follows: ‘Kharraboodh’ [and
it is mentioned in Taqreebut Tahzeeb, Ibne Hajar 2/200 as ‘Kharraboodh’ and ‘Kharboodh’].
3
As-Seqat, 5:439.
93
Classes of narrators from the scholars
The late Allamah Amini in the book of Al-Ghadeer,1 has mentioned 360
scholars from the second to the fourteenth century, who mentioned this tradition
in their books through various chains of narrators. Some of them are as follows:
1. Imam of the Shafeis, Abu Abdullah Muhammad bin Idris Shafei (d. 204
A.H.).
As is mentioned in Nihaya of Ibne Athir2, he (Idris Shafei) has narrated the
tradition of Ghadeer.3
2. Muhammad bin Kathir, Abu Abdullah Abdi Basri, brother of Sulaiman
Ibne Kathir, who was fifty years elder to him. Ibne Habban has said:4
“He was a trustworthy and an accomplished person and he died in 223 A.H.
at the age of a hundred years.”
3. Imam of Hanbalis, Abu Abdullah Ahmad bin Hanbal Shaibani (d. 241
A.H.).
He has narrated the tradition of Ghadeer through numerous authentic chains
in his books of Musnad5 and Manaqib.
4. Hafiz Abu Abdullah Muhammad bin Ismail Bukhari, died 256 A.H.
author of Saheeh, which is one of the six canonical books of traditions for Ahle
Sunnat.
He has narrated this tradition in his book of Tarikh.6 (It is strange that he
abstain from mentioning it in his Saheeh and in this way, put a question mark on
the authenticity of Saheeh Bukhari).
5. Hafiz Muhammad bin Isa Abu Isa Tirmizi (d. 279).
He is among the six authors of the Sihah Sitta and he is from every aspect of
impeccable reliability.
6. Hafiz Ahmad bin Yahya Balazari (d. 279 A.H.).
Muslim Scholars have trusted him and his books and his books are quoted
from that time till date. He has brought this tradition in the book of Ansabul
Ashraf.7
7. Hafiz Abdullah bin Ahmad bin Hanbal, Abu Abdur Rahman Shaibani (d.
1
Al-Ghadeer, 1/167-311.
2
An-Nihaya fee Ghareebul Hadith wal Athar, 4: 246 [5/224].
3
Manaqib Shafei, Baihaqi [1/337].
4
As-Seqat, 9:77.
5
Musnad Ahmad, 1/84, 118, 119, 152 and 331; 4/281, 368-372; 5/347, 366, 370 and 419.
6
Tareekh Bukhari, 1: Part 1, Pg. 375.
7
Ansabul Ashraf, Balazari, [2/108-112].
94
290).
In his Tarikh,1 Khatib Baghdadi has praised him for his reliability, honesty
and perception of the subject matter. Dhahabi has said in his book of Tadkira:
“We always see that senior scholars testify in favor of Abdullah for his
identification of reporters of traditions, and recognizing the causes of tradition
[difficulties and weaknesses in traditions] and the names of the narrators and care
and continuity on seeking the tradition; so much so that some of them have
exaggerated and said that he was most prolific than his father - Imam of the
Hanbalis.”
8. Hafiz Abu Abdur Rahman Ahmad bin Shuaib Nasai, author of Sunan,
died in 303 A.H. at the age of eighty-eight years.
In his book of Tadkira,2 Dhahabi has narrated from Darqutni as follows:
“He (Nasai) has narrated the tradition of Ghadeer in the books of Sunan3 and
Kitab Khasais4 through numerous chains, all of which are authentic and narrated
through reliable persons.
9. Hafiz Muhammad bin Jarir Tabari, Abu Ja’far, author of Tafseer and the
famous Tarikh Tabari (d. 310 A.H.). Dhahabi has said in Tadkira,5 that he was
pious and extremely religious; he has written a separate book regarding Ghadeer.
10. Abu Umar Ahmad bin Abde Rabb Qurtubi (d. 328 A.H.).
In his book of Tarikh,6 Ibne Khallikan has mentioned as follows in his
biography:
“He (Qurtubi) was a learned person, who had memorized a large number of
traditions and he possessed an encompassing knowledge of traditional reports. He
has written Iqdul Fareed, which is a very useful book.”
It is mentioned in the book of Iqdul Fareed7 that:
“Ali accepted Islam at the age of 15 years. He was the first to confess that
there is no god, except Allah and Muhammad is the Messenger of Allah and the
Holy Prophet (s.a.w.a.) said regarding him: Ali is the master of whomsoever I am
the master. O Allah, love those, who love Ali and be inimical to those, who are
inimical to Ali.”
11. Hafiz Ali bin Umar bin Ahmad Darqutni8 (d. 385 A.H.).
His biography is mentioned in numerous books of biography and history.
1
Tazkeratul Huffaaz, 1:237 [2/665, No. 685]
2
Tazkeratul Huffaaz, 2:268 [2/698, No. 719]
3
Sonan Kubra, 5/45, 108, 130-136
4
Khasais Ameerul Momineen: 50, 64, 94-96, 100 and 104
5
Tazkeratul Huffaaz, 1:277-283 [2/710, No. 728].
6
Wafayatul Ayan, 1:34 [1/110, No. 46].
7
Al-Iqdul Fareed, 2:275 [4/122].
8
Ilal Darqutni, 3/224; 4/91
95
Khatib Baghdadi has mentioned in his book of Tarikh:1
“He was an extraordinary man of his time. He was a senior leader and an
incomparable person of his era. He was the final authority in knowledge of
traditions, identification of weak traditions, names of narrators and account of
tradition narrators. He was truthful, honest and just and his testimony was
accepted by all. He possessed correct belief and his faith was perfect; and he
possessed expertise in sciences other than the science of traditions.”
12. Mutakallim Qaazi Muhammad bin Tayyab bin Muhammad Abu Bakr
Baqilani (d. 403 A.H.) was a native of Basra and had settled in Baghdad. He was
a senior scholar of scholastic theology and he wrote many books on this subject.
Khatib Baghdadi in his book of Tarikh2, has testified to his veracity and
praised him.
13. Abu Ishaq Ahmad bin Muhammad bin Ibrahim Thalabi Nishapuri,3 the
famous writer of Quranic exegesis (d. 427-437 A.H.).
Ibne Khallikan has written in his book of history:4
“He was a unique scholar of traditions of his time. He is author of Tafseer
Kabeer, which is among most important exegeses.”
14. Hafiz Ahmad bin Husain bin Ali, Abu Bakr Baihaqi, who died 458 A.H.
at the age of eighty-four years. Majority of writers of biography and history have
mentioned his biography.
Ibne Athir has mentioned him in the book of Al-Kamil5 as follows:
“He was a follower of Shafei school and the Imam of traditions and
jurisprudence. He has written numerous books of history, one of them being
Sunan al-Kabeer in ten volumes. He was pure hearted and a pious man.”
15. Hafiz Abu Umar Yusuf bin Abdullah bin Muhammad bin Abde Barr
Namri Qurtubi, born 368 A.H. and died 463 A.H. He is the author of Al-Istiab.
He was proficient in the science of lineage and traditional reports.6
16. Abu Hasan Ali bin Muhammad Jullabi Shafei, alias Ibne Maghazili (d.
483 A.H.).
His book of Manaqib7 shows his expertise in the science of traditions and its
branches.
17. Hafiz Abu Hamid bin Abu Muhammad Tusi Ghazzali, famous as
1
Tareekh Baghdad, 12:34.
2
3
Tafseer Salabi, 4/92; 10/35
4
5
Al-Kamil fit Taareekh, 10:20 [6/238, Incidents of year 458 A.H.].
6
Tazkeratul Huffaaz, Zahabi 3:324 [3/1128. No. 1013].
7
Zahabi in the famous book of Qurratul Kabair, 2:566 has quoted the book of Manaqib Ali
(a.s.), Pg. 16 in the chapter entitled: Chapter of the saying of Holy Prophet (s.a.w.a.): Of
whomsoever I am the master, this Ali is also his master. In that chapter, he has narrated this
tradition from nine person through 17 channels from no. 23 to 39.
96
Hujjatul Islam (d. 505 A.H.).
His biography and praise is mentioned in most books of biography.1
18. Abul Qasim Jarullah Mahmud bin Umar Zamakhshari2 (d. 538 A.H.).
Ibne Khallikan has mentioned his biography in his book of Tarikh3.
“He was a senior scholar of exegesis, tradition and rhetoric; an incomparable
imam of his time. People came to him from far and near to gain from his
knowledge.”
19. Abul Fath Muhammad bin Abdul Qasim Abdul Karim Shahristani
Shafei:
He was among the Ashaira scholastic theologian. He died in 548 A.H.
Ibne Khallikan4 has described him as follows:
“He was a prominent imam, jurist and scholastic theologian.”
In his book of Tabaqat,5 Subki has mentioned his biography. Shahristani has
praised him in the book of Al-Milal wan Nihal.6 He has mentioned the tradition of
Ghadeer in the book of Al-Milal wan Nihal.
20. Abu Abdullah Muhammad bin Umar bin Husain Fakhruddin Raazi
Shafei (d. 606 A.H.), author of Tafseer Kabeer, well known exegesis. Ibne
Khallikan has described him in his book of Tarikh7 as follows:
“He was a unique personality of his time and he possessed many nice
qualities. He was incomparable in scholasticism, logic and Ilme Awail8 (reports of
former times) and commanded precedence over the scholars of his time.”
21. Hafiz Ahmad bin Abdullah was the Faqih of Haram, Muhibbudin Abu
Abbas Tabari Makki Shafei (d. 694 A.H.).
In his Tabaqat9, Subki has mentioned his biography and has extolled him.
He has mentioned the tradition of Ghadeer in his two books, Riyadhun
Nazarah and Zakhairul Uqbah,10 through numerous chains of narrators.
22. Hafiz Ahmad bin Ali bin Muhammad Abul Fazl Asqalani Misri Shafei,
alias Ibne Hajar, born 773 A.H. and died 825 A.H. He is author of Isabah and
1
Subki has mentioned his biography in Tabaqatush Shafiyatul Kubra, 4:101-182 [6/191. no.
694]
2
Zamakhshar is a village in the province of Khwarizm [Mo’jamul Buldaan, 3/147].
3
4
Wafayatul Ayan, 2:273 [1/611].
5
Tabaqatush Shafiyatul Kubra, 4:78 [6/128. no. 653].
6
Al-Melal Wa al-Nehal, 1/163
7
8
Ilm Awail: It is a science if the beginning of incidents according to nativity and lineage. It
includes all incidents connected to everyone and to every place. It is a branch of history. One
of the books on this topic is Kitabul Awail by Abu Hilal Askari (d. 395); Ref: Kashfuz
Zunoon, Haji Khalifah 1/199.
9
Tabaqatush Shafiyatul Kubra, 5:9 [8/18, No. 1046].
10
Zakhaaerul Uqbah, 47-48; 87-88.
97
Tahzibut Tahzeeb1.
23. Hafiz Jalaluddin Abdur Rahman bin Kamaluddin Misri Suyuti2 Shafei
(d. 911 A.H.).
Abdul Hayy in the book of Shazaraatul Zahab3, has mentioned his
biography and praised him excessively. After the mention of his books, he has
written: he saw the Holy Prophet (s.a.w.a.) more than seventy times in
wakefulness. He has also attributed that he possessed the power of folding the
land. Ibne Idroos, in the book of Nurus Saafir4, has also mentioned and extolled
him and also mentioned some of his perfections and writings.
24. Hafiz Shahabuddin Ahmad bin Muhammad bin Ali bin Hajar Haithami
Saadi Ansari Shafei, born 909 A.H. and died 974 A.H. in Mecca. In the book of
Nurus Saafir,5 Ibne Idroos has mentioned his biography in detail.
25. Sayyid Muhammad bin Abdullah Husaini Alusi Shahabuddin Abu Sana
Baghdadi Shafei, born 1217 A.H. in Karkh and died 1270 A.H. He was one of the
most noble and elder person of Iraq. He was accomplished in arts and had
expertise in numerous sciences. He was from a famous Iraqi family and was
rooted in knowledge and literature. He has written numerous valuable books.6
ٌ َ َّ َ ْ َ ْ َ ٌ ْ َ ٗ َ َ َ ْ َ ٰ ْ َ َ ٰ ْ َّ
ª‫اﻟﺴ ْﻤ َﻊ َو ُﻫ َﻮﺷ ِﻬ ْﻴﺪ‬ ©‫اِن ِﰲ ذﻟِﻚ ﻟ ِﺬﻛﺮى ﻟِﻤﻦ ﰷن ﻟﻪ ﻗﻠﺐ او اﻟ‬
“Most surely there is a reminder in this for him who has a heart
or he gives ear and is a witness.”7
1
Sakhawi has written his detailed biography in Zual Laame, 3:36-40 and has mentioned his
teachers and his writings; and has also praised him. Also Abdul Hayy in Shazaratuz Zahab,
7:270-273 [9/395, events of year 852 A.H.] has praised him in excess.
2
Related to the town of Asyut in the area west of Nile from the province of Saeed [Mo’jamul
Buldaan, 1/193].
3
Shazaratuz Zahab, 8:51-55 [10/74, events of year 911 A.H.].
4
An-Noorus Saafir, 54-57 [Pg. 51-54, events of year 911 A.H.].
5
An-Noorus Saafir, 287-292 [Pg. 258-263, events of year 974 A.H.]: and refer: Al-Badrut
Taale, 1:109.
6
His biography can be seen in the book of Elamul Iraq, 21, and Mashaheerul Iraq, 2:198.
7
Surah Qaf 50:37
98
Writers about the tradition of Ghadeer
The attention of scholars to this tradition was to the extent that they did not
stop at just quoting this incident in their books; they went a step further and wrote
independent books on this tradition. With this aim, they compiled chains of
authorities of this report, which end with them and have fixed the channels,
which they found authentic. These efforts were exerted in order to safeguard the
text from destruction and interpolation. Among such writers are:
1. Abu Ja’far Muhammad bin Jarir bin Yazid bin Khalid Tabari Amili, born
224 A.H. and died 310 A.H. He has written Kitabul Wilayah regarding the
tradition of Ghadeer, in which he has narrated this tradition through more than
seventy channels. Hamawi, in Mojamul Odba 1, has mentioned in the biography
of Tabari as follows:
“He wrote a book regarding the excellence of Ali Ibne Abi Talib (a.s.). In
the beginning of this book, he has discussed the authenticity of traditional report
of Ghadeer Khum and then mentioned the excellence of Ali, although he had not
covered all the merits and in the end said:2
‘He kept away from any innovator that he came across.’”
2. Abu Abbas Ahmad bin Muhammad bin Saeed Hamadani Hafiz, alias Ibne
Uqdah (d. 333 A.H.).
He has written the book of Kitabul Wilayah on the chains of narrators of
tradition of Ghadeer, in which he had mentioned this tradition through 105
channels. Ibne Athir, in Usudul Ghaba and Ibne Hajar in his book of Isabah have
quoted extensively from this book.
The late Allamah Amini, in his book of Al-Ghadeer3, has mentioned sixty-
six books in this regard and at the end, he says:
Regarding Ghadeer Khum, other books also exist, which will be mentioned
in the discussion of the Prayer (Salaat) of Ghadeer.
َ َ ُ ُ ُ ْ ۘ ٗ َ َ َ َ ۗ َ ْ َ َ ۚ ٌ َ ْ َ َ َّ َّ َ
°ۙ‫ﻒ ّﻣﻜ ّﺮ َﻣ ٍﺔ‬
ٍ ‫الك ِاﳖﺎ ﺗﺬﻛِﺮۃ ﳁﻦ ﺷﺎء ذﻛﺮە ِﰲ ﲱ‬
“Nay! surely it is an admonishment. So let him who pleases
mind it. In honored books,”4
1
Mo’jamul Odaba, 18:80.
2
3
Al-Ghadeer, 1/313. 325
4
Surah Abasa 80:11-13
99
Swearing by and reasoning through the tradition of
Ghadeer
Always, from the early period of Islam till the present century, this tradition
is counted as the complete principle of Islam. The proximate ones have faith in it
and deniers narrate it, without denying its occurrence.
In debates, upon reaching this tradition, the discussion reaches its end and
from this aspect there are numerous reasoning through it and challenging through
it among the companions and companions of companions during the period of
Ali, and after that.
Among the first of those, who argued through this tradition was Ameerul
Momineen (a.s.) in the Masjid of the Prophet after the passing away of the
Sulaym bin Qays Hilali has mentioned this challenge in his book. 1 One, who
wishes, may refer to that book. We will also present other reasonings as well:
1. Challenge of Ameerul Momineen (a.s.) on the day of

Shura in the year 23 A.H. or beginning of 24 A.H.
In the book of Manaqib2, Khwarizmi Hanafi has narrated from Aamir bin
Wathila:
“I was standing besides the door of the house on the day of Shura with Ali
(a.s.) and I heard His Eminence tell them:
“I present such reasoning that no Arab or non-Arab can challenge it,”
Then he said: “O people, I adjure you by Allah, did any of you before me,
testify to the oneness of God?”
“No,” they said.
He asked: “I adjure you by Allah, does any of you have a brother like Ja’far
Tayyar, who is in Paradise with angels?”
“No, by Allah,” they said.
He asked: “I adjure you by Allah, does any of you, other than me have
someone like my uncle, Hamza, the lion of God and lion of the Messenger of
Allah (s.a.w.a.), chief of the martyrs?”
1
Kitab Sulaym bin Qays [2/780, H. 39].
2
Manaqib Khwarizmi, 217 [Pg. 313, H. 314]; also refer Faraaezus Simtain, Imam Hamwaini
[1/319, H. 251]; and Sawaiqul Mohriqa, Ibne Hajar: 75 [Pg. 126]; and Sharh Nahjul Balagha,
Ibne Abil Hadeed 2:61 [6/167], Sermon 73.
100
He asked: “I adjure you by Allah, does any of you, other than me have a
wife like Fatima, daughter of Muhammad, chief of the ladies of Paradise?”
He asked: “I adjure you by Allah, does any of you, other than me have sons
like my sons: Hasan and Husain, chiefs of the youths of Paradise?”
He asked: “I adjure you by Allah, did any of you, other than me, give
Sadaqah before a private audience with the Messenger of Allah (s.a.w.a.)?”
He asked: “I adjure you by Allah, has the Messenger of Allah (s.a.w.a.) said
about anyone, other than me: Ali is the master of one, whose master I am. O
Allah love those, who love him and be inimical to one, who is inimical to him
and help one, who helps him and (he ordered) those, who were present to inform
those, who were absent.”
2. Challenge of Ameerul Momineen (a.s.) during the reign of

Uthman bin Affan
Through his authorities, Shaykhul Islam, Abu Ishaq Ibrahim bin Saaduddin
bin Hamuyi, in the book of Faraidus Simtain1 in the first Simt (thread), in chapter
fifty-eight, has narrated from the senior companion of companion, Sulaym bin
Qays Hilali from Ali (a.s.) that he said in a tradition:
“I adjure you by Allah, do you know for whom was the verse of:
َ ْ ُ َ َ ْ ُ َّ ُ ْ َ َ َ
ْ ُ ‫اﻻ ْﻣﺮ ِﻣ ْﻨ‬ ُ ْ َ ْٓ ُ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
‫ﲂ‬ ِ ‫وﱄ‬
ِ ‫ا‬ ‫و‬ ‫ل‬‫ﻮ‬‫ﺳ‬ ‫اﻟﺮ‬ ‫ﻮا‬‫ﻌ‬ ‫ﻴ‬‫ﻃ‬ِ ‫ا‬ ‫و‬ ‫ﷲ‬ ‫ﻮا‬‫ﻌ‬ ‫ﻴ‬ ‫ﻃ‬
ِ ‫ اﻣﻨﻮا‬f‫ايﳞﺎ اﻟ ِﺬ‬
‫ا‬
“O you who believe! obey Allah and obey the Apostle and those
in authority from among you.”2
...revealed? and for whom was the verse of:
ُْ
َّ
they bow.”3
…revealed? And for whom was the following verse revealed?
1
Faraaezus Simtain, 1:312, H. 250; and Kitab Sulaym bin Qays, 2/636, H. 11.
2
Surah Nisa 4:59
3
Surah Maidah 5:55
101
َ
ْ َ ‫ﲂ َو‬
ْ ِ ‫ﱂ ﻳَ َّﺘ ِﺨ ُﺬ ْوا‬
" ْ ُ ‫ ٰﺟ َﻬ ُﺪ ْوا ِﻣ ْﻨ‬f
َ ْ ‫ﷲ ّاﻟﺬ‬
ِ
ُ ‫ﱰ ُﻛ ْﻮا َو َﻟ َّﻤﺎ ﻳَ ْﻌﻠَﻢ‬
ِ
َ ْ ُ‫َا ْم َﺣ ِﺴ ْﺒ ُﺘ ْﻢ َا ْن ﺗ‬
ُ َ ۢ ٌ ْ َ ُ َ ً َ ْ َ َ ْ ْٔ ُ ْ َ َ ْ ُ َ َ َ
µۧ‫ﲑ ِﲟَﺎ ﺗ ْﻌ َﻤﻠ ْﻮ َن‬ ‫ﷲ وﻻ رﺳﻮ ِﻟﻪٖ وﻻ اﻟﻤﻮ ِﻣ ِﻨﲔ وﻟِﻴﺠﺔۭ( وﷲ ﺧ ِﺒ‬ ِ ‫ُد ْو ِن‬
“What! do you think that you will be left alone while Allah has
not yet known those of you who have struggled hard and have
not taken anyone as an adherent besides Allah and His Apostle
and the believers; and Allah is aware of what you do.”1
And when people asked the Messenger of Allah (s.a.w.a.): “Is this verse for
some particular believers or for all believers generally?”
The Almighty Allah ordered His Prophet to announce the guardians for
them. Just as he explained the rituals of prayer and Hajj, he also explained
Mastership (Wilayat); and this important issue was decided by my appointment in
Ghadeer Khum.”
Then the Messenger of Allah (s.a.w.a.) said in his sermon: “O people, the
Almighty Allah placed a message on my shoulders, due to which I was extremely
worried and I thought that people would falsify me. So Almighty Allah warned
me that if I did not announce it, I would be liable.”
Then as per the command of the Messenger of Allah (s.a.w.a.) people were
summoned for congregation prayers; after the prayers, the Prophet (s.a.w.a.) said
in a sermon:
“O people, do you know that Allah, the Mighty and Sublime is my master
and I am the master of believers; and I have more authority on them than they
have on themselves?”
They replied: “Yes, O Messenger of Allah (s.a.w.a.).”
Then he asked: “O Ali, stand up.”
When I stood up, he said: “Of whomsoever I am the master, this Ali is his
master. O Allah, love those, who love him and be inimical to those, who are
inimical to him.”
At that time, Salman arose and asked: “O Messenger of Allah (s.a.w.a.),
what kind of mastership does Ali have on the believers?”
He replied: “A Mastership (Wilayat) like my Mastership. One, to whom I am
more deserving than his own self, then Ali also is more deserving than his own
self.”
At that time, the Almighty Allah revealed the verse:
ُ ‫ﲂ َو َا ْﲤ َ ْﻤ‬ ْ ُ َ‫ﺖ ﻟ‬ُ ‫َا ْﻟ َﻴ ْﻮ َم َا ْﻛ َﻤ ْﻠ‬
َ ْ
(‫اﻻ ْﺳﻼ َم ِد ْﻳ ًﻨﺎ‬ ِ
1
Surah Taubah 9:16
102
Then the Messenger of Allah (s.a.w.a.) recited the Takbeer and said: “Allah
is the greatest! Mastership (Wilayat) of Ali after me is what completes my
prophethood and my religion.”
After that Abu Bakr and Umar arose and asked: “O Messenger of Allah
(s.a.w.a.), are these verses restricted for Ali?”
“Yes,” he replied: “They are restricted for him and my successors till
Judgment Day.”
They asked: “O Messenger of Allah (s.a.w.a.), mention your successors for
us.”
He replied: “Ali is my brother, my Vizier, my successor and legatee and my
representative in my Ummah and the guardian of every believer after me. And
after him, his two sons. They will not separate from Quran and Quran will not
separate from them till they meet me at Hauze Kauthar.”
At the end of this statement, everyone said to Ameerul Momineen (a.s.): “By
Allah, yes, we confess having heard this and we testify to what you said.”
Some also said: “We remember most of what you said and some of it we
have forgotten.”
3. Challenge of Ameerul Momineen (a.s.) on the day of

Rahba2 during 35 A.H.
When Ameerul Momineen (a.s.) learnt that they blame him for what is
narrated about the precedence of Messenger of Allah (s.a.w.a.) in praising him
and they dispute about his Caliphate, he was present among people in Rahba in
Kufa. He challenged those, who disputed the matter of his Caliphate through the
tradition of Ghadeer.
Such is the importance of this reasoning and challenge that a large number
of companions of companions have mentioned it and it is quoted in books of
numerous scholars. I have found it in the statements of four companions and
fourteen companions of companions.3 Among them is Abu Sulaiman Muezzin,
Abul Qasim Asbagh bin Nubata4, companion Zaid bin Arqam Ansari5.
1
Surah Maidah 5:3
2
Rahba or Rahaba literally means courtyard of Masjid or a house. It also denotes an open
space in front of a Masjid or a house. It is an area in Kufa. References found about Rahba
imply that it was a large open space near Kufa Masjid, in which Ameerul Momineen (a.s.)
used to judge cases, reply to queries and deliver sermons etc. The day of Rahba refers to the
day when there was a gathering in Rahba. Ref: Taajul Oroos, 1/268; Majmaul Bahrayn, 2/79;
Miraatul Uqool, 4/298; Kamiluz Ziyaraat/88; Musnad Ahmad, 1/84, 102, 157, 158 & 159;
Wasailush Shia, 24/388 and 28/107; Behaarul Anwaar, 101/356 and 398.
3
This report is very authentic and its narrators are reliable.
4
Usudul Ghaba, 3/307; 5:205 [3/469, No. 334].
5
Musnad Ahmad, [6/510, H. 22633].
103
Ibne Abil Hadeed in Sharh Nahjul Balagha1, has through his authorities
narrated from Abu Sulaiman Muezzin.
Ali (a.s.) adjured the people: “Which of you have heard from the Messenger
of Allah (s.a.w.a.): Of whomsoever I am the master, Ali is also his master?” A
group of people replied in positive, but Zaid bin Arqam, in spite of knowing,
refrained from responding and Ali (a.s.) cursed him to become blind, thus he
became blind and after his blindness, he mentioned this tradition to people.
4. Challenge of Ameerul Momineen (a.s.) and his argument

against Talha on the day of the Battle of Jamal in the year
36 A.H.
The great Hafiz, Abu Abdullah Hakeem, in his book of Mustadrak2, has
narrated through his chains from Rafaa Ibne Ayas Zabbi from his father from his
grandfather that:
“I was with Ali (a.s.) on the day of the Battle of Jamal. The Imam sent
message to Talha bin Ubaidullah to come and meet him. When he came, the
Imam asked: ‘I adjure you by Allah, did you not hear from the Messenger of
Allah (s.a.w.a.) that he said: Of whomsoever I am the master, Ali is also his
inimical to him?’
‘Yes,’ he said.
Imam (a.s.) asked: ‘Then why have you come out to fight me?’
He replied: ‘I did not remember it.’
Then Talha went away.
Masudi has also quoted this incident in Murujuz Zahab 3 and it is as follows:
When Zubair returned, Ali (a.s.) called out to Talha:
‘O Aba Muhammad, what brought you out to fight with me?’
He replied: ‘In revenge for the murder of Uthman.’
Ali (a.s.) said: ‘May Almighty Allah kill all, who have a role in spilling the
blood of Uthman. Have you not heard that the Messenger of Allah (s.a.w.a.) said
(about me): O Allah, love those, who love him and be inimical to those, who are
inimical to him? You were the first of those, who pledged allegiance to me and
then you broke the pledge and Allah, the Mighty and Sublime says:
ْ َ ٰ َ َ ُ ُ ْ َ َ َّ َ َ َ َ ْ َ َ
‫ ﻧﻔ ِﺴ ِﻪ‬ ‫ﳁﻦ ﻧﻜﺚ ﻓ ِٕﺎﳕﺎ ﻳﻨﻜﺚ‬
“Therefore whoever breaks (his faith), he breaks it only to the
1
Sharh Nahjul Balagha, 1-362 [4/74, Sermon 56].
2
Mustadrak Alas Saheehain, 3/371 [3/419, H. 5594].
3
Murujuz Zahab, 2:382; and refer: Manaqib Khwarizmi Hanafi: 112 [Pg. 182, H. 221]; Kanzul
Ummaal, 6:83 [11/332, H. 31662]; Jameul Jawame, Suyuti 1:831; and 2:95.
104
injury of his own soul.”1
At that time Talha said: ‘I seek the forgiveness of Allah,’ and returned.”
5. Tradition of fame
In Kufa during the year 36-37 A.H.
Imam of the Hanbalis, Ahmad bin Hanbal2 has narrated from Yahya bin
Adam from Hanash bin Harith bin Laqeet Nakhai Ashjai from Riyah bin Harith
that:3
Some people came to Ali and said:
“Peace be on you, O our master.”
He said: “How am I your master, while you are Arabs?”
They replied: “We heard from the Messenger of Allah (s.a.w.a.) in Ghadeer
that he said:
‘Of whomsoever I am the master, Ali is also his master.’”
Jamaluddin Ataullah bin Fazlullah Shirazi in his book, Al-Arbaeen fee
Fadhail Ameerul Momineen 4 has said under the above mentioned of tradition of
Ghadeer:
“This tradition is narrated by Zurr bin Jubaish and he said: Ali (a.s.) came
out of the castle and a caravan of swordsmen with swords hanging from their
necks, turbans the heads, were just setting out; they turned to His Eminence and
said: ‘Peace be on you, O Ameerul Momineen (a.s.) and mercy of Allah and His
blessings. Peace be on you O our master.’”
After replying to the greetings, Ali (a.s.) asked:
“Which companions of Prophet are present here now?”
Twelve persons: Khalid bin Abu Ayyub Ansari, Khuzaimah bin Thabit Zu-
Shahadatain, Qays bin Thabit bin Shammas, Ammaar bin Yasir, Abu Haitham
bin Taihan, Hashim bin Utbah bin Abi Waqqas, Habib bin Budail bin Warqa
stood up and testified that on the day of Ghadeer they heard the Messenger of
Allah (s.a.w.a.) say:
“Of whomsoever I am the master, Ali is also his master…”
Then Ali (a.s.) asked Anas bin Malik and Bara bin Azib:
“Why did you not stand up and testify, although you also heard like these
people heard?”5
1
Surah Fath 48:10
2
Musnad Ahmad [6/583, H. 23051 and 23052]; and see Kashful Ghumma: 93 [1/324]; Usudul
Ghaba, 1/368 [1/441, No. 1038].
3
The narrators of this tradition through the chains of Ahmad, Ibne Abi Shaibah, Haithami and
Ibne Dizeel are all reliable.
4
Al-Arbaeen fee Fazaael Ameerul Momineen [Pg. 42, H. 13].
5
It is clear that here the phrase of ‘we forgot’ came into being.
105
Then Ali (a.s.) said: “O Allah, if these two have concealed the statement,
involve them in calamities.”
Thus, Bara became blind, in such a way that he had to ask others his way
home and he used to say:
“How can one cursed by Ali find his way?”
Anas was involved in leprosy from his feet.
Those involved in the curse of Imam Ali (a.s.) for concealing the
tradition of Ghadeer
In many traditions of challenge and his protest on the day of Rahba and the
day of Rakban, it is hinted that some companions of the Messenger of Allah
(s.a.w.a.), who were present in Ghadeer and who concealed the testimony to
Ameerul Momineen (a.s.) were involved in curse of Ali (a.s.). In many
collections this is clarified in detail. These people were as follows:
1. Abu Hamza Anas bin Malik (d. 90-91-93 A.H.).
2. Baraa bin Azib Ansari (d. 71-72 A.H.).
3. Jarir bin Abdullah Bajali (d. 51-54 A.H.).
4. Zaid bin Arqam Khazraji (d. 66-68 A.H.).
5. Abdur Rahman bin Madlaj.1
6. Yazid bin Wadiya.
6. Challenge of Ameerul Momineen (a.s.) on the day of the

Battle of Siffeen in 37 A.H.
A great companion of companions, Abu Sadiq Sulaym bin Qays Hilali2 has
narrated this argumentation in detail, in his book.3 Those who like may refer to it.
7. Protest of the respected daughter of the Messenger of

Allah (s.a.w.a.), Lady Fatima Zahra (s.a.)
Shamsuddin Abul Khair Jazari Damishqi Miqri Shafei, in his book of Asniul
1
[In the book of Usudul Ghaba, 3/492 it is considered to be the result of those, who concealed
and those, who were cursed by Imam Ali (a.s.), but in the book of Isabah, 2/421, No. 197 it is
mentioned: He was of those, who testified on the day of Rahba hearing the Messenger of
Allah (s.a.w.a.) say: Of whomsoever I am the master, this Ali is also his master.].
2
Kitab Sulaym bin Qays, [2/757, H. 25].
3
Kitab Sulaym bin Qays is among the famous books and it was well known in the past ages
and the Shia and Sunni tradition writers and historians trusted it; that is why many important
Sunni scholars have ended their chains of narrators till this book and have narrated from it;
among them are Hakeem Haskani in Shawahidut Tanzeel Li Qawaidul Tafseel [1/47, H. 41],
Imam Hamwaini in Faraaezus Simtain [1/312, H. 250], Sayyid bin Shahab Hamadani in
Mawaddatul Qurba [Mawaddat 10], Qunduzi Hanafi in Yanabiul Mawaddah [1/27-32 and
114, chap. 38] and others.
106
Matalib1 fee Manaqib Ali Ibne Abi Talib,2 has narrated this tradition through his
authorities and he has called that chain to be the most subtle and the most rare.
He has narrated from Fatima, daughter of the Messenger of Allah (s.a.w.a.)
that she said:
“Have you heard the statement of the Messenger of Allah (s.a.w.a.) in
Ghadeer Khum: Of whomsoever I am the master, Ali is (also) his master. And
have you forgotten his statement: You are to me as Harun was to Moosa?”
8. Protest of Imam Abu Muhammad Hasan (a.s.), grandson

of the Messenger of Allah (s.a.w.a.) in 41 A.H.
The senior Hafiz scholar, Abu Abbas bin Uqdah, has narrated that when
Hasan bin Ali (a.s.) decided to sign the peace accord with Muawiyah, he recited a
sermon, in which, after divine praise and glorification and mention of the
prophethood and messengership of his grandfather, Muhammad Mustafa, said:
“This Ummah has heard from my grandfather, that: No Ummah ever
entrusts its affairs to someone, when persons more knowledgeable than him are
present among them, except that they fall into decline till they regret it and they
go out in search of that wiser person, whom they had deserted.”
They also heard that he said to my father:
“You are to me as Harun was to Moosa, except that there is not prophet after
me.”
Also, they saw when in Ghadeer Khum, he raised the hand of my father and
they heard what he said:
“Of whomsoever I am the master, Ali is (also) his master. O Allah, love
those, who love him and be inimical to those, who are inimical to him.” Then he
ordered that those present there should inform those, who were absent.3
9. Challenge of Imam Husain (a.s.), grandson of the Holy

Prophet (s.a.w.a.) through the tradition of Ghadeer in 58-59
A.H.
The great companion of companions, Abu Sadiq Sulaym bin Qays Hilali4
has mentioned many discussion on the severity of the harassments of Muawiyah
to the Shia and followers of Ameerul Momineen (a.s.) after the martyrdom of the
Imam. After that he says:
“Two years5 before the death of Muawiyah, Husain bin Ali (a.s.), Abdullah
1
Asnaul Matalib [Pg. 49].
2
Sakhawi in Zual Laame, 9:256 [No. 806] and Shaukani in Al-Badrut Taale, 2:297 [No. 513]
has mentioned this about him.
3
Also refer: Yanabiul Mawaddah: 482 [3/150, chap. 90].
4
5
According to some versions: One year.
107
bin Abbas and Abdullah bin Ja’far attended the Hajj. Imam Husain (a.s.) gathered
the Muhajireen and Ansar and followers of Ahle Bayt (a.s.), who had performed
the Hajj and those, who had not performed the Hajj and said: I adjure you by
Allah, do you know that on the day of Ghadeer, the Messenger of Allah (s.a.w.a.)
appointed him and called to his Mastership (Wilayat) and said: Those, who are
present should convey it to those, who are not present?”
They replied, “By Allah, yes.”
It is possible to observe some merits of Ameerul Momineen (a.s.) in this
report, and those who desire, may refer to it.
10. Reasoning of Amr Aas with Muawiyah through the

tradition of Ghadeer
Khatib Khwarizmi Hanafi in his book of Manaqib1 mentions a letter of
Muawiyah to Amr Aas, in which he had requested him to help him in Battle of
Siffeen and then quotes the reply of Amr Aas as follows:
“As for your attributing injustice and jealousy to the brother of Messenger of
Allah (s.a.w.a.) and his successor, Abul Hasan with regard to Uthman, accusing
him of being a transgressor and thinking that he instigated the killing of Uthman,
is nothing more than a lie and a deceit.
Woe be on you O Muawiyah, do you but know that Abul Hasan risked his
life to protect the Messenger of Allah (s.a.w.a.) and slept in his bed. He has
precedence over others in Islam and in Hijrat. And the Messenger of Allah
(s.a.w.a.) said regarding him: He is from me and I am from him. He also said: He
is to me like Harun was to Moosa. On the day of Ghadeer, he said: Of
whomsoever I am the master, Ali is (also) his master. O Allah, love those, who
love him and be inimical to those, who are inimical to him. And help one, who
helps him and degrade one, who causes disrespect to him.”
11. Reasoning of Ammaar Yasir with Amr Aas in the Battle

of Siffeen
Nasr bin Muzahim Kufi2, in Kitab Siffeen3 has narrated a lengthy tradition of
Ammaar addressed to Amr Aas during the Battle of Siffeen that he said:
“The Messenger of Allah (s.a.w.a.) ordered me to fight the oath-breakers
(Nakiseen), and I did that.
Also, he ordered me to confront the unjust (Qasiteen) and you are that same
1
Manaqib, 124 [Pg. 199, H. 240]
2
Ibne Abil Hadeed in Sharh Nahjul Balagha, 1-183 [2/206, Sermon 35] has written that: We
will mention what Nasr bin Muzahim in the book of Siffeen has mentioned as he was a
trustworthy and reliable person and narrated traditions accurately, and no one has attributed
falsehood and dishonesty to him. He is among the narrators of traditions.
3
Waqatus Siffeen, 176 [Pg. 338]; Ref: Sharh Nahjul Balagha, 2:273 [8/21, Sermon 124].
108
group.
And as for the apostates (Mariqeen), I don’t know whether I will be able to
reach them or not. O one, whose progeny is cut off and who is foolish, do you not
know that the Messenger of Allah (s.a.w.a.) said regarding Ali (a.s.):
Of whomsoever I am the master, Ali is (also) his master. O Allah, love
those, who love him and be inimical to those, who are inimical to him. So, I am
the slave of God, the Messenger of Allah (s.a.w.a.) and Ali (a.s.), and you have
no master.”1
Amr said: “Why do you abuse me, Aba Yaqzan?”
Masudi’s statement
Abul Hasan Masudi Shafei2 has written in Murujuz Zahab3:
Following issues made companions of Prophet gain precedence over each
other:
Precedence in faith and migration (Hijrat); supporting the Messenger of
Allah (s.a.w.a.); proximity to him, contentment, loyalty to Prophet, knowledge of
Quran and its interpretation, Jihad in the path of God, piety, abstemiousness,
adjudication, chastity and knowledge and Ali (a.s.) is having the largest share in
all these things.
Some are special merits of Ali (a.s.); like that statement of Messenger of
Allah (s.a.w.a.) to Ali, when he established brotherhood among the companions:
“You are my brother,” whereas the Messenger of Allah (s.a.w.a.) is without
contradiction [no one has the capacity to contradict the Messenger of Allah
(s.a.w.a.) and there is no equal for him].
Also, the statement of the Messenger of Allah (s.a.w.a.): “You are to me as
Harun was to Moosa, except that there is no prophet after me; and his statement:
Of whomsoever I am the master, Ali is (also) his master. O Allah, love
those, who love him and be inimical to those, who are inimical to him.”
Also, the supplication of the Prophet, when Anas brought the roasted bird
for him:
“O Allah, send to me the most beloved person so that he may share this bird
with me.” Suddenly Ali (a.s.) entered.
َ َّ َ ۗ َ ْ َ َ ٌ َ ْ َ ٰ َّ
ۧ·‫اﲣ َﺬ ا ِٰﱃ َر ِّﺑﻪٖ َﺳ ِﺒ ْﻴ ًﻼ‬ ‫اِن ﻫ ِﺬ ٖە ﺗﺬﻛِﺮۃۚ( ﳁﻦ ﺷﺎء‬
“Surely this is a reminder, then let him, who will take the way to
1
Almighty Allah says in Surah Muhammad 47:11: “That is because Allah is the Protector of
those who believe, and because the unbelievers shall have no protector for them.”
(Surah Muhammad 47:11).
2
Died 346 A.H. and his lineage reaches upto Abdullah bin Masud.
3
Murujuz Zahab, 2:49 [2/445].
109
his Lord.”1
1
Surah Muzzammil 73:19
110
Ghadeer in Quran
We mentioned previously that: Allah, the Mighty and the High desired that
the tradition of Ghadeer should remain ever fresh and the passage of time should
not make it obsolete.
Therefore He revealed verses regarding that, so that people recite it day and
night; as if every time Allah, the Mighty and the High calls the attention of the
reader to the verses of Ghadeer and places divine obligation in the matter of
greater Caliphate in his heart.
Verse of announcement
Among the verses of Ghadeer is the statement of the Almighty Allah in
Surah Maidah:
َ ‫ﱂ َﺗ ْﻔ َﻌ ْﻞ َﳁَﺎ َﺑﻠّ ْﻐ‬
‫ﺖ‬ ْ ّ ‫ﻚ( َوا ِْن‬
ۭ ‫ايﳞﺎ اﻟﺮﺳﻮل ﺑ ِﻠــﻎ ﻣﺎ ا ِ ل اِﻟﻴﻚ " ر ِﺑ‬
ٰ
َ ْ ‫ﳞﺪي ْاﻟ َﻘ ْﻮ َم ْاﻟﻜ ِﻔﺮ‬ ْ َ َ َّ َّ َ َ ُ ْ َ ُ َ ٗ َ َ َ
¥f ِ ِ َ ‫ﺎسۭ( اِن ﷲ ﻻ‬ ِ ‫اﻟﻨ‬ "ِ ‫ﺼﻤﻚ‬ ِ ‫ِرﺳﺎﻟﺘﻪۭ( وﷲ ﻳﻌ‬
“O Apostle! deliver what has been revealed to you from your
message, and Allah will protect you from the people.”1
This verse was revealed on 18th Zilhajj, 10 A.H. when the Messenger of
Allah (s.a.w.a.) reached Ghadeer Khum and five hours of the day had passed.
Jibraeel came down with this verse and said:
“O Muhammad, the Almighty Allah sends you His greetings and says:
Convey to the people what is revealed to you regarding Ali (a.s.); and if you
don’t fulfill this, it would be as if you have not conveyed your message (Islam).”
There were a hundred thousand or more persons in the caravan. They halted
at a place called Johfa and Almighty Allah commanded the Prophet:
“Call back those, who have gone ahead and wait for those, who are
following you; to appoint Ali as the leader and guide of people; and to make this
divine announcement to them.”
Jibraeel informed him that Allah will protect him from the harm of people.
Shia have consensus on all these points, but we will reason this here through
Ahle Sunnat traditions.
In the book of Al-Ghadeer,2 the late Allamah Amini has presented thirty
Ahle Sunnat traditions on this point, from which we present a few over here:
1. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.)
1
Surah Maidah 5:67
2
111
In the book of Al-Wilayah, which he has written about the chains of
narrators of the tradition of Ghadeer, he has narrated through his chains from
Zaid bin Arqam that when the Prophet, on his return from Farewell Hajj, reached
Ghadeer Khum, and it was noon and it was extremely hot climate, he ordered
them to clean and sweep the place below some trees (so that some space is
created).
Call for prayers was announced and after the prayer, the people gathered
around the Prophet and the latter delivered a lengthy sermon and said:
Almighty Allah revealed the verse of:
َ‫ﱂ َﺗ ْﻔ َﻌ ْﻞ َﳁَﺎ َﺑﻠّ ْﻐﺖ‬
ْ ّ ‫ﻚ( َوا ِْن‬
ۭ ‫" ر ِﺑ‬ ‫ايﳞﺎ اﻟﺮﺳﻮل ﺑ ِﻠــﻎ ﻣﺎ ا ِ ل اِﻟﻴﻚ‬
َّ َ َ ُ ْ َ ُ َ ٗ َ َ َ
‫ﺎس‬ِ ‫اﻟﻨ‬ "ِ ‫ﺼﻤﻚ‬ ِ ‫ِرﺳﺎﻟﺘﻪۭ( وﷲ ﻳﻌ‬
message, and Allah will protect you from the people.”1
…on me and Jibraeel conveyed to me the command of Allah that I should
stand here and announce to all of you: Indeed, Ali Ibne Abi Talib (a.s.) is my
brother, my successor, my Caliph and Imam on you after me. I requested Jibraeel
to ask Allah to excuse me from this duty, because I know that there are very few
pious persons and those want to cause harm to me, are many. There are too many,
who severely oppose my conduct and attention to Ali, and they have named me
as ‘the ear’ and Almighty Allah revealed this verse:
ُ ٔ ْ ُ ْ ُ َّ ْ َ ُ ُ ُ ْ ُ ٌ ُ ُ َ ُ َ ْ ُ ْ ُ َ َ َ َّ َ ْ ُ ٔ ْ ُ َ ْ َّ ُ ُ ْ َ
ِ
ِ ‫ﲑ ﻟﲂ " ِابهلل‬ ٍ ‫ﱮ وﻳﻘﻮﻟﻮن ﻫﻮاذنۭ( ﻗﻞ اذن ﺧ‬ ّ ِ ‫ ذون اﻟﻨ‬f‫و ِﻣﳯﻢ اﻟ ِﺬ‬
َ ْ ُ َ َ ْ ُ ْ ُ َ ْ َّ َ ْ ُ ْ ْ ُ َ ٰ َ ْ َّ ّ ٌ َ ْ َ َ َ ْ ٔ ْ ُ ْ ُ ْ ُ َ
ِ‫ ٔذون رﺳﻮل ﷲ‬f‫ اﻣﻨﻮا ِﻣﻨﲂۭ( واﻟ ِﺬ‬f‫و ٔ ِ" ﻟِﻠﻤﻮ ِﻣ ِﻨﲔ ورﲪﺔ ِﻟﻠ ِﺬ‬
َ ٌ ََ ْ َُ
¼‫اب اﻟ ِْﻴ ٌﻢ‬ ‫ﻟﻬﻢ ﻋﺬ‬
“And there are some of them who molest the Prophet and say:
He is one who believes everything that he hears; say: A hearer of
good for you (who) believes in Allah and believes the faithful
and a mercy for those of you who believe; and (as for) those who
molest the Apostle of Allah, they shall have a painful
punishment.”2
If I want, I can expose their names and introduce them to you, but I have
concealed their names and protected their respect and the Almighty Allah will not
be satisfied with anything other than my announcement regarding Ali.
O people, recognize this reality, because Almighty Allah has appointed him
as your Master (Wali) and Imam and made his obedience obligatory on all. His
1
Surah Maidah 5:67
2
Surah Taubah 9:61
112
command is obligatorily applicable and his statement is truth; one, who opposes
him is accursed and is ineligible to testify in court. Listen to me and obey the
command. Because Allah Ali is your master and Imam, and after him till
Judgment Day, Imamate will continue in his generations. Nothing is lawful,
except what Allah and His Messenger has made lawful and nothing is unlawful,
except what Allah, His Messenger and they (the Imams) have made lawful.
There is no knowledge, but that the Almighty Allah has bestowed it to me
and I have transferred it to him; do not go astray from him and do not confront
him due to arrogance; he it is that guides to truth1 and he acts according to that.
Repentance will not be accepted from one, who denies him and Almighty
Allah will not forgive him; Allah would indeed do this and punish him most
severely. He is the most excellent of men after me, till the day would arrive and
creatures would remain. One, who opposes him is accursed.
Jibraeel revealed these words from the Almighty Allah on me. Thus,
everyone should see what he has sent for the morrow.2
Follow the clear (unambiguous) verses of Quran and don’t follow the
ambiguous ones. None can interpret them for you, except one, whose hands I
hold and whom I have lifted for you and announced: Of whomsoever I am the
master, this Ali is (also) his master.
His mastership is revealed to me from the Almighty Allah.
Know that I have conveyed the message of God; know that I have
announced it. Know that I have conveyed it to the people. Know that I have
explained it. Then he said: After me, rulership is not allowed for anyone, except
him.”
Then he raised him up, till his feet reached the knees of the Prophet and he
said: “O people, this Ali is my brother and successor and the holder of my
standard and my successor on those, who have faith in me; and he is my authority
on the interpretation of Quran after me.”
On the basis of another report, he said: “O God, love those, who love him
and be inimical to those, who are inimical to him, and curse those, who deny him;
and be furious at those, who deny his rights.
O God, You revealed the verse of:
ْ ُ ‫ﲂ ِد ْﻳ َﻨ‬
.....‫ﲂ‬ ْ ُ ‫ﺖ َﻟ‬
“This day have I perfected for you your religion…”3
…to make clear the Imamate of Ali. Thus, one, who does not follow him
1
Almighty Allah has said in Surah Yunus 10:35: “Is He then Who guides to the truth more
worthy to be followed, or he who himself does not go aright unless he is guided?”
2
Almighty Allah says in Surah Hashr 59:18: “and let every soul consider what it has sent on
for the morrow”.
3
Surah Maidah 5:3
113
and my sons through him, his acts will be invalid and he shall remain in Hell
forever. Indeed, Iblees caused Adam to be expelled from Paradise due to
jealousy; so do not be jealous, lest your acts become invalid and your steps
deviate. Surah:
1ۙ‫ﴪ‬ ْ ُ ْ ِ ‫ﺎن َﻟ‬
َ ‫َو ْاﻟ َﻌ ْﴫۙ¾ ا َِّن ْاﻻﻧ ْ َﺴ‬
ٍ ‫ﺧ‬À ِ ِ
“I swear by the time, most surely man is in loss,”1
…is revealed about Ali (a.s.).
O people, believe in God and His Messenger and by the light, which is
revealed, 2 with him.
ٰ ْ ‫ﳯ ْﻢ َﻛ َـﻤﺎ َﻟ َﻌ َّﻨﺎٓ َا‬
َ ‫ﲱ‬ ٓ ٰ َ َ َّ ُ َ َ ً ْ ُ ُ َ ْ َّ ْ َ ْ َ ْ
ُ َ ‫ َا ْد َابر َﮬ ٓﺎ َا ْو ﻧَ ْﻠ َﻌ‬
‫ﺐ‬ ِ ‫ِ" ﻗﺒ ِﻞ ان ﻧﻄ ِﻤﺲ وﺟﻮﻫﺎ ﻓﲊدﮬﺎ‬
‫ﺖ‬ ْ َّ
ِ ‫اﻟﺴﺒ‬
“Before We alter faces then turn them on their backs, or curse
them as We cursed the violaters of the Sabbath.”3
Effulgence is sent down on me from God, then Ali and then in his progeny
till the Mahdi.
O people, very soon, after me will come imams, who will summon you to
Hell fire and who will not help you on Judgment Day; the Almighty Allah and I
are immune from them. They and their followers are in the lowest level of Hell;
ٰ َ َّ ُ َ ْ ُ َ ُ ُ ْ َ َ
Çۚ‫ﲂ ا ّﳞَﺎ اﻟﺜﻘﻠ ِﻦ‬ ‫ﺳﻨﻔﺮغ ﻟ‬
“Soon will We apply Ourselves to you, O you two armies.”4
ٌ َ ُ َّ َّ ْ ِّ ٌ َ ُ َ ُ ْ َ َ ُ َ ْ ُ
ٰ ِ ‫ﺎس َﻓ َﻼ َﺗ ْﻨ َﺘ‬
ۚ‫ﴫ ِن‬ ‫ وﳓ‬l(‫ﺳﻞ ﻋﻠﻴﻜﻤﺎ ﺷﻮاظ " ان ٍر‬É
“The flames of fire and smoke will be sent on you two, then you
will not be able to defend yourselves.”5
2. Hafiz Hakeem Haskani Abul Qasim (d. after 490 A.H.).6
3. Hafiz Abul Qasim bin Asakir Shafei (d. 571 A.H.).7
4. Abu Abdullah Fakhruddin Raazi Shafei (d. 606 A.H.).1
1
Surah Asr 103:1-2; In Durre Mansoor, 6:392 [8:622], through the channel of Ibne Marduya
from Ibne Abbas and the verse: “Except those who believe and do good” was revealed
about Ali and Salman.
2
It is mentioned in Surah Araaf 7:157: “so (as for) those who believe in him and honor him
and help him, and follow the light which has been sent down with him, these it is that
are the successful.” (Surah Araaf 7:157)”
3
Surah Nisa 4:47
4
Surah Rahman 55:31
5
Surah Rahman 55:35
6
Shawahidut Tanzil, 1/255, H. 249.
7
Tareekh Medina Damishq, 12/237.
114
5. Jalaluddin Suyuti Shafei (d. 911 A.H.).2
6. Qaazi Shaukani (d. 1250 A.H.) in his Tafseer, Fathul Kabeer.3
7. Sayyid Shahabuddin Alusi Shafei Baghdadi (d. 1270 A.H.).4
8. Shaykh Sulaiman Qunduzi Hanafi (d. 1293 A.H.).5
9. Shaykh Muhammad Abduh Misri (d. 1323 A.H.).6
Conclusion
Those, who increase the scope of meanings in narration have mentioned
another cause for revelation of the verse of propagation. So much so that we
know that the first to mention this reason is Tabari in his Tafseer7. Then others
have followed him and Fakhre Raazi8 has mentioned nine reasons and after that
stated the reason, which is the topic of the present book; and deems it to be the
tenth cause.
Fakhre Raazi has listed ten reasons in his book9 and has deemed the text of
Ghadeer to be the tenth! All were narrated without chains of narrators and their
reporters are unknown; that is why in Tafseer of Nizamuddin Nishapuri10 they are
preceded by words: ‘it is said’; that is the reporters are unknown.
He has placed the report of declaration of Mastership (Wilayat) to be the
first reason and its chain of narrators reaches upto Ibne Abbas, Baraa bin Azib,
Abu Saeed Khudri and Muhammad bin Ali (a.s.) and it is strange that Tabari, in
spite of the fact that he was the most ancient and most cognizant of these
problems, has not mentioned its origin. He has not at all mentioned the tradition
of Mastership (Wilayat), but in a separate book, he has mentioned this tradition
through more than seventy channels.
Another conclusion
These justifications are unreliable; and incompatible with authentic
traditions.
End of statement
Qurtubi, in his book of Tafseer,11 under the exegesis of the verse:
َ ّ َّ ْ ِ َ ْ َ َ ْ ُ ٓ َ ْ ّ َ ُ ْ ُ َّ َ ُّ َ ٓ ٰ
‫ايﳞﺎ اﻟﺮﺳﻮل ﺑ ِﻠــﻎ ﻣﺎ ا ِ ل اِﻟﻴﻚ " ر ِﺑﻚ‬
1
Tafseer Kabeer, 3:636 [12/49].
2
Durre Mansoor, 2/298 [3/116].
3
Fathul Kabeer, 3:57 [2/60].
4
Ruhul Maani, 2:348 [6/192].
5
Yanabiul Mawaddah, 120 [1/119, Chap. 39].
6
Tafir Manar, 6:463.
7
Jaameul Bayan, No. 4, J 6:307.
8
9
10
Gharaibul Quran, [6/194].
11
Al-Jaameul Ahkamul Quran, 6:242 [6/157].
115
Lord…”1
…has said:
“May Almighty Allah blacken the face of Rafidhis that they say: ‘The
Messenger of Allah (s.a.w.a.) concealed a matter, which they were in need of and
he did not announce it to them.’”
In Irshadus Sari,2 Qastalani adds to this allegation:
“Shia say that the Holy Prophet (s.a.w.a.) concealed some matters due to
dissimulation (Taqayyah).”
Alas, if these two had only shown the proof of these two allegations against
the Shia! Shia can never have the audacity to allege that the Prophet concealed
something, whose announcement was obligatory on him, but time is fixed for
everything and in that case also, the announcement cannot be made by the
Messenger of Allah (s.a.w.a.) earlier. If these two pay attention to the statements
of their scholars on the verses under discussion – the ten causes that Fakhre Raazi
has listed - they will reach to the point for which they accuse the Shia; as some
Ahle Sunnat say that this verse was revealed about Jihad, because sometimes the
Prophet refrained from encouraging the hypocrites for Jihad.
Some have also said: This verse was revealed when the Holy Prophet
(s.a.w.a.) refrained from condemning the gods of the idol worshippers!
A third person says: The Prophet concealed the verse of choice from his
wives:
َ ْ َ ّ ْ ُ ُّ َّ َ ُّ َ ٓ ٰ
‫ﱮ ﻗﻞ ِﻻز َوا ِﺟﻚ‬ ِ ‫ايﳞﺎ اﻟﻨ‬
“O Prophet! say to your wives…”3
According to them, the Prophet did not divulge this verse to his wives
fearing that they would choose the world! On the basis of this the revelation of
the verse under discussion shows that the Prophet refrained from announcing
what was revealed about it! Indeed, the Prophet definitely did not conceal any
such thing.
َ
َ ْ ‫ﲂ ُّﻣ َﻜ ّ ِﺬ ِﺑ‬
Í‫ﲔ‬ ْ ُ ‫ َوا َِّان َﻟ َﻨ ْﻌﻠَ ُﻢ َا َّن ِﻣ ْﻨ‬Ì‫ﲔ‬
َ ْ ‫َواِﻧّ ٗﻪ َﻟ َﺘ ْﺬﻛ َِﺮ ٌۃ ِّﻟ ْﻠ ُﻤ َّﺘ ِﻘ‬
“And most surely it is a reminder for those who guard (against
evil). And most surely We know that some of you are
rejecters.”4
1
Surah Maidah 5:67
2
Irshadus Sari Ila Sharh Saheeh Bukhari, 7:101 [10/210].
3
Surah Ahzab 33:28
4
Surah Haqqah 69:48-49
116
2. Perfection of religion through Mastership (Wilayat)
Among the verses, revealed about Ameerul Momineen (a.s.) are the
following:
َ ْ
All Imamiyah, without exception, believe that this verse was revealed for the
Ghadeer declaration about Ameerul Momineen (a.s.) by the Messenger of Allah
(s.a.w.a.) in clear and unequivocal terms.
This verse is clear declaration that his companions identified it, the Arabs
understood and all those, who received the report, argued through it [and
considered it to be a proof on Mastership (Wilayat) of Ali].
Many scholars of exegesis, imams of traditions and Hafiz scholars of Ahle
Sunnat are with the Imamiyah in this matter. Validity and logical precision also
supports this viewpoint. Statements of scholars of traditions present in Tafseer of
Raazi2, also strengthen this view; it is said that:
“The Prophet lived for eighty-one or eighty-two days after the revelation of
this verse.”
Ahle Sunnat historians3 have written that the demise of the Holy Prophet
(s.a.w.a.) occurred on 12th Rabiul Awwal.
Now, with reference to Ahle Sunnat viewpoint regarding the date of demise
of Prophet, said to be eighty-two days (as narrated by Fakhre Raazi) negligence is
committed; because after subtracting the day of Ghadeer and day of passing
away, one day will be added to eighty-two. And in any case this is based on the
viewpoint that this verse was revealed on the day of Arafah, as mentioned in
Saheeh Bukhari, Saheeh Muslim4 and other books - is nearest to the fact, because
on the basis of this view, according to the above calculation, (eighty-two days)
more than ten days are added
In addition to this, the revelation of the verse of perfection on Ghadeer
Khum is proved through extensive reports, such that there is no option, but to
accept this conclusion as supported by the following:
1. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.).
1
Surah Maidah 5:3
2
3
Refer: Tareekh Kamil, 2:134 [2/9 events of 11 A.H.] Tareekh Ibne Kaseer, 6:332 [Al-Bedaya
wa al-Nehaya, 6/365, events of 11 A.H.]. He has considered this date to be famous for the
passing away of the Prophet. Seeratul Halabiyya, 3:382 [3/353].
4
Saheeh Bukhari, [4/1600, H. 4145]; Saheeh Muslim, [5/517, H. 3, Kitab Tafseer].
117
In the book of Wilayah, he has narrated through his chains from Zaid bin
Arqam that:
“The verse of perfection regarding Ameerul Momineen (a.s.) was revealed
on the day of Ghadeer Khum.”
This tradition was mentioned before this quotation.
2. Hafiz Ibne Marduya Isfahani (d. 410).
He has narrated through the chains of Abu Harun Abdi from Abu Saeed
Khudri that this verse was revealed on the Prophet on the day of Ghadeer, when
he said to Ali (a.s.):
“Of whomsoever I am the master, Ali is (also) his master.”
Then he has narrated it from Abu Huraira and in that it is mentioned that it
was the 12th of Zilhajj on that day, that is on the return of the Prophet after the
Farewell Hajj.1
3. Hafiz Abu Nuaim Isfahani (d. 430 A.H.).2
4. Hafiz Abul Qasim Hakeem Haskani (d. after 490 A.H.).3
5. Hafiz Abul Qasim Ibne Asakir Shafei Damishqi (d. 571 A.H.).4
6. Akhtabul Khutaba Khwarizmi (d. 568 A.H.).5
7. Jalaluddin Suyuti Shafei (d. 911 A.H.).6
And a large number of other people, who have clarified that the revelation of
the verse of perfection took place on day of Ghadeer regarding the Mastership
(Wilayat) of Ali (a.s.).7
In spite of this, it is astonishing that Alusi says in Ruhul Maani8:
“Shia have narrated from Abu Saeed Khudri that this verse was revealed
after the statement of the Holy Prophet (s.a.w.a.) regarding Ali, may Allah
ennoble his visage (Karamullah Wajha):
‘Of whomsoever I am the master, Ali is (also) his master.’
After the revelation of this verse, the Holy Prophet (s.a.w.a.) said:
‘God is the greatest for the perfection of religion and completion of bounty
and approval of the Almighty Allah with my messengership and Mastership
(Wilayat) of Ali after me.’
It should be clear that this is a fabrication of the Shia and before everything,
1
Tafseer Ibne Kaseer, 2:14.
2
Ref: Maa Nazala minal Quran fee Ali [Pg. 56].
3
Shawahidut Tanzil, 1/201, H. 211.
4
Durre Mansoor, 2:259 [3/19].
5
Al-Manaqib, 80 and 94 [Pg. 135, H. 52 and Pg. 156, H. 184].
6
7
Like Khateeb Baghdadi in his Taareekh, 8:209 and Ibne Maghazali Shafei in the book of
Manaqib Ali Ibne Abi Talib, [Pg. 18, H. 24].
8
Ruhul Maani, 2:249 [6/61].
118
the weakness of the report is proof that it is fabricated.”
We don’t think that Alusi was unable to access the channels of tradition and
its narrators and that his shameful ignorance led him only to attribute the
traditional reports to the Shia. On the contrary, his hidden objectives was to
conceal this clear fact. He did not think that in future someone, who is well
informed about books of Ahle Sunnat, would analyze and expose his act of
deception.
Is there anyone who will ask this man: Why he attributed these reports only
to the Shia, while the fact is that scholars of traditions, teachers of exegesis and
historians from non-Shia have also narrated it?
Then he should be asked, why he has limited the chain of narrators to Abu
Saeed, while the fact is that Abu Huraira, Jabir bin Abdullah, Mujahid, Imam
Baqir (a.s.) and Imam Sadiq (a.s.) have also narrated it?
After that he should be asked why he considered this tradition weak and
alleged that it was the evidence of the falsity of the Shia?
Is there weakness in its text? Whereas its words are like words of numerous
other traditions without any kind of complexity and weakness of style; and is
according to the rules of Arabic language.
Or is there weakness in its meaning? Whereas there is no weakness in its
meaning as well.
What Alusi means to says is: “Everything narrated in praise of Ameerul
Momineen (a.s.) and every merit attributed to him, is weak, since it mentions his
excellence!”
This is, in fact, the viewpoint of the Nasibis [those inimical to Ali (a.s.)],
which makes a person sink into the pit of destruction.
ُ َ ٓ َّ َ ْ ُ ُ ْ َ َ َ ۭ ٗ َ َ َ َ ۗ َ ْ َ َ ۚ ٌ َ ْ َ ٗ َّ َّ َ
ُ ‫ِﻻ َا ْن ﻳ َّ َﺸﺎۗ َء‬
‫ﷲۭ( ُﻫ َﻮا ْﻫﻞ‬ ‫ ﳁﻦ ﺷﺎء ذﻛﺮە وﻣﺎ ﻳﺬﻛﺮون ا‬Î‫الك اِﻧﻪ ﺗﺬﻛِﺮۃ‬
ْ ْ ُ َ ْ َّ
Ïۧ‫اﻟﺘﻘ ٰﻮى َوا ْﻫﻞ اﻟ َﻤﻐ ِﻔ َﺮ ِۃ‬
“Nay! it is surely an admonition. So whoever pleases may mind
it. And they will not mind unless Allah please.”1
3. Descent of divine chastisement

Among the verses revealed after the declaration of Ghadeer, are the
following from Surah Maarij:
َ ّ ۙ ٌ َ ٗ َ َ ْ َ َ ْ ٰ ْ ّ ۙ َّ َ َ ٌۢ ۗ َ َ َ َ
ِ ِ
‫ " ﷲ ِذي‬1‫ ﻟﻴﺲ ﻟﻪ دا ِﻓﻊ‬f‫اب واﻗِﻊٍ ¾ ِﻟﻠﻜ ِﻔ ِﺮ‬
ٍ ‫ﺳﺎل ﺳﺎ ِٕﯨﻞ ِﺑﻌﺬ‬
ْ
Ñۭ‫اﻟ َﻤ َﻌﺎ ِر ِج‬
“One demanding, demanded the chastisement which must
1
Surah Muddaththir 74:54-56
119
befall. The unbelievers - there is none to avert it - from Allah,
the Lord of the ways of Ascent.”1
Shia believe that this verse was revealed about Ameerul Momineen (a.s.)
and this is proved from books of Tafseer and a large number of Ahle Sunnat
sources as well.
The late Allamah in Al-Ghadeer, 2 has listed twenty-nine persons from Ahle
Sunnat among whom are:
1. Hafiz Abu Ubaid Harwi (d. 223. 224 A.H. in Mecca).
In his book of exegesis, Ghareebal Quran, he has narrated that when the
Messenger of Allah (s.a.w.a.) announced what he was supposed to, and its news
spread to all the areas, Jabir3 bin Nazar bin Harith bin Kalda Abdari came to His
Eminence and said:
“You commanded us to believe in the oneness of Allah, in prayers, fast, Hajj
and Zakat, but you were not content till you held the arm of your cousin and
accorded him precedence over us and said: Of whomsoever I am the master, Ali
is (also) his master. Was this statement from you or from the Almighty Allah?”
The Messenger of Allah (s.a.w.a.) replied: “By God, this statement was from
Him.”
Jabir walked towards his mount saying: “O God, if what Muhammad says is
truth, send down a stone on me from the sky or make us involved in a severe
chastisement.”
He did not reach his mount, but that Almighty Allah dropped a rock from
the sky on his head, which exited from his anus, killing him. And this verse was
revealed:
ۙ¾ ٍ‫اب َّواﻗِﻊ‬ َ َ ٌۢ ۗ َ َ َ َ
ٍ ‫ﺳﺎل ﺳﺎ ِٕﯨﻞ ِﺑﻌﺬ‬
“One demanding, demanded the chastisement which must
befall”4
2. Abu Bakr Yahya Qurtubi (d. 567 A.H.).5
ُ ٰ ْ َّ َّ َ َ َ َ ْ ُ ْ َ ْ ِّ ٌ َ ُ َ َّ َ ْ َ َ ْ ُ ّ َ ُ ْ َ
‫اﻟﺮ ُﺳ ْﻮ ِل اِﻻ اﻟ َﺒﻠﻎ‬ ‫واِن ﺗﻜ ِﺬا ﻓﻘﺪ ﻛﺬب اﱈ " ﻗﺒ ِﻠﲂۭ( وﻣﺎ‬
1
Surah Maarij 70:1-3
2
[Al-Ghadeer, 1/460-471].
3
In the report of Salabi, about which all scholars have consensus, name of Harith bin Noman
Fehri is mentioned. And it is not unlikely that the name of Jabir bin Nazar mentioned in this
report is correct, because on the day of Battle of Badr, Ameerul Momineen (a.s.), as per the
command of Messenger of Allah (s.a.w.a.) executed Nazar, father of Jabir, who was taken a
prisoner (by cutting off his limbs). And people on that day had freshly come out of infidelity
[and still the customs of Jahiliyya were current in them]. Due to this, as was customary during
the period of Jahiliyya, the fire of revenge was raging in his heart.
4
Surah Maarij 70:1
5
Al-Jaameul Ahkamul Quran [18/181].
120
ُ ْ ‫ْاﻟ ُﻤﺒ‬
Ó‫ﲔ‬ ِ
“And if you reject (the truth), nations before you did indeed
reject (the truth); and nothing is incumbent on the apostle but a
plain delivering (of the message).”1
A glance at the tradition

We do not find any friend and enemy, who has expressed any doubt about
the tradition. Whoever has studied the trustworthy reporters of this tradition, has
accepted its authenticity, except for Ibne Taymiyyah2 in Minhajus Sunnah,3 who
has refuted this tradition due the malice that he harbors in his heart. And this style
was his habit in every matter, in order to create dissension in the Muslim
communities, in which he was expert. We shall mention his objections in brief
and rebut them.
First objection
On one side, there is consensus that the incident of Ghadeer occurred on the
return of the Prophet after the Farewell Hajj and on the other side and it has come
in a report that when the tradition of Ghadeer spread in all areas, Harith4 came to
the Prophet and he was in Abtha, in Mecca at that time [thus on the basis of this
traditional report, the incident of the inquirer (saael) occurred in Mecca] while
the circumstances demand that this should have occurred in Medina. Thus the
fabricator of the traditional report [incident of the inquirer (saael)] was ignorant
of the date of the incident of Ghadeer.
Reply: Firstly:
It is mentioned in the report of Halabi in Seerah,5 Sibte Ibne Jauzi in
Tadhkira6 and Shaykh Muhammad Sadrul Aalim in Moalijul Oola: The arrival of
the questioner took place in the Masjid. [although this statement is itself a reply
to the objection since ‘Masjid’ implies Masjid of Medina]. Halabi has also
clarified that the arrival of the questioner was in Medina, but these statements
remain concealed for Ibne Taymiyyah and in a decisive refutation he has
hastened to refute the traditional report.
1
Surah Ankabut 29:18
2
Ibne Taymiyyah, in denying needs of habit, to condemn Muslims and to regard them as
disbelievers and misguided, has since the beginning of statements opposed this consensus and
great Ahle Sunnat scholars made him target of their criticism. Statement of Shaukani in the
book of Badrut Taale, 2:260, [No. 515] is sufficient. Muhammad Bukhari Hanafi (d. 841
A.H.) has mentioned him as a heretic and then declared him disbeliever and then clarified in
his gathering that whoever calls Ibne Taymiyyah by the title of Shaykhul Islam, will become
a disbeliever himself.
3
Minhajus Sunnah, 4:13.
4
Harith bin Noman Fehri.
5
Seeratul Halabiyya, [3/274].
6
Tadkira Khawasul Ummah; [Pg. 30].
121
Secondly
Neglect of this person regarding grammatical facts or his blind prejudice is a
barrier between him and the facts, it has cast a veil of darkness and he has sunk
into this whirlpool; that is why he thinks that the term ‘Abtha’ which is restricted
to the outskirts of Mecca, while the fact is that if he referred to books of
traditions, encyclopedias, glossaries, books of geography and literature,1 he
would have realized that writers of these books have clarified: The term ‘Abtah’
implies every stony path having pebbles and gravel. After that they have hinted at
some sources, which mention ‘batha’ of Mecca.
And he would understand that every valley, which has this specialty is called
‘batha’. So it is possible that there were other places called ‘batha’ in Arabia.
Second objection
According to the consensus of scholars, Surah Maarij is Meccan, therefore,
it was revealed within ten years preceding the incident of Ghadeer.
Reply
What is confirmed from the above mentioned consensus is that when a
Surah as a whole is Meccan, it is not necessary that all its verses should also be
Meccan. Therefore it is possible that this verse is especially Medinan and such
examples are present in many other Surahs as well.
Third objection
This verse was revealed in reply to what idolaters of Mecca said and
chastisement did not descend on them due to the auspiciousness of the presence
of the Prophet there, as the Almighty Allah says:
ْ ُ ‫ﷲ ُﻣ َﻌ ّﺬ َﲠُ ْﻢ َو‬
‫ﱒ‬ َ ‫ﷲ ﻟ ُِﻴ َﻌ ّﺬ َﲠ ُ ْﻢ َو َا ْﻧ‬
ُ ‫ﺖ ِﻓ ْﳱ ْﻢ( َو َﻣﺎ َﰷ َن‬ ُ ‫َو َﻣﺎ َﰷ َن‬
ِ ۭ ِ ِ
َْ َ
Õ‫ﻳ ْﺴﺘﻐ ِﻔ ُﺮ ْو َن‬
“But Allah was not going to chastise them while you were
among them, nor is Allah going to chastise them while yet they
ask for forgiveness.”2
Reply
There is no connection between chastisement not descending on the
polytheists in Mecca and descent of chastisement on this man in the captioned
1
Ref: Saheeh Bukhari, 1:181 [2/556, H. 459]; 1:175 [1/183, H. 470]; Saheeh Muslim, 1:382
[3/154, H. 430 and 432, Kitabul Hajj] and 1:382 [3/155, H. 433, Kitabul Hajj] and 2:213, 215,
222 [Mo’jamul Buldaan, 444, 446 and 450]; Lesaanul Arab, 3:236 [1/428]; Sihahul Lughat
Jauhari, [1/356]; Sharh Diwan Ameerul Momineen (a.s.), written by Mibzi [Pg. 197]; Diwan
Sharif Razi, 191, 194. 198 and 205 [1/274, 250, 255 and 256].
2
Surah Anfal 8:33; It can be said that this verse is about the sinful persons from Muslims, but
for one, who apostatized and falsified Messenger of Allah (s.a.w.a.), it is upon Almighty
Allah to hasten chastisement for him.
122
incident; because acts of Almighty Allah change according to exigency. Since the
Almighty Allah knew that some disbelievers of Mecca will embrace Islam later
on or that some Muslims would be born from their loins, that is why He did not
chastise them. Otherwise the aim of the declaration of prophethood would not be
fulfilled.
But since Almighty Allah saw that this person had permanently turned away
from guidance to his previous deviation – just as Nuh (a.s.) saw this same quality
in his people and said:
ً َّ َ ً َ َّ ْٓ ُ َ َ َ َ َ َ ْ ُّ ُ ْ ُ ْ َ َ ْ َ َّ
Ø‫اِﻧﻚ اِن ﺗﺬرﱒ ﻳ ِﻀﻠﻮا ِﻋﺒﺎدك وﻻ ﻳﻠِﺪوا اِﻻ ﻓﺎ ِﺟﺮا ﻛﻔﺎرا‬
“For surely if Thou leave them they will lead astray Thy
servants, and will not beget any but immoral, ungrateful
(children)”1
He responded with the chastisement he himself demanded.
The presence of the Prophet is a blessing, which keeps chastisement away
from Islamic Ummah, but perfect blessing is that it should remove the hurdles on
the illuminated path of Islam. That is why Allah, the Mighty and the High
destroyed that filthy man due to his opposition to the Caliphate announced by the
Holy Prophet (s.a.w.a.). Just as His Eminence, in his battles, uprooted corruption
and rebellion through his sword and he used to curse those from whom there was
no hope of ever embracing faith.
In Saheeh Muslim,2 it is narrated through Ibne Masud that when Quraish
made the work difficult for the Holy Prophet (s.a.w.a.), disobeyed him and
refused to accept Islam, he said: “O Allah, help me against them like You helped
Prophet Yusuf (a.s.) through seven years (of drought).”
Thus, they were afflicted with drought for seven years and there was such
shortage of food that they were compelled to consume carrion. So much so that
they were able to see only vapor and smoke between the earth and the sky:
َّ ْ َ َ ْ َ ْ َ ْ َ
ْ ‫اﻟﺴ َﻤﺎۗ ُء ﺑ ُﺪ َﺧﺎن ُّﻣﺒ‬
ۙ‫ﲔ‬
ٍ ِ ٍ ِ ‫ﻓﺎرﺗـ ِﻘﺐ م ات ِﰏ‬
“Therefore keep waiting for the day when the heaven shall bring
an evident smoke,”3
The above verse hints at this incident. Bukhari4 has also mentioned this
incident.
The book of Isabah5, quoting from Baihaqi6 through the channel of Malik
bin Dinar has mentioned it. It is narrated from Hind bin Khadija, wife of the
1
Surah Nuh 71:27
2
Saheeh Muslim, 2:468 [5/342, H. 29, Kitab Sifatul Qiyamah wal Jannah wan Naar].
3
Surah Dukhan 44:10
4
Saheeh Bukhari, 2:125 [4/1730, H. 4416].
5
Al-Isabah, 1:346.
6
Dalailun Nubuwwah, [6/240].
123
Prophet, that one day the Holy Prophet (s.a.w.a.) passed before Hakam [Hakam
bin Abil Aas bin Umayyah, father of Marwan] and Hakam gestured towards the
Prophet with his finger [he ridiculed him]. When the Holy Prophet (s.a.w.a.) saw
him in his pose, he said: “O God, make him involved in trembling.” It was at this
time that his knees began to shake and the curse of the Messenger of Allah
(s.a.w.a.) took effect.
Fourth objection
If this is true, it would be like the incident of the people of the elephant and
like the people of elephant, it would have been narrated in excess. Since authors
of books of traditions, exegesists, biographers and their like have not narrated this
incident in entirety - except this unacceptable chain of narrators - it shows that
the story is baseless and false.
Reply
To compare this incident – which was a personal story and was such that it
did not create a vacuum in the society, after those numerous objectives existed to
conceal its existence, in such way that they even forgot the declaration of
Ghadeer – to the incident of the people of elephant – a great event, which is
regarded as a miracle of the Holy Prophet (s.a.w.a.) and huge multitude was
destroyed before the eyes of everyone, and a group, which was the most superior
of the nations, was saved and their sacred relics remained intact, in the same way,
the House which was the place of circumambulation for nations and the aim of
the Hajj pilgrims, which at that time was the greatest expression of the Lord,
remained secure – exaggeration is obvious in the numerosity of the objectives of
its narration; because according to the rule of need, motives in the first story, by
ranks are lesser than motives in the second story.
Thus, these contradictions can clearly be seen among the miracles of the
Prophet; some miracles are narrated by solitary reports and some mentioned in
excess and some also are having consensus among Muslims, without there being
need of chain of authorities. The objective of such differences is the difference of
greatness of the miracles or issues accompanying them.
As for the claim of Ibne Taymiyyah that classes of writers have not
mentioned this tradition at all, is another exaggeration, because we mentioned
that writers, including authorities in science, exegesists, Hafiz scholars of
traditions, historians, who are highly praised in books and a large number of
scholars have extolled them, they have narrated this tradition.
Till now the implication of his statement: “This chain of narrators is
unknown” is not for me; because this tradition is narrated only by the great
companion, Huzaifah bin Yaman1 and Sufyan bin Uyyana, whose prominence in
knowledge and tradition is clear and they are well known to be trustworthy in
1
Ref: Saheeh Muslim [5/411, H. 24, Kitabul Fitan]; Al-Taqreeb, Ibne Hajar, 82 [1/156, No,
183]; Tahdhibut Tahdhib, [2/193].
124
traditions. 1
But Ibne Taymiyyah has considered the chains of narrators of this tradition
invalid and regards its text to be a matter of dispute; as none of them is
compatible with his corrupt style and crooked nature.
Fifth objection
It is concluded from this tradition that this Harith was a Muslim as he had
confessed to the five principles of Islam, and it is necessary that no Muslim
should have been punished during the period of the Messenger of Allah
(s.a.w.a.).
Reply
This tradition – just as it proves his being a Muslim, also proves his
apostasy, because of refuting the statement of Prophet and doubting what
Almighty Allah had informed and divine chastisement did not descend on him
while being a Muslim, on the contrary, he was involved in it after denial and
apostasy, because after listening to the statement of the Prophet, he doubted in
the prophethood of His Eminence.
In addition to that there were some individuals among Muslims as well, who
were involved in divine chastisement, which was hinted at in its tradition in reply
to objection number three.
Muslim, in his Saheeh2 has narrated from Salma bin Akwa that a man was
eating with his left hand in the presence of the Messenger of Allah (s.a.w.a.) and
the latter told him to eat with the right hand. He said: “I cannot do that.” The
Messenger of Allah (s.a.w.a.) cursed him and said: “You will never be able to.”
And from that time [due to his obstinacy to the Prophet] he was unable to lift his
right hand to his mouth.
Sixth objection
Harith bin Noman is not famous among the companions and in Istiab, Ibne
Abde Barr and also Ibne Manda and Abu Nuaim Isfahani and Abu Moosa in his
writings about the names of companions, have not mentioned his name. Hence,
the existence of such a person becomes doubtful and it is not confirmed for us.
Reply
Books written about companions of Prophet do not contain the names of all
of them. Every author has compiled them on the basis of information he was able
to collect. When later writers searched through these books and sources, they
managed to find new names, and added them to the names collected previously;3
so, denial of a single person that a name not mentioned in such books, is out of
the pale of justice and far from rules of debate and discussion.
1
Tadkira Huffaz, Zahabi, 1:61, No. 249; Wafayatul Ayan [2:319, No. 267].
2
Saheeh Muslim, 4/259, H. 107, Kitabul Ashraba.
3
Refer: Al-Isabah, [1/2-4].
125
Also, it is most likely that writers of books about companions did not
mention his name due to his apostasy later in life.
ْ ‫ﷲ ﺑ َﻐ ْﲑ ﻋ ْﻠﻢ َّو َﻻ ُﻫ ًﺪى َّو َﻻ ﻛ ِٰﺘﺐ ُّﻣﻨ‬ ُ َ ُّ ْ َ َّ َ َ
Û‫ﲑ‬
ٍ ِ ٍ ِ
ٍ ِ ِ ِ ‫ﰲ‬ِ ‫ل‬ ‫ﺎس " ﳚﺎ ِد‬ِ ‫اﻟﻨ‬ "ِ ‫و‬
“And among men is he who disputes in respect of Allah though
having no knowledge nor guidance, nor a book giving light.”1
1
Surah Luqman 31:20
126
Eid Ghadeer in Islam
Among the things, which made Eid Ghadeer perpetual and famous, and
bestowed certainty and established it firmly, are: Deeming it to be a day of feast
and to hold celebrations in it, worship and devotions in its nights and also
performing more religious acts and helping the poor and gathering provisions for
self and family, for dressing up and in putting on new garments.
In every period, whichever religious society will pay attention to these
conditions, it will naturally be in pursuit of its causes and will inquire about its
aspects; it would be inquisitive regarding their narrators or at least due to
participating in these rituals, and will by chance be informed about its narrators
or reporters. Every year this matter will lead to renewal of interest of special
groups of different societies to the incident of Ghadeer. As a result of which, the
chains of narrators of the incident are continuous and the channels of its narration
are safe, and the text of the incident is read out from one to another and its reports
are repeated.
What becomes crystal clear for the researcher of this festival (Eid) are the
following two points:
First point
This Eid is not restricted only to Shia, although they are having special
attachment to this Eid, on the contrary, other sects of Muslims have also regarded
it as Eid and participated in it.
Abu Raihan Biruni in his book of Aatharul Baqiya An Quroonil Khaliya1,
has regarded it to be among the festivals (Eids) of Muslims.
Ibne Talha Shafei says in his Matalibus Soo-ol:2
“Ameerul Momineen (a.s.) has mentioned the day of Ghadeer Khum in his
couplets and this day is a day of festival (Eid) and gatherings; because on this day
the Prophet of Islam (s.a.w.a.) bestowed this lofty rank to Ameerul Momineen
(a.s.) and not to others.”
He also says:
“The meaning for the term of Master (Maula), which is possible only for the
Messenger of Allah (s.a.w.a.), the same meaning the Prophet has applied for Ali
(a.s.) and this is an exalted rank and position, which is only for him and not for
anyone else. That is why this is a day of Eid and celebration for followers of Ali
(a.s.).”3
1
Aatharul Baqiya An Quroonil Khaliya, 334.
2
Matalibus Soo-ol, 53 [Pg. 16].
3
Matalibus Soo-ol, 56.
127
In a number of places in the book of Wafayat,1 Ibne Khallikan has
mentioned that this day is regarded as Eid by the consensus of Muslims.
After the mention of tradition of Ghadeer, Masudi says:
“Descendants of Ali (a.s.) and his Shia regard this Eid great.”2
Thalabi has also stated in Thimarul Qulub3 after including the eve of
Ghadeer among the great and famous nights in Islam, said:
“The eve of Ghadeer is a night, on the following day of which the
Messenger of Allah (s.a.w.a.) recited a sermon in Ghadeer Khum on the pulpit of
camel saddles.
And in his sermon, he said: Of whomsoever I am the master, Ali is (also) his
inimical to him. And help those, who help him and degrade those, who insult
him. Therefore the Shia regard this eve to be great and they are engrossed in
worship acts on this night.
One of the evidences of it being Eid is that Abu Bakr, Umar, wives of the
Prophet and other companions, upon the commands of the Prophet, congratulated
Ameerul Momineen (a.s.) and we all know that greetings are only offered on days
of Eids and celebrations.”
Second point
History regarding this Eid is from the time of the Messenger of Allah
(s.a.w.a.) till date and its beginning was the day of Ghadeer from the year of the
Farewell Hajj, when Muhammad (s.a.w.a.) announced the Caliphate of Ameerul
Momineen (a.s.) and made his authoritative known to all in both worldly and
religious issues and he explained to them his lofty rank in religion.
The occasion of that witnessed day (a day which most of them were able to
see) makes every Muslim elated, because on this day the source of Shariah and
the place of glowing of illuminated laws of Islam becomes clear to all Muslims.
Which other day can exceed this blessed day? The day when the path of the
clear practices (Sunnahs) became illuminated for all; when the smooth path
became obvious to everyone, religion was perfected and the bounty was
completed and Quran announced this clearly (so that it does not remain concealed
for anyone).
From this aspect, the Holy Prophet (s.a.w.a.) announced to all, who were
present there, including Abu Bakr and Umar, the nobles of Quraish and chiefs of
Ansars and also his wives, he ordered all of them to go to Ali and congratulate
him for having received the rank of Mastership (Wilayat) and authority to enforce
commands and prohibitions in the religion of God.
1
Wafayatul Ayan, 1:60:2:223 [1/180, No. 74: 5/230, No. 728].
2
Al-Tanbih wal Ashraf, 221 [221-222].
3
Thimarul Qulub, 511 [Pg. 636, No. 1068].
128
Tradition of felicitation [of Ameerul Momineen (a.s.)]
In the book of Wilayah, Imam Muhammad bin Jarir Tabari has narrated a
tradition through his chains from Zaid Ibne Arqam, at the end of which, it is
mentioned that the Prophet of Islam (s.a.w.a.) said:
“O people say tell me: we, on the depths of our souls make a pledge to you
and with our tongues, we make a covenant to you and place the hand in your
hands and give our word that we would convey the matter without any change
and distortion to our descendants and we make you a witness in this matter and
the testimony of Almighty Allah is sufficient.
Say what I have told you and congratulate Ali (a.s.) as the chief of the
believers and say:
ٓ َ ْ َ َ َ ْ َ َّ ُ َ َ َ ٰ َ ٰ َ ْ َّ ُ ْ َ ْ َ
َ ‫ﻻ َا ْن َﻫ ٰﺪ‬
ُ ‫ﯨﻨﺎ‬
‫ﷲ‬ ‫اﳊﻤﺪ ِهلل ِاﻟ ِﺬي ﻫﺪﯨﻨﺎ ِﻟـﻬﺬا( ۣوﻣﺎ ﻛﻨﺎ ﻟِﳯﺘ ِﺪي ﻟﻮ‬
“All praise is due to Allah Who guided us to this, and we would
not have found the way had it not been that Allah had guided
us.”1
Indeed, Almighty Allah knows every call and dishonesty and every cheater;
ْ َ َ ُ ََْ َ َ ٰ َ َْٰ ْ َ َ ْ َ ٰ َ ُ ُ ْ َ َ َّ َ َ َ َّ ْ َ َ
‫ﷲ ﻓ َﺴ ُﻴ ٔﻮ ِﺗ ْﻴ ِﻪ‬ ‫ ﻧﻔ ِﺴﻪٖ ۚ( و" اوﰱ ِﲟﺎ ﻋﻬﺪ ﻋﻠﻴﻪ‬ ‫ﳁﻦ ﻧﻜﺚ ﻓ ِﺎﳕﺎ ﻳﻨﻜﺚ‬
َ
ۧ‫ا ْﺟ ًﺮا َﻋ ِﻈ ْ ًامي‬
“Therefore whoever breaks (his faith), he breaks it only to the
injury of his own soul, and whoever fulfills what he has
covenanted with Allah, He will grant him a mighty reward.”2
Say that which will make the Almighty Allah pleased with you. Thus:
ْ ُ ‫ﲎ َﻋ ْﻨ‬
‫ﲂ‬ َ ‫ا ِْن َﺗ ْﻜ ُﻔ ُﺮ ْوا َﻓ ِﺎ َّن‬
ٌّ ِ ‫ﷲ َﻏ‬
“If you are ungrateful, then surely Allah is Self-sufficient above
all need of you.”3
Zaid bin Arqam says: At this point, all the people called out: Yes, we have
heard, and we obey the command of Allah and the Messenger of Allah (s.a.w.a.)
with all sincerity. And among the first, who paid allegiance to Ali (a.s.) at that
time were Abu Bakr, Umar, Uthman, Talha, Zubair and other Muhajireen and
Ansar and then people in general and this allegiance continued till the Messenger
of Allah (s.a.w.a.) recited the Zuhr and Asr prayers together. Then the allegiance
continued till the night so that Maghrib and Isha were recited together. The
allegiance continued for three days.”
1
Surah Araaf 7:43
2
Surah Fath 48:10
3
Surah Zumar 39:7
129
The historian, Khawind Shah, author of Rauzatus Safa,1 after the mention of
tradition of Ghadeer has said in his book: Then the Messenger of Allah (s.a.w.a.)
sat in his special tent and instructed Imam Ali (a.s.) to remain in the adjacent tent
so that people may felicitate him. When the felicitations ended, the Messenger of
Allah (s.a.w.a.) directed his wives to go to Ali (a.s.) and present felicitations to
him and they did that. Among the companions, who presented felicitations to him
was Umar bin Khattab, who said: “Congratulations to you, O son of Abu Talib,
that you have become my master and the master of all the believers.”
Especially, congratulations of the two Shaykhs [Abu Bakr and Umar] is
mentioned by a large number of Ahle Sunnat scholars of traditions, exegesists,
historians from reporters of traditional reports, who cannot be regarded as few.
Some of them have narrated it as a definite matter 2 and some have narrated it
through authentic chains of narrators, all of whose narrators are reliable and
whose chains end with different companions of Prophet, like: Ibne Abbas, Abu
Huraira, Baraa bin Azib and Zaid bin Arqam.
The late Allamah Amini, in the book of Al-Ghadeer3, has mentioned the
names of sixty persons, who have listed the names of those, who congratulated
Imam Ali (a.s.) and who mentioned that Abu Bakr and Umar were at the
forefront in this:
1. Ahmad bin Hanbal, chief of the Hanbalis (d. 241 A.H.).4
2. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.), in his book
of Tafseer.5
3. Hujjatul Islam, Abu Hamid Ghazzali (d. 505 A.H.).6
4. Abul Fath Ashari Shahristani (d. 548 A.H.).7
5. Fakhruddin Raazi Shafei (d. 606 A.H.).8
6. Jalaluddin Suyuti (d. 911 A.H.).9
Return to the beginning of the statement

Indeed, these congratulations were at the command of the Messenger of
1
Tareekh Rauzatus Safa, Part 2, No. 1:173 [2/541]; Abdur Rahman Dehlavi in Miratul Asrar,
and others have trusted this book and have quoted it.
2
That is those, who regarded it as absolute and definite that is why they narrated it without
chains of narrators, directly; and it does not mean that this tradition is narrated from
Messenger of Allah (s.a.w.a.) and therefore does not need investigation into the chains of
narrators.
3
4
Musnad Ahmad, 4:281 [5/355, H. 18011].
5
Tafseer Tabari, 3:428.
6
Sirrul Alamain, 9 [Pg. 21].
7
On the margins of Al-Fisal of Ibne Hazm 1:220 [Al-Melal Wa al-Nehal, 1/145].
8
9
In Jamaul Jawame, he has narrated this report as mentioned in Kanzul Ummaal, 6:397
[13/133, H. 36420].
130
Allah (s.a.w.a.) and their giving allegiance, was accompanied with the joy of the
Prophet; because they said: “Praise of God that He bestowed upon us excellence
on the whole world.”
In addition to this, revelation of the noble verse on this day, which clarified
the perfection of religion, completion of favor and approval of Almighty Allah at
what had occurred.
Tariq bin Shahab, a scholar from the People of the Book, called out in the
gathering of Umar bin Khattab that if this verse:
َ ْ
…had been revealed in our religion, we would have regarded that day as
feast2. In that gathering none of those, who were present denied it and Umar also
acted as if he had accepted it.
All this definitely shows that this day is having a great position in faith in
such a way that it was an occasion of celebration of the seal of the prophets, the
Holy Imams (a.s.) and their followers; and we regard it as Eid for no other
reason.
The Messenger of Allah (s.a.w.a.), in reports, which Furat bin Ibrahim Kufi
has in the third century, narrated through his chains from Imam Ja’far Sadiq (a.s.)
through his father through his forefathers and had announced its exalted position,
when he says:
The Messenger of Allah (s.a.w.a.) said: The day of Ghadeer Khum is the
best of the festivals of my Ummah and it was the day when Allah, the Mighty
and the High commanded me to appoint my brother, Ali (a.s.) as the leader of the
community after me; so that after me, he may become a mode of guidance for
them. And it is the day when Almighty Allah completed the religion and
perfected His bounty on my Ummah; and chose for them Islam as a religion. 3
After the Messenger of Allah (s.a.w.a.), Ameerul Momineen (a.s.),
emulating him, deemed this day as the day of Eid and in the year when Friday
and Ghadeer occurred on the same day, he recited the sermon and in that sermon,
said:
“O believers, on this day, Almighty Allah has gathered two Eids. Take this
day as the day of Eid, may God have mercy on you. So you may disperse to
1
Surah Maidah 5:3
2
The five Imams of Hadith have narrated this story: Muslim, [in his Saheeh, 5/517, H. 3,
Kitabut Tafseer] Malik, Bukhari, Tirmizi [in his Sunan, 5/233, H. 3043. 44], Nasai, [in his
Sunan, 2/420, H. 3997].
3
Behaarul Anwaar, 37/109, 94/110; Bashratul Mustafa, 49.
131
provide for your families and do good to your brothers in faith and thank the
Almighty Allah for what He has blessed you with and gather together so that the
Almighty Allah may bestow unity upon you and do good towards each other so
that your kindness may reach each other and strengthen. Gift bounties of Allah to
each other just as Almighty has placed a great reward in it, rewards which are
many times the rewards of the preceding and following Eids. Doing good on this
day will increase your wealth and prolong your lives and doing a good to turn to
each other will result in divine blessings and kindness. As much as you can, try to
gain its merits by doing good to your brothers and family members; and make
happiness apparent while meeting each other.”1
In the same way, all the Holy Imams (a.s.) have regarded it as Eid and
ordered all Muslims that they should regard it as Eid and the excellence of this
Eid and rewards of this day are announced to all.
In Tafseer of Furat bin Ibrahim Kufi,2 it is mentioned in Surah Maidah
through Imam Ja’far Sadiq (a.s.) that the narrator said: I asked: “May I be
sacrificed on you, is there any Eid for Muslims, having more excellence than
Eidul Fitr, Eid of sacrifice, Eid of Friday and Day of Arafah?”
The narrator says: The Imam replied: “Yes, the greatest and most excellent
Eid in the view of Almighty Allah is the day when He completed the religion and
revealed the verse of: “This day have I perfected for you your religion and
completed My favor on you and chosen for you Islam as a religion,” on the
Prophet.”
The late Kulaini3 has narrated in Al-Kafi from Ali bin Ibrahim from his
father from Qasim bin Yahya from his grandfather, Hasan bin Rashid that he
said: I asked Imam Ja’far Sadiq (a.s.):
“May I be sacrificed on you, are there other Eids for Muslim other than the
two Eids (Fitr and Qurban)?”
He replied: “Yes, O Hasan, it is greatest of these.”
I asked: “What day is that?”
He replied: “The day of appointing of Ameerul Momineen (a.s.) as the
leader of the community.”
I asked: “What is advisable for us to do on that day?”
He replied: “Keep fast on that day and send excessive Salawat on the
Prophet and his progeny; and declare to Allah immunity from those, who
oppressed Ahle Bayt (a.s.), and know that the prophets – may Allah bless them –
commanded their successors to celebrate as Eid, the day the appointed their
successors.”
The narrator says: I asked: “What is the reward of fasting on that day?”
1
Late Shaykh Tusi has narrated it through his chains in Misbahul Mutahajjid, 524 [Pg. 698].
2
Tafseer of Furat bin Ibrahim Kufi, [Pg. 117, H. 123].
3
Al-Kafi, 1:203 [4/148, H. 1].
132
He replied: “Reward of fasting for sixty months.”1
In another report, through his chains from Husain bin Hasan Husaini from
Muhammad bin Moosa Hamadani from Ali bin Hassan Wasti from Ali bin
Husain Abdi2 it is narrated from Imam Ja’far Sadiq (a.s.) that:
“Fasting on the day of Ghadeer Khum every year in the view of Allah equals
a hundred Hajjs and a hundred Umrahs, which are all performed with sincerity
and accepted, and that day is the great Eid of the Almighty Allah.”
As long as you live time will show surprises to you!

Nuwairi and Maqrizi say:
“In 352 A.H., Moizuddaula Ali bin Buwayh started this Eid, which was a
heresy.”
In Nihayatul Arab fee Funoonil Adab3, Nuwairi says regarding the Eids of
Islam:
“It is an Eid, which Shia have innovated and named it as Eid of Ghadeer.
They regard it to be the cause of brotherhood [allegiance of brotherhood] of the
Prophet of Islam (s.a.w.a.) with Ali Ibne Abi Talib (a.s.) on the day of Ghadeer
Khum. The day they have started this Eid is the 18th of Zilhajj, because allegiance
of brotherhood took place in the 10th year of Hijri and it was when he was in the
Farewell Hajj.
They spend the nights in prayers and in the morning, before Zuhr, they pray
two units of prayers. It is their custom to dress up in new garments that day, to
free slaves, to do a good turn to others and to sacrifice (animals).
The first to start this heresy was Moizuddaula Abul Hasan Ali bin Buwayh,
and if Allah wills, we will mention his story in the events of the year 352 A.H.
After this innovation of the Shia, and declaring it to be a Sunnah, the Ahle Sunnat
people also, from the year 389 A.H. started celebrating a festival eight days after
the Eid of Shia and said: This day the Prophet entered the cave with Abu Bakr
Siddiq. Therefore they celebrated this day through dressing up in new clothes and
lighting fireworks.”
Maqrizi says in Khatat4:
“Eid Ghadeer was not a legal festival of Muslims and no Muslim leader ever
deemed it to be as Eid. This Eid was celebrated for the first time in Iraq, during
the reign of Moizuddaula Ali bin Buwayh; and he was the first to declare it as Eid
in the year 352 A.H. From that time the Shia began to regard it as Eid.”
What can be said regarding a historian, who writes the history of Shia before
1
Very soon regarding this reward, we will mention through Huffaz scholars all of whose
narrators are reliable.
2
Tahdhibul Ahkam, [3/143, H. 317].
3
Nihayatul Arab fee Funoonil Adab, 1:177 [1/184].
4
Al-Khatat, 2:222 [1/388].
133
being aware of their reality or he was aware of the facts, but at the time of
writing, he forgot, or due to a pre-conceived plan, has ignored the facts, or that he
issued statements, while he did not know what to say, or hardly knew what he
was saying?
Was it not Masudi (d. 346 A.H.), who in Tanbih wal Ashraf1 says: The
descendants of Ali (a.s.) and his Shia commemorate this day?
Is Kulaini, who passed away in 329 A.H., not a narrator of the tradition of
Ghadeer in Kafi?2
And before him, Furat bin Ibrahim Kufi, who is of the category of scholars
of the level of Thiqatul Islam, Kulaini, was he not the narrator of another
tradition of Ghadeer in his Tafseer3, which is present with us?”
It is absolutely clear that these books, from the aspect of history, pre-date
what Nuwairi and Maqrizi claimed in 352 A.H.
Was it was not Fayyaz bin Muhammad bin Umar Tusi, who informed about
this in 259 A.H. and said: It was witnessed that Imam Ali Reza (a.s.) (d. 203
A.H.) had commemorated this day as Eid and explained its significance; and he
has narrated it from his ancestors from Ameerul Momineen (a.s.).
Imam Ja’far Sadiq (a.s.) (d. 148 A.H.) taught this Eid to his companions and
informed them that it was the practice of the prophets that they made their
followers celebrate as Eid the day of the appointment of their legatees. In the
same way, it was the practice of rulers and kings that the day of their coronation
was celebrated as festival. Imams of religion (a.s.) also in the ancient days urged
their Shia to do a good turn, recite special supplications and observe its rituals.
This is the reality of Eid Ghadeer, but these two persons wanted to ridicule
the Shia and with this aim in mind, they denied those righteous ancestors and
declared that it was a heresy started by Moizuddaula!
َ َ ُ ْ ُ ُ َ ۚ َ ْ ُ َ ْ َ ْ ُ َ َ َ َ َ َ ُّ َ ْ َ َ َ َ
َ ْ ‫ِﻚ َو ْاﻧ َﻘﻠَ ُﺒ ْﻮا ٰﺻ ِﻐﺮ‬
áۚf ِ ‫ ﻓﻐ ِﻠﺒﻮا ﻫﻨﺎﻟ‬à‫ا ﻳﻌﻤﻠﻮن‬ß‫ﻓﻮﻗﻊ اﳊﻖ وﺑﻄﻞ ﻣﺎ ﰷ‬
“So the truth was established, and what they did became null.
Thus they were vanquished there, and they went back abased.”4
Coronation on the day of Ghadeer

We know that on the day of Ghadeer, was appointed the Caliph, who was
supposed to be the ruler of the Islamic world and who was to succeed the
Prophet. In this way, it was necessary that he should be crowned like kings. But
since crowns of gold and silver, studded with gems were a specialty of the rulers
of Iran, and in Arabs there was no replacement to it, except a turban and none,
except the nobles wore turbans, therefore it is narrated from the Messenger of
1
Tanbih wal Ashraf, 221.
2
Al-Kafi, [4/149, H. 3].
3
Tafseer Furat Kufi, [Pg. 117, H. 123].
4
Surah Araaf 7:118-119
134
Allah (s.a.w.a.) that he said:
“Turbans are the crowns of Arabs.”
This report is narrated by Khuzai and Dailami, and Suyuti in Jame Saghir1
has regarded it as authentic and Ibne Athir has also mentioned it in Nihaya.2
Therefore, on this day, the Messenger of Allah (s.a.w.a.) placed the turban
on the head of Ali (a.s.) and this shows that it was a mark of his greatness and
majesty, because he placed on his head, his turban, which was named as ‘Sahaab’
in that huge gathering with his blessed hands.
This act hints that one, who is crowned with this turban will remain in the
position of the Prophet, and that he was the missionary of the religion of the
Prophet and his successor after him.
In Kanzul Ummal3, it is narrated from Imam Ali (a.s.) that the Prophet on the
day of Ghadeer Khum placed a turban on my head and dropped one end of it on
my back. And in other words, he threw one end of it on my back.
Then he said: “Indeed, the Almighty Allah helped me in Battle of Badr and
Hunain through angels through this turban, which I was wearing.”
And he said: “Turban is an obstacle between denial and faith.”
Hafiz Dailami has narrated from Ibne Abbas that then the Messenger of
Allah (s.a.w.a.) placed ‘Sahaab’4 on the head of Ali (a.s.) and he said:
“O Ali, the turban is the crown of Arabs.”5
Conclusion
Abul Husain Multi6 says in Tanbih war Radd7:
“Their [that is the Rafidhis’ or Shia’s] statement that Ali is in the clouds
(Sahaab) is taken from the statement of the Messenger of Allah (s.a.w.a.) to Ali
(a.s.), when he arrived wearing the Prophet’s turban: ‘Ali has come in Sahaab.’
That is he came wearing the turban named Sahaab, but they interpreted it in a
way other than what it implied.”
Halabi in his Seerah8 says:
The Messenger of Allah (s.a.w.a.) had a turban named Sahaab and he put it
on the head of Ali Ibne Abi Talib Karramallahu Wajha. When Ali wore it and
came to the Messenger of Allah (s.a.w.a.), he said: “Ali has come to you in
1
Al-Jaame’ Saghir, 2:155 [2/193, H. 5723].
2
Al-Nihaya fee Gharibul Hadith wal Athar, [1/199].
3
Kanzul Ummaal, 8:60 [15/482, H. 41909]. Also refer: Riyazun Nazara, 3:17; Faraaezus
Simtain, 1:75, Chap. 12, H. 41; Al-Fusulul Muhimma, 41.
4
Ibne Asir says in Nihaya, 2:160 [2/345]: The turban of the Messenger of Allah (s.a.w.a.) was
named as ‘Sahaab’.
5
Al-Firdos bi Mathurul Khitab, [3/78, H. 4246].
6
Muhammad bin Ahmad bin Abdur Rahman Malti Shafei, died 377 A.H.
7
Tanbih war Radd alaa Ahlal Ahwa wal Bida, 26 [Pg. 19].
8
135
Sahaab,” that is in the turban, which the Prophet gifted to him.”
Allamah Amini says: This is the meaning that Shia allude to when they say:
Ali is in Sahaab, as opposed to the claim of Multi, no Shia has interpreted it in
away other than what was intended. On the contrary, Ahle Sunnat people have
interpreted it in another way and made allegation against Shia; and Almighty
Allah will hold them responsible for it.
Thus, the day of crowning is the greatest day in Islam and the greatest Eid of
the partisans of Ameerul Momineen (a.s.). Just as this day prompts the malice
and anger of his enemies.
ٌ َ َ َ َ ْ َ َ َ ْ َّ ٌ ْ ُ ُ َ ۚ ٌ َ ْ َ ْ ُّ ٌ َ َ ۙ ٌ َ ْ ُّ َ ْ َّ ٌ ْ ُ ُ
æۙ‫ﱪۃ‬ ‫ ووﺟﻮە ﻣ ِٕﯩ ٍﺬ ﻋﻠﳱﺎ ﻏ‬ä‫ ﺿﺎ ِﺣﻜﺔ ﻣﺴﺘﺒ ِﴩۃ‬â‫وﺟﻮە ﻣ ِٕﯩ ٍﺬ ﻣﺴ ِﻔﺮۃ‬
ٌََ َ َ ُ َ َْ
èۭ‫ﱰۃ‬ ‫ﻫﻘﻬﺎ ﻗ‬ç
“(Many) faces on that day shall be bright, laughing, joyous. and
(many) faces on that day, on them shall be dust, darkness shall
cover them.”1
1
136
Statements of reliable Ahle Sunnat Hafiz scholars
and intellectuals regarding the tradition of Ghadeer
This discussion is not with the motive of proving the veracity of the tradition
of Ghadeer and that it is widely narrated (Tawatur), because it by itself and by its
essence it is needless of every kind of discussion.
In spite of the fact that a large number of reporters from the chains of
narrators of this tradition are the narrators of two books: Saheeh Bukhari and
Saheeh Muslim, who can deny the authenticity of this tradition?
And with attention to the fact that every far and near was witness to this
event and he has narrated it and majority of the writers of tradition, history,
exegesis and scholasticism have mentioned it and some have also written separate
books on it, which opponent can refute this tradition having wide narration
(Tawatur) of its wording, leaving aside some particular disputes; having wide
narration (Tawatur) in its ideal details; and having summarily wide narration
(Tawatur Ijmali) in some of its aspects?1
The late Allamah Amini, in the book of Al-Ghadeer,2 has mentioned names
of forty-three persons, who admitted to the authenticity and wide narration
(Tawatur) of this tradition. Some of them are as follows:
1. Hafiz Abu Isa Tirmizi (d. 279 A.H.)
In his book of traditions, he has says after the mention of the tradition of
Ghadeer:
“This is a good and authentic tradition”.3
2. Hafiz Ibne Abde Barr Qurtubi (d. 463 A.H.)
In the book of Istiab,4 after the mention of the tradition of brotherhood,
[brotherhood of Ali (a.s.) with the Holy Prophet (s.a.w.a.)] and two traditions of
Mastership (Wilayat) and Ghadeer, has said:
“This whole report is authentic.”
1
[Widely narrated (Mutawatir) report: Mutawatir reports can be divided into literal, conceptual
and epigrammatic. Literally widely narrated (Mutawatir) report implies a report narrated
word to word, for example tradition of Two heavy things (Thaqlayn) and tradition of
Ghadeer. In conceptual widely narrated (Mutawatir) report the concept is narrated widely,
though words might be different; for example traditions regarding the valor Imam Ali (a.s.).
They are of different kinds, but they convey one and the same point: that is valor of Imam Ali
(a.s.). Ref: Usul Fiqh, Muzaffar, 2/62-63; Istilahat Usul, Mishkini, 142-143; Firhang Fiqh
Farsi, 2/649-649].
2
Ref: Al-Ghadeer, 1/543. 572.
3
Sonan Tirmizi, 2: 298 [5/519, H. 3713].
4
Istiab, 2:373 [Part 3, 1098-1100, No. 1855].
137
3. Faqih Abul Hasan bin Maghazili Shafei (d. 483 A.H.)
In his book of Manaqib,1 after quoting this tradition from his teacher, Abul
Qasim Fazl bin Muhammad Isfahani, has said:
“Abul Qasim believes that this report is an authentic tradition of the
Messenger of Allah (s.a.w.a.) and around a hundred persons, including members
of Ashra Mubashshira have narrated it. And this tradition is proved and there is
no doubt in it. This excellence is special to Ali (a.s.) and no one shares it with
him.”
4. Hujjatul Islam Abu Hamid Ghazzali (d. 505 A.H.)
In his book of Sirrul Alamain 2, he has written:
“The proof [evidence] has removed the veil from its face and everyone has
consensus on the text of the tradition from the sermon of Messenger of Allah
(s.a.w.a.) on the day of Ghadeer Khum. He mentioned in some part of this
sermon:
‘Of whomsoever I am the master, Ali is (also) his master.’ And Umar [in
congratulation to Ali (a.s.)] said: Bravo, bravo!”
5. Ibne Abil Hadeed Mutazali (d. 655 A.H.)
In his Sharh Nahjul Balagha3, he has regarded this tradition to be a well
known statement about excellence of Ameerul Momineen (a.s.).
6. Hafiz Ibne Hajar Asqalani (d. 852 A.H.)
He says in his Fathul Bari:4
“As for the tradition: Of whomsoever I am the master, Ali is (also) his
master. Tirmizi and Nasai have narrated it and this tradition is having excessive
chains of narrators. Ibne Uqdah has compiled a separate book on this, and many
of its chains of narrators are authentic and good. It is narrated to us from Imam
Ahmad that he said: For no companion are so many merits narrated as they are
narrated for Ali Ibne Abi Talib (a.s.).”
7. Hafiz Jalaluddin Suyuti Shafei (d. 911 A.H.)
He says: “This tradition is widely related (Mutawatir) and many later
scholars have narrated it from him.”
8. Hafiz Shahabuddin bin Hajar Haithami Makki (d. 974 A.H.).5
9. Sayyid Mahmud Alusi Baghdadi (d. 1270 A.H.).6
ْ َّ َ ُ َ َ َ ّ َ ُ َ ً ْ َ َّ ً ْ َ ّ َ ُ َ َ ْ َّ َ َ
ë‫اﻟﺴ ِﻤ ْﻴ ُﻊ اﻟ َﻌ ِﻠ ْﻴ ُﻢ‬ ‫ِﳫ ٰﻤ ِﺘﻪٖ ۚ( وﻫﻮ‬
ِ ‫وﲤﺖ ﳇ ِﻤﺖ ر ِﺑﻚ ِﺻﺪﻗﺎ وﻋﺪﻻۭ( ﻻ ﻣﺒ ِﺪل ﻟ‬
1
Manaqib Ali Ibne Abi Talib (a.s.), [Pg. 27, H. 39].
2
Sirrul Alamain, 9 [Pg. 21].
3
Sharh Nahjul Balagha, 2:449 [9/166, Sermon 154].
4
Fathul Bari, 7:61 [74/7].
5
Sawaiqul Mohriqa, 25 and 73 [Pgs. 42,43 and 123]; Sharh Matne Hamziya fee madhe Khairul
Bareeya: 221 [Pg. 245].
6
Ruhul Maani, 2:249 [6/61].
138
َّ َّ َّ َ ُ
ْ َ ‫اﻻ ْر ِض ﻳُ ِﻀﻠّ ْﻮ َك‬
‫ َﺳ ِﺒ ْﻴ ِﻞ ﷲِۭ( ا ِْن ﻳّﺘ ِﺒ ُﻌ ْﻮ َن اِﻻ اﻟﻈ َّﻦ‬î
َ ْ ْ َََ ْ َ ْ ُ ْ َ
‫واِن ﺗ ِﻄﻊ اﻛﱶ " ِﰲ‬
ْ َ َّ ْ ُ ْ َ
ï‫ﱒ اِﻻ ﳜ ُﺮ ُﺻ ْﻮ َن‬ ‫واِن‬
“And the word of your Lord has been accomplished truly and
justly; there is none who can change His words, and He is the
Hearing, the Knowing. And if you obey most of those in the
earth, they will lead you astray from Allah’s way; they follow
but conjecture and they only lie.”1
1
Surah Anaam 6:115-116
139
Judgment regarding the authorities of tradition
ْ ُ ‫ﳯ ْﻢ ِﲟَ ٓﺎ َا ْ َ َل ﷲُ َو َﻻ َﺗ َّﺘﺒ ْﻊ َا ْﻫ َﻮاۗ َء‬
‫ﱒ‬ ْ ُ ‫اﺣ‬
ُ َ ‫ﲂ َﺑ ْﻴ‬ ْ ‫َو َان‬
ِ ِ
“And that you should judge between them by what Allah has
revealed, and do not follow their low desires.”1
Here some senior scholars have admitted to the wide narration (Tawatur) of
the tradition and have condemned its deniers and previously you saw that there
are 110 companions of Prophet, who narrated this tradition, whose statements we
were able to access. There is no tradition from the Messenger of Allah (s.a.w.a.),
which has come with such wide narration (Tawatur), certainty and proof.
Shamsuddin Jazari, especially in proving the wide narration (Tawatur) of
this report, has written a separate treatise and regarded as ignorant those, who
deny this tradition and the truth is this only.
Faqih Ziyauddin Muqbili also says:
“If this tradition, with all these sources, is not known, nothing else would be
known in religion.”2
Badakhshi says: “This tradition is authentic and famous and except for a
prejudiced person and a denier, whose statement cannot be relied upon, no one
will argue about its authenticity.”3
However, there exist people, who harbor malice and enmity, to whom
separation from our master, Ameerul Momineen (a.s.) has impelled them that
through every means, they should make this clear spring putrid and shake the
foundations of this confidence.
That is why, one of them has become a denier of the tradition4 with the
excuse that at that time Ali (a.s.) was not present with the Messenger of Allah
(s.a.w.a.), and that he was in Yemen.
Another one has denied the authenticity of the central theme of the tradition
and he says:5
“Most reporters have not narrated the main theme of the tradition.”
The third one states that the appendix to the tradition is weak6, he says:
“Without any doubt, the appendix to the tradition is false.”
1
Surah Maidah 5:49
2
Taleeq Hidayatul Uqool Ilaa Ghaayatus Soo-ol, 2:30
3
Nuzoolul Abraar; 21 [Pg. 54].
4
Tahawi [in Mushkilul Aathaar, 2/308] and others have quoted him and replied to him.
5
Taftazani in Maqasid, 290 [5/274]. And some of the modern scholars have also emulated
him.
6
Ibne Taymiyyah in Minhajus Sunnah, 4:85.
140
The fourth one, 1 has expressed doubt in its origin, but regards the
supplication after it to be reliable and says:
“Only Ahmad bin Hanbal has narrated it and as for others, they have only
narrated this last part of: O Allah, love those, who love him…from the statement
of the Messenger of Allah (s.a.w.a.).”
Whereas we say:
All have accepted its wide narration (Tawatur) and authenticity; they have
clarified that the whole of it is authentic; therefore there is consensus on this
matter and no scope remains for them to dispute it.
In this instance, there are those, who say once: our scholars have not
narrated it2 and the second time, say: It is not narrated through reliable narrators,
therefore it is not authentic3.
Some followers from the later scholars have emulated him, they say:
Trustworthy narrators have not narrated it.4 While this same person in another
place in his book says: This tradition is widely narrated (Mutawatir). We conduct
with such persons as per the command of the Almighty Allah:5 and just say
‘peace’ to them.
I don’t know whether ignorance prevented him from recognizing the
scholars of his companions or he was ignorant of Sihah and Masanid books or did
not accept the reliability of these personalities.
If he is ignorant, it is a calamity, but if he is aware and he issues such
statement, then it is a greater calamity.
Among them are also those: that he turns this statement in his mouth that
except for Ahmad in his Musnad, no one has narrated this tradition.6 And this
book contains both kinds of reports: weak as well as reliable.
As if this person does not have any information about books other than
Musnad Ahmad or his research and investigation regarding authentic and strong
chains of narrators, which are excessively present in Saheeh, Musnad and Sunan
books, have not enlightened him.
As if he is unaware of books of senior scholars written particularly about
Ahmad and his Musnad.
As if he is unaware of the statement of Subki in Tabaqat7 that:
“Indeed, Ahmad wrote the Musnad and it is one of the principles of this
1
Muhammad Mohsin Kashmiri in Najatul Momineen.
2
Ibne Hazm has mentioned this statement in Mafazila Bainas Sahaba.
3
Ibne Taymiyyah in Minhajus Sunnah, 4:86, quoted from Ibne Hazm [in Al-Fisl, 4/148].
4
Harwi, grandson of Mirza Maqdoom bin Abdul Baqi in As-Sahamus Thaqiba.
5
In Surah Furqan 25:63, when He says: “and when the ignorant address them, they say:
Peace.”
6
Muhammad Mohsin Kashmiri has said this in Najatul Momineen.
7
Tabaqatush Shafiya, 1:201 [2/27, No. 7].
141
Ummah.”
Imam Hafiz Abu Moosa Madini Isfahani Shafei (d. 580 A.H.) says:
“Musnad of Imam Ahmad is a basic and elemental principle and a firm
point of reference for scholars of traditions. And it is a selection of innumerable
traditional reports; that is why it is an imam and a foundation and during dispute
or controversy, it is the final point of reference for the disputants.”
And on the basis of the quotation of Kanzul Ummal,1 Hafiz Suyuti in his
introduction to Jamaul Jawame, says:
“All reports of Musnad Ahmad are acceptable and there are weak traditional
reports in it as well as good traditional reports.”
Another person appears and says:2

The tradition of Ghadeer is not mentioned in Sihah books. Unaware of the
fact that it is mentioned by Tirmizi in his Saheeh; Ibne Majah in his Sunan;
Darqutni has narrated it through a number of channels and Ziyauddin Maqdisi
has quoted it in Al-Mukhtara and…have quoted it.
This shows the value of statement of a person, who tries to prove something
as doubtful only because it is not mentioned in Saheeh Bukhari and Saheeh
Muslim.3
Another person4 has also mentioned it and supported its authenticity and
proved its correctness and consensus of Ahle Sunnat majority has narrated it and
said:
“There are many authentic traditions, which the two Shaykhs (Bukhari and
Muslim) have not narrated.”
We add that Hakeem Nishapuri has written a complete book, which is not
less voluminous than Saheeh Bukhari and Saheeh Muslim, and entitled it
Mustadrak Saheehain; and in many instances they are in agreement with
traditional reports, which Dhahabi has mentioned in Mulakhkhas. And you will
read in biographies of scholars of other ‘addenda’ (Mustadrak) regarding Saheeh
Bukhari and Saheeh Muslim.
Hakeem Nishapuri also says in Mustadrak5:
“Bukhari and Muslim or one of them has not said that every tradition not
narrated by one of them is not authentic. And I would, with the help of God,
narrate traditions, whose narrators are trustworthy and through the like of which,
the Shaykhs [Bukhari and Muslim, may God be pleased with them] or one of
1
Kanzul Ummaal, 1:3 [1/10].
2
Husamuddin Saharanpuri in Marafizul Rawafidh.
3
Qaazi Azd Eiji in Muwafiq [Pg. 405] and Taftazani in Sharh Maqasid [5/274].
4
Shaykh Mahmud bin Muhammad Shekhani Qadri Madani in As-Siratas Sawi fee Manaqib
Aale Nabi.
5
Mustadrak Alas Saheehain, 1:2 [1/41].
142
them, have reasoned.”
Bukhari says:
“Every traditional report, which I have included in my collection, is
authentic and there are other authentic traditions as well, which I have not
included in order that it may not be prolonged.”
Muslim says:
“I have not mentioned all authentic traditions in this book; I have mentioned
only some of them on which there was consensus.”
Therefore, non-mention of Bukhari and Muslim of a tradition, on whose
authenticity and wide narration, there is consensus, if we don’t say that it a defect
of those two books of their authors, it does not become a cause of making that
tradition doubtful.
It is not concealed from well-informed person: The first to reject this
consensus was Ibne Hazm Andulusi,1 while he himself says:
“The Islamic Ummah does not have consensus on a mistake or
misunderstanding.”
Later on Ibne Taymiyyah followed him and deemed his statement as source
for deeming the tradition as doubtful and other than his statement, he has not
found in it an iota of doubt, except his statement that he has added to it and said:
“It is narrated that Bukhari, Ibrahim Harrani and some scholars criticized
this tradition and regarded it weak.”
Unaware of his own statement in Minhajus Sunnah2 that:
“The anecdote of Ghadeer took place on the return journey of the Messenger
of Allah (s.a.w.a.) from the Farewell Hajj and people have consensus on it.”
After him, some people like Taftazani, Qaazi Eiji, Qushji and Sayyid
Jurjani, who thought that remoteness from truth was a nice thing, have emulated
him and have added to falsehood and lies and in refutation of the tradition they
did not remain content by just saying that its absence in Saheeh Bukhari and
Saheeh Muslim shows that it is inauthentic. And did not remain content by
quoting the lie of Ibne Taymiyyah that Bukhari and Harrani criticized it – or
since Ibne Taymiyyah was not reliable according to them, yet they did not
directly attribute this to Bukhari and Harrani – they just said unequivocally that:
“Ibne Dawood and Abu Hatim Sajistani have expressed doubt on this traditional
report.”
Following them, Ibne Hajar took a long step and in addition to Abu Dawood
and Sajistani, added the term of ‘and others’. When Harwi came on the scene, he
omitted the name of Sajistani, and in its place, mentioned Waqidi and Ibne
Khuzaimah.
1
You will know the general view regarding him at the end of the analysis.
2
Mihajus Sunnah, 4:13.
143
He says in As-Sahamus Thaqiba:
“Many scholars of traditions have expressed doubt in the authenticity of this
tradition, like Abu Dawood, Waqidi, Ibne Khuzaimah and other trusted scholars.”
I don’t know what caused them to commit such audacity to the Almighty
Allah:
ٰ َ ‫ﺎب َ" ْاﻓ‬
¼‫ﱰى‬ َ ‫َو َﻗ ْﺪ َﺧ‬
ِ
“And he who forges (a lie) indeed fails to attain (his desire).”1
What should I say regarding one, who utters such nonsense and fabricate
attributions to imams of traditions and Hafiz scholar of the Sunnah!
Was not a single person born, who can ask them what is your source in these
quotations and attributions. Have they seen it in some book? What book is that
and where is that book? Why don’t you mention the title of the book? Or if the
elders and well known personalities narrate the tradition, why have they not
mentioned its chains of narrators and its reporters?
Should they not be asked that how condemnation of Bukhari and his
associate remain unknown to the multitude of Hafiz scholars, senior traditionists
and teachers of this science from the first to the seventh and eighth century till the
period of Ibne Taymiyyah and his followers?
And why not even one of them spoke up against it? And this statement is not
found in any book or source? Or they were aware of it, but did not see any value
for it in the market of truth and that is why did not pay attention to it?
In addition to them, is the denial of its wide narration (Tawatur) within the
arena of truth? And whether the statement that: “From one side the Shia have
consensus on the reliability of wide narration (Tawatur) in the reasoning of
Imamate and on the other side he reasons through the tradition of Ghadeer even
though it is a solitary reported tradition,”2 is correct?
While the fact is that he himself regards a tradition narrated by eight
companions to be widely narrated (Mutawatir)3 and some Ahle Sunnat regard a
tradition narrated by only four companions to be sufficient for wide narration
(Tawatur) and say that it is not allowed to oppose it.4
And he is certain of the wide narration (Tawatur) of the tradition: “Imams
are from Quraish,” and says: “This traditional report is narrated by Anas bin
Malik, Abdullah bin Umar and Muawiyah. And Jabir bin Abdullah, Jabir bin
Samra and Ubadah Ibne Samit have narrated in the same meaning.”
1
Surah Taha 20:61
2
Taftazani in Maqasid, 290 [5/272]; Ibne Hajar in Sawaiq, 25 [Pg. 42] and the followers of
these two.
3
Ref: As-Sawaiq, 13 [Pg. 23].
4
Ibne Hazm in Al-Muhalli [9/6, Question 57]. In the question regarding absence of
justification of selling of water, he says: These four persons from companions (r.a.) narrated
this narration: it is widely narrated (Mutawatir) and opposition to it is not lawful.
144
This is their well known viewpoint regarding the definition of wide narration
(Tawatur), but when they come to the tradition of Ghadeer, they make a ceiling
for wide narration (Tawatur), which even a tradition narrated by 110 persons
cannot reach!
Amazing is the initiative of Ahmad Amin, who in his book of Zuhrul Islam,1
says:
“Shia have narrated the tradition of Ghadeer from Baraa bin Azib.”
You yourself know that Ahle Sunnat narrations from Baraa bin Azib exceed
the reports of all other companions, because almost forty persons from Ahle
Sunnat scholars have narrated it, among them being Ahmad, Ibne Majah, Tirmizi,
Nasai, Ibne Abi Shaibah and their like, a large part of whose chains of narrators
are authentic and all their reporters trustworthy.2
But Ahmad Amin, in order to refute its veracity, wanted to attribute it only
to Shia and this is a not his new antic, because he has, in his books of Fajrul
Islam, Dhuhaul Islam and Zuhrul Islam mentioned a large number of falsehoods.
َ َّ َ َ َ َّ ُ َُ َْ ْ ُ ُ َْ ً َ َ ْ َُ َ
‫" اﻓ َﻮا ِﻫ ِﻬ ْﻢۭ( ا ِْن ﻳّﻘ ْﻮﻟ ْﻮ َن اِﻻ ﻛ ِﺬ ًاب ﻓﻠ َﻌﻠﻚ َاب ِﺧ ٌﻊ‬ ِ ‫ﻛﱪت ﳇ ِﻤﺔ ﲣﺮج‬
ْ َ
ً َ ْ َ َ ٰ ْ ُ ٔ ْ ُ ْ ْ ْ َ ٰ ٓ ٰ َ َ َ ْ َّ
ّ
ò‫ﺚ ا َﺳﻔﺎ‬ ِ ‫ﻧﻔﺴﻚ ااث ِر ِﱒ اِن ﱂ ِﻣﻨﻮا ِﲠﺬا اﳊ ِﺪﻳ‬
“A grievous word it is that comes out of their mouths; they
speak nothing but a lie. Then maybe you will kill yourself with
grief, sorrowing after them, if they do not believe in this
announcement.”3
1
Addenda to Zuhrul Islam, Pg. 194.
2
Ref: Al-Ghadeer, [1/49-52].
3
Surah Kahf 18:5-6
145
A survey of Ibne Hazm Andulasi’s viewpoint
(d. 456 A.H.)
What shall I write about one, on whose deviation there was consensus of all
the scholars of his time and who have all condemned him and they warned people
from interacting with him?
And because of deviations and nonsense present in his books and writings,
they issued verdict that they should be burnt, in such a way that it is mentioned in
Lesaanul Meezaan1, and Alusi has mentioned the following in his biography:
“He was deviated and he misguided others.”2
“And what shall I say regarding his writings, which consist of attributing
falsehood to God and His Prophet and his audacity regarding the sanctified
aspects of the law of Shariah and did not exercise any restraint in attributing
lewdness and corruption to Muslims, issuing invalid statements and nonsensical
viewpoints.”
“What shall I say regarding an excessive talker, whose statements are
baseless and viewpoint beyond the bounds of Quran and Sunnah and when he
gives a verdict, it is an unjust one and when he issues a verdict, it is based on
falsehood and he attributes issues to Islamic Ummah from which they are
immune; he attributes statements to Imams and Hafiz scholars, which they are
remote from and books and writings of this person are indications of his
deviation from Islamic viewpoint.
Following are some of his viewpoints:
In his book of jurisprudence (Fiqh), entitled Al-Muhalli3, he says:
Question
If the heirs of the killed one are absent or they are young or insane, jurists
have different viewpoints regarding that.
Then he quotes from Abu Hanifah that he said: The elder heir has the right
of eliminating the killer and it is not necessary to wait for the children to grow
up.
He narrates from Shafei that if one of the heirs of the slain is of age he
cannot demand retaliation till his heir comes of age. Then he has doubted the
statement of Shafei and says: Hasan bin Ali, inspite of the fact that Ali had young
children, took retaliation from Abdur Rahman (and did not wait for them to come
1
Lesaanul Mizan, 4:200 [4/229, No. 5737].
2
Tafseer Alusi, 21:76.
3
Al-Muhalli, 10:482.
146
of age).
After that he says:
The condemnation of killing of Ibne Muljim returns to them in the same
condition that Hanafis condemn the Shafeis, because in this matter they have
agreement with Malikis and they say: One, who kills on the basis of whim or
independent judgment (Ijtehaad), does not have retaliation. And the whole
Ummah is having consensus that Abdur Rahman Ibne Muljim slain Ali (a.s.) on
the basis of independent judgment (Ijtehaad) and the belief that his act was
correct.
And Imran bin Hattan, poet of the Safooriya sect, says regarding this:
‘I sometimes ponder on the slash, which a pious man delivered only seeking
divine pleasure and I find that his pan of deeds is the heaviest of all in the view of
God.’
Hanafis in opposition to Hasan bin Ali, fabricated this same accusation,
which the Shafei fabricated and the arrow they shot returned to them and they fell
into the ditch they had dug for others.”1
Come to me and we can ask Muslim whether this statement is in conformity
with the statement of the Prophet to Imam Ali (a.s.) that:
“Your killer is the most wretched of the people of the last age,” and in other
words: “The most wretched of the people,” and in the third version: “The most
wretched of this Ummah, like the killer of the she-camel of Prophet Salih.”?
Prominent Hafiz scholars, the elders and the imams have narrated this
tradition and according to Ibne Hazm’s definition of wide narration (Tawatur),
this tradition reaches the point of wide narration (Tawatur) as among narrators of
this tradition are Ahmad, imam of Hanbalis in Musnad,2 Nasai in Khasais,3 Ibne
Qutaibah in Al-Imamah was Siyasah4 and Hakeem in Mustadrak5
Is this statement compatible with the address of the Messenger of Allah
(s.a.w.a.) to Imam Ali (a.s.)? When he asks:
“Do you want me to inform you about one, who is punished on Judgment
Day most severely?”
I said: “Yes, O Messenger of Allah (s.a.w.a.).”
He said: “The most severe punishment on Judgment Day would be that of
the killer of the she-camel of Salih and of one, who dyes your beard with the
blood of your head.”
1
Ibne Hajar has mentioned this point in his Talkhisul Habir fee Naqle Ahadithe Al-Rafai al
Kabeer, Printed in India, 1303 A.H.: 416 [4/46].
2
Musnad Ahmad, 4:263 [5/326, H. 17857].
3
Khasais Ameerul Momineen, 39 [Pg. 162, H. 153] and in Sonan al-Kubra [5/153, H. 8538].
4
Al-Imamah was Siyasah, 1:135 [139].
5
Al-Mustadrak alas Saheehain, 3:140 [3/151, H. 4679] and in the same way in his Talkhis.
147
Ibne Abde Rabb has narrated this report in his Al-Iqdul Fareed. 1
Is it compatible with the following statement of the Messenger of Allah
(s.a.w.a.) that:
“Your killer will have similitude with the Jews and he would be a Jew in
fact.”?
Ibne Eddi has mentioned this report in Kamil, and Ibne Asakir has also
narrated it as mentioned in Tartteeb Jamaul Jawame2.
Alas, if I can only find which independent judgment (Ijtehaad) legalizing
killing an Imam is worth obedience?!
Or which independent judgment (Ijtehaad) had fixed the killing of that
Imam as dower for a woman3 of Khawarij with whom the most wretched person
from Murad tribe had fallen in love? Or as opposed to the clearest declaration
(Nass) of Prophet, what scope is there for independent judgment (Ijtehaad)?
And if the door of such independent judgment (Ijtehaad) had been open, it
would approve the killing of all the prophets and caliphs, although Ibne Hazm
was not at all prepared that the killer of Umar and killers of Uthman should be
regarded as jurisprudents (Mujtahid) and we also will not say anything here.
Alas, if I only knew, which ones of the Ummah are having consensus in
absolving Ibne Muljim from this terrible deed?
Alas, if he would only indicate them for us. But he can never point them out
to us, because no writing is found in the Islamic Ummah in this false quotation,
except from the Khwarij, who are beyond the pale of Islam and Ibne Hazm has
followed them and has justified it through the couplet of Imran.
O Allah, You yourself know who Imran bin Hattan is and what is the value
of his exoneration of Ibne Muljim for spilling the blood of Ameerul Momineen
(a.s.).
What value does his statement have that it should be used as evidence and
regarded as basis and foundation of Islam?
And a jurist like Ibne Hazm, what position does he have in religion? When
he follows the like of Imran, and uses his viewpoint in the God’s religion and on
its basis, opposes authentic traditional reports narrated from Messenger of Allah
(s.a.w.a.)? He refutes them and makes Islamic Ummah a target of condemnation
through a fellow, who is beyond the pale of Islam, while the fact is that his
contemporary, Qaazi Abu Tayyab Tahir bin Abdullah Shafei4 has mentioned as
1
2
Kanzul Ummaal, 6:412 [13/195, H. 36582].
3
Ref: Al-Imamah was Siyasah, 1:134 [4/137]; Tareekh Tabari, 6:83 [5/144]; Al-Mustadrak,
3:143 [3/154, H. 4690].
4
He is a Shafei jurist. Ibne Khallikan, in his Taareekh, 1:253 [2/512, No, 307], says regarding
him: He is reliable, truthful, honest and he was aware of principles of jurisprudence and its
branches. He was a researcher in science of jurisprudence. He was honest, good natured and
followed a correct faith; and has composed a couplet on the profession of jurists. He was born
148
follows regarding Imran:
‫ ا÷ ﻣﻠﺠﻢ اﻟﻤﻠﻌﻮن ﲠﺘﺎان‬î ‫ء ﳑﺎ اﻧﺖ ﻗﺎﺋﻠﻪ‬õ‫اﱏ ﻻ‬
‫اﻻ ﻟﳱﺪم ﻟﻼﺳﻼم ارﰷان‬ ‫اي ﴐﺑﻪ " ﺷ© ﻣﺎ اراد ﲠﺎ‬
‫دﻧﻴﺎ و اﻟﻌﻦ ﲻﺮاان و ﺣﻄﺎان‬ ‫اﱏ ﻻذﻛﺮﻩ ﻣﺎ ﻓﺎﻟﻌﻨﻪ‬
‫ﻟﻌﺎﺋﻦ ﷲ اﴎارا و اﻋﻼان‬ ‫ﻋﻠﻴﻪ ﺛﻢ ﻋﻠﻴﻪ اﻟﺪﻫﺮ ﻣﺘﺼﻼ‬
‫ﻫﺎان و ﺗﺒﻴﺎان‬õ ‫ﻧﺺ اﻟﴩﻳﻌﻪ‬ ‫ﻓﺎﻧامت " الكب اﻟﻨﺎر ﺟﺎء ﺑﻪ‬
1. I certainly declare immunity from your false statement regarding
Ibne Muljim. 2. Woe upon that strike, which the wretched one delivered
with the aim of demolishing the pillars of Islam. 3. Whenever I recall him, I
invoke curse on Imran and Hattan. 4. As long as the world endures, hidden
and open curse be on him. 5. And according to clear declaration of Shariah;
you two are dogs of Hellfire.
In addition to them the reaction of Imam Hasan (a.s.) in killing Ibne Muljim
and support from Muslims, in addition to the companions and companions of
companions, in such a way that each of them was eager that he should himself
execute Ibne Muljim; it shows that the act of the accursed Ibne Muljim was not
an act having independent judgment (Ijtehaad), what to say that we should justify
it and regard it as good?
And suppose if it was also independent judgment (Ijtehaad), that Ijtehaad
was opposed to numerous textual declarations (Nusus).
On the basis of this, the exigency of the majority of Muslims decided that
this corruption should be rooted out and this was a duty of Muslims in general.
But the Imam of that time and the pride of youths, Imam Mujtaba (a.s.) in this
excellence, was having precedence over others in every excellence (and he
uprooted mischief).
Indeed, how much is the distance between Ibne Hazm and Ibne Hajar!
Ibne Hazm has justified the act of Ibne Muljim and showed it to be correct
and Ibne Hajar has, in his book of Lesaanul Meezaan,1 excused himself from not
stating his name and has declared him to be a killer and shedder of blood; and in
Tahzeebut Tahzeeb,2 he says:
“He was among the survivors of Khawarij.”
in Baghdad during 348 A.H. and he died in 450 A.H.

1
Lesaanul Mizan, [3/534, No. 5077].
2
Tahzeebut Tahzeeb, 7:338 [7/297].
149
Other viewpoints of Ibne Hazm
In his book of Al-Fisal1, he says regarding a jurist (Mujtahid):
“Abu Ghadiya, Yasar bin Sabah Salmi eliminated Ammaar (r.a.). Ammaar
was present at the allegiance of Rizwan. He was of those, about whom Almighty
Allah has informed that their hearts were informed and who had peace and
contentment of the heart and from whom He was satisfied. Abu Ghadiya
eliminated him according to independent judgment (Ijtehaad); though he
committed a mistake and excess, but since he made mistake in independent
judgment (Ijtehaad), only one reward will be given to him.
But Abu Ghadiya was not like the killers of Uthman, because killers of
Uthman did not dare to exercise independent judgment (Ijtehaad), because
neither had Uthman killed anyone, nor was he at war and neither. He was a
defender nor an attacker and neither he had committed adultery, neither was he
apostate, that fighting against him should be justified. On the contrary those
people were transgressors, attackers and shedders of blood, who unjustly,
deliberately and knowingly shed his blood and they were sinners and accursed
people.”
I failed to find the meaning of independent judgment (Ijtehaad) of Abu
Ghadiya, who was among the nameless and unknown people of the world and
among the degraded people of society and backward persons of the time of the
Prophet.
Nothing is mentioned about him, except for the term of ‘Juhni’ and in no
book is its meaning mentioned, which would be an indication of his independent
judgment (Ijtehaad). And except for quoting the statement of the Messenger of
Allah (s.a.w.a.) that: “Your blood and property is unlawful,” And also: Lest you
apostasies after me and kill each other,” nothing from divine knowledge is quoted
from him!
And companions of the Messenger of Allah (s.a.w.a.) were also astonished
at him that how having heard this from the Messenger of Allah (s.a.w.a.), he
killed Ammaar.2 No senior religious personality till the period of Ibne Hazm has
used word of independent judgment (Ijtehaad) for Abu Ghadiya.
Moreover, I don’t know what is the meaning of independent judgment
(Ijtehaad) contradicting the statement of Holy Prophet (s.a.w.a.)?
According to authentic, proved and widely narrated traditional reports, he
said:3 A rebellious group shall kill you. In other words: People, who have gone
astray shall kill you. Although this same report, also, does not leave any scope for
independent judgment (Ijtehaad) or justification for his killing; because his killer,
1
Al-Fisal, 4:161.
2
Al-Istiab, 2:680 [Part 4, 725, No. 3109] and Al-Isabah, 4:150 [No. 88].
3
Ibne Hajar in Al-Isabah, 2:512 [4/5704] and Tahzeebut Tahzeeb, 7:409 [7/358, No. 665] has
mentioned the wide narration (Tawatur) of this report.
150
in every way that he justifies, it is deviated from truth. And we also don’t
recognize the independent judgment (Ijtehaad), which makes aggression and
excess lawful, when a healthy sense regards it as evil and it is not having any
support in divine religion as well.
Even though Muawiyah, when Abdullah bin Umar narrated the tradition for
him and Amr Aas addressed him saying: O Muawiyah, did you not hear the
statement of Abdullah? Muawiyah justified his crime saying: “You are a senile
old man, you always recite this tradition, while you bath in your urine; but we
killed him (no, we did not kill him) on the contrary, Ali and his companions
killed him, who brought him to the battlefield and threw him to our spears.]1.
Also his statement: “You instigated the people of Shaam against us, but do
you have to mention every statement you heard from the Prophet?”2
Also, I don’t imply the report of Tibrani from Ibne Masud from the
Messenger of Allah (s.a.w.a.) that he said:
“Whenever dispute occurs between people, the son of Sumayyah (Ammaar),
shall be on the side of truth.”3
Although this tradition does not leave any scope for argument and debate,
because on the basis of this traditional report, opposition to Ammaar is, without
any doubt, falsehood and after this clear report, no independent judgment
(Ijtehaad) will be found that may justify the acts of the companions of falsehood
against the companions of truth.
Yes, I do not imply this tradition; I imply what Hakeem in Mustadrak4 and
Dhahabi in his Talkhis, through his chains, from Amr Aas and certified its
authenticity.
Amr Aas says: “I heard the Holy Prophet (s.a.w.a.) say: O God, I have
chosen Ammaar from Quraish (especially); indeed one, who kills Ammaar and
raids his property, is in Hell fire.”
Also, a tradition mentioned in Tarteebul Jama5 through the chains of Ibne
Asakir,6 which he has quoted from Musnad Ali (a.s.):
“Indeed Ammaar is with truth and truth is with Ammaar and wherever truth
goes, Ammaar is with truth and the killer of Ammaar is in Hell fire.”
And a tradition, which Ahmad has mentioned in Musnad,7 through his
chains of narrators in the following words:
“Allah, the Mighty and Sublime will be inimical to one, who is inimical to
Ammaar and Allah, the Mighty and Sublime will be infuriated with, one who
1
Tareekh Tabari, 6:23 [5/41], Tareekh Ibne Kaseer, 7:369 [7/299, Incidents of 37 A.H.].
2
Ref: Sharh Nahjul Balagha, Ibne Abil Hadeed, 2:274 [8/27, Sermon 124].
3
Al-Mojamul Kabeer, [10/96, H. 10071].
4
Mustadrak Alas Saheehain, 3:387 [3/437, H. 5661] and in its selection.
5
Kanzul Ummaal, 7:75 [13/538, H. 37411].
6
Tareekh Medinatul Damishq, [12/622].
7
Musnad Ahmad, 4:90 [5/52, H. 16380].
151
hates Ammaar and Allah, the Mighty and Sublime will curse those, who curse
Ammaar.”
In presence of these authentic and widely narrated traditional reports1, what
scope remains for the independent judgment (Ijtehaad) of Abu Ghadiya?
And what scope remains for the justification of Ibne Hazm that he should
describe the act of Abu Ghadiya to be positive?
And what scope is there for his viewpoint regarding the independent
judgment (Ijtehaad) of Abu Ghadiya and his judgment that his act will get one
divine reward? While the fact is that according to clear declaration of the Holy
Prophet (s.a.w.a.), he is in Hell fire?
Is any expression of hatred and enmity greater than killing?
And in the book of Al-Istiab,2 marginal notes of Isabah, it is mentioned:
“Abu Ghadiya was a supporter of Uthman and he was the killer of Ammaar
and whenever he sought permission to meet Muawiyah or someone else, he used
to say: ‘The killer of Ammaar is at the door.’ And whenever he was asked about
the Ammaar’s killing, he used to praise it, without any restraint.”
His story is astonishing to the people of knowledge, because he has himself
narrated from the Holy Prophet (s.a.w.a.): “You will not refrain from infidelity
after me (and some of you would strike the neck of others).” In spite of that he
slain Ammaar.
All this explains his aim in his precedence in killing Ammaar and his
awareness of the saying of the Holy Prophet (s.a.w.a.) regarding the killer of
Ammaar and his negligence to it and his absence of caution and fear from his
killing.
However, he was naturally a follower of the viewpoint of his imam,
Muawiyah, and he repeated his statements to the narrators of the tradition of
Messenger of Allah (s.a.w.a.) that:
“You are a senile old man, who always narrates this tradition, while you
would wash yourself with your urine.”
You are a better judge than me to judge the depth of this statement and
extent of loyalty of its sayer to the Sunnah of Messenger of Allah (s.a.w.a.) and
his following the reports issued from the source of divine revelation, and
foundation of independent judgment (Ijtehaad) of Abu Ghadiya in committing
this vile deed was also based on such statements of Muawiyah and his like.
Finally, the statement of Ibne Hazm regarding the killers of Uthman that:
“Their independent judgment (Ijtehaad), as opposed to this text (Nass) that:
It is not lawful to shed the blood of a Muslim, who testifies to the oneness of
Allah and my prophethood, except in three cases: a married fornicator woman,
1
On the basis of what Ibne Hazm says in definition of wide narration (Tawatur) in traditions.
2
Al-Istiab, 4:151 [Part four, 1725, No. 3109].
152
one who commits murder and one, who goes beyond the circle of faith.”1
But, he does not say this regarding the killer of Imam Ali (a.s.), those, who
fought against him and the killer of Ammaar. Whereas you know that the
situation of those, who fought against Ali (a.s.) and those, who slain him and
Ammaar is same as that of the killers of Uthman.
Furthermore, according to his principle, they also committed mistake in their
independent judgment (Ijtehaad); then why, like Abdur Rahman Ibne Muljim and
his like, they should not be rewarded?
Yes, he can offer the excuse that he is the killer of Ali, but those are killers
Uthman!
What we can conclude is that there is negation of discretion of independent
judgment (Ijtehaad) for killers of Uthman in view of Ibne Hazm.
In addition to this, he is not pleased with those, who curse the companions as
he says:
“They are transgressors and accursed people,” while the fact is that majority
of his co-religionists regard as apostates or transgressors those, who curse
companions and majority of the imams of sects regard cursing the companions as
punishable, no matter who the curser may be and to whichever sect he may
belong, without any exception, and this is the consensus of Ahle Sunnat on
justice of companions. 2
He himself says in Al-Fisal:3
“If someone talks ill of companions, may Allah be pleased with them, and is
ignorant, he is excused. But if proof was established on him and he again
disobeys and does not eschew talking ill of the companions, he is a transgressor,
although subject to the condition that he should not bear malice, like one, who
commits adultery or theft and if he is inimical to Allah and His Messenger
(s.a.w.a.), he is an infidel.
It is narrated that Umar said in the presence of the Messenger of Allah
(s.a.w.a.), regarding Hatib, who was a emigrant (Muhajir) and a fighter of Badr:
O Messenger of Allah, allow me to strike off the neck of this hypocrite.
Now, Umar did not become an infidel due to his attribution of infidelity to
Hatib; on the contrary he committed a mistake in his independent judgment
(Ijtehaad), thus he was a jurist (Mujtahid), who committed mistake and not
obstinate. And the Messenger of Allah (s.a.w.a.) said: ‘The sign of hypocrisy is
malice to Ansar.’ And he said to Ali (a.s.): ‘Except for a hypocrite, no one bears
enmity to you.’”
1
Bukhari [in his Saheeh, 6/2521, H. 6484], and Muslim [in his Saheeh, 3/506, H. 25] have
mentioned this traditional report.
2
Ref: As-Sarimul Maslul Alaa Shatim Rasul, 572-592; Al-Ahkam fee Usulul Ahkam, of
Amadi, 2:631 [2/102]; Ash-Sharafal Moayyad, 112-119.
3
Al-Fisal, 3:275.
153
In view of Ibne Hazm, jurists (Mujtahid) like Abdur Rahman Ibne Muljim
and Abu Ghadiya are not few, who are excused for their mistakes, as he says1 in
his book of Fisal:
“We are sure that Muawiyah and his supporters were jurists and they
committed mistake in their independent judgment (Ijtehaad) and they are entitled
to one reward.”
He regards Muawiyah and Amr Aas jurists (Mujtahid) and says2:
“They are like jurists (Mujtahid), who form independent judgment (Ijtehaad)
regarding problems of capital punishment. Among the jurists (Mujtahid) some
apply capital punishment for the sorcerer and some do not. Some regard killing of
a free person same as killing of a slave and some do not. Some regard killing of a
Muslim equal to killing of a disbeliever and some do not.
Now it should be asked: If the basis of ignorance, blind-heartedness and
error had not been present in between, what is the difference between
independent judgment (Ijtehaad), who deliver verdicts and the independent
judgment (Ijtehaad) of Muawiyah and Amr bin Aas and others?”
Reply
There is a lot of difference between them and Islamic jurisprudents; because
the Islamic jurisprudents are those from whom the proof was unclear, or the
evidence of some texts was stronger than other proofs so they deliver the verdict
according to that evidence.
As opposed to this Islamic jurist, there is another jurist, who strengthens
another evidence and delivers a verdict opposed to the verdict of previous jurist;
on the basis of this, both these jurists have delivered verdicts according to their
individual interpretation of Quran and traditions.
Now, there is a great difference between jurists and those, who fight against
Ali (a.s.). Their verdict is based on Quran and Sunnah and this is their personal
view as opposed to Quran and Sunnah; but was the Book of Allah, the Mighty
and the High not present in the Islamic society and before the eyes of people?
The book containing the verse of Purification declaring the infallibility of
Prophet, and his successor, Ali (a.s.), his prominent daughter, and her two sons.
And in that is the verse of Mubahila, revealed in their honor and which
mentions Ali (a.s.) as the self of the Prophet, and other verses, which are almost
number 300,3 which were revealed about Imam Ali (a.s.).
Is it possible in your view that Allah, the Mighty and the High should
1
Ref: Al-Fisal of Ibne Hazm 4:161.
2
Al-Fisal of Ibne Hazm 4:160.
3
Ref: Tareekh Khateeb, 6:221 [No. 3275]; Ibne Asakir, [12/309 and in the biography of Imam
Ali (a.s.) in Tareekh Damishq, researched edition 1/273, H. 322]; Kifayatul Kanjih, 108 [Pg.
231]; As-Sawaiq, 76 [Pg. 127]; Taareekhul Kholafa, Suyuti, 115 [Pg. 161]; Al-Futuhatul
Islamiyya, 2:342; Nurul Absar, 81 [Pg. 164].
154
announce from the tongue of His Prophet that obedience to Ali (a.s.) is His
obedience and disobedience of Ali is His disobedience1, and at the same time the
field should be open for independent judgment (Ijtehaad) so taking refuge in that
battle can be fought against him, or he can be killed or exiled or in view of
general public, he should be abused, or cursed from pulpits or open propaganda
against him should be unleashed?
Will your independent view permit you to adjudge that jurisprudence
regarding this is like the jurisprudence and difference of Islamic jurisprudents
regarding the execution of the sorcerer?
Ibne Hazm himself says in the book of Al-Fisal2:
“If a Muslim holds a view and he commits a mistake in that, since there was
no proof against that and the truth was also not clear for him, he is excused and
he will get a single reward; because he was in pursuit of truth and his mistake
also, since it was not intentional according to the statement of the Almighty
Allah:
ْ ُ ‫ﺎح ِﻓ ْﻴ َﻤ ٓﺎ َا ْﺧ َﻄ ْﺎﺗُ ْﻢ ﺑﻪٖ ( َو ٰﻟﻜ ِْﻦ َّﻣﺎ َﺗ َﻌ َّﻤ َﺪ ْت ﻗُﻠُ ْﻮ ُﺑ‬
‫ﲂ‬
ٌ َُ ُْ ََْ َ ََْ
‫وﻟﻴﺲ ﻋﻠﻴﲂ ﺟﻨ‬
ۙ ِ
“And there is no blame on you concerning that in which you
made a mistake, but (concerning) that which your hearts do
purposely (blame may rest on you).”3
He would be given a single reward. And if his view is proved correct and
valid, he would get two rewards: one for the correctness of his verdict and one for
the efforts he exerted in it. And since the proof was evident for him, but without
enmity and malice to God and His Messenger (s.a.w.a.), he had opposed the
truth, such a person is a transgressor; he persisted on an unlawful act and
committed audacity against God. And if it was due to enmity and malice to God
and His Messenger (s.a.w.a.) he opposed truth, such a person is a disbeliever and
an apostate; his life and property are lawful (he can be killed and his property
seized) and in this rule, there is no difference between mistakes regarding issues
of belief in every matter of the Shariah and jurisprudential mistakes.
Is it possible to deny the evidence of Quran or to deny the verses mentioned
in it? Or there is possibility that all these definite evidences remained concealed
on those mistaken jurists and the truth did not become clear on them and
evidence was not established on them? Or independent judgment (Ijtehaad) and
interpretation have permeated these clear textual declarations also?
In addition to this, there exist clear and absolute traditional reports from the
Messenger of Allah (s.a.w.a.) regarding fighting and peace with Ameerul
Momineen (a.s.); some of them are as follows:
1
Hakeem has mentioned this report in Mustadrak, 3:121 and 128 [3/131 H. 4617, Pg. 139, H.
4641] and Zahabi has mentioned it in his Talkhis, and certified its authenticity.
2
Al-Fisal, 3:258.
3
Surah Ahzab 33:5
155
In Mustadrak1, Hakeem has narrated from Zaid bin Arqam from Messenger
of Allah (s.a.w.a.) that he said to Ali, Fatima, Hasan and Husain (a.s.):
“I am at war with those, who are at war with you and I am at peace with
those, who are at peace with you.”
Mohibuddin Tabari in Riyaz2, has narrated from Abu Bakr Siddiq that he
said: “I saw the Messenger of Allah (s.a.w.a.) having pitched a tent and leaning
on an Arabian arch; and in tent were Ali, Fatima, Hasan and Husain. He said: O
Muslims, I am at peace with one, who is at peace with the occupants of the tent
and I am at war with one, who is at war with them. I am a friend of one, who
befriends them and I do not love those, who do not love them; and none loves
them, except one, who is fortunate and of legitimate birth; and no one is inimical
to them, except one, who wretched and of illegitimate birth.”
Also, Hakeem, in Mustadrak3 has narrated from Jabir bin Abdullah that I
heard the Messenger of Allah (s.a.w.a.) say while holding the arm of Ali Ibne Abi
Talib (a.s.): “He is the chief of the righteous and the killer of the transgressors;
one, who supports him, would be successful and one, who deserts him, shall be
degraded.”
In addition to these, the Messenger of Allah (s.a.w.a.) advised regarding the
same battle to his companions and Imam Ali (a.s.), about which Ibne Hazm
thinks that Muawiyah, Amr Aas and their followers fought due to their mistaken
independent judgment (Ijtehaad).
And naturally none of these advices were concealed from any of the
companions; and the following are some examples of generals call of the
Prophet:
Hakeem, in Mustadrak4 and Dhahabi in Talkhis, has narrated from Abu
Ayyub Ansari that the Messenger of Allah (s.a.w.a.) ordered Ali Ibne Abi Talib
(a.s.) to fight the Qasiteen, the Mariqeen and the Nakiseen.
And without any doubt when you gain access to truth, you would have
accepted it. And soon in the life history of Amr Aas and discussion with
Muawiyah, you will become aware of points, which distinguish truth from
falsehood.
This was a miniscule sample of the statements regarding the views,
deviations, illogical and baseless statements of Ibne Hazm. And if ignorance,
blind heartedness and exaggeration is not used, you will find that most statements
declaring his deviation are justified.
1
Mustadrak Alas Saheehain, 3:149 [3/161, H. 4714] and in the same way in its Talkhis
(Selection).
2
3
Mustadrak Alas Saheehain, 3:129 [3/140, H. 4644].
4
Mustadrak Alas Saheehain, 3:139 [3/150, H. 4674] and in the same way in its Talkhis
(Selection).
156
Ibne Khallikan writes in his Tarikh:1
“He has severely attacked the past scholars, in such a way that no one is safe
from the slash of his tongue.
Ibne Areef says: “The tongue of Ibne Hazm and the sword of Hajjaj are
twins.”
َّ
·ۚ‫اﻟﻨﺎ ِر‬ ‫" ِﰲ‬ َ ‫َا َﳁ َ ْﻦ َﺣ َّﻖ َﻋﻠَ ْﻴ ِﻪ َﳇ َِﻤ ُﺔ ْاﻟ َﻌ َﺬاب( َا َﻓ َﺎ ْﻧ‬
ْ َ ‫ﺖ ُﺗ ْﻨ ِﻘ ُﺬ‬ ۭ ِ
“What! as for him then against whom the sentence of
chastisement is due: What! can you save him who is in the
fire?”2
1
2
Surah Zumar 39:19
157
Meaning of the tradition of Ghadeer
Perhaps, by this point no doubt remains that the tradition of Ghadeer was
indeed issued by the Holy Prophet (s.a.w.a.).
Evidence of this tradition on the Imamate of our master,

Ameerul Momineen (a.s.)
We have no doubt whatsoever that the word of ‘Maula’ in this instance, only
implies the Imamate of Ameerul Momineen (a.s.). It does not make a difference
whether the dictionary meaning of the term of ‘Maula’ is clearly this or it has
numerous meanings or other implications. Whether it is according to the rule of
evidence of the meaning or without the rule; because what the people in that large
and magnificent gathering concluded from it and persons, who heard it after this
event and their statements; it becomes the evidence of its meaning. Without any
of them denying it and after them poets and litterateurs till the present age have
also understood it in the same way. And this is the strongest evidence and proof
on the meaning under discussion.
The foremost of them being: Our master, Ameerul Momineen (a.s.), who in
reply to the letter of Muawiyah, wrote couplets, which shall be mentioned in the
coming pages:
“On the day of Ghadeer the Messenger of Allah (s.a.w.a.) made my
mastership obligatory on you.”
And among them being: Hassan bin Thabit, who was present in Ghadeer and
who sought permission of the Messenger of Allah (s.a.w.a.) to recite couplets
regarding this grand occasion and then recited couplets including:
“He said: ‘O Ali, arise, as I have appointed you as Imam and leader after
me.’”
And among them is the senior companion, Qays bin Saad bin Ubadah
Ansari, who says:
“Ali is our Imam and Imam of all of us as Quran mentioned it. On the day
the Prophet (s.a.w.a.) said: Of whomsoever I am the master, Ali is (also) his
master. And this is a great matter.”
And among them is Muhammad bin Abdullah Himyari, who said:
“They have completely forgotten his appointment on the day of Ghadeer
Khum from the Almighty Allah and from the best of humans, Muhammad
(s.a.w.a.).”
Among them is Amr Aas, the companion, who said:
“So many times did we hear from the Messenger of Allah (s.a.w.a.) special
158
advices about Ali. And on the day of Ghadeer Khum, he came to the pulpit while
his companions had not departed and from the side of Allah he bestowed to Ali
the authority on believers from the aspect of Shariah. His hand was in the hand of
Ali and he was calling aloud, by the command of God, he said: Of whomsoever I
am the master, Ali is (also) his master from today.”
And among them is Kumayt bin Zaid Asadi, the martyr (126), who says:
“On the day of Ghadeer, when thick trees were shading, the Messenger of
Allah (s.a.w.a.) designated Ali (a.s.) with Mastership (Wilayat). Alas, if it had
been followed. But the people sold away the Caliphate and I never saw such a
prohibited act before.”
Among them is Sayyid Ismail Himyari (d. 179 A.H.) in many of his poetic
couplets and Abdi Kufi from the poets of the second century in a long panegyric
composed by him and the master of Arabic literature, Abu Tammam (d. 231
A.H.) in his ode, entitled Raiyya.
There is a series of great intellectuals, who were experts of their time and
who had excellent command on knowledge and literature, all of them concluded
the correct implication of the meanings of the words and proper contexts have
understood the same meaning and they have used it in their couplets.
Among them being such teachers of language and literature like Dibil
Khuzai, Himani Kufi, Amir Abu Faraas, Alamul Huda Sayyid Murtada, Sayyid
Razi, Husain bin Hajjaj, Ibne Rumi, Kashajim Sanobari, Mufajja, Sahib bin
Ubbad, Nashi, Saghur Tankhi, Zahi, Abul Alaa Sarvari, Jauhari, Ibne Alawiya,
Ibne Hammad, Ibne Tabataba, Abul Faraj, Mihyar, Sulu Neeli, Fanjkardi and
there is a long list of such personalities, whose literary works have reached to the
present age. No expert of art and literature can dare to accuse those artists,
because all of them are sources of language and pillars of classical literature.
In addition to them there are many other important personalities, who, if not
in couplets, but through their statements, explained that the word of Maula and
Wali means the same Imamate and leadership.
Among them Abu Bakr and Umar top the list: they said while paying
allegiance to Ali (a.s.):
“O Ali, you have become my master and the master of all believing men and
women.”
Respected readers know well that the rebellious Arabs never agreed to
accept obedience of anyone. They did not conclude anything from mastership,
except love, hate or anything else. From this they concluded supreme leadership,
Imamate and Caliphate, which was a burden on their nature, but on asking about
the clarification of Ameerul Momineen, it showed their humility.
Ameerul Momineen (a.s.) also intended to clarify this meaning that he
publicized the above mentioned question in the replies that they gave was that
they have understood the clear demand of the Prophet. Yes, this meaning was
also not concealed from ladies, who remained behind the veil.
159
Zamakhshari says in Rabiul Abrar:
“In the light of the statement of Daramiya Hajuniya, even ladies behind veil
concluded this. Muawiyah asked them about the reasons for affection for Ali
(a.s.); and they replied in protest that the Messenger of Allah (s.a.w.a.) declared
Mastership (Wilayat) for Ali on the day of Ghadeer and an incapable person like
you is prepared to fight with him, that is why I hate you. Muawiyah did not refute
this.”1
Before all these things are the evidences, challenges and details of protest
and arguments of Ameerul Momineen (a.s.) on the day of Rahba to prove his
Caliphate.
Master (Maula) in the meaning of foremost (Awla)

The dictionary meaning of Maula is superior (Awla) or it is one of the
meanings of Maula. Regarding this the conclusions derived by the scholars can
be very beneficial.
َّ ُ ُ ٰ ْ َ ْ ُ َ َ َ ْ َّ َ َ َّ ٌ َ ْ ْ ُ ْ ُ َ ٔ ْ ُ َ َ ْ َ ْ َ
ُ ‫اﻟﻨ‬
َ‫ﺎر( ِﱓ‬
ۭ ‫ ﻛﻔﺮواۭ( ﻣﺎوﯨﲂ‬f‫ﻓﺎﻟﻴﻮم ﻻ ﺧﺬ ِﻣﻨﲂ ِﻓﺪﻳﺔ وﻻ ِ" اﻟ ِﺬ‬
ُْ‫ﺼ‬ ْ ْ ْ ُ ‫َﻣ ْﻮ ٰﻟ‬
‫ﲑ‬ ِ ‫ﯩﲂۭ( َو ِﺑﺌ َﺲ اﻟ َﻤ‬
“So today ransom shall not be accepted from you nor from those
who disbelieved; your abode is the fire; it is your friend and evil
is the resort.”2
In Surah Hadeed, you are needless of finding evidences for the interpretation
of the term of Maula; as some have interpreted it only as one having complete
authority and some interpreted it as one most worthy.
They are as follows:
1. Ibne Abbas in his Tafseer3, quoted by Tafseer Firozabadi.
2. Farrah Yahya bin Ziyad Kufi Nahwi4 (d. 207 A.H.).
3. Akhfash Awsat, Abul Hasan Saeed bin Masada Nahwi (d. 251 A.H.), as
quoted by Fakhre Raazi in Nihayatul Uqul.
4. Abu Abdullah Muhammad bin Ismail Bukhari (d. 215 A.H.).5
5. Abul Abbas Thalab Ahmad bin Yahya Nahwi Shaibani (d. 219 A.H.).6
6. Abu Ja’far Tabari (d. 310 A.H.) in his Tafseer7.
7. Taftazani (d. 791 A.H.).1
1
Ref: Rabeeul Abraar, Zamakhshari, 2:599; Balagatun Nisa, 72 [Pg. 105].
2
Surah Hadeed 57:15
3
Tafseer Ibne Abbas, 242, [Pg. 458].
4
Maani al-Quran [3/134].
5
Saheeh Bukhari, 7:240 [4/1815].
6
Ref: Sharahul Mualliqatus Saba, [Pg. 106]; Qaazi Zuzani Husain bin Ahmad (d. 286).
7
Jaameul Bayan, 9:117 [No. 3, Vol. 27/228].
160
8. Alauddin Qushji (d. 879 A.H.).2
Second category
9. Abu Ishaq Ahmad Thalabi (d. 427 A.H.).
In Kashful Bayan, under the verse:
ْ ُ ‫ﱓ َﻣ ْﻮ ٰﻟ‬ َّ ُ ُ ٰ ْ َ
ُ ‫اﻟﻨ‬
َ ِ (‫ﺎر‬
‫ﯩﲂ‬ ۭ ‫ﻣﺎوﯨﲂ‬
“Your abode is the fire; it is your friend.”3
…he says: That is your companion and most deserving for your residence.
Then he has argued with the couplet of Labid, who says:
“Then Wahshi began the day thinking that everyone from behind was more
deserving (Maula) to be fearful.”4
10. Farrah Husain bin Masud Baghawi (d. 510 A.H.).5
11. Zamakhshari (d. 538 A.H.).6
12. Qaazi Nasiruddin Baidhawi (d. 692 A.H.).7
And there are other as well, in which the implication of Maula is ‘the most
deserving’, like:
The statement of Almighty Allah in Surah Baqarah:
َ َ َْ
‫ﺖ َﻣ ْﻮﻻ َان‬‫اﻧ‬
“Thou art our Patron.”8
Thalabi says in Kashful Bayan9: “That is our helper, caretaker and our
‘Wali’ (guardian) and the most capable of us all.”
Then is the statement of Almighty Allah in Surah Aale Imran:
ْ ُ ‫ﷲ َﻣ ْﻮ ٰﻟ‬
‫ﯩﲂ‬ ُ ‫َﺑﻞ‬
ِ
“Nay! Allah is your Patron.”10
In his exegesis, famous as Tafseer Zahidi, Ahmad bin Hasan Zahid Darwajki
says:
1
Sharahul Maqasid: 228 [5/273].
2
Sharhe Tajrid [Pg. 477].
3
Surah Hadeed 57:15
4
Faraj means arms and legs of quadrupeds, thus the place between the hands is called as
Faraj. Ref: Behaarul Anwaar, 37/232; Khulasa Abaqatul Anwar, Sayyid Hamid Naqvi, 8/70-
71; Sihahul Lugha, Jauhari 6/2529; Lesaanul Arab, 15/228.
5
Maalimut Tanzil, [4/297].
6
Al-Kashaf, 2:435 [4/476].
7
Tafseer Baizaawi, 2:497 [2/469].
8
Surah Baqarah 2:286
9
Kashful Bayan, Pg. 92, [Surah Hadeed 57:15].
10
161
“It implies that Almighty Allah is most worthy to be obeyed.”
And the verse of:
ْ ْ َّ َ َ َ ْ َ ََ َ ٰ َ ُ َ َ ُ َ ‫َﻣﺎ َﻛ َﺘ‬
‫ﰻ اﻟ ُﻤ ٔﻮ ِﻣ ُﻨ ْﻮ َن‬
ِ ‫ﺐ ﷲ ﻟﻨﺎۚ( ﻫ َﻮﻣ ْﻮﻟﯩﻨﺎۚ( َو ﷲِ ﻓﻠﻴﺘﻮ‬
“Save what Allah has ordained for us; He is our Patron; and on
Allah let the believers rely.”1
As Abu Hayyan says in his Tafseer:2
Kalabi said: That is He is more deserving of us in life as well as death. And
it is said that: He is our master and chief. And by the same argument, He deals
with everyone like He wishes.
Raazi’s statement regarding the meaning of tradition

As for Raazi, what happened to his efforts and with stammering of the
tongue and hesitation and excessive deliberation has expressed the doubts,
sometimes he swallows them, and sometimes he ruminates, and expresses doubts
and is in apprehension that he should pose them as huge; he after quoting the
meaning of Awla, and most deserving, says regarding a group:
Allah, the Mighty and the High says:
ُْ‫ﺼ‬ ْ ْ ْ ُ ‫ﱓ َﻣ ْﻮ ٰﻟ‬ َّ ُ ُ ٰ ْ َ
‫ﲑ‬ ِ ‫ﯩﲂۭ( َو ِﺑﺌ َﺲ اﻟ َﻤ‬ ۭ
ُ ‫اﻟﻨ‬
َ ِ (‫ﺎر‬ ‫ﻣﺎوﯨﲂ‬
“Your abode is the fire; it is your friend and evil is the resort.”3
There are a number of opinions regarding the meaning of Maula:
1. Ibne Abbas says: “Your Maula means your place of return and refuge and
its interpretation is that Maula is the position of the Master (Wali) and it is in the
meaning of proximity. Thus, the meaning is that fire is the place with which he
will be near and where he will reach.”
2. Kalbi says: “That is: it is most suitable for you. The viewpoint of Zajjaj,
Farrah and Abu Ubaidah is same. You should also know that what they have said
is not the interpretation of the word, it is its meaning; because if the term of
‘Maula’ with ‘Awla’ (most deserving) in dictionary has been in one meaning,
using each of them in place of one another had been correct and we could instead
of saying: ‘He is more deserving than so and so’ we could have said: ‘This one is
more Awla than so and so. Since this replacement is not right, we understand that
what they said is the meaning and not the interpretation.
From this aspect, I make you aware of this point that Sharif Murtada, when
he was proving the Imamate of Ali (a.s.) from the statement of the Messenger of
Allah (s.a.w.a.):
1
Surah Taubah 9:51
2
Tafseer Abu Hayyan, 5:52.
3
Surah Hadeed 57:15
162
“Of whomsoever I am the master, Ali is (also) his master.”
He (Sharif Murtada) says: “One of the meaning of Maula is Awla (most
deserving).”
Regarding this, he has reasoned through the statement of Imams, which they
mentioned in interpretation of this verse that Maula is in the meaning of Awla
and more deserving. When it is proved that in the word of Maula there is
possibility of the meaning of Awla (and the intention of this meaning from this
term is correct) applying this term to this meaning (in the tradition of Ghadeer)
will become obligatory; because the other meaning or its proof is clear (and does
not need explanation) like the meaning of cousin1 or helper or its ceasing to exist
is clear, like Mautiq (freed slave) and Muataq (the freed one) and applying the
statement of the Prophet on the first group is meaningless and on the second
group, it is a lie.
But we proved through reasoning that their statement on this juncture hints
at the meaning of the term and not its interpretation, therefore reasoning through
their statements is incorrect. 2
And the gist of his statement in Nihayatul Uqul is as follows:
If the term of Maula had come in the meaning of Awla [most deserving and
eligible] it was definitely correct that whatever is common between the two will
be same; but it is not so; that is why ‘Maula’ cannot be in the meaning of
‘Awla’… and evidence of this claim is that it cannot be said: “He is my Maula of
so and so” but it can be said: He is the Maula, and the two of them are two
Maulas, and also, without the word of ‘min’ it cannot be said: He is ‘Awla’ and
they two are ‘Awliyan’.
If you want, you can be amazed (and listen to the astonishing statement) so
be amazed that Fakhre Raazi was unaware that the conditions of derivatives in
different conjugations is different from the aspects of intransitive and transitive
verbs; because singularity of meaning among contradictory terms occurs in the
essence of the meaning and not in their broadness, which are kinds of special
constructions and seen in conjugation of terms and their grammatical forms.
So, contradiction between the terms of Maula and Awla after the fact that
the term of Awla should come with ‘ba’ but Maula comes without ‘ba’ – (from
the aspect that the root is not W-L-Y, except) in the aspect that it has occurred in
conjugation of ‘Afal’. As it is a specialty of this conjugation that it is
accompanied by ‘man’; on the basis of this, the implication of ‘so and so is Awla
to so and so’ and ‘so and so is Maula of so and so’ is one of the meaning of so
and so with relation to so and so is having precedence and worthier than the
1
This statement of Raazi is a strange overlooking, because Ja’far, Aqil, Talib and all sons of
Abu Talib were cousins of Holy Prophet (s.a.w.a.), but Ameerul Momineen (a.s.) is not their
cousin, he is their brother. Thus, this meaning was not intended by the word of Maula. It is
definitely a lie and not that it should become an evidence of proof.
2
163
other.
Khalid bin Abdullah Azhari says in the chapter of elatives in his book of
Tasrih:
“Using synonym in the place of a word is only correct if there is no
obstruction between them.”
However, a hurdle exists over here and that is the use; because elative noun
is not used, except with the word of ‘min’ (from), and sometimes the letter ‘min’
is omitted along with its preposition due to the presence of the context; like the
verse:
ٰ ََ ٌْ َ َُ ْٰ َ
ۭ ©‫ﲑ ّوا ْﺑ‬‫واﻻ ِﺧﺮۃ ﺧ‬
“While the hereafter is better and more lasting.”1
Moreover, the objections that Raazi has relied upon, in another meaning of
the term of Maula, is applicable to what others have mentioned as well, like the
meaning of ‘Nasir’, as Raazi has taken this meaning in the tradition of Ghadeer;
because instead of ‘He is the helper of the religion of Allah’ it can never be said:
‘He is the Maula of the religion of Allah’; and Prophet Isa (a.s.), instead of ‘Who
would help me in the religion of Allah?’ did not say ‘Who would be my Maula in
the religion of Allah?’ And the Hawaris also instead of saying: ‘we are helper of
Allah’ never said: ‘we are Maulas of Allah’.
You know well that these contradictions are effective in a large part of
similar words, which Rummani (d. 384 A.H.) has compiled on page 45 of his
separate book (printed in 1321 A.H.) printed in Egypt. And no grAmmaarian has
ever denied difference of meaning only on the basis of various types of use of
habits along with the word, just as on the pretext of all contradictions present in
the construction, they have not denied similarity.
As for example the sentence ‘I have a dirham, which is not new’ is correct,
but the statement: ‘I have a dirham, which is but not new’ is incorrect (or that the
term or ‘or’ and ‘except’ is used in the same sense. And the statement: ‘indeed
you are learned’ is correct, but the statement: ‘indeed you learned’ is incorrect.
Same is the case of all such kind of Arabic sentences.
Raazi’s objection in the view of scholars

This useless objection of Raazi did not remain concealed from scholars of
literature and experts of linguistics, and they rejected it after analysis. Their
disregarding it, is proof that the meaning of Maula is proved to be Awla.
They include Taftazani in Sharh Maqasid,2 Qushji in Sharh Tajreed3 and
1
Surah Alaa 87:17
2
Sharh Maqasid, 289 [5/273].
3
Sharh Tajreed, [Pg. 477].
164
Ibne Hajar in Sawaiq1 and he, with all malice and strictness, has refuted the
tradition of Ghadeer, in such condition that he has accepted the clear meaning of
Maula as Awla (most deserving), but questioned whether it was in that matter or
all the affairs?
And he has selected the second one, and derived this meaning from the
statement of Abu Bakr and Umar, when they said: “Today you became the master
of us and all the believer men and women.”
Shaykh Shahabuddin Ahmad bin Abdul Qaazir Shafei has also adopted the
same stance in Zakhiratul Maal.
Another statement of Raazi

Raazi issued another statement, in which he adopted a tough stance. In
Nihayatul Uqul, he expressed the opinion that none of the imams of syntax and
language has not said: “The conjugation of ‘maf-al’ infinitive, which is
constructed for the conjugation of place and time, has come in the meaning of ‘If-
al’ which is made for subservience.
But you will conclude the weakness of Raazi and his followers’ statement by
identifying the previous clear statements that the special meaning of ‘Maula’ is
‘Awla bi Shayyin’ [most deserving for a thing].
You will also note that the root of this objection was Raazi himself without
any kind of base and he has not attributed it to anyone else and others also seeing
that this viewpoint was opposed to the conclusion of the Shia from the tradition,
followed him blindly and accepted it in confidence.
Are the scholarly personages, who clearly said that the term of ‘Maula’ is
sometimes used in the meaning of ‘Awla’ not more deserving than him, who
issues statements without estimation and without any evidence; are they not more
informed about lexicology?!
How they should not be most informed, while there exist persons among
them, who are points of reference for grAmmaar, leaders of literature and experts
of Arabic literature and exegesis?
Whether in this clear statement there is no proof for them while the fact is
that sometimes ‘Maf-al’ is used in the meaning of ‘Af-al’, then with what proof
do they deny it completely? Yes, [for an important task the master has cut off his
nose]. 2
Also, the statement of Abu Walid bin Shahna Hanafi Halabi in Rauzul
Manazir,3 in the section on the events of the year 606 A.H. is sufficient when he
says:
1
Sawaiqul Mohriqa, 24 [Pg. 44].
2
This idiom is used for achieving ones hidden aim. Ref: Tareekh Tabari, 1/443. 448 and
Jawairul Balagha, 246-287.
3
Rauzul Manazir, [2/199].
165
“Raazi has profound knowledge of all sciences, other than the literature of
Arabs.”
Abu Hayyan in Tafseer1 himself says after quoting the statement of Raazi:
“His Tafseer is outside the style and light discourse of Arabs. His discourse
is mostly of those, who call themselves wise.”
In addition to this is the evidence of conjugation of ‘Maf-al’ on time and
place, like the evidence of conjugation of ‘Af-al’ on superlative and like special
characteristics of every derivative, from the aspects of form and construction and
not article.
This was the dominant issue and is on the basis of analogy and is not an
absolute principle, on the contrary, it is most probably such that till the time that
against the Arabs it would be acted upon according to this criterion only. Also,
since the matter is opposed to conjecture, in this case, his statement precedes the
principle and analogy.
And if for Raazi the particular connotation of Maula in the meaning of
infinitive or verb was completed in a particular time or a particular place and it
were clear and definite, he should also reject the term of ‘Awla’ when it comes in
the meaning of active and passive participle, and adjective, whereas he clearly
says: It has come in the meaning of helper, assistant and ally.
All experts of Arabic have agreed to this meaning, and all of them have
consensus that the clear meaning of Maula is Master (Wali), and many have said
that ‘Maula’ has also come in this meaning of partner, confidant, devotee, freed
one, ally, master and owner.2
Raazi’s reply to the above statements

Raazi has replied to all the above statements, which exposes his indecency,
hatefulness and inner defects.
He says in Nihayatul Uqul:
“What scholars of language have stated is that ‘Maula’ is in the meaning of
superior and one having precedence, it cannot be evidence for them, because such
narrations cannot be used for reasoning. On the basis of this, we should say: If in
the exegesis of the verse:
ْ ُ ‫ﱓ َﻣ ْﻮ ٰﻟ‬ َّ ُ ُ ٰ ْ َ
ُ ‫اﻟﻨ‬
َ ِ (‫ﺎر‬
‫ﯩﲂ‬ ۭ ‫ﻣﺎوﯨﲂ‬
“Your abode is the fire; it is your Maula.”3
It is said that: It means: It is superior to you. [It means that the fire is worthy
on you], and Akhfash, Zajjaj and Ali bin Isa have also mentioned it, and in order
to prove it, they have reasoned through the couplet of Labid. But they have been
1
Tafseer Abu Hayyan, 4:149.
2
Discussion about this meaning will soon follow.
3
Surah Hadeed 57:15
166
negligent and it is not from the aspect of research, because scholars of language,
like Khalil have taken this meaning, except in the exegesis of this verse and
another verse and that too chainless traditional report; and they have not
mentioned it in the actual book of grAmmaar.”
Alas, if I only knew who informed Raazi that these people without research
and from the aspect of negligence have issued this statement? Is this in all
dictionary meanings as his statement is negligent? And his reasoning through the
Arabic couplet is invalid. Or he has opened another account for the term of
Maula? Can the dictionary not be used for whom the meaning is proved to as
reasoning? And they have done this [and to prove the meaning of Maula, they
have reasoned through the couplet of Labid].
How he, after narrating this meaning from scholars of language, is without a
little mention and like him, has blamed them for negligence? Whereas, it is not
necessary that it should be mentioned in all books of language.
Does Raazi himself only suffices with “Al-Ain” and books like it? Who can
in quoting the term he has laid the condition of connection (Ittisal) of chains of
narrators?
Can Raazi get a person better than them for concluding this meaning?
What happened to him if one of the people mentions a meaning of an Arabic
term for him? He will not mention this statement to him. We should say: At this
point, he is in pursuit of a particular aim, which is not present in other instances.
Has he mentioned the conditions of dictionary meaning? Is the statement of
only one person from experts of language sufficient? Suyuti has quoted this
statement in his Al-Mazhar.1
Tohfa Ithna Asharia

In his book of Tohfa Ithna Asharia, Ahle Sunnat scholar of Indian
subcontinent, Shah Abdul Aziz Dehlavi, has tried to commit a great bluff when
trying to refute that the tradition of Ghadeer implies Imamate. He says that this
reasoning is not complete unless the term of Maula comes in the meaning of
Wali. While the fact is that this particular adjective form has not come in the
meaning of superlative.
Through this statement, he wants to invalidate the definite claim of the
experts of grAmmaar that Maula is used to imply Wali. And Wali implies the
‘master of affair’, like the guardian of the woman, guardian of the orphan,
guardian of the slave, succession of the ruler, that is one entrusted with rulership
after the present ruler.
Yes, the statements of Faraa (d. 207 A.H.) in Maaniul Quran2 and Abu
Abbas Mubarrad, who says: “Wali and Maula mean the same,” has remained
1
Al-Mazhar, 2:47-48 [1/79].
2
Maaniul Quran [2/161].
167
concealed from Dehlavi.
He is unaware of consensus of grand scholars of language on this meaning,
and from the fact that they have mentioned Awla as one of the meanings of
Maula in lexicons and dictionaries.
As it is mentioned in Mushkilul Quran of Anbari, Al-Kashaf wal Bayan1,
Thalabi in the verse of:
َ ‫َا ْﻧ‬
َ ‫ﺖ َﻣ ْﻮ ٰﻟ‬
‫ﯩﻨﺎ‬
“Thou art our Patron.”2
Sihah of Jauhari3, Ghareebul Quran of Sajistani4, Qamus of Firozabadi5, Al-
Wasit of Wahidi, Tafseer Qurtubi6 and Nihaya of Ibne Athir 7.
Discussion regarding meaning of Maula

Scholars of language, regard ‘Sayyid’ – to be in the meaning of other than
master and the freed slave – has included among meanings of the term of Maula.
On the other side they include chief and ruler to be among the terms of Wali.
The third group has consensus that Wali and Maula mean one and the same
thing, and both these meanings are not other than the meaning of precedence in
the command; because the chief initiates system in the society and applies the
style of training of the individuals and prevents them from encroaching on the
rights of each other.
In the same way, the Sayyid is said to be one, who has precedence over
everyone in the affairs of rulership. For example the circle of Wilayat is greater
than administration of a province and administration of province is greater than
governorship of a city. More than these is Wilayat of kings and rulers; and more
than that is the Wilayat of prophet, who is sent for all the people of the world,
and the Wilayat of a caliph, who is to administer the affairs after him.
If we overlook the use of ‘Maula’ in the meaning of having precedence, but
we cannot deny its occurrence in the meaning of Maula and Sayyid. Thus, in the
tradition it has a wider meaning. The fact is that the Maula has twenty-seven
meanings. I am sure that not one of them can be intended in the tradition, except
one; they are as follows:
1. Lord (God)
2. uncle
1
Al-Kashaf wal Bayan [Pg. 92].
2
Surah Baqarah 2:286
3
As-Sihah, 2:564 [6/2529].
4
Ghareebul Quran, 154 [Pg. 311].
5
Qaamoosul Moheet, 4:401 [Pg. 1732].
6
7
An-Nihaya fee Ghareebul Hadith wal Athar, 4: 246 [5/228].
168
3. cousin
4. son of the son
5. son of the daughter
6. one who frees a slave
7. freed slave
8. slave
9. master1
10. follower
11. One who takes up the bounties.
12. Partner
13. Ally
14. Companion
15. Neighbor
16. Guest
17. Son-in-law
18. Confidante
19. Giver of bounty
20. Confederate
21. Guardian
22. Most deserving
23. Sayyid in the meaning of other than owner and emancipated slave.
24. Fan
25. Supporter
26. One having discretion in matters.
27. Trustee of affairs.
As for the first meaning

To intend this meaning would make one guilty of disbelief, because except
for the Almighty Allah, no one is the lord of universe (and the Prophet never said
that of whomsoever I am the Lord and master…then Ali is also his Lord).
As for the meanings of 2 and 3 till 14

The implication of each of these meanings from the term of ‘Maula’ in
tradition necessitates falsehood.
As for companion, neighbor, guest, son-in-law and confidante; whether it is
1
In Saheeh Bukhari, 7:57 [4/1671] in its place al-Malik (king) is mentioned; and Qastalani in
Sharh Saheeh, 7:77 [10/160] says: Maula means king, because he is authority on the people.
169
proximity of relationship or proximity of location: Implication of each of these
meanings is frivolous, so it is not possible, especially in that grand gathering and
that also on the way and in scorching heat, when the Holy Prophet (s.a.w.a.)
ordered that those who have gone ahead should be called back and those who are
behind should be waited for. Especially in the place which lacked every kind of
facility. Even if we suppose that one of those meanings were employed, what
merit it held for Ameerul Momineen (a.s.) that they congratulated them saying:
Bravo! Bravo!
As for ‘bounty giver’: This meaning also cannot be applied, because it is not
necessary that Ali should also bestow to one whom the Messenger of Allah
(s.a.w.a.) has bestowed; on the contrary its opposite is possible.
Its implication is that whoever was given the bounty of religion, guidance,
training, and honor in the world and salvation in the hereafter, Ali (a.s.) is also
having those rights, because he is the proxy of the Prophet, his defender and
protector of his law and propagator of his faith. That is why Almighty Allah
through that clear verse, perfected religion and completed the bounty through
him; and this meaning is from the meaning of Imamate, which is the topic of our
discussion.
As for being confederates: It is inevitable that it implies treaties and
covenants with some tribes for peace making. And this meaning also has no
scope regarding Ali (a.s.), yes, he was in all acts and styles a follower of the
Messenger of Allah (s.a.w.a.) [that is with whoever the Prophet was at peace, Ali
(a.s.) was also at peace]. Finally, in this matter all Muslims are equal and to
announce this only for Ali (a.s.) in that grand and incomparable congregation and
with such elaborate arrangements, is really meaningless.
Follower and helper

Supposing ‘Maula’ implies these two meanings it is not beyond two
possibilities: either the implication is that either people are being encouraged to
follow and help Ali (a.s.) since he is one of the believers and from his defenders;
or it implies that he is commanding him to help and support the people, while
either it is an informative or expressive sentence.
As for the first possibility, that is informing about necessity of loving him: it
is a not a new thing for the people and its announcement is also not without
precedence and that if he did not announce it, it is as if he has not delivered the
message. And to announce it he made people wait in those unfavorable
circumstances and that great crowd was told that religion was complete and the
bounty was perfected.
In such a way as if he had brought something new and has framed a new
rule, which did not exist before; and Muslims were unaware of it, and they also
came and congratulated him; and that also in words like: “Today, you have
become my master and the master of all believer men and women,” statements
170
which show that a new incident has taken place, about which, the sayer was not
informed before, because every Muslim day and night recites the following
verses of Quran:
ۗ َ ُ ُ ٰ ْٔ ُ ْ َ َ ْ ُ ْٔ ُ ْ َ
‫ﺖ َﺑ ْﻌﻀ ُﻬ ْﻢ ا ْوﻟ َِﻴﺎ ُء َﺑ ْﻌ ٍﺾ‬‫واﻟﻤﻮ ِﻣﻨﻮن واﻟﻤﻮ ِﻣﻨ‬
“And (as for) the believing men and the believing women, they
are guardians of each other.”1
ٌ ْ ْ ْ َّ
‫اِﳕَﺎ اﻟ ُﻤ ٔﻮ ِﻣ ُﻨ ْﻮ َن اِﺧ َﻮۃ‬
“The believers are but brethren.”2
And this verse well proves the attachment of Muslims to each other like two
brothers [so its announcement again in those special conditions is meaningless].
And we regard the Holy Prophet (s.a.w.a.) to be remote from such an act and
Almighty Allah also regards Himself free of such vain acts.
As for the second possibility

That is making his love and affection obligatory: This possibility is also not
lesser than the first, because command is not given and law is not framed
regarding love and help, and there is no need to announce it.
Moreover, if the implication is existence of love (first possibility) or
ordering to love him (second possibility), the Prophet would not have said: “Of
whomsoever I am the master” on the contrary he should have said: One who is
loyal to me, he is loyal and supporter of Ali. From this aspect, these two
possibilities are out of the meaning of Maula in tradition. May be Sibte Ibne Jauzi
implies this, when he says in Tadkira:3
“To apply the meaning of helper and supporter to the word of Maula in the
tradition is incorrect.”
In addition to this loving and helping by these two reasons [new command,
which was mentioned in first and second instance] is only related to Ameerul
Momineen (a.s.) is not obligatory; on the contrary it is necessary to love all
Muslims. On the basis of this, what is the justification in restricting it for
Ameerul Momineen (a.s.) and making preparation for that?
And if the implication, was special love and friendship, that is, which is
higher than customary love among the people, like the obligation of following
and obeying him and submitting before him, then this is the same meaning of
Imamate and being a Divine Proof. Especially if Imamate is according to the
statement of: Of whomsoever I am the master…before the specialty, which the
Prophet (s.a.w.a.) has placed between the meaning in the text ‘then Ali is his
1
Surah Taubah 9:71
2
Surah Hujurat 49:10
3
Tadkiratul Khawas, 19 [Pg. 32].
171
Maula’.
As for the third possibility – that is informing about the obligation of love
and support for Ali, if it was in this meaning, the Messenger of Allah (s.a.w.a.)
would have announced its emphasis to Ali and not to the people.
As for the third possibility – that is making obligatory love and regard of the
people for Ali (a.s.): This also, is like the third possibility.
As for the fourth possibility: that is making obligatory love of people upon
Ali (a.s.): This is also like the third possibility; since the Messenger of Allah
(s.a.w.a.) in that case would not make such preparations, deliver a sermon to the
people and request them to listen to it; and also why he should adjure them and
take their concurrence; that have I conveyed the divine message to you? All this
was not required.
Except that it should be intended to demand the love of people and their
affection by mention of this matter, in such a way that if they are aware that he
loves them and he is their helper, they would follow him and not oppose him and
would never reject his statement
As is the intention of calling people to love and affection since the
Messenger of Allah (s.a.w.a.) initiated the statement with ‘of whomsoever I am
the Maula’ we understand that the implication of the Prophet is not ordinary love
between people. On the contrary his implication was special love and it is known
to all that love and help of the Prophet is like the love and affection of other
believers. And basically it is not like the love and help of anyone else, because
the Prophet loves the Ummah and helps it as he is the leader of people in the
religion and the world and he holds discretion over them, and protects them in
every manner. Because if this had not been there, enemies would have destroyed
them. As a result of which the aim of Almighty Allah in spreading of the call of
truth and promotion of Islam in the world would be contradicted. So it is
necessary to have this love for the well being of religion. And one, who has this
love, is without any doubt the caliph of the Prophet on the earth.
In that case the aim is calling for strengthening of love and affection of
people, the term of Maula in other meanings is not applicable.
Meaning implied in the tradition

The term Maula implies only Wali; now what remains is one having
precedence, Sayyid, master, freed slave, one, who has control on the affairs and
the caretaker.
As for Wali: The only meaning is what the speaker intended, because as per
the explanation mentioned, taking another meanings is not correct.
As for Sayyid1 in the mentioned meaning it is not separate from the first
meaning, because Sayyid means one, having precedence over others, especially
1
A large number of scholars have understood it in this meaning.
172
the statement of Prophet (s.a.w.a.) with which he introduced himself in the
beginning and then mentioned his cousin in the same terms; thus it is not possible
that he should not have implied the same meaning with regard to him. On the
contrary, it is general leadership of the religion and the world; to follow which is
obligatory on all people.
As for the one having discretion over affairs: This meaning is also like the
previous one. Regarding this meaning, Raazi in his Tafseer,1 while discussing the
exegesis of the verse:
ْ ُ ‫ﺼ ُﻤ ْﻮا ابهلل ِۭ( ُﻫ َﻮ َﻣ ْﻮ ٰﻟ‬
‫ﯩﲂ‬ َْ َ
ِ ِ ‫واﻋﺘ‬
“And hold fast by Allah; He is your Guardian”2
He has narrated from Khaffal that:
At this point implication of this meaning from the term of Maula isn’t
possible, except that one should conclude one having discretion as Almighty
Allah has made following him obligatory, so that people may be guided on the
path of success.
That is why he is worthier than all others for having discretion on all aspects
of human society, like the Prophet, whose obedience is obligatory, who through
the command of Allah is appointed as the Imam clearly by the Prophet. And he is
always the follower of the acts and words of Prophet:
ٌ ْ ‫ ا ِْن ُﻫ َﻮا َِّﻻ َو‬Ñۭ‫ ْاﻟ َﻬ ٰﻮى‬îَ ‫َو َﻣﺎ ﻳَ ْﻨ ِﻄ ُﻖ‬
ۙ ٰ ْ ُّ
ِ
“Nor does he speak out of desire. It is naught but revelation that
is revealed,”3
In the same way is the meaning of guardian of affair

Abu Abbas Mubarrad,4 Qurtubi says in his Tafseer,5 in Surah Aale Imran
under the verse:
ْ ُ ‫ﷲ َﻣ ْﻮ ٰﻟ‬
‫ﯩﲂ‬ ُ ‫َﺑﻞ‬
ِ
“Nay! Allah is your Patron.”6
…and they are not your patron.
Ibne Athir in Nihaya 7, Zubaidi in Tajul Uroos,8 and Ibne Manzur in Lisanul
1
2
Surah Hajj 22:78
3
Surah Najm 53:3. 4
4
Sayyid Murtada in Shafi [2/219] has narrated from him in this meaning.
5
Al-Jaameul Ahkamul Quran, 4:232 [No. 2, Vol. 4/149].
6
7
An-Nihaya fee Ghareebul Hadith wal Athar, 4:246 [5/229].
8
Taajul Oroos, 10:398.
173
Arab1 have considered it to be the exclusive meaning of Maula.
This meaning is also not separate from ‘Awla’, especially with the meaning
that the Messenger of Allah (s.a.w.a.) himself described him as such in condition
that it should be the implication of this meaning.
It is necessary to mention that the point, which we have mentioned after
being drowned in the sea of language and books of Arabic literature, was that the
actual meaning of Maula is not other than Awla bi Shayyin. And this meaning is
collection of all meanings and the meaning of ‘Awla’ is included in each of them
in a form. And the term of ‘Maula’ is not used in each of the meaning, except in
accordance with the existence of ‘Awla’.
1. Lord; the Almighty Allah is most deserving and superior than everyone to
dominate the creatures. He created the people of the world according to His
wisdom and intention. He is having authority over them. [then ‘rabb’ from that
aspect is said to be ‘Maula’, because he is having more authority than others.].
2. Uncle; he is most suitable of the people for protecting the nephew and to
love him; and he becomes the successor of his father and he is the foremost for
his son.
3. Cousin; he is having preference in cooperating with his cousin, since the
two are branches of one tree.
4. Son; he is most deserving of people for obedience of the father and
expression of humility before him. Almighty Allah says:
َّ َ ِ ّ ُّ َ َ َ َ ُ َ ْ ْ َ
َ‫اﻟﺮ ْﲪ ِﺔ‬ " ‫واﺧ ِﻔﺾ ﻟﻬﻤﺎ ﺟﻨﺎح اﻟﺬ ِل‬
“And make yourself submissively gentle to them with
compassion, and say: O my Lord! have compassion on them.”2
5. Nephew (son of the sister); he is also most deserving for humility before
his maternal uncle, who is equal to his mother.
6. Motiq [one who frees a slave]; he is also more deserving than others, as he
has freed and done a good turn to the slave.
7. Motaq [freed slave]; he is most suitable than other for recognition of favor
of his master and obedience to him is in fact thankfulness to him.
8. Abd [slave]; he is also most deserving than others for submission before
the master, since this act is obligatory and success depends on it.
9. Maalik; he is also more deserving than others for guarding his properties,
their administration and discretion over them, without injustice and oppression.
10. Taabe; he is also most deserving for companionship of his leader with
relation to one, who is not under him.
11. Mun-am Alaih [one, who obtains the bounty]; he is also most deserving
1
Lesaanul Arab, [15/401].
2
Surah Isra 17:24
174
for thankfulness to the giver of the bounty.
12. Shareek [partner]; he is more deserving for fulfillment of the rights of
partnership and initiative in preventing loss to his partner.
13. Haleef [ally]; it is clear that an ally is more deserving than others for
protection of covenant and to repel harm from his ally.
14. Sahib [companions]; he is more deserving for fulfilling the rights of
companionship and friendship.
15. Neighbor; he is also more deserving than others to fulfill the rights of
neighbors.
16. Refuge-giver; he is also most eligible for appreciation and thankfulness
from one he has given refuge.
17. Son-in-law; he is most deserving for fulfilling the rights of one, who
accepted him as his son-in-law, supported him and made the foundation of his
life stable. It is mentioned in a tradition that man has three fathers: The father,
who gave birth to you, the father, who married you and the father, who educated
you.1
18. Near kindred; he also is most deserving to remove difficulties of the
relatives, to defend them and make efforts for them.
19. Giver of bounty; he is most deserving for doing good to one, who gaven
him bounty and under whose care he is and one, who continues to favor him.
20. Aqeed [one, who has made pledge of allegiance of brotherhood with
him]; he is most deserving like the ally, for fulfilling the right of one, who made a
pledge with him.
21 & 22. Mohib and Nasir: these two mean ally and associate; because they
are more eligible for defending the beloved and for helping those, who need help.
23. Master (Wali); discussion regarding was mentioned above and the matter
became clear. And also the below meanings:
24. Sayyid (master and chief).
25. One having discretion.
26. Trustee of affairs.
Conclusion
Maula is having only one meaning and it is ‘awla bi shayyin’ [one having
precedence] and most eligible than others. And this precedence is related to
instances that imply changeable uses and commonality of this meaning is ideal
and not literal and literal commonality is better than literal commonality. 2 Since
1
I could not find this traditional report in collections of Ahle Sunnat and Shia traditions.
2
Ishtiraak Manawi [ideal commonality] is coined for concepts having same meaning, but its
meaning is different for different persons, like the word of Haiwan, which is used for all
beings having perception, like humans and…and these beings and implications are common
in the meaning of Haiwan].
175
literal commonality needs multiple situations, and here multiple situations are not
proved by absolute evidence, and the rule in such cases is negation [source of
absence of multiple situations].
And statement of some persons regarding the traditional report of Muslim,
which he has narrated through his authentic chains1 from the Messenger of Allah
(s.a.w.a.) that he said: The slave should not say to his master: my master. And in
the tradition of Abu Muawiyah the following statement is added: Because your
master is Allah. It proves that when this word is without context, the meaning of
superiority comes to mind. And numerous scholars of traditions have narrated
this traditional report in their books.
Contexts of Maula
So far, there is no choice for researchers, except to accept that Maula
implies Awla. And supposing if we regard it less than that and accept that the
term of Maula is a shared word and this is one of the meanings, we would say: In
the tradition, there are numerous contexts [joined and disjoined], which negate
other meanings as will be clear from the following:
First context
The beginning of tradition, when the Messenger of Allah (s.a.w.a.) says:
“Do I not have more right on you?” That is: “Do I not have absolute Mastership
(Wilayat) on you?” Or something near to this. Then His Eminence added the
following words as a continuation of his statements and says: “Of whomsoever I
am the master, Ali is (also) his master.” This preface is narrated by many Shia
and Ahle Sunnat scholars.
1. Ahmad bin Hanbal
2. Ibne Majah
3. Nasai
4. Tabari
5. Tirmizi
6. Suyuti
This preface is from the authentic and proved parts of this tradition such that
there is no scope to object against it. Thus, from this statement, the Messenger of
Allah (s.a.w.a.) clarified the introduction of what he intended. In any case, his
statement, which we believe is away from every mistake and His Eminence is
most eloquent and most expressive of people; thus, there is no option, except to
say that the meaning of preface continues in the discourse [and since Maula in the
discourse of the Prophet implied Awla bi Shayyin, thus Maula in the statement
after that is also in this meaning.]
Ishtiraak Lafzi [literal commonality] is that one word is coined for different meanings; like
the word of ‘sher’ (lion) in Farsi also means ‘milk’, and the meaning of each is different.
1
Saheeh Muslim: 197 [4/436, H. 14, Kitab Alfaz minal Adab wa Ghairaha].
176
Also, the statement of Sibte Ibne Jauzi Hanafi1 in his Tadkira completely
explains the captioned matter. He has mentioned ten meanings for the word of
Maula and Awla is mentioned as the tenth, and he says:
“The implication of the tradition is special obedience, on the basis of this
tenth meaning, which is Awla is definite, and the meaning of the tradition is: For
whomsoever I have more precedence, Ali also has precedence over him.”
Second context
At the end of the tradition, when the Holy Prophet (s.a.w.a.) says:
‫اﻟﻠﻬﻢ وال " واﻻﻩ و ﻋﺎد " ﻋﺎداﻩ‬
“O Allah, love those, who love him and be inimical to those, who are
inimical to him.”
And in some versions it is mentioned:
‫و اﻧﴫ " ﻧﴫﻩ و اﺧﺬل " ﺧﺬﻟﻪ‬
“Help those, who help him and degrade those, who insult him.”
We mentioned its narrators and discussed the aspects before that Maula is
only in the meaning of superiority necessitating Imamate:
1. When the Messenger of Allah (s.a.w.a.) holds the prominent rank, which
Almighty Allah had bestowed on his successor that is general rulership on the
people and absolute Imamate after the Prophet, naturally he knows that
realization of this issue requires military power, supporters and obedience of
governors, commanders and officials.
He also knows that as mentioned in Quran2 there were some individuals
among people, who were jealous of him. And His Eminence also knew that there
were those, who had concealed malice to him in their hearts, and there were
hypocrites, who would seek revenge in the style of enmity of Jahiliyya.
He also knew that after him, mischief would appear from those greedy
individuals for rulership and wealth, and jealousy and greed will appear and they
will make demands from Ali (a.s.) for which they are not eligible and Ali (a.s.)
will act according to truth and not fulfill their demands, as a result they would
array against him: [they would become his enemy and will take up swords
against him],3
1
Tadkiratul Khawaas: 20 [Pg. 32].
2
In the verse: “Or do they envy the people for what Allah has given them [the Prophet and his
family] of His grace?” (Surah Nisa 4:54). Ibne Maghazali in Manaqib [Pg. 267, H. 314] and
Ibne Abil Hadeed in Sharh Nahjul Balagha, 2:236 [7/220, Sermon 108] and Hadhrami Shafei
in Rashfa: 27 have narrated that this verse was revealed about Ali (a.s.) and regarding those
sciences, which he possessed.
3
An Arabic proverb for one, who is loyal to his friend once, and after that he confronts him
and becomes inimical to him. Ref: Nihaya, Ibne Asir, 1:308; Majmaul Bahrayn, Tarihi,
4:174; Sharh Nahjul Balagha, Ibne Abil Hadeed, 16/167-169.
177
He mentioned this briefly, saying: “If you obey Ali – and I don’t think that
you will do that – you would definitely be guided,”1 and according to another
version, he said: “If you accept the Caliphate of Ali (a.s.) – and I don’t think you
will accept – you would find him guiding and guided.”2
Since the Prophet knew the future, he began by praying for his supporters
and helpers, and cursing his enemies and those, who insults him, so as to make
the matter of Caliphate clear. That people may realize that love for him is cause
of receiving love of Allah, the Mighty and Sublime and enmity to him and
insulting him will cause His anger and fury, so that people may get attached to
truth and folks of truth.
Such a supplication in a general form and without stipulation is not
appropriate, except regarding one having such a status. That is why such a
supplication is not mentioned for all believers for whom God made loving each
other obligatory, and hatred among them is a part of that and it does not reach to
this level.
2. This supplication is general implying that in every condition, and in every
time and on everyone, his love and affection is obligatory and enmity to him, and
to regard him as debased is unlawful. This shows that he is in all conditions
having a quality, which is an obstacle for disobedience; he does not speak other
than the truth; he does not do, but what is right; and he does not support other
than the truth, because if a sin is committed by him, it is obligatory on all to
disobey him and to express enmity to him.
Since the Prophet has not specified any time and condition, we conclude that
Ali (a.s.) is always and in all conditions and at all times, having the same quality
which we mentioned. And one having this quality is definitely the Imam because
on the basis of reasonings mentioned before it is bad that a person lower than him
should get precedence over him and become the Imam. When it is proved that he
is the Imam, then he has precedence with relation to people and he is more
worthy of discretion than others.
Third context
Statement of the Holy Prophet (s.a.w.a.): “O people, to what do you testify?”
They replied: “We testify that there is no god, except Allah.”
He asked: “After that?”
They replied: “That Muhammad is His servant and messenger.”
Then he asked: “Who is your Master (Wali)?”
They replied: “Allah and His Messenger is our master.”
At that time, the Prophet raised the arm of Imam Ali (a.s.) and said: “Of
whomsoever Allah and Prophet are masters, Ali is (also) his master.”
1
Musnad Ahmad, 1/109.
2
Kanzul Ummaal, 11/630, H. 33072.
178
This statement is narrated from Jarir.1
Placing Mastership (Wilayat) in the context of divine monotheism (Tauheed)
and prophethood; and its mention after absolute mastership of God and His
Prophet, is not possible, except that it should imply Imamate to include
precedence over the life of people [just as the Prophet is more deserving
regarding the believers:
ُ ْ َ ْ َ ْ ٔ ْ ُ ْ ٰ ْ َ ُّ َّ َ
‫" اﻧﻔ ِﺴ ِﻬ ْﻢ‬ ِ ‫اﻟﻨ ِﱮ اوﱃ ِابﻟﻤﻮ ِﻣ ِﻨﲔ‬
“The Prophet has a greater claim on the faithful than they have
on themselves.”2
Ali (a.s.) is also having greater claim on believers.]
Fourth context
The statement of the Messenger of Allah (s.a.w.a.) after the end of the
tradition:
‫ﺳﺎﻟﱴ و اﻟﻮﻻﻳﻪ‬õ ‫ و اﲤﺎم اﻟﻨﻌﻤﻪ و رﴇ اﻟﺮب‬f‫ﷲ اﻛﱪ اﻛﻤﺎل اﻟﺪ‬
‫ﻟﻌﲆ ÷ اﰉ ﻃﺎﻟﺐ‬
Allah is the greatest for the completion of religion and perfection of blessing
and pleasure of God by conveyance of message and Mastership (Wilayat) of Ali
Ibne Abi Talib (a.s.).
In your view, which meaning other than Imamate, implies perfecting
programs, completing propagation of religion, establishing bases of prophethood,
completion of religion, perfecting bounty and gaining approval of the Lord in the
delivery of message?
In that case, one, who becomes responsible for this sacred duty, is having
more authority on people than they have on themselves.
Fifth context
Statement of the Prophet, before mention of Mastership (Wilayat):
“As if I have been summoned or that it is near that I will be called and I will
harken to the call.”
Or: “Know that it is near that I will separate from you.”
Or: “Very soon, the caller to Lord will come and I will harken to his call.”
And as we mentioned previously, numerous scholars of tradition have
mentioned this statement many times.
It explains to us that an important matter remained in the message of the
1
Jarir, Abdullah bin Jabir Bajali, died (51, 54); his tradition is present in Majmauz Zawaaed,
Hafiz Haithami 9:106, quoting from Mojamul Kabeer, Tibrani, [2/375, H. 2505].
2
Surah Ahzab 33:6
179
Prophet and the Prophet was careful lest before announcing it, his death should
approach (and he does not get an opportunity to announce it) and his
messengership remains incomplete.
On the basis of the quotation of Muslim1 after this care and preparation,
other than Mastership (Wilayat) of Ameerul Momineen (a.s.) and Mastership
(Wilayat) of his pure progeny, he did not announce anything else. Whether this
important matter, which is related to this Mastership (Wilayat), other than
Mastership (Wilayat), which is clarified in numerous Sihah books? Is the owner
of this Mastership (Wilayat) not more eligible with relation to people?
Sixth context
Statement of the Messenger of Allah (s.a.w.a.) after the mention of the
Mastership (Wilayat) of Imam Ali (a.s.):
“Present felicitations to me. Present felicitations to me, because Almighty
Allah has chosen me for prophethood and chosen my Ahle Bayt (a.s.) for
Imamate”.2
This statement clarifies that Imamate is restricted to Ahle Bayt (a.s.) and at
the head of it is Ameerul Momineen (a.s.), who was implied at that time.
Also, felicitation ceremonies and congratulations, which continued for three
days, as mentioned previously, are not applicable to anything, except Mastership
(Wilayat) and Caliphate, and it is due to this when Abu Bakr and Umar met
Ameerul Momineen (a.s.), they congratulated him and this explains the meaning
of Maula in the statement of the Prophet; thus one, who is imbued with the
quality of Maula is with relation to people most deserving of them.
Seventh context
Statement of the Prophet after the mention of Mastership (Wilayat):
‫ﻓﻠﻴﺒﻠﻎ اﻟﺸﺎﻫﺪ اﻟﻐﺎﻳﺐ‬
“Those present here should convey this to those, who are absent.”
This report was mentioned previously.
Can you believe that the Messenger of Allah (s.a.w.a.) urged people present
there to convey it those, who were absent, a message, which was clear to all of
them through Quran and Sunnah; that is love and amity among themselves?
And that he would make such elaborate arrangements to deliver this
message? I don’t think that your opinion would be as such; because you will
doubtlessly say:
Definitely, the Messenger of Allah (s.a.w.a.) had an important issue in mind,
to announce which he did not have an opportunity till that moment, and people
1
Saheeh Muslim [5/25, H. 36, Kitab Fazaael Sahaba].
2
Hafiz Abu Saeed Kharkoshi Nishapuri, died 407 A.H. has narrated it in his book of Sharaful
Mustafa.
180
present in that gathering were not aware of it, and this important issue was not,
except Imamate, through which religion was perfected, bounty was complete and
pleasure of Almighty Lord achieved.
Those present in that gathering did not conclude anything else from the
statement of the Prophet. And no other discourse is narrated from the Prophet in
that gathering, so that we can say that His Eminence commanded its propagation.
And this important matter cannot be implied unless we understand the term of
Maula to mean Awla.
Eighth context
Statement of the Prophet after the mention of Mastership (Wilayat) on the
basis of the report of Abu Saeed Khudri and Jabir1 that:
‫ﺳﺎﻟﱴ و اﻟﻮﻻﻳﻪ‬õ ‫ و اﲤﺎم اﻟﻨﻌﻤﻪ و رﴇ اﻟﺮب‬f‫ﷲ اﻛﱪ اﻛﻤﺎل اﻟﺪ‬
‫ﻟﻌﲆ " ﺑﻌﺪى‬
“Allah is the greatest for the perfection of religion, completion of bounty
and pleasure of the Lord on my messengership and Mastership (Wilayat) of Ali
after me.”
And in the words of Wahab2 it is mentioned:
‫اﻧﻪ وﻟﻴﲂ ﺑﻌﺪى‬
“Indeed, he is your Master (Wali) after me.”
And in the words of Ali (a.s.) quoting from the Messenger of Allah (s.a.w.a.)
that was mentioned previously:
“After me, he is the Master (Wali) of all believers.”
Also Tirmizi, Ahmad, Hakeem, Nasai, Ibne Abi Shaibah, Tabari and many
other Huffaz with correct chains of narrators have narrated this statement from
the Prophet, that he said3:
“Indeed, Ali is from me and I am from him. He is the Master (Wali) of every
believer after me.”
It has come in another narration: “He is your Master (Wali) after me.”
Abu Nuaim says in Hilyatul Awliya4 and others5 through authentic chains of
narrators that the Prophet (s.a.w.a.) said:
1
Ref: The book of Maa Nazala minal Quran fee Ali (a.s.), Hafiz Abu Nuaim Isfahani, died 430
A.H. [Pg. 56]; Manaqib Khwarizmi, died (568 A.H.) 80 [Pg. 135, H. 152].
2
Ref: Mojamul Kabeer Tibrani [22/135].
3
Ref: Sonan Tirmizi [5/590, H. 3712]; Musnad Ahmad [6/489, H. 22503]; Al-Mustadrak alas
Saheehain, [3/144, H. 2652]; Sonan Kubra [5/45, H. 8146, Kitabul Manaqib]; Khasais
Ameerul Momineen (a.s.) [Pg. 109, H. 89]; Musannaf, Ibne Abi Shaibah [12/79, H. 12170].
4
Hilyatul Awliya, 1:86.
5
Al-Mustadrak alas Saheehain, [3/139, H. 4642].
181
“One, who likes to live like me, to die like me and to stay in the Adn
Paradise, which Almighty Allah has planted with His own hands, he should love
Ali after me and follow the Imams after him, because they are my progeny and
created from my essence.”
Indeed, these interpretations inform us that Mastership (Wilayat) proved for
Ameerul Momineen (a.s.) is related to prophethood of Messenger of Allah
(s.a.w.a.), and is same after observing the difference of the ranks of the two of
them in precedence and position, as the term of ‘after me’ implies delay of time
as well as lowness of rank.
So, it is not possible that in this case the implication of Maula can be
understood in any other sense than superiority in all aspect of the people; because
in case of its implication being help and affection, it would distort the meaning of
the tradition and instead of it being an honor for Ali (a.s.), it would be a defect
[because the meaning of tradition becomes that you love and help him after me,
and not while I am alive].
Ninth context
Statement of the Holy Prophet (s.a.w.a.) after the announcement of
Mastership (Wilayat):
‫اﻟﻠﻬﻢ اﻧﺖ ﺷﻬﻴﺪ ﻋﻠﳱﻢ اﱏ ﻗﺪ ﺑﻠﻐﺖ و ﻧﺼﺤﺖ‬
“O Allah, be a witness that I have conveyed Your command and expressed
your advice.”
Making God a witness on the people shows it to be a new issue, which he
did not announce before. In addition to that all connotations of Maula, like help
and love which is general for all Muslims, especially for Ali (a.s.), so there was
no need to take testimonies for that. But taking testimonies for it in case of Ali
(a.s.) will only be in the instance as we explained before.
Tenth context
Statement of the prophet, before stating the tradition mentioned previously:
“Indeed, Almighty Allah commanded me to convey a message, to do which,
I was straitened in heart to convey (which was very difficult for me) and I
thought (or I knew) that people will falsify me and Almighty Allah warned me
that I should either convey it, or He would chastise me.”
With this, it is also mentioned1: “Almighty Allah sent me with a message,
which I was duty-bound to convey (my chest became straitened and I saw that
there was no option, but to convey it) and I understood that people would falsify
me, thus Allah warned me that either I should announce it or that He would
punish me.”2
1
Ad-Durre Mansoor, 2:298 [3/116].
2
Ref: Tafseer Mizan, 10:337; Miratul Uqul, 6/199; Sharh Usul Kafi, Mulla Salih Mazandarani
182
Along with it, was mentioned1: “Indeed, I prayed to God for the fear that I
should be a target of ridicule and falsification from hypocrites, so God warned
me that either I announce it to the people or He would punish me.”
All these statements inform of an important matter, to announce which the
Holy Prophet (s.a.w.a.) feared falsification of hypocrites and he was afraid that
they would say: “He is partial to his cousin.” And this proves that it was due to
the special position of Ali (a.s.) and not because of love and friendship, which all
Muslims shared with Ali (a.s.), and this cannot, but imply “most deserving for
mastership”.
Eleventh context
It is the term of ‘nasb’ (appointment); in many traditional reports, the
importance of the day of Ghadeer is mentioned as ‘nasb’; for example it is
narrated from Umar bin Khattab that:2
‫ﻧﺼﺐ رﺳﻮل ﷲ ﻋﻠﻴﺎ ﻋﻠﻤﺎ‬
“The Holy Prophet (s.a.w.a.) appointed Ali (a.s.) as a sign and guide.”
It is also narrated from Ali (a.s.) that: “Allah commanded the Prophet to
appoint me as leader.”
Also, it is narrated from Imam Husain (a.s.) that: “Do you know that on the
day of Ghadeer, the Prophet appointed him with Imamate and leadership?”
These statements inform us of the bestowal of a position on that day; that
before this, no one was aware of it and this was other than the position of love
and friendship about which all the people knew.
In addition to this Nasb is used for rulership and transferring mastership, for
example they say: “The ruler appointed so and so as ruler of so and so province,
but regarding affection, love, support, which is for all members of the society, it
cannot be said that he appointed him for all these things.”
In addition to this in many traditional reports the term of Nasb is mentioned
with the word of Mastership (Wilayat), or after that the words of “appointed on
the people” or “appointed on the Islamic Ummah” are mentioned.
We conclude from these points that the position bestowed to Ali (a.s.) is the
position of absolute rulership on the whole Islamic Ummah, and this is in fact the
meaning of Imamate necessarily accompanied with Mastership (Wilayat), which
is our claim regarding the meaning of Maula.
Twelfth context
It is the statement of Ibne Abbas that after the mention of the tradition he
7/354.
1
Faraaezus Simtain [1/312, H. 250]; and Kitab Sulaym bin Qays [2/636. H. 11].
2
Mawaddatul Qurba, Shahabuddin Hamadani: Mawaddat Five; Shaykh Qunduzi Hanafi: 249
[2/73, Chap. 56].
183
said:1 “And your Wilayat, by God, became obligatory on people” and in other
words, “By God your Mastership (Wilayat) became obligatory on people,” and
this shows a new matter, other than what Muslims were knowing from before and
that and it was proved for all of them.
Its emphasis through oath, shows its importance and indicates that it is as
important as prophethood; since it has become obligatory on all and no one is
equal to him in this matter, and this could not anything, except Caliphate, which
bestowed His Eminence prominence among people of the society, and it is not
other than supremacy (Uluwwiyyat).
Thirteenth context
It is the statement, which Shaykhul Islam, Hamwaini has narrated from Abu
Huraira in Faraidus Simtain:2 “When the Holy Prophet (s.a.w.a.) returned from
the Farewell Hajj, the verse,
َ َ َ ُْ ٓ ْ ّ ُ َ
… ‫اﻟﺮ ُﺳ ْﻮل َﺑ ِﻠــﻎ َﻣﺎ ا ِ ل اِﻟ ْﻴﻚ‬
ََُٓ
ّ ‫ٰاي ّﳞﺎ‬
“O Apostle! deliver what has been revealed to you…”3
…was revealed and when he heard the verse:
َّ َ َ ُ ْ َ ُ َ
ِ ‫اﻟﻨ‬
‫ﺎس‬ "ِ ‫ﺼﻤﻚ‬
ِ ‫وﷲ ﻳﻌ‬
“And Allah will protect you from the people…”4
His heart was comforted.”
After the mention of the tradition, he says: “And this was the last duty,
which God made obligatory on His servants, and when the Holy Prophet
(s.a.w.a.) announced it:
ُ َْ
ْ ‫ﲂ ِدﻳﻨ‬ ُ َ ْ َْ َ
ُ ‫اﻟ َﻴ ْﻮم اﻛ َﻤﻠ‬
ْ ‫ﺖﻟ‬ َْ
…‫ﲂ‬
…was revealed.”
Now, this statement also shows that the Holy Prophet (s.a.w.a.) has clarified
a duty in this message, which he had not announced previously, and this could
not be the matter of ‘love and friendship’ as these were introduced a long time
ago through the Quran and Sunnah.
Thus, no other meaning remains, except that of Imamate; that His Eminence,
in order to remove difficulties and hurdles, and prepare the public view for
1
Ref: Kitabul Wilayah, Hafiz Sajistani, which he has written especially on the tradition of
Ghadeer; Kashful Ghumma: 49 [1/324].
2
Faraaezus Simtain [1/77, H. 44, Chap. 13].
3
Surah Maidah 5:67
4
Surah Maidah 5:67
5
Surah Maidah 5:3
184
acceptance of every revelation, delayed its delivery lest as a result of its greatness
and importance, rebellious selves refuse to accept it, and this is appropriate only
with the meaning of ‘one having discretion’.
Fourteenth context
In the tradition of Zaid bin Arqam, it has come through numerous channels
that:1
“Son-in-law of Zaid bin Arqam asked him about the tradition of Ghadeer
and he replied: There are difficulties among you people of Iraq. I said to him:
Rest assured from my side, you will not face any danger. At that time he said: We
were in Johfa, when the Holy Prophet (s.a.w.a.) came out…”
Furthermore, it is narrated from Abdullah bin Alaa2 that when Zuhri narrated
the tradition of Ghadeer to him, Abdullah said: “Do not narrate this tradition in
Shaam, because you will hear that they abuse Ali.” Then he said: “By God, I
know such merits of Ali (a.s.) that if I mention them, I would be killed.”
These statements show that the tradition of Ghadeer was having a meaning
in view of people, such that its narrator would become involved in retribution,
which enmity to successor of the Messenger of Allah (s.a.w.a.) had bought in
Iraq and Shaam, was not safe; and that is why Zaid bin Arqam was wary of his
Iraqi son-in-law and exercised precaution; because he was aware of the hypocrisy
and split present among the Iraqis during that period and from this aspect, he
revealed his secret and narrated the tradition after being assured about the
honesty of his son-in-law and absence of conspiracy.
With attention to this point it is not logical that the implication of ‘Maula’
should be the commonly accepted implication of the term that every Muslim was
aware of; on the contrary it means that only the Imam can bear this heavy burden
and as a result of that he has precedence over others and this is the same meaning
of Caliphate of ‘one having discretion’.
Fifteenth context
It is the reasoning of Imam Ameerul Momineen (a.s.) on the day of Rahba
after Caliphate returned to him, for refutation of the claim of usurpers of
Caliphate and for acceptance of those present, he reasoned through that tradition.
Thus, a meaning, which does not demand precedence – like love and help – how
can it prove Caliphate?
Sixteenth context
In the tradition of riders (rakban), which was mentioned before:
Some people of Abu Ayyub Ansari greeted Ameerul Momineen (a.s.) and
said: “Peace be on you O our master (Maulana).”
1
Musnad Ahmad, 4:368 [5/494, H. 18793].
2
Usudul Ghaba, Ibne Asir 1:308 [1/364, No, 812].
185
The Imam asked: “How am I your master, while you are Arabs?”
They replied: “We heard the Messenger of Allah (s.a.w.a.) say: Of
whomsoever I am the master, Ali is (also) his master.”
Now, the question of Ameerul Momineen (a.s.) in this surprised manner
cannot be for the meaning of lover and helper, because in social life, the Arabs
did not dislike the custom of help and love. On the contrary the Arabs understood
more important meaning and it cannot be anything other than precedence and this
is the absolute Wilayat and Imamate. Under this implication they replied to the
Imam and reasoned through the tradition of Ghadeer.
Seventeenth context
It was mentioned before that Ameerul Momineen (a.s.) cursed those, who
refused to testify for the tradition of Ghadeer on the day of his protest in Rahba
and Rakban and they became afflicted with blindness, leprosy and apostasy1 and
other calamities and these were those, who were present in the gathering on the
day of Ghadeer (but they denied it).
Now is there any researcher, who thinks that it is possible that the Imam
would have cursed them with such intensity only for concealing the matter of
love and help, which prevailed among all people of the community in general?
If it were as such, there were many Muslims, who harbored malice towards
each other, they attacked and fought each other; completely disregarded love,
regard and mutual support – what to say about the concealing of those two
qualities among themselves – all of them should have been affected by the curse.
While we see that such a thing did not happen. On the contrary, there were
only a few individuals, who were branded by this chastisement forever, and who
became targets of the curse of Imam (a.s.), and it was not, except for concealing
that great truth from the specialties of this great Maula – peace be on him. And it
was nothing other than Imamate and precedence over others according to
numerous contexts.
The matter after that: concealment of testimony by those people was not for
an ordinary issue, in which Ali (a.s.) and others are equal; on the contrary it was
definitely about an excellence of Ali (a.s.), which is only for His Eminence and
they did not like that the Imam should be bestowed with it and that it should be
accorded importance; that is why they denied it; but cursing of the Imam exposed
them and made the truth clear and its disgrace remained visible on their face,
1
[Taarab baad az Hijrat: on the basis of what is concluded from traditional reports and
statement of jurists, it implies that after gaining divine recognition and belief, a person reverts
to infidelity. In the tradition of Imam Ja’far Sadiq (a.s.) ‘Taarab baad az Hijrat’ is interpreted
as abandoning the Wilayat of the Holy Imams (a.s.) after gaining their recognition. Ref:
Wasailush Shia, Published Aalal Bayt 15/100; Misbahul Minhaj, Sayyid Muhammad Saeed
Hakeem: 267/268; Kalimatut Taqwa, Shaykh Muhammad Amin Zainuddin 1/586; Ar-
Rawashe as-Samawiya fee Sharhul Ahadithul Imamiyah, Muhaqqiq Damad/142; Firhang
Fiqh Farsi, 2/528].
186
sides and eyes as long as they lived; and after their death till the Almighty will
inherit the earth and whatever is in it, this report is recorded in all books and
narrated by people from mouth to mouth.
Eighteenth context
Hafiz Ibne Samman has narrated from Umar 1 that two disputing Bedouins
came to him and he asked Ali (a.s.) to judge between them. One of them asked:
“Would this man judge between us?”
Umar came to him, caught his neck and said: “Woe on you, do you know
who he is? He is the master of me and all the believers and one, who does not
regard him as the master is not a believer.”
Also, a person disputed with Umar. He gestured to Ali Ibne Abi Talib (a.s.)
and said: “This man seated here will judge between you and me.”
That man asked: “This man with a huge belly?”
Umar arose, caught his neck and lifted him saying: “Do you know whom
you have insulted? He is the master of me and all the Muslims.”
The mastership of Ali (a.s.) that Umar confessed for himself and all the
people just as he had confessed to it on the day of Ghadeer; and he negated the
faith of one, who did not regard him as Maula, whether mastership is in the
meaning of regarding discretional superiority or in the meaning of love and help
– it is not relevant, except in proving the Caliphate of His Eminence [and if
Caliphate is not proved for Ali (a.s.), the confession of Umar for mastership of
His Eminence will be incoherent] because love and friendship is customary and
common between all Muslims is not to the limit that without it faith will be
destroyed.
Since inspite of malice and hatred between the companions of the Holy
Prophet (s.a.w.a.) and companions of companions which in some instances was
to the limit of abusing each other and accusing each other and fighting and
bloodshed; is it possible to confess to such statement? And so much so that some
of these instances and issues occurred in the presence of the Holy Prophet
(s.a.w.a.), inspite of that His Eminence did not negate their faith and none of
those, who believe in the justice of companions, has doubted their justice as a
result of such differences.
On the basis of this, no meaning except that of Mastership (Wilayat)
remains, and Mastership (Wilayat) in this meaning is also like Imamate, which is
a necessary condition of absolute discretion. And it does not contradict what
Umar hints at the tradition of Ghadeer in these words. Thus, the report of Hafiz
Mohibuddin Tabari conveys the same and it should be regarded as such from all
aspects.
1
Ref: Riyazun Nazara, 2:170 [3/115]; Zakhaaerul Uqbah, Mohibuddin Tabari: 68; As-Sawaiq:
107 [179].
187
َ ْ ‫ﺎس َو ُﮬ ًﺪى َّو َﻣ ْﻮ ِﻋ َﻈ ٌﺔ ِّﻟ ْﻠ ُﻤ َّﺘ ِﻘ‬
‫ﲔ‬
َّ ّ ٌ َ َ َ ٰ
ِ ‫ﻠﻨ‬ ِ‫ﮬﺬا ﺑﻴﺎن ﻟ‬
“This is a clear statement for men, and a guidance and an
admonition to those who guard (against evil).”1
1
188
Traditions which mention the meaning of Master
(Maula) and Mastership (Wilayat)
Most of the contexts mentioned above are interpretation of the Holy Prophet
(s.a.w.a.) from his statements and after that are the statements of our master,
Ameerul Momineen (a.s.) which are similar.
Ali bin Hamid Qarshi says in Shamsul Akhbar1 quoting from the Salwatul
Aarifeen, written by Muafiqbillah Husain bin Ismail Jurjani, father of
Murshadbillah – from the Holy Prophet (s.a.w.a.) that when the Prophet was
asked about the meaning of:
‫ ﻓﻌﲆ ﻣﻮﻻﻩ‬،‫" ﻛﻨﺖ ﻣﻮﻻﻩ‬
“Of whomsoever I am the master, Ali is (also) his master,” he said:
“God is my Master and has more discretion on me than I have on myself and
without Him, I am nothing. And I am the master of believers and I have more
discretion over them than they have on themselves; without me they are nothing;
and whoever’s master I am and I have more discretion over him than he has on
himself, Ali is also his master and is having more discretion on him than he has
on himself and without Ali (a.s.), he is nothing.”
Abdullah bin Ja’far while arguing against Muawiyah said:2 “O Muawiyah,
when the Holy Prophet (s.a.w.a.) was on the pulpit and I, Umar bin Abu Salma,
Usamah bin Zaid, Saad bin Abi Waqqas, Salman Farsi, Abu Zar, Miqdad, Zubair
bin Awwam were in front on him, we heard him say:
‘Am I not more deserving with relation to believers?’
We said: ‘Yes, O Messenger of Allah (s.a.w.a.).’
He asked: ‘Are my wives not your mothers?’
We replied: ‘Yes, O Messenger of Allah (s.a.w.a.).’
He said: ‘Of whomsoever I am the master, Ali is (also) his master. And he is
more deserving of them,’
And he tapped the shoulder of Ali (a.s.) and said: ‘O Allah, love those, who
love him and be inimical to those, who are inimical to him. O people, I have
more discretion on the people than they have on themselves and in my presence
they are nothing; and after me Ali (a.s.) is having more discretion on the people
than they have on themselves and without him they are nothing.’”
Then Abdullah said: “In Ghadeer and in other places, our Prophet appointed
one, who was the best, most deserving and most superior of people, and he
1
Musnad Shamsul Akhbar: 38 [1/102, Chap. 7, quoting from Anwaar and Amali of Moyyad].
2
Ref: Kitab Sulaym bin Qays [2/834, H. 42].
189
appointed him as the Divine Proof on them; and commanded them to obey him;
and informed that Ali was in relation to him as Harun was to Moosa and that after
him, Ali was the Master (Wali) of all believers, whosever’s master the Holy
Prophet (s.a.w.a.) is, Ali is also having absolute discretion on him and he is the
Caliph and successor of the Prophet.”
It is mentioned in the traditional report of Shaykhul Islam Hamwaini that
during period of Uthman, Ameerul Momineen (a.s.) voiced a protest as follows:
“Then the Messenger of Allah (s.a.w.a.) delivered a sermon, and said: ‘O
people, do you know that Allah, the Mighty and Sublime is my master and I am
the master of believers and I have more discretion on them than they have on
themselves.’
They replied, ‘Yes, O Messenger of Allah (s.a.w.a.).’
He said: ‘O Ali, stand up.’
And I stood up. Then he said: ‘Of whomsoever I am the master, Ali is (also)
his master. O Allah, love those, who love him and be inimical to those, who are
inimical to him.’
At that moment Salman arose and asked: ‘O Messenger of Allah (s.a.w.a.),
what kind of Mastership (Wilayat)?’
He replied: ‘A Mastership (Wilayat) like my Mastership. All on whom I am
having precedence, Ali (a.s.) is also having precedence.’”
After the mention of the tradition of Ghadeer, Imam Hafiz Wahidi says:
“The Mastership (Wilayat), which the Holy Prophet (s.a.w.a.) declared
would be asked about on Judgment Day and in the interpretation of the verse:
ُ ُ َ َ ُْ ُْ َ
ۙ ‫ﱒ ا ِّﳖ ُ ْﻢ ّﻣ ْﺴـ ٔ ْـﻮﻟ ْﻮ َن‬‫و ِﻗﻔﻮ‬
“And stop them, for they shall be questioned:”1
It is mentioned in a traditional report that the interrogation shall be about the
Mastership (Wilayat) of Ali (a.s.). In such a way that they would be asked
whether according to recommendation of Prophet, they observed the right of
Mastership (Wilayat) or trespassed and abandoned it, as in that case they would
be interrogated and they will have to accept its retribution.2
Previously, it was narrated from Umar bin Khattab that he said: “One whose
master (Maula) Ali is not, isn’t a believer.”
Alusi in his Tafseer3, under the interpretation of the verse:
1
Surah Saffat 37:24
2
Ref: Faraaezus Simtain, Hamwaini [1/79, H. 47]; Nazm Durarus Simtain, Jamaluddin
Zarandi [Pg. 109]; As-Sawaiqul Mohriqa 89 [Pg. 149].
3
Ruhul Maani, 23:74 [23/80].
190
After the mention of statements, says:
“The best statement is that they would be asked about the beliefs and deeds
and the chief of them being: There is no god, except Allah and the most
important and greatest of them being the Mastership (Wilayat) of Ali Karramallah
Wajha.”
I don’t think that your liberated conscience would dictate something other
than the meaning of Caliphate and absolute discretion, and in that condition he
regarded it to be a principle of faith and deemed it to be an article of belief and
connected it to the correctness of deeds.
َّ َّ َّ َ ٰ ٰ ْ َ ْ َ َ ْ َ َ َّ ُ َ َ َٰ
َ ْ
‫ﺖ ﻟِﻘ ْﻮ ٍم ﻳﺬﻛﺮون‬
ُ ِ ‫ﺼﻠﻨﺎ اﻻﻳ‬ ّ ‫ﻚ ُﻣ ْﺴ َﺘ ِﻘ ْ ًـامي( ﻗﺪ ﻓ‬ ‫وﮬﺬا ِﴏاط ر ِﺑ‬
ۭ
“And this is the path of your Lord, (a) right (path); indeed We
have made the communications clear for a people who mind.”2
1
Surah Saffat 37:24
2
Surah Anaam 6:126
191
Clear explanation regarding the meaning of the
tradition
The factor, which impelled us to undertake this discussion is that some
people1 from those, who truly confessed to the meaning of the tradition because
they found that meaning as clear as the light of the brilliant sun – or those, who,
in its meaning, have concurred or have consensus,2 have ignored that the
requirement of its meaning is it should be Caliphate without any gap
Because if it is accepted that the Caliphate of Prophet is proved for Ameerul
Momineen (a.s.), it would necessitate that it not be separated, but that immediate
Caliphate will also be accepted as in case of appointment of the crown prince by
the king, and successor by the deceased, and taking witness on it is also as such.
Whether the people in the gathering or others definitely think that rulership
is for the first person and bequest for the second person, a long time after the
death of the king or the bequest maker? Or after the appointment of Caliphate or
successorship through a second group of individuals, whose name was not
mentioned at the time of the pledge of Wilayat or mention of the will?!
Whether, inspite of this clarification from the king or the will maker, it is
1
Like Abu Shakoor Muhammad bin Abdus Saeed bin Muhammad Kashshi in At-Tamhid fee
Bayaanut Tauheed, Pg. 167; He says: Shia say: Imamate is proved from Ali Ibne Abi Talib
(a.s.) through the express declaration of Holy Prophet (s.a.w.a.) according to proof: First
argument: That the Holy Prophet (s.a.w.a.) appointed him as his successor and Caliph after
him and said: Are you not pleased that you are to me as Harun was to Moosa, except that
there is no prophet after me? Since Harun was the Caliph of Moosa (a.s.), on the basis of this
Ali will also be the Caliph of Prophet.
Second argument: When the Holy Prophet (s.a.w.a.) halted at Ghadeer Khum on his return
journey from Mecca, he declared the Wilayat of Ali. The Holy Prophet (s.a.w.a.) ordered a
pulpit to be constructed from camel saddles; then he mounted it and said: Am I not having
more discretion on the believers than they have on themselves? All said: Yes. The Prophet
(s.a.w.a.) said: Of whomsoever I am the master, Ali is (also) his master. O Allah, love those,
who love him and be inimical to those, who are inimical to him. And help those, who help
him and degrade those, who insult him. And the following statement of Allah, the Mighty and
Sublime was revealed regarding Ali (r.a.): “Only Allah is your Guardian and His Apostle
and those who believe, those who keep up prayers and pay the poor-rate while they bow.”
(Surah Maidah 5:55) and it proves that Ali (r.a.) is the most deserving after the Holy Prophet
(s.a.w.a.).
Then Abu Shakoor replies to this saying: As for the fact that the Holy Prophet (s.a.w.a.)
appointed him as Wali, its reply is that the implication of Holy Prophet (s.a.w.a.) was his
Caliphate after Uthman and during the time of Muawiyah as we have also accepted. And
reply to the verse of “Only Allah is your Guardian and His Apostle and those who believe…
is also the same; on the basis of this we say: Ali is the Wali and Amir, but during his own
period; that is after the Caliphate of Uthman and not before that.
2
Ref: Sharh Mawaqif, 3:271 [8/361]; Al-Maqasid: 290 [5/273]; As-Sawaiq: 26 [Pg. 43];
192
logical that another one is selected and they entrust this responsibility to him; as
in case of one, who did not leave any heir-apparent or did not specify a successor;
is the custom in such cases.
God knows that it is not so and none will do this, except one away from
logic and out of the ambit of truth.
Is there no one, who would stand before the selectors and ask: If the king
had someone other than the heir-apparent in mind, then why he did not specify
and clarify about him?!
Where are those people so that they may face those whose statements were
mentioned above? Those who say: The Mastership (Wilayat) proved for our
master on the day of Ghadeer, was realized for His Eminence during the period of
his apparent Caliphate after Uthman!
Was the Holy Prophet (s.a.w.a.) not knowing persons superior to his cousin
and was aware of their status and was uninformed about the extent of their
experience and practice?!
Then why inspite of concern for death, he only specified Ali (a.s.) and
ordered people to pay allegiance to him and that those, who are present, should
convey it to those absent1. If he approved a share for them in Caliphate and
rulership for them why did he not announce it at its time? Is not Caliphate the
most important obligation of religion and the most important principle of
religion?
It is natural that viewpoints in these matters, [Caliphate and successorship]
would be different – as it was different – and how often instead of debate and
argument, obstinacy and instead of discussion and logic, battle would take place;
then by what motive and justification did the Prophet of mercy left his Ummah to
its own devices in the most important principle of religion?
Although the Prophet of mercy and kindness did not do this, but it is good
expectation of Ahle Sunnat from the past people, office bearers of Caliphate and
its usurpers from its owner on the pretext of young age and loyalty to sons of
Abdul Muttalib2, was the cause that they made the meaning of traditional report
to justify the vessel of sham Caliphate and make distortions.
But our certainty about the Holy Prophet (s.a.w.a.) compels us to say that
His Eminence did not omit his religious obligation; of issuing a clear and
sufficient announcement, which would fulfill the need of Ummah.
May Allah guide us on the straight path.
1
These three statements can found in many traditions mentioned above.
2
In Sharh Nahjul Balagha, Ibne Abil Hadeed 2:20 [6/50 Sermon 66; 82/12, Sermon 223] it is
mentioned: Umar said: O Ibne Abbas, know that by God, this one (Ali) after the Holy Prophet
(s) is most eligible for the matter of Caliphate, except that we feared two things…that he is
young and his partiality to the sons of Abdul Muttalib.
193
Worship acts on Ghadeer Day
Since the day of Ghadeer is the day on which Almighty Allah perfected
religion and completed the bounty; because He selected our Master, Ameerul
Momineen (a.s.) for Imamate and appointed him as the standard of guidance, so
that he may save them from the falling into the ravine of destruction and from
deviation, that is why day of proclamation of the Messenger of Allah (s.a.w.a.)
was a day when wide divine mercy was spread out.
You will not find a day greater than the day of Ghadeer. A branch having a
sacred root, to grant firmness to the bases of that divine call.
It is obligatory on every person in the religious society to, in order to give
thanks to this bounty, and to seek proximity to Allah, the Mighty and the High,
take steps through every lawful mean, for performance of prayer, fast, doing a
good turn, kindness to relatives, having feasts and celebrations appropriate to that
day.
Rituals for Ghadeer Day

Report of fasting on the day of Ghadeer
Hafiz Abu Bakr Khatib Baghdadi (d. 463 A.H.), in the book of his Tarikh1,
has narrated from Abu Huraira that whoever fasts on the 18th of Zilhajj, reward of
fasting for sixty months will be recorded for him and that is the day of Ghadeer,
the day when the Prophet raised the hand of Ali Ibne Abi Talib (a.s.) and said:
“Am I not the guardian of the believers?”
All said: “Why not, O Messenger of Allah (s.a.w.a.)?”
He said: “Of whomsoever I am the master, Ali is (also) his master.”
At this point, Umar said: “Congratulations, O son of Abu Talib, this day you
have become my master and the master of all believing men and women.”
After that Almighty Allah revealed the verse of:
ُ َْ
ْ ‫ﲂ ِدﻳﻨ‬
ْ ‫ﺖﻟ‬ ُ َ ْ َْ َ َْ
ُ ‫اﻟ َﻴ ْﻮم اﻛ َﻤﻠ‬
…‫ﲂ‬
One, who fasts on the twenty-seventh Rajab, the reward of fasting for sixty
months will be recorded for him and the twenty-seventh Rajab is the day when
Jibraeel came to Muhammad (s.a.w.a.) and declared his prophethood.
Also: All narrators of this tradition are reliable and their reliability is
1
2
Surah Maidah 5:3
194
absolutely clear that no kind of doubt remains, because in books of narrators of
traditions they are mentioned as reliable.
In his Tarikh,1 Ibne Kathir has denied this tradition and supported his stance
through doubts saying: “In this traditional report the fast of the day of Ghadeer is
mentioned to carry the reward of fasting for sixty months; and if it were true, it
would necessitate that a recommended thing would become more meritorious
than an obligatory thing, because regarding fasting on the days of the month of
Ramadhan is mentioned to be equal to fasting for ten months; thus this traditional
report is invalid and unacceptable.”
As for the rejection of this imaginative opinion: This objection is replied
through text as well as logic:
As for the contraventional (Naqzi) reply

There are a large numbers of traditions, which refute this statement, but to
mention all of them here is not possible2, therefore some are presented below:
1 – Tradition: One, who fasts during the month of Ramadhan and joins them
with the fasts of the six days of the month of Shawwal, it is as if he has fasted for
all the days of the year.
Muslim in his Saheeh and Abu Dawood in his Sunan3 have narrated this
tradition through multiple channels.
2 – The Messenger of Allah (s.a.w.a.) commanded fasting on the days of
Bayz4 - 13, 14 and 15 Rajab – and said that it is equal to fasting the whole life5.
Ibne Majah and Darami have mentioned this traditional report in their
Sunans6.
3 – Fasting three days in every month is equal to fasting and breaking the
fast of all days. Ahmad has narrated this tradition in his Musnad.7
4 – Fast of the day of Arafah is equal to fasting for a thousand days as is
mentioned in Jamius Saghir8 this traditional reports is narrated by Ibne Habban
1
Al-Bedaya wa al-Nehaya, 5:214 [5/133, Events of the year 10 A.H.].
2
Ref: Nuzhatul Majalis, 1: 151-158; and 167-176.
3
Saheeh Muslim, 1:323 [2/524, H. 204, Kitabus Siyam]; Sonan Abu Dawood, 1:381 [2/324, H.
2433].
4
These three days are called Ayyam Bayz, because due to the maximum size of the moon
during these nights, the nights are illuminated to the maximum. Ref: Muntahaul Matlab, Old
edition 2/609.
5
Fasting for three days every month is equal to fasting the whole life, because Almighty Allah
says in Quran: “Whoever brings a good deed, he shall have ten like it” (Surah Anam
6:160); thus one who fasts for three day of a month earns reward of fasting for the whole
month, and if he repeats this act every month, it is as if he has fasted on all the days of his
life. Ref: Muntahaul Matlab, Old edition 2/609; Saheeh Muslim, 3:163; Nafsur Rahman fee
Fazaael Salman, Muhaddith Nuri: 369.
6
Sonan Ibne Majah, 1:522 [1/544, H. 1707]; Sonan Darami, 2:19.
7
Musnad Ahmad, 5:34 [3/13, H. 19858].
8
Jamius Saghir, 2:78 [2/111. H. 5119].
195
from Ayesha.
5 – In is mentioned in Taurat: “One, who fasts on the day of Ashura it is as
if he has fasted on all days.” Safoori has mentioned this traditional report in the
book of Nuzha1.
As for the solutional (Halli) reply

I have not found a definite rule worthy of reasoning that definitely the
reward of obligatory acts is more than the reward of recommended acts; on the
contrary traditions like those mentioned above, hint at the opposite. And
traditional reports regarding all recommended acts also emphasize this.
Moreover, divine rewards are given as per the nature of the acts and not
between the obligatory and recommended acts, which are performed as per
necessity. From this aspect it is possible that a recommended act is a having a
quality that would earn more reward.
It should also be mentioned that: The act depend on faith of the doer; and the
point in which there is no doubt is that doing or omitting an act is beyond
specified duties, like recommended acts and detestable acts, proves reasoning for
obedience and humility before the Maula and affection for him is more important
than performance of obligatory acts and leaving of prohibited acts, and perfect
faith is obtained through this, and as a result the servant always seeks divine
proximity so that he may become the beloved of the Master, as is mentioned in
the traditional reports of Bukhari in his Saheeh2 narrated through Abu Huraira
that the Messenger of Allah (s.a.w.a.) said:
Allah, the Mighty and Sublime says: “The servant seeks proximity to Me
always so that he may become My loved one and when he becomes My loved
one, I will become his ears through which he hears, and I will become his eyes,
through which he sees and I will become his strong hands through which he may
perform his acts, and I will become his legs through which he walks.”
On the contrary, it can be said: In principle of justice there is no proof that
except for present bounties, like bounty of life, intellect and health, and obtaining
needs of life and backgrounds of acts and relief from the fire of Hell, there is
proof of another reward for performance of obligatory acts and leaving prohibited
things; on the contrary all righteous acts of the servant as compared to these
indescribable bounties, are very small. Thus, on this point nothing, but grace can
be seen.
This fact can be verified from a large number of verses like:
ُ ْ ْ ِ َ ْ ُ َ ْ َّ ْ ُ ُ َّ ّ ٰ َ ْ ۙ ْ َ َ َ ْ َ ْ َّ ُ ْ َّ
‫" ُﺳﻨﺪ ٍس‬ ‫ﺖ وﻋﻴﻮ ٍن ﻳﻠﺒﺴﻮن‬ ٍ ‫ﲔ ِﰲ ﺟﻨ‬ ٍ ‫ﺎم ا ِﻣ‬
ٍ ‫اِن اﻟﻤﺘ ِﻘﲔ ِﰲ ﻣﻘ‬
ّ ُ ‫ ﻳَ ْﺪ ُﻋ ْﻮ َن ﻓ ْﳱَﺎ ﺑ‬Îۭ‫ِﻚ( َو َز َّو ْﺟ ٰﳯُ ْﻢ ﲝُ ْﻮر ﻋ ْﲔ‬
َ ٰ َ َ ْ ٰ َ ُّ َ ْ َ ْ َّ
‫ﲁ‬ِ ِ ِ ٍ ِ ٍ ِ ۣ ‫واِﺳﺘﱪ ٍق ﻣﺘﻘ ِﺒ ِﻠﲔ ﻛﺬﻟ‬
1
Nuzhatul Majalis wa Muntakhabun Nafais, 1:174.
2
Saheeh Bukhari, 9:214 [5/2384, H. 6137].
196
ُ ‫ﲔۙ َﻻ ﻳَ ُﺬ ْو ُﻗ ْﻮ َن ِﻓ ْﳱَﺎ ْاﻟ َﻤ ْﻮ َت ا َِّﻻ ْاﻟ َﻤ ْﻮ َﺗ َﺔ ْاﻻُ ْو ٰﱃ( َو َو ٰﻗ‬
‫ﯩﻬ ْﻢ‬ َ ْ ‫َﻓﺎﻛ َِﻬ ٍﺔ ٰا ِﻣ ِﻨ‬
ۚ
ْ ُ َْ َ ٰ َ َ ْ ّ ً ْ َ ۙ ْ َْ َ ََ
‫" ّر ِّﺑﻚۭ( ذﻟِﻚ ُﻫ َﻮاﻟﻔ ْﻮز اﻟ َﻌ ِﻈ ْﻴ ُﻢ‬ ِ ‫ ﻓﻀﻼ‬Ï‫ﻋﺬاب اﳉ ِﺤﻴ ِﻢ‬
“Surely those who guard (against evil) are in a secure place, in
gardens and springs; they shall wear of fine and thick silk,
(sitting) face to face; thus (shall it be), and We will wed them
with Houris pure, beautiful ones. they shall call therein for every
fruit in security; they shall not taste therein death except the
first death, and He will save them from the punishment of the
hell, a grace from your Lord; this is the great achievement.”1
Thus, all these bounties and rewards, are not, but favors of Allah, the Mighty
and the High.
Fakhre Raazi says in his Tafseer:2
“Our scholars have proved through this verses that Almighty Allah bestows
divine rewards through His grace and not because of the eligibility of man,
because when Allah lists types of rewards of the pious, He says that all of them
are bestowed from the aspect of favor and mercy and then He says:
ْ ُ َْ َ ٰ
‫ذﻟِﻚ ُﻫ َﻮاﻟﻔ ْﻮز اﻟ َﻌ ِﻈ ْﻴ ُﻢ‬
“This is the great achievement.”3”
Also, our scholars have concluded from this verse that the value of divine
favor is much more than what a person becomes eligible for, because:
Firstly
Allah says that this bestowal of divine reward is a favor and grace on the
servant.
Secondly
He describes this favor and grace as a great success.
Another proof is that when a great king pays remuneration to a person and
gifts a robe of honor to another, the value of this robe is much more than that
remuneration.
Ibne Kathir himself says in the interpretation of the verse:4
It is narrated from the Messenger of Allah (s.a.w.a.) in authentic traditional
report:
“Work and strive hard, and know that no one will enter Paradise by virtue of
his deeds.”
1
Surah Dukhan 44:51-57
2
3
Surah Dukhan 44:57
4
197
They asked, “Not even you, O Messenger of Allah?”
He replied: “Not even me, unless Allah showers me with His mercy and
grace.”
It is possible to conclude this point from the traditional report, which
Bukhari has mentioned in his Saheeh:1 “The right of God on people is that He
should be worshipped and He should not be ascribed partners. And the right of
servants on God is that He should not chastise one, who does not ascribe partners
to Him.”
You are aware that this much right of the servant on God is same as perfect
sense proves; but before this will not be for favor and divine blessings. And also
you are witness on rulers, who perform their duties, but do not get their
compensation.
In that case they are content to believe that extraordinary service and more
than duties should be performed and no one can regard this as pursuit of wealth.
This is the rule between master and slave, and this is from progressive and
proved rules of all human beings, but Almighty Allah grants rewards from the
aspect of creatures.
In the end, we are reminded: Ritual prayers are narrated for Ghadeer day, on
which Abu Nasr Ayyashi and Sabuni Misri have written special books. For
awareness of special features of these prayer and supplications recorded for the
Day of Ghadeer, refer to the concerned books:2
َ
ْ ُ ّ‫ﺎﺗﺒ ُﻌ ْﻮ ُە َو َّاﺗ ُﻘ ْﻮا ﻟَ َﻌﻠ‬
ُْ ‫ﲂ‬
ۙ ‫ َﲪُ ْﻮ َن‬ç
َّ َ ٌ َ ٰ ُ ُ ٰ ْ َ ْ َ ٰ َ ٰ َ
ٌ ‫وﮬﺬا ﻛِﺘ‬
ِ ‫ﺐ ا ﻟﻨﻪ ﻣﱪك ﻓ‬
“And this is a Book We have revealed, blessed; therefore follow
it and guard (against evil) that mercy may be shown to you.”3
1
Saheeh Bukhari, 4:264 [3/1049, H. 2701].
2
[Ref: Behaarul Anwaar, 95/298, Chapter of the rituals of the Day of Ghadeer and its night
and their supplications; and 98/359].
3
Surah Anaam 6:155
198
Poetry and poets
In our view, the couplets of our righteous predecessors are not mere words
which come in form of poetry, and they are not absolute terms brought into a
poetic form, on the contrary our belief is that from one side they comprise very
lofty issues of divine recognition taken from Quran and Sunnah; and lessons from
philosophy, religious teachings, history, good advices and morals, in addition to
literary arts and fields of language and sources of history, which are mentioned in
them.
That is why, couplets having these dimensions, are objectives of
intellectuals, aims of philosophers, need of scholars of ethics, and desires of
littérateurs and hope of historians; on the contrary you can say that it is the desire
of all human societies.
Religious poetry has other aims, which is the most important point present in
the poetry of classical poets; which comprise of: proving the veracity of religion
and calling towards truth, spreading excellence of holy progeny, propagating the
spirituality of the purified progeny in society, and the sweet message reaches to
everyone. In royal gatherings, it is the poetical compositions, which embellish the
surroundings.
These verses promote Aale Muhammad (a.s.) among people. Eloquent
speeches and verses cannot compete with it. in the same way powers of neither
the pen nor the sword cannot reach upto it. In religious propagation, it is the good
verses, which perform the function of creating a nice atmosphere.
The Maimiya Qasida of Farazdaq, Hashimiyat of Kumayt, Ainia of Himyari,
Taiya of Dibil or Mamiya of Abu Nuwas grants spirituality to the hearers.
In this book, we would mention senior personalities of Shia faith, who
during the first century, were prominent poets of Islamic dominions. Through
that they were able to strike at the hearts of the enemies.
They propagated the Wilayat of Ahle Bayt (a.s.) in all lands. The Holy
Imams (a.s.) granted their wealth to them and spent so much that they became
needless of earning their living and dedicated all their capacities for poetry
writings.
The Imams encouraged the poets to pen poems in their praise and rewarded
them with glad tidings. For example a tradition says:
One, who composes couplets for us, Ahle Bayt (a.s.), the Almighty Allah
builds a castle for him in Paradise. They insisted on people to undertake such
compositions and make one another aware of them.
For example, Imam Ja’far Sadiq (a.s.) said:
“Teach your children couplets of Abdi.”
199
He also said: “One, who composes verses about us, is helped by Ruhul
Quds.”1
It is mentioned in Rijal Kishi that Abu Qummi said:
“I recited some verses in the presence of Imam Muhammad Baqir (a.s.)
containing praises for his respected father. Then I asked the Imam if I could recite
regarding His Eminence. The Imam separated the part of couplets written by me
and wrote on the top:
“Well done, may God give you a good reward.”
It is mentioned another traditional report that: I sought permission from the
Imam to recite an elegy for his father.
He said: All right, you may recite Marsiya for my father as well as for me.”2
1
Uyun Akhbar Reza [1/15]; Rijal Kishi: 254 [2/704, No. 748].
2
Rijal Kishi: 160 [2/838, No. 1074 and 1075].
200
Poetry and poets in Quran and Sunnah
That which we mentioned about the attention of the Holy Imams (a.s.) to the
poets, is supported by their chief, the Holy Prophet (s.a.w.a.); because His
Eminence was the first of those, who showered praise on the verses of poets
regarding him and his honorable family.
The Prophet himself recited couplets and urged others to do the same. He
rewarded and recompensed them and also expressed joy at that. And when he
noticed this singular aim in the poetry of a poet, he accorded respect and honor to
him; like his pleasure and satisfaction at the couplets of his uncle, Shaykhul
Abtah, Abu Talib peace be on him, when His Eminence prayed for rain and it
rained; he said:
“For the sake of Allah are the good acts of Abu Talib, if he were alive, he
would have been pleased. Which of you can recite his couplets?”
Umar bin Khattab stood up and said: “Your implication is as follows:
‘No camel has ever carried anyone better than Muhammad (s.a.w.a.).’
The Messenger of Allah (s.a.w.a.) said: “This is not the couplet of Abu
Talib; it was composed by Hassan bin Thabit.”
Ali Ibne Abi Talib (a.s.) stood up and said: “O Messenger of Allah
(s.a.w.a.), it seems that you imply the following couplets:
‘And a white-faced one, with whose face it is prayed,
So that the clouds bring goodness.
He is the shelter of the orphans and guardian of widows.’”
“Yes,” said the Holy Prophet (s.a.w.a.).
Also, the expression of pleasure by the Prophet at the couplet of his uncle,
Abbas bin Abdul Muttalib, who said: “O Messenger of Allah (s.a.w.a.) I wish to
praise you.” The Messenger of Allah (s.a.w.a.) said: “Recite, may Allah never
tire your mouth.” Then he recited couplets.1
Like the expression of joy from the poem of Hassan bin Thabit on the day of
Ghadeer Khum and the supplication of Prophet for him:
“O Hassan, as long as you support us through your tongue, you will continue
to be helped by Ruhul Quds.”
The Prophet arranged a pulpit for Hassan in the Masjid and he ascended it
and recited couplets in praise of the Prophet and the Messenger of Allah (s.a.w.a.)
said: “O Allah, as long Hassan continues to support the Messenger of Allah
1
Mustadrak Hakeem, 3:327 [3/369, H. 5417].
201
(s.a.w.a.) and recites poems for him, help him through Ruhul Quds.”1
The Prophet always encouraged poets in this regard and commanded that
their poems should be memorized, and also encouraged them to compose poems
ridiculing the enemies; as the Holy Quran has encouraged this and regarded it to
be support of Islam and Jihad for defending the upright religion.
He described the Jihad of the poet and clarified about it saying: Satirize the
enemy through poetry and expose his defect; because a believer fights Jihad
through his life and property. By the one in whose hand is the life of Muhammad,
(through this act) it is as if you have made them target of your arrows.2
He also motivated poets to cast arrows and drawn swords of poetry and
verses, to march forward in confrontations and created in them an eagerness to
confront idolaters as their statements were in fact ridicule of divine source of the
statements of the Prophet.
The Prophet spread the spirit of religious fervor and strengthened divine
fervor and modesty against ignorant prejudice and created among them a
freshness of spirit and an eagerness to defend the base of Islam and created in
them inclination for composing verses through his statements.
So he addressed the poets, saying: “Ridicule the polytheists through your
couplets, because as long as you ridicule them, Ruhul Quds would support you.”3
And: “Ridicule them through your couplets as Jibraeel is with you.”4
And the verse:
َ‫" َﺑ ْﻌﺪ ﻣﺎ‬
ۢ ْ ْ ُ َ َ ْ َّ ً ْ َ َ ُ َ َ َ ٰ ّٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
ِ ِ ‫ﺖ وذﻛﺮوا ﷲ ﻛ ِﺜﲑا واﻧﺘﴫوا‬ ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼﻠِﺤ‬f‫اِﻻ اﻟ ِﺬ‬
ُ
‫ﻇ ِﻠ ُﻤ ْﻮا‬
“Except those who believe and do good and remember Allah
much, and defend themselves after they are oppressed.5
Also, he commented about this group of poets and they are clearly excepted
from the poets mentioned in the following verse:
ُّ َ
ٗ ‫اﻟﺸ َﻌ َﺮاۗ ُء ﻳَ َّﺘﺒ ُﻌ ُﻬ ُﻢ ْاﻟ َﻐ‬
ۭ ‫ﺎو َن‬ ِ ‫و‬
“And as to the poets, those who go astray follow them.”6
When this verse was revealed, some poets came weeping to the Prophet and
1
Mustadrak Hakeem, 3:477 [3/554, H. 6058]. He and Zahabi in his Talkhis have supported the
authenticity of this tradition.
2
Musnad Ahmad, 3:460 and 456; 6:387 [4/498, H. 15369; Pg. 492, H. 15359; 7/533, H.
26633].
3
Musnad Ahmad, 4:298 [5/383, H. 18168]; Mustadrak Hakeem, 3:487 [3/555, H. 6062].
4
Musnad Ahmad, 4:299 and 302 and 303 [5/384, H. 18176l Pg. 389, H. 18214; Pg. 391, H.
391, H. 18222].
5
Surah Shoara 26:227
6
Surah Shoara 26:224
202
said:
“We are poets and Almighty Allah has revealed this verse for us.”
At that time the Holy Prophet (s.a.w.a.) recited this verse and said:
ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼﻠِﺤ‬f‫اِﻻ اﻟ ِﺬ‬
‫ﺖ‬
“Except those who believe and do good.”1
You are these.
ً ْ ‫ﷲ َﻛ ِﺜ‬
‫ﲑا‬ َ ‫َو َذ َﻛ ُﺮوا‬
“And remember Allah much.”2
…you are them
ُ ْۢ ِ ‫ﴫ ْوا‬
‫" َﺑ ْﻌ ِﺪ َﻣﺎ ﻇ ِﻠ ُﻤ ْﻮا‬ ُ َ ‫َّو ْاﻧ َﺘ‬
“And defend themselves after they are oppressed.”3
…you are them. That is you are the implication of this verse.
In Tafseer Ayyashi,4 it is narrated from Imam Ja’far Sadiq (a.s.) that it
implies ignorant poets, who preached things and expressed views without having
knowledge and in this way they are deviated and they misguide others.
On the basis of this, the verse does not completely render poetry valueless,
on the contrary poetry comprising of invalid issues and nonsense is degraded.
And through Shia and Ahle Sunnat channels, it is narrated from the Messenger of
Allah (s.a.w.a.) that:
“Some are couplets of wisdom and some are accounts of sorcery.”5
1
Surah Shoara 26:227
2
Surah Shoara 26:227
3
Surah Shoara 26:227; Tafseer Ibne Kaseer, 3:354.
4
Ref: Majmaul Bayan Tabarsi [7/325].
5
Musnad Ahmad, 1:269 and 273 and 303 and 332 [1/444, H. 2420, Pg. 451, H. 2469, Pg. 498,
H. 2756, Pg. 546, H. 3059], Sonan Darimi, 2:296, Saheeh Bukhari [5/2176, H. 5434] Book of
Medicine, Chapter of what is narrated about magic.
203
Announcers of couplets
Some verses of the unseen are also mentioned, which are full of religious
propagation. Human beings are addressed in them, but the reciter is unseen. All
these are miracles of the Messenger of Allah (s.a.w.a.). This shows the greatness
of poetry that how truth compelled the opponents to surrender. Regarding
controlling the hearts, as compared to prose, poetry is more effective.
1. During the birth of the Holy Prophet (s.a.w.a.), Amina binte Wahab heard
an announcer recite:
“Almighty God and righteous servants, upon the illuminated lamp of
guidance, chosen human being, best of the creatures, pure Muhammad,
illuminated sign, ornament of people, the chosen one, standard of guidance,
truthful, righteous, pious, well wisher, recite salutations. And also till the spring
breeze blows and the pigeons through their cooing or the leaves of the trees
speak, the Almighty Allah sends blessings upon him.”1
2. Waraqa says: “On the night of the birth of the Prophet, I was asleep
besides an idol, when I heard the voice of a caller from inside it, saying:
‘The Prophet has taken birth and the kings are degraded; misguidance is
removed and polytheism became perplexed.’ Then that idol toppled.”2
3. Hafiz Kanji has reported in the book of Kifaya3 that: When Ameerul
Momineen Ali (a.s.) was born in the Kaaba, Abu Talib said:
“O Lord of the dark night and this illuminated moon has appeared, from
your concealed command make it clear for us that what should I name him as?”
Kanji says: “He heard the name of a caller saying:
‘O Ahle Bayt of the chosen Prophet, you are blessed with a pure child. His
name from the lofty divine position is Ali, which is derived from the name of the
Most High.’”
Then he said: “Only Muslim bin Khalid Zanji, who is a Shafei Shaykh, has
quoted this couplet.”
4. Shablanji has mentioned in Nurul Absar4: Ameerul Momineen Ali (a.s.)
visited the grave of Lady Fatima Zahra (s.a.) every day. One day he threw
himself on the grave and recited:
“What has happened to me that I pass over the graves, while I greet on the
grave of my beloved, but I do not hear any response. O grave, what has happened
1
Behaarul Anwaar, 6:73 [15/325].
2
Khasaisul Kubra, 1:52 [89/1].
3
Kifayatut Talib, 261 [Pg. 406].
4
Nurul Absar, 47 [Pg. 98].
204
that you do not reply to the caller? After separating from me have you got weary
of the friendship of the friends?”
An unseen caller replied:
The beloved says: “How can I reply when I am a prisoner of stones and
mud. My embellishments and decorations are smeared in dust; that is why I have
forgotten you and a distance has come between me and family and friends. My
salutations upon you as between me and you the connection of friendship is cut
off.”
5. Ibne Asakir, in his Tarikh,1 and Kanji in Kifaya,2 have narrated from
Umme Salma that she heard on the eve of the martyrdom of Imam Husain (a.s.)
that someone intoned:
“O one, who from the aspect of ignorance, martyred Imam Husain (a.s.).
‘Glad tidings’ for you of divine chastisement and edifying anguish. All dwellers
of the heavens from prophets and messengers and followers and their
companions recite curses upon you. Indeed, you are cursed through the tongue of
Dawood, Moosa and Isa (a.s.), who brought the Injeel.”3
1
Tareekh Madinatul Damishq, 4:341 [5/82]; and in the biography of Imam Husain (a.s.),
researched edition, No. 335.
2
Kifayatut Talib [Pg. 443].
3
Ibne Hajar [In Sawaiqul Mohriqa: 193] has mentioned two couplets of this type, and also our
Shaykh Ibne Quluwayh (d. 367,368) in Kamiluz Ziyaraat: 30 [Pg. 97. Chapter 29] has
narrated it.
205
Association of poets
By the blessings of Quran and Sunnah, companions having taste of poetry
gathered from different areas in the presence of the Prophet and recited
panegyrics and in the same way, they cut off the foundations of polytheism and
deviation. And like hunting falcons, they hunted down the hearts and ears.
These associations gathered around His Eminence during journeys as well as
when he was in Medina. They were like a hundred members of battalion armed
with drawn swords of couplets and casting arrows of poems in defense of the
realm of Islam. They debated and performed Jihad on the path of God, through
their tongues. They were persons like Abbas, uncle of the Holy Prophet
(s.a.w.a.), Kaab bin Malik, Abdullah bin Rawaha, Hassan bin Thabit, Nabigha
Joadi, Zirar Asadi, Zirar Qarashi, Kaab bin Zubair, etc.
These religious spirits controlled the hearts of the members of the society
and dominated the nerves, skin and the soul and were merged with spirit and
nature of people. So much so that it dominated the selves of Muslims of that time
and in religious matters, also, they showed modesty and defended it.
In spite of the fact that they were ladies behind veil, but through novel
poetry, innovation and beautiful couplets themselves defended the Prophet. For
example:
1. Ummul Momineen – Malika – Her Eminence, Lady Khadijatul Kubra
(s.a.), daughter of Khuwailad, honorable wife of the Holy Prophet (s.a.w.a.). She
composed extremely beautiful couplets. Among her poems are couplets regarding
a camel, which rubbed its head on the feet of the Prophet and due to the miracle
of His Eminence, spoke up and mentioned the excellence of His Eminence.
“The camel spoke up in order to mention the excellence of Ahmad. He
requested and said: It is from the existence of this personality that mother of the
towns – Mecca – has got nobility. This is Muhammad, and he is the best
messenger prophet. He is the intercessor and the best of those who walked the
earth. O those, who are jealous, die in your own jealousy and only he is the
beloved of God, and except him, there is no other favorite one among the
people.”1
2. Khunsa binte Amr – granddaughter of Imrul Qays, had composed a large
number of couplets and experts of poetry have consensus that before her and after
her, no poet stronger than her is seen. The Holy Prophet (s.a.w.a.) was amazed at
her couplets and asked her to recite couplets for him.2
1
Behaarul Anwaar, 6:103 [16/28].
2
Al-Istiab, 4:295-296 [Al-Istiab, Part 4; 1827, No. 3317]; Usudul Ghaba, 5:441 [7/88, No.
6876].
206
3. Umme Salma – wife of the Prophet (s.a.w.a.).
4. Umme Ayman1 – servant of the Prophet (s.a.w.a.).
5. Ayesha, wife of the Prophet (s.a.w.a.). She had memorized a large number
of couplets and she used to say: “I narrate twelve thousand couplets of Labid.”
The Holy Prophet (s.a.w.a.) asked her to recite a couplet and said: “Recite your
couplets.” Among the couplets that she recited, was the following:
“At that time when impure gold is tested on a touchstone; without any doubt,
its impurity becomes clear; and counterfeit gold becomes clear from pure gold.
Ali (a.s.), among us, is like a touchstone.”2
1
Couplet of this person in Tabaqat Ibne Saad, 4:144-148 [2/326, 333]; Manaqib, Ibne Shahr
Ashob, 1:169 [1/300 & 301] and is present in other books as well.
2
Al-Kanzul Madfoon, Suyuti: 236 [Pg. 84].
207
Poetry and poets in the view of Imams (a.s.)
This spiritual invitation, religious assistance and encouragement of Quran
and Sunnah, for Jihad through poetry and versified compositions became a
practice during the period of the Holy Imams (a.s.) also in emulating the Prophet;
and hearts of individuals of the society became soft through poetry and poets.
Poets from far off places of the country set out towards the Holy Imams
(a.s.) and those respected ones accorded them a warm welcome. They welcomed
them with great respect and arranged gatherings of poetry recitation for them and
prayed for them.
They bestowed various kinds of presents to them. And if they noticed some
defect in the couplets, they corrected them. From this aspect, during these
periods, literature and poetry reached maturity and became as matured as many of
the social sciences and arts came under its influence.
From this aspect, poetry, in the view of the protectors of religion (Ahle
Bayt) have great importance. So much so that gatherings of poetry recitation and
participation in them and spending to listen to them was regarded as great
worship acts and divine obedience.
In the best of times, and most valuable places, it was preferred to
supplications and worship, as mentioned in the statement of Imam Ja’far Sadiq
(a.s.) and his conduct to the poem of Hashimiyat of Kumayt as seen at the time of
his entry in Mina during the days of Tashreeq (11, 12 and 13 Zilhajj). He
requested the Imam: “May I be sacrificed on you, please allow me to recite a
poem.” His Eminence replied: “These days are great days.”
He said: “It is about you.” When His Eminence heard this, he sent for his
relatives and asked Kumayt: “Recite.”
He recited the panegyric entitled ‘Lamiya Hashimiya’, and the Imam prayed
for Kumayt. His Eminence also gifted him with a thousand gold coins (dinars)
and a cloak.
And with attention to social aims, Imam (a.s.) used to overlook the acts and
personal qualities of the religious poet, and if a negative act was committed by
him, they used to bring them to the right path.1
Statements like: It is not difficult for Almighty Allah to forgive the sins of
our friends and admirers.2 Is it difficult for God to forgive the sins of the
1
[Three proverbs are used in text of the book. Ref: Majmaul Amthal, Maidani number, 2108,
2144, and 2121].
2
Ref: Akhbar Sayyid Himyari, Hafiz Marzabani, [Pg. 159]; traditional report of Kishi in Rijal:
184 [2/570, No. 505], which is quoted here with slight difference.
208
followers of Ali (a.s.)?1
Thus, there is no sin, which Allah does not forgive for the progeny of Ali.
Indeed, follower of Ali will not stumble, except that his other foot becomes firm. 2
The exigency of the society is based on this step and our life and death is based
on this only.
Imams of religion (a.s.) have positive thinking, which is used in this aspect;
and it is like a program used for training and guiding people to service of society,
enlightening folks of culture and guiding them to the ways of propagation and
publicity, which make bases of the religion strong.
It is the bequest of Imam Muhammad Baqir (a.s.) for his son, Imam Ja’far
Sadiq (a.s.):
“Ja’far, set aside this much from my property for ladies, who recite elegies
to recite elegies for me during the days of Mina3 for ten years,” which shows that
elegies should be recited at places, where there is a large gathering.
Imam (a.s.) also fixed the place and time of mourning. Since that time and
place is the only location to which Muslims flock in groups from far and near
points of the earth and such a huge gathering is not there for any other purpose.
It shows that the aim, propagation of excellence and singular precedence of
Ahle Bayt of revelation, Imam Muhammad Baqir (a.s.) and conveying it to
Muslim people, so that they develop attachment to it, become attentive to him,
and Muslims unite on the issue of Mastership (Wilayat), and become proximate
for acceptance of their religion.
And that the repetition of this program every year may urge attachment to
truth and humility, and acceptance of Imamate of His Eminence, and to be
embellished by excellence of his morals and connecting to his teachings, all of
which bestow deliverance.
It is on this basis that gatherings of mourning for the martyrdom of Imam
Husain (a.s.) were held and not for any other objective.
With attention to the lofty meaning of poetry, poets of Ahle Bayt (a.s.) were
targets of the malice of opponents, their existence was very unbearable for
opponents, fire of enmity burnt in them, malice with regard to them was strong,
and the standard bearers of this dimension of poetry were always hopeless from
life.
They were always expecting death and being killed, they lived in fear and
were not able to settle down anywhere and were unable to settle down in a house
and throughout their lives invited different calamities and tortures, like being
1
It is mentioned in Al-Aghani, 7:241 [7/261]: What greatness does sin have in the view that He
cannot forgive it for the followers of Ali?!
2
Ref: Al-Aghani, 7:251 [7/272].
3
Shaykh Kulaini has narrated this tradition through authentic chains and through reliable
narrators in Al-Kafi, 1:360 [5/117, H. 1].
209
crucified, killed, being burnt to death, cutting of the tongue, imprisonment,
torture, beatings and abuses, insults, expulsion from hometown, separation from
family and thousands of troubles and painful calamities, which pages of history
are full of and have recorded a large number of them.
210
Poetry and poets in the view of elders of faith
Jurists and leaders of faith have followed the style of the Holy Imams (a.s.)
and in order to protect this aspect of poetry for the service of religion and
defending values of religion and survival of the heritage of the progeny of Allah
and their memory remaining alive among the people, staged an uprising with this
issue.
In expressing pleasure, respect and thankfulness for the poets of Ahle Bayt
(a.s.) and bestowing rewards and thanks to them through speech and character,
Kulaini has adopted the same style of Imams, and followed the decorum for
guarding the captioned meaning and aims when writing about verses and art of
poetry, just as he left behind his writings for guarding jurisprudence and other
religious sciences related to the aimed objective.
This great scholar, Kulaini, spent twenty years of his life only for writing the
book of Al-Kafi, which is one of the four canonical books of Shia.
He also wrote a book entitled: What is mentioned about Ahle Bayt (a.s.) in
poetry.
Ayyashi, who is also the author of numerous books on Imamiyah
jurisprudence, and who is much worthy of attention, has written a book entitled,
Maarizush Sher.
Our great teacher, Saduq, also was such that he dedicated his whole life
writing and popularizing jurisprudence and traditions. He is also author of a book
of poetry.
The teacher of Ummah, Shaykh Mufeed, who has incomparable services for
revival of religion and reform of corruption as is not hidden from anyone. He has
authored a book entitled, Masailun Nazm.
The chief of Shia, Sayyid Murtada Alamul Huda has a collection of his
poems and writings on the art of poetry.
During religious festivals, birth and death anniversaries of the Holy Imams
(a.s.), and the day of Eid Ghadeer, they held gatherings and feasts, and poets used
to flock there from all corners, and present the fruits of their imagination from
praise and extolling, as well as poems of lamentation, which led to the revival of
the issue of Mastership (Wilayat), made people firm on it and increased affection
and love in the society and among followers of Ahle Bayt (a.s.).
Reciters of these panegyrics and those who gathered around them were
rewarded with kindness, honor, gifts and praise; this is itself a great honor, but
what is with Allah is better more lasting.
ٰ ََ ٌْ َ َ
©‫ﲑ ّوا ْﺑ‬‫َو َﻣﺎ ِﻋ ْﻨﺪ ﷲِ ﺧ‬
211
“And whatever is with Allah is better and more lasting.”1
Our introduction from the poetry of the first century would be introduction
to tradition and Sunnah. Under the couplets regarding the Progeny of Allah, some
traditions are narrated through the Ahle Sunnat channels regarding this, which we
shall mention. Perhaps through this researchers would be able to discover the
command of poets over Quran and Sunnah.
1
Surah Qasas 28:60
212
Poets of Ghadeer
in the first century Hijri
1. Ameerul Momineen Ali (a.s.)
2. Hassan bin Thabit
3. Qays bin Saad bin Ubadah Ansari
4. Amr bin Aas bin Wael
5. Muhammad bin Abdullah Himyari
1. Ameerul Momineen (a.s.)
We begin the book with our master, Ameerul Momineen (a.s.), Caliph of the
chosen Messenger of God (s.a.w.a.), and through that seek auspiciousness,
because he was, after his brother, the great Prophet, the most eloquent of Arabs
and most knowledgeable of them about special qualities and subjects of Arabic
discourse. He has understood through the statement of the Prophet:
‫" ﻛﻨﺖ ﻣﻮﻻﻩ ﻓﻬﺬا ﻣﻮﻻﻩ‬
“Of whomsoever I am the Maula, Ali is (also) his Maula,”
…that Maula implies one having absolute Imamate and his obedience, like
the obedience of the Messenger of Allah (s.a.w.a.) is obligatory.
His Eminence mentioned this in the following couplets:
1. Muhammad is the Prophet, a very kind brother, and my peer. 1 And
Hamza, the chief of the martyrs, is my uncle. 2. Ja’far is the same, who
glides with angels day and night, he is my full brother. 3. The daughter of
Muhammad is the source of my comfort and she is my wife, whose flesh is
merged with my flesh and blood. 4. And the two grandsons of Ahmad
(s.a.w.a.) are my sons from him (and Fatima). Thus, which of you is having
the same fortune as I have? 5. I have precedence over you all in embracing
Islam, in addition to perception and knowledge2. 6. Thus, the Messenger of
Allah (s.a.w.a.) on the day of Ghadeer Khum, placed the authority he is
having over you upon me, and it became obligatory on you people. 7. Then
hundreds of woes be on one who, on Judgment Day, meets God while he
would have committed injustice upon me.
Explanation regarding the couplets
Ameerul Momineen (a.s.) has mentioned these couplets in reply to the letter
of Muawiyah. The letter of Muawiyah was as follows:
“I am the owner of excellence. During the period of Ignorance (Jahiliyya),
my father was the chief of Arabs and I have myself obtained rulership in Islam. I
am a relative of the Messenger of Allah (s.a.w.a.) and the maternal uncle of
believers, the scribe of revelation.”
1
In Tareekh Ibne Asakir [12/397, and in the biography of Imam Ali Ibne Abi Talib (a.s.) –
researched edition, No. 1328] and in other sources the word of ‘Sanu’ (affectionate brother) is
replaced with the word of ‘sahar’ (father of the wife).
2
In the traditional report of Ibne Abil Hadeed, [Sharh Nahjul Balagha, 4/122, Sermon 56] and
Ibne Hajar [Sawaiqul Mohriqa/133] and Ibne Shahr Ashob, [Manaqib Aale Abi Talib, 2/194]
instead of the second line, it is mentioned: While I was a boy and I had not reached the age of
maturity. And in the report of Ibne Shaykh [Alif Baa, 1/439] and other books, instead of this
sentence is mentioned: I was child, who had not reached the age of maturity. The late Shaykh
Tusi [Al-Ihtijaaj, 1/429, H. 93], after this couplet has added another couplet: During that
period, when I was a child I used to pray and when I was in the womb of my mother, I used to
testify for the Prophet.
After reading this letter, Imam (a.s.) said:
“Is the son of Hind, the liver-eater, being unjust to me through these
merits?” Then he told the young man present with him:
“Write down, young man: Muhammad is the Prophet, a very kind
brother, and my peer…” and then dictated the above lines and replied to the
letter of Muawiyah.
When Muawiyah read this letter, he told his people to conceal it, so that no
one from Shaam may read it, because as a result of it they would become inclined
towards the son of Abu Talib!
Shia and Sunni scholars regard this report to be definite and they have
consensus on its narration, but each of them have made it a topic of research and
analysis to the extent related to their discussion, without expressing the least
doubt in the fact that it was issued by His Eminence, on the contrary, we will
soon mention that this is among the famous reports and narrators concerned with
accuracy and trusted memorizers have narrated it.
Some senior Ahle Sunnat scholars have narrated from Baihaqi that it is
obligatory on all followers of Ali (a.s.) to learn these couplets by heart, so that the
world of Islam may know about the glories of His Eminence.
Some Shia scholars, who narrated these couplets, are as follows:
1. Teacher of the Islamic Ummah, Shaykh Mufeed (d. 413 A.H.).
2. Our teacher, Karajaki (d. 449 A.H.).
3. Abu Ali Fattal Nishapuri.
4. Abu Mansur Tabarsi, who is among the teachers of Ibne Shahr Ashob.
5. Ibne Shahr Ashob (d. 588 A.H.).
6. Allamah Majlisi (d. 1111 A.H.).1
Some Ahle Sunnat scholars, who have narrated this panegyric, are as
follows:
1. Hafiz Baihaqi (d. 458). He says regarding this poem:
“It is obligatory on all followers of Ali (a.s.) to learn these couplets by heart,
so that the world of Islam may know about the glories of His Eminence.”
2. Abu Hajjaj, Yusuf bin Muhammad Balawi Maliki, famous as Ibne Shaykh
(d. around 605 A.H.). In his book of Alif Baa, he says:2
“As for Ali (a.s.), he possesses a lofty rank and an exalted nobility. He was
the first to embrace Islam and he was the husband of Fatima, daughter of Holy
Prophet (s.a.w.a.). When one of the enemies of His Eminence, who was unaware
of his rank, showed pride over him, he replied to him with these couplets.”
1
Al-Fusulul Mukhtara [226]; Kanzul Fawaid, 122 [1/266]; Rauzatul Waizeen, 76 [87/1]; Al-
Ihtijaaj, 97 [1/429, H. 93]; Manaqib Aale Abi Talib, 1:356 [2/194]; Behaarul Anwaar, 9:375
[38/238].
2
Alif Baa, 1:439.
215
After this, Ibne Shaykh mentions the captioned couplets and then says:
The implication of Ali (a.s.) was the obligatoriness of Mastership (Wilayat)
of the same statement of the Holy Prophet (s.a.w.a.) that: “Of whomsoever I am
the master, Ali is (also) his master. O Allah, love those, who love him and be
inimical to those, who are inimical to him.”
3. Hafiz Abu Husain Zaid bin Hasan Tajuddin Kindi Hanafi (d. 613 A.H.).1
4. Yaqut Hamawi (d. 626 A.H.).2
5. Sibte Ibne Jauzi Hanafi (d. 654 A.H.).3
6. Ibne Abil Hadeed (d. 656 A.H.).4
7. Ibne Hajar (d. 974 A.H.).5
8. Muttaqi Hindi (d. 975 A.H.).6
2. Hassan bin Thabit

1. The Prophet of Muslims, on the day of Ghadeer called them in the
valley of Khum. They lent their ears to the Messenger of Allah (s.a.w.a.). 2.
He asked: Who is your master and Prophet? None of them denied the truth
and replied clearly: 3. Our master is your God and you are our Prophet; and
so far you have not seen any disobedience from us. So, the Holy Prophet
(s.a.w.a.) said to Ali (a.s.): O Ali, arise. I am pleased that you are the Imam
and leader after me. 5. Of whomsoever I am the master, Ali is (also) his
master. It is obligatory for you to be his true followers. Then the Prophet
prayed: O Allah, love those, who love him and be inimical to those, who are
inimical to him.
Explanation of the couplets
This is the first poem, which was composed regarding this great report.
Hassan composed and recited these couplets in a gathering of a hundred thousand
or more Muslims. These people included orators and speakers from the Arab
tribes, famous poets and elders of Quraish and those, who were conversant with
the subtleties and qualities of discourse. Also, the most eloquent person from the
Arabs, the Holy Prophet (s.a.w.a.), was present there.
The Holy Prophet (s.a.w.a.) supported the points and meaning, which
Hassan bin Thabit understood from his statements, and which he mentioned in
form of poetry. So the Prophet approved and praised him in the following words:
“O Hassan, as long as you support us, Ahle Bayt (a.s.), you will be
1
Al-Mujtani, 39 [Pg. 26].
2
Mo’jamul Odaba, 5:266 [14/48].
3
Tadkiratul Khawaas, 62 [Pg. 107].
4
5
6
Kanzul Ummaal, 6:392 [13/112, H. 36366].
216
supported by Ruhul Quds.”1
The first book, in which this poem is narrated is Kitab Sulaym bin Qays
Hilali.2
He was a companion of companions (Tabaie) and a reliable person; he was
accurate in recording traditions and is trusted by Shia and Sunni scholars. A large
number of Muslim scholars, whose number cannot be regarded as less, have
narrated this report on his authority.
Senior tradition scholars (Huffaz), who narrated them
1. Hafiz Abu Saad Kharkoshi (d. 406 A.H.) has quoted these lines in his book
of Sharaful Mustafa.
2. Hafiz Abu Nuaim Isfahani (d. 430 A.H.), in the book of Maa Nazala minal
Quran fee Ali3 has narrated its chain of narrators and its text.
3. Hafiz Abu Saeed Sajistani (d. 477 A.H.) has narrated in the book of Al-
Wilayah, through correct authorities.
4. The greatest orator, Khatib Khwarizmi Makki (d. 568 A.H.) has narrated this
poem in the book of Maqtal Imam Husain (a.s.) and in the book of
Manaqib.4
5. Abul Fath Natanzi (d. 550 A.H. approx.) has narrated this poem in the book
of Al-Khasaisul Alawiya Alaa Sairul Bariyya.
6. Hafiz Jalaluddin Suyuti (d. 911 A.H.) has narrated these couplets in his
treatise: Al-Azdahar feema Uqdatush Shuara min al-Ash-aar from Az
Tadhkira of Shaykh Tajuddin Ibne Maktum Hanafi (d. 749 A.H.).
Some notable Shia scholars, who have narrated this couplet are as follows:
1. Shaykh Saduq (r.a.), Abu Ja’far Muhammad bin Babawayh Qummi (d. 381
A.H.).
2. Sharif Razi (r.a.) (d. 406 A.H.), author Nahjul Balagha.
3. Teacher of Islamic Ummah, Shaykh Mufeed (d. 413 A.H.).
4. Sharif Murtada Alamul Huda (d. 436 A.H.). He has this poem in his
commentary on Baiyya Qasida of Sayyid Himyari.
5. Shaykhut Taifah, Abu Ja’far Tusi (d. 460 A.H.). He has narrated it in Talkhis
Shafi.
6. Allamah Majlisi (d. 1111 A.H.).5
1
This statement of Prophet is from signs of his prophethood and from the hidden reports;
because he knew that Hassan, in the last of his life, will get deviated from following the
Imam and guidance of Ameerul Momineen (a.s.); therefore he qualified his supplication with
the condition that he should continue to support Ahle Bayt (a.s.).
2
3
Maa Nazala minal Quran fee Ali [Pg. 57].
4
Maqtal Imam Husain (a.s.) [Pg. 47]; Al-Manaqib: 80 [Pg. 135, H. 152].
5
Amali Shaykh Saduq: 343 [Pg. 260]; Khasaisul Aaimma, Sayyid Razi [Pg. 42]; Khasais
217
Collected Works (Diwan) of Hassan
In addition to the above panegyric, Hassan composed numerous poems in
praise of our master, Ameerul Momineen (a.s.). It is from here that we conclude
that some hands have distorted his collection and committed dishonesty. They
altered his poems and same is the case of books, collected works and other
collections comprising praises and excellence of Ahle Bayt (a.s.) and mention of
their merits and extolling of Shia are removed from them.
The collected works of Hassan was also altered. Same was the case of
Qasida Maimiya of Farazdaq, which he composed about our master, Imam Zainul
Abideen (a.s.); in spite of its fame they omitted it from his collection, in spite of
the fact that the publisher has hinted to it in the preface to commentary on the
collection of Farazdaq and other books and collections are teeming with the
mention of this poem.
They committed the same act with the collection of Kumayt and distorted
some couplets and added some verses, and the collection of the chief of the poets,
Abu Faras also met the same fate. Same is the case of the collection of Kashajim,
from which they omitted an important part of elegies in honor of Imam Husain
(a.s.).
Look at the book of Maarif by Ibne Qutaibah: How the selfish motives
played with it. They added whatever was in accordance to their motives and
whatever did not match their attitude was expunged. This matter is known
through books written after it and which have quoted from it. The position in a
large number of books is same; that every time it was republished or copied, it
was made a target of distortion.
Couplets expunged from Hassan’s collection
Here we hint at some verses from the collection of Hassan, which were
subsequently deleted or expunged. However, like Qasida Yaiya, some trusted and
important sources regard it to be composed by Hassan.
It is mentioned in Tarikh Yaqubi1 and Sharh Ibne Abi Hadeed2 and other
books that: Ansar gathered around Hassan and requested him to only mention the
name of Imam Ali (a.s.) and recite couplets about him, 3 and he recited as follows:
1. May Almighty Allah, Who has the discretion for rewarding the deeds,
give a good reward to Abul Hasan Ali from our side, and who is like Abul
Hasan? 2. O Ali, with the excellence, which you deserved and commanded,
through which you got precedence over Quraish, then your breast expanded
Ameerul Momineen, Sayyid Razi [Pg. 6]; Irshad, Shaykh Mufeed: 31 and 64 [1/177]; Rasail,
Sharif Murtada Alamul Huda, No. 4 [Pg. 131], and the verses of the Sayyid are named as ‘Al-
Qasidatul Mazhaba’]; Behaarul Anwaar, 9:234 and 259 [21/388; 38/112].
1
Tareekh Yaqubi, 2:107 [2/127].
2
Sharh Nahjul Balagha, 3:14 [6/20 & 35, Sermon 66].
3
It is mentioned in Sharh Ibne Abil Hadeed: Khuzaimah bin Thabit said to Hassan: Remember
Ali and his family as they suffice you from everything.
218
and your heart is tested. 3. You protected the Messenger of Allah (s.a.w.a.)
among us, and were loyal to the oath, which he entrusted you. And who can
be worthier of this oath than you? Who? Were you not brother of the
Messenger of Allah (s.a.w.a.) in guidance of mankind, and his successor and
most knowledgeable regarding Quran and Sunnah?
His statements: “then your breast expanded” hints at the following verse of
Quran:
َ ْ َٗ ْ َ ُ َ َ َ ْ َََ
‫ِﻼ ْﺳﻼ ِم‬
ِ ‫اﳁﻦ ﴍح ﷲ ﺻﺪرە ﻟ‬
“What! is he whose heart Allah has opened for Islam…”1
This verse is revealed about Imam Ali (a.s.) and Hamza. This point is
mentioned by Hafiz Mohibuddin Tabari in the book of Riyazun Nazara.2
His words: “Your heart is tested” hints at the following tradition of Prophet
that he said regarding Ameerul Momineen (a.s.):
“Indeed, Almighty Allah has tested his heart for faith.”3
Some Ahle Sunnat Huffaz and scholars have narrated this statement
including Nasai in Khasais, Tirmizi in Saheeh, Suyuti in Jamaul Jawame, and
also Ali Muttaqi Hindi in Kanzul Ummal.4
His statement “Were you not brother of the Messenger of Allah (s.a.w.a.) in
guidance of mankind, and his successor” hints at the tradition of brotherhood of
Ali (a.s.) with the Holy Prophet (s.a.w.a.); and the tradition of successorship of
His Eminence.
These two traditions are so famous and widely narrated that researchers find
them in majority of collections of Huffaz and great scholars.
His statement: “The most knowledgeable of men regarding the Quran and
Sunnah,” implies the traditional report regarding knowledge of Ameerul
Momineen Ali (a.s.) about Quran and Sunnah.
Hafiz scholars have narrated a tradition from the Messenger of Allah
(s.a.w.a.), in which he addressed Lady Fatima Zahra (s.a.) as follows:
“I married you to the best of my relatives; he is the most learned and most
forbearing, and foremost of them in accepting Islam.”
In another traditional report, he says:
“The wisest in the Ummah after me, is Ali Ibne Abi Talib (a.s.).”
In the third tradition, he says:
1
Surah Zumar 39:22
2
3
Khateeb Baghdadi has narrated in this way, but in some books, instead of ‘bil eimaan’ (with
faith), ‘alal eimaan’ (over faith) is mentioned in some other ‘lil eimaan’ (for faith).
4
Khasais Ameerul Momineen, 11 [Pg. 55, H. 31]; Sonan Tirmizi, 2:298 [5/592. H. 3715];
Kanzul Ummaal, 6:393 & 396 [13/115, H. 36373 & Pg. 127, H. 36402].
219
“Ali is the most knowledgeable regarding God and human beings.”
He says in another tradition:
“O Ali, you have seven qualities; then he listed them; one of them is that:
You are the wisest of people in dispensing justice.”1
Mohibuddin Tabari has narrated from Ayesha in Riyazun Nazara that:2
“Ali (a.s.) is the most learned of men with regard to the Sunnah of Prophet.”
Ganji says in Kifayatut Talib:3 It is narrated from Abu Amama from the
Holy Prophet (s.a.w.a.) that he said:
“The most knowledgeable from my followers regarding the Sunnah and
dispensing of justice after me is Ali Ibne Abi Talib (a.s.).”
In Manaqib,4 Khwarizmi has narrated from Salman from the Messenger of
Allah (s.a.w.a.) that he said:
“The wisest from my Ummah after me is Ali Ibne Abi Talib (a.s.).”
Scholars and tradition narrators have narrated from Ameerul Momineen
(a.s.) that he said:
“By God, no verse was revealed, but that I know regarding what it was
revealed and regarding whom it was revealed. My Lord bestowed me with a
contemplative heart and a vocal tongue.”5
In the same way, it is narrated from the Holy Prophet (s.a.w.a.) that:
“Wisdom had ten parts: nine parts were bestowed to Ali (a.s.) and one part
distributed among the rest of mankind.”6
Abu Tufail says:
“I saw Ali (a.s.) delivering a sermon, in which he said: ‘Ask me7 whatever
you want from the book of Allah. By God, there is no verse, but that I know
whether it was revealed during the night, whether it was revealed on the plains or
on mountain. And if I want I can write for you seventy camel loads on the
exegesis of Surah Fatiha.’”
Ibne Abbas says: “Knowledge of the Messenger of Allah (s.a.w.a.) is
sourced from the knowledge of Allah, the Mighty and the High and knowledge of
Ali (a.s.) is sourced from knowledge of Holy Prophet (s.a.w.a.) and my
knowledge is from knowledge of Ali and my knowledge and knowledge of all
companions of Muhammad (s.a.w.a.) in relation to the knowledge of Ali (a.s.), is
1
Hilyatul Awliya, 1:66 [No. 4]; Kanzul Ummaal, 6:153, 153 & 398 [11/605, H. 32926; & Pg.
617, H. 32995; 13/135, H. 36423].
2
3
Kifayatut Talib: 190 [332, Chap. 94].
4
Al-Manaqib: 49 [Pg. 82, H. 67].
5
Hilyatul Awliya, 1:67 [No. 4]; Kanzul Ummaal, 6:396 [13/128, H. 36404].
6
Hilyatul Awliya, 1:65 [No. 4]
7
It is mentioned in the book of Al-Isabah, 2:509, No. 5688 as follows: “Ask me, ask me, ask
me about the Book of Allah…”
220
like a drop of water with relation to the seven seas.”
It is said that Abdullah bin Abbas lamented so much on the passing away of
Ali (a.s.) that he lost his eye sight and Umar bin Khattab sought the refuge of
Allah from a difficulty to solve which, Abul Hasan (Ali) was not present.1
Other compositions of Hassan regarding Ameerul Momineen (a.s.)
Abu Muzaffar Sibte Ibne Jauzi Hanafi has, in the book of Tadkiratul
Khawas,2 attributed the following verses to Hassan:
“Who is it that donated his finger ring to the beggar while bowing down
in prayers. How nicely you concealed this incident in your heart? Who was it
that slept in the bed of Muhammad so that he may take refuge in the cave?
And who is it that is mentioned as a believer in nine oft-recited verses?”3
First line
There is hint to the incident in which Ameerul Momineen (a.s.) gave away
his finger ring in genuflection of prayers and the verse of:
ُ َ ٰ َ ْ َّ َ ٗ ُ ْ ُ َ َ ُ ُ ُ ُّ َ َ َّ
… ‫ اﻣﻨﻮا‬f‫اِﳕﺎ وﻟِﻴﲂ ﷲ ورﺳﻮﻟﻪ واﻟ ِﺬ‬
believe…”4
…was revealed about this. We will mention explanation of this point in the
commentary of line number three.
Second line
The poet has hinted at a tradition on which the Islamic Ummah has
consensus. According to this report on the night the Holy Prophet (s.a.w.a.)
escaped the infidels of Mecca and fled to the Cave of Thawr, Ali (a.s.) covered
himself in a green Hadhrami sheet and slept on his bed, becoming a sacrifice
from him. And the verse of:
َ ۗ َ ُ َْ ْ َّ ْ َ ِ َّ َ ِ َ
ِ ‫ﴩ ْي ﻧﻔ َﺴﻪ ْاﺑـ ِﺘﻐﺎ َء َﻣ ْﺮﺿ‬
ِ‫ﺎت ﷲ‬ ِ ‫و" اﻟﻨﺎس " ﻳ‬
“And among men is he who sells himself to seek the pleasure of
Allah (like Ali a.s. during the night of migration, while sleeping
in the bed of the Prophet).”5
…was revealed about him.
1
Numerous scholars of traditions have narrated this tradition [Among them being: Ahmad in
Manaqib/155, H. 122].
2
Tadkira Khawas, 10 [Pg. 16].
3
Kanji has mentioned this couplet in Kifayatut Talib: 123 [Pg. 251, Chap. 92] and attributed it
to some poets and in quoting it, instead of the last line, the following is mentioned: In nine
verses of Holy Quran.
4
Surah Maidah 5:55
5
Surah Baqarah 2:207
221
Ibne Abil Hadeed has narrated the following from Abu Ja’far Iskafi in Sharh
Nahjul Balagha:1
The report of Lailatul Mubeet is widely narrated and proved authentic and
only a senseless fellow and one, who does not interact with Muslims, will deny it.
And all commentators of Quran have narrated that the holy verse:
ِ‫ﺎت ﷲ‬ ِ ‫ﺎس " ﻳ‬ ‫و" اﻟﻨ‬
Allah.”2
…was revealed in the honor of Ali (a.s.) and about his sleeping in the bed of
the Prophet that night (Lailatul Mubeet).
Third line
In this line, Hassan has hinted at nine verses of Quran, which were revealed
in honor of Ameerul Momineen (a.s.) and in those verses, he is mentioned as
‘believer’. Although we find ten3 such verses in Quran and we don’t know
exactly which nine verses Hassan implies.
It is worthy of attention that Nasr bin Muzahim has narrated from Muawiyah
bin Sasa, a panegyric in Kitab Siffeen,4 in which it is mentioned that thirty verses
of Quran mention Ameerul Momineen (a.s.) as ‘believer’. The lines are as
follows:
“He is the only one for whom thirty verses were revealed; in which he is
mentioned as a sincere believer. In addition to necessitating verses in which
Almighty Allah due to them and other than them made his Mastership (Wilayat)
and friendship obligatory.”5
As for the captioned verses, they are as follows:
1.
۬ ‫ﺎﺳ ًﻘﺎ ( َﻻ ﻳ َ ْﺴ َـﺘ ٗﻮ َن‬ َ َ َ ْ َ َ ً ْٔ ُ َ َ ْ َ َ َ
Ó ِ ‫اﳁﻦ ﰷن ﻣﻮ ِﻣﻨﺎ ﻛﻤﻦ ﰷن‬
‫ﻓ‬
“Is he then who is a believer like him who is a transgressor?
They are not equal.”6
In his Tafseer,7 Tabari has narrated as follows from Ata bin Yasar:
“Conversation took place between Walid bin Uqbah bin Abi Muit and Ali
1
2
Surah Baqarah 2:207
3
Imam Hasan Mujtaba (a.s.), grandson of Prophet, says in a tradition: Almighty Allah has
mentioned my respected father as ‘believer’ in ten verses. [Al-Kashshaf, 3/246; Behaarul
Anwaar, 35/339; 44/81].
4
Waqatus Siffeen, 31 [Pg. 27].
5
Quranic verses like 4:59 and 42:23.
6
Surah Sajdah 32:18
7
Jaameul Bayan, 21:62 [No. 11/Tr. 21/107].
222
(a.s.).”
Walid said: “I am more eloquent and vocal than you and my spear is sharper
than you. I am more capable of chasing the enemy.”
Ali (a.s.) responded: “Shut up! As you are a transgressor.”
Almighty Allah has also revealed the following verse:
۬ ‫ﺎﺳ ًﻘﺎ ( َﻻ ﻳ َ ْﺴ َـﺘ ٗﻮ َن‬ َ َ َ ً ْ َ ََ
Ó ِ ‫اﳁ َ ْﻦ ﰷ َن ُﻣ ٔﻮ ِﻣﻨﺎ ﻛ َﻤ ْﻦ ﰷ َن ﻓ‬
“Is he then who is a believer like him who is a transgressor?
They are not equal.”1
Ibne Abil Hadeed has mentioned this report in Sharh Nahjul Balagha on the
authority of his teacher.
This report is so clear that there is no doubt in it, because the most famous
persons have narrated it and people have consensus on it.2
2.
َ
َ ْ ‫ﴫ ٖە َو ِاب ْﻟ ُﻤ ْ ٔﻮ ِﻣ ِﻨ‬
ۙ‫ﲔ‬ ْ ‫ُﻫ َﻮ ّاﻟ ِﺬ ْٓي َاﻳَّ َﺪ َك ﺑ َﻨ‬
ِ ِ
“He it is Who strengthened you with His help and with the
believers.”3
In Tarikh Medina Damishq,4 Hafiz Abul Qasim Ibne Asakir has narrated
from Abu Huraira that it is written on the Throne (Arsh): There is no god, except
I, the one and without any partner. Muhammad is my servant and messenger,
whom I have supported through Ali.
And it is a statement of Allah, the Mighty and Sublime in His noble Book:
َ
َ ْ ‫ﴫ ٖە َو ِاب ْﻟ ُﻤ ْ ٔﻮ ِﻣ ِﻨ‬
ۙ‫ﲔ‬ ْ ‫ُﻫ َﻮ ّاﻟ ِﺬ ْٓي َاﻳَّ َﺪ َك ﺑ َﻨ‬
ِ ِ
“He it is Who strengthened you with His help and with the
believers.”5
…and the believers imply only Ali (a.s.).
In the eighth chapter of his book of Mawaddatul Qurba, Sayyid Hamadani
has narrated from Imam Ali (a.s.) as follows: The Messenger of Allah (s.a.w.a.)
said to me:
“I saw your name in four places besides my name: During the journey of my
ascension to the heavens, when I reached Baitul Muqaddas, I saw inscribed on a
rock: There is no god, except Allah, Muhammad is the messenger of Allah; I
supported him with Ali as a vicegerent.
1
Surah Sajdah 32:18
2
Sharh Nahjul Balagha, 1:394; 2:103 [4/80, Sermon 56; 6/292, Sermon 83].
3
Surah Anfal 8:62
4
Tareekh Medina Damishq [12/307].
5
Surah Anfal 8:62
223
When I reached the Sidratul Muntaha, it was inscribed on it: Indeed, I am
Allah, there is no god, except me; Muhammad is my chosen one from My
creatures. I helped and supported him through his vicegerent, Ali.
And when I reached the throne of the Lord of the worlds, I saw written on its
legs: Indeed, I am the Almighty Lord. There is no god, except Me. Muhammad is
my beloved among My creatures. I supported him through his vicegerent, Ali.
When I reached Paradise, I saw written on its gate: There is no god, except
Me. Muhammad is my beloved among My creatures. I helped and supported him
through his vicegerent, Ali.”
3.
َ ْ ‫" ْاﻟ ُﻤ ْ ٔﻮ ِﻣ ِﻨ‬ َ َ َ َّ َ َ ُ َ ُ ْ َ ُّ َّ َ ُّ َ ٓ ٰ
َ ِ‫ﻚ‬
ۧ ‫ﲔ‬ ‫" اﺗﺒﻌ‬ ِ ‫ايﳞﺎ اﻟﻨ ِﱮ ﺣﺴﺒﻚ ﷲ و‬
“O Prophet! Allah is sufficient for you and (for) such of the
believers as follow you.”1
In Fazailus Sahaba, Hafiz Abu Nuaim has narrated through his authorities
that this verse was revealed about Ali (a.s.) and believers imply Ali (a.s.).
4.
ٗ َ َ ْ َّ ْ ُ ْ َ ِ ْ َ َ َ ُ َ َ َ ْ ُ َ َ ٌ َ َ ْ ْٔ ُ ْ َ ِ
‫" ﻗ ٰﴣ ْﳓ َﺒﻪ‬ ‫ﺎﻫﺪوا ﷲ ﻋﻠﻴﻪۚ( ﳁِﳯﻢ‬ ‫" اﻟﻤﻮ ِﻣ ِﻨﲔ ِرﺟﺎل ﺻﺪﻗﻮا ﻣﺎ ﻋ‬
ۙ ‫" ﻳَّ ْﻨ َﺘ ِﻈ ُﺮ( َو َﻣﺎ َﺑ َّﺪﻟُ ْﻮا َﺗ ْﺒ ِﺪ ْﻳﻼ‬
ً ْ َّ ‫ﳯ ْﻢ‬
ُ ْ ‫َو ِﻣ‬
“Of the believers are men who are true to the covenant which
they made with Allah (and accepted martyrdom on His path): so
of them is he who accomplished his vow, and of them is he who
yet waits, and they have not changed in the least;”2
In Manaqib,3 Khatib Khwarizmi and Sadrul Huffaz Ganji writes in the book
of Kifayatut Talib,4 quoting from Ibne Jarir and other commentators that the
words:
ٗ َ َ ْ َّ ْ ُ ْ َ
‫" ﻗ ٰﴣ ْﳓ َﺒﻪ‬ ‫ﳁِﳯﻢ‬
“So of them is he who accomplished his vow.”5
This verse was revealed regarding Hamza and his companions. They had
made a covenant to God that they would not flee from the battlefield and turn
away from enemies. Thus, they continued to confront the enemies till they met
martyrdom. And the words:
1
Surah Anfal 8:64
2
Surah Ahzab 33:23
3
Al-Manaqib: 188 [Pg. 279, H. 270].
4
Kifayatut Talib, 122 [Pg. 249, Chap. 62].
5
Surah Ahzab 33:23
224
ْ َ ْ َّ ْ ُ ْ َ
(‫" ﻳّﻨ َﺘ ِﻈ ُﺮ‬ ‫و ِﻣﳯﻢ‬
“And of them is he who yet waits.”1
…are regarding Ali Ibne Abi Talib (a.s.). He also continued to tread the path
of Jihad and did not deviate in the least and did not change this style.
Ibne Hajar writes in the book of Sawaiqul Mohriqa:2
When Ali was speaking from the pulpit in Masjid Kufa, a person asked him
about the verse:
ََ َُ َ ُ َ
َ ‫ﲔ ر َﺟﺎل َﺻﺪﻗ ْﻮا َﻣﺎ ﻋﺎﻫﺪوا‬ٌْ ُ َ ِ ْ ْ
…‫ﷲ ﻋﻠ ْﻴ ِﻪ‬ ِ َ ‫" اﻟﻤ ٔﻮ ِﻣ ِﻨ‬
they made with Allah…”3
He replied:
“May Almighty Allah forgive me. This verse is revealed about me, Hamza,
my uncle and Harith bin Abdul Muttalib, my cousin. As for Ubaidah, he was
martyred in the Battle of Badr. Hamza was also martyred during the Battle of
Uhad. As for me: I am waiting for the day when I would be martyred at the most
vicious person of the nation and my beard would be smeared with the blood of
my head. It is a covenant, which my beloved, Abul Qasim, the Messenger of
Allah (s.a.w.a.) has taken from me.”
5.
ُْ
َّ
they bow.”4
Abu Ishaq Thalabi has, in his Tafseer,5 narrated as follows quoting on the
authority of Abu Zar Ghiffari:
“One day I prayed the Noon Prayer with the Messenger of Allah (s.a.w.a.).
A beggar sought help from people in the Masjid, but none of them gave anything
to him. He raised his hands to the heavens and said: O God, remain witness that I
sought help at the Masjid of the Prophet, but no one gave anything. Meanwhile,
Ali (a.s.) was engrossed in his prayers and he was presently bowing. He gestured
towards the small finger of his right hand, in which he was wearing a ring. He
1
Surah Ahzab 33:23
2
Sawaiqul Mohriqa: 80 [Pg. 134].
3
Surah Ahzab 33:23
4
Surah Maidah 5:55
5
Al-Kashf wal Bayan: [Pg. 180; Surah Maidah:55].
225
stepped forward and removed the ring from his finger.
The Holy Prophet (s.a.w.a.), who was present in the Masjid witnessed this
scene. At this point, the Messenger of Allah (s.a.w.a.) raised his eyes to the sky
and said: O Allah, my brother, Moosa requested You and said:
ْ ِ ‫" ِّﻟ َﺴ‬ ْ ِّ ‫اﺣﻠُ ْﻞ ُﻋ ْﻘ َﺪ ًۃ‬ْ ‫ﱄ َا ْﻣﺮ ْي ۙ" َو‬ْٓ ْ ّ َ َ ۙ ْ ْ َ ْ ْ َ ْ ّ َ َ َ
Øۙ‫ﺎﱏ‬ ِ ِ ‫ﻗﺎل ر ِب اﴍح ِﱄ ﺻﺪ ِري! وﻳ ِﴪ‬
َْ ْ ُ ْ َ
Çۙ‫ﲇ ۙ& ٰﻫ ُﺮ ْو َن ا ِ' ۙ( اﺷﺪد ِﺑﻪٖ ٓ از ِر ْي‬ ْ ِ ‫" َا ْﻫ‬ْ ِ ّ ‫ا‬É ً ْ ‫اﺟ َﻌ ْﻞ ِ ّ ْﱄ َو ِز‬ ْ ِ ‫ﻳَ ْﻔ َﻘ ـ ُـﻬ ْﻮا َﻗ ْﻮ‬
ْ ‫ َو‬#۠‫ﱄ‬
ً ْ ‫ﻚ َﻛ ِﺜ‬ َ َ ّ َ ُ ْ َ ۙ ْ ْ َ ْٓ ُ ْ ْ َ َ
Õۙ‫ﲑا‬ ‫ﴍﻛﻪ ِﰲ اﻣ ِﺮي) ﰾ ﻧﺴ ِﺒﺤ‬ ِ ‫وا‬
“He said: O my Lord! Expand my breast for me, and make my
affair easy to me, and loose the knot from my tongue, (That)
they may understand my word; and give to me an aide from my
family: Harun, my brother, strengthen my back by him, and
associate him (with me) in my affair,”1
You also fulfilled his supplication and said:
ُ َ ُ َ َ َ ً ٰ ْ ُ َ ُ َ ُ َ ْ َ َ َ ْ َ َ َ ُ َ ُّ ُ َ َ
‫ﺼﻠ ْﻮ َن اِﻟ ْﻴﻜ َﻤﺎ‬
ِ ‫ﺳﻨﺸﺪ ﻋﻀﺪك ِاب ِﺧﻴﻚ وﳒﻌﻞ ﻟﻜﻤﺎ ﺳﻠﻄﻨﺎ ﻓﻼ ﻳ‬
“We will strengthen your arm with your brother, and We will
give you both an authority, so that they shall not reach you.”2
O God, indeed I am your Prophet and chosen one. O Allah, expand my
breast and ease my mission and appoint from my kinsmen a deputy from me;
appoint Ali for this position and strengthen my back through him.
Abu Zar says: “The supplication of the Prophet had not concluded, but that
Jibraeel (a.s.) descended from Almighty Allah and said: O Muhammad, recite:
ُْ
َّ
they bow.”3
A large number of scholars of traditions and Quranic exegesis have narrated
the excellence of Ali (a.s.) and the revelation of the above verse in his honor. The
following persons can be mentioned from them:
1. Tabari in his Tafseer. 2. Wahidi in Asbabun Nuzul. Razi in his Tafseer.4 4.
1
Surah Taha 20:25-32
2
Surah Qasas 28:35
3
Surah Maidah 5:55
4
Jaameul Bayan, 6:165 [No. 4/vol. 6/288]; Asbabun Nuzul: 148 [Pg. 133]; Tafseer Kabeer,
3:431 [12/26]; Riyazun Nazara, 2:227 [3/182, Chap. 4, Part 9; Pg. 156, Part 6]; Al-Bedaya wa
al-Nehaya, 7:357 [7/394, Events of Year 40 A.H.]; Kanzul Ummaal, 6:391 [13/108, H.
226
Mohibuddin Tabari in Riyaz. 5. Ibne Kathir Shami in Bidaya wa al-Nehaya. 6.
Hafiz Suyuti in Jamaul Jawame quoting from Kanzul Ummal. 7. Ibne Hajar in
Sawaiqul Mohriqa.
6.
ْ َ َ ‫ام َﻛ َﻤ ْﻦ ٰا‬ ْ ْ ََ َ َ ّ َْۗ ََ َ ْ َُْ َ َ
‫" ِابهلل ِ َواﻟ َﻴ ْﻮ ِم‬ ِ ‫ﺮ‬َ َ ‫اﳊ‬ ‫ﺪ‬ ‫ﺠ‬
ِ ِ ْ
‫ﺴ‬ َ
‫ﻤ‬ ‫اﻟ‬ ‫اﺟﻌﻠﺘﻢ ِﺳﻘﺎﻳﺔ اﳊﺎ ِج و ِﲻﺎرۃ‬
َ َ َ َ ْٰ
ْ ِ ‫اﻻ ِﺧﺮ َو ٰﺟ َﻬ َﺪ‬
ِ‫ﰲ َﺳ ِﺒ ْﻴ ِﻞ ﷲِۭ( ﻻ ﻳ ْﺴﺘ ٗﻮ َن ِﻋ ْﻨﺪ ﷲ‬ ِ
“What! do you make (one who undertakes) the giving of drink
to the pilgrims and the guarding of the Sacred Mosque like him
who believes in Allah and the latter day and strives hard in
Allah’s way? They are not equal with Allah.”1
Tabari in his Tafseer2 has narrated on the authority of Anas:
“One day Abbas and Shaibah bin Uthman (caretaker of Kaaba) were
boasting about each other’s family status. Abbas said: I am better than you,
because I am the uncle of the Prophet, and the successor of his father and I was
the water supplier to the Hajj pilgrims. Shaibah replied: I am superior to you.
Since I am the trustee of Almighty Allah, caretaker and treasurer of House of
God. Why He did not make you His caretaker on Kaaba and why He made me
the trustee? The two of them were thus arguing on these lines, when Ali (a.s.)
reached them. Abbas said: Shaibah has boasted to me and he thinks that he is
superior to me. He replied: Uncle, what did you reply? He said: I said: I am uncle
of the Messenger of Allah (s.a.w.a.) and the successor of his father and the water
supplier to the Hajj pilgrims and I am superior to you. His Eminence asked
Shaibah: Shaibah, what did you say. He replied: I said that I am superior to you
since I am the trustee of Almighty Allah in His House and the treasurer of Kaaba;
why did He not make you the trustee instead of me?”
Anas says: “Ali (a.s.) said to them in response: Include me as well in your
boasting. They said: Very well. He said: I am having precedence over both of
you, because among the men of this Ummah, I am the first, who brought faith on
the warnings of the Prophet; and I migrated in his company and fought Jihad.
Then all three of them went to the Holy Prophet (s.a.w.a.) and narrated their
boasts to him. He did not give any response till they went away from there.
After some days Jibraeel (a.s.) came and revealed a verse from Almighty
Allah regarding this. The Holy Prophet (s.a.w.a.) summoned all three of them and
recited this verse:
‫" ِابهلل ِ َواﻟ َﻴ ْﻮ ِم‬ ِ ‫ﺮ‬َ َ ‫اﳊ‬ ‫ﺪ‬ ‫ﺠ‬
ِ ِ ْ
‫ﺴ‬ َ
‫ﻤ‬ ‫اﻟ‬ ‫اﺟﻌﻠﺘﻢ ِﺳﻘﺎﻳﺔ اﳊﺎ ِج و ِﲻﺎرۃ‬
36354]; Sawaiqul Mohriqa: 25 [Pg. 41].

1
Surah Taubah 9:19
2
227
َْ ْ َ ‫ﷲ( َوﷲُ َﻻ‬ َ ْ َ َٗ َْ َ َ ْ ََ ٰ َ ْٰ
‫ﳞ ِﺪي اﻟﻘ ْﻮ َم‬ ۭ ِ ‫اﻻ ِﺧ ِﺮ وﺟﻬﺪ ِﰲ ﺳ ِﺒ ْﻴ ِﻞ ﷲِۭ( ﻻ ﻳﺴﺘﻮن ِﻋﻨﺪ‬
ۘ ‫ﲔ‬ ّٰ
َ ْ ‫اﻟﻈ ِﻠـ ِﻤ‬
·
Allah’s way? They are not equal with Allah; and Allah does not
guide the unjust people.”1
Many Huffaz and scholars, have narrated this incident in a clear and detailed
manner and mentioned the revelation of the captioned verse regarding this
boasting. Among them being Wahidi in Asbabun Nuzul, Qurtubi in his book of
Tafseer, Razi in Tafseer Kabeer, Khazin in his book of Tafseer and Hafiz Suyuti
in Durre Manthur.2
In the same way, some former poets, who through their poems have kept
alive the meaning and significance of the verse; they have versified the story of
the boasting and the revelation of the verse regarding them. Among them can be
mentioned Syed Himyari, Nashi and Bishnoi etc.
7.
ًّ ٰ ْ َّ ُ ُ َ ُ َ ْ َ َ ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
,‫ﲪ ُﻦ ُودا‬ ‫ﺖ ﺳﻴﺠﻌﻞ ﻟﻬﻢ اﻟﺮ‬ ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼﻠِﺤ‬f‫اِن اﻟ ِﺬ‬
“Surely (as for) those who believe and do good deeds for them
will Allah bring about love.”3
Abu Ishaq Thalabi says in the book of his Tafseer4 that Baraa bin Azib said
that the Holy Prophet (s.a.w.a.) said to Ali (a.s.):
“O Ali, may God make a covenant about you and place your love in the
hearts of believers.”
Then Almighty Allah revealed the above verse and the supplication of His
Eminence (s.a.w.a.) was fulfilled.
In the book of Riyazun Nazara,5 Mohibuddin Tabari has mentioned on the
authority of Hafiz Salafi from Ibne Hanafiyyah regarding the verse that: Indeed,
there is love for Ali (a.s.) and his family members in the heart of every believer.
8.
ُ َ ٰ َ ْ َّ َ ْ ُ َ َ ْ َّ ْ َ ٰ ّ َّ َ َ ‫اﺟ‬
َ
َ ْ ‫ﺐ ّاﻟﺬ‬ َ َْ
‫ ا َﻣ ُﻨ ْﻮا َوﲻِﻠﻮا‬f ‫ﱰ ُﺣﻮا اﻟﺴ ِﻴﺎ ِت ان ﳒﻌﻠﻬﻢ ﰷﻟ ِﺬ‬ ْ f
ِ َ ‫ام ﺣ ِﺴ‬
1
Surah Taubah 9:19
2
Asbabun Nuzul: 182 [Pg. 164]; Al-Jaameul Ahkamul Quran, 8:91 [59/8]; Tafseer Kabeer,
4:422 [16/11]; Tafseer Khazin, 2:221 [2/211]; Ad-Durre Mansoor, 3:218 [4/166].
3
Surah Maryam 19:96
4
Al-Kashf wal Bayan: [Pg. 19; Surah Maryam:96].
5
228
‫ﺎﲥُ ْﻢ‬ ْ ُ ‫ﺖ( َﺳ َﻮاۗ ًء َّﳏْ َﻴ‬
ُ َ ‫ﺎﱒ َو َﳑ‬ ٰ ّٰ
ۙ ِ ‫اﻟﺼﻠِﺤ‬
“Nay! do those who have wrought evil deeds think that We will
make them like those who believe and do good that their life and
their death shall be equal?”1
Abu Muzaffar Sibte Ibne Jauzi Hanafi says in the book of Tadkiratul
Khawas:2 Siddi has narrated from Ibne Abbas that this verse was revealed on the
day of the Battle of Badr and in honor of Ali (a.s.) and:
ٰ َّ َ
‫اﻟﺴ ِ ّﻴﺎ ِت‬ َ َ ‫اﺟ‬
‫ﱰ ُﺣﻮا‬ ْ fَ ْ ‫ّاﻟﺬ‬
ِ
“Those who have wrought evil deeds…”3
…implies Utbah, Shaibah, Walid and Mughira. And the implication of:
ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ
‫ﺖ‬
ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼ ِﻠﺤ‬f‫اﻟ ِﺬ‬
“Those who believe and do good…”4
…is Ali (a.s.).
9.
َ َ ْ ُ ْ َ ْ ُ َ ٰۗ ُ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
/ۭ ‫ﱪﻳّ ِﺔ‬
ِ ‫اﻟ‬ ‫ﲑ‬ ‫ﺧ‬ ‫ﱒ‬ ‫ﻚ‬ ‫ﯩ‬ ٰ ّ
ِٕ ۙ ِ ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا‬f‫اِن اﻟ ِﺬ‬
‫وﻟ‬ ‫ا‬ (‫ﺖ‬‫ﺤ‬ ‫ﻠ‬‫اﻟﺼ‬
“(As for) those who believe and do good, surely they are the best
of men.”5
Tabari, in his Tafseer,6 has narrated through his authorities from Abu Jarud
from Muhammad bin Ali regarding the verse:
َ َ ْ ُ ْ َ ْ ُ َ ٰۗ ُ
/ۭ ‫ﱪﻳّ ِﺔ‬
ِ ‫اوﻟ ِٕﯩﻚ ﱒ ﺧﲑ اﻟ‬
“They are the best of men.”7
That the Messenger of Allah (s.a.w.a.) said:
“O Ali you and your Shia are the best of men (Khairul Bariya).”
Khwarizmi, in the book of Manaqib,8 has narrated from Jabir that he said: I
was present in the company of the Holy Prophet (s.a.w.a.) when Ali (a.s.) arrived.
The Prophet (s.a.w.a.) said: “My brother has come to you.”
Then he glanced at the Kaaba and hit his hand upon it and said: “By the one
1
Surah Jaaseyah 45:21
2
Tadkira Khawas, 11 [Pg. 17].
3
4
5
Surah Bayyinah 98:7
6
Jaameul Bayan, 30:166 [No. 15/vol. 30/264].
7
Surah Bayyinah 98:7
8
Al-Manaqib, 66 [Pg. 111, H. 120; Pg. 265, H. 247].
229
in whose hands my life is, I swear that this person and his Shia would be
successful on Judgment Day.”
Then he said: “Among you, he is first to believe in me and he the most loyal
regarding the covenant to Almighty Allah and who is most steadfast in fulfilling
divine commands and most equitable among you in conduct with others. He is
the wisest of you in equitable distribution; and in perfections and excellence, he
is greatest among all of you.”
Jabir said: At that time the verse:
ۭ/‫ﱪﻳَّ ِﺔ‬ َ ‫ﲑ ْاﻟ‬
ُ ْ ‫ﱒ َﺧ‬
ْ ُ َ ٰۗ ُ ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
ِ ‫ﺖۙ( اوﻟ ِٕﯩﻚ‬
ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼﻠِﺤ‬f‫اِن اﻟ ِﺬ‬
of men.”1
…was revealed about Ali (a.s.). After that whenever Ali (a.s.) entered a
gathering, companions of the Prophet used to remark: The best of men has
arrived.
In Fusulul Muhimma,2 Ibne Sabbagh Maliki has directly narrated from Ibne
Abbas that when this verse was revealed, the Holy Prophet (s.a.w.a.) said to Ali
(a.s.):
“On Judgment Day, you and your Shia will enter the field of gathering
(Mahshar) while you have earned the satisfaction of God. And your enemies are
angry and their heads would be held aloft by iron collars and they shall be in
chains; and they would enter the field of gathering in this condition.”3
10.
ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ ۙ ْ ُ َ َ َ ْ ْ َّ ۙ ْ َ ْ َ
‫ﺖ‬ ‫ﺤ‬
ِ ِ ‫ﻠ‬‫اﻟﺼ‬ ‫ﻮا‬ ‫ اﻣﻨﻮا وﲻِﻠ‬f‫ اِﻻ اﻟ ِﺬ‬1‫ﴪ‬ ْ ِ ‫اﻻﻧﺴﺎن ﻟ‬
ٍ ‫ﺧ‬À ِ ‫ﴫ¾ اِن‬
ِ ‫واﻟﻌ‬
“I swear by the time, most surely man is in loss, except those
who believe and do good…”4
Jalaluddin Suyuti says in Durre Manthur:5 Ibne Marduya has narrated from
Ibne Abbas regarding the verses:
ْ ‫ ُﺧ‬À َ َ َ ْ ْ َّ ۙ ْ َ ْ َ
1ۙ‫ﴪ‬
ٍ ْ ِ ‫اﻻﻧﺴﺎن‬
‫ﻟ‬ ِ ‫ﴫ¾ اِن‬
ِ ‫واﻟﻌ‬
“I swear by the time, most surely man is in loss,”6
That they imply Abu Jahl bin Hisham and the implication of the verse:
1
Surah Bayyinah 98:7
2
Al-Fusulul Muhimma, 122 [Pg. 121].
3
[It is mentioned in Surah Yasin, verse 8: “Surely We have placed chains on their necks, and
these reach up to their chins, so they have their heads raised aloft.” (Surah Yasin 36:8).
4
Surah Asr 103:1-3
5
6
Surah Asr 103:1-2
230
َ
ِ ‫اﻟﺼﻠِ ٰﺤ‬
‫ﺖ‬ َ ْ ‫ا َِّﻻ ّاﻟﺬ‬
ّ ٰ ‫ ٰا َﻣ ُﻨ ْﻮا َو َﲻِﻠُﻮا‬f
ِ
“Except those who believe and do good…”1
…is Ali (a.s.) and Salman.
Another poem of Hassan regarding Ameerul Momineen Ali (a.s.)
While the battle was raging and Muslims were surrounding the Prophet
(s.a.w.a.), Jibraeel called out in a clear and cloud voice:
‫ﻻ ﻓﱴ اﻻ ﻻ ﺳﻴﻒ اﻻ ذواﻟﻔﻘﺎر‬
“There is no sword, except Zulfiqar and there is no valiant youth, except
Ali.”
In the above poem, Hassan has hinted at the call of Jibraeel on the day of the
Battle of Uhad regarding Ali and his sword. Tabari, in his Tarikh Umam wal
Muluk, has narrated from Abu Rafe that:2
In the Battle of Uhad, after Ali Ibne Abi Talib (a.s.) eliminated the standard
bearers of the enemies, the Holy Prophet (s.a.w.a.) saw some infidels of Quraish
and he said to Ali (a.s.):
“Attack this battalion.”
Ali (a.s.) attacked that battalion and routed them and slew Amr bin Abdullah
Jamhi.
Then the Holy Prophet (s.a.w.a.) saw another group of the infidels of
Quraish and said to Ali (a.s.):
“Attack them.”
Ali (a.s.) attacked them and scattered them and put Shaibah bin Malik to the
sword. Then Jibraeel said to the Holy Prophet (s.a.w.a.): “O Messenger of Allah
(s.a.w.a.), this is the meaning of similarity in all aspects.”
The Prophet (s.a.w.a.) said: “He is from me and I am from him.”
Jibraeel said: “I am also from you two.”
Abu Rafe said: “Then the fighters heard a call saying:
‘There is no sword, except Zulfiqar and no brave youth, except Ali.’”
Ibne Abil Hadeed has also mentioned this report in Sharh Nahjul Balagha
and he says:
This report is famous and he adds that the Holy Prophet (s.a.w.a.) said:
“This is the call of Jibraeel.”3
Allamah Amini says: Various traditions show that this incident occurred a
number of times, and as we mentioned, the caller on the day of the Battle of Uhad
1
Surah Asr 103:3
2
Tareekh Umam wal Mulook, 3:17 [2/514, Events of year 3 A.H.].
3
Sharh Nahjul Balagha, 1:9; 2:236; 3:281 [1/29, Preface; 13/293, Sermon 238; 14/251].
231
was Jibraeel; but the caller on the day of Battle of Badr was an angel, named
Rizwan.1
Another verse of Hassan
0‫و ﺟﺎت ﺑﻌﻴﴗ ﻛﺒﺪر اﻟﺪ‬ ‫ ﻣﺮﻳﻢ اﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ‬f‫و ا‬
‫ ﻧﱮ اﻟﻬﺪى‬3‫و ﺟﺎت ﺑﺴﺒ‬ ‫ ﺑﻌﺪﻫﺎ‬2‫ﻓﻘﺪ اﺣﺼﻨﺖ ﻓﺎ‬
“If Maryam (a.s.) lived in chastity and gave birth to Isa, who was as
handsome as the full moon on a dark night. Fatima (s.a.) also, after her, gave
birth to the two grandsons of Prophet: Hasan and Husain (a.s.) with absolute
purity (for the guidance of humanity).”2
In these two verses, Hassan’s implication is the authentic report of the
Prophet regarding his beloved daughter, Lady Zahra (s.a.), in which he said:
‫ﻪ اﺣﺼﻨﺖ ﻓﺮﺟﻬﺎ ﲿﺮم ﷲ ذرﻳﳤﺎ اﻟﻨﺎر‬7‫ان ﻓﺎ‬
“Indeed, my Fatima guarded her chastity; that is why Allah, the Mighty and
the High prohibited Hellfire from her, her progeny and descendants.”
Hakeem has mentioned this report in Mustadrak Saheehain3 and then
commented:
“The authorities of this tradition are correct.”
Introduction to the poet
The name and parentage of this poet is mentioned as follows: Abu Walid
Hassan bin Thabit bin Mundhir bin Haraam…bin Yarab bin Qahtan.4 Hassan
belonged to a family, which had members who commanded great literary
expertise and were well known poets of the Arabs. Marzabani says in Mojamush
Shuara:5
Dibil and Mubarrad have said that the family of Hassan comprised of
persons most deeply rooted in poetry. Six members of this family were eminent
poets. Like pearls beaded in a single string including Saeed bin Abdur Rahman
bin Hassan bin Thabit bin Mundhir bin Haram.
The Messenger of Allah (s.a.w.a.) fixed a pulpit for him in the Masjid on
which he stood and recited praises of His Eminence and the Messenger of Allah
(s.a.w.a.) said:
“O God, support Hassan through Ruhul Quds as long as he defends the
Messenger of Allah (s.a.w.a.) or recites his praises.”6
1
Ref: Kifayatut Talib: 144 [277-280, Chap. 69]; Riyazun Nazara 2:190 [3/137].
2
Ibne Shahr Ashob Saravi has mentioned this couplet in his Manaqib, 4:24 [3/409].
3
Mustadrak Alas Saheehain, 3:152 [3/165. H. 4726].
4
Abul Faraj in Aghani, 3:4 [4/141] has named the forefathers of Hassan in this way.
5
Mojamush Shuara: 366 [Pg. 269].
6
Mustadrak Hakeem, 3:287 [2/555, H. 6058] Zahabi has narrated this tradition through a
232
During the lifetime of the Holy Prophet (s.a.w.a.), Hassan remained in the
same condition, but after the passing away of Prophet, one day Hassan was busy
in reciting couplets when Umar passed by and scolded him1 saying:
“Do you recite couplets in the Masjid of the Messenger of Allah (s.a.w.a.)?”
Hassan replied: “I have recited poems in this Masjid in the presence of
someone, who was better than you (and he did not object).”
Abu Abdullah Ubayy Maliki says in Sharh Muslim:
This behavior of Umar shows that he was not happy at the recitation of
poems in the Masjid and that is why he provided a field outside the Masjid and
said:
“One, who wants to recite praise or protest or wants to recite poems, should
go out to this field.”
This instruction of the Caliph was opposed to the practice of the Holy
Prophet (s.a.w.a.) and in that same time Hassan was banned from reciting his
compositions though before that the Prophet himself never restrained him from
such conduct.2
Hassan was well known for being extremely timid. Ibne Athir has mentioned
this in Usudul Ghaba3 and he says:
“He was among the most timid of people.”
Watwat says in Ghurarul Khasais4 that he was regarded as the most timid of
the people and he writes:
Ibne Qutaibah says in the book of Maarif5 that he did not participate in any
battle of the Holy Prophet (s.a.w.a.).
Hassan was born eight years before the birth of Messenger of Allah
(s.a.w.a.) and on the basis of popular view, he lived for a hundred and twenty
years. The title of Hassan (wielded sword) was awarded to him. Its reason was
that he defended Islam through his numerous couplets.
Hakeem6 has narrated from Musab from Ibne Abdullah Zubairi7 that Hassan
lived for sixty years during the period of Jahiliyya and sixty years during Islam.
At the end of his life he lost his eyesight.
chain, which he considers authentic.

1
Exactly as the words of Ibne Abde Barr in Istiab [Part 1/345; No. 507]; and Ibne Asakir in his
Taareekh, 4:126 [4/357; and also Mukhtasar Tareekh Damishq, 6/290]. In Saheeh Muslim,
2:384 [5/86, H. 151, Kitab Fadailus Sahaba] the words are: He looked at him from the corner
of his eyes. And in Musnad Ahmad, 5:222 [6/292; H. 21431] it is mentioned: Then he said:
Keep quiet.
2
Ref: Tareekh Ibne Asakir, 7: 391 [9/207; and Mukhtasar Tareekh Damishq, 12/154].
3
Usudul Ghaba, 2:6 [2/7, No. 1153].
4
Ghurarul Khasais: 355 [Pg. 358].
5
Al-Marif : [Pg. 312].
6
Mustadrak Alas Saheehain [3/553. H. 6054].
7
[I have quoted this from Mustadrak].
233
According to one view, he died in the year 55 A.H. when his external and
internal eyes had become blind. This point is mentioned by the prominent
companion of Prophet, Qays bin Saad bin Ubadah, a senior member of the
Khazraj community.
The story is that Ameerul Momineen (a.s.) deposed Qays from the
governorship of Egypt and he returned to Medina. When he entered Medina,
Hassan met him in order to reproach him. At that time Hassan had become a
loyalist of Uthman and had renounced the Mastership (Wilayat) of Ameerul
Momineen (a.s.). Hassan said:
“On one side Ali Ibne Abi Talib (a.s.) deposed you from governorship and
on the other side his hands are smeared with the blood of Uthman. The sin of this
murder remains on his neck and Ali also did not think well of you.”
Qays scolded him in response: “O one, who is blind in the eyes as well as
the heart, by God, if I had not feared initiating a war between you tribe and mine,
I would have struck off your neck.” Then he drove him away.1
3. Qays Ansari
“Ali is our and others’ Imam and leader and the Quran has mentioned
this fact. On the day, when the Holy Prophet (s.a.w.a.) said: ‘Of whomsoever
I am the master, Ali is (also) his master.’ And this was a lofty rank. The
duty, which the Prophet made incumbent on the Ummah is a matter that is
definite and certain there is no second opinion about it.”
Explanation of the verses
The above verses were recited by the senior companion and leader of
Khazraj tribe, Qays bin Saad bin Ubadah, in Siffeen in the honor of Ameerul
Momineen (a.s.).
The teacher of the Ummah, Shaykh Mufeed (d. 413 A.H.) has quoted these
lines in his book of Al-Fusulul Mukhtara.2
After that he says:
“These verses, in the addition to the admission of leadership and Imamate of
Ameerul Momineen (a.s.), are evidence on the precedence and antiquity of Shia
and they invalidate the claim of Mutazila, who due to obstinacy, deny the
existence of Shia during that period.”
Abu Muzaffar Sibte Ibne Jauzi Hanafi (d. 654 A.H.) has also mentioned this
report in his book of Tadkiratul Khawaas,3 and he says:
“Qays recited these verses in the presence of Ali in Siffeen.”
1
Tareekh Tabari, 5:231 [4/555, Events of Year 36 A.H.]; Sharh Nahjul Balagha, Ibne Abil
Hadeed 2:25 [6/64, Sermon 66].
2
Al-Fusulul Mukhtara, 2:87 [236]
3
Tadkiratul Khawaas, 20 [Pg. 23].
234
Abul Qasim Qays bin Saad bin Ubadah.
He was a senior companion of Prophet. He is regarded as a noble, a leader, a
politician, an expert in warfare, a generous person, an orator, an ardent
worshipper, an intellectual of the Arabs and among the columns of religion and
pillars of faith.
Nobility of Qays
He was the chief of Khazraj tribe and a member of a noble family of this
tribe. His family, whether during the period of Jahiliyya or after Islam,
commanded respectability.
Sulaym bin Qays Hilali writes in his book:1
“Indeed Qays bin Saad was a leader of Ansar and the son of the leader of
this tribe.”
Mubarrad has mentioned in his book of Al-Kamil fil Lugha wal Adab2:
“Qays was a valiant and a generous leader. His father was one of the twelve
nobles, whose Islam was guaranteed by Messenger of Allah (s.a.w.a.) himself.
He was among the leaders who had the power to provide sureties.”
For more information the book of Ibne Asakir may be referred.3
His governorship
During the lifetime of Prophet, Qays held the post of police commissioner
and he was in charge of all duties that a police commissioner bears in our times.4
He participated in some battles of the Prophet and he was the standard
bearer of Ansar. His Eminence (s.a.w.a.) deputed him to collect Zakat. He was a
man of discernment.5
After the passing away of the Messenger of Allah (s.a.w.a.) during the rule
of Ameerul Momineen (a.s.), the latter appointed him as the governor of Egypt
and he provided a clean administration.
Qays was a Shia and well wisher of Imam Ali (a.s.). His Eminence (a.s.)
appointed him as the governor of Egypt in Safar, year 36 A.H. After his return
from Egypt, according to Tarikh Yaqubi,6 Ameerul Momineen (a.s.) appointed
him as the governor of Azerbaijan.
1
2
Al-Kamil fil Lugha wal Adab, 1:309 [1/419].
3
Tareekh Madinatul Damishq, 1:86 [7/112]; and in Mukhtasar Tareekh Damishq [9/236 &
237].
4
Saheeh Tirmizi, 2:317 [5/648, H. 3850]; Sonan Baihaqi, 8:155.
5
Tareekh Ibne Asakir [14/452 & 459; and in Mukhtasar Tareekh Damishq, 21/102]; Tareekh
Ibne Kaseer, 8:99 [8/107, Events of the year 59 A.H.].
6
235
Shrewdness and expertise of Qays
The respected reader, by studying the life history of Qays, will be able to get
definite evidences of his ingenuity and diplomacy; in such a way that he had an
important role and position in battles and he expressed profound views regarding
occurrences.
During his governorship, he held noble views and Imam Ameerul
Momineen (a.s.) also respected his intelligence, cleverness and his view in
rulership.
Ibne Kathir says in the book of Al-Bedaya wa al-Nehaya:1
“Ali (a.s.) appointed him as the governor of Egypt and he ruled that province
confronting Muawiyah and Amr Aas with shrewdness and ingenuity.”
Qays regarded himself to be the greatest in shrewdness and politics and he
remarked:
“If I had not heard the Holy Prophet (s.a.w.a.) say that deceit and cunning
are in Fire, I would have been the most cunning person of the Ummah.”2
In the same way, he says: “If I had not been a believer in Islam, I would
have practiced such deceit that no one among the Arabs would have been able to
compete with me.”3
Among the Arab statesmen, Qays possessed some special qualities and he is
famous for his cleverness and diplomacy; but his faith in religion is also well
known. He was the defender of the sanctity of Shariat and was strictly bound that
his views should be in accordance to the pleasure of Allah, the Mighty and the
High and he restrained his self from opposition to God. His qualities, precedence
and excellence were proved for all Arabs.
Absolute control of Qays on administrative issues
The researcher of every culture may refer to all whose names are mentioned
as Qays and study his life history, he would come across sentences one after
another and come across his epics and his valor. He would also read a great deal
about his military skills, and his nice role in battles; his steadfastness in harshest
and terrifying fields.
What can I write about that brave warrior, whose name is mentioned as the
swordsman of the Holy Prophet (s.a.w.a.) and the most steadfast and harshest of
men in defense of Prophet after Ameerul Momineen (a.s.)?4
And what can I say about the lion hearted one, to face whom was extremely
difficult for Muawiyah and he was the singular one whom the enemies dreaded.
Even the hundred thousand strong army was fearful to face him alone.
1
2
Usudul Ghaba, 4:215 [4/426, No. 4648]; Tareekh Ibne Kaseer, 8:101 [8/109, Events of the
year 59 A.H.].
3
Darajatul Rafia [Pg. 335]; Al-Isabah, 3:249 [No. 7177].
4
Irshadul Qulub, Dailami 2:201 [Pg. 380].
236
In the Battle of Siffeen, Muawiyah said: “By God, if the army of elephants
had not prevented Qays, he would finish us tomorrow.” The conduct of Qays
during the lifetime of the Holy Prophet (s.a.w.a.) and Ameerul Momineen (a.s.)
shows the valor and bravery of Qays.
As for his conduct during the period of the Prophet: His important role can
be seen during the battles of Badr, conquest of Mecca, Hunain, Uhad, Khyber,
Bani Nuzayr and Ahzab.
As for his conduct during the period of Imam Ali (a.s.): He encouraged
Ameerul Momineen (a.s.) to fight against Muawiyah and other opponents and
said: “O Ameerul Momineen (a.s.), since you are on truth, there is no one more
beloved to me than you on the face of the earth, because you are the star of
guidance in the dark night of deviation and you are our refuge. If we lose you,
our earth and sky would become pitch dark. By God, if you leave Muawiyah free
to commit his vicious deeds, he would devastate Egypt, spread corruption in
Yemen and annihilate Iraq. Take the people of Iraq and Hijaz with you and don’t
leave him at any cost. Make his life difficult in such way that he despairs from
creating any mischief.”
His Eminence replied: “By God, you have given a very good advice.”1
After that Ali (a.s.) sent Qays along with his son, Hasan (a.s.) and Ammaar
Yasir to Kufa to mobilize the Kufians for the assistance of the Imam.
Generosity and nobility of Qays
Since the incidents of generosity and nobility of Qays are so numerous and
our discussion does not have the scope to mention all of them; therefore, we
would be content to narrate some of them by way of sample. 2
Generosity was so ancient in the family of Qays that the Messenger of Allah
(s.a.w.a.) said:
“Generosity is a part of the nature of this clan.”3
A famous story regarding Qays is as follows:
Qays had lent out huge amounts of money to people. One day he fell ill, but
very few people came to visit him. When he inquired the reason for this, he was
told that they feel ashamed to come before him due to the amounts they have
borrowed from him.
When Qays saw this, he said: “God does not bestow wealth so that brothers
feel humiliation in visiting each other.”
Then he ordered them to make a public announcement that all those, who
owe money to Qays are condoned from their debt. Such a huge crowd of people
rushed to his house that the steps to the house were damaged.
1
Amali Shaykh Tusi: 85 [Pg. 716, H. 1518].
2
[Majmaul Amthal, 1/348, No. 1035].
3
Al-Isabah, 4:254 [3/249, No. 7177].
237
According to another version the night did not fall, but that the threshold of
his door broke due to the excess of visitors.1
Eloquence of Qays
Qays was having distinctive qualities in this regard. This leader of the Ansar
had expertise in the divine sciences, command over Quran and Sunnah and had
recognition of doubtful discourse. That is why Ameerul Momineen (a.s.) used to
accord respect to him. When Qays arrived from Egypt, he discussed the
conspiracies of Muawiyah with him in detail, because he was well capable of
discharging his duties.
He displayed great foresight in times of trouble and he was more clever than
the five well known villains of Arabs: Muawiyah, Amr Aas, Qays bin Saad,
Mughira and Ibne Adeel. He prepared a great plan during battle and he was also
generous and valiant. 2
It is mentioned Seerah Halabiyya that whoever reads about the conspiracies
of Muawiyah and Amr Aas, would be amazed.
Ibne Kathir writes that Ali (a.s.) appointed him as the governor of Egypt and
through his intelligence confronted Muawiyah.
Imam Hasan (a.s.) appointed Ubaidullah Ibne Abbas as the commander of
12000 strong army and sent him against Muawiyah and emphatically advised him
to take the counsel of Qays.
He used to emerge strong against Muawiyah in every way. When he came
back to Medina, Marwan and Aswad threatened Qays. Qays met Ameerul
Momineen (a.s.), Muawiyah wrote an angry letter to Aswad and Marwan that if
you had helped Ali with a hundred thousand experts, I would not have been
pained as I am on your role in making Qays meet Ali.
This was what Muawiyah said to his army in Siffeen: In fact, Qays is the
orator of Ansar. Every day he delivers a new speech against us. He wants to
destroy us, but the God, who granted safety against the army of elephants, has
kept us safe.3
We quoted the statement of Ameerul Momineen (a.s.) before that Imam Ali
(a.s.) said in reply to Qays: His Eminence replied: “By God, you have given a
very good advice.”
With attention to this statement of His Eminence no further need remains for
us and others to mention the praises of Qays.
Piety of Qays
Most expressive discourse about the piety and religiosity of Qays is
1
Al-Bedaya wa al-Nehaya, 8:100 [8/108, Events of the year 59 A.H.
2
[The writer has used the Arabic proverb, which means: That person has got the largest share].
3
Ref: Waqatus Siffeen, 227-240 [Pg. 445-450].
238
mentioned by Masudi in Murujuz Zahab,1 and he says:
“From the aspect of piety, religiosity and supporting Ali (a.s.) he was having
a great rank. His fear and obedience of Almighty Allah reached to such a position
that one day he was praying.
When he was about to prostrate, a huge snake popped up from the place of
his prostration. Without any thought Qays prostrated on the side of that snake.
The snake entwined around the neck of Qays, but he did not shorten his prayer,
till he concluded it. After that he removed the snake from his neck and threw it
away.
Hasan bin Ali bin Abdullah bin Mughira has narrated this from Muhammad
bin Khallad and Abul Hasan Ali Ibne Moosa Reza (a.s.).”
In the same way, Kishi has also narrated this tradition from Imam Ali Reza
(a.s.) in his Rijal Kishi.2
Excellence and wisdom of Qays
Speeches, writings, debates and sayings of Qays are widely reported and
recorded in books of culture and biography. All testify to his deep divine
recognition and his lofty rank about his discernment regarding Quran and Sunnah
of the Prophet.
At the end it should be mentioned that he was an important support and
pillar of faith.
Death of Qays
Ibne Kathir in his Tarikh,3 and numerous other persons have mentioned that
Qays died in Medina during the last year Muawiyah’s rule.
ٰ ْ َ ْ َّ ٰ َ ‫ْاﳊَ ْﻤ ُﺪ ِهلل ِ َو َﺳﻠٰ ٌﻢ‬
(À‫اﺻ َﻄ‬ f‫ ِﻋ َﺒﺎ ِد ِە اﻟ ِﺬ‬
“Praise be to Allah and peace on His servants whom He has
chosen.”4
4. Amr bin Aas

Died: 43 A.H.
‫ ﺳﺒﻞ اﳊﻖ ﻻ ﺗﻌﺪل‬î ‫و‬ ‫ﻣﻌﺎوﻳﻪ اﳊﺎل اﻟﺘﺠﻬﻞ‬
‫ اﻫﻠﻬﺎ م ﻟﺒﺲ اﳊﲆ؟‬ ‫ﻛﻴﺴﺖ اﺣﺘﻴﺎﱃ ﰱ ﺟﻠﻖ‬
‫ﻣﻬﺎ ﻟﻴﻊ ﰷﻟﺒﻘﺮ اﳉﻔﻞ‬ ‫و ﻗﺪ اﻗﺒﻠﻮا زﻣﺮا ﳞﺮﻋﻮن‬
1
2
Rijal Kishi: 63 [1/309, No. 151].
3
Al-Bedaya wa al-Nehaya, 8:102 [8/110, Events of Year 59 A.H.]
4
Surah Naml 27:59
239
‫ﺑﻐﲑ وﺟﻮدك ﱂ ﺗﻘﺒﻞ‬ ‫و ﻗﻮﱃ ﻟﻬﻢ‪ :‬ﻳﻌﺒﺎوا ابﻟﺼﻼﻩ‬
‫و رﻣﺖ اﻟﻨﻔﺎر اﱃ اﻟﻘﺴﻄﻞ‬ ‫ﻓﻮﻟﻮا و ﱂ ﻳﻌﺒﺎوا ابﻟﺼﻼﻩ‬
‫و ﰱ ﺟﻴﺸﻪ ﰻ ﻣﺴﺘﻔﺤﻞ‬ ‫و ﻟﻤﺎ ﻋﺼﻴﺖ اﻣﺎم اﻟﻬﺪى‬
‫اﻟﻬﻞ اﻟﺘ‪ À‬و اﳊ‪ :‬اﺑﺘﲆ؟‬ ‫اابﻟﺒﻘﺮ اﻟﻐﲂ اﻫﻞ اﻟﺸﺎم‬
‫ﻗﺘﺎل اﻟﻤﻔﻀﻞ ابﻻ ﻓﻀﻞ‬ ‫ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﰴ ﻓﺎﱏ ارى‬
‫ﺑﻘﻮﱃ‪ :‬دم ﻃﻞ " ﻧﻌﺜﻞ‬ ‫ﻗﱮ ﺣﺎردوا ﺳﻴﺪ اﻻوﺻﻴﺎ‬
‫ٓ‬
‫ﻋﻠﳱﺎ اﻟﻤﺼﺎﺣﻒ ﰱ اﻟﻘﺴﻄﻞ‬ ‫و ﻛﺪت ﻟﻬﻢ ان اﻗﺎﻣﻮا اﻟﺮﻣﺎح‬
‫ﻟﺮد اﻟﻐﻀﻨﻔﺮ اﻟﻤﻘﺒﻴﻞ‬ ‫و ﻋﺪﻩ ﲥﻢ ﻛﺸﻒ ﺳﻮاﲥﻢ‬
‫و ﻛﻔﻮا ‪ î‬اﻟﻤﺸﻌﻞ اﻟﻤﺼﻄﲆ‬ ‫ﻓﻘﺎم اﻟﺒﻐﺎﻩ ﺣﻴﺪر‬
‫و ﳓﻦ دوﻣﻪ اﳉﻨﺪل‬ ‫ﻛﻴﺴﺖ ﳏﺎورﻩ اﻻﺷﻌﺮى‬
‫و ﺳﻬﻤﲔ ﻗﺪ ﺧﺎض ﰱ اﻟﻤﻘﺘﻞ‬ ‫اﻟﲔ ﻓﻴﻄﻤﻊ ﰱ ﺟﺎﻧﱮ‬
‫=ﻠﻊ اﻟﻨﻌﺎل " اﻻرﺟﻞ‬ ‫ﺧﻠﻌﺖ اﳋﻼﻓﻪ " ﺣﻴﺪر‬
‫ﳇﺒﺲ اﳋﻮاﺗﻴﻢ ابﻟﻨﻤﻞ‬ ‫و اﻟﺒﺴﳤﺎ ﻓﻴﻚ ﺑﻌﺪ اﻻايس‬
‫ﺑﻼ ﺣﺪ ﺳﻴﻒ و ﻻ ﻣﻨﺼﻞ‬ ‫و رﻗﻴﺘﻚ اﻟﻤﻨﱪ اﻟﻤﺸﻤﺨﺮ‬
‫و رب اﻟﻤﻘﺎم و ﱂ ﺗﻜﻤﻞ‬ ‫و ﻟﻮ ﱂ ﺗﻜﻦ اﻧﺖ " اﻫﻠﻪ‬
‫ﻛﺴﲑ اﳉﻨﻮب ﻣﻊ اﻟﺸﻤﺎل‬ ‫و ﺳﲑت ﺟﻴﺶ ﻛﻔﺎق اﻟﻌﺮاق‬
‫ﻛﺴﲑ اﳊﻤﲑ ﻣﻊ اﻟﻤﺠﻤﻞ‬ ‫و ﺳﲑت ذﻛﺮك ﰱ اﳋﺎﻓﻘﲔ‬
‫ٓ‬
‫ﻛﺒﻮد ﻻﻋﻈﻢ ﻣﺎ اﺑﺘﲆ‬ ‫و ﺟﻬﻠﻚ ﰉ اي÷ اﳇﻪ ال‬
‫و ﻟﻮ ﻻ وﺟﻮدى ﱂ ﺗﻘﺒﻞ‬ ‫ﻓﻠﻮ ﻻ ﻣﻮازرﰏ ﱂ ﺗﻄﻊ‬
‫ﺗﻌﺎف اﳋﺮوج " اﻟﻤﲋل‬ ‫و ﻟﻮ ﻻى ﻛﻨﺖ ﻛﻤﺜﻞ اﻟﻨﺴﺎء‬
‫ اﻟﻨﺒﺎ اﻻﻋﻈﻢ اﻻﻓﻀﻞ‬ ‫ﻧﴫانك " ﺟﻬﻠﻨﺎ اي÷ ﻫﻨﺪ‬
‫ﻟﻨﺎ اﱃ اﺳﻔﻞ اﻻﺳﻔﻞ‬ ‫و ﺣﻴﺚ رﻓﻌﻨﺎك ﻓﻮق اﻟﺮوس‬
‫و ﺻﺎاي ﳐﺼﺼﻪ ﰱ ‬ ‫و ﰼ ﻗﺪ ﲰﻌﻨﺎ " اﻟﻤﺼﻄ‪À‬‬
‫‪240‬‬
‫‪https://downloadshiabooks.com/‬‬
‫ﻳﺒﻠﻎ و اﻟﺮﻛﺐ ﱂ ‪É‬ﺣﻞ‬ ‫و ﰱ م “ﰛ” رﰵ ﻣﻨﱪا‬
‫ﻳﻨﺎدى ابﻣﺮ اﻟﻌﺰ‪ H‬اﻟﻌﲆ‬ ‫و ﰱ ﻛﻔﻪ ﻛﻔﻪ ﻣﻌﻠﻨﺎ‬
‫ابوﱃ؟ ﻓﻘﺎﻟﻮا‪ :‬ﺑﲆ ﻓﺎﻓﻌﻞ‬ ‫اﻧﺖ ﺑﲂ ﻣﻨﲂ ﰱ اﻟﻨﻔﻮس‬
‫" ﷲ ﻣﺴﺘﺨﻠﻒ اﻟﻤﻨﺤﻞ‬ ‫ﻓﺎﳓﻠﻪ اﻣﺮ اﻟﻤﻮﻣﻨﲔ‬
‫ﻓﻬﺬا ﻟﻪ اﻟﻴﻮم ﻧﻌﻢ اﻟﻮﱃ‬ ‫و ﻗﺎل‪ :‬ﳁﻦ ﻛﻨﺖ ﻣﻮﱃ ﻟﻪ‬
‫ل وﻋﺎدﻩ ﻣﻌﺎدى اخ اﻟﻤﺮﺳﻞ‬ ‫ﻓﻮال ﻣﻮاﻟﻴﻪ اي ذاﳉﻼ‬
‫ﻓﻘﺎﻃﻌﻬﻢ ﰉ ﱂ ﺻﻞ‬ ‫و ﻻ ﺗﻨﻘﻀﻮا اﻟﻌﻬﺪ " ﻋﱰﰏ‬
‫ﻋﺮى ﻋﻘﺪ ﺣﻴﺪ ﱂ ﲢﻠﻞ‬ ‫ﻓﺒﺨﺒﺦ ﺷﻴﺨﻚ ﻟﻤﺎ راى‬
‫ﳁﺪﺧﻠﻪ ﻓﻴﲂ ﻣﺪﺧﲆ‬ ‫ﻓﻘﺎل‪:‬وﻟﻴﲂ ﻓﺎﺣﻔﻈﻮﻩ‬
‫ﻟ‪ À‬اﻟﻨﺎر ﰱ اﻟﺪرك اﻻﺳﻔﻞ‬ ‫و اان و ﻣﺎ ﰷن " ﻓﻌﻠﻨﺎ‬
‫" ﷲ ﰱ اﻟﻤﻮﻗﻒ اﻟﻤﺨﺠﻞ‬ ‫و ﻣﺎ دم ﻋامثن ﻣﻨﺞ ﻟﻨﺎ‬
‫و ﻳﻌﱱ ابهلل و اﻟﻤﺮﺳﻞ‬ ‫و ان ﻋﻠﻴﺎ ﻏﺪا ﺧﺼﻤﻨﺎ‬
‫و ﳓﻦ ‪ î‬اﳊﻖ ﰱ ﻣﻌﺰل‬ ‫ﳛﺎﺳﺒﻨﺎ ‪ î‬اﻣﺮو ﺟﺮت‬
‫ﻟﻚ اﻟﻮﻳﻞ ﻣﻨﻪ ﻏﺬا ﰼ ﱃ‬ ‫ﳁﺎ ﻋﺬران م ﻛﺸﻒ اﻟﻐﻄﺎ‬
‫ﺑﻌﻬﺪ ﻋﻬﺪت و ﱂ ف ﱃ‬ ‫اﻻ اي÷ ﻫﻨﺪ اﺑﻌﺖ اﳉﻨﺎن‬
‫ﻳﺴﲑ اﳊﻄﺎم " اﻻﺟﺰل‬ ‫و اﺧﴪت اﺧﺮاك ﻛامي ﺗﻨﺎل‬
‫ﻟﻚ اﻟﻤﻠﻚ " ﻣﻠﻚ ﳏﻮل‬ ‫و اﺻﺒﺤﺖ ابﻟﻨﺎس ﺣ© اﺳﺘﻔﺎم‬
‫ﺗﺬود اﻟﻈﻤﺎ ‪ î‬اﻟﻤﳯﻞ‬ ‫و ﻛﻨﺖ ﻛﻤﻘﺘﻨﺺ ﰱ اﻟﴩاك‬
‫ﺑﺼﻔﲔ ﻣﻊ ﻫﻮﻟﻬﺎ اﻟﻤﻬﻮل‬ ‫ﰷﻧﻚ اﻧﺴﻴﺖ ﻟﻴﻞ اﻟﻬﺮ‪É‬‬
‫ﺟﺬارا " اﻟﺒﻄﻞ اﻟﻤﻘﺒﻞ‬ ‫و ﻗﺪﺑﺖ ﺗﺬرق ذرق اﻟﻨﻌﺎم‬
‫ل و اﻓﺎك ﰷﻻﺳﺪ اﻟﻤﺒﺴﻞ‬ ‫و ﺣﲔ ازاح ﺟﻴﻮش اﻟﻀﻼ‬
‫و ﺻﺎر ﺑﻚ اﻟﺮﺣﺐ ﰷﻟﻔﻠﻔﻞ‬ ‫و ﻗﺪ ﺿﺎق ﻣﻨﻚ ﻋﻠﻴﻚ اﳋﻨﺎق‬
‫" اﻟﻔﺎرس اﻟﻔﻮر اﻟﻤﺴﺒﻴﻞ؟‬ ‫و ﻗﻮﻟﻚ‪ :‬ايﲻﺮو ا‪ f‬اﻟﻤﻔﺮ‬
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‫‪https://downloadshiabooks.com/‬‬
‫ﻓﺎن ﻓﻮادى ﰱ ﻋﺴﻌﻞ‬ ‫ ﻛﻨﻴﻪ‬î " ‫ﻋﴗ ﺣﻴﻠﻪ‬
‫" اﻟﻤﻠﻚ دﻫﺮك ﱂ ﻳﻜﻤﻞ‬ ‫و ﺷﺎﻃﺮﺗﲎ ﰻ ﻣﺎ ﻳﺴﺘﻘﻴﻢ‬
‫ ﺳﻮاﰏ اذﻳﲆ‬î ‫و اﻛﺸﻒ‬ ‫ﻓﻘﻤﺖ ﲺﻠﱴ راﻓﻌﺎ‬
‫ﺣﻴﺎ و روﻋﻚ ﱂ ﻳﻌﻘﻞ‬ ‫ وﺟﻬﻪ و اﻧﺜﲎ‬î ‫ﻓﺴﱰ‬
‫ﻫﻨﺎك ﻣﻠﺌﺖ " اﻻﻓﲁ‬ ‫و اﻧﺖ ﳋﻮﻓﻚ " ابﺳﻪ‬
‫و انﻟﺖ ﻋﺼﺎك ﻳﺪ اﻻول‬ ‫و ﻟﻤﺎ ﻣﻠﻜﺖ ﲪﺎﻩ اﻻانم‬
‫و ﱂ ﺗﻌﻄﲎ زﻧﻪ اﳋﺮدل‬ ‫ﻣﻨﺤﺖ ﻟﻐﲑى وزن اﳉﺒﺎل‬
‫ ﱂ ﺗﻌﺪل‬S‫ اﻟ‬î ‫و اﻧﺖ‬ ‫و اﳓﻠﺖ ﻣﴫا ﻟﻌﺒﺪ اﻟﻤﻠﻚ‬
‫ﲣﲆ اﻟﻘﻄﺎ " اﻻاﺟﺪل‬ ‫و ان ﻛﻨﺖ ﺗﻄﻤﻊ ﻓﳱﺎ ﻓﻘﺪ‬
‫ﻓﺎﱏ ﳊﻮﺑﲂ ﻣﺼﻄﲆ‬ ‫ اﱃ ردﻫﺎ‬T‫و ان ﱂ ﺗﺴﺎ‬
‫و ابﻟﻤﺮﻫﻔﺎت و ابﻟﺬﺑﻞ‬ ‫ف‬ß‫ﲞﻴﻞ ﺟﻴﺎد و ﴌ اﻻ‬
‫و اﻳﻘﻆ انﲚﻪ اﻻﺛﲁ‬ ‫و اﻛﺸﻒ ﻋﻨﻚ ﲩﺎب اﻟﻐﺮور‬
‫و دﻋﻮى اﳋﻼﻓﻪ ﰱ ﻣﻌﺰل‬ ‫ﻓﺎﻧﻚ " اﻣﺮﻩ اﻟﻤﻮﻣﻨﲔ‬
‫و ﻻ ﳉﺪودك ابﻻول‬ ‫و ﻣﺎﻟﻚ ﻓﳱﺎ و ﻻ ذرﻩ‬
‫ اﳊﺴﺎم " اﻟﻤﻨﺠﻞ‬f‫ﻓﺎ‬ ‫ﻓﺎن ﰷن ﺑﻴﻨﻜﻤﺎ ﻧﺴﺒﻪ‬
‫ ﻣﻌﺎوﻳﻪ " ؟‬f‫و ا‬ ‫ اﳊﺼﺎ" ﳒﻮم اﻟﺴﻤﺎ‬f‫و ا‬
‫ ﻋﻨ© ﻋﻠﻖ اﳉﻠﺠﻞ‬À‫ﻓ‬ ‫ﻓﺎن ﻛﻨﺖ ﻓﳱﺎﺑﻠﻐﺖ اﻟﻤﲎ‬
1. O Muawiyah, regard my condition; don’t fall into ignorance and
don’t deviate from the path of truth. 2. Have you forgotten the day when you
put on the ornaments of kingdom; how you deceived the people of
Damascus? 3. How people hastened to you in groups and their cries rose up
like those of scared cattle. 4. Have you forgotten that I told them that
obligatory prayer without your existence is not acceptable to God. 5. Then
they turned their backs to religion and did not care for prayer and I guided
this terrified flock towards the dust of war. 6. And the time when you
disobeyed and rebelled against the leader of guidance, whereas his was an
army of the valiant. 7. You asked: Should I go out to fight the people of piety
in company of the inauspicious and evil ones, who are like lost cattle? 8. I
said: Yes, arise as I regard fighting against one, whom the Almighty Allah
242
has given superiority, as the best of acts. 9. It was I, who instigated them, so
that they may fight against the chief of successors, Ali (a.s.) on the pretext of
avenging the blood of that fool (Uthman). 10. It was I, who taught your army
to raise amidst dust, Qurans on points of spears. 11. And I taught your men
that if you want to escape the sword of the valiant one, you should expose
your genitals. 12. Thus, the sinful oppressors rose up against Haider and
from the illuminated torch and warmth-giving guidance were kept away. 13.
Have you forgotten how I debated with Abu Moosa Ashari at Domatul
Jundal? 14. I speak in a soft tongue so that the opposite side may be fooled
into accepting my proposal and I was able to make him agree to what I
wanted. 15. Very easily, like removing a sandal, I made Haider give up
Caliphate (and removed the cloak of Caliphate from Ali). 16. And like one
puts on a finger ring, I awarded Caliphate to you, while you yourself had lost
hope of it. 17. I raised you to the pulpit of Holy Prophet (s.a.w.a.) without
you sharpening the sword or facing a battle. 18. Even though you were not
worthy of this elevation and precedence. 19. And I made an army of
hypocrites of Iraq march, which was as if you have joined the north to the
south. 20. And it was I, who conveyed your name to far horizons, which was
like a donkey carrying a heavy load. 21. O son of Hind, the liver-eater, it is
extremely hard for me that you have not recognized me. 22. If I had not been
your minister and adviser, people would never have obeyed you. 23. If I had
not been there, you would have sat in the house like women, and would not
have come out. 24. O son of Hind, we supported you due to our foolishness
that you are the great news and the best of men. 25. And when we appointed
you as the chief of men, ourselves we sunk to the lowest levels of Hell. 26.
Whereas we were aware of the numerous distinctive merits of Ali (a.s.). 27.
On the day when the Holy Prophet (s.a.w.a.) mounted the pulpit at Ghadeer
and delivered the command of God to all, when the caravans had not yet set
out from there. 28. He had taken the hand of Ali in his hands and through
this showed to everyone and under the command of God called out: 29. O
people, do I not have more authority on you than you have on yourself? Yes,
they replied, do what you want. 30. Thus, rulership on believers from God
became obligatory on them and He is such that He bestows His Caliphate to
whoever He likes. 31. And he said: Of whomsoever I am the master, Ali is
(also) his master. 32. And he prayed: O Allah, owner of majesty; love those,
who love him and be inimical to those, who are inimical to him. 33. O people,
the covenant which you have made regarding my progeny, do not leave as
whoever leaves following them, will not have access to be in the hereafter. 34.
When your teacher (Abu Bakr) saw that the knot of Mastership (Wilayat)
and leadership was not worth tying; he congratulated him saying: Bakhin,
Bakhin. 35. The Messenger of Allah (s.a.w.a.) said: Ali is your Master (Wali)
and it is obligatory on you to protect him among yourselves; and conduct
with him just as you conducted with me. 36. And we along with our deeds
and character will be in the lowest levels of Hell. 37. Tomorrow the
243
Judgment Day would be the day of shame for us; the blood of Uthman will
not get us salvation. 38. On Judgment Day, Ali would command great
respect from God and Messenger; but he would be our enemy. 39. At that
time Allah, the Mighty and the High due to the circumstances that occurred
and the fact that we were away from truth and in the party of falsehood, He
would take our account. 40. That day when the curtain would be removed
from reality, we will not have any excuse. And woe be on you and me in this
condition on Judgment Day. 41. O son of Hind, before the covenant that you
made to me, which you did not fulfill, you have sold off Paradise. 42. In
order to obtain worldly wealth before the unlimited wealth of the hereafter.
43. You began the day and saw people surrounding you and rulership, which
came to you from others was not strong. 44. You were like a hunter that
throws the net and deceives people and remove the thirsty from water
stream. 45. As if you have forgotten Lailatul Harir night in the Battle of
Siffeen with the terror that it had. 46. You were so helpless that due to the
fear of the valiant; you soiled your pants like an ostrich. 47. When the army
of deviation scattered and like a destructive lion they threw you into
destruction. 48. You fell into such circumstances that the field of the battle
became extremely narrow for you. 49. You told me: O Amr, where should I
flee from the clutches of the powerful army, which surrounds me like flood
waters? 50. Except that you, O Amr, think of a plan to deceive them. Do
something, because I am extremely terrified. 51. At that time when your
rulership was not complete, you had offered to give me half of whatever you
will gain. 52. I also rose up and with speed set out on the mission to expose
my genitals to Ameerul Momineen (a.s.). 53. Thus, his modesty made him
turn his face away and give up the idea of killing me; and it is something,
which does not fit your reasoning. 54. But you were shaking like a cane due
to the fear of his valor. 55. When you managed to obtain rulership, and the
specter of rule came into your hands. 56. You gave away mountains of
wealth and pelf and vast territories to others, but did not give me anything.
57. You gave the rule of Egypt to Abdul Malik1 and this act of yours was
nothing, but injustice to me. 58. Even though you were very greedy for it
(the kingdom of Egypt), but know that the sand-grouse is snatched from the
clutches of the eagle (and that kingdom is lost) 59. If you do not give
kingdom of Egypt and its taxes to me, I am prepared to fight you for it. 60. I
am ready to battle you with armed soldiers, sharp swords and raised spears.
61. I will tear off the curtain of your pride and instigate the orphans, whose
fathers were killed at your behest. 62. You are distant from rulership over
believers and claim of Caliphate. 63. You do not have the least right to
kingdom and before you, your ancestors also did not have any right. 64. O
Muawiyah, what relation is possible between you and Ali? Ali is like a
wielded sword and you are like a blunt sword. 65. Ali, who is like the star of
1
Abdul Malik bin Marwan, father of Umayyad Caliphs.
244
the sky; how he can be compared to you, who is like a speck of dust? 66. O
Muawiyah, if you were able to fulfill your wish of rulership, it is because I
put on the bell of degradation around my neck (such that if I shake my neck
the bell would sound).1
Explanation
This panegyric (Qasida) is famous as Qasida Juljulia,2 which comprises the
matter of a letter which Amr Aas wrote to Muawiyah Ibne Abu Sufyan. He wrote
this in reply to the letter of Muawiyah in which he had demanded from him taxes
of Egypt, and since Amr hated transferring the monies to Muawiyah, he has
condemned the latter in this poem.
In Sharh Nahjul Balagha,3 Ibne Abil Hadeed has narrated some couplets of
this poem.
Ishaqi says in Lataiful Akhbaarud Dawl:4 Muawiyah wrote a letter to Amr
Aas saying:
“I have written to you many times to transfer the tributes of Egypt to me, but
you have not done so. I tell you for the last time and with emphasis to send the
taxes of Egypt to me. And peace.”
In reply Amr Aas also wrote a letter to him comprising of the panegyric
(Qasida) famous as Qasida Juljulia and these two couplets are from that poem:
“You do not have the least right to kingdom and before you, your ancestors
also did not have any right. O Muawiyah, what relation is possible between you
and Ali? Ali is like a wielded sword and you are like a blunt sword.”
When Muawiyah heard these lines, he never argued with Amr again and
allowed him to keep the tithes of Egypt to himself. Zanuzi, in the second part of
his book of Riyazul Jannah, has mentioned the whole poem and commented that:
This poem is named as Qasida Juljulia in accordance to its last word.
ْ َ َ ُ َ ْ ْ ُ ُ ْ َ ْ َ َّ ْ َ ْ َ َ ْ ُ ْ ُ َ
Zۚ ‫ﷲ ا ْﻋﻠ ُﻢ ِﲟَﺎ ﻳَﻜ ُﺘ ُﻤ ْﻮ َن‬‫ﻳﻘﻮﻟﻮن ِابﻓﻮا ِﻫ ِﻬﻢ ﻣﺎ ﻟﻴﺲ ِﰲ ﻗﻠﻮ ِ ِﲠﻢۭ( و‬
“They say with their mouths what is not in their hearts, and
Allah best knows what they conceal.”5
Amr Aas bin Wael bin Hashim was one of the five most deceitful persons of
1
Arabic proverb [for a person, who degrades himself and who throws his life in danger among
the people. Amr bin Aas says to Muawiyah: I have disgraced myself and for your kingdom
have cast my life into danger and I did not refrain from anything so that you may get the
kingdom.]; Ref: Majmaul Amthal, Maidani: 195 [209/3, No. 3694].
2
Amr Aas implies that your kingdom is the result of the disgrace and troubles, which I bought
for my life. Or he wants to say: O Muawiyah, it was I, who conveyed you to this position.
3
4
Lataiful Akhbaarud Dawl: 41 [Pg. 61].
5
245
Arabs, who created mischief in order to turn the circumstances in their favor. His
expertise in creating mischief is confirmed and well known and his numerous
deceptions are recorded in books. Writings, books of history and biography have
narrated them.
If you want you speak about excess in corruption and destruction, you can
speak about Amr Aas; and whatever you say, you would not have exaggerated,
and no sin would be upon you. As we see the statements of senior companions
regarding this fellow. Yes, this low caste man without any proper lineage was as
such.1 In any case, we shall analyze his life history from some aspects.
Lineage of Amr Aas
His father was one, about whom the Holy Quran has clearly mentioned that
his generations are cut off:
َ َْ َ َ َ َ
Ñُۧ‫ا ِّن ﺷﺎ ِﻧﺌﻚ ُﻫ َﻮاﻻ ْﺑﱰ‬
“Surely your enemy is the one who shall be without posterity.”2
In the exegesis of this verse, such is the view of all scholars and
commentators.3
Even though in some exegesis the implication of this verse is uncertain
between Amr’s father, Abu Jahl, Abu Lahab, Uqbah bin Abi Muit and others, but
it can be said that the correct view is what Fakhre Razi has mentioned in the
exegesis of this verse. He says:
“Although all those mentioned above condemned the Messenger of Allah
(s.a.w.a.), but Aas bin Wael (father of Amr) had him insulted most from them.
On the basis of this, the holy verse includes all of them; but the degradation
mentioned therein with special emphasis for this accursed one. That is why it is
well known among exegesist that Aas bin Wael is meant in this verse.”
Senior companion of companions, Sulaym bin Qays Hilali writes in his
book:
The holy verse is regarding the named person. He was one of the critics of
the Holy Prophet (s.a.w.a.). When Ibrahim, the son of Prophet passed away, he
said:
“Muhammad has become heirless as he has no more male issues.”4
We conclude from this verse: That every son or daughter, who is related to
Aas bin Wael, whether Amr Aas or others, are not legitimate born. And the merit
1
It is an Arabic proverb for one, who has unchaste fathers and who commits evil acts. Baghl =
mule and Naghl = mischief and fulaano naghlo means he is having corrupted ancestry.
[Majmaul Amthal, 1/185, No. 533].
2
Surah Kauthar 108:3
3
Ref: Tabaqat Ibne Saad, 1:115 [1/133]; Maarif, Ibne Qutaibah 124 [Pg. 285]; Tareekh Ibne
Asakir, 7/330 [13/493; and Mukhtasar Tareekh Damishq, 19/232].
4
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of Amr Aas from the aspect of ancestry is clear from this. In addition to that, his
mother is Laila Anzia Jallania.
Laila, his mother was the most well known prostitute of Mecca and she was
the cheapest of them. When she gave birth to Amr Aas, five persons, who had
shared her bed claimed to be the father of Amr. Since Amr resembled Aas most
and Aas paid her most, Laila said that Amr was his issue. When Urvi, daughter of
Harith bin Abdul Muttalib came to Muawiyah, she narrated this story. 1
His Eminence, Imam Hasan Mujtaba (a.s.) in the gathering in which
Muawiyah and others were present said to Amr Aas:
“As for you O son of Aas. Your lineage is shared and your mother gave birth
to you through fornication. Four persons from Quraish2 claimed to be your father.
And lowest in rank over others emerged victorious and became your father.
Later, your he stood up and said: I am one, who condemn Muhammad as
childless and Almighty Allah revealed that verse about him.”3
Abu Ubaidah MuAmmaar bin Muthanna, (d.209/211 A.H.) has narrated in
the book of Ansab:
On the day of the birth of Amr, two people disputed over his parentage: Abu
Sufyan and Aas. They said: “Leave the matter to the mother.” She said: “This is
the child of Aas bin Wael.”
Abu Sufyan said: “I have no doubt that I placed his seed in your womb,” but
she did not accept and chose Aas instead.
When she was told said that the lineage of Abu Sufyan was nobler, she
replied: “Aas bin Wael pays more and Abu Sufyan is a miser.”4
Amr Aas’ conversion

After referring and reconciling all what is written in history about the
conduct, ups and downs of the life of Amr Aas, we conclude that he did not at all
accept Islam with sincerity. On the contrary, he only pretended to have accepted
Islam, and this was also due to an incident, which confronted him in Abyssinia.
He was sent along with Ammaara bin Walid in order to apprehend Ja’far and
his companions, who had been sent there by the Holy Prophet (s.a.w.a.). He went
1
Balaghatun Nisa: 27 [Pg. 43]; Al-Iqdul Fareed, 1:164 [225/1]; Rauzatul Manazir, 8:4 [1/229,
Events of the year 60 A.H.]; Thamaratul Awraq, 1:132 [Pg. 152]; Dairatul Maarif, Fareed
Wajdi 1:215; Jumharatul Khatab, 2:363 [2/382, No. 370].
2
In the words of Kalbi and Sibte Ibne Jauzi [Tadkiratul Khawas/201]: five persons are
mentioned.
3
We have taken this brief part from a lengthy tradition comprising of arguments and
condemnation, which took place between Imam Hasan (a.s.) and Amr Aas, Walid bin Uqbah,
Utbah bin Abu Sufyan and Mughira bin Shoba in the gathering of Muawiyah. Ibne Abil
Hadeed has mentioned this tradition in Sharh Nahjul Balagha, 2:101 [6/291, Sermon 83]
quoting from the book Mafkhirat of Zubair bin Bakkar. Sibte Ibne Jauzi has also mentioned it
in Tadkira:114 [Pg. 201].
4
Sharh Ibne Abil Hadeed, 2:101 [6/285, Sermon 83].
247
and heard about the prophethood of Holy Prophet (s.a.w.a.), its progress and
spread. On the other hand, Najjashi, the ruler of Abyssinia said in rejection of his
requests: “Do you want me to hand over to you the messenger of one, on whom
the great angel (Jibraeel) descends like he descended on Moosa, and agree to
your plea to have him executed?”
Amr had asked: “O king, is he really as such?” He was told: “Woe be on you
O Amr, accept my statement and obey him. By God, he is really on truth and
definitely he would gain dominance over all his opponents, just as Moosa (a.s.)
emerged over Firon and his army men.”1
All this impelled Amr to gain proximity to the Prophet. In other words, his
whole life passed in a show of Islam, his own security and intrigues. He
condemned the Prophet in seventy couplets and for each couplet the Prophet
cursed him.
Imam Ali (a.s.) composed a couplet regarding him:
“When did Amr not live in the lap of sinners and enemies of Islam. Is it
possible that he should not be like his mother?”2
The view of His Eminence (a.s.) was absolutely correct.
He was the implication of the statement of Ameerul Momineen (a.s.) that:
“By the God, who split the seed and created the creatures, he (Amr) has only
embraced apparent Islam and concealed his disbelief, so that when he meets his
companions, he may display his true views.”3
Ibne Abil Hadeed says in Sharh Nahjul Balagha4 that:
My teacher, Abul Qasim Balkhi has narrated a dialogue between Muawiyah
and Amr. Muawiyah said: “O Abu Abdullah, I don’t like people saying that you
embraced Islam for vested interests.”
Amr said: “Never mind; let the matter rest.”
My teacher says: This statement clearly shows that Amr was an apostate and
a disbeliever. ‘Never mind’ shows that he had no faith in Judgment Day;
Muawiyah was also like that.
Ibne Abil Hadeed says in another place that:
Our teacher, Abu Abdullah says: The first of those, who believe in the
theory of ‘absolute forgiveness’ (Rajaa Mahez) were Muawiyah and Amr. They
believed that after accepting Islam, no matter how many sins a person may
commit, he shall be forgiven.
That is why when Muawiyah was told by a person: “You know well with
1
Seerah Ibne Hisham, 3:319 [3/289] and many other books written on the biography of the
Prophet and history.
2
Tadkira Khawasul Aaimma: 56 [Pg. 97]; Seeratul Halabiyya [3/20] and other books.
3
Ref: Waqatus Siffeen, Ibne Muzahim: 110.
4
Sharh Nahjul Balagha, 1:137 & 114, & 2:179 [2/65. Sermon 26, 6/321 & 325, Sermon 83;
7/58, Sermon 92].
248
whom you have fought and what sins you have committed.”
He replied: “I have confidence in the statement of God:
(‫ﲨ ْﻴ ًﻌﺎ‬ َ ُ ُّ ْ َ َ َّ
ِ ‫ َب‬ßْ ‫ﷲ ﻳﻐ ِﻔ ُﺮ اﻟﺬ‬ ‫اِن‬
“Surely Allah forgives the faults altogether.”1
In the same way, Ibne Abi Hadeed says elsewhere:
“As for Muawiyah: He was a sinful man, with scant regard to religion and
his deviation for Islam was well known. His friend and supporter, Amr Aas was
also like that. Same is the story of all the people, who were lowly, debased, rude
and unruly from the folks of Shaam and the ignorant of Arabs, who followed
these two. About whom all know that fighting against them was allowed and their
killing was lawful.”
Regarding this matter numerous statements are found in reliable books. That
the life, soul and reality of this man (Amr Aas) should be made so clear for
readers and that he may emerge as a ‘respectable person’ and all his defects also
become clear.2
Below we present a sample of these statements:
1. Statement of the Holy Prophet (s.a.w.a.)
One day Zaid bin Arqam came to Muawiyah and saw Amr Aas seated
beside him on a throne. When he observed this, he placed himself between them.
Amr Aas asked: “Did you not find any other place?.”
Zaid replied: “In one of the battles, in which you two were accompanied
with Holy Prophet (s.a.w.a.), when His Eminence saw you two together, he
looked at you with anger. On the second and the third day, when he saw you two
together again, he continued to stare at you for a long time. On the third day, he
said: Whenever you see Muawiyah and Amr Aas together, you should cause
separation between them as they will never unite on anything good.”
In Waqatus Siffeen,3 Ibne Muzahim has also explained the incident in the
above manner. You may also refer to Iqdul Fareed of Ibne Abde Rabb.4
2. Statement of Ameerul Momineen (a.s.)
In the book of Al-Imtaa wal Mawanisa,5 Abu Hayyan Tauhidi has reported
that Shobi has narrated as follows:
Amr Aas reminisced about Ali (a.s.) and said: “He is a comical person.”
1
Surah Zumar 39:53
2
The respected author has used the Arabic proverb which means that it gives the information
about each and every detail. It is used for a person all of whose defects are known. [Majmaul
Amthal, 1/420, No. 1258].
3
Waqatus Siffeen: 112 [Pg. 218].
4
5
Ref: Al-Imtaa wal Mawanisa, 3:183 and Nahjul Balagha 1:145 [Pg. 115, Sermon 84].
249
When this was reported to Ali (a.s.), he said:
“The son of the wanton woman thinks that I am a comedian and funny man
and that I pass my life in useless pursuits and joviality. Remembrance of death,
fear of Judgment Day and accounting restrains man from nonsense. If someone
has proper belief, these things serve as lessons to him and they restrain him from
such acts. Indeed, lying is the worst kind of discourse and in fact Amr Aas makes
a promise and then breaks it. And when he speaks, he lies. The day when the
matter becomes difficult, till the time swords do not injure and cut up the bodies
of people, he enjoins good and prohibits evil, but with the beginning of battle his
greatest deceit in order to save his life is that he exposes his genitals.”1
3. Letter of Ameerul Momineen (a.s.) to Amr Aas
From the servant of Allah, Ali Ameerul Momineen to the one, whose
generation are cut off, son of one, whose generations are cut off, Amr bin Aas bin
Wael, enemy and ill-wisher of Muhammad and progeny of Muhammad during
the period of Ignorance and in Islam.
Peace be on one, who follows the guidance of God. So to say: “Undoubtedly
you have subordinated your religion to the worldly power, pomp and wealth
provided to you by a person, whose apostatizing and skepticism are not hidden
from anybody. He and his ways are known to everybody. He sullies the
reputation as well as the character of those, who keep company with him. He tries
to deceive sober and sedate people. For the sake of remnants and crumbs of bread
left over at his table, you have attached yourself to him.
You are following him like a dog which follows a tiger, frightfully looks at
its paws and waits to live upon the refuse, which it leaves of its kill. In this way
you have lost your self-respect and honor in this world and your salvation in the
next. You have ruined your present and future. Had you followed the true path,
you would have secured success in this world as well as in the Hereafter. And
peace.”2
Point
Ibne Abil Hadeed3 has quoted the above letter in the same form in Sharh
Nahjul Balagha,4 from Kitabus Siffeen by Nasr bin Muzahim, but I did not find
this point there.
In the same way, if someone pays attention to the majority of the instances,
which Ibne Abil Hadeed has quoted, he will conclude that this book, which is
presently in our hands is not the actual book, but is a condensed version of what
it originally was. The original book was much more than this.
Numerous statements about this man are mentioned in sermons of Ameerul
1
Sayyid Razi in Nahjul Balagha, 1:145 [Pg. 115, Sermon 84] has narrated in another form.
2
Nahjul Balagha, Letter 39.
3
Dr. Ahmad Zaki Sifwat has also quoted this letter in Jamhuratur Rasail, 1:486 [No. 454].
4
Sharh Nahjul Balagha, 4:61 [16/163, Letter 39].
250
Momineen (a.s.); like for instance, he says:
“Son of the wanton woman, enemy of God, and helper of the enemy of God,
has gone to Egypt.”
Or the statement of His Eminence: “The transgressors have conquered
Egypt. The leaders of oppression and injustice, who prevent people from the path
of God and who deviate them from Islam.”1
4. Qunut of Ameerul Momineen (a.s.) cursing Amr
Tabari in his book of History,2 says:
“Ali recited in the Qunut of morning prayer: O God, curse Muawiyah, Amr,
Abul Awar Salmi, Habib, Abdur Rahman bin Khalid, Zahhak bin Qays and
Walid.”
When this was reported to Muawiyah, he also cursed Ali, Ibne Abbas, Malik
Ashtar, Hasan and Husain.
5. Ayesha condemns Amr
When the news of the assassination of Muhammad bin Abu Bakr reached
Ayesha, she lamented and bemoaned in excess. And from that time, in the Qunut
and after prayer, she cursed Muawiyah and Amr Aas.
Tabari3 and Ibne Kathir4 have mentioned this in their books of history; as
well Ibne Athir in Al-Kamil fit Tarikh,5 and Ibne Abil Hadeed in Sharh Nahjul
Balagha6.
6. Conversation between Muawiyah and Amr Aas
When Muawiyah realized that if Amr Aas does not pay allegiance to him,
his rule will not be stable. So he told him:
“O Amr, remain with me and follow me.”
Amr replied: “Why should I remain under your command? For the
hereafter? By God, you are away from the hereafter! Or for the sake of the
world? And that also by God, will not fall into your share till you don’t make me
your partner.”
He said: “I do that. Be my partner in the world.”
Amr said: “Then write for me the command of Egypt and neighboring
areas.”
Muawiyah did that and at the end added: “In return of this, Amr will obey
me absolutely.”
1
Tareekh Tabari, 6:61 & 62 [5/107 & 108, events of year 38 A.H.].
2
Tareekh Tabari, 6:61 & 62 [5/107 & 108, events of year 38 A.H.].
3
Tareekh Umam wal Mulook, 6:60 [5/105, events of year 38 A.H.].
4
Al-Bedaya wa al-Nehaya, 7:314 [7/349, Events of Year 38 A.H.].
5
Al-Kamil fit Taareekh, 3:155 [2/413, events of year 38 A.H.].
6
251
Amr said: “Also mention that this obedience of Amr will in no way reduce
his power in Egypt.”
Muawiyah said: “People do not pay attention to this point.”
Amr replied: “Never mind that. Just mention it.”
So Muawiyah wrote it down and by God, he had no option, except to write
what Amr wanted.
One day Muawiyah and Amr were talking about Egypt. Amr said: “I sold
my religion to you only for the rulership of Egypt.”
At that moment Utbah bin Abu Sufyan entered and said: “Rely on this man
for the sake of your religion, because he is a companion of Prophet.”
And Amr wrote in a letter to Muawiyah: “Muawiyah, till I don’t get
anything in return of my religion, I will not hand it over to you. You can do
whatever you like. Religion and the world are not equal and I have covered my
head. I will take what you give me. If you give Egypt to me, it is a transaction of
usury as against it you will get the counsel of an a old man expert in intrigue.”1
‘Valor’ of Amr Aas
I didn’t find any trace of valor or feat from the son of the wanton woman,
whether during the period of Ignorance or during prophethood of Holy Prophet
(s.a.w.a.); but during the Battle of Siffeen, only two of his antics are memorable.
One of them was while fearing for his life, he exposed his genitals to Ameerul
Momineen (a.s.). Another was that he fled from the attack of Malik Ashtar. The
humiliation of his first act remained with him for a long time in such a way that it
became proverbial and people used to taunt him. Utbah bin Abu Sufyan in his
couplets says regarding his degradation:
“Except for Amr that the testicles protected his life. He was saved while his
heart was terrified of that situation.”2
Muawiyah also, in his couplets reminded Amr of his true status.
“Amr bin Aas bin Wael (Waelli) faced Abul Hasan, Ali in the battlefield and
he returned humiliated. If he had not exposed his genitals, the valiant one would
have apprehended him as he humiliated every fighter.”
In his couplet, Amir Abu Faras has mentioned:
“There is nothing good in that a person should fend off death through
humiliation as one day Amr escaped death by exposing his genitals.”
And this act was committed by this person many a times.
On the basis of this, the statement of Ibne Hajar in Isabah3 is of no value
when he says:
1
Iqdul Fareed, 2:291 [144/4].
2
[According to Nasr bin Muzahim in Waqatus Siffeen: 418 this line is part of an elegy, which
Walid bin Uqbah composed on the retreat of Amr Aas from Ameerul Momineen (a.s.).
3
Al-Isabah, 3:2
252
The Holy Prophet (s.a.w.a.) made Amr Aas proximate to himself due to his
divine recognition and valor.
Glancing through history, we conclude that Amr Aas was not the first, who
due to the fear of Ameerul Momineen (a.s.), committed this act. He only imitated
Talha bin Abi Talha in this. He also, during the Battle of Uhad, when Ameerul
Momineen (a.s.) attacked in his direction, had became certain that he would be
slain by him, so he exposed his genitals. For more detail one can refer to Tarikh
of Ibne Kathir.1
Halabi has also mentioned this incident in his Seeratul Halabiyya.2 After
that he says:
“This incident occurred with our master, Imam Ali (a.s.) twice during the
Battle of Siffeen. The first time, it involved Busr bin Artat and the second time,
Amr bin Aas. When he saw that he would be slain, he exposed his genitals and
Ali (a.s.) turned his face away.”
Lesson in religion and morals
It is clear for researchers that all evils and corruptions mentioned in
authentic history regarding Amr Aas and the negative qualities and acts included:
Cheapness, deviation, deceit, trickery, fraud, cheating, wantonness, breaking
oaths, lying, going back on ones word, breaking off relations, malice,
shamelessness, jealousy, show off, miserliness, abusing, foolishness, injustice,
quarrelling, flattery, greed, enmity to Muslims, shamelessness regarding his wife
and other defects of character and immoral traits.
All this shows that he was a hypocrite and lacked steadfastness on Islam,
faith in God and commands of the Holy Prophet (s.a.w.a.); because the self of
man should be imbued with morals and positive traits; so that excellences may
gather in him. Islam truly is the basis of every positive quality and human
nobility. When faith flows from the capital of the human body, that is from heart
or soul to other organs and occupies that organ, reformation of selves occurs
through Islamic laws.
Explanation
Faith in the kingdom of human body, which includes all physical parts and
organs is like laws of kingdoms in territories in form of particular persons. Just as
laws in a kingdom are spread among the people and every person carries a
particular responsibility, which he has to discharge in any case. And he observes
particular limits and gradually one by one person who is reformed and has carried
out the responsibility, the whole human society would be reformed and guidance
and progress in the kingdoms would be obtained through this.
In the same way, faith acts in the kingdom of existence. Faith is also a set of
laws framed for each and every organ and physical part and Quran clearly
1
Al-Bedaya wa al-Nehaya, 4:20.
2
253
declares that each of them is having a particular duty and a specific task
according to divine practice. If each organ acts according to its duty and observes
limits, reform takes place. The duty of heart is different from that of the tongue.
In the same way, ears, eyes, hands, feet and other organs, have a particular
function and according to the Holy Quran the eyes, ears and the heart would be
interrogated:
ً ُ ُ َ َ ۗ ٰ ُ ُّ ُ َ َ ُ ْ َ َ َ ْ َ َ ْ َّ َّ
`‫ﴫ َواﻟﻔ ٔﻮاد ﰻ اوﻟ ِٕﯩﻚ ﰷ َن َﻋ ْﻨﻪ َﻣ ْﺴ ـ ـ ٔ ْـﻮﻻ‬ ‫اِن اﻟﺴﻤﻊ واﻟﺒ‬
“Surely the hearing and the sight and the heart, all of these,
shall be questioned about that.”1
The same explanation is understood from the statement of the Prophet
mentioned in a report, which Hafiz Ibne Majah has narrated in his Sunan2.
“Faith implies recognition from the heart, confession by tongue and act
through the limbs and organs.”3
That is why faith is having different levels and ranks: weak and strong; more
and less. And man at one and the same time is having faith as well as lacking it;
because it is proved for him from one aspect and disproved for him from another
aspect.
The Holy Prophet (s.a.w.a.) means to say: “At the moment the fornicator is
involved in the act, he does not have faith. At the moment the thief is involved in
theft, he does not have faith. At the moment the drunkard is involved in drinking,
he does not have faith.”4
On the basis of this, reformation of the kingdom of the body is alone
possible if all organs are healthy and fulfill their duties.
In the same way, that non-existence of faith in every organ shows weakness
of faith in the heart and signifies that Islam is uncertain in the heart of this person
– because heart is the commander of the body and all organs operate under its
supervision and command. Qualities of the self are also as such. Some spiritual
qualities comprise of strength of the faith of the heart and some expose its
weakness.
A report, which Hafiz Mundhiri has mentioned in the book of At-Targheeb
wa Tarheeb5 from the Holy Prophet (s.a.w.a.) mentions the same point:
“A person is a believer, but there is something in his behavior and morals,
which reduce his faith.”
Some qualities are accompanied by hypocrisy, and which do not separate
from it and do not gather with faith, even though its owner may be fulfilling his
1
Surah Isra 17:36
2
Sonan Ibne Majah, 1:35 [1/25, Vol. 65].
3
The report is narrated in the same words from Ameerul Momineen (a.s.) in Nahjul Balagha,
[Pg. 508, Saying 227].
4
The report is narrated by Muslim [Saheeh Muslim, 1/108, H. 100, Kitabul Imaan] and others.
5
At-Targheeb wa Tarheeb, 3:171 [3/114. H. 36].
254
duties like prayers and fasts, as the Almighty Allah has defined the hypocrites in
the Holy Quran.
Death of Amr Aas
According to the prevalent view among historians, Amr Aas died in the year
43 A.H. on the eve of Eidul Fitr and he lived for around ninety years. Ajili has
mentioned his age as ninety-nine years.
Yaqubi has mentioned in his history:1
“‘When the death of Amr approached, he said to his son: Your father desired
to have been killed in the Battle of Zatul Salasil2. I did something about which I
don’t know what excuse I will give to Almighty Allah.’
After that he glanced at his vast wealth and said: ‘Alas, if this wealth of
mine had been in the form of a camel. And alas, if I had only died thirty years
ago. I enhanced the world of Muawiyah and corrupted my religion. I chose the
world over the hereafter. I was blind with regard to the path of guidance. Now
when my death has approached, I can see that Muawiyah would soon take away
my wealth and ill treat you after me.’”
Point
The name of Amr’s father according to many companions, is mentioned as
Aasi. In the couplet of Ameerul Momineen (a.s.) also it is as such.
“I will make seventy thousand persons to enter upon disobedient (Aasi), son
of disobedient (Aasi).”
It is mentioned in the war poem (Rajaz) that Malik Ashtar used to recite:
“Woe be on you, O son of Aas. Go away to a far off place.”
Hafiz Nawawi says in the book of Tahzibul Asma wal Lughat 3:
Famous scholars believe that this word was with ‘ya’ and eloquent language
in view of experts of Arabic literature is this only…but in many books of
jurisprudence, traditions and other books, it is mentioned with the omission of
‘ya’ (Aas). Although it is also linguistically correct.
1
2
[In 8 A.H. the Messenger of Allah (s.a.w.a.) sent a battalion under the command of Amr Aas
to Zatul Salasil and after that he sent another battalion to assist them, which included Abu
Bakr and Umar and who were under the command of Abu Ubaidah. All of them gathered
under the banner of Amr Aas, but they were unable to achieve anything. After a number of
times, when the Holy Prophet (s.a.w.a.) sent battalions under the command of other than Ali
(a.s.) they returned defeated. After which he sent a force under the command of Ali (a.s.) to
Zatul Salasil, who defeated the enemies and Surah Adiyat was revealed.
This battle is known as Zatul Salasil, because Ali (a.s.) rendered a terrible defeat to the
enemy, killing some of them and taking the rest as prisoners. They were tied to each other and
seemed to be a chain. Ref: Kanzul Ummaal 10/564, Sharh Muslim, Nawawi, 15/153; Sharh
Nahjul Balagha, Ibne Abil Hadeed 6/41-42; Tafseer Majmaul Bayan, 10/422; Behaarul
Anwaar, 21/26].
3
Tahzeebul Asma wal Lughat, 2:30 [2/30, No. 18].
255
5. Muhammad Himyari
1. I am aloof from the degraded persons, who were inimical to Ali (a.s.)
and who fought against him. 2. They forgot that Ali (a.s.) is the best of the
creatures who, on day of Ghadeer Khum was appointed for Mastership
(Wilayat) by Almighty Allah at the hands of the Prophet. 3. Till I rub in dust,
the nose of one, who criticizes my statement about Ali, I will say: the
excellence of Ali (a.s.) is like a limitless ocean. 4. I am aloof from those, who
(usurped his right and) delayed his Caliphate; because he had precedence
over all in this position. 5. Ali (a.s.) is one, who defeated the stalwarts when
they saw the lightning of the sword in his hands.
Shaykhul Islam, Hamwaini has mentioned this panegyric in chapter sixty-
eight of his book of Faraidus Simtain1 and he says:
Taramma Tai came to Muawiyah bin Abu Sufyan along with Hisham
Muradi and Muhammad bin Abdullah Himyari. He placed a purse of gold before
them and said:
“O poets of Arab, recite couplets regarding Ali Ibne Abi Talib and don’t
mention anything, except the truth. I am not from the lineage of Sakhr bin Harb if
I don’t give this purse of gold to one, who recites couplets about Ali.”
Taramma arose and recited a poem criticizing Ali. Muawiyah said: “Sit
down, God is aware of your intention and status.”
After that Hisham Muradi rose up and spoke negatively about His
Eminence. Muawiyah said: “You may also take a seat besides your friend as God
knows your status and ranks.”
Amr Aas was present in the gathering. He and Muhammad bin Abdullah
Himyari were among his special confidants. He said to Abdullah: “Arise and
recite, but don’t mention any falsehood.”
Then he turned to Muawiyah and said: “O Muawiyah, you promised that
you would give this purse of gold only to one, who mentions only truth about
Ali.”
Muawiyah repeated: “Yes, I will not be from the lineage of Sakhr bin Harb,
if I don’t give it to one, who speaks about the merits of Ali.”
Thus, Muhammad bin Abdullah Himyari rose up and recited the above lines.
Muawiyah said:
“You are the more truthful of all. This purse is yours.”
Muhammad bin Abdullah Himyari was the friend and companion of Amr
Aas. It is possible that he was the son of Qaazi Abdullah bin Muhammad
1
Faraaezus Simtain [1/375, H. 305].
256
Himyari, to whom Muawiyah bin Abu Sufyan had entrusted the office of seals.
According to Jaishiyari in the book of Al-Wuzra wal Kuttab,1 it was Qaazi.
Although I think it is most likely that the composer of the above couplets is
Abdullah, father of Muhammad himself. In books of history, the name of his
father, which is Muhammad, precedes his own name, Abdullah and has become
same as the name of his father.
Muawiyah had established the ministry of seals. Ibne Taqtaqi says regarding
this in the book of Al-Aadab was Sultania:2
“It means that it was a ministry and office of vicegerents of Caliph, and
whenever a letter was issued regarding an ordinance this letter was brought to the
ministry and it was multiplied and a copy of it remained in the department. Then
it was wrapped in cotton and sealed with candle and seal wax. As during our
period this process is carried out with legal documents and that copy is sealed
with the seal of the officer of the department.”
1
Al-Wuzra wal Kuttab :15 [Pg. 24].
2
Al-Aadabus Sultania : 78 [Pg. 107].
257
Poets of Ghadeer
in the second century Hijri
6. Kumayt bin Zaid
7. Sayyid Ismail bin Muhammad Himyari
8. Abdi Sufyan bin Musab Kufi
6. Abu Mustahal Kumayt
Born 60 A.H.
Died: 126 A.H.
1. Night vigils have deprived your eyes from sleep; tears and painful
sorrows have taken shelter in the heart, such that joys have become
forgotten things. 2. Excess of grief has caused floods in the eyes. All sorrows
of the world are included in it and tears rain as if water is being poured from
huge buckets. 3. All this is there, because they lost the most generous and
valiant one of Quraish and they have lost his intercession. 6. In the view of
the Beneficent God, he openly announced the seven oft-repeated verses 1
(Surah Hamd) to people and for him (the Prophet) Abul Hasan was equal
and chosen one. 7. Maula Ali was heedless of his pleasures and was always
striving for the pleasure of his creator. 8. The Prophet chose him in such a
way that he honored Ali in the presence of his detractors. 9. Alas, that day
amidst the cluster of thick trees, the Mastership (Wilayat) of Ali was
announced. 10. Alas, if he had also been obeyed. But people broke the pledge
of Mastership (Wilayat). I have not seen such a dangerous transaction. 11. I
do not curse them, but the first one committed a very dirty trick. 12. More
than him was second one; who was his fast friend and the one, who guarded
his acts (he was also destroyed). 13. Those, who were their leaders and who
were most steadfast in turmoil. 14. They ignored his rights and staged a
rebellion giving proof of their infidelity. 15. Tell Bani Umayyah and its
power that if you fear your sword and lash. 16. Yes, I am fed up of such a
time in which in your obedience I am forced to assent. 17. May God starve
one, whom you fed and feed the one, whom you starved. 18. God Almighty
openly curses the first member2 of this gamble (Muawiyah); if he rules upon
the people and Khali.3 19. And the disowned son (Walid bin Abdul Malik),
who ruled against the evergreen Hashemite politics. 20. Bani Hashim were
stalwarts in the field of the battle, whom no one in the world could defeat.
21. And regarding the reform of Ummah and its defense, they were
worthiest and in times of famine, they were like the signs of abundant
blessings.
1
[Saba Mathani: Almighty Allah says in Surah Hijr: “And certainly We have given you seven
of the oft-repeated (verses) and the grand Quran.” (Surah Hijr 15:87). Surah Hamd is called
‘seven oft-repeated verses’ because it is recited in every unit of prayer. It is called as
‘mathani’, because it is comprised of divine praise.
2
Ten pronged arrow of the period of Ignorance for drawing lots [Qadah Ashra], which granted
one portion to one who draws it. Here it implies Ibne Muljim, killer of Ali (a.s.). It is also
used in the meaning of rare and extraordinary.
3
The dictionary meaning of Khalee is: to be sidelined and divested and dismissed. This term is
mostly used for caliphs like Yazid, Abdul Malik, Walid bin Yazid bin Abdul Malik and a
poet, named Husain bin Zahhak…and it is said that: In this couplet Abdul Malik is implied,
who was caliph of Kumayt’s time. And perhaps it implies the tyrant rulers of that time, that is
Bani Umayyah.
Explanation regarding the verses
This panegyric is the best poetical composition of Kumayt – famous as
Hashimiyat – and as the author of the book, Al-Hadaiqul Wurdiya1 has clarified,
it comprises of 587 couplets, but dishonest hands worked upon it and expunged a
large number of lines from it. Like in case of other poets like Hassan, Farazdaq
and Abu Nuwas and others.
Alas, if someone had exposed these crimes. This panegyric was printed in
Leiden in 1904, containing 536 couplets. Along with the commentary of Ustad
Muhammad Shakir Khayyat it had 560 couplets and with the commentary of
Ustad Rafei, only 548 couplets remain.
Qasida of Ainiyya from Hashimiyat
Shaykh Mufeed writes2 in his treatise on the meaning of Maula:
“Kumayt is from those poets, whose couplets are understood through the
Holy Quran to understand the meaning of Maula and scholars declare his
absolute command on eloquence, lexicology and poetry.” They say:
‫ ﻟﻮ اﻃﻴﻌﺎ‬،‫ ﰛ اابن ﻟﻪ اﻟﻮﻻﻳﻪ‬É‫ دوح ﻏﺪ‬،‫و م اﻟﺪوح‬
“He declared his Mastership (Wilayat) on the great day of Ghadeer
Khum, but only if they had obeyed!”
Through the tradition of Ghadeer, the Imamate of Ali (a.s.) becomes
obligatory and from the word of Maula, is proved his Islamic leadership. If the
mentioned meaning of the word of Maula had not been explained, an expert of
language like Kumayt, would never have used it in that sense – because if it were
allowed for Kumayt, it were allowed for others as well and in this manner there
would have been no use of lexicology and limiting only to the actual meanings of
the words.
Shaykh Abul Fath writes in his Tafseer:3
It is narrated from Kumayt that he said: I saw Ameerul Momineen (a.s.) in
dream and he said:
“Recite your Qasida Ainiyya for me. “So I recited till:
‫ ﻟﻮ اﻃﻴﻌﺎ‬،‫ ﰛ اابن ﻟﻪ اﻟﻮﻻﻳﻪ‬É‫ دوح ﻏﺪ‬،‫و م اﻟﺪوح‬
‘He declared his Mastership (Wilayat) on the great day of Ghadeer
Khum, but only if they had obeyed!’
His Eminence (a.s.) said: “You said the truth.”
Then he recited as follows:
1
Al-Hadaiqul Wurdiya [2/200].
2
A treatise on the meanings of Maula published in the writings of Shaykh Mufeed [8/18].
3
Tafseer Abul Fath Raazi, 2:193 [4/280].
260
‫و ﱂ ار ﻣﺜﻠﻪ ﺣﻘﺎ اﺿﻌﻴﺎ‬ ‫و ﱂ ار ﻣﺜﻞ ذاك اﻟﻴﻮم ﻣﺎ‬
“I have not seen any day like that day and have not seen any right like
what has been trespassed upon.”
Marzabani has mentioned in Mojamus Shuara1:
“Faith of Kumayt in Shiaism and praise of Ahle Bayt (a.s.) was famous
during the period of Bani Umayyah and among his couplets about Bani Umayyah
are the following:
‫و ان ﺧﻔﺖ اﻟﻤﻬﻨﺪ و اﻟﻘﻄﻴﻌﺎ‬ ‫ﻓﻘﻞ ﻟﺒﲎ اﻣﻴﻪ ﺣﻴﺚ ﺣﻠﻮا‬
‫و اﺷﺒﻊ " ﲜﻮرﰼ اﺟﻴﻌﺎ‬ ‫اﺟﺎع ﷲ " اﺷﺒﻌﺘﻤﻮﻩ‬
“Tell the Bani Umayyah and its power that if you fear your sword and
lash. Yes I am fed up of such a time in which in your obedience I am forced
to assent. May God starve one, whom you fed and feed the one you starved.”
It is narrated that when Kumayt recited this Qasida for Imam Muhammad
Baqir (a.s.), His Eminence prayed for him.
It is mentioned in the book of As-Siratul Mustaqeem2 by Bayazi Amili:
The son of Kumayt has narrated that he saw the Holy Prophet (s.a.w.a.) in
dream that he was saying:
“Recite Qasida Ainiyya of your father.”
When he reached the following verse:
“Alas, that day amidst the cluster of thick trees, the Mastership
(Wilayat) of Ali was announced.”
His Eminence wept bitterly and said:
“May Almighty Allah have mercy on your father; he was right. Yes, by God,
I have not seen any right, which has been trespassed like this.”
Hashemiyat
Masudi, Murujuz Zahab,3 has attributed this Qasida to Kumayt and Sandubi4
has written that:
“Kumayt was among the best poets from the period of the Umayyad rule. He
was an expert on Arabic lexicon and historical events and his best and most
important poems are Hashimiya Qasidas, Qasidas in which the Ahle Bayt (a.s.) of
the Prophet are mentioned in lofty and reverential terms.”
1
Mojamus Shuara: 348 [Pg. 239].
2
As-Siratul Mustaqeem [1/310].
3
4
In his addenda to Al-Bayan wat Tabayyan of Jahiz [1/54].
261
Qasida Maimiya from Qasida Hashemiya
‫" ﻟﻘﺐ ﻣﺘﻴﻢ ﻣﺴﳤﺎم ﻏﲑ ﻣﺎ ﺻﺒﻮﻩ وﻻ اﺣﻼم‬
“There is nothing in this aggrieved and lonely heart, except love and
hope.”
Saayed, the slave of Kumayt says: We came to Abu Ja’far, Imam
Muhammad Baqir (a.s.) and Kumayt recited this Qasida before the Imam and His
Eminence said twice:
‫ اﻟﻠﻬﻢ اﻏﻔﺮ ﻟﻠﻜﻤﻴﺖ‬.‫اﻟﻠﻬﻢ اﻏﻔﺮ ﻟﻠﻜﻤﻴﺖ‬
1
“O God, forgive Kumayt.”
Qasida Baiyya from the Hashimiya Qasidas
‫و ﻻ ﻟﻌﺒﺎ ﻣﲎ و ذو اﻟﺸﻴﺐ‬ ‫ﻃﺮﺑﺖ و ﻣﺎ ﺷﻮﻗﺎ اﱃ اﻟﺒﻴﺾ اﻃﺮب‬
‫ﻳﻠﻌﺐ‬
“I am elated, but my elation is not due to the love of beauties. Neither
am I fond of games, although even the elderly like fun and games.”
In his book of Aghani,2 Abul Faraj has narrated through his chains of
narrators from Ibrahim bin Saad Asadi that he said:
I heard my father say: I saw the Messenger of Allah (s.a.w.a.) in dream; he
asked: “Who are you?”
I replied: “An Arab.”
He said: “I know that. From what clan of Arabs?”
I replied: “From Bani Asad clan.”
He asked: “Are you from Bani Asad from Bani Khuzaima? Are you Hilali?”
“Yes,” I said.
He asked: “Do you know Kumayt?”
“Yes, O Messenger of Allah (s.a.w.a.), I do. He is my uncle and a member
of my clan.”
He asked: “Do you remember his verses?”
“Yes,” I replied.
He said: “Recite the lines:
‫و ﻻ ﻟﻌﺒﺎ ﻣﲎ و ذو اﻟﺸﻴﺐ ﻳﻠﻌﺐ‬ ‫ﻃﺮﺑﺖ و ﻣﺎ ﺷﻮﻗﺎ اﱃ اﻟﺒﻴﺾ اﻃﺮب‬
‘I am elated, but my elation is not due to the love of beauties. Neither
am I fond of games, although even the elderly like fun and games.’
1
Al-Aghani, 15:123 [17/27].
2
Al-Aghani, 15:124 [17/29]; also refer to Mahaud Tansis, by Abbasi, 2/27 [3/95, No. 148].
262
So I recited the poem till I reached the lines:
‘I am not, but a Shia of the progeny of Muhammad. And I have no way
(belief) except the path of truth.’
Then he said: “In the morning convey greetings to him and say: Indeed,
Almighty Allah has forgiven you for the sake of this Qasida.”
Suyuti has mentioned in his Sharh:
Ibne Asakir 1 has narrated from Jahiz: Kumayt was the one, who opened the
path of protest for the Shia saying:
“If Fadak had not been deserving for a tribe other than them, then
indeed the near kindred of the Prophet were most deserving and rightful for
Caliphate. They say that the Prophet did not leave any heir. If he did not
leave any heir, other tribes should also be given shares in his estate.”
Shaykh Mufeed has replied to this statement of Jahiz that before Kumayt,
even in the period following the period of the Prophet, the Shia had raised
protests. Perhaps Jahiz was unaware of that or perhaps through his statement, he
wants to deny the existence of Shia during the period of Prophet, but history
would respond to this audacity fully.
There are a large number of verses of companions and companions of
companions since the time when Kumayt was not even born. Among them being
Khuzaima Zu-Shahadatain, Abdullah Ibne Abbas, Fazal Ibne Abbas, Ammaar
Yasir, Abu Zar Ghiffari etc. And before everyone else, Ameerul Momineen (a.s.)
completely opened this door in his letters and sermons, having this issue and
numerous books contain these sermons and letters.
Qasida Lamiya from the Qasida Hashimiya
‫ ﺑﻌﺪ اﻻﺳﺎﺋﻪ ﻣﻘﺒﻞ‬õ‫اﻻﻫﻞ ﰪ ﰱ راﻳﻪ ﻣﺘﺎﻣﻞ و ﻫﻞ ﻣﺪ‬
“Know that one, who is blind in his view, would he contemplate? Would
someone, after his destructions, return to truth?”2
In his book of Aghani,3 Abul Faraj has narrated from Abu Bakr Hadhrami
that:
Kumayt met Abu Ja’far Muhammad bin Ali during the days of Tashreeq
(11, 12 and 13 Zilhajj) in Mina.
Kumayt said: “May I be sacrificed on you, I have composed some verses
which I would like to recite before you.”
Imam (a.s.) said: “Kumayt, remember God these days.”
When Kumayt insisted, the Imam had pity on him and accorded permission.
1
Tareekh Madinatul Damishq [14/599; Mukhtasar Tareekh Damishq, 21/215].
2
Sharh Shawahidul Mughni: 14 [1/38, No. 6]; and Shaykh Mufeed has mentioned the
statement of Jahiz in Fusulul Mukhtara, 2:84 [Pg. 232].
3
Al-Aghani, 15:126 [17/33].
263
So Kumayt recited his poem till he reached the lines:
ٓ
‫ اول‬S‫ ﻗﻮس ﻏﲑﱒ ﻓﻴﺎ اﺧﺮ اﺳﺪى ﻟﻪ اﻟ‬î ‫ﻳﺼﻴﺐ ﺑﻪ اﻟﺮاﻣﻮن‬
“Archers, who shoot from the bow of others. Curse on the last of them,
who created the atmosphere of destruction for the first one.”
Imam (a.s.) raised his hands up to the heavens and said:
“O God, forgive Kumayt.”
Baghdadi has narrated this report in Khazanatul Adab1and after that is
mentioned: “Hundreds began to wail.”
When he recited his verses regarding Imam Husain (a.s.):
“As if I see Husain (a.s.) and his excellent companions surrounding him,
ready to sacrifice their lives through their swords. The Messenger of Allah
(s.a.w.a.) is missing from among them and his absence has become a painful
calamity for all. I don’t find anyone more deserving than Husain, to rescue
him from loneliness.”
Imam (a.s.) raised his hands in prayers and said:
“O Allah, forgive Kumayt his past and future sins, the apparent and the
concealed and bestow him till he is satisfied.”
Then he presented him with a thousand Dinars and a robe. Kumayt said: “By
God, I am devoted to you not for the sake of material wealth, otherwise, I would
have gone to those, who own wealth. I am devoted to you for the sake of the
hereafter. I will take the dress by way of auspiciousness, but I will not take the
money.”
Abi Mustahal Kumayt bin Zaid bin Khunais bin…bin Mudar bin Nazar.
Abu Faraj has mentioned regarding him:
He was a great poet and an expert of lexicology. He had command over the
history of Arabs. He was a sharp poet of Egypt and was prejudiced against
Qahtanis. He was well aware of the defects of poets and familiar with the ups and
down of poetry. He spent his life during the reign of Bani Umayyah and did not
witness the period of Bani Abbas. He passed away before Bani Abbas came to
power. The Hashimiyat of Kumayt was well known.
Maaz Hara was asked: “Who is the greatest poet?”
He asked in reply: “Poet of the Jahiliyya or Islamic period?”
He was asked to first mention a poet of the Jahiliyya period. Maaz said:
“Imrul Qays, Zuhair, Ubaid Ibnul Abras.”
Then he was asked: “Who the greatest from the Islamic period?”
Maaz replied: “Farazdaq, Jarir, Akhtal, Raayi.”
1
Khazanatul Adab, 1:70 [1/145].
264
He was asked: “Why didn’t you mention Kumayt?”
Maaz replied: “He was the greatest from the ancient as well as the later
poets.”1
Also, Farazdaq said to him: “By God, you are the greatest from the past as
well as the present poets.”
And some people have said:
Kumayt had ten such qualities, which no poet possessed: He was the orator
of Bani Asad, Shia jurisprudent, memorizer of Quran, a good calligrapher, expert
of genealogy, a good Shia debater,2 expert archer of Bani Asad, excelled by no
one else, expert horse rider and religious charity giver.3
Kumayt and his religious life
A researcher of biography clearly finds that this man from the field of
loyalty, in devotion to the family of Prophet was never greedy for material
wealth. Neither did he resort to flattery in order to seek rewards. He never took
the recompense of his poems in material riches. He did not try to seek posts or
ranks in exchange for his discourse. How it was possible? Because according to
Dibil:
“Their share of booty was distributed among other and they remained
deprived. Like them, their Shia were also boycotted, driven out of their homes.
As if they had committed some unforgivable crime.”
If any religious minded person was concerned about world or wealth, he
would have to present himself before the Umayyad regime, which had seized the
rule through unlawful manner. In that case, a loyal person like Kumayt can be
expected to come to the door of Bani Umayyah, who utilized fear to compel the
Shia to roam the deserts. That is why we see that his heart was only attached to
Aale Muhammad (a.s.) and absolutely unconcerned with others, because he
believed that Aale Muhammad (a.s.) are means of his salvation in the court of
Almighty Allah and loving them was the great recompense of prophethood.
Imams of religion and the senior members of Bani Hashim insisted on
Kumayt to accept their rewards and presents. In addition to the fact that they
regarded his rank from Mastership (Wilayat) to be great and had more attention
towards his respect and accorded exceeding honor to him. They also sought
excuse from him; like for example, Imam Sajjad (a.s.) said:
“We are helpless to recompense you for your verses of praise, but God is not
helpless.”
But he insisted in not accepting the gifts and instead asked for a used
garment, and through this act, expressed his sincere devotion to Aale Muhammad
(a.s.). He returned 400000 dirhams to Imam Sajjad (a.s.) and begged for a robe of
1
Al-Aghani, 15:115 & 127 [17/3 & 35].
2
Wrongfulness attribution to Kumayt was mentioned previously.
3
Khazanatul Adab, 1:69 [1/144]; Sharh Shawahidul Mughni: 13 [1/38, No. 6].
265
the Imam, in order to seek auspiciousness from it.
He returned to Imam Muhammad Baqir (a.s.) 100000 once and another time
50000 coins and asked for a used dress of the Imam. He also returned a thousand
dinars and a dress and instead asked him for a dress, which had been in contact
with his body.
Kumayt and the supplications of the Imams in his favor
It is clear that prayer of the one, who is having a pure soul, and who is
owner of a tongue, which speaks only according to divine contingency and by the
will of God, except that Almighty Allah send revelation to them. Other than that
they do not utter a single word. They don’t speak a single word according to their
own will and wish. They will not intercede for anyone, except those whom
Almighty Allah allows.
An ordinary intercession and request for well being from the Maula for
every person, no matter who that may be, is not there. On the contrary, it is a hint
in these supplications that that person for whom supplication is made is from the
elders of faith.
There are very few persons for whom so many have prayed, as in the case of
Kumayt. And the Holy Prophet (s.a.w.a.) and the Imams from his progeny have
prayed for him in excess. Thus, once the Holy Prophet (s.a.w.a.) prayed for
mercy on him and the second time sought a goodly reward for God and praised
him. The third time, he told him:
“You and your people (Bani Asad) are blessed.”1
Imam Sajjad, Zainul Abideen (a.s.) prayed for him and said: “O God, keep
him fortunate while alive and make him die a martyr and reward him in this
world and bestow exceeding rewards in the hereafter.”
Abu Ja’far Baqir (a.s.) prayed for him on different occasions, like the
Tashreeq days2 in Mina and at other times. He had faced the Kaaba many times
to seek divine forgiveness and mercy for him. Once he said:
“May you always be supported by Ruhul Quds.”
Among this supplications for Kumayt during the Ayyamul Baydh3 is one
narrated by Shaykh Abul Qasim Khazzaz Qummi in his book of Kifayatul Athar4
through his chains of narrators from Kumayt.
He said: I entered the presence of my master, Abu Ja’far, Muhammad and
1
Ref: As-Siratul Mustaqeem, Bayazi Amili, [1/310]; Al-Aghani, 15:124 [17/27]; Sharh
Shawahidul Mughni: 13 [1/38, No. 6].
2
Three days following the 10th of Zilhajj.
3
13th, 14th and 15th of the lunar month.
[Ayyame Bayz: The thirteenth, fourteenth and fifteenth of every month. They are called as
such because on these dates the moon shines brightly all night. Fasting during these days is
especially recommended. Ref: Al-Hadaiqul Nazira, 13/361; Jawahirul Kalam, 17/94-97;
Farhang Fiqhe Farsi, 1/740-741].
4
Kifayatul Athar [Pg. 248].
266
Ali, Imam Baqir (a.s.) and said: “O son of Allah’s Messenger (s.a.w.a.), I have
composed a poem in your honor, do you permit me to recite it?”
He said: “These are Ayyamul Baydh.”
I said: “These verses are only regarding you.”
He said: “Recite them.” So I began to recite.
“The times make me weep and laugh and days having transition and
variety (I weep) for the nine persons, who were left alone on the land of Taff
(Kerbala) and all of them were placed in graves and shrouds.”
His Eminence (a.s.) and Abu Abdullah [Imam Ja’far Sadiq (a.s.)] lamented
and I heard a girl lament from behind the curtain. When I reached the following
couplet:
“And the six persons, whose equal no one can be; sons of Aqil, who were
the best of riders. Then Ali, who is the best, was their master. And their
remembrance has made me extremely aggrieved.”
His Eminence (a.s.) lamented and said: “There is no one, who remembers us,
or we are mentioned before him, and tears come out from his eyes equal to the
wing of a housefly, but that Almighty Allah makes a house for him in Paradise
and makes those tears as barrier between him and Hellfire.”
When I reached the following couplet:
‫او ﺷﺎﻣﺘﺎ ﻣﺎ " اﻻن‬ ‫" ﰷن ﻣﴪورا ﲟﺎ ﻣﺴﲂ‬
‫ادﻓﻊ ﺿامي ﺣﲔ ﻳﻐﺸﺎﱏ‬ ‫ﻓﻘﺪ ذﻟﻠﺘﻢ ﺑﻌﺪ ﻋﺰ ﳁﺎ‬
“One who is pleased at what befell you, or he ridicules you today.
Indeed, you were caused disrespect after being respected and honored. So, I
will not remove injustice and oppression when it overwhelms me.”
His Eminence held my hand and said: “O God, forgive the past and future
sins of Kumayt.”
When I reached the following couplet:
“When will the rising of truth take place from you and when would
your second Mahdi stage an uprising?”
Imam (a.s.) said: “Very soon, if Allah wills, very soon.” Then he said: “O
Abal Mustahal, indeed our Qaim is the ninth descendant of Husain, because the
Imams after the Messenger of Allah (s.a.w.a.) are twelve, and the twelfth of them
is the Qaim.”
I asked: “Who are these twelve?”
He replied: “The first of them is Ali Ibne Abi Talib (a.s.) and after him,
Hasan and Husain; after Husain, Ali bin Husain; and after him, I and after me is
this one (and he placed his hands on the shoulders of Ja’far).”
I asked: “Who is the Imam after him?”
267
Imam (a.s.) replied: “His son, Moosa. After Moosa, his son, Ali. And after
Ali, his son, Muhammad. After Muhammad, his son, Ali and after Ali, his son,
Hasan. And he is the father of the Qaim, who would stage an uprising and fill up
the earth with justice and equity as it would have been fraught with injustice and
oppression; and he will bestow cure to the breasts of our Shia.”
I asked: “O son of Allah’s Messenger (s.a.w.a.), when would he appear?”
He replied: “The Messenger of Allah (s.a.w.a.) was asked regarding this.
Indeed, his simile is like the simile of Judgment Day, which would not come to
pass, except all of a sudden.”
Bani Asad – the tribe of Kumayt – itself acknowledged the supplication of
Prophet, which informed about the auspiciousness of Kumayt and his tribe. The
members of the tribe used to say:
“We have an excellence, which no other tribe has. We have received the
auspiciousness of Kumayt in inheritance.”
From those accepted supplications, whose signs are obvious and which left
everlasting excellence for Kumayt, is the point, which Qutubuddin Rawandi has
mentioned in Al-Kharaij wal Jaraih1:
“When the enemies of Aale Muhammad (a.s.) wanted to apprehend and
eliminate Kumayt and he fled, Imam [Muhammad bin Ali al-Baqir (a.s.)] prayed
for him. He left his house in the darkness of the night and escaped though they
had placed men on every route to apprehend him. When Kumayt came out, a lion
barred his way from wherever he wanted to flee, thus hinting not to proceed on
that path as enemies were waiting for him there. The lion accompanied him till
Kumayt escaped the enemies.”
Birth and martyrdom
Kumayt was born in the year 60 A.H. That is the year of the martyrdom of
Imam Husain (a.s.), grandson of Messenger of Allah (s.a.w.a.). He had a good
life in the world, the path which was pleasing to Allah; he taught this right path to
others. So much so that through auspiciousness of the supplication of Imam
Zainul Abideen (a.s.), he was honored by martyrdom in Kufa during the
Caliphate of Marwan bin Muhammad, in the year 126 A.H.
7. Sayyid Himyari
Died: 173 A.H.
1.
1. O one, who sells religion in exchange for the world, God has not
commanded this. 2. Why do you bear malice to Ali, the successor, whereas
Ahmad was pleased with him? 3. The same whom Ahmad called out by
name on the day of Ghadeer. 4. And he was surrounded by the companions.
1
Al-Kharaij wal Jaraih [2/941].
268
5. Then he said: This Ali Ibne Abi Talib (a.s.) is the master of one, whose
master I am. 6. So, O Allah, the Mighty and High, love those, who love him
and be inimical to those, who are inimical to him.
2.
1. When the Almighty Allah said with emphasis: O Muhammad, arise
and deliver a speech among the people. 2. And announce the Imamate of
Abul Hasan (Ali ) among your community. Indeed, he is the guide, if you do
not declare his appointment, it would be as if you have not fulfilled the
function of prophethood. 3. The Holy Prophet (s.a.w.a.) summoned Ali (a.s.)
and the people: among those, who testify and those, who falsify, raised him
and after him for every cultured person he declared the Mastership
(Wilayat) of Ali (a.s.). Now to regard any uncultured person as Master (Wali)
is not correct. Such are the merits of Ali (a.s.) that uncouth persons cannot
obtain even a part of them though they might make excessive efforts.
This Qasida has 112 verses and it is named as Mazhaba. The acclaimed
scholar, Sayyid Murtada has written a gloss on this poem and it was printed in
Egypt in the year 1313 A.H.1 He writes in the commentary of the following
verse:
‫ﻫﺎد و ﻣﺎ ﺑﻠﻐﺖ ان ﱂ ﺗﻨﺼﺐ‬ ‫و اﻧﺼﺐ ااب ﺣﺴﻦ ﻟﻘﻮﻣﻚ اﻧﻪ‬
“And announce the Imamate of Abul Hasan (Ali ) among your
community. Indeed, he is the guide, if you do not declare his appointment, it
would be as if you have not fulfilled the function of prophethood.”
This term, ‘nasaba’ (appointment) only fits the meaning of Imamate and
Caliphate and not in the meaning of love and assistance; and the statement of the
poet in the fourth couplet, is a clear hint to Imamate of Ameerul Momineen (a.s.),
because it was Imamate, which the Holy Prophet (s.a.w.a.) declared for him after
prophethood; implication of affection and help was present at that time as well
and was not restricted to after his passing away.
3.
1. If I don’t safeguard bequests of Muhammad Mustafa and the
emphatic allegiance of Ghadeer Day. 2. It would be as if I have purchased
deviation in exchange of guidance and after accepting Islam, I became a Jew
or a Christian. 3. What concern do I have for Adi and Teem tribes. Only
Aale Muhammad (a.s.) are bestowers of divine blessings upon me from God.
5. I complete my prayer by invoking blessings on Aale Muhammad (a.s.). If I
don’t recite Salawat in Tashahud, my prayer won’t be complete. 6. My
affection, well wishing and all capabilities of assistance are reserved for them
my whole life, since I am addressed as Sayyid. 7. Indeed, if someone
1
This book was published in 1313 A.H. along with Masarush Shia of Shaykh Mufeed in Cairo
and in Qom in connection with the treatises of Sayyid Murtada (Rasail Sharif Murtada)/ 4th
No./132.
269
condemns me for my affection towards this family, he deserves to be
falsified. 8. If you like, adopt that shade of sorrow, otherwise refrain from it,
so that you may remain safe and favorite.
This poem is having 25 verses. 1
4.
1. Indeed, exceeding praise is only for God, who is the owner of praise
and forgiveness. 2. Indeed, Ali Ibne Abi Talib (a.s.) is the Caliph of God, who
conducts with justice. 3. And indeed he is in relation to Muhammad as
Harun (was to Moosa) was not a prophet. 4. But he is the successor and
trustee and who received wisdom from God, according to which he acts. 5.
On Ghadeer day, the best of creation stood up and addressed the people. 6.
And said: Of whomsoever I am the master, Ali is (also) his master; and he is
your refuge. 7. But they made a pact not to accept the Mastership (Wilayat)
of Ali (a.s.), the guide, and not to assist him.
5.
1. May my life be sacrificed on the Messenger of Allah (s.a.w.a.) on the
day when Jibraeel arrived and commanded open declaration. 2. And said: If
you don’t convey this, it is as if you have not fulfilled the function of
prophethood. So the Prophet arose and fulfilled the command of God, the
recompenser. 3. And he asked: Who was your master before the day of
Ghadeer? They said: You were our master. 4. You are the Prophet and we
are witnesses that you were the well wisher of the community and you nicely
explained (what you were supposed to deliver). 5. This one is your guardian
after me. And I have been commanded to declare his appointment. So be his
supporters and followers. 6. He is the most righteous and wisest among you;
and is the first to declare faith in God. 7. He is in relation to me, as Harun
was to Moosa bin Imran (a.s.).
Abu Hashim or Abu Aamir Ismail bin Muhammad bin Yazid bin Wada
Himyari was having the title of Sayyid, and his agnomen was Abu Hashim.
Shaykh Tusi2 says that his agnomen is Abu Aamir and during his childhood he
was given the title of Sayyid. 3
His parents and his story in their words
Abul Faraj has narrated from Sulaiman bin Abu Shaykh in his Aghani4 that:
“The parents of Sayyid were Ibadhi5 and they resided in Basra in the upper
1
Ref: Al-Aghani, 7:262 [7/282].
2
Rijal Tusi: [Pg. 148, No. 108].
3
Ref: Rijaal Kishi: 186 [2/573, No. 507].
4
Al-Aghani, 7:230 [7/249].
5
[Abaziya were followers of Abdullah bin Abaz, who staged an uprising during tenure of
Marwan bin Muhammad; and they are a group of Hururiya, who regard their opponents
270
storey of the house of Bani Zabba. The Sayyid says that Ameerul Momineen
(a.s.) was frequently abused in that place. When he was asked about his Shia
faith: from where he obtained it, he replied: Exceeding divine mercy descended
upon me. It is narrated from the Sayyid that when I came know about the belief
of my parents, I wanted to eliminate them. So he came to Uqbah bin Muslim
Hanai and mentioned this. He gave refuge to him and he settled in the house that
he had gifted him. He remained there till his parents died and he inherited them.”
Marzabani writes:1
“His parents were inimical to Ali (a.s.) and when he heard his parents
abusing Imam Ali (a.s.) after the morning prayer, he composed the following
lines:
1. O God, curse my parents and then send them to the chastisement of
Hell. 2. It is their practice to curse Ali, the gate of knowledge, after Morning
Prayers. 3. They curse the most righteous of people, who ever walked the
earth and circled the Kaaba in pilgrim garb. 4. Since they started hating the
progeny of Messenger of Allah (s.a.w.a.), they became infidels. 5. And (also
when cursing the) Wasi, due to whom the earth is stable and if he had not
been there, it would have disintegrated. 6. When its folks are owners of
knowledge and understanding and guides to the right path. 7. They are the
representatives of God among the creatures and they act with justice during
the injustice of the oppressor. 8. May continuous divine blessings, favors and
well being descend on them.
His greatness and statements regarding him
Respect and love for Ahle Bayt (a.s.) is a sign of the Shia, because God and
Prophet has honored them. Thus, the Shia see that Ahle Bayt (a.s.) have honored
the Sayyid greatly and have deemed him proximate to them, because he
endeavored in propagating the excellence of Aale Muhammad (a.s.) and wrote
innumerable poems in their praise. If he was offered material recompense for his
poems, he used to reject it, because he only composed poems as recompense of
prophethood and attachment to Aale Muhammad (a.s.).
He also opposed his parents when he learnt that they were Ahle Bayt haters
(Nasibis). That is why the Shia accord respect to the Sayyid from that time till
now.
Ibne Abde Rabb says in Al-Iqdul Fareed:2
“Sayyid Himyari was the most prominent of the Shia. A special carpet was
spread out for him in Masjid Kufa.”
It is mentioned in the tradition of Shaykhut Taifa1:
apostates; they regard Ameerul Momineen (a.s.) and most companions as apostates].
1
Akhbar, Sayyid Himyari [Pg. 176]; this point is narrated by Ibne Shakir in Fawatul Wafayat,
1:19 [1/88, No. 72].
2
271
“Ja’far bin Affan Tai2 said to the Sayyid: O Abu Hashim, you are the most
prominent of the Shia and I am your supporter.”
His works praised
Sayyid was among the three most prominent poets of Arabs, who were
regarded as the best during the period of Jahiliyya and after the advent of Islam.
The three are: Sayyid, Bashshar and Abul Atahiya.
Marzabani3 says: “None, except the Sayyid, has composed as many
couplets. It is narrated from Abdullah bin Ishaq Hashmi that he said: I collected
two thousand poems (Qasida) from the compositions of Sayyid and I thought that
nothing else remained to be collected. But all the time I came across individuals,
who recited verses that I was not having. So I continued to note them down till I
was annoyed and I abandoned this pursuit.”
His extensive compositions regarding Ahle Bayt (a.s.)
The Sayyid was having great courage in stating the truth. He focused all his
energies in praising Ahle Bayt (a.s.) to strengthen faith and in loyalty and
sacrifice. By eulogizing the selected ones of God, he enlivened the dead hearts
and he was a prominent poet in condemning enemies of Aale Muhammad (a.s.).
One of his verse says:
‫ﻣﺪﺣﺖ ﻋﻠﻴﺎ ﻏﲑ وﺟﻬﻚ ﻓﺎرﰘ‬ ‫ااي رب اﱏ ﱂ ارد ابﻟﺬى ﺑﻪ‬
“O God, I eulogize Ali only for Your pleasure, so have mercy on me.”
Abul Faraj4 writes that his poems are not without praise of Bani Hashim and
condemnation of those, who in his view were opposed to them.
Ibne Motaz writes in his Tabaqat:5
“Sayyid was an expert in versifying traditions and traditional reports and he
versified all merits of Imam Ali (a.s.). Gatherings, in which there was no mention
of Aale Muhammad (a.s.) made him distraught and he was disinterested in
gatherings, in which there was no mention of them.”
His religious beliefs and statements of scholars regarding him
The Sayyid followed the Kaisaniya6 belief for a major part of his life; which
1
Ref: Amali Tusi, work of Shaykhut Taifa’s son; 124 [198, H. 339]; Basharatul Mustafa, Abu
Ja’far Tabari [Pg. 53].
2
Abu Abdullah Makfuf was a poet from Kufa, he composed elegies (Marsiya) regarding Ahle
Bayt (a.s.) and Imam Ja’far Sadiq (a.s.) requested him to recite them in his presence.
3
Akhbar, Sayyid Himyari [Pg. 152 & 153].
4
Ref: Al-Aghani, 7:236 & 237 [7/256 & 257].
5
Tabaqatush Shoara, 7: [Pg. 32].
6
They were companions of Mukhtar bin Abi Ubaid. It is said regarding their naming as such
that: Kaysan was the title of Mukhtar from a statement of Ameerul Momineen (a.s.). As Kishi
has mentioned in his Rijal: 84 [1/341, No. 201]. It is also said that Kaysan was the title of the
commissioner of police under Imam Ali (a.s.) and that is why his agnomen is such: as
272
comprised belief in Imamate of Muhammad bin Hanafiyyah and his occultation.
He also composed couplets regarding this. After that, through the blessings of
Imam Ja’far Sadiq (a.s.), he was bestowed with good fortune, he saw strong
evidences from His Eminence (a.s.) and recognized the truth. When Imam (a.s.)
came to Kufa upon his return after meeting Mansur or when the Sayyid met His
Eminence (a.s.) during Hajj season, he gave up his worthless Kaisaniya beliefs.
Scholar have mentioned numerous statements regarding his beliefs and
religion, from which only one would have sufficed, what to say that all of them
are as such; some of them being as follows:
Statement of Saduq
He writes in his book of Kamaluddin:1
“Sayyid remained misguided in the matter of occultation and related it to
Muhammad bin Hanafiyyah only till he met Imam Ja’far bin Muhammad al-
Sadiq (a.s.). He saw the signs of Imamate in the Imam and asked him about
occultation. Imam replied: It is true, but it is for the twelfth among holy Imams.
Imam (a.s.) informed the Sayyid about the death of Muhammad bin Hanafiyyah
and told him that his father, Muhammad bin Ali bin Husain bin Ali (a.s.)
witnessed his burial. Thus, Sayyid turned away from his previous faith and
repented much. He returned to the truth when it became manifest and became
very close to Imamate.”
Statement of Marzabani
He writes in his book of Akhbar Sayyid2:
“Doubtlessly, Sayyid bin Muhammad followed the Kaisaniya religion and
believed that Muhammad bin Hanafiyyah was the Mahdi and Qaim and that he
lived in Mt. Razwa. But he gave up this belief and started believing in the
Imamate of Imam Ja’far Sadiq (a.s.). He says:
‫و اﻳﻘﻨﺖ ان ﷲ ﻳﻌﻔﻮ و ﻳﻐﻔﺮ‬ ‫ﲡﻌﻔﺮت ابﰟ ﷲ و ﷲ اﻛﱪ‬
‫و ﳝﺤﻮ و ﻳﻘﴣ ﰱ اﻻﻣﻮر و ﻳﻘﺪر‬ ‫و ﻳﺜﺒﺖ ﻣﻬﻤﺎ ﺷﺎء رﰉ ابﻣﺮﻩ‬
‘I have, by the name of God, adopted the Ja’fari religion and God is
great; and I am certain that God will forgive me and give me salvation.’”
Whoever says that the Sayyid remained a believer in Kaisaniya religion has
attributed falsehood to him. The most obvious proof for the falsification of this
statement is the supplication of Imam Ja’far Sadiq (a.s.) in his favor and the
mentioned in Rijal of Kishi [1/342, No. 204] and in Fasl of Ibne Hazm [4/94] was Abu
Umrah. And it is said that Kaysan was a slave of Ameerul Momineen (a.s.), who urged
Mukhtar to seek revenge for blood of Imam Husain (a.s.), grandson of Prophet and identified
the killers of Imam (a.s.) to him and as Kishi has mentioned that is why he became a
confidant of Mukhtar and his chief executive.
1
Kamaluddin: 20 [Pg. 23].
2
Akhbar Sayyid Himyari [Pg. 164].
273
Imam’s praise about him. Among them being the report of Ibaad bin Suhaib that
he said:
“I was in the company of Abu Abdullah Ja’far bin Muhammad (a.s.). He
mentioned the Sayyid and prayed for him saying: My father has narrated from his
father, Ali bin Husain that the followers of Aale Muhammad (a.s.) do not die,
except after repenting and he (Sayyid) had repented.”
Caliphs during his period
The Sayyid lived during the tenures of ten caliphs: five from Bani Umayyah
and five from Bani Abbas. The first was Hisham bin Abdul Malik (d. 125) after
nineteen years and nine months of Caliphate. The Sayyid was born at the
beginning of his Caliphate and the reigning caliph at the end of his life was
Rashid, who ruled for twenty-three years.
Birth and demise
The chief of the poets, Himyari was born in Oman,1 in the year 105 A.H.
and grew up in Basra under the care of his parents, who were followers of Ibaadi
sect. When he gained understanding and maturity, he left them and lived with
Uqbah bin Muslim till his parents died and he inherited them. After that he left
Basra and traveled to Kufa and studied the science of traditions from Amash. He
used to travel between Basra and Kufa. He died at Rumaila in Baghdad during
the Caliphate of Rashid.
Expertise in knowledge and history
Whoever comes to know about the remonstrations of Sayyid Himyari and
the points he mentioned in his statements to the elders of both sects, would
realize what capacity the Sayyid had in understanding the meanings of Holy
Quran and knowledge of holy Sunnah.
He would nicely understand that the Sayyid has used his recognition and
rapture in expression of praise of Ahle Bayt (a.s.) and this cannot be achieved by
lack of awareness and actual emulation. He had expertise in knowledge of Quran
and Sunnah and recognition proved through religious argumentations and insight,
which he brought against one, who opposed him in religious principles.
He had complete command on history and he authored the book of Tarikh
Yemen, which is quoted by Safri in his book of Al-Wafi bil Wafayat.2
His poetry is full of Quran and Sunnah and is the true evidence of his
command over the aims, hints and clarifications of these two. Whenever an
excellence is stronger and evidence has more clarity, more is his attention to
composition of verses regarding that; like tradition of Ghadeer, tradition of
Manzilah, verse of purification, tradition of the standard, tradition of roasted fowl
and so on. Among them being the tradition of the feast of clansmen (Dawat Zul
1
2
Al-Wafi bil Wafayat, 1:49.
274
Asheera), after the revelation of the following verse:
ۙ‫ﲔ‬
And warn your nearest relations,”1
…which was revealed at the beginning of the mission of Prophet and the
Sayyid has hinted at this in some of his panegyrics, among them being:
1. May my parents be sacrificed on you, O Ameerul Momineen (a.s.). 2.
May my parents and all my relatives be sacrificed on you. 3. And my family
and property and daughters and sons, all be sacrificed on you. 4. May my
life be sacrificed on you O leader of the pious. 5. O trustee of God and
inheritor of the knowledge of the foremost. 6. O successor of Mustafa
Ahmad, who is the best of prophets. 7. And the owner of the Pool of Kauthar
and you are one, who would drive away those, who created heresies after the
Prophet. 8. With regard to believers, you are more eligible and the best of
people from the aspect of religiosity. 9. You became his brother in the world
on the day he invited his relations (for dinner). 10. So that they may harken
to God’s command and they were forty persons. 11. From uncles and
cousins, who were around him and each of them was powerful and
prominent. 12. Thus, he got knowledge and illuminated book in inheritance.
13. You were purified in old age, youth, infancy and even in the womb. 14.
And also at the time of the taking of covenant during the stage of essence
(Teenat) of all creatures. 15. You are the trusted one and command a lofty
rank and respect in view of the owner of the Throne (Arsh). 16. In your life,
you were effulgence under the veil and the purest one.2
Tradition of the beginning of the call in history and literature
Numerous experts and scholars of traditions from both sects have mentioned
this report in Sihah and Musnad books, without criticizing the chains of its
narrators. Historians have also accepted its authenticity and mentioned it in full.
Poets have also versified this incident.
Wording of the tradition
Tabari in his Tarikh,3 has narrated that Ali (a.s.) said:
“When the following verse:
ۙ‫ﲔ‬
َ ْ ‫اﻻ ْﻗ َﺮ ِﺑ‬ ‫واﻧ ِﺬر ﻋ ِﺸﲑﺗﻚ‬
…was revealed, the Messenger of Allah (s.a.w.a.) summoned me and said:
1
Surah Shoara 26:214
2
Ayanush Shia [3/427].
3
Tareekh Umam wal Mulook, 2:216 [2/319].
4
Surah Shoara 26:214
275
O Ali, indeed the Almighty Allah has commanded me to warn the close relatives,
but I refrained from this fearing trouble. Jibraeel came to me again and said: O
Muhammad, if you don’t carry out His instructions, God would punish you. So
you procure a Saa1 of wheat, a leg of lamb and a large container of milk. Then
gather the descendants of Abdul Muttalib, so that I may convey to them what I
am commanded.
So I did what I was commanded. After that I invited them, and they
numbered one less or more forty. Among them being his uncles, Abu Talib,
Hamza, Abbas, Abu Lahab etc. And when they gathered, he called for the food
that I had prepared for them. When I placed it on the floor, the Messenger of
Allah (s.a.w.a.) picked a portion of the meat and cut it into pieces with his teeth
and placed it around the vessel.
Then he said: “Begin in the name of Allah.”
So they ate till they were fully satiated and I did not see, except the place of
their hands in the vessel. And by God, in whose hands is the life of Ali, one
person from them would have eaten the whole of what I had prepared.
Then the Messenger of Allah (s.a.w.a.) said: “Provide water to them.”
I brought a large vessel of water and they drank from it till they were
satisfied and by God, one person from them could have drank the whole vessel.
When the Messenger of Allah (s.a.w.a.) wanted to speak to them. Abu Lahab
preceded him, saying to the company, “Your host has shown a famous magic
trick in satisfying you with so little provision, which still remains as it was.”
They all dispersed from there. The Messenger of Allah (s.a.w.a.) could not
say anything that day.
He said to me: “That man anticipated me today, so I didn’t say anything.
Make the same preparations again, and assemble them tomorrow, so that I may
announce to them my prophetical mission.”
Ameerul Momineen (a.s.) says that he made the same preparations the next
day and when all had eaten, the Prophet (s.a.w.a.) said: “O sons of Abdul
Muttalib, I think no one among the Arabs can have bestowed on his relatives a
greater benefit than what I have brought for you. Verily, I offer you the good of
this world, and of that to come. And Almighty Allah has commanded me to
summon first to His worship. Thus, which of you would help me in this job, so
that he may become my brother, my helper against opponents, and my successor
and Caliph after me?”
Ameerul Momineen (a.s.) says: “All were silent, but I, who was youngest of
them, arose: my eyes bulged2 more than all, my belly protruded most and my
calves were thinner than most. I said: ‘O Messenger of Allah (s.a.w.a.), I will
render help and support to you in this mission.’
1
Measure of weight.
2
Ref: Behaarul Anwaar, 18/193.
276
He placed his hand on my shoulder and said: ‘Indeed, this one is my brother,
successor and Caliph among you. Listen to him and obey him.’
They dispersed smiling and saying to Abu Talib: He has commanded you to
obey your son.”
All reporters of this traditional report are trustworthy, except Maryam Abdul
Ghaffar bin Qasim, who is regarded unreliable by Sunnis as he was a Shia.
For example in Lesaanul Meezaan,1 it is mentioned that Ibne Uqdah has
certified him and exaggerated his praise. And the compilers of six canonical
books, who are teachers of traditions and experts of traditional reports, and
reference points in the arts and science of reporting, have reported through his
authority; and none of them have regarded a tradition weak and defective only
because Abu Maryam is one of its reporters.
They have argued through evidences of prophethood and special qualities of
Prophet. And it is not strange that Ibne Taymiyyah regards the tradition to be
fabricated, because he is prejudiced and has the habit of denying universally
accepted beliefs. His statements and arguments are well known and researchers
have concluded that the reason why the tradition is not correct in his view is that
it contains the merits of the Purified Progeny.
Statement of Iskafi regarding the tradition in his book of Al-Naqdh
alal Uthmaniya
Iskafi has replied to the like of Uthmaniya and Jahiz, who argued that the
Islam of Ameerul Momineen (a.s.) in childhood was unlikely: He (Uthmaniya)
says:
“Can a young child and an inexperienced youth arrange to prepare food and
invite people? Can a five or seven years old child bear the secrets of
prophethood? Is invitation issued to old people, except from those with
understanding? Can the Messenger of Allah (s.a.w.a.) entrust the burden of
divine mastership to such hands, who had not even reached the age of fulfilling
obligatory acts? Can he appoint him as brother, successor and Caliphate; that he
should bear Mastership (Wilayat) of God and enmity to His enemies?!”
Iskafi’s reply
“How was this child, who was not aware of his own age, not attached to
those of his age? And after embracing Islam, why he was not seen with children
of his age? While he was [apparently] a child and not more, and in divine
recognition, he was like some of them? How he did not spend his time with
them? So that it should be said: childhood and worldly demands surrounded him
and unawareness and young age impelled him to participate in games of
children?
On the contrary, we don’t see him, except that he was steadfast on his Islam,
1
277
determined in his acts and proved his statements by his acts, and with his chastity
and piety, testified to his Islam and among those, who were in the presence of the
Messenger of Allah (s.a.w.a.), he became proximate to His Eminence, and he was
his trustee and source of his attachment in the world and hereafter.
He dominated his lust, he had removed his worldly thoughts and desires, and
made himself patient on this, because he hoped for success in hereafter and
reward of hereafter.
He has described his condition in the beginning and the initial matter in his
words and sermons, at the time when he embraced Islam, when the Messenger of
Allah (s.a.w.a.) summoned the tree and it split the earth and came forward, the
Quraish said: He is an expert and powerful sorcerer.
Ali (a.s.) said: “O Messenger of Allah (s.a.w.a.), I am the first of those, who
brought faith upon you, I believed in God and His Prophet, and I testify to you
about what you have brought, and I testify that this tree performed this by
command of God, to testify for your prophethood and that it should be an
evidence upon your call.”
Thus, is there a faith more correct, more confident and more steadfast than
his? But anger and fury of Uthmanis and prejudice and deviation of Jahiz are the
things for which there is no solution.”
Felonies upon tradition
Among these felonies being what Tabari has committed in his Tafseer1; after
narrating it in his book of history – as you have seen – he has kept aside his
loyalty to this tradition when he wrote his book of Tafseer, and committed
dishonesty. He has brought the whole texts and chains of authorities, but
condensed it and made ambiguous the statement of the Messenger of Allah
(s.a.w.a.) in excellence of one, who made haste in accepting the invitation and
has written:
Thus, the Prophet (s.a.w.a.) said: “Which of you would assist me in this
work, so that he may be my brother and so and so?”
Regarding the final statement of Prophet, he writes: He said: “He is my
brother and so and so and so and so.”
Ibne Kathir Shami, in his book of Al-Bedaya wa al-Nehaya,2 and in his
Tafseer3 has followed Tabari in this distortion in traditions.
At the time of writing history, Ibne Kathir was having Tarikh Tabari before
him, on the contrary his history was based on Tarikh Tabari only. Because he did
not like to prove the textual declaration on the mastership (Wilayat) and
Caliphate of Ameerul Momineen (a.s.) or to provide support for it or even hint at
it. Or the aim of Tabari at the time when he distorted the words in his exegesis
1
Jaameul Bayan, 19:74 [No. 11/Vol. 19/122].
2
Al-Bedaya wa al-Nehaya, 3:40 [3/53].
3
Tareekh Ibne Kaseer, 3:51.
278
(Tafseer), but mentioned the full report in Tarikh, was this only? I don’t know,
but Tabari knows! And I think that you, readers also know well.
ْ ُّ ْ َّ َ َ ْ َّ َ ً َ ْ َ َ ْ ْ َ ْ ُ ُ ّ َ ُ ْ َ ْ ُ
‫ ﺿﻞ َﺳ ْﻌ ُﳱُ ْﻢ ِﰲ اﳊَ ٰﻴﻮ ِۃ اﻟﺪﻧ َﻴﺎ‬f ‫ اﻟ ِﺬ‬aۭ ‫ اﲻﺎﻻ‬f‫ﴪ‬ َ ْ
ِ ‫ﻗﻞ ﻫﻞ ﻧﻨ ِﺒﺌﲂ ِابﻻﺧ‬
ُ ُ ََ َ ُْ َ
b‫ﱒ ْﳛ َﺴ ُﺒ ْﻮ َن ا ّﳖُ ْﻢ ْﳛ ِﺴﻨ ْﻮ َن ُﺻ ْﻨ ًﻌﺎ‬ ‫و‬
“Say: Shall We inform you of the greatest losers in (their)
deeds? (These are) they whose labor is lost in this world’s life
and they think that they are well versed in skill of the work of
hands.”1
8. Abdi Kufi
In his book of Manaqib,2 published from Iran, Ibne Shahr Ashob has
mentioned the following verses composed by Abdi:
“For Ali, there is no equal among the creatures other than his brother,
Muhammad. When the Quraish surrounded him at night, the Chief of
believers risked his life for the Prophet; the Prophet repaid his loyalty and
appointed him as his vicegerent in Ghadeer Khum.”
Abu Muhammad Sufyan bin Musab Abdi Kufi, was among the poets of the
holy Ahle Bayt of the Prophet (a.s.), who became proximate to them due to his
affection and poems, and due to sincerity of intention, he became their favorite.
His verses comprise of numerous well known merits of Ameerul Momineen
(a.s.) and he has excessively and nicely extolled His Eminence (a.s.) and his
purified progeny. He has also composed tragic poetry about their calamities and
the hardships, which befell them. We don’t find any of his poems praising
anyone other than the Purified Progeny.
Imam (a.s.) asked Abu Ammaara, the poetry reciter, to recite the verses of
Abdi as is mentioned in the book of Kamil of Ibne Quluwayh3 through his chains
of narrators from Abu Ammaara:
Abu Abdullah (a.s.) said: “O Abu Ammaara, recite the verses of Abdi
regarding Imam Husain (a.s.).”
I recited them, and he wept. Again I recited and he wept. Again I recited and
he wept.
Abu Ammaara continues: By God, I went on reciting and Imam (a.s.)
continued to cry, till I heard lamentations from inside the house…” till the end of
the report.
1
Surah Kahf 18:103. 104
2
Manaqib Aale Abi Talib, 1:81 [2/75].
3
Al-Kamil:105.
279
In his Rijal,1 Shaykhut Taifa has mentioned Abdi as a companion of Imam
Ja’far Sadiq (a.s.). His faith and affection was embellished with pure Mastership
(Wilayat); thus Imam (a.s.) ordered the Shia to teach verses of Abdi to their
children and said that he is on the religion of God; as Kishi in his Rijal2 has
narrated from Samaa through his authorities.
Abu Abdullah Imam Ja’far Sadiq (a.s.) said: “O Shias, teach the verses of
Abdi to your children; indeed he follows the religion of God.”
His genius in literature and traditions
One, who is aware of the clarity and sweetness of the poetry of Abdi would
testify for his artistic genius and will confess of his expertise and eloquence. And
the praise of Himyari, who was himself a great poet, is most remarkable when he
says:
“After Abdi, I am the greatest poet.”3
Birth and death
We are not aware of the dates of birth and death of Abdi. We did not obtain
anything that may inform us about this, except a report from Imam Ja’far bin
Muhammad (a.s.) and him being visited by Sayyid Himyari (born 105 and died
178 A.H.) and with Abu Dawood Mustasriq. Attention to the date of birth and
death of Abu Dawood Mustasriq, who narrates from Abdi, makes us familiar that
our poet, Abdi was alive till around the year of the death of Himyari.
Abu Dawood has also narrated the events of Abdi. The death of Abu
Dawood is calculated to have occurred in 231 A.H. or according to Kishi in 230
A.H. Kishi has written that Abu Dawood lived for seventy years; in this way the
date of his birth according to Kishi, comes to 160 A.H. and according to Najjashi,
161 A.H. This proves that Abdi lived after the passing away of the Sayyid.
In this way the conclusion of Ayanush Shia4 that Abdi died around 120 A.H.
does not fulfill the criteria of research.
Examples of his poetry
1. We narrate a report regarding this tradition, that others have
narrated. 2. A man came to Umar bin Khattab and asked: What is the
number of divorces of slave girls? 3. Umar replied: O Haider, tell him what
is the number of divorces for slave girls (and after how many divorces does
she become unlawful forever)? So, Murtada gestured 4. with his two fingers,
and Umar turned towards the questioner and said: Two; and he returned. 5.
He asked: Do you recognize him? No, he replied. He said: This is Ali, owner
of loftiness and greatness. 6. And Akrama has narrated in a report that none
1
Rijal Tusi: [Pg. 213, No. 165].
2
Rijal Kishi: 254 [2/704, No. 748].
3
Ref: Al-Aghani, 7:22 [7/293].
4
Ayanush Shia 1:370 [7/267].
280
has doubted. 7. That Ibne Abbas passed by some people cursing Ali (a.s.). So
he feared and wept. 8. And being terribly infuriated, he asked: Which one of
you is cursing Allah, the Mighty and Sublime? 9. They replied: Refuge of
God! He asked: Which one of you is cursing the Messenger of Allah
(s.a.w.a.) in audacity? 10. They replied: Refuge of God! He asked: Which
one of you curses Ali, who is the best of those, who walked on pebbles? 11.
They replied: Yes, we are doing this. He said: By God, I heard from the
chosen Prophet. 12. He said: One, who curses Ali, has cursed me. And
cursing me is cursing God. And he was content with that only. 13.
Muhammad, his brother, his daughter and her two sons are the best of
those, who walked barefoot or wearing sandals. 14. O Lord, who is the
creator of creators and who brought creatures on the earth, has blessed him.
15. Almighty Allah made them clean and pure, accorded permission and
chose them from creatures. 16. If they had not been there, Allah would not
have raised the heavens, not spread the earth and had not created the
creatures. 17. Allah does not accept the deed of any creature unless it is
accompanied by sincere affection for them. 18. And the prayer of no one is
complete and perfect, and supplication does not become pure, except with
their remembrance. 19. If they had not been the best of those, who stepped
on the earth, Jibraeel would not have said to those below the cloak: 20. Am I
from among you in excellence and greatness? When they said: ‘Yes’, he went
to the heavens and boasted to the angels. 21. If a person meets the creator of
all slaves of God with good deeds and piety; 22. but he had no affection for
Ali, his deeds would be destroyed and he would be thrown headlong into
Hell fire. 23. Indeed, Jibraeel, the trustworthy, asked the two recording
angels [of Ali (a.s.)] regarding his scroll of deeds. 24. Indeed, those two had
definitely not mentioned any mistake or dishonesty from Ali, the untainted
one.1
Explanation of traditions alluded to in these verses and prominent
Ahle Sunnat scholars, who have narrated them
As for the statement of the poet:
1. We narrate a report regarding this tradition, that others have
narrated.
Hafiz Darqutni and Ibne Asakir2 narrate:
Two persons came to Umar bin Khattab and asked him regarding divorce of
slave girls. He arose and came to some people present in the Masjid and among
them was a balding man.
Umar asked: “O bald one, what is your opinion regarding divorce of a slave
girl?”
1
2
Tareekh Madinatul Damishq, [12/296]; and in the biography of Imam Ali Ibne Abi Talib
(a.s.) [No. 871].
281
He raised his hand showing his index and middle fingers (two fingers) and
Umar said to those two men: “Two divorces.”
One of them remarked: “Glory be to Allah, we came to you and you are the
chief of believers; but you came with us till you stood before this man and posed
the question to him and you were satisfied at his gesture.”
Umar asked: “Do you know who that is?”
“No,” they replied.
He said: “It is Ali Ibne Abi Talib. I testify that I heard from the Messenger
of Allah (s) that: ‘Indeed if the seven heavens and earths are placed in one pan of
the balance and the faith of Ali is placed in the other pan, faith of Ali Ibne Abi
Talib will be heavier.’”
6. And Akrama has narrated in a report that none has doubted.
Abu Abdullah Mulla in his book of biography, 1 has narrated from Ibne
Abbas that he passed by some people after he had lost his eyesight. They were
abusing Ali (a.s.).
So he asked the one who was leading his mount: “What do you hear from
them?”
He replied: “They are abusing Ali.”
He said: “Take me back to them.”
So he took him back and Ibne Abbas asked them: “Which of you cursed
Allah, the Mighty and Sublime?”
They replied: “Glory be to Allah, one, who curses God, has become a
polytheist.”
He asked: “Which of you cursed the Messenger of Allah (s.a.w.a.)?”
They replied: “Glory be to Allah, one, who curses the Messenger of Allah
(s.a.w.a.), has become a denier.”
He asked: “Which of you cursed Ali Ibne Abi Talib (a.s.)?”
They replied: “We are doing this.”
He said: “I make God as witness and testify that I heard from the Messenger
of Allah (s.a.w.a.) that one, who curses Ali (a.s.) has cursed me and whoever
curses me, has cursed Allah, the Mighty and Sublime and one, who curses God,
Almighty Allah will throw him headlong into Hell fire.”
Then he turned away and asked the driver of his mount: “Did you hear what
they said?”
He replied: “They did not say anything.”
He asked: “What was the expression on their faces when I said that?”
1
Wasilatun Motabbideen [No. 5/Part 2/176]; and Ref: Riyazun Nazara, Mohibuddin Tabari,
1:166 [3/110].
282
He recited the following couplet:
“They looked at you with reddened eyes, like a sheep looks at the knife
of the butcher.”
Ibne Abbas said: “May my parents be sacrificed on you, continue.” He said:
“They were looking at you through the corner of the eyes in a
humiliated manner.”
Ibne Abbas said: “May I be sacrificed on you, continue.”
He said: “I knew only this much.”
Ibne Abbas said: “These living men are shameful for the dead and the dead
are lessons for their survivors.”
“Muhammad, his brother, his daughter and her two sons are the best of
those, who walked barefoot or wearing sandals.”
It is narrated from Abu Huraira from the Messenger of Allah (s.a.w.a.) that
he said: “When Almighty Allah created Adam, the father of humanity and blew
His soul into him, Adam glanced at the right side of the throne (Arsh) and decried
five images amidst effulgence, who were in prostration and genuflection.”
Adam asked: “Did you create anyone from clay before me?”
“No, O Adam.” He said.
He asked: “Then who are these five, whom I see in my shape?”
He said: “These five are from your progeny; and if they had not been there, I
would not have created you. These five are such that I have derived their names
from My names. If they had not been there, I would not have created Paradise,
Hell, Throne, Chair, heavens, earth, angels, humans and Jinns. Thus, I am
Praiseworthy (Mahmood) and he is Praised (Muhammad) and I am the Highest
(Aali) and this is Ali; and I am the Originator (Fatir) and this is Fatima; and I am
the best (Ahsaan) and this is Hasan; and I am doer of favor (Mohsin) and this is
Husain. I swear by My honor that if one has even the least enmity to one of them,
I would throw him into Hell and will not care. O Adam, these are my chosen
ones. I give salvation through their means and I destroy through their means.
Thus, if you have some need from Me, contact Me through their means.”
The Holy Prophet (s.a.w.a.) said: “We are the ark of salvation; such that
whoever boarded it, was saved and those, who turn away from it, would be
destroyed. Thus, whoever has a need from the Almighty Allah, he should seek
through the means of us, Ahle Bayt.”
Shaykhul Islam, Hamawaini has mentioned this report in the first chapter of
his book of Faraidus Simtain1.
1
283
“Allah does not accept the deed of any creature unless it is accompanied
by sincere affection for them.”
It is narrated from Ibne Abbas that the Messenger of Allah (s.a.w.a.) said:
“If a person prays between Rukn and Maqam and keeps fast; in addition to that
he meets God being inimical to the Ahle Bayt of Muhammad, he would be sent to
Hell.”
Hakeem has mentioned this report in his book of Mustadrak.1
In his book of Awsat,2 Tibrani has narrated from Abu Laila from the
martyred grandson of the Holy Prophet (s.a.w.a.) from his grandfather that he
said:
“Love for us, Ahle Bayt (a.s.) is obligatory. Indeed if someone meets Allah,
the Mighty and Sublime while he is affectionate to us, he would be admitted to
Paradise through our intercession. And by the one, in whose hands my life is, the
deeds of no one would benefit, except if he recognizes our rights.”
Hafiz Samman has narrated from the Messenger of Allah (s.a.w.a.) through
his chains of narrators in his Amali:
“If a person worships God for a period equal to seven thousand years of this
world and after that meets Allah, the Mighty and Sublime with malice to Ali Ibne
Abi Talib (a.s.), denial of his rights and non-acceptance of his mastership
(Wilayat), Allah would destroy his goodness and throw him headlong into Hell.”3
In his book of Manaqib,4 Khwarizmi has narrated from the Messenger of
Allah (s.a.w.a.) that he said to Ali (a.s.):
“If a person worships Allah, the Mighty and Sublime for a period equal to
the lifespan of Prophet Nuh (a.s.) and gives in charity, gold, equal to the weight
of Mt. Uhad and his life is prolonged so much that he performs a thousand Hajjs
on foot; then he dies oppressed between Safa and Marwa, while he is not devoted
to you, O Ali, he will not smell the fragrance of Paradise and would not be
admitted into it.”
As for the verse:
“And the prayer of no one is complete and perfect; and supplication
does not become pure, except with their remembrance.”
This couplet hints that Almighty Allah has made it obligatory to invoke
blessings on Muhammad and his Progeny during prayers; and there are a large
number of traditions and statements regarding this in books of jurisprudence,
exegesis and traditions.
1
Mustadrak Alas Saheehain, 2:149 [3/161. H. 4712, and also its selection].
2
Mojamul Awsat [3/122. H. 2251]; and refer: Sawaiqul Mohriqa [Pg. 232].
3
Qarashi has mentioned this report in his Shamsul Akhbar: 40 [Musnad Shamsul Akhbar,
1:107].
4
Al-Manaqib: 39 [Pg. 67, H. 40].
284
In his book of Sawaiq,1 Ibne Hajar has mentioned the verse:
ّ َ ُّ ٰ َ ْ َّ َ ُّ َ ٓ ٰ ّ َّ َ َ َ ْ ُّ َ ُ ٗ َ َ ٰ َ َ َ َّ
‫ ا َﻣ ُﻨ ْﻮا َﺻﻠ ْﻮا َﻋﻠ ْﻴ ِﻪ َو َﺳ ِﻠ ُﻤ ْﻮا‬f ‫ﱮۭ( ايﳞﺎ اﻟ ِﺬ‬ ِ ِ ‫اِن ﷲ وﻣﻠ ۗ ِٕﯩﻜﺘﻪ ﻳﺼﻠﻮن اﻟﻨ‬
َ
Ï‫ﺗ ْﺴ ِﻠـ ْ ًـامي‬
“Surely Allah and His angels bless the Prophet; O you who
believe! call for (Divine) blessings on him and salute him with a
(becoming) salutation.”2
And mentioned a number of authentic reports regarding this verse. Among
them being that when the Holy Prophet (s.a.w.a.) was asked how salutations must
be recited on him, the Prophet recited salutations on himself and his progeny.
Then he writes:
“This is a clear evidence that the implication of this verse is command of
invoking blessings on the Ahle Bayt of His Eminence and his surviving progeny;
otherwise people would not have asked him about invoking of blessings on them
after the revelation of the verse and what was mentioned in reply to them would
not have been mentioned.”
Also, it is narrated that: “Do not invoke incomplete and tail-cut salutation
upon me.”
They asked: “What is ‘incomplete and tail-cut salutation’?”
He replied: “It is your saying: ‘O Allah, bless Muhammad’ and that’s all. On
the contrary, you should say: O Allah, bless Muhammad and the progeny of
Muhammad.”
Nishapuri in his Tafseer,3 says regarding the exegesis of the verse:
relatives.”4
It is sufficient for the pride of the progeny of Messenger of Allah (s.a.w.a.)
that it is obligatory to invoke blessings on them in the Tasha-hud of every prayer.
Mohibuddin Tabari has narrated from Jabir in his book of Zakhair:5
“If I recite prayers and in that I don’t invoke blessings on Muhammad and
Aale Muhammad (a.s.) I don’t think it would be valid.”
Statement of the poet: “Except with their remembrance,” hints at a report
mentioned by Dailami6 that the Messenger of Allah (s.a.w.a.) said:
1
2
Surah Ahzab 33:56
3
Gharaibul Quran: [No. 11, Vol. 25/35].
4
Surah Shura 42:23
5
Al-Zakhair: 19.
6
Al-Firdos bi Mathurul Khitab [3/255, H. 4754]; and Ref: Sawaiqul Mohriqa, 88 [Pg. 148].
285
“Supplication remains behind the veil (it is not accepted) till blessings are
not invoked on Muhammad and his Ahle Bayt (a.s.): O Allah, bless Muhammad
and his progeny.”
In his Awsat,1 Tibrani has reported from Ameerul Momineen Ali (a.s.) that
he said:
“Every supplication is under a veil (and it does not rise up to the heavens),
except till blessings are invoked on Muhammad and Aale Muhammad (a.s.).”
“If they had not been the best of those, who stepped on the earth,
Jibraeel would not have said to those below the cloak.”
This couplet hints at the tradition of the cloak, which is authentic, widely
narrated and there is consensus on its veracity and is accepted by all the sects of
Islam. It is that the Holy Prophet (s.a.w.a.) admitted Jibraeel and Mikaeel in the
cloak along with his Ahle Bayt (a.s.).2
“Indeed, Jibraeel the trustworthy, asked the two recording angels [of
Ali (a.s.)] regarding his.”
In his book of Tarikh,3 Hafiz Khatib Baghdadi has narrated from Ammaar
bin Yasir that the Messenger of Allah (s.a.w.a.) said:
“Two recording angels appointed on Ali Ibne Abi Talib (a.s.) boast over all
the other angels as they never had to report anything to God, which infuriated
Him.”
Some other verses of Abdi
1. Ahle Bayt of the Messenger of Allah, Muhammad (s.a.w.a.) are folks
of excellence and positive qualities. 2. They are guides from blindness (on
light) and those, who save from hardships. 3. The truthful, speakers and
preceders in pursuit of good intentions and acts. 4. Thus, their Mastership
(Wilayat) is made obligatory by Almighty Allah in Quran. 5. They are the
right path as opposed to the deviated one. 6. Truthful lady is created from
the truthful one of a noble lineage. 7. Allah selected that man and woman
while they are pure of all blemish. 8. The names of these two are inscribed in
a single line under the shade of the throne (Arsh) near to each other. 9.
Almighty Allah is her (Fatima’s) guardian and her trustworthy one,
Jibraeel, was the reciter of her marriage formula. 10. And her dower is one-
fifth of the earth and this is a gift, which is great among all the gifts. 11. And
her showering is from the tree of Tooba, a purified showering. 4
1
Mojamul Awsat [1/408, H. 725].
2
Ref: Nurul Absar: 122 [Pg. 226]; Al-Isaaf, Sabban (on the margins of Nurul Absar): 107.
3
Tareekh Baghdadi, 14:49
4
286
Explanations of traditions alluded to in these lines
Statement of the poet: ‘the true ones’ hints at the verse:
َ
ّ ٰ ‫ا َﻣ َﻊ‬ßْ ُ ‫ﷲ َو ُﻛ ْﻮ‬
َ ْ ‫اﻟﺼ ِﺪ ِﻗ‬
á‫ﲔ‬ َ ْ ‫ٰ ٓاي َ ُّﳞَﺎ ّاﻟﺬ‬
َ ‫ ٰا َﻣ ُﻨﻮا َّاﺗ ُﻘﻮا‬f
ِ
“O you who believe! be careful of (your duty to) Allah and be
with the true ones.”1
It is narrated through the authorities of Hafiz Abu Nuaim, Ibne Marduya and
Ibne Asakir 2 and numerous other scholars have narrated from Jabir and Ibne
Abbas that the implication of the verse is:
“Be with Ali Ibne Abi Talib (a.s.).”
Ganji Shafei has mentioned this report in the book of Kifaya3, and Hafiz
Suyuti has mentioned it in Durre Manthur4.
Statement of the poet: “Foremost and drawn nigh (to Allah)”
…is hint at the words of Allah, the Mighty and the High:
َ َ ْ َ ٰۗ ُ ُ ّٰ َ ْ ُ ّٰ َ
ۚ‫اﻟﺴ ِﺒﻘ ْﻮ َن اوﻟ ِٕﯩﻚ اﻟ ُﻤﻘ ّﺮ ُ ْ َن‬ ‫واﻟﺴ ِﺒﻘﻮن‬
“And the foremost are the foremost, these are they who are
drawn nigh (to Allah),”5
This verse is revealed regarding Ali (a.s.).
Ibne Marduya has narrated from Ibne Abbas that he said: “This verse was
revealed about Hizqeel, believer of the folks of Firon, Habib Najjar, who is
mentioned in Surah Yasin and Ali Ibne Abi Talib (a.s.). Each of them in their
nation, had precedence over others in faith and Ali is the most excellent of them.”
According to Ibne Abi Hatim, Yusha bin Nun is mentioned instead of
Hizqeel.
Hafiz Suyuti has mentioned this report in his book of Ad-Durre Manthur,
Ibne Hajar in Sawaiq, and Sibte Ibne Jauzi in Tadkira.6
Statement of the poet:
4. Thus, their Mastership (Wilayat) is made obligatory by Almighty
Allah in Quran.
In this couplet, the poet has hinted at the following verse:
1
Surah Taubah 9:119
2
Tareekh Medinatun Damishq [12/307]; and in the biography of Imam Ali Ibne Abi Talib
(a.s.) – Researched edition [No. 930].
3
Kifayatut Talib, 111 [Pg. 236, Chapter 62].
4
Ad-Durre Mansoor, 3:290 [4/316].
5
Surah Waqiyah 56:10-11
6
Ad-Durre Mansoor, 6:154 [8/6]; Sawaiqul Mohriqa 74 [Pg. 125]; Tadkira Khawas, 11 [Pg.
17].
287
ٗ َ ْ َّ ً ْ َ ْ َ ّ ْ َ َ ٰ ْ ُ ْ َ َ ّ َ َ ْ َ ّ ً ْ َ ْ َ َ ْ ُ ُ َٔ ْ َ ٓ َ ّ ْ ُ
‫ﱰف َﺣ َﺴ َـﻨﺔ ِ د ﻟﻪ‬ ِ ‫ﻗﻞ ﻻ اﺳ ــﻠﲂ ﻋﻠﻴ ِﻪ اﺟﺮا اِﻻ اﻟﻤﻮدۃ ِﰲ اﻟﻘﺮﰉۭ( و" ﻳــﻘ‬
ُ َ ُ َ َ َّ ً ْ ُ َ ْ
‫ﷲ ﻏﻔ ْﻮ ٌر ﺷﻜ ْﻮ ٌر‬ ‫ِﻓﳱﺎ ﺣﺴـﻨﺎۭ( اِن‬
relatives; and whoever earns good, We give him more of good
therein.”1
Remarkable reports and statement are mentioned in books and dictionaries
regarding this verse, but there is no scope to mention all of them here. We shall
quote only some of them:
1. Ahmad in his book of Manaqib, Ibne Mundhir, Ibne Abi Hatim, Tibrani,
Ibne Marduya, Wahidi, Thalabi, Abu Nuaim, Bagahwi in Tafseer, Ibne Maghazili
in Manaqib, through his authorities has narrated from Ibne Abbas that he said:
When this verse was revealed, it was asked from Messenger of Allah
(s.a.w.a.): “O Messenger of Allah (s.a.w.a.), who are your near kindred, affection
for whom is obligatory on us?”
He replied: “Ali, Fatima and their two sons.”2
2. Hafiz Tabari, Ibne Asakir3, Hakeem Haskani in Shawahidut Tanzil la
Qawaidul Tafzil,4 have narrated from Abu Amama Bahili through many chains
from the Messenger of Allah (s.a.w.a.) that he said:
“Indeed, Almighty Allah created the prophets from a tree and created me
from a different tree. So, I am the root and Ali is its trunk, Fatima is its branch
and Hasan and Husain are its fruits. Thus, whoever clings to one of its branches
would get salvation and whoever deviates from it would be destroyed. If a person
worships Allah for three thousand years between Safa and Marwa, but is not
concerned with us, Allah would cast him headlong into Hellfire. At that time His
Eminence (s.a.w.a.) recited:
relatives.”5
This report is mentioned by Ganji in Kifaya6.
3. Ahmad7 and Ibne Abi Hatim have narrated from Ibne Abbas regarding the
1
Surah Shura 42:23
2
Manaqib Ali [Pg. 187, Vol. 263]; Al-Mojamul Kabeer [11/351/Tr. 12259]; Al-Kashf wal
Bayan [Pg. 46, Surah Shura: 23]; Manaqib Ali Ibne Abi Talib (a.s.) [Pg. 307-309, H. 352].
3
Tareekh Medinatun Damishq [12/143]; and in the biography of Imam Ali Ibne Abi Talib
(a.s.) [No. 178 & 179].
4
Shawahidut Tanzil [2/203, H. 837].
5
Surah Shura 42:23
6
Kifayatut Talib: 178 [Pg. 317, Chap. 87].
7
Fadailus Sahaba [2/669, H. 1141].
288
verse:
ٗ َ ْ َّ ً ْ َ ْ َّ ْ َ َ
‫ﱰف َﺣ َﺴ َـﻨﺔ ِ د ﻟﻪ ِﻓ ْﳱَﺎ ُﺣ ْﺴ ًـﻨﺎ‬ ِ ‫و" ﻳــﻘ‬
“And whoever earns good, We give him more of good therein.”1
It is affection for the progeny of Aale Muhammad (a.s.).
4. It is narrated from Abu Tufail that Hasan bin Ali Ibne Abi Talib (a.s.)
delivered a sermon to us. So he praised and glorified Almighty Allah and the seal
of successors, legatee of prophets, trustee of the truthful, witness over deeds: that
is he mentioned Ameerul Momineen Ali (a.s.) and after that said:
“O people, a man has left us, such that the those, who are past do not have
precedence on him and the future ones do not reach him. Indeed, Messenger of
Allah (s.a.w.a.) handed the standard to him and Jibraeel fought from his right and
Mikaeel from his left. And he did not return till Allah did not make him
victorious. And indeed, Almighty Allah captured his soul on the night the soul of
the successor of Prophet Moosa (a.s.) was captured and his soul rose up to the
heavens on the night the soul of Isa Ibne Maryam rose up to the heavens and on
the night Allah, the Mighty and Sublime revealed the Quran. I swear by God, he
did not leave behind gold and silver and when he departed, he was having only
750 dirhams, which he was saving to buy a servant for Umme Kulthum.”
After that he said: “All those, who know me, know me and all those, who do
not know me, should know that I am Hasan bin Muhammad. Then he recited the
following verse, i.e. statement of Prophet Yusuf (a.s.) in Quran:
َ
ٰ ْ ‫ﻫ ْﻴ َﻢ َوا‬õِٰ ْ ‫ﺖ ِﻣﻠّ َﺔ ٰا َابۗء ْٓي ا‬
َ‫ِﲮ َﻖ َوﻳَ ْﻌ ُﻘ ْﻮب‬ ُ ‫َو َّاﺗ َﺒ ْﻌ‬
ِ ِ
“And I follow the religion of my fathers, Ibrahim and Ishaq and
Yaqub.”2
Then he said: “I am the son of the giver of glad tidings and the warner, and
the son of the Prophet, the son of the caller to God, I am the son of the luminous
lamp, son of the mercy for the worlds, I am from a household, from which
Almighty Allah had removed all impurities and purified them as they deserved to
be purified, I am from a household, whose love and affection Allah, the Mighty
and Sublime made obligatory and He says in revelation to Muhammad:
ٰ ُْ َ َّ ْ َّ َ ََ ُ ُ َ َ ٓ َّ ْ ُ
…‫ﲂ ﻋﻠ ْﻴ ِﻪ ا ْﺟ ًﺮا اِﻻ اﻟ َﻤ َﻮدۃ ِﰲ اﻟﻘ ْﺮﰉ‬
ْ ‫ﻗﻞ ﻻ ا ْﺳ ـ ٔـﻠ‬
relatives…”3
This report is quoted by Bazzaz, Tibrani in Kabeer, Abul Faraj in Maqatilut
1
Surah Shura 42:23
2
Surah Yusuf 12:38
3
Surah Shura 42:23
289
Talibiyyin, Ibne Abil Hadeed in Sharh Nahjul Balagha, Ibne Hajar in Sawaiq.1
Ibne Hajar says in Sawaiq that:2 Dailami has narrated from Abu Saeed
Khudri that the Holy Prophet (s.a.w.a.) said:
…about the Mastership (Wilayat) of Ali.
As if the same was implication of Wahidi, who says regarding the verse:
It is narrated that the implication of their being interrogated is regarding
Mastership (Wilayat) of Ali and Ahle Bayt (a.s.), because Almighty Allah
commanded His Prophet not to ask for any recompense for delivering the
message, except love and affection for his near kindred.
That is people would be asked whether they were affectionate to Ahle Bayt
(a.s.), or they disobeyed the instructions. Then they would taste the result of their
behavior to the family of Prophet.
5. They are the right path as opposed to the deviated one.
Thalabi in Kashful Bayan narrates from Muslim bin Hayyan regarding the
verse:5
َ ْ َ َّ َ ْ
ۙ‫اط اﻟ ُﻤ ْﺴﺘـ ِﻘ ْﻴ َﻢ‬ ‫اﻟﴫ‬
ِ ‫اِﮬ ِﺪان‬
“Keep us on the right path.”6
I heard Abu Buraidah say: It implies the path of Muhammad and his
progeny.
In Faraid,7 Hamwaini has narrated from Asbagh bin Nubata from Ali (a.s.)
regarding the verse:
َ ْ ُ ٰ َ َّ َ َ ٰ ْ َ ْ ُ ٔ ْ ُ َ َ ْ َّ َّ َ
d‫اط ﻟﻨﻜِﺒﻮن‬ ِ î
ِ ‫اﻟﴫ‬ ِ ‫ ﻻ ِﻣﻨﻮن ِابﻻ ِﺧﺮ ِۃ‬f‫واِن اﻟ ِﺬ‬
1
Al-Mojamul Kabeer [3/79-80, H. 2717-2725]; Mojamul Awsat [3/888. H. 1276]; Maqatilut
Talibiyyin [Pg. 62]; Sharh Nahjul Balagha, 4:11 [16/30, Sermon 31]; Al-Fusulul Muhimma
[Pg. 158-159]; Kifayatut Talib [Pg. 93, Chap. 11]; Sonan Kubra [5/112, H. 8408]; Sawaiqul
Mohriqa, 101 & 136 [Pg. 170 & 228].
2
3
Surah Saffat 37:24
4
Surah Saffat 37:24
5
Al-Kashf wal Bayan [Pg. 9, Surah Hamd, verse 6].
6
Surah Fatiha 1:6
7
290
“And most surely those who do not believe in the hereafter are
deviating from the way.”1
…that: ‘the way’ is the Mastership (Wilayat) of us, Ahle Bayt (a.s.).
Khwarizmi has narrated in Manaqib:
“We have two paths: one in the world and one in the hereafter. As for the
path in the world, it is the path of Ali Ibne Abi Talib (a.s.) and the path in the
hereafter is the bridge over Hell. One, who recognizes the path of the world,
would pass over the path of the hereafter safely.”
The issue is clarified in the report of Sawaiq2 that: Ibne Addi3 and Dailami
have narrated from the Messenger of Allah (s.a.w.a.) that:
“The most steadfast of you on the right path are those, who have more
affection for my Ahle Bayt (a.s.) and companions.”
Word of the poet: ‘most truthful lady’
The implication here is Fatima, daughter of Prophet (s.a.w.a.), whom her
father named with this name according to a report, which Abu Saeed has narrated
from the Messenger of Allah (s.a.w.a.) in the book of Sharafun Nubuwwah, that
His Eminence said to Ali (a.s.):
“You are given three qualities, which no one else was given, not even me:
you have a father-in-law like me, 4 but I didn’t have such father-in-law; and you
are given such a wife, ‘most truthful lady’, which I was not given; and you are
given Hasan and Husain from your loins, but the like of those two were not given
to me; but you are from me and I am from you.”5
Word of the poet: ‘most truthful man’
This implies Ameerul Momineen (a.s.), who is the most truthful one of the
nation and this title is only for him.
Mohibuddin Tabari writes in Riyadh:6 Indeed, the Messenger of Allah
(s.a.w.a.) named him ‘Siddiq’.
Khajandi says: “He was given the title of the leader of Ummah and ‘Siddiqe
Akbar’ (the great truthful one).”
There are a large number of traditional reports regarding this point, which
we mention as follows:
1. Ibne Najjar and Ahmad in Manaqib,7 have narrated from Ibne Abbas from
1
Surah Mominoon 23:74
2
3
Al-Kamil fee Soafa Rijal [6/302, No. 1791].
4
The word ‘mathli’ is mentioned in Al-Ghadeer, but we have corrected it on the basis of the
original source.
5
6
Riyazun Nazara [3/94 & 95].
7
Manaqib Ali [Pg. 131, H. 194].
291
the Messenger of Allah (s.a.w.a.) that he said: “Three persons are ‘Siddiq’ (most
truthful): Hizqeel, the believer from the people of Firon, Habib Najjar from Aale
Yasin and Ali Ibne Abi Talib (a.s.).”
2. It is narrated from the Messenger of Allah (s.a.w.a.) that he said:
“Indeed, this man was the first to believe in me, and he is the first of those,
who would shake hands with me on Judgment Day, and he is the Siddiq Akbar
(the great truthful one) and the Farooq (one who separates truth from falsehood)
of this Ummah; and he is the leader of believers.”
Tibrani has narrated this traditional report from Salman and Abu Zar. In
Kifaya, Hafiz Ganji has narrated it through authorities of Hafiz Ibne Asakir.1 And
according to Ganji, it is mentioned at the end of the tradition:
“And he is my gate, through which one must enter and he is the Caliph after
me.”
Muttaqi Hindi has quoted the report in Ikmal Kanzul Ummal according to
the first version.
3. It is narrated from the Prophet (s.a.w.a.) that he said:
“My Lord said to me on the night of ascension: O Muhammad, I selected
you for My message; I have chosen you for Myself. You are My Prophet and the
best of the creatures. After that is the Siddiq Akbar (most truthful) the purified
one, whom I created from your essence; and deemed him to be your Vizier and
the father of two grandsons, two chiefs and two martyrs and the purified ones,
and the two chiefs of Paradise; and gave in your marriage the best of the ladies of
the world. You are the tree and Ali is its branch and Fatima its leaves and Hasan
and Husain are its fruits; I created the two of them from the essence of High
heavens (Illiyin) and created your Shia from you. Indeed they are such that if they
are threatened with death their affection for you would increase.”
I asked: “My Lord, who is the Siddiq Akbar (most truthful)?”
“Ali Ibne Abi Talib,” he replied.
Qarashi has mentioned this report in Shamsul Akhbaar.2
4. It is narrated from Ali (a.s.) that: “I am the slave of God, brother of
Messenger of Allah and Siddiq Akbar (most truthful) and no one would claim
this, except the greatest liar. Indeed, I prayed seven years before the people.”
This report is quoted by Ibne Abi Shaibah through correct chains of
narrators and Nasai has mentioned it in Khasais through chains, whose narrators
are trustworthy; and Ibne Majah has stated it in Sunan, through correct chains of
narrators.3
1
Al-Mojamul Kabeer [6/269/Tr. 6184]; Kifayatut Talib: 79 [Pg. 187, Chap. 44]; Tareekh
Madinatul Damishq [12/130]; Kanzul Ummaal, 6:56 [11/616, H. 32990].
2
Musnad Shamsul Akhbar: 33 [1/89].
3
Al-Musannaf [12/65, H. 12133]; Khasais Ameerul Momineen (a.s.): 3 [Pg. 25, H. 7] and in
Sonan Kubra [5/107, H. 8395]; Sonan Ibne Majah, 1:57 [1/44, H. 120].
292
The words of the poet:
8. The names of these two is inscribed in a single line under the shade of
the throne (Arsh) near to each other.
It hints at the tradition of inscribing of the name of Fatima, her father,
husband and sons under the shade of the Throne (Arsh) and on the gate of
Paradise as Khatib Baghdadi1 has narrated from Ibne Abbas in his Tarikh; that:
The Messenger of Allah (s.a.w.a.) said:
“On the night of Ascension, I saw written on the gate of Paradise: There is
no god, except One God, Muhammad is the messenger of God, Ali is the beloved
of God and Hasan and Husain are the chosen ones of God; Fatima is the chosen
one of God; curse of God is on their enemies.”
Khatib Khwarizmi has also mentioned this in his Manaqib.2
9. Almighty Allah is her (Fatima’s) guardian and her trustworthy one,
Jibraeel, was the reciter of her marriage formula.
Is a hint that Almighty Allah Himself gave Fatima in marriage to Ali (a.s.)
and He was her guardian and the Trustworthy Jibraeel recited her marriage
formula as narrated from Jabir bin Samra that the Messenger of Allah (s.a.w.a.)
said:
“People, this is Ali Ibne Abi Talib (a.s.); you think that I gave my daughter,
Fatima in marriage to him and indeed the elders of Quraish had asked me for her
hand in marriage, but I did not respond. It was because I was waiting for the news
from heavens till Jibraeel came on 24th of the month of Ramadhan and said: O
Muhammad, Allah, the Mighty and the High has conveyed greetings to you and
gathered the angels, spirits and the cherubim (Karroobeen) on the land called
Afyah and under the Tooba tree and gave Fatima in marriage to Ali and
commanded me. So I performed the marriage and Almighty Allah was the
guardian.”3
10. And her dower is one-fifth of the earth and this is a gift, which is
great among gifts. 11. And her showering is from the tree of Tooba, a
purified showering.
In this couplet, it is hinted at the traditional report, which Shaykh Islam,
Hamwaini has narrated from Messenger of Allah (s.a.w.a.) in Chapter eighteen of
his Faraidus Simtain4 when the Prophet (s.a.w.a.) said to Ali (a.s.):
“O Ali, indeed, the earth belongs to God, and He gives it to whoever He
wants. Indeed, He has revealed to me to give Fatima in marriage to you at the
1
Tareekh Baghdadi, 1:259.
2
Al-Manaqib: 240 [Pg. 302, H. 297].
3
Ref: Kifayatut Talib: 164 [Pg. 300, Chap. 79].
4
293
dower of one-fifth part of the earth. Thus, it is unlawful for your enemy to walk
on the earth.”
11. And her showering is from the tree of Tooba, a purified showering.
Hints at the tradition of showering, which Bilal bin Hamama has narrated
that one day we met the Messenger of Allah (s.a.w.a.) while he was smiling and
in a joyful mood. So, Abdur Rahman bin Auf asked:
“O Messenger of Allah (s.a.w.a.), what is the reason of this joy?”
He replied: “It is a glad tiding from my Lord regarding my brother and
cousin; and it is that Allah has given Fatima in marriage to Ali and commanded
the angel, Rizwan, treasurer of Paradise, so he shook the Tooba tree and it
showered certificates according to the number of devotees of Ahle Bayt (a.s.) and
created effulgence under every angel and gave that certificate to them. On
Judgment Day they would call out among people and no follower of Ahle Bayt
(a.s.) would remain, except that he would be given certificate of freedom from
Hellfire. Then my brother and cousin, and my daughter would be those, who free
people from Hell fire.”
Khatib has mentioned this traditional report in his Tarikh, and Ibne Athir in
Usudul Ghaba and Ibne Hajar in Sawaiq.1
Some verses of Abdi
1. When Fatima Batool came to him weeping and constantly lamenting.
2. She said: Ladies gathered around me and criticized much. 3. They said:
The Prophet has married you to Ali, who is a poor husband. 4. The Prophet
(s.a.w.a.) said: O Fatima, be patient and thank God, indeed a great
excellence is given to you. 5. Allah commanded Jibraeel, so he called out in
the heavens in a clear voice. 6. Angels gathered and when they entered the
House of our Lord, Baitul Mamoor. 7. Jibraeel arose, praised and glorified
God and recited the same sermon. 8. One-fifth of the earth is for her, that is
Fatima and one-fifth is lawful for creatures. 9. Meanwhile the beautiful
Tooba tree showered Musk and ambergris and what a showering it was.(2)(3)
Explanation of couplets
1. When Fatima Batool came to him weeping and constantly lamenting.
It is a hint at the traditional report, which Hafiz Abdul Razzaq has narrated
through his authorities from Ibne Abbas in his Tarikh,4 that:
When the Holy Prophet (s.a.w.a.) gave Fatima in marriage to Ali (a.s.),
1
Tareekh Khateeb, 4:210; Usudul Ghaba, 1:206 [1/242, No. 492]; Sawaiqul Mohriqa: 103 [Pg.
173].
2
These verses are taken from the lengthy Qasida of Ali bin Hammad Abdi, whose account will
be mentioned in the coming pages; it is not the composition of Abdi Kufi.
3
Like musk and ambergris etc..
4
Tareekh Abdur Razzaq: 4:195.
294
Fatima said: “O Messenger of Allah (s.a.w.a.), you have married to me to a poor
man, who does not have anything.”
The Prophet (s.a.w.a.) said: “Are you not pleased that Almighty Allah chose
two men from the folks of the earth: one is your father and the other is your
husband?”
Hakeem has mentioned this report in Mustadrak and regarded it as
authentic.1
It is mentioned in Nuzhatul Majalis2 quoting from Al-Aqaiq that Fatima
lamented on the night of her marriage. When the Prophet asked her about it, she
said:
“You know that I don’t prefer the world, but I considered my poverty this
night and feared that Ali would say: What have you brought with you?”
The Prophet (s.a.w.a.) said: “Rest assured, because Ali is always satisfied
with God’s will and Almighty Allah is also satisfied with him.”
After this incident, a Jew woman, who possessed great wealth got married
and invited ladies for her marriage and they dressed in very expensive clothes.
They said: “We would like to see the daughter of Muhammad and her
poverty.”
So they invited Her Eminence. Jibraeel brought a dress from Paradise, which
she wore and also wrapped a cloth around it and when she sat among them, she
unwrapped the outer robe and effulgence emanated from them. The women
asked: “Fatima, where did you get this dress from?”
She replied: “From my father.”
They asked: “Where did your father get it from?”
She replied: “From Jibraeel.”
They asked: “From where did Jibraeel arrive?”
She replied: “From Paradise.”
They said: “We testify that there is no god, except Allah and Muhammad is
the messenger of Allah.”
Thus, all ladies, whose husbands converted to Islam remained in marriage
with them, otherwise they married others.
Before this, we explained the traditions alluded to in other verses.
Abdi’s panegyric in praise of Ali (a.s.)
“And Ali often said: O world, deceive others than (not me) as I cannot
be deceived.”
In another panegyric, he says:
1
Mustadrak Alas Saheehain, 3:129 [3/140. H. 4645].
2
Nuzhatul Majalis, 2:226.
295
“The world with all its embellishments had not attracted him; on the
contrary he said: Deceive any lowly man other than me.”1
The poet has hinted at the tradition of Zirar bin Zumra Kanani that when
Zirar described Ameerul Momineen (a.s.) to Muawiyah bin Abu Sufyan, he said:
“Indeed, when the night throws a veil around and the stars are absent, I saw
that holding his beard, he was writhing like man bitten by a snake, was lamenting
like a one in great sorrow, and saying: O world, O world, deceive others than me.
You have been aggressive to me or developed interest in me. I divorced you
thrice, now there is no scope for reconciliation again. Your tenure is short, your
comfort is small and your value is less…” till the end of the tradition.
This traditional report is mentioned by Abu Nuaim in Hilya,2 Ibne Abde
Barr in Istiab,3 and Ibne Asakir in Tarikh4 and numerous other scholars of
traditions and historians have narrated it.
Other verses of Abdi
When those people came to the Holy Prophet (s.a.w.a.) in that room
when the pure individual (Ameerul Momineen) was stitching the sandals of
His Eminence, they asked the Prophet: If something untoward happens, who
is your successor, so that we may refer to him for future problems? The
Holy Prophet (s.a.w.a.) replied: “My successor is the one repairing the
sandals; he is capable, intelligent and pious.”5
In these verses, the poet has hinted at the tradition of Umme Salma, who
said to Ayesha at the beginning of the Battle of Jamal: I remind you of the time
when you and I were on a journey with the Messenger of Allah (s.a.w.a.) and Ali
was entrusted with the job of washing the clothes of the Prophet and repairing his
sandals. So the sandal of Prophet got a hole and that day Ali sat under the shade
of a Lote tree and began to repair them and your father came along with Umar
and sought permission from the Prophet to enter his tent. I went behind the
curtain and they entered and spoke to the Prophet about whatever they wanted.
After that they said:
“O Messenger of Allah (s.a.w.a.), we don’t know for how long you would
remain with us; so please appoint someone as your successor upon us so that he
can be a point of reference for us.”
His Eminence said: “Indeed, I know where he is and if I do that you would
desert him as Bani Israel deserted Harun bin Imran.”
So they fell quiet and went away. When we came to the Messenger of Allah
(s.a.w.a.), you, who were the boldest from us with him asked:
1
2
Al-Hilya, 1:84.
3
Istiab (Part 2) [Pg. 1108, No. 1855].
4
Tareekh Madinatul Damishq [8/474]; Mukhtasar Tareekh Damishq [11/158].
5
296
“O Messenger of Allah (s.a.w.a.), whom do you leave as your successor
among them?”
He replied: “Repairer of sandals.”
So, we came out and did not see anyone other than Ali.
You said: “O Messenger of Allah (s.a.w.a.), I did not see anyone other than
Ali.”
He said: “Only he is my successor.” [After listening to the statement of
Umme Salma] she said: “I remember.”
Umme Salma asked: “Then why did you stage an uprising and fight against
Ali?”
Ayesha replied: “I only fight for reform among people and if Allah wills, I
hope for divine rewards.”
Umme Salma said: “You would be responsible for your acts.”1
Abdi’s verses in praise of Ameerul Momineen (a.s.)
“O one, whose love and affection have captured the hearts of angels and
they complain about their yearning for him. So the Lord of the worlds made
your facsimile that they may remain engrossed in your Ziyarat.”
Another verse of Abdi in praise of Ameerul Momineen (a.s.)
“Almighty Allah created His image for the angels of the heavens, which
is great in nobility. And angels were visiting or circumambulating him. On
the night of ascension, the Prophet saw him on Raff Raff in this manner.”2
These verses refer to the tradition of Yazid bin Harun, who was a reliable
person and he has quoted from Hamid Tawil, who was also a trustworthy
narrator, who has reported from Anas bin Malik: and Anas says:
The Messenger of Allah (s.a.w.a.) said: I was passing through heaven during
the night of ascension, when I saw an angel seated on a pulpit of light,
surrounded by angels.
I asked: “O Jibraeel, who is this angel?”
Jibraeel replied: “Go to him and greet him.”
So I went and greeted him. When suddenly I saw my brother and cousin, Ali
Ibne Abi Talib. I asked: “Jibraeel, has Ali come to the fourth heaven before me?”
He replied: “No, O Muhammad, when angels mentioned their intense
affection for Ali (a.s.), Allah, the Mighty and the High created this angel from
effulgence in form of Ali (a.s.). So, the angels visit him seventy thousand times
every Friday eve and day and praise and glorify God, and dedicate its reward to
the followers of Ali (a.s.).”
1
Sharh Nahjul Balagha, Ibne Abil Hadeed 2:78; Elamun Nisa 2:789 [An-Niza wat Takhasum
Baina Bani Umayyah wa Bani Hashim, Maqrizi 25:26].
2
297
Hafiz Ganji has mentioned this tradition in Kifaya1 and commented:
“This tradition is good and excellent and that is why we have not narrated it,
except through this chain.”
Some verses of Abdi
“They shall meet you and you would offer drinks to whoever you like
from the Cistern of Kauthar and prevent whoever you like.”
In these lines, it is hinted that providing drinks from the Cistern of Kauthar
is entrusted to Ameerul Momineen Ali (a.s.) and he would provide water to his
followers and devotees and drive away hypocrites and infidels.
Regarding this, numerous traditional reports are recorded in books of
traditions and we shall quote some of them here:
1. Tibrani2 has narrated from chains of narrators all of whose reporters are
trustworthy, from Abu Saeed Khudri that the Messenger of Allah (s.a.w.a.) said:
“O Ali, on Judgment Day, you will have a staff from Paradise, with which
you would drive away hypocrites from the Cistern of Kauthar.”
2. Shazan Fuzaili has narrated through his authorities from Ameerul
Momineen (a.s.) that the Messenger of Allah (s.a.w.a.) said:
“Ali, I asked Allah, the Mighty and Sublime for five things regarding you;
and He bestowed them:
Firstly, I asked Almighty Allah that when I rise up on Judgment Day, you
should be there at my side; and He bestowed me.
Secondly, I asked Him to keep me near the pan of balance while you are
with me and He awarded it to me.
Thirdly, I asked Him to appoint you as my standard bearer, and it is the great
standard of God, under which the victorious ones and folks of Paradise would
gather; and He allowed.
Fourthly, I asked Almighty Allah to provide drinks to my Ummah from the
Cistern and He allowed that.
Fifthly, I asked my Lord to deem you as one, who would take my nation to
Paradise, so He granted me. Thus, all praise is for God, who granted me all this.
This report is mentioned in Manaqib of Khatib Khwarizmi, Faraidus
Simtain, Chapter eighteen and Kanzul Ummal.3
1
Kifayatut Talib: 51 [132, Chap. 26].
2
Al-Mojamul Saghir [2/89]; and refer Az-Zakhair: 91; Riyazun Nazara, 2:211 [3/163];
Majmauz Zawaaed, 9:135; Sawaiqul Mohriqa: 104 [Pg. 174]; Kanzul Ummaal, 6:403
[13/154, H. 36479].
3
Al-Manaqib: 203 [Pg. 293, H. 280]; Faraaezus Simtain [1/106, H. 75]; Kanzul Ummaal,
6:402 [13/152, H. 36476].
298
Among his verses is:
“Permit for crossing over (to Paradise) is in your hands and whoever
you like you would admit to Paradise; and whoever you like, you would send
to Hell.”
This couplet hints at the fact mentioned in numerous traditional reports,
some of which are as follows:
1. In Mawafiqa, Hafiz Ibne Samman has narrated from Qays bin Hazim that
one day Abu Bakr met Ali Ibne Abi Talib and smiled at him.
Ali asked: “Why are you smiling?”
He replied: “I heard the Messenger of Allah (s.a.w.a.) say: No one would be
able to cross the Siraat Bridge, except those for whom Ali writes a permit.”
This traditional report is mentioned in Riyazun Nazara, Sawaiq and Isafur
Raghibeen.1
2. In Shifa,2 Qaazi Ayaz has narrated from the Holy Prophet (s.a.w.a.) that
recognition of Aale Muhammad (a.s.) is immunity from Hellfire, love for Aale
Muhammad (a.s.) is permit over the Siraat Bridge and Mastership (Wilayat) of
Aale Muhammad (a.s.) is security from chastisement.
This report is mentioned in Sawaiq, Ittihaaf and Rishfatus Sadi.3
Other verses of Abdi
“Indeed on Araaf, you are the most capable one to recognize your
followers and your enemies. You are our Imams and tomorrow on Judgment
Day we shall be summoned with you when Almighty Allah would raise all
creatures.”
The first couplet hints at the statement of Allah, the Mighty and the High in
Surah Araaf:
ُ ْ ۢ ًّ ُ َ ُ ْ َّ ٌ َْ ْ ََ
ْ ٰ ِ ‫َو اﻻﻋ َﺮ‬
(‫اف ِر َﺟﺎل ﻳﻌ ِﺮﻓ ْﻮن الك ِﺑ ِﺴﻴﻤﯩﻬﻢ‬
“And on the most elevated places there shall be men who know
all by their marks.”4
…and the traditional report, which is reported regarding this.
Hakeem Ibne Hazza Haskani5 has narrated through his chains from Asbagh
bin Nubata that he said: “I was with Ali (a.s.) when Ibne Kawwa inquired
regarding the verse:
1
Riyazun Nazara, 2:177 & 244 [3/122 & 203]; Sawaiqul Mohriqa: 75 [Pg. 126]; Isafur
Raghibeen: 161.
2
Ash-Shifa bi Tareef Huququl Mustafa [2/105].
3
Sawaiqul Mohriqa: 139 [Pg. 232]; Al-Ittihaf: 15; Rishfatus Sadi: 459.
4
Surah Araaf 7:46
5
Shawahidut Tanzil [1/263, H. 256].
299
ۢ ًّ ُ ُ ْ َّ ٌ
ُ ‫الكﺑﺴ ْﻴ ٰﻤ‬ َْ ْ ََ
‫ﯩﻬ ْﻢ‬ ِ ِ ‫اف ِر َﺟﺎل ﻳﻌ ِﺮﻓ ْﻮ َن‬
ِ ‫َو اﻻﻋ َﺮ‬
“And on the most elevated places there shall be men who know
all by their marks.”1
His Eminence said: “Woe be on you, Ibne Kawwa, on Judgment Day, we
would be located between Paradise and Hell; thus, we would recognize those,
who supported us and admit them to Paradise and recognize whoever had been
inimical to us by their faces and throw them into Hell.”
The second line hints at the verse:
ُ َّ ُ َْ
‫َ ْ َم ﻧﺪ ُﻋ ْﻮا ﰻ ا َان ٍ ؚس ِﺑـ ِﺎ َﻣﺎ ِﻣ ِﻬ ْﻢ‬
“(Remember) the day when We will call every people with their
Imam.”2
They are Imams of Shia from the Purified Progeny when they would be
summoned; because everyone would accompany one he was devoted to.3 And:
Those, who are affectionate to a people would be raised with them. 4 And: One,
who is devoted to a people, Allah would raise him in their party.5
Abdi, contemporary of Abdi

Along with Abdi, there was another contemporary poet named Abdi. He was
also Shia, had the same agnomen, title, address and religion. He was Abu
Muhammad Yahya bin Bilal Abdi Kufi. We shall mention about him as well,
because he is often confused with the other and also because he is rarely
mentioned.
In his Mojam,6 Marzabani has written that he was a Kufian, who resided in
Hamadan. He was a poet of a pious disposition and a Shia. He composed many
poems in praise of Rashid and following are his compositions:
“Indeed, death is better than a life of poverty, refusal of grants and a
pitiable condition. Thus, live with exceeding wealth or in poverty without
bestowals or ask only from God and remain patient.”
He also wrote:
“I swear by my life, if Umayyah oppressed and had been unjust, indeed
the first who made deviation a practice (Sunnah), is more unjust.”
1
Surah Araaf 7:46
2
Surah Isra 17:71
3
This report is mentioned by Bukhari [Saheeh Bukhari, 5/2283, H. 5816] and Abu Dawood
[Sonan Abi Dawood, 4/333, H. 5127].
4
Hakeem has mentioned this report in Mustadrak [4/426, H. 8161].
5
Tibrani has mentioned this report in Mojamul Kabeer [3/19, H. 2519].
6
Mojamush Shuara: 499 [Pg. 488].
300
Poets of Ghadeer
in the third century Hijri
9. Abu Tammam Habib bin Aws Tai
10. Dibil bin Ali bin Razeen Khuzai
11. Abu Ismail Alawi
12. Wamiq Nasrani
13. Ibne Rumi
14. Hammani al-Afwa
9. Abu Tammam Tai
Died: 231 A.H.
1. The truth became completely clear for its folks on Ghadeer day, such
that no veil covered it. 2. The Messenger of Allah made him stand up and
called people to his Mastership (Wilayat) to make them recognize so that
there is no scope of denial. 3. He held his shoulders and announced: He is
your guide and master, do you know that? 4. He stayed there for a day and
night to explain it; the righteous and elders accompanied him. 5. He spoke
up aloud to announce his right and also against usurpation of his right. 6.
Would you make sharpness of the sword as his share, when his companion
(Prophet) rests in his grave? 7. Or that unfortunate fellow, whose sins urged
to a pasture, where deviation and sins can be grazed.
This panegyric (Qasida) has seventy-three couplets, which can be found in
his Diwan. 1
In this panegyric, there is no option except to recognize the Ghadeer day,
especially when books of traditions and biography mention an incident same as
one mentioned in these verses. But Dr. Mulhim Ibrahim has, under the
commentary of Diwan of Abu Tammam, mentioned that the lines:
1. The truth became completely clear for its folks on Ghadeer day, in
such a way that there was no veil for it.
…refer to Ghadeer Day, which is a hint for a famous battle.
Then under the verse:
3. He held his shoulders and announced: He is your guide and master,
do you know that?2
…he has brought another farfetched explanation and said that it was a battle
for the battles of the Prophet. Then he says that ‘he helped him’ implies that he
assisted the Prophet and the pronoun of ‘he’ refers to Ali, which shows that the
Messenger of Allah (s.a.w.a.) helped and assisted him and he knew that he was a
guardian (Wali) in Ghadeer; the Prophet also helped him, because he knew that
he would be the Master (Wali) and Caliph of the Ummah after him and this is the
fact, do you know that?
Is there no one, who will ask this man regarding source of this? Is this battle
mentioned in any books of prophetic biography or history? Have even fabricators
of traditional reports narrated it?
Leave alone all this. Did you find any account of such expedition or any
verse, which in your view is a description of it? Indeed, you find this writer
unable to reply to these queries. But his aim is clear that he wants to conceal the
1
Diwan Abi Tammam:143.
2
Sharh Diwan Abi Tammam:381.
reality of Ghadeer and thinks that no one will become aware of this historical fact
or some researchers would pass by it honorably. But constant repetition and
recording of a religious fact is worthier than the imagination of this writer, who
pays no attention to his writing and who regards falsehood as permanent and
reliable.
He says that it was a bloody battle! When all know the position of Ameerul
Momineen (a.s.) in battles of Prophet: Battle of Uhad, Badr, Hunain, Nuzayr,
Khyber and Khandaq. Has anyone heard about the Battle of Ghadeer?!
In the verses the poet begins with the mention of an excellence, which
neither the tongue can speak about nor the sword or spear can prevent: “And the
day of Ghadeer…”
Abu Tamman Habib bin Aws bin…bin Yarab bin Qahtan.1
As Jahiz2 has mentioned: He was a senior member of the Imamiyah
community and among elders of Shia in literal sciences during the ancient age.
He was incomparable and regarded among senior scholars of language. He was
the point of reference for obtaining excellence and perfection.
The style of this poet is unique, and no two persons dispute regarding his
precedence in composing verses and regarding the holy progeny of Prophet. He
was an expert in memorizing (of facts) and was a very intelligent man, so much
so that it is said:
“In addition to a thousand panegyrics in the meter of Rajaz (war songs), he
wrote other poems (Qata) and panegyrics. He knew four thousand Diwans
(collected poetical works) by heart.”3
It is said: “He was intelligent and wise; was highly fond of poetry and
famous for his good nature and nobility of self.”
Husain bin Ishaq says:
“I asked Bahtari: “People think that you are a better poet than Abu
Tammam.”
He replied: “I swear that this statement has no benefit for me and no harm
for him. By God, I only earn my livelihood. Alas, if it were true! But I am, by
God, his follower, I take refuge in him, am inspired by him and my earth is much
lower than his sky.”4
Ammaara bin Aqil says in his statement, which Ibne Asakir5 has quoted in
his Tarikh: When he heard the following verses:
1
Tareekh Khateeb, 8:248.
2
Ref: Fehrist Najjashi: 102 [Pg. 141, No. 367].
3
Ref: Miratul Jinan, 2:102 [deaths of 231 A.H.].
4
Ref: Tareekh Baghdad, 8:248.
5
Tareekh Madinatul Damishq, 4:22 [4/157; Muhtarsar Tareekh Damishq, 6:181].
303
“And too much of remaining in the same place makes one unpopular so
they keep aloof from him. Indeed, I saw that people are fond of the sun as it
does remain there all the time.”
If poetical merit is the name of beauty of words and subtlety of meaning,
then only Abu Tammam is the poet; if other than him there is someone else, I am
unaware of that.
Collected poems of Abu Tammam
It is said that he did not compile his poetic works, except in a manner
mentioned in Baghiatul Waata that Uthman bin Muthanna Qurtubi (d. 273 A.H.)
has read out his collection to him. 1 This shows that his verses were compiled
during his lifetime. And after him is the group of elders and literary experts, who
arranged his work, wrote glosses on it and maintained a record of it.
Apparently, the printed copy of collected poetical works (Diwan) of Abu
Tammam, is one by Abu Bakr Muhammad bin Yahya Sauli (d. 335 A.H.) on the
basis of alphabetical order, even though many of the verses are omitted as
Najjashi has mentioned in his book of Fehrist:2
He composed numerous verses in praise of Ahle Bayt (a.s.) and Ahmad bin
Husain has said that he saw an ancient copy, perhaps inscribed during the lifetime
of Abu Tammam or close to that. It contained a panegyric about Holy Imams
(a.s.) till it reaches upto Abu Ja’far, the second, [Imam Jawad (a.s.)], because he
died during the time of this Imam.
But in the present Diwan, there is no trace of any panegyric other than the
Raiya Qasida, which was mentioned previously. Like other books, the publishers
made this book also a target of dishonesty or what is printed are verses that Abul
Aala Muarra has explained.
Birth and death
There is no certainty according to historical records regarding the date of his
birth and death, because there is much dispute in it and it is enough to believe
what his son, Tammam has mentioned, as family members know the situation
best. But in that also there are various versions, among them being: He was born
in 172 or 188 or 190 or 192 and he died in Mosul in 228 or 231 or 232 and he
was buried there.
The poet left behind a son named Tammam, who was also a poet. After the
death of his father, he recited a Qasida in praise of Abdullah bin Tahir and
Abdullah asked him to recite the poem of Abu Tammam and he recited:
“May the Lord of the people keep you alive; because He gave you a
handsome face. Baghdad became illuminated with your effulgence and
through your bestowal, the trees put on leaves.”
1
Baghiatul Waata: 324 [2/136. No. 1634].
2
Rijal Najjashi: 102 [Pg. 141, No. 367].
304
Abdullah was silent for a time and then recited:
“May the Lord of people keep you alive; indeed what you aspired made
you commit a mistake. You came to one, whose pocket is empty and if he
had something, he would have definitely given it to you.”
Tamman said: “O chief, selling a couplet in exchange of a couplet is usury.
So place some money along with it.”
Abdullah smiled and said: “Although you don’t have the power of your
father’s poetry, you have not lost his delicacy. And he ordered them to lavish
gifts upon him.”1
Only the valiant fall in the battlefield
It is amazing about someone as religious as Abu Tammam; how he was
deceived by those enemies? Who defame the righteous and show good people as
evil. Among good personalities that the enemies tried to defame is the standard
bearer of guidance, the holy warrior and revolutionary, Abu Ubaidah Thaqafi.
Being influenced by the propaganda of the enemies, Abu Tammam composed the
following verses regarding Mukhtar:2
“The victimized caravan of the Hashemites set out from Kerbala and
Mukhtar applied ointment to their wounds through revenge, although he
(Mukhtar) was not on the right religion. And when his intention became
clear, they declared aloofness from him.”
One, who studies history, traditions and science of narrators carefully, would
understand that Mukhtar is in the foremost row of the elders of religion, guidance
and sincerity and his valuable uprising was only to establish justice by destroying
foundations of apostasy and uprooting Umayyad oppression, and he is far from
the Kaisani religion and all allegations against him are false.
That is why the Holy Imams (a.s.): Imam Zainul Abideen (a.s.), Imam
Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.) invoked divine blessings on
him, Imam Muhammad Baqir (a.s.) praised him much and his acts were always
appreciated by Ahle Bayt (a.s.).
Prominent scholars have praised him and declared that he was remote from
negative beliefs or acts; among them being3: our chief, Jamaluddin bin Tawus,
Ayatullah Allamah in Khulasa, Ibne Dawood in Rijal, and Faqiq of Ibne Numa in
a separate treatise, which he wrote about this, entitled: Zaubun Nazar. Muhaqqiq
Ardibeli in Hadiqatush Shia; author of Maalim in At-Tahrirut Tawusi; Qaazi
Nurullah Marashi in Majalis; and Shaykh Abu Ali in Muntahiyul Maqal and
others.
1
Ref: Ghurarul Khasais, Watwat: 259 [Pg. 262].
2
Diwan Abi Tammam: 114 [Pg. 135].
3
At-Tahrirut Tawusi [Pg. 558, No. 418]; Rijal, Allamah Hilli [Pg. 168, No. 2]; Rijal Ibne
Dawood [Pg. 277, No. 493]; Zaubun Nazar, published in Behaarul Anwaar:- [45/346];
Hadiqatush Shia [2/30]; Majaalesul Momineen [2/245]; Muntahiyul Maqal [Pg. 364].
305
Such were the positive statements of ancient scholars regarding him that our
Shaykh, Shaheed Awwal, in his book of Mazar, has mentioned a special Ziyarat
about him and in that there is clear testimony of his excellence, his well wishing
in Mastership (Wilayat), his sincerity in divine obedience and regard for Imam
Zainul Abideen (a.s.). It also contains the approval of the Holy Prophet (s.a.w.a.),
Ameerul Momineen (a.s.) and their descendants. That he sacrificed his life for
approval of Holy Imams (a.s.), supporting the Holy Progeny and taking revenge
on their behalf.
This Ziyarat is mentioned in Muradul Mureed by Shaykh Ali bin Husain
Haeri, which is the translation of Mazar of Shaheed. Shaykh Nizamuddin Sauji,
author of Nizamul Aqool has regarded this Ziyarat authentic. This Ziyarat shows
that the tomb of Mukhtar in ancient times, was a well known place of visitation
for Shia as mentioned in Rahla of Ibne Batuta.1 There was a famous building
over his tomb.
Some senior scholars, who have written the biography of Mukhtar, or about
his achievements and beliefs etc, are the following:
1. Abu Ja’far Muhammad bin Ali bin Babawayh Qummi, Saduq (d. 381 A.H.)
has written a book entitled Al-Mukhtar.
2. Abu Ja’far Muhammad bin Hasan Tusi (d. 469 A.H.) has written Mukhtasar
Akhbarul Mukhtar.
3. Sayyid Mohsin Amin Amili has written Asdaqul Akhbar fee Qissatul Akhaza
bith Thaar, which has been published.
10. Dibil Khuzai

Martyred 246 A.H.
1. He didn’t make it easy for this religion to be among them, except
allegiance completed in haste and without any thought.2 2. And if this
allegiance had not been there, the statement Saqifah folks was misguidance.
3. If they had entrusted Caliphate to one, in whose favor it was willed, they
would have entrusted it to Ali (a.s.), administration would have been
perfectly organized and people would have been secure from deviation. 4.
Brother of the seal of prophets, who is immune from defects, who beheaded
warriors during battles. 5. So, if they refuse Ghadeer and Badr and lofty and
vast mountains of Uhad are witnesses of that. 6. And verses of Quran are
witnesses to his excellence and sacrifice. 7. And prominent qualities, in which
he took precedence over them, are merits with which he was imbued before
all of them.
1
Rihla, Ibne Batuta, 1:138 [Pg. 220].
2
A reference to Umar’s statement that the allegiance of Abu Bakr was hasty matter, from
whose mischief, Almighty Allah kept us secure.
306
This Qasida has 121 verses.1
Explanation regarding the verses from the statements of important
Ahle Sunnat scholars
1. Abul Faraj writes in Aghani:2
The panegyric (Qasida) of Dibil, in which he says:
ٓ
‫و ﻣﲋﻟﻮ ﻣﻘﻔﺮ اﻟﻌﺮﺻﺎت‬ ‫ﻣﺪارس اايت ﺧﻠﺖ " ﺗﻼوﻩ‬
“There is the place of taking lesson from the verses of Quran, which are
devoid of recitation and the place of descent of divine revelation is empty of
inhabitants.”3
…is his best among his verses regarding Ahle Bayt (a.s.) and he recited this
Qasida for Imam Ali Reza (a.s.) in Khorasan.
Dibil says: I came to Ali bin Moosa Reza (a.s.) and he said: Recite some
verses. So I recited as follows:
ٓ
“There is the place of taking lesson from verses of Quran, which are
devoid of recitation and the place of descent of divine revelation is empty of
inhabitants.”
Till I came to the line:
‫ اﻻواتر ﻣﻨﻘﺒﻀﺎت‬î ‫ﳞﻢ اﻛﻔﺎ‬ç‫وا ﻣﺪوا اﱃ وا‬ç‫اذا و‬
“When they became targets of victimization, they stretched their hands
to their oppressors, which are tied from taking revenge.”
Dibil says: So Imam (a.s.) wept till he became unconscious. And the servant,
who stood at the head of the Imam gestured me to fall quiet and I fell silent. After
sometime, he (Imam) said: Recite again. So I recited again and when I came to
that same verse, the same thing happened. The servant gestured me to keep quiet
and I fell silent. After sometime, the Imam again told me to repeat the poem and I
repeated it, till I came to the end.
Then he told me three times: Excellent! Then he ordered for ten thousand
dirhams minted in his name, to be given to me. As much amount was never given
to anyone. The Imam also instructed his servants to give me other valuables and
ornaments and he brought them for me. I came to Iraq and sold each dirham for
ten dirhams and Shia of Imam purchased them and a hundred thousand dirhams
accumulated with me and this was the first money that I had accumulated.4
Ibne Mahruya says: Huzaifah bin Muhammad narrated to me that Dibil said:
1
The complete Qasida is mentioned in Ayanush Shia, 6/418.
2
Al-Aghani, 18:29 [20/132 & 162].
3
This is the 30th line of the Qasida and this Qasida is named after this line only.
4
Ref: Mahadut Tansis, 1:205, [2/199, No.115]; Uyun Akhbar Reza: 280 [2/296, H. 34].
307
I requested Imam Ali Reza (a.s.) for a dress he had worn, so that I may place
it in my shroud. Imam (a.s.) gave me that. The people of Qom learnt about it and
asked me to sell it to them for 30000 dirhams, but I refused. So they waylaid me
and seized that dress from me, saying: If you want you can take cash in exchange
of it, and if not, do what you like. I said: By God, I will not give it willingly and
it is of no use to you if you take it by force and I will complain about it to Imam
Ali Reza (a.s.). After that I offered to sell them a sleeve of that shirt for 30000
dirhams. And they agreed.
It is also said that he wrote the following Qasida on a dress:
ٓ
“There is the place of taking lesson from the verses of Quran, which are
devoid of recitation and the place of descent of divine revelation, is empty of
inhabitants.”
And instructed them to place it in his shroud.1
2. Hafiz Ibne Asakir says in his Tarikh:2
When Mamun was established in his Caliphate and minted coins in his
name, he began to gather the relics about the excellence of the progeny of
Prophet, among them being the following couplet of Dibil:
ٓ
‫و ﻣﲋل و ﻣﻘﻔﺮ اﻟﻌﺮﺻﺎت‬ ‫ﻣﺪارس اايت ﺧﻠﻔﺖ " ﺗﻼوﻩ‬
‫و ابﻟﺮﻛﻦ و اﻟﺘﻌﺮﻳﻒ و اﳉﻤﺮات‬ ‫ﻻل رﺳﻮل ﷲ ابﳋﻴﻒ " ﻣﲎ‬
“The schools have become devoid of recitation and teaching of verses of
Quran. The place of revelation have become deserted. The ranks of the
family of Prophet are in the Masjid of Kheef, Mina and in Kaaba, Arafat
and Jamarat.”
This verse was continually in the heart of Mamun till Dibil met him, 3 and he
said: Recite the Taiya Qasida for me and no harm would come to you. I
guarantee you security. Indeed, I know all of it, but I want to hear from you
directly.
So Dibil recited the Qasida till he reached this line:
1. Do you not see that since thirty years I am in permanent state of
distress? 2. I see their share being distributed among others and their hands
are devoid of their shares. 3. So, the progeny of Messenger of Allah has
become emaciated and progeny of Ziyad has become obese. 4. Daughters of
Ziyad are safe in their tents whereas daughters of Prophet wander in
1
This statement is mentioned in Mo’jamul Odaba, 4:196 [11/103] and Mahadut Tansis, 1:205,
[2/199, No.115] and in Asrul Mamun, 3:255.
2
Tareekh Madinatul Damishq, 5/234 [6/77; and in Mukhtasar Tareekh Damishq, 8/182].
3
From this point till the end it is mentioned in the following books: Al-Aghani, 18:58 [20/195];
Zuhurul Aadaab, 1:86 [1/134]; Mahadut Tansis, 1:205, [2/198, No. 115]; Ittihaf: 165.
308
wilderness. 5. When they became targets of victimization, they stretched
their hands to their oppressors, which is tied from taking revenge. 6. Thus, if
there had been nothing to hope for today or tomorrow, I would have also
died along with them in regret.
Mamun wept till his beard was wet and his tears flowed on his chest and
Dibil was first to meet him and was the last to leave him.
Shaykhul Islam, Abu Ishaq Hamawaini (d. 722 A.H.) has narrated from
Ahmad bin Ziyad from Dibil Khuzai:
I recited the following panegyric for my master, Imam Ali Reza (a.s.):
“The schools have become devoid of recitation and teaching of verses of
Quran. The place of revelation have become deserted.”
Imam Ali Reza (a.s.) asked: “Can I add two verses to your poem?”
“Yes, O son of Allah’s Messenger (s.a.w.a.),” said I. So he said:
‫اﳊﺚ ﲠﺎ اﻻﺣﺸﺎء ابﻟﺰﻓﺮات‬ ‫و ﻗﱪ ﺑﻄﻮس اي ﻟﻬﺎ " ﻣﺼﻴﺒﻪ‬
‫ﻳﻔﺮج ﻋﻨﺎ اﻟﻬﻢ و اﻟﻜﺮابت‬ ‫ ﻳﺒﻌﺚ ﷲ ﻗﺎﲚﺎ‬f ‫اﱃ اﳊﴩ‬
“And a tomb shall be made in Tus, by whose tragedy
The inner portion of the body will be scorched.
And this will continue till resurrection when Allah sends a Qaim
Through him would He remove the calamities from us.”1
Dibil says: Then I recited the remaining panegyric (Qasida), and when I
reached the verse:
‫ﺧﺮوج اﻣﺎم ﻻ ﳏﺎﻟﻪ ﺧﺎرج ﻳﻘﻮم اﰟ ﷲ و اﻟﱪﰷت‬
“Uprising of an Imam, which would definitely occur; he would stage an
uprising with the name of God and His blessings.”
Imam Ali Reza (a.s.) wept severely and then said: “O Dibil, the Holy Spirit
has spoken from your tongue. Do you know who this Imam is?”
“No,” I replied, “I only heard that an Imam will come from your progeny,
who would fill up the earth with justice and equity.”
Imam (a.s.) said: “Indeed, the Imam after me is my son Muhammad and
after Muhammad my son, Ali; and after Ali, his son, Hasan and after Hasan, his
son, the Hujjat and the Qaim and during his occultation, people would wait for
him and during his reappearance, they would obey him and he would fill up the
earth with justice and equity like it would have been fraught with injustice and
oppression. As for the time of his reappearance, it is like informing about time of
1
Imam (a.s.) added the following lines to the composition of Dibil: And there is a grave in
Baghdad for the purified one, and the Beneficent Lord has made it into a chamber of
Paradise.
309
Qiyamat (which no one knows, except Almighty Allah). Indeed, my father
narrated from his forefathers from Messenger of Allah (s.a.w.a.) that his simile is
like the simile of Qiyamat, which would not come, except of a sudden.”
Statements of prominent Shia personalities
Numerous senior Shia personalities have mentioned the story of the robbery
of the dress, but we won’t mention it here as it would prolong the discussion. We
shall be content only to mention statements not mentioned previously:
Shaykh Saduq in Uyun1 and Kamaluddin2 has narrated from Harwi that Dibil
bin Ali Khuzai came to Abil Hasan Ali bin Moosa ar-Reza (a.s.) in Merv and
said:
“O son of Allah’s Messenger, I have composed a panegyric in your honor
and I vowed that I will not recite it to anyone before you. The Imam said: Recite
it. And he recited as follows:
“Schools of verses empty of recitations
And the House of revelation horrendously empty.”
When I reached the verse:
“Their property has been distributed to others
Their hands are empty of their own wealth.”
Imam Ali Reza (a.s.) began to weep and said: “O Dibil you have said the
truth.”
When Dibil reached to the verse:
“When they are being oppressed, they stretch to the enemies
Their hands which cannot hold the bow.”
Imam Ali Reza (a.s.) began to rub his hands and then said: By Allah my
hands are tied. When Dibil reached to the verse:
“Indeed I am fearful of the world and the changing times
Thus, I hope in peace and security after my death.”
Imam Ali Reza (a.s.) said: “O Dibil, May Allah keep you in His protection
till Judgment Day.”
When Dibil recited the last verse of the panegyric:
“There is a tomb of a purified personality in Baghdad
That Allah has placed in gardens of Paradise.”3
Imam Ali Reza (a.s.) said: “O Dibil, would it not be better if I add the
1
Uyun Akhbar Reza: 368 [2/294, H. 34, Chap. 66].
2
Kamaluddin: [Pg. 373. 376, Chap. 35].
3
Almighty Allah says in Surah Saba: “And not your wealth nor your children are the things
which bring you near Us in station, but whoever believes and does good, these it is for whom
is a double reward for what they do, and they shall be secure in the highest places.” (Surah
Saba 34:37)
310
following two verses at the end of your panegyric?”
Dibil said: “Indeed, son of Allah’s Messenger.” The Imam recited:
“And a tomb shall be made in Tus by whose tragedy
The inner portion of the body will be scorched.
And this will continue till resurrection when Allah sends a Qaim
Through him would He remove the calamities from us.”
Dibil asked: “O son of Allah’s Messenger, whose tomb would be made at
Tus?”
“Mine,” said the Imam, “I would soon move to Tus, where my tomb will
become a place of visitation for my Shias. So, one, who visits me in my isolation
in Tus, shall be with me on Judgment Day and he shall get salvation.”
After listening to the verses of Dibil, Imam Ali Reza (a.s.) arose. A servant
of the Imam came to Dibil with a hundred dinars minted in the Imam’s name and
said: The Imam has sent these for your traveling expenses. Dibil said: I don’t
need it and neither did I compose the panegyric for monetary gain. But I beseech
the Imam to give me a dress he has worn, so that it be a blessing and honor for
me.
The Imam sent a gown to Dibil and also gave him the dinars saying that he
would need them. Dibil took all the things and departed along with a caravan of
Merv. When the caravan camped at Qauhan, they were attacked by robbers, who
looted everything and took the travelers as hostages. Then they began to divide
the loot among themselves. One of the robbers hummed the following verse of
Dibil:
“Their property has been distributed to others
Their hands are empty of their own wealth.”
Dibil asked him: “Whose verse is it?”
He replied: “A person of Khuzai tribe, called Dibil bin Ali.”
Dibil said: “I am the same Dibil, who composed these verses.”
That robber took Dibil to his leader, who was praying on top of a mound and
he was a Shia. He himself came down to meet Dibil and asked: “Are you Dibil?”
“Yes,” Dibil said. He said: “Recite that panegyric.” He recited it.
The robbers released all hostages and returned with respect everything they
had looted. When Dibil reached Qom, it was announced that he would recite the
panegyric composed by him in the mosque.
A time was fixed and people gathered in the Jame mosque. Dibil mounted
the pulpit and presented the panegyric. People gifted him in cash and kind. When
they came to know that Dibil had a gown of Imam Ali Reza (a.s.) they offered a
thousand dinars for the same, but he refused. They said: “Give us a piece from
this gown for a thousand dinars.” But Dibil refused and he departed from Qom.
He has hardly left the Qom area when a desert tribe attacked and looted the
311
Imam’s gown also. Dibil demanded them to return it, but they refused. They
asked for a ransom of 8000 dinars, but Dibil refused. At last when Dibil became
helpless he told them to give only a piece from this gown. So they gave him a
piece of gown and also gave him 8000 dinars.
Dibil returned to his hometown, but on the way dacoits surrounded him and
looted everything he had. He was left with only a hundred dinars that the Imam
had given. Dibil converted these into 10000 dirhams. At that time he remembered
the Imam’s statement that he would need that money.
Dibil was accompanied by a maidservant, who was seriously ill. The doctors
said that her right eye was lost, but it was possible to cure the left eye. Dibil was
shocked and wept much. Then he remembered that he was having a piece of that
gown. In the early evening, Dibil rubbed that piece against the maid’s eyes and
by the following morning both her eyes were cured and by the blessings of Abul
Hasan (a.s.) even the signs of disease did not remain.”1
According to Mishkatul Anwar2 and Mawajjajul Ahzan:3
It is narrated that when Dibil recited the Qasida to Imam Ali Reza (a.s.) and
mentioned Hazrat Hujjat (a.t.f.s.), saying:
“Uprising of an Imam, which would definitely occur; he would stage an
uprising with the name of God and His blessings.”
Imam Ali Reza (a.s.) placed his hand on his head as a mark of respect while
he stood and prayed for reappearance.
Abu Ali – Abu Ja’far – Dibil bin Ali bin Razin bin Uthman bin Abdur
Rahman bin Abdullah bin Budail bin Waraqa bin …bin Rabia Khuzai4
Family of Razin
Although Ibne Rashiq, in the book of Umdah5 has extolled him only as a
poet, but his family was a family of knowledge, excellence and literature, because
there were among them, tradition scholars and poets and by the blessings of
supplications of Prophet, leadership and every kind of excellence was present in
their chief ancestor, Budail bin Waraqa.
When Abbas bin Abdul Muttalib brought Budail to the Messenger of Allah
(s.a.w.a.) and said: “O Messenger of Allah (s.a.w.a.), today is the day in which
you exalted some people and accorded honor to them, thus what is the suggestion
regarding your uncle, Budail bin Warqa, who, in your tribe has the least distance
1
Tabarsi has mentioned this event in Elamul Wara: 191 [Pg. 316]; and Irbili in Kashful
Ghumma: 275 [3/112].
2
Written by Shaykh Muhammad bin Abdul Jabbar Bahrani.
3
Written by Shaykh Abdul Reza bin Muhammad Awali Bahrani.
4
Ref: Fehrist Najjashi: 116 [Pg. 161, No. 428]; Tareekh Ibne Asakir 5:227 [Tareekh Medina
Damishq 6/86; Mukhtasar Tareekh Damishq].
5
Al-Umdah 2:290 [307/2, Chap. 102].
312
till the ancestor of the tribe? The Holy Prophet (s.a.w.a.) replied: O Budial, move
your eyebrows aside; he did that and moved his veil to one side, then he saw
blackness on his cheek and asked: “What is your age, O Budail?”
He replied: “Ninety-seven years complete.”
The Holy Prophet (s.a.w.a.) looked into his eyes and said: “May God
enhance year elegance and make you and your family prosperous.”1
The basis of their greatness and rank was Abdullah bin Waraqa bin Budail
and as mentioned in Rijal of Shaykh, he and his two brothers Abdur Rahman and
Muhammad were two ambassadors of Messenger of Allah (s.a.w.a.) to Yemen.
These three persons and their brother, Uthman were fighters in the army of
Ameerul Momineen (a.s.), who were martyred in the Battle of Siffeen. 2 And their
fifth brother, Nafe bin Budail was martyred during the period of Holy Prophet
(s.a.w.a.) and Ibne Rawaha recited an elegy for him:
“May God have mercy on Nafe bin Nufail, like the mercy on one, who is
in pursuit of reward of Jihad. He, who was patient and truthful and when
people spoke much, he was steadfast and truthful in speaking.”3
It is sufficient for the nobility of this family that there are five martyrs from
them and they were at the side of the cousin of the Messenger of Allah (s.a.w.a.)
and Abdullah was in the foremost rank of valor and had more precedence in
warfare as well as religion.
As mentioned in Isabah4: Zuhri regards him as one of the five most
intelligent persons among Arabs. As for the father of Dibil, Ali bin Razin, he was
a poet of his age and Marzabani has mentioned his biography in Mojamush
Shuara5; Ibne Rashiq has said in Umdah:6 Abdullah bin Razin, Uncle of Dibil
was also a poet.
Abdul Hasan Ali, brother of Dibil
He was a poet and as mentioned in Fehrist of Ibne Nadim, his collected
poetical works (Diwan) comprise of fifty pages. In 198 A.H. he traveled with his
brother, Dibil to meet Imam Ali Reza (a.s.) and both remained with Imam for a
long time. He born in the year 172 A.H. and he passed away in 283 A.H.
Dibil Khuzai
He was named as Dibil7 and agnomen was Abu Ali. In Aghani, it is narrated
1
Amali Shaykh: 239 [Pg. 376, H. 805]; Al-Isabah 1:141 [No. 614].
2
Siffeen, Ibne Muzahim: 126 [Pg. 245]; Sharh Nahjul Balagha 1:486 [5/196, Sermon 65]; Al-
Isabah 3:371 [No. 7758].
3
Al-Isabah 3:543 [No. 8650].
4
Al-Isabah 2:281.
5
Mojamush Shuara 1:283 [Pg. 136].
6
Al-Umdah 2:290 [307/2, Chap. 102].
7
‘Dibil’ means a she-camel having a young one with her. Ref: Al-Aghani [20/134 & 135].
313
from Ibne Ayyub that his name was Muhammad and according to Tarikh1 of
Khatib, it is narrated from Ismail that his wet nurse jokingly gave him the title of
Dibil. But his wet nurse had intended naming him as Zibil. But after that ‘Z’ was
changed into ‘D’.
It is said that he was originally from Kufa as mentioned in numerous books,
but he mostly lived in Baghdad.
His biography is discussed from four aspects:
1. His extreme devotion for Ahle Bayt (a.s.).
2. His poetic expertise and his books.
3. His narration of traditions and those, who have quoted from him.
4. His attitude to Caliphs; his interesting and eloquent statements; and his final
years and passing away.
As for the first aspect
The first part is so clear that there is no need for explanation. He was heard
saying that since fifty years, he was carrying his crucifix on his shoulders, but no
one was crucifying him. Muhammad bin Malik Ziyat was told that he has written
a satire on him. He replied: “He is carrying his crucifix and boldly roaming about
since thirty years2 that someone may impale him.”
All this malice and jealousy was there, because he did not refrain from
lampooning enemies of Aale Muhammad (a.s.). He also did not have any
supporter. His poems were famous among all. At last they caused his death. Most
of his satire was directed to the enemies of family of Prophet and usurpers of
their rights. They deemed that Mastership (Wilayat) can be sincere only when one
declared immunity from enemies. Like God and Prophet declared immunity from
polytheists. Almighty Allah has not bestowed two hearts in any one chest.
But often writers of biography, inimical to Ahle Bayt (a.s.) regarded it to be
the unforgivable crime of Dibil as is their conduct with Shia most of the time. He
was all the time roaming about in the deserts in fear of the rulers and animosity of
people.
In spite of all this, he recited Qasidas to the travelers and gatherings were
embellished with his presence; which was a source of pleasure for friends and
anger for the enemies. It was an impetus for malice towards him and finally
culminated in his killing.
What is mostly written in condemnation of Dibil is that he used satire too
much. Indeed, he composed satire only about those inimical to Holy Progeny and
through this sought proximity to God and basically this act is a source of
proximity to God. And pure Mastership (Wilayat) is only possible when one
declares immunity from opponents as God and His Prophet declared immunity
1
Tareekh Baghdad 8:383.
2
Tabaqatush Shuara, Ibne Motaz 125 [265].
314
from polytheists:
ْ ِ ‫" َﻗ ْﻠ َﺒ ْﲔ‬
ٖ‫ﰲ َﺟ ْﻮ ِﻓﻪ‬ ْ ِّ ‫َﻣﺎ َﺟ َﻌ َﻞ ﷲُ ﻟ َِﺮ ُﺟﻞ‬
ِ ٍ
“Allah has not made for any man two hearts within him.”1
His literary expertise
Then what is more clear evidence than his famous couplets, which are
intoned by everyone, found in numerous books and are source for piety and
religiosity. When one hears his easy couplets one thinks that he can also compose
couplets like him, but after diving into that deep sea he feels utterly helpless.
Composing such couplets is beyond ones capacity and one cannot even compose
something resembling it.
Muhammad bin Qasim bin Mahruya says:
“I heard from my father that: Poetry ended with Dibil.”2
Traditions narrated by him
Ibne Shahr Ashob in Maalim,3 has regarded him among companions of
Imam Moosa Kazim (a.s.) and Imam Ali Reza (a.s.) and Najjashi in his Fehrist4
has narrated from his nephew that he saw Moosa bin Ja’far and met Abu Hasan
Reza (a.s.) and lived till the time of Imam Muhammad bin Ali Jawad (a.s.) and
met him as well.
Himyari in Dalail and Thiqatul Islam, Kulaini in Usul Kafi5 have narrated
that he met Imam Ali Reza (a.s.) and His Eminence (a.s.) awarded gifts to him;
but he did not praise Almighty Allah; so the Imam asked:
“Why didn’t you praise Allah, the Mighty and High?”
Then he came to Imam Jawad (a.s.) and His Eminence (a.s.) bestowed him
with gifts and Dibil said: “Praise be to Allah.”
So Imam (a.s.) said: “You have become well mannered.”
Dibil has narrated from some people and some people have narrated from
him. 6
His conduct with Caliphs and ministers
This is a the broadest aspect of the life of Dibil. Regarding this books of
history contain extensive incidents from his life.
Birth and death
He was born in 148 A.H. and when he was an extremely old man, he was
1
Surah Ahzab 33:4
2
Ref: Al-Aghani 18:18 & 37 [20/135 & 149].
3
Maalimul Ulama: 139 [Pg. 151].
4
Rijal Najjashi: 198 [Pg. 277, No. 727].
5
Usul Kafi [1/496, H. 8].
6
[Ref: Al-Ghadeer 2:527-529].
315
unjustly martyred in the year 246 A.H. He was ninety-seven years and some
months old at that time.
11. Abu Ismail Alawi

1. My grandfather was Ali, minister of Prophet, his cousin and a
shooting star in raging battle. 2. Was he not the first in the Battle of Badr to
perform many feats of valor and who slashed at those, who came into the
battlefield? 3. And the first of those, who prayed and testified Almighty
Allah as One with most excellent visitors of Kaaba and Zamzam. 4. And he
was the protagonist of Ghadeer Day, when Ahmad arose and clearly
announced: 5. O Ali, I announce you as Moosa with whom God conversed,
anointed Harun. 6. God’s blessings on him as long the sun shines and till
Hajis come to the Kaaba.
His name was Abu Ismail Muhammad bin Ali bin Abdullah bin Abbas bin
Hasan bin Ubaidullah bin Abbas bin Imam Ameerul Momineen Ali Ibne Abi
Talib (a.s.).
He was a descendant of the great tree of Caliphate and a pride of the Holy
Progeny.
His excellence lies in the fact that he was a descendant of Abbas Ibne Ali
and very few people can boast of such lineage.
When he went to the court of Mamun, the sentry stopped him. He said: “I
will go only if I am permitted and if not, I will go back. This policy of ignoring is
not correct.” Then he recited a couplet to highlight his point.
He was a very witty person and firm of conviction like his grandfather. He
commanded a respectable rank and his lines are used as idioms and proverbs; like
his statement about a member of his family: I not pleased that his knowledge
should exceed his intelligence; as I am not pleased that his talks exceed his acts.
12. Wamiq Nasrani

1. Was it not in Ghadeer Khum that Muhammad made Ali rise up in
the presence of those, who had attended the Hajj. 2. And said: Of
whomsoever I am the master, after me Ali son of Fatima binte Asad is (also)
his master. 3. Then he said: O Allah, love those, who love him and be
inimical to those inimical to him. 4. And you created enmity to all tribes in
the path of God and did not pay heed to any condemnation in God’s way. 5.
After Muhammad, you were the most deserving, and the ignorant people of
the community are never like the wise.
It is possible for Christians to intone the praise of Ameerul Momineen (a.s.),
because they had not embraced Islam; so how can they have faith in Islamic
316
Caliphate? But the fact is that even opponent of Islam were aware of the
excellence of Ali (a.s.).
He possessed merits like a good nature, extensive knowledge, numerous
extraordinary qualities, and his valor and miracle, regarding, which the Prophet
of Islam (s.a.w.a.) has mentioned. Scholars of other religions have confessed and
the excellence of the Prophet and his successor are mentioned by numerous
writers.
As we see, numerous books of Christian writers mention the excellence of
Prophet and his successor.1
Buqrat bin Ashwat Wamiq Armani Nasrani was the ruler and great leader of
Armenia in the third century. Ibne Shahr Ashob, in his Maalimul Ulama2 his
mentioned him among those, who were moderate in their praise for Ahle Bayt
(a.s.).
A large number of Christians have praised Ameerul Momineen (a.s.) and
composed panegyrics about him; among them being their poet, Zainaba3 bin
Ishaq Rasani Mosuli Nasrani.
Baihaqi in Mahasin wal Masawa4 and Zamakhshari in Rabiul Abrar5 have
mentioned these couplets from him:
1. I don’t want to condemn the family of Adi and Teem, but I am a
supporter of Bani Hashim. 2. I don’t care for any condemnation because of
praising Ali and his family. 3. People say: What is the matter that pious ones
of Arabs, non-Arabs and Christians have affection to Ali? 4. I told them that
not only me, all the creatures, even the enemies love Ali.
Our Shaykh, Imaduddin Tabari, in part two of his Basharatul Mustafa6 has
narrated these verses from Abu Yaqub Nasrani:
1. What to say of that tree of Paradise that no other tree can equal. 2.
Mustafa is its root, Fatima its branch and the chief of humans, Ali is its
trunk. 3. His two Hashemite sons: Hasnain, are its fruits and all Shias,
leaves. 4. All authentic sources have mentioned this statement of Prophet. 5.
I am attached to them and I hope for salvation through them. 6. And hope to
be raised among them in the hereafter.
In these verses, the poet has hinted at the traditional report of Messenger of
1
[Ref: Al-Ghadeer 3:16-17].
2
Maalimul Ulama [Pg. 151].
3
[In Nafe Tayyib 3/137 it is mentioned as Zainab binte Ishaq, in Isafur Raghibeen, Zabita bin
Ishaq and in Rabeeul Abraar 1/487, Zabina Nasrani].
4
Mahasin wal Masawa 1:50 [Pg. 69].
5
Rabeeul Abraar 1:487.
6
Basharatul Mustafa /4.
317
Allah (s.a.w.a.), which scholars1 have quoted that:
“I am the tree and Fatima is its branches and Ali is its trunk and Hasan and
Husain are its fruits and our Shia are its leaves and the tree is rooted in the Adn
Paradise and other trees are in the rest of the Paradise.”
These are the wordings of the tradition according to Ahle Sunnat. According
to our scholars, it is as follows:
“People are created from different trees; I and Ali Ibne Abi Talib are created
from one and the same tree; then what is your statement regarding the tree, whose
root I am and Fatima is its branch and Ali is its trunk and Hasan and Husain are
its fruit and our Shia are its leaves. So, one, who attaches himself to one of its
shoots, it would take him to Paradise and one, who abandons it, would fall into
Hell.”2
Among the latter Christians, who composed verses in praise of Ameerul
Momineen (a.s.) is Abul Masih Antaki Misri in his poem entitled Alawiya having
5595 lines.
The first slogan of the period of Ignorance
َّ َ ْ َ َ َّ َ َ َ ْ َ ْۢ ّ ْ َ ْ َ ٓ ٰ َ ْ ُّ َ ْ َ ْ َّ َّ
‫ﲔ ﻟ ُﻬ ُﻢ اﻟ ُﻬﺪىۙ( اﻟﺸ ْﻴ ٰﻄ ُﻦ‬ ‫ ارﺗﺪوا اداب ِر ِﱒ ِ" ﺑﻌ ِﺪ ﻣﺎ ﺗﺒ‬f‫اِن اﻟ ِﺬ‬
َ َ َ ََ
!‫َﺳ ّﻮل ﻟ ُﻬ ْﻢۭ( َوا ْﻣ ٰﲆ ﻟ ُﻬ ْﻢ‬
“Surely (as for) those who turn on their backs after that
guidance has become manifest to them, the Shaitan has made it
a light matter to them; and He gives them respite.”3
Those researchers, who write on the basis of the writings of orientalists their
view regarding Islamic history is often unreliable and is a prey of distortion:
ُ َ ْ ْ َ ْ ِّ ْ ُ ُ َ ْ َ ٓ َ َ ْ ُ ُ َ ْ َ ٓ َ َ ْ ُ ُ ْ َ ْ ُ ْ َ ٰ ْ َ ٓ َ َ
‫ا‬ßْ ‫ﳽ ٍء اِذ ﰷ‬ " ‫ﳁﺎ اﻏﲎ ﻋﳯﻢ ﲰﻌﻬﻢ وﻻ اﺑﺼﺎرﱒ وﻻ اﻓ ـ ِٕﺪﲥﻢ‬
َ َ َ
ْ َ ‫ا ﺑﻪٖ ﻳ َ ْﺴ‬ßْ ُ ‫ﺎق ﲠ ْﻢ َّﻣﺎ َﰷ‬
"ۧ ‫ﳤ ِﺰ ُء ْو َن‬ ‫ﺣ‬ ‫و‬ ِ
‫ﷲ‬ ‫ﺖ‬ ٰ ‫ﳚ َـﺤ ُﺪ ْو َن( ٰاب‬
‫ﻳ‬ َْ
ِ ِِ ِ ِۙ
“In what We have not established you in, and We had given
them ears and eyes and hearts, but neither their ears, nor their
eyes, nor their hearts availed them aught, since they denied the
communications of Allah, and that which they mocked
encompassed them.”4
It seems from their ridicule of truth that though Abu Jahl is dead, his
ignorance is alive; Abu Lahab is gone, but the torch of misguidance is not
1
Hakeem in Mustadrak 3:160 [3/174, H. 4755] and Ibne Asakir in his Tareekh 4:318 [5/43;
Mukhtasar Tareekh Damishq 7/123]; and Mohibuddin in Riyaz 2/253; and Ibne Sabbagh in
Fusul :11 [Pg. 25].
2
Basharatul Mustafa Ilaa Shia Murtada, Muhammad bin Ali Tabari /76.
3
Surah Muhammad 47:25
4
Surah Ahqaf 46:26
318
extinguished. Such writers want to bring back ignorance, and using old prejudice,
make wrong interpretations.1
One of them is Ustad Ameel Darmungham, author of Hayat Muhammad.
When this person saw that today the call of Islam has spread throughout the
world from the east to the west, it was very hard upon him as was the case of his
predecessors, that they should have to witness this universal kingdom.
It was hard upon him to see in the place where he lives – that is in the west –
the rise of eastern Islam and illumination of scientific thoughts and he saw
teachers of community propagating Holy Quran in Arabic and disseminating
religious theories in European capitals.
It was hard upon him that from the heart of the western world and he heard
through his own ears from philosophers that Muhammad opposed duality in
Godhead and advocated oneness of God.2
Or he heard someone call out: Indeed, Quran is a general law, which
falsehood cannot approach from front or rear and it is valid for every time and
place.3
Or hears from the third person of his community: The foundations of Islam
stand on clear verses. Verses revealed one after another, and the last of the verses
is as follows:
َ ْ
Or hears the Quran read out from the radio morning and evening and whose
verses reach the hearing of people of the world, his community or any other
community.
“And the tongue of his nature calls out in the earth while its call was
raised in the east and the west, and recites: O one, who worships Isa! Indeed,
Isa and his party, and Moosa, all of them were servants of Muhammad.”5
In such conditions, prejudice of this man is apparent and he becomes angry;6
he looks at Islam, its books and its prophet and prepares the background to
defend his religion and invalid faith. So he raised his voice, which was full of
malice and which mixed truth and untruth. He does not have the intention of
1
A proverb is used in this text for a destitute, who instead of fire uses the heat of the sun.
2
Statements of Kant Henry D’castre.
3
Statement of Masio Sanais.
4
Surah Maidah 5:3; Statement of Dr. Armanazi.
5
Verses of Abu Wafa Raje Hilli (d. 627 A.H.).
6
It is a well known proverb.
319
reforming, and in the name of Islam and life of Muhammad1 he called people to
Christianity and believes that Prophet of Islam was a Christian, who brought an
Arabic book and he explains that His Eminence was one of the prophets.
He believes that Christianity influenced Muhammad, Christians awakened
His Eminence before declaration of prophethood and the principles of
Christianity exist in Quran.
He believes that Isa’s support through Ruhul Quds is personal, but support
of Moosa and Muhammad is not personal.
He believes that Isa has infallibility, which Muhammad does not have and
he thinks that it is mentioned in Quran.2
He thinks that Christianity comprises of Islam and is more comprehensive
and some things are added to it.
He believes that Christ is alone the son of God, although in mystical
meaning or with nonsensical taste.
He believes that Quran invites to true Christianity: that Isa (a.s.) is god as
well as human and that both natures came together in one person. He attributes
his useless views to Holy Quran and imagines that Quran does not encompass the
whole reality.
He thinks that the last Quran, on which reliance should be placed was
writing of Hajjaj bin Yusuf Thaqafi and it is possible to recite Quran with other
than what is revealed in it.
He thinks scholars of monotheism believe Christ to be God.
He thinks that there is a great distance between Muslims and Christians as a
result of misunderstanding.
He thinks that distance between two religions comprises the view of
commentators of Quran and scholars of Islam.
He thinks that reason and history regards it unlikely that the crucifixion of
Christ should not have taken place.
He thinks that beliefs of Muslims that Christ was not crucified, is invalid and
the verse used as evidence for it is ambiguous and complex.
And the verse:
ََ ُ ٰ ُ َ ُ ُ َ
‫َو َﻣﺎ ﻗ َﺘﻠ ْﻮە َو َﻣﺎ َﺻﻠ ُﺒ ْﻮە َوﻟﻜ ِْﻦ ﺷ ِ ّـﺒﻪ ﻟ ُﻬ ْﻢ‬
“And they did not kill him nor did they crucify him, but it
appeared to them so (like Isa).”3
…is interpreted by them in different way appropriate to the teachings of
Christianity.
1
Hayat Muhammad, Emil Darmungham: 100-118 [124-143].
2
Alas, if he would only point out to us that verse which states this.
3
Surah Nisa 4:157
320
He regards denial of Christ’s divinity and humanity an error of Arabian
Peninsula and believes that the Prophet, till he did not become aware of correct
Christianity, believed his faith to be the best.
He has described the Holy Prophet (s.a.w.a.) as a desert dweller in very
prejudiced manner.
Following are some examples of his corrupted views regarding the glad
tidings and call to Christianity:
َ ُ ٰ ْ ُ ُ َ ٰۗ ُ َ ٰ ٰ َ ْ ُ ْ ُ َ َ ْ َّ َ َ ْ َ ْ َ َ َّ
ْ ِ ِ ‫ ﻻ ٔ ِﻣﻨﻮن ِابﻳ‬f‫ﱰي اﻟﻜ ِﺬب اﻟ ِﺬ‬
h‫ﺖ ﷲۚ( واوﻟ ِٕﯩﻚ ﱒ اﻟﻜ ِﺬن‬ ِ ‫اِﳕﺎ ﻳﻔ‬
“Only they forge the lie who do not believe in Allah’s
communications, and these are the liars.”1
If you want, you can become aware of the corrupted views of this man by
referring to the book of: Al-Huda Ilaa Deenal Mustafa, Rahlatal Madrasiya and
other books of our teacher, Allamah Mujahid Hujjat Haq Shaykh Muhammad
Jawad Balaghi Najafi, and other books that other Muslim scholars have written.
Decline of the east or decadence of Arabs
I don’t think that the aims of such books were concealed from simple-
minded people of Islamic community, what to say of elders of the nation! Thus,
the Arabic community, which was at the forefront of east, what need it had of
translations of such kinds of books, which was without religious, scientific, pure
and chaste literature, literature of truth, trustworthiness and literature of truth and
reality?
How Islamic community can need such books, whereas they have a divine
book in Arabic, a book, which is such that:
َ ْ ‫( ُﮬ ًﺪى ِّﻟ ْﻠ ُﻤ َّﺘ ِﻘ‬+‫ﺐ() ِﻓ ْﻴ ِﻪ‬
1ۙ‫ﲔ‬ َ ‫َﻻ َر ْﻳ‬
“…there is no doubt in it, is a guide to those who guard (against
evil).”2
How they can be needful while they are bearers of prophetic Sunnah and
who have the book of Nahjul Balagha of Ameerul Momineen (a.s.), compiled by
Sayyid Razi? A book, which philosophers of the world regard lower than
discourse of Creator and higher than discourse of creatures.
May his mother mourn him!
O Muslims of east, come with me so that we may ask the Palestinian
teacher, Muhammad Adil Zaitar, an extremely mischievous man,3 who
mentioned nonsense and acted disgracefully in translating Hayat Muhammad.
1
Surah Nahl 16:105
2
Surah Baqarah 2:2
3
A proverb is used in the original text, which implies an extremely mischievous person. Ref:
Majmaul Amthal 3/486, No. 4557.
321
What a great crime against the Arabic Ummah in the preface of which he
writes:
No doubt, orientalists committed crimes on the facts present in biography of
Prophet and this led to Arab writers translating those books into Arabic as it is
and in any case leaving the Arabic language from these things should be regarded
as a defect.
How did they leave the Arabic language from crimes of the hands of
ignorance, committed against realties in the scientific movement, which is
regarded to circulate around Quran and Sunnah as criterions of intelligence of
every wise man and the aim of every eastern or western philosopher?
The author himself writes in the preface of his book:
“The most important sources of biography of Muhammad are Quran, books
of traditions and biography; although Quran is the briefest of these sources, but is
the most accurate of them.”
Alas, he himself followed those writers and spread corrupted views in the
Islamic society whereas he himself says:
“The reader should not think that I concur with all what the author has
written, because in my view, a lot of what he has written is far from truth.”
May his mother sit in mourning! At what a low price has he sold nobility
and greatness of the nation, prominence of faith and sacredness of Book and
Sunnah! And he writes in the preface:
“In spite of good intention of the author, his views and opinions are not
without errors.”
Alas, I and my community knows what need we have of the good intention
of one, who regards Christ, Isa Ibne Maryam as God and regard him as the only
son of God? And what tells us of the goodness of his intention, whereas every
page from his book is deadlier than paths in dangerous wilderness.1 There are
very few pages in which his bad intentions and crooked thinking is not
mentioned.
Yes, what we see – and “the believer sees through the light of God – is that
the translator colluded with the author in publicizing untruths and negative image
of Islam, which exposes the objectives of Umayyads. They kept aside positive
manners, adopted bad morals and promoted intrigue. 2
Yes, he regarded it as good to mention useless things, lies and false history,
which destroys the respect of Holy Prophet (s.a.w.a.) and honor of holy progeny
and wounded them through his words. Statements attributed to Umayyads show
the holy progeny as degraded and attributed with bad nature and morals to such
an extent that human nature cannot accept it. He writes:
1
Ref: Al-Mustaqsi fee Amthalul Arab 1/443, No. 1875; Majmaul Bahrayn 1/290.
2
Three Arabic proverbs are used in the Arabic version. Ref: Majmaul Amthal 1/475, 1422.
322
“Fatima was bad natured; and lesser to Ruqaiyyah in beauty and in
intelligence, lesser than Zainab. When her father informed her from behind the
curtain Fatima did not know that Ali Ibne Abi Talib had mentioned her name
(and sought her hand in marriage). She regarded Ali as lowly, wicked and
unfortunate, though he was very brave and in this way, Ali was not more
attracted to Fatima than she was attracted to him.”1
Ali was not handsome due to his bulging eyes, drooping eyelids, his low
nose, huge belly and his baldness and all this in spite of the fact that he was
valiant, pious, truthful, determined, sincere and righteous. Although laziness and
doubt…
Ali lamented his hard times and for the sake of two handfuls of dates drew
water from well in the date orchard of a Jew. Then brought the dates homes and
said harshly to his wife: “Eat this and feed your children…”
Often Ali was upset and went to sleep in the Masjid. Fatima’s father came
after him and after consoling him brought him back home. One day Muhammad
saw that Ali has punched Fatima and Fatima cried.
In spite of that Muhammad always tried to pacify Fatima, telling her about
precedence of Ali in Islam, as she was not absolutely devoted to Ali. Although
Muhammad had two other Umayyad sons-in-law: Uthman and Abil Aasi and he
conducted with them affectionately. That is why Ali often complained against the
Prophet that he was not concerned about the happiness of his daughter and that is
why he was always distressed.
When the Prophet commanded Ali to eliminate someone, the latter
disobeyed. So Prophet did not leave the leadership to Ali. 2
More serious than this was the incident of the confrontation of Ali and
Fatima with their enemies; that is wives of Prophet. Fatima became infuriated
with Prophet as he did not pay attention to her, because of paying excessive
attention to his wives.
Such and other historical crimes with which this man has filled the pages of
his book.
Blatant falsehood
I don’t condemn the author – may God catch his ears – although he
mentioned falsehoods and invalid things,3 because he is from those, who are
extremely infuriated with Islam and is so weak and erring that nothing good can
be expected from him. 4 And his book reveals all his defects and all anger and
condemnation is on translator, who regards himself a Muslim, an easterner and an
Arab, in spite of that he is guilty of such dishonesty. Yes, severe drought spoils
1
Hayat Muhammad 197.
2
Hayat Muhammad 199.
3
Arabic proverb; Ref: Majmaul Amthal 1/290, No. 851.
4
Arabic proverb.
323
the good pastures as well.1
All these false statements in this book are incompatible with historically
established facts and on which there is consensus of Islamic nation and what the
Prophet informed.
Are his false statements regarding Lady Fatima Zahra (s.a.) compatible with
the statement of Prophet that:
“Fatima is a human Hourie, whenever I am eager for Paradise, I kiss her.”2
Or when he said: “My daughter is Hourie from the human beings.”3
Or when he said: “Fatima: she is the radiant one.”4
Or is it compatible with the statement of the mother of Anas bin Malik, that:
“Fatima was like a full moon or a sun concealed behind clouds and then it
comes out from behind the clouds and she was fair inclining to red; her hair was
black and she resembled Messenger of Allah (s.a.w.a.) the most. By God, she
was such that the poet said: She was so fair that when she stood, her hair swept
the floor and she was concealed in it. As if she was the day rising from behind the
hair, and her hair were like a dark night upon her.”
Zahra, the title of Her Eminence, on which all have consensus, clearly
reveals the fact.
Are these baseless statement compatible with the statements of Lady
Khadija (s.a.) regarding purity of Fatima and her birth?
Fatima spoke when she was in the womb and when she was born, she placed
her face on the earth, performed prostration and raised her finger to the heavens.5
Or is it compatible with the Ayesha when she said:
“I have not seen anyone, who was so like the Prophet in appearance, good
nature, conduct and speaking, sitting and standing. When she came to Messenger
of Allah (s.a.w.a.), he stood up, kissed and welcomed her; held her hand and
made her sit in his place.”6
Is it compatible to what is narrated regarding her? That she was beautiful
like the full moon and her neck was like the neck of a silver pitcher7 and there
was a slight gap between her teeth;8 when she smiled, her teeth shone like pearls
1
Ref: Majmaul Amthal 1/316, No. 947.
2
Taareekh, Khateeb Baghdadi 5:87 [No. 2481].
3
Sawaiq: 96 [Pg. 160]; Isafur Raghibeen: 172; quoted from Nasai.
4
5
Siratul Malaa [Vol. 5/ Part 2/211]; Zakhaaerul Uqbah: 45; Nuzhatul Majalis, 2:227.
6
Hafiz Ibne Habban has mentioned this [in his Saheeh 15/403, H. 6953] and it is mentioned in
Zakhaaerul Uqbah: 40; and Hafiz Tirmizi [Sonan Tirmizi 5/657, H. 3872] has regarded this
tradition good.
7
Siffeen, Ibne Muzahim: 262 [Pg. 233]; Isitiab 2:469 [Part three 1123, No. 1855]; Riyazun
Nazara, 2:155 [3/97]; Nuzhatul Majalis, 2:204.
8
Tahzeebul Asma wal Lughat, Imam Nawawi [1/349, No. 429].
324
and were perfectly arranged.1
How does it compare with the statement of Abul Aswad that:
“When you come face to face before Abu Turab, you will see the moon of
the fourteenth night, which amazes the onlookers.”2
Yes!
They were jealous of his valor, because they could not achieve this
excellence; so they became his ill wishers and enemies. Like the co-wife of a
beautiful woman, who due to jealousy and malice says regarding her: She is
degraded, evil and worthless.
Can your conscience accept the accusation of this man that Ali was lazy and
careless in carrying out the commands of Prophet, whereas he attacked the enemy
so ferociously that he cut the mercenaries into half. He removed distress from the
Prophet and finally slept in the bed of Prophet, risking his life when he fled to
Medina.
Was Ali not the only warrior, regarding whom the following verse was
revealed:
‫" ِابهلل ِ َواﻟ َﻴ ْﻮ ِم‬ ِ ‫ﺎرۃ اﻟ َﻤ ْﺴ ِﺠ ِﺪ اﳊَ َﺮ‬ ‫اﺟﻌﻠﺘﻢ ِﺳﻘﺎﻳﺔ اﳊﺎ ِج و ِﲻ‬
ْ ِ ‫ا ْ ٰﻻ ِﺧﺮ َو ٰﺟ َﻬ َﺪ‬
ِ‫ﰲ َﺳ ِﺒ ْﻴ ِﻞ ﷲ‬ ِ
Allah’s way?”3
…and the verse:
ِ‫ﺎت ﷲ‬ ِ ‫و" اﻟﻨﺎس " ﻳ‬
Allah.”4
When was Ali careless about security of Prophet that he should be accused
of sloth and carelessness?
Is it possible to imagine such negative conduct of Ameerul Momineen (a.s.)
regarding his chaste consort, whereas the Prophet (s.a.w.a.) said to him:
“You are most resembling to me in creation and conduct and you are from
the same tree that I am.”5
1
Hilyatul Awliya, Abu Nuaim 1: 84 [No. 4]; Tareekh Ibne Asakir 7: 35 [8/473; Mukhtasar
Tareekh Damishq, 11/158]; Al-Mahasin wal Masawi, Baihaqi, 1:32 [Pg. 47].
2
Tazkiratus Sibt 104 [Pg. 181].
3
Surah Taubah 9:19
4
Surah Baqarah 2:207
5
Tareekh Khateeb Baghdadi, 11:171 [No. 5870].
325
How the Prophet declared him to be most excellent of his nation, greatest of
them in forbearance, most righteous in morals and conduct and he said:
“Ali is the best of my people, most intelligent of them and most excellent of
them in forbearance.”1
He said to Fatima: “Indeed, I married you to one, who embraced Islam first
of all, who is the wisest of my nation and most forbearing of them.”2
He also said: “I married to one, who embraced Islam at the earliest and who
is best in conduct.”3
Did the Prophet state all this while such was his conduct with his wife and
that too in front of Prophet?! Liars spread falsehood, whereas Ali (a.s.) was as
truthful and trustworthy as Prophet has informed.
Does your conscience accept the statement of this man – may God break his
mouth – that Ali (a.s.) punched the face of Fatima? Whereas Ali is one, who
walked in the footsteps of Prophet and he had heard the statement of Prophet
regarding Fatima: “Indeed, Almighty Allah is infuriated at your fury and is
pleased at your pleasure?”4
Holding Fatima’s hand, he said: “One, who recognizes her, recognizes her
and one, who does not recognize her, should know that she is a part of me, she is
my heart and my soul between my two sides; whoever distresses her, has
distressed me.”5
And he said: “Fatima is a part of me; whoever annoys her, annoys me and
pains me whoever pains her.”6
And he said: “Fatima is a part of me; whoever infuriates her, angers me.”7
And he said: “Fatima is a part of me; one, who angers her angers me and
whoever pleases her, pleases me.”8
Was the praise of Prophet only restricted to his precedence in embracing
Islam, that the Prophet mentioned it only to please his daughter and weaved a
philosophy?!
1
Tabari, Khateeb, Daulabi [Dhurriyatut Tahira, 93, No. 83] as is mentioned in Kanzul
Ummaal 6:153, 392, 398 [11/605, H. 32926; 13/114, H. 36370; Pg. 135, H. 36423].
2
Musnad Ahmad 5:26 [5/662, H. 19796]; Riyazun Nazara 2:194 [3/141]; Zakhaaerul Uqbah
78; Mazmauz Zawaaed 9:101, 114 and he has regarded the tradition authentic and regarded
its reporters reliable.
3
Abul Khair Hakeemi has quoted this report as mentioned in Riyazun Nazara 2:182 [3/128].
4
Mustadrak Hakeem 3:154 [3/167, H. 4730] and he has regarded this tradition authentic;
Zakhaaerul Uqbah: 39; Tazkiratus Sibt: 135 [Pg. 310]; Maqtal Khwarizmi 1:52; Kifayatut
Talib: 219 [Pg/ 364, Chap. 99]; Sawaiq: 105 [Pg. 175].
5
Al-Fusulul Muhimma, 150 [Pg. 144]; Nuzhatul Majalis 2:228; Nurul Absar 45 [Pg. 96].
6
Saheeh Bukhari [5/2004, H. 4932]; Saheeh Muslim [5/53, H. 93, Kitab Fadailus Sahaba];
Saheeh Tirmizi [5/655, H. 3867]; and Musnad Ahmad 4:328 [5/430, H. 18447].
7
Saheeh Bukhari [3/1361, H. 3510]; Khasais Nasai: 35 [Khasais Ameerul Momineen/ 147, H.
365 and in Sonan Kubra 5/97, H. 8371, Kitabul Manaqib].
8
Musnad Ahmad 4:323, 332 [5/423, H. 18428, Pg. 435, H. 18451]; Sawaiq: 112 [Pg. 188].
326
And if this praise was only to please Fatima, he should have only mentioned
it before her. Why did he hold the hand of Ali (a.s.) among his companions and
remarked: “Indeed, he is the first, who brought faith in me; he is the one, who
would be first to shake hands with me on Judgment Day.”
And when he addressed his companions saying: “The first of you, who
would meet at the Cistern of Kauthar is the first, who embraced Islam; that is Ali
Ibne Abi Talib (a.s.).”
How did this fabricated ‘secret’ [praise of Prophet for Ali (a.s.) was only to
please his daughter] remain a secret for companions present at that time and
righteous companions of companions who followed them in praising Ali (a.s.) for
this excellence, as is narrated from Salman Farsi, Anas bin Malik, Zaid bin
Arqam, Abdullah bin Abbas, Abdullah bin Hajal, Hashim bin Utbah, Malik bin
Ashtar, Abdullah bin Hashim, Muhammad bin Abi Bakr, Amr bin Hamaq, Abu
Amr Adi bin Hatim, Abu Rafe, Buraidah, Jundab bin Zuhair, Umme Khair,
daughter of Hareesh?1
Is the claim that the Prophet paid scant attention to Ali (a.s.) compatible with
statement of Quran that Ali is the soul of Prophet or that recompense of his
prophethood is deemed as love and affection for Ali (a.s.)?
Is it compatible with the statement of the Prophet in the tradition of the
roasted fowl recorded in Saheeh and Musnad books: “O God, send to me the best
of Your creatures that he may share this fowl with me.” Thus, Ali (a.s.) came?2
Is it compatible with statement of Prophet to Ayesha: “Indeed, Ali is the
most favorite of the males to me and the most respectable among them; so
recognize his right and accord respect to him.”3
Or with his statement: “Among the men, Ali is most beloved to me.”4
Or with his statement: “Ali is the best of those I leave behind.”5
Or with his statement: “The best of your men is Ali Ibne Abi Talib and the
best of women, is Fatima, daughter of Muhammad.”6
Or his statement: “Ali is the best of men; and one, who denies this is an
infidel.”7
Or his statement: “One, who does not say that Ali is the best of men, has
become a disbeliever.”8
1
His exact words would be mentioned soon.
2
Ref: Sonan Tirmizi 5/300, H. 3807; Majmauz Zawaaed 9/126; Kanzul Ummaal 13/166, H.
36507.
3
As mentioned by Hafiz Khazanji quoting from Riyaz 2:161 [3/104]; Zakhaaerul Uqbah 62.
4
It is mentioned in a copy: He is the dearest of my family; part of tradition of Usamah.
5
Mawaqif Eji, 3:276 [Pg. 409]; Majmauz Zawaaed, 9:133.
6
Tareekh Baghdad, Khateeb, 4:392 [No. 2280].
7
Tareekh Khateeb, quoting from Jabir [7/421, No. 3984]; Kunuzul Haqaiq, marginal notes of
Al-Jamiaus Saghir, 2:16; Kanzul Ummaal, 6:159 [11/625, H. 33045].
8
Tareekh Baghdad, Khateeb, 3:192 [No. 1234]; Kanzul Ummaal, 6:159 [11/625, H. 33046].
327
Or his statement in the tradition of standard, which is accepted by all sects:
“Tomorrow, I would give the standard to one, whom God and His Messenger
love and he also loves God and His Messenger.”
Or his statement: “Ali is in relation to me as my head is to my body.”1
Or his statement: “Ali is in relation to me as I am in relation to my Lord.”2
Or his statement: “Ali is most beloved of them in relation to me and most
beloved of them with God.”3
Or his statement: “I am from you and you are from me” or “You are from
me and I am from you.”4
Or his statement: “Ali is from me and I am from him and after me, he is the
master and guardian of every believer.”5
Or his statement in the tradition of announcement of Surah Taubah, which is
regarded as authentic by all: “None can announce it, except a man from me and I
am from him.”6
Or his statement: “Your flesh is my flesh and your blood is my blood and
the truth is with you.”7
Or his statement: “There is no prophet, but that he has someone like him in
the Ummah and Ali is same as me.”8
Or is it compatible with report of Umme Salma, which is regarded as
authentic and Tibrani has narrated it: “When the Messenger of Allah (s.a.w.a.)
was angry, no one, except Ali, dared to speak.”9
Or is it compatible with the statement of Ayesha: “By God, I have not seen
any man closer to Prophet than Ali and there is no woman on the earth, more
beloved to Prophet than Ali’s wife.”10
Or is it compatible with the statement of Buraidah and Ubayy: “The dearest
of people among females was Fatima and among the males, Ali.”11
1
Tareekh Baghdad, Khateeb, 7:12 [No. 3475]; Riyazun Nazara, 2:162 [3/105]; Sawaiq, 75 [Pg.
125].
2
Riyazun Nazara, 2:163 [3/106]; Seeratul Halabiyya, 3:391 [3/362].
3
Tareekh Baghdad, Khateeb, 2:160 [No. 10].
4
Musnad Ahmad, 5:206 [6/265, H. 21270]; Khasais Nasai, 36 & 51 [Khasais Ameerul
Momineen, 78, H. 70, Pg. 149, H. 138 and in Sonan Kubra, 5/127, H. 8455].
5
Musnad Ahmad, 5:365 [6/489, H. 22503].
6
Khasais Nasai, 8 [Khasais Ameerul Momineen, 49, H. 24; and in Sonan Kubra, 5/113, H.
8409].
7
Al-Mahasin wal Masawi, Baihaqi, 1:31 [Pg. 44]; . Kifayatut Talib, 135 [Pg. 265, Chap. 62].
8
9
Mustadrak Hakeem, 3:130 [3:141, H. 4674]; Sawaiq, 73 [Pg. 123]; Tareekh Khulafa, Suyuti,
Pg. 116 [Pg. 161].
10
Mustadrak Hakeem, 3:154 [3:167, H. 4731] and he has regarded it as authentic; Iqdul Fareed,
2:275 [4/123].
11
Khasais Nasai, 29 [Khasais Ameerul Momineen, 128, H. 113; and in Sonan Kubra, 5/140, H.
8498]; Mustadrak Hakeem, 3:155 [3:168, H. 4735] and also in its selection]; Hakeem and
328
Or is it compatible with the statement of Jami bin Umair that: “I met Ayesha
with my aunt and asked her: Who was the most beloved person to Messenger of
Allah (s.a.w.a.). She replied: Fatima. Then it was asked: Who was his most
favorite among males? She said: Fatima’s husband, and as far as I know, he used
to fast during the day and pray during the night.”1
How Messenger of Allah (s.a.w.a.) paid attention to others and preferred
them to Ali (a.s.) whereas when Almighty Allah glanced at folks of the earth, Ali
was the first He selected after the Prophet? As Fatima was told by Prophet:
“Indeed, God glanced at folks of the earth and after that chose your father and
sent him with prophethood; then He glanced again and chose your husband. And
He revealed to me to marry you to him and appoint him as my successor.”2
And he (s.a.w.a.) said: “Indeed, God chose two men from the folks of earth:
one is your father and the other, your husband.”3
I don’t dare to analyze the statement of this man “two Umayyad sons-in-law
of Prophet…”, but listen to the condition of Uthman in words of Anas: When
Ruqaiyyah, the dear daughter of Prophet passed away, he asked before putting
her in the grave: “Who among you did not co-habit with his wife last night.” “I,”
said Talha. The Prophet asked him to go down into the grave.
Ibne Battal has explained that in fact the Prophet wanted to restrain Uthman
from going down the grave, although he was most rightful for it and was her
husband. Uthman kept quiet at the announcement of Prophet, because that night
he had cohabited with his another wife. On the basis of this evidence, his right
was taken away. Perhaps the Prophet was informed about this through divine
revelation, but he didn’t say anything to Uthman, as he had done a lawful thing;
but the calamity had not affected Uthman to the extent of occupying him [and to
made him refrain from co-habiting with his wife] till he was deprived from what
he was deprived.4
Regarding Abul Aas: what can I say, except that he was a polytheist till the
year of Battle of Hudaibiyya and taken as a prisoner with polytheists and Islam
separated him from his wife, Zainab for six years. Zainab, who had embraced
Islam, migrated along with other Muslims, leaving him due to his polytheism.
After his acceptance of Islam, not a word is narrated about him regarding his
contact with or respect to Prophet; what to say that he should be compared with
Ali, who became the progenitor of Prophet’s progeny?!
This author is publicizing that relations between Ali and Fatima were not
good, while she was, according to clarification of Holy Quran, pure (Tahira) and
Zahabi regard the tradition authentic; Jaame’ Tirmizi, 2:227 [5/655, H. 3868].
1
Jaame’ Tirmizi, 2:227 [5/658, H. 3874], India; Mustadrak Hakeem, 3:157 [3:167, H. 4731].
2
Tibrani has narrated the tradition from Abu Ayyub Ansari [Al-Mojamul Kabeer, 4/171,
4046]; as it is mentioned in Ikmal Kanzul Ummaal, 6/153 [11/604, H. 32923] and Haithami
has narrated the tradition in Majmauz Zawaaed, 9:165 from Ali Hilali.
3
Mawaqif Eji, 8 [Pg. 410].
4
Ref: Rauzul Anaf, 2:107 [5/362].
329
purified (Mutahira) and Holy Prophet (s.a.w.a.) used to come to their door and
recite:
ْ ُ ‫ﺖ َوﻳُ َﻄ ّﻬ َﺮ‬
ً ْ ‫ﰼ َﺗ ْﻄﻬ‬
Õۚ‫ﲑا‬ ْ ‫اﻟﺮ ْﺟ َﺲ َا ْﻫ َﻞ ْاﻟ َﺒ‬
‫ﻴ‬ ّ ‫ﲂ‬ ُ ُ ‫ﺐ َﻋ ْﻨ‬
َ ‫ﷲ ﻟ ُِﻴ ْﺬ ِﻫ‬ َ َّ ‫ا‬
ُ ‫ ْﻳ ُﺪ‬Éُ ‫ِﳕﺎ‬
ِ ِ ِ ِ ِ
“O people of the House! and to purify you a (thorough)
purifying.”1
And he always said: “Fatima is the most beloved of people for me.”
And he said: “The most beloved of people for me among ladies, is Fatima.”
And he said: “My most beloved family member is Fatima.”
And Umar said to Fatima: “By God, I have not seen anyone, who was so
beloved to the Holy Prophet (s.a.w.a.).”2
What a bad thing this author has done to attribute this falsehood to Prophet;
that he did not regard Ali worthy of any important assignment, whereas Ali (a.s.)
was his supporter and helper in every aspect since beginning of the call till the
last moments. And that is why the Prophet mentioned him to be his soul, brother,
vizier, successor, Caliph, heir and the guardian after him and he was his only
commander during battles, and according to divine revelation when the Prophet
during ascension, was taken from Masjidul Haraam to Masjid Aqsa, Ali was
given the title of ‘leaders of bright-faced ones’3 [he became the leader of folks of
Paradise, whose foreheads, hands and feet are white and illuminated]. 4
Worse that this man regards wives of Prophet to be inimical to Ali (a.s.), and
mentions the battle and claim of Ayesha to Ali and Fatima and Umme Salma; and
quoting a false incident, he has divided them into groups: democracy and
dictatorship and he has attributed statements, which destroys the respect of
Prophet and nobility of his wives, mothers of believers, and portrays the progeny
of Prophet in a very negative light.
Alas, if I only knew how the translator regarded Ayesha as enemy of Fatima,
whereas she said: “I have not seen anyone more excellent than Fatima, except her
1
Surah Ahzab 33:33
2
Mustadrak Hakeem, 3:150 [3:168, H. 4736].
3
Mulla Salih Mazandarani in his gloss on Usul Kafi, Pg. 155, says that it is a metaphor for
noble persons.
In the margins of Behaarul Anwaar, 10/92, it is mentioned that Jazari said in Nihaya that the
actual meaning of Ghurra is whiteness on the head of a horse and this same meaning is
present in the traditional reports.
In the book of Nahjus Sadat fee Mustadrak Nahjul Balagha 1/271, it is mentioned that ‘Ghurr’
is plural of ‘Aghur’ and they are ones, on whose forehead the mark of prostration is present
and ‘Ghurr’ in this report in description of Ali is in the same meaning and Qaidul Ghurrul
Muhajjaleen implies their whiteness due to the effulgence of ablution.]
4
Mustadrak Hakeem, 3:138 [3:148, H. 4668]. And he has regarded it as authentic. Riyazun
Nazara, 2:177 [3/122]; Shamsul Akhbar: 39 [1/105, Chap. 7]; Usudul Ghaba 1:69 [1/84, No.
92]; Majmauz Zawaaed 9:121].
330
father.”1
And Ayesha kissed Fatima’s head and remarked: “Alas, if only I had been
the hair of your head.”2
And how people were pleased with such distressing statements of this man,
whereas Quran has declared affection of progeny of Prophet obligatory on all?
And among universally accepted principles of Islam, love and hatred for Ali (a.s.)
are signs of faith and hypocrisy; as a tradition would be mentioned regarding this.
On the basis of what is mentioned in tradition of Ghadeer, the Ummah has
consensus that Messenger of Allah (s.a.w.a.) said regarding Ali (a.s.):
“O God, love those, who love him and be inimical to those, who are inimical
to him.”
It is authentically narrated from the Prophet that: “One, who loves Ali, has
loved me and one, who is inimical to Ali, is inimical to me; and one, who has
distressed Ali, has distressed me, and one, who distressed me has distressed
God.”3
And His Eminence was informed by Jibraeel: “Fortunate is one, who is loyal
to Ali during my lifetime and after my passing away. Know that indeed,
unfortunate is one, who is inimical to Ali during my lifetime and after my passing
away.”4
How it remain concealed from this man that attributing enmity to chief of
holy progeny and wives of Prophet is an allegation and extremely bad abuse. If it
is presented for evaluation in light of Islamic justice, it can be reasoned through
statement of Messenger of Allah (s.a.w.a.) regarding his progeny that:
“None has affection for them, except the fortunate and legitimate born and
none is inimical to them, except the unfortunate and illegitimate by birth.”5
Or what is narrated through trustworthy narrators that no one would be
inimical to Ali, except whose conception is shared by Shaitan.6
Or what Hafiz Jazari Ubadah bin Samit has narrated that: “We test the
legitimacy of our children through their affection to Ali Ibne Abi Talib (a.s.); if
one of them does not show affection to him, we conclude that he is not our
issue.”
Then Hafiz Jazari writes that it is well known from ancient age that only
1
Mojamul Awsat 3/349. H. 2742; Sharhul Mawahib, 3:202 from Sharaful Moabbad, 58 [Pg.
124].
2
3
Al-Istiab, 2:461 [Part 3, Pg. 1101, No. 1855]; Zakhaaerul Uqbah 65; Al-Isabah 3:103 [2/542,
No. 5866]; Nuzhatul Majalis 2:207.
4
Riyazun Nazara 3:315 [3/167]; Al-Fusulul Muhimma, 124 [Pg. 123]; Majmauz Zawaaed
9:132; Kanzul Ummaal 6:400 [3/145, H. 36458]; Nuzhatul Majalis 2:207.
5
Riyazun Nazara 2:189 [3/136].
6
Tareekh Khateeb, 3:289 [No. 1376].
331
those born of adultery are inimical to Ali (a.s.).1
These were some improper statements from the book of Hayat Muhammad.
How numerous are books of this kind about Quran and its distortion, and
unfounded allegations on Shias!
It is amazing that Adil Zaitar regards himself excused from publicizing these
deviating statements and writes in his preface:
“I would have written a gloss on this book, if I had not felt that this would
take me beyond the ambit of a translator.”
Is it justice to inject such fatal arrows into the spirit of the religious society
and hurt sentiments by such baseless statements?
ٌ ْ َ ٌ َ َ ْ ُ َ ْ ُ َ ٰ َ ْ َّ ُ َ َ ْ َ ْ َ ْ َ َ ْ ُّ ُ َ ْ َّ َّ
‫ اﻣﻨﻮا ﻟﻬﻢ ﻋﺬاب اﻟِﻴﻢۙ( ِﰲ‬f‫ ﳛِﺒﻮن ان ﺗ ِﺸﻴﻊ اﻟﻔﺎ ِﺣﺸﺔ ِﰲ اﻟ ِﺬ‬f‫اِن اﻟ ِﺬ‬
ْٰ ْ ُّ
‫اﻟﺪﻧ َﻴﺎ َواﻻ ِﺧ َﺮ ِۃ‬
“Surely (as for) those who love that scandal should circulate
respecting those who believe, they shall have a grievous
chastisement in this world and the hereafter.”2
13. Ibne Rumi

Died: 283 A.H.
‫ﻋﺸﻖ اﻟﻨﺴﺎء دايﻧﻪ و ﲢﺮﺟﺎ‬ ‫ى‬É ‫اي ﻫﻨﺪ ﱂ اﻋﺸﻖ و ﻣﺜﲆ ﻻ‬
‫ﰱ اﻟﺼﺪر ﻳﴪح ﰱ اﻟﻔﻮاد ﳉﺎ‬ ‫ﻟﻜﻦ ﺣﱮ ﻟﻠﻮﴅ ﳐﻴﻢ‬
‫ﺳﺒﺐ اﻟﻨﺠﺎﻩ " اﻟﻌﺬاب ﻟﻤﻦ ﳒﺎ‬ ‫ﻓﻬﻮ اﻟﴪاج اﻟﻤﺴﺘﻨﲑ و " ﺑﻪ‬
‫ﰉ ﳐﺮﺟﺎ‬ß‫م اﺑﻠﻘﻴﺎﻣﻪ " ذ‬ ‫ﻛﺖ ﻟﻪ اﻟﻤﺤﺒﻪ ﱂ اﺟﺪ‬ç ‫و اذا‬
‫ﺟﻬﻼ و اﺗﺒﻊ اﻟﻄﺮﻳﻖ اﻻﻋﻮﺟﺎ‬ ‫ك ﻣﺴﺘﻘﻴﻢ ﻃﺮﻳﻘﻪ‬ç‫ﻗﻞ ﱃ ءا‬
‫و ارى ﺳﻮاﻩ ﻟﻨﺎ ﻗﺪﻳﻪ ﻣﳢﺮﺟﺎ‬ ‫ ﺟﻮﻫﺮا‬À‫و اراﻩ ﰷﻟﺘﱪ اﻟﻤﺼ‬
‫ﻋﺎل ﳏﻞ اﻟﺸﻤﺲ او ﺑﺪر اﻟﺪﺟﺎ‬ ‫و ﳏﻠﻪ " ﰻ ﻓﻀﻞ ﺑﲔ‬
‫ ﻟﺴﺎﻣﻌﻴﻪ ﳑﺠﻤﺠﺎ‬É‫م اﻟﻐﺪ‬ ‫ﻗﺎل اﻟﻨﱮ ﻟﻪ ﻣﻘﺎﻻ ﱂ ﻳﻜﻦ‬
‫ﻣﺜﲆ و اﺻﺒﺢ ابﻟﻔﺨﺎر ﻣﺘﻮﺟﺎ‬ ‫" ﻛﻨﺖ ﻣﻮﻻﻩ ﻓﺬا ﻣﻮﱃ ﻟﻪ‬
‫ﺧﻄﺒﻮا و اﻛﺮﻣﻪ ﲠﺎ اذ زوﺟﺎ‬ ‫و ﻛﺬاك اذا ﻣﻨﻊ اﻟﺒﺘﻮل ﲨﺎﻋﻪ‬
1
Ref: Asniul Mataalib, 8 [57 and 58].
2
Surah Nur 24:19
332
‫ ﻟﻘﴫ اﻟﳯﺮوان اﻟﻤﺨﺮﺟﺎ‬S‫ﻳﺒ‬ ‫و ﻟﻪ ﲺﺎﺋﺐ م ﺳﺎر ﲜﻴﺸﻪ‬
‫ﺑﻴﻀﺎء ﺗﻠﻤﻊ و ﻗﺪﻩ و اتﺟﺠﺎ‬ ‫ردت ﻋﻠﻴﻪ اﻟﺸﻤﺲ ﺑﻌﺪ ﻏﺮوﲠﺎ‬
1. O Hind, I don’t regard love for women a religion, faith and
remoteness from sin. 2. But love with relation to the successor has occupied
my heart and affected my feelings too much. 3. So, he is the illuminated lamp
through whom the saved ones get salvation. 4. And if I leave his love on
Judgment Day, I will not have any escape from my sins. 5. Tell me, should I
leave his right path due to ignorance and adopt the path of deviation? 6. And
I consider him to be the most precious gem and regard others as valueless. 7.
His position is loftier than that of all others like the position of the Sun or
full moon on a dark night. 8. The Prophet was clear regarding him on
Ghadeer day and he clearly announced without any ambiguity. 9. One,
whose master I am, this Ali is also his master and began the day with the
crown of pride on his head. 10. It must also be remembered that when
people asked for the hand of Batool, the Prophet declined. 11. He possessed
miraculous powers, which were most obvious when he routed the Kharijis in
Nahrawan. 12. After the sun set, it rose up again white and bright. 1
Abul Hasan Ali bin Abbas bin Jarih2 was well known as Ibne Rumi. He was
a prominent Shia poet and a leader of community.
His beautiful and numerous poems full of eloquence and literary expertise
are admired by all through the ages. His poetry excels the compositions of other
poets of his age.
He was an expert in different kinds of poetry. Even the most well known
poets of his time are unable to reach his level.
In his love and affection for Ahle Bayt (a.s.), he had a lofty aim through his
poetry to praise them as well as to defend their rights, which is the most obvious
fact.
In the book of Fusulul Muhimma,3 Ibne Sabbagh Maliki (d. 844 A.H.) and in
Nurul Absar,4 Shablanji have considered him to be among the poets of Imam
Hasan Askari (a.s.).
There is no doubt that he was originally from Byzantine as mentioned in a
number of places in his collection of poems with emphasis. His statement that
people of Fars are my maternal uncles and people of Rum are my paternal uncles,
1
Hint to the return of the sun for Ameerul Momineen (a.s.) upon his return from the Battle of
Naharwan; Ref: Behaarul Anwaar 4:183.
2
In Fehrist, Ibne Nadim [Pg. 190] and Tareekh Khateeb [12/23, No. 6387] and the same is
mentioned in many other books.
3
Fusulul Muhimma, 302 [Pg. 281].
4
Nurul Absar, 166 [Pg. 338].
333
imply that his mother was from Fars as is also clear from his couplets. According
to books, his mother was a religious, righteous and a kind lady.
His religious beliefs
The third century was a period when many religions and sects appeared and
there were very few, who did not express their views on religion and did not
explain their Islam in the light of other faiths. This was a common phenomenon
in the educated class.
Ibne Rumi was from such readers, he was present in those gatherings and
heard from his family members about his religious beliefs. Thus, he was a
Muslim, whose Islam was true, but he was a Shia Mutazalite, who believed in
free will and two natures. This was supposed to be the best and the most perfect
religion of his time.
It is clear that Ibne Rumi inherited Shiaism from his parents; because his
mother was from Iran, she followed the religion of Fars and was very close to
Alawites. And because his father named him as Ali, and this is the name most
liked among Shia and which extremist followers of Sunni school avoid.
As for his being Mutazalite, Ibne Rumi does not conceal it; he neither
praised it nor argued in favor of it; on the contrary he made it clear and he was
proud of it and he insisted upon it.
He was a believer in Mutazalite religion of Qadariyya1, who believe in free
will and regard God free from compulsion to punish those, who were forced to do
something.
His satirical poetry
The third century produced two poets of satire. They were the greatest
satirical poets of all times in the world of Islam: one of them being Ibne Rumi
and the other, Dibil Khuzai, who wrote satire on Caliphs, rulers and everyone:
“When I open my eyes, I open them on a large number of people, but I
don’t see anyone.”
Muarra has reconciled them in a single line and made it into proverb for one,
who spoke ill of his children:
“If days are just they would speak ill of its folks, as the days of Rumi or
Dibil.”
Date of his death
We are certain that the most correct date of his death is Wednesday, when
two days remained from Jamadiul Awwal, year 283 A.H.
His martyrdom
All agree that Rumi was poisoned to death and Qasim bin Ubaidullah or his
1
Who believe that there is no destiny and man is free to do what he likes.
334
father committed this act.1
14. Himmani Afwa2

Died: 301 A.H.
His couplets:
‫اﻟﺸﻤﺲ ﰱ م اﳊﺠﺎب‬ ‫ا÷ اﻟﺬى ردت ﻋﻠﻴﻪ‬
‫م اﻟﻤﻮاﻗﻒ و اﳊﺴﺎب‬ ‫و ا÷ اﻟﻘﺴﻴﻢ اﻟﻨﺎر ﰱ‬
ٓ
‫ﰬ ﻣﺮاتب و اﰉ‬õ É‫ﻣﻮﻻﱒ م اﻟﻐﺪ‬
“He was the son of the one, for whom the sun returned after it had set.
He was the son of the one, who would distribute Hell on the day of difficult
stations and accounting. He became their master on Ghadeer day, in spite of
the doubters and those who refused.”3
He also wrote:
‫ﻗﻠﻨﺎ ﻟﻬﻢ ﻫﻨﺎﻩ ﷲ‬ ‫ ا ﺑﻜﺮ ﻟﻪ ﻓﻀﻠﻪ‬:‫ﻗﺎﻟﻮا‬
‫ﻳﺸﺒﻪ اﻟﻌﺒﺪ ﲟﻮﻻﻩ‬ ‫ﻧﺴﻴﺘﻢ ﺧﻄﺒﻪ ﰛ و ﻫﻞ‬
‫ﰷن رﺳﻮل ﷲ ﻣﻮﻻﻩ‬ ‫ان ﻋﻠﻴﺎ ﰷن ﻣﻮﱃ ﻟﻤﻦ‬
“They said: Abu Bakr was the most excellent. We told them: May God
bless, have you forgotten the sermon of Ghadeer day? Can anyone have
doubt in his being the master? Indeed Ali is the master of one, whose master
the Messenger of Allah (s.a.w.a.) is.”4
His name Abu Husain Ali bin Muhammad bin Ja’far bin Muhammad bin
Muhammad bin Zaid bin Ali bin Husain bin Ali bin Abu Talib (a.s.) Kufi
Himmani, famous as Afwa.
Himman is a locality of Kufa attributed to Himman, a clan of Tamim tribe
and they were descendants of Himman bin Abdul Aziz bin Kaab bin Saad bin
Zaid Manat bin Tamim.
Himani was the most prominent of Iraqi jurisprudents of the first century
and a defender of school of Ahle Bayt (a.s.). He was an orator as well as a poet.
All have extolled his merits. Knowledge and wisdom is obvious from his
1
2
For the sake of following the history writers, I have mentioned this poet in this century [In Al-
Majdi, 1:85, his death is mentioned during the year 270 A.H.].
3
By this, he has extolled some members of Ahle Bayt (a.s.). Ibne Shahr Ashob has narrated
these verses in Manaqib 1:462 [2/35/-358].
4
Bayazi has mentioned these verses in Siratul Mustaqeem [2/72].
335
compositions. In addition to that he was having a great lineage.
Imam Ali Naqi (a.s.) was asked: “Who is greatest poet?” “Himani,” he
replied.
Our Sayyid, Himani, was outspoken and audacious to enemies in non-
acceptance of oppression, hardships, determination, strength of resolve, clarity of
tone, and he had inherited all these qualities from his religious ancestors and
honorable family.
Among the samples of his poems is the following:
“There is a relationship between the successor and Mustafa in which
greatnesses and praises are mentioned with pride. Those two were like the
sun of the day, which circles the constellations, then becomes still and
beautiful. 1 They have become targets of jealousy and one, who is attached to
their affection becomes a target of jealousy. Time cannot be blamed or
denied, if it conceals their rights, thus since it started, time is either
condemned or praised.”2
Perhaps by this statement, the poet alludes to the following verse of Quran:
ْ َ ْ ِ ُ ُ ُ ٰ ٰ ٓ َ ٰ َ َ َّ َ ْ ُ ُ ْ َ ْ َ
ٖ‫" ﻓﻀ ِﻠﻪ‬ ‫ام ﳛﺴﺪون اﻟﻨﺎس ﻣﺎ اﺗﯩﻬﻢ ﷲ‬
“Or do they envy the people for what Allah has given them of
His grace?”3
Regarding this verse, it is narrated that it implies the Imams from the
progeny of Muhammad.
Ibne Abil Hadeed says in Sharh Nahjul Balagha:4
“This verse was revealed about Ali and his knowledge.”
In Sawaiq,5 Ibne Hajar has narrated from Imam Muhammad Baqir (a.s.) that
he said regarding this verse:
“By God, we are those persons.”
In his Manaqib,6 Faqih Ibne Maghazili has narrated from Ibne Abbas that
this verse was revealed about the Holy Prophet (s.a.w.a.) and Ali (a.s.).
Birth and death
We are not aware of the date of birth of this poet. We only know that he
passed away in the year 301 A.H. and that his father was born in 206 A.H. during
the reign of Motamid7 - as mentioned in Murujuz Zahab1 - thus, showing that the
1
Nihayatul Arab [3/188].
2
Al-Fusulul Mukhtara, 1:19; Manaqib, Ibne Shahr Ashob, 5:21 [4/236].
3
Surah Nisa 4:54
4
Sharh Nahjul Balagha, 2:236 [7/220 Sermon 108].
5
6
Manaqib Ameerul Momineen (a.s.), Ibne Maghazali, [Pg. 267, H. 314].
7
Caliphate of Motamid was between the year 256 and 279 A.H. But the term of six in the text
in a manuscript copy of Murujuz Zahab implies that poet died in that year and not his father.
336
Sayyid lived a long life and was present during the third century from the
beginning to the end.
The poet was from the lineage of the Holy Imams (a.s.) and he held a very
esteemed position among poets and orators. He was from the Qazwini clan
famous for its accomplishment in knowledge and education and they had settled
down in Iraq.
He had very prominent ancestors, among them being Zaid, the martyr.
Now, we would like to discuss the beliefs of Shia regarding him, so that we
may expose the crimes towards him and allegations laid against him.
Zaid, the martyr and the Twelver Imamite Shia
He is of those, who never accepted persecution and injustice and he is in the
first row of the scholars of Ahle Bayt (a.s.). His possessed merits from different
aspects. He was extremely intelligent, he was a very pious and religious man. He
was a famous valiant man of his time. He was a terrific fighter; he was so vicious
on the enemies that he humiliated all of them most severely. He never accepted
any injustice. All this was with prophetic nobility and Alawite majesty, Fatimid
leadership and spirituality of Imam Husain (a.s.).
All Shia, without exception, have mentioned his righteousness and
religiosity and they think that every act, which Zaid performed, like his beneficial
confrontation, his great uprising, and calling people for approval of Aale
Muhammad (a.s.) [that is their Imam, whom Allah likes and whose Imamate He
approves], was commendable.
Traditions, which Shia attribute to Holy Prophet (s.a.w.a.) and Imams of
Ahle Bayt (a.s.) and explanation of their scholars, their praises, recitation of
elegies by their poets and independent books, the Shia scholars have written on
him, all prove this claim.
As for traditions
Among them being the statement of the Messenger of Allah (s.a.w.a.) to
Imam Husain (a.s.):
“A person named Zaid will come from your progeny. He and his
companions would pass over the heads of people on Judgment Day2 and enter
Paradise without accounting.”3
And he said: “Indeed, he would stage an uprising, would be martyred in
Kufa, would be crucified in Kinasa locality of Kufa and exhumed from the grave
and the gates of heavens would open for his soul. And folks of the heavens and
1
2
It is an allusion to the scene on Judgment Day, when people would be standing for accounting
and some people would enter Paradise without accounting.
3
Uyun Akhbar Reza, Shaykh Saduq, Chap. 25 [1/226, H. 2]; Kifayatul Athar [Pg. 304].
337
the earth would be eager to meet him.”1
Ameerul Momineen (a.s.) and his companions stood and wept at the place of
his hanging. They asked: “What made you weep?” He replied: “Indeed, he is one
of my descendants. He would be crucified here. Almighty Allah would throw
headlong into Hellfire whoever glances at his private parts.”2
Imam Muhammad Baqir (a.s.) said: “O God, strengthen my back through
Zaid.”
When Imam Ja’far Sadiq (a.s.) heard the news of his martyrdom, he
remarked:
َ
ۭ‫ا َِّان ِهلل ِ َواِﻧّ ٓﺎ ا َِﻟ ْﻴ ِﻪ ٰرﺟ ُﻌ ْﻮ َن‬
ِ
“Surely we are Allah’s and to Him we shall surely return.”3
I deem the martyrdom of my uncle in the account of Allah and for His
pleasure. Indeed, he was a nice uncle. Indeed, my uncle was a man for our world
and hereafter. By God, my uncle became a martyr like those martyred with
Messenger of Allah, Ali and Husain. By God, he passed away from the world as
a martyr.4
He also said: “Indeed, Zaid was a scholar and very truthful person. He did
not call you to himself. He only staged an uprising for Aale Muhammad (their
Imam). If he were victorious, he would have indeed called you to them and
would have been loyal. Indeed, he staged an uprising against the ruler, who had
gathered his forces against him.”5
Statements of scholars6
Refer to Shaykh Mufeed in Irshad, Shaheed Awwal in Qawaid, Allamah
Majlisi in Miratul Uqul, Shaykh Hurre Amili in the conclusion of Wasail, Shaykh
Noori in the conclusion of Mustadrak, and Shaykh Mamqani in Tanqihul Miqal.
All these scholar have consensus that Zaid was free from every kind of
blemish and believe that his call was divine and his Jihad was in the path of God.
In view of all Shia, the statement of their great scholar Shaykh Bahai, in the
treatise Ithbate Wajudul Imamul Muntazar proves this; when he writes:
“We, Imamiyah scholars have nothing, except positive views regarding Zaid
bin Ali; and this is due to the fact that we have exceeding statements from our
Imams.”
1
Uyun Akhbar Reza, Shaykh Saduq, Chap. 25 [1/227, H. 4].
2
Kitabul Malahim, Sayyid Ibne Tawus, Chap. 31, Pg. 84.
3
Surah Baqarah 2:156
4
Uyun Akhbar Reza, Shaykh Saduq [1/288, H. 6].
5
Al-Kafi, [Rauzatul Kafi, 8/264, H. 381].
6
Al-Irshad, 2/171-175; Al-Qawaid wal Fawaid, 2/207; Miratul Uqul, 14/162; Khatimatul
Wasail, 20/202, No. 511; Khatima Mustadrak, 599, Conclusion 5; Tanqihul Miqal, 1/467, No.
4442.
338
Shia poets
In his ‘Qasida Hashimiyyah’, Kumayt has included panegyrics in praise of
Zaid, his son, Husain bin Zaid and Bani Hashim. That Qasida begins as follows:
‫ ﺑﻌﺪ اﻻﺳﺎءﻩ ﻣﻘﺒﻞ‬õ‫و ﻫﻞ ﻣﺪ‬ ‫اﻻﻫﻞ ﰪ ﰱ راﻳﻪ ﻣﺘﺎﻣﻞ‬
“Would one, who is blind in opinion, ponder; would one, who has
turned away after oppressing turn back again?”
Regarding Zaid, he says:
“It is hard upon Ahmad what befell his descendants from the son of
Yusuf. Yusuf was the most wicked and filthy. If I say that he was illegitimate
born, it would not be an allegation.”1
Some senior Shia scholars have written whole books on Zaid and his
excellence; among them being:
1. Ibrahim bin Saeed bin Hilal Thaqafi (d. 238 A.H.); he has written a book
entitled Akhbare Zaid.
2. Hafiz Ahmad bin Uqdah (d. 333 A.H.); he has written a book called: Man
Ruya Akhbare Zaid wa Musnada.
3. Shaykh Saduq Abu Ja’far Qummi (d. 381 A.H.); he has written a book on
reports of Zaid.
4. Sayyid Abdul Razzaq Muqarram:2 He is a prominent scholar and researcher
of this age, who has written a large number of books on Shia religion. In
addition to that he has expertise in knowledge and precedence in nobility.
Important and extremely beneficial writings
The book of Al-Imamul Sibtul Mujtaba, and the book of Hayatul Imam asl-
Sibt Shaheed wa Maqtala, and the book As-Sayyadatus Sakina and treatises
regarding Ali Akbar, son of Imam Husain (a.s.) and book of Zaid, the martyr and
a book considering Mukhtar Ibne Abu Ubaidah Thaqafi to be sincere. It was
published with the book of Zaid. Also, a book on Abul Fazl al-Abbas Ibne
Ameerul Momineen.
Conclusion
This was Zaid and his rank and purity according to all the Shia. Thus, now I
don’t know the worth of Ibne Taymiyyah’s statement when he says:
“Rafidhis regard beyond the pale of religion, all those, who regard Zaid bin
Ali bin Husain as pious and everyone devoted to him and they testify for his
infidelity and sinfulness.”3
Sayyid Mahmud Alusi has followed the mistake of Ibne Taymiyyah in the
1
Yusuf bin Umar Thaqafi was the governor of Hisham in Iraq and he was the killer of Zaid.
2
He was born in the year 1316 A.H. and he passed away 1391 A.H.
3
339
treatise printed in the book of Al-Sunnah wash Shia,1 and written:
“The simile of Rafidhis is like Jews; they are inimical to a large number of
Fatima’s descendants; on the contrary they even abuse them: like Zaid bin Ali,
whereas he commanded a great rank in knowledge and piety.”
Qaseemi has taken this falsehood from him and repeated it in his book of Al-
Saraa Bainal Islam wal Wathniyya.
They blame Shia for this false attribution and condemn them. Is there
anyone, who would ask when Shia made such statements? And who has narrated
them? And in which books is this sentence mentioned? Whereas these points are
not found in any book or spoken verbally by someone.
Yes, they have no aim, except to defame Shia through these worthless
statements and to reduce their rank, but it has exposed their own falsehood.
Those – like this author – who write regarding some people, but does not
know anything about them. Or knows, but overlooks them completely as implied
in an Arabic proverb.2
So these defenders of the honor of Zaid think that readers are ignorant from
history of Islam and know nothing about it; and would the reality of this
statement, decorated with falsehood remain concealed from them?
Is there no one who may ask them that if Zaid, in their view and in the view
of their community, held a prominent rank in knowledge and piety, then from
which Quran and which Sunnah, the rulers of his time battled with him, slain
him, crucified him, burned him up and a took his head around the country?
Was Yusuf bin Umar Thaqafi, chief of his enemies and his killer, not from
them and their community?
Was his commander, Abbas bin Saad, not from them?
Was Hakam bin Sult, who decapitated him not from them?
Was Hajja bin Qasim, who gave the news of the killing of Zaid to Yusuf bin
Umar not from them?
Was Kharash bin Haushab, who exhumed Zaid’s body not from them?
Was Walid or Hisham bin Abdul Malik, who ordered the burning up of Zaid
not their Caliphs?
Was Zahra bin Salim, who brought the severed head of Zaid to Hisham not
from them?
Was Hisham bin Abdul Malik, who sent the severed head of Zaid and hung
his head on the gate for a night, not their Caliph?
Was it not Hisham bin Abdul Malik, who wrote to Khalid Qasri and adjured
him to pull out the tongue and cut the hands of Kumayt, the poet, for composing
1
Al-Sunnah wash Shia, 52.
2
Ref: Majmaul Amthal, 1:341, No. 1018; Sharh Nahjul Balagha, Shaykh Muhammad Abduh,
3/30-31.
340
a Qasida in praise of Zaid bin Ali, his father and Bani Hashim?
Was it not their agent in Medina, Muhammad bin Ibrahim Makhzumi, who
held gatherings in Medina for seven days and orators present in those gatherings
cursed Ali, Hasan, Husain, Zaid and their Shia?
Was Hakeem bin Awar not their poet, who wrote:
“We crucified Zaid for you on the tree trunk and we have not seen the
Mahdi who was crucified on the tree trunk and compared the foolishness of Ali
with Uthman while Uthman was better and purer than Ali.”?
This is the actual scenario; you can judge it in whatever way you like.
ُ ٰ ْ ُ َْ َ ۙ َ ُْ َْ ََ َ ُْ َ ْ َ َ ۙ َ ُْ َ ْ َ ْ َْ َ ٰ ْ ََ
¼‫ﲰﺪ ْو َن‬
ِ ‫ واﻧﺘﻢ‬n‫ وﺗﻀﺤﻜﻮن وﻻ ﺗﺒﻜﻮن‬m‫ﺚ ﺗﻌﺠﺒﻮن‬ ِ ‫اﳁِﻦ ﮬﺬا اﳊ ِﺪﻳ‬
“Do you then wonder at this announcement? And will you laugh
and not weep? While you are indulging in varieties.”1
1
Surah Najm 53:59-61
341
A survey of spurious books and writings
Since this shameful allegation to Shia regarding Zaid, the martyr is
mentioned in many ancient and modern Ahle Sunnat books, allegations, which
were the root cause of every mischief and corruption, created in people the
feeling of religious prejudice, destroyed Islamic unity, annihilated the fabric of
Muslim unity, and was against general welfare, which encouraged them to hurt
the sentiments of Shia society.
All this makes us aware that we should explain some of present allegations
in Ahle Sunnat books so that the reader may become aware how they hurt the
sentiments of Shia, and evaluate their scholarly truthfulness and honesty.
Also, scholastic theologians have indentified different beliefs and
viewpoints; exegesists are aware of the interpolated verses; for the jurist, it is
clear, which divine laws have become playthings for followers of lust; tradition
experts know well, which tradition they have wasted from Sunnah of Prophet; for
scholars of morals sciences, it is clear how they initiated practices, which cause a
human being to become so debased.
َ‫ﻚ( َو َﻣ ٓﺎ َا ْﻧﺖ‬ َ َ َ ْ ْ ُ َ َّ ٍ َ ٰ ّ ُ َ ٰ ْ ُ ْ ُ َ ْ َّ َ ْ َ َ ْ َ َ
ۚ ‫ﲁ اﻳﺔ ﻣﺎ ﺗ ِﺒﻌﻮا ِﻗﺒﻠﺘ‬ ِ ‫ اوا اﻟﻜِﺘﺐ ِﺑ‬f‫ اﺗﻴﺖ اﻟ ِﺬ‬oِٕ ‫وﻟ‬
ۗ َ َ
َ ‫ ّاﺗ َﺒ ْﻌ‬o‫ﺑ َﺘﺎﺑ ــﻊٍ ِﻗ ْﺒﻠَ َﳤُ ْﻢ( َو َﻣﺎ َﺑ ْﻌ ُﻀ ُﻬ ْﻢ ﺑ َﺘﺎﺑ ــﻊٍ ِﻗ ْﺒﻠﺔ َﺑ ْﻌ ٍﺾ( َوﻟ‬
َ َ َ
‫ﺖ ا ْﮬ َﻮا َء ُﮬ ْﻢ‬ ِ ِٕ ۭ
ٰ َّ ً ِ َ َّ ِ ْ ْ
ۚ
ۗ
ِ ِ
ۘ ‫ﲔ‬
p ْ ّ
َ ‫" اﻟ ِﻌﻠ ِﻢۙ( اِﻧﻚ اِذا ﻟ ِﻤ َﻦ اﻟﻈ ِﻠـ ِﻤ‬ َ َ َ
َ ِ ‫" ﺑﻌ ِﺪ ﻣﺎ ﺟﺎ َءك‬ ْ َ ْۢ ِّ
“And even if you bring to those who have been given the Book
every sign they would not follow your Qibla, nor can you be a
follower of their Qibla, neither are they the followers of each
other’s Qibla, and if you follow their desires after the knowledge
that has come to you, then you shall most surely be among the
unjust.”1
1. Iqdul Fareed2
In the beginning, the reader regards this as a literary and not a religious book
and finds it pure and unblemished; but when he reads issues related to religion,
he concludes how foolish and ignorant the author is and how much he is used to
lying and sinfulness.
1
Surah Baqarah 2:145
2
Written by Shahabuddin bin Abde Rabbe Maliki (d. 328 A.H.).
342
Some of his statements and their criticism
1. Statement One
He says:1 “Shia are the Jews of this Ummah, because just as Jews are aloof
from Christians, Shia are also aloof from Islam and they are inimical to it.”
Reply to Statement One
How can the reader accept this distressing and painful statement, whereas it
is mentioned in the Holy Quran:
ۭ/‫ﱪﻳَّ ِﺔ‬ َ ‫ﲑ ْاﻟ‬
ُ ْ ‫ﱒ َﺧ‬
ْ ُ َ ٰۗ ُ ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ
ِ ‫ﺖۙ( اوﻟ ِٕﯩﻚ‬
ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼﻠِﺤ‬f‫اِن اﻟ ِﺬ‬
of men.”2
It is narrated from the Messenger of Allah (s.a.w.a.) regarding this verse
that:
“You (Ali) and your Shia are ‘the best of men’.”
How can he accept this whereas the Messenger of Allah (s.a.w.a.) said in
report addressed to Ali (a.s.): “You and your Shia would be in Paradise.”?3
He also said: “On Judgment Day, people would be summoned by their
names and names of their mothers, except he (Ali) and his Shia. They would be
called by their name and names of their fathers, because they are of legitimate
birth.”4
He also remarked: “O Ali, indeed, Almighty Allah has given salvation to
you, your progeny, descendants, family, Shia and friends of your Shia.”5
He also said: “O Ali, very soon you would meet Allah, while you and your
Shia would be satisfied with God and He would also be satisfied with you all.”6
He has also declared: “You would be the first to enter Paradise and your
Shia would be seated on pulpits of effulgence; they would be bright-faced around
me. I would intercede for them and tomorrow on Judgment Day they would be
my neighbors in Paradise.”7
He said: “I am the tree, Fatima is its branch, Ali is its pollen, Hasan and
Husain its fruits and the Shia, its leaves. This tree is rooted in the Adn Paradise
and its other parts are in other parts of Paradise.”
He said: “Indeed, on Judgment Day Ali and his Shia would be successful.”8
1
2
Surah Bayyinah 98:7
3
4
5
Sawaiq, 96, 139, 140 [161, 232 & 235].
6
Nihaya, Ibne Asir, 3:276 [4/106].
7
Majmauz Zawaaed, 9:131; Kifayatut Talib, 135 [Pg. 265, Chap. 62].
8
Tadkiratus Sibt, 31 [Pg. 54].
343
He said in a sermon: “O people, one who harbors enmity to us, Ahle Bayt,
on Judgment Day, Almighty Allah would raise him as a Jew. When my Ummah
was in the stage of clay (before assuming their forms in the ethereal sphere)1 they
were bestowed a physical form for me and the standard bearers passed by me and
at that time I prayed for salvation of Ali and his Shia.”2
He said: “My intercession is especially for those from my Ummah, who
were devoted my Ahle Bayt and they are my Shia.”3
2. Statement Two
He says: “The calamity of the Shia is same as the calamity of Jews; Jews
say: Rulership is restricted to the progeny of Dawood (a.s.). Shia also say that
rulership is only for the progeny of Abu Talib.”
Reply to Statement Two
If this statement forebodes ill for the Shia, this prophecy is aimed at one [the
Messenger of Allah (s.a.w.a.)] who through this authentic, definite, widely
narrated tradition, appointed the progeny of Ali (a.s.) as his successors:
“Indeed, I leave among you two weighty things or two successors: if you
remain attached to them after me, you will never be deviated; they are the Book
of Allah and my Ahle Bayt. These two would not separate till they arrive to me at
the Cistern of Kauthar.”
The author of Sawaiqul Mohriqa4 has narrated this tradition from twenty
odd companions. The Prophet, who made truth evident, has clearly mentioned
this in his sermon among his companions, who numbered more than a hundred
thousand people, and in that huge gathering, he declared the Caliphate of his pure
Ahle Bayt, led by Ali (a.s.), who is their progenitor and chief.
In Sharh Mawahib5, Imam Zarqani Maliki has narrated from Allamah
Samhudi that:
“This traditional report shows that in every period of time, till Judgment
Day, a person from the family of Prophet, who is eligible for leadership of
community, exists; so that encouragement present in this report, for following
him and attachment to him is directed. Just as the Holy Quran is also as such [that
till Judgment Day it is worth being attached to]; from this aspect, they are
security for the folks of the earth; and if they had not been there, the folks of the
earth would have been destroyed.
1
Perhaps it hints at the fact that every group sees its Imam and one, who is the standard bearer;
as would be there on Judgment Day. “(Remember) the day when We will call every people
with their Imam; then whoever is given his book in his right hand, these shall read their
book; and they shall not be dealt with a whit unjustly.” (Surah Isra 17:71).
2
Majmauz Zawaaed, 9:172.
3
Tareekh Khateeb, 2:146.
4
5
Sharh Mawahib, 7:8.
344
Now, after hearing these statements of the Prophet who cannot follow the
progeny of Ali and not regard them as guides on the path of God? Or would they
follow others and go astray from the path of God? It can be like that! Never, by
Allah!
َُ َ َ َ َ َ َّ ُ ٰ ْ َ َ َّ
Ñ‫اﻟﺴ ِﺒ ْﻴﻞ ا ِّﻣﺎ ﺷﺎﻛ ًِﺮا ّوا ِّﻣﺎ ﻛﻔ ْﻮ ًرا‬ ‫اِان ﻫﺪﻳﻨﻪ‬
“Surely We have shown him the way: he may be thankful or
unthankful.”1
In spite of this statement of Prophet, what is the crime of Shia?
“One, who likes to live a life like me and die like me, and to settle in eternal
Garden, which Almighty Allah has planted, then he should be devoted to Ali
after me and also be devoted to his followers; and after me, he should follow my
Ahle Bayt, because they are my descendants and they are created from my
essence; and my understanding and knowledge is given to them. Then, woe be on
those people of my Ummah, who deny their excellence and who cut off their
connection with me. Almighty Allah would not allow my intercession for these
people.”2
We say: Amen; and blessings of God on one, who says: Amen.
With attention to the statement of Messenger of Allah (s.a.w.a.):
“The simile of me and my Ahle Bayt is that of the Ark of Nuh (a.s.).
Whoever boarded it, was saved and whoever abandoned it, was drowned.”3
Now, which objection can be laid on the belief of Shia?
How can the Shia not regard the Ahle Bayt as Caliphs, who are like Holy
Prophet (s.a.w.a.) in the Ummah? And how can their position in affection for
Ahle Bayt (a.s.) be regarded as position of Jews? Who are the targets of this
painful and harmful statement?
Was the following statement of the Prophet not noticed by Ibne Abde
Rabbe? That:
“Star are security for the folks of the earth and my Ahle Bayt are prevention
of discord in my Ummah. So, whoever opposes them, discord would develop
among them and they would be from the party of Iblees.”4
O God, You know that such is not the case [this statement of Prophet was
not unnoticed by Ibne Abde Rabbe] on the contrary the heart of this severe
enemy is sealed.
1
Surah Insan 76:3
2
The following authors have narrated this tradition: Abu Nuaim, Hilya, 1:86 [No, 4]; Tibrani,
[Mojamul Kabeer, 5/194, H. 5067]; Rafai, according to the sequence of Jamaul Jawame,
6:217 [Kanzul Ummaal, 12/103, H. 34198].
3
Khateeb Baghdadi has narrated this tradition in his Taareekh, 12:91 [No. 6507]; and Hakeem
in his Mustadrak, 3:151 [3/163, H. 4720] and he has deemed this tradition authentic.
4
Hakeem his narrated this tradition in his Mustadrak, 3:149 [3/162, H. 4715] and has deemed
it authentic.
345
Then how can one not be attached to Ahle Bayt, who are stars of guidance
and stars of security for human beings from deviation, discord and disunity?
What is the excuse of those, who have ignored them?
Selection of this noble family by Almighty Allah is done only after their
obtaining all precedences necessary to gain the rank of absolute mastership
(Wilayat), and necessary skills for administering the affairs in every time period;
to whom leadership of human beings and seat of rulership is entrusted.
But opponents of Ahle Bayt, or those jealous to them, or who those greedy
for rulership, seized Caliphate and leadership from them and appointed others in
their place.
Rulership and leadership among the Shia, as this unaware man thinks, is not
temporal rulership, on the contrary, it is divine vicegerency.
Shobi has also clarified this point on the basis of the statement of Ibne
Taymiyyah in Minhaj,1 and he says:
“The calamity of Shia is same as calamity of Jews. Jews say: Rulership is
restricted to the progeny of Dawood (a.s.). Shia also say that rulership (Imamate)
is only for the progeny of Ali.”
3. Statement Three
He says: “Jews delay the Maghrib Prayer, till stars become visible and the
Shia also do this.”
Reply to Statement Three
In the beginning, it is necessary to first ask the Jews whether they are aware
of this issue?! And whether they basically know about these matters, which are
being attributed to them?
I don’t know whether this man has written this statement on the basis of Shia
jurisprudence and traditions of our Imams. It is mentioned in traditions from
Imam Ja’far Sadiq (a.s.) that:
“I am immune from one, who deliberately delays the Maghrib Prayer till
stars become visible.”2
He was asked: “People of Iraq delay the Maghrib Prayer till the stars
appear?”
Imam (a.s.) replied: “This is the practice of Abul Khattab, the enemy of
God.”3
Why does this man issue false statements? Perhaps he is prone to issue
condemnation even before referring, which is against honesty and rules of
1
2
Ref: Wasailush Shia, 4/176-177 and 87; Jawahirul Kalam, 7/151; Riyazul Masail, 3/64;
Farhang Fiqhe Farsi, 1/499.
3
Ref: Man Laa Yahzarahul Faqih [1/220, H. 661]; Tahzeeb, Shaykhut Taifa, [2/133, 100,
102].
346
research.
Perhaps this matter of delaying the Maghrib Prayer came to his notice
regarding the deviated Khattabiya sect and he wrongly attributed it to the Shia.
All Shia, without exception, have declared this sect to be deviated and
apostates, and traditional reports of Shia Imams have rebutted the assertions of
this group.
So, to attribute these doubts to the Shia while they and their Imams have
declared immunity from them, is an unfounded allegation.
4. Statement Four
He says: “Jews do not accept three divorces and same is the case about
Shia.”
Reply to Statement Four
Shia do not accept anything, but commands of Quran; and the Holy Quran
says:
َٔ ْ ُ َ ُ ّ َ َ َ ۗ َ ْ ٌ ْ َ ْ َٔ ٌ َ َ َ ُ َ َّ
‫ﲂ ا ْن‬ ‫ﺎن ◌ وﻻ ﳛِﻞ ﻟ‬ٍ ‫ﴪﱖ ِاب ِٕﺣﺴ‬ِ ‫وف او ﺗ‬ ٍ ‫اﻟﻄﻼق َﻣ ّﺮات ِن ◌ ۖ ﻓ ِٕﺎ ْﻣ َﺴﺎك ِﲟ َ ْﻌ ُﺮ‬
ْ َ َ ّ َ ُ ُ َ ُ َ ّ َٔ َ َ َ ْ َٔ َ ّ ً ْ َ َ ّ ُ ُ ُ ْ َ ٓ َ ّ ُ ُ ٔ ْ َ
‫ﷲ ◌ ۖ ﻓ ِٕﺎ ْن ِﺧﻔ ُﺘ ْﻢ‬
ِ ‫ﺗﺎﺧﺬوا ِﳑﺎ اﺗﻴﺘﻤﻮﻫﻦ ﺷﻴﺌﺎ ِٕاﻻ ان ﳜﺎﻓﺎ اﻻ ﻳ ِﻘامي ﺣﺪود‬
َ َ َ ّ ُ ُ ُ َ ْ ۗ ْ َ َ ْ َ َ ْ َ َ َ َ ُ َ َ َ ّ َ ُ ُ َ ُ َ ّ َٔ
‫ﷲ ﻓﻼ‬ ِ ‫ﳱﻤﺎ ِﻓامي اﻓﺘﺪت ِﺑ ِﻪ ◌ ِﺗﻠﻚ ﺣﺪود‬ ِ ‫ﷲ ﻓﻼ ﺟﻨﺎح ﻋﻠ‬ ِ ‫اﻻ ﻳ ِﻘامي ﺣﺪود‬
ََ ّ َ َ َ ُ ٔ َ
ّ ُ ُ َ ٰ َ َّ َ ُ ُ ّ َ َ َ ْ َ َ َ ُ َ ْ َ
‫﴾ ﻓ ِٕﺎ ْن َﻃﻠﻘ َﻬﺎ‬٢٢٩﴿ ‫ﻮن‬ َ ‫اﻟﻈﺎﻟ ُِﻤ‬ ‫ﷲ ﻓﺎوﻟ ِﺌﻚ ﱒ‬ ِ ‫ﺗﻌﺘﺪوﻫﺎ ۚ◌ و" ﻳﺘﻌﺪ ﺣﺪود‬
ُ َ ْ َ ً ْ َ َ ْ َ ٰ َّ َ ُ ْ َ ْ ِ ُ َ ُّ َ َ َ
‫ﲑﻩ‬ ‫ ﺗﻨﻜِﺢ زوﺟﺎ ﻏ‬f ‫ﻓﻼ ﲢِﻞ ﻟﻪ " ﺑﻌﺪ‬
“Divorce may be (pronounced) twice, then keep (them) in good
fellowship or let (them) go with kindness; and it is not lawful for
you to take any part of what you have given them, unless both
fear that they cannot keep within the limits of Allah; then if you
fear that they cannot keep within the limits of Allah, there is no
blame on them for what she gives up to become free thereby.
These are the limits of Allah, so do not exceed them and
whoever exceeds the limits of Allah these it is that are the
unjust. So if he divorces her she shall not be lawful to him
afterwards until she marries another husband.”1
It is obvious that realization of the number two or three, Firstly: is in the
instance that the divorce should be repeated from outside. And secondly: between
two divorces, reconciliation or marriage should intervene. If not, it cannot be said
about a woman, who has been divorced twice in one sitting that she is divorced;
its example is that if a person gives two dirhams to someone, it is said that he
gave two dirhams and not that he gave dirhams two times. Every sane person
1
Surah Baqarah 2:229-230
347
understands this point well.
Another point is: Even though the preceding and following part of the verse
is predicate, but it is having the meaning of imperative; like the verse:
‫ﲔ‬ ْ َ‫ﺿ ْﻌ َﻦ َا ْو َﻻ َد ُﮬ َّﻦ َﺣ ْﻮ َﻟ ْﲔ َﰷﻣﻠ‬Éْ ُ ‫ت‬
ُ ‫َو ْاﻟ َﻮاﻟ ِٰﺪ‬
ِ ِ ِ ِ
“And the mothers should suckle their children for two whole
years.”1
And the verse:
ۗ ْ ُ ُ َ َ ٰ َ َّ ُ ْ َ َ ْ َّ َ َ َ ُ ٰ َّ َ ُ ْ َ
‫واﻟﻤﻄﻠﻘﺖ ﻳﱰﺑﺼﻦ ِابﻧﻔ ِﺴ ِﻬﻦ ﺛﻠﺜﺔ ﻗﺮو ٍء‬
“And the divorced women should keep themselves in waiting for
three courses.”2
And the tradition of the Prophet: “Prayer is in units of two and Tasha-hud is
recited in every two units, and it should be performed with attention and
sincerity.”3
Now, if the verse under discussion is predicate [and its meaning is that
always externally the divorce is two times and…] then it should not be that
externally the opposite of this should be seen, whereas we see that externally
many a times, men divorce their wives one time. Thus, Shia regard three divorces
as one on the basis of the Holy Quran.
In Ahkamul Quran4 by Abu Bakr Jassas Hanafi this issue is further
explained and this verdict is much narrated from Shia Imams and the only Shafei
has opposed this issue, as Abu Bakr Jassas has refuted his view in detail in his
book of Ahkamul Quran.5
Imam Iraqi says in the book of Tarahus Tasweeb:6
“Malik, Awzai, Abu Hanifah, Laith are those, who have regarded combining
of three divorces as heresy. Dawood and other Zahiriya also believe this.”
Abu Bakr Jassas says in Ahkamul Quran:7
“Hajjaj bin Artat often said that pronouncing three divorces in a single
sitting is of no value. Muhammad bin Ishaq also often said that repetition of three
divorces in a single sitting is regarded as one divorce.”
These are the verdicts of Shia; and if this verdict is the cause of similarity of
Shia to Jews, then jurists and Imams of Ahle Sunnat are also similar to Shia. But
Andulusi has protected the honor of his companions and has only compared Shia
1
Surah Baqarah 2:233
2
Surah Baqarah 2:228
3
Musnad Ahmad, 1/211; although the wording is slightly different.
4
Ahkamul Quran, 1:447 [1/378].
5
6
Tarahut Tasreeb, 7:93.
7
Ahkamul Quran 4:459 [1/388].
348
to Jews; and he is not without one of the two conditions: either he is ignorant of
jurisprudence of his own sect and has no awareness of this verdict or that he is
aware of it, but he has intentionally issued a false statement.
In this issue, every view other than the view of Shia, which you read or hear
is definitely heretical, which appeared after the passing away of Prophet and
opposed to Quran and Sunnah. They are additions made by personal desires,
which some people liked, and which Umar bin Khattab authorized.
This issue is mentioned in the authentic traditional report, which Muslim has
mentioned in his Saheeh, 1 Abu Dawood in his Sunan2 and Musnad.3 It is narrated
from Ibne Abbas that he said:
“Three divorces in one sitting during the periods of Messenger of Allah
(s.a.w.a.) and Abu Bakr, and for two years during the Caliphate of Umar was
regarded as one divorce, till Umar bin Khattab said: Verily people have begun to
hasten in a matter, in which they are required to observe respite. So if we had
imposed this upon them, and he imposed it upon them.”
Muslim4 and Abu Dawood5 have narrated through their chains from his
father that Abu Sahba asked Ibne Abbas:
“Do you know that during the periods of Prophet and Abu Bakr, and three
years of Caliphate of Umar, three divorces in one sitting was regarded as one
divorce?”
“Yes,” replied Ibne Abbas.
Muslim6 has narrated through another chain that Abu Sahba said to Ibne
Abbas:
“O Ibne Abbas, enlighten us with your information whether three divorces
(pronounced at one and the same time) were not treated as one during the lifetime
of Allah’s Messenger (s.a.w.a.) and Abu Bakr?”
He replied: “It was in fact so, but when during the caliphate of Umar, people
began to pronounce divorce frequently, he allowed them to do so (to treat
pronouncements of three divorces in a single breath as one).”
Commentators have mentioned contradictory viewpoints and expressed
weak justifications regarding this issue and all reports of which are remote from
knowledge, wisdom and Arabic language.
Qastalani7 has regarded this from the difficult traditions - and by my life, it
is very difficult! – and in this instance, it is not possible to explain in detail.
1
Saheeh Muslim, 1:574 [3/276, H. 15, Kitabut Talaq].
2
Sonan Abu Dawood, 1/344 [2/261, H. 2199].
3
Musnad Ahmad, 1:314 [1/517, H. 2870].
4
Saheeh Muslim, [3:277, H. 16, Kitabut Talaq].
5
Sonan Abu Dawood, [2/261, H. 2200].
6
Saheeh Muslim, [3:277, H. 17, Kitabut Talaq].
7
Irshadus Sari, [12/16 & 18].
349
5. Statement Five
He says: “According to the belief of Jews, women do not have waiting
period, Shia also do not have waiting period.”
Reply to Statement Five
Shia regard it obligatory for women to observe the waiting period as
legislated by Quran and Sunnah and it is that if the divorcee women get menses,
they should observe a waiting period of three menstrual cycles; and if they don’t
get menses, they should observe waiting period for three months. And the waiting
period of pregnant women end at the delivery.
َ ْ َ َ ْ َ َّ ْ َ َّ ُ ُ َ َ َ ْ َ ْ ُ َ ُ َ
‫ﲪﻠ ُﻬ َّﻦ‬ ‫ﺎل اﺟﻠﻬﻦ ان ﻳﻀﻌﻦ‬ ِ ‫واوﻻت اﻻﲪ‬
“Their prescribed time is that they lay down their burden…”1
Waiting period for widows is four months and ten days, if they are not
pregnant, otherwise from the aspect of reconciliation of two verses, they observe
longer of the two periods: waiting period of widow and delivery. If divorced
slave girls get menses, they should observe waiting period of two menstrual
cycles; and if they do not get menses, they should observe a waiting period of one
month and a half.
If the husband of the slave girl dies while she is not pregnant: her waiting
period would be two months and five days and if she is pregnant, she would wait
for whichever is longer: delivery or waiting period. A slave mother, in the
instance of the death of her master, whose child she carried, is four months and
ten days; and the Mutah wife after having intercourse and after completion of the
fixed duration or if the husband separates from her; her waiting period is two
menses if she is getting menses and other than that it is forty-five days.
If the woman in Fixed-time marriage (Mutah) is not pregnant when the
husband dies, or she did not have intercourse with him, she has to observe a
waiting period of four months and ten days. If she is pregnant she has observe the
longer of the two periods: delivery or four months and ten days.
If the woman in Fixed-time marriage (Mutah) is a slave, and her husband
dies while she is not pregnant, she has to observe a waiting period of two months
and five days.
These are the rules of waiting period among Shia mentioned in all books of
Shia jurisprudence.
Now, it should be asked whether this man has seen such a fabricated
attribution in any Shia book? The Almighty Allah is a witness that it is not so.
In most instances, his conduct is such that he bewilders people through big
lies and does not exercise any restrain in this.
1
Surah Talaq 65:4
350
6. Statement Six
He says: “Jews regard shedding the blood of every Muslim lawful and Shia
are also as such.”
Reply to Statement Six
Has this man gained access to any Shia source, which states this?
Shia is one, who recites the Quran night and day and he is confident that its
verses are divine revelation and were revealed on the Prophet from Almighty
Allah; and in those verses, it is mentioned that one, who eliminates a believer is
condemned to Hell forever. Also the verses of retaliation are mentioned therein.
In addition, Holy Prophet (s.a.w.a.) and Shia Imams issued numerous
statements prohibiting killing of believers. They mentioned its repercussions and
also explained its retaliation and blood monies. Chapters on retaliation and blood
monies are invariably found in books of Shia.
In spite of all this, you will become certain that these shameful attributions
and allegations have no basis, except a cheap imagination due to severe enmity
and foolish prejudice.
7. Statement Seven
He says: “Jews interpolated the Taurat and Shia have also interpolated the
Quran.”
Reply to Statement Seven
The sole point of reference of the Shia in exegesis and interpretation of
Quran and in every law and teaching, are reliable traditions, which have reached
us from the Holy Prophet (s.a.w.a.) and Ahle Bayt (a.s.). It is definite that the
people of a house are most aware of what is there in the house and traditions of
those persons are neither illogical nor do they have any contradiction with the
established fundamentals of religion; neither are they taken from Qatada or
Zahhak or Siddi and their like, who interpreted the Quran according to personal
views and they are remote from the source of prophetic wisdom.
If you want you become familiar with distortion of statements and reversing
facts, you should refer to books and commentaries of Ahle Sunnat to become
aware of lifeless justifications, illogical, futile, imaginative causes, degraded
viewpoints and denial of established principles of religion and judge for yourself,
which sect is more resembling the Jews; and sufficient for you would be
examples from Minhajus Sunnah of Ibne Taymiyyah and other books, which
shall be mentioned.
8. Statement Eight
He says: “Jews were inimical to Jibraeel and they said: Jibraeel is our
enemy from among the angels. The Shia are also as such and they say: ‘Jibraeel
made a mistake while getting divine revelation and instead of giving them to Ali
351
Ibne Abi Talib (a.s.), delivered it to Muhammad.’”
Reply to Statement Eight
Perhaps he expected the Ummah to become extinct and that days would
erase its effects and no defense would remain for it. He says something and does
not think that time would bring forward someone, who would read the following
statement of Almighty Allah in Quran:
ٌ ُ َ َّ َ َ ٰ ْ َ َ ْ ْ َ ُ ُ َ َ ٰ َ َ ّ ًّ ُ َ َ َ ْ َ
‫ﷲ َﻋﺪ ّو‬ ِ ‫" ﰷن ﻋﺪوا ِهلل ِ وﻣﻠ ۗ ِٕﯩﻜ ِﺘﻪٖ ورﺳ ِﻠﻪٖ و ِﺟ‬
‫ﱪﻳﻞ و ِﻣﻴﻜﯩﻞ ﻓ ِﺎن‬
xfَ ْ ‫ِّﻟ ْﻠ ٰﻜ ِﻔﺮ‬
ِ
“Whoever is the enemy of Allah and His angels and His apostles
and Jibraeel and Mikaeel, so surely Allah is the enemy of the
unbelievers.”1
How he can be inimical to Jibraeel?
At what time did the Shia began to doubt the prophethood of Muhammad or
began to believe in prophethood of Ameerul Momineen (a.s.)? That they should
say that Jibraeel made a mistake. The Shia, who recite the following verses day
and night:
ُ ُ ُّ ْ َ ْ ْ َ َ ْ َ ٌ ْ ُ َ َّ ٌ َّ َ ُ َ َ
‫وﻣﺎ ﳏﻤﺪ اِﻻ رﺳﻮلۚ( ﻗﺪ ﺧﻠﺖ ِ" ﻗﺒﻠِ ِﻪ اﻟﺮﺳﻞ‬
“And Muhammad is no more than an apostle; the apostles have
already passed away before him.”2
َّ َ َ َ َ
َ ّ ٖ ‫اﻟﻨـﺒ‬ َ ْ ُ َّ ٰ َ ْ ُ َ ّ ْ ّ َ َ ٓ َ َ ٌ َّ َ ُ َ َ َ
‫ﲔ‬ ِ ‫ﻢ‬‫ﺎﺗ‬ ‫ﺧ‬‫و‬ ِ
‫ﷲ‬ ‫ل‬ ‫ﻣﺎ ﰷن ﳏﻤﺪ اﺑﺎ اﺣ ٍﺪ ِ" ِرﺟﺎﻟِﲂ وﻟﻜ ِْﻦ رﺳﻮ‬
“Muhammad is not the father of any of your men, but he is the
Apostle of Allah and the Last of the prophets.”3
َ ْ ُّ َ ْ َ ُ َّ َّ َ ُ ٰ َ َ ّ ُ َ ْ ُ َ ٰ َ
‫" ّر ِّ ِﲠ ْﻢ‬ِ ‫واﻣﻨﻮا ِﲟﺎ ِ ل ﳏﻤ ٍﺪ وﻫﻮاﳊﻖ‬
“And believe in what has been revealed to Muhammad, and it is
the very truth from their Lord.”4
ُ َ ٌَ ُ
ِ‫ﳏ َ ّﻤﺪ ّر ُﺳ ْﻮل ﷲ‬
“Muhammad is the Apostle of Allah.”5
ُ َ ٓٗ ُ ْ ْ
‫اﲰﻪ ا ْﲪَﺪ‬ ْۢ ِ ْ‫ ُﺳ ْﻮ ٍل َّاي ِﰏ‬õَ ِ ‫ﴩا‬
‫" َﺑ ْﻌ ِﺪي‬ ۢ ً ّ ِ ‫َو ُﻣ َﺒ‬
“And giving the good news of an Apostle who will come after
1
Surah Baqarah 2:98
2
3
Surah Ahzab 33:40
4
Surah Muhammad 47:2
5
Surah Fath 48:29
352
me, his name being Ahmad.”1
…have doubt in the prophethood of Muhammad? And how can Shia, who in
every obligatory and recommended prayer, in Adhan and Iqamah and in
numerous supplications received from their Imams which testify for prophethood
of Holy Prophet (s.a.w.a.), believe that Jibraeel made a mistake in delivering
divine revelation?
Shia books of jurisprudence, traditions, scholasticism, beliefs and sects are
testimonies to this.
As mentioned in this allegation, is it basically possible that Allah, the
Mighty and the High sent Imam Ali (a.s.) as a Prophet, but only because Jibraeel
delivered the revelation to Muhammad, He accepted and authorized it? [and
prophethood was transferred from Ali to Muhammad only because of the mistake
of Jibraeel?].
Is it possible for even a foolish person to say this? What to say about the
Shia, who are prominent personalities:
ً َ ْ ُ َ َ َ ْ ۗ َُٓ ََ
z‫ﺎل ٰﻫ ٔﻮﻻ ِء اﻟﻘ ْﻮ ِم ﻻ ﻳَﲀد ْو َن ﻳَﻔﻘ ُﻬ ْﻮ َن َﺣ ِﺪ ْﻳﺜﺎ‬
ِ ‫ﳁ‬
“But what is the matter with these people that they do not make
approach to understanding what is told (them)?”2
Most amazing is that the author of Misrul Yaum wa Aalimha, has in
refutation of Shia, repeated this worthless statement in his book and caused pain
to the Shia.
ٰ ْ َ َ ُ ٰ َ َ َ َّ َ َ ُ ِ ٔ ْ ُ َّ ْ َ َ ْ َ َ َّ َّ ُ َ َ َ
µ‫ﱰدى‬ ‫ﻓﻼ ﻳﺼﺪﻧﻚ ﻋﳯﺎ " ﻻ " ِﲠﺎ واﺗﺒﻊ ﻫﻮﯨﻪ ﻓ‬
“Therefore let not him who believes not in it and follows his low
desires turn you away from it so that you should perish.”3
9. Statement Nine
He says: “Jews do not consume the meat of a slaughtered camel and Shia
are also as such.”
Reply to Statement Nine
Read the following statement and laugh; or read it and weep.
If you are in search of shamelessness and illogical exaggeration, you should
read the statements of this author. If you don’t know how a liar lies, and how a
dishonest man attributes false statements to others in his books, Andulusi would
inform of all this.
If I only knew, what is the sin of the slaughtered camel that it should be
removed from the command of slaughtered animals? Or what precedence this
1
Surah Saff 61:6
2
Surah Nisa 4:78
3
Surah Taha 20:16
353
animal has with Shia that they should refrain from its slaughter?
I am unaware of this [neither I found any fault of this animal nor
excellence], and perhaps the fabricator of this report should be pursued in
progressive philosophy for this unlawful attribution. The final statement
regarding these degraded acts is found in the whole world.
Funny statement
10. Statement Ten
He says: Abu Uthman Amr bin Bahr Jahiz says:
“A chief trader told me: A bad mannered old man accompanied us on a
journey on ship and whenever Shia was mentioned to him, he became infuriated
and his complexion changed. One day I asked him: May God forgive you, what
harm has come to you from Shia? As I see that whenever they are mentioned, you
become infuriated and your face becomes aggrieved? The old man replied: Only
the Arabic letter of ‘sh’ [sheen] in their name distresses me. As it stands for: Shar
(mischief), Shum (evil), Shaitan, Shaghab (mischief), Shiqa (misfortune), Shifar
(defect), Sharar (sparks), Shayn (evil), Shok (thorn), Shikwa (complain), Shuhra
(degradation), Shatam (abuse), Shoh (miserliness).”
Abu Uthman says: “After this statement, no basis remains for validity of
Shia religion.”
Reply to Statement Ten
It is amazing that even though this old man cannot find any defect in the
Shia themselves, he invents the excuse of negative terms which begin with ‘sh’.
If this method becomes the standard to judge good and bad, there are many
names from ‘sh’ which are holy: as it is mentioned in a verse of the Holy Quran:
ۘ ‫ ِﻫ ْﻴ َﻢ‬õٰ ْ ‫" ِﺷ ْﻴ َﻌ ِﺘﻪٖ َ ِﻻ‬
{ ْ ِ ‫َوا َِّن‬
“And most surely Ibrahim followed his way.”1
And other verses where the term of Shia is used.2
More foolish than that old man is Abu Uthman, who thinks that after this
worthless statement, there remains no basis for the Shia. As if [with this illogical
statement] he has struck lightning on the Shia or brought down a mountain upon
their heads and destroyed them; or has provided a solid argument against them
and exposed them. But he does not understand that the old man has exposed his
own defect with these statements and has himself brought proof against himself.
Abu Uthman followed him blindly and Ibne Abde Rabbe also supported
them and quoted his statement in his book.
It should be asked whether this old nasty man not approves of the ‘sh’ words
1
Surah Saffat 37:83
2
Surah Qasas 28:15.
354
like Shariah, Shams (sun), Shuruq (lights), Shua (rays), Shahad (honey), Shafat
(intercession), Sharaf (nobility), Shabab (youth), Shukr (thankfulness), Shahamat
(glory), Shuja-at (valor), Shafaq (morning light)? Whereas these terms are also,
like the term of Shia, mentioned in the Holy Quran many times.
How do find this old liar, who sees the letter of ‘Sheen’ only in the word of
‘Shar’ and not in other words? Perhaps he is squint eyed and that is why he has
not seen terms weak in his eyes.
Is it within the capacity of the Shia, that like this old man to say that they are
aloof from Sunnis due to following words from ‘s’? Like: Sam (death), Saam
(grief), Sa-ar (severe hunger), Saqar (Hell), Sabi (captivity), Suqum (disease),
Samm (poison), Sawat (wantonness, unchastity, genitals), Saham (arrow), Sahu
(mistake), Sartan (cancer), Safah (foolishness), Safal (degradation), Sakhab
(beggary), Sakhat (anger), Sakhaf (ignorance), Saqat (consumption), Salita
(shamelessness), Samajat (obstinacy).
But the Shia are intelligent and wise and they don’t depend on foolish
statements and do not hurt the feelings of others through such tactics; and
through such kind of nonsense and frivolous statements, they do not demean any
point of view.
These were some baseless and illogical statements of Ibne Abde Rabbe, and
many others like them can be mentioned. So numerous are such statements that a
books full of them can be compiled. This book also contains historical mistakes;
like his statement about Zaid, the martyr:
“He lived in Khorasan and was eliminated and crucified there.”
In Minhajus Sunnah,1 Ibne Taymiyyah has added to these attributions and
allegations and Islamic society regards him to be the greatest fabricator from
among the past scholars and regard him remote from honesty and probity.
He has added: “Jews do not greet the Muslims properly and instead of
saying: Peace be on you, they say: Saam alaikum (death be on you). And the Shia
also do this.”
Jews do not regard wiping on shoes correct and Shia also are as such.
Jews do not regard the property of others unlawful for themselves; Shia are
also as such.
Jews, during the prayers, prostrate on the upper part of foreheads and Shia
are also as such.
Jews do not prostrate and instead of that they shake their heads a few times,
so that it seems to be like genuflection, Shia are also as such.
Jews regard it lawful to commit dishonesty and defraud people as lawful and
Shia are also as such.
And many other nonsensical and illogical statements.
1
Minhajus Sunnah, 1/7-8.
355
But free thinking and your awareness and familiarity with Shia
jurisprudence, books, beliefs, their acts, and what is famous about them from the
past and present, will suffice for refuting these false accusations and improper
attributions.
I only complain to the Almighty Allah.
ّ ِ ‫" َّو‬
ْ ِ ِ َ ِ َ َ َ ْ ْ َ ِ َ َ ۗ َ ْ َّ َ ْ َ ْ ُ َ ۗ َ ْ َ َ ْ َ َّ َ َ
‫ﱄ‬ٍ ‫ﷲ‬ " ‫ﻚ‬ ‫ اﺗﺒﻌﺖ اﮬﻮاءﮬﻢ ﺑﻌﺪ اﻟ ِﺬي ﺟﺎءك " اﻟ ِﻌﻠ ِﻢۙ( ﻣﺎ ﻟ‬o ِ ِٕ ‫وﻟ‬
۩ ‫ﲑ‬
| ْ َ‫َّو َﻻ ﻧ‬
ٍ ‫ﺼ‬ ِ
“And if you follow their desires after the knowledge that has
come to you, you shall have no guardian from Allah, nor any
helper.”1
2. Kitabul Intisar2
If you call this book as the source of falsehood and allegation, you would
not have exaggerated. And if it is said that according to the number of its pages, it
contains 173 falsehoods, it would not be a misstatement.
We shall be content to hint at only two statements from this book, so that
you may become aware of their degradation and lowliness in making allegations:
1. Shia believe that God possesses body and shape and He moves and
remains immobile. He is subject to decline and is transferred from place to place.
In the beginning He was not all-knowing and after that He became
knowledgeable. 3
2. Shias say that a hundred males can have intercourse with a single woman
in a day, without allowing her a waiting period; and this is against the belief of
Islam.4
Soon the reality of this would become clear to you and that Shia from the
beginning are far from these improper attributions.
َّ ً َ َّ ْ ْ َ َ َ ۗ َ َ ْ َ ْۢ ّ ْ ُ َ ۗ َ ْ َ َ ْ َ َّ ََ
‫" اﻟ ِﻌﻠ ِﻢۙ( اِﻧﻚ اِذا ﻟ ِﻤ َﻦ‬ِ ‫ اﺗﺒﻌﺖ اﮬﻮاءﮬﻢ ِ" ﺑﻌ ِﺪ ﻣﺎ ﺟﺎءك‬o ِ ِٕ ‫و‬ ‫ﻟ‬
ۘ ‫ﲔ‬ ّٰ
p
“And if you follow their desires after the knowledge that has
come to you, then you shall most surely be among the unjust.”5
1
Surah Baqarah 2:120
2
By Abu Husain Abdur Rahim Khayyat Mutazali.
3
Al-Intisar, 7 [Pg. 41].
4
Al-Intisar, 89 [Pg. 142].
5
Surah Baqarah 2:145
356
3. Al-Farq bainal Firaq1
In this book, the author has not refrained from making any allegation the
Shia and his invalid allegations would alone enable him to be thrown into Hell.
(He says):
“Shia do not have specialists of jurisprudence, traditional reports, language,
grammar, history and biography, battles of Prophet, exegesis of Quran. Only
Ahle Sunnat have experts in these fields, and I thank God for this.”2
One is really astonished at this man, because in his native place and before
his eyes lived noble personalities like the teacher of Ummah: Muhammad bin
Muhammad bin Noman, Shaykh Mufeed, Alamul Huda, Sayyid Murtada, Sharif
Razi, Abul Hasan Najjashi, Shaykh Abul Fath Karajaki, Sharif Abu Yaala, Sallar
Dailami and their like, who were leaders of Shia and there is no doubt in their
leadership in the sciences.
َ َ ّ َّ ْ َ َ َ ْ ْ َ ِ َ َ ۗ َ َ َ ْ َ ْ ُ َ ۗ َ ْ َ َ ْ َ َّ َ َ
‫ﱄ ّوﻻ‬ ٍ ِ ‫ﷲ ِ" و‬ َ ِ‫ﻚ‬
ِ " ‫ اﺗﺒﻌﺖ اﻫﻮاءﱒ ﺑﻌﺪ ﻣﺎ ﺟﺎءك " اﻟ ِﻌﻠ ِﻢۙ( ﻣﺎ ﻟ‬o ِ ِٕ ‫وﻟ‬
ªۧ‫اق‬ َ
ٍ ‫و‬
“And if you follow their low desires after what has come to you
of knowledge, you shall not have against Allah any guardian or
a protector.”3
4. Al-Fisal fil Milal wan Nihal4

The foremost condition of writing about sects is that the writer should
possess absolute accuracy and honesty, but regrettably, Ibne Hazm (author of this
book) is lacking these qualities; on the contrary, he has observed their opposites
in writing the book.
Following are some examples of his false statements:
1. First objection
He says: Shia are not Muslims; due to the fact that their first group appeared
twenty-five years after the passing away of Prophet and their origin was response
to a hypocritical call, which God humiliated. In lying and disbelief, they are like
Jews and Christians.5
Reply to the first objection
By God, these are regretful statements, which shame the face of humanity.
I don’t know how he denies the Islam of a group, which prays facing the
1
By Abu Mansur Abdul Qahir bin Tahir Baghdadi (d. 429 A.H.), on pg. 355.
2
Al-Farq bainal Firaq, 309 [Pg. 247, Chap. 5].
3
Surah Raad 13:37
4
By Ibne Hazm Zahiri Andulasi (d. 456 A.H.).
5
Al-Fisal, 2:78.
357
Qibla, recites the dual testimony of faith, reads and acts on Quran, and follows
the Sunnah of Prophet; and their books on beliefs and laws have filled the world?
How can he issue such a verdict, while thousands of teachers (Mashayakh)
of narrators of Sihah Sitta and Ahle Sunnat Musnad books, were Shia; they were
points of reference for beliefs and Islamic laws, like Aban bin Taghlib Kufi,
Thabit Abu Hamza Thumali, Tawus bin Keesan Hamadani, Atiyya bin Saad
Kufi, Maroof Kharrabooz Karkhi, Hisham bin Ziyad Basri, Hisham bin Ammaar
Damishqi1 and so on…
And if the Shia – according to the allegations of Ibne Hazm – are outside the
pale of Islam, then what is the value of their Sihah Sitta and Musnad books?
Yes, the unforgivable sin of the Shia according to Ibne Hazm is that they act
according to commands of Quran and Sunnah, are followers of Imams, who are
security for the folks of the earth; that is Ali and his descendants.
As for what he says that Shia religion was originated by a deceitful person
whom Almighty Allah degraded, he implies Abdullah bin Saba, famous as Ibne
Sauda; but what connection he has with the Alawite party?
Is it not that Ali (a.s.), due to his heretical statements, threw him into the
fire? And the Shia also, on the basis of emulating Ali (a.s.), have cursed Abdullah
and declared immunity from him?
In that case, how it can be said that Abdullah bin Saba was the originator of
Shia? Throughout the history of Shia was it ever seen that they attributed their
origin to him? If he looks at the reality with open eyes, he would certainty
understand that the seed of Shiaism was sown by Holy Prophet (s.a.w.a.) himself
on the day he named the loyalists of Ali as Shia and urged people to his
mastership (Wilayat) and obedience.
2. Second objection
He says:2 “One who says: ‘Ali is most knowledgeable than other
companions of the Prophet,’ has lied.”
Then in proving the knowledge and precedence of Abu Bakr with relation to
Ali, he has issued a detailed and illogical statement; so much so that he said:
“One, who has a part of knowledge knows that knowledge and wisdom
possessed by Abu Bakr was many times that of Ali.”
And with regard to precedence of Umar with relation to Ali, he says:
“Every person having perception, knows that knowledge and wisdom of
Umar was many times that of Ali.”
Reply to the second objection
I don’t know whether I should laugh at the ignorance and unawareness of
1
For his biography and explanation of his traditions refer to the book of Muraja-aat, Sayyid
Sharafuddin, Pg. 41, 105 [Pg. 70, 126].
2
Al-Fisal, 4:136.
358
this man or weep upon it? Because, the matter about which there is no doubt at
all is precedence of Ali (a.s.) in knowledge as compared to all companions, in
such a way that all of them referred to him in difficulties and legal problems,
whereas Ali (a.s.) never referred to them.
And the first to acknowledge the knowledge of Ali (a.s.) was Holy Prophet
(s.a.w.a.) himself, when he said to Fatima (a.s.):
“Are you not pleased that I married you to one, who was the foremost of
Muslims and most knowledgeable of them?”1
And he said: “Fatima, I married you to a man, who is the best from my
community, because in wisdom, he is superior to all, in forbearance, is most
forbearing and in Islam, he has precedence over all.”2
And he said: “The most knowledgeable person after me in my Ummah is Ali
Ibne Abi Talib (a.s.).”3
And he said: “Ali is the treasure-trove of my knowledge.”4
And he said: “Ali is the treasurer of my knowledge.”5
And he said: “Ali is superior to everyone in issuing legal judgments.”6
And he said: “Wisdom was divided into ten parts; nine parts were given to
Ali (a.s.) and one part to rest of the people.”7
And when Ali (a.s.) issued judgments during the lifetime of Prophet, His
Eminence (s.a.w.a.) said: “Thanks be to Allah, that He placed wisdom in the
beings of our Ahle Bayt.”8
And after the Prophet, Ayesha is the second person, who confessed to the
knowledge of Ali (a.s.) and she said:
“Ali is most well informed person about the Sunnah of Prophet.”9
Umar also remarked: “Ali is most superior to all of us in adjudication.”10
1
Mustadrak Alas Saheehain, [3:140, H. 4645]; Kanzul Ummaal, 6:13 [11/605, H. 32925].
2
Khateeb has mentioned this tradition in the book of Muttafiq and Suyuti in Jamaul Jawame as
is mentioned in its sequence 6:398 [Kanzul Ummaal 11/605, H. 32926].
3
Dailami has narrated this tradition from Salman and also Khwarizmi in his Manaqib 49 [Pg.
82, H. 67] and Maqtalul Husain 1:43; Muttaqi in Kanzul Ummaal, 6:153 [11/614, H. 32977].
4
Sharh Nahjul Balagha, Ibne Abil Hadeed, 2:488 [9/165, Sermon 154].
5
Sharh Nahjul Balagha, Ibne Abil Hadeed, 2:488; Al-Jamius Saghir, Suyuti [2/177, H. 5593];
Jamaul Jawame, he has mentioned in its sequence as 6:153 [Kanzul Ummaal, 11/603, H.
32911] and in that book instead of ‘Aibat’ the term of ‘Utbah’ is mentioned.].
6
Masabih, Baghawi, 2:277 [4/180, H. 4787]; Riyazun Nazara, 2:198 [3/147]; Manaqib
Khwarizmi, 50 [Pg. 81, H. 66]; Fathul Bari, 8:136 [8/167]; Al-Baghiyul Wa-at, 447 [2/406,
No, 21].
7
Hilyatul Awliya, Abu Nuaim 1: 65 [No. 4]; Asniul Mataalib, Hafiz Jazari, 14 [Pg. 71].
8
Ahmad, Manaqib [Pg. 168, H. 235] and Mohibuddin Tabari in Riyaz, 2:194 [3/149] have
quoted this tradition.
9
Riyazun Nazara, 2:193 [3/141]; Manaqib Khwarizmi, 54 [Pg. 91, H. 84]; Sawaiq, 76 [Pg.
127]; Taareekhul Kholafa, 115 [Pg. 160].
10
Hilyatul Awliya, Abu Nuaim 1: 65 [No. 4]; Tareekh Ibne Kaseer, 7:359 [7/397, Incidents of
359
Umar issued a famous statement, which shows that he was in dire need of
wisdom of Ameerul Momineen (a.s.):
“If Ali were not there, Umar would have perished.”1
And he said: “O Allah, do not involve me in a problem, when Ali Ibne Abi
Talib is not present to solve it.”2
And he said: “O Abul Hasan, may God never involve me in a problem
where you are not present.”3
And he said: “O Ali, may God not keep me alive after you.”4
And he said: “I seek refuge of God from a difficulty, where Abul Hasan is
not present to solve it.”5
And he said: “O God, do not send hardships upon me when Abul Hasan is
not there at my side.”6
Muawiyah says: “Whenever Umar encountered a difficulty, he asked Ali for
its solution.”7
When Muawiyah received the news of the assassination of the Imam, he
said:
“Indeed, by the death of the son of Abu Talib, jurisprudence and knowledge
have passed away.”
Abu Hajjaj Balawi has mentioned this statement in the book of Alif Baa.8
Imam Hasan (a.s.) says regarding the knowledge of Imam Ali (a.s.) in his
sermon:
“Yesterday, there passed away from among you a man, who was not
preceded by those, who have passed and those, who would come in future will
also not get precedence over him.”9
The teacher of Ummah, Ibne Abbas says: “The knowledge of me and
companions of Prophet as compared to the knowledge of Ali (a.s.), was like a
drop in an ocean.”
In addition to that some companions also in their couplets have praised the
year 40 A.H.]; Taareekhul Kholafa, Suyuti, 115, [Pg. 160].

1
This report is mentioned by Ahmad, Aqili and Samman and it is mentioned in Istiab 3:39
[Part 3/1103, No. 1855]; Riyaz, 2:194 [3/142].
2
Tazkiratus Sibt, 87 [Pg. 148]; Manaqib Khwarizmi, 58 [Pg. 97, H. 98]; Maqtal Khwarizmi,
1:45.
3
Irshadus Sari, 3:195 [4/136].
4
Riyazun Nazara, 2:197 [4/146]; Manaqib Khwarizmi, 60 [Pg. 101, H. 104].
5
Tareekh Ibne Kaseer, 7:359 [7/397, Incidents of 40 A.H.]; Al-Futuhatul Islamiyyah, 2:306.
6
Ibne Bakhtari has narrated this tradition; on the basis of what is mentioned in Riyaz, 2:194
[3/142].
7
Manaqib Ahmad, [Pg. 155, H. 222]; Riyazun Nazara, 2:195 [3/143].
8
Alif Baa, 1:222.
9
Ahmad has narrated this tradition in his Musnad, 1/328, H. 1721; Ibne Kaseer in his
Taareekh, 7:332 [7/368].
360
knowledge of Ameerul Momineen (a.s.). Hassan bin Thabit, Fazl bin Abbas, and
following them a large number of poets of the first century have mentioned the
knowledge of His Eminence in poetry.
Moreover, the whole community has consensus on the precedence of
Ameerul Momineen (a.s.) over others in knowledge and wisdom, because he
alone was the heir of the knowledge of Prophet and in reports recorded from
numerous channels, it is mentioned that Holy Prophet (s.a.w.a.) said that he is his
successor and heir; in that report1 it is mentioned that Ali asked:
“O Messenger of Allah (s.a.w.a.), what would I inherit from you?”
He replied: “What did the previous prophets leave in inheritance?”
Ali (a.s.) asked: “What did the previous prophets leave as inheritance?”
The Holy Prophet (s.a.w.a.) replied: “Book of Allah and their Sunnah.”
3. Third objection
He says: “Shia Imami, from the beginning, believe in distortion in Quran
and they still do so. They say that numerous verses are deleted from it, numerous
verses are added to it, and numerous verses are distorted in it. Only one person
from them did not have this belief as he also acted like Mutazila, because he
regarded those, who believe in distortion of Quran to be infidels. He was Ali bin
Hasan2 bin Moosa bin Muhammad.”
Reply to the third objection
Alas, if this impudent man had shown us a single reliable Shia book, which
mentions this nonsense. But if the reader investigates, he would conclude that all
Shia scholars have denied this allegation.
Scholars like Shaykh Saduq in his book of Aqaid3, Shaykh Mufeed4, Shaykh
Tusi in Tibyan5, Tabarsi in Majmaul Bayan,6 and Alamul Huda, Sayyid Murtada,7
as the author has himself confessed, and others are deniers of distortion in Quran
and not only Sayyid Murtada as this foolish man thinks.
4. Fourth objection
He says: “Some Shia Imamiyah regard marrying nine women as lawful and
some others say that eating cabbage is unlawful since it grew from the blood of
Husain and it did not exist before his martyrdom.”8
1
That is in the tradition of heirship of Ali (a.s.) from the Holy Prophet (s.a.w.a.).
2
In Fisal [4/182] also it is mentioned as such and in Ahle Sunnat books also it is narrated from
him and the correct name is Ali bin Husain, that is Sayyid Murtada Alamul Huda.
3
Al-Itiqadate fil deenil Imamiyah, Pg. 59, Chap. 33.
4
Awailul Maqalat, [Pg. 93. 95].
5
Al-Tibyan fee Tafsr al-Quran, [1/3, Preface].
6
Majmaul Bayan [4/508].
7
Amali, Sayyid Murtada [2/84].
8
Al-Fisal, 4:182.
361
Reply to the fourth objection
Alas, if he had referred to Shia jurisprudence before laying allegation of nine
marriages, which does not sanction more than four marriages at a time. And
marrying nine women is regarded as one of the distinctive qualities of Holy
Prophet (s.a.w.a.). In this matter Shia and Sunni have consensus and there is no
dispute among them. Also, if he had, before attributing cabbage to Shia, had
conducted a survey of Shia villages and seen how cabbage is cultivated on their
farms and how it is consumed by them with rice and cooked with wheat, he
would have seen that scholars and laymen, and the rich and poor, all have this
diet.
Till date, no Shia has ever prohibited this and it is not narrated from any
tradition scholar, historian, language expert, story teller or vegetable seller that
cabbage grows from the blood of Imam Husain (a.s.).
5. Fifth objection
He says: “Ali did not pay allegiance to Abu Bakr for six months and he
(Abu Bakr) also did not compel him, till Ali paid allegiance to him of his own
accord.”
He also says: “More interesting is the fact that in spite of Ali’s refusal to pay
allegiance, Abu Bakr neither compelled him nor requested him for it.
During this period, he was free to do what he liked, but after that for the sake
of protecting his religion and returning to the truth, he paid allegiance voluntarily
and this shows that he regarded allegiance as obligatory, otherwise he would
never have paid it.”1
Reply to the fifth objection
Firstly: read this statement carefully, after that see the statement of the great
teacher, Abdul Fatah Abdul Maqsood in the book of Al-Imam Ali Ibne Abi Talib,2
which is the extract of the matter as you would yourself conclude. He says:
“Sometimes they gathered secretly and sometimes openly and in that
meeting called people to the son of Abu Talib, because they regarded him as most
deserving than others for Caliphate and rulership. Then in order to create
mischief, they surrounded his house and shouted to him to come out in order to
recover his usurped rights…during that time people had divided into groups:
opponents and supporters. When Medina was thirsty for unity, they split into two
groups and nothing remained to unite them. If it has been as such, other than
God, no one knew what would come to pass in future.”
Was Ali, in view of Umar bin Khattab, not worthy of being killed like
Ubadah to prevent mischief and discord? Yes, that day, when Umar bin Khattab,
along with his men, went to the house of Fatima to take allegiance from the
1
Al-Fisal, 4:96-97.
2
Al-Majmua al-Kamila lil Imam Ali Ibne Abi Talib, [No. 1: Vol. 1/89-91].
362
cousin of Prophet in any way: willingly or forcibly. Rumors preceded the steps of
Umar. Some said: Only the sword will get us absolute obedience. Some said that
very soon fighting would erupt. The third group said; Fire would be the only and
best means of protecting unity…Can the people be silenced through force, so that
the story of gathering firewood under the orders of Umar and surrounding the
house of Fatima is not repeated? The house, in which Ali and his companions
were present. Would he agree to pay allegiance through such an act or they would
set his house on fire?!
In that conditions, he saw Fatima is walking towards the Masjid of Prophet,
tired; she reached the grave of her father. All were attentive towards her.
Suddenly a sorrowful voice rose up:
“O father, O Messenger of Allah (s.a.w.a.); O father, O Messenger of Allah
(s.a.w.a.)! After you, what all the son of Khattab and son of Abi Qahafa made me
endure.”
Hearts were shattered by this lamentation. One wished that the earth would
split and swallow one.
Allamah Amini says: Refer to the following books: Al-Imamah was
Siyasah, Tarikh Tabari, Al-Iqdul Fareed, Tarikh Abul Fida, Tarikh Ibne Shahna,
under the incidents of the year 11 A.H.; and Sharh Ibne Abil Hadeed. 1
6. Sixth objection
He says: “We do not accept the falsehood of Shia in their interpretation and
exegesis of the verse:
ِ
We reject it altogether, because they say that the implication of this verse is
Ali (a.s.) and this interpretation is not correct; on the contrary the generality and
apparent aspect of the verse includes all those, who do this.”3
Reply to the sixth objection
This funny statement shows that this man has gone to extreme lengths in
concealment of truth. In his view, he has effective destroyed the value of this
tradition by alleging that the Shia restrict the interpretation of this verse to Ali
(a.s.). While the fact is that his own scholars have recorded this tradition in their
books and he can refer to them.
1
Al-Imamah was Siyasah, 1:13 [1/19]; Tareekh Umam wal Mulook, 3:198 [3/202, incidents of
11 A.H.]; Al-Iqdul Fareed, 2:257 [4/86-87]; Tareekh Abul Fida, 1:165; Tareekh Ibne Shahna,
[1/189]; Sharh Nahjul Balagha, 2:19 [6/46, Sermon 66].
2
Surah Insan 76:8
3
Al-Fisal, 4:146.
363
Hafiz Abu Muhammad Asimi has written a two volume book on this issue
and entitled it Zainul Fata fee Tafseer Surah Hal Ata.
Does this foolish and unaware author thinks that he was a Shia? Or he is
ignorant the science of traditions? Or has not paid attention to traditions favoring
the Shia?
In any case, some narrators of this tradition are:
1. Abu Ja’far Iskafi (d. 240 A.H.).1
2. Hakeem Abu Abdullah Muhammad bin Ali Tirmizi, who according to
Nawadirul Usul, was alive till the year 285 A.H.2
3. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.).3
4. Abul Qasim Zamakhshari (d. 538 A.H.).4
5. Abu Abdullah Fakhruddin Razi (d. 606 A.H.).5
6. Izzuddin Abdul Hamid, alias Ibne Abil Hadeed Mutazali (d. 655 A.H.).6
7. Qazi Nasiruddin Baidhawi (d. 685 A.H.).7
8. Hafiz Ibne Hajar (d. 852 A.H.).8
9. Hafiz Jalaluddin Suyuti (d. 911 A.H.).9
Text of the tradition
Ibne Abbas says that Imam Hasan and Imam Husain (a.s.) were indisposed.
The Messenger of Allah (s.a.w.a.) visited them with some people. He said to Ali
(a.s.):
“O Abal Hasan, make a vow for the health of your children.”
So Ali, Fatima, Fizza, their servant made a vow that if Hasan and Husain
regained health, they would keep three fasts. After sometime the sons recovered,
but at that time they were not having anything in the house to eat. Ali (a.s.) was
compelled to approach Shamun, the Jew and borrowed three Saa-a10 (nine kilos)
of barley and returned home.
Fatima grinded one Saa-a and kneaded the flour and prepared five loaves of
bread for five persons to break the fast. At that moment, a beggar arrived and
called out:
“Peace be on you, O Ahle Bayt of Muhammad. I am a beggar, a Muslim and
1
Naqzul Uthmaniya, Pg. 318.
2
Nawaaderul Usul, 64 [1/154, Principle 44].
3
Kifayatut Talib, [Pg. 345, Chap. 97].
4
Tafseer al-Kashaf, 2:511 [4/670].
5
6
Sharh Nahjul Balagha, [13/276, Sermon 238].
7
Tafseer Baizaawi, [2/552].
8
Al-Isabah, 4:384.
9
Durre Mansoor, [8/371].
10
One Saa-a is three kilos.
364
I am needy. Please feed me, so that God may bestow you with food from
Paradise.”
Those noble beings made a sacrifice and gave him their food and spent the
night in hunger, only having a drink of water. The following day, again they
made an intention to keep a fast and then again just as they were about to end
their fast, an orphan came and sought their help.
They again gave their food to the orphan and like the previous night, slept
hungry. On the third day, at the time of breaking the fast, a prisoner approached
them and asked for help. Like the previous two days, they again gave him their
shares. On the fourth day, when it was morning, Ali (a.s.) held the hands of
Hasan and Husain (a.s.), while they were trembling like chicks, and came to the
Holy Prophet (s.a.w.a.). When His Eminence saw them in this condition, he said:
“Nothing is more tragic than to see you in this condition.”
The Holy Prophet (s.a.w.a.) arose and accompanied them back home. When
he entered the house of Fatima, he saw Fatima praying. Due to hunger, her
stomach was clinging to her back and her eyes were sunk.
The Prophet was much aggrieved to see this and it was at that time that
Jibraeel descended from heavens and said to the Prophet:
“O Muhammad, Almighty Allah sends congratulations to you regarding
your Ahle Bayt.”
Then he recited Surah Insan. Some commentators of Quran have narrated
this tradition in this form.
7. Seventh objection
He says: “The Holy Prophet (s.a.w.a.) said: ‘If I wanted to take a friend and
companion for myself, I would definitely take Abu Bakr. Abu Bakr is my brother
and friend.’ Other than Abu Bakr, no one else had brotherhood with the Prophet.
As for Ali (a.s.); he had brotherhood only with Suhail bin Hunaif and that’s all.”1
Reply to the seventh objection
I don’t want to argue about the tradition, which he regards as authentic and I
also do not dispute its issuance and do not reject this tradition with the excuse
that Umar rejected the tradition of paper and ink-pot, because as this tradition is
mentioned in Saheeh Bukhari and Saheeh Muslim2, is identical and same as the
tradition and both were issued just before the demise of Prophet; I also don’t
repeat the statement of Ibne Abil Hadeed in Sharh Nahjul Balagha3 that the
captioned tradition is fabricated and supporters of Abu Bakr fabricated it against
the tradition of brotherhood.
I will not prolong the discussion regarding its conclusion like Ibne Qutaibah
1
Al-Fisal, 4:147.
2
Saheeh Bukhari, [4/1612, H. 168, & 4169]; Saheeh Muslim, [3/455, H. 22, Kitabul Wasiyyat].
3
365
says in justification of the tradition:1 “The implication of brotherhood in this
tradition is general Islamic brotherhood, which on the basis of verse:
ٌ ْ ْ ْ َّ
‫اِﳕَﺎ اﻟ ُﻤ ٔﻮ ِﻣ ُﻨ ْﻮ َن اِﺧ َﻮۃ‬
…and all Muslims are regarded as brothers of each other, like the report
narrated from Prophet that he said to Umar: O brother,3 or said to Zaid: You are
our brother.4 Or said to Usamah: O brother.5
In the same way, is the text of tradition which, Bukhari,6 Muslim and
Tirmizi have mentioned: If I wanted to select a friend, I would have definitely
selected Abu Bakr. But Islamic love and brotherhood, clarifies the implication of
brotherhood in this tradition. As friendship negated in that tradition is special
friendship and not general friendship, which is proved according to the verse:
َ َ َ َْ
َ ْ ‫ﻻ ِﺧ ّﻼ ۗ ُء َ ْ َﻣ ٕﯩ ؚﺬ َﺑ ْﻌ ُﻀ ُﻬ ْﻢ ﻟ َِﺒ ْﻌ ٍﺾ َﻋ ُﺪ ٌّو ا ِّﻻ ْاﻟ ُﻤ َّﺘ ِﻘ‬
~¥‫ﲔ‬ ‫ا‬
ٍِ
“The friends shall on that day be enemies one to another, except
those who guard (against evil).”7
So, the implication of the Holy Prophet (s.a.w.a.) is special brotherhood,
which he established among companions on the day of brotherhood,8 it was
established on the basis of similarity and nature of persons. That is brotherhood
was established between two persons of same temperament, as numerous scholar
have admitted.
In that instance, brotherhood was established between Abu Bakr and Umar,
Uthman and Abdur Rahman bin Auf, Talha and Zubair, Abu Ubaidah Jarrah and
Saalim, freed slave of Abu Huzaifah, Ubayy bin Kaab and Ibne Masud, Maaz and
Thauban, Abu Talha and Bilal, Ammaar and Huzaifah, Abu Darda and Salman,
Saad bin Abi Waqqas and Suhaib, Abu Zar and Miqdad bin Amr, Abu Ayyub
Ansari and Abdullah bin Salam, Usamah and Hind, the barber of the Prophet,
Muawiyah and Habbab Majashai, Fatima, daughter of Prophet and Umme Salma,
Ayesha and wife of Abu Ayyub. 9
1
Tawil Mukhtaliful Hadith, 51 [Pg. 63].
2
Surah Hujurat 49:10
3
4
Khasais Nasai, 19 [Pg. 205, H. 194 and in Sonan Kubra, 5/169, H. 8579].
5
Tareekh Ibne Asakir, 6:9 [6/623, and in Mukhtasar Tareekh Damishq, 9/139].
6
Saheeh Bukhari, [3/1338, H. 3457]; Saheeh Muslim, [5/8, H. 3, Kitab Fadailus Sahaba];
Sonan Tirmizi [5/569, H. 3661].
7
Surah Zukhruf 43:67
8
Establishment of brotherhood took place twice (1) Before migration to Medina and (2) Five
months after that as would be mentioned later.
9
Seerah Ibne Hisham, [2/108, 109]; Tareekh Ibne Asakir, 6:90, 200 [12/136 and in Tarjuma
Imam Ali Ibne Abi Talib (a.s.), researched edition, no. 146]; Usudul Ghaba, 2:221 [2/277, No.
1822]; Matalibus So-ool, 18; Irshadus Sari, Qastalani, 6:227 [8/467]; Sharhul Mawahib,
1:373.
366
After that he kept aside Ali (a.s.) for his own brotherhood and said: “By
God, I have not excepted you, but for myself. You are my brother and successor;
my brother and companion; you are my brother in the world and the hereafter.”1
Yes, amazing is exaggeration and selfishness that drags man to the position
that he regards as correct only that tradition, which is authentic in his view,
without understanding its meaning; or if he understands it, he wishes to deceive
people by his unawareness; and regards as invalid, a tradition accepted by the
whole Ummah and mentioned in all authentic books of traditions.
Can loyalty to something make a person blind? Is man created as such an
unjust creature?
This brotherhood in a special meaning, proved in favor of Ameerul
Momineen (a.s.) on the basis of authentic traditions, as would be mentioned, and
in view of companions it was like a famous title in every gathering, and which
was used as a protest and used by poets; is the special quality of Ali (a.s.) and if
anyone other than him claims this, he is indeed a liar. And if we like, we can
compile all recorded traditions on this topic and make a whole book. However we
shall mention only a few of them here:
1. The Holy Prophet (s.a.w.a.) established brotherhood among his
companions including Abu Bakr and Umar, except Ali.
So Ali (a.s.) came to the Prophet and said: “You established brotherhood
among companions, but did not make me a brother of anyone?”
The Messenger of Allah (s.a.w.a.) said: “You are my brother in the world
and the hereafter.”
The chains of narrators of this tradition ends at the following persons:
1. Ameerul Momineen Ali (a.s.)
2. Umar bin Khattab
3. Anas bin Malik
4. Zaid bin Abi Aufa
5. Abdullah bin Abi Aufa
6. Ibne Abbas
7. Makhduj bin Yazid
8. Jabir bin Abdullah
9. Abu Zar Ghiffari
10. Aamir bin Rabia
11. Abdullah bin Umar
1
Manaqib Ali, Ahmad bin Hanbal, [Pg. 94, H. 141]; Riyazun Nazara, 2:209 [3/160]; Tareekh
Medina Damishq, 6:201 [12/136]; although in this source the tradition is as follows: By the
one, who sent me with truth, I do not choose you, except as my brother; and you are to me as
Harun was to Moosa, except that there is no prophet after me and you are my brother and
successor.
367
12. Abi Amama
13. Zaid bin Arqam
14. Saeed bin Musayyab1
Refer to the books2 of Jami Tirmizi, Masabih Baghawi, Mustadrak Hakeem,
Istiab, which regard tradition of brotherhood to be authentic, Taisirul Wasul,
Mishkatul Masabih – on the margins of Mirqat – and Riyazun Nazara.
It is mentioned in Riyazun Nazara:3
The best evidence of the position of Ali (a.s.) near the Holy Prophet
(s.a.w.a.) is the act of Prophet in establishment of brotherhood, because His
Eminence (s.a.w.a.) joined together in brotherhood, persons having similarities
and identical natures. So, he established brotherhood between Abu Bakr and
Umar and selected Ali (a.s.) for himself. Now, what excellence can be greater
than this?
Ustad Abdul Fattah Abdul Maqsood say in the book of Al-Imam Ali Ibne Abi
Talib:4
If Abu Bakr is the true vicegerent of Prophet, Ali is the shadow joined to
him, because Ali (a.s.) never left the side of the Prophet. He established
brotherhood between Muhajireen and Ansar; but for himself, neither selected
Abu Bakr, nor Umar or Hamza – God’s lion – on the contrary, he selected the
youth he had himself reared; that is Ali, and gave precedence to him over
everyone else.
All these writings and sources clarify that the Holy Prophet (s.a.w.a.)
established brotherhood between Abu Bakr and Umar and no sign of the
hollowness of Ibne Hazm is found.
2. Jabir bin Abdullah and Saeed bin Musayyab have said that the Prophet
established brotherhood between all companions and only the Prophet, Abu Bakr,
Umar and Ali remained. So he established brotherhood between Abu Bakr and
Umar. After that he said to Ali (a.s.):
“You are my brother and I am yours. If someone is inimical to you, tell him:
I am the slave of God and brother of Prophet. And if other than you, anyone
claims thus, he would indeed be a liar.”
This tradition is mentioned in numerous books5 like Manaqib Ahmad,
1
This traditional report in view of Ibne Hazm is a widely narrated report.
2
Sonan Tirmizi, 2:213 [5/595, H. 3720]; Masabihus Sunnah, 2:199 [4/173, H. 4769]; Al-
Mustadrak alas Saheehain, 3:14 [3/16, H. 4289]; Al-Istiab, 2:460 [Part 3/1098, No. 1855];
Taisirul Wasul, 3:271 [3/315, H. 2]; Mishkatul Masabih, 5:569 [3/356, H. 6093]; Riyazun
Nazara, 2: 167 [3/111]; Sawaiqul Mohriqa, [Pg. 122]; Taareekhul Kholafa, [Pg. 159].
3
4
Al-Imam Ali Ibne Abi Talib, 73.
5
Manaqib Ali (a.s.), Ahmad bin Hanbal, [Pg. 78, H. 117]; Tareekh Medina Damishq, [12/136];
Kifayatut Talib, 82, 83 [Pg. 194, Chap. 47]; Tadkiratul Khawas, 14 [Pg. 22]; Al-Mirqat fee
Sharh Mishkat, 5:569 [10/465, H. 6093].
368
Tarikh Ibne Asakir, Kifaya of Ganji, Tadkiratus Sibt, who regards this tradition as
authentic and has refuted his grandfather, who considered it inauthentic; and
Mirqat fee Sharh Mishkat.
3. Jabir bin Abdullah Ansari says: The Messenger of Allah (s.a.w.a.) said:
“Two thousand years before the creation of the heavens and earth, it was
inscribed on the gate of Paradise: There is no god, except Him, and Muhammad
is His prophet and messenger and Ali is the brother of the Prophet.”
Manaqib Ahmad, Tarikh Khatib, Riyazun Nazara, Tadkiratus Sibt, Manaqib
Khwarizmi, Kanzul Ummal have narrated from Ibne Asakir.1
4. The Holy Prophet (s.a.w.a.) said in a tradition:
“Almighty Allah derived our names through His name. Allah, the Mighty
and Sublime is Mahmood and I am Muhammad, God is high (Aala) and my
brother is Ali.”
Hamawaini has mentioned this report in chapter two2 of his Faraid through
chains of Abu Nuaim and Natanzi.
5. It is narrated in the book of Al-Imamah was Siyasah that: One day Ali
came to Abu Bakr and said:
“I am the slave of Allah and brother of His Prophet.”
He was told: “Pay allegiance to Abu Bakr.”
He said: “I am more eligible for Caliphate than you and I will not pay
allegiance to you; on the contrary you are more worthy of paying allegiance to
me.”3
8. Eighth objection
He says: “All Shia believe that twice the sun returned for Ali (a.s.). Can
inspite of so many creatures and such short period after that time, one imagine
shamelessness, audacity and falsehood greater than this?”4
Reply to the eighth objection
How often these harmful words leave imprint on the heart that only Shia
believe in the return of the sun for Ali (a.s.)? Whereas this is not the case; on the
contrary a large number of reliable scholars have narrated this report through
innumerable chains and many tradition experts regard it as authentic and some
others have regarded some parts of it as good.
Some tradition scholars, among them being: Ibne Hazm, Ibne Jauzi, Ibne
Taymiyyah and Ibne Kathir, who were staunch followers of the Umayyads, have
1
Manaqib Ali (a.s.), Ahmad bin Hanbal, [Pg. 182, H. 254]; Riyazun Nazara, 2:168 [3/112];
Tadkiratul Khawas, 14 [Pg. 22]; Al-Manaqib, 87 [144, H. 168]; Kanzul Ummaal, 6:399
[11/624, H. 44043]; Tareekh Medina Damishq, [12/139].
2
Faraaezus Simtain, [1/41, H. 5].
3
Al-Imamah was Siyasah, 12, 13 [1/18].
4
Al-Fisal, [4/182].
369
declared this tradition weak. They condemned it severely and some other
scholars, who have denied this miracle of Prophet and excellence of Ali (a.s.) as
it was too hard for them to digest, they wrote complete books on this issue, in
which they gathered all chains of narrators of tradition on this issue: like:
1. Abul Qasim Hakeem bin Haza Haskani Nishapuri Hanafi (d. after 490
A.H.). He wrote a treatise entitled: Masala fee Tas-hih Radde Shams wa Targhim
al-Nawasibush Shams1 regarding writing of tradition that some of them Ibne
Kathir has mentioned in Al-Bedaya wa al-Nehaya.2 Dhahabi has also mentioned
in Tadkira.3
2. Hafiz Jalaluddin Suyuti (d. 911 A.H.) has also written a treatise entitled:
Kashfulil Bas An Hadees Radde Shams regarding this tradition.
Now, we would mention some examples of scholar, who have quoted this
tradition. Some of them have mentioned this tradition without criticizing it and
some have also discussed its authenticity.
1. Hafiz Abu Ja’far Ahmad bin Salih Misri (d. 248 A.H.). He was a teacher
of Bukhari in his Saheeh and others have consensus that it is authentic. He has
narrated this tradition through two authentic channels from Asma binte Umais
and he says:
“It is obligatory on people of knowledge to remember the tradition, which
Asma has narrated, as it is the greatest sign of prophethood.”4
Hafiz Abul Qasim Tibrani (d. 360 A.H.) has mentioned this tradition in his
Mojamul Kabeer5 and remarked: This tradition is good (hasan).
3. Hafiz Abu Bakr Baihaqi (d. 458 A.H.) has mentioned it in his Dalalil as
mentioned in Faizul Qaazir6 of Manawi.
4. Abu Muzaffar, Yusuf Qazaoghli Hanafi (d. 654 A.H.) has quoted this
tradition in his Tadkira7. Then he has refuted the viewpoint of his grandfather,
Ibne Jauzi, the gist of which is as follows:
“Statement of my grandfather that this tradition is fabricated is a baseless
statement and his suspicion on the narrators is meaningless, because we have
narrated this report from reporters, who were honest and reliable and there is no
doubt about their veracity and the aim of returning of the sun is refraining it from
the usual movement and not returning in the real sense; although if it is actual
returning also, even then it is not surprising, as in that case it would be a miracle
of the Holy Prophet (s.a.w.a.) and an excellence of Ali (a.s.).”
1
The term of Shams has plural as Shumus. It implies deep enmity.
2
Al-Bedaya wa al-Nehaya, 6:80 [3/88].
3
Tazkeratul Huffaaz, [3/1200, No. 1032].
4
Hafiz Tahawi in Mushkilul Aathar [2/11] has narrated this report from him and others have
followed him as would be mentioned.
5
Mojamul Kabeer, [24/145, H. 382].
6
Faizul Qaazir, 5:440.
7
Tadkiratul Khawas, 30 [Pg. 49].
370
And stopping of the sun is not an unprecedented phenomenon; on the
contrary according to consensus, the sun also stopped from setting for Yusha: and
it is not without the following two conditions: either it was a miracle for Moosa
or an excellence for Yusha. In case it is miracle of Moosa, then our Prophet is
higher than him and if it is a miracle for Ali, then Ali is more superior to him,
because the Holy Prophet (s.a.w.a.) said: “Scholars of my Ummah are like
prophets of Bani Israel.” When this is regarding scholars, what to say about Ali
(a.s.), who was most superior and excellent of them?
After that he proves the superiority of Ali over the prophets of Bani Israel
and then quotes the couplet of Sahib bin Ubbad regarding the return of the sun.
5. Hafiz Ibne Hajar Asqalani (d. 852 A.H.) has quoted the tradition in his
book of Fathul Bari1 and then remarked:
“Tahawi, Tibrani in Kabeer, Hakeem and Baihaqi in Dalail have narrated
from Asma binte Umais that:
‘One day, the Prophet was asleep in the lap of Ali (a.s.) and he continued to
sleep till the sun set and Ali (a.s.) wasn’t able to pray the Asr prayer and when
the Prophet awoke and realized this, he prayed for the return of the son and Ali
prayed in its time; and after that it set once more. And this is one of the most
obvious miracles.’
At this point Ibne Jauzi and Ibne Taymiyyah in Al-Radd Alal Rawafidh have
committed a mistake and regarded this report fabricated.”
6. Hafiz Suyuti (d. 911 A.H.) has, in the book of Jamaul Jawame, mentioned
its sequence2 among the miracles of Prophet from Ali (a.s.). He says in Khasaisul
Kubra:3
“During Yusha’s battle against tyrannical kings, the sun stopped for him
from setting and this happened for our Prophet during the night of ascension; and
more amazing is that it stopped for Ali (a.s.), when he missed his Asr prayer.”
It is narrated from Asma binte Umais that the Holy Prophet (s.a.w.a.) prayed
the Noon Prayer in Sahba locality in Khyber. He had sent Ali (a.s.) on some
errand and when he returned, the Prophet had already recited the Asr prayer. So
the Prophet placed his head in the lap of Ali (a.s.) and went to sleep and Ali (a.s.)
did not move while the Prophet was asleep, lest he should be disturbed. When the
Prophet awoke, the sun had set. Therefore he prayed:
“O God, your servant, Ali has dedicated himself for Your Prophet, so You
also return the light of the sun for him.”
Asma says: “At that moment the sun rose up again over the mountain. Ali
(a.s.) made ablution and recited the Asr prayer. After that the sun set again.”
1
Fathul Bari, 16:86 [6/222].
2
Kanzul Ummaal, 5:277 [12/349, H. 35353].
3
Khasaisul Kubra, 2:183 [2/310],
371
Moreover, is the challenge of Ameerul Momineen (a.s.) through that on the
day of Shura when he said:
“I adjure by God, is there anyone other than me, for whom the sun rose up
again after setting, so that he may recite the Asr Prayer?”
“No,” said everyone. 1
This shows the extent of popularity of this extraordinary phenomenon
among companions of Prophet.
In the same way, this incident is mentioned in numerous poems of the poets
from the first century till today.
Now, with attention to these evidences and proofs, the value of Ibne Hazm
and his books becomes evident for us. It is amazing that I don’t have time and
space to mention all the blunders from the book of Fisal for the information of
readers, because all his volumes, especially the fourth is full of allegations,
calumnies, distortion of facts and lies and abuses, in such a way that no one, even
the Holy Prophet (s.a.w.a.) is spared his attacks.
As he says in Al-Ahkam:2 “The Shia have not understood till now that the
chief of prophets was born of disbeliever parents.”
What urged him to issue this hurtful statement? Etiquette of religion? Or
etiquette of writing? Or etiquette of academics? Or etiquette of chastity? Which
one?
َّ ً َ َ ْ ُ َ ْ َ َ ٌ َ ٌ َّ َ َ ُ ْ َ َ ْ َ ْۢ ْ َ َ ُ ْ ّ ْ
ِ ‫اﻟﺬﻛﺮ ﻋﻠﻴ ِﻪ ِ" ﺑﻴ ِﻨﻨﺎ ﺑﻞ ﻫﻮﻛﺬاب ا ِﴍ! ﺳﻴﻌﻠﻤﻮن ﻏﺪا‬
" ِ ©َ ِ ‫َء اُﻟ‬
َ ْ ُ َّ َ ْ
ُ ِ ‫اﻻ‬
"‫ﴍ‬ ‫اﻟﻜﺬاب‬
“Has the reminder been made to light upon him from among
us? Nay! he is an insolent liar! Tomorrow shall they know who
is the liar, the insolent one.”3
5. Al-Milal wan Nihal

This book, although it does not reach the level of Al-Fisal in bad mouthing,
it definitely is full of falsehoods and contradictory views. Therefore, the reader
has no option, but to reject it.
Shahristani, due to intensity of malice towards the Shia, has written
numerous books against them. The only thing, which impelled him to do this is
his lack of awareness about issues he discusses.
He is so ill-informed that he says: “The grave of Imam Hadi (a.s.) is in
Qom,”4 whereas his holy tomb is besides the tomb of his son, Imam Hasan
1
This tradition was also hinted at in this book previously.
2
Al-Ahkam fee Usulil Ahkam, 5:171 [5/160].
3
Surah Qamar 54:25-26
4
Gloss on Fisal, 2:5 [Al-Melal Wa al-Nehal, 1/150].
372
Askari (a.s.) in Samarrah. And from the time of his burial, the tomb is shining
like stars and is alive in the books of history and collections, but Shahristani is
ignorant of all this.
Among his falsehood is that he writes: “Among the distinguishing qualities
of the Shia is that they believe in transmigration of soul.”1
Refutation
ُ ُْ َ َّ َ ّ ُ ٰ َ ُ َّ َ َ ۭ ُ ْ ٰ َّ ُ َّ َ َ ْ َ ٰ َ ْ ُ ُ ّ َ ُ ْ َ
‫ﺎك ا ِﺛ ْـﻴ ٍﻢ ۙ ﻳّﻠﻘ ْﻮ َن‬
ٍ ‫ﰻ اﻓ‬ِ ‫ﻫﻞ اﻧ ِﺒﺌﲂ " ﺗﲋل اﻟﺸﻴ ِﻄﲔ ﺗﲋل‬
ٰ ْ ُ ُ َ ْ َ َ َ ْ َّ
ۭ ‫ﱒ ﻛ ِﺬ ُ ْ َن‬ ‫اﻟﺴﻤﻊ واﻛﱶ‬
“Shall I inform you (of him) upon whom the Shaitans descend?
They descend upon every lying, sinful one, They incline their
ears, and most of them are liars.”2
Know that you will not find any Shia, who believes in transmigration of
souls and then realize the value of Shahristani’s book and the extent of his
honesty.
Abu Muhammad Khwarizmi, contemporary of Shahristani, in the book of
Mojamul Buldan,3 has mentioned a statement which inform us about the veracity
of Shahristani. He says:
“If his deviating excesses in his beliefs and inclinations had not been
towards denial, he would have definitely been an imam of Ahle Sunnat. How
often we ask ourselves that how it happened with a man of intelligence and
perfection? A person, who had attached his heart to something without basis and
adopted something, which has no logical and textual proof. And we seek God’s
refuge from degradation and deprivation! The basic cause of his deviation was
his desertion of the effulgence of Shariat and following philosophy. I was often
present in his lectures and not once did I hear him say: God said this or the
Prophet (s.a.w.a.) said that, and not once did I see him reply to queries about
questions on Shariah.
َْ َْ
ٖ‫ﲰ ِﻌﻪٖ َوﻗﻠ ِﺒﻪ‬ ٰ َ ُ‫اﲣ َﺬ ا ِٰﻟـ َـﻬ ٗﻪ َﻫ ٰﻮﯨﻪُ َو َا َﺿﻠَّﻪُ ﷲ‬
ٰ َ ‫ ِﻋ ْﻠﻢ َّو َﺧ َﺘ َﻢ‬ َ َّ َ َ ْ َ َ َ َ
"
َ
ٍ ِ ‫اﻓﺮءﻳﺖ‬
ّ َ َ َََ ْۢ ِ ‫ﳞ ِﺪ ْﻳ ِﻪ‬ َ ً
ْ َّ ‫ َﺑ َﴫە ﻏ ٰﺸ َﻮۃ( ﳁ َ ْﻦ‬ ٰ َ ‫َو َﺟ َﻌ َﻞ‬
‫ﷲۭ( اﻓﻼ ﺗﺬﻛ ُﺮ ْو َن‬ ِ ‫" َﺑ ْﻌ ِﺪ‬ ۭ ِ ٖ ِ
“Have you then considered him who takes his low desire for his
god, and Allah has made him err having knowledge and has set
a seal upon his ear and his heart and put a covering upon his
eye. Who can then guide him after Allah? Will you not then be
1
Al-Melal Wa al-Nehal, 2:25 [1/147].
2
Surah Shoara 26:221-223
3
373
mindful?”1
6. Minhajus Sunnah2
If one is searching for a book, whose title is just the opposite of what the
matter is, he should refer to the book of Minhajus Sunnah.
The title of this book is indeed the opposite of what it comprises and indeed
it is amazing that the title of Minhajus Sunnah is used for it. Rather its proper
name would be Minhajul Bidat, because it contains different kinds of heresies,
falsehoods, denial of established principles of religion, regarding other Muslims
as infidels, illogical statements, futile arguments, support for heretics and full of
malice and enmity to Ahle Bayt (a.s.) and the house of revelation.
Following are some of its examples:
1. First objection
He says: Among the foolish stances of Shia is that not only they don’t use
the word of ‘ten’ they do not perform many actions related to number ten. So
much so that their architects also never construct ten pillars or ten corners,
because they are inimical to everyone, except Ali Ibne Abi Talib (a.s.) from
‘Ashra Mubashira’ (ten persons, who were given glad tidings of Paradise).3
And he says: Among the prejudices of Shia is that they never pronounce the
word of ‘ten’; on the contrary they say: ‘nine and one’. 4
Reply to the first objection
Is it not shameful for someone, who calls himself Shaykhul Islam to issue
such baseless statement among Muslims to create mischief, and repeat it in a
number of places in his book? As if he has conducted deep research, advanced
philosophy, mature wisdom, and wants to bestow life to people!
He mentions about the Shia as if centuries were deducted, events have not
left any traces and are not worthy of defense?
In spite of the following verses in Quran, which Shia also follow:
ٌَ ٌَ َ َ َ َ ْ
‫ﴩۃ ﰷ ِﻣﻠﺔ‬ ‫ِﺗﻠﻚ ﻋ‬
“These (make) ten (days) complete.”5
And:
َ َ ُ ْ َ ََٗ َ ََْ َۗ َ ْ َ
‫ﴩ ا ْﻣﺜﺎﻟ َِﻬﺎ‬ ‫" ﺟﺎء ِابﳊﺴـﻨ ِﺔ ﻓﻠﻪ ﻋ‬
1
2
By Ibne Taymiyyah Ahmad bin Abdul Halim Harrani Hanbali (d. 728 A.H.) in the prison of
Morocco.
3
4
5
Surah Baqarah 2:196
374
“Whoever brings a good deed, he shall have ten like it.”1
And:
ْ َ َََ ۙ ْ َْ َ
1ۙ‫ﴩ‬
ٍ ‫ﺎل ﻋ‬
ٍ ‫واﻟﻔﺠ ِﺮ¾ وﻟﻴ‬
“I swear by the daybreak, and the ten nights,”2
And:
ْ
ٖ‫ﴩ ُﺳ َﻮ ٍر ِّﻣﺜ ِﻠﻪ‬ ْ َ َُْْ ُْ
ِ ‫ﻗﻞ ﻓﺎا ِﺑﻌ‬
“Then bring ten forged chapters like it.”3
And in spite of Dua Asharat, which is recited every Friday and
recommended prayers, in which Surahs of Quran are recited ten times, and ten
times’ recitations of different supplications etc. or verbal repetitions or
recitations, which are recommended to be recited ten times or discussions of ten
intellects, ten essences, dimensions, ten names of Prophet, ten-fold strength that
God has bestowed to reason, ten special qualities of Imam, ten special qualities
that Ali inherited from Prophet, ten qualities given to Shia as glad tidings, ten
advantages of brushing teeth; and in spite of numerous lofty castles and buildings
comprising of ten pillars and corners built by Shia; in other words, number of
‘ten’ is found in all of them, with what logic are statements of Ibne Taymiyyah
compatible?
Is it not sufficient for his ill-fame, condemnation and falsehood? Futile
statements, which have never entered the mind of these fabricators!
In addition to that basically the Shia do not believe that any number has any
value in the abstract sense; because till a number is not linked to a thing or an
idea there can be no sense in liking or hating a number in itself.
Nowhere have we heard in the world that instead of ‘ten’ the Shia use the
term of ‘nine and one’; we seek refuge of God from such foolishness.
2. Second objection
He says: Among the foolishness of the Shia is that they await for the
Awaited Mahdi in a number of places: like the cellar in Samarrah, where they
believe he had disappeared and other locations; sometimes, some of them wait
there with quadrupeds, like mule or horse etc. so that if the Imam reappears, he
may mount that animal.
They appoint a man to stand there and call out during the day and at other
times: O my chief, please rise up and draw your sword – please get ready for
battle, whereas there is no trace of any enemy there. Some of them stand there
continually, even missing to perform prayers, lest the Qaim should rise up when
1
Surah Anaam 6:160
2
Surah Fajr 89:1-2
3
Surah Hud 11:13
375
they are praying and they fail to be in his presence and service.
Those living in places far away from the places of awaiting, like Medina,
during the last ten days of Ramadhan or at other times, they face the east and call
out aloud requesting for the Qaim’s advent. 1
3. Third objection
He says: The foolishness of other Shia is that they take a calf, and since
Ayesha was named Humaira – meaning red complexioned – they often select a
red calf; after that they subject the poor beast to torture by plucking hair from her
skin, and imagine that they are torturing Ayesha.2
4. Fourth objection
He says: Hais3 is a dish prepared from date filled with oil. While consuming
it, they cut off dates and relish the oil considering it symbolic of killing Umar and
drinking his blood.
5. Fifth objection
He says: Some of them take two asses and name them Abu Bakr and Umar;
after that they torture these asses imagining them to be Abu Bakr and Umar.4
6. Sixth objection
He says: Sometimes, they write the names of Abu Bakr and Umar below
their feet and it is also heard that some of their rulers lash at ankles of such
persons saying: I am lashing Umar and Abu Bakr, and continue beating till the
names wear out.
He says: Some of them name their pet dogs as Abu Bakr and Umar and
curse the two of them. 5
Replies to second till seventh objection
These are false statements that they fabricated and except for the
imagination of Ibne Taymiyyah, are not found anywhere else. He has invented
attributions purposely and regarded the Shia as infidels and he does not observe
the decorum of religion, wisdom, writing, honesty in quoting, honesty in writing
and decorum of honest reporting.
8. Eighth objection
He says: Scholars have consensus that falsehood among Shia as compared
to other Muslims, is more customary, and it is more apparent and with the same
1
Minhajus Sunnah, [1/24, 30].
2
Minhajus Sunnah, [1/145].
3
Hais is a sweet prepared from wheat, dates and oil.
4
These three allegations are again repeated on 2:125 in Minhajus Sunnah.
5
376
argument, writers of Sihah books like Bukhari, have not quoted traditions from
any Shia scholar, like Asim bin Zumra, Harith Awar, Abdullah bin Salma etc.
whereas they were among foremost Shia scholars.1
Reply to the eighth objection
Indeed, with reference to the book of Minhajus Sunnah and Al-Fisal and
other debased books like these, it becomes clear to us through true evidences that
which of the two groups are more false, we or them?
More astonishing is that this fellow says: Authors of Sihah books have not
narrated from Shia, whereas, as was hinted before many times, Sihah books of
Ahle Sunnat contain numerous traditions from senior companions and
companions of companions and other important personalities.
9. Ninth objection
He says: The roots of religion, according to Shia Imamiyah are four:
Monotheism, divine justice, prophethood and Imamate, the last of them being the
base. They regard the issues of negation of divine qualities, creatibility of Quran
and impossibility of seeing God in the hereafter, to be parts of divine monotheism
and the issues of negation of divine power are discussed in the principle of divine
justice and they believe that Almighty Allah does not have the power of guiding
or misguiding anyone; or to perform an act; as whatever He wants, does not
happen and what He does not want, happens; and they do not believe that God
has creatibility, power and discretion. 2
Reply to the ninth objection
It is clear that this man is ignorant from the way he does not differentiate
between roots of religion and roots of faith, without awareness of the beliefs of
others he tries to analyze them. He has totally omitted Judgment Day, which is a
root of religion, and all Shia believe in it. Whereas one, who regards Imamate as
root of religion, is not deviated, since Allah, the Mighty and Sublime says:
ُْ
َ‫ن‬ َّ َ ْ ُ ْ ُ َ ْ َّ ُ َ ٰ َ ْ َّ َ ٗ ُ ْ ُ َ َ ُ ُ ُ ُّ َ َ َّ
ٔ ْ ُ ‫اﻟﺼﻠٰﻮ َۃ َو‬ ‫ ﻳ ِﻘﻴﻤﻮن‬f‫ اﻣﻨﻮا اﻟ ِﺬ‬f‫اِﳕﺎ وﻟِﻴﲂ ﷲ ورﺳﻮﻟﻪ واﻟ ِﺬ‬
َّ
they bow.”3
…in which the Almighty Allah has equated Mastership (Wilayat) of
Ameerul Momineen (a.s.) as His own Mastership (Wilayat) and Mastership
(Wilayat) of Holy Prophet (s.a.w.a.) and implication of ‘believers’ in the verse, as
1
2
3
Surah Maidah 5:55
377
was hinted before and will mentioned again later and also it would be mentioned
in detail that it is Ali (a.s.).
In the same way, in the verse:
َ ْ
“This day have those who disbelieve despaired of your religion,
so fear them not, and fear Me. This day have I perfected for you
your religion and completed My favor on you and chosen for
you Islam as a religion.”1
Almighty Allah has placed perfection of religion in Mastership (Wilayat) of
His Eminence (a.s.) and this does not mean, except that Imamate should be
regarded as the basic principle of religion in such a way that without it, religion is
deficient and divine bounties are incomplete on and only with that religion
became the chosen one of God – that is Islam.
Also, on the basis of the verse:
َ‫ﱂ َﺗ ْﻔ َﻌ ْﻞ َﳁَﺎ َﺑﻠّ ْﻐﺖ‬ْ ّ ‫ﻚ( َوا ِْن‬
ۭ ‫" ر ِﺑ‬ ‫ايﳞﺎ اﻟﺮﺳﻮل ﺑ ِﻠــﻎ ﻣﺎ ا ِ ل ِاﻟﻴﻚ‬
ٰ ْ َ ْ
َ ْ ‫ﳞﺪي اﻟﻘ ْﻮ َم اﻟﻜ ِﻔﺮ‬ َ
ْ َ ّ َ َّ َ َ ُ ْ َ ُ َ ٗ َ َ َ
¥f ِ ِ َ ‫ﺎسۭ( اِن ﷲ ﻻ‬ ِ ‫اﻟﻨ‬ "ِ ‫ﺼﻤﻚ‬ ِ ‫ِرﺳﺎﻟﺘﻪۭ( وﷲ ﻳﻌ‬
message, and Allah will protect you from the people; surely
Allah will not guide the unbelieving people.”2
According to this verse, the significance of Mastership (Wilayat) is clear
from the fact that God has deemed not announcing Mastership (Wilayat) to be
same as non-fulfillment of the duty of prophethood!
This was hinted at previously that Mastership (Wilayat) of Ahle Bayt (a.s.) is
the condition of acceptance of deeds and meaning of it being the root, is nothing,
except this and divine monotheism and prophethood being roots are also as such
and do not have any branch.
As if, in view of senior companions, this meaning is natural, from this aspect
when two persons argued before Umar bin Khattab, he said: This man, Ali is my
master and the master of all believers; and one, whose master he is not, is not a
believer.3
1
Surah Maidah 5:3
2
Surah Maidah 5:67
3
Ref: Riyazun Nazara, 2:170 [3/115]; Zakhaaerul Uqbah, Mohibuddin Tabari: 68; Manaqib
Khwarizmi, 97 [Pg. 160, H. 191]; Sawaiqul Mohriqa, 107 (Pg. 179) and in Al-Futuhatul
Islamiyya, 3:307 it is mentioned that: One day Ali (a.s.) adjudicated for a Bedouin and issued
a verdict, but that man did not assent. Umar bin Khattab summoned him and said: “Woe be
378
And it was also natural that malice towards him was sign of hypocrisy and
infidelity and his existence after the Prophet, is standard of belief and enmity to
him is a sign of faithlessness, as we would soon mention some conclusive
traditional reports regarding this. These reports also show that Mastership
(Wilayat) is like prophethood and divine monotheism: that whoever deviates
from them deviates from the right path.
Since many rules of divine monotheism and prophethood are applicable in
Imamate, regarding it as the basic principle is more likely and absence of a small
incident from rules of those two, from the aspect of wisdom and social exigency,
will not be hurdle in believing mastership (Wilayat) to be a fundamental
principle.
Denial of qualities
If his implication is same as what the Shia intend: that quality is the actual
being and negation of it being added to the being, this is real monotheism. But if
his implication is the incoherent view of ‘Motalla’,1 then indeed the Shia were
and are aloof from this and the pristine Shia belief is free of this.
Creatibility of Quran
In books of beliefs, according to evident proof, it is proved in detail that
Quran had not been always with God that it should be as old as God.
Denial of seeing God
It is in fact, denial of corporeality of God, as correct reasonings based on
Quran and Sunnah definitely testify for it.
As for other issues, which he has attributed to Shia, are all absolutely false
and Shia, from the time of their origin till now regard believing in them to be
deviation.
10. Tenth objection
He says: Shia regard Masjids, which according to divine command, should
be respected and He should be mentioned therein, they have forsaken them and
they neither pray the Friday prayer nor congregational prayer in them; on the
contrary, in their view, they are not worthy of respect. Presently, if a prayer is
even held there, it is in form of individual prayer; on the other hand they accord
deep respect to tombs and like polytheists, observe Etekaaf in them; and like Hajj
pilgrims, perform Hajj to these places. Some of them consider Hajj of these
places more important than Hajj of Kaaba; on the contrary some them even abuse
those, who regard Hajj of Kaaba and prayers as sufficient and this is from the
on you, don’t you know that he is the master of you and master of every believer man and
woman?”.
1
Moattala: In Ashaira terminology it implies the Mutazila. Ref: Rasail wa Maqalat Ayatullah
Subhani /265.
379
custom of the polytheists.1
And he says: While God and Prophet have declared construction of tombs
(dome) unlawful, they consider these places as idol-houses, and decorate and
frequent them. Some of them regard visiting them like Hajj pilgrimage as Shaykh
Mufeed has named one of his writings: Manasik Hajj al-Mashahid containing
falsehoods and polytheism like that of Christians.2
Reply to the tenth objection
Masjids are present in developed as well as undeveloped cities; so much so
that they are present even in villages and hamlets for all to see, and Shia accord
utmost respect to Masjids. They regard observing their sanctity obligatory and
polluting them unlawful. They regard prayers invalid before removal of
impurities. They believe it to be unlawful for a person in sexual impurity, in
menses or post-natal period to stay in Masjids. They regard as detestable talking
about worldly matters in Masjids. If they find anyone talking about worldly
matters, they object to him vehemently.
According to the Imam, narrating from the Prophet: Prayer of one, who lives
besides Masjids is not valid, except that it should be performed in the Masjid.
Rules of Masjid in Shia jurisprudence, and congregational prayer performed
therein, are clear for anyone, who has the least awareness of them.
According respect to tombs
There is no similarity between the Shia and polytheists, because Shia do not
worship the owner of the tomb; on the contrary, they seek divine proximity
through their visitation and praise. Since they are the Master (Wali) and beloveds
of God as is clear from texts of Ziyarats narrated from Imams themselves:
َْ َٗ ُ َ َ ْ ُ ٌ ْ ٗ ٰ ْ ُ ً َ َ ُ ٰ ْ َّ َ َ َّ ُ َ َ
‫ َﻨﻪۭ( َﺑﻞ ِﻋ َﺒﺎد ّﻣﻜ َﺮ ُﻣ ْﻮ َن ۙ" ﻻ ﻳ ْﺴ ِﺒﻘ ْﻮﻧﻪ ِابﻟﻘ ْﻮ ِل‬ ‫وﻗﺎﻟﻮا اﲣﺬ اﻟﺮﲪﻦ وﻟـﺪا‬
ُ َ ُْ َ
Ø‫ﱒ ِاب ْﻣ ِﺮ ٖە ﻳَ ْﻌ َﻤﻠ ْﻮ َن‬‫و‬
“And they say: The Beneficent God has taken to Himself a son.
Glory be to Him. Nay! they are honored servants; they do not
precede Him in speech and (only) according to His
commandment do they act.”3
As for abusing above-mentioned persons
It is the most false statement that he has made and attributed them to the
Shia, because all Shia, without any exception, have narrated from their Imams
that Islam is based on five fundamentals: Prayer, Zakat, Hajj, Fast and
Mastership (Wilayat); and Shia traditions, in this matter are numerous. In the
same way, Shia believe that delaying an obligatory act from the year of its
1
2
3
Surah Anbiya 21:26-27
380
becoming obligatory is a greater sin, and one, who leaves it, is regarded as a dead
man and is told:
“Now, you may die as a Jew or a Christian.”
With attention to these beliefs and traditions, and according to the verdicts
of scholars based on Quran and Sunnah, is it appropriate to condemn Shia as
those, who regard Ziyarat equal to Hajj?
Shaykh Mufeed’s book
The only point present in this book is that he has entitled this book as
Manasikus Ziyaraat and Manasik is in the meaning of worship and fulfilling the
rights of God; and there is a special meaning in Shariah, which is not restricted to
Hajj, although people use this term only with relation to Hajj. On the basis of this
every worship act in every place and at every time, which is preferred by God is
called as Manasik. Thus, what is the problem in using the terms of Nasak and
Mansak for Ziyarat of holy tombs, etiquette and supplications mentioned for it,
except for prostration on grave and praying before it, and without requesting from
the owner of the grave himself?
The claim of polytheism and falsehood in that book is also baseless, but he,
due to severity of his enmity, did not pay attention and speaks without reasoning.
The points of that book regarding Holy Imams (a.s.), except proving the rank of
servitude and humility before the power of Almighty Allah, negation of ranks,
which are not from them, reminder of proximity they have to Almighty Allah, is
nothing else and the Book is present even today and is accessible:
ِ ‫ﳁ‬
11. Eleventh objection
He says: Regarding the verse:
ُْ
َّ
they bow.”2
Some fabricators have fabricated traditions that this verse was revealed
regarding Ali when he gave away his ring in alms (Sadaqah); whereas this
1
Surah Nisa 4:78
2
Surah Maidah 5:55
381
tradition, according to consensus of tradition scholars, is purely false. 1
After that he has rejected through futile statements, which are absolutely in
negation of established texts and an example of it was mentioned in the
discussion on the return of the sun and we would refute arguments of this author
in discussions on verse of purification2 verse of affection (Mawaddah)3 and
tradition of brotherhood etc. also.
Reply to the eleventh objection
I didn’t expect shamelessness and dishonesty to bring down a person to such
levels that he denies reports, which end at Ameerul Momineen (a.s.), Ibne Abbas,
Abu Zar, Ammaar, Jabir Ansari, Abu Rafe, Anas bin Malik, Salma bin Kuhail,
Abdullah bin Salam; and Imams and scholars of traditions have narrated it. And
according to his false notion, he regards it as fabricated. Yes, this consensus is
also, like other baseless claims, remote from facts.
I don’t know how he says: Scholars have consensus on its falsehood,
whereas they have argued through this tradition and verse in two places and
considered them as verses of Islamic rules.4
One: In rules of ritual prayer that whether ritual prayer is invalidated due to
little acts?
Two: Regarding recommended alms (Sadaqah): whether it should be named
as Zakat or not?
This clearly shows their consensus on authenticity of tradition.
In the same way, scholastic theologians, who want to criticize and analyze,
without any doubt in its chains of narrators, have only discussed its reasoning, so
much so that in spite of the fact some of them, though they criticize its reasoning,
they say: The actual tradition is proved authentic for all commentators and if
there is any dispute, it is regarding its meaning. All this clearly shows that
correctness of tradition is accepted in view of all commentators, scholastic
theologians and jurists.
In addition, all tradition scholars have mentioned it in their writings and
regarded it as valid. So much so that some of them have even discussed its
correctness. With this in view, the question arises that where is the consensus,
which Ibne Taymiyyah has claimed? From where has this sprouted? So, you may
judge for yourself.
Following are some narrators of the tradition or those, who believe in its
authenticity:
1. Abu Ja’far Iskafi Mutazali (d. 240 A.H.): He has mentioned this tradition in
1
2
Surah Ahzab 33:33.
3
Surah Shura 42:23.
4
As Jassas says in Ahkamul Quran [2/446] and others [Like Nasafi in his Tafseer 1/289,
Walkiya Tabari in Ahkamul Quran 3/84] have mentioned.
382
his treatise, which he wrote in refutation of Jahiz.1
2. Hafiz Abdur Rahman Nasai, author of Sunan (d. 303 A.H.) in his Saheeh.
3. Ibne Jarir Tabari (d. 310 A.H.): In his Tafseer, he has narrated this tradition
through a number of chains.2
4. Hafiz Abu Bakr Jassas Razi (d. 370 A.H.) in Ahkamul Quran has quoted this
tradition through a number of authorities. 3
5. Abul Qasim Jarullah Zamakhshari Hanafi (d. 538 A.H.): He has quoted the
tradition in his Tafseer Kashaf4 and he says:
If some doubts that the term of ‘believers’ used therein is a plural, and hence
it cannot imply a singular, I would reply that if the giver of Sadaqah is only
one person it is in form of a plural, so that others may be encouraged to
perform this good deed and earn divine rewards.
6. Hafiz Abul Qasim Ibne Asakir Damishqi (d. 571 A.H.) has narrated this
tradition through numerous channels in his Tarikh Sham.5
7. Izzuddin Ibne Abil Hadeed Mutazali (d. 655 A.H.) in Sharh Nahjul
Balagha6.
8. Qaazi Nasiruddin Baidhawi Shafei (d. 685 A.H.) in his Tafseer.7
9. Jalaluddin Suyuti Shafei (d. 911 A.H.) in Durre Manthur8 has narrated this
tradition through a number of chains.
It is narrated from Anas bin Malik that:
“A beggar to came to the Masjid and said: Who would help a distressed
beggar? Ali (a.s.), who was in genuflection, gestured to his finger. That is he may
take the ring from it.
At that moment, the Messenger of Allah (s.a.w.a.) remarked: “Umar, it has
become obligatory.”
Umar asked: “May my parents be sacrificed on you, what has become
obligatory?”
“By God, Paradise became obligatory for him, before the beggar removed
the ring from his finger” His Eminence (s.a.w.a.) replied, “Almighty Allah
cleansed him of all sins and mistakes.”
1
Naqzul Uthmaniya [Pg. 319].
2
3
4
Tafseer Kashaf, 1:422.
5
Tareekh Medina Damishq [12/305 in biography of Ali Ibne Abi Talib (a.s.), No. 915 and
Biography of Umar bin Ali].
6
7
Tafseer Baizaawi, 345 [1/272].
8
383
Anas says: Before anyone left the Masjid, Jibraeel arrived with the verse:
ُْ
َّ
they bow.”1
At that moment Hassan bin Thabit recited the following verses:
1. O Ali, my soul and heart be sacrificed on you; and sacrificed on you
be all those, who are slow or fast on the path of guidance. 2. Would my
praise and that of your followers be destroyed, indeed the praise recited
about Almighty Allah will never be destroyed. 3. O the best of those, who
genuflect; you donated your ring in bowing, may all be sacrificed on you. 4.
O the best of the chiefs, O the best buyer and O the best seller! It was due to
your blessed ring that 5. Almighty Allah sent the best of Mastership
(Wilayat) for you, and made it evident in the basic principles of religion.
Flimsy objections
In his Nasrul Laali Alaa Nazmul Amali,2 when Sayyid Hamiduddin Abdul
Hamid Alusi reaches the verse of Mastership (Wilayat), he says:
This verse was not revealed particularly regarding Ali (a.s.) as they think; on
the contrary it was revealed generally for all Muhajireen and Ansar, whose part
Ali was. The evidence lies in the use of the plural form of the pronoun (those
who). Therefore Ali alone cannot be implied.
Allamah Amini says: As if the warp and woof of his statement is same as
that of Ibne Kathir and he issued these statements emulating him, as Ibne Kathir
also, when he comes to this verse, he writes:3
“Not a single verse is found in the Holy Quran, which is revealed about Ali.”
As if these negligent people forgot that if a command includes all people –
for encouraging the like of that act or to restrain from it – at that time to mention
a condition or sign of the person under discussion is specified, it is more effective
and more powerful than an order directly given to a person. And this style is not
an unusual; and its numerous examples are found in language of Quran. Below
are some examples:
1.
ۗ ْ َ َ َ ٌ ْ َ َ َّ ْٓ ُ َ َ ْ َّ
‫ﲑ ّو ْﳓ ُﻦ اﻏ ِﻨ َﻴﺎ ُء‬ ‫ ﻗﺎﻟﻮا اِن ﷲ ﻓ ِﻘ‬f‫اﻟ ِﺬ‬
1
Surah Maidah 5:55
2
Nasrul Laali Alaa Nazmul Amali, 169.
3
His frivolous statements will be discussed soon under the criticism of his Al-Bedaya wa al-
Nehaya.
384
“Those who said: Surely Allah is poor and we are rich.”1
Hasan has said: The speaker of this sentence is Huyy bin Akhtab. Akrama,
Siddi, Maqatil and Muhammad bin Ishaq say that it was Fanhas bin Azura.
Khazin says:
Although this statement was issued from a Jew, but, since they were pleased
from this statement, it was attributed to all of them.
Regarding this one may refer to Tafseer Qurtubi, Ibne Kathir, Khazin, etc.2
2.
َ
ْ ُ ‫ﱂ ُ ْﳜﺮ ُﺟ ْﻮ‬
ْ"ِّ ‫ﰼ‬ ْ ُ ‫ﱂ ﻳُ َﻘﺎ ِﺗﻠُ ْﻮ‬
ْ َ ‫ َو‬fْ ‫ﰼ ِﰲ اﻟ ّ ِﺪ‬ َْ f
َ ْ ‫ ّاﻟﺬ‬îَ ُ‫ﯩﲂ ﷲ‬
ُ ُ َْٰ َ
‫ﻻ ﻳﳯ‬
ِ ِ ِ ِ
‫ﰼ‬ْ ُ ‫ِد َاير‬
ِ
“Allah does not forbid you respecting those who have not made
war against you on account of (your) religion, and have not
driven you forth from your homes.”3
This verse was revealed about Asma, daughter of Abu Bakr and its context
of revelation is that Qatila, mother of Asma, who was daughter of Abdul Uzza
and an idolater, had come to Medina and brought gifts for Asma. But Asma said:
“Neither would I accept the gifts nor permit you to enter my house till I don’t
take permission from Messenger of Allah (s.a.w.a.).”
Then she came to Messenger of Allah (s.a.w.a.) and mentioned the issue.
Following that Almighty Allah revealed the following verse and the Messenger
also instructed her to provide a mat for her, seat her in the house and accord
respect to her.
Bukhari, Muslim, Ahmad, Ibne Jarir and Abu Hatim have mentioned this
tradition;4 as mentioned in Tafseer Qurtubi, and by Ibne Kathir and Khazin.
3.
ٰ ّ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َّ ۙ ْ ُ َ َ َ ْ ْ َّ ۙ ْ َ ْ َ
ِ ‫ اﻣﻨﻮا وﲻِﻠﻮا اﻟﺼ ِﻠﺤ‬f‫ اِﻻ اﻟ ِﺬ‬1‫ﴪ‬
‫ﺖ‬ ٍ ‫ﺧ‬À ْ ِ ‫اﻻﻧﺴﺎن ﻟ‬ ِ ‫ﴫ¾ اِن‬ ِ ‫واﻟﻌ‬
َ
ْ ّ ‫اﺻ ْﻮا اب‬
َ ْ
َ َ ‫ َو‬l(‫اﺻ ْﻮا ابﳊَ ّﻖ‬
َ َ َ ‫َو‬
Ñۧ‫ﱪ‬ِ ‫ﻟﺼ‬ ِ ِ ِ
“I swear by the time, most surely man is in loss, except those
who believe and do good, and enjoin on each other truth, and
enjoin on each other patience.”5
1
2
Al-Jaameul Ahkamul Quran, 4:294 [4/187]; Tafseer Ibne Kaseer, 1:434; Tafseer Khazin,
1:322 [1/310].
3
Surah Mumtahina 60:8
4
Saheeh Bukhari, [2/924, H. 2477]; Saheeh Muslim, [2/391, H. 50, Kitabuz Zakat]; Musnad
Ahmad, [7/483, H. 26375]; Jaameul Bayan, [No. 14/Vol. 28/66]; Al-Jaameul Ahkamul
Quran, 18/59 [18/40]; Tafseer Ibne Kaseer, 4:349; Tafseer Khazin, 4:272 [4/258].
5
Surah Asr 103:1-3
385
It is narrated from Ubayy bin Kaab that he recited Surah Asr in the presence
of Holy Prophet (s.a.w.a.) and asked: “May my parents be sacrificed on you,
what is its interpretation?”
The Prophet replied: ‘I swear by the time’ is an oath by Allah with relation
to the last day; and ‘most surely man is in loss’ implies Abu Jahl Ibne Hisham;
and ‘except those, who believe’ stands for Abu Bakr Siddiq and ‘and do good’
implies Umar bin Khattab; ‘and enjoin on each other truth’ implies Uthman bin
Affan; and ‘and enjoin on each other patience’ implies Ali Ibne Abi Talib (a.s.).1
Allamah Amini says: We do not support this inappropriate statement; we
quoted it only to argue against them (that is to prove that plural can be used for a
single person).
4.
َ َّ َّ ُ َّ ُ ُ َ َ َ َ ْ َّ َ
ْ ُ ‫ﺎس َﻗ ْﺪ َﲨَ ُﻌ ْﻮا َﻟ‬
‫ﲂ‬ ‫ ﻗﺎل ﻟﻬﻢ اﻟﻨﺎس اِن اﻟﻨ‬f‫اﻟ ِﺬ‬
“Those to whom the people said: Surely men have gathered
against you.”2
The term ‘people’ implies Masud bin Ashjai. Nasafi says in his Tafseer:3
Although ‘people’ is plural, but it implies one person (singular) and it is
possible that it denotes his followers, who like him, prevented people from Jihad.
Khazin says: The word of ‘people’ is general, but it implies one particular
person.
Ibne Marduya has narrated through his chains of narrators from Abu Rafe
that:
The Holy Prophet (s.a.w.a.) sent Ali with some people in order to pursue
Abu Sufyan. They met a Bedouin from Khaza tribe and he said: “They have
united against you.”
Ali (a.s.) and his companions said: “Allah is sufficient for us and He is the
best of the protectors.”
At that moment the captioned verse was revealed regarding him. 4
5.
َْ ُ ْ َ ٓ َ ّ ُ ْ ُ ّ ْ َ ُ ْ َ َ ْ َٔ ْ َ َ ُ ْ َ َ ْ َ ْ َ ْ ُ َ
"‫ﳞ ِﻠﻜ ْﻮ َن اِﻻ اﻧﻔ َﺴ ُﻬ ْﻢ َو َﻣﺎ ﻳﺸ ُﻌ ُﺮ ْو َن‬ ‫وﱒ ﻳﳯﻮن ﻋﻨﻪ وﻳﻨـ ــﻮن ﻋﻨﻪۚ( واِن‬
“And they prohibit (others) from it and go far away from it.”5
Ahle Sunnat believe that this verse was revealed about Abu Talib. And in
1
Ref: Riyazun Nazara, 1:34 [1/49 & 50]
2
3
Printed on the margin of Tafseer Khazin, 1:318 [Tafseer Nasafi, 1/195].
4
Ref: Al-Jami Ahkamul Quran, 4:279 [4/178]; Tafseer Ibne Kaseer, 1:430; Tafseer Khazin,
1:318 [1/306].
5
Surah Anaam 6:26
386
the coming discussions, we would analyze it in detail and state the correct
viewpoint.
12. Twelfth objection
He says: Although Shia do not regard the faith, fairness, being in Paradise
and imamate of Abu Bakr, Umar and Uthman to be valid, they cannot prove the
faith, fairness, being in Paradise of Ali, what to say of proving his imamate. If
they want to only prove his Imamate, they cannot do so, as evidences and proofs
do not support; like reasoning of Christians for prophethood of Isa will be not
effective without proving prophethood of Prophet of Islam (s.a.w.a.).1
And he says:2 As long as the Shia continue to follow their religion, they are
helpless from proving the faith and fairness of Ali; and if they argue through
widely narrated traditional reports regarding Islam, migration and Jihad of Ali,
Islam, migration and Jihad of Abu Bakr, Umar and Uthman is also proved
through widely narrated traditional reports. On the contrary, the Islam of
Muawiyah, Yazid, Bani Umayyah and Bani Abbas caliphs; and their prayer and
fasting and their Jihad against infidels is also proved through widely narrated
reports.
Reply to the twelfth objection
As long as you are alive, time shows amazing things to you!
Alas, if I only knew, since when was the faith and fairness of Ali in need of
proof and evidence? When did he express disbelief that proof for his belief
should be sought? Did the Prophet at the beginning of his mission had anyone
else as his brother and supporter? Whereas the above-mentioned persons were yet
not Muslims. Is it not that Islam was established only through his sword and
sacrifice? Is it anything, except that infidels were routed through his awe and
power? Is it except that through the sword of his discourse and evident dagger of
proof, he slashed through the veils of apostasy and doubts?
Did God purify the Holy Kaaba from idols by the hands of anyone else? Has
God mentioned in Quran the purification of any family, except the family, whose
chief he is? Is anyone other than him, according to declaration of Quran, the self
of the Prophet? Is there anyone other than him, who sold his life during the night
of migration? Is there anyone other than him, who, like the Messenger of Allah
(s.a.w.a.), is having more authority on the lives of believers than they have on
themselves? By God, no!
Indeed, Shia traditions on this subject are widely narrated and it is the same
wide narration (Tawatur), which satisfied them that they should accept this
excellence and special qualities. Although the important point here is that during
debate with Ahle Sunnat, Shia argue through their own traditions in order to
establish arguments against them, because their own traditions are most likely to
1
2
387
be accepted by Ahle Sunnat; otherwise Shia have no need of their traditions.
The most accepted method of debate is that you reason through the texts
accepted by opponent, but Ahle Sunnat always, in every issue, argue through
traditions and books of their elders and such reasoning is out of the rules of
debate.
Alas, if I only knew what connection is there between faith and justice Ali
and faith of above persons? Does he think that Ali Ameerul Momineen (a.s.) was
same as them, and no difference can be imagined between them? Or he thinks
that the same spirit flows through them that they should be regarded equals?
Or this invention of Ibne Taymiyyah’s mind remained concealed for
companions and companions of companions, Imams, scholars and Shia elders in
the past centuries in innumerable religious debates and discussions in gatherings?
Or opponents of Shia forgot this connection in defending those three persons?!
Although, there is no one from them, who on one hand, compared Shia to
Christians and on the other hand equates the faith of Ali (a.s.) with faith of
Muawiyah the impostor, Yazid the profligate, Bani Umayyah tyrants and false
claimants of Bani Abbas. This is the level of his knowledge, morals and piety.
13. Thirteenth objection
He has attributed negative traits and selfishness1 like: omitting prayer,
committing sinful acts and regarding them lawful, and not abstaining from wine
and wantonness, even during the blessed month of Ramadhan, and preferring
polytheism over worship of God and other sins to the teacher Ummah and
supporter of religion and community, Shaykh Tusi and his followers, and against
all Shia; and he believes that Shia are always as such. But every researcher knows
that all these are allegations to defame the Shia and believers, forgetful that one
day the criterion would be established and he would be questioned and on that
day the only judge would be Almighty Allah:
َ
ٌ ٌ ‫" َﻗ ْﻮ ٍل ا ِّﻻ َﻟ َـﺪ ْﻳ ِﻪ َر ِﻗ ْﻴ‬
Ó‫ﺐ َﻋ ِﺘ ْﻴﺪ‬ ْ ِ ‫َﻣﺎ ﻳَ ْﻠ ِﻔ ُﻆ‬
“He utters not a word but there is by him a watcher at hand.”2
14. Fourteenth objection
He says: Enemies of Abu Bakr and his followers, like Musailima Kazzab
and his followers and others, are the most well known apostates. In spite of that
Shia and their Imams – Allamah Hilli and others – believe that they were on truth
that Abu Bakr fought them unjustly.3
Reply to the fourteenth objection
Alas, if someone had asked him who told him that Shia are supporters of
1
2
Surah Qaf 50:18
3
388
Musailima and his followers? Is it not that Shia always regard him as a liar, and
have narrated his calumnies? Shia books, from beginning till date, have exposed
his falsehood? Shia have firm belief that prophethood ended with Muhammad,
seal of prophets, and whoever claims prophethood after that is a disbeliever.
If he would only mention to us the names of scholars, who he claims follow
this belief. Why has he not mentioned their names? Has he seen this in their
books? What are those books? Has he seen any such point in books of Allamah
Hilli. If he has, he should mention those books specifically, as numerous books of
Allamah Hilli are available, some are printed and some are manuscripts. Please
note that none of his books mention this illogical matter!
15. Fifteenth objection
He says: He – Allamah Hilli – has narrated false statements, which prove
the ignorance of the narrator; for example, he says: Surah Hal Ataa was revealed
in honor of Ahle Bayt (a.s.). This is a false statement, because Hal Ataa,
according to consensus of scholars, was revealed in Mecca and the marriage of
Ali and Fatima took place after Hijra in Medina and Hasan and Husain were born
after the revelation of Hal Ataa; hence the falsehood of the claim is clear for all.1
Reply to the fifteenth objection
Unawareness and ignorance of this man is not restricted to one point; on the
contrary he is ignorant of beliefs, ignorant about sects, ignorant about biography,
ignorant about Islamic practical laws and ignorant about traditions and in the
same way, ignorant about the sciences of Quran; that is why he has not
understood the following issues:
1. A Surah can be Meccan with some of its verses being Medinite and vice
versa. This is a common occurrence in Quran as was mentioned before. 2
This is also admitted by Ibne Hassar, who says:
Sometimes, there are Medinan verses in a Meccan Surah and Meccan verses
in a Medinan Surah.3
2. The most certain way to distinguish whether a Surah is Mecca or Medinan,
is to see if there are authentic traditional reports regarding the revelation of
those verses and not reports without chains of authorities or incomplete
chains of authorities. And we mentioned some narrators of this report, on the
basis of this, Shia have not fabricated the tradition that he should prove their
and Allamah Hilli’s ignorance and since there is doubt in that, Ahle Sunnat
scholars would be equal to Allamah Hilli in that.
3. He claims that scholars have consensus that it is Meccan. This statement is
not based on facts, on the contrary, the majority has said the opposite as
1
2
Al-Ghadeer 1:255 and 288.
3
Al-Itqan, 1:23 [1/38].
389
Khazin in his Tafseer,1 has narrated from Mujahid, Qatada and numerous
Ahle Sunnat reporters.
4. Persons like Hasan, Akrama, Kalbi and others, believe that verses of this
Surah are Meccan; but they have clearly stated that verses related to
‘feeding’ are Medinan.
5. His statement that every Meccan Surah was definitely revealed before Hijrah
is incorrect; because it is possible that it was revealed after Hijrah and
during the last journey of Prophet (Farewell Hajj). Especially, with attention
to the statement of Ibne Jubair, Hasan, Zahhak, Akrama, Ataa and Qatada,
who say that ‘and the prisoners’ includes all believers, so much so that even
slaves are included. Ibne Jarir and others believe this.
16. Sixteenth objection
He says: His statement – Allamah Hilli – who says: According to the verse:
relatives.”2
…affection and love for Ahle Bayt (a.s.) is obligatory. It is wrong, because
this verse is Meccan and during its revelation neither Ali has married Fatima, nor
they had children. 3
And he says:4 His statement – Allamah Hilli – that Allah revealed the
following verse:
relatives.”5
…for them, is false, because these verses are placed in Surah Shura and this
Surah, without any doubt is Meccan and it was revealed before the marriage of
Ali with Fatima, and birth of Hasan and Husain.
Till he says: And some Ahle Sunnat writers and Shia, including followers of
Ahmad, and others have narrated that when this verse was revealed they asked
the Prophet:
“O Prophet of God, who are the Ahle Bayt?”
He replied: “Ali, Fatima and their two sons.”
But it should be said that this traditional report, according to the consensus
1
Tafseer Khazin, 4:356 [4/337].
2
Surah Shura 42:23
3
4
5
Surah Shura 42:23
390
of tradition experts, is false, due the fact that this verse, according to consensus of
scholars, was revealed in Mecca and since all verses of Surah Shura are Meccan;
on the contrary all Ha Mim Surahs are Meccan.
Then he goes into a detailed account of the dates of birth of Imam Hasan and
Imam Husain (a.s.) to show off his expertise in history.
Reply to these statements
If there had been no other calumny in the book of Ibne Taymiyyah other
than this nonsense against the family of prophethood, it would have been
sufficient for his everlasting disgrace.
As for the verse being Meccan
Not even one scholar has clearly declared that this verse is Meccan, what to
say of the false consensus he claims? He claims that the Surah is Mecca only on
the basis of jealousy and ignorant conjecture as he has concluded from the
statement of the scholars.
Scholars have excepted the four verses:
َ َ َ َٰ ْ َ ُْ ْ ُ َ َْ
‫ﱰى ﷲِ ﻛ ِﺬ ًاب‬ ‫ام ﻳﻘﻮﻟﻮن اﻓ‬
“Or do they say: He has forged a lie against Allah?”1
Till:
ٌْ‫ﺼ‬
Ø‫ﲑ‬ َ ۢ ٌ ْ ‫َﺧﺒ‬
ِ ‫ﲑﺑ‬ ِ
“He is Aware of, Seeing, His servants.”2
…also some scholars have excepted the verses from:
ْ َ َ َ ٓ َ َ ْ َّ َ
ُ ْ ‫ﺎﲠ ُ ُﻢ اﻟ َﺒ‬
S ‫ اِذا اﺻ‬f‫واﻟ ِﺬ‬
“And those who, when great wrong afflicts them.”3
…till
ْ ِّ
èۭ‫" َﺳ ِﺒ ْﻴ ٍﻞ‬
“there is no way (to blame).”4
These are some verses; what to say about the love of affection (Mawaddat),
all scholars deny that all verses of Surah Shura are Meccan.5 According to
clarification of Qurtubi,6 Nishapuri7, Khazin in his Tafseer,1 Shaukani in his
1
Surah Shura 42:24
2
Surah Shura 42:27
3
Surah Shura 42:39
4
Surah Shura 42:41
5
Ref: Tafseer Khazin, 4:49 [4/90]; Al-Itqan, 1:27 [1/44].
6
Al-Jaameul Ahkamul Quran, [16/3].
7
Gharaibul Quran, [No. 11/ Vol. 25/35].
391
Fathul Qadeer2 and others have narrated from Ibne Abbas and Qatada that four
verses:
relatives.”3
…and after, are Medinite and the rest are Meccan.
Context of revelation and obligation of loving Ahle Bayt

(a.s.)
We should know that Allamah Hilli and his followers are not alone, who
have narrated this tradition, on the contrary all Muslims, except for some
supporters of Bani Umayyah, like Ibne Taymiyyah and Ibne Kathir, have
consensus on the authenticity of the tradition. If only this man had mentioned the
names of some of those, who reached consensus or introduced some of their
books, in which this consensus is mentioned. Previously we mentioned sufficient
examples from scholars of traditions and Ahle Sunnat commentators; and Imam
Shafei has issued a famous statement regarding this; he says:
“O Ahle Bayt of Prophet, God made your love incumbent in Quran.
This is sufficient for your greatness
That whoever does not invoke blessings on you,
His prayer is not correct.”
Ali’s marriage to Fatima and requirement of its precedence

over the verse
Ali married Fatima in Medina and supposing as this person says: This verse
was revealed in Mecca; we say: since there was a delay between revelation of
verse and birth of their children – if we accept that it was delayed – there is no
contradiction between revelation of verse and precedence of marriage over it is
also not necessary, because what is definite and there is no doubt it, is that those
two noble personages were from near kindred of Messenger of Allah (s.a.w.a.),
but Ali (a.s.) due to his cousin-ship and Fatima (a.s.) due to her being daughter,
and as for their children, in the same way, as their marriage was recorded in the
divine register, in the same way, the divine knowledge about creation of those
two was destined; and it is not necessary that all persons should be present when
a rule is framed. On the contrary, whenever and whichever of them will be
present, the command would be issued about him/her.
In addition to that, it is possible that the verse was revealed in Mecca, but
1
2
Fathul Qadeer, 4:510 [4/524].
3
Surah Shura 42:23
392
during Farewell Hajj (last pilgrimage of Prophet) and at time they (Ali and
Fatima) were already married and Imam Hasan (a.s.) and Imam Husain (a.s.)
were already born; being a Meccan verse does not mean that it was revealed
before Hijrah.
َّ َ ْ َ ُ َ ّ َّ ْ َ ْ َ َ ْ ُ ْٓ َّ َ ْ ْ ُ ْ ُ َ ْ َّ َ َ َ
‫ اوا اﻟ ِﻌﻠﻢ اﻟ ِﺬي ا ِ ل اِﻟﻴﻚ ِ" ر ِﺑﻚ ﻫﻮاﳊﻖ‬f‫ى اﻟ ِﺬ‬É‫و‬
“And those to whom the knowledge has been given see that
which has been revealed to you from your Lord, that is the
truth.”1
17. Seventeenth objection
He says: As for the tradition of establishment of brotherhood between
Prophet and Ali, it is false and fabricated, because the Prophet neither selected
anyone for his brotherhood, nor established brotherhood between any two
members of Muhajireen or any two members of Ansar; on the contrary, what is
definite is that brotherhood was established between a member of Muhajireen and
a member of Ansar; like the oath of brotherhood between Saad bin Rabi, Abdur
Rahman bin Auf, between Salman Farsi and Abu Darda, as is proved from
authentic traditional reports.2
Reply to the seventeenth objection
Regarding as invalid the tradition of brotherhood, which is proved and
established for all Muslims without any exception, either shows his absolute
ignorance of tradition and biography, or his extreme malice and enmity to
Ameerul Momineen (a.s.); that he had not option, except to deny excellence and
precedence of His Eminence (a.s.). As if he has taken an oath that he would either
deny or weaken all merits of Ali (a.s.), even though it be through frivolous
arguments or without any reasoning. We previously clarified that the
establishment of brotherhood took place twice:
1. Between companions, before Hijrat.
2. Between Muhajireen and Ansar after Hijrat.
And both times, the Prophet established brotherhood with Ali (a.s.).
The fiery statement of Ibne Hajar Asqalani in Fathul Bari:3 is sufficient to
destroy his flimsy imaginations. He says after the mention of both oaths of
brotherhood and some traditions:
Ibne Taymiyyah, in refutation4 of Ibne Mutahhar Rafidhi (Allamah Hilli)
has denied the establishment of brotherhood between Muhajireen, especially,
between Prophet and Ali and he says:
“The wisdom behind establishment of brotherhood is that some of them
1
Surah Saba 34:6
2
3
Fathul Bari, 7:217 [7/281].
4
He means the same book of Minhajus Sunnah, regarding which we are discussing.
393
should cooperate with others and that they should come close to each other; on
the basis of this, it is useless to establish brotherhood between Prophet and
someone else or a Muhajir.”
But this statement of Ibne Taymiyyah is refutation of established text (Nass)
through analogy (Qiyas) and making others unmindful of the wisdom and
exigency of establishment of brotherhood, due to the fact that some Muhajireen
were stronger than others from the aspect of wealth, family and power; on the
basis of this, Prophet established brotherhood between the strong and weak so
that friendship and companionship is established between them and the weak
partner should benefit from his stronger counterpart.
With attention to this fact, he established brotherhood between himself and
Ali, because he was since childhood, present at the side of Prophet and was
reared by him.
18. Eighteenth objection
He says: A tradition, which he – Allamah Hilli – has narrated from the
Prophet that Fatima remained absolutely chaste, therefore Almighty Allah
prohibited Fire from her and her children. According to consensus of tradition
experts, it is false. And it being false will now become clear for others as well.
The statement that Fatima remained absolutely chaste, therefore Almighty Allah
prohibited Fire from her and her children, is absolutely invalid, because Sarah
was also chaste, but God did not prohibit fire from all her sons; in the same way,
Safiya, aunt of the Messenger of Allah (s.a.w.a.), in spite of her chastity had
children some of whom were righteous and some were unjust.
Thus, there are innumerable ladies, who are chaste and their number is
known to God only; and some of their sons are righteous and some sinners; some
believers and some disbelievers; thus precedence of Fatima is not due to her
chastity, because she is same as other believer ladies.1
Reply to the eighteenth objection
It is amazing that this man thinks that he can have consensus on his
inclination and intention to particular verse or tradition, or an issue or a belief and
as if he commands the academic society to have consensus, the dead and the
living would also immediately say here we are (Labbaik! Labbaik!) and have
consensus and at that time he would reason through his consensus! By God, if
man would not have been prohibited from making false statements, this man
would not have said anything more than what he has said.
Alas, if I only knew how it is possible to believe in the invalidity of a
tradition, on whose reliability many scholars, like Hakeem, Khatib Baghdadi,
Bazzaz, Abu Yaala, Aqili, Tibrani, Ibne Shahin, Abu Nuaim, Mohib Tabari, Ibne
Hajar, Suyuti, Muttaqi Hindi, Haithami, Zarqani, Sabban and Badakhshi, 2 agree
1
2
Ref: Mustadrak Hakeem, [3/152]; Tareekh Baghdad, [3/54]; Musnad Bazzaz, [5/223, H.
394
on? Alas, if he would only hint at some of those about whom he states that they
have adjudged it to be false and had mentioned their books to us.
Is it not illogical that he wants to argue against established traditions? Yes,
actually, it is his habit regarding excellence of Ahle Bayt (a.s.), which he does not
like. He should be asked what is the connection between chastity, purity and fire
being prohibited on descendants that it can be refuted through the like of Sarah,
Safiya and other believer ladies?
On the contrary, this precedence is the special quality of Lady Fatima Zahra
(s.a.). And how numerous are the merits, which are restricted to her alone, and
illustrious ladies like Sarah, Maryam, Hawwa and others are not endowed with it;
on the basis of this, if a special precedence is restricted to her children, no
difficulty would arise and such merits of theirs are not less.
Allamah Zarqani Maliki says in refutation of this imaginary requirement in
Sharh Mawahib:
Abu Yaala, Tibrani and Hakeem have narrated this tradition from Ibne
Masud and Hakeem has regarded it authentic and there are numerous testimonies
for it and making fire unlawful for descendants of Her Eminence, with hint at
Lady Maryam, is that: Firstly: It makes her precedence in chastity obvious; and
secondly: quality of chastity is extolled and its importance is made clear,
otherwise, according to Quran, Fire is prohibited on Her Eminence.1
This tradition is supported by a large number of other traditions, like
tradition of Ibne Masud: She is named as Fatima, because on Judgment Day,
Almighty Allah has kept her and her descendants away from the Fire.2
And the statement of Prophet to Fatima: “Almighty Allah will not punish
you or anyone from your descendants.”3
And the statement of Prophet to Ali (a.s.): “Almighty Allah has forgiven you
and your descendants.”
And the statement of Prophet: “My Lord promised that He will not punish
those from my Ahle Bayt, who believe in oneness of God and my
messengership.”4
1829]; and Abu Yaala has also narrated this traditional report in Musnad Kabeer, [as
mentioned in Matalibul Aaliya, 4/70, H. 3978]; Al-Mojamul Kabeer, Tibrani, [22/406, H.
1018]; Thaghurul Basima, Suyuti, 46 and…
1
Sharh Mawahib, 3:203 and the complete discussion of Zarqani would be mentioned in
criticism of As-Saraa Baunal Islam wal Wathniya.
2
Tareekh Ibne Asakir, [17/770] and in Mukhtasar Tareekh Damishq, 26/286]; As-Sawaiq, 96
[Pg. 160].
3
Tibrani has mentioned this tradition in [Mojamul Kabeer, 11/210, H. 11685] through
authorities whose narrators are reliable, and Ibne Hajar in Sawaiq, 96 & 140 [Pg. 160 and
235] has certified its authenticity.
4
Hakeem in Mustadrak, 3:150 [3/163, H. 4718]; and some other scholars like Suyuti, have also
narrated it [Al-Jaameul Saghir, 2/716, H. 9623; Kanzul Ummaal, 12/96, H. 34156].
395
19. Nineteenth objection
He says: The Prophet (s.a.w.a.) said: “Ali is with truth and truth is with Ali;
wherever Ali may be, truth would be present there; and the two of them shall
never separate from each other, till both of them arrive to me at the Cistern of
Kauthar.”
This is the greatest lie, because no one has narrated this tradition from the
Prophet, either with a weak or a proper chain of authorities. Can there be a bigger
liar than its narrator (Allamah Hilli), who has attributed it to companions and
scholars, whereas not one of them has narrated this report. This is the most
obvious falsehood. Also, if it is said that some companions narrated it; it may be
true. It is possible, but such a thing does not exist; on the contrary it is a lie
attributed to Prophet and His Eminence (s.a.w.a.) is free of that.1
Reply to the nineteenth objection
As for the captioned tradition: it is narrated by numerous tradition scholars
and authors, among them being: Khatib in his Tarikh, Hafiz Ibne Marduya in
Manaqib, Samani in Fadailus Sahaba, Ibne Qutaibah in Al-Imamah was Siyasah,
Zamakhshari in Rabiul Abrar.2 With attention to these, how does he claim that no
companion and scholar has narrated it?
We ask him, why this statement cannot be correct? Is there logical
impossibility in it like coming together of contradictions?
Does according to his imagination, Ali (a.s.) not have the right that truth
should circle him and he should be the pivot truth?
َْ ْ ُ ُ َْ ً َ َ ْ َُ َ
‫" اﻓ َﻮا ِﻫ ِﻬ ْﻢ‬ ِ ‫ﻛﱪت ﳇ ِﻤﺔ ﲣﺮج‬
“A grievous word it is that comes out of their mouths.”3
The following statement is narrated through authentic chains:
The Holy Prophet (s.a.w.a.) said on the day of Ghadeer Khum:
“O God, love those, who love him and be inimical to those, who are inimical
to him….and make him the pivot of truth.”
Raazi says in his Tafseer:4
“Due to the fact Ali Ibne Abi Talib (a.s.) used to recite “In the name of
Allah, the Beneficent, the Merciful” (Bismillaahir Rah’maanir Rah’eem) in a
loud tone, and it is proved from widely narrated traditions and whoever follows
Ali Ibne Abi Talib (a.s.) in his religion, is guided, and the proof is the statement
of Holy Prophet (s.a.w.a.) that: O God, make truth turn in whichever direction Ali
(a.s.) turns.”
1
Minhajus Sunnah, 2:167-168.
2
Tareekh Baghdad, 14:32; Al-Imamah was Siyasah, 1:68 [1/73]; Rabeeul Abraar [1/828].
3
Surah Kahf 18:5
4
396
20. Twentieth objection
He says: It is narrated from the Holy Prophet (s.a.w.a.) that: “O Fatima,
Allah is infuriated due to your anger and is pleased with your pleasure.” This is
false. Narrators have narrated this tradition from Holy Prophet (s.a.w.a.) and it is
not possible to find it in famous books of traditions; and it does not have correct
or acceptable chains of narrators going back to the Prophet.1
Reply to the twentieth objection
If I only knew what impelled him to follow this path of destruction? Is it
baseless ignorance and lack of awareness about books of traditions, that he is
compelled to deny every tradition, which he has not seen? Or it is his extreme
malice to the family of revelation, which has caused him to deny their
excellence? In my view, both are true about this author.
As for the captioned tradition, in view of tradition scholars, it is one of the
famous and well known traditions; some regard it authentic and some consider it
good; and they have narrated it from Holy Prophet (s.a.w.a.) through chains of
narrators, like:
1. Imam Abul Hasan, Ali bin Moosa Reza (a.s.) in his Musnad, as is mentioned
in Zakhair.2
2. Hafiz Abdullah Hakeem Nishapuri (d. 405 A.H.) in his Mustadrak,3 along
with supporting its authenticity.
3. Hafiz Abul Qasim Ibne Asakir (d. 571 A.H.) in his Tarikh Sham.4
4. Hafiz Abul Abbas Mohibuddin Tabari (d. 694 A.H.) in Zakhair.5
5. Hafiz Abul Fazl Ibne Hajar Asqalani (d. 852 A.H.) in Isabah.6
21. Twenty-first objection
He says: Report of Prophet regarding Ali: “Ali is the criterion of distinction
for my Ummah and he separates followers of truth from followers of falsehood”;
and the statement of Ibne Umar that he said: “During lifetime of Prophet the
criterion of distinguishing hypocrites from non-hypocrites was their enmity to Ali
(a.s.)”; both these traditions are fabricated and they are wrongly attributed to
Prophet; and none of them has a proper chains of authorities and they are not
mentioned in reliable books. 7
Reply to the twenty-first objection
The most comprehensive statement, which befits this ignorant man is one
1
2
Al-Zakhair, 39.
3
4
Tareekh Medina Damishq, [1/434 and in Mukhtasar Tareekh Damishq, 2/269].
5
Al-Zakhair, 39.
6
Al-Isabah, 4:378.
7
397
which was mentioned about someone else of his kind. It is: “He was given power
of speech, but not given intelligence.”
Therefore, we see that in his book, he issues statements without pondering
and replies without any proper context. For example, Allamah Hilli narrates a
statement from Ibne Umar, but Ibne Taymiyyah says: “This tradition is false and
it is wrongly attributed to Prophet.” In fact this man cannot understand that this
statement is not attributed to Prophet. In addition to Ibne Umar, other
companions have also made such statements, like:
1. Abu Zar Ghiffari says: During the lifetime of Messenger of Allah
(s.a.w.a.), we recognized the hypocrites through three qualities: 1. Denial of God
and Prophet 2. Avoidance of Prayer 3. Enmity to Ali Ibne Abi Talib (a.s.).
Khatib has mentioned this in Muttafiq and Mohibuddin Tabari in Riyaz1, and
Jazari in Asniul Matalib,2 says: The correction of this traditional report is narrated
from Hakeem – and Suyuti in Jamiul Kabeer has narrated its sequence. 3
2. Jabir Abdullah Ansari; he says: “We recognized the hypocrites only
through their enmity to Ali Ibne Abi Talib (a.s.).”
This report is quoted by Ahmad in Manaqib4 and Ibne Abde Barr in Istiab5
and on the margins of Isabah; and Hafiz Mohibuddin in Riyaz6 and Hafiz
Haithami in Majmauz Zawaid7 have all mentioned it.
3. Abu Darda says: “We (Ansar) recognized hypocrites through their enmity
to Ali Ibne Abi Talib.”
As it is mentioned in Tadhkira8 of Ibne Jauzi, Tirmizi has narrated this
traditional report.
And these baseless statements are not proofs, on the contrary, the basis of
these statements are words of Holy Prophet (s.a.w.a.) regarding Ali (a.s.), some
of which, we would mention here:
1. It is narrated from Ameerul Momineen (a.s.) that: “I swear by the God,
who split the grain, and created man, indeed the unlettered Prophet swore to me
that none, but the believer would be devoted to me and none, but the hypocrite
would be inimical to me.”
Source of the report
The following notable Ahle Sunnat scholars have narrated this traditional
report: Muslim in his Saheeh – as quoted in Kifayah – Tirmizi in his Jami, but
1
2
Asniul Mataalib, 8 [Pg. 57].
3
Kanzul Ummaal, 6:390 [13/106, H. 36345].
4
Manaqib Ali, Ahmad bin Hanbal [Pg. 143, H. 208].
5
Al-Istiab, 3:46 [Part 3/1110, No. 1855].
6
7
8
Tadkiratul Khawas, [Pg. 28].
398
without the sentence of enmity: this report is good and authentic, Ahmad in his
Musnad, Ibne Majah in his Sunan, Nasai in his Sunan and Khasais Ibne Hajar
Haithami and in Sawaiq of Ibne Hajar Asqalani; in Fathul Bari; Suyuti in Jamaul
Jawame and its sequence and so on…1
Another form of this traditional report
The believer will never be inimical to me, even if I cut off his nose, with this
sword; and the hypocrite will never be affectionate to me, even though I might
give him the whole world; because this definite command was issued from the
tongue of the Ummi Prophet and he said:
“O Ali, the believer will never be inimical to you and the hypocrite would
never be friendly to you.”
This traditional report is mentioned in Nahjul Balagha2 and Ibne Abil
Hadeed says in Sharh Nahjul Balagha:3
“From this part, the Imam wanted to remind them of the statement of the
Prophet about him.”
2. It is narrated from Umme Salma that: The Messenger of Allah (s.a.w.a.)
said
“No hypocrite is ever friendly to Ali and no believer is inimical to him.”4
3. The Holy Prophet (s.a.w.a.) said in a sermon:
“O people, I advise you affection for Zulqarnain, my brother and my cousin,
Ali Ibne Abi Talib; as only the believer is affectionate to him and only the
hypocrite is inimical to him.”5
4. It is narrated from Ibne Abbas that the Holy Prophet (s.a.w.a.) glanced at
Ali (a.s.) and said:
“None, but the believer is affectionate to you and none, but the hypocrite is
inimical to you.”6
It is one of the traditional reports through which Ameerul Momineen (a.s.)
argued on the day of Shura saying:
“I adjure you by Allah, is there anyone among you that the Prophet should
1
Saheeh Muslim, [1/120, H. 131, Kitabul Iman]; Kifayatut Talib [68, Chap. 3]; Sonan Tirmizi,
2:299 [5/601, H. 3736]; Musnad Ahmad, 1:84 [1/35, H. 643]; Sunan, Ibne Majah, 1:55 [1/42,
H. 114]; Sonanul Kubraa, 7:117 [5/47, H. 8153]; Khasais Ameerul Momineen, 27 [118, H.
100]; Sawaiqul Mohriqa: 73 [Pg. 122]; Fathul Bari, 7:57 [7/72]; Kanzul Ummaal, 6:394
[13/120, H. 36385].
2
Nahjul Balagha, 277, Saying 45; Sharh Nahjul Balagha, [18/275, Saying 108].
3
Sharh Nahjul Balagha, 4:264.
4
Ref: Sonan Tirmizi, 2:213 [5/594, H. 3717]. He has certified to the veracity of the report. Al-
Musannaf, Ibne Abi Shaibah [12/77, H. 12163]; Al-Mojamul Kabeer, [23/375, H. 886];
Riyazun Nazara, [3/166]; Kanzul Ummaal, [11/599, H. 32884, 622, H. 33026].
5
Manaqib Ali, Ahmad bin Hanbal [Pg. 214, H. 292]; Riyazun Nazara, [3/166]; Sharh Nahjul
Balagha, [9/172, Sermon 154]; Tadkiratul Khawas, [Pg. 28].
6
399
have mentioned about him: Only the believer loves him and only the hypocrite is
inimical to him?”
All said: “By Allah, no!”1
Yes, after noting the traditional report, the value of statement of Ibne
Taymiyyah will become clear, when he says: “None of these two reports are
found in any reliable book and has no proper chains of narrators.”
For one, who regards authentic traditions as inauthentic and regards his own
Sihah and Masanid books as unreliable, it is sufficient to know the extent of his
ignorance that one is amazed that what all he and his supporters can resort to, in
spite of such degraded beliefs!
َ َّ َ ْ َ ْ ُ ْ َ ْ ُ َّ ْ َ ٰ
âۚ‫اﻟﺮﺷﺎ ِد‬ ‫ﻳﻘﻮ ِم اﺗ ِﺒﻌﻮ ِن اﻫ ِﺪﰼ ﺳ ِﺒﻴﻞ‬
“O my people! follow me, I will guide you to the right course;”2
22. Twenty-second objection
He says: Battles of Ali (a.s.) at Jamal and Siffeen were not by the command
of Holy Prophet (s.a.w.a.); on the contrary they occurred due to his personal
views.3
Reply to the twenty-second objection
We know his satanic motive, his motive is distortion of truth and deceiving
people; because belief of Ahle Sunnat regarding opinion and independent
judgment (Ijtehaad) is that every jurist (Mujtahid), whether his opinion might be
compatible with divine command or opposed to it, will be rewarded for it; but
one, whose view is compatible, will get two rewards. And one, whose view is
opposed to fact, will get one reward.
And he, with attention to this belief and view, regards that bloody battle to
be caused by the view and independent judgment (Ijtehaad), so that through it he
may show that Ameerul Momineen (a.s.), firstly, fought according to his personal
view and independent judgment (Ijtehaad); and secondly, he is equal to them in
view and opinion; because both were jurists and acted according to their personal
opinion; thus both of them are on truth and are worthy of divine reward.
Unaware of the fact that destiny never leaves the people free; on the
contrary, it has removed the veil from facts and announced that their independent
judgment (Ijtehaad) – supposing authenticity of their dream – it is independent
judgment (Ijtehaad) before clear statement (Nass) of Prophet.
I am amazed how such a thing could be unknown to someone? Or how he
can feign ignorance, in spite of the famous statement of Messenger of Allah
(s.a.w.a.) to his wives, when he says:
1
Ref: Hadith Munashida (adjuring) in this book.
2
Surah Ghafir 40:38
3
400
“Which of you will mount the hairy camel and stage an uprising; and the
dogs of Hawwab would bark at her; a large number of people would be killed
around her and she would also narrowly escape death?”1
Also, the statement of the Holy Prophet (s.a.w.a.) to Ayesha:
“O Ayesha, as if I can see dogs of Hawwab barking on you and you would
stage an unjust uprising against Ali.”2
Or the statement of Holy Prophet (s.a.w.a.):
“Very soon, after me, a group would fight against Ali; at that time, it would
be necessary to fight them for the sake of Allah; and if one is unable to help him,
he should at least support him with his tongue and if that is also not possible, he
should support him with his heart and there is nothing above this.”
Tibrani3 has quoted this report and it is mentioned in Majmauz Zawaid and
Kanzul Ummal as well.
Tabari and others4 have mentioned: On way to Jamal, when Ayesha heard
barking of dogs, she asked: “What place is this?” They replied: “Hawwab.” She
said: “Verily, we belong to Allah and to Him we shall return. I am that wife.
Because I heard the Prophet telling his wives: Alas, if I only knew, on which of
you would dogs of Hawwab bark.” At that moment, Ayesha wanted to return, but
Abdullah bin Zubair falsified that person, who had said that it was Hawwab, and
persuaded Ayesha from returning and she continued her journey.
Allamah Amini says:
َ‫ﲔ َﻟ ُﻬ ْﻢ َّﻣﺎ ﻳَ َّﺘ ُﻘ ْﻮن‬ ّ ٰ َ ْ ُ ٰ َ ْ َ ْ َ ۢ ً ْ َ َّ ُ ُ َ َ َ َ
َ ِّ ‫ ﻳُ َﺒ‬f ‫وﻣﺎ ﰷن ﷲ ﻟِﻴ ِﻀﻞ ﻗﻮﻣﺎ ﺑﻌﺪ اِذ ﻫﺪﯨﻬﻢ‬
“It is not (attributable to) Allah that He should lead a people
astray after He has guided them; He even makes clear to them
what they should guard against.”5
َ َ َّ َ َ ّ َ ْۢ َ َّ َ ْ َ ٰ ْ َ َّ َ ّ َ ْۢ َ َ َ َ ْ َ َ ْ َ ّ
ۙ ‫ﷲ ﻟ َﺴ ِﻤ ْﻴ ٌﻊ َﻋ ِﻠ ْﻴ ٌﻢ‬ ‫ ﺑ ِﻴﻨ ٍﺔۭ( و ِان‬î " ‫ ﺑ ِﻴﻨ ٍﺔ وﳛﲕ‬î ‫ِﻟـﳱ ِﻠﻚ " ﻫﻠﻚ‬
“That he who would perish might perish by clear proof, and he
who would live might live by clear proof; and most surely Allah
is Hearing, Knowing;”6
1
This report is mentioned by the following: Bazzaz, Abu Nuaim, Ibne Abi Shaibah, [15/265,
H. 19631]; Mawardi in Al-Aalam: 82 [Elamun Nubuwwah, 136]; Zamakhshari in Faiq, 1:190
[1/408]; Ibne Asir in Nihaya, 2:10 [2/96]; Firozabadi in Qamus, 1:65 [Pg. 106]; Ganji in Al-
Kifaya, 71 [Pg. 171, Chap. 37]; Qastalani in Mawahib Liduniya, 2:195 [3/566]; Suyuti in
Jamaul Jawame, as is quoted in Kanzul Ummaal, 6:83 [11/333, H. 31667].
2
3
Al-Mojamul Kabeer, [1/321, H. 955]; Majmauz Zawaaed, 9:134’ Kanzul Ummaal, 6:155,
7:305 [11/613, H. 32971 & 15/102, H. 40266].
4
Tareekh Tabari, 5:178 [4/469, Events of 36 A.H.]; Tareekh Abul Fida, 1:173.
5
Surah Taubah 9:115
6
Surah Anfal 8:42
401
ًَ ْ َََ ْ َ ُ َْ ْ َ ََ
Î‫ﳽ ٍء َﺟﺪﻻ‬ ‫اﻻﻧﺴﺎن اﻛﱶ‬
ِ ‫وﰷن‬
“And man is most of all given to contention.”1
ٗ َ ْ َ َ ٰ ْ َ ْ َ َّ ۙ ٌ َ ْ َ ْ َ ٰ َ ُ َ ْ ْ َ
ۭ ‫ە‬É ‫ وﻟﻮ اﻟ© ﻣﻌﺎ ِذ‬J‫ﺼﲑۃ‬ ِ ‫اﻻﻧﺴﺎن ﻧﻔ ِﺴﻪٖ ﺑ‬
ِ ‫ﺑ ِﻞ‬
“Nay! man is evidence against himself, though he puts forth his
excuses.”2
In authentic traditional reports, it is narrated from the Messenger of Allah
(s.a.w.a.) that he said to Zubair:
“You would fight an unjust battle against Ali.”
That is why in the battle of Jamal, Ameerul Momineen (a.s.) argued with
Zubair and asked: “Do you remember the Prophet told you: Zubair, you would
fight an unjust battle against me?” Zubair replied: “Yes, by God.”
Hakeem has mentioned this report in Mustadrak and certified its
authenticity; Tabari has also quoted it in his Tarikh.3
These are statements of companions, which fill pages of books and
biographies. They indicate that Holy Prophet (s.a.w.a.) encouraged his
companions to support Ameerul Momineen (a.s.) in the battles that were to
follow and he ordered them to fight on the side of Ali (a.s.) against oath breakers
(Nakiseen), unjust (Qasiteen) and apostates (Mariqeen); like:
1. Abu Ayyub Ansari, that dignified companion. 4
2. Abu Yaqzan Ammaar bin Yasir, who says: “The Prophet ordered me fight
against the oath breakers (Nakiseen), the unjust (Qasiteen) and apostates
(Mariqeen).”5
Following reports clarify that the battle of Ameerul Momineen (a.s.) was
under the command of Holy Prophet (s.a.w.a.) and not based on personal view:
1. Ammaar Yasir said to Abu Moosa Ashari: “I testify that the Holy Prophet
(s.a.w.a.) himself ordered Ali to fight against the oath-breakers (Nakiseen) and he
specified the names of some of them, and he also ordered him to fight the unjust
(Qasiteen) and if you want, I can present witnesses, who would all testify that
Holy Prophet (s.a.w.a.) particularly warned you against entering mischief.”6
2. Abdullah bin Masud says: “The Messenger of Allah (s.a.w.a.) ordered Ali
(a.s.) to fight against the oath breakers (Nakiseen), the unjust (Qasiteen) and the
1
Surah Kahf 18:54
2
Surah Qiyamah 75:14-15
3
Mustadrak Alas Saheehain, 3:366 [3/413, H. 5574 & 5575]; Tareekh Umam wal Mulook,
5:200 & 204 [4/52 & 509, Events of 36 A.H.] and so on…
4
Ref: Tareekh Ibne Asakir, 5:41; Tareekh Ibne Kaseer, 7:306 [7/339, Events of 37 A.H.];
Kanzul Ummaal, 6:88 [11/352, H. 31720].
5
Ref: Tareekh Ibne Kaseer, 7:305 [7/339, Events of 37 A.H.].
6
Ref: Sharh Nahjul Balagha, 3:293 [14/15, Letter 1].
402
apostates (Mariqeen).”1
3. Ibne Abil Hadeed says in Sharh Nahjul Balagha:2
“This statement of Holy Prophet (s.a.w.a.) to Ali is definite: After me, you
will make war against the oath breakers (Nakiseen), the unjust (Qasiteen) and the
apostates (Mariqeen).”
23. Twenty-third objection
He says: Allamah Hilli Rafidhi has narrated from Amr bin Maimoon that
Ali Ibne Abi Talib was having ten such qualities, which no one else had:
1. Statement of the Prophet regarding him that: “Now, I will appoint such a
person that Almighty Allah would definitely not humiliate him; he loves Allah
and His Prophet, and Allah and His Prophet also love him.” People craned their
necks to see whom the Prophet implied. Suddenly the Prophet asked: “Where is
Ali Ibne Abi Talib?” They said: “He has got sore eyes, he is grinding flour in the
mill,” – and none of them made flour – Amr bin Maimoon said: “Ali came while
he was unable to see anything and the Prophet blew on his eyes; then he waved
the flag thrice and then handed it over to him. He returned after a short while
bringing with himself Safiya, daughter of Huyy bin Akhtab.3
2. The Prophet appointed Abu Bakr to announce Surah Baraat, but
dispatched Ali in his pursuit to take it from him and announce it himself. He said:
“Only I and one, who is from me, can discharge this duty.”
3. The Holy Prophet (s.a.w.a.) asked his cousins: “Which of you want to
remain with me in the world and the hereafter?” All refrained, except Ali, who
said: “I want to remain with you in the world and the hereafter.” The Holy
Prophet (s.a.w.a.) did not say anything. Again the Prophet addressed each of
them, saying: “Which of you accepts my Mastership (Wilayat) in the world and
the hereafter?” Again they did not reply. Ali (a.s.) repeated his statement. The
Prophet (s.a.w.a.) said: “You are my successor (Wali) in the world and the
hereafter.”
4. After Khadija, Ali was the first to embrace Islam.
5. The Prophet spread his garment over Ali, Fatima, Hasan and Husain and
remarked:
ۚÕ‫ﲑا‬ ْ‫اﻟﺮ ْﺟ َﺲ َا ْﻫ َﻞ ْاﻟ َﺒﻴ‬
ّ ُ ُ ْ َ َ ْ ُ ُ ُ ْ ُ َ َّ
ِ ِ ِ ِ ‫ﻳﺪ ﷲ ﻟِﻴﺬ ِﻫﺐ ﻋﻨﲂ‬É ِ ‫اِﳕﺎ‬
“Allah only desires to keep away the uncleanness from you, O
1
Tibrani in Mojamul Kabeer 10/91, H. 10054; Hakeem has narrated this report through two
chains of authorities in his Arbaeen.
2
3
That is Ameerul Momineen (a.s.) won the Battle of Khyber against the Jews of Bani Nuzayr
and took as captive Safiya, daughter of Huyy bin Akhtab, the ruler of Khyber; and the
Prophet chose her for himself as she was from the descendants of Prophet Harun (a.s.) and
after emancipating her, got married to her; and deemed her emancipation to be her dower.
Safiya was the wife of the Prophet from Bani Israel.
403
people of the House! and to purify you a (thorough) purifying.”1
6. Ali risked his life to save the life of Prophet by donning his garment and
sleeping in his bed.
7. The polytheist stoned Ali (a.s.).
8. When the Holy Prophet (s.a.w.a.) set out for the Battle of Tabuk, Ali (a.s.)
asked: “Shall I also not accompany you?” His Eminence (s.a.w.a.) replied: “No.”
Ali (a.s.) wept, but His Eminence said: “Are you not pleased that you are to me
as Harun was Moosa (a.s.)? Except that you are not a prophet? And it does not
befit that I should leave, without appointing you as my representative.”
9. And he said: “You would be the guardian (Wali) of all believers after
me.” He also said: “One whose master I am, Ali is also his master.”
10. The Messenger of Allah (s.a.w.a.) closed all the door leading into the
Masjid, except the door of Ali; and Ali used to come out of the Masjid in the state
of ritual impurity; and his house had no access, except through the Masjid.2
Ibne Taymiyyah then mentions points, whose gist is as follows:
Firstly: Such traditional reports are not recorded from Amr bin Maimoon.
Secondly: even supposing we accept it, the report is without chains of authorities.
Thirdly, such points are mentioned in it that to attribute them to the Prophet is
blatant falsehood: like it is not possible for me to leave Medina, without leaving
you as my successor, because Holy Prophet (s.a.w.a.) left Medina many times
without appointing Ali as representatives; on the contrary he appointed others as
his representatives.
At this point, he mentions the name of some individuals, who became
representatives of Prophet in Medina; and then he says:
“Representing the Prophet in Medina during expedition of Tabuk, was only
over ladies, children, those, who were exempted from battle and those three, who
avoided participating in Jihad, or who were alleged hypocrites; and that is all,
because during that period Medina was absolutely peaceful and its residents lived
in security; and representative of the Prophet was not required to perform any
Jihad. In the same way the incident of closing of all doors and leaving the door of
Ali (a.s.) open is fabricated, which the Shia have concocted against authentic
traditions, which Abu Saeed Khudri has narrated from Holy Prophet (s.a.w.a.). It
is mentioned in that report that during his last moments, His Eminence (s.a.w.a.)
said: “Abu Bakr and his companions are most trustworthy with regard to monies.
If I wanted to choose the friendship of anyone other than my Lord, I would
definitely choose Abu Bakr as my friend. And no window remained open into the
Masjid, except the window3 of Abu Bakr…” and Ibne Abbas has also mentioned
this report as quoted in Saheeh Bukhari and Saheeh Muslim.
1
Surah Ahzab 33:33
2
3
A small opening between two chambers. (Lesaanul Arab 3/14).
404
The tradition: ‘After me, you are the Master (Wali) of all believers,’ is also
according to consensus of scholars, a fabricated tradition.”
At this point he mentions numerous nonsensical and fabricated points to
prove that this excellence is not restricted to Ali (a.s.).
Reply to the twenty-third objection
The first nonsense is that he says: The tradition is without chains of
narrators; as if a veil was spread on his eyes; so much so that he cannot even see
the Musnad of his imam; and he does not see that Ahmad bin Hanbal has narrated
this report from Yahya bin Hammad from Abu Awana from Abu Balaj from Amr
bin Maimoon from Ibne Abbas.1 And the narrators of report, other than Abu
Balaj are all reliable.
Nasai has quoted it in his Khasais and Hakeem in Mustadrak through
authentic narrators, all of whose reporters are reliable. 2
What is the excuse of Ibne Taymiyyah in considering this tradition to be
without authorities and denying its continuous chains? Can he behave with
traditions in this way? Is it proper to behave in this manner with knowledge and
religion?
More amazing is the fact that after all this, he has quoted traditions and tried
to refute the captioned tradition through the statement that Holy Prophet
(s.a.w.a.) left Medina many times, without appointing Ali (a.s.) his
representative.
If one looks at the text of this incident through the angles, which we shall
mention, he would understand that it was a special incident and such a thing was
present only in this and no other incident; it was that firstly: the Prophet (s.a.w.a.)
was aware that no battle was to take place; secondly, Medina was in severe need
of a Caliph like Ameerul Momineen (a.s.), since the awe of Harqil, king of Rome
and his powerful forces had cast awe in the people of Medina. So they believed
that Holy Prophet (s.a.w.a.) and his men did not have the power to confront them.
Moreover, hypocrites abstained from joining the Muslim army and remained
in Medina. On the basis of this, it was necessary that in absence of Prophet, the
hypocrites would definitely create mischief. Hence, to prevent this mischief, the
Prophet found it necessary to leave someone, whose awe would prevent
hypocrites from creating mischief.
This could not be anyone else, other than Ameerul Momineen (a.s.), because
the people were well aware of his capacities. Otherwise, the Prophet would not
have stopped Ali (a.s.) from participating in the Battle of Tabuk like he
participated in all other battles.3 According to Sibte Ibne Jauzi in Tadhkira1,
1
Musnad Ahmad, 1:331 [1/544, H. 3052].
2
Khasais Ameerul Momineen, 7 [47, H. 24]; and in Sonanul Kubraa [5/12, H. 8409];
3
Al-Istiab, (on the margin of Al-Isabah, 3:34); Al-Istiab, Part three/1097, No, 1855. Riyazun
405
writers of prophetic biography have consensus on this point.
After the above clarifications, the point, which shouldn’t be forgotten is that
the statement is not speaking of absences of Prophet from Medina; that one
should object against it; on the contrary, it has a special meaning restricted to the
expedition of Tabuk and that is all.
From this aspect his objection that the Prophet appointed others as his
representatives is invalid, because in those instances, there was no danger to
Medina. On the contrary, in other battles, there was severe need of Ameerul
Momineen (a.s.) there; and there was no one else, who could have fulfilled his
role; since no one was capable to defeat the infidel stalwarts and confront huge
armies. On the basis of this, the act of Prophet in both instances was based on
exigency.
Ibne Taymiyyah after reducing the value of the Caliphate of Ameerul
Momineen (a.s.), says: “During Tabuk, his successorship was only regarding
ladies, children and so on…that is all,” but if someone will ponder upon it
deeply, he would conclude that:
First
The statement of the Prophet: Are you not satisfied that you are to me as
Harun was to Moosa? This statement comprises all ranks of Prophet, except
prophethood: position, rulership and leadership; and proves all these for Ameerul
Momineen (a.s.) as all ranks of Moosa (a.s.) were inherited by Harun. Therefore,
the aim of Prophet in issuing this statement is different as before this, whenever
he appointed others, he never declared similarity to Moosa and Harun. In this
case, the appointment of Ali to this rank was to show his position vis-à-vis the
Prophet.
Second
The statement of Saad bin Abi Waqqas: “By God, if one of these three
things were given to me, I would have preferred it to the whole world: one is the
statement of Prophet when he was proceeding on the Battle of Tabuk: Are you
not satisfied that you are to me as Harun was Moosa, except that there is no
prophet after me?”2
In Murujuz Zahab,3 Masudi, after quoting this tradition, says:
When Saad mentioned this to Muawiyah he wanted to rise up from his seat.
During this Muawiyah passed flatulence and then said to Saad: “Sit down, so that
you may get the reply to your statement. At this moment, no one is worse than
you; then why did you not help him? Why did you not pay allegiance to him?
Indeed, if I had heard this from the Prophet, I would have definitely served him
Nazara, 2:163 [3/105]; Sawaiq, 72 [Pg. 120]; Seeratul Halabiyya, 3:148 [3/133].
1
Tadkira Khawas: 12 [Pg. 19].
2
Khasais Nasai, 32 [Khasais Ameerul Momineen, 37, H. 11; Sonanul Kubraa, 5/107, H. 8399].
3
Murujuz Zahab,2:61 [3/24].
406
as long as I lived.” Saad said: “By God, I am worthier for your seat.” Muawiyah
replied: “Banu Azra will not be pressurized by you.” It was common knowledge
that Saad was an illegitimate born and his father was a man from Bani Azra.
Third
Statement of Imam Abu Bistam Shoba bin Hajjaj regarding this tradition:
Harun was the most superior of the people of Moosa (a.s.); that is why for
preservation of this clear tradition, it is necessary that Ali should be the most
superior from the people of Ummah, because Moosa said to his brother, Harun:
َ ْ َْ ْ ْ ُْ ْ
‫ﱊ َوا ْﺻ ِﻠ ْﺢ‬ِ ‫اﺧﻠﻔ ِﲎ ِﰲ ﻗﻮ‬
“Take my place among my people, and act well.”1
Another part of tradition that Ibne Taymiyyah falsified
He says that the sentence: “He closed all doors, except that of Ali,” is
fabricated by Shia from Saheeh of Abu Saeed…
Reply
In my view, the only motive of attributing the fabrication of this tradition to
Shia is nothing, except shamelessness, exaggeration, concealment of facts, fraud
and deception; because Ahle Sunnat books, especially Musnad Ahmad, was
before him. And this tradition is mentioned in it through chains, some of which
are authentic and others good. Among companions, it was a widely known matter
and a large number of them have narrated it, reaching to the level of the widely
narrated (Tawatur), like:
1. Zaid bin Arqam, who says: “The doors of the houses of some companions
opened into the Masjid and they used to enter their houses through the Masjid.
One day, the Prophet (s.a.w.a.) said: ‘Close all these doors, except the door of
Ali.’”2
2. Abdullah bin Umar bin Khattab says: “Three qualities are given to Ali
Ibne Abi Talib (a.s.) such that even if one was given to me, I would have
preferred it to red-haired camels: First: The Holy Prophet (s.a.w.a.) gave the hand
of his daughter in marriage to him and she became the mother of his children.
Secondly: All doors opening into the Masjid were closed, except the door of Ali.
Thirdly: During the Battle of Khyber, the standard was handed to him (Ali).”3
Umar bin Khattab: Abu Huraira has narrated from Umar that he said: “Three
qualities are given to Ali Ibne Abi Talib; even if one of them was given to me, I
would have preferred it to red-haired camels.” They asked: “What are they, O
chief of believers?” He replied: “His marriage to Fatima, daughter of Messenger
of Allah; his staying in Masjid along with Prophet and whatever was lawful for
1
Surah Araaf 7:142; Hafiz Ganji in Kifaya, 150 [Pg. 283, Chap. 70].
2
Musnad Ahmad, [5/496, H. 18801].
3
Musnad Ahmad, 2: 26 [2/104, H. 4782].
407
the Prophet was also lawful for him and handing over the standard to him during
Battle of Khyber.”1
Regarding authentic the report of Abu Bakr’s friendship

and opening of a window from his room into the Masjid
As Ibne Abil Hadeed has mentioned in Sharh Nahjul Balagha,2 “This
tradition was fabricated in opposition of the above-mentioned tradition.” And he
says:
“The tradition of closing of doors is restricted to Ali (a.s.), but supporters of
Abu Bakr (Bakriya) resorted to this and attributed it to Abu Bakr.”
Signs of fabrication are clear for scholars, but we shall mention some of
them below:
1. The aim of closing of the doors was to guard the sanctity of Masjid that
no one should pass from it in state of sexual impurity. But the door of Prophet
and Ali (a.s.) was left open, because according to verse of purification, they were
purified of all apparent and ideal impurities. So much so that even sexual activity,
which made people impure did not cause the two of them to become impure.
For more information on this point, I present the following reports:
Ameerul Momineen (a.s.) entered the Masjid, while he was in Janabat.3 And
he passed through the Masjid while being in the state of Janabat.4 And he went to
and fro in the state of Janabat.5 And the report of Abu Saeed Khudri from the
Holy Prophet (s.a.w.a.) that he said to Ali (a.s.): “It is not allowed from anyone
other than you or me to become Junub in the Masjid.”6
Another statement of the Prophet: “Know that it is unlawful to enter this
Masjid for those in state of sexual impurity and in menses, except for the Prophet
of God, Ali, Fatima, Hasan and Husain. Know that I have specified these names,
so that you may not be misguided.”7
More clear than all this is the fact that leaving that door open was because
God permitted it to remain open as is known from the verse of purification
according to which they were pure from every kind of impurity.
2. This report implies that after the incident of closing of the doors, except
1
2
3
Ref: Khasais Ameerul Momineen, Khasais Nasai: 3 [Pg. 46, H. 43]; and in Sonan Kubra,
5:199, H. 8428].
4
Mojamul Kabeer, Tibrani, [2/246, H. 2031].
5
Ref: Faraaezus Simtain, [1/205-206 H. 160].
6
Tirmizi in his Jame, 2:214 [5/597, H. 3727] & Baihaqi in his Sunan, 7:66; Ibne Asakir and
his Tareekh [12/185, and in the Biography of Imam Ali Ibne Abi Talib (a.s.), No. 331]; Ibne
Hajar in Sawaiq [Pg. 123]; Ibne Hajar in Fathul Bari, 7:12 [7/15]; Suyuti in Taareekhul
Kholafa, 115 [Pg. 161].
7
Sonan Baihaqi, 7:65.
408
for the doors of Messenger of Allah (s.a.w.a.) and his cousin, other doors did not
remain open. As for the tradition that a window of Abu Bakr was left open, it
shows that other than a window there were other doors for passing through and
there is a great difference between these.
Some people, in order to reconcile traditions, which prove that Ali’s door
remained open, with traditions in which the window of Abu Bakr, have used a
justification saying: The term of ‘baab’ in the meaning of ‘door’ in traditions
related to Ameerul Momineen (a.s.) in the real meaning of the word, but in
traditions about Abu Bakr it is used in the metaphorical meaning; and from
‘baab’ window is implied.
They also said:1 “When people were commanded to close their doors, they
followed the orders, but each of them left a small window open for themselves
and from that they continued to enter the Masjid. Later they were ordered to close
that as well.”
But these justifications and reconciliations are not acceptable, since this is
guess work2 and no reasoning exists for it. On the contrary, it refutes the attention
to the aim of closing their doors; because aim of closing the doors was that the
Masjid should not be the place of passing through, and they should not enter the
Masjid through these doors, on the contrary, how is it possible that before the
viewpoint of the Prophet and against his orders, they should invent accesses for
themselves?
This is clearly opposed to the aim of the lawmaker and angering him, from
this aspect, the Holy Prophet (s.a.w.a.), even his two uncles, Hamza and Abbas,
who wanted him to leave a common access to them or claimed to have asked for
a window to remain open in the Masjid, yet the Prophet did not permit, because
the single command had a single aim, and using different terms does not alter the
rules. The abstract implication of window from the term of ‘baab’ neither
removes the obstruction, nor does it change the topic.
Another part of tradition
Another part of the tradition, which Ibne Taymiyyah has falsified, is: “You
are the Master (Wali) of all believers after me,”3 he says: “This tradition,
according to the consensus of experts, is fabricated.”
Refutation of Ibne Taymiyyah
He should have said: This tradition is authentic according to consensus of all
tradition experts, but due to his deviated habit, he inverts the facts and shows
authentic traditions as inauthentic, which he has done in this case as well.
Was in his view, the experts of traditions, including Imam Ahmad bin
1
This text can be found in Fathul Bari, 7:12 [7/15]; Umdatul Qari, 7:592 [16/176]; Nuzulul
Abrar, 37 [Pg. 74].
2
Something for which there is no definite reasoning.
3
Minhajus Sunnah, [4/103].
409
Hanbal, who have quoted this tradition, are not experts of traditions? Ahmad bin
Hanbal has narrated through a chain of authorities all of whose reporters are
reliable. 1
Similarly, Ibne Kathir in his Tarikh,2 and Muttaqi in Kanzul Ummal, has
mentioned it and supported its authenticity.
This was a small part of foolishness of Ibne Taymiyyah and if we want to
present all his falsehoods, deviations and allegations he has mentioned in
‘Minhajul Bidah’, we would have to investigate all four volumes and a multi
volume book would have to be written.
I did not find any explanation, which would explain the reality of this man
and expose his true face to the academic society. Here we shall only quote from
Ibne Hajar in the book of Al-Fatawa al-Hadeesiya:
“Ibne Taymiyyah is a man whom Allah has created as degraded and blind;
and imams have clarified this point about him. Whoever wants to have more
information about him, should refer to the statements of scholars about him. That
is Abul Hasan Subki and his son, Taj and Imam Izz bin Jama-a and his
contemporary scholars and all Shafei, Maliki and Hanafi scholars may be
referred. He has not only objected against the later Sufis, but raised objections
against personalities like Umar bin Khattab and Ali Ibne Abi Talib (r.a.).
The conclusion is that no attention should be paid to his nonsense and his
statements should be kept away from people as he was a heretic, deviated and a
misguiding man. May God deal with him with justice and keep us safe from such
conduct and beliefs, Amen.
َ َ ً ْ َ ْ ُ ُ ُ َّ ُ ْ َ َ ٰ ْ ُ
‫ﱪا ﰷ ْن‬ ‫ﻜ‬ ‫ﺘ‬‫ﺴ‬‫ﻣ‬ ‫ﴫ‬ّ ‫ﻳ‬ ‫ﻢ‬‫ﺛ‬ ِ
‫ﻪ‬ ‫ﻴ‬‫ﻠ‬ ‫ﻋ‬ ‫ﲆ‬ ‫ﺘ‬‫ﺗ‬ ِ
‫ﷲ‬ ‫ﺖ‬ ٰ ‫ ﻳ َّ ْﺴ َﻤ ُﻊ ٰا‬/ۙ ‫ﲁ َا َّﻓﺎك َاﺛ ِْﻴﻢ‬
‫ﻳ‬ ّ ُ ‫َو ْﻳ ٌﻞ ِّﻟ‬
ِ ِ ِ ٍ ٍ ِ
َْ َ َ ُ ْ ّ َ َ َ ْ َ ْ َ ْ َّ
‫اب اﻟِﻴ ٍﻢ‬ ٍ ‫ﱂ ﻳﺴﻤﻌﻬﺎۚ( ﻓﺒ ِﴩە ِﺑﻌﺬ‬
“Woe to every sinful liar, who hears the communications of
Allah recited to him, then persists proudly as though he had not
heard them; so announce to him a painful punishment.”3
7. Al-Bedaya wa al-Nehaya4
We should not ignore the fact that the author of this book has crossed all
limits in issuing false statements and in making exaggerations. He has fabricated
such exaggerations and used foul language and without any proof, has reasoned
through taunting phrases. All this is for the Shia and only the Shia…from this
aspect, this book, instead of being a book of history, is a book of nonsense,
communalism and blind prejudice, due to which communal unity is shattered.
1
Musnad Ahmad, [5/606, H. 19426].
2
Al-Bedaya wa al-Nehaya, 7:344 [7/344]; Kanzul Ummaal, 6:154 & 300 [11/608, H. 32940].
3
Surah Jaaseyah 45:7-8
4
By Hafiz Imaduddin Abul Fida bin Kathir Damishqi (d. 774 A.H.).
410
He has so much exceeded in the enmity of Ahle Bayt (a.s.) that wherever the
name of those divine personages is mentioned or there is some dimension of their
excellence, he attacks with spears of satire – please note the following examples
of Umayyad nature.
1. False statement one
He says: Ibne Ishaq and other biographers and historians have narrated that
Holy Prophet (s.a.w.a.) established brotherhood between himself and Ali, and
numerous traditions are recorded on this topic, but none of them is authentic,
whether from the aspect of weak chains of authorities or from the aspect of their
text being weak. 1
Reply to false statement one
If the reader refers to the reports mentioned above, their numerous authentic
chains of authorities, trustworthy narrators and its accurate narration from
scholars, experts and writers of biography, he would recognize the extent of
truthfulness and value of the statements of this man.
2. False statement two
The first authentic and widely narrated tradition that he mentions is that of
the ‘fowl’, which scholars of traditions have certified as authentic. After that he
has washed his hands from it saying: “Although this tradition has numerous
chains of narrators, my heart does not accept its authenticity, and Allah knows
best.”2
Reply to false statement two
Yes, this is the heart that God has sealed, otherwise, after conditions are
fulfilled, is there any scope of making such statements? Soon you will become
familiar with this tradition and its numerous chains of authorities. 3
3. False statement three
He says: In view of some people - on the contrary majority of them believe
that Ali is the provider of drinks at the Cistern of Kauthar and this view is
absolutely baseless and is not narrated through reliable authorities. On the
contrary, the fact is that the Messenger of Allah (s.a.w.a.) would be provider of
drinks.4
Reply to false statement three
The reader can never imagine that this report is merely an illusion of people.
In fact, this statement of his is a great allegation against leaders and scholars,
because the tradition is narrated through reliable authorities and prominent
1
Al-Bedaya wa al-Nehaya, 7:223 [7/250, Events of 35 A.H., and Pg. 371, Events of 40 A.H.].
2
Al-Bedaya wa al-Nehaya, 7:353 [7/390, Events of 40 A.H.].
3
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 906.
4
411
tradition scholars have narrated it. They have admitted to its reliability.1
4. False statement four
First he mentions the beginning part of the authentic tradition from Imam
Ahmad and Tirmizi regarding Islam of Ameerul Momineen (a.s.) and that he was
first to embraced Islam and pray the prayer and then says:
“In whatever way is this tradition narrated, it is not authentic; and with
regard to the fact that he was the first to embrace Islam, even though numerous
reports are narrated about it, but none of them is authentic.”
Reply to false statement four
Inspite of correct narrations and reporters being trustworthy, and their
testimony to its correctness, and acceptance of writers of biography, is there no
one, who may ask this man: “Why none of them from none of the channels is
authentic?”
While the fact is that they were accepted by companions and companions of
companions and if we only reason through this statement, the reader would think
that this is only a frivolous claim like that of Ibne Kathir. May God keep us from
such claims. As a result, the clear facts would remain concealed from him. So we
think it is necessary to present some evidences in brief:
Clear statements of Prophet
1. The Holy Prophet (s.a.w.a.) said: “The first to meet me at the Pool (Hauz),
would be one, who embraced Islam first and that is Ali Ibne Abi Talib (a.s.).”
Hakeem has reported this tradition and certified to its veracity in his
Mustadrak; and Khatib Baghdadi in his Tarikh; it is also mentioned in Istiab and
Sharh Ibne Abil Hadeed.2
2. He said to Lady Fatima (s.a.): “I have given you in marriage to the best
person of my community, because he is the wisest and most forbearing of all and
most senior in Islam.”3
3. He held the hand of Ali (a.s.) and said: “This Ali is the first of those, who
believed in me and on Judgment Day, he would be the first to shake hands with
me; and he is the great truthful one (Siddiq Akbar).”4
4. Abu Bakr and Umar proposed for the hand of Fatima, but the Prophet
declined saying that a command was not issued for him about this. When Ali
(a.s.) proposed for her, the Prophet accepted without any hesitation and said to
Fatima: “I give you in marriage to the first of Muslims.”
This report is narrated by some companions like Asma binte Umais, Umme
1
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 220-221.
2
Mustadrak Alas Saheehain, 3:136, [3/147, H. 4662]; Tareekh Baghdadi, 2:81; Al-Istiab,
2:457 [Part 3/1091, No. 1855]; Sharh Nahjul Balagha, 3:258 [13/229, Sermon 238].
3
4
412
Aiman, Ibne Abbas and Jabir bin Abdullah.1
Statements of Ameerul Momineen (a.s.)
1. He says: “I am the slave of God and brother of Prophet; I am the greatest
truthful one; and after me, whoever claims thus would be a liar; and I am one,
who prayed with Prophet seven years before anyone else; and I am the first of
those, who prayed with the Prophet.”
This report is mentioned by Ibne Abi Shaibah2, Nasai3, Ibne Majah4,
Hakeem5 and Tabari6 through authentic chains of narrators and through
trustworthy narrators.
2. He says: “I worshipped God five years before anyone else.”7
3. He says:
‫ ﻋﺒﺪت ﷲ ﻗﺒﻞ ان‬،‫ﻣﺎ اﻋﺮف اﺣﺪا " ﻫﺬﻩ اﻻﻣﻪ ﻋﺒﺪ ﷲ ﺑﻌﺪ ﻧﺒﻴﻨﺎ ﻏﲑى‬
‫ﻳﻌﺒﺪﻩ اﺣﺪ " ﻫﺬﻩ اﻻﻣﻪ ﺗﺴﻊ ﺳﻨﲔ‬
“Other than the Prophet, there was no one with me who worshipped God,
because I worshiped God, nine years before anyone else from this Ummah.”8
4. He says: “The Prophet was appointed on his mission on Monday and I
embraced Islam on Tuesday.”9
5. He says: “I prayed with the Prophet six years before anyone else prayed
with him.” Ahmad has narrated this report through two chains of authorities.10
6. He says: In the verses, which His Eminence (a.s.) wrote to Muawiyah and
which were mentioned previously, he said:
“I was a young boy and had not reached maturity, that I embraced faith and
became a Muslim before all of you. 11
Statement of Imam Hasan (a.s.)
7. Imam Hasan (a.s.) says in a sermon in the gathering of Muawiyah:
“O people, I adjure you by Allah, do you know whom you are abusing? He
was one, who prayed towards both prayer directions (Qibla), whereas, you O
1
2
Al-Musannaf [12/65, H. 12133].
3
Khasais Ameerul Momineen, [Pg. 25, H. 7]; Sonanul Kubraa [5/107, H. 8395].
4
Sonan Ibne Majah [1/44, H. 120].
5
Mustadrak Alas Saheehain, [3/121, H. 4584].
6
Taareekhul Umam wal Mulook, 2:213 [2/310].
7
Al-Istiab, 2:448 [Part 3, 3/1095, No. 1855]; Riyazun Nazara, 2:158 [3/100]; Seeratul
Halabiyya, 1:288 [1/271].
8
Ref: Khasais Ameerul Momineen, Nasai: 3 [Pg. 27, H. 8 and in Sonanul Kubraa, 5/107, H.
8396].
9
Sawaiqul Mohriqa, 72 [Pg. 120]; Taareekhul Kholafa, Suyuti, 112 [Pg. 156].
10
Fadailus Sahaba, Ahmad bin Hanbal [2/682, H. 1165, 1166].
11
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 145.
413
Muawiyah, were disbeliever about them and regarded them as deviation and in
order to deceive people, you worshipped idols of Laat and Uzza. I adjure you by
God, do you know that he was present at the two great allegiances: Fatah and
Rizwan, and he paid allegiance? Whereas, you, O Muawiyah, was denier in one
of them and oath-breaker in the other. I adjure you by God, do you know that he
was the first of those, who embraced faith; whereas you and your father, O
Muawiyah, were from those, whose loyalties were attracted through gifting them
money.”1
Viewpoint of companions and companions of companions

regarding the first Muslim
1. Anas bin Malik says; The Prophet was given the office of prophethood on
Monday and Ali embraced Islam on Tuesday. It is mentioned in another version
that Messenger of Allah (s.a.w.a.) was appointed to office on Monday and Ali
prayed on Tuesday; and Tirmizi2 has mentioned this report in his Jami and
Hakeem in his Mustadrak; and it is also mentioned in Sharh Nahjul Balagha.
2. Abdullah Ibne Abbas says: “Ali had three qualities, which were not
shared by anyone else: he was the first among Arabs and non-Arabs, who prayed
with the Holy Prophet (s.a.w.a.).”3
3. Abdullah bin Abbas also says: As per the verse of Quran:
َ
‫ﺎن‬ َ ْ ‫اﻏ ِﻔ ْﺮ َﻟ َﻨﺎ َو ِﻻ ْﺧ َﻮا ِﻧ َﻨﺎ ّاﻟﺬ‬
َ‫ َﺳ َﺒ ُﻘ ْﻮ َان اب ْﻻ ْﳝ‬f ْ َ َّ َ
‫رﺑﻨﺎ‬
ِ ِ ِ ِ ِ
“Our Lord! forgive us and those of our brethren who had
precedence of us in faith.”4
Almighty Allah made in incumbent on all Muslims to pray for the
forgiveness for Ali (a.s.). Therefore whoever became or would become a Muslim
after Ali (a.s.), should pray for the forgiveness of Ali (a.s.).5
4. Salman Farsi says: “The first one from this Ummah to meet the Prophet at
the Pool of Kauthar is the first of the Muslims, Ali Ibne Abi Talib (a.s.).”6
5. Umar bin Khattab: Ibne Abbas says: “Some people argued in the presence
of Umar regarding the foremost Muslim; and I heard Umar say: As for Ali, there
are three such qualities in Ali, and I wish, that at least, one of them had been
there for me. It would have been more preferable to me than all the world. One
day, I, Abu Ubaidah, Abu Bakr and some companions were with the Prophet,
when His Eminence placed his hand on the shoulders of Ali and said: O Ali, you
1
2
Sonan Tirmizi, 2:214 [5/598, H. 3728]; Mustadrak Alas Saheehain, 3:112, [3/121, H. 4587];
3
Mustadrak Alas Saheehain, 3:111, [3/120, H. 4582]; Al-Istiab, 2:457 [Part 3/1090, No. 1855].
4
Surah Hashr 59:10
5
Ref: Sharh Nahjul Balagha, 3:256 [13/224, Sermon 238].
6
Ref: Al-Istiab, 2:457 [Part 3/1090, No. 1855]; Sharh Nahjul Balagha, [13/229, Sermon 238].
414
are the first, who embraced faith, and the first Muslim to embrace Islam and you
are to me as Harun was to Moosa.”1
6. Muhammad bin Abu Bakr wrote to Muawiyah in which it was mentioned:
“Ali (a.s.) was the first to accept the call of Prophet, and to testify for him; he
accepted Islam and became a Muslim. He was the brother and cousin of Prophet.
Ali Ibne Abi Talib (a.s.)…he had precedence in Islam and was more steadfast in
intention than others. Woe be on you O Muawiyah, you are comparing yourself
to Ali? Whereas he is the successor and heir of Prophet and father of his sons;
and he was the first and last follower of Prophet, who regarded himself
committed to his oath to him. The Prophet informed him about his secrets and
shared his important affairs with him.”2
7. Imam Muhammad bin Ali al-Baqir (a.s.) says: “The first to believe in God
was Ali Ibne Abi Talib (a.s.), who was eleven years old at that time.”3
Also Abu Zar Ghiffari4, Jabir bin Abdullah Ansari5, Malik bin Harith
Ashtar6 and…
These were some of the texts and statement recorded about Ameerul
Momineen (a.s.), companions and companions of companions, and all of them
prove that Ali (a.s.) was the first to embrace Islam. Traditional reports and
statement regarding this exceed one hundred in addition to points mentioned
previously7 regarding the fact that Ameerul Momineen (a.s.) was the most
excellent of this Ummah. To this add the statement mentioned before8 comprising
of the fact that Ali (a.s.) is the most truthful one (Siddiq) of this Ummah and that
he is the greatest truthful one (Siddiq Akbar).
Now, in spite of all this, is it possible to justify the baseless obstinacy of
Ibne Kathir in not regarding these reports as correct?
If lack of authenticity of these reports is accepted, then what would be the
value of books, which are full of these reports?
ُ ٰ ٌ َ ۗ َ ْ ِ َ َ ُ ۗ َ َ ُ ٌ َ َ َ َّ َّ َ
‫زخ اِﱃ َ ْ ِم ﻳُ ْﺒ َﻌﺜ ْﻮ َن‬õْ َ ‫" ّو َرا ِٕﯨ ِﻬ ْﻢ‬‫الكۭ( اِﳖﺎ ﳇ ِﻤﺔ ﻫﻮﻗﺎ ِﯨٕﻠﻬﺎۭ( و‬
“By no means! it is a (mere) word that he speaks; and before
them is a barrier until the day they are raised.”9
The implication of Islam and faith of Ali (a.s.) and his being the first Muslim
and believer is that he was the first of those, who became inclined to Prophet and
1
Ref: Manaqib Khwarizmi, [Pg. 55]; Sharh Nahjul Balagha, 3:258 [13/230, Sermon 238].
2
Waqatus Siffeen, 133 [Pg. 118].
3
4
Ref: Al-Istiab, 2:456 [Part 3/1090, No. 1855].
5
Ref: Tareekh Umam wal Mulook, 2:211 [2/310]; Sharh Nahjul Balagha, 3:258 [13/229,
Sermon 238].
6
Ref: Waqatus Siffeen, 268 [Pg. 238]; Sharh Nahjul Balagha, 1:484 [5/190, Sermon 65].
7
8
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 214-215.
9
Surah Mominoon 23:100
415
is in the same way as mentioned about Ibrahim (a.s.) in the Holy Quran:
َ ْ ‫َو َا َان َا َّو ُل ْاﻟ ُﻤ ْﺴ ِﻠـ ِﻤ‬
‫ﲔ‬
“And I am the first of those who submit.”1
Also, the statement of Almighty Allah:
َ ْ ‫ﺖ ﻟ َِﺮ ّب ْاﻟ ٰﻌﻠَ ِﻤ‬ َ َ ْ ْ َ ٓ ٗ ُّ َ ٗ َ َ َ ْ
ُ ‫ﺎل َا ْﺳﻠَ ْﻤ‬
‫ﲔ‬ ِ ‫اِذ ﻗﺎل ﻟﻪ رﺑﻪ اﺳ ِﻠﻢۙ( ﻗ‬
“When his Lord said to him, Be a Muslim, he said: I submit
myself to the Lord of the worlds.”2
Also, the statement of Almighty Allah in the words of Moosa (a.s.):
َ ْ ‫َو َا َان َا َّو ُل ْاﻟ ُﻤ ْ ٔﻮ ِﻣ ِﻨ‬
‫ﲔ‬
“And I am the first of the believers.”3
Also, the statement of Almighty Allah quoting the Holy Prophet (s.a.w.a.):
َ ْ ْ َ َ ْ ُ ٓ َ ُ ْ ُ َّ َ َ ٰ
ٖ‫" ّر ِّﺑﻪ‬ِ ‫ا" اﻟﺮﺳﻮل ِﲟﺎ ا ِ ل اِﻟﻴ ِﻪ‬
“The apostle believes in what has been revealed to him from his
Lord.”4
And the verse:
َ َ ْ َ َ َّ َ َ ْ ُ َ ْ َ ُ ْ ُ ْٓ ّ ْ ُ
‫" ا ْﺳﻠ َﻢ‬ ‫ﻗﻞ ا ِِﱏ ا ِﻣﺮت ان اﻛﻮن اول‬
“Say: I am commanded to be the first who submits himself.”5
And the verse:
َ ْ ‫ت َا ْن اُ ْﺳ ِﻠ َﻢ ﻟ َِﺮ ّب ْاﻟ ٰﻌﻠَ ِﻤ‬
‫ﲔ‬ ُ ‫َواُ ِﻣ ْﺮ‬
ِ
“And I am commanded that I should submit to the Lord of the
worlds.”6
Here, we present some sermons of Ameerul Momineen (a.s.), which Sayyid
Razi has mentioned in Nahjul Balagha,7 so that researchers may ponder over
them and derive subtle points from them; and it is that:
“Even in my boyhood, I had lowered the chest of (the famous men) of
Arabia, and broken the horn points (i.e., defeated the chiefs) of the tribes of Rabia
and Mudar. Certainly, you know my position of close kinship and special
1
Surah Anaam 6:163
2
Surah Baqarah 2:131
3
Surah Araaf 7:143
4
Surah Baqarah 2:285
5
Surah Anaam 6:14
6
Surah Ghafir 40:66
7
Nahjul Balagha, 1:392 [Pg. 300, Sermon 192].
416
relationship with the Prophet of Allah - peace and blessing of Allah be upon him
and his descendants.
When I was only a child, he took charge of me. He used to press me to his
chest and lay me beside him in his bed, bring his body close to mine and make
me smell his smell. He used to chew something and then feed me with it. He
found no lie in my speaking, nor weakness in any act.
From the time of his weaning, Allah had put a mighty angel with him to take
him along the path of high character and good behavior through day and night,
while I used to follow him like a young camel following in the footprints of its
mother.
Every day he would show me in the form of a banner some of his high traits
and commanded me to follow it. Every year he used to go in seclusion to the hill
of Hira,1 where I saw him, but no one else saw him.
In those days Islam did not exist in any house, except that of the Prophet of
Allah - peace and blessing of Allah be upon him and his descendants - and
Khadija, while I was the third after these two. I used to see and watch the
effulgence of divine revelation and message, and breathed the scent of
Prophethood.
When revelation descended on the Prophet of Allah - peace and blessing of
Allah be upon him and his descendants - I heard the moan of Satan. I asked, “O
Prophet of Allah, what is this moan?” and he replied, “This is Satan, who has lost
all hope of being worshipped. O Ali, you see all that I see and you hear all that I
hear, except that you are not a Prophet, but you are a vicegerent and you are
surely on (the path of) virtue.”
Our viewpoint regarding the meaning of being the first Muslim, contradicts
Ibne Kathir and his co-religionists, because they believe that the first Muslim,
before he became a Muslim, was a disbeliever. They say: “The requirement of
becoming a Muslim is that one should be a disbeliever previously.” Now, we ask
him and those who are of this view: When was Ameerul Momineen (a.s.) a
disbeliever that he should have accepted Islam? And when did he express
disbelief that after that he should have brought faith?
All know that the origin of Ameerul Momineen (a.s.) was absolutely pure
and on the upright faith; and he grew up in the lap of prophethood and the hands
of prophethood reared him, and the great prophetic morals embellished him.
Whether before declaration of prophethood or after that he was always a follower
of Prophet and he did not have any desire, except what he desires and had no
inclination, except what he was inclined to. Indeed, he was a believer during the
time he was in the womb, when he was an infant, during childhood, youth, young
1
Hira is a hill to the north to Mecca at a distance of six kilometers and at the height of 160
meters it has a cave, in which the previous prophets and Ibrahim (a.s.) worshipped and it was
place of seclusion and worship of the Messenger of Allah (s.a.w.a.). It is here that the first
revelation descended on the Messenger of Allah (s.a.w.a.).
417
age, old age and while he was the Caliph and other than that.
Statement regarding the Islam of Abu Bakr
When the Saheeh of Muhammad bin Saad bin Abi Waqqas is placed before
us, and Tabari has quoted it in his Tarikh1 through authentic chains of narrators,
and trustworthy reporters narrate, I cannot issue any comment about it. Ibne Saad
says: I asked my father: “Was Abu Bakr from the first Muslims?” “No,” he
replied: more than fifty persons embraced Islam before him, but his Islam was
superior to that of ours.”
What should I say when Abu Ja’far Iskafi Mutazali, who is remote from the
Shia world, says:2
“Jahiz has reasoned for the Imamate of Abu Bakr and his being the first
Muslim. If this reasoning were correct, Abu Bakr himself on the day of Saqifah,
would have argued through it; but he did not do that; on the contrary, he held the
hands of Umar and Abu Ubaidah Jarrah and said: I choose one of them for
Caliphate. You may pay allegiance to whichever of them you like.
Also, if the reasoning of Jahiz were correct, why Umar said: Allegiance of
Abu Bakr was sudden and without any premeditation, and Almighty Allah kept
its harm away. Why anyone, during the time of Abu Bakr or after that did not
argue through it?
We don’t know of anyone who made such claim for Abu Bakr; on the
contrary majority tradition scholars believe that he became Muslim after persons
like Ali Ibne Abi Talib, his brother, Ja’far, Zaid bin Haritha, Abu Zar Ghiffari,
Amr bin Ambasa Salmi, Khalid bin Saeed bin Aas, Khabbab bin Arat. If we
ponder on authentic traditional reports with proper chains of narrators, we will
see that each of them are unanimous that Ali was the first to embrace Islam.”
As for the report narrated from Ibne Abbas, in which he says: “Abu Bakr
was the first to embrace faith,” we should know that there are numerous reports
from Ibne Abbas as opposed to this report.3
Yes:
ٗ َ ۗ َ َّ َ ّ َ ْ َ َّ َ ْ َ ً َ َ َ ٰ َ ْ َّ ُ َ ْ َ ْ َ َ
(‫ﱰي ﷲِ ﻛ ِﺬاب او ﻛﺬب ِابﳊ ِﻖ ﻟﻤﺎ ﺟﺎءە‬ ‫و" اﻇﻠﻢ ِﳑ ِﻦ اﻓ‬
“And who is more unjust than one who forges a lie against
Allah, or gives the lie to the truth when it has come to him?”4
Note: Perhaps people with discernment would notice differences in the
number of years, after which Ali (a.s.) is supposed to have embraced Islam: three,
1
Tareekh Umam wal Mulook, 2:215 [2/316].
2
Ref: Sharh Nahjul Balagha, [13/224, Sermon 238].
3
Iskafi has mentioned many statements regarding this and we have quoted from his treatises
refuting Jahiz.
4
Surah Ankabut 29:68
418
five, seven and nine. 1 Therefore, we present the following justification:
As for three years
Perhaps it implies three years from declaration of prophethood till
publicizing of the call2; because the Holy Prophet (s.a.w.a.) from the beginning of
his call, propagated secretly and in the fourth year publicized his call.
As for five years
Perhaps it implies two years3 between revelation of verse:
َ َ َّ َ ْ ْ
ِ ْ ‫اِﻗ َﺮا ِاب‬
¾ۚ‫ﰟ َر ِّﺑﻚ اﻟ ِﺬ ْي ﺧﻠ َﻖ‬
“Read in the name of your Lord Who created.”4
Till the revelation of the verse:
ُ ِّ ‫ٰ ٓاي َ ُّﳞَﺎ ْاﻟ ُﻤ َّﺪ‬
¾ۙ
“O you who are clothed!”5
In addition to three years of secret invitation from beginning of declaration
of prophethood after time gap till revelation of:
ٔ ْ ُ ‫ﺎﺻ َﺪ ْع ِﲟَﺎ‬
‫ َﻣ ُﺮ‬ ْ ‫َﻓ‬
“Therefore declare openly what you are bidden.”6
And:
ۙ‫ﲔ‬
During these years there was no one with the Prophet, except Khadija and
Ali.
In my opinion, it implies that Holy Prophet (s.a.w.a.) propagated secretly for
five years. This is just as mentioned in the book of Imtaa.8
As for seven years
In addition to numerous reports narrated through authentic channels, there
are other reports as well which support this:
One is the report from Holy Prophet (s.a.w.a.) quoted from Abu Ayyub, who
1
2
Tareekh Tabari, 2:216 & 218 [2/318 & 322]; Seerah Ibne Hisham, 1:274 [1/280].
3
Maqrizi in Imtaa, 14, regards it to be the time gap between divine revelation.
4
Surah Alaq 96:1
5
Surah Muddaththir 74:1
6
Surah Hijr 15:94
7
Surah Shoara 26:214
8
Imtaa, 44.
419
says that Messenger of Allah (s.a.w.a.) said:
“Angles invoked blessings on me and Ali for seven years, because we
prayed together for seven years without there being anyone else with us.”1
Another is the tradition of Abu Rafe, who says: “Ali prayed secretly for
seven years and some months before all others.”2 And this period is the same as
the years of the call of Prophet, which includes period from beginning of call till
prayer became obligatory; because without any contradiction, prayer became
obligatory on night of Meraj.
And according to Muhammad bin Shahab Zuhri, Meraj occurred three years
before Hijrah and Holy Prophet (s.a.w.a.) also remained in Mecca for ten years.
Throughout these seven years Ameerul Momineen (a.s.) worshipped God and
prayed with Prophet and during that period they used to go to Shebe Abu Talib
and Hira to worship, till God wanted they continued in this condition.3 This
continued for three years till the verses:
َ ْ ‫ ْاﻟ ُﻤ ْﴩﻛ‬îَ ‫ َﻣ ُﺮ َو َا ْﻋﺮ ْض‬
‫ِﲔ‬ ٔ ْ ُ ‫ﺎﺻ َﺪ ْع ِﲟَﺎ‬
ْ ‫َﻓ‬
ِ ِ ِ
“Therefore declare openly what you are bidden and turn aside
from the polytheists.”4
And:
ۙ‫ﲔ‬
were revealed. After that the Holy Prophet (s.a.w.a.) declared his call in the
gathering of Bani Hashim, but none but Ali (a.s.), gave a positive reply. At that
time Messenger of Allah (s.a.w.a.) declared Ali (a.s.) as his brother, successor,
Caliph and vizier.6 No one accepted his call for a long time, except for persons,
countable on fingers of the hand as opposed to the enemies from Quraish and
other opponents.
In addition, the faith of those, who embraced Islam during that period, was
limited to dual confession of faith and abstaining from worship of idols and they
had not developed the capacity to purify their selves. On the contrary, the faith of
Ali (a.s.) was such that he walked step by step with Prophet, he was continuously
in his company, during which the Prophet taught him the method of worship and
other obligations.
1
Ref: Manaqib Ali Ibne Abi Talib, Ibne Maghazali, [Pg. 14, H. 17 & 19].
2
Ref: Al Mojamul Kabeer, Tibrani, [1/320, H. 952].
3
Tareekh Tabari, 2:213 [2/313]; Seerah Ibne Hisham, 1:265 [1/263].
4
Surah Hijr 15:94
5
Surah Shoara 26:214
6
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 199 & 201.
420
Conclusion
The fact is that in worship, Ali (a.s.) was a monotheist and he worshipped
God with perfect faith for seven years before the people and performed prayers.
If you want, you should remain amazed, come and read the statement of
Dhahabi in Talkhisul Mustadrak,1 when he says:
“From the beginning, when divine revelation was received by the Prophet,
Khadija, Abu Bakr, Bilal, Zaid embraced faith some hours before or some hours
after him and worshipped God with the Prophet. Then where are those seven
years of worship, during which Ali is said to have prayed alone?”
Allamah Amini says: These seven years are definite, but where are the
‘hours’ of Dhahabi? Who has mentioned this? When was created one, who claims
thus? Where is he? From what source has he quoted? Which reporter has narrated
it? And before this2 we quoted from Saheeh Bukhari that Abu Bakr embraced
Islam after fifty persons.3 As if this man is a Bedouin and remote from history of
Islam, or he knows, but has issued baseless statements and he is fond of lying.
As for nine years
It is possible that it implies two years of ‘Fatara’ (time gap) from the time of
declaration of prophethood till the daily prayer became obligatory?
In the end, we remind that basically in such issues the base is proximity and
time of exact occurrence, just as during conversation such usage is customary;
from this aspect all these possibilities are correct and without any contradiction.
5. False statement five
He mentions the tradition of giving of ring in alms (Sadaqah) by Ameerul
Momineen (a.s.) during genuflection, after which the following verse was
revealed:
ُْ
َّ
they bow.”4
Then he says:5 This tradition is not authentic from any aspect, because its
chains of authorities are weak and basically, no verse is revealed specifically for
Ali. Traditional reports, which say that the verses:
1
Talkhisul Mustadrak Alas Saheehain, 3:112 [3/121, H. 4585].
2
3
Tareekh Umam wal Mulook, 2:316.
4
Surah Maidah 5:55
5
Al-Bedaya wa al-Nehaya, 7/357 [7/395, events of 40 A.H.].
421
َ ّ ُ َّ ٌ ْ ُ َ ْ َ ٓ َ َّ
/ۧ ‫ِﲁ ﻗ ْﻮ ٍم َﻫﺎ ٍد‬
ِ ‫اِﳕﺎ اﻧﺖ ﻣﻨ ِﺬر وﻟ‬
“You are only a warner and (there is) a guide for every
people.”1
And:
ِ
And the verse:
‫" ِابهلل ِ َواﻟ َﻴ ْﻮ ِم‬ ِ ‫ﺎرۃ اﻟ َﻤ ْﺴ ِﺠ ِﺪ اﳊَ َﺮ‬ ‫اﺟﻌﻠﺘﻢ ِﺳﻘﺎﻳﺔ اﳊﺎ ِج و ِﲻ‬
ْٰ
‫اﻻ ِﺧ ِﺮ‬
who believes in Allah and the latter day.”3
…etc. were revealed for Ali, are all inauthentic.
Reply to false statement five
َ َّ ُ ُ َ َْ ْ ُ ُ َْ ً َ َ ْ َُ َ
‫" اﻓ َﻮا ِﻫ ِﻬ ْﻢۭ( ا ِْن ﻳّﻘ ْﻮﻟ ْﻮ َن اِﻻ ﻛ ِﺬ ًاب‬ ِ ‫ﻛﱪت ﳇ ِﻤﺔ ﲣﺮج‬
speak nothing but a lie.”4
How does he claim that its chains of authorities are weak, and decides that
the verse of:
ُْ
َّ
they bow.”5
…was not revealed specifically for Ali (a.s.)? Whereas he has himself stated
in his Tafseer6 from authorities of Ibne Marduya from Kalabi that he says: “There
is no doubt in this chain”, and the tradition of Abu Saeed Ushaj Kufi (d. 257
1
Surah Raad 13:7
2
Surah Insan 76:8
3
Surah Taubah 9:19
4
Surah Kahf 18:5
5
Surah Maidah 5:55
6
422
A.H.), which he has quoted that its narrators are trustworthy.
In this book, we shall inform you of the sources where the circumstances of
revelation of this verse are mentioned.1
Regarding the verse:
َ ّ ُ َّ ٌ ْ ُ َ ْ َ ٓ َ َّ
/ۧ ‫ِﲁ ﻗ ْﻮ ٍم َﻫﺎ ٍد‬
ِ ‫اِﳕﺎ اﻧﺖ ﻣﻨ ِﺬر وﻟ‬
“You are only a warner and (there is) a guide for every
people.”2
It is narrated from the Holy Prophet (s.a.w.a.)3 that he said: I am the warner
and you, O Ali, is the guide.
6. False statement six
Then he has narrated the tradition of immunity from Imam Ahmad4 from
Waki from Israel from Abu Ishaq from Zaid bin Yusha from Abu Bakr. Then he
says:5
This tradition is not acceptable, since it contains the order of Prophet for
Abu Bakr Siddiq to return, because the Siddiq did not return, on the contrary he
became the leader of Hajj…
Reply to false statement six
Read and laugh at this baseless analogy as opposed to authentic and proven
text, on whose correctness, there is consensus, and in the coming pages, we will
present the tradition of immunity from numerous chains and authorities. 6
7. False statement seven
He says: “Some Shia believe that humps of Khorasani camels grew up
during captivity of the ladies of the house of revelation in order to veil them.”
Then he refutes this statement.7
Reply to false statement seven
I don’t think there is any fool, who thinks that humps of camels, whether
Khorasani or Arabian, appeared after the tragedy of Kerbala.
Without any doubt, Shia never subscribe to this claim. On the contrary, one
who claims thus, has in fact made allegations about those ladies and his aim is to
insult them through this nonsense, because regarding the noble ladies of the
1
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pages. 155-156 & 285,
287, 299-301.
2
Surah Raad 13:7
3
[Ref: Behaarul Anwaar, 35/404 ; and it is narrated from Ali (a.s.) that the Messenger of Allah
(s.a.w.a.) is the warner and I am the guide. Mustadrak, Hakeem Nishapuri, 3/130].
4
Musnad Ahmad, [1/7, H. 4].
5
6
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 583. 585.
7
423
family of prophethood, in spite of the fact that their clothes, accessories and their
veils were plundered, no Shia believes that they were unclothed throughout the
period of captivity and they were humiliated by this. This is definitely untrue,
because love of God for them prevented occurrence of such circumstances.
Yes, they had to face tribulations on the path of struggle in God’s way just
as their men faced. But such tribulations, which the warrior faces in the path of
God, for God and in the presence of God, not only are they not degradation, on
the contrary it is a sign of pride and source of respect.
So, those righteous ladies participated equally in this sacred mission along
with their men. A mission, which exposed the evil acts of those villains, who
wanted to take the religious society back to the age of Ignorance. This is the
meaning of this statement
“Indeed, the religion was Muhammadan, but its remnant is Husaini.”
And this fact is memorable, but Ibne Kathir and their like could not bear it
and they attack the Shia in every possible manner.
These are a few examples of the crimes of Ibne Kathir with relation to
knowledge and trusts of Islam and some distortions of facts and false and
baseless allegations towards Shia personalities.
َ ْ ‫ﲔ ﻟَ ُﻪ ْاﻟ ُﻬ ٰﺪى َوﻳَ َّﺘﺒ ْـﻊ َﻏ‬
‫ﲑ َﺳ ِﺒ ْﻴ ِﻞ‬ ْۢ ِ ‫اﻟﺮ ُﺳ ْﻮ َل‬
َ َّ ‫" َﺑ ْﻌ ِﺪ َﻣﺎ َﺗ َﺒ‬ َّ َ ُّ ْ َ َ
‫" ﻳﺸﺎ ِﻗ ِﻖ‬ ‫و‬
ِ ٰ
ًْ‫ﺼ‬ َ ۗ َ َّ ُ ّ َ ّ ُ
َ ‫ ِﻟﻪٖ َﻣﺎ‬ßَ ‫ﲔ‬ ْ ْ
َ ْ ‫اﻟ ُﻤ ٔﻮ ِﻣ ِﻨ‬
ëۧ‫ﲑا‬ ِ ‫ﱃ َوﻧ ْﺼ ِﻠﻪٖ َﺟﻬﻨ َﻢۭ( َو َﺳﺎ َء ْت ﻣ‬
“And whoever acts hostilely to the Apostle after that guidance
has become manifest to him, and follows other than the way of
the believers, We will turn him to that to which he has (himself)
turned and make him enter hell; and it is an evil resort.”1
8. Mahazirat Tarikh Umamul Islamiyah

Shaykh Muhammad Khizri has written this as a book of history, but has not
followed the method of writing history. On the contrary, he has left everyone
behind in enmity to Ahle Bayt (a.s.) and praises of Bani Umayyah. It would have
been better if we had left this book alone, without paying attention to it. But there
is no option, except to inform the reader about some of his mistakes.
1. Objection one
He says:2 It is highly regretful that the Battle of Siffeen neither had a
religious aim nor a legal justification; nor was it fought to remove oppression and
injustice from Muslims. On the contrary, it was fought for personal aims and
individual enmities. Shia of Ali supported him from the aspect that he was the
cousin of Prophet and most worthy for Caliphate; and followers of Muawiyah
1
Surah Nisa 4:115
2
Mahazirat Tareekh Umamul Islamiyah, 2:67.
424
supported him, because he was successor of Uthman and most rightful for taking
revenge for his blood. They believed that his blood was shed unjustly and they
did not regard as lawful giving refuge to the killers of Uthman.
Reply to objection one
Alas, if he had only informed us about his religious motives, so that we
might have seen whether they are compatible with the Battle of Siffeen? Since he
did not do this, we say:
Which motive is more important than obeying the command of Prophet,
what religious motive is higher than that fighting and supporting each other for
applying commands of Prophet? Did the Prophet not order Imam Ali (a.s.) to
fight the rebels (Qasiteen), that is Muawiyah and his supporters and commanded
his companions to support Ali in that?1
And the Holy Prophet (s.a.w.a.) made Jihad with his enemies obligatory and
said: “Soon, some people would fight against Ali. Their Jihad is upon God. One,
who cannot fight with hands, should fight with his tongue; and if he cannot do
this, he should do so with his heart; there is nothing above that.”2
Which religious motive is more important for his supporters than that they
should regard him as worthy of Caliphate as Khizri has himself clarified?
Which motive is higher for supporting him than the statement of the
Messenger of Allah (s.a.w.a.) regarding him and his family: “Fighting you is
same as fighting me.”3
And he said: “O Ali, soon unjust people would fight against you and you
would be on the right. On that day, one, who does not support you, would not be
from me.”4
Would a Muslim refrain from helping Ali (a.s.) after hearing the statement
of the Prophet?
Also, what religious motive is higher than that of fighting against the
rebellious group? The Prophet himself labeled those people as such, when he told
Ammaar:
“A group of rebels would martyr you.”5
Also, the day when he said: “May God forgive Ammaar, as a group of rebels
would slay him, while he would be calling them to Paradise, but they would call
him to Hell fire.”6
1
2
Tibrani in Mojamul Kabeer, [1/320, H. 955]; Ibne Marduya and Abu Nuaim have narrated it.
3
4
Ibne Asakir in his Taareekh, [12/370] has narrated this.
5
Suyuti says in Khasais, 2:140 [2/239]: This tradition is widely narrated and ten odd persons
have narrated it from the companions. Soon we will mention 25 different channels of this
tradition.
6
Bukhari [in his Saheeh, 1/72, H. 436]; in some of his copies. And Muslim [in his Saheeh,
425
Which legal justification is stronger than fighting under the banner of the
Caliph of the time? A Caliph, who was given allegiance of important people of
the community and who fulfilled all conditions of Caliphate; and numerous
traditional reports about his Caliphate were recorded for those, who regard
Caliphate to be by appointment.
It is natural that in this condition, one, who stages an uprising against him,
has rebelled against the Imam of his time and he is regarded as a traitor and on
the basis of the clear command of Holy Quran:
‫ﯨﻬ َﻤﺎ‬ ْ ‫ﲔ ْاﻗ َﺘ َﺘﻠُ ْﻮا َﻓ َﺎ ْﺻﻠِ ُﺤ ْﻮا َﺑ ْﻴ َﳯُ َﻤﺎ( َﻓ ِﺎ ْۢن َﺑ َﻐ‬
ُ ‫ﺖ ا ِْﺣ ٰﺪ‬ َ ْ ‫" ْاﻟ ُﻤ ْ ٔﻮﻣﻨ‬
ِ ِ َ ِ ‫َوا ِْن َﻃﺎۗ ٕﯨ َﻔ ٰﱳ‬
ۚ ِ ِ
ْ َ ٓ ٰ َ ۗ ْ َ ّ ٰ َ ْ ْ َ ْ َّ ُ َ َ ٰ ْ ُ ْ َ َ
ِ‫ء اِﱃ اﻣ ِﺮ ﷲ‬Àِ ‫ ﺗ‬f Sِ ‫ اﻻﺧﺮى ﻓﻘﺎ ِﺗﻠﻮا اﻟ ِﱴ ﺗﺒ‬
“And if two parties of the believers quarrel, make peace
between them; but if one of them acts wrongfully towards the
other, fight that which acts wrongfully until it returns to Allah’s
command.”1
Jihad becomes obligatory against such a person.
I don’t know which injustice and oppression can be worse than the conduct
of Muawiyah in seizing rulership of Islamic dominions without any legal and
religious justification? Which was neither through consensus, nor through
consultation committee or on the basis of will. Neither was he the legal heir of
Uthman that he should stage an uprising to revenge his blood, because though he
himself, due to restraining the Syrian forces from assisting Uthman and being
deficient towards him, was not a partner in killing him, but it is definite that he
cannot have the right to demand retaliation for him.
In addition to that he neither had precedence in Islam as a result of which he
should be more eligible for Caliphate; nor did he possess knowledge and
intelligence, which may stop him from errors; nor he had any piety, which would
restrain him from committing sinful acts.
On the contrary, in his view, Caliphate was only rulership, which he targeted
in order to gain dominance over people. He established his throne through
intrigue, all sorts of deceits, unlawful maneuverings, trampling upon sanctities
and ignoring all rules of conduct.
Through injustice and oppression, he was able to impose his son, Yazid for
rulership over Muslims. If Muawiyah had not committed any other sin than
appointing Yazid as his heir, it would alone have sufficed to make it obligatory
on Muslims to fight against him and purify Islam from this filth.
4/431, H. 73, Kitabul Fitan]; Tirmizi [in Sunan, 6/628, H. 3800] and others have mentioned it.
It is mentioned in Tareekh Tabari, 11:357 [10/59, Events of 284 A.H.] as well.
1
Surah Hujurat 49:9
426
2. Objection two
He says: Without any doubt, Muawiyah regarded himself to be among
elders of Quraish since he was the son of an important leader of Quraish, Abu
Sufyan bin Harb and descendant of Umayyah, the eldest son of Abde Shams bin
Abde Manaf as Ali was the senior descendant of Bani Hashim bin Abde Manaf.
Thus, both of them were same in lineage. 1
Reply to objection two
What can I say to this foolish and ignorant man, that the element of
prophethood and factor of divinity is transferred from loins of pure ancestors and
from wombs of chaste mothers, from prophets to successors, from successors to
guardians (Wali), from guardians (Wali) to wise ones, from wise ones to elders,
from elders to nobles, from nobles to the seal of messengership and his successor,
the owner of the great mastership (Wilayat). How can he compare it to Umayyad,
Abshami2 element and bestow equal status to the two?!
How deep is the difference between these two family trees? The family tree
of prophethood and Ali (a.s.), which is a goodly tree, whose roots are firm and
whose branches grow up to heavens and the tree of Umayyads, which is the filthy
tree, and whose roots are not stable.
How different are these two family trees! One is blessed olive tree and the
other is accursed tree in Quran.3
According to Tarikh Tabari, all scholar have consensus that: On the basis of
interpretation of Holy Prophet (s.a.w.a.),4 the accursed tree implies Bani
Umayyah. How does he regard both of them similar, whereas Messenger of Allah
(s.a.w.a.) says:
“From the sons of Adam, God chose the Arabs and from the Arabs chose the
Mudar tribe and from the Mudar tribe chose Quraish. And from Quraish, He
chose Bani Hashim and from Bani Hashim, He chose me.”5
Also, how do they consider both same? Whereas the Holy Prophet (s.a.w.a.)
during his lifetime was harassed by this accursed family a great deal. Since the
day His Eminence (s.a.w.a.) saw in dream that they were jumping up and down
on his pulpit like pigs and monkeys, he was never seen smiling again.6 The
following verse was revealed after this:
1
2
He was Abde Shams son of Abde Manaf, the ancestor of Muawiyah bin Abu Sufyan.
3
Surah Isra 17:60.
4
Tareekh Tabari, 11:356 [10/58, Events of the year 284 A.H.]; Tareekh Khateeb, 3:343 [No.
1451]; Tafseer Qurtubbi, 10:286 [10/183]; Tafseer Nishapuri, 15:55, on the margins of
Tafseer Tabari.
5
Baihaqi [in his Sunan, 7/134]; and Hakeem [in Sonan Tirmizi, 5/5544, H. 3605].
6
Tafseer Tabari, 15:77, [No. 9/ Vol. 14/112]; Tareekh Tabari, 11:356 [10/58, Events of the
year 284]; Tareekh Khateeb, 9:44 [no. 4627]; 8:280 [no. 4377].
427
َ ًّ َّ َ ٰ ْ َ َ ٓ َّ َ ُ َ ْ َ َ َ َ
ِ ‫ﻚ اِﻻ ِﻓ ْﺘ َﻨﺔ ِﻟﻠ ّﻨ‬
‫ﺎس‬ ‫ﱴ ارﻳﻨ‬ ّ ‫وﻣﺎ ﺟﻌﻠﻨﺎ‬
ْ ِ ‫اﻟﺮ ْءاي اﻟ‬
“And We did not make the vision which We showed you but a
trial for men.”1
How does he regard the two same? Whereas Bani Umayyah enslaved
people, misappropriated funds from public treasury, and made the Book of Allah
a means of deception, just as the trustworthy Prophet had informed?2
How does he regard Abu Sufyan as the Shaykh of Quraish? Whereas he is
the shame of Quraish. And according to absolute command of Prophet, he is
accursed, because one day, when His Eminence saw Abu Sufyan with Muawiyah,
he said:
“May God curse the leading one and the following one. And remove
mischief of one, who is following (Muawiyah).”3
Also, one day, the Prophet saw Abu Sufyan astride a camel, Muawiyah and
his brother were accompanying him: one was leading animal and the other,
driving it from rear. His Eminence (s.a.w.a.) remarked:
“O God, curse the one, leading the animal, one driving it and the rider.”4
How does he regard Shaykh of Quraish equal to Shaykhul Abtah? Whereas
Al-Qama says regarding him:
“Indeed, Abu Sufyan was not previously from Muslims; he embraced Islam
fearing a degraded death, he embraced Islam in a hypocritical way. Woe be on
Sakhr and his followers in the center of Hell fire, where fire is made to rage.”5
Alas, if Khizri had read the statement of Maqrizi in the book of An-Niza wat
Takhasum, where he says:6
“Abu Sufyan, leader of the clans – is the same, who during the Battle of
Uhad, fought against Prophet and martyred seventy best companions of His
Eminence (s.a.w.a.) from Muhajireen and Ansar, especially, the Lion of God,
Hamza bin Abdul Muttalib. He confronted the Prophet in Battle of Khandaq and
in that battle, he wrote as follows to the Prophet: O God, in your name, I swear
by the idols of Laat, Uzza, Saaf, Naila and Hubal, that I have come to you in
order to cut out the root. I see that you cling to the moat, as if seeing me has
distressed you. Know that like the day of Uhad, I will take revenge from you
today.”
He sent a letter to the Prophet through Abu Salma Jashmi and Ubayy bin
1
Surah Isra 17:60
2
An-Niza wat Takhasum Baina Bani Umayyah wa Bani Hashim, Maqrizi 52 & 54 [Pg. 81];
Al-Khasaisul Kubra, 2:118 [2/200].
3
Baraa bin Azib says: It implies Muawiyah.
4
Kitab Nazr bin Muzahim regarding the Battle of Siffeen, 244 & 248 [Pg. 218 & 220]; Tareekh
Tabari, 11:357 [10/58, Events of the year 284].
5
Kitab Nazr bin Muzahim, 219 [Pg. 195].
6
An-Niza wat Takhasum, 28 [Pg. 52].
428
Kaab read out that letter to the Prophet. His Eminence (s.a.w.a.) wrote in reply:
“I received your letter. Past pride has surrounded you, O fool of Bani Ghalib
and very soon Almighty Allah would put a barrier between you and your desires
and He would write victory and a good end for us. O fool of Bani Ghalib, you
will see a day, when I would break up the idols of Laat, Uzza, Saaf, Naila and
Hubal.”
Abu Sufyan was always at war against God and Prophet till the Holy
Prophet (s.a.w.a.) set out for the conquest of Mecca. At that time Abbas bin
Abdul Muttalib, a friend of Abu Sufyan since the period of Ignorance, mounted
him behind himself on his animal and brought him to Messenger of Allah
(s.a.w.a.).
When he met the Prophet, he requested him to grant him security. When His
Eminence saw him, Abu Sufyan said: “May my parents be sacrificed on you,
how noble you are. By God, if I knew there was another deity other than God, it
would have definitely helped me, removed my need and fulfilled my desires.”
The Prophet (s.a.w.a.) said: “Abu Sufyan, is it not time that you should
accept me as Prophet of God?”
He replied: “May my parents be sacrificed on you, I still feel dislike for this
in my heart.”
Abbas said: “Woe be on you. Recite the testimony of faith, before you are
beheaded.”
At that moment Abu Sufyan recited the dual testimony of faith and became a
Muslim.
This was the story of his acceptance of Islam and you can yourself evaluate
what it was:
َ
ْ‫" َﻗ ْﺒ ِﻠﻬﻢ‬ َ ْ ‫ﱂ َايْ ِﲥ ْﻢ ﻧَ َﺒ ُﺎ ّاﻟﺬ‬
ْ ِf ْ َ ‫َا‬
ِ ِ ِ
“Has not the news of those before them come to them.”1
ُ ُ َْ ٌ َ ُْ
‫ اﻧ ُﺘ ْﻢ َﻋ ْﻨﻪ ُﻣ ْﻌ ِﺮﺿ ْﻮ َن‬¥ۙ‫ﻗﻞ ُﻫ َﻮﻧ َﺒ ٔﻮا َﻋ ِﻈ ْﻴ ٌﻢ‬
“Say: It is a message of importance, (And) you are turning aside
from it:”2
3. Objection three
He says: In my view, the determination Muawiyah in selecting a successor
and Caliph was justified, because when the rules for selection of Caliph were not
yet framed, it was better for him to select his successor as heir apparent before his
death, as it assured that there would be no dispute after him. 3
1
Surah Taubah 9:70
2
Surah Saad 38:67-68
3
429
Another objection
Among the objections leveled against Muawiyah is that he appointed his son
for Caliphate and with this action, he laid the foundation of dynastic rule in
Islam, whereas before that the selection of Caliph was through consultation
committee and caliph was selected from Quraish. They also say that this practice
of Muawiyah created turmoil, because he appointed a man, who was unfit and
ineligible; he was mired in wantonness and profligacy.
But we say: Such selection of caliph was necessary and no other option was
available; because as much broad is the circle of selection of caliph, list of
nomination prolongs and to this we add the absence of selection of caliph; in any
case we are unable to select a caliph.
And in the past turmoils, we see that in spite of superiority of Bani Abde
Manaf in all Quraish and their acceptance by all people, only some of them were
Quraish in this way, how they will fight as leaders of people destroy men. So, if
people give approval to members of a clan and obey them and their capability of
caliphate is accepted by them, this would be the best way to maintain unity of
Muslims.
Most objection against Muawiyah for selecting his son for Caliphate are
leveled from Shia; whereas they themselves believe that Caliphate is restricted to
progeny of Ali and it is to be transferred from one descendant to another through
heredity; same is the method followed by Bani Abbas.1
Reply to objection three
We should know that critics of Muawiyah do not only condemn him for his
selection, on the contrary he is condemned from two aspects:
First aspect
Absence of Muawiyah’s eligibility to alone select a Caliph after him,
because from one side, Muawiyah did not have a good precedence. As Ameerul
Momineen (a.s.) clarified in statement:
“Allah, the Mighty and Sublime did not give any precedence to him in
religion and past seniority. He is a freed slave, son of freed slave and a party from
these parties. In the past, he and his father were always inimical to Allah, His
Prophet and Muslims till both of them entered the fold of Islam unwillingly.”
On the other hand, there existed in the society persons, having influence,
who had selected Abu Bakr as Caliph and through his will, selected Umar as
Caliph, and after him the Caliphate of Uthman was established; then with general
consensus Ameerul Momineen (a.s.) was chosen as Caliph.
Through this process, the Caliphate of Ameerul Momineen (a.s.) was
established and his obedience became obligatory. Muawiyah should also have
paid allegiance to His Eminence. And all these persons or companions were
1
430
present (in their presence Muawiyah was not alone eligible to choose a Caliph),
as well as those, who vehemently opposed the act of Muawiyah.
Second aspect
Absence of eligibility in the person he had selected; because he was a
transgressor and a profligate, even if we don’t call him a disbeliever and an
apostate.
As for non-specification of selectors: In his view, they were not specified;
which itself is a great allegation, because most of those, who had been at the early
period of Islam in the capital of Islam – Medina Munawwara – were present and
they had the responsibility to appoint a Caliph. They were alive till that time. If
his implication is that they did not select a Caliph after Muawiyah, we should say
that the selection of Caliph takes place after the death of the present Caliph and
not before that. Yes, sometimes it is possible that a short while before selection,
they might have someone in mind to be worthy of Caliphate.
The question is from where Muawiyah knew that in future or when he dies,
they would leave the people to their devices? That he should take it upon himself
to make a selection and that too without their consent? Why he compelled some
of them to consent through fear? And some through greed? And how was his
selection effective in removing disputes from Ummah? Were there not different
religious groups in the society which expressed their malice and enmities? And
some of them even condemned him? Even some fearing the abrupt anger of
Muawiyah, concealed their fury and disappointment.
If this was a guaranteed method of removing all disputes from Ummah, why
did the Prophet not specify it at the time of his passing away, so that there should
be no strife till Judgment Day?
These are complex questions, which Khizri cannot reply. But he claims that
Muawiyah was more concerned about the welfare of people than the Prophet!
Another question is: How appointment of Yazid removed differences? Did
that tragedy of Kerbala not take place during his time? After that was there no
attack on Medina? And after that was Mecca not attacked and Ibne Zubair killed?
Yes, all these were due to the illegal selection of Yazid.
Among the opponents, the grandson of Prophet, Imam Husain (a.s.) and also
other Bani Abde Manaf, Muhajireen and Ansar in Medina were present.
Moreover, if we accept that Muawiyah had no option but to appoint a caliph, then
why he did not appoint a righteous and deserving person from companions, at the
head of them being Imam Husain (a.s.), who had most experience, knowledge,
piety and nobility and no one was his equal.
How Khizri thinks that evil selection was good for Ummah? How he did not
regard it to be a crime against Ummah and dishonesty towards Prophet, Quran
and Sunnah?
The Holy Prophet (s.a.w.a.) said: “The first one to distort my Sunnah is a
431
man from Bani Umayyah.”
Also, “Religion would be based on justice till the time a man from Bani
Umayyah, named Yazid creates a split and defames it.”1
Did the Prophet not issue these warnings?
As for his viewpoint regarding restriction of Caliphate in a family
From this aspect, we have no argument against him; our dispute is only with
regard to the ineligibility of clans, whose Caliphate Khizri supports with all his
heart. Yes, if Caliphate is restricted to a pure and noble family, which is eligible
due to its precedence in religion, there is no problem, but in case of absence of
eligibility, we will not accept the above mentioned limitation, because in that
case it would not suffice for uprooting mischief and would be a source of discord,
because people whenever they see prejudice and injustice in their caliph, they
would stage an uprising against him and dismiss him from his post.
And it is natural that in that case one, who sees himself to be worthier than
him would vie for caliphate. In spite of this restriction of caliphate ,which
corruption would be eradicated from the society?
Belief of Shia in restriction of Caliphate to the progeny of Ali (a.s.) is not
there, except after accepting infallibility of this family on the basis of widely
narrated traditions of Prophet. 2
4. Objection four
He says: Husain committed a great mistake in rising up against Yazid,
because he created disunity and groupism among people. He made the foundation
of unity weak to this day. Many people have written books on this subject, whose
aim is only to create mischief and disunity. And the gist of the discussion is that
he was in pursuit of something, whose background was not available and humans
did not have capacity for that. And that is why between him and his desires there
was a wide chasm; and that is why he was killed. And before him, his father was
also killed, but writers and those, who say that his killing was bad and instigate
enmity, do not achieve anything.
Now they have gone and are present before their Lord himself would take
their account and history gains lesson from this and it is that one, who has lofty
aims, should not step forward without sufficient preparations and possibilities. He
should also keep the welfare of society in mind so that people do not have to bear
untold difficulties. But when Husain rose in opposition to Yazid, people had
pledged allegiance to Yazid and at that time no injustice and oppression was
apparent from him. 3
1
Khasaisul Kubra, 2:139 [2/236]; Tatheerul Jinan on the margins of Sawaiq, 145 [Pg. 64], he
says: Its narrators are trustworthy and its authorities are reliable, except that the report is
broken.
2
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 270 and 271.
3
Mahazirat Tareekh Umamul Islamiyah, 2:129-130.
432
By these statements, Khizri wants to absolve Yazid from injustice and
oppression and he imagines that Yazid brought Husain near to himself and
accorded respect to him.
Reply to objection four
Alas, if he had written these things, after awareness of special qualities and
conditions of Islamic caliphate, and conditions necessary for caliph, like
experience, administration, purity of nature, unblemished character to be a role
model for the people. But regretfully he is unaware of all this and he has written
these points.
Neither has he recognized the tyrant Yazid, so that he may understand that
Islamic caliphate is not allowed for Yazid and his like. Nor Husain’s leadership
and nobility, so that he may know that a personality of this lofty nature can never
submit to the shameless, sinful and infidel Yazid.
Yes, the beloved one of Prophet Muhammad (s.a.w.a.) did not stage an
uprising to create discord in the community, because every true follower of Islam
believes it to be his primary duty that in order to defend religion from someone,
who played with sanctities of religion and who created mischief in religion and
distorted religious teachings, suspended divine laws.
Yazid, the transgressor was the clearest implication of these things and from
the time of his father, Muawiyah, he was ill famed for injustice and oppression
and all sorts of unlawful acts; just as our master, Imam Husain (a.s.) said to
Muawiyah when he wanted to take allegiance for Yazid:
“Do you want to deceive people regarding Yazid and speak of him as if you
are talking of an unknown man. Whereas you are aware of such facts about
Yazid, which others don’t know, whereas Yazid himself is more aware of himself
than others, and he has expressed his views. For knowing Yazid it is sufficient
that he plays with dogs, pigeons and enjoys songs, music and dance. O
Muawiyah, leave your demands; O Muawiyah, are all these injustices, which you
wrought, not sufficient for you and you want to meet Allah with more?”1
He also said to Muawiyah: “It is sufficient for your unawareness that you
preferred the world over the hereafter.”
Muawiyah replied: “As for your claim that you are better than Yazid; by
God, Yazid is better than you for the Ummah of Muhammad.”
Imam Husain (a.s.) said: “This is a lie, is Yazid, the drunkard and profligate
better than me?”
The letter of Motazid, the Abbaside, which was read out in public, said:
“Among the crimes of Muawiyah is that he sacrificed the religion of God for
himself and called people to Yazid, the arrogant and wine imbiber, who passed
his time with monkeys, dogs and leopards and took allegiance of influential
1
433
people through force and threats; although they were aware of Yazid’s traits.
When he occupied the throne, he began to take revenge for killings of polytheist
of his clan and finally and committed the infamy of attacking Medina. Thus, he
satisfied the fire of hatred by taking revenge from divine saints. Then divulged
his disbelief in the following verses:
1. Alas, if my ancestors from Battle of Badr had been present to see and
heard the screams of Khazraj at the strikes we delivered upon them. 2. And had
seen how we slain their stalwarts and revenged the Battle of Badr fully. 3. They
would have been pleased at this act and remarked: O Yazid, may your hands
never perish. 4. If I don’t take revenge from descendants of Ahmad, I am not the
son of Khandaf. 5. As there was neither any divine revelation nor prophethood. It
was only a drama enacted by Bani Hashim to establish a kingdom.
Yes, these statements are clear indication of apostasy and disbelief and they
show that the man neither believed in God, His religion, His Book or his Prophet.
He did not have any faith in the message of Prophet and his commands.
In addition to this, his worst crime was shedding the blood of Husain bin
Ali, son of Fatima, daughter of Messenger of Allah (s.a.w.a.). A personality
whose rank in view of Holy Prophet (s.a.w.a.) was lofty and whose position in
religion was supreme. According to the Prophet he and his brother was the chief
of youths of Paradise. All are aware of this.
And the cause of committing such a crime was not, but audacity before God
and denial of His religion, enmity to Messenger of Allah (s.a.w.a.), confrontation
with his progeny and trespassing on their sanctity. In such a way that he martyred
him and his family like Turk and Dailamite infidels are killed.
Neither did he fear divine retribution nor feared divine anger and Almighty
Allah also did not leave him to his devices, on the contrary He made him die
young and made his progeny extinct; and prepared for him a painful
chastisement.1
Whoever criticizes the allegiance of Yazid has the following statement in
view and from this aspect caliphate of such a person with such views is a great
danger for religion.
The rising of Husain was a sacrifice and it was not pursuit of power that it
should have required preparations and provisions as Khizri says with confidence:
Husain did not achieve his aims, he was killed for that…on the contrary the aim
of this great warrior was only to sacrifice his life on the path of religion and that’s
all. So that people become aware of corruption of Bani Umayyah and their
hidden disbelief.
In the same way, the religion community knows that they neither respected
elders nor had mercy on the young; neither had mercy on infants or respect to
ladies. On the contrary, all know that they martyred all noble personalities and no
1
434
one remained; and those noble souls did not hesitate in laying down their lives in
the path of religion.
“Ask from your Kerbala and the dear ones of Muhammad, whether their
hands were full or they were cut off. Full moons of 14th eve, which the debased
fellows hid, and who slain the noble souls.”
Husain is not such that the passage of time should obliterate his memory,
because he has a lofty rank, prominent position, unlimited wisdom, deep rooted
opinion, clear justice and piety. He was the beloved grandson of Prophet, whose
fame is known to one and all. No one can be found among Muslims, who can
deny these merits, even though he might not agree to his caliphate. That is why
the Ummah has not uttered anything against him, and except for Khizri, no one
has said that Imam Husain (a.s.) did not achieve his aim.
ُ َ ْ َ ّ ً َ ْ ُ َ ْ ُ ْ ُ َ َ ْ ُ َّ َ
‫" اﻟﻘ ْﻮ ِل َوز ْو ًرا‬ ِ ‫واِﳖﻢ ﻟﻴﻘﻮﻟﻮن ﻣﻨﻜﺮا‬
“And most surely they utter a hateful word and a falsehood.”1
Thus, (as opposed to what Khizri thinks) the lesson we derive from the
example of Imam Husain (a.s.) is that: It is obligatory to stage an uprising against
every falsehood and in defense of religion and to spread religious morals.
Yes, this teaches us that death is better than a life of degradation. It also
impels us to sacrifice our lives in defense of the upright religion.
These are some of the immortal teachings, which Imam Husain (a.s.) taught
to the Ummah of his grandfather and his aim was not as Khizri mentioned:
History gains a lesson from this…
َ ْ َ ِ ‫ﺎس َو َﻻ ﻳ َ ْﺴ َﺘ ْﺨ ُﻔ ْﻮ َن‬ َّ َ َ ْ ُ ْ َ ْ َّ
‫" ﷲِ َو ُﮬ َﻮ َﻣ َﻌ ُﻬ ْﻢ اِذ ﻳُ َﺒ ِ ّﻴ ُﺘ ْﻮ َن َﻣﺎ ﻻ‬ ِ ‫اﻟﻨ‬ "ِ ‫ﻳﺴﺘﺨﻔﻮن‬
ُ ُ ُ ‫" ْاﻟ َﻘ ْﻮل( َو َﰷ َن‬
َ ِ ‫ ٰﴇ‬Éْ َ
‫ﷲ ِﲟَﺎ ﻳَ ْﻌ َﻤﻠ ْﻮ َن ﳏ ِْﻴ ًﻄﺎ‬ ۭ ِ
“They hide themselves from men and do not hide themselves
from Allah, and He is with them when they meditate by night
words which please Him not, and Allah encompasses what they
do.”2
9. As-Sunnah wash Shia3

The aim of this writer is not genuine criticism and true debate. Although his
book is supposed to be refutation of Allamah Sayyid Mohsin Amin Amili’s (r.a.)
Husoonul Maniya, it comprises of nothing, except nonsensical accusations,
debased insults and foul language.
We do not have any option, except to expose some of his allegations:
1
Surah Mujadila 58:2
2
Surah Nisa 4:108
3
By Sayyid Muhammad Rashid Reza, editor of ‘Al-Manar’.
435
1. He has mentioned some beliefs of the Shia, all of which are false1, like
Shia talk ill of all companions of Prophet. That except for some few companions,
they regard all apostates. They believe that divine revelation comes to their
Imams. The Imams are in control of their death. They say that Quran is distorted
and verses have been deleted from it. They say that when in any gathering, the
Awaited Imam is mentioned, he attends that gathering, and therefore they rise up
as a mark of respect.2 They deny numerous fundamentals of faith.
Allamah Amini says: Yes, Shia do not regard all companions of Prophet
honest, and only say what the Quran says about them. Soon we would discuss
this in the evaluation of As-Sara Bainal Islam wal Wathniya.3 As for the other
points mentioned above; all of them are false allegations and unfounded claims.
2. Then he mentions a very regretful and inappropriate thing:4
“Statements of Sayyid Mohsin Amili regarding Fixed-time marriage
(Mutah), are sufficient to prove the deviation of Shia. They have another Fixed-
time marriage (Mutah), called Mutah-e-Dauri; and they have reports extolling it.
Mutah-e-Dauri is that a number of people marry one woman: in such manner that
she is in company of one of them from dawn to sunrise, from sunrise till midday
with next one, from midday till afternoon with the third, from afternoon till
sunset with the fourth; and from sunset till night with the fifth; from night till
midnight with the sixth and from midnight till the next morning with the seventh.
And naming this kind of marriage as the strong castle by someone, who regards it
lawful, is neither unlikely nor a new thing.”
Attributing Dauri marriage is blatant allegation against Shia, which makes
one shudder, which infuriates and creates enmities to them. When he makes this
allegation, he should provide proofs of his claim from any Shia source. Should
have at least mentioned some of their own books, which attribute this to the Shia;
but the fact is that he has nothing to present as evidence, except his heart, which
is a victim of Satanic instigations.
As from what he thinks that the respected personality of Sayyid Mohsin
Amin Amili, author of Al-Husunul Maniyya, regards ‘Mutah-e-Dauri’ as lawful;
we ask him in which of his books has he approved this?
ٌ‫ﲂ( َﺑ ْﻞ ُﻫ َﻮ َﺧ ْﲑ‬
ْ ُ َّ ًّ َ ُ ْ ُ َ ْ َ َ ْ ُ ْ ّ ٌ َ ْ ُ ْ ْ ْ ُ ۗ َ َ ْ َّ َّ
ۭ ‫ﻚ ﻋﺼﺒﺔ ِﻣﻨﲂۭ( ﻻ ﲢﺴﺒﻮە ﴍا ﻟ‬ ِ ‫ ﺟﺎءو ِاب ِﻻﻓ‬f‫اِن اﻟ ِﺬ‬
1
As-Sunnah wash Shia, 64-65.
2
Standing up of the Shia when pronouncing the name of Imam Zamana (a.t.f.s.), is not as
Alusi thinks that it is due to his presence there. It is narrated that Imam Ja’far Sadiq (a.s.) and
Imam Ali Reza (a.s.) used to stand up when the Imam was mentioned, whereas he was not
even born at that time. It was only as a mark of respect. Like the standing up of Ahle Sunnat
when the name of the Holy Prophet (s.a.w.a.) is mentioned. As mentioned in Seeratul
Halabiyya, 1:90 [1/84].
3
4
As- Sunnah wash Shia, 65-66.
436
ٰ َ َّ ُ َّ
ُ ْ ‫ِﱪ ٗە ِﻣ‬
‫ﳯ ْﻢ‬ َ ‫" ْاﻻ ْﺛﻢ( َواﻟ ِﺬ ْي‬
َ ْ ‫ ّﱃ ﻛ‬ َ ِ َ
‫ﺐ‬ ‫ﺴ‬
ْ َّ ْ ُ ْ ّ ٍٔ ْ ّ ُ
َ ‫اﻛ َﺘ‬ ‫ﺎ‬‫ﻣ‬ ‫ﻢ‬ ‫ﳯ‬ ‫ﻣ‬ ‫ي‬ ‫ﺮ‬ ‫ِﲁ‬ ْ
ۚ ِ ِ ِ ِ ِ ۭ ‫ﻟ‬
‫اﻣ‬ ‫ﻟ‬ (‫ﲂ‬
ٌ ‫َﻟ ٗﻪ َﻋ َﺬ‬
‫اب َﻋ ِﻈ ْﻴ ٌﻢ‬
“Surely they who concocted the lie are a party from among you.
Do not regard it an evil to you; nay, it is good for you. Every
man of them shall have what he has earned of sin; and (as for)
him who took upon himself the main part thereof, he shall have
a grievous chastisement.”1
10. As-Sara Bainal Islam wal Wathniya2

Perhaps the title of book [Islam and idolatry compared], itself is a clear
indication of the debased nature of the author.
His first crime on all Muslims is that he has named a great sect of Muslims,
whose number reaches to millions, as idol worshippers. Among whom there are
leaders, scholars, exegetes and Huffaz of Quran, and at the forefront of whom are
the righteous companions.
Would such naming leave any affection between Muslims? Would it leave
unity and cooperation between them? Would any friendship and amity remain
among them? Can unity be achieved through such words? These are the seeds
sown to create enmity and discord in society.
ۗ َ ْ ْ َ َ َ َ ْ ُ ُ َ ْ َ َ ْ ُّ ْ َ ُ ٰ ْ َّ ُ ْ ُ َ َّ
‫اوۃ َواﻟ َﺒﻐﻀﺎ َء‬ ‫ﻳﺪ اﻟﺸﻴﻄﻦ ان ِﻗﻊ ﺑﻴﻨﲂ اﻟﻌﺪ‬É ِ ‫اِﳕﺎ‬
“The Shaitan only desires to cause enmity and hatred to spring
in your midst.”3
ْ ٗ َّ َ َّ ُ َّ َ ْ َ َ َّ ُ َّ َ َ
‫" ﻳّﺘ ِﺒ ْـﻊ ﺧ ُﻄ ٰﻮ ِت اﻟﺸ ْﻴ ٰﻄ ِﻦ ﻓ ِﺎﻧﻪ َاي ُﻣ ُﺮ‬‫ﻻ ﺗﺘ ِﺒ ُﻌ ْﻮا ﺧ ُﻄ ٰﻮ ِت اﻟﺸ ْﻴ ٰﻄ ِﻦۭ( و‬
َ ْ ۗ َ َْ
‫ِابﻟﻔ ْﺤﺸﺎ ِء َواﻟ ُﻤ ْﻨﻜ ِﺮ‬
“Do not follow the footsteps of the Shaitan, and whoever follows
the footsteps of the Shaitan, then surely he bids the doing of
indecency and evil.”4
There are numerous acidic statements, invalid accusations and meaningless
claims mentioned in this book of more than 1600 pages. The following are some
examples from it:
1. First objection
He says: “Shia regard Ali and his descendants same as what Christians
believe about Isa Ibne Maryam, like believing in his being God incarnate, his
1
Surah Nur 24:11
2
By Abdullah Ali Qaseemi of Cairo.
3
Surah Maidah 5:91
4
Surah Nur 24:21
437
miracles, seeking help from him in hardships and taking refuge in him due to fear
or hope. One, who has seen the Shia doing with regard to Ali, Husain and other
members of Ahle Bayt (a.s.) in Najaf, Kerbala and other places will vouch for
these statements as words are incapable to describe the acts this group performs
ar these places; from this aspect they have always been the worst enemies of
monotheism and would be as such.”1
Reply to first objection
As for transmigration of souls, it is not a Shia belief. Shia books are full of
statements believing in apostasy of those, who believe in such things; and all Shia
jurisprudential books comprising of rules of impurity declare that food left by
them is ritually impure.
As for sacredness and miracle that is definitely not extremism; because
sacredness comprises of purity of birth and purity of soul from sins and purity of
essence from lowliness and ill-fame which is the requirement of divine appointed
Imamate; it is a necessary condition for their Caliphate2 same as the condition of
prophethood of Prophet.
As for miracles: they prove the claim and exhaust the proof and basically,
one who claims to have some connection with the supernatural, whether Prophet
or Imam, should possess miracles. The miracle of the Imam is in fact a miracle of
prophethood, who appointed him as his successor in religion and the nobility is
for the Imam.
On the basis of the law of divine grace3 it is upto Allah, the Mighty and
High that in order to establish proof, He should prove the veracity of Prophet or
Imam so that people may believe him and follow God. And that they keep away
from His disobedience, similar to the duties obligatory on a claimant of
prophethood. Just as it is necessary that false claim of claimants of prophethood
should be rebutted as is narrated about Musailima and his like.
In scholastic theology, the proof of miracles of divine saints is among
established principles. There is no option, but to accept evidences that
philosophers have brought for it. Now that miracles are proved for divine
personalities, why its evidence to prove their claim should be regarded as
exaggeration? Whereas Ahle Sunnat books are full of the miracles of divine
personalities as they admit to the miracles of our master, Ameerul Momineen
(a.s.).
As for seeking help and refuge from Ahle Bayt (a.s.) and other issues, which
indicate this is nothing more than seeking their mediation for divine proximity
and making them as means for fulfillment of needs from Allah. It is due to their
position near Allah, because they are noble and selected servants of God, and not
1
As-Saraa Baunal Islam wal Wathniya, 1:19.
2
That is Imamate approved by Allah and the Prophet.
3
Divine grace is something, which makes one proximate to the obedience of God and Paradise
and which takes him away from disobedience of God and Hell.
438
because their divine being is itself having independent effect. On the contrary, it
is because they reached this lofty position are means between God and His
creatures.
Just as is customary in every man, who is proximate to a great court: through
whom they seek proximity to that great one. And this is an absolute law, effective
regarding all holy personalities, although the rank of their proximity is different.
And all this is according to belief of Shia that there is no effective one, except
Allah, the Mighty and the High in the world of creation.
Ziyarats in forms of visiting the holy tombs is nothing, but seeking of
mediation. 1 Now what contradiction does this act have with divine monotheism?
What enmity do they have with monotheism and people of monotheism?
ْ ُ ‫َﻓ َﺬ ْر‬
ُ َ ‫ﱒ َو َﻣﺎ ﻳَ ْﻔ‬
‫ﱰ ْو َن‬
“Therefore leave them and that which they forge.”2
ْ ِ ‫ ﻻ ٔ ِﻣﻨﻮن ِابﻳ‬f‫ﱰي اﻟﻜ ِﺬب اﻟ ِﺬ‬
ِ ‫ﺖ‬
h‫ﷲۚ( واوﻟ ِٕﯩﻚ ﱒ اﻟﻜ ِﺬن‬ ِ ‫اِﳕﺎ ﻳﻔ‬
2. Second objection
He says: “The Shia, following the Mutazila, deny the possibility of seeing
God on Judgment Day, His qualities and His creatorship and that He is the
creator of acts of people. Whereas scholars of traditions, Sunnah and authors of
books, like the four imams believe that Almighty Allah is the creator of
everything – even the acts of human beings and also that it would be possible to
see God on Judgment Day.
It is amazing that Shia do not ascribe to these beliefs due to the fear of
similitude (Tash-beeh), whereas they believe in similitude (Tash-beeh) and
incarnation of God into human beings and describe God with defective qualities.
That is why Ahle Sunnat regard Shia and Mutazila as heretics and deviant.”4
Reply to second objection
This man, Qaseemi, has followed Ibne Taymiyyah and his student, Ibne
Qayyim regarding the being of God and His qualities, because as Zarqani Maliki
has mentioned in the book of Sharah Mawahib,5 the views of those two regarding
qualities of God is to prove corporeality.
He also says: “Manawi has said that the two of them are definitely heretics.”
In spite of that Qaseemi has regarded them noble, argues in their favor and
1
2
Surah Anaam 6:112
3
Surah Nahl 16:105
4
5
Sharah Mawahib, 5:12.
439
accepts them. He has issued many statements about them. We did not at present
aim to refute this false viewpoint and instead ask the readers to refer to books of
scholastic theology; what is important for us is to inform the readers of his
falsehoods and allegations against Shia.
Indeed, the Shia, in denying the possibility of seeing God and Judgment Day
are not followers of Mutazila; on the contrary the Shia follow this fact, which is
clear from texts as well as reason. The Shia are away from imagined beliefs like
incarnation of soul, similitude of God, describing God with defective qualities
and they deny the negative qualities of God.
On the contrary, all Shia regard a believer in these things to be infidels as is
clear from modern and ancient Shia books of scholastic theology. Qaseemi
cannot bring any evidence of his allegations. I swear by my life, if he has any
evidence, he would have definitely mentioned it.
Yes, the Shia deny that qualities of Almighty Allah are other than His being
and they don’t believe that qualities are same His being, and they do not believe
in multiplicity of origin.
As for the acts of human beings: If it implies that acts of human beings are
originally created by God, it would be necessary that promise and threats and
rewards and punishment of God, all should be useless, because punishing for a
sin that one has been compelled to commit by God is wrong. This is one of the
most difficult issues of scholastic theology and lot of discussion has gone into
this, and one, who says that the acts of human beings are created by God, has in
fact, unknowingly attributed wrong to God. The imagined consensus of Qaseemi
is of no use before established evidences.
As for the wrong attribution of Shia to Mutazila is an old habit of Ahle
Sunnat, which is clear to all.1
3. Third objection
He says regarding Shia beliefs: “Among their beliefs is that Hell fire is
unlawful upon the whole progeny of Prophet and that all of them are immaculate.
The author of Minhajus Shariah says in part two of his book that Almighty Allah
prohibited Hellfire for all descendants of Fatima, daughter of Prophet. From them
whoever is without infallibility and he commits sins once in a while: firstly
before his/her death Almighty Allah will give the good sense to repent and
secondly: on Judgment Day they would get intercession.”
Reply to third objection
The Shia have ascribed infallibility only to the twelve Caliphs of Holy
Prophet (s.a.w.a.), who are from his family, in addition to the beloved daughter of
Prophet on the basis of the verse of purification. In addition, this supported by
1
The author has used an Arabic proverb over here. It is used for one who repeats the habits of
the past people and who acts according to their behavior. Mojamul Amthal, No, 1933;
Lesaanul Arab, 12/177.
440
other widely narrated traditions and reason.
All Shia and their scholars did not believe as such and if there is a definite
statement regarding this, it should be attributed to that particular persons and
that’s all. In spite of the fact, other than Ahle Bayt (a.s.), there are some holy
souls, who never committed sins, in spite of that Shia do not regard them
infallible.
However, according to the author of Minhajus Shariah, there is no hint to
infallibility; on the contrary it clarifies the opposite; because statement of his
proves that among them are persons, who were not infallible and who commit
sins; but before death, they would get the good sense of repenting and on
Judgment Day also, they would be in need of intercession and they will get
intercession.
It is clear that one, who commits sins and then gets divine sense for
repenting, and then gets salvation through intercession, will not be called
infallible and this is the distinctive quality of every believer that he makes up for
his past acts through repentance.
But special distinction the members of holy progeny have is that they create
repentance in the present. Qastalani in Mawahib1 and Zarqani in its gloss2 say:
“It is narrated from Ibne Masud directly that Fatima was named as Fatima
according to inspiration from Almighty Allah to His Messenger, although she
was born before prophethood and if it had been after that, perhaps a divine
revelation would have been received, because Almighty Allah has protected her.
The term of ‘Fatam’ is from the root: F-T-M meaning of being prohibited.
Like in the sentence of weaning a child; it is from the same root. The statement
that Hell fire is prohibited from my progeny. However, in case of Fatima and her
two sons, it is absolutely prohibited. But others would not remain in Hell forever.
Therefore, it is possible that some of them would enter the fire for expurgation;
so this report gives glad tidings to followers of Aale Muhammad (a.s.) that they
would die on Islam and their hereafter would be good and none of them would
leave the world on disbelief.
This is like Samhudi’s statement regarding the report of those, who die in
Medina, since the Holy Prophet (s.a.w.a.) would intercede for all those, who die
Muslims. Another meaning of this tradition is that for the respect of Fatima and
her father Almighty Allah intends giving salvation to the sinners from her
descendants. Or it implies that Allah would give them good sense of repenting
and He accepts their repentance.”
Hafiz Damishqi – that is Ibne Asakir – has also mentioned this tradition.3
Ghassani4 and Khatib1 say: “Unknown persons are present in this report and
1
Mawahib Liduniya, [2:64].
2
Sharhul Mawahib, 3:203.
3
Tareekh Medinatul Damishq [5:46; and in the Biography of Imam Husain (a.s.), No. 174].
4
Mojamush Shuyukh [Pg. 359, No. 344].
441
they have narrated without chains of narrators. Fatima (s.a.) is named as Fatima,
because Almighty Allah saved her and her followers from Hellfire and in this
report, there is a general glad tiding to all Muslims, who are devoted to Fatima.”
Hafiz Damishqi has narrated through his chains from Imam Ali (a.s.) that the
Holy Prophet (s.a.w.a.) said to Fatima (r.a.):
“Fatima, do you know why you are named as Fatima?” Ali (a.s.) asked:
“Why?” His Eminence replied: “Because on Judgment Day Allah, the Mighty
and Sublime has prohibited Hell fire for her and her descendants.”
Can Qaseemi still claim that Shia have issued a statement, which senior
members of the community have not issued? Or they have narrated a tradition,
which his scholars have not narrated? Or they issued a statement, which is against
fundamentals of Islam? Can he blame Ibne Hajar, Zarqani, and their like from the
senior scholars of his school, who are having the same opinion as that of Shia?
Can he blame them from regarding the infallibility of the progeny of Fatima? Can
he attack them as he is attacking the Shia?
It is nothing new that Allah, the Mighty and the High should have made
some people to excel others and keep them away from sins; or that He should
bestow them the good sense of repenting for their sins and after all this make
them eligible for intercession.
This is not in any way contradictory to principles of faith, because divine
mercy precedes divine anger and it encompasses everything. This statement,
which is supported by other texts, is nothing newer than belief in justice of
companions, whereas Almighty Allah says in Quran in a large number of verses:
in which some are declared as hypocrites and others are said to be apostates.
Don’t forget reports mentioned in Sihah and Masanid books.
A report of Saheeh Bukhari says: “Lo! Some men from my followers will be
brought and then (the angels) will drive them to the left side (Hell-Fire). I will
say. My Lord! (They are) my companions!’ Then a reply will come (from
Almighty), ‘You do not know what they did after you.’ I will say as the pious
slave (the Prophet Jesus) said: And I was a witness over them while I dwelt
amongst them. When You took me up. You were the Watcher over them and You
are a Witness to all things.’ (5:117) Then it will be said, “These people continued
to be apostates since you left them.”
It is mentioned in another Saheeh: I would say: “They are my companions.”
I would be told: “You don’t know what they did after you!”
Moreover, you know well what disputes appeared among companions: and
what enmities it created, malice, condemning each other and fighting among
themselves and this definitely takes one party beyond the pale of decency. And
keep aside the sins, which some companions committed, and mischief and
corruption, which they created! Now, when belief in decency of all companions
1
Tareekh Baghdad [12/331, No. 6772].
442
according to him and his community, should be followed by condemnation and
ridicule, then what doubt is there in belief of that precedence, which is the
practice of Almighty Allah with regard to His servants?
ً َ َّ ُ َ َ َ َ
‫ﷲ ﺗ ْﺒ ِﺪ ْﻳﻼ‬
ِ ‫ﺖ‬
ِ ‫ﲡﺪ ﻟِﺴﻨ‬ِ ‫ﻓﻠ ْﻦ‬
“For you shall not find any alteration in the course of Allah.”1
4. Fourth objection
He says: “Among the wrong beliefs of Shia is that on the day of thirst in
Qiyamat, Ali would drive away his enemies from the Pool and provide drinks to
his followers. They also believe that he is the distributor of Hell fire and the Hell
fire is under his command and he can bring out anyone he likes from it.”2
Reply to fourth objection
Previously, we mentioned the authorities of this report3 and stated that most
of them have testified to its veracity and remaining scholar say that it is a good
tradition. Thus, this statement is not baseless and belief in it is not restricted to
Shia; on the contrary, Ahle Sunnat scholars also believe this.
But Qaseemi due to his ignorance about or malice against the family of
prophethood, regards it to be among the calamities of Shia. The second tradition,
also, like the first, is the most beautiful and well known excellence in view of
Muslims.
Abu Ishaq bin Dizyal (d. 280/281 A.H.) has narrated from Amash, from
Moosa bin Tarif from Abaya that he heard from Ali (a.s.):
“On Judgment Day, I would be the distributor of Hell fire. I would say: Take
this one and leave that one.”
It is mentioned by Ibne Abil Hadeed in his Sharh,4 Hafiz Ibne Asakir in his
Tarikh5 and Hafiz Abu Bakr, Khatib Baghdadi; Imam Ahmad was also asked
regarding it. Muhammad bin Mansur Tusi said:
“We were with Ahmad bin Hanbal, when a person asked: O Aba Abdullah,
what is your view regarding the tradition that Ali said: I am the distributor of Hell
fire? He replied: Why do you deny this tradition? Is it not that it is narrated from
the Holy Prophet (s.a.w.a.) that he said to Ali (a.s.): None would love you, except
the believer and none would hate you, except the hypocrite? I said: Yes. He
asked: What is the abode of the believers? I replied: Paradise. He asked: What is
the abode of hypocrites? I replied: In Hell fire. He said: Then Ali is the
distributor of Hell fire.”
1
Surah Fatir 35:43
2
3
4
5
Tareekh Medina Damishq [12/271 and in the biography of Imam Ali Ibne Abi Talib (a.s.),
No. 761].
443
The above incident is mentioned in the book of Tabaqat Ashab Ahmad and
Hafiz Ganji has narrated it from him in his Kifaya.1 Alas, if Qaseemi was aware
of the statement of his Imam, Ahmad Ibne Hanbal.
5. Fifth objection
He says: “There are numerous reports in Shia books that the Awaited
(Montazar) Imam would destroy all Masjids and therefore Shia are enemies of all
Masjids. Therefore, if one surveys their areas, one would see very few Masjids.”2
Reply to fifth objection
The Awaited Divine Proof (Hujjat Montazar) is the chief of those, who
believe in Allah and Judgment Day and who populate the Masjids. Then how can
he demolish them? And Shia, who attribute this to him are not yet born.
As for what he has said regarding Shia areas, I don’t know whether he has
ever gone to these places and mentioned this point or just alleged it. In either
case, he has become eligible for making false allegations. One, who has visited
Shia areas from developed cities to villages and hamlets, would have definitely
seen small and large Masjids along with the amenities, which go along with
them. They would have also seen Friday and congregation prayers being held
there.
6. Sixth objection
He says: “Can the Shia produce a word from Quran to support their belief
regarding transmigration of souls and incarnation of God into their Imams, belief
of return (Rajat), infallibility of Imams, according precedence to Ali over Abu
Bakr, Umar and Uthman? Or can the Shia provide evidences that Ali is present
among clouds or that lightning is the smile of Ali and thunder is his call?”3
Reply to sixth objection
If this man ponders over the statements of Almighty Allah:
َ
Or the promise of God to punish those, who make false allegations:
ۗ َّ َ َّ َ
ۙ‫ﺎز ّﻣﺸﺎ ٍ ؚء ِﺑ َﻨ ِﻤ ْﻴ ٍﻢ‬
ٍ ‫ﳘ‬
“Defamer, going about with slander.”5
1
Kifayatut Talib, 22 [72, Chap. 3].
2
3
4
Surah Qaf 50:18
5
Surah Qalam 68:11
444
َ َّ َ ّ ُ ٰ َ ُ َّ َ َ
ۙ ‫ﺎك ا ِﺛ ْـﻴ ٍﻢ‬
ٍ ‫ﰻ اﻓ‬ِ ‫ﺗﲋل‬
“They descend upon every lying, sinful one.”1
َّ َ ّ ُ ّ ٌ ْ َ
ۙ/‫ﺎك َاﺛ ِْﻴ ٍﻢ‬
ٍ ‫ﲁ اﻓ‬ ِ ‫وﻳﻞ ِﻟ‬
“Woe to every sinful liar.”2
Or if he testifies to the promise of chastisement by Almighty Allah for those
who slander, he would never slander the Shia and in reply to Shaitan, he would
ask: In which period have Shia Imamiyah believed in transmigration of soul and
incarnation of God into persons of the Imams? Who has faith in the presence of
Ali in cloud, that they should need to prove this from Quran? Yes, Ali is in the
clouds is statement of Shia in following the Holy Prophet (s.a.w.a.) in a meaning
as was mentioned before.3 Finally some people have distorted the report in order
to defame Shia.
As for the Shia belief regarding the Return (Rajat), it is based on Holy
Quran. But those, who are blind in bigotry are such they are unable to see
anything even in Quran. Thus, it is necessary to refer to books of Imamiyah.
Some scholars have written separate books on this subject. Alas, if he had
referred to some of them.
The Quran, in addition to Return (Rajat), also proves infallibility and it is
the verse of purification, which proves the infallibility of some infallibles and the
infallibility of the rest of them is also proved due to inclusion. The report which
Ahmad bin Hanbal has mentioned regarding the verse is sufficient to prove this.4
Why should the Quran not prefer Ali (a.s.) over others, whereas Almighty
Allah deemed his Mastership (Wilayat) equal to Mastership (Wilayat) of Allah
and Prophet? When He says:
ُْ
َ‫ن‬ َّ َ ْ ُ ْ ُ َ ْ َّ ُ َ ٰ َ ْ َّ َ ٗ ُ ْ ُ َ َ ُ ُ ُ ُّ َ َ َّ
ٔ ْ ُ ‫اﻟﺼﻠٰﻮ َۃ َو‬ ‫ ﻳ ِﻘﻴﻤﻮن‬f‫ اﻣﻨﻮا اﻟ ِﺬ‬f‫اِﳕﺎ وﻟِﻴﲂ ﷲ ورﺳﻮﻟﻪ واﻟ ِﺬ‬
َّ
they bow.”5
And before that, we said:6 Jurists, tradition scholars and scholastic
1
Surah Shoara 26:222
2
Surah Jaaseyah 45:7
3
4
Musnad Ahmad, 1:331, 3:285, 4:107, 6:296, 298, 304 & 323 [1/544, H. 3052 & 4/202, H.
13626; 5/79, H. 16540, 7/421, H. 26000, Pg. 423, H. 26010, Pg. 431, H. 26057, Pg. 455, H.
26206].
5
Surah Maidah 5:55
6
445
theologians have consensus that this verse was revealed about Ameerul
Momineen (a.s.).
If the researcher is decent, he would find tens of verses in Quran revealed
about Ameerul Momineen (a.s.) and which prove his excellence over others. It is
nothing new or amazing, as according to Quran Ali is the self of Prophet. Allah
perfected His religion and completed His favor through his Mastership (Wilayat)
and chose for us the religion of Islam.
We turn back the question on Qaseemi saying whether he and those having
same views as him, can produce one letter from Quran to prove the precedence of
Abu Bakr, Umar and Uthman over Ameerul Momineen (a.s.), the beloved one
(Wali) of Allah?
He says: “Time bound marriages among the Shia are of different types: The
short and long. One is that man and woman decide to marry upon some money,
food, cloth, no matter if it is less, and in exchange the woman stays with the man
for day or more or less, according to agreement of the two parties and fulfills the
desire of man. After that period each of them go their ways. As if they were never
together and do not even recognize each other. And this is the simplest form of
time-bound marriages among them. Another form, which is much worse, is
known as Mutah-e-Dauri.
Mutah-e-Dauri is that a number of people marry one woman: in such
manner that she is in company of one of them from dawn to sunrise, from sunrise
till midday with next one, from midday till afternoon with the third, from
afternoon till sunset with the fourth; and from sunset till night with the fifth; from
night till midnight with the sixth and from midnight till the next morning with the
seventh.
They believe this act to be sanctioned by the religion of God and worthy of
divine rewards, whereas this is one of the worst prohibited things.”1
Reply to seventh objection
Among the Shia, Mutah and Seegha is just as the Holy Prophet (s.a.w.a.)
introduced and fixed its rules; and which was lawful during lifetime of Prophet
and after him till Umar bin Khattab prohibited it. After that also, it was regarded
as lawful by some people, who did not consider that the orders of Umar can
override commands of Quran and Prophet.
Muslim sects have consensus on principles and laws of Fixed-time marriage
(Mutah) and all this is mentioned in their books. There is no contradiction among
them at all and these are the rules:
1. Compensation.
2. Period
1
446
3. Formula of marriage: comprising offer and acceptance.
4. Separation at the end of the period or if the man condones the remaining
period.
5. To observe the waiting period, whether a slave girl or a free woman;
whether she is pregnant or not pregnant.
6. Spouses do not inherit each other.
Ahle Sunnat and Shia, both have clarified these rules. No other Fixed-time
marriage (Mutah) is allowed among Shia, other than the one mentioned above
and Shia do not know of any other Fixed-time marriage (Mutah). There is no
major Mutah and minor Mutah: all these are false allegations, because no jurist or
layman of Shia since the origin of Islam till present age of falsehood and
allegation – the period of Qaseemi – nor in the past centuries.
َْ َ َ ْ ً ْ َ َ ُ َ ْ ُ َٰ ْٰ ُ ْ َ ٰ ٰ ْٓ َ ْ ُ َ ُ َ ْ َّ
ِ ‫ﲑ ﺳﻠﻄ ٍﻦ اﺗﯩﻬﻢۭ( ﻛﱪ ﻣﻘﺘﺎ ِﻋﻨﺪ‬
‫ﷲ و ِﻋﻨﺪ‬ ِ ‫ﺖ‬
ِ ‫ﷲ ِﺑﻐ‬ ِ ‫ ﳚﺎ ِدﻟﻮن ِﰲ اﻳ‬f‫اﻟ ِﺬ‬
َ
َّ َ ّ َ ُ ْ َ ّ ٰ َ ُ ُ َ ْ َ َ ٰ َ ْ ُ َ ٰ َ ْ َّ
ُ
‫ﱪ ﺟﺒﺎ ٍر‬ ِ ‫ﰻ ﻗﻠ‬
ٍ ِ ‫ﺐ ﻣﺘﻜ‬ ِ ‫ اﻣﻨﻮاۭ( ﻛﺬﻟِﻚ ﻳﻄﺒﻊ ﷲ‬f‫اﻟ ِﺬ‬
“Those who dispute concerning the communications of Allah
without any authority that He has given them; greatly hated is it
by Allah and by those who believe. Thus does Allah set a seal
over the heart of every proud, haughty one.”1
11. Al-Washiya fee Naqde Aqaidush Shia2

I preferred not to mention the title of this book and wished that one knew
about it at all, because among all the books, it is the most disgraceful. But its
publication made it obligatory for me to inform the public about the character of
its author and also present some samples of his writings.
Every page of this book is a source of shame for Islamic Ummah and more
so for those of the same view! I don’t know what should I write about the book of
one, who has deserted the practice of Prophet and Quran, because he laid the
foundation of issuing commands, making condemnations, talking nonsense and
weakening, abusing and presenting disgraceful comparisons; and to play with
Book of Allah and interpret it according to his corrupted view and deficient mind
in any way he likes.
As if Quran is revealed today and before him, no one has understood it and
no one has expressed any opinion about it. No book is compiled about this and no
traditions have come down about it. As if Islam has just arrived as a new religion
without being accompanied by any book or literature.
What is the value of an ignorant man and his book? One, who regards the
Ummah in all specialties, merits and perfections obtained from messengership in
1
Surah Ghafir 40:35
2
By Moosa Jarullah.
447
most special of the specialties to be same prophethood; who regards them to be
partners of Prophet and messengership of Ummah in all senses of messengership
of Prophet and thinks that Surah Qadr is messengership of Ummah connected to
messengership of Prophet without any gap. And by the verse:
ْ ِّ ‫ﰼ َر ُﺳ ْﻮ ٌل‬
ْ‫" َا ْﻧ ُﻔ ِﺴ ُﲂ‬ ْ ُ ‫َﻟ َﻘ ْﺪ َﺟﺎۗ َء‬
“Certainly an Apostle has come to you from among
yourselves.”1
And the verse:
ۗ َ َ ُ َّ ُ ْ َ َ ُ ۗ َّ َ ٓ ٗ َ َ َ ْ َّ َ ُ َ ٌَ ُ
‫ﲪﺎ ُء َﺑ ْﻴ َﳯُ ْﻢ‬ ‫ ﻣﻌﻪ ا ِﺷﺪاء اﻟﻜﻔﺎ ِر ر‬f‫ﷲۭ( واﻟ ِﺬ‬ ِ ‫ﳏ َ ّﻤﺪ ّر ُﺳ ْﻮل‬
“Muhammad is the Apostle of Allah, and those with him are
firm of heart against the unbelievers, compassionate among
themselves.”2
…proves the messengership to the Ummah.
Allamah Shaykh Mahdi Hajjar Najafi, residing at Mauqil3 endeavored much
to refute this author.
If this man had not mentioned in his book anything, except fictional stories
regarding the Ummah and no other falsehood, it would have been sufficient to
prove his ignorance and ill fame. Following are some of the examples:
1. First objection
He says: “Like the Prophet, the Islamic Ummah is infallible, in the sense
that in obtaining, retaining, propagation, and fulfillment of message, whatever
message the Prophet delivered, they also memorized it like the Prophet and
whatever the Prophet propagated, they also like Prophet, propagated. And it
learnt and propagated all Islamic teachings. Islamic Ummah is more
knowledgeable of Quran and Sunnah than all the imams, and today awareness
and knowledge about Quran and Sunnah has reached to such a level that is more
than the knowledge of Ali and his descendants. Among the great divine favor on
the Prophet and then the Ummah is that a large number of their descendants have
reached to the level of more than the imams and companions of Prophet.
In every circumstances that arises, this Ummah is much more
knowledgeable than them, because it is the inheritor of knowledge of Prophet. I
don’t deny the belief of Shia regarding infallibility of the Imams, on the contrary
I refute their claim that Islam was and is always deficient and till Judgment Day;
that it is needful of infallible Imams, whereas Ummah is nearer to infallibility and
guidance than every infallible Imam and it is a mere claim to say that Imams are
infallible, however infallibility of Ummah is obvious and clear through testimony
1
Surah Taubah 9:128
2
Surah Fath 48:29
3
He is a poet of the fourteenth century, whose poems and account will be mentioned later.
448
of Quran. And people, after the Prophet, due to maturity of wisdom, are greater
than them and they cannot remain debased forever.”
Reply to first objection
All this is nothing more than conjecture and nonsense, which is very
unlikely from a wise scholar, what to say about one, who regards himself as a
jurist. As if this man is talking in his dreams.
Is there no one, who can ask him: If Islamic Ummah is infallible and Hafiz
of all principles and laws of religion, and Ummah in every period, conveys them
to next generation without any decrease and increase and did not forget any issue
or did not remain ignorant of them, what is the meaning of the statement that
cognition of Ummah is more than that of the Imam and their being near to
guidance? Are the Imams in his view, out of Islamic Ummah and are not
protectors of religion? Is infallibility and propagation of religion not present in
them?
According to his view, there should be no ignorant person in the Ummah,
whereas the fact is that ignorant ones of Islamic Ummah have filled all Muslim
countries of the world and their acts and statement testify to their ignorance.
Also, no difference should appear in their religious issues, while the fact is that
difference are present from the time of the companions till date as is clear to
everyone.
Does he exclude Ali and his sons from Islamic Ummah that he says that the
knowledge of Ummah is more and perfect than that of Ali and his sons?
And when did the knowledge of Ummah become so strong that he should
deliver such a definite verdict?
Perhaps, I can say: The Messenger of Allah (s.a.w.a.) is more aware of the
giver of this verdict and more aware of their knowledge, wisdom and insight; that
he left two heavy things: Book of Allah and his progeny, that is the Holy Imams
(a.s.) for guidance of Ummah after himself and said:
“As long as you remain attached to them, you would never be misguided
after me, because they would never separate from each other till they come to me
at the Pool of Kauthar.”
As for limiting guidance to attachment with those two and following their
statements till Judgment Day, it informs us that they are having such sciences and
awareness, which the Ummah lacks. And that it is not possible for the Ummah to
be free of error, and veils of unseen are not removed for it. So much so that it can
make them needless of guidance in times of perplexity. And according to this
clear traditional report the progeny, in knowledge and guidance, equals Quran.
They are knowers of secrets of Quran.
If Ummah or some of them had been like the Holy Imams (a.s.) in
intelligence – what to say being more learned than them – definitely this clear
tradition would have been a useless statement. Also, if the knowledge of Ummah
449
today is more than the knowledge of Ali and his sons, as this poor man has
imagined – then how the Prophet was not aware of that and as if, without
recognizing the Ummah, he said:
“Ali Ibne Abi Talib (a.s.) is the most knowledgeable person of my Ummah
after me.”1
How did he declare Ali (a.s.) as the vessel of his knowledge and gate of the
city of his knowledge?
How can Hafiz Nishapuri, on the basis of consensus of Ummah, decide that
Ali is alone the heir of the knowledge of Prophet?
These statements imply that the Ummah should also be wiser and
knowledgeable than the Prophet; because Ali is the heir of all the sciences of
Prophet and Ummah is more knowledgeable than Ali (a.s.), thus Ummah is more
knowledgeable than Prophet!
Also, how can the Prophet order his Ummah to obey his Ahle Bayt (a.s.)
after him, and introduces them saying: “They are created from my essence and
they are bestowed with my understanding and knowledge.”?
If people had reached perfection and they are needless of successorship of an
infallible Imam till Judgment Day, as this foolish man thinks, then why the
Ummah delayed the funeral of the Prophet for three days? It is clearly mentioned
in Ahle Sunnat books that the funeral of Prophet was delayed, because people
were in pursuit of something of greater importance, which was choosing of a
Caliph. 2
The man, who thinks that people are needless of an infallible Imam till
Judgment Day, how can he imagine the severe need of people of that time for a
non-infallible imam?
2. Second objection
Summary of his statements about Fixed-time marriage (Mutah)
Mutah is one of the remnants of the period of Ignorance and it was not a
Islamic rule; therefore its abrogation was not abrogation of an Islamic rule; it was
abrogation of a remnant of the period of Ignorance.
There is consensus on prohibition of Mutah and verses of Quran were
revealed justifying it. In books of other than Shia, no one has ever mentioned that
the verse of:
ُ ْ ُ ٰ َ َّ ُ ْ َ ْ ََ
‫ﮬُ َّﻦ ا ُﺟ ْﻮ َر ُﮬ َّﻦ‬ ‫اﺳﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ِﺑﻪٖ ِﻣﳯﻦ ﻓﺎ‬ ‫ﻓـﻤﺎ‬
“Then as to those whom you profit by, give them their
dowries.”3
1
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg 151 and 152.
2
Ref: Sawaiqul Mohriqa, 5 [Pg. 7].
3
Surah Nisa 4:24
450
…was revealed about Mutah.
Except for an ignorant and false claimant no one would make such a claim.
Shia books attribute this statement to Baqir and Sadiq, which shows that the
chains of narrators of this traditional report are fabricated, otherwise Baqir and
Sadiq were ignorant.1
Reply to second objection
This is a chain of crimes attributed to Quran, Islam and Sunnah; it is a denial
of a command, which the Prophet promulgated and all past sects of Islam from
companions and companions of companions and scholars have admitted to it. We
have discussed this matter in a separated treatise as follows:
1. Fixed-time marriage (Mutah) in Quran
َ َ ُ َ َ ً َ ْ َ َّ ُ َ ْ ُ ُ َّ ُ ْ ُ ٰ َ َّ ُ ْ
ْ ُ ‫ﺎح َﻋﻠَ ْﻴ‬ َ ْ ََ
‫ﲂ ِﻓ ْ َامي‬ ‫اﺳﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ِﺑﻪٖ ِﻣﳯﻦ ﻓﺎﮬﻦ اﺟﻮرﮬﻦ ﻓ ِﺮﻳﻀﺔۭ( وﻻ ﺟﻨ‬ ‫ﻓـﻤﺎ‬
َ َ َ ْ
َ ‫" َﺑ ْﻌﺪ اﻟﻔﺮ ْﻳ َﻀ ِﺔ( ا ِّن‬ْ
ۢ ِ ٖ‫ َﺿ ْﻴ ُﺘ ْﻢ ِﺑﻪ‬çٰ َ
‫ﷲ ﰷ َن َﻋ ِﻠـ ْ ًـامي َﺣ ِﻜ ْ ًـامي‬ ۭ ِ ِ
“Then as to those whom you profit by, give them their dowries
as appointed; and there is no blame on you about what you
mutually agree after what is appointed; surely Allah is
Knowing, Wise.”2
In the most reliable sources of Quranic exegesis, it is mentioned that this
verse was revealed about Fixed-time marriage (Mutah)3. O people of
discernment, are these books not points of reference for knowledge of Quran
among Ahle Sunnat? Are they not prominent Ahle Sunnat scholars of Quranic
exegesis?
What is the justification of his statement that: Neither the Quran mentions it
nor is it mentioned in books of other than Shia? Can he dare to mention that same
audacious statement regarding companions, companions of companions and Ahle
Sunnat scholars that he issued against Imam Baqir and Imam Sadiq (a.s.)?
2. Rules of Fixed-time marriage (Mutah) in Islam
We mentioned before4 that there are rules and laws for Mutah, which Islam
has framed and during period of Ignorance, no such marriage existed and till date
no one has claimed that Fixed-time marriage (Mutah) to be a type marriage of the
period of ignorance.
Thus, the verdict of this man is of no value and a large number of books
1
Al-Washiya fee Naqde Aqaidush Shia, 32:166.
2
Surah Nisa 4:24
3
Ref: Saheeh Bukhari [4/1642, H. 4246]; Saheeh Muslim [3/71, H. 172, Kitabul Hajj]; Musnad
Ahmad, 4:436 [5/603, H. 19406]; Tafseer Kabeer, 3:200 [10/49 & 50]; Tafseer Kashaf, 1:360
[1/498]; Al-Jamil Ahkamul Quran, 5:130 [5/86]; Durre Mansoor, 2:140 [2/484].
4
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg 352 and 353.
451
contain detailed discussions about Fixed-time marriage (Mutah).1
3. Who was the first to prohibit Fixed-time marriage (Mutah)?
We have found twenty-five traditions in Saheeh and Musnad books, which
inform us that Fixed-time marriage (Mutah) was lawful in Islamic law, and it was
practiced during the period of Holy Prophet (s.a.w.a.), reign of Abu Bakr and
some part of Umar’s reign. However, Umar, during the last part of his rule,
prohibited it and it is well known that he was the first to have done this. 2
4. Companions and companions of companions
Numerous companions and companions of companions, in spite of being
aware of Umar’s prohibition, considered it lawful and un-abrogated. They were
persons, who commanded importance in community; among them were those,
following whom is obligatory:
1. Ameerul Momineen Ali (a.s.).
2. Ibne Abbas, Habrul Ummah (intellectual of the Ummah).
3. Imran bin Husain Khuzai.
4. Jabir bin Abdullah Ansari.
5. Abdullah bin Masud Hazali.
6. Abdullah bin Umar Adawi.
7. Muawiyah bin Abu Sufyan.
8. Abu Saeed Khudri Ansari.
9. Salma bin Umayyah Jamai.
10. Mabad bin Umayyah Jamai.
11. Zubair bin Awam Qarashi.
12. Hakam.
13. Khalid bin Muhajir Makhzumi.
14. Amr bin Hareeth Qarshi.
15. Ubayy bin Kaab Ansari.
16. Rabia bin Umayyah Thaqafi.
17. Saeed bin Jubair.
18. Tawus bin Yamani.
1
Ref: Saheeh Muslim [3/194, H. 19, Kitabun Nikah]; Ahkamul Quran, Jassas 2:178 [2/146-
148]; Al-Jaameul Ahkamul Quran, 5:132 [5/87]; Sharh Saheeh Muslim, Nawawi [9/181]; he
has claimed that there is consensus on the mentioned rules. Jaameul Ahadees, Suyuti, 4:295
[6/422, H. 19685].
2
It is necessary for researchers to refer to these sources: Saheeh Bukhari, [2/569, H. 1496];
Saheeh Muslim, 1:395-396 [3/193. 194, H. 15-17, Kitabun Nikah]; Musnad Ahmad, 4:436 &
3:356 [5/603 H. 19406 & 4/325, H. 14420]; Muwattah, Malik, 2:30 [2/542, H. 42]; Jaameul
Bayan, Tabari, 5:9 [No. 4, H. 5/13]; Ahkamul Quran, Jassas 2:178 [2/152]; Durre Mansoor,
2:140 [2/486 & 487]; Taareekhul Kholafa, Suyuti, 93 [Pg. 128].
452
19. Ataa Abu Muhammad Yamani.
20. Siddi.
Ibne Hazm, 1 after stating the names of companions, who believed in legality
of Fixed-time marriage (Mutah), says:
“From the companions of companions are: Tawus, Saeed bin Jubair and all
the jurists of Mecca.”
Abu Umar says: “Companions of Ibne Abbas, whether Meccan or Medinan,
all regard Fixed-time marriage (Mutah) legal.”
Qurtubi says in his Tafseer:2 “Fixed-time marriage (Mutah) was customary
among Meccans.”
In his Tafseer,3 Razi says under the commentary of the verse of Fixed-time
marriage (Mutah):
“There is dispute whether the verse of Fixed-time marriage (Mutah) was
abrogated or not; many believe that it is abrogated, and some say that it is lawful
and not abrogated.”
After quoting the tradition legalizing Fixed-time marriage (Mutah), Abu
Hayyan says:4 “A group of Ahle Bayt (a.s.) and companions of companions
regard it lawful.”
Allamah Amini says: In presence of these statements, what is the value of
the claim of consensus of Ummah on unlawfulness of Fixed-time marriage
(Mutah) and its abrogation? And what is the basis of saying that only Imam Baqir
and Imam Sadiq (a.s.) regarded it lawful?
Fifth discussion: regarding Fixed-time marriage (Mutah)
Statements of Ahle Sunnat regarding Fixed-time marriage (Mutah) and its
abrogation exceed twenty-two statements; these different statements contain
numerous benefits and we leave it to the readers to derive their conclusions.
We don’t have time to reply to absurd statements of this book, because every
page of this book is full of nonsense and it shows that its author was remote from
Islamic culture, unaware of Quran and traditions, without any intelligence and
human qualities and he is a vulgar fellow; in spite of that he regards himself to be
an Islamic jurist. If Islamic jurisprudence and jurists, and knowledge and
scholars, and book and authors are as such, then we should say farewell to Islam.
Other fabricated books:5

12. Fajrul Islam
1
Al-Muhalli [9/520, H. 1854].
2
3
4
Al-Bahrul Muheet [3/218].
5
If anyone wishes to learn about the falsehoods perpetrated in this book and calamities present
in it, he should refer to Al-Ghadeer, 3:425-440.
453
13. Zuhaul Islam
14. Zuhrul Islam
Ahmad Amin Misri has written these three books for a purpose known best
to him and which we shall also know.
Every researcher will become aware what exaggerations he has made in it.
Another thing is that one should not be fooled by these titles; they also, like the
name of author – Amin (trustworthy) - do not live upto their names.
Some Shia researchers have pointed out his mistakes and false statements in
their books1 and the book of Tahta Raiyatul Haq2 is sufficient for those in search
of truth.
15. Book of Daulat fee Rabual Sharqul Adna by Muhammad Thabit Misri,
professor of sociology in Madrasa Qubbe Thanawiya.
16. Book of Aqidatush Shia by the orientalist, Dwigth M. Ronaldson.
End of discussion regarding false and fabricated books.
1
Great scholars like Sayyid Sharafuddin, Sayyid Amin, Kashiful Ghita.
2
By Allamah Shaykh Abdullah Sabiti.
454
Poets of Ghadeer
in the fourth century Hijri
15. Abul Hasan bin Tabataba Isfahani (d. 322 A.H.).
16. Abu Ja’far Ahmad bin Alawiya Isfahani (d. 320 A.H.).
17. Abu Abdullah Muhammad bin Mafajja Misri (d. 327 A.H. approx).
18. Abul Qasim Ahmad bin Muhammad Sanobari (d. 334 A.H.)
19. Abul Qasim Ali bin Muhammad Tanukhi (d. 342 A.H.).
20. Abul Qasim Ali bin Ishaq Zahi (d. 352 A.H.).
21. Abu Faras Amirish Shuara Hamadani (d. 357 A.H.).
22. Abul Fatah Mahmood bin Muhammad Kashajam (d. 350/360 A.H.).
23. Abul Hasan Ali bin Abdullah Nashi Saghir (d. 365 A.H.).
24. Abu Abdullah Husain Bishnoi Qurtubi (d. after 380 A.H.).
25. Abul Qasim Wazir Sahib bin Ubbad (d. 385 A.H.).
26. Abul Hasan Ali Jauhari Jurjani.
27. Abu Abdullah bin Hajjaj Baghdadi (d. 391 A.H.).
28. Abul Abbas Wazir Ahmad Zabi (d. 398 A.H.).
29. Abu Hamid Ahmad bin Muhammad Antaki (d. 399 A.H.).
30. Abu Alaa Muhammad bin Ibrahim Sarawi.
31. Abu Muhammad Talha Ghassani Awni.
32. Abul Hasan Ali bin Hammad Abdi.
33. Abul Faraj bin Hindu Razi.
[34. Ja’far bin Husain].
35. Abu Najib Shaddad Zahir Jazari1 (d. 401 A.H.).
1
His biography will be mentioned in the poets of the fifth century A.H.
15. Ibne Tabataba Isfahani
Died: 322 A.H.
‫و اﲻﺪ ﻟﻤﻜﺮوﱓ ﲜﻬﺪك اوذر‬ ‫اي " ﻳﴪ ﱃ اﻟﻌﺪاوﻩ اﺑﺪﻫﺎ‬
‫ﻓﻴﻤﻦ ﻳﻌﺎدﻳﲎ ﻓﻼ ﺗﺘﺤﲑ‬ ‫هلل ﻋﻨﺪى ﻋﺎدﻩ ﻣﺸﻜﻮرﻩ‬
‫ ﰛ “ ﻓﺎﺣﺬر‬É‫ﻻﰉ ﻏﺪاﻩ “ ﻏﺪ‬ À‫اان واﺛﻖ ﺑﺪﻋﺎء ﺟﺪى اﻟﻤﺼﻄ‬
‫ﻓﻴﻤﻦ ﻳﻌﺎدى او اﱃ ﻓﺎﺻﱪ‬ ‫و ﷲ اﺳﻌﺪان ابرث دﻋﺎﺋﻪ‬
1. O those secretly inimical to me, make it evident and exhaust your
efforts to earn my displeasure or leave this matter alone. 2. For Almighty
Allah, in my view there is a good habit regarding those inimical to me, so
don’t be amazed. 3. I have confidence about the supplication of my ancestor,
Mustafa, regarding my father on the day of Ghadeer Khum, so be careful. 4.
Almighty Allah made us fortunate to inherit his prayer regarding those
inimical or devoted to Ali (a.s.), so be patient.1
He was Abul Hasan Muhammad bin Ahmad bin (Muhammad bin Ahmad
bin) Ibrahim Tabataba Ibne Ismail bin Ibrahim bin Hasan bin Imam Hasan bin
Ali bin Abu Talib (s.a.), famous as Ibne Tabataba. He was a powerful scholar and
an expert poet and was one of the teachers of literature.
Hamawi, in Mojamul Odba2 has mentioned him and says:
“He was a clever and sharp witted, he possessed a healthy mind and was
famous for his righteousness, as mentioned in Al-Majadi3; he was born in Isfahan
and according to Ma-aahad Tansees, he passed away there only in the year 322
A.H.”
16. Ibne Alawiya

Born: 212 A.H.
Died: 320 A.H. approx.
‫ﻋﱪى اﻟﻠﺤﺎظ ﺳﻘﻴﻤﻪ اﻻﻧﺴﺎن‬ ‫ﻣﺎ ابل ﻋﻴﻨﻚ ﻩ اﻻﺟﻔﺎن‬
‫ﻣﻨﻪ ﺻﻼﻩ ﺗﻌﻤﺪ ﲝﻨﺎن‬ ‫ﺻﲆ اﻻﻟﻪ ا÷ ﰪ ﳏﻤﺪ‬
‫ﱂ ﻧﻨﺴﻬﺎ ﻣﺎ داﻣﺖ اﻟﻤﻠﻮان‬ ‫ “ ﻓﻀﻴﻠﻪ‬É‫وﻟﻪ اذا ذﻛﺮ “ اﻟﻐﺪ‬
1
As is mentioned in Thimarul Qulub of Salabi, 511 [Pg. 637, No. 1068]. The poet has
addressed this poem to Abu Ali Rustami.
2
Mo’jamul Odaba, [17/143].
3
Al-Majadi fee Ansabut Talibiyyin [Pg. 74].
‫ل اﻟﻜﺘﺎب ﲠﺎ " اﻟﺪاين‬ ‫ﻗﺎم اﻟﻨﱮ ﻟﻪ ﺑﴩح وﻻﻳﻪ‬
‫ﻣﳯﻢ ﺑﻌﺼﻤﻪ ﰷﱃ ء ﺣﻨﺎن‬ ‫اذ ﻗﺎل ﺑﻠﻎ ﻣﺎ اﻣﺮت ﺑﻪ وﺛﻖ‬
‫ﻋﻠﻤﺎ ﺑﻔﻀﻞ ﻣﻘﺎﻟﻪ ﻏﺮان‬ ‫ﻓﺪﻋﺎ اﻟﺼﻼﻩ ﲨﺎﻋﻪ و اﻗﺎﻣﻪ‬
‫ ﻓﺬا اﻟﻮﱃ اﻟﺜﺎﱏ‬:‫ﺣﻘﺎ ﻓﻘﺎل‬ ‫ ﺑﲆ‬:‫اندى اﻟﺴﺖ وﻟﻴﲂ؟ ﻗﺎﻟﻮا‬
‫و دﻋﺎ اﻻﻟﻪ ذوى اﳋﺬﻻن‬ ‫و دﻋﺎﻟﻪ و ﻟﻤﻦ اﺟﺎب ﺑﻨﴫﻩ‬
‫ﺣﺴﻦ رﺑﻴﻊ اﻟﺸﻴﺐ و اﻟﺸﺒﺎن‬ ‫اندى و ﱂ ﻳﻚ ﰷذاب ﰇ ااب‬
‫ﻣﻮﱃ اانهثﻢ ﻣﻊ اﻟﺬﻛﺮان‬ ‫اﺻﺒﺤﺖ ﻣﻮﱃ اﻟﻤﻮﻣﻨﲔ ﲨﺎﻋﻪ‬
‫اﻻﻟﻪ و ﻋﻠﻴﻪ ﻳﺘﻔﻘﺎن‬ ‫ﻟﻤﻦ اﳋﻼﻓﻪ و اﻟﻮزارﻩ ﻫﻞ ﳘﺎ‬
‫ﰱ ﳏﲂ اﻻايت ﻣﻜﺘﻮابن‬ ‫او ﻣﺎ ﳘﺎ ﻓامي ﺗﻼﻩ اﻟﻬﻨﺎ‬
‫و دﻋﻮا ﺣﺪﻳﺚ ﻓﻼﻧﻪ و ﻓﻼن‬ ‫ادﻟﻮا ﲝﺠﺘﲂ و ﻗﻮﻟﻮا ﻗﻮﻟﲂ‬
‫او ﺗﻔﻬﻤﻮا اﻟﻤﻘﻄﻊ اﻟﺴﻠﻄﺎن‬ ‫ﻫﳱﺎت ﺿﻞ ﺿﻼﻟﲂ ان ﲥﺘﺪوا‬
1. Almighty Allah sends blessings on the cousin of Muhammad
accompanied with mercy. 2. There was such an excellence for him on
Ghadeer day when he was named that I can never forget it. 3. The Prophet
stood up to announce his mastership, which was revealed in Quran. 4. When
he said: Announce what you are commanded to and do not fear them, be
certain of the protection of the Kind God. 5. Then call for prayer was
announced and he mentioned Ali as the flag of guidance.1 6. He announced:
Am I not your master? Yes, they replied, you are truly our master. He said:
Then this is the second master. 7. He prayed for him and those, who help
him. He prayed against those who would diminish his rank. 8. He called out
while he was not a liar: Congratulations to you O Abul Hasan, O spring and
source of hope of every elder and young. 9. From today you became the
master of all male and female believers. 10. For whom is the Caliphate and
vicegerency? Are these two reserved for anyone other than him? Did they
have agreement on anyone else? 11. Was Caliphate and vicegerency not
mentioned in clear verses, which Almighty Allah revealed for him? 12. Bring
your evidence and show your proof and leave alone the statement of so and
so man or woman. 13. You are involved in evil misguidance and it is unlikely
that you will be guided.
Explanation
This is a part of Qasida Muhabbira of Ibne Alawiya. This Qasida contains
1
It is mentioned as such in Ayanush Shia, 3/24.
457
some important merits of Ameerul Momineen (a.s.) narrated from Messenger of
Allah (s.a.w.a.), which are used to prove his Imamate, which this poet has
understood from the term of ‘Maula’ (master), whereas he is an incomparable
littérateur and an outstanding poet. These lines prove the stand of Shia that the
mastership of Ali (a.s.) is absolute.
Abu Ja’far Ahmad bin Alawiya Isfahani Karani1 was famous as Ibne Aswad.
He is a Shia writer, whose name is mentioned repeatedly mentioned in
dictionaries. He was an important scholar of traditions; great Imamiyah scholars
have narrated traditions from him and have relied on him. His traditions are
quoted in books like Faqih, Tahzeeb, Kamil, Amali Saduq, Majalis Mufeed and
other books of Shia scholars. It is sufficient for his greatness that people of Qom,
inspite of the fact that they criticize all writers, have considered him reliable.
Hamawi has mentioned in the first edition of Mojamul Odba:2
He was a lexicographer, possessed expertise in literature and composed fine
verses.
He was born in 212 A.H. and passed away after 320 A.H.
17. Mufajja
Died: 327 A.H.
This poem has 160 couplets.
‫ﰴ ذﻣامي اﱃ اﳉﺤﻴﻢ ﺧﺰاي‬ ‫اﳞﺎاﻟﻼﲚﻰ ﳊﱮ ﻋﻠﻴﺎ‬
‫ اﻟﻬﺪى ﻣﺰواي‬î ‫ﻣﺬودا‬ ‫اﲞﲑ اﻻانم ﻋﺮﺿﺖ ﻻزﻟﺖ‬
‫و ﻓﻄامي و راﺿﻌﺎ و ﻏﺬاي‬ ‫اﺷﺒﻪ اﻻﻧﺒﻴﺎء ﻛﻬﻼ و زوﻻ‬
‫ﴍح اﻻﲰﺎء و اﻟﻤﻜﻨﻴﺎ‬ ‫ﰷن ﰱ ﻋﻠﻤﻪ ﰷدم اذ ﻋﻠﻢ‬
‫ﰱ اﻟﻔﻠﻚ اذ ﻋﻼ اﳉﻮداي‬ ‫و ﻛﻨﻮح ﳒﺎ " اﻟﻬﻠﻚ " ﺳﲑ‬
‫ و اﻟﺒﺪواي‬f‫ﺳﺒﻖ اﳊﺎﴐ‬ ‫و ﻟﻤﺎ دﻋﺎﻩ اﺧﻮﻩ‬
‫ ﺳﺒﻴﻠﻪ ﻣﻠﻮاي‬î ‫ﻣﺸالك‬ “ ‫ﱂ ﻳﻜﻦ اﻣﺮﻩ ﺑﺪوﺣﺎت “ ﰛ‬
‫ ﺳﻮاﻫﺎ ﻏﻨﻴﺎ‬î ‫ﲩﻪ ﻛﻨﺖ‬ ‫ان ﻋﻬﺪ اﻟﻨﱮ ﰱ ﺛﻘﻠﻴﻪ‬
‫ﱂ ﻳﻜﻦ ﺧﺎﻣﻼ ﻫﻨﺎك دﻧﻴﺎ‬ ‫ﻧﺼﺐ اﻟﻤﺮﺗﴣ ﻟﻬﻢ ﰱ ﻣﻘﺎم‬
1
According to Sarawi in Tauzeehul Ishtibah, [Pg. 36, No. 127 and in Mojamul Muwahhid,
1/98 and Lughatnama, 3/1222 it is mentioned as Allawiya].
2
458
‫ﲤﺎﻣﺎ دﺟﻨﻪ اودﺟﻴﺎ‬ ‫ﻋﻠﻤﺎﻗﺎﲚﺎ ﻛﻤﺎ ﺻﺪع اﻟﺒﺪر‬
‫و ﻋﺎد اﻟﺬى ﻳﻌﺎدى اﻟﻮﺻﻴﺎ‬ ‫ﻗﺎل ﻫﺬا ﻣﻮﱃ ﻟﻤﻦ ﻛﻨﺖ ﻣﻮﻻ‬
1. O one, who condemns me for being devoted to Ali (a.s.): go to Hell as
you deserve condemnation and are degraded. 2. Do you attack the best of
creatures? You will always be away from guidance and you will be
prohibited. 3. He is similar to the prophets during his youth as well as old
age. And during infancy and as a grown up. 4. In his knowledge, he is like
Adam when he was taught the explanation of the names and divine secrets.
5. He is like Nuh, who saved from destruction everyone who boarded the
Ark, when it reached the top of Mt. Judi. 6. His story at Ghadeer Khum was
not difficult and is not deviated from his path. 7. Indeed the promise of Holy
Prophet (s.a.w.a.) regarding the two heavy things and I am needless of
anyone other than them. 8. He appointed Murtada at the position, which had
no scope of any degraded or nameless character. 9. He handed him the
standard and a sign: just as a full moon reappears from behind the clouds.
10. He said: This Ali is the master of one, whose master I am and he declared
this aloud an openly. 11. O God, love those, who love him and help those,
who help him and be inimical to one, who is inimical to his successor.
Explanation
This panegyric (Qasida) is famous as ‘Ashbah’. Hamawi has mentioned in
the biography of Mufajjah that he has composed a Qasida in praise of Ali. He has
taken traditions about excellence of Ali (a.s.) and composed Qasida on those
issues. This Qasida comprises of 160 verses.
In Mojamul Odba,1 Hamawi says at the beginning of his biography:
“He has written a Qasida named ‘Ashbah’ in which he has extolled Ali.”
Then he writes:2
“He has written a Qasida, which comprises of similarities of Ali (a.s.) with
prophets; and from this aspect it is called as ‘Zaatul Ashbah’ (having
similarities), which Abdul Razzaq narrated from Muammar from Zuhri from
Saeed bin Musayyab from Abu Huraira, who says: The Holy Prophet (s.a.w.a.)
declared among the companions:
“If you want to see Adam in his knowledge, Nuh in his valor, Ibrahim in his
morals, Moosa in his secret prayers, Isa in his practice3 and Muhammad in his
conduct, manners and forbearance. Thus look at the one who is approaching.”
People looked up and did not see anyone other than Ali Ibne Abi Talib.
Mufajjah has versified this incident in his poem.
1
2
3
The original source mentions: ‘Fee Sunnah’ (in Sunnah).
459
Tradition of ‘Ashbah’
This tradition, which Hamawi has mentioned in Mojamul Odba quoting
from Tarikh Ibne Bushran, is accepted by Shia as well as Ahle Sunnat, although
their words are different. Some of them are as follows:
1. Ahmad, the founder of Hanbali school of jurisprudence, has quoted from
Abdur Razzaq as follows: “One who likes to see Adam in his knowledge, Nuh in
his perceptiveness, Ibrahim in his morals, Moosa in his whispered prayers, Isa in
his practice and Muhammad in his perfections, should look at this one, who is
approaching.” People looked up and saw Ali Ibne Abi Talib (a.s.) ambling
towards them. 1
2. Hafiz Ahmad bin Muhammad Asimi in his Zainul Fatah fee Sharh Surah
Hal Ataa has narrated through his chains from Hafiz Ubaidullah bin Moosa Abasi
from Abul Humra that the Holy Prophet (s.a.w.a.) said: “One, who wants to see
Adam in his knowledge, Nuh in his courage, Ibrahim in his forbearance and
Moosa in his power, he should look at Ali Ibne Abi Talib (a.s.).”
Through another chain of reporters, this same report is narrated from Hafiz
Abasi, with the addition: “And Yahya bin Zakariya in his piety.”
Then he writes: “There are ten similarities between Adam and Murtada:
1. In nature and morals. 2. In pause and delay 3. In spouse 4. In marriage
and gift 5. In knowledge and wisdom 6. In intelligence 7. In rulership and
Caliphate 8. In his enemies and opposition 9. In loyalty and successorship 10. In
children and family.
Then he has explained each of these similarities and then mentioned: There
are eight similarities between Murtada and Nuh:
1. Understanding, 2. Call, 3. Answering 4. Ark 5. Blessing 6. Peace and
security 7. Thankfulness 8. Slaying.
Then he has explained the reason of similarity and then explained each of
them and then written: There are eight similarities between Murtada and Ibrahim
Khalil:
1. Loyalty, 2. remaining secure 3. debate with his uncle and people 4.
destroying idols 5. glad tiding to him about two sons, who were progenitors of
prophets 6. different conditions of his descendants, some being righteous and
some unjust 7. divine test from Almighty Allah regarding children and property
8. that Almighty Allah named him as friend (Khalil) and did not choose anyone
over him and did not take anyone as His friend.
After that he has mentioned the details of these similarities, till he writes:
There are eight similarities between Murtada and Yusuf: 1. knowledge and
wisdom during childhood 2. jealousy of his brothers 3. their disregard of
covenants they made for him 4. in old age knowledge and rulership was gathered
1
Ref: Nihaya, Ibne Asir, 4/101; Behaarul Anwaar, 16/144-145.
460
from him 5. he was knowing the interpretation of dreams 6. his forgiveness to his
brothers 7. his overlooking when he gained power on his brothers 8. His going
away from his abode.
Then he has mentioned the reasons for these similarities and then says:
There are eight similarities between Moosa Kalim and Murtada: 1. Determination
2. propagation 3. Staff and power 4. magnanimity 5. brotherhood and proximity
6. love and friendship 7. bearing distress 8. inheriting rulership.
There are eight similarities between Dawood and Murtada:
1. Knowledge and wisdom 2. gaining precedence over his brothers during
childhood 3. confronting and slaying Jalut 4. his inheriting the kingdom of Talut
5. softening of the iron for him 6. lifeless things recited divine praises for him 7.
a righteous son 8. Articulateness (Faslul Khitab).
There are eight similarities between Sulaiman and Murtada:
1. Being tested by his self 2. putting of a body on his throne1 3. Almighty
Allah bestowed such things to him in childhood that he became eligible for
Caliphate 4. return of the Sun for him after it had set 5. the wind came under his
control 6. jinns came under his control 7. he understood the language of birds and
other things 8. exemption from giving account.
There are eight similarities between Ayyub and Murtada:
1. calamities on his body 2. calamities on his children 3. calamities on his
property 4. patience in hardships 5. uprising of everyone against him 6. joy of
enemies in his calamities 7. his calling Allah, the Mighty and the High during
these instances 8. fulfillment of vow.
There are eight similarities between Yahya bin Zakariya and Murtada:
1. infallibility 2. Book and wisdom 3. peace be on him 4. goodness to
parents 5. being killed for the sake of a sinful woman 6. severe divine anger for
his killing 7. fear of God 8. no one had his name and he was named by Almighty
Allah.
There are eight similarities between Isa and Murtada:
1. submission to Allah, the Mighty and the High 2. knowing the Book
during infancy 3. knowledge of divine Books 4. Destruction of two sects
regarding him 5. piety in the world 6. nobility and excellence 7. informing about
future events 8. having eligibility of guiding the nation.
1
The Holy Quran: “And certainly We tried Sulaiman, and We put on his throne a (mere)
body, so he turned (to Allah).” (Surah Saad 38:34). Ref: Tafseer Mizan, 17/204; Tarjuma
Tafsirul Mizan, 17/310.
461
Then he has mentioned the reasons for these similarities. This is the most
valuable Ahle Sunnat book, which shows the knowledge of its author, but Ahle
Sunnat, instead of propagating this valuable book, have issued useless and false
statements against it.
Abu Abdullah Muhammad bin Ahmad bin Abdullah1 Katib Nahwi Misri
was called by the title of Mufajjah. He was an incomparable scholar of traditions
and link between experts of language and literature and regarded as an Imamite
scholar. He is praised for his right religion and correct view and his full attention
was focused on Holy Imams (a.s.). In his verses, he has extolled them greatly and
mourned much on their tragedies. He was as such always till opponents gave him
the nickname of ‘Mufajjah’ (one who mourns excessively) and has hinted at this
in the following verse:
“If they have given a bad nickname and named me as Mufajjah I swear by
my life that I became Mufajjah (grief stricken) due to calamities that descended
on me.”
Then as Najjashi and Allamah have said, Mufajjah began to be called as
such even by his friends due to the reason mentioned above.
Mufajjah met Thalab and gained knowledge from him and as mentioned in
the Fehrist of Ibne Nadim2, and Al-Wafi bil Wafiyat of Safadi3: Between him and
Ibne Duraid satire took place as is mentioned in Mojamul Odba. Mufajjah was
born in Basra and passed away there only in 327 A.H.4
18. Abul Qasim Sanobari

Died: 344 A.H.
This Qaisda has 42 verses:
1. The prophet raised his right hand so that the audience may see his
right hand (Ali). 2. In the position occupied by the caller and the warner. 3.
He declared him to be his brother in Khum and loudly announced and was
not shortcoming in declaring his praise. 4. He also said that the Ali is the
most excellent of you and supported all judgments of Ali (a.s.). 5. He is to me
as Harun was Moosa and what a nice comparison it is.
Abul Qasim and Abu Bakr and Abul Fazl5, Ahmad bin Muhammad6 bin
Hasan bin Marrar, famous as Sanobari. He was poet of Shia faith and he left a
1
In Mo’jamul Odaba, it is mentioned as Ubaidullah.
2
Al-Fehrist, 91.
3
Al-Wafi bil Wafiyat, [1/129].
4
His biography is mentioned in Mo’jamul Odaba, 17:190-205.
5
Kashajam, who was his friend has called him by this agnomen in his couplet.
6
In Fehrist of Ibne Nadim/ 194, it is mentioned: Muhammad bin Ahmad.
462
large collection of poetry. What proves his Shia faith is that he was closely
associated the Kushajam, who it is confirmed, was a Shia.
19. Qaazi Tanukhi

Born 278 A.H.
Died: 342 A.H.
This poem has 83 verses, some of which are as follows:
‫و ﻗﺪ ﺧﺎف " ﻏﺪر اﻟﻌﺪاﻩ اﻟﻨﻮاﺻﺐ‬ ‫ “ ﳏﻤﺪ‬É‫و " ﻗﺎل ﰱ م “ اﻟﻐﺪ‬
‫ ﺑﲆ ﻗﻮل اﻟﻤﺮﻳﺐ اﻟﻤﻮارب‬:‫ﻓﻘﺎﻟﻮا‬ ‫اﻣﺎ اﻧﲎ اوﱃ ﺑﲂ " ﻧﻔﻮﺳﲂ‬
‫ﻓﻬﺬا ا' ﻣﻮﻻﻩ ﺑﻌﺪى و ﺻﺎﺣﱮ‬ ‫ " ﻛﻨﺖ ﻣﻮﻻﻩ ﻣﻨﲂ‬:‫ﻓﻘﺎل ﻟﻬﻢ‬
‫ﻛﻬﺎرون " ﻣﻮﳻ اﻟﳫﻴﻢ اﻟﻤﺨﺎﻃﺐ‬ ‫اﻃﻴﻌﻮﻩ ﻃﺮا ﻓﻬﻮ ﻣﲎ ﲟﲋل‬
1. He is such that Muhammad on Ghadeer day when he feared the
dishonesty of Nasibis, said: 2. Am I not having more authority on you than
you have on yourself? Yes, they replied, like doubtful dishonest persons 3. So
he said: Of whomsoever I am the master, this brother of mine is (also) his
master after me. 4. All of you follow him as he is to me as Harun was to
Moosa, who spoke to God.
Abul Qasim Tanukhi Ali bin Muhammad…bin Yaarab bin Qahtan bin
Ghaban bin Shalih bin Shahad bin Saam bin Nuh (a.s.)1. He was born on Sunday,
when four days remained from Zilhajj in the year 278 A.H. in Antioch. He lived
there all his life till he moved to Baghdad during his youth and became an expert
in Hanafite school of Islamic law.
What is concluded from different statements about him is that he was a
Mutazali in belief and a Hanafite in practical law and he was a Zaidiyyah in
religion. He died on the afternoon of Tuesday, 7th Rabiul Awwal, 342 A.H. in
Basra.
20. Abul Qasim Zahi

Born 318 A.H.
Died: 352 A.H.
He composed the following verses regarding the Caliphate of Ameerul
Momineen (a.s.) and that this Caliphate is clear from tradition of Ghadeer:
1. Haider, who is my master, I deem him to be my chief, since it is
understood from reasoning that: 2. Caliphate after the Prophet is destined
for him by the command of the Beneficent Lord. 3. To whom Ahmad said on
1
Khateeb Baghdadi has mentioned this lineage in his Taareekh. [12/77, No. 6487].
463
the day of Ghadeer: 4. Stand up O Ali, and be the standard for them after
me and be pleased for the divine rewards on Judgment Day. 5. You are the
master of those, who would fulfill the covenant and this is the clarification
mentioned by revelation. 6. It is that Almighty Allah said: convey the
Caliphate to him and appoint him for My command. 7. And if you do not, it
is as if you have not conveyed any message nor fulfilled your duty to Me.
Abul Qasim Ali bin Ishaq bin Khalaf Qattan Baghdadi, famous as Zahi,1 was
a remarkable poet inclined to Ahle Bayt (a.s.): he followed their faith and
fulfilled the recompense of prophethood by his loyalty to them. His best poems
are in praise of the Holy Imams (a.s.).
A person like Zahi, who was aware of language and rhetoric and an expert
of lexicology and literature has used the term of ‘Maula’ in the meaning of
Caliphate and Imamate, which is strong evidence of the correctness of Shia
stance regarding the tradition of Ghadeer.
According to Ibne Khallikan, Zahi was born on Monday, when ten days
remained in the month of Safar in 318 A.H. and he passed away on Wednesday,
when ten days remained from Jamadiul Awwal, 352 A.H. or after 360 A.H.
Since his religious poems are not mentioned in poetry collections, we
present a sample as follows:
Among them being the following verses in praise of Ameerul
Momineen (a.s.):
1. He was the one, who conversed with the sun and one for whom the
sun rose up again after it had set in Babel. 2. One, who kicked the ground
and one, who caused a spring to flow for the army in a parched valley. 3. It is
such a river that every other river is smaller than it and its waves rise up
high. He takes a handful of water. 4. And he is such a lion in the thicket that
at that time every lion seems smaller. 5. He is one, who disseminates divine
sciences on the earth and for whose love, Almighty Allah widens sustenance.
6. His sword is such that if a child sees it during the battlefield his hair
would grey due to terror. 7. He steps into the battlefield while he had
deemed his sword to be his armor. And what excessive filth he has
eradicated is only restricted to him and that’s all.
Statement of the poet: “He was the one who conversed with the sun”
It is a hint to the report narrated from the Holy Prophet (s.a.w.a.) that he said
to Ali (a.s.): “O Abul Hasan, speak to sun so that it may speak to you.”
Ali (a.s.) said: “Peace be on you, O obedient one of Allah and His
Messenger.”
1
It is a locality in Nishapur.
464
The sun responded: “And peace be on you O Ameerul Momineen, Imam of
the pious. And leader of the folks of Paradise, whose foreheads, hands and feet
(places of ablution) are illuminated and white.1 O Ali, you and your followers
shall be in Paradise. O Ali, you are the first of those for whom the earth split (an
allusion of being created) it was Muhammad and then you. And the first of those,
who would become alive is Muhammad and then you. And the first of those, who
would be dressed is Muhammad and then you.”
So Ali (a.s.) prostrated for Allah, the Mighty and High while tears flowed
from his eyes. The Prophet came to him and said: “My brother and loved one,
raise your head as Almighty Allah has boasted over the folks of seven heavens
regarding you.”
This report is mentioned by Shaykhul Islam Hamawaini in Faraidus
Simtain2, Khwarizmi in Manaqib3 and Qunduzi in Yanabi4.
Statement of the poet: “and one for whom the sun rose up again after
it had set in Babel”
It is a hint to the report of returning of the sun for Ali (a.s.) in Babel, as Nasr
bin Muzahim has mentioned in Kitabus Siffeen5 through his authorities from
Abde Khair that he said: I traveled in Babel was with Ali (a.s.) and it was the
time of Asr prayer. We toured from one place to another; each was larger than the
other till Imam Ali (a.s.) arrived at a nice place and alighted. I also alighted after
him, but by that time the sun had already set and the time of Asr Prayer had
passed. Ali (a.s.) prayed to God and the sun rose up again, so that we may recite
our prayer. After that the sun set once more.
Statement of the poet: “he caused a spring of fresh water to flow”
It is a hint to the traditional report that Nasr bin Muzahim has mentioned in
Kitabus Siffeen6 through his chains of authorities from Abu Saeed Teemi Tabei,
famous as Aqeesa. Aqeesa says: We were traveling in an expedition with Ali
(a.s.) towards Shaam, till we reached Sawad to the rear of Kufa. People became
thirsty and needed water. So Ali (a.s.) took us to a firm slab of rock the size of a
goat and ordered us to dig there. We dug and a spring of water gushed up from
there. People quenched their thirst. Then he ordered us to replace the slab. Then
we set out from there and had moved a little when Ali (a.s.) asked if one of us
remembered that place. Some of us went to search for it on foot and mounted to
search for it and came to that place where the rock was. But we could not find it.
When he failed to see it we came to a monastery over there and ask them about it.
1
2
3
Manaqib, 68 [113, H. 123].
4
Yanabiul Mawaddah, 140 [1/140, Chap. 49].
5
Waqatus Siffeen, 152, Egypt [Pg. 136].
6
Waqatus Siffeen, 162, Egypt [Pg. 145]; Khateeb in his Taareekh, [12:305] has also mentioned
this.
465
They said there was no source of water nearby. How is that? We have ourselves
drank water from it. They asked: “Did you really drink from that place?” “Yes,”
we replied. The chief of the monastery said: “This monastery is not constructed,
except for that water and no one can take that water out, except a prophet or a
successor of prophet.”
Among the poems of Zahi is ‘Qasida Taiyya’, some verses of which are as
follows:
1. He is the last successor and monotheism is present among creatures
because of him. 2. He is the inside of unseen knowledge and one, who in
exposition of hints, is apparent and is criterion of every man having envy. 3.
Swiftly his sword revived religion as it destroyed the heresies of those, who
talk nonsense. 4. He is the jurist of this Ummah and a scholar, who is such
an expert that no one can overtake him. 5. He is the greatest news and the
proof of truth and hardship for enemies and lamp in all calamities, which
cause destruction. 1 6. He is a rope connecting to God and is the door of
repentance. He is one, who opens the locks of every difficulty and hardship.
7. He is the step of truth, which transforms the heart of every person, by
steps, which are not deviated. 8. He is the stream of Talut and the side of
God and is the spring, because of whose effulgence, intellect is destroyed. 9.
The hearing ear, that is heedless to nonsense. 10. For him is the good return
to the owner of Throne and he is such that if his help and guidance were not
there, I would have been deviated.
Statement of the poet: “hearing ear”
It is a hint to the report, which Hafiz Abu Nuaim has mentioned in Hilyatul
Awliya2 that the Holy Prophet (s.a.w.a.) said:
“O Ali, the Almighty Allah has commanded me that I should make you
proximate and that I should train you, so that you may remember.” And the
following verse was revealed:
ٌ َ ُُٓ ََ
“You are the retaining ears of my knowledge.”
Some scholar have also narrated this tradition.
Qaazi Izd Eiji writes in Mawaqif:4
Majority of the commentators believe that the verse:
ٌ َ ُُٓ ََ
1
In Ayanush Shia, 8/164, this verse is mentioned with some variation.
2
3
Surah Haqqah 69:12
4
Al-Mawaqif. 3:276 [Pg. 411].
466
…implies Ali (a.s.).
Some other verses of Zahi in praise of Ameerul Momineen (a.s.)
1. Be devoted to Ali and become effulgent through the lamp of guidance
and his knowledge, so that you may enter Paradise and drink from his
vessel. 2. So, whoever is devoted to him gets salvation and whoever is
inimical to him, has neither recognized religion nor its base. 3. He is the first,
who regarded Almighty Allah as one and unique and did not bow to the idols
even for a day. 4. He is one, who entered the deep well and did not fear death
and while the bucket was left in the well, he sought water.
Explanation: The statement of the poet in the last verse hints at the report
regarding Ali (a.s.) that Imam Ahmad Hanbal has mentioned in Manaqib2 and it
is that on the eve of Badr, the Holy Prophet (s.a.w.a.) asked: “Who would give us
water to drink?”
Due to fear, the people did not volunteer. Ali (a.s.) arose and placed a bucket
on his shoulders and came to a well, which was deep and dark and entered it. So
Almighty Allah revealed to Jibraeel, Mikaeel and Israfeel that they should be
ready to help Muhammad, his brother and his army. They descended from the
heavens and raised a call, which was heard by all and which terrified all of them.
When they came to the edge of the well, all of them saluted Ali (a.s.) as a mark of
respect.3
21. Amir Abu Faras Hamadani

Born 320, 321 A.H.
Died: 357 A.H.
1. On Ghadeer day, the Holy Prophet (s.a.w.a.) established the
command of Caliphate for them and Almighty Allah is a witness, as well as
the angels and people. 2. Till the Caliphate reached someone other than its
owner; wolves and vultures fought with each other vying for it. 3. They
deemed Caliphate a consultation and for appointing a Caliph began to
consult each other as if they did not know which of them is the true Master
(Wali). 4. By God, those people were ignorant about the rank of Caliphate,
but they concealed the face of one, who they knew was the true Caliph.
Abu Faras Harith bin Abul Alaa possessed the awe of kings and delicacy of
littérateurs. He was having the majesty of rulers along with subtlety of poets and
he reconciled the sword to the pen.
1
Surah Haqqah 69:12
2
Tr. 171 and in Fadailus Sahaba, H. 1049 and in Tareekh Ibne Asakir, H. 868.
3
Ref: Sharh Nahjul Balagha, 2/250, 9/172, Sermon 154.
467
Thalabi has mentioned in Yatimatus Dahar:1
“Mutanabbi has testified to his prominence and always avoided facing him
and never competed with him. He did not dare to confront him.”
This poet was born in 320 A.H. and was killed on Wednesday, 8th Rabius
Thani.2 He was beheaded and his headless body was abandoned in the desert, till
some Bedouins buried him. 3
Following are some of his verses:
1. My intercessor is Ahmad, my Prophet and my master; and my master
is Ali, daughter of Prophet and his two grandsons. 2. In the same way, Ali
and splitter of knowledge (Baqirul uloom) and Sadiq, then who is trustworthy
in explaining religion [Moosa bin Ja’far (a.s.)] 3. And Ali and Muhammad
bin Ali and Ali and Askari, who are nearest to truth. 4. and Imam Mahdi
(a.s.), on the day when nothing would benefit man, except forgiveness of the
merciful Lord.
‫ﺎب‬ َ ‫اﻻ ْﻟ‬
‫ﺒ‬
َ ْ ٌَُّْ ْ
‫وﱄ‬
ِ ‫ﻻ‬ِ ‫ۃ‬ ‫ﱪ‬ ‫ﻋ‬
ِ ‫ﻢ‬‫ﻬ‬ ‫ﺼ‬ َ
‫ﺼ‬
َْ َ َ ََْ
‫ﻗ‬ ‫ﻟﻘﺪ ﰷن ِﰲ‬
ِ ِ ِ
“In their histories there is certainly a lesson for men of
understanding.”4
22. Abul Fath Kashjam

Died: 360 A.H.
:‫ﺑﻐﺪرﱒ ﺟﺰ م اﳉﻤﻞ‬ É‫و ﻗﺪ ﻋﻠﻤﻮا ان م اﻟﻐﺪ‬
1. They thought that the day of Ghadeer would be followed by the day
of Jamal for their deception and fraud. 2. So, O unjust people, who caused
distress to Prophet for losing his child. 3. In this matter the clear statement
of Quran and the clear statement of Prophet opposes you. 4. You have
disregarded his bequest and attribute to him, what he did not say…
Till the end of Qasida, which in the manuscript of his collection, contains 47
verses. Since this Qasida was against the religion of publisher he has edited it and
this is not the first instance of such omission.
Abul Fath Mahmud bin Muhammad bin Husain bin Sindi bin Shahak
Ramli5, famous as Kashajam, is a prominent member of this community and an
1
Yatimatus Dahar, 1:27 [1/57].
2
Kamil, Ibne Asir, [5/355, Incidents of 357 A.H.]; Tareekh Abul Fida, [2/108, Incidents of 357
A.H.].
3
Ref: Tareekh Ibne Khallikan, [2/61, No. 153]; Shazaratuz Zahab, [4/301, Incidents of 357
A.H.].
4
Surah Yusuf 12:111
5
Related to Ramla, an area of Palestine. [Mo’jamul Buldaan, 3/69].
468
incomparable part of it. He was a poet, calligrapher, scholastic theologian,
astronomer, logician and a traditionist.
He adopted the title of Kashajam in order to express his expertise in the
following sciences: ‘K’ is for his being a calligrapher (Katib), ‘Sh’ for his being a
poet (Shair), ‘A’ for his literary accomplishments (Adabiyat); ‘J’ for his expertise
in debate (Jadal) or due to his generosity (Jood) and ‘M’ for scholastic
theologian (Mutakallim), logician (Mantaqi) or astronomer (Munajjim).
He was the implication of the verse:
ْ َ َّ َ ْ ُ ْ ُ
ِ ‫" اﻟ َﻤ ِ ّﻴ‬
‫ﺖ‬ ِ ‫ﳜ ِﺮج اﻟـ‬
“He brings forth the living from the dead.”1
Enmity of his ancestor (Sindi bin Shahak) towards Ahle Bayt (a.s.) and the
distress he caused to Imam Moosa Kazim (a.s.) in the prison of Harun has
blackened the pages of history. As for his grandson, Abul Fath Kashajam, he was
having contradictory beliefs, who openly advocated the Mastership (Wilayat) of
Ahle Bayt (a.s.), was prejudiced in their favor and defended them. This is not
strange, because Almighty Allah brings out gems from pebbles and makes the
rose to grow amidst thorns.
Birth and death
It is apparent from his verses at the beginning of the fourth century that he
was aged at that time. He was born in the middle of the third century. As for his
death: many dictionaries mention the date of his death between 360 and 350 A.H.
23. Nashi Saghir

Born 271 A.H.
Died: 365 A.H.
1. O progeny of Yasin, one, who is devoted to you, without any doubt is
a well wisher of himself. 2. You are saviors from misguidance as every
corruption is corrected due to devotion to you. 3. This is Ali, whose
prominence in Caliphate was declared on Ghadeer day and his excellence
was revealed. 4. When the Prophet declared holding his shoulders: 5. Of
whomsoever I am the master, Ali is (also) his master according to divine
revelation. 6. So they congratulated him and paid allegiance to him; and all
those who were sincere, gained from it.
Abul Hasan2 Ali bin Abdullah bin Wasif Nashi Saghir – Asghar – Baghdadi
1
Surah Rum 30:19
2
It is mentioned as Abul Husain in Fehrist of Shaykh [Pg. 89, No. 373] and Rijal Ibne
Dawood, Pg. 142, No. 1079.
469
– and he is called as Nashi, because as Samani has mentioned in Ansab:1
“Nashi is said to be one, who is an expert in the art of versification.”
He possessed various merits and was accomplished in a number of fields. He
was a great scholar, scholastic theologian, traditionist and Shia jurist. Shaykh
Mufeed has narrated traditional reports from him and Shaykh Tusi has included
him in Fehrist2 upon the authority of his teacher, Shaykh Mufeed.
24. Bishnoi Kurdi

Died: After 380 A.H.
“Shall I ignore the authentic tradition that Ahmad declared in his
sermon at Ghadeer Khum that: Am I not your master, and like me, Ali is
your master. So be devoted to him and I have repeated an obligatory
matter.”
Abu Abdullah Husain bin Dawood Kurdi Bishnoi: As Ibne Shahr Ashob has
mentioned in his Maalimul Ulama,3 he is among the poets, who openly declared
the praise of the Holy Progeny and it can be concluded from his verses that Shia
are solely devoted to the Mastership (Wilayat) of Imams of Ahle Bayt (a.s.) and
have dissociated themselves from the rest of people.
A samples of his verses
Among his verses regarding religion are as follows:
“The best of successors from the best of the families and the best of
tribes; and he is secure from mistakes. When you glance at the face of the
successor, you have, in fact, worshipped your Lord.”
His last line hints at the traditional report, which Mohibuddin Tabari has
mentioned in Riyaz:4 It is narrated from Abu Bakr, Abdullah bin Masud, Amr
Aas, Imran bin Husain and others from the Holy Prophet (s.a.w.a.) that glancing
at the face of Ali (a.s.) is worship.
It is mentioned in the tradition of Abu Zar that the Messenger of Allah
(s.a.w.a.) said:
“The simile of Ali among you – or in this Ummah – is like the simile of
Kaaba, that looking at it is a worship act and Hajj to it is obligatory.”
The following are also his verses:
1. It is not important for me in which place the Almighty Allah gives me
death. 2. [It is also not important] that where my grave should be located
and that someone would be unjust or inimical to it. 3. If I testify that there is
1
Ansabul Ashraf, Balazari, [5/445].
2
Fehrist, 89.
3
Maalimul Ulama, [Pg. 149].
4
470
no god, except One God and what He has destined is true. 4. And that
Muhammad Mustafa is the Messenger of Allah (s.a.w.a.) and Ali is his
brother. 5. And Fatima, the chaste one, is the daughter of Prophet. The
Prophet, who guided me about what he guided (Islam) 6. And two sons of Ali
and Fatima, who are my chiefs and congratulations to one, whose masters
and chiefs they are.
25. Sahib bin Ubbad

Born 326 A.H.
Died: 385 A.H.
1. He said: On the day of blanket, who was his second? Tell me. I
replied: He was the best of those, whom the tent covered. 2. He said: Tell me,
who became the chief and Amir on Ghadeer day? I replied: One, who is the
best Master (Wali) for Islam. 3. They asked: Did Ali get precedence? I
replied: No, all the merits derive their excellence from Ali. 4. But, I say how
the Prophet (s.a.w.a.) said, when he had gathered all the people. 5. Know
that one, whose master I am, this Ali is also is master. If one does not accept,
then I am also not his master.
Sahib, Kafiul Kufa, Abul Qasim Ismail bin Abul Hasan Ubbad bin Abbas
bin Ubbad bin Ahmad bin Idris Taliqani. I have not seen any book of biography
but that it has mentioned his excellence, the most famous of them being
Yateematut Dahar1 of Thalabi from the ancient scholars. He has mentioned his
most detailed biography reaching upto 91 pages.
Sahib was born in an area of Fars and Istakhar or Taliqan in 16 Zilqad, 326
A.H.
His expertise in literary arts is well known and all admit to this fact. So
much so that Shaykh Bahai, in his treatise of Ghuslar Rijlain wal Masahha,
regards him as a Shia scholar and an equal of Kulaini, Saduq. Shaykh Mufeed,
Shaykh Tusi and Shaheed. Allamah Majlisi, at the beginning of his gloss on
Naqdur Rijal has considered him to be the most important jurist from the ancient
as well as modern period. At another place, he has included him among senior
tradition scholars and scholastic theologians.
In Fiqhatul Lughat, Thalabi has mentioned him as an Imam of lexicology,
whose books he trusted. Allamah Majlisi, in his Foreword to Biharul Anwar2 has
regarded him to be the most prominent scholar of literature, prosody and
language.
1
Yateematut Dahar, [3/225-337].
2
Behaarul Anwaar, [1/42].
471
His verses regarding religion
Thalabi has mentioned the following verses in his Yateematut Dahar:1
“It is devotion to Ali Ibne Abi Talib, which guides towards Paradise. If
regarding Ali as the most excellent is heresy then curse of God be on
Sunnah.”
He has also mentioned the following verses:
“A Nasibi man said to me: Muawiyah is your maternal uncle and he is
the best of the maternal uncles. Thus, he is the maternal uncle of all
believers. I said: He is maternal uncle (Khaal), but he is devoid (Khaali) of
every goodness.”
Jurist of the two sanctuaries, Ganji Shafei (d. 658), says in Kifayatut Talib,2
and Khwarizmi in Manaqib,3 has mentioned his following verses:
1. Ameerul Momineen, O Murtada, indeed my heart stands before you.
2. When I compose a new poem about you, the Nasibi enemy says: You have
forgotten4 the senior companions. 3. Who is pious as my master, Ali in such a
way that he divorced the world thrice and did not reconcile to it. 4. Who was
invited to eat the roasted fowl? And some of these merits are sufficient for
us. 5. Who is the successor of Mustafa according to you? Successor of
Mustafa (chosen Prophet) is one, who is chosen.
Sahib was having two finger rings, on one were inscribed the words:
“I rely on God and I seek mediation of the Holy Five.”
The other ring was inscribed with the words:
“Muhammad and his Purified Progeny are intercessors of Ismail in the
hereafter.”
The Shaykh has mentioned the last point in his Majalisul Momineen5 and
our Shaykh, Saduq has also hinted to it at the beginning of his Uyunul Akhbar.6
Sahib and religion
No scholar has expressed any doubt in Sahib being a Shia Imamiyah as
proved from a large number of his poems regarding the Imams of Ahle Bayt (a.s.)
and also his literary prose, from which it can be concluded that he regarded them
to be better than others.
“How many have labeled me as Rafidhi for being devoted to you all and
prolongation of their howling has not prevented me from you.”
1
Yateematut Dahar, 3:247 [3/321].
2
Kifayatut Talib, 81 [Pg. 92, Chap. 26].
3
Manaqib, 69 [Pg. 115, H. 125].
4
According to Khwarizmi instead of ‘forgotten’ it is ‘condemned’.
5
Majaalesul Momineen, [2/449].
6
Uyunul Akhbar Reza, [1/16].
472
Sayyid Raziuddin bin Tawus, in the book of Al-Yaqin,1 has clarified about
his religion. We has narrated from Majlisi, the first2 that he regarded him as the
greatest Imamiyah jurist and his son in his foreword of Biharul Anwar3 has
followed in his footsteps and clarified that Sahib was an Imamite.
Although there are various false attributions regarding him, which say that
Sahib bin Ubbad was a Mutazalite or Shafei or Hanafite or Zaidi by religion.
Sayings of Sahib bin Ubbad, which have become proverbs in Arabic
language
One, who seeks gifts from a river of potable water, is able to remove fresh
pearls from it.
One, who stretches out his hand for rewards, tongues of request stretch out
towards him.
One, who denies a divine favor, is eligible for chastisement.
One, whose flesh has developed of unlawful food, it will not reap, except a
naked sword.
One, who is deceived by days of health, tongues of regret would also speak
to him.
One, who is not affected by hints, will not benefit from more advice.
How often elegant statements are successors of prosperity and affluence.
Half a glance to the wise suffices him and seeing him once from the corner
of the eye makes him needless of being spoken to.
Knowledge is obtained by exchange of views and conversation; and
ignorance is due to denial and regarding others unimportant.
When words are repeated to the ears, they become entrenched in the heart.
A healthy conscience is more expressive than an eloquent tongue.
The best good turn is that which is filtered and perfect and the worst good
turn is that which is delayed at the time of doing it and it is smeared.
How often refraining from a statement makes the matter more clear and
conveys the aim better.
Every person has a hope and every act has a special time.
Denial of bounty is the source of chastisement.
Every seeker of truth does not reach it and every awaiter of cloud does not
benefit from rain.
Thalabi in Yateematuz Dahar4, has mentioned most of these statements full
1
Al-Yaqin fee Amr Ameerul Momineen (a.s.), [Pg. 457, Chap. 174 ].
2
3
Behaarul Anwaar, [1/42].
4
Yateematut Dahar, [3:281].
473
wisdom and in Ayanush Shia, our Sayyid, Amin has narrated all of them. 1
This is a remarkable example of Shia, and these are his examples. This is the
minister of Shia and these are his wisdoms. This is the jurist of Shia and these are
his works. This is the Shia scholar and these are his words. This is the Shia
scholastic theologian and these are his statements. They were Shia men and these
are their contributions. The Shia are progeny of Allah; they should be as such,
otherwise they won’t be Shia.
Demise
Sahib passed away on Thursday, 24th Safar, 385 A.H. in Rayy. The markets
and the town was shut down and people gathered at his castle awaiting for his
bier. Fakhrud Daula and other nobles attended the funeral. When his bier was
brought out for funeral prayers. The people arose in his honor and a moan of grief
escaped their lips, they threw themselves in the dust, tore up their garments,
slapped their faces and lamented as long as they liked.
After the funeral prayer they hung his coffin from the roof by chains so that
it remains safe from animals2 and then it was transferred to Isfahan.
It would be clear for the reader that reasoning of a person like Sahib – who
is one of the pillars of lexicology and literature – in his poetry and prose through
tradition of Ghadeer about the excellence of Ameerul Momineen (a.s.) is a strong
proof that his implication of Imamate and Caliphate from the term of Maula is
correct.
26. Jauhari Jurjani

1. Whether when I went to Ghadeer Khum with you, did I not take oath
from you after taking your promise? 2. While I held the shoulders of the best
of the men from Mudar and Adnan, who have walked the land of Mecca. 3.
And I said: Allah forbid me to be careless or that I should leave prophethood
without any hint. 4. This Ali is the master of all, to whom I am sent as a
master. My hidden is same as my apparent regarding him (I mentioned what
was in my mind). 5. This cousin of mine is the bearer of my office and my
brother and successor; and my companions and other brothers are not as
such. 6. If I compare his rank to me, it is same as what Harun was to Moosa
bin Imran. 3
1
Ayanush Shia, [3/354-356].
2
So that the corpse may not decay in the room and also that it is not attacked by animals. They
placed him in a room and opened the doors so that air should circulate and it does not decay
and it remains safe from the creatures of the earth as well. That is why it was hung from to the
roof.
3
Manaqib, Ibne Shahr Ashob, 1:532, Iran [3/40, Darul Azwa, Beirut]; Siratul Mustaqeem,
Bayazi Amili, [1/311].
474
Ibne Shahr Ashob has mentioned the following verse in his Manaqib:1
“None denies the excellence of Ghadeer Khum, except a man guilty of
unforgivable sins.”
Abul Hasan Ali bin Ahmad Jurjani, famous as Jauhari: he is one of the
criterions of literatures, one of the pillars of Arabic and an amazing innovator in
the art of poetry. He was a disciple and friend of Sahib bin Ubbad. Thalabi has
not left any praise unsung about him2. The author of Riyazul Ulama3 has
mentioned his biography, stated about his excellence and mentioned his poems.
He was born after 377 A.H. and before 385 A.H. in Jurjan, during the
lifetime of Sahib bin Ubbad, who passed away in 385 A.H.
27. Ibne Hajjaj Baghdadi

Died: 391 A.H.
1. Almighty Allah will not leave those (hypocrites), who said
congratulations for your superiority and excellence. 2. And pledged
allegiance to you at Ghadeer, then His Eminence, Muhammad (s.a.w.a.)
emphasized that allegiance to convey his message. 3. They disobeyed your
command and caused distress to you;4 and the statement of Prophet that:
This is my brother and successor, did not prevent them. 4. He is your master
after me. Thus, whoever deems him to be his proof will not have any fear.
This Qasida comprises of nearly 64 verses.
Abu Abdullah Husain bin Ahmad bin Muhammad bin Ja’far bin Muhammad
bin Hajjaj Neeli Baghdadi was one of the pillars of his community and a senior
scholar of his time. He was an expert of literature and the author of Riyazul
Ulama5 has regarded him to be among the most senior scholars of his time.
Ibne Khallikan6 and Abul Fida regard him as a Shia scholar and Hamawi in
Mojamul Odba,7 opines that he was a prominent Shia poet and others are of the
view that he was an important writer.
He became the poet laureate twice.8 That is in Baghdad, which was the
capital of the world at that time. It shows his extraordinary rank, his expertise in
1
2
Yateematut Dahar, [4:29].
3
Riyazul Ulama, [3/339].
4
Perhaps it implies that they prevented you from Caliphate and delayed it for you.
5
6
Wafiyatul Ayan, [2/171, No. 192].
7
Mo’jamul Odaba, [9/229].
8
This is mentioned in Tareekh Ibne Khallikan [2/168, No. 192] and Tareekh Ibne Kaseer
[11/378, Events of 391 A.H.].
475
religious sciences and his fame in that period; because ‘Hisba’ was a very high
academic post, which in those ancient times only imams of religion and senior
personages of Islam and Ummah used to hold. As Mawardi has mentioned in
Ahkamus Sultaniya,1 ‘Hisba’ was a pillar of religious affairs, a post, which
scholars of the early period themselves fulfilled.
‘Hisba’ implied enjoining of good and forbidding evil.
In other words, his appointment to the Hisba twice, is sufficient to makes us
needless to praise him from his knowledge of jurisprudence, extolling his
equitability and opinion, his efforts in obedience of Almighty Allah, his
unambiguousness and harshness in religion and his guidance and stability: once
during the reign of Muqtadar Billah, the Abbaside Caliph, as is mentioned in
Tarikh Ibne Khallikan and Miratul Jinan of Yafai, and also during the period of
Izzud Daula, during the ministership of Ibne Baqiya in 362 A.H. when he was
appointed at this task.
Literary contribution
As we hinted, he was the most prominent Shia poet and occupied the first
rows among writers. So much so, it is said that he was a poet of the caliber of
Imrul Qays2 and no one else has been regarded as his equal. His collected works
comprise ten volumes and most his verses possess a special sweetness and new
subjects in easy words and he had a good style of presentation.
Birth and death
No one has any dispute regarding the date of his passing away. He passed
away in Jamadiul Thani in 391 A.H. in Neel, a place on the banks of Euphrates
between Baghdad and Kufa and he was buried near the tomb of Imam Moosa
Kazim (a.s.). He had made a bequest to be buried at the feet of Imam Moosa
Kazim (a.s.) and that the following verse should be written on his tombstone:
ْ َ َ ٌ َ ْ ُُ َْ َ
‫اﻋ ْﻴ ِﻪ ِابﻟ َﻮ ِﺻ ْﻴ ِﺪ‬‫وﳇﳢﻢ اب ِﺳﻂ ِذر‬
“While their dog (lay) outstretching its paws at the entrance.”3
We were unable to locate the date of his birth in books, but one, who makes
efforts will definitely conclude that he was born during the third century and he
lived for a ripe old age of one hundred and thirty years.
28. Abul Abbas Zabbi

Died: 398 A.H.
“There is majesty and greatness for Ali - who is pure and famous –
which exceeds the height of the Sabeer mountain. He is the brother of
1
Ahkamus Sultaniya, 224 [2/258, Chap. 20].
2
This is mentioned in Tareekh Ibne Khallikan [2/169, No. 192] and Mo’jamul Odaba, [9/206].
3
Surah Kahf 18:18
476
Prophet Muhammad (s.a.w.a.) and his successor on Ghadeer day. He is the
husband of Fatima and father of Imam Hasan and Imam Husain (a.s.).”1
Explanation of the verse
Sabeer is tallest mountain of Mecca, situated between Mecca and Arafah. It
is named after a man of Huzail tribe, who died on this mountain.
Abu Nuaim says in his book of Maa Nazala minal Quran fee Ali,2 and
Natanzi in Khasaisul Alawiya has narrated from Shoba bin Hakam from Ibne
Abbas that when I was in Mecca, the Holy Prophet (s.a.w.a.), held my and Ali’s
hand and came on top of Mt. Sabeer and prayed four units of prayers for us. Then
he raised his head to the heavens and said:
“O God, Moosa bin Imran beseeched You; and I, Muhammad, Your Prophet
ask You to widen my breast and ease my affair and untie the knot of my tongue,
so that they may understand me and appoint a vizier from my family. Make my
back strong with my brother, Ali Ibne Abi Talib (a.s.) make him assist me in my
duties.”
Ibne Abbas says: I heard a caller say: “O Ahmad, you are given what you
asked for.”
The incomparable sufficer, Abu Abbas Ahmad bin Ibrahim Zabbi – related
to Zabba – was a minister, who was given the title of chief (Raees). He succeeded
Sahib bin Ubbad in literature and politics. He was his close associate and
successor. He continued to be like this till Sahib bin Ubbad passed away in 385
A.H. and Fakhrud Daula Buwaihid appointed him as minister. Contemporary
poets composed poems in his honor.3
29. Abu Raqamaq Antaki4

Died: 399 A.H.
1. In the gathering, he is like fragrant incense. After this incense do not
be distressed. 2. When I remember the time of dawn, I recall my beloved. 3.
Although I will be distressed, because they when they cooked the food, the
pot was near. 4. They went when the bread was baked, but they could not eat
fresh bread. 5. No, by the one, in whose favor the Holy Prophet (s.a.w.a.)
spoke on Ghadeer day. 6. That for my father, Imam Ali there is no equal
among the creatures.5
1
Manaqib, Ibne Shahr Ashob, 1:550, Iran [3/71, Darul Azwa, Beirut].
2
Maa Nazala minal Quran fee Ali, [Pg. 138, H. 37].
3
Ref: Yateematut Dahar, [4:44].
4
Related to Antioch at a distance of one day from Aleppo. [Mo’jamul Buldaan, 1/267].
5
Yateematut Dahar, 1:284 [1/395-396].
477
Abu Hamid Ahmad bin Muhammad Antaki, resident of Egypt, famous as
Abu Raqamaq, was a famous personality, who had command over the art of
poetry and his style was inimitable; his eloquence at the peak, only sometimes
accompanied with humor to some extent. He grew up in Shaam, then moved to
Egypt and became famous over there and achieved great prominence in the
literary field.
Ibne Khallikan has mentioned his biography in his Tarikh1 and after praising
him, and mention of some of his verses, has written as follows:
Amir Mukhtar Masabahi has mentioned him in his Tarikh Misr and said: He
passed away in 399 A.H…and I think that he died in Egypt.
30. Abul Aala Sarawi

1. After the Messenger of Allah (s.a.w.a.), Ali is my Imam. He would
intercede for me before Almighty Allah. 2. I don’t claim anything regarding
Ali (a.s.), except merits, which are undoubted. 3. And I don’t claim that he is
a prophet, but on the basis of clear evidences, he is the Imam. 4. The
statement of the Prophet, when it was issued, proved excellence for Ali. 5.
Know that: Indeed, of whomsoever I am the master, Ali is without any doubt
his master. 2
Abul Ala Muhammad bin Ibrahim Sarawi was an outstanding poet of
Tabaristan and a standard of incomparable excellence. He has corresponded with
Abul Fazal bin Umaid (d. 360 A.H.). In the same way, he has books to his credit,
interesting and satirical verses and some important ones are mentioned in
Yateematut Dahar3.
31. Abu Muhammad Auni

1. My Imam is one, for whom the Holy Prophet (s.a.w.a.) declared on
Ghadeer day that whoever denied him, denied Islam. 2. At that time, he rose
up and began to recite the sermon and after divine praise, clearly declared:
3. Know that: This Murtada, husband of Fatima, Ali, the pleased, is my son-
in-law and what a good son-in-law he is. 4. He is the inheritor of my
knowledge and my successor among you and I declare immunity from all his
enemies. 5. Did you hear? Do you obey? Did you pay attention to me? All
said: We will never disobey his commands. 6. We heard and we obeyed, so
rest assured from our side, but they intended to deceive and cheat. 4
1
Wafiyatul Ayan, 1:42 [1/131, No. 54].
2
Ibne Shahr Ashob has mentioned these verses in Manaqib, 1:531 Iran [3/39].
3
Yateematut Dahar, 4:48 [4/56].
4
Manaqib, Ibne Shahr Ashob 1:532, Iran [3/40].
478
Abu Muhammad Talha bin Ubaidullah bin Abi Aun Ghassani1 Aini: perhaps
his fame, his eloquent verses and his satirical words, which are compiled in
books, would make us needless of his introduction, expertise and creativeness. As
his life history and his compact and detailed verses make the researcher needless
to prove his Shia faith and his being an ardent follower of Wilayat.
His verses in praise of Ahle Bayt (a.s.) are mentioned in Manaqib of Ibne
Shahr Ashob, Rauzatul Waizeen of Fattal and Siratul Mustaqim of Bayazi.
32. Ibne Hammad Abdi

Some of panegyrics, in praise of Ameerul Momineen (a.s.) are as follows:
1.
1. By your life, O stalwart of Ghadeer day. You are definitely having
precedence over others 2. You are the brother of one, who is superior to all
the creatures. You became his soul in the event of Mubahila. 3. You are his
beloved brother, purified son-in-law and father of Imam Hasan (Shabbar)
and Imam Husain (Shabbir). 4. And you are the man, who paid no attention
to the world and there is no one like you regarding this. 5. Indeed, for a
spring burst forth like the neck of a camel. 6. So, a person came with haste to
convey the glad tidings of the spring. Ali said: O giver of glad tidings, glad
tidings to you. 7. As I have dedicated this spring to Almighty Allah, the
owner of honor and might. 8. He always remarked: O world, deceive
someone else; as I won’t be deceived by you. 9. He and his wife adopted
patience in distress. So they earned the rewards of those, who are patient. 10.
Umme Aiman said: I went to Lady Zahra (s.a.) when it was extremely hot.
11. When neared, I heard a call and saw that mill turning without anyone
operating it. 12. So I came to the door and knocked, but there was no one
present there. 13. I came to Mustafa and related the strange episode, which
had amazed me. 14. Mustafa said: I thank God for perfecting the bounty on
Zahra (s.a.). 15. The Almighty Allah saw that Zahra was exhausted, so the
giver of exceeding favors made her asleep. 16. And He appointed an angel to
operate the mill. So I returned while my being was full of joy. 17. He (Ali), as
per the orders of God, married Fatima, whose conduct was immaculate. 18.
Her dower was deemed as one-fifth of the earth with all its goodness. 19.
Then he is the best of men and she is the best of women, and her dower is the
best of dowers. 20. Her two sons have precedence over all creatures,
according to the clarification of the kind and informed Lord. 21. Almighty
Allah deemed their love to be the recompense of prophethood.
1
Ghassan is a locality around Yemen from where the tribe of Ghassan comes. Or it is a locality
besides Mashannal mountain near Johfa.
479
Explanation
The following merits of Ameerul Momineen (a.s.) are mentioned in this
poem:
1. Tradition of establishment of brotherhood between Holy Prophet
(s.a.w.a.) and Ameerul Momineen (a.s.) as was mentioned before.1
2. Incident of Mubahila; in which, according to Quran,2 he was declared to
be the self of Prophet.
3. Tradition of bursting forth of the spring, which Hafiz Ibne Samman has
mentioned in Mawafiqa and Mohibuddin Tabari has quoted him in Riyazun
Nazara.3 And it is that: Umar gave a plot of land to Ali (a.s.) in Yanba. Then
Imam (a.s.) purchased a piece of land near that plot and dug a well there. When
labors were digging the well, suddenly water burst forth like the neck of a camel.
Someone came to Ali and conveyed the good news. He said: Convey glad tidings
to the heir. Then he gave it as Sadaqah (endowed it).
Ibne Abil Hadeed writes in Sharh Nahjul Balagha:4
“It is mentioned in a report that a person came to Ameerul Momineen (a.s.)
in order to convey glad tidings to him that a water spring has burst forth on his
plot of land and he repeated twice: Give glad tidings to the successor. Give glad
tidings to the successor. Then Ali (a.s.) endowed that for the poor and wrote the
document of endowment that very moment.”
Hamawi in Mojamul Buldan,5 Samhudi in Wafaul Wafa6 and others have
hinted at the endowments of Ameerul Momineen (a.s.) in Yanba.
4. Statement of His Eminence: “O world, deceive someone else,” as we
mentioned before.7 Some tradition scholars have narrated it.
5. Tradition of the mill operating on its own. Scholars of traditions have
quoted this report in words of Abu Zar Ghiffari, who says that the Messenger of
Allah (s.a.w.a.) sent him after Ali (a.s.). He saw the mill stone rotating and
grinding grain, without there being anyone to operate the mill. So he informed
the Prophet of this. His Eminence said:
“O Abu Zar, do you not know that Almighty Allah has angels, who roam the
earth and they are appointed to help Aale Muhammad (a.s.)?”8
1
2
“Then say: Come let us call our sons and your sons and our women and your women and our
near people and your near people, then let us be earnest in prayer, and pray for the curse of
Allah on the liars.” (Surah Aale Imran 3:61)
3
4
5
6
Wafaul Wafa, 2:393 [4/1334].
7
8
Riyazun Nazara, 2:223 [3/177]; Sawaiqul Mohriqa, 105 [176]; Isafur Raghibeen, 158; Aajab
Maa Raita, 1:8; Al-Imam Ali, Shaykh Muhammad Reza, 18.
480
6. Tradition of the marriage of Lady Fatima Zahra (s.a.).1
7. That love for Aale Muhammad (a.s.) is the recompense for his
prophethood, as was mentioned before in detail. 2
2. Another Qasida in praise of Ameerul Momineen (a.s.)
1. The day of Ghadeer is the most excellent day and having an exalted
rank in Islam. 2. It is the day, on which God made our Imam caretaker of
religion, my implication is successor of Prophet and leader of every Imam. 3.
On Ghadeer day, the Prophet (s.a.w.a.) said holding the hand of Ali (a.s.): 4.
Of whomsoever I am the master, this is his master. According to revelation
of the Most Powerful. 5. This Ali is my vizier on you during my lifetime, and
when I pass away, he would be my successor. 6. O God, love those, who
believe in his Mastership (Wilayat) and give death of unrightfulness to one,
who is inimical to him. 7. Then hands of people stretched out to pay the oath
of fealty one after another.
This poet has also written other Ghadeer Qasidas.
Abul Hasan Ali bin Hammad bin Ubaidullah bin Hammad Adawi Abdi3
Basri.
His father was Hammad, a poet loyal to Ahle Bayt (a.s.), as our poet, his
son, Ali, mentions him in his Qasida:
“Indeed, Ali bin Hammad is your slave as Hammad was your littérateur.
Before me, my father composed poems in your praise and advised me not to
discontinue this practice.”
Ibne Hammad was a prominent Shia personality and a great scholar and
topmost poets of the first period and a tradition scholar contemporary to Shaykh
Saduq.
Najjashi had met him and he wrote in his Rijal:4 I have met him, but Abu
Ahmad Jaludi Basri (d. 332 A.H.) has narrated on the authority of Shaykh Abu
Abdullah Husain bin Ubaidullah Ghazairi (d. 411 A.H.). From this aspect Ali bin
Hammad was a teacher of these gentlemen, who are mentioned as authorities in
his chains and all of them were established scholars of traditions; and this proves
his reliability and expertise in science of traditions.
However with regard to poetry, no one has any doubt that he is its standard
bearer and the maker of it rules. One, who arranged its verses, and among those,
who are at the forefront, who urges the riders and who gathers the scattered
1
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 215-216 &
252.
2
3
Attributed to Abdul Qays.
4
Rijal Najjashi [Pg. 244, No. 640].
481
forces. In collections, 1 his name is mentioned as Ziyad and couplets are
commonly present in books and collections.
He composed excessive and beautiful verses in favor of Ahle Bayt (a.s.). He
praised and extolled them to a great extent and did that openly, in such a way that
Ibne Shahr Ashob has included him among poets who praised Ahle Bayt (a.s.)
openly.
Allamah Samawi has compiled his poems in his collection of poems in
praise about Ahle Bayt (a.s.) comprising 2200 couplets. His couplets are far from
imaginative forms, on the contrary, his couplets are expressive evidences and
stable proofs based on Shiite faith.
Birth and death
We have not discovered the dates of his birth and death. We only know: that
Najjashi has met, but he has not narrated from him. He was born in Safar 372
A.H. and his teacher, Jaludi Basri, from whom our poet has quoted, died in 17
Zilhajj 332 A.H. It can be concluded from these two dates that our poet was born
in the beginning of the fourth century and passed away at the end of it.
He has said in praise of Ameerul Momineen (a.s.):
1. For us the reliable Shaykh Muhammad Jarir has narrated from
Sadaqah 2. A report, whose context and conclusion has no contradiction
from Anas from Holy Prophet (s.a.w.a.) 3. I saw him on Mt. Hira that he was
Ali, the owner of intellect 4. He plucked from the air something like grapes.
5. So both of them ate till they were satiated. 6. And I saw that the cloud rose
up and my amazement increased. 7. It was food from Paradise, which God
had sent. 8. It was one of the choicest gifts for the chosen man.
In these verses, the poet has hinted at the report, which Muhammad bin Jarir
Tabari has narrated through his chains from Anas.
Anas says: One day. the Messenger of Allah (s.a.w.a.) mounted his beast
and went towards Mt. Kada2 and said:
“O Anas, go with this mount to such and such place. You will find Ali
sitting there on pebbles and reciting divine praise. Convey my greetings to him
and mount him on the beast and bring him here.”
Anas says: When I went there, I found Ali as I was told and I said: “The
1
Like Rijal of Najjashi, 171 [244, No. 640]; Aizahul Ishtibah, Allamah Hilli [Pg. 218]; Riyazul
Ulama [4/70].
2
A hill to the north of Mecca, to the rear of Kada and it implies the path between two
mountains. It is mentioned in Sunni and Shia books of jurisprudence that it is recommended
that at the time of entering Mecca, one should enter from the rear of Kada which is located
above Mecca and to leave from behind Kada as the Prophet followed this practice. It is
mentioned in some Shia books of jurisprudence that it is recommended to enter Mecca from,
the rear of Kada, which is located to the north of Mecca and at the time of leaving Mecca one
should exit from Zee Tuwa, which is to the south of Mecca. Ref: Fathul Aziz, Abdul Karim
Rafei, 7/268; Taajul Oroos, 20/118-119; Jawahir, 19/282.
482
Messenger of Allah (s.a.w.a.) has summoned you,” and when he came to the
Prophet, he said: “Take a seat, this is the place, where seventy messenger
prophets have sat; and no prophet has sat here, but that I am better than him. With
every prophet a brother has also sat and no brother has sat here, but that you are
better than him.”
Anas says: So I saw a white cloud shading them and they began to eat
grapes from it and the Prophet (s.a.w.a.) said: “Brother, eat it, as it is a gift from
Almighty Allah for me and then for you.”
Then they drank water and then the cloud rose up. Then he said: “O Anas,
by the one, who creates whatever He likes, three hundred and thirteen prophets
and three hundred and thirteen successors have eaten from this cloud and among
them there was no prophet better than me and no successor better than Ali.”
33. Abul Faraj Razi

‫ اﻟﺸﺒﻪ‬î‫ اﻟﺒﻴﺎن‬Hõ‫ز ا‬õ ‫و‬ ‫ “ اﻟﺸﺒﻪ‬É‫ﲡﲆ اﻟﻬﺪى “ م اﻟﻐﺪ‬
1. Guidance became clear on the day of Ghadeer and everything became
crystal clear for all and no ambiguity remained. 2. The Lord of the Throne
completed the religion by sending Quran and making everything clear. 3.
The Holy Prophet (s.a.w.a.) rose up among people while he had raised the
hand of Ali. 4. And said: Know that of whomsoever I am the master, this one
is (also) his master. And what a great excellence this is!1
Abul Faraj Muhammad bin Hindu Razi.
Aale Hindu: A clan, which ascribed to the Shia faith and which became
famous for its knowledge and literature they possessed various kinds of merits.
Their writings and poems had precedence over that of others, so much so that
collections are full of their compositions.
34. Ja’far bin Husain

“Indeed, Imamate is proved for one, who is the successor of someone
like Holy Prophet (s.a.w.a.). The Prophet declared on Ghadeer day: Of
whomsoever I am the master, Ali is (also) his master. Convey this to all the
people.”
Allamah Amini says: It is possible that this poet was a descendant of Abu
Abdullah Husain bin Hajjaj or was his contemporary. Although we mentioned
him in this century, we were unable to find any details about him in books.
At the end, we would like to mention that we have found a number of
Ghadeer poems of the fourth century, but since we do not know about their
accounts and histories of their lives, we have refrained from mentioning them.
1
Manaqib, Ibne Shahr Ashob, 1:531, Iran, [3/37]; Siratul Mustaqim, Bayazi, [1/311].
483
Poets of Ghadeer
in the fifth century Hijri
35. Abu Najib Tahir
36. Sayyid Razi
37. Abu Muhammad Suri
38. Mahiyar Dailami
39. Sayyid Murtada
40. Abu Ali Basir
41. Abul Alaa Muarra
42. Moyyad fid Deen
43. Jabri Misri
35. Abu Najib Tahir
Died: 401 A.H.
1. Muslims consider the day of Ghadeer as an Eid (feast) and one, who
is inimical to Muslims denies that it is Eid. 2. O one, who denies the rank of
Muhammad, the chosen Prophet, may you be destroyed and remain in loss.
3. Allah, the Mighty and High revealed this verse: This day, I have perfected
your religion for you. 4. And today I complete the favor on you and indeed
divine favors are due to the appointment of the Imam. 1
Abu Najib Shaddad bin Ibrahim bin Hasan, known by the title of Tahir
Jazari is from the poets of Ahle Bayt (a.s.), who composed different kinds of
various couplets voiced with flowing lines, having appropriate wordings and
depth of meaning.
He has a collection (Diwan) to his credit.
Ibne Shahr Ashob says in Mualimul Ulama2 that he is included him among
poets of Ahle Bayt (a.s.), who openly composed poems about them.
It is mentioned in Mojamul Odba3 that He passed away in 401 A.H.
36. Sayyid Razi

Born 359 A.H.
Died: 406 A.H.
1. The tongue spoke up from consciousness and a pleasing countenance
is the sign of a giver of glad tiding. 2. Now, you made the hearts free of
malice. 3. With the light of the bright morning darkness went to rest. 4.
Happiness and ease were disloyal to you and the day of Ghadeer was
occasion of its fulfillment. 5. The day when the successor encompassed it,
when he was given the title of Amir. 6. Then on this day give consolation and
return the trust to its owner. 7. A long life accompanied by happiness
prevails on a life of sorrow. 8. We remove grief through the clear drink for a
heart other than your heart. 9. At the time of demanding, do not be content
with less. 10. Requesting for less is like asking for a little water, which is in a
deep hole. 11. It is now time that they would fulfill the needs and change the
small hopes for big. 12. So, let your soul-increasing breeze to blow upon us in
excess. 13. You are not needful of a companion and servant, as you are
between teats producing excess milk. 14. The effect of your thanks is in my
mouth and the sign of your love is there in my heart. 15. This virgin verse is
like a green and fresh garden. 16. As the owner himself becomes pleased due
1
Manaqib, Ibne Shahr Ashob, 1:528 [3/32].
2
Mualimul Ulama, [Pg 149].
3
Mo’jamul Odaba, 4:216 [11/270].
to the joy of numerous trees by the pond of water. 1
Sayyid Razi – Zul Hasbain – Abul Hasan Muhammad bin Abu Ahmad
Husain bin Moosa bin Muhammad bin Moosa bin Ibrahim Ibne Imam Abu
Ibrahim Moosa Kazim (a.s.).
His mother was Sayyida Fatima, daughter of Husain bin Abu Muhammad
Hasan Atrosh bin Ali bin Hasan bin Ali bin Umar bin Ali Ibne Abi Talib (a.s.).
His father, Abu Ahmad commanded great respect in the government of
Abbasids and Buwaihids and he made singular contribution to Shia religion and
was absolutely determined in his efforts.
He was born in 304 A.H. and passed away on Friday, 25 Jamiul Awwal, 400
A.H.2
Poets have composed numerous poems in his praise among them being his
two sons: Sayyid Razi and Sayyid Murtada, and Mahiyar Dailami.
Sayyid Razi was the pride of the Holy Progeny and an expert of science of
religion and literature. He was the owner of knowledge inherited from his
ancestors and in morals and conduct, he was liked by all.
He possessed a dominant view, magnanimous nature, the best of morals,
exceeding good manners, noble lineage, ancestry of Prophet, Alawite nobility,
Fatimid greatness and Kazimite leadership of the first degree.
His teachers
Among his teachers were:
1. Abu Saeed Hasan bin Abdullah bin Marzaban Nahwi, famous as Sairafi (d.
368 A.H.). When Sayyid Razi was not even ten years old, he became his
student in Arabic grammar.3
2. Abu Ali Hasan bin Ahmad Farsi Nahwi (d. 377 A.H.).
3. Abul Fatah Uthman bin Jinni Mosuli (d. 392 A.H.).
4. The great teacher, Shaykh Mufeed, Abu Abdullah bin Muallim Muhammad
bin Noman (d. 413 A.H.). Sayyid and Razi and his brother, Alamul Huda,
Sayyid Murtada studied traditions and jurisprudence under Shaykh Mufeed.
The author of Ad-Darajatul Rafia4 says:
“Shaykh Mufeed had a dream that he was in the Masjid in Karkh when Lady
Fatima Zahra (s.a.), daughter of Messenger of Allah (s.a.w.a.) came to him
accompanied by Imam Hasan and Imam Husain (a.s.), who were young and she
1
Diwan Sayyid Razi, 1:327 [1/427]. In this verse he has extolled his father on Ghadeer Day
and mentions that in the year 396 A.H. his properties were restored to him.
2
Sihahul Akhbar, 60; Darajatul Rafia, [Pg. 458].
3
Ref: Wafayatul Ayan, [4/416, No. 667].
4
Darajatul Rafia, 459; Sharh Nahjul Balagha, Ibne Abil Hadeed, 1:13 [1/41].
486
entrusted them to the Shaykh, saying: “Teach jurisprudence to these two.”
The Shaykh woke up and was amazed at this dream. The next morning,
Fatima, daughter of Nasir, came to Shaykh Mufeed in the Masjid surrounded by
her maids, with her two young sons: Ali Murtada and Muhammad Razi. The
Shaykh arose from his place, welcomed and greeted her with respect.
Fatima said: ‘O Shaykh, I have brought these two sons of mine so that you
may teach jurisprudence to them.’
The Shaykh cried and mentioned his dream and undertook the instruction of
the two boys. Almighty Allah endowed them with a special favor and they
expounded numerous topics of religion for which they have become immortal
forever.”
His students and those who have narrated from him
A number of Shia and Sunni scholars have narrated from him, among them
being:
1. Shaykhut Taifah, Abu Ja’far Muhammad bin Hasan Tusi (d. 460 A.H.).1
2. Qaazi Abul Maali Ahmad bin Ali bin Qudama (d. 486 A.H.).
3. Abu Bakr Ahmad bin Husain bin Ahmad Nishapuri Khuzai.
Books and writings
1. Nahjul Balagha, it is a book, which the past and present scholars have
memorized like memorization of Quran and through this, they seek divine
rewards. From the time of Sayyid Razi, till date, around seventy commentaries
are written upon it. Following are some commentators of Nahjul Balagha:
1. Sayyid Ali bin Nasir, contemporary of Sayyid Razi. He entitled his
commentary: Aalaame Nahjul Balagha. It is the most ancient commentary of
Nahjul Balagha.
2. Abul Husain Saeed bin Hibatullah Qutubuddin Rawandi (d. 573 A.H.). He
entitled his commentary as Minhajul Baraat.
3. Kamaluddin Shaykh Mitham bin Ali bin Mitham Bahrani (d. 679). He has
written a long, medium as well as a short commentary on Nahjul Balagha.
4. Allamah Hilli Jamaluddin Abu Mansur Hasan bin Yusuf bin Mutahhar (d.
726 A.H.).
5. Shaykh Bahai Amili (d. 1031 A.H.) – his commentary is not complete.
6. Sayyid Nimatullah bin Abdullah Jazaeri Shustari (d. 1112 A.H.). His
commentary comprises of three volumes.
7. Shaykh Muhammad Abduh (d. 1323 A.H.).
8. Haaj Mirza Habibullah Musawi Khoei (d. 1326 A.H.). His detailed
1
I often ask that when Shaykh Tusi came to Baghdad in 408 A.H. how did he narrate traditions
from Sayyid Razi, who passed away in 406 A.H., inspite of the fact that this point is often
mentioned in our chains of narrators. (Translator)
487
commentary is entitled Minhajul Baraa.
Other writings
2. Khasaisul Aaimma: He has mentioned this book in the beginning of
Nahjul Balagha and has described it.
3. Majazatul Aatahrun Nabawiya.
4. Collection of verses.
Poetry of Sayyid Razi
It is clear that one, who is aware of the personal qualities of the Sayyid and
his lofty rank in knowledge and leadership, he would regard poetry to be below
his dignity, and find him higher in rank than the best of poets, and conclude that
poetry has not added anything to his stature, has not left any effect on his
loftiness and majesty and has not brought him any greatness; because he used to
compose verses during his childhood when he was not even ten years old.
Sometimes he saw himself as the best in poetry, sometimes regarded his
own compositions better than those of Bahtari and Muslim bin Walid, and
sometimes, he was humble and compared himself to Farazdaq or Jarir or saw
himself an equal of Zuhair; sometimes he looked at his poetry with submissive
eyes and regarded his compositions better than that of others, and majority of
scholars have consensus that he was the most righteous from the poets of
Quraish.
Birth and death
According to the consensus of historians, Sayyid Razi was born in 359 A.H.
in Baghdad and lived there only. As mentioned in Fehrist Najjashi, he passed
away there only on Sunday, 6th Mohurrum 406 A.H.1
Numerous writers2 say that he was buried in his house in Karkh locality.
After that his remains were shifted to Kerbala and he was buried near his father
Abu Ahmad Husain bin Moosa. It is concluded from history that his grave was
widely believed to be in the middle part of the shrine of Imam Husain (a.s.)
[between 6th to 9th Hijri]. 3
37. Abu Muhammad Suri

Born 339 A.H. approx.
Died: 419 A.H.
“O Abul Hasan, oath-breaking and dishonesty of people becomes clear
with regard to the covenant of God, which was taken on Ghadeer day.
Indeed the Holy Prophet (s.a.w.a.) delivered a sermon to them and guided
1
Rijal Najjashi, [Pg. 398, No. 1065].
2
Ref: Umdatul Talib fee Ansab Aale Abi Talib, [Pg. 210].
3
Ref: Umdatul Talib fee Ansab Aale Abi Talib, [Pg. 53].
488
the believers to one, who would be the Amir (chief). On that day, every
implication was to his Caliphate and Mastership (Wilayat), but they opposed
one, who hinted at that (Prophet).”1
Abu Muhammad Abdul Mohsin bin Muhammad bin Ahmad bin Ghalib2 bin
Ghalbun Suri: he was a religious noble from the fourth century, who lived till the
beginning of the fifth century.
Eloquence and clarity has gathered in his compositions and his collected
poems (Diwan) is the testimony of his Shia faith. Ibne Shahr Ashob has also
included him among the poets of Ahle Bayt (a.s.), who openly composed poems
in their praise.3
Ibne Khallikan has also mentioned his biography. 4 Therein he has extolled
the merits of his poetry and written:
He passed away on Sunday, 9 Shawwal, 419 A.H. At that time he was aged
eighty or more years.
38. Mahyar Dailami

Died: 428 A.H.
‫ا و ﱂ ﺧﻠﻌﻮا‬ß‫ﻟﻪ اﻟﻮﻻﻳﻪ ﱂ ﺧﺎ‬ ‫و اﺳﺎﻟﻬﻢ م “ ﰛ “ﺑﻌﺪ ﻣﺎ ﻋﻘﺪوا‬
‫ﻻ ﻳﻨﻔﻊ اﻟﺴﻴﻒ ﺻﻘﻞ ﲢﺘﻪ ﻃﺒﻊ‬ ‫ﻗﻮل ﲱﻴﺢ و ﻧﻴﺎت ﲠﺎ ﻧﻐﻞ‬
1. They were asked why after pledging allegiance to Ali on Ghadeer
day, they broke it? And why they shirked? 2. They issued positive
statements, but harbored evil thoughts, a sharpening followed by bluntness
has no benefit for the sword. 3. O Ameerul Momineen (a.s.), denial of
Mastership (Wilayat) after they confessed to it, was a shame they chose. 4.
They contradicted the oath and paid scant attention to the bequest made to
them; by your life, it was a second Shariat that they founded after the
Prophet.
Ustad Ahmad Amin Misri writes about the following couplet of Mahiyar:
‫ﺑﻌﺪ اﻟﺮﺿﺎ و ﲢﺎط اﻟﺮوم و اﻟﺒﻴﻊ‬ ‫ ﻟﻬﻢ‬É‫ﺗﻀﺎع ﺑﻴﻌﺘﻪ م اﻟﻐﺪ‬
“Their allegiance on Ghadeer day was cancelled after assent and as a
result the Romans and their churches remained established.”
“Al-Ghadeer is the same Ghadeer Khum between Mecca and Medina. It is
1
Diwan Suri, [1/186, No. 107].
2
In the addenda to Yateematut Dahar, 1:35 [5/46], Talib is mentioned instead of Ghalib, which
is an error.
3
4
489
said that the Holy Prophet (s.a.w.a.) delivered a sermon at that place and said: Of
whomsoever I am the master, Ali is (also) his master.”1
Allamah Amini says: Alas, if I only knew, how this widely narrated
tradition, which is narrated by a hundred or more companions, has remained
concealed from this teacher (Ustad) or prejudice impelled him to cast a veil of
falsehood over it that it may remain concealed from readers and that facts should
remain undiscovered. By using the term of ‘it is said’ he implies the weakness of
the report.
ُ ُ َْ ٌ َ ُْ
‫ اﻧ ُﺘ ْﻢ َﻋ ْﻨﻪ ُﻣ ْﻌ ِﺮﺿ ْﻮ َن‬¥ۙ‫ﻗﻞ ُﻫ َﻮﻧ َﺒ ٔﻮا َﻋ ِﻈ ْﻴ ٌﻢ‬
“Say: It is a message of importance, (And) you are turning aside
from it:”2
And:
َ
ْ‫ﺐ ﻳَ ْﻌﺮ ُﻓ ْﻮﻧَ ٗﻪ َﻛ َـﻤﺎ ﻳَ ْﻌﺮ ُﻓ ْﻮ َن َا ْﺑ َﻨﺎۗ َء ُﮬﻢ‬
َ ‫ﳯ ُﻢ ْاﻟﻜ ِٰﺘ‬ َ ْ ‫َا ّﻟﺬ‬
ُ ٰ ‫ ٰا َﺗ ْﻴ‬f
ِ ِ ِ
“Those whom We have given the Book recognize him as they
recognize their sons”3
Abul Hasan4 Mahiyar bin Marzuya Dailami Baghdadi. He is the highest
standard, which was raised for literature in the east and the west of Arabia. He is
the finest treasure of excellence, has produced the finest literature of his time, and
established its foundations. The greatest proof of this is his bulky collected works
(Diwan) comprising of four volumes.
His verses regarding religion
They are proofs; and we did not find anything in them, except definite
reasonings, genuine praises or complaints against oppression. Perhaps it is this
reasoning, which impelled his malicious adversaries to conceal his merits and
they did not provide any hint to his worthy life. His past, when he was a Persian
Majusi before, does not cause any harm to him, as today he is a Muslim in his
religion, Alawite by faith and Arabic in his culture. And if it would have caused
him to be held accountable due to his past, all companions should be taken to
account for their past beliefs and acts. But Islam forgives the past.5
This poet embraced Islam at the hands of Sayyid Razi in the year 394 A.H. 6
He studied literature and poetry under him and passed away on Saturday, 5th
1
Diwan Mahiyar, 2:182.
2
Surah Saad 38:67-68
3
Surah Baqarah 2:146
4
In some ancient sources, it is mentioned as Abul Husain [Wafayatul Ayan, 5/359, No. 755;
Maalimul Ulama, 148].
5
Majmauz Zawaaed, 1/31; Kanzul Ummaal, 751-752.
6
Al-Kamil, Ibne Asir, 9:170 [6/85, Events of 428 A.H.].
490
Jamadius Thani, 428 A.H.
39. Sayyid Murtada

Born 355 A.H.
Died: 436 A.H.
1. But the Holy Prophet (s.a.w.a.) declared his Mastership (Wilayat).
Alas, if his warnings had been profitable for the unjust. 2. He clearly
declared his Mastership (Wilayat) in such a way that no excuse remained for
anyone. 3. And they submitted to him and he deemed him to be the clear
sign of salvation. 4. Indeed, the day of Ghadeer made some people elated and
destroyed some. 5. Their malice was revealed; thus it caused breathing to
stop in the chests and prevented the wail of their malice and jealousy. 1
Sayyid Murtada Alamul Huda – owner of two nobilities2 – Abul Qasim Ali
bin Husain bin Moosa bin Muhammad bin Moosa bin Ibrahim bin Imam Moosa
Kazim (a.s.).
He was an Imam of jurisprudence, founder of the principles of
jurisprudence, teacher of scholastic theology, expert of poetry, tradition scholar,
stalwart of debate, leader in language and expert of all Arabic sciences, point of
reference in Quranic exegesis.
In other words, there is no excellence, but that he was having it. In addition
to that his lineage was impeccable and he was imbued with prophetic fragrance
and Alawite excellence and also his services and efforts in exaltation of Shia
religion, to which all Imamiyah are thankful, added to his excellence. Due to this
his good name and eternal greatness has remained etched in history.
Among these merits are his important books and writings; which have been
used by scholars of religion at all times.
His praises
In Tatmeem Yateematut Dahar,3 Thalabi says:
“Today, majesty and nobility, knowledge and literature, excellence and
leadership end with Sayyid Murtada of Baghdad. He has composed extremely
beautiful verses.”
It is mentioned in Tarikh Ibne Khallikan:4
“He was a leader in scholastic theology, literature and poetry; and has
writings according to Shia faith and fundamentals of religion.”
1
Diwan, Sharif Murtada, [4/479].
2
A Sayyid from both parents.
3
Tatmeem Yateematut Dahar, 1:53 [5/69, No. 49].
4
Wafayatul Ayan, [3/313, No. 443].
491
His teachers and from whom he has narrated
Among them being:
1. Shaykh Mufeed Muhammad bin Muhammad Noman (d. 412 A.H.).
2. Husain bin Ali bin Babawayh, brother of Saduq.
3. Shaykh Saduq, Muhammad bin Ali bin Husain bin Babawayh Qummi (d.
381 A.H.).
Students
Among them being:
1. Shaykhut Taifah, Abu Ja’far Tusi (d. 460 A.H.)
2. Sharif Abu Yaala Sallar bin Abdul Aziz Dailami.
3. Abu Salah Faqih bin Najm Halani, successor of the Sayyid in Halab.
4. Qaazi Abdul Aziz bin Barraj Tarabulisi (d. 481 A.H.).
5. Sharif Abu Yaala Muhammad bin Hasan bin Hamza Jafari (d. 463 A.H.).
6. Shaykh Abul Maali Ahmad bin Qadama.1
Birth and death
Sayyid Murtada was born in Rajab, 355 A.H. and he passed away on
Sunday, 25 Rabiul Awwal, year 436 A.H.
He was buried the same night in his house. Later, his last remains were
transferred to Kerbala and buried in his family cemetery as mentioned in
Umdatul Talib.2
His grave in Kerbala is famous like the graves of his father and brother,
Sayyid Razi.
40. Abu Ali Basir

Died: 422 A.H.
1. Pure is God, who does not have any partner or simile in the earth and
heavens. 2. He encompasses all the worlds and He is powerful. I testify that
there is god, except Him. 3. Ahmad, the seal of prophets is my master.
Almighty Allah specified him by this name. 4. On the day he was sent, the
earth became illuminated and truth became apparent from his face. 5. On
Ghadeer day, he chose Haider as brother from all the people and pledged
brotherhood with him. 6. He contested the polytheists in Mubahila with him,
his wife and his two sons. 7. They were five persons, through whom people
would get divine mercy; and supplication is accepted through them. 3
1
Ref: Behaarul Anwaar, 25:53 [107/153].
2
Umdatul Talib fee Ansab Aale Abi Talib, [Pg. 205].
3
Allamah Samawi has mentioned these verses in Part One of his book, At-Talia fee Shuara
Shia. Formerly, he was known as Abu Ali Zarir and Hamawi [Mo’jamul Odaba, 9/192] has
mentioned four lines from him and has attributed them to his son, Umar Abu Hafas; and
492
Abu Ali Basir – Zarir – Hasan bin Muzaffar, was in fact Nishapuri, but he
was born in Khwarizm. Ibne Shahr Ashob1 has mentioned him among the most
religious poets of Ahle Bayt (a.s.).
He taught literature to the people of Khwarizm and was their teacher and
poet; and in the first ranks of advising them. He wrote books like Tahzeeb
Diwanul Adab, Islahul Mantiq and Collection of his verses.
His son, Abu Hafas, Umar was a jurist, an accomplished scholar and
littérateur; and he died in 532 A.H.2
41. Abul Alaa Muarra

Born 363 A.H.
Died: 449 A.H.
“It is an effulgence invisible to the blind eyes and a statement wasted on
the ears of deaf. By your life, I am not elated on the day of Eidul Fitr, Eid of
sacrifice and Ghadeer Khum. How often a deviated person exposes his
Shiaism for the sake of relations he has in the city of Qom.”
Explanation of the verses and account of the poet
These verses are from Abul Alaa’s Qasida quoted in Luzum Maa laa
Yalzim.3 Its Egyptian commentator writes:
“Ghadeer Khum is located between Mecca and Medina at a distance of three
miles from Johfa to the left of the road. Abul Alaa hints at his Shia faith through
the words, because it was at this place that the Holy Prophet (s.a.w.a.), upon his
return from the farewell Hajj said regarding Ali (a.s.): Of whomsoever I am the
master, Ali is (also) his master. O Allah, love those, who love him and be
inimical to those, who are inimical to him. And the Shia make pilgrimage to this
place.”
Biographers have mentioned Abul Alaa Muarra in excess; such that his
reputation among poets has scaled lofty heights. His collected works (Diwan) is
the best testimony of his genius.
The best biography is one written by Kamaluddin Umar bin Ahmad bin
Adeem Hilli (d. 606 A.H.) and entitled: Al-Insaf wal Taharra fee Dafe Zulm wal
Tajarra an Abil Alaa al-Muarra. Its gist is mentioned in the fourth volume of
Tarikh Halab.4
Allah knows best.

1
Maalimul Ulama [Pg. 152].
2
Mo’jamul Odaba, 9:191-198, Latest edition.
3
Luzum Maa laa Yalzim, 2:318 [2/461].
4
Elamun Nubla ba Tareekh Halabush Shahba, 4:77-180 [4/78-172, No. 63].
493
42. Moyyad fid Deen
Died: 470 A.H.
He has composed a Qasida of 57 lines, which is present in his collected
poems.1 Among them being the following verses:
1. That illuminated dome is the dome of Haider, who is the successor of
one, whom Almighty Allah sent for guidance. 2. Successor of Holy Prophet,
Mustafa and his cousin. He was one, who became the Master in Ghadeer. 3.
He is the one, regarding whom his followers said what followers of Christ
said about him (claim of divinity). 4. How nice it is to circle his sarcophagus,
while continuously, I recite benedictions upon him. 5. How nice it is that I
rub both sides of my face on the grave. And how great it is that while
reciting confidential supplications, I throw myself on the tomb.
He is Hibtullah bin Moosa bin Dawood Shirazi, Moayyad fed Deen, Dai ad-
Dua. He was an exceptional scholar and among the rarest persons in the Ummah.
He was born in Shiraz around 390 A.H. and he passed away in 470 A.H. in
Egypt.
His writings testify to his expertise in debates, his encompassing knowledge
about religious sciences, proficiency in knowledge of Quran and Sunnah, and
awareness of subtle points.
All this is mentioned in his own account of the period between 429 and 450
A.H. and this book, is source of researchers about him. This book was published
in Egypt, comprising of 184 pages.
43. Jabri Misri

1. O followers, who has lost the path of their guidance. Indeed one from
whom you wanted to be guided, has misguided you. 2. And you have broken
the staff of Holy Prophet Muhammad (s.a.w.a.) and after the Prophet
became disowned by your father. 3. You broke the pledge you made with
him on Ghadeer day. What excuse do you have? 4. So, know that by this act
of yours, you have turned to the past (Jahiliyya). 2
Ibne Jabar Misri is a poet of Egypt during Fatimid Caliphate of Mustansir
Billah. He was born in 420 A.H. and passed away in 487 A.H.
Other Qasidas of Ghadeer exist attributed to Ibne Tuti Wasti, Khatib
Manbaji, Ali bin Ahmad Maghribi, who are poets of the fifth century and these
Qasidas are mentioned in Manaqib of Ibne Shahr Ashob, Tafseer of Abul Fatuh
1
Diwan Moyyad, 245.
2
These verses are quoted from an old edition inscribed in the middle ages. Nine verses from
this poem are mentioned in Ayanush Shia, Part 15, Pg. 263 [4/63].
494
Razi, Siratul Mustaqim of Bayazi, Durrarun Nazeem fil Aaimmatul Hameem of
Ibne Hatim Damishqi and other books.
But we have not mentioned them, since we don’t know the life accounts of
these poets. But in any case, they have definitely mentioned the event of Ghadeer
in their poems and concluded from them: Imamate, authority in religion and
precedence.
495
Poets of Ghadeer in the sixth
century Hijri
44. Abul Hasan Fanjkardi
45. Ibne Munir Tarabulusi
46. Qaazi Ibne Qadoos
47. Malik Salih
48. Ibne Awdi Neeli
49. Qaazi Jalees
50. Ibne Makki Neeli
51. Khatib Khwarizmi
52. Faqih Ummara
53. Sayyid Muhammad Aqsasi
54. Qutubuddin Rawandi
55. Sibte Ibne Taaweezi
44. Abul Hasan Fanjkardi
Born 433 A.H.
Died: 513 A.H.
‫ﰷﻟﺸﻤﺶ ﰱ اﴍاﻗﻬﺎ ﺑﻞ اﻇﻬﺮ‬ ‫ ﰛ اﻧﻪ‬É‫ﻻ ﺗﻨﻜﺮن ﻏﺪ‬
‫ﺧﲑ اﻟﱪاي اﲪﺪ ﻻ ﻳﻨﻜﺮ‬ ‫ﻣﺎ ﰷن ﻣﻌﺮوﻓﺎ ابﺳﻨﺎد اﱃ‬
‫ اﻟﻘﻴﺎﻣﻪ ﻳﺬﻛﺮ‬f ‫و ﺟﻼﻟﻪ‬ ‫ﻓﻴﻪ اﻣﺎﻣﻪ ﺣﻴﺪر و ﻛﻤﺎﻟﻪ‬
‫" ايﺧﺬ اﻻﺣﲀم ﻣﻨﻪو اي‬ ‫اوﱃ اﻻانم ابن اﱃ اﻟﻤﺮﺗﴣ‬
1. Do not deny Ghadeer Khum. Indeed it is like a brilliant sun; rather,
more illuminated than it. 2. That which has come from the best of creatures
– that is Ahmad (s.a.w.a.) – should not be denied. 3. Ghadeer Khum is the
Imamate, perfection and glory of Haider, which shall be mentioned till
Judgment Day. 4. The most eligible of all for Mastership (Wilayat) and
friendship of Murtada are those, who take their laws from him; and who
give him precedence over others.
Explanation
In Rauzatul Waizeen, our Shaykh, Fattal Nishapuri has attributed these
verses to Fanjkardi. Fattal was his contemporary and Ibne Shahr Ashob has also
mentioned these couplets in his Manaqib.1
Fanjkardi was among the leaders of science of lexicology, who was
mastered the meanings and conjugations of Arabic words. He was among those,
who are aware of proper use of idiom, melody of discourse and tenor of
euphemisms. He has understood the term of ‘Maula’ to imply Imamate and point
of reference in religious laws. The same meaning is mentioned in his pearl-like
couplets. These are among the evidences, which we can understand to be
implications of the tradition.
Shaykh Abul Hasan Ali bin Ahmad Fanjkardi Nishapuri2 was among the
teachers and masters of literature and from leaders and experts in this science. In
addition to that he was regarded among the senior scholars of time and teacher of
traditions (Ahadees).
It is mentioned in Ansab of Samani that:
“He passed away on Thursday, 13th of the month of Ramadhan and his
1
Rauzatul Waizeen, 90 [Pg. 103]; Manaqib Aale Abi Talib, 1: 540 [3/55].
2
Fanjkardi or Fanjkirdi is derived from Fanjkard, a hamlet on the outskirts of Nishapur. Al-
Ansab [4/402].
funeral prayers were held in Old Masjid Jamia. He was buried in Hira,1 in the
cemetery of Nuh (a.s.). [Perhaps a cemetery by this name existed there].”
The author of Riyazul Jannah has mentioned his biography in the fourth part
of his book and mentioned the following couplets:
‫ﺗﻨﺎﻓﺮت ﻋﻨﻚ اﻟالكب اﻟﺸﺎردﻩ‬ ‫اذا ذﻛﺮت اﻟﻐﺮ " ﻫﺎﴌ‬
‫ﺧﺎﻧﺘﻚ ﰱ ﻣﻮﻟﻮدك اﻟﻮاﻟﺪﻩ‬ ‫ﻓﻘﻞ ﻟﻤﻦ ﻻﻣﻚ ﰱ ﺣﺒﻪ‬
“When you name the white-facedness of the progeny of Hashim,
vagrant dogs will leave you. Then say to with one, who condemns you for
being devoted to him: Your mother was dishonest in conceiving you.”
Allamah Amini says: In these two couplets, the poets hints at a tradition in
which it is mentioned that none but an illegitimate born is inimical to Ameerul
Momineen (a.s.). Some of these traditions are as follows:
1. Abu Saeed Khudri says: “We, Ansar, tested our children through their
devotion to Ali (a.s.). Whenever a child was born among us and he was not
devoted to Ali (a.s.), we understood that he was not from our seed.”2
2. Ubadah bin Samit says: “We tested the legitimacy of our children through
their devotion to Ali Ibne Abi Talib (a.s.), and when we found that one of them is
not devoted to Ali (a.s.), we understand that he/she is not from our seed and is not
born legitimately.”3
In Asniul Matalib,4 after quoting this tradition, Hafiz Jazari writes:
“This matter is well known since the early period of Islam that only the
illegitimate born are inimical to Ali (a.s.).”
3. Hafiz Hasan bin Ali Adawi has narrated from Ahmad Abda Zabbi from
Abu Uyyana from Ibne Zubair from Jabir that the Messenger of Allah (s.a.w.a.)
instructed us to rear our children on love for Ali (a.s.). The authorities of this
tradition were authorities of Saheeh Bukhari and Saheeh Muslim, and all are
regarded as trustworthy.
4. In Kitabul Wilayah, Hafiz Tabari has quoted the following tradition
through his authorities from Ali (a.s.):
“Three persons do not have any affection for me: the illegitimate born, the
hypocrite and one, whose mother became pregnant with him during menses.”
5. It is narrated from Abu Bakr that he said: “I saw the Holy Prophet
(s.a.w.a.) having pitched a tent, was leaning on an Arabian arch? Ali, Fatima,
Hasan and Husain were present in that tent. He said: ‘O Muslims, I am at peace
1
A big locality in Nishapur where the tomb of Nuh (a.s.) is located. It is perhaps called as Hira,
because some people of Hira Kufa are settled there.
2
Asniul Mataalib, Hafiz Jazari, 8 [Pg. 58]; Sharh Ibne Abil Hadeed, 1:473 [4/110, Sermon 56].
3
Asniul Mataalib, Hafiz Jazari, 8 [Pg. 58]; Nihaya, Ibne Asir, 1:118 [1/161].
4
Asniul Mataalib, 8.
498
with one, who is at peace with the inmates of the tent and I am at war with one,
who is at war with them. I am friendly at those, who are friends to them and
none, but the fortunate legitimate born will have affection for them and except for
the unfortunate illegitimate born, none will be inimical to them.”1
Numerous poets have mentioned this issue in their compositions, to quote all
of whom is not possible. One of those poems is that of Sahib bin Ubbad:2
“1. Doubts are dispelled through affection for Ali, the souls are purified,
and generations cleansed. 2. So, when you see his followers, there is
excellence and pride in that. 3. And when you see his enemy; then lineage is
loaned to them. 4. So, prepare an excuse for his enmity and say: The wall of
the house of his father was short.”
He also wrote:
“Affection for Ali Ibne Abi Talib (a.s.) is obligatory on everyone, who is
present or absent. And one, who is inimical to him, his/her mother was of
loose morals and presented herself to every rider and footed one.”
45. Ibne Munir Tarabulusi

Born 473 A.H.
Died: 548 A.H.
‫اﻻ ﻟﻤﻦ ﲧﺪ اﻟﻮﴅ وﻻءﻩ و ﻟﻤﻦ ﻛﻔﺮ‬ ‫و ﷲ ﻳﻐﻔﺮ ﻟﻠﻤﴗ ء اذا ﺗﻨﺼﻞ و اﻋﺘﺬر‬
‫و اﺣﺘﺬر ﰻ اﳊﺬر‬ ‫ﻓﺎﺧﺶ اﻻﻟﻪ ﺑﺴﻮء ﻓﻌﻠﻚ‬
“Allah Almighty forgives the sinful man, if he abstains from sins and
seeks forgiveness. But one, who denies the Mastership (Wilayat) of the
successor and one, who disbelieves in him – then beware of God’s conduct,
be very careful and exercise precaution.”3
Explanation
This Qasida, which is famous as ‘Tatariya’ and comprises of 106 lines, is
mentioned by Ibne Hajja Hamawi in Thamaratul Awraq.4
Abul Husain Mohazzibuddin Ahmad bin Munir bin Ahmad bin Maflah
Tarabulusi Shami. 5 He was an expert of literature and a top-ranking poet, who
composed a large number of verses. He composed invaluable verses in praise of
the Holy Imams (a.s.), which earned him everlasting remembrance and pride.
Tarabulus reared this noble son on its soil. Then he traveled to Damascus
1
Riyazun Nazara, Hafiz Mohibuddin Tabari, 2:189 [3/136].
2
Diwan, Sahib bin Ubbad, 95.
3
Diwan, Ibne Munir Tarabulisi, [Pg. 160].
4
Thamaratul Awraq, 2:44-48 [Pg. 327].
5
Tarabulus is a place on the banks of Shaam near Damascus.
499
and recited the merits of the Purified Progeny in his excellent verses. And this
matter was unbearable for those not inclined to Ahle Bayt (a.s.); so they made
allegations against him and condemned him severely.
Some said: He has a filthy tongue; some said: He is the enemy of the
companions of Prophet; some accused him of being Shia; some fabricated and
attributed terrible dreams to him; but in spite of these nightmares, his apparent
excellence did not give them excuse to bring him down from his lofty rank and
exalted status.
He was born in 473 A.H. in Tarabulus and he passed away in Jamadius
Thani in 548 A.H. in Halab.
His biography is mentioned in numerous biographical collections. 1
46. Qaazi Ibne Qadoos

Died: 551 A.H.
1. O chief of all Caliphs, whether rural or urban. 2. If they accord
respect to providing water to Hajj pilgrims, then you are the giver of drinks
at Kauthar. 3. You are the chosen Imam and our intercessor on Judgment
Day.2 4. You are the successor of Ahmad, the chosen one of God and father
of Shabbir and Shabbar. 5. Possessing lofty ranks on the clear Ghadeer day.
6. And one, who silenced the uproar in Battles of Badr, Nuzayr and Khyber.3
Qaazi Jalaluddin Abul Fath Mahmud bin Qaazi Ismail bin Hamid, was
famous as Ibne Qadoos Damyati Misri. He was a prominent expert of literature
and literary criticism. He has to his credit, a two-volume collection of verses.
He passed away in Egypt in 551 A.H.4
47. Malik Salih

Born 495 A.H.
Martyrdom 556 A.H.
1.
“1. O rider on misguidance, remove misguidance from yourself as this
guidance is place of his martyrdom in illuminated Kufa 2. He is one, for
whom the sun returned after setting and he got to pray in time; angels
witnessed this. 3. Remember the day of Ghadeer Khum, when the Prophet
raised his arm and said to those present: 4. Of whomsoever I am the master,
this is (also) his master. And an emphatic command descended regarding
1
Ref: Wafayatul Ayan, 1:51 [1/156, No. 64].
2
Manaqib, Ibne Shahr Ashob, [2/83].
3
4
Taareekh, Ibne Kaseer, 12:235 [12/293, Events of 551 A.H.].
500
this matter. 5. One, who deserts him would be deserted by Almighty Allah
and one, who helps him, would be helped by God.”1
2.
He says in a Qasida of 44 couplets:
“On Ghadeer day, the Prophet advised about him and not about anyone
else. It was when companions were present. At that time he said: This one is
my successor and Caliph after me and most knowledgeable about obligatory
and recommended. They said: We have heard. But when the Prophet passed
away, they broke the pledge before they had buried the impeccable one,
Ahmad.”2
Abul Gharat Malik Salih Farasul Muslimeen Nasiruddin Talaya bin Razik
bin Salih Irmani.3 As mentioned in Alame Zarkali, he was a descendant of the
Imamiyah Shia of Iraq.4
He was among those, whom Almighty Allah bestowed material as well as
spiritual favors: and who was inclined to both worlds; and knowledge as well as
justice is bestowed to them.
As mentioned in Khawasul Asrul Fatimi, he was an expert jurist; and as
mentioned in books of biography, was an expert of literature and poetry.
At the same time, he was an honest minister, who administered Cairo with
absolute justice and through his grace, the people of Egypt lived in peace and
through his planning in administering their kingdom, the Fatimid government
conducted with the subjects nicely, to spread peace and maintain harmony.
He has written a book entitled Al-Itimad fee Radde Alaa Ahlil Inaad,5
regarding Imamate of Ameerul Momineen (a.s.) and discussion about traditions
on this subject.
His collected works (Diwan) comprises of two volumes containing all the
skills of versification. Every year, he dispatched excessive funds where Alawites
stayed in the holy places and also provided funds to Masjidul Haraam and
Masjidun Nabi: like garments etc. So much so that he even donated slates, pen
and ink for children in schools.
He was always at the centre of the kingdom and held influential posts and
exercised great influence on the rulers; till Almighty Allah decreed a death of
martyrdom for him and he was assassinated in the verandah of his castle on
1
This Qasida has 39 couplets, some of which are quoted in Manaqib of Ibne Shahr Ashob,
[3/40]; Siratul Mustaqim, Bayazi, [1/311]. The whole Qasida and the one after that is
mentioned by Allamah Sayyid Ahmad Attar in his book [Ar-Raiq min Ash-arul Khalaiq].
2
Ref: Ar-Raiq min Ash-arul Khalaiq, Allamah Sayyid Ahmad Attar.
3
Irmani is related to Armenia, which is large province.
4
Al-Aalam, [3/228].
5
In Shazaratuz Zahab, the word of jurisprudence is omitted.
501
Monday, 19th of the month of Ramadhan 556 A.H. He was buried in Cairo at
Darul Vizara. Then his able son, transferred his last remains to ‘Qarafatul Kubra’
cemetery.
Birth and death
Malik Salih was born in 495 A.H. and he was assassinated in the verandah
of his castle on Monday, 19th of the month of Ramadhan 559 A.H.
His account is available in numerous books and collections.1
48. Ibne Awdi Neeli

Born 478 A.H.
Died: Around 558 A.H.
He composed a Qasida, in which the tradition of Ghadeer is mentioned and
according to his belief, this tradition is declaration of Imamate and Caliphate of
Ameerul Momineen (a.s.) after the Holy Prophet (s.a.w.a.).
Some verses of this Qasida are as follows:
1. Ahmad declared him as his brother from among the people and
appointed him alone as the Imam of believers. If he does become a target of
injustice. 2. He clearly declared his Caliphate and Imamate on Ghadeer day
inspite of the fact that he was condemned for it. 3. And the Prophet of
guidance prayed for him and said while they responded with ‘Labbaik’: O
God, I have conveyed the message. So be a witness for that. 4. Till the
Prophet passed away and they became like flies that circle eatables. 5.
People, who had accepted Islam verbally and their hearts had not converted,
broke their allegiance to him. 6. They passed the Caliphate among
themselves like a bowl of water is passed among thirsty persons.
This Qasida has 57 couplets.
The accomplished poet, Abul Maali Saalim bin Ali bin Salman bin Ali,
famous as Ibne Awdi – Awadi – Taghlibi Neeli related to Neel, which is near the
Nile river, a tributary of Euphrates to the south-east.
He was born in Neel in 478 A.H.
The year of his birth that is 478 A.H. and that Imaduddin Isfahani in the year
554 A.H. had seen him in Hamimya near Wasit does not permit one to accept that
he should have lived for much long after 554 A.H.2
1
Wafayatul Ayan, 1:259 [2/526, No. 311]; Shazaratuz Zahab, 4:177 [6/296].
2
Ref: Journal Ghurratul Najafiya Ghurra, No. 22 & 23, Year 7, by Dr. Mustafa Jawad
Baghdadi.
502
49. Qaazi Jalees
Died: 561 A.H.
He composed a Qasida of 29 couplets, some of them being:
“He is the husband of Batool and Imams from the progeny of Prophet
would not have guided us if Lady Fatima Zahra (s.a.) had not existed. The
Prophet clearly announced his Imamate on Ghadeer day. Thus, none
sidelined him and confined him to his house, but those, whose religion was
weak and nonsensical.”
Abul Maali Abdul Aziz bin Husain bin Habbab1 Aghlabi Saadi Thaqli,
famous as Qaazi Jalis. He was a poet of the first rank in Egypt and as is clear
from his poetry, he was a supporter of the Purified Progeny to perfection.
In Tarikh,2 Ibne Kathir and Ibne Shakir in his Fawatul Wafiyat3 have
mentioned his biography.
50. Ibne Makki Neeli

Died: 565 A.H.
1. Don’t you know that the Holy Prophet, Muhammad (s.a.w.a.) made a
bequest for Haider to bury him? 2. He said to them while all were present at
Ghadeer Khum and he recited the verse in his honor and they fell silent;
their voices became subdued. 3. Ali is like the button of my garment, my
helper and he is in relation to me as Harun was to Moosa (a.s.). 4. Didn’t you
see that huge serpent, which sought his mediation with Almighty Allah and
pleaded through him? 5. Then it became like a peacock, which flies; as if
conveyed harm among angels then became eligible for imprisonment. 6.
Didn’t he restore the hand of a person after it was cut off? Didn’t he restore
eyesight after it was lost?4
He is Saeed5 Ibne Ahmad bin Makki Neeli Moaddab. He is among the most
prominent and influential Shia poets, an ardent devotee of Ahle Bayt (a.s.) and a
follower of Shia religion. He composed excellent verses regarding them, openly
extolled their praise and publicized their memory. So much so that narrow-
minded people accused him of being radical. However, he was a moderate
follower of Ahle Bayt (a.s.) and he followed them to perfection.
1
In Mo’jamul Odaba, 3:157 it is mentioned as Khabbab [9/48, here Habbab is mentioned].
2
Al-Bedaya wa al-Nehaya, 12:251 [12/313, events of 561 A.H.].
3
Fawatul Wafiyat, 1:278 [2/332, No. 85].
4
Manaqib, Ibne Shahr Ashob, 1:524, Iran, [3/24, 2/305].
5
In Mo’jamul Odaba, [11/190] and Fawatul Wafiyat, it is mentioned as Saad, which is an
error. [In the edition we trust (2/50) it is mentioned as Saeed].
503
In Maalim,1 Ibne Shahr Ashob has described him to be among the devout
poets of Shia.
In Mojamul Odba,2 Hamawi has written that:
“Moaddab was a Shia by religion. He was an expert of grammar, proficient
in literature and fanatic in his Shiaism. He composed fine verses, most of them
being in praise of Ahle Bayt (a.s.) and has also written numerous fluent Ghazals.
He passed away in 565 A.H. at the age of a 100 years.”
He wrote the following verses in refutation to the couplet of Yusuf Wasti
criticizing Ameerul Momineen (a.s.) for his refusal to pay allegiance:
“1. Know that and say to the one, who in his disbelief and while
Almighty Allah is a witness to it, said: 2. When people had consensus on
rulership of one person and only one person opposed their view. 3. Then
indeed consensus of all people proves that that one person has lost his mind.
4. (Tell him:) You have lied and your statement is wrong and the All-Seeing
one will recompense you for this. 5. Indeed, people of Moosa had consensus
on worship of the calf. O profligate and one, who has become an apostate. 6.
And one, who has continued to worship the calf, while Harun was all alone.
7. And all were in error and only one person acted in the right way.”3
51. Khatib Khwarizmi

Born 484 A.H.
Died: 568 A.H.
‫اﻣﺎم ﻃﺎﻫﺮ ﻓﻮق اﻟﱰاب‬ ‫اب‬ç ‫اﻻﻫﻞ " ﻓﱴ ﰷﰉ‬
“1. Is there is a valiant one and pure a Imam like Abu Turab on the face
of the earth? 2. When there is pain in my eyes, the dust from the feet of Abu
Turab would be antimony for them. 3. The Messenger of Allah, His
Eminence, Muhammad (s.a.w.a.) is like the city of knowledge and Ameerul
Momineen (a.s.) is like the gate of that city. 4. He weeps much in the prayer
niche, but in the battlefield he is smiling in excess. 5. Ali is the eliminator of
Amr Ibne Abde Wudd, by a slash, which populates the destroyed town. 6.
Tradition of immunity and (report of) Ghadeer Khum and (tradition of) the
standard, Battle of Khyber is the final statement. 7. The simile of these two is
like that of Harun and Moosa and this is a simile, which the Holy Prophet
(s.a.w.a.) himself announced: 8. The Prophet placed a special carpet from
him in his Masjid, whereas he closed the doors of companions. 9. As if all
people are skins and my Master, Ali (a.s.), is the kernel. 10. His Mastership
(Wilayat) is without any doubt, in spite of all enmities, like a yoke in the
necks. 11. When Umar failed to answer a question and Ali guided him to
1
2
Mo’jamul Odaba, 4:230 [11/190].
3
Majaalesul Momineen, [2/571].
504
truth. 12. Indeed, he said: If Ali is not there, I would perish, I would perish
in replying this. 13. On the basis of verses of Quran, Fatima, Ali and their
sons are source of joy for me. 14. One, whose habit is building a house, then
you should know that my habit is praising Ahle Bayt (a.s.). 15. If affection
for them is a defect; as it is definitely not so; then indeed since I got sense I
am defective. 16. They slain Ali, when he was like a fighter in majesty for the
partisans of truth. 18. Indeed, they denied water to Imam Husain (a.s.) and
attacked him with swords and spears and martyred him. 19. And if Zainab
had not been there, they would have slain Imam Sajjad (a.s.) at that same
age as easily as killing a mosquito or a fly. 20. Indeed, they crucified Zaid,
the true leader; O God help us in this strange injustice. 21. Daughters of
Muhammad under the sun, thirsty and the progeny of Yazid was under the
shade of tents. 22. There were tents of tanned leather for the progeny of
Yazid and the folks of blanket (Aale Kisa) were without garments.”1
Hafiz Abu Moyyad and Abu Muhammad Muwaffiq bin Ahmad bin Abu
Saeed Ishaq bin Moyyad Makki Hanafi, was famous as Akhtab Khwarizm.
He was a jurist, possessing exceeding knowledge and a well known tradition
scholar. He was a nice orator, an expert of Arabic sciences and someone having
command over biography and history. He was a littérateur and a poet. He has
written numerous sermons and couplets.2
Some of his teachers in traditional reports are as follows:
Hafiz Najmuddin Umar bin Muhammad bin Ahmad Nasafi (d. 537 A.H.)
and Abul Qasim Jarullah Mahmud bin Umar Zamakhshari (d. 538 A.H.).
As mentioned in Maqabis,3 among those, who have narrated from him is
Abu Ja’far Muhammad bin Ali bin Shahr Ashob Sarawi Mazandarani (d. 588
A.H.). And on the basis of what is mentioned in Kitabul Manaqib,4
correspondence took place between them.
His writings
He had expertise in jurisprudence, tradition, history, literature and different
sciences, and his excessive fame during his time and his correspondence with
masters of different arts necessitates that he should have numerous writings and I
also think that it should be as such. But only seven of his books are famous and
most them were also destroyed by the passing of time.
They are as follows:
1. Kitabe Manaqib Imam Abu Hanifah
1
This Qasida comprises of 46 couplets, which is mentioned at the end of Kitab Manaqib, [Pg
399].
2
Ref: Mo’jamul Odaba, [8/39]; Rauzatul Jannat by Sayyid Khwansari, 22 [8/124].
3
Maqabisul Anwar, [Pg. 12].
4
Manaqib Aale Abi Talib, [1/31].
505
2. Kitabe Radde Shams li Ameerul Momineen Ali (a.s.).
Abu Ja’far bin Shahr Ashob, who was his contemporary and who narrated
from him, has mentioned this book in his Manaqib.1
3. Kitab Arbaeen fee Manaqib an-Nabiul Ameen wa Wasie Ameerul
Momineen (a.s.) on the basis of what is mentioned in his Maqtal. Abu Ja’far bin
Shahr Ashob has narrated this book from him. 2
4. Kitab Qazaya Ameerul Momineen (a.s.), Ibne Shahr Ashob has mentioned
this book in his Manaqib.3
5. Kitabe Maqtalul Imam Sibte Shaheed (a.s.), on the basis of what is
mentioned in Ijazaat, Jamaluddin Moin has narrated this book from him and the
book comprises of 15 parts and is of two volumes.
6. Collected poetic works: Chalbi says in Kashfuz Zunoon:
“His Diwan is nice and he commanded respect equal to the topmost poets of
his time.”4
7. Kitabe Fadhail Ameerul Momineen (a.s.), which is famous as Manaqib
and which was published in 1224 A.H. Numerous scholars of traditions have
narrated it from the author.
Verses, sermons, date of birth and death
On the basis of what is mentioned in Baghiyatul Waa-a,5 Safadi has said that
Khwarizmi is the author of sermons and poems and we do not have access to any
of them, except what is mentioned in his two books: Manaqib and Maqtal
Imamul Sibt. Although according to Halabi, he also has a Diwan of his poetic
works.6
On the basis of what is mentioned in Baghiyatul Waa-a, Khwarizmi was
born in 484 A.H. and on the basis of what is narrated in the same book from
Khafti, he passed away in 568 A.H.7
52. Faqih Ummara

Born 513 A.H.
Died: 569 A.H.
‫و ﺣﺒﻚ ﻣﻔﺮوط و اﻓﻀﻞ ﻣﻐﻨﻢ‬ ‫وﻻوك ﻣﻔﺮوض ﰻ ﻣﺴﻠﻢ‬
‫ﻏﺪا و ﻫﻮ ﻋﻨﺪ ﷲ ﻏﲑ ﻣﻜﺮم‬ ‫اذا اﻟﻤﺮء ﱂ ﻳﻜﺮم ﲝﺒﻚ ﻧﻔﺴﻪ‬
1
2
Manaqib Aale Abi Talib, [1/31].
3
Manaqib Aale Abi Talib, 484.
4
Kashfuz Zunoon, 1:524.
5
Baghiyatul Waa-a, [2/308, No. 2046].
6
Kashfuz Zunoon, 1:518.
7
Baghiyatul Waa-a, [2/308, No. 2046].
506
‫ﻪ ﻻ ﻧﺺ ﻋﻴﴗ ÷ ﻣﺮﻳﻢ‬7‫ﺣﻴﺪر و ﻓﺎ‬ ÷ ‫ ﻧﺺ ﻋﻴﴗ‬î ‫ورﺛﺖ اﻟﻬﺪى‬
‫اﻣﻴﲎ ﴎ اﻻﻟﻪ اﻟﻤﻜﺘﻢ‬ ‫ ﻓﺎﻧﻪ‬k ÷‫ اﻃﻴﻌﻮا ﻻ‬:‫و ﻗﺎل‬
‫ “ و ﻣﳤﻢ‬É‫اﱃ ﻣﻨﺠﺪ م “ اﻟﻐﺪ‬ ‫ اب÷ ﲻﻪ‬À‫ﻛﺬﻟﻚ وﴅ اﻟﻤﺼ‬
1. Your Mastership (Wilayat) is obligatory on all Muslims and your
friendship before my messenger (for the hereafter) is the most excellent
windfall. 2. If a person does not honor himself by having affection for you,
he would start the day when he is not honored by God. 3. You inherited
guidance through declaration of Isa, son of Haider and Fatima and not
through declaration of Isa, son of Maryam. 4. He said: Obey my cousin,
because he is my trusted one on the hidden secrets of God. 5. Cousin of Ali,
Muhammad Mustafa appointed Ali as his successor on the people of Najd
and Tahama (Hijaz and Mecca). 6. At a place, where all the young and old
were present, although precedence is for one, who is the most excellent (and
Ali was the first Muslim and exceeded everyone in all positive qualities).
He was the jurist, Najmuddin Abu Muhammad Ummara bin Abul Hasan Ali
bin Zaidan bin Ahmad Hukami Yemeni: he was a Shia Imamiyah jurist, teacher,
writer and a senior martyr of Shiaism.
His poetry is fluent and eloquent and it is highly interesting. More than all
this, he was ever affectionate to the progeny of Prophet and was a firm believer in
their Imamate. So much so that he sacrificed his life for this faith.
I end his biography with his couplets, which are in form of supplication:
‫و اﺟﻌﻞ ﻣﻌﻮﻧﺘﻚ اﳊﺴﲎ ﻟﻨﺎ ﻣﺪدا‬ ‫اي رب ﻫﲕ ء ﻟﻨﺎ " اﻣﺮان رﺷﺪا‬
‫ اﺻﻼح ﻣﺎ ﻓﺴﺪا‬î ‫ﻓﺎﻟﻨﻔﺲ ﺗﻌﺠﺰ‬ ‫و ﻻ ﺗﳫﻨﺎ اﱃ ﺗﺪﺑﲑ اﻧﻔﺴﻨﺎ‬
‫اﱃ اايدﻳﻚ وﺟﻬﺎ ﺳﺎﺋﻼ و ﻳﺪا‬ ‫اﻧﺖ اﻟﻜﺮﻳﻢ و ﻗﺪ ﺟﻬﺰت " اﻣﲆ‬
‫ﻓﺎﺟﻌﻞ اﰉ دوام اﻟﺴﱰ ﱃ اﺑﺪا‬ ‫و ﻟﻠﺮﺟﺎء اب اﻧﺖ ﺗﻌﻠﻤﻪ‬
1. O God, bestow guidance to us in our affairs and help us through
Your good assistance. 2. Do not leave us to our devices as our self is unable
to improve what is destroyed. 3. You are the noble one and I am a needy one.
I pose before You as a suppliant with my hands asking from You. 4.
Reposing hope in You is eligible for rewards: so reward me by keeping me
under Your veil (and conceal my sins and forgive them).1
1
His biography is mentioned in Kamil of Ibne Asir, 11:163 [2/239, Events of 569 A.H.];
Taareekh, Ibne Khallikan, 1:09 [3/431, No. 489 and so on…]
507
53. Sayyid Muhammad Aqsasi
‫و اﳀﺮ " ﺑﻌﺪ اﻟﻨﱮ ﻗﺪ اﻓﺘﺨﺮ‬ ‫و ﺣﻖ ﺧﲑ " وﻃﺎ اﻟﱶى‬
‫ﺑﻪ ﴍﻓﺖ ﻋﺪانن و اﻓﺘﺨﺮت ﻣﴬ‬ ‫ﺧﻠﻴﻔﺘﻪ ﺣﻘﺎ و وارث ﻋﻠﻤﻪ‬
‫ﻧﱮ اﻟﻬﺪى ﺣﻘﺎ ﻓﺴﺎﺋﻞ ﺑﻪ ﲻﺮ‬ ‫ ﺑﻌﻀﺪﻩ‬É‫و " ﻗﺎم ﰱ م اﻟﻐﺪ‬
1. My God, Ali is the best of those, who walked on the earth after the
Prophet; and the most honorable after the Prophet. 2. He is, by God, the
Caliph of Prophet and the heir of his knowledge and through him Adnan got
nobility and Mudar received honor. 3. He is the one, to whose right the
Prophet guided on Ghadeer; raised his hand and ask Umar about this. 4. He
is the one, who broke the idols and did not fear; whereas some had
worshipped them for a long time. 5. Son-in-law of Prophet and husband of
his daughter, in whose honor, verses and chapters of Quran are revealed. 6.
Taking of oath by the servant befits one, who is not having any capital on
Judgment Day, except affection for him. 7. I will be aggrieved on the day of
farewell and your arrival with peace and a worthy victory pleases me.
Through these lines, the poet has opposed the Ahle Sunnat poet, who
composed the following couplets:
“By God, Abu Bakr is the chief of humanity after Mustafa; he is the
best of those on the face of the earth. Indeed, a farewell was created at the
time of our farewell as love for it enflames all organs.”1
He was Muhammad bin Ali bin…bin Yahya bin Husain Zul-abra bin Zaid,
the Martyr, bin Imam Ali bin Husain (a.s.).
The Aqsasi clan
The family of Aqsasi is the most honorable Alawite clan, as it is attached to
the prophetic family tree. It spread in Iraq from a place near Kufa named as
Aqsas Malik. 2 This family had many great scholars, reliable tradition experts,
masters of Arabic language, eloquent poets, powerful administrators and elders of
high moral caliber.
In his Kamil,3 Ibne Athir has mentioned this poet and said:
“Muhammad bin Ali bin Hamza Aqsai, senior member of the Alawites in
1
At-Taliyah fee Shuara Shia, Vol. 2, manuscript.
2
Mo’jamul Buldaan, 1:312 [1:236] attributed to Malik bin Abdehim bin Najm bin Mana-a bin
Marjan…and Qas means to search for something and its plural Aqsas and perhaps Malik
came out in search of this place and ended up in settling down there; therefore it has become
famous by this name.
3
Kamil fit Taareekh, 11:174 [7/281, Events of 585 A.H.].
508
Kufa, passed away in the year 575 A.H.”
In Riyazul Ulama,1 Mirza writes:
“He was a prominent Sayyid, a noble and from the scholars, littérateur and
poets of Kufa. Shaykh Ali bin Ali bin Numa, who is from our teachers, has
narrated traditions from him.”
In Majalisul Momineen,2 Allamah Marashi has written a separate biography
entitled Izzuddin bin Aqsasi:
“He was a senior scholar and noble of Kufa. He was a learned and
accomplished expert of literature and had excellent expertise in poetry. It is
narrated that one day, Mustansir Abbaside went to visit the grave of Salman and
accompanying him was our poet, Aqsasi. On the way the Caliph said: There is a
false traditional report, which extremist Shia narrate that when Salman passed
away Ali Ibne Abi Talib (a.s.) came from Medina to Madayan and then returned
to Medina the same night. Ibne Aqsasi recited the following verses extempore:
1. You deny the night, when the land folded for the successor of Prophet
and he traveled to Madayan. 2. Ali gave the funeral bath to Salman and
returned to Yathrib before dawn break. 3. You said: This is a statement of
extremist Shia, but what is their fault if this report is not false? 4. (you also
believe that) Asif Barkhiya brought the throne of Bilquis from Saba to
Baitul Muqaddas in less than a wink of the eye. 5. It is strange that you have
not shown extremism regarding Asif Barkhiya, but I have extremism
regarding Ali! 6. If Ahmad is the best of prophets, Ali is also the best of
successors; yet you say that the report is false.
Allamah Samawi has narrated these verses in Taliya and attributed them to
Sayyid Muhammad Aqsasi and he thinks that he was an associate of Mustansir,
but he has mistaken in the date of birth of Mustabsir and the Sayyid, because the
Sayyid passed away in 575 A.H. and Mustansir was born in 589 A.H.; that is
fourteen years after the death of the Sayyid and became the Caliph in 624 A.H.
In Ayanush Shia3, Allamah Sayyid Amin has mentioned his biography under
the title of Abu Muhammad Izzuddin Hasan bin Hamza Aqsasi, has quoted the
same story and attributed these verses to him, but his source is not clear to us.
Hasan bin Hamza Amawi is our poet; and therefore he lived for years before
this poet (composer of Ghadeeriya mentioned above) and before Mustansir.
In his Manaqib,4 Ibne Shahr Ashob has quoted these couplets with a little
difference and attributed them to Abul Fazl Tamimi5.
On the basis of this, the quoting of these verses by Ibne Shahr Ashob proves
1
Riyazul Ulama, 1:24.
2
Majaalesul Momineen, 212 [1/507].
3
Ayanush Shia, (Part 21):233 [5/59].
4
5
He is a poet of Ahle Bayt (a.s.).
509
that its composer is not Qutubuddin Aqsasi also, because Ibne Shahr Ashob died
in 588 A.H. that is a year before the birth of Mustansir and 57 years before
passing away of Sayyid Qutb.
Perhaps these couplets were composed, but Abul Fazl Tamini or one of his
predecessors of the Aqsasi clan, and Qutubuddin had recited them to Mustansir.
Note
Behind the veil of enmity and malice, it is heard that this great miracle of
our Master, Ameerul Momineen (a.s.) is falsified and attributed to extremism,
saying that traveling such a distance in such a short time is not possible.
If this man would think, he would realize that supposing this is impossible, it
is a general impossibility and not logical impossibility; otherwise the tradition of
Ascension (Meraj), which was physical; is widely narrated and a principle of
religion, should it not be true?
Is the incident of Asif bin Barkhiya, mentioned in Quran, also not correct?
Did not Afreeti (strong and smart) from the jinn in Sulaiman’s court, make an
offer, and his statement is neither refuted by Sulaiman nor Holy Quran, because
Sulaiman wanted the throne to be brought faster than that?
On the other hand, it comprises of divine power on flying fast and slow, by
an estimation, just as it comprises of all difficult and easy matters. And Almighty
Allah has power to honor his Master (Wali) and grant him power over things,
which others are unable to do. Allah has created people differently and each is
different in his or her capacity and some have power over something, over which
others don’t have; and power of Allah, Mighty and High, has no limit.
So, ordinary issues of different existing things are different. For example, a
rider covers more distance than a person on foot. Steam vehicles travel faster than
a person riding a horse. In the same way, aircrafts travel at a much higher speed.
They cover a distance in five hours what people on foot would travel in five
months.
If you are amazed, it would be the amazement of one, whose mind is rusted
and they deny this miracle of our master, Ameerul Momineen (a.s.), but they
accept without hesitation, the same miracle from those much lower in status.
1. In his Tarikh,1 Hafiz Ibne Asakir has narrated from Sirri bin Yahya that he
said:
“Habib bin Muhammad Ajami Basri was seen in Basra on 8th Zilhajj; and on
Arafah day he was seen in Arafat.”
2. Muhammad bin Ali Habbak, servant of Shaykh Jalaluddin Suyuti (d. 911
A.H.) says:
One day, the Shaykh asked Shaykh Abdullah Jiyushi at the afternoon nap
1
Tareekh Medinatul Damishq, Ibne Asakir, 4:33 [12/56, No. 1193]; Mukhtasar Tareekh
Damishq, [6/188].
510
time: “Do you want to pray the Asr prayer in Mecca upon the condition that you
will not inform anyone about it as long as I am alive?”
“Yes,” he replied.
So he took my hand and said: “Close your eyes.” I closed my eyes. Then he
led me for twenty-seven steps and then said: “Open your eyes.”
I saw that I was at Moalla Gate. We met our mother, Khadija, Fazl bin Ayaz,
Sufyan bin Uyyana and others; then entered the sanctuary, performed the
circumambulation (Tawaf), drank Zamzam water, stood behind Maqam Ibrahim
and prayed the afternoon (Asr) prayer, performed the Tawaf again and drank
Zamzam water again.
He said: “The folding of land was not amazing, the amazing thing was that
no one from the people of Egypt around us, recognized us.”
Then said: “If you want, come with me and if you like, remain with Hajj
pilgrims.”
I said: “I will come with my master.”
So we went to the Moalla Gate and he said: “Close your eyes,” and I closed
my eyes.
Then he walked me seven steps at Harwala (jogging) pace. He said: “Open
your eyes.”
Suddenly, I saw that we were near Jiyushin and we entered upon my master,
Umar bin Fariz.1
Allamah Amini says: If someone wants, he can glean innumerable such
incidents from books of history and biography, however we shall be content to
mention only these examples.
Therefore, it can be concluded that not only a saint can cover long distances,
he can take anyone from among his companions as well.
If all these miracles are reported about anyone other than a member of Holy
Progeny, no one has any problem; but when something like this is reported about
a member of Holy Progeny everyone starts raising objections.
As long as you are alive, you will continue to see amazing

things!
This denial before what Ahle Sunnat have mentioned in the merits of our
master, Ameerul Momineen (a.s.) and his progeny, is nothing new, because their
habit has always been that either they ridicule it, deny it, criticize the chains of
narrators, regard it as unlikely, or object against the evidence of report.
In spite of the fact that they regard such things possible for other than
members of Ahle Bayt (a.s.) without any problem or being jealous to them or
1
Shazaratuz Zahab, 8:50 [10/77, Events of year 911 A.H.].
511
without cross examining such things or without alleging that they have resorted
to extremism. Following are some examples of this:
1. Tradition of returning of the sun

Numerous chains of narrators of the tradition of the return of the sun for our
master, Ameerul Momineen (a.s.) through supplication of Holy Prophet (s.a.w.a.)
and testimonies of its veracity and statements of scholars regarding this were
mentioned before this.1
In spite of this, they have objected against this tradition and denied its
possibility. However, Subki, Yafai, Ibne Hajar and author of Shazaratuz Zahab
and others have believed the like of this miracle (return of sun) to be true for
Ismail bin Muhammad Hadhrami (d. 676 A.H.), without any hesitation and
denial.2
With a little contemplation on this matter, it is possible to conclude: Ismail
Hadhrami is greater in the view of Almighty Allah than Holy Prophet (s.a.w.a.)
and his successor, Ameerul Momineen (a.s.), because the sun returned for Ali by
the prayer of His Eminence, himself and once it happened for the Holy Prophet
(s.a.w.a.).
As for Ismail, he commanded his servant to order the sun to remain there;
after that told the servant to order it to go away and by this act, release the sun
from captivity. According to another narration, he himself gestured to the sun to
stand and it stood. If these dreams are true, it is a great miracle and true
proximity; but intellectuals and narrators of the incident know when and where
this incident is correct and with what aim was this story invented.
َ َ َ ٗ ُ َ ُ َ ٓ َّ َْ َْ ُ ُ َ ُ ُ
ِ ‫ َر‬ßْ ‫ ْﻳﺪ ْو َن ا ْن ﻳّ ْﻄ ِﻔـ ـ ُٔ ْـﻮا‬É
‫ َرە َوﻟ ْﻮ ﻛ ِﺮە‬ßْ ‫ﷲ ِابﻓ َﻮا ِﻫ ِﻬ ْﻢ َو َايﰉ ﷲُ اِﻻ ا ْن ﻳّ ِﺘ ّﻢ‬ ِ
َ ْ ٰ ْ
)‫اﻟﻜ ِﻔ ُﺮون‬
“They desire to put out the light of Allah with their mouths, and
Allah will not consent save to perfect His light, though the
unbelievers are averse.”3
2. A thousand units of prayer

It is widely narrated that our master, Ameerul Momineen (a.s.), Imam
Husain (a.s.) and his virtuous son, Ali Ibnul Husain Zainul Abideen (a.s.) recited
a thousand units of prayer during twenty-four hours.4
1
2
See Tabaqatush Shafiya Kubra, Subki [8/130, No. 1117]; Shazaratuz Zahab, Ibne Imad,
[7/130, Events of year 678 A.H.]; Al-Fatawa al-Hadithiya, Ibne Hajar, Pg. 316.
3
Surah Taubah 9:32
4
Al-Iqdul Fareed, 2:309 & 3:39 [2/258 & 4/171]; Tareekh Ibne Khallikan, 1:350 [3/274, No.
425]; Sifatus Safwa, Ibne Jauzi, 2:56 [2/100, No. 165]; Tabaqat, Zahabi, 171:71 [1/75, No.
71] quoting from Malik, Tahzeebut Tahzeeb, Ibne Hajar, 7:306 [7/269] quoting from Malik,
512
Such was the general belief and all scholars accepted it, till Ibne Taymiyyah
entered the field with prejudice and thought that such a practice was detestable
and there was no merit in that. He deemed it to be a sign of ignorance, because
Messenger of Allah (s.a.w.a.) did not pray more than thirteen units of prayers
during the night and day; he did not pray a few units more than the fixed units.
His Eminence never prayed whole nights and he did not fast every day. He says:
“It is not recommended to make it a habit of praying whole nights, on the
contrary, it is detestable and is not a proven practice of Prophet. In the same way
is fasting all days.”
Sometimes he regards this act impossible, and writes:
“Ali (a.s.) was more cognizant of the practice of Prophet and he emulated
the Prophet more than others, it is very unlikely that he should have opposed the
Sunnah of Prophet in this manner. Although, supposing that such an act (of
reciting a thousand units) is possible. How is it possible when reciting a thousand
units along with performance of other obligatory acts is practically impossible,
because man is needful of sleep and food as well…
Unless such act should be performed hurriedly, so as to resemble the
pecking of crow; in that case it would be of no use as it would lack sincerity,
which is a necessary requirement.”
Then he concludes his discourse with the following statement:
“The issue of remaining awake the whole night for prayers and reciting
Quran in a single unit is a matter proved from Uthman (r.a.); from this aspect his
nightly vigil and recitation of Quran is more apparent than that of others.” 1
Reply: As for regarding this act detestable and showing it to be opposed to
Sunnah of Prophet; and as result of that denying its excellence, is from his
exceeding ignorance about glories of worship acts, jurisprudence of Sunnah and
his concealment of reality due to ignorance or malice, because thirteen units of
recommended prayers of Prophet: Midnight prayer including Shafa and Watr
prayer, and Nafila of Morning Prayer and also the Nafila of daily prayers, with
the details mentioned in numerous traditional reports, all are Nafila of the night
or the day. They do not have any connection with recommended prayers and do
not contradict with the captioned tradition.
It is narrated from His Eminence that: “Prayer is the best thing, which is
legislated: whether it is more or less.”2
Also: “Prayer is the best thing, which is legislated. Thus, whoever can recite
more, should recite more.”3
Tabaqat, Sherani, 1:37 [1/32, No. 37]; Rauzatur Rihayeen, Yafai, 55 [116, No. 71];
Mashariqul Anwaar, Hamzawi, 94 [1/201]; Isafur Raghibeen, Ibne Sabban, on the margins of
Mashariq, 196 [Pg. 218] and other books.
1
Ref: Minhajus Sunnah, 2:119.
2
Hafiz Abu Nuaim, Hilya, 1:166. He has narrated this tradition through six channels.
3
Tibrani has quoted this tradition in Awsat, [1/183, H. 245] as mentioned in Targhib wa
513
It is narrated by Bukhari1 and Muslim in an authentic tradition that His
Eminence stood in prayers for long durations during the night; such that his feet
used to crack.
And this has been the permanent practice of those, who perform worship
acts like prayer, fast, Hajj, recitation of Quran and other acts, which make one
proximate to Allah and each one performs as per his capacity and does not rest
content on the quantum of Holy Prophet (s.a.w.a.). People do not have same
strength and capacity and Almighty Allah says:
َ ْ ََ ُ َّ َ
‫اﺳﺘ َﻄ ْﻌ ُﺘ ْﻢ‬ ‫ﻓﺎﺗﻘﻮا ﷲ ﻣﺎ‬
“Therefore be careful of (your duty to) Allah as much as you
can.”2
َّ ْ َ ُ ُ ّ َ ُ َ
‫ﷲ ﻧﻔ ًﺴﺎ اِﻻ ُو ْﺳ َﻌ َﻬﺎ‬ ‫ﳫﻒ‬
ِ ‫ﻻﻳ‬
“Allah does not impose upon any soul a duty but to the extent of
its ability.”3
From this aspect, some people recite a hundred units of prayer every day4
and some like Qaazi Faqih Abu Yusuf Kufi recited two hundred units every day. 5
Some, like Ahmad bin Hanbal (d. 241 A.H.), founder of Hanbali school,
recited three hundred units of prayers every day.6
Some, like Abu Hanifah Noman (d. 150 A.H.), leader of Hanafis, recited
four hundred units of prayers every day. 7
In biographies of numerous Ahle Sunnat persons, it is mentioned that they
recited a thousand units of prayers during twenty-four hours or only during a day.
Like:
1. Abdur Rahman bin Aban bin Uthman bin Affan; he prayed a thousand
units of prayers every day.8
2. Abu Hanifah, leader of Hanafites; he prayed three hundred units of prayer
every night.
One day, when he was passing by, he heard a woman say to another woman:
This man prays 500 units of prayer every night. After that he began to recite 500
Tarheeb, 1:109 [1/250, H. 9].

1
Saheeh Bukhari, [1/380, H. 1078].
2
Surah Taghaabun 64:16
3
Surah Baqarah 2:286
4
Ref: Manaqib Abi Hanifah, Qari on the margins of Jawahirul Maziya, 2:523; Tareekh
Baghdad, 14:6, [No. 7447]; Al-Bedaya wa al-Nehaya, 1:214 [10/233, Events of the year 193
A.H.].
5
Tazkeratul Huffaaz, Zahabi, 1:270 [1/292, No. 273]; Shazaratuz Zahab, 1:298 [2/367, Events
of 182 A.H.].
6
7
Manaqib Abi Hanifah, Khwarizmi, 1:247; Manaqib Kurdi, 1:246.
8
Ansabul Ashraf, Balazari, 5:120; Rasail, Jahiz, 98 [Pg. 441, Ar-Rasailus Siyasah].
514
units of prayer every night.
One day, he passed by some children; one of them said: “This man recites a
thousand units of prayer every night.” Abu Hanifah said: “I made an intention to
recite a thousand units of prayer every night and not to sleep all night.”1
If the habit of remaining awake whole nights is not recommended, on the
contrary it is proved as detestable and is opposed to Sunnah of Prophet, as Ibne
Taymiyyah thinks; then how Ahle Sunnat books are full of episodes, in which
this act is regarded as meritorious by important personalities? Persons like:
1. Hasan Basri, companion of companions (d. 110 A.H.). For forty years, he
prayed the Morning Prayer with same ablution with which he had prayed the
Night (Isha) Prayer.2
2. Leader of Hanafites, Noman: For forty years, he prayed the Morning
Prayer with the ablution, with which he had prayed the Night (Isha) Prayer.3
3. Abul Hasan Ashari: For twenty years, he prayed the Morning Prayer with
the ablution, with which he had prayed the Night (Isha) Prayer.4
In addition to that according to Ahle Sunnat it is proved that it is not
necessary for the Prophet to have performed an act in order that it should be
become a Sunnah. On the contrary, if any member of Islamic Ummah performs,
an act it becomes a Sunnah. On the basis of this, what is the problem if Ameerul
Momineen (a.s.) should be the first to introduce the practice of praying a
thousand units of prayers every twenty-four hours, as Baji, Suyuti, Sakatwari and
others have mentioned?
In addition to that the first to make Tarawih prayers Sunnah was Umar bin
Khattab during the year 14 A.H.5 The first to hold congregational Tarawih
prayers was Umar.6 It was his innovation to hold congregational Tarawih prayers
during the month of Ramadhan and he said it was a good innovation!7 Umar was
the first to award eighty lashes for drinking liquor.8 There are numerous
instances, in which Umar bin Khattab invented Sunnah for others to emulate.
In the same way, the practice (Sunnah) of wishing on Eids was started by
Umar bin Abdul Aziz as mentioned by Hafiz Ibne Asakir in his Tarikh.9
Have they have not narrated the following authentic tradition of Messenger
of Allah (s.a.w.a.): “It is necessary for you to act according to my practice and
practice of my Righteous Caliphs.” Perhaps this tradition is correct, but there is a
1
Iqamatus Hajja, Shaykh Muhammad Abdul hay Hanafi, 90 [Pg. 80].
2
Rauzatul Nazireen, 21.
3
Manaqib Abi Hanifah, Khwarizmi, 1:236-240.
4
Tabaqatul Kubra, 2:172 [2/190, No. 87].
5
Mahazaratul Awail, 149, Printed 1311 A.H. [Pg. 98, 1300].
6
Mahazaratul Awail, 98, Printed 1300 A.H. [Pg. 149]; Sharhul Mawahib, Zarqani, 7:149.
7
Ref: Tarahut Tasreeb, 3:92.
8
Mahazaratul Awail, 111, Printed 1300 A.H. [Pg. 169].
9
Tareekh Medina Damishq, 2:365 [7/467, No. 581].
515
barrier between them and Ameerul Momineen Ali (a.s.) and they only regard this
tradition only to imply Caliphs other than Ali!1
In order to dispel the views of Ibne Taymiyyah and those, who have spun
falsehoods like him, Shaykh Muhammad Abdul Hayy Hanafi has written a
treatise entitled Iqamatul Hujjah Alaa Anna Iksar fit Tabbad Laisa bi Bidat, in
which he has listed the companions and companions of companions, who prayed
excessively and spent their lives in that practice. This treatise contains many
points and should not be underestimated, It was printed in 1311 in India. In this
book, he writes:2
“The gist of the matter is that I have adopted the view of senior scholars,
which is as follows: Remaining awake the whole nights, completing one or more
Qurans during twenty-four hours, praying a thousand or more units of prayers,
mortification and rigor were not heresies, and they are not prohibited in Shariah,
on the contrary, they are recommended and righteous acts…”
As for the claim that such a thing is not possible, his aim in regarding this
act as difficult is due to his nature and having laziness for worship, because, one,
who has never tasted these acts and who is away from the acts of pious, thinks
that it is impossible, but one, who has tasted the sweetness of divine obedience
and worship, regards performance of these acts common place.
Difficult recitations
For those, who have the time, they can easily find that books are full of
examples of people, who practiced acts longer and difficult than praying a
thousand units of prayer in a night, but neither Ibne Taymiyyah nor anyone else
has either objected against them or against those, who have reported this; and
considered them impossible and negative. Because the reason for denying in the
case of Ahle Bayt (a.s.) was not present in those cases! Below we hint at some of
those acts:
1. Abu Huraira Doosi, the companion, (d. 57/58/59 A.H.): Every night,
before going to sleep, he recited 12000 rosaries and every day recited divine
forgiveness 12000 times.3
2. Abu Hanifah, leader of the Hanafites (d. 150 A.H.): He attended Friday
prayer and before that prayed twenty units of prayer and finished the Quran in
that.4
You know that a thousand units of prayer contains 83000 words, which is
more than words of Quran. Now, compare this to the act mentioned above; you
will find that it is much more than this. But loyalty to that person makes him
qualified to perform this act, but enmity to one, who prays a thousand units of
1
Mustadrak Hakeem, 1:96 [1/175, H. 329.]
2
Iqamatul Hujjah Alaa Anna Iksar fit Tabbad Laisa bi Bidat, 18.
3
Al-Bedaya wa al-Nehaya, 8:110-112 [8/120, Events of 59 A.H.].
4
Manaqib Abi Hanifah, Khwarizmi, 1:240.
516
prayer from the Purified Progeny, is the cause for him being unable to perform it.
As for recitation of Quran in one unit of prayer by Uthman, who is
mentioned at the end of Ibne Taymiyyah’s statement, is beyond the scope of this
discussion, but he has preferred to compare this excellence of Uthman to that
excellence of Ameerul Momineen (a.s.), forgetful of the fact that the objection he
laid against the prayers of Imam is applicable here as well. From this aspect, this
act of Uthman, on the basis of Ibne Taymiyyah’s view, is firstly opposed to
Sunnah, because for the Prophet, reciting the Quran in one unit of prayer is not
proved and secondly it is an impossible act, because the Quran has 77934 words
and according to Ata bin Yasar, 77439 words.1 And this one unit can be either
between Maghrib and Isha or after Isha Prayer till the Morning Prayer, and in
both cases to perform that in one unit is impossible.
Moreover, Bukhari and Muslim have narrated from the Messenger of Allah
(s.a.w.a.) that he said to Abdullah bin Umar: “Recite the Quran in seven days and
don’t exceed more than that.”
It is narrated from His Eminence, through correct chains of narrators that;
“One, who recites the Quran in less than three days, has not understood it.”
Furthermore, Uthman is regarded as a companion, who completed a
recitation of Quran every week. 2
The difficulty of completing recitation of Quran in books of Ahle Sunnat is
mentioned in a form that is clearly false and heavier than a mountain, that ends in
deviation and foolishness; they say: Some of them completed recitation of Quran
in one unit: between Noon and Afternoon Prayer or between the Evening and
Night Prayer or other than that; among them being:
1. Uthman bin Affan, the Umayyad finished the Quran in a night in one
unit.3
2. Abu Hanifah Noman bin Thabit, leader of Hanafites: for thirty years he
remained awake whole nights and recited the whole Quran in one unit.4
Some people completed the recitation of whole Quran every day, among
them being:
1. Ahmad bin Hanbal, leader of the Hanbalis (d. 241 A.H.).5
2. Bukhari, author of Saheeh (d. 256 A.H.).6
3. Shafei, leader of the Shafeites (d. 204 A.H.), in other than the month of
Ramadhan.7
1
Tafseer, Qurtubbi, 1:57 [1/47]; Itqan, Suyuti, 1:120 [1/197].
2
Al-Tazkar, Qurtubbi, 76; Ehyaaul Uloom, 1:261 [1/246]; Khazinatul Asrar, 77 [Pg. 55].
3
4
Manaqib Abi Hanifah, Qari, 494.
5
Manaqib Ahmad, Ibne Jauzi, 287 [Pg. 384].
6
7
Tabaqatul Kubra, 1:33 [1/51, No. 91].
517
Some people completed recitation of Quran in a single night, among them
being:
1. Bukhari, author of Saheeh (d. 256 A.H.); he did this during the month of
Ramadhan.1
3. Shafei, leader of the Shafeites (d. 204 A.H.), did this in other than the
month of Ramadhan. 2
Some persons recited the whole Quran twice during twenty-four hours, like:
1. Abu Hanifah, leader of Hanafites: he performed this act during the month
of Ramadhan.3
2. Shafei, leader of Shafeites, did this in during the month of Ramadhan and
recited them in prayers.4
It is mentioned in Sifatus Safwa,5 that during the month of Ramadhan, Shafei
completed the recitation of Quran sixty times and this was other than the Qurans
he recited in his prayers.
Some have finished the Quran twice and some recited it thrice during
twenty-four hours. Some finished the Quran four times during the day. Some
recited the Quran five times between Evening (Maghrib) and Night (Isha) Prayer.
Some recited the Quran eight or more times during twenty-four hours.
Nazli writes in Khazinatul Asrar:6
“Regarding Moosa Sadrani, a companion of Abi Madayan Maghribi, it is
mentioned that he recited the complete Quran seventy thousand times. And
regarding him, it is narrated that he began reciting it after kissing the Black Stone
and when he reached before the door of Kaaba, he had finished it. In such a way
that some of his companions heard each word of it, according to Ahya and Ali
Qair in Sharh Mishkat.”7
Bukhari has narrated from Abu Huraira8 that Holy Prophet (s.a.w.a.) said:
“It was easy for Dawood to recite the Quran; thus he ordered the horse to be
saddled and began reciting the Quran; and before the saddle was fixed, he
finished the Quran.”
Qastalani says in the explanation of this tradition:9
“It is concluded that a short time becomes divinely blessed to become
prolonged and that more can be achieved in that time and this tradition proves
1
Al-Bedaya wa al-Nehaya, 11:26 []11/32, Events of 256 A.H.].
2
3
Manaqib Abi Hanifah, Qari, 493. 494.
4
Mawahib Liduniya, [4/201].
5
Sifatus Safwa, 2:145 [2/255, No. 220].
6
Khazinatul Asrar, 78 [Pg. 55].
7
Mirqatul Mafatih Sharh Mishkatul Masabih, [4/702, H. 2201].
8
Saheeh Bukhari, 1:101 [3/1256, H. 3235] in Kitabut Tafseer, Chapter of the verse: And We
gave the Zabur to Dawood and 2:164 [4/1747, H. 4436] in traditions of the prophets.
9
Irshadus Sari, 8:398 [10/412, H. 4713].
518
that Almighty Allah can prolong time for anyone He likes,1 as He fold up the
lands for persons to travel far off distances in a short time.”
Allamah Amini says: These are nothing, but fiction and foolishness of past
writers. If Ibne Taymiyyah knew about such things, he would refrain from laying
objections against Ameerul Momineen (a.s.), Imam Husain (a.s.) and Imam
Sajjad (a.s.), but if it is true, he should know that:
َ‫ﲑا ّﻟَ ُﻬ ْﻢ َو َا ْﻗ َﻮم‬
ً ْ ‫اﲰ ْﻊ َو ْاﻧ ُﻈ ْﺮ َان َﻟ َﲀ َن َﺧ‬
َ ْ ‫ﲰ ْﻌ َﻨﺎ َو َا َﻃ ْﻌ َﻨﺎ َو‬َ ُ َ َّ َ َ
ِ ‫َوﻟ ْﻮ اﳖُ ْﻢ ﻗﺎﻟ ْﻮا‬
“And if they had said (instead): We have heard and we obey,
and hearken, and look at us, it would have been better for them
and more upright.”2
3. Muhaddath in Islam
The Islamic has consensus that there are some persons in this Ummah, like
in the previous nations, who are Muhaddath and on the basis of what is
mentioned in Saheeh and Musnad books of both sects, the Holy Prophet (s.a.w.a.)
has informed about this matter.
Muhaddath is a person to whom the angels speak, without him or her being
a prophet and without that person seeing the angel.
Or it is one to whom Almighty Allah inspires knowledge or intuition directly
into his being.
Or the realities, which are concealed for others, are made known to his heart.
So, all Muslims have consensus that persons exist with this quality in this
Ummah, the difference is in identifying them. Shia regard Ameerul Momineen
(a.s.) and the Holy Imams (a.s.) as Muhaddath; and Ahle Sunnat regard Umar bin
Khattab as Muhaddath.
Following are some examples of the traditional reports of the two sects:
Ahle Sunnat reports
In his Saheeh, Bukhari has mentioned in the chapter of excellence of Umar
bin Khattab3 from Abu Huraira from the Prophet that:
“Indeed, in Bani Israel there were people, who were not prophets, but angels
spoke to them. If there is someone like that in my Ummah, it is Umar.”
Qastalani says:4
Statement of the Prophet: “If there is someone…” is not by way of
hesitation, on the contrary, it is for emphasis. Like your saying: If I had a friend,
it would be so and so; because your implication is that that persons is perfect for
1
Folding of the tongue or stopping of the time.
2
Surah Nisa 4:46
3
Saheeh Bukhari, 2:194 [3/1349, H. 3486].
4
Irshadus Sari Sharh Saheeh Bukhari, [6/99].
519
friendship and not that you want to say: I don’t have any friend. And if it is
proved that these persons existed in previous nations, whose excellence is lesser
than that of this Ummah, then the existence of these persons in this Ummah is
worthier.
Bukhari, after the tradition of the cave1, has directly narrated from Abu
Huraira that indeed there were in the past nations, persons, who were Muhaddath,
and if there is someone like this from my Ummah, it is Umar bin Khattab.
Qastalani says in the explanation of this tradition:2
The author says: [Muhaddath] is someone who, without being a prophet,
expresses the right point of view through his/her tongue. Khattabi has said that it
is someone, whose existence is immersed in knowledge; as if he is spoken to. He
supposes and his supposition is correct; and he thinks of something and it comes
to pass, and this rank is higher than that of the saints (Awliya).
Qastalani says regarding the statement of His Eminence: If there was
someone in my Ummah…:
And His Eminence has mentioned this in form of expectation; as if he is not
aware3 that this matter is imminent, but it occurred and the story of: “O Sariya,
the mountain!”4 And other instances are famous.
Muslim, in his Saheeh5, in the chapter of the excellence of Umar, has
narrated from Ayesha from the Holy Prophet (s.a.w.a.) that: there were
Muhaddath persons in the nations before you and if there was someone in my
Ummah from them, Umar bin Khattab is from them.
Ibne Wahab says: Muhaddath means one, who gets divine inspiration.
If someone searches in books of biography, he would come across quite a
number of people with whom angels had spoken; among them being:
1. Imran bin Husain Khuzai (d. 52 A.H.).6
2. Abul Maali Salih (d. 427 A.H.).7
3. Abu Uthman Maghribi.8
4. In the same way is the speaking of Hauriya to Abu Yahya Naqid.9
1
Saheeh Bukhari, 2:171 [3/1279, H. 3282].
2
Irshadus Sari Sharh Saheeh Bukhari, 5:431 [7/482, H. 3469].
3
How much contradiction is present between this statement of his and those who said: Indeed
(Inna) is for emphasis and not for doubt?
4
It is mentioned in Manaqib Umar and it will be mentioned that the story of ‘O Sariya, the
mountain!’ is fabricated and false.
5
Saheeh Muslim [5/16, H. 23], Kitab Fadailus Sahaba.
6
Al-Istiab, 2:455 [Part three 1208, No. 1969].
7
8
Ref: Tareekh Baghdad, [9/113].
9
Ref: Tareekh Baghdad, 8:462 [Tr. 4577].
520
As for Shia traditional reports
In Usul Kafi,1 Thiqatul Islam Kulaini, under the subject of Chapter of
difference between messenger, prophet and Muhaddath, has narrated four
traditions:
Among them being: A tradition narrated through Buraid from Imam
Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.) regarding the words of
Almighty Allah in Surah Hajj:
ّ ِ َ‫" َّر ُﺳ ْﻮ ٍل َّو َﻻ ﻧ‬ َ َْ ْ ِ َ ْ َ َْٓ َ َ
ْ ِ‫ﻚ‬
‫ﱮ‬ٍ ‫وﻣﺎ ارﺳﻠﻨﺎ " ﻗﺒ ِﻠ‬
“And We did not send before you any apostle or prophet.”2
…or any Muhaddath.
Buraid said: “May I be sacrificed on you, we did not recite it in this way, 3
thus, who is messenger and prophet and Muhaddath?”
He replied: “Messenger is one, to whom the angel appears and speaks to;
prophet is one, who sees the angel in dream and how often prophethood and
messengership gathers in a single person. Muhaddath is one, who hears the voice
of the angel, but does not see his form.”
I said: “May God keep you in good health, how do they understand what
they have seen in dream is true and from Almighty Allah?”
Imam (a.s.) replied: “He is assisted (and God bestows good sense to them),
so that they may understand this point and indeed Allah, Mighty and Sublime
concluded the books with your Book and the prophets with your Prophet.”
Another tradition has also mentioned this same difference between
messenger, prophet and Muhaddath. In two other traditions, the same difference
is mentioned, but instead of Muhaddath, Imam is mentioned. 4
Kulaini has also quoted five traditions under the chapter of the Imam are
Muhaddath and Mufahham: One of them is from Humran bin Ayyin from Imam
Muhammad Baqir (a.s.) that he said: “Ali was Muhaddath.”
The gist of another tradition is that:5 Ali Ameerul Momineen (a.s.) identified
his own killer and was also aware of great issues, on the basis of the words of
God:
ّ ِ َ‫" َّر ُﺳ ْﻮ ٍل َّو َﻻ ﻧ‬ َ َْ ْ ِ َ ْ َ َْٓ َ َ
ْ ِ‫ﻚ‬
‫ﱮ‬ٍ ‫وﻣﺎ ارﺳﻠﻨﺎ " ﻗﺒ ِﻠ‬
“And We did not send before you any apostle or prophet.”6
And two more traditions1, one of them saying: “The successors of
1
Usul Kafi, 84 [1/177].
2
Surah Hajj 22:52
3
It was mentioned before that this is present in the recitation of Ibne Abbas.
4
Usul Kafi, [1/176 & 271].
5
Usul Kafi, [Pg. 270].
6
Surah Hajj 22:52
521
Muhammad are Muhaddath.”
Another one says: “The Imams are knowledgeable, truthful, perceptive and
Muhaddath.”
The fifth tradition in the meaning of Muhaddath is that they can hear the
angel, but cannot see him; and in this chapter in Usul Kafi, there is no other
tradition than this one.
In Amali,2 Shaykhut Taifa has narrated through his chains of narrators from
Imam Ja’far Sadiq (a.s.) that Ali (a.s.) was Muhaddath, and Salman was
Muhaddath. The narrator says: I asked: “What is the sign of Muhaddath?” He
replied: “An angel comes to them and inspires such and such on their heart.”
Traditional reports on this matter are in excess and are present throughout
Shia books.3 Those mentioned above were the main traditional reports and they
comprise the gist of the present and past Shia belief regarding this subject.
Its gist is: There are Muhaddath persons in this Ummah, just as they were
present in the past nations and Ameerul Momineen (a.s.) and his descendants –
the Holy Imams (a.s.) – are Muhaddath, although they are not prophets. This
quality was not restricted to the position of Imamate, on the contrary, Lady
Fatima Zahra (s.a.) was also Muhaddatha as was Salman Farsi.
Yes, all Imams from the Holy Progeny are Muhaddath, but all Muhaddath
are not Imams. The meaning of Muhaddath are those, who possesses knowledge
about different things that they have obtained through one of the three ways
mentioned in traditions.
This is the complete viewpoint of those two sects and their traditional
reports regarding Muhaddath, and you may note there is no difference between
them.
The Shia, in relation to other sects of Islam, do not have any extraordinary
views regarding this, except that they do not regard Umar bin Khattab as
Muhaddath. It is due to his intellectual biography recorded in pages of history
and at this point, we are not on the subject of discussing that.
Then, is it correct to regard only some persons as excellent because of being
Muhaddath and to regard it as deviation and defect in others? No, by God. Come
look at the falsehood of Hijaz and the origin and base of hypocrisy and source of
corruption in the society:
Abdullah Qaseemi – let’s ask him: How in his book – As-Sara Bainul Islam
wal Wathniya4 - he has written that in view of Shia, the Imams of Ahle Bayt (a.s.)
are prophets and they receive divine revelation and angels bring revelation to
1
Usul Kafi.
2
Amali, Tusi: 260 [207-208, H. 914-916].
3
Allamah Majlisi has compiled these traditional reports in Behaarul Anwaar, [26/66 Chapter
of ‘They (a.s.) were Muhaddith and Mufahham” 40/140 & 142, H. 40, 41, 43 & 44].
4
As-Sara Bainul Islam wal Wathniya, 1:1:2:35.
522
them and these Shia believe the same about Fatima and Imams from her progeny
as they believe about the prophets!
In all these points we argue through the correspondence of Hasan bin Abbas
quoted in Al-Kafi.1
Does this ignorant man not know that these lies and allegations target a big
group of people, whose correct viewpoint has created nobles around the world;
these lies are nothing, but refuting the view of Muhaddith mentioned in Holy
Quran and viewpoint of talking of angels to the Imams of Ahle Bayt (a.s.) and
their mother, Lady Fatima Zahra (s.a.) – as that reasoning demands - while all
Muslims are same in this belief.
Can the Shia also not say: “In view of Ahle Sunnat, Umar bin Khattab and
others, who were Muhaddath, are prophets and angels bring divine revelation
upon them?”
However, the Shia are learned and wise and they don’t hurt feelings through
lies, allegations and false statements.
Were these unequivocal traditional reports of the Shia, which say that the
Imams are knowledgeable and are not prophets, not seen by this man? Did this
man not come across in Al-Kafi - in the chapter that he has used to condemn the
Shia – statements of Imam Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.),
who said:
“Indeed, Almighty Allah ended the divine books through your Book and
ended your prophets through your Prophet?”
ْ ِ ‫ ﻻ ٔ ِﻣﻨﻮن ِابﻳ‬f‫ﱰي اﻟﻜ ِﺬب اﻟ ِﺬ‬
ِ ‫ﺖ‬
h‫ﷲۚ( واوﻟ ِٕﯩﻚ ﱒ اﻟﻜ ِﺬن‬ ِ ‫اِﳕﺎ ﻳﻔ‬
4. Knowledge of the unseen of the Shia Imams

Making fuss regarding the knowledge of Imams from Aale Muhammad
(a.s.) from those, who harbor malice for the Shia and the Imams is great and
clear; each of them have issued strange and false statements. Like the blind feels
a camel and expresses views; as if from all Islamic sects, only the Shia have this
view and the followers of other sects do not have such viewpoints, from this
aspect they became deserving of every condemnation and allegation.
Sufficient for you is what Qaseemi has invented in As-Sara Bainul Islam wal
Wathniya:
“In view of Shia, Imams have knowledge of everything and whenever they
want to know about something, Allah Almighty informs them. They know the
time of their death, they die at their own discretion and have knowledge of past
1
Al-Kafi, [1/176].
2
Surah Nahl 16:105
523
and future; nothing is concealed from them. (Pg. 125 & 126 of Kulaini’s Al-
Kafi).”
Then he writes:
“Another tradition is also present in Al-Kafi regarding this. Thus, Imams are
imbued with the quality of knowing the unseen and they are aware of past and
future; nothing is concealed from them; they are partners of Almighty Allah and
all Muslims know that prophets are not partners of God in this quality and verses
of Quran and reports of Prophet and Imams regarding the fact that only Allah
knows the unseen, are widely narrated to such an extent that it is not possible to
mention all of them in this book.”
Reply: Knowledge of unseen – that is awareness of supernatural and
speaking about past and future, like intuition, is a matter, possible for every
human being. From the past, which he has not seen, he is informed of it and in
the condition of being aware that it is source of unseen or gained through another
rational being.
As for specialty of believers, thus they are more aware of the unseen, like
belief in God, angels, divine books, prophets, Judgment Day, Paradise, Hell,
meeting Almighty Allah, life after death, rising up on Judgment Day, blowing of
the bugle, accounting, Hourul Ein, palaces and pages (youths)1, what will occur
on Judgment Day and all the things the believer has faith in, and for which he
testifies, are unseen and in the Holy Quran they are called as unseen and
Almighty Allah says in the verse:
َ
‫ﺐ‬ ْ ‫ َ ْﳜ َﺸ ْﻮ َن َر َّﲠ ُ ْﻢ ِاب ْﻟ َﻐ‬f
‫ﻴ‬ َ ْ ‫ّاﻟﺬ‬
ِ
ِ
“Those, who believe in the unseen…”2
The believers are indentified through these qualities.
Also the verse:
ْ َ ْ ْ ُ َّ َ َ ْ َ ْ َ َ ْ َّ
ِ ‫ ﳜﺸﻮن رﲠﻢ ِابﻟﻐﻴ‬f‫اﻟ ِﺬ‬
‫ﺐ‬
“(For) those who fear their Lord in secret.”3
…and the verse:
ْ َ ْ ْ ُ َّ َ َ ْ َ ْ َ َ ْ َّ ُ ْ ُ َ َّ
‫ﺐ‬
ِ ‫ ﳜﺸﻮن رﲠﻢ ِابﻟﻐﻴ‬f‫اِﳕﺎ ﺗﻨ ِﺬر اﻟ ِﺬ‬
“You warn only those who fear their Lord in secret.”4
And so on…
The position of prophethood and messengership demands that the prophet
1
“Round about them shall go youths never altering in age,” (Surah Waqiyah 56:17)
2
Surah Baqarah 2:3
3
Surah Anbiya 21:49
4
Surah Fatir 35:18
524
should have knowledge of unseen from some aspects, in addition to what
believers know, and the verse:
َ َٔ ُ ٖ‫َ ُ ًّ َّ ُ ُّ َ َ ْ َ ِ ْ َ ْۢ َ ۗ ُّ ُ َ ُ َ ّ ُ ﻪ‬
ْ ِ ‫اد َك( َو َﺟﺎۗ َء َك‬
‫ﰲ ٰﻫ ِﺬ ِە‬ ۚ ‫والك ﻧﻘﺺ ﻋﻠﻴﻚ " اﻧﺒﺎ ِء اﻟﺮﺳ ِﻞ ﻣﺎ ﻧﺜ ِﺒﺖ ِﺑ ﻓﻮ‬
|‫ﲔ‬َ ْ ‫ْاﳊَ ُّﻖ َو َﻣ ْﻮ ِﻋ َﻈ ٌﺔ َّو ِذ ْﻛ ٰﺮي ﻟ ِْﻠ ُﻤ ْ ٔﻮ ِﻣ ِﻨ‬
“And all we relate to you of the accounts of the apostles is to
strengthen your heart therewith; and in this has come to you the
truth and an admonition, and a reminder to the believers.”1
…hints at this point only.
That is why Almighty Allah narrates stories to Prophet and after narrating
the story of Maryam, says:
َ َ ُ ْ َ ْ ۗ َ ْۢ َ ْ ِ َ ٰ
‫ ِﺣ ْﻴ ِﻪ اِﻟ ْﻴﻚ‬ßْ ‫ﺐ‬
ِ ‫ذﻟِﻚ " اﻧﺒﺎ ِء اﻟﻐﻴ‬
“This is of the announcements relating to the unseen which We
reveal to you.”2
And after the incident of Nuh (a.s.), He says:
َ ْ َ ٓ َ ْ ْ ُ ْ َ ْ ۗ َ ْۢ َ ْ ِ َ ْ
‫ ِﺣﳱﺎ اِﻟﻴﻚ‬ß ‫ﺐ‬ ِ ‫ِﺗﻠﻚ " اﻧﺒﺎ ِء اﻟﻐﻴ‬
“These are announcements relating to the unseen which We
reveal to you.”3
After the story of brothers of Prophet Yusuf (a.s.), He says:
َ ْ َ ِ ْ ْ ُ ْ َ ْ ۗ َ ْۢ َ ْ ِ َ ٰ
ِ ‫ذﻟِﻚ " اﻧﺒﺎ ِء اﻟﻐﻴ‬
‫ ِﺣﻴﻪ اِﻟﻴﻚ‬ß ‫ﺐ‬
“This is of the announcements relating to the unseen (which) We
reveal to you.”4
Almighty Allah, through this knowledge of unseen, which is restricted to
prophets, has clarified in Quran:
َ ْ
‫" ّر ُﺳ ْﻮ ٍل‬ ِ ‫" ْار َﺗ ٰﴣ‬ َ ‫ َﻏ ْﻴﺒﻪٖ ٓ َا َﺣ ًﺪا ۙ" ا َِّﻻ‬
ٰ َ ‫ٰﻋﻠ ُﻢ ْاﻟ َﻐ ْﻴﺐ َﻓ َﻼ ﻳُ ْﻈﻬ ُﺮ‬
ِ ِ ِ ِ ِ
“The Knower of the unseen! so He does not reveal His secrets to
any, except to him whom He chooses as an apostle”5
Yes:
ۗ َ َّ ْ ّ َ َ ُ ُ َ َ
‫" ِﻋﻠ ِﻤﻪٖ ٓ اِﻻ ِﲟَﺎ ﺷﺎ َء‬ ْ ‫وﻻ ﳛ ِْﻴﻄ ْﻮن ِﺑ‬
ْ ِ ‫ﴙ ٍء‬
“And they cannot comprehend anything out of His knowledge
1
Surah Hud 11:120
2
3
Surah Hud 11:49
4
Surah Yusuf 12:102
5
Surah Jinn 72:26-27
525
except what He pleases.”1
ً َ َّ ْ ْ َ ّ ْ ُ ْ ْ ُ ٓ َ َ
‫" اﻟ ِﻌﻠ ِﻢ اِﻻ ﻗ ِﻠ ْﻴﻼ‬ِ ‫وﻣﺎ او ِﺗﻴﺘﻢ‬
“And you are not given aught of knowledge but a little.”2
On the basis of this, according to clarification of Holy Quran, all prophets,
saints (Awliya) and believers have knowledge of unseen and all have a particular
share, only their knowledge of unseen – of whatever magnitude it may be – is
limited and temporary and not personal and it was not there from eternity. It has a
beginning and an end and it is not eternal and it is obtained from Allah, the
Mighty and Sublime.
َّ ٓ َ َ َ ْ ُ َ َ ٗ َ ْ َ
‫ﺐ ﻻ ﻳَ ْﻌﻠ ُﻤ َﻬﺎ اِﻻ ُﻫ َﻮ‬ ْ ِ
ِ ‫و ِﻋﻨﺪە ﻣﻔﺎﰌ اﻟﻐﻴ‬
“And with Him are the keys of the unseen treasures- none
knows them but He.”3
The Prophet and those from his Ummah, who are inheritors of his
knowledge, 4 in acts and deeds, on the basis of their knowledge of unseen about
calamities, dreams, happenings and informing people about unseen matters are
needful of command of Allah, the Mighty and the High. And knowledge, acting
upon it, and its informing the people about it comprises of three stages and none
of them is related to the other, knowledge about one thing demands acting
according to that, or that it is not needed to be told to the people, and each of
these three stages have requirements and limitations, which should be observed,
and it is not that everyone, who knows the unseen, acts according to it or informs
others.
Is the report of the son of Nuh, report of the people of Hud, Aad and
Thamud, people of Ibrahim and Lut and reminder of Zulqarnain and the news of
the past prophets not from unseen?
Did the Prophet not deposit some unseen matters as secrets to his wives and
they divulged them to their fathers?
ُ ْ َ ْ ُ ْ َ ْ َ َ َّ َ َ َ َ ٰ َ َ َ ْۢ َ ْ َ ْ َ َ َ َ َّ َ َّ َ َ
Ñ‫ﻓﻠﻤﺎ ﻧﺒﺎﻫﺎ ِﺑﻪٖ ﻗﺎﻟﺖ " اﻧﺒﺎك ﻫﺬاۭ( ﻗﺎل ﻧﺒﺎ ِﱏ اﻟﻌ ِﻠﻴﻢ اﳋ ِﺒﲑ‬
“So when he informed her of it, she said: Who informed you of
this? He said: The Knowing, the one Aware, informed me.”5
…is not from unseen?
1
Surah Baqarah 2:255
2
Surah Isra 17:85
3
Surah Anaam 6:59
4
Islamic Ummah has consensus that the inheritor of the knowledge of the Holy Prophet
(s.a.w.a.) is Ameerul Momineen Ali Ibne Abi Talib (a.s.). Ref: Barguzida Jaame’ Al-
Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 255-257.
5
Surah Tahrim 66:3
526
Whether what Khizr informed Moosa (a.s.)1 regarding which Moosa could
not be patient, not unseen?
Whether whatever Isa (a.s.) said to his people:
‫ﲂ‬ ْ ِ (‫ﲂ ِﲟَﺎ َاتْ ُﳇُ ْﻮ َن َو َﻣﺎ َﺗ َّﺪ ِﺧ ُﺮ ْو َن‬
ْ ُ ‫ﰲ ُﺑ ُﻴ ْﻮ ِﺗ‬ ْ ُ ‫َواُﻧَ ّﺒ ُﺌ‬
ۙ ِ
“And I inform you of what you should eat and what you should
store in your houses.”2
…is not unseen?
Is the statement of Isa (a.s.) to Bani Israel:
ُ
َّ َ َّ َ َ َ ْ َ َ ّ ً ّ َ ُّ ْ ُ ْ َ
‫اﻟﺘ ْﻮ ٰرﯨ ِﺔ‬ "ِ ‫ِﱏ َر ُﺳ ْﻮل ﷲِ اِﻟﻴﲂ ﻣﺼ ِﺪﻗﺎ ِﻟﻤﺎ ﺑﲔ ﻳﺪي‬ ْ ّ ِ ‫ِﴎاۗ ِء ْﻳ َﻞ ا‬
َ ْ ‫ﲎا‬ ْٓ ‫ٰﻳ َﺒ‬
ِ
َ ٓ ْ ْ
ُ ُْٗ
‫اﲰﻪ ا ْﲪَﺪ‬ ۢ ِ ْ‫ ُﺳ ْﻮ ٍل َّاي ِﰏ‬õَ ِ ‫ﴩا‬
‫" َﺑ ْﻌ ِﺪي‬ ۢ ً ّ ِ ‫َو ُﻣ َﺒ‬
“O children of Israel! surely I am the apostle of Allah to you,
verifying that which is before me of the Taurat and giving the
good news of an Apostle who will come after me, his name being
Ahmad.”3
…not a part of the unseen?
And what Allah, the Mighty and the High revealed to Prophet Yusuf (a.s.):
َ ْ ُ ُ ْ َ َ ْ ُ َ َ ٰ ْ ْ َ ْ ُ َّ َ ّ َ ُ َ
‫ﻟﺘﻨ ِﺒﺌﳯﻢ ِابﻣ ِﺮ ِﱒ ﮬﺬا وﱒ ﻻ ﻳﺸﻌﺮون‬
“You will most certainly inform them of this their affair while
they do not perceive.”4
…not a part of unseen?
And whether Adam’s informing the angels about their names, as per the
orders of the Almighty Allah:
ۗ َ ْ َ ْ ُ ْ ْۢ َ ُ َ ٰ ٓ ٰ
‫ﲰﺎ ِٕﯨ ِﻬ ْﻢ‬ ‫ايدم اﻧ ِﺒﺌـﻬﻢ ِاب‬
“O Adam! inform them of their names.”5
…not from the unseen?
And are all these glad tidings present in Old and New Testament and books
of past people, regarding prophethood of Prophet of Islam (s.a.w.a.), his
description, life history, mention of his Ummah is not information of the unseen?
Whether authentic reports narrated from soothsayers, monks, story-tellers
narrated regarding Holy Prophet (s.a.w.a.) before his birth not the news of
1
In the verse: “He said: Surely you cannot have patience with me:” (Surah Kahf 18:67)
2
3
Surah Saff 61:6
4
Surah Yusuf 12:15
5
Surah Baqarah 2:33
527
unseen?
Is there any hurdle for Almighty Allah to grant to whoever He likes,
knowledge of past and future, knowledge of heavens and earths, knowledge of
formers and latters, and knowledge of angels and prophets? Just as nothing
restrains Him from bestowing intuition and knowledge of whatever He has
created to whoever He likes; as He showed to Ibrahim the kingdoms of heavens
and the earth.
In this instance, it can never be construed as partnership with God no matter
if the knowledge of the knower is in excess. And how much is the difference
between these two knowledges, because the limits of human capacity always
dictate the extent he can acquire knowledge; whether it is knowledge of unseen or
knowledge of intuition. In the same way, divine knowledge about unseen and
intuition is obtained from the Holy Being of Almighty Allah, which is restricted
to Him.
The same applies to the knowledge of angels; if for example Almighty Allah
allows Israfeel to read and become aware of the Protected Tablet – a tablet
containing everything – before his eyes – he definitely does not become the
partner of God in knowing everything.
On the basis of this, it is not possible to compare personal absolute
knowledge with limited acquired knowledge, knowledge which has no limitation
and condition with knowledge, which is limited and restricted, eternal knowledge
with accidental temporary knowledge, original knowledge with knowledge
obtained from another.
Just as the knowledge of Prophet cannot be compared to knowledge of
human beings, because the paths of these knowledges are contradictory, and
specialties and rules derived from knowledge of one do not describe the other;
although commonality is possible.
On the contrary, even the knowledge of jurist cannot be compared to
knowledge of following the rules of Shariah; even though the follower is aware
of all laws, because the source of knowledge of both of them is different.
On the basis of this, knowledge of the unseen in the original and absolute
form is from the qualities of Almighty Allah and restricted to Him and this is
implied in the following verses:
ُ‫ﺐ ا َِّﻻﷲ‬
َ ‫اﻻ ْر ِض ْاﻟ َﻐ ْﻴ‬
َ ْ َ ٰ ٰ َّ ْ َ ُ َ ْ َ َّ ْ ُ
‫ﻗﻞ ﻻ ﻳﻌﻠﻢ " ِﰲ اﻟﺴﻤﻮ ِت و‬
“Say: No one in the heavens and the earth knows the unseen but
Allah.”1
And the verse:
ُ ُّ َ ۢ َ ٗ َّ َْ َّ ْ َ ُ ٰ َ َّ
â‫اﻟﺼﺪ ْو ِر‬ ِ ‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِضۭ( اِﻧﻪ ﻋ ِﻠ ْـﻴ ٌﻢ ِﺑﺬ‬
‫ات‬ ‫ﺐ‬
ِ ‫اِن ﷲ ﻋ ِﻠﻢ ﻏﻴ‬
1
Surah Naml 27:65
528
“Surely Allah is the Knower of what is unseen in the heavens
and the earth; surely He is Cognizant of what is in the hearts.”1
In the same way, refer to Surah Hujurat 49:18, Surah Jumua 62;8, Surah
Hashr 59:82, Surah Sajdah 32:6, Surah Taghabun 64:18, Surah Hud 11:21, Surah
Araaf 7:188.
From these details, which we mentioned in the cause and kinds of
knowledge, it is known that there is no contradiction between reasonings of this
matter in Quran and Sunnah, from the aspect of negation and proving and every
reasoning, which negates or proves the knowledge of unseen has one aspect of
the matter in view, a subject, which in the language of reasoning, from which the
knowledge of unseen is negated, is other than a topic for which knowledge of
unseen is proved and in the same way is its opposite.
Other qualities, which are restricted to Allah, the Mighty and the High are
also as such; that is these qualities with particular restriction are differentiated
from qualities of others; and Isa (a.s.) enlivens the dead by the leave of God as
Almighty Allah has informed in this verse:
ْ ً ْ َ ُ ْ ُ َ َ ْ ُ ُ ْ َ َ ْ َ ّ َٔ ْ َ َ ْ ّ َ ّ ْ ُ َ ُ ُ ْ َ ٓ ْ ّ َ
ِ‫ﲑۢا ِﺑـ ِﺎذ ِن ﷲ‬ ‫ﲑ ﻓﺎﻧﻔﺦ ِﻓﻴ ِﻪ ﻓﻴﻜﻮن ﻃ‬ ِ ‫ا ِﱏ اﺧﻠﻖ ﻟﲂ ِ" اﻟ ِﻄ‬
ِ ‫ﲔ ﻛﻬﻴ ـ ـ ِﺔ اﻟﻄ‬
“I determine for you out of dust like the form of a bird, then I
breathe into it and it becomes a bird with Allah’s permission.”2
Isa (a.s.) is not a partner of Allah, Who creates man from clay, because only
Allah is the Master (Wali), only He revives the dead and is the All-knowing
creator.
The angel, who shapes the fetus in wombs, does so according to divine
exigency and will of God. He creates the ears, eyes, skin, flesh and bones3 and
never does he become a partner with Almighty Allah in this, because He is the
creator God, the maker of everything, without a previous model, and
incomparable one, who shapes whatever is present in the wombs, as He likes. 4
An angel goes to the fetus and writes down the sustenance, death, acts,
calamities, good and evil, misfortune and good fortune that is destined for him;
1
Surah Fatir 35:38
2
3
It is narrated from Huzaifah directly from the Prophet that when the fetus is 42 days old, the
Almighty Allah sends an angel to give a form to it; and he shapes the ears, eyes, skin, flesh
and bones; then he says: O Lord, is it a male or a female? The Almighty Allah commands
what He likes and the angel writes it down. Then he says: O Lord, when would it die? The
Almighty Allah orders whatever He likes and the angel notes it down. Then he says: O Lord,
what is the quantum of his sustenance. Thus, the Almighty Allah orders as much He likes and
the angel records it. Then the angel comes out with a sheet of paper and whatever is written
on it, never increases or decreases. This report is mentioned by Abul Husain Muslim in his
Saheeh [5/202, H. 3, Kitabul Qadr].
4
The Almighty Allah says: “He is Allah the Creator, the Maker, the Fashioner” (Surah Hashr
59:24) and “He it is Who shapes you in the wombs as He likes.” (Surah Aale Imran 3:6)
529
then he blows the spirit into him. 1 He does not associate anyone with Almighty
Allah and Allah does not have any partner in the kingdom. He is the creator of
everything and has fixed a destiny for it.
Along with the fact that the angel takes away the souls and Almighty Allah
revealed the following verse:
َ ّ ُ ْ َّ ْ َ ْ ُ َ َّ ْ ُ ّ ٰ َ َ َ ْ ُ
ْ ُ ‫ﰻﺑ‬
‫ﲂ‬ ِ ِ ‫ﻗﻞ ﻳﺘﻮﻓﯩﲂ ﻣﻠﻚ اﻟﻤﻮ ِت اﻟ ِﺬي و‬
“Say: The angel of death who is given charge of you.”2
But at the same time the restriction present in this verse is also correct:
َ ْ َّ َ َ َ ُ َ
َ ْ ‫اﻻ ْﻧ ُﻔ َﺲ ِﺣ‬
َ‫ﲔ َﻣ ْﻮ ِﲥﺎ‬ ‫ﷲ ﻳﺘﻮﰱ‬
“Allah takes the souls at the time of their death.”3
As only Almighty Allah causes death and the angel of death is not a partner
of Allah in this quality. Also, attributing death to the angels in this verse is also
correct:
َ
ُ ‫ َﺗ َﺘ َﻮ ٰ ّﻓ‬f
ْ‫ﯩﻬ ُﻢ ْاﻟ َﻤﻠٰ ۗﯩ َﻜ ُﺔ َﻇﺎ ِﻟﻤ ْٓﻲ َا ْﻧ ُﻔ ِﺴﻬﻢ‬ َ ْ ‫ّاﻟﺬ‬
ِ ِ ِٕ ِ
“Those whom the angels cause to die while they are unjust to
themselves.”4
And the verse:
َ
ُ ‫ َﺗ َﺘ َﻮ ٰ ّﻓ‬f
َ‫ﯩﻬ ُﻢ ْاﻟ َﻤﻠٰ ۗ ٕﯩ َﻜ ُﺔ َﻃ ّﻴ ِﺒ ْﲔ‬ َ ْ ‫ّاﻟﺬ‬
ِ ِ ِ
“Those whom the angels cause to die in a good state.”5
There is no contradiction in any of these statement, and if we attribute
causing death to anyone other than God, we would not be committing a sin.
Also, on the basis of destiny written by Almighty Allah, the angel does not
sleep6 and does not slumber and in this way Allah has praised Himself:
َ َ َ ٌ ٗ ُ ُ َْ َ
‫ ٌم‬ßْ ‫ﻻ اتﺧﺬە ِﺳ َـﻨﺔ ّوﻻ‬
“Slumber does not overtake Him nor sleep.”7
1
It is narrated from Ibne Masud directly that if someone is created, he stays in the womb for
forty days, then it remains as a clot for forty days; then it becomes a lump for forty days; then
the Almighty Allah sends an angel with four words: sustenance, death, actions, whether
he/she would be righteous or evil-doer. Then the angel blows the soul into it. Bukhari in his
Saheeh has mentioned this report in the Chapter of the Angels [6/2713, H. 7016].
2
Surah Sajdah 32:11
3
Surah Zumar 39:42
4
Surah Nahl 16:28
5
Surah Nahl 16:32
6
Ref: Sermon one, Nahjul Balagha, [Pg. 41]; its commentary [Sharh Nahjul Balagha, Ibne
Abil Hadeed, 1/91].
7
Surah Baqarah 2:255
530
If Allah, the Mighty and the High makes someone able to enliven all the
folks of the earth, he would not become a partner of Almighty Allah, because
God is one, who enlivens the earth after its death.
Now, come, let’s ask Qaseemi: Shia, who say: Whenever the Imams make
an intention to understand something, Almighty Allah makes it clear to them.
How can it be concluded from this that Imams are partners of God in unseen?
After this, supposing their knowledge is through Allah’s informing, what
common point do they have?
We ask this man: How this polytheism of leaders of community remained
concealed? They have narrated from Huzaifah that the Holy Prophet (s.a.w.a.)
informed him about the past and the future till Judgment Day.1
Also, a report, which Ahmad, leader of the faith that Qaseemi follows,
included in his Musnad:2 It is narrated from Abu Idris that he said: I heard from
Huzaifah bin Yaman that he said:
“By God, I am the most knowledgeable of people regarding every mischief
that is to take place from the present till Judgment Day.”
Qaseemi was ignorant that the knowledge of believer at the time of his
death, choice of death, meeting Almighty Allah – if he is given a choice between
life and death – it is not impossible, and will not be a great issue and not unlikely
with the status of a believer; what to say about Imams of believers from the holy
progeny?
Is this man not aware about what his co-religionists have narrated about their
leaders and considered it to be their merits?
Ahmad in Musnad3 and Tabari has mentioned in Riyaz4 that on the basis of a
dream that Umar has seen, he informed about his death and between that dream
and the time he was assassinated, there was a only a gap of a Friday.
In Riyaz,5 it is narrated from Kaabul Ahbar that he said to Umar:
“O chief of believers, I swear that you will die in three days.”
Abu Lulu attacked him after three days. When people came to him – and
Kaab was also present – Umar said: It was predicted by Kaab.
It is also narrated that Uyyana bin Hasan Fuzari said to Umar:
“Be careful or remove non-Arabs (Persians) from Medina, as I am not sure
someone would attack you soon.” And he placed his hand at the spot where Abu
Lulu hit.
If you want to be amazed, you should be amazed that during the tenure of
Abu Bakr, a corpse at the time of its burial predicted the killing of Umar.
1
Saheeh Muslim, Kitabul Fitan, [5/410 H. 22]; Musnad Ahmad, 5:386 [6/534, H. 22770].
2
Musnad Ahmad, 5:388 [6/536, H. 22780].
3
Musnad Ahmad, 1:48 & 51 [1/79 & 82, H. 343 & 364].
4
5
Riyazun Nazara, 2:57 [Pg. 355].
531
Baihaqi1 has narrated from Abdullah bin Ubaidullah Ansari that:
“I was from those, who participated in the burial of Thabit bin Qays, who
was killed in Yamama2. When they placed him in the grave, we heard him say:
Muhammad is the messenger of Allah, Abu Bakr is truthful (Siddiq), Umar is a
martyr and Uthman is the righteous merciful one. Then we looked and saw that
he was dead (and speaking in that condition and informing about future).”
It is narrated from Abdullah Salam that he said: “I saw the Holy Prophet
(s.a.w.a.), Abu Bakr and Umar in dream. They said: Be patient as the following
day, you would break your fast with us.”
It is narrated from Ibne Umar that: Uthman addressed the public in the
morning:
“I saw the Holy Prophet (s.a.w.a.) in dream, saying: Uthman, break your fast
with us tomorrow.”
So, he kept a fast and was killed the same day. 3
A drop from the ocean
In numerous books of Ahle Sunnat scholars, excessive incidents are found
regarding persons they consider excellent, whom they believe to have knowledge
of unseen. 4 No one considers this polytheism and nothing is heard from Qaseemi
and his like regarding this. But when such things are mentioned about Shia
Imams, Ahle Sunnat take a tough stance and raise a great clamor.
An amazing point
More amazing is the fact that an Ahle Sunnat man claims that he sees the
Protected Tablet (Lauhe Mahfooz) and reads it. This lofty claim is accepted from
him, is mentioned among his merits and is regarded true, without any objection.
In Shazaratuz Zahab,5 Ibne Imad says in the biography of Maula
Mohibuddin Muhammad bin Mustafa Khujwi Hanafi (d. 950 A.H.), author of
gloss on Baidhawi and other writings:
He says: “If I have doubt about some verse of Quran I focus my attention on
Allah, the Mighty and High. Then my breast expands till it becomes as wide as
the earth and two moons rise up in it, which I don’t know what they are? Then an
effulgence appears, which is the path to the Protected Tablet (Lauhe Mahfooz)
and I derive the meaning of the verse from it.”
A lot of such nonsense is mentioned in books like Tabaqat of Sherani, Al-
1
Dalailun Nubuwwah, [6/58].
2
A place in Yemen at a distance of sixteen stages from Medina and the Battle of Yamama
occurred in Rabiul Awwal, 12 A.H. during the reign of Abu Bakr.
3
Ref: Riyazun Nazara, 2:127 [3/60].
4
Ref: Tareekh Baghdad, 7:247; Shazaratuz Zahab, 5:16 [7/31, Events of 605 A.H.] and 5:74
[7/133, Events of 617 A.H.]; Al-Bedaya wa al-Nehaya, 12:144 [12/177, events of 486 A.H.].
Ref: Al-Ghadeer, 5/95-99.
5
Shazaratuz Zahab, 8:286 [10/410, events of 950 A.H.].
532
Kawakibut Durriya of Nawai, Rauzul Rihayeen of Yafai and Rauzatun Nazireen
of Shaykh Ahmad Watari.
َ َ ْ َّ َ
£ ‫ﺚ َﻻ ﻳَ ْﻌﻠَ ُﻤ ْﻮ َن‬
¢ ْ ِّ ‫ َﻛ ّﺬ ُ ْا ٰاب ٰﻳ ِﺘ َﻨﺎ َﺳ َﻨ ْﺴ َـﺘ ْﺪ ِر ُﺟ ُﻬ ْﻢ‬f
ُ ‫" َﺣ ْﻴ‬ ‫واﻟ ِﺬ‬
ِ
“And (as to) those who reject Our communications, We draw
them near (to destruction) by degrees from whence they know
not.”1
5. Transferring the last remains to holy tombs

There is great clamor regarding this from ignorant persons from the aspect
of practical laws and due to heedless from sources of religious verdicts. They
think that this issue is only restricted to Shia, therefore they have leveled
objections against them.
It is concealed from these fellows that the four Ahle Sunnat schools of law
are in agreement with Shia that transferring a corpse from the place the person
has died to another for place for appropriate aim is lawful, whether before or after
burial, whether that person had made a bequest or not.
Malikis say:
“Transferring the corpse before or after burial to another place is lawful
under three conditions: First, that it should not be damaged during transfer.
Secondly, it should not cause disrespect and the corpse should not be carried in a
disrespectful way. Thirdly, transfer should be for some important reason, like for
example that the grave is inundated by water or to shift it to a place where it
would benefit from auspiciousness of that spot or to a place near his family
members, or that his family members may be able to visit the grave. If none of
these conditions is present, shifting is unlawful.”2
Hanbalis say:
“There is no problem in transferring a corpse from one place to another,
upon the condition that this transfer should have a correct objective. For example,
it should have been transferred to holy place or for burial near a devout
personality and with the condition that we may remain safe from the change in
smell of the corpse and there is no difference whether it is shifted before burial or
after that.”3
Shafeis say:
“Transferring a corpse to another place for burial is unlawful and it is said
that it is detestable, except that it should be for proximity to Mecca, Medina,
Baitul Muqaddas or grave of a holy personage. If the deceased makes a bequest
1
Surah Araaf 7:182
2
Al-Fiqh Alal Mazahib Arba, 1:421 [1/537].
3
Al-Fiqh Alal Mazahib Arba, 1:422.
533
to be transferred to one of these places, it should be carried out. Although if we
are assured that the corpse would not disintegrate and Mecca implies the whole
sanctuary and not the city.”1
Hanafis say:
“It is recommended that the corpse should be buried in the city the death has
occurred and there is no problem in transferring from one city to another if we are
assured security from stench. But after the burial exhumation, is unlawful, except
that the ground where the burial took place is unlawful or after the burial,
someone else became the owner of that place through partnership.”2
Conclusion
This act was lawful in the previous Shariats. Adam (a.s.) passed away in
Mecca and was buried in the cave of Abu Qubais. Then Nuh (a.s.) placed his
coffin on the Ark and when he disembarked, he buried it in Baitul Muqaddas.3 It
is mentioned in Shia traditional reports that he buried him in Najaf Ashraf. Yaqub
(a.s.) passed away in Egypt and was buried in Shaam.4
Moosa transferred the coffin of Yusuf (a.s.) after he was buried in Egypt to
Palestine, where his ancestors were buried. 5
Yusuf (a.s.) transferred the coffin of his father, Yaqub (a.s.) from Egypt and
buried it in Hebron in a cave prepared for his family.6
Imam Hasan and Imam Husain (a.s.) transferred the remains of their holy
father from Kufa to the present dome of His Eminence (a.s.) in Najaf Ashraf and
this was before the burial of His Eminence; though it is mentioned in Dalailun
Nubuwwah7 that:
“The first of those, whose grave was transferred, was Ali Ibne Abi Talib
(a.s.). He was attacked on Friday, 19th Ramadhan and he passed away two days
later and his son, Imam Hasan (a.s.) prayed his funeral prayer and he was buried
in Darul Imarah and his grave was concealed.”
It was then transferred to place called Najaf. Harun Rashid discovered it and
constructed a building over it; and he did this when he observed that animals
were attracted to that place and sought refuge from his hunting dogs there. When
he inquired about this phenomenon from natives of that village, an aged man told
him that it was the grave of Ameerul Momineen Ali (a.s.) and Nuh (a.s.).8
1
Al-Minhaj, printed as gloss on Al-Mughni, 1:357 [1/365] by Mohibuddin Nawawi Shafei.
2
Al-Fiqh Alal Mazahib Arba, 1:422 [1/537].
3
Tareekh Tabari, 1:80 [1/161].
4
Abul Ikhlas Hanafi, 1:168 gloss on Durarul Ahkam.
5
Sharh Shamail, Qari, 2:208, Sharh Manawi in its gloss.
6
Taareekhul Umam wal Muluk, 1:161 & 169 [1/230 & 364].
7
Mahazratul Awail, Saktwari, 102, 1300 A.H. [Pg. 155]; Tamamul Matun, Safadi, 151 [Pg.
200].
8
Ahle Sunnat have severe dispute regarding the place of the burial of Ameerul Momineen
(a.s.) in order to keep the people away from the tomb.
534
In Al-Ghadeer, Allamah Amini has mentioned the last remains, which were
shifted from the original place of their burials in two topics:
1. Corpses that were shifted before burial.
2. Corpses that were exhumed and transferred to another grave. 1
He has ended the discussion with the following verse:
َ ْ َ َ ْ ُ ْ َ ْ َّ ْ َّ ْ ُ ْ َ َ ْ َ َ َ ْ َ َ ْ َّ ْ ُ ْ
‫ِﻣﳯﻢ " ﻗﺼﺼﻨﺎ ﻋﻠﻴﻚ و ِﻣﳯﻢ " ﱂ ﻧﻘﺼﺺ ﻋﻠﻴﻚ‬
“There are some of them that We have mentioned to you and
there are others whom We have not mentioned to you.”2
6. Visitation (Ziyarat) of tombs of the Holy Progeny,

supplication at graves, seeking mediation/blessings
It has been the practice of all Muslims from the early period of Islam; that is
from the period of companions and companions or companions to perform
Ziyarat of the graves of prophets, imams, saints and important spiritual
personalities: and finally the tomb of the Holy Prophet (s.a.w.a.).
Prayers and supplication near the grave and seeking blessings and mediation
from it, seeking divine proximity through visiting those tombs is accepted by all
Muslims, and in spite of the difference of schools, no one has denied it, and no
one has condemned it.
This continued till the time of Ibne Taymiyyah Harrani and he appeared like
an ignorant fool, who uttered nonsense and invented new concepts in an
unrestrained manner. He denied that current Sunnah absolutely. A practice of
God, in which there is no change. He opposed this natural practice and turned
away from this positive custom of Islam.
Through utter nonsense and illogical arguments, he lashed out against this
practice, opposing all decorum and respect and issuing a verdict declaring it
unlawful to undertake a journey to visit the tomb of Prophet and regarded it a
journey of divine disobedience in which the Prayer has to be recited in full.
Therefore, elders of his time and his co-religionists opposed him and they
stood up to confront him in a severe manner. Some wrote detailed books on this
subject.3 Some have mentioned his defects and explained his heresies and
deviations.
People of Shaam issued rulings against him and Burhan bin Farkakh Fuzari
1
2
Surah Ghafir 40:78
3
Like: Shifaus Saqam fee Ziyarat Khairul Aman, Taqiuddin Subki; Durratul Maziya fee Alaa
Ibne Taymiyyah, Subki; Al-Maqalatul Marziya Athar Qaaziul Quzzaat Malikiya, Taqiuddin
Abu Abdullah Akhnai; Najmul Mohtadi wa Rajmal Muqtadi, Fakhr bin Muallim Qarshi;
Dafae Shuba, Taqiuddin Hasani; Tohfatul Mukhtara fee Radde Alaa Munkare Ziyarah,
Tajuddin Fakhani (d. 834 A.H.), compilation of Abu Abdullah Muhammad bin Abdul Majid
Fasi (d. 1229 A.H.).
535
issued a verdict about him comprising of forty lines till he declared him to be a
disbeliever.
Shahab bin Jabal supported Burhan in this issue and wrote to him in a letter;
that is Malikis also have the same view.
Then this verdict was presented to Badr bin Jama, Chief Qaazi of Shafei in
Egypt. He wrote at the beginning of the verdict:
“Praise be to Allah, what is mentioned at the end regarding the question
about statement of Ibne Taymiyyah who says: Visitation (Ziyarat) to prophets
and righteous is innovation (heretical) and what he says that journey for visitation
(Ziyarat) to prophets is unlawful; all these statements are invalid.
A section of scholars have stated that visitation (Ziyarat) of Prophet
(s.a.w.a.) is rewarding and is a Sunnah according to consensus. And this Mufti –
that is Ibne Taymiyyah – should be prohibited from such invalid verdicts and
forbidden to issue strange verdicts; if he does not desist, he should be imprisoned
and exposed before the people that they may not follow him.”
Muhammad bin Ibrahim bin Saadullah bin Jama-a Shafei also wrote
similarly.
Muhammad bin Jariri Ansari Hanafi wrote: “He should be arrested and
imprisoned immediately.”
Muhammad bin Abu Bakr Maliki has written: “His persecution is
exaggerated so that this mischief and other evils should be warded off.”
Ahmad bin Umar Muqaddasi Hanbali also declared similarly.1
These four scholars were present in Egypt in 726 A.H. during the time when
this mischief occurred; each of them being chief Qaazis.2
That is why the heresy, written by his sinful hands; the baseless matters,
heretical views and ideas opposed to Quran and Sunnah were all demolished on
his head; and it was announced in Damascus that one, who follows the beliefs of
Ibne Taymiyyah, his life and property can be seized.3
Qaseemi, the author of Saraa has followed in the footsteps of Ibne
Taymiyyah, emulated his practice and obeyed his selfish desires and in the
twentieth century. He has distorted facts, concealed the truth and spread false
concepts.
He writes in Saraa:4
“Due to these extreme beliefs of Shia regarding their Imams, and due to the
fact that they regard Ali and his descendants gods, they travel from remotest
places to their graves, and make offerings, gifts and sacrifices there; and shed
blood and tears over there, and express sincerity to them; and perform all these
1
Ref: Dafae Shuba, 45-47.
2
Ref: Takmilatis Saif Ath-Thaqil, Shaykh Muhammad Zahid Kauthari, 155.
3
Ad-Durarul Kamina, Ibne Hajar Asqalani, 1:147.
4
536
acts only for them and not for the Lord of the monotheists.”
He also written:1
“In legal issues like invoking blessing on Holy Prophet (s.a.w.a.) there is no
difference between proximity and distance, and it is obtained in both cases.
However, glancing at the holy tomb and looking at stones has no merit. Without
any dispute, all scholars agree that it carries no merit; on the contrary meeting His
Eminence (s.a.w.a.) when he was alive also did not have any merit. The merit lay
in believing in him, learning from him, following his path and supporting him. In
other words, no one can prove the least merit for Ziyarat of the holy grave and
this is clear from the practice of Muslims since the early period of Islam…”
Till the end of his nonsensical statements.
The reader knows well that these poisonous statements do not befit one, who
has embraced Islam, adopted piety, submitted to the Book and the Sunnah that he
brought; also righteousness and good morals do not like this conduct and the
culture of the holy religion of Islam does not approve it. Is it lawful for a Muslim
to equate seeing a stone to glancing at the Prophet during his lifetime?
Is it lawful for a Muslim that he should accord no value for Ziyarat of His
Eminence during his lifetime and his death and not to believe in any of its merits
and to announce this in a religious gathering?
Is it not the practice of all the people of all religions, who regard visiting
their elders meritorious? Don’t they consider it a matter of pride for the visitor?
And people are more attracted due to the excellence that this act carries. Same
was the practice of people from all religions and people always had consensus on
this matter; and in the past and present they regard it a sign of respecting holy
personalities in seeking blessings from them.
How much is the difference between the statement Qaseemi and words of
Shaykh Taqiuddin Subki in Shifa?2
What is concluded from religion and practice of past scholars is that seeking
blessings from deceased righteous ones, what to say about prophets, is an
excellent deed. One, who claims that graves of prophets and others are same, has
made a serious claim and we are certain that it is invalid. This statement demotes
the Prophet to level of other Muslims and this is certainly heretic, because one,
who decreases the actual rank of Prophet, has renegaded from Islam.
Encouragement for visitation (Ziyarat) of the Prophet (s.a.)
Leaders and scholars of the four schools of Islamic law, in their authentic
books of traditions, have mentioned numerous traditions regarding visitation
(Ziyarat) to the tomb of Prophet (s.a.w.a.). We shall mention some of them here:
1.
1
2
Shifaus Saqam fee Ziyarat Khairul Aman, Taqiuddin Subki, 96 [Pg. 130].
537
It is narrated from Abdullah bin Umar from the Holy Prophet (s.a.w.a.),
without names of intervening narrators that:
“My intercession becomes obligatory for one, who visits my grave.”
Many tradition scholar have narrated this report; among them being:
1. Hafiz Abul Hasan Ali bin Umar Darqutni (d. 385 A.H.) in Sunan.1
2. Chief Qaazi, Abul Hasan Mawardi (d. 450 A.H.) in Ahkamus Sultania.2
3. Hafiz Abu Bakr Baihaqi (d. 458 A.H.) in his Sunan and other books.3
4. Hafiz Jalaluddin Abdur Rahman Suyuti (d. 911 A.H.) in Jamiul Kabeer as
it is mentioned in its sequence. 4
5. A group of scholars from the four schools of jurisprudence in Egypt in the
book: Al-Fiqh Alal Mazahibul Arba.5
2.
It is narrated from Abdullah bin Umar directly from the Prophet that:
“Whoever performs the Hajj and after that visits my grave after my passing
away, is like one, who visited me during my lifetime.”
In numerous chains of report the term of ‘was habni’ (has accompanied me
and is my companion) is also present. Many scholars have narrated this report,
like:6
1. Hafiz Abul Qasim Tibrani (d. 360 A.H.).
2. Hafiz Abul Hasan Darqutni (d. 385 A.H.) in his Sunan and other than that.
3. Hafiz Abu Bakr Baihaqi (d. 458 A.H.) in his Sunan.
4. Hafiz Ibne Asakir Damishqi (d. 571 A.H.) in his Tarikh.
5. Hafiz Jalaluddin Suyuti (d. 911 A.H.) in Jamiul Kabeer according to the
narration of its sequence.
3.
It is narrated from Abdullah bin Umar directly from the Prophet that:
“Whoever performs the Hajj and does not visit me, has been unjust to me.”
A number of scholars have narrated this report, among them being:7
1. Hafiz Darqutni (d. 385 A.H.) in his book: Ahadees of Malik not mentioned
in Muwattah.
2. Taqiuddin Subki (d. 756 A.H.), through a number of channels in Shifaus
1
Sonan Darqutni, [2/278, H. 194].
2
Ahkamus Sultania, 150 [2/109].
3
Sonanul Kubraa, [5/245].
4
Kanzul Ummaal, 8:99 [15/651, H. 42583].
5
Al-Fiqh Alal Mazahibul Arba, 1:590 [1/711].
6
Al-Mojamul Kabeer, [12/310, H. 13497]; Sonan Darqutni, [2/278, H. 192]; Sonan Baihaqi,
5:246; Mukhtasar Tareekh Damishq, 2:406; Kanzul Ummaal, 8:99 [15/651].
7
Shifaus Saqam, 22 [Pg. 27]; Tajus Uroos, 10:74; Neelul Autar, 4:25 [5/108].
538
Siqam. He has refuted the statement of Ibne Jauzi, who regards the tradition false.
3. Sayyid Murtada Zubaidi Hanafi (d. 1205 A.H.) in Tajul Uroos.
4. Shaykh Muhammad Shaukani (d. 1250 A.H.) in Neelul Autar.
ً َ َ ْ َ ْ َ ٰ ْ ُ ٔ ْ ُ ْ َّ ْ ْ َ ٰ ٓ ٰ َ َ َ ْ َّ ٌ َ َ َّ َ َ َ
ò‫ﺚ اﺳﻔﺎ‬ ِ ‫ﻓﻠﻌﻠﻚ اب ِﺧﻊ ﻧﻔﺴﻚ ااث ِر ِﱒ اِن ﱂ ِﻣﻨﻮا ِﲠﺬا اﳊ ِﺪﻳ‬
“Then maybe you will kill yourself with grief, sorrowing after
them, if they do not believe in this announcement.”1
ٔ ْ ُ ‫ﺚ َﺑ ْﻌ َﺪ ٗە‬ َ َ
¤‫ ِﻣ ُﻨ ْﻮ َن‬ ْ
‫ﻓ ِﺒﺎ ِّي َﺣ ِﺪﻳ ٍ ؚ‬
“What announcement would they then believe in after this?”2
Statements of scholars of four schools regarding Ziyarat of

Prophet (s.a.w.a.)
1. Chief Qaazi, Abul Hasan Mawardi (d. 450 A.H.) writes in Ahkamus
Sultaniya:3
“And when the caretaker of Hajj pilgrims returned, he took them for Ziyarat
of Messenger of Allah (s.a.w.a.) to Medina, so that Hajj pilgrims may combine
the two visits and this was as a mark of respect for His Eminence (s.a.w.a.) and to
fulfill the rights of his obedience. Though it is not an obligatory part of Hajj, but
it is among recommended points of Shariah and a good worship act of Hajj
pilgrims.”
2. Qaazi Ayaz Maliki (d. 544 A.H.) has written in Shifa:4
“Ziyarat of the Holy Prophet (s.a.w.a.) is Sunnat according to consensus of
all Muslims, and it is an excellence, which is encouraged.”
After that he has mentioned a number of traditions in a chapter and said:
“Ishaq bin Ibrahim Faqih has said: The practice of Hajj pilgrims has always
been that they pay a visit to Medina and make intention to pray in the Masjid of
Prophet; and by seeing the tomb, pulpit, grave, place of sitting of His Eminence,
place where his hand touched, place where he stepped, a pillar on which he
reclined, place where Jibraeel brought divine revelation on him, seeing the place
where companions and Imams of Muslims have intended to inhabit that place by
worship and prayer over there, we seek blessings from and gain lessons from all
this.”
3. Ibne Hubaira (d. 560 A.H.) has written in the book of Ittefaqul Aimma:
“Malik, Shafei, Abu Hanifah, Ahmad bin Hanbal have consensus that
1
Surah Kahf 18:6
2
Surah Araaf 7:185
3
Ahkamus Sultaniya, 105 [2/109].
4
Ash-Shifa ba Tarif Huququl Mustafa, [2/194].
539
visitation (Ziyarat) of Prophet is recommended.”1
4. Shaykh Taqiuddin Subki Shafei (d. 756 A.H.) has written a detailed book
regarding visitation (Ziyarat) of Prophet comprising of 181 pages in refutation of
Ibne Taymiyyah and entitled it: Shifaus Siqam fee Ziyarat Khairul Anam, in
which he has mentioned a large number of traditional reports on this subject.
After that he has presented a chapter on the clarification of scholars of four
schools that Ziyarat is recommended and that this act is consensual among all
Muslims.
5. Chief justice, Shahabuddin Khafaji Hanafi Misri (d. 1069 A.H.) has
written in Sharhe Shifa:2
“Know that it is the same tradition3 that impelled Ibne Taymiyyah and his
followers, like Ibne Qayyim to make negative statements that through it they may
declare apostasy of others and Subki has written a separate book on that; that
statement prohibits visiting the tomb of Prophet and undertaking a journey to it.”
“He thinks that through such nonsense, as even the mention of which is not
appropriate, he has defended divine monotheism, while in fact these nonsensical
things are not worthy from a logical person, what to say of an accomplished
scholar [may God forgive him].”
As for the statement of His Eminence (s.a.w.a.): “Do not make visitation of
my tomb as Eid implies that gathering there on a specified day of a year is
detestable. On the contrary it should be visited often.”4
6. Egyptian jurists of the four schools of jurisprudence have written in the
book of Al-Fiqha Alal Mazahibul Arba:5
Visitation (Ziyarat) of the tomb of Prophet is most important of the
recommended acts and traditions have come down regarding that.
ْ
‫اط اﳊ َ ِﻤ ْﻴ ِﺪ‬
ِ ‫ﴏ‬َ ِ ‫ َو ُﻫ ُﺪ ْٓوا ا ِٰﱃ‬£(‫" ْاﻟ َﻘ ْﻮ ِل‬ َّ َ ْٓ ُ ُ َ
َ ِ ‫اﻟﻄ ّﻴﺐ‬
ِ ِ ‫وﻫﺪوا اِﱃ‬
“And they are guided to goodly words and they are guided into
the path of the Praised One.”6
Etiquette of Visitor according to Ahle Sunnat

We shall mention statements of some sources on this point:7
1
Al-Mudkhal, Ibnul Haaj, [1/265].
2
Nasimur Riyaz fee Sharhe Shifa, 3:566 [3/514].
3
Tradition of traveling out to visit the Masjids (Shadur rijaal ila Masajid).
4
Some Ahle Sunnat scholars have mentioned this meaning.
5
Al-Fiqha Alal Mazahibul Arba, 1:59 [1/711].
6
Surah Hajj 22:24
7
Jamaluddin Abdullah Fakihi Makki Shafei (d. 972 A.H.) has written a book on etiquette of
Ziyarat of the Holy Prophet (s.a.w.a.) and entitled it Husnut Tawassul fee Aadaabe Ziyarate
Afzalul Rusul, in which he has collected 49 etiquettes. We ignore some of them, because they
were not restricted to the visitor. This book is quoted on the margins of Al-Ithaaf by Shubrawi
printed in Egypt in 1318 A.H. [Pg. 29].
540
1. Sincerity of intention and purity of conscience are necessary, because acts
will be rewarded on the basis of intention.1 Thus, in performing Ziyarat of
Messenger of Allah (s.a.w.a.), the visitor should have the intention of gaining
divine proximity and it is recommended that he should make an intention of
traveling to the Masjid of Prophet and to pray over there for seeking divine
proximity.
This point is quoted by Ibne Salah and Nawawi2 from the Shafeis and
Hanafite Shaykh, Kamal bin Hamam has narrated it from Hanafite teachers.
2. One should continuously be eager for Ziyarat of that beloved.
3. Throughout the journey, he should continue to invoke divine blessings on
Prophet; on the contrary he should spend free times in acts that earn proximity.
4. While entering holy Medina, he should perform the ritual bath (Ghusl) at
the well of Harra, apply perfume and dress in the best of garments.
5. When the sanctuary becomes visible, he should become extremely humble
and sincere; recall its greatness and visualize the greatness and rank of Prophet
with awe, tranquility and dignity.
6. It is better that the visitor should enter from the gate of Jibraeel and the
practice of past people was that they entered from Babus Salam.
7. He should stand at the gate for a moment; like one, who wants to enter
into someone of importance and waits to take permission. Fakihi has mentioned
this in Husnul Adab3 and Shaykh Abdul Muti Thiqa has written in Irshadatus
Sunniya.4
8. One should neither raise the voice nor reduce it much; on the contrary it
should be moderate and speaking softly is a mark of respect to His Eminence
(s.a.w.a.). Qaazi Ayaz5 has narrated through his authorities from Ibne Hamid that:
Abu Ja’far – chief of believers – debated with Malik in the Prophet’s Masjid.
Malik said: O chief of believers, do not raise your voice in this Masjid, because
Allah, the Mighty and High has warned some people saying:
َّ
ّ ِ ‫اﻟﻨ‬
‫ﱮ‬ ‫ت‬
ِ ‫ﻮ‬ ْ ُ ‫ َﻓ ُﻌ ْٓﻮا َا ْﺻ َﻮ َاﺗ‬ç
ْ ‫ﲂ َﻓ ْﻮ َق َﺻ‬ َْ
ِ
“Do not raise your voices above the voice of the Prophet.”6
And praised some people saying:
ْ ُ َ َ ْ ْ ُ َ َ ْ َ َ ْ ُّ ُ َ َ ْ َّ َّ
ِ ‫ ﻳﻐﻀﻮن اﺻﻮاﲥﻢ ِﻋﻨﺪ رﺳﻮ ِل‬f‫اِن اﻟ ِﺬ‬
‫ﷲ‬
1
Wasailush Shia, 1/34, Chapter 5 from the Chapters of obligation of intention in worship acts,
H. 6 & 1097; Saheeh Bukhari, ½.
2
Sharh Saheeh Muslim, [9/168].
3
Husnul Adab, 56.
4
Irshadatus Sunniya, 26.
5
Ash-Shifa ba Tareef al-Mustafa [2/92].
6
Surah Hujurat 49:2
541
“Surely those who lower their voices before Allah’s Apostle.”1
And condemned some people saying:
ٰ ُ ُ ْ ۗ َ َّ ْ َ َ ْ ُ َ ُ َ ْ َّ َّ
‫ ﻳﻨﺎدوﻧﻚ ِ" ورا ِء اﳊـﺠﺮ ِت‬f‫اِن اﻟ ِﺬ‬
“(As for) those who call out to you from behind the private
chambers.”2
And his respect after his passing away is like his respect during his lifetime.
Thus, Abu Ja’far changed immediately and became humble and asked: “Should I
supplicate facing the prayer direction (Qibla) or the Messenger of Allah
(s.a.w.a.)?”
Malik said: “Why do you turn your face away from him while he is your
mediation and mediation of your father, Adam (a.s.) towards God on Judgment
Day? On the contrary, face him and make him as your intercessor, so that Allah,
the Mighty and High may accept your request. Allah says:
َ ََْ ْ َ َ َ ْ َ ْ َ َ ْ ُ ۗ َ ْ ُ َ ُ ْ َ ْٓ ُ َ َّ ْ ْ ُ َّ َ ْ َ َ
‫اﺳﺘﻐﻔ َﺮ ﻟ ُﻬ ُﻢ‬ ‫ﺎﺳﺘﻐﻔ ُﺮوا ﷲ و‬ ‫وﻟﻮ اﳖﻢ اِذ ﻇﻠﻤﻮا اﻧﻔﺴﻬﻢ ﺟﺎءوك ﻓ‬
َ َّ َ َ ُ َ ُ َّ
‫ ًااب ّر ِﺣ ْ ًـامي‬ ‫اﻟﺮ ُﺳ ْﻮل ﻟ َﻮ َﺟﺪوا ﷲ‬
“And had they, when they were unjust to themselves, come to
you and asked forgiveness of Allah…”3
Ziyarat of Holy Prophet (s.a.w.a.)
9. Scholars of the four schools of jurisprudence have consensus on the
following version:4
“Peace be on you, O Prophet of God, and the mercy and blessings of God be
on you. I testify that you are the Prophet of God and you conveyed the message
of God and discharged the trust; advised the Ummah and struggled in the
command of God. Till Almighty Allah took away your most praised soul to
Himself. Then may Allah give you the best of rewards as compared to our young
and old and may He send the choicest and best blessings upon you. O God, make
our Prophet on Judgment Day as the most proximate of prophets and allow us to
drink water from his cup and grant us his intercession. Make us his companions
on Judgment Day. O God, do not make this our last Ziyarat of our Prophet and
allow us to return there again, O Owner of majesty and nobility.”
Supplication at the head of Prophet (s.a.w.a.)
10. One should stand at the holy head and recite:
“O God, indeed You said and your saying is truth:
1
Surah Hujurat 49:3
2
Surah Hujurat 49:4
3
Surah Nisa 4:64
4
In Al-Fiqha Alal Mazahibul Arba, 1:591 [1/713].
542
you and asked forgiveness of Allah and the Apostle had (also)
asked forgiveness for them, they would have found Allah Oft-
returning (to mercy), Merciful.”1
We have come while we have heard Your statement and obeyed Your
command and deemed Your Prophet as our intercessor. O God, forgive us and
our brothers, who brought faith earlier and do not allow malice towards believers
to remain in our hearts. O God, You are kind and merciful. O God, grant us
rewards in the world and the hereafter and keep us secure from chastisement of
Fire. Almighty Allah is pure of what we attribute to Him. And peace be on the
prophets and praise is only for the Lord of the worlds.”
You should recite any supplication that comes to your mind. This point is
mentioned by Sharanbalali Hanafi in Miraqiul Falah,2 and others have written in
other books.
Invoking blessings (Salawat) on the Holy Prophet (s.a.w.a.)
11. Bukhari has narrated through chain of narrators directly from the Prophet
that whoever invoked blessings on me at my tomb, Almighty Allah appoints an
angel, who conveys his blessings (Durood) and suffices him in the matters of the
world and hereafter and I will be his intercessor or witness on Judgment Day.3
Seeking mediation through the holy tomb of His Eminence
12. Then the visitor returns to his first position near the face of Prophet and
seeks his mediation from Almighty Allah and seeks divine forgiveness in excess.
After that he says: O the best of prophets, indeed Allah has revealed a verse
regarding you:
you and asked forgiveness of Allah and the Apostle had (also)
asked forgiveness for them, they would have found Allah Oft-
returning (to mercy), Merciful.”4
A large number of Ahle Sunnat tradition scholars have discussed in detail
1
Surah Nisa 4:64
2
Miraqiul Falah, 152.
3
This tradition is mentioned Khateeb Sharbini in Al-Mughni, 1:494 [1/12].
4
Surah Nisa 4:64
543
and written about seeking of mediation (Tawassul). Seeking mediation of Prophet
is lawful in all circumstances, before and after the creation of His Eminence,
during his lifetime as well as after his passing away, in Barzakh, Qiyamat and
Paradise. They have divided seeking of mediation (Tawassul) into three kinds:
1. Supplicating Almighty Allah in his name or his rank or through his
auspiciousness and they say that seeking of mediation (Tawassul) in all these
instances is lawful.
2. Seeking of mediation (Tawassul) in the meaning of supplicating. They
have said that this is also allowed in all cases.
3. I seek from the Prophet an issue, which I have intended. In the sense that
he can beseech Almighty Allah and intercede and become the cause of fulfillment
of that supplication; in fact this is the same second reason, which is explained in
other words.
Subki writes in Shifaus Siqam:1
“There are a numerous writings on this subject… and there is no doubt that
it can be called as seeking mediation or seeking intercession or seeking refuge or
seeking attention through rank of Holy Prophet (s.a.w.a.) with Almighty Allah, as
the meaning of all these terms is same.”
Seeking blessings from the holy grave by touching and kissing it
13. No scholar from the four schools of jurisprudence has regarded this act
unlawful. Those who say it is prohibited, regard prohibition as detestability and
not forbidden. It does not befit the jurist (Faqih) to make such deductions on the
basis of such supposed matters, which has no base at all or to deliver a judgment
that contradicts verdicts of others.
Yes, some2 have deviated from the right path and issued verdicts of
unlawfulness without any proof. Therefore, no attention should be paid to those
famous for holding rare views. Also, we are not forerunners in making the facts
clear for the reader and showing the correct viewpoint:
1. Hafiz Ibne Asakir in Tohfa has narrated through the channels of Tahir bin
Yahya Husaini from his father from his grandfather from Ja’far bin Muhammad
from his father from Ali (a.s.) that he said:
“When the Holy Prophet (s.a.w.a.) was buried, Fatima arrived and stood at
the side of the grave, placed a handful of dust on her eyes and remarked: One,
who has smelt the dust of the grave of Ahmad, he will not need to smell any other
fragrance. Such calamities has descended on me that if they had descended on
days, they would have turned into dark nights.”3
2. It is narrated from Dawood bin Abu Salih that one day Marwan saw that a
1
Shifaus Saqam, [Pg. 175].
2
Ibne Taymiyyah and his like.
3
Ref: Al-Wafa fee Fazaaelul Mustafa, Ibne Jauzi [Pg. 819, H. 1538]; Elamun Nisa, Umar Reza
Kahala, 3:1205 [4/113].
544
man had placed his face and forehead on the grave of Prophet. Marwan caught
his neck and said: “Do you know what you are doing?”
That man, who was Ayyub Ansari, looked at him and said: “Yes, I have not
come visit stones, I have come for Ziyarat of Messenger of Allah (s.a.w.a.). I
heard the Messenger of Allah (s.a.w.a.) say: Do not cry on religion when those,
who are deserving get its charge; but cry on it when those, who are undeserving
of it become its caretakers.”1
Allamah Amini says: This tradition nicely explains that to prohibit seeking
mediation from the holy grave is a heresy and deviation of Bani Umayyah since
the time of companions and the ears of the world have never heard any
companions denying seeking of mediation, except an issue from the house of
Umayyah, Marwan, the unjust and the usurper.
There is a proverb in Arabic that: The cow defends itself with its horns.
Another proverb says: The bird feeds on a particular kind of date. 2
Yes, Bani Umayyah in general and Marwan in particular, bore great malice
to the Holy Prophet (s.a.w.a.) since the day His Eminence (s.a.w.a.) did not show
any respect to the Umayyad clan and did not leave any secret, but that he exposed
it, he did not leave any pillar, except that he demolished it, and this was through
the mention of their defects and he is one regarding whom Almighty Allah says:
َ
ٌ ْ ‫ ا ِْن ُﻫ َﻮا َِّﻻ َو‬Ñۭ‫ ْاﻟ َﻬ ٰﻮى‬îَ ‫َو َﻣﺎ ﻳَ ْﻨ ِﻄ ُﻖ‬
ۙ‫ ُّ ْ ٰ ۙ َﻋﻠّ َﻤ ٗﻪ َﺷ ِﺪ ْﻳ ُﺪ ْاﻟ ُﻘ ٰﻮى‬
ِ
“Nor does he speak out of desire. it is naught but revelation that
is revealed, the Lord of Mighty Power has taught him,”3
It is narrated from His Eminence (s.a.w.a.) through authentic chains of
narrators that when the number of Bani Umayyah reaches forty, they would
enslave people, appropriate the funds of Allah and corrupt the Book of God.
Also, it is narrated from His Eminence (s.a.w.a.) through correct chains of
narrators that when the descendants of Abul Aas number thirty, they will corrupt
the religion of God, enslave people and pass on the wealth of God among one
another.
narrators that: I dreamt as if the descendants of Abul Aas had climbed upon my
pulpit like monkeys. The narrator says: “After that the Prophet (s.a.w.a.) never
smiled till he passed away.”
narrators that when Hakam bin Aas sought his permission, he said: “Curse of
God be on him and whoever comes out through his loins, except the progeny of
1
Ref: Al-Mustadrak alas Saheehain, 4:515 [4/560, H. 8571]. He and Zahabi in his Talkhis
have regarded this tradition as authentic.
2
It implies someone who says one thing and implies another.
3
Surah Najm 53:3-5
545
believers, who would be few; they are noble in the world and degraded in the
hereafter. They are deceptive and fraudulent and they would be bestowed in the
world, but they will not have any advantage in the hereafter.”
narrators that when they brought Marwan bin Hakam to him, he said: “He is a
lizard, son of a lizard and accursed, son of an accursed.”
It is narrated from Ayesha through correct chains of narrators that the Holy
Prophet (s.a.w.a.) said: “May God curse the father of Marwan”, and it was when
Marwan was in his loins. So, Marwan is included in the divine curse.
Then it is not worthy that a Muslim should walk in the footsteps of these
accursed people, repeat their statements, prefer their views and remain in pursuit
of persons, who corrupted the religion of God, enslaved people and distorted the
Book of Allah.
3. Izz bin Jama-a Hamawi (d. 819 A.H.) has said that in the book of Al-Ilal
was Sawalat, Abdullah bin Ahmad bin Hanbal has narrated from his father the
report of Abu Ali bin Sawwaf1 from Abdullah that he said: “I asked my father
about touching the pulpit of Holy Prophet (s.a.w.a.), seeking blessing from it and
kissing it and such acts performed expecting divine rewards; he replied: There is
no problem in it.”2
4. Qaazi Ayaz Maliki says in Ash-Shifa3 after a long discourse about
according respect to the tomb of the Prophet:
It is worthy that places, where divine revelation descended, Jibraeel and
Mikaeel paused over them, angels and Ruhul Quds arose from there, and called
out at different places, the dust of that place accommodated the Chief of Humans
within itself, from where religion and Sunnah of Prophet spread…it is a place of
paying respect, and its fragrance is perceived, and that its corners, quarters and its
walls should be kissed.
ْ َ ْ ُ ُ ُٰ َ ُ َ َ َ ْ َّ َ ۗ ٰ ُ
‫ ﻫﺪى ﷲ ﻓ ِﳢﺪﯨﻬﻢ اﻗﺘ ِﺪە‬f‫اوﻟ ِٕﯩﻚ اﻟ ِﺬ‬
“These are they whom Allah guided, therefore follow their
guidance.”4
14. Bidding farewell to the Holy Tomb: When the visitor completes all
rituals and wants to leave Medina, it is recommended to come to the tomb and
recite the previously mentioned Ziyarat and bid farewell to Prophet and beg
1
In the present version of Al-Ghadeer, Abu Ali bin Sawaf is mentioned, but what we have
mentioned is correct. Al-Ilal wal Marifate Rijal, Abu Ali Muhammad bin Ahmad bin Hasan
Sawwaf from Abu Abdur Rahman Abdullah bin Ahmad bin Hanbal from his father it is
narrated and this name is either as Ahmad bin Hanbal has named him or his son, Abdullah or
the student of Abdullah, Abu Ali bin Sawwaf. Ref: Al Al-Ilal wal Marifate Rijal, 1/85.
2
Ref: Wafaul Wafa, 2:443 [4/1404].
3
Ash-Shifa bi Tareef Huququl Mustafa [2/131-134].
4
Surah Anaam 6:90
546
Almighty Allah to make him return there again and seek safety in his journey…
Ziyarat of Imams of Baqi and other places of visitation
15. Fakhi writes:1
“It is recommended that every day, after performing his Ziyarat, one should
move to Baqi and this act is more emphasized for Fridays.”
It is mentioned in Ihyaul Uloom:2
“It is recommended that one should go to Baqi every day.”
Nawawi and Fakhuri have also mentioned the same and Fakhuri has added:
“Friday is specially for visiting graves and tombs. Thus, one should perform
the Ziyarat of Abbas, and along with Hasan bin Ali, Zainul Abideen, and his son,
Muhammad Baqir and his son, Ja’far Sadiq should be visited; and also visits our
master, chief of believers, Uthman and the grave of Ibrahim, son of Prophet
(s.a.w.a.); and some wives of Prophet (s.a.w.a.) and the aunt of His Eminence,
Safiya and a large number of companions and companions of companions,
especially our master, Malik and our master, Nafe…”
Allamah Amini says: The graves located in Baqi Gharqad,3 before they fell
to the domination of sinners and corrupt people, were worth seeing. These graves
are numerous and Samhudi in Wafaul Wafa4 has mentioned them and described
them in detail and important conclusions can be derived from it.
Ziyarat of the martyrs of Uhad
16. It is recommended for the Hajj pilgrim to perform Ziyarat of the martyrs
of Uhad. Nawawi, Sharambalali5 and others have written that the best day for
Ziyarat is Thursday, especially for the Ziyarat of the grave of our master, Hamza.
Fakehi has mentioned in Husnul Adab:6
“It is mentioned that we should perform their Ziyarat and salute them. By
the one, in whose hands my life is, no one greets them, but that on Judgment Day
they would respond to the greeting. It is clear that replying to their salutation is
supplication for health and their supplication is accepted.”
Hamzawi has written in Kanzul Matalib:7
“In order to get the wishes fulfilled, he makes him as medium to God,
because that place is the location of descent of divine blessings…”
17. As Nawawi has mentioned, it is an emphasized recommendation that one
1
Husnul Adab, [Pg. 83].
2
Ehyaaul Uloomud Deen: [1/232].
3
Baqi Gharqad is the cemetery of Medina due to the presence of Gharqad tree (a huge tree) at
this place. Mo’jamul Buldaan, 4:194.
4
Wafaul Wafa, 2:101-105 [3/891-924].
5
Maraqiul Falah, [Pg. 151].
6
Husnul Adab, 3.
7
Kanzul Matalib, 230.
547
should travel to Quba Masjid, and this act is appropriate on Saturday. It is
narrated through correct chains from Messenger of Allah (s.a.w.a.) that one, who
travels to this Masjid - that is Quba Masjid – and prays there, is like one, who has
performed the Umrah.1
18. Seeking blessings from other relics of Prophet and holy places is
mentioned in Miraqiul Falah2 and other books.
19. Fakhuri, in Al-Kifaya Lizawil Inaya,3 has written:
“It is recommended to take gifts from the dates of Medina and water from
springs of Medina, without facing any hardship, otherwise it would be with the
intention of showing off.
َ َ َ ً َ َّ َ َ َ َ ْ َّ َ ْ َ َّ ُ َّ َ ْ ُ ُ ْ َ ْ َ َ
‫( َوﻟ ْﻦ ِﲡﺪ‬¥ ‫ﺖ ﷲِ ﺗ ْﺒ ِﺪ ْﻳﻼ‬
ِ ‫ِﲔۚ( ﻓﻠ ْﻦ ِﲡﺪ ﻟ ُِﺴﻨ‬
َ ‫ﻓﻬﻞ ﻳﻨﻈﺮون اِﻻ ﺳﻨﺖ اﻻوﻟ‬
ً َْ َّ
¦‫ﲢ ِﻮ ْﻳﻼ‬ ِ ‫ﺖ‬
‫ﷲ‬ ِ ‫ﻟ ُِﺴﻨ‬
“For you shall not find any alteration in the course of Allah; and
you shall not find any change in the course of Allah.”4
Encouragement for visiting tombs

In reliable traditional reports accepted by all sects, there are orders for
visiting graves and people are encouraged to adopt this practice and all important
personalities of Muslims sects have issued verdicts regarding its benefits and
regarded it recommended. On the contrary according to clarification of numerous
scholars, some Zahiriya5 regarded it obligatory. Below, we present a number of
traditional reports on this subject:
1. It is narrated in a tradition directly from Abdullah bin Masud that:
“Visit the graves, as it makes a man pious in the world and reminds one of
the hereafter.”6
2. It is narrated from Anas bin Malik from Holy Prophet (s.a.w.a.) through
incomplete chains of narrators that:
“In the past, I prohibited you from visiting graves; but now whoever likes,
1
Mustadrak Alas Saheehain, 3:12, [3/13, H. 4297].
2
Miraqiul Falah, [Pg. 152].
3
Al-Kifaya Lizawil Inaya, 130.
4
Surah Fatir 35:43
5
Zahiriya were followers of Dawood bin Ali bin Khalaf Isfahani Shafei Zahiri. He was born in
Kufa in the year 200 A.H. and he grew up in Baghdad and he died in 270 A.H. Hence he was
given the title of Zahiri as he claimed that it is necessary to derive from the meaning of Quran
and apparent of traditions and not from its concealed and his slogan was denial of personal
opinion and analogy in religious laws and relying on the apparent of Quran and traditions. He
was more prejudiced to the Shafei school and later created a new school. Ibne Hazm Andulasi
Zahiri is the greatest follower of this viewpoint: Al-Fehrist, Ibne Nadim, 271; Ref: Mojamul
Firaqal Islamiya, 165.
6
Sonan Ibne Majah, 1:476 [1/501, H. 1517]; Mustadrak Alas Saheehain, 1:375 [1/531, H.
1387].
548
may go for Ziyarat of graves as it makes the heart soft, causes tears to flow and
reminds one of hereafter; but you shouldn’t utter improper words.”
3. Abu Walid Muhammad bin Abdullah Arzaqi has written in Akhbar
Mecca:1
Ibne Abi Malika narrated a tradition to me directly from Holy Prophet
(s.a.w.a.):
“Go to your deceased ones and salute them – or visit them, the doubt is from
Khuzai – as it would be a source of edification for you.”
4. Every Friday, Lady Fatima Zahra (s.a.) visited the grave of her uncle,
Hamza, recited prayer near the grave and lamented there.
َ ْ ‫ا ٰﺻ ِﺪ ِﻗ‬ßْ ُ ‫ﺚ ِّﻣ ْﺜﻠِﻪٖ ٓ ا ِْن َﰷ‬
§ۭ ‫ﲔ‬ ْ َ ْ ُ ‫َﻓ ْﻠ َﻴ ْﺎ‬
ٍ ‫ا ِﲝ ِﺪﻳ‬
“Then let them bring an announcement like it if they are
truthful.”2
Etiquette for visitors of graves

1. The visitor should be ritually pure.
2. He should enter from the feet side of the deceased and not from the head
side.
3. He should face the deceased during the Ziyarat.
4. He should perform the Ziyarat in standing position and in this position,
supplicate for him.
5. He should recite as much Quran as he can and reading of Surah Yasin and
Surah Tauheed is recommended.
6. He should supplicate for the deceased facing the Prayer direction (Qibla).
7. While reciting Quran, he should sit facing the Prayer direction (Qibla).
8. He should sprinkle pure water on the grave.
9. Give alms (Sadaqah) on behalf of the dead.
10. The visitor should be bare footed and he should not walk over the grave.
Statement regarding Ziyarat

1. It is narrated from Ayesha directly from Messenger of Allah (s.a.w.a.) that
he said: Jibraeel came to me said: “Your Lord has commanded you to visit Baqi
and pray for the forgiveness of those buried there.”
Ayesha asked: “O Messenger of Allah (s.a.w.a.), what should I tell them.”
He replied: Say: “Peace be on the folks of this abode from believer and
Muslims; may God have mercy on our past and future people and if Allah wants,
1
Akhbar Mecca, 2:170 [2/211].
2
Surah Tur 52:34
549
we would also join you.”1
2. Firozabadi - author of Qamus – has written in Safarus Saada:2
“Among the habits of Prophet was to visit graves and to supplicate and seek
forgiveness and such Ziyarat is recommended.”
Statements in excess are present from Muslim scholars and leaders of the
four schools of jurisprudence regarding visitation of graves; and it can be
concluded that a visitor can visit the grave and pray for the inmate of the tomb in
any words that he may like; and he can narrate his excellence and merits and
whatever may enable the deceased to get divine mercy and blessings. Words that
are mentioned in the Ziyarat of Holy Prophet (s.a.w.a.) prove all this nicely.
Statements of Ahle Sunnat scholars regarding visitation of

graves
There are numerous benefits in these statements:
1. Ibne Haaj Abu Abdullah Abdari Maliki (d. 737 A.H.) says in Al-
Mudkhal:3
“The method of reciting salutation on the deceased is that you say: Peace be
on you, O folks of this abode; men and women, believers and Muslims. May God
have mercy on our past and future folks. And if Allah approves, we would join
you. I pray to God, for your and my forgiveness. Then he says: O God, forgive us
and them.”
There is no problem if one mentions something more or less; because they
are most needful for supplication due to being cut off from their acts.
Then sit with your back to the Prayer direction (Qibla) facing the grave and
one can sit near the feet or the head; and one can sit facing the deceased’s head.
Then he should mention whatever comes to his mind from divine praise and
glorification. Then should invoke blessings on Holy Prophet (s.a.w.a.) and as
much as possible, pray for the deceased. Also, when a calamity befalls him or
Muslims, he should pray near these tombs and express humility to Allah, the
Mighty and High, so that He may remove that calamity. This method of visiting
the graves is general and customary.
If the deceased is someone that his blessings are hoped for [like Prophet]
then one should make him as a medium with Allah, the Mighty and High. Also,
one, who regards the deceased a source of blessings and makes him his medium
for Holy Prophet (s.a.w.a.); on the contrary, he should begin by seeking
mediation of Holy Prophet (s.a.w.a.), because the best and original seeking of
mediation is from His Eminence (s.a.w.a.); after that one should seek the
mediation from those who follow him till Judgment Day.
1
Saheeh Muslim [2/363, H. 103, Kitabul Janaiz].
2
Safarus Saada, 57 [1/183].
3
Al-Mudkhal, 1:254.
550
2. It is narrated from Ibne Hajar Makki Haithami (d. 973 A.H.) regarding
Ziyarat of saints on special occasions and traveling to visit those tombs. It was
asked whether such act was lawful, in spite the fact that near those tombs, many
illegal acts were seen, like mixing of sexes, lighting of large number of
lamps/candles and nonsensical things.
He replied in Al-Fatawatal Kubratul Fiqhiya:1
“Visiting tombs of holy saints and undertaking journeys to those places is a
source of gaining divine proximity and it is recommended…and the heresies that
the questioner has hinted to, cannot be an excuse for omitting this sincere act. On
the contrary man should perform these acts and denounce those negative acts, if
he is unable to stop them entirely…one, who prohibits Ziyarat due to the fear of
these mixings, should also prohibit rituals of Hajj where there are instances of
mixing of sexes like in circumambulation, stoning of satans and other such
occasions. The view that such a ritual was not followed by past people is invalid,
and if it were a heresy, every heresy is forbidden, on the contrary, as they have
explained, sometimes it becomes obligatory, what to say of it being
recommended?”
Offerings for the inmates of tombs
In this matter, Ibne Taymiyyah and his cohorts created hue and cry and used
improper words and attacked their opponents from Muslim sects with filthy
words and it is narrated from Qaseemi that he said:
“These offerings are from the distinctive qualities of Shia and comprise
extreme beliefs about their Imams, and considering Ali and his descendants as
God.”
This is nothing, but mixing falsehood in statements: and in this matter the
Shia do not believe anything other than what the Islamic Ummah had consensus
on in the past and present.
In his Sulahul Ikhwan, 2 Khalidi has discussed this subject. The gist of that
statement is:
The issue concerns the intentions of offering makers and acts will be
rewarded on the basis of intentions; if the intention of the offering maker is the
deceased only and gaining his/her proximity, according to general consensus, it is
not lawful.
If his intention is Almighty Allah and taking benefit by the living is one of
the causes, and its reward is for the deceased, whether he determines a cause
from gaining of profit or is like making an absolute vow, but it is a thing, which
in common parlance requires expenditure, like construction of tomb, or spending
for the welfare of people of the town, or neighbors or poor or relatives of the
deceased etc. In that case fulfillment of the vow is obligatory. This view is
1
Al-Fatawatal Kubratul Fiqhiya, 2:24.
2
Sulahul Ikhwan, 102-109.
551
followed by Azari, Zarkashi, Ibne Hajar Haithami Makki, Ramli Shafei, Khabbati
Basri, Rafei, Nawawi, Alauddin Hanafi, Khairuddin Ramli Hanafi, Shaykh
Muhammad Ghazzi, Shaykh Qasim Hanafi.
If common parlance did not have a command regarding this, it is effective in
the opposite aspect.
First
Making a vow is not valid; because the Islamic law has not ordained it,
except Kaaba and the holy chamber [where offerings are lawful according to
Shariah].
Second
If it is famous as spending for welfare, it is valid; and on the basis of this, it
should only be spent in the welfare of deceased, and should not be spent in any
other thing.
Azzami says in Furqanul Quran:1
“Ibne Taymiyyah says: One, who makes an offering to Holy Prophet
(s.a.w.a.), other prophets or saints from the inmates of grave, or sacrifices an
animal; he is like polytheists, who sacrifice animals for their idols and deem it as
offering and such a person has worshipped other than God, therefore, he becomes
a polytheist and in this regard many statements are issued and through these
statements some modern scholars or their students have been deceived.
This statement is impersonation in religion [wrong picture of religion, and to
make it doubtful for others] and returning to the meaning that no Muslim
intended, because any Muslim, who does this understands that his intention is
only alms for them, and deeming the reward for them. Ahle Sunnat have
consensus that giving of Sadaqah by the living for the dead is beneficial and it
reaches them, and authentic and famous traditional reports exist regarding this…
Thus, it is no use paying attention to the ignorance of Ibne Taymiyyah and
his like.
َ َ ٰۗ ُ
ْ ُ ‫ ُﻗﻠُ ْﻮ ِﲠ ْﻢ َو َّاﺗ َﺒ ُﻌ ْٓﻮا َا ْﻫ َﻮاۗ َء‬
µ‫ﱒ‬ َ ْ ‫ﻚ ّاﻟﺬ‬
ٰ َ ُ‫ َﻃ َﺒ َﻊ ﷲ‬f ‫اوﻟ ِٕﯩ‬
ِ ِ
“These are they upon whose hearts Allah has set a seal and they
follow their low desires.”2
Tombs where one can travel with the intention of Ziyarat
Also, seeking mediation and blessings from them and supplications and
prayer near those tombs, completing the Quran for those who are buried there,
etc.
Tombs, to which one can travel with the intention of Ziyarat were present
1
Furqanul Quran, 133.
2
552
during all periods of Islam since the early times; and leaders of the four schools
of law have issued statements that people from different corners of the Islamic
world can gain lessons from them and be informed about different benefits.
Among them being that the practice of Muslims and their distinctive signs in all
ages regarding Ziyarat of tombs, and seeking mediation and blessings from them,
supplications and prayers near them, and completing the Quran for those buried
there. Below we present examples of such tombs:
1. Bilal bin Hamam Habashi, Muezzin of Messenger of Allah (d. 20 A.H.):
His tomb is in Damascus and above that blessed grave, a date with his name is
mentioned and supplication is accepted at this blessed place. Many religious
personalities have experienced this matter.1
2. The great companion of the Prophet, Salman Farsi (d. 536 A.H.): Khatib
Baghdadi has written in his Tarikh:2
“Today, his tomb is prominent and well known and it is near the Palace of
Choesroe. A building is constructed over it, and a caretaker is appointed there to
take care of it and keep it occupied and do whatever is necessary for its upkeep. I
have seen the place and visited it a few times.”
3. Raasul Husain – head of Imam Husain (a.s.), grandson of the Holy
Prophet (s.a.w.a.) – in Egypt; Ibne Jubair (d. 614 A.H.) has written in his Rihla:3
“The head is buried in a casket of silver under the ground and over that a
building is constructed, which cannot be described and understood…and we have
seen that people pass their hands over the tomb, place their eyes over it, throw
themselves over the grave and rub the cloth present over the grave on their head
and face and crowd and circle it. They supplicate in that condition and lament and
through that seek blessings of that holy grave, show humiliation in such a way
that it would scorch the heart of man and split rocks. The matter is greater than
this and seeing it is more terrible. May Almighty Allah make us benefit from the
blessings of this noble place of burial. I don’t think that there is a more majestic
building in the world than this. May Almighty Allah purify the part of body
placed there.”
Shabrawi Shaykh Abdullah Shafei (d. 1172 A.H.) in his book, Al-Ittihaf bi
Hubbil Ashraf4 has dedicated a separate chapter on this and its Ziyarat and some
of its miracle cures, and has mentioned the practice of visiting that place on
Tuesdays. He writes:
“Blessings are witnessed at this tomb, and the benefits that reach visitors are
not concealed from anyone and numerous testimonies exist for the propriety of
these blessings and miracles; and acts will be rewarded on the basis of intention.”
1
Ref: Rihla, Ibne Jubair, 229 [Pg. 251].
2
3
Rihla, Ibne Jubair, Pg 19.
4
Al-Ittihaf bi Hubbil Ashraf, 25-40 [Pg. 75-110].
553
Hamzawi Adawi (d. 1303 A.H.) writes in Mashariqul Anwaar, 1 after a long
discourse regarding the holy tomb of Imam Husain (a.s.):
“Know that this tomb is deserving that it should be visited often and one
should seek divine proximity through it; and what we sought from this Imam
during his lifetime, we ask from him now, as he is relief with regard to hardships
and through his Ziyarat, detestable things are destroyed and every heart, which is
under the veil, reaches Almighty Allah through his light and mediation. May
Allah help us through the ocean of his help and through his proximity and kissing
his tomb.”
Regarding this, there are so many statements that if they are compiled, they
would go out to constitute a comprehensive book. Shaykh Abdul Fattah bin Abu
Bakr, famous as Rassan Shafei has written an exclusive treatise on this subject,
entitled: Nurul Ain fee Madfan Raasal Husain.
4. Abu Hanifah Noman bin Thabit, leader of Hanafites (d. 150 A.H.); his
grave in Azamiya Baghdad is a famous place of visitation.2
5. Malik bin Anas, leader of Malikis (d. 17 A.H.): his grave is present in
Baqi in holy Medina. Ibne Jubair in his Rihla3 has written that:
“A small shrine, a little building is constructed over it. Islamic jurists
consider his Ziyarat to be among the etiquette of Ziyarat of Holy Prophet
(s.a.w.a.).”
6. Imam Tahir, Moosa bin Ja’far (a.s.), who is buried in Kazimiyyah and
who was martyred in 83 A.H.: In his Tarikh,4 Khatib Baghdadi has narrated from
Ahmad bin Ja’far bin Hamadan Qati-e that:
“It is narrated from Hasan bin Ibrahim Abu Ali Khallal, leader of Hanbalis,
during his time I heard him say: When something distresses me, I visit the grave
of Moosa Ibne Ja’far and through him, seek divine assistance and whatever I
want, becomes easy.”
7. Imam Ali Reza (a.s.): Abul Hasan Muhammad bin Muammal says:
“We set out with the leader of Ahle Hadees, Abu Bakr bin Khuzaimah and
his equal, Abu Ali Thaqafi and a number of teachers for the Ziyarat of Imam Ali
bin Moosa Reza (a.s.) in Tus. The respect accorded by Ibne Khuzaima to this
shrine astounded all of us.”5
8. Abu Abdullah Muhammad bin Idris Shafei; leader of Shafeites (d. 204
A.H.): He is buried in a small cemetery at the Muqattam hills near Cairo; and it is
visited by people. 6 Jazari says in Tabaqatul Qurra:7
1
Mashariqul Anwaar, 92 [1/197].
2
3
Rihla, Ibne Jubair, 153 [Pg. 173].
4
5
6
7
Tabaqatul Qurra, 2:97.
554
Supplications are accepted at his grave and when I performed his Ziyarat, I
said:
“I performed Ziyarat of Imam Shafei, as this act was beneficial to me; so
that I may receive his intercession; and what an affectionate noble he is.”
9. Ahmad bin Hanbal, leader of Hanbalis (d. 241 A.H.). His tomb is clear
and famous. It is visited by people and blessings are sought from it.1
Conclusion regarding visiting of tombs
This was a sample of what was customary among Muslims since the past
ages and from the time of companions and companions of companions regarding
Ziyarat of Holy Prophet (s.a.w.a.) and tombs of Imams, saints, scholars and holy
personalities and undertaking journeys for their Ziyarat; and seeking their
mediation and considering them as our intercessors.
Among these visitors were senior scholars and leaders, each of whose
schools are followed in Muslims. In addition to that those, who have quoted these
statements, are scholars and senior members of community, who have approved
these acts, since they have narrated them by way of excellence of the owners of
graves and tombs; on the basis of this, regarding this there is consensus among
the Muslims sects through the ages.
If you, dear reader, have paid attention to what we discussed above, is there
any value of the utterances of Ibne Taymiyyah and those of his group, like
Qaseemi?
ْ ُ َ ۗ َ ْ َ ْٓ ُ َ َّ َ ْ ْ ُ ُ ٰ َ ُ َ َ َ َ ْ َّ َ ۗ ٰ ُ
µ‫ ﻃﺒﻊ ﷲ ﻗﻠﻮ ِ ِﲠﻢ واﺗﺒﻌﻮا اﻫﻮاءﱒ‬f‫اوﻟ ِٕﯩﻚ اﻟ ِﺬ‬
“These are they upon whose hearts Allah has set a seal and they
follow their low desires.”2
In Sara,3 Qaseemi has quoted the following verse of Allamah Amin:
“There is no freshness (it is not amazing) that supplication should rise up to
God at that place and not rise up from other than that place.”
Then he writes:
“This statement in view of all Muslims with all differences of faith and
customs, is a source of apostasy and clear disbelief. I seek refuge of God from
divine discouragement and degradation.”
He considers miracle cure and acceptance of supplications at the tomb of
Imam Husain (a.s.) to be a pestilence of Shia.
1
Mukhtasar Tabaqatul Hanabila, 11 [Pg. 14].
2
3
As-Sara, 2:648.
555
7. A close look at the tradition

The fuss regarding Shia traditions by those, who issue statements without
thinking2 is in excess. Some said that these traditions, are false writings attributed
to the hidden Imam and some said that they are false statements fabricated in the
names of Imam Muhammad Baqir and Imam Ja’far Sadiq (a.s.).3
Neither the first group fears consequences of false rumor nor the second
group is fearful of being exposed. At the end, these people emerge as liars, who
raised their heads in arrogance, severely denying these traditions, creating
mischief and issuing strange statements.
Abdullah Qaseemi has written in Saraa:4
“In fact, there are numerous liars among Shia tradition narrators and this is
due to greed for material wealth and proximity to its folks; or due to enmity to
tradition and Sunnah and malice to its folks. But Ahle Sunnat scholars have
mentioned the best reason…and among narrators of traditions from Ahle Sunnat
there is no one, who is blamed for fabrication and lying for the sake of material
greed and helping lusts and invalids beliefs.
Yes, among them there are people, who do not have a good memory or are
forgetful or are misunderstood and misinterpreted, but biographers have
mentioned all these people.”
Reply
The researcher will realize that these claims are hollow and there is no iota
of truth in them, and that majority of writers, who are given contract, write
falsehoods and allegations. And the criterion of politics is lying and inverting
facts, and many claims expressed about principles, views and beliefs, are illogical
statements and useless heresies, surrounded by false and deceptive statements.
There are people all over the world, whose needs are not fulfilled, except by
framing lies, fabricating traditions and deceiving simple people, dragging them to
paths of darkness and injustice.
If there was no warning of Allah, the Mighty and the High to the people that:
َ
1
Surah Kahf 18:5
2
Arabic proverb implies one who does not ponder on his/her statement and speaks up without
considering whether it is right or wrong.
3
The researcher will come across this point in numerous Ahle Sunnat books of the ancient and
modern age.
4
As-Sara, 1:85.
5
Surah Qaf 50:18
556
And if warnings revealed in the Book of Allah regarding every liar, who
makes allegations against woman, had not been there, none of these liars could
have said more than what they uttered or done what they did not do!
Each one of them is a greater liar than Kharafa and Hujina1.
Now, I want to inform you about the fact of the matter and reveal the secret
of this man about Ahle Sunnat narrators of traditions. He said:
“Among them there is no one, who may be accused of fabricating and
falsehood.”
Therefore, I present some people, who are indentified as fabricators and
liars, and some fabrications, which were resorted to for proximity to people or
following base desires or invalid beliefs are fabricated, so that you may yourself
see what their hands have wrought by making allegations against the sanctity of
Prophet and his Sunnah.
In this way, the matter would become clear for you and it may be final
statement of this discourse.
Series of liars and fabricators of traditional reports

In Al-Ghadeer, Allamah Amini (r.a.)2 has mentioned 702 persons, who are
well known for falsehood and fabrication of reports, some of them are as follows:
1. Aban bin Firoz, Abu Ayyash, freed slave of Abdul Qays, Abu Ismail
Basri (d. 138 A.H.).
Shoba has said [regarding him]: “It is better for a person to commit
fornication than narrate a tradition from Aban. In the same way, he said: I prefer
drinking the urine of my donkey than to narrate reports from Aban. Perhaps Aban
has narrated more than 1500 traditions more than Anas, most of which are
baseless.”3
2. Ibrahim bin Hadba, Abu Hadba Basri.
He was a liar and a malicious person and he narrated nonsensical matters; he
fabricated reports and attributed them to Anas. He was a dancer in Basra and he
was called to dance in marriage parties. He was also imbibed liquor. He lived till
the year 200 A.H.4
3. Ahmad bin Hasan bin Aban Misri. He was among the senior teachers of
Tibrani. He was a liar, who attributed false traditions to trustworthy persons. 5
4. Ahmad bin Khalil Naufali Qumasi (d. 310 A.H.). He was a liar and he
1
A man from Banu Azra or Jahina, whom jinns had kidnapped and he returned to his people
after a long time and narrated many things from them by which he amazed people and from
this aspect they falsified him and it became a proverb.
2
3
4
Tareekh Baghdad, 6:201; Mizanul Etedal, [1/71, No. 242].
5
Mizanul Etedal, 1:41 [1/89, No. 330]; Tadkiratul Mauzuaat, 65 and 108 [Pg. 36 and 76].
557
narrated reports from persons, who never existed. 1
5. Ahmad bin Muhammad bin Sult bin Mughallis, Abu Abbas Hammani (d.
302 or 308 A.H.).
He was a fabricator of traditions and there was no one as shameful as him
among the liars. He fabricated numerous false traditions in favor of Abu Hanifah,
all of whom are false. In the same way, he attributed false traditions to
trustworthy persons.2
6. Ahmad bin Muhammad bin Amr, Abu Bashar Kindi Maruzi, resident of
Baghdad (d. 323 A.H.). He was a jurist, who excelled in Sunnah and in refutation
of the folks of heresy. In the same way, he was Hafiz of Quran and possessed a
nice voice, but he narrated false traditions from his father, grandfather and others.
In the same way, he has issued false traditions and attributed them to trustworthy
persons. He left behind numerous fabricated copies.3 Ibne Habban says about
him:4
He fabricated text and mixed up the authorities, therefore it is necessary to
avoid him. He probably attributed more than ten thousand traditions to reliable
persons and I have recorded three thousand traditions from them and I have no
doubt that he has inverted them.
It is mentioned in Shazaratuz Zahab:5
“In spite of the fact that he was a tradition scholar, a point of reference on
Sunnah and refuter of heresy, he is regarded as a fabricator of traditions and a
liar.”
7. Ahmad bin Muhammad bin Ghalib Bahili, Abu Abdullah (d. 257 A.H.).
He was the slave of Khalil and an important religious personality of
Baghdad. He was a liar and a fabricator of traditions.
Hafiz Ibne Adi says regarding him:6
“I heard from Abu Abdullah Nahawandi in Harran in gathering of Abu
Aruba that: I asked the slave of Khalil: What is this tradition you narrate? He
replied: I fabricated it so that through it I may soften the hearts of people.”
Allamah Amini says: It is strange for a man to have such conduct and
behavior, that due to his death, markets of Medina were closed and his last
remains were transferred to Basra and he was buried there and a dome was
constructed on his grave according to Tarikh Baghdad and Al-Muntazam of Ibne
Jauzi.7
1
Lesaanul Mizan, 1:167 [1/177, 540]; Al-Jirah wa Tadeel, [2/50].
2
Al-Muntazim, 6:157 [13/195, No. 2167]; . Mizanul Etedal, 1:66 [1/140, No. 555].
3
4
Kitabul Majruheen, [1/56], in which instead of Ibne Amr, the name of his grandfather is
mentioned as Musib.
5
Shazartuz Zahab, 2:298.
6
Al-Kamil fee Zoafa Rijal, [1/195, No. 38].
7
Tareekh Baghdad, 5:79; Al-Muntazam, 5:95 [12/265, No. 1806].
558
8. Asad bin Amr Abu Manzar Bajali Qaazi – associate of Abu Hanifah (d.
190 A.H.).
He was a liar and a worthless fellow and he arranged traditions on the basis
of Abu Hanifah’s religion. For the Ahle Sunnat, he is same as the wind.1
9. Ismail bin Yahya Teemi, grandson of Abu Bakr Ibne Abi Qahafa.
He was a liar and it is not allowed to narrate traditional reports from him. He
was a member of fabricators, who fabricated traditions and most of his reports are
absolutely invalid. He forged traditional reports and attributed them to Malik,
Thawri and others, he narrated reports from reliable persons, which others have
narrated from him. 2
10. Husain bin Hamid bin Rafi Kufi Khazzar (d. 282 A.H.). He, his father
and his grandfather, were all liars (liar son of liar son of liar).3
11. Hammad bin Abi Hanifah, leader of Hanafis, Noman bin Thabit Kufi.
Jarir has considered him a liar and it is narrated that he said to Qutaibah:
Tell Hammad: “What concern do you have with traditions? Indeed, you have a
habit of disputing and talking nonsense.”4
12. Sulaiman bin Dawood Basri, Abu Ayyub, well known as Shaaz Kufi (d.
234 A.H.).
He was a Hafiz scholar of traditions, who was very malicious and an
absolute liar. He fabricated traditions extempore. It is said that he used to deal in
liquor and was an unreliable person.5
13. Ali bin Jahm bin Badr Saami Khorasani, who later settled in Baghdad
and was killed in 249 A.H.
He was the greatest liar of the world and was well known enemy of Ali
(Nasibi). He fabricated numerous traditions against Ameerul Momineen (a.s.) and
Ahle Bayt (a.s.). It is said: He cursed his father as he had named him Ali.
Allamah Amini says: This is the gist of his account. Now, pay attention to
the statements of Ibne Kathir in his Tarikh:6
“He [Ali bin Jahm] is a famous poet, he was religious and a reliable person.
Also, he was inimical to Ali Ibne Abi Talib (a.s.).”
As if his oppression towards Ali Ibne Abi Talib (a.s.) has made him a
religious person in view of Ibne Kathir. This is the level of Ibne Kathir’s
perception. The return of all is to Almighty Allah. They would be answerable to
1
Tareekh Baghdad, 7:17; Mizanul Etedal, 1:96 [1/206, No. 814]; Lesaanul Mizan, 1:384
[1/427, No. 1208].
2
Tareekh Baghdad, 6:249; Asniul Mataalib: 209 [Pg. 424, H. 1370]; Mizanul Etedal, 1:117
[1/253, No. 965].
3
Tareekh Baghdad, 8:38; Mizanul Etedal, 2:28 [1/533, No. 1993].
4
5
Tareekh Baghdad, 9:47; Mizanul Etedal, 1:414 [2/205, No. 3451].
6
559
divine justice.
14. Umar bin Sobih Khorasani1
He was an excessive liar and he fabricated traditions. He had no peer in the
world in heresy and lying. 2
15. Amr bin Khaleef Abu Salih Khanawi. 3
Ibne Habban says regarding him:4
“He fabricated traditions. Among the false traditions that he has attributed to
Ibne Abbas is that: The Prophet (s.a.w.a.) said: They admitted me in Paradise,
and I saw a wolf over there. I asked: Has the wolf entered Paradise? He replied:
Yes, because I ate the son of an orderly. Ibne Abbas continued: This wolf had
eaten the son of an orderly and reached that place; if he had devoured the orderly,
his position would have been the highest heavens.”
Allamah Amini says: If only Ibne Abbas had clarified that if this wolf had
eaten a commander, what his position would have been?5
16. Awana bin Hakam Kufi (d. 158 A.H.). He was Uthmani and he
fabricated traditions for Bani Umayyah. 6
17. Nuh bin Abi Maryam, Yazid Abu Asma (d. 173 A.H.). He was an
excessive liar, who fabricated traditions just as Moalla bin Hilal. He fabricated a
lengthy tradition on the excellence of Quran.
Hakeem says regarding him: “He fabricated traditions on excellence of
Quran, and traditions on excellence of reciting chapters of Quran, which number
114; are all fabricated.”7
ُ ُ َ َ ٌ ٌ َّ ‫ا َِّن ٰ ٓﻫ ُٔﻮ َﻻۗ ِء ُﻣ َﺘ‬
ْ ُ ‫ﱪ َّﻣﺎ‬
¨‫ا ﻳَ ْﻌ َﻤﻠ ْﻮ َن‬ßْ ‫ﱒ ِﻓ ْﻴ ِﻪ َو ٰﺑ ِﻄﻞ ّﻣﺎ ﰷ‬
“(As to) these, surely that about which they are shall be brought
to naught and that which they do is vain.”8
Note
This was a miniscule sample from the ocean of such dishonest Ahle Sunnat
fabricators and perhaps the reader would regard them as excess, unaware of the
fact that many Ahle Sunnat think that fabricating traditions and attributing
falsehood to Prophet, his companions and companions of companions is not
1
In Tahzeebut Tahzeeb and in some other books, the name of his father is mentioned Sobah.
2
Mizanul Etedal, 2:262 [3/206, No. 6147]; Tadkiratul Mauzuaat, 77 [Pg. 54].
3
Apparently his name is Hatawi and not Khanawi and Ibne Hibban and Ibne Adi in Al-Kamil
fee Zoafa Rijaal, 5/153 No. 1318; Ibne Jauzi in Kitabul Zoafa wal Matrukeen, 2/225 have
mentioned in this way only.
4
Kitabul Majruheen, [2/80].
5
Tadkiratul Mauzuaat, 46 [Pg. 33]; Mizanul Etedal, 2:287 [3/258, No. 6362].
6
7
Mizanul Etedal, 3:187 [4/279, No. 9143]; Asniul Mataalib: 20 & 110 [Pg. 27 & 213, H. 56 &
675].
8
Surah Araaf 7:139
560
against piety and general honesty, on the contrary, fabricating traditions is a sign
of the righteous and through it, they sought divine proximity. That is why Yahya
bin Saeed Qattan says:
“I have not seen religious persons, more lying in something like traditions.”1
Qurtubi writes in Tadhkar:2
“We should not pay attention to false traditions, which fabricators have
fabricated regarding recitation of chapters of Quran and excellence of acts. How
numerous are persons, who fabricated traditions thinking that they were seeking
divine proximity through it; and in this way motivated people to perform
religious acts.”
As if lies and allegations are not evil things and have no defect and are not
opposed to human excellence and do not put a question mark on the honesty of a
person.
There was Harb bin Maimoon, who was a pious jurist; at the same time he
was the greatest liar of all times.
And there was Ibne Haitham Taymi, who spent most nights in prayer and in
the morning sat down and issued false statements.
There was Hafiz Abdul Mughis Hanbali, who is described as an honest,
trustworthy, religious, truthful, expert of jurisprudence, follower of Sunnah: and
at the same time he has written a book on excellence of Yazid bin Muawiyah on
the basis of fabricated traditions.
There was Abu Amr; also a pious man, who wrote a book on the excellence
of Muawiyah bin Abu Sufyan based on fabricated traditions.
From this aspect, numerous liars can be mentioned, who were leader of
people or famous Hafiz or jurists or teachers of traditions or expert orators and
some of them, only to promote one way of thinking, or according respect to one
leader or supporting one religion, intentionally spoke falsehood and it is for this
reason that fabricated traditions came into being in excess. That is why we find
so many contradictions in praises and condemnations.
Some people fabricated traditions in excellence of Abu Hanifah and
attributed them to Prophet. Like the report:
“After me a man would come, whose name is Noman bin Thabit and his
agnomen is Abu Hanifah. The religion of God and my Sunnah would be revived
through him.”3
And the report: “There is a man in my Ummah having the name Noman, and
agnomen of Abu Hanifah; he is the lamp of guidance of my Ummah; he is the
1
Preface to Saheeh Muslim, [1/42]; Tareekh Baghdad, 2:98 [No. 493].
2
Al-Tadhkar, 155.
3
Khateeb Baghdadi has mentioned this tradition in his Tareekh Baghdadi, 2:289 [No. 768]
through the chains of Muhammad bin Yazid Mustamali, a liar and fabricator; then he says
that this tradition is fabricated and invalid.
561
lamp of my Ummah.”1
And the report: “All prophets boast over me and I boast over Abu Hanifah.
He is a pious man near my Lord, as if he is a mountain of knowledge and a
prophet from Bani Israel prophets. Thus, one who likes him has liked me and
one, who enrages him, has enraged me.”
Ibne Jauzi has said regarding this report: “It is fabricated.”
And Ajluni says: “This report is not correct, though it has many chains of
narrators.”2
Similarly: “Adam boasted upon me and I boasted over a man from my
Ummah, whose name is Noman and whose agnomen is Abu Hanifah. He is the
lamp of guidance of my Ummah.”
Ajluni has considered this report fabricated.3
Similarly the report: “If persons like Abu Hanifah had existed in the nations
of Moosa and Isa, they would not have become Jews and Christians.”4
In the same way is the report of Abul Bakhtari Kazzab:
“Abu Hanifah came to Ja’far bin Muhammad Sadiq (a.s.) and when Ja’far
looked at him, he said: I look at you and see that you would revive the Sunnah of
my grandfather after it has become old and you are the refuge of every distressed
one. Those, who are confused and backward find the path through you and you
guide them to the clear path. May divine assistance be in your lot, so that the
mystics may traverse the path through you.”
The extremism of some Hanafites reached such an extent that they thought
that he was more knowledgeable than the Messenger of Allah (s.a.w.a.).
Ali bin Jarir says: I resided in Kufa. One day I traveled to Basra and
Abdullah bin Mubarak was present there. He asked: “What is the condition of
people in your town?”
I replied: “I left some people in Kufa, who think that Abu Hanifah is more
knowledgeable than Messenger of Allah (s.a.w.a.).”
He said: “They have apostatized.”5
I said: “They have made you as their leader in apostasy.”
Abdullah wept so much that his beard became wet. It implies that he used to
narrate traditions from Abu Hanifah.6
It is narrated from Fudhail bin Ayaz: “The hearts of these people have
become mixed with Abu Hanifah and they have exaggerated so much about him
1
Khateeb Baghdadi has mentioned this tradition in his Tareekh Baghdadi, 13:335 and then he
says that this tradition is fabricated and invalid.
2
Kashful Khafa, 1:33.
3
Kashful Khafa, 1:33.
4
Ajluni has considered this tradition to be fabricated: Kashful Khafa, 1:33.
5
I have added this statement from the original.
6
562
that they do not regard anyone more knowledgeable than him.”1
As opposed to this group, there were some, who condemned Abu Hanifah in
every way and pointed out his defects and they also fabricated traditions against
him. We cannot mention more that what we have accessed. How can we mention
all of them? But we shall mentioned some of them.
Abde Barr says:2 “Among those condemned by Abu Hanifah is Abu
Abdullah Muhammad bin Ismail Bukhari, author of Saheeh. In his book, under
the discussion of weak and invalid traditions: Nuaim has narrated from Fuzari: I
was with Sufyan bin Uyyana when they brought reports of the death of Abu
Hanifah. Sufyan said: May God curse him, as he has destroyed Islam in every
way and no child was born in Islam more full of mischief than him.”
Ibne Jarud says: “Most traditions of Noman bin Thabit, Abu Hanifah were
imaginary and there is dispute in his being a Muslim.”
A similar statement is narrated from Malik regarding Abu Hanifah:
“He is the worst child born in Islam and if he had attacked this Ummah with
a sword, it would have been easier, and his harm would have been lesser.”
It is narrated from Yusuf bin Athbat:
“Abu Hanifah rejected four thousand or more traditions from the Holy
Prophet (s.a.w.a.).”
It is narrated from Malik:
“No child more harmful than Abu Hanifah was born among Muslims.”
It is narrated from Abdur Rahman bin Mahdi that:
“After the mischief of Dajjal, I don’t know of any mischief greater than the
mischief of Abu Hanifah.”
It is narrated from Abdullah bin Idris:
“Abu Hanifah was deviated and he deviated others.”
It is narrated from Ibne Abi Shaibah that he said regarding Abu Hanifah:
“I regard him a Jew.”
It is narrated from Ahmad bin Hanbal:
“Abu Hanifah issued false statements and traditional reports cannot be
narrated from the followers of Abu Hanifah.”
As opposed to this group, there is another group of scholars who attribute
the following report to the Prophet:
“A scholar of Quraish would fill up the layers of the earth with wisdom.”
They believe that this report implies Muhammad bin Idris Imam of the
1
Hilyatul Awliya, Abu Nuaim 5:358.
2
In Al-Intiqa fee Fazaael Thalathatul Aimmatul Fuqha: Malik, Shafei wa Abu Hanifah, Pg.
149.
563
Shafeis.1
Muzni thinks that: He saw the Prophet in dream and asked him about Shafei:
He said: “One, who my love and Sunnah, he should refer to Muhammad bin Idris
Shafei Mutallabi, because he is from me and I am from him.”2
Ahmad bin Nasr said:
“I saw the Prophet in dream and asked: O Messenger of Allah (s.a.w.a.),
whom do you order us to follow from your Ummah in this time, so that we can
follow him be confident of his statement; and that we may adopt his faith? He
replied: Muhammad bin Idris Shafei; as he is from me and Almighty Allah is
pleased with him, his followers and those who follow his religion till Judgment
Day. I asked: Who else can I refer to? He replied: Ahmad bin Hanbal, what a nice
jurist he is with piety and abstemiousness.”3
Malikis have also expressed the same views: For example, they have
attributed this tradition to Prophet:
“It is near that people would drive the camels fast and bear discomforts of
journeys,4 but will not find anyone wiser than the scholar of Medina.”5
They think that this report implies Malik bin Anas. As if Medina was not the
center of Islam and there was no other scholar before and after Malik. As if Ahle
Bayt (a.s.) were not present, whom Holy Prophet (s.a.w.a.) mentioned as equals
of Quran and as his successors, and said:
“I leave among you two heavy things: Book of Allah and my progeny, my
Ahle Bayt.”
As if they have not inherited the knowledge of Holy Prophet (s.a.w.a.). As if
Imam Ja’far Sadiq (a.s.) was not the sole point of reference for knowledge during
his lifetime. As if Malik was not the student of His Eminence.
It goes to such an extent that some6 claim consensus that the implication of
the above mentioned fabricated traditional report is Malik bin Anas, ignoring the
statement of Muhammad bin Abdur Rahman: “Ahmad is superior to Malik bin
Anas.”7
And ignorant of the statement of the leader of Hanbalis:
1
Ibne Hoot, Asniul Mataalib, 14 [Pg. 37, H. 31] has mentioned that this report is not authentic.
2
3
Tareekh Medina Damishq, 2:48 [5/341, No. 136].
4
Arabic proverb implies bearing hardships of journeys as in the past people usually traveled on
camels and they used to drive the camels hitting on their legs or shoulders. It is mentioned in
saying no. 82 of Nahjul Balagha: I want to teach you five of those things, which deserve your
greatest anxiety to acquire them…
5
Ibne Hoot has considered this tradition fabricated in Asniul Mataalib, 14 [Pg. 737, H. 31] and
he writes: I have heard it from the followers of Malik, but I have not seen it anywhere else.
6
It implies the author of Deebajul Mazhab [Ibrahim bin Ali bin Farhun Maliki (d. 799 A.H.)].
7
564
“Ibne Abi Zoab is superior to Malik Ibne Anas.”1
And the statement of Atiyya bin Asbat:
“If the earth is filled by people like Malik, the wisdom of Abu Hanifah has
superiority over them.”2
And from the statement of Shafei and Ibne Bukair:
“Laith bin Saeed Fahmi – elder of Egypt – is more learned than Malik.”3
The Malikis have narrated a dream about their leader and said that Holy
Prophet (s.a.w.a.) praised Malik in dream. Some of these baseless dreams are
mentioned in Hilyatul Awliya4 and other books.
Hanbalis also, for propagation of their school and their leader, exceed all
limits of exaggeration and forged unbounded falsehoods to such an extent that
every exaggeration is less before that [and falls short of it] some of which are as
follows:
Madini says: “Almighty Allah bestowed honor to this religion through two
persons and there is no third one: Abu Bakr Siddiq in the wars of apostates5 and
Ahmad bin Hanbal in times of hardships(6)(7) and it is said that after Messenger of
Allah (s.a.w.a.), no one established Islam as much as Ahmad bin Hanbal.”
Maimooni says: I said to Madini: “O Abul Hasan, Abu Bakr was not alone
whereas Ahmad did not have any associates.”8
In Al-Muntazam,9 Ibne Jauzi has mentioned statements regarding prejudice
of Abu Bakr Khatib Baghdadi, author of Tarikh Baghdad towards the school of
Ahmad and his followers, to such an extent that he has accused him of
shamelessness and lack of religion.
Muhammad bin Muhammad Abu Muzaffar Barwi (d. 567 A.H.) expressed
prejudice against Hanbalis and said:
“‘If I had been able, I would have applied Jizya on Hanbalis.’ Due to this the
Hanbalis assassinated him through poison along with his wife and young son.”10
Yes, among them were also those, who did not follow their base desires and
1
2
Manaqib Abu Hanifah, Shaykh Ali Qari, published with: Jawahirul Maziya fee Tabaqatul
Hanafiyyah, Pg 461.
3
Khulasa Al-Khazraji, 275 [2/371, No. 6000]; Tazkeratul Huffaaz, 1:208 [1/224, No. 210].
4
5
Apparently it concerns the incident of Khalid bin Walid and Malik bin Nuwairah, who in
view of some had turned apostate and refused to pay Zakat.
6
These two traditions are concealed for Ibne Madini, which scholars have regarded as
authentic although it is falsehood on the Messenger of Allah (s.a.w.a.).
7
Apparently it implies the fact that Ahmad supported belief that Quran is uncreated; he
defended this belief and spent his life upon this; but later some Caliphs accepted his beliefs…
8
9
Al-Muntazam, 8:267 [18/178, No. 4269].
10
Al-Muntazam, 10:239 [18/198, No. 4292]; and refer . Shazaratuz Zahab, [6/370]; Al-Abar,
[2/52].
565
did not refrain from speaking the truth, like Firozabadi, author of Qamus; and
Ajluni, Firozabadi at the conclusion of his book, Safarus Saada1 and Ajluni in
Kashful Khifa2 have said regarding Abu Hanifah and Shafei:
“No authentic narration is found in support of their slander; whatever is
mentioned is fabricated and false.”
Ibne Darwish Hoot says in Asniul Matalib:3
“No authentic or weak text (Nass) is recorded about any of the leaders of
Ahle Sunnat.”
List of fabricated traditions

Every researcher can find a list of what is mentioned regarding liars, through
which it is possible to gather fabricated and distorted traditions with which books
are teeming. But to identify most of them is not possible, what to say about
identifying all of them, because no registers exist about what the fabricators have
recorded, and whatever is found regarding small group from these numerous
people is from lost history, which is mentioned coincidentally and without
conscious intention.
After mention of the list of some of these narrators, Allamah says:
“The least number of traditions fabricated by these people is mentioned as
408684.”
It is clear to the researcher that this is the least figure, because fabricators
were much more prolific and for most of them – if we don’t say of all of them –
have writings containing extensive falsehoods, which exceed all limits and
history has recorded only a few of them and that also in the biographies of some
of the writers of these false books.
The evidence, which scholars of traditions have mentioned in their
collections is only a miniscule part of available traditions; for example in Saheeh
Bukhari 2761 traditions are mentioned, without repetition, which he selected
from 600000 traditions.4
In Saheeh Muslim there are 6000 traditions, without repetition, selected from
300000 traditions.5
Difficulty of reliable and reliability

This was the story of unreliable persons; but as for those, who were known
as reliable, there is another problem; to solve which is impossible, and which puts
1
Safarus Saada, [2/216].
2
Kashful Khifa, 2:420.
3
Asniul Mataalib, 14 [37, H. 31].
4
Tareekh Baghdad, 2:8 [No. 424]; Irshadus Sari, 1:28 [1/50]; Sifatus Safwa, 4:143 [4/169, No.
712].
5
Al-Muntazim, Ibne Jauzi, 5:32 [12/171, No. 1667]; Tabaqatul Huffaz, Zahabi, 2:151 & 157
[2/589, No. 613]; Sharh Saheeh Muslim, Nawawi, 1:32 [1/21].
566
the reader into bewilderment, because no broad-minded educated person
understands what trustworthy means? And what quality it is? What is intended by
it? What is it present with? And which quality is opposed to it? So, remain with
me so that we read collective history, in which trustworthiness is clarified:
1. Ziyad bin Abih, the great sinner and criminal. Khalifah bin Khayyat says
regarding him:
“He is regarded among the abstemious persons and Ahmad bin Salih says:
‘He was in no way accused of lying.’”1
2. Umar bin Saad bin Abi Waqqas, killer of the chief of martyrs:2 Ajali says
regarding him: “He is trustworthy.”3
3. Imran bin Hattan: leader of Khwarij and one, who composed the famous
couplets in praise of Ibne Muljim Muradi:
“Remember the strike from the man of piety; and it was not, but to achieve
divine pleasure. I remember him all the time and know that in view of Almighty
Allah, the pan of his balance will be the heaviest of all.”4
Ajali considers him reliable5 and Bukhari has narrated traditions from him in
his Saheeh.
Huraith bin Uthman; he prayed in the Masjid every day and did not leave his
place, without reciting curse on Ali (a.s.) seventy times.
Ismail Ibne Ayyash says:
I accompanied Huraith on way from Egypt to Mecca. He began to curse Ali
(a.s.) and said: “What people narrate that the Holy Prophet (s.a.w.a.) said to Ali
(a.s.): You are to me as Harun was to Moosa, is correct, but the hearer made a
mistake in hearing it.”
“Then what is correct?” I asked.
He replied: “It was: You are to me as Qarun was to Moosa.”
I asked: “From whom do you narrate this?”
He replied: “I heard Walid bin Abdul Malik state that from the pulpit.”6
Bukhari, Abu Dawood, Tirmizi and others have argued through his
traditions.
It is mentioned in Riyazun Nazara7 that Huraith is reliable, but he was
inimical to Ali (a.s.), may God be inimical to him.
1
Tareekh Medina Damishq, 5:406-414 [19/162, No. 2309 and in Mukhtasar Tareekh Damishq,
9/81].
2
Imam Husain Ibne Ali (a.s.).
3
Khulasa Khazraji, 140 [2/270, No. 5165].
4
Ref: Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg 90-91.
5
Tareekh Seqat, [373, No. 1300].
6
Tareekh Ibne Asakir, 4:115 [12/336, No. 1254 and Mukhtasar Tareekh Damishq, 6/278];
Tareekh Khateeb, 8:268 [No. 4365].
7
567
5. Hafiz Abdul Mugheeth Hanbali: He has written a book on the excellence
of Yazid based on fabricated traditions and at the same time, he is described as
pious, trustworthy, religious and truthful. 1
Yes, as Ibne Abi Hatim has said: “When Shoba heard the sound of Quran
being recited in a melodious tune from the house of Minhal bin Amr Asadi, he
never again narrated traditions from him.”2
Yes, Yazid bin Harun said: “Narrating traditions from Abu Yusuf is not
lawful, because he used to invest the funds of orphans with other people and kept
the profits for himself.”3
Yes, yes, Bukhari has omitted traditions from Imam Ja’far Sadiq (a.s.). And
Yahya bin Saeed has said regarding Imam Ja’far Sadiq (a.s.): “I myself have
negative feelings about him.” And he said: “He was not a liar.”4
Shafei, 5 Ibne Moin, Ibne Abi Khaisama, Abu Hatim, Ibne Adi, Ibne Habban,
Nasai and others regard him as reliable.
Yes, Abu Hatim bin Habban Busti says:6
“Ali bin Moosa Reza – Imame Tahir – has narrated strange things from his
father; as if he has misunderstood them and talked of illogical things.”7
Yes, in Mauzuaat,8 Ibne Jauzi has considered the pure Imam, Hasan bin Ali
bin Muhammad Askari as weak and has not regarded him reliable.
ْ ّ َّ ٌ َ ْ َ َ َ َّ ّ ْ ُ َّ ٌ ْ َ َ
©‫ﺖ ا ْﻳ ِﺪ ْ ِﳞ ْﻢ َو َو ْﻳﻞ ﻟ ُﻬ ْﻢ ِﳑَّﺎ ﻳَﻜ ِﺴ ُﺒ ْﻮ َن‬ ‫ﻓﻮﻳﻞ ﻟﻬﻢ ِﳑﺎ ﻛﺘﺒ‬
“Therefore woe to them for what their hands have written and
woe to them for what they earn.”9
1
Seer Alamun Nubla, 21/160; Shazaratuz Zahab, 6:453, events of 583 A.H.
2
Al-Jirah wat Tadeel, [8/357]; Khulasa Khazraji, 332 [3/59, No. 7223].
3
4
5
Marifatul Rijal, 1/110, No. 514; Al-Jirah wat Tadeel, 2/487; Al-Kamil fee Zoafa Rijal, 2/134,
No. 334; As-Seqat, 6/131.
6
7
Ansabul Ashraf, Balazari, [3/74]; Tahzeebut Tahzeeb, 7:388 [7/338].
8
9
Surah Baqarah 2:79
568
False traditions attributed to the Holy Prophet
(s.a.w.a.)
It would be better to present here examples of false traditions, which these
liars have fabricated in excellence of some individuals:
1. It is narrated from Ibne Abbas that the Holy Prophet (s.a.w.a.) said:
“There is no tree in Paradise, but that it is inscribed on its leaf: There is no
god, except Allah, Muhammad is the messenger of Allah, Abu Bakr is truthful,
Umar is discriminator and Uthman is the owner of two lights.”
This tradition is from the fabrications of Ali bin Jamil Raqqi, which Tibrani
has mentioned and said:1
“This tradition is fabricated, Ali bin Jamil is a prolific forger of traditions.”
2. It is narrated from Anas, directly from Messenger of Allah (s.a.w.a.) that:
“On the night of Meraj, I entered Paradise and saw an apple there, to which
a Hourie was attached and she said: I am created for Uthman, who was killed
unjustly.”
Dhahabi has mentioned this tradition in Mizanul Etedal2 through the
authorities of Abdullah bin Muhammad Adawi,3 who was a forger of traditions
Then Dhahabi says: “This is a fabricated tradition.”
3. It is narrated from Jabir directly that Messenger of Allah (s.a.w.a.) said:
“God has made my companions excel over all people of the world, but
chosen four persons over prophets: my companions: Abu Bakr, Umar, Uthman
and Ali. They were made as the best of my companions and all my companions
are good.”
This report is from the fabrications of Abdullah bin Salih, scribe of Laith.
Dhahabi says in Mizanul Etedal:
“Due to this report, Abdullah bin Salih was cast into a deep trouble.”
Nasai says: “This report is a forgery.”
4. It is narrated from Abdullah bin Umar without chain of narrators from the
Holy Prophet (s.a.w.a.) that he said:
“Since Abu Bakr was born on that night, Almighty Allah looked at the Adn
Paradise and said: I swear My might and honor, I will only allow those to enter
you, who are affectionate to this newborn.”
1
Mojamul Kabeer, Tibrani, [11/63, H. 11093].
2
Mizanul Etedal, 2:20 [2/386, No. 4182].
3
Alawi is mentioned instead of Adawi in the original source.
569
Dhahabi says:1 “This tradition is a forgery and it was fabricated by Ahmad
bin Asma Nishapuri.”
Khatib Baghdadi has mentioned it in his Tarikh2 and said: “This tradition is
invalid and among its narrators are some persons, whose history is unknown.”
5. It is narrated from Abu Huraira directly from the Prophet that he said:
“There are eighty thousand angels in the sky of the world, who seek divine
forgiveness for those, who are affectionate to Abu Bakr and Umar. In the second
sky, there are eighty thousand angels, who curse those, who are inimical to Abu
Bakr and Umar.”
This tradition is from the fabrications of Abu Saeed Hasan bin Ali Adawi
Basri. Khatib has mentioned it in his Tarikh Baghdad3 and said:
“Adawi has falsely attributed this tradition to Kamil bin Talha.”
6. It is narrated from Anas that when the Prophet emerged from Thawr
Cave, Abu Bakr held his stirrup.4 His Eminence glanced at him and said: “O Abu
Bakr, shall I don’t give you a glad tiding.” He replied: “Yes, may my parents be
sacrificed on you.” He said: “On Judgment Day, Almighty Allah would manifest
Himself to all creatures in general; and for you in a special manner.”
This tradition is a forgery of Muhammad bin Abde Abu Bakr Tamimi
Samarqandi. Khatib has said in his Tarikh:5
“As far as I know, this tradition is baseless in view of experts of traditions
and Muhammad bin Abad has forged its chain of narrators as well as its text.
7. It is narrated from Anas that the Holy Prophet (s.a.w.a.) established
brotherhood6 between Abu Bakr and Umar, and remarked: “You two are my
viziers in the world and the hereafter.”
This tradition is from fabrications of Zakariya bin Duraid7 Kindi. Ibne
Habban has mentioned it and said:8
“This tradition is a forgery and it was fabricated by Zakariya.”
8. It is directly narrated from Anas that Almighty Allah has a sword and as
long as Uthman bin Affan is alive, that sword is sheathed and when Uthman is
killed, that sword will come out of the sheath and will not be sheathed till
Judgment Day.
1
Mizanul Etedal, [1/119, No. 467].
2
3
Tareekh Baghdad, [7/383, No. 3910].
4
An allusion of servitude and companionship and absence of opposition and following his
word and deed; he is said to have held his stirrup and walked in his footsteps.
5
6
Al-Layli Masmua, 1/307.
7
The name of this man is mentioned in the same form in Al-Layli Masmua and in books, it is
mentioned as Duwaid.
8
570
Ibne Adi has mentioned this tradition and said1:
“It is fabricated by Amr bin Faiz and his teacher Moosa bin Sayyar was also
a fraud.”2
9. It is directly narrated from Abu Huraira that: “Three individuals are
honest in the view of God: I, Jibraeel and Muawiyah.”
Khatib, Nasai and Ibne Habban have said3: “This tradition is fabricated and
invalid.”
10. It is directly narrated from Wathila that:
“Almighty Allah regarded Jibraeel, me and Muawiyah trustworthy for
revelation; and Muawiyah was on the verge of being appointed a prophet due to
the intensity of his knowledge and being entrusted with the words of the Lord.
Almighty Allah will forgive the sins of people and keep him secure from the
accounting of Judgment Day. He taught His book to him and made him the guide
and the guided and guided others through him.”
Ibne Asakir has narrated this tradition from a person (Rajul).4
Hakeem has said: “It is narrated about Ahmad bin Umar Damishqi – who
was a scholar of traditions in Shaam – that he was asked about this tradition and
he vehemently rejected it.”
Allamah Amini says: I think that dishonest traditionists wanted to scale
down the rank of prophethood, and not to exalt the status of Muawiyah, because
we know that there is a great distance between the rank of prophethood in which
Muslims believe, and between an individual, who occupied the seat of Caliphate.
We ask these people: What was the reason to attribute this exalted rank to him?
Was his origin not the accursed tree mentioned by Holy Prophet (s.a.w.a.) and
Holy Quran?
Or the atrocities which he committed?
Or his apostatizing a few months, before the demise of Prophet?
Or fighting the Caliph of his time (Ali), although it was obligatory to have
submitted to his commands; and the influential individuals had paid allegiance to
him, and Muslims had accepted and approved his Caliphate?
Or great sins committed during his reign, like the killing of honest
individuals like Hujr bin Adi Kindi and his companions, Amr bin Hamaq Khuzai
and numerous other people; imprecating Ameerul Momineen (a.s.), Imam Hasan
and Imam Husain (a.s.). and some prominent believers in Qunut of prayers;
stoking hatred for the Ahle Bayt (a.s.) of Prophet through false propaganda;
encouraging tradition reporters to assassinate the character of Ahle Bayt (a.s.),
1
2
Al-Layli Masmua, 1:64 [1/316].
3
4
Mukhtasar Tareekh Damishq, 25/6; In Layali Suyuti has mentioned the tradition with chains
of narrators [1/419].
571
fabrication of traditions for extolling Umayyads, declaring Ziyad to be a son of
Abu Sufyan in spite of a tradition proved authentic in view of all Muslims; that:
“The child belongs to the bed on which it is born and the adulterer shall be
lashed.” And taking allegiance for Yazid, the shedder of blood, imbiber of wine
and imposing him on Muslim lands and this continued till he died?
Since when had Muawiyah acquired knowledge and awareness about Holy
Quran in spite of the fact that he did not know even a single verse; like the verse:
ْ ُ ْ ْ َ ْ ُ َ َ ْ ُ َّ ُ ْ َ َ َ ُ ْ َ ْٓ ُ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
(‫وﱄ اﻻﻣ ِﺮ ِﻣﻨﲂ‬
ِ ‫ اﻣﻨﻮا ا ِﻃﻴﻌﻮا ﷲ وا ِﻃﻴﻌﻮا اﻟﺮﺳﻮل وا‬f‫ايﳞﺎ اﻟ ِﺬ‬
“O you who believe! obey Allah and obey the Apostle and those
in authority from among you…”1
Was Ameerul Momineen (a.s.) not from the statement ‘those in authority’
according to every exegesis of the verse?
Also, the verse:
َ‫" ﻳَّ ْﻘ ُﺘ ْﻞ ُﻣ ْ ٔﻮ ِﻣ ًﻨﺎ ُّﻣ َﺘ َﻌ ّﻤ ًﺪا َﲾ َ َﺰاۗ ُٔو ٗە َﺟ َﻬ َّﻨ ُﻢ ٰﺧﻠ ًﺪا ِﻓ ْﳱﺎ‬
ْ َ ‫َو‬
ِ ِ
“And whoever kills a believer intentionally, his punishment is
hell; he shall abide in it.”2
Or like the verse:
ْ ُ ‫اﺣ َﺘ َﻤﻠُ ْﻮا‬
ً ‫ﲠ َﺘ‬ ْ َ َْ
ْ ‫اﻛ َﺘ َﺴ ُﺒ ْﻮا َﻓ َﻘﺪ‬ ٰ ‫ﲔ َو ْاﻟ ُﻤ ْ ٔﻮﻣ‬
َ ْ ‫ ُ ْ ٔ ُذ ْو َن ْاﻟ ُﻤ ْ ٔﻮﻣﻨ‬f
َ ْ َّ َ
‫ﺎان‬ ِ ‫ﺎ‬‫ﻣ‬ ‫ﲑ‬ ‫ﻐ‬‫ﺑ‬ ‫ﺖ‬
ِ ِ ِ ِ‫ﻨ‬ ِِ ‫واﻟ ِﺬ‬
ُ ْ َ
¬ۧ ‫ّواِﲦًﺎ ّﻣ ِﺒ ْﻴ ًﻨﺎ‬
“And those who speak evil things of the believing men and the
believing women without their having earned (it), they are guilty
indeed of a false accusation and a manifest sin.”3
As well as other numerous verses. Can one, who did not act upon even one
of the verses and did not apply any of their laws, becomes trustee of Quran?
ٗ ْ َ َ َ ْ َ َ َ ُ َّ َ ْ َ َ
‫" ﻳّ َﺘ َﻌﺪ ُﺣﺪ ْود ﷲِ ﻓﻘﺪ ﻇﻠ َﻢ ﻧﻔ َﺴﻪ‬‫و‬
“And whoever goes beyond the limits of Allah, he indeed does
injustice to his own soul.”4
ٌ ‫ﷲ َو َر ُﺳ ْﻮ َﻟ ٗﻪ َوﻳَ َﺘ َﻌ َّﺪ ُﺣ ُﺪ ْو َد ٗە ﻳ ُ ْﺪ ِﺧ ْﻠﻪُ َان ًرا َﺧﺎﻟ ًِﺪا ِﻓ ْﳱَﺎ( َو َﻟ ٗﻪ َﻋ َﺬ‬
‫اب‬ َ ‫" ﻳَّ ْﻌﺺ‬
ِ ْ ‫َو‬
َ
۠
Jۧ‫ﲔ‬ ٌ ْ ‫ُّﻣﻬ‬
ِ
“And whoever disobeys Allah and His Apostle and goes beyond
1
Surah Nisa 4:59
2
Surah Nisa 4:93
3
Surah Ahzab 33:58
4
Surah Talaq 65:1
572
His limits, He will cause him to enter fire to abide in it, and he
shall have an abasing chastisement.”1
Was his excess of knowledge, which made almost qualified to be sent as a
prophet, impelled him to harbor enmity to the purified progeny? Whether it was
his knowledge, which urged him to commit serious crimes and practice wanton
acts, which are so clear that history has recorded them for all to see? History has
recorded for us in accurate details, the account of Muawiyah exterminating the
followers of Imam Ali (a.s.) in Kufa and all the Islamic territories.
As for his repeated and continuous distress caused to the sincere followers of
the holy progeny, whatever you say regarding that you would not have
exaggerated, and no objection would be applicable to you and I will later describe
the vile acts Muawiyah in detail.
Then we ask the reporters about the honesty of Muawiyah, through which he
became the third person after Jibraeel and Prophet and became to be considered
among the trusted ones of God, whether his honesty is related to Quran, which he
opposed? Or it is trustworthiness with regard to Sunnah, on which he did not act?
Or trustworthiness regarding blood of Muslims, which he shed? Or
trustworthiness in relation to Ahle Bayt (a.s.), whom he oppressed? Or it was to
create peace and security in the nation, which he destroyed from the root? Or his
truthfulness, which he gave up completely? Or falsehood, upon which he
instigated others? Or believers, whose limbs he cut off? Or Islam that he
destroyed? Or Islamic laws, which he distorted? Or the pulpits, which he polluted
through cursing the saints of God? Or it is…?
Was it due to these crimes and their like that he should be almost qualified
to be appointed as a prophet as the dishonest reporters have alleged? Kudos to
such a prophethood to which he came near and whose burden, fellows like him
would bear.
“Bent stature, white beard and profuse tears of Yahya
What happens if you don’t flirt in this condition.” (Poetic verse)
If the malevolent reporters did not bestow prophethood to the like of
Muawiyah; this alone would have sufficed for recognizing his prophethood and
excellence. The tradition is as follows:
“If rice had been an animal it would have been in the form of human being
and if it had been human it would have been in form of a righteous person and if
it had been a righteous person, it would have been in form of a prophet; and if it
had been a prophet it would have been in form of a messenger; and if it had been
a messenger it would have in my form.”2
11. It is narrated from Abu Huraira that the Holy Prophet (s.a.w.a.) came out
leaning on Ali Ibne Abi Talib (a.s.). Abu Bakr and Umar went to welcome His
1
Surah Nisa 4:14
2
In Kashaf 2:160 [No. 2109], Sanani has considered the tradition to be a fake.
573
Eminence.
The Prophet asked: “O Ali, do you love these two?”
He replied: “Yes, O Messenger of Allah (s.a.w.a.).”
Prophet (s.a.w.a.) said: “Be affectionate to these two, so that you may enter
Paradise.”
This tradition is a fabrication of Muhammad bin Abdullah Ashnani, as
Dhahabi in Mizanul Etedal1 has mentioned and remarked:
“The tradition is invalid, but its chains of narrators is correct.”
Ibne Jauzi has mentioned this tradition in his book of Mauzuaat.2
12. It is directly narrated from Ubayy bin Kaab that Jibraeel said to the
Prophet:
“If I sit with you as much as Nuh lived in his nation, I will not be able to
narrate all the merits of Umar.”
Ibne Jauzi has mentioned this tradition in his book of Mauzuaat, which is a
compilation of forged traditions. 3
13. It is directly narrated from Abdullah that: “Abu Bakr is the crown of
Islam, Umar is its dress and Uthman is its half crown and Ali is its fragrance.”
Dhahabi has mentioned this tradition in Mizanul Etedal and said: “This
tradition is a fake.”4
14. It is directly narrated from Abu Huraira that the Holy Prophet (s.a.w.a.)
said:
“Almighty Allah created me from His effulgence, created Abu Bakr from
my effulgence, Umar from the effulgence of Abu Bakr, Uthman from the
effulgence of Umar; and Umar is the lamp of the folks of Paradise.”
Dhahabi has mentioned it in Mizanul Etedal, in the biography of Ahmad bin
Yusuf Mabanji and said:
“This tradition is a fake.”5
15. It is narrated from Imam Ali (a.s.) that he said:
“The first ones to enter Paradise are Abu Bakr and Umar; and I and
Muawiyah will stand for taking the account of deeds.”
Dhahabi has mentioned in the biography of Asbagh Shaibani:6
This is not a correct report and Ibne Jauzi has included it among nonsensical
and weak traditional reports.
1
2
Mauzuaat, [1/323].
3
Mauzuaat, [1/321].
4
5
6
574
16. It is narrated in a chainless tradition:
“If I had not been sent as a prophet, you O Umar, would have been sent as
one.”
Sanani says: “This is a fake tradition.”1
“Whenever the Prophet became eager for Paradise, he kissed the white hair
of Abu Bakr.”
Firozabadi at the conclusion of Safarus Saada2 and Ajluni in Kashful Khifa3
have regarded this tradition to be among the most confirmed fabricated and
invalid traditions, as is clear to every sane person.
18. It is narrated from Ibne Abbas in a chainless tradition that:
“Wherever I may be, I am with Umar and he is also present with me.
Whoever is affectionate to him has been affectionate to me; and whoever is
inimical to him is inimical to me.”
In Mizanul Etedal, Dhahabi has regarded it to be a fake.4
19. It is narrated from Ibne Abbas in a chainless tradition that:
“Abu Bakr with relation to me is like Harun in relation to Moosa (a.s.).”
This tradition is a fabrication of Ali bin Hasan Kalbi, whom Muhammad bin
Jarir Tabari has mentioned and Dhahabi in Mizanul Etedal said:5
“This report is fake and Kalbi is accused of this falsehood.”
20. It is narrated from Anas that he said:
“When Abu Bakr was on his deathbed, I heard from Ali Ibne Abi Talib (a.s.)
that he said: Four persons are wisest among the people: two ladies and two men:
Safoora, daughter of Shuaib and Khadija, daughter of Khuwailad; and the Aziz of
Egypt. Then he said: The second person is Abu Bakr. When his death approached
he said to me: I have reached the conclusion that I should leave the Caliphate
after me to Umar. I said: We will not approve if you leave to anyone else. He
said: You have pleased me; by God, I am also pleased with you according to
what Messenger of Allah (s.a.w.a.) said. What is that, I asked. He replied: I heard
the Prophet say: There is a stage on the Siraat Bridge, which no one can pass,
except without a permit of Ali Ibne Abi Talib (a.s.). Then Ali said: Shall I not
make you happy by reporting what I heard from Messenger of Allah (s.a.w.a.)
regarding myself and Umar? What is that, he asked. I replied: He said: O Ali, do
not give one, who curses Abu Bakr and Umar, the permit; as those two are the
leaders of the old folks of Paradise after the prophets. When Abu Bakr passed the
Caliphate to Umar, Ali said to me: O Anas, I studied the divine will in the world
and I was not able to approve, except what was issued from divine will and
1
2
Safarus Saada, [2/211].
3
4
Kashful Khifa, 2:158 [675, No. 5298].
5
575
intention, lest objections be leveled against me. And I heard from Messenger of
Allah (s.a.w.a.) that he said: I am the last of prophets and you, O Ali, is the last of
the successors.”
Khatib has mentioned this in history and noted:
“This tradition is fake and is a product of story-teller and was fabricated by
Umar bin Wathil, or others made it up in his name. Allah knows best.1
21. It is narrated in a chainless tradition from Ibne Masud that: There is no
newborn, but that it has at its navel some dust from the time it is created; and
when he reaches most undesirable old age he returns to that dust, and I, Abu
Bakr, Umar are created from one dust and we shall be buried in that only.
Khatib has quoted this report in Tarikh Baghdad from the channel from
Moosa bin Sahal from Ishaq bin Arzaq. 2 Dhahabi has quoted it in Mizanul Etedal
in the account of Moosa and remarked:3 “It is an invalid report mentioned by an
unknown individual for Moosa, who is also unheard of.”
22. It is narrated in a chainless traditional report that: “I am the city of
knowledge, Ali is its gate; Abu Bakr is its foundation, Umar is its walls.”
Ibne Darwish Hoot says in Asniul Matalib:4 “It is not becoming that this
report be mentioned in academic literature.”
23. It is narrated in a chainless traditional report from Anas that:
“Abu Bakr and Umar are the two chiefs of the folks of Paradise; and Abu
Bakr in Paradise is like Pleiades star in the sky.”
Yahya bin Ambasa, who was a liar and a fabricator has fabricated this
traditional report.
In Mizanul Etedal, Dhahabi has quoted the first half of the statement and
remarked:5 “Yunus bin Habib said that I was with Ali bin Madini and I
mentioned this report quoting from Muhammad bin Kathir Masisi. Ali bin
Madini said: Previously I was eager for this person, but now I would not like to
meet him.”
In the same way, Dhahabi has quoted the first sentence from Abdur Rahman
bin Malik bin Maghul6 that he was a dishonest man and counterfeiter of
traditions.
24. It is narrated from Jabir in a chainless traditional report that:
“No believer harbors malice towards Abu Bakr and Umar and no hypocrite
is affectionate to them.”
Moalla bin Hilal Tahhan has faked this tradition. Ahmad remarks: “All his
1
Tareekh Baghdad, 10:358-375.
2
3
Mizanul Etedal, 3:211 []4/206, No. 8873].
4
Asniul Mataalib, 73 [Pg. 137, H. 391].
5
6
576
traditions are fabricated.”
In Tadkiratul Huffaz, Dhahabi says:1 “This tradition is not valid and Moalla
is accused of lying.”
25. It is narrated from Ayesha that:
“One night, the Prophet was in my place and we were asleep, when my
glance fell on the sky, which was filled with many stars. I asked: O Messenger of
Allah (s.a.w.a.) is there in this world an individual, who has as many good deeds
to his credit as the number of stars in the sky? Yes, he replied. Who is that, I
asked. He replied: Umar. He is one of the good deeds of your father.”
Khatib Baghdadi has regarded this report to be among the faked reports of
Duraiyya bin Muhammad Bayya, who was a fabricator of traditions.2
These were the fabricated and faked merits. Such kinds of traditions are
present in excessive numbers reaching to thousands.
In part two of our book, Riyazul Uns, we have mentioned some traditions
(which were mentioned here), which are not found in authentic books of
traditions. The chain of narrators of many of these reports reach to Ameerul
Momineen (a.s.) and this statement testifies for Aamir bin Sharahil, who says:
“In the Islamic Ummah, most lies were attributed to Ameerul Momineen Ali
Ibne Abi Talib (a.s.).”3
The readers can evaluate these traditions through the statement of Firozabad,
author of Qamus at the conclusion of Safarus Saada,4 where he says:
“Among the most well known fake traditions are traditions in excellence of
Abu Bakr.”
And he writes: “There is not a single authentic tradition regarding the
excellence of Muawiyah.”
From this you can conclude what they have fabricated and attributed to
Messenger of Allah (s.a.w.a.) regarding names and identities of companions. A
large number of traditions, particularly regarding the excellence and defects of
Abbas, uncle of the Prophet, his son and generally all Bani Abbas caliphs.
ْ ْ َ َ َ ّ َ ّ ُ ً َ َ ّ َ َ ٰ َ َ ْ َ ّ ُ َ ْ َٔ ْ َ َ
ِ ‫ﳁﻦ اﻇﻠﻢ ِﳑ ِﻦ اﻓﱰى ﷲِ ﻛ ِﺬاب ﻟِﻴ ِﻀﻞ اﻟﻨﺎس ِﺑﻐ‬
‫ﲑ ِﻋﻠ ٍﻢ‬
“Who, then, is more unjust than he who forges a lie against
Allah that he should lead astray men without knowledge?”5
1
Tazkeratul Huffaaz, 3:112.
2
Ref: Tareekh Baghdad, 7:135.
3
Zahabi has mentioned this tradition in Tazkeratul Huffaaz, 1:77 [1/82].
4
Safarus Saada, [2/211-212].
5
Surah Anaam 6:144
577
Traditions fabricated regarding Caliphate
The most important topic, through with fabricators played with carnal
desires and emotions is the subject of traditions and Sunnah. They wrongly
attributed traditions to God and trustee of His revelations, Messenger of Allah
(s.a.w.a.). They were aware that these traditions were contradictory to the tenets
of Islam according to all sects. Some of them are as follows:
1. It is narrated from Ayesha that:
“The Prophet carried the first stone for construction of Masjid, Abu Bakr
carried second, Umar the next and Uthman after that. I asked: O Messenger of
Allah (s.a.w.a.), did you not see how they assisted you? He said: Ayesha, these
are my Caliphs after me.”
Hakeem has mentioned this tradition in his Mustadrak1 and remarked: “This
tradition is authentic, but due to the fact that it is narrated by Muhammad bin
Fazal bin Atiyya it is isolated.”
2. It is narrated from Abdullah bin Umar that:
“The Prophet of Islam (s.a.w.a.) said to Bilal: Bilal, announce among the
people that Abu Bakr is the Caliph after me. Bilal announce that Umar would be
the Caliph after Abu Bakr. Bilal announce that Uthman would be the Caliph after
Umar. Bilal go as Almighty Allah will not accept anyone other than them.” And
he repeated this thrice.
Abu Nuaim has mentioned this report in Fadailus Sahaba and Khatib has
mentioned in his book of history. 2 Without making any objection against it, Ibne
Asakir has mentioned in his Tarikh Shaam.3 Dhahabi has quoted it in Mizanul
Etedal through the authorities of Darqutni and Amr bin Shahin and remarked:
“This tradition is a fabrication.”4
3. It is narrated from a chainless tradition from Abu Saeed Khudri that the
Prophet (s.a.w.a.) said:
“When I went upto the heavens, I asked: O God, appoint Ali as Caliph after
me. So the heavens shuddered and angels called out to me: O Muhammad, recite:
َ ّ َ َ َ ْ َٔ َ ّ َ ُ َ َ َ َ
ُ‫ﷲ‬ ‫وﻣﺎ ﺗﺸﺎءون ِٕاﻻ ان ﻳﺸﺎء‬
1
2
3
Tareekh Medinatul Damishq, Ibne Asakir, [39/174, No. 4619; Mukhtasar Tareekh Damishq,
16/144].
4
Mizanul Etedal, 1:387 [2/150, No. 3233, and here the name of the reporter is mentioned as
Umar bin Shahin].
578
“And you do not please except that Allah please.”1
And Almighty Allah desired Abu Bakr to be the Caliph.”
This report is a fabrication of Yusuf bin Ja’far Khwarizmi and Dhahabi has
mentioned it in Mizanul Etedal2 and remarked:
“Ibne Jauzi has said: This report is a fabrication of Yusuf.”
Allamah Amini says: I have a question for the fabricator of this tradition
and his associates, that tradition scholars, who are trustees of knowledge and
faith, after concluding the point that the issue of Caliphate is governed by dictates
of divine will, say:
ۗ ََ ُ ْ ُ
æ‫ﷲ ﻳَﻔ َﻌﻞ َﻣﺎ ﻳﺸﺎ ُء‬
“Even thus does Allah what He pleases.”3
ٓ َّ َ ْ ُ ۗ َ َ َ َ
ُ ‫ِﻻ َا ْن ﻳ َّ َﺸﺎۗ َء‬
‫ﷲ‬ ‫وﻣﺎ ﺗﺸﺎءون ا‬
“And you do not please except that Allah please.”4
And that Almighty Allah desired Abu Bakr to be Caliph. Now, what is the
value of Prophet’s supplication and asking for something, which caused heavens
and angels to shudder? This shuddering was only because this request was
disliked; which is below the dignity of the Prophet to do so.
How did the Prophet remain unaware of the person, who was eligible for
Caliphate and he proposed the name of such an individual due which God,
heavens, its inmates and believers opposed? I seek refuge of God from such
degraded and worthless statements.
After that [this question arises that] how did it happen that awareness of
Prophet about this issue was delayed from knowledge of angels and heavens,
whereas it was needed by His Eminence and the Ummah and he was duty bound
to convey it to the Ummah and to propagate it, and the Ummah was bound to
submit to it? And all angels and heavens, were not carriers of revelation for
Prophet that their knowledge should have precedence over knowledge of His
Eminence (s.a.w.a.).5
What impelled His Eminence (s.a.w.a.) to insist and repeat his plea even
though Almighty Allah refused to grant it and desired the contrary?
And other numerous questions! And these are difficulties, which I don’t
think is possible to reply by one, who relies on this report. Fie upon this writer
1
Surah Insan 76:30
2
3
4
Surah Insan 76:30
5
This statement is only for the sake of argument; whereas regarding the knowledge of Prophet,
we believe that in every instance, Jibraeel descended with permission to announce the
message and to assure the believers.
579
that he wrote this false tradition and regarded it as subtle.1 And shame on the
other writer, who regarded it as strange and said:
“This tradition derives strength from authentic traditions.”2
O God, I complain (only) to you!
It is narrated from Jabir in a chainless tradition that:
“Abu Bakr is my vizier and after me, he is the Imam; Umar is my close
confidant and he speaks according to my wishes. Uthman is from me and Ali is
my brother and the carrier of my standard.”
In Kanzul Ummal,3 it is narrated from Anas that:
“Abu Bakr is my vizier and my successor; Umar speaks according to me; I
am from Uthman and Uthman is from me.”
This tradition is from fabrications of Kadih bin Rahma, who was a liar.
Dhahabi has brought this tradition in Mizanul Etedal4 upon the authorities of
Kadih. Ibne Adi5 has said: Most traditions of Kadih are incorrect.
5. Hakeem has narrated from Abdur Rahman bin Abu Bakr from the
Messenger of Allah (s.a.w.a.) that:6
“Bring ink and paper,7 so that I may leave a writing for you that you may not
get deviated.” Then he said: “Allah and the believers will not accept anyone,
except Abu Bakr.”
6. It is narrated from Ayesha that the Holy Prophet (s.a.w.a.) said to me
during his last illness:
“Ask your father and brother to come to me, so that I may write a document
as I fear a person, who aspired Caliphate, would vie for it and raise a claim for it
and someone might say: I am more deserving of Caliphate and Almighty Allah
and believers will not accept anyone for Caliphate, except Abu Bakr.”8
Muslim, Ahmad and others have narrated this report from various channels
from Ayesha.9 In some reports it is mentioned:
“The Prophet (s.a.w.a.) said to me during his terminal illness: Call Abdur
Rahman bin Abu Bakr, so that I may write a document for Abu Bakr, that no one
may differ regarding him.” Then he said: “Leave him to his devices. I seek refuge
of God from the fact that believers should differ about Abu Bakr.”
1
Ref: Nuzhatul Majalis, 2:186.
2
Ref: Riyazun Nazara, 1:150 [1/188].
3
Kanzul Ummaal, 6:160 [11/628, H. 63033].
4
5
6
Mustadrak Alas Saheehain, [3/542, H. 6016],
7
In Arabic text the term of shoulder bone (of sheep) which was used as surface for writing
documents and we have rendered it into paper for the sake of modern readers.
8
Kanzul Ummaal, 6:139 [11/550, H. 32583].
9
Saheeh Muslim [5/10, H. 11, Kitab Fazailus Sahaba, Musnad Ahmad, 7/153, H. 24230];
580
7. It is narrated from Ayesha in a chainless report:
“I have decided to send someone to summon Abdur Rahman bin Abu Bakr
so that I may a write a pledge for him (to make a bequest that Abu Bakr should
be my Caliph after me) that people should not say (because I don’t want anyone
to say: I am more worthy of Caliphate) and aspirers should not aspire, that is no
one should aspire that someone other than Abu Bakr should be Caliph. I said:
God refuses and believers also will not accept anyone other than Abu Bakr (that
is I did not make a will, because I know Almighty Allah forbids anyone else to be
Caliph and believers also will not accept anyone else) or Allah will not accept
(someone else) and believers disagree.”
Sanani has quoted this tradition from Mashariqul Anwar1 and stated in its
margins: I did not find this tradition in Saheeh Bukhari, so it should be referred
once more and Ibne Malik in his Sharh has mentioned the tradition as I said in
parentheses and has explained it and Ibne Hazm has mentioned it in Fisal and
said:2
“This clarification from the Prophet is based on appointment of Abu Bakr
after him in the Ummah. This is the distorted form of the tradition of paper and
inkpot, a tradition, which is mentioned in different authentic books, especially
two most important Saheeh books; and when they saw that there is no clear
tradition, they changed it into this form; but the problem is that it is narrated from
Ibne Abbas through reliable authorities that:
“At that time the Holy Prophet (s.a.w.a.) was prevented from writing a
document that the Ummah should not deviate; and clamor increased and they
accused His Eminence of something, which was unworthy for him; and a man
said: He is talking nonsense or the illness has overpowered him. After the passing
away of His Eminence, according to a pre-planned plot that correct history was
distorted.”
Ibne Abil Hadeed says in Sharh Nahjul Balagha:3
“They fabricated this report as opposed to the tradition narrated about illness
of His Eminence: Bring paper and ink, so that I may write something for you;
that you may not deviate. Then a dispute arose in the presence of Prophet and
some people said: Illness has overpowered him and the Book of Allah is
sufficient for us.”
Allamah Amini says: This seeking of refuge4 can have two meanings:
Either it tells about there being no dispute among believers or it implies
forbidding disputes.
According to the first meaning: Its requirement is falsehood, because it is
1
2
Al-Fisal, 4:108.
3
4
In the statement attributed to the Holy Prophet (s.a.w.a.) I seek refuge of Allah, indeed the
believers dispute, which passed in the sixth fake tradition above.
581
natural that there should be disputes – and what a dispute? In which Ameerul
Momineen (a.s.), Bani Hashim and group of senior companions, who were his
followers, leader of the Khazraj, Saad bin Ubadah and other Ansars became
opponents, although the sentiments and stance of this group opposed the regime
and they refused to pay allegiance.
After sometime they acquiesced to the regime, but feelings the partisans of
Ali (a.s.) bore in their hearts remained forever and would remain forever. And
Ameerul Momineen (a.s.) and his family and partisans raised their voices at every
opportunity and exposed the matter of their usurped Caliphate and rights.
According to the second meaning: Its requirement is that large group of
senior companions should be transgressors; because by this they opposed the
prohibition of the Holy Prophet (s.a.w.a.) and began to oppose this group. And
this is not compatible with justice of all companions, except that the command of
justice should be specified for other than Ameerul Momineen (a.s.) and his close
companions. Thus, the captioned traditional report is invalid in whatever meaning
it might be.
Come let us ask Ayesha regarding this report that why she did not mention
this report on the day arguments arose about Caliphate? And did not mention this
clarification of the Prophet to one, who disputed with her father? Perhaps she
may reply: “I never heard this false report from my noble husband,” but the
debased reporters, after the passing away of His Eminence, did not respect the
honor of his nobility and attributed this false report to him. The testimony of this
reply is the authentic traditional report narrated from her chains, and it proves the
absence of appointing a successor, and this report will be mentioned soon.
َ َ ّ َّ ْ َ َ َ ْ ْ َ ِ َ َ ۗ َ َ َ ْ َ ْ ُ َ ۗ َ ْ َ َ ْ َ َّ َ َ
‫ﱄ ّوﻻ‬ ٍِ ‫ﷲ ِ" و‬ َ ِ‫ﻚ‬
ِ " ‫ اﺗﺒﻌﺖ اﻫﻮاءﱒ ﺑﻌﺪ ﻣﺎ ﺟﺎءك " اﻟ ِﻌﻠ ِﻢۙ( ﻣﺎ ﻟ‬o ِ ِٕ ‫وﻟ‬
ªۧ‫اق‬ َ
ٍ ‫و‬
“And if you follow their low desires after what has come to you
of knowledge, you shall not have against Allah any guardian or
a protector.”1
1
Surah Raad 13:37
582
Dirty falsehood
This fake traditional report remained in this community as a reminder and
was transferred from generation to generation and from person to person and they
based their allegations on this falsehood knowing that senior companions
declared all these traditions fake.
What supports this matter is that the only argument, which people use to
support Caliphate, is consensus and selection. And no one from them ever
depends on traditional reports; on the contrary, they have discussed in detail
regarding invalidation of texts, correction of option and its rules. Khizri has
mentioned in Mahazirat:1
The root is that selection of Caliph was through approval of people and it
derives its strength from this only and the Muslims at the time of passing away of
Prophet acted on this only and selected Abu Bakr and did not justify this
selection according to Quran or statement of Prophet and after his selection paid
allegiance to him. The meaning of allegiance is that they made a pledge to him
that they would listen to him, in which lies approval of Allah, the Mighty and
Sublime, and that they would obey his orders just as he made a pledge to them
that he would govern them according to dictates of Quran and Sunnah of Prophet.
This pledge between Caliph and Ummah is the meaning of allegiance in the same
way as buyers and sellers conduct a transaction of sale and purchase.
So, the real strength of Caliphate is achieved from this allegiance and in the
same way fulfillment of this allegiance is considered most necessary, which
religion has made obligatory and which Shariat has made imminent.
Abu Bakr left behind another method of selection of Caliph and that was
selection of his Caliph himself and [and after that] he took the oath of everyone
that they would obey this Caliph and all Muslims accepted this method and
regarded obedience to him in this regard as obligatory and this act of Abu Bakr is
the same heir apparency.
Now, it becomes clear from these statement that this traditional report, after
taking allegiance and establishment of Caliphate for someone [Abu Bakr], which
he assumes is made-up, because no one neither on the day of Saqifah and nor
after that has mentioned this traditional report. In spite of the fact that there
occurred numerous incidents, protest and disputes.
We present such traditions, which are authentic in view of people and which
are contradictory to and falsify the above mentioned reports:
1. Through authentic chains of narrators, it is narrated that when Abu Bakr
was on his death bed, he remarked: “I wish I had asked the Messenger of Allah
1
Mahazirat Tareekh Umamul Islamiyah - Daulat Abbasi :46 [Pg. 41].
583
(s.a.w.a.) who was to be his Caliph, so that no one would have disputed. I wish I
had asked the Messenger of Allah (s.a.w.a.) if there is some share for Ansar in
this issue.”1
If Abu Bakr had heard something from Messenger of Allah (s.a.w.a.)
regarding his Caliphate as mentioned in the previous reports, he would not have
dared to claim that illness has overpowered him or that he was talking nonsense,
as is seen in the report of paper and ink.
2. It is narrated from Ayesha that when Abu Bakr was in his deathbed, he
summoned Umar and said:
“O Umar, I appoint you the Caliph upon companions of Messenger of Allah
(s.a.w.a.).” and he wrote to the commanders: “I have appointed Umar as your
ruler and I have not failed in endeavoring for the well being of myself and
Muslims.”2
Now, if there was a textual evidence for Caliphate of Umar, what is the
meaning of Abu Bakr in attributing the appointment of Umar to himself?
3. If the previous traditional reports are correct and Caliphate is a pledge of
Allah, the Mighty and Sublime, through what justification did Abu Bakr say: “I
have become the caretaker of this issue of Caliphate whereas I despise it. By
God, I wish some of you would suffice me in this matter.”3
How can he dislike something, which Almighty Allah sanctioned for him
and which Jibraeel brought, and the Holy Prophet (s.a.w.a.) informed about it?
Also, he can like that others would excuse him in this matter? Whereas [on the
basis of those fabricated reports] there appeared a gap between the Prophet and
the desire of His Eminence, that is making Ali (a.s.) as Caliph and Almighty
Allah did not accord any importance to intention of His Eminence and did not
accept the Caliphate of anyone, except Abu Bakr.
4. And what is the justification of Abu Bakr asking people to divest him
from Caliphate? Numerous statements regarding this are reported from him, like:
“Leave me, leave me, I am not the best among you.”4
Also: “I do not have need of your allegiance; take back the allegiance you
gave to me.”5
How can he leave it at the discretion of people to take back allegiance? And
how did he regard it as lawful to reject divine will?
5. How Umar considered the Shura committee of Muslims as the point of
reference for selecting a Caliph and said: “If someone pledges allegiance to a
1
Tareekh Tabari, 4:53 [3/431]; Al-Iqdul Fareed, 2:254 [4/93]; there is a discussion regarding
this tradition in Of whomsoever I am the master, Ali is (also) his master. O Allah, love those,
who love him and be inimical to those, who are inimical to him. Ghadeer, Pg. 7:229-240.
2
Taisirul Wusul, Hafiz Ibne Daiba, 1:48 [2/57].
3
Sifatus Safwa, Ibne Jauzi, 1:99 [1/260, No. 2].
4
Sawaiqul Mohriqa, Ibne Hajar: 30 [Pg. 51].
5
584
leader, without concurrence of Muslims, his allegiance is invalid; in addition to
that both shall be put to death.”1
6. What prevented Ali Ameerul Momineen (a.s.) from paying allegiance to
Uthman on the day of Shura committee after Abdur Rahman bin Auf and other
members of Shura paid allegiance to him and His Eminence was standing up;
after that he sat down and Abdur Rahman said: “Give allegiance, lest I strike off
your neck.” That day, no one other than Abdur Rahman possessed a sword. Then
it was said that Ali exited from there in fury and members of Shura came to His
Eminence and said: “Pay allegiance otherwise we would battle you.” Then His
Eminence returned and paid allegiance to Uthman.2
In Tarikh Umam,3 Tabari writes:
“People began to pledge allegiance to Uthman and Ali (a.s.) refrained.
Abdur Rahman said:
ْ َ َ ُ ََْ َ َ ٰ َ َْٰ ْ َ َ ْ َ ٰ َ ُ ُ ْ َ َ َّ َ َ َ َّ ْ َ َ
‫ﷲ ﻓ َﺴ ُﻴ ٔﻮ ِﺗ ْﻴ ِﻪ‬ ‫ ﻧﻔ ِﺴﻪٖ ۚ( و" اوﰱ ِﲟﺎ ﻋﻬﺪ ﻋﻠﻴﻪ‬ ‫ﳁﻦ ﻧﻜﺚ ﻓ ِﺎﳕﺎ ﻳﻨﻜﺚ‬
َ
ۧ‫ا ْﺟ ًﺮا َﻋ ِﻈ ْ ًامي‬
“Therefore whoever breaks (his oath), he breaks it only to the
injury of his own soul, and whoever fulfills what he has
covenanted with Allah, He will grant him a mighty reward.”4
Then Ali (a.s.) returned piercing through the crowd and the crowd made way
for him; then he gave pledge of allegiance saying: “This is a deception and what a
deception it is!”
It is mentioned in Al-Imamah was Siyasah:5 Abdur Rahman said: “O Ali,
don’t leave any way open for yourself, which is only the way of force.”
It is mentioned in Saheeh Bukhari6: “Do not leave a way for yourself (do not
give us a pretext to punish you).”
Allamah Amini says: Elimination of someone, who does not pledge
allegiance was at the behest of Umar as Tabari has mentioned in his Tarikh.7
ُ َ َ ُ ْ َ َ ْ َْ َ ٰ ْ ََ
nۙ ‫ َوﺗﻀ َﺤﻜ ْﻮ َن َوﻻ ﺗ ْﺒﻜ ْﻮ َن‬mۙ ‫ﺚ ﺗ ْﻌ َﺠ ُﺒ ْﻮ َن‬
ِ ‫اﳁِﻦ ﮬﺬا اﳊ ِﺪﻳ‬
“Do you then wonder at this announcement? And will you laugh
and not weep?”8
1
Musnad Ahmad, 1:56 [1/91, H. 393]; . Al-Bedaya wa al-Nehaya, 5:246 [5/267, events of 11
A.H.1.
2
Ansabul Ashraf, Balazari, 5:22.
3
4
Surah Fath 48:10
5
6
Saheeh Bukhari, 1:208 [6/2635, H. 6781].
7
8
Surah Najm 53:59-60
585
What are these rude statements and calls of confusion?
These reports are nothing, except nonsense and babble as opposed to the
clear reality and rightful Caliphate based on authentic texts, which are proved for
Ameerul Momineen Ali (a.s.) and Holy Prophet (s.a.w.a.) had brought in form of
divine revelation since the first day of his call till the last moments of his life and
clearly announced in public.
This is nothing, but a racket and creating mischief, in which no creature has
any discretion; and the Holy Prophet (s.a.w.a.) at the beginning of his call
clarified that the control of this Caliphate is in the hand of God and He gives it to
whom He likes. And the Holy Prophet (s.a.w.a.) mentioned this one day when he
himself presented it to Bani Aamir bin Saasa and called them to God and one of
them asked: “If we follow you, and Almighty Allah grants victory to you over
opponents, will you leave your Caliphate to us?” The Prophet replied: “The
discretion of this matter is in the control of God and He gives it whoever He
intends.”1
Can those who argue in this matter find any way out of this? Is there any
way from these chains and yokes, which have imprisoned these fellows? Which
source of confidence lends credibility to their claim? Which verse of Quran or
tradition is there on which it is possible to depend? Are these not books full of
blatant lies? Are these hundreds of thousands of false traditions not spread in so
many books?
What is the solution when one sees some writers, who have mentioned these
traditions like authentic traditions; and some others have fabricated chains of
narrators for it and at the side mentioned things in such a way that they covered
the face of truth, which shows the power of these traditions?
What can one do whereas after these liar writers, lying of the fourteenth
century, we see that Qaseemi raises his voice and says: “In the narrators of Ahle
Sunnat traditions there is no one who is accused of lying.”2
In this condition, what is the sin of the ignorant in not recognizing the truth?
Who can distinguish for him the correct Sunnah from false? And which hand
would save him from false statements? Is there a reformer having true religious
concern who can save him from the abyss of ignorance and unawareness?
Yes:
ّ ُ ‫ﳽء َّﻣ ْﻮﻋ َﻈ ًﺔ َّو َﺗ ْﻔﺼ ْﻴ ًﻼ ِّﻟ‬
ْ َ‫ﲁ‬ َ ّ ُ ْ ِ َ َْ ْ ٗ َ َ ْ َ َ َ
‫ﳽ ٍء‬ ِ ِ ِ ٍ ْ ‫ﰻ‬ ِ "ِ ‫وﻛﺘﺒﻨﺎ ﻟﻪ ِﰲ اﻻﻟﻮاح‬
“And We ordained for him in the tablets admonition of every
kind and clear explanation of all things.”3
1
Seerah Ibne Hisham, 1:33 [2/66]; Seeratul Halabiyya, 2:23.
2
3
Surah Araaf 7:145
586
َّ َ ْ َ ٰ ْ َ َّ َ ّ َ ْۢ َ َ َ َ ْ َ َ ْ َ ّ
ْۢ َ
‫ َﺑ ِ ّﻴ َﻨ ٍﺔ‬î " ‫ ﺑ ِﻴﻨ ٍﺔ وﳛﲕ‬î ‫ِﻟـﳱ ِﻠﻚ " ﻫﻠﻚ‬
“That he who would perish might perish by clear proof, and he
who would live might live by clear proof.”1
ْ ُ َ ّ ً َ ْ َ َّ ً ُ ْ ٰ َ ُ ٰ ْ َّ َ ٰ ْ ُ ٰ ْ ْ َ َ َ
‫ﲪﺔ ِﻟﻘ ْﻮ ٍم ّ ٔ ِﻣ ُﻨ ْﻮ َن‬ ‫ﺐ ﻓﺼﻠﻨﻪ ِﻋﻠ ٍﻢ ﻫﺪى ور‬ٍ ‫وﻟﻘﺪ ِﺟﺌﳯﻢ ِﺑﻜِﺘ‬
“And certainly We have brought them a Book which We have
made clear with knowledge, a guidance and a mercy for a people
who believe.”2
ْ ْ ُ ُ َ ۗ َ َ ْ َ ْۢ َّ ْٓ ُ َ َ ْ َ َ ْ َ ْ َ ّ ٰ ّ َ ْ ُ ٰ ْ َ ٰ َ
(ۙ‫ﱒ اﻟ ِﻌﻠ ُﻢ‬ ‫ﺖ ِ" اﻻﻣ ِﺮۚ( ﳁﺎ اﺧﺘﻠﻔﻮا اِﻻ ِ" ﺑﻌ ِﺪ ﻣﺎ ﺟﺎء‬ ٍ ‫واﺗﻴﳯﻢ ﺑ ِﻴﻨ‬
ُ َْ َ ْ َ
ُ ْ ِ ‫ﻚ ﻳَ ْﻘ‬
ُ َ ‫ﴤ َﺑ ْﻴ‬
‫ا ِﻓ ْﻴ ِﻪ ﳜ َﺘ ِﻠﻔ ْﻮ َن‬ßْ ‫ﳯ ْﻢ َ ْ َم اﻟ ِﻘ ٰﻴ َﻤ ِﺔ ِﻓـ ْ َـامي ﰷ‬
َ ّ َ َّ ْ ُ َ ْ َ ۢ ً ْ َ
‫ﺑﻐﻴﺎ ﺑﻴﳯﻢۭ( اِن رﺑ‬
َ َ ْ َّ َ ۗ َ ْ َ ْ َّ َ َ َ َ ْ َّ َ ْ َ ْ َ ّ َ ْ َ ٰ َ َ ٰ ْ َ َ َّ ُ
‫ ﻻ‬f‫ﴍﻳﻌ ٍﺔ ِ" اﻻﻣ ِﺮ ﻓﺎﺗ ِﺒﻌﻬﺎ وﻻ ﺗﺘ ِﺒﻊ اﻫﻮاء اﻟ ِﺬ‬ ِ ‫ﺛﻢ ﺟﻌﻠﻨﻚ‬
َ
Ó‫ﻳَ ْﻌﻠ ُﻤ ْﻮ َن‬
“And We gave them clear arguments in the affair, but they did
not differ until after knowledge had come to them out of envy
among themselves; surely your Lord will judge between them on
the day of resurrection concerning that wherein they differed.
Then We have made you follow a course in the affair, therefore
follow it, and do not follow the low desires of those who do not
know.”3
ٰ ْ َ َ ُ ٰ َ َ َ َّ َ َ ُ ِ ٔ ْ ُ َّ ْ َ َ ْ َ َ َّ َّ ُ َ َ َ
µ‫ﱰدى‬ ‫ﻓﻼ ﻳﺼﺪﻧﻚ ﻋﳯﺎ " ﻻ " ِﲠﺎ واﺗﺒﻊ ﻫﻮﯨﻪ ﻓ‬
“Therefore let not him who believes not in it and follows his low
desires turn you away from it so that you should perish;”4
ٰ ْ َّ َ ٰ َ ُ ٰ َّ َ
®‫" اﺗ َﺒ َﻊ اﻟ ُﻬﺪى‬
ِ ‫واﻟﺴﻠﻢ‬
“And peace is on him who follows the guidance;”5
Command regarding fabricators and liars

Jalaluddin Suyuti says in Tahzirul Khawas:6
Conclusion: “I do not know of any greater sin that Ahle Sunnat consider the
doer of it infidel, except attributing a false statement on the Holy Prophet
(s.a.w.a.).”
1
Surah Anfal 8:42
2
Surah Araaf 7:52
3
Surah Jaaseyah 45:17-18
4
Surah Taha 20:16
5
Surah Taha 20:47
6
Tahzirul Khawas, 21 [Pg. 125].
587
Command regarding those, who memorize these invalid
false statements
Order regarding traditionists, scholars of traditions and history – in the past
and at present – who falsely attribute statements to Holy Prophet (s.a.w.a.),
compile them in books and collections is mentioned in a traditional report, which
Khatib has mentioned and which Ibne Jauzi regards as authentic that the
Messenger of Allah (s.a.w.a.) said:
“One who narrates a tradition from me, while knowing that it is false, is
himself a liar.”1
Allah Almighty says:
ُ ْ َ ْ َ َ َ َّ ُ ۙ ْ َ ْ ُ ْ َ ْ َ َ َ ۙ ْ َ َ ْ َ ْ َ َ ْ َ َ َ َّ َ َ ْ َ َ
‫ ﺛﻢ ﻟﻘﻄﻌﻨﺎ ِﻣﻨﻪ‬°‫ﲔ‬ ِ ‫وﻟﻮ ﺗﻘﻮل ﻋﻠﻴﻨﺎ ﺑﻌﺾ اﻻﻗﺎ ِوﻳ ِﻞ¯ ﻻﺧﺬان ِﻣﻨﻪ ِابﻟﻴ ِﻤ‬
َّ َ َ ْ َّ ُ ْ ّ ٌ َ ْ َ َ ٗ َّ َ َ ْ ٰ ُ ْ َ َ َ ْ ّ ْ ُ ْ َ َ َ ْ َ ْ
‫ واِان‬Ì‫® واِﻧﻪ ﻟﺘﺬﻛِﺮۃ ﻟِﻠﻤﺘ ِﻘﲔ‬f‫ﲩ ِـﺰ‬ ِ ‫ ﳁﺎ ِﻣﻨﲂ ِ" اﺣ ٍﺪ ﻋﻨﻪ‬±‫اﻟﻮ ِﺗﲔ‬
Í‫ﲔ‬َ ْ ‫ﲂ ُّﻣ َﻜ ّ ِﺬ ِﺑ‬
ْ ُ ‫َﻟ َﻨ ْﻌﻠَ ُﻢ َا َّن ِﻣ ْﻨ‬
“And if he had fabricated against Us some of the sayings, We
would certainly have seized him by the right hand, then We
would certainly have cut off his aorta. And not one of you could
have withheld Us from him. And most surely it is a reminder for
those who guard (against evil). And most surely We know that
some of you are rejecters.”2
Do you think that these tradition scholars and historians have knowledge of
these falsehoods?
They have gone astray and along with themselves, have misguided a large
group of people from the path of truth.
ُ ُ َ ۗ ٰ ُ ً َ ِ َ َ ٰ َ ْ َّ ِ ُ َ ْ َ ْ َ َ
ٰ َ ‫ﻚ ﻳُ ْﻌ َﺮ ُﺿ ْﻮ َن‬
‫ َر ِّ ِﲠ ْﻢ َوﻳَﻘ ْﻮل‬ ‫و" اﻇﻠﻢ ﳑ ِﻦ اﻓﱰي ﷲ ﻛ ِﺬابۭ( اوﻟ ِٕﯩ‬
ّ َ َ ُ َ ْ َ َ َ ْ ّ َ ٰ َ ْ ُ َ َ َ ْ َّ ۗ َ ُٔ ٓ ٰ ُ َ ْ َ ْ
ٰ
َ ْ ‫اﻟﻈ ِﻠ ـ ِﻤ‬
Óۙ‫ﲔ‬ ِ‫ ﻛﺬا ر ِ ِﲠﻢۚ( اﻻ ﻟﻌﻨﺔ ﷲ‬f‫اﻻﺷﻬﺎد ﻫﻮﻻ ِء اﻟ ِﺬ‬
“And who is more unjust than he who forges a lie against Allah?
These shall be brought before their Lord, and the witnesses shall
say: These are they who lied against their Lord. Now surely the
curse of Allah is on the unjust.”3
Or do you think that they were ignorant of these falsehoods and had no
knowledge, and resorted to lying like blind and deaf fellows?
ٰ َ ‫َو َ ْﳛ َﺴ ُﺒ ْﻮ َن َا َّﳖُ ْﻢ‬
ْ َ
‫ﳽ ٍء‬
1
Tareekh Baghdad, 4:161 [No. 1837]; Al-Muntazim, 8:268 [16/133, No. 3407].
2
3
Surah Hud 11:18
588
“And they think that they have something.”1
ُ ُ َّ َ َ َ ٓ َّ َ ٰ ْ َ ْ ُ َ ْ َ َ َ ْ ُّ ّ ُ ْ ُ ْ َ
z‫ﺎﱏّ َوا ِْن ُﮬ ْﻢ اِﻻ ﻳَﻈ ّﻨ ْﻮ َن‬
ِ ‫و ِﻣﳯﻢ ا ِﻣﻴﻮن ﻻ ﻳﻌﻠﻤﻮن اﻟﻜِﺘﺐ اِﻻ اﻣ‬
“And there are among them illiterates who know not the Book
but only lies, and they do but conjecture.”2
َ َ َّ ْ ْ َ َ َّ َّ ُ ّ ً َ َ َ ٰ َ ْ َّ ُ َ ْ َ ْ َ َ
ِ ‫ﱰي ﷲِ ﻛ ِﺬاب ِﻟﻴ ِﻀﻞ اﻟﻨﺎس ِﺑﻐ‬
‫ﲑ ِﻋﻠ ٍﻢۭ( اِن ﷲ ﻻ‬ ‫ﳁﻦ اﻇﻠﻢ ِﳑ ِﻦ اﻓ‬
ّٰ َ ْ َ ْ
ۧ²‫ﲔ‬ َْ
‫ﳞ ِﺪي اﻟﻘﻮم‬
“Who, then, is more unjust than he who forges a lie against
Allah that he should lead astray men without knowledge? Surely
Allah does not guide the unjust people.”3
َ ْ ُ ْ َ َ ّ ْ ُ َّ ٌ ْ َ َ ْ ْ ْ َ ْ َ َ َ َ ّ ْ ُ َّ ٌ ْ َ َ
©‫ﻓﻮﻳﻞ ﻟﻬﻢ ِﳑ ّﺎ ﻛﺘﺒﺖ اﻳ ِﺪ ِﳞﻢ ووﻳﻞ ﻟﻬﻢ ِﳑ ّﺎ ﻳﻜ ِﺴﺒﻮن‬
“Therefore woe to them for what their hands have written and
woe to them for what they earn.”4
54. Qutubuddin Rawandi

Died: 573 A.H.
1. The descendants of Zahra are the fathers of orphans, when they are
addressed, in reply they wish peace. 2. They are proofs of God on creatures
and whoever is inimical to them, has met with sins. 3. They observed fasts
daily and spent nights in prayers, as you are aware. 4. Did the Messenger of
Allah (s.a.w.a.) not appoint Ali (a.s.) the Imam on the day of Ghadeer? 5.
Was Haider not the greatest, the valiant, generous and courageous? Was
Haider not the best successor?
His name was Qutubuddin Abul Husain Saad bin Hibtullah bin Hasan bin
Isa Rawandi.5 He was the leader of religion and an important Shia personality. He
was a foremost teacher of jurisprudence and traditions and in knowledge and
literature, he was incomparable. It was not possible for anyone to acquire his
numerous merits and no objection can be leveled against his excellence and
efforts, his services and good deeds and valuable writings that he produced. 6
1
Surah Mujadila 58:18
2
Surah Baqarah 2:78
3
Surah Anaam 6:144
4
Surah Baqarah 2:79
5
In many reliable sources, instead of Saad, Saeed is mentioned.
6
His biography and account can be seen in the following books: Shaykh Muntazibuddin [Pg.
87, No. 186]; Maalimul Ulama [Pg. 55, No. 368]; Mustadrakul Wasail, 3:489; Al-Kuna Wal
Alqab, 3:58 [3/72].
589
His teachers
He was among the bearers of knowledge and teachers of religion, who
narrated traditional reports; among them being:
1. Shaykh Abul Sadat Hibatullah bin Ali Baghdadi (d. 522 A.H.).
2. Shaykh Imaduddin Muhammad bin Abul Qasim Tabari, author of
Basharatul Mustafa Ilaa Shiatul Murtada.
3. Shaykh Abu Ali Tabarsi, author of Majmaul Bayan, according to the book
Naqdur Rijal.1
Some well known Shia scholars also narrated from him, among them being:
1. Shaykh Babawayh Saad bin Muhammad bin Hasan bin Husain bin
Babawayh.
2. His son, Abul Faraj Imaduddin Ali bin Qutubuddin Rawandi.
His valuable writings
Among them being:
1. Qisasul Anbiya
2. Ayatul Ahkam
3. Fiqhatul Quran2
4. Al-Ayaatul Mushkila
He passed away in the year 573 A.H.3 His grave is located in the shrine of
Lady Masuma Qom in the new courtyard.
55. Sibte Ibne Taweezi

Born 519 A.H.
Died: 584 A.H.
“And I bathed and applied antimony to the eyes three times. And on the
day of Ashura pretended to perform the rituals of the enemies of Ahle Bayt
(a.s.) and concealed the sorrow and grief of that day and on the day of Eid
Ghadeer, I do not display my gaiety and instead of living at the tomb of
Moosa,4 spend my life in the neighborhood of Mansur mosque.”5
Abul Fath Muhammad bin Ubaidullah Baghdadi6 was famous as Ibne
Taweezi and Sibte Ibne Taweezi.
1
Naqdur Rijal, Tafrashi, [Pg. 266].
2
He wrote this book in 562 A.H.
3
Ijaazaatul Bihar: 15.
4
That is tomb of Imam Moosa Kazim (a.s.) in Kazimiyyah.
5
These verses can be seen in his printed collection on Pg. 214.
6
In numerous sources it is mentioned as Abdullah.
590
He was the most prominent Shia poet and an incomparable writer.
Dictionaries of poets abound with his praises.1
1
591
Poets of Ghadeer
in the seventh century Hijri
56. Abul Hasan Mansur billaah
57. Majduddeen bin Jamil
58. Shawwa Kufi Halabi
59. Kamaluddin Shafei
60. Abu Muhammad Mansur billaah
61. Abul Husain Jazzar
62. Shamsuddin Mahfuz
63. Bahaudin Irbili
56. Abul Hasan Mansur billaah
Born 561 A.H.
Died: 614 A.H.
‫ﻳﺸﻬﺪ ﻟﻠﻔﺎرس اﻟﻤﻌﻠﻢ‬ É‫ﺑﲎ ﲻﻨﺎ ان م اﻟﻐﺪ‬
:‫و " ﺧﺼﻪ ابﻟﻠﻮا اﻻﻋﻈﻢ‬ ‫اان وﴅ اﻟﺮﺳﻮل‬
1. O cousins, the day of Ghadeer testifies for the intelligent and wise
man. 2. My father, Ali, is the successor of Messenger of Allah (s.a.w.a.) and
is one, whom the Prophet handed the great standard. 3. You possess sanctity
for being related to him, and we are from his flesh and blood. 4. If Hashim
gathers all of us; but where are the humps of camels and where are his
ankles?! 5. If you are like the stars of heavens, we are crescent moons. 6.
And we are the sons of his daughter and you are not as such; and we are the
sons of his Muslim uncle.
The poet composed this Qasida in Jamadiul Awwal, 602 A.H. in response to
‘Qasida Maimiya’ of Ibne Motaz. Its starting lines are as follows:
“O cousins repay our love and tour upon firm and established practices.
We have source of pride and you also have source of pride and one, who
chooses the truth is not regretful. You are the sons of his daughter, but we
are not as such. We are the sons of his Muslim cousin.”
He was Mansur billaah Abdullah bin Hamza…bin Hasan bin Imam Ali Ibne
Abi Talib (a.s.). He was leader of the Zaidiyyah in Yemen. He had noble lineage,
acquired greatness and in addition to academic nobility, possessed exceeding
knowledge. He wrote valuable books on different subjects: like jurisprudence,
principles of jurisprudence, scholasticism, traditions, religion and literature. Sixty
pages are devoted to his biography in the book Al-Hadaiqul Wardiya.1
57. Majduddeen bin Jamil

Died: 616 A.H.
‫ ﰛ ﴏﱖ اﻟﻤﺠﺪ واﻟﴩف و اﻟﻘﺪاﱉ‬É‫و " اﻋﻄﺎﻩ م ﻏﺪ‬
‫و " ردت ذﰷء ﻟﻪ ﻓﺼﲆ‬
‫اداءا ﺑﻌﺪ ﻣﺎ ﺛﻨﻴﺖ اﻟﺌﺎﻣﺎ‬
ٓ
:‫و ا ابﻟﻌﻄﺎم و ﻗﺪ اﻟﺖ ﺛﻼث ﱂ ﻳﺬق ﻓﳱﺎ ﻃﻌﺎﻣﺎ‬
1. One whom the Holy Prophet (s.a.w.a.) bestowed clear honor and
nobility on the day of Ghadeer Khum. 2. And one for whom, the sun
returned after setting and he performed his prayer. 3. And he gave away his
1
Al-Hadaiqul Wardiya, 2:133. 199.
food, although he had not eaten for three days. 4. He was not satisfied,
except that his diet should be only a loaf of bread of unrefined grain with
salt. 5. And the Prophet recalled the sun for him and added another feather
to his cap.
Majduddin Abu Abdullah Muhammad bin Mansur bin Jamil Jabai – and Jabi
is also mentioned – he was famous as Ibne Jamil Fuzari. He was a writer poet, an
expert littérateur, who had command over Arabic grammar and prosody. He
occupies numerous pages in books about accounts of important poets and in
ranks of grammarians also, he has left his name among greatest personalities of
this field. Aspects of the history of this poet – which were forgotten – are
highlighted by Dr. Mustafa Jawad Baghdadi in his biography in the journal of
Ghurra Najafiya al-Ghurra, No. 16, Year 7.1
58. Shawwa Kufi Halabi

Born 562 A.H. approx.
Died: 653 A.H.
1. I am the guarantee of one, who is fearful of divine chastisement if he
is loyal to Abu Turab, successor of Prophet. 2. That on Judgment Day he
would see the forgiving Lord and on day of recompense, the interceding
master. 3. The valiant man, whose nobility and valor has filled the world, his
neighbors are powerful and his surroundings are green. 4. During peace, the
cloud of generosity was seen with him and during war, he was a ferocious
lion. 5. When he moves his sword for the battle, he would show lightning to
you flashing from the clouds. 6. Successor of Mustafa and father of his sons,
and among his companions, he is the husband of Fatima. 7. He has
clarification of the day of Ghadeer Khum and he has the excellence, which is
mentioned in Quran.
Abul Mahasin Yusuf bin Ismail bin Ali bin Ahmad bin Husain bin Ibrahim,
famous as Shawwa and having the title of Shahabuddin Halabi Kufi, was born in
Aleppo. He lived there all his life and passed away there. He was a senior poet
and writer and his fame had spread all over the country. He was having strong
beliefs, righteous intentions, and natural flair for poetry. He possessed great
expertise of versification and composed verses, which were clear as well as
compact.
It is mentioned in the history of Ibne Khallikan:2
“He displayed extremist tendencies in Shiaism. He was born around 562
1
Mujallatul Ghurra Najafiya al-Ghurra, 16:2
2
Wafayatul Ayan, [7/231, No. 850].
594
A.H. and passed away on Friday, 19 Mohurrum, year 653 in Aleppo.”
59. Kamaluddin Shafei

Died: 652 A.H.
ٓ
‫ابﻧﻚ ﻣﲎ اي و اﺧﺎﻩ‬ ‫و اﻧﻜﺤﻪ اﻟﻄﻬﺮ اﻟﺒﺘﻮل وزادﻩ‬
‫ابﻧﻚ ﻣﻮﱃ ﰻ " ﻛﻨﺖ ﻣﻮﻻﻩ‬ ‫ ﳀﺼﻪ‬É‫و ﴍﻓﻪ م اﻟﻐﺪ‬
‫ﻛﻔﺖ ﴍﻓﺎ ﰱ ﻣﺎات ﲭﺎايﻩ‬ ‫و ﻟﻮ ﱂ ﻳﻜﻦ اﻻ ﻗﻀﻴﻪ ﺧﻴﱪ‬
“He married Lady Fatima Zahra (s.a.) and then and added: O Ali, you
are from me; and deemed him to be his brother. Accorded nobility to him on
the day of Ghadeer and specialized him saying: ‘You are the master of
whomsoever I am the master,’ and if there was nothing, but the incident of
Khyber; it would have been enough for him.”1
He was Abu Salim Kamaluddin Muhammad bin Talha bin Muhammad bin
Hasan Qarashi Adawi Nasibani Shafei. He was a roving jurist, a prominent
personality, an imam and scholar of Shafei jurisprudence; an expert in traditions,
principles and Ilme Khilaf2 He excelled all in adjudication and oratory, he was an
expert in literature and writing and he was a religious man.
He was born in 582 A.H. and passed away in Aleppo on 17th Rajab 652
3
A.H. Some of his couplets regarding Ahle Bayt (a.s.) are mentioned in his book
of Matalibus So-ool.4 Among his verses are:
1. He is a firm refuge for those, who seek his refuge. His merits have
come down through divine revelation. 2. His excellence is mentioned in
Surah Shura, Hal Ataa and Ahzab, as the reader of Quran is aware of them.
3. They are the family members of Mustafa, therefore love for them is
incumbent. 4. Merits, which narrators have kept exalted; reporters, who
patiently bore the hardship of recording the chains of narrators.
Through these verses, the poet has hinted at a number of distinctive merits of
Ahle Bayt (a.s.) mentioned in Surah Shura, Hal Ataa and Ahzab.
As for Surah Shura:
It is mentioned in the following verse:
ٗ َ ْ َّ ً ْ َ ْ َ ّ ْ َ َ ٰ ْ ُ ْ َ َ ّ َ َ ْ َ ّ ً ْ َ ْ َ َ ْ ُ ُ َٔ ْ َ ٓ َ ّ ْ ُ
‫ﱰف َﺣ َﺴ َـﻨﺔ ِ د ﻟﻪ‬ ِ ‫ﻗﻞ ﻻ اﺳ ــﻠﲂ ﻋﻠﻴ ِﻪ اﺟﺮا اِﻻ اﻟﻤﻮدۃ ِﰲ اﻟﻘﺮﰉۭ( و" ﻳــﻘ‬
1
Matalibus So-ool, by the poet, [Pg. 20]; As-Siratul Mustaqeem, Bayazi [1/297].
2
A science of the method of reasoning to arrive at a definite conclusion.
3
Tabaqatush Shafiyatul Kubra, [8/63. No. 1076].
4
Matalibus So-ool, [Pg. 91].
595
‫ِﻓ ْﳱَﺎ ُﺣ ْﺴ ًـﻨﺎ‬
relatives; and whoever earns good, We give him more of good
therein.”1
Moreover, there are traditional reports regarding the verse proving that it
was revealed for the purified progeny. 2
As for Surah Hal Ataa:
ٰ َ ‫ﺎم‬ َّ َ ْ ُ ْ ُ َ ً ْ َ ْ ُ ٗ ُّ َ َ َ ً ْ َ َ ْ ُ َ َ َ ْ َّ َ ْ ُ ْ ُ
َ ‫اﻟﻄ َﻌ‬
‫ وﻳﻄ ِﻌﻤﻮن‬/‫ﻓﻮن ِابﻟﻨﺬ ِر وﳜﺎﻓﻮن ﻣﺎ ﰷن ﴍە ﻣﺴـﺘ ِﻄﲑا‬
ً ْ ‫ُﺣ ّﺒﻪٖ ِﻣ ْﺴﻜ ِْﻴ ًﻨﺎ َّوﻳَـ ِﺘ ْ ًـامي َّو َا ِﺳ‬
‫ﲑا‬ ِ
“They fulfill vows and fear a day the evil of which shall be
spreading far and wide. and they give food out of love for Him
to the poor and the orphan and the captive:”3
In addition to this, we will explain through exegesis that these verses were
revealed for Ahle Bayt (a.s.).4
As for Surah Ahzab:
The following verse:
ٗ َ َ ْ َّ ْ ُ ْ َ ِ ْ َ َ َ ُ َ َ َ ْ ُ َ َ ٌ َ َ ْ ْٔ ُ ْ َ ِ
‫" ﻗ ٰﴣ ْﳓ َﺒﻪ‬ ‫ﺎﻫﺪوا ﷲ ﻋﻠﻴﻪۚ( ﳁِﳯﻢ‬ ‫" اﻟﻤﻮ ِﻣ ِﻨﲔ ِرﺟﺎل ﺻﺪﻗﻮا ﻣﺎ ﻋ‬
ۙ ‫" ﻳَّ ْﻨ َﺘ ِﻈ ُﺮ( َو َﻣﺎ َﺑ َّﺪﻟُ ْﻮا َﺗ ْﺒ ِﺪ ْﻳﻼ‬
ً ْ َّ ‫ﳯ ْﻢ‬
ُ ْ ‫َو ِﻣ‬
they made with Allah: so of them is he who accomplished his
vow, and of them is he who yet waits, and they have not changed
in the least;”5
And the verse:
Õۚ‫ﲑا‬ ْ ‫اﻟﺮ ْﺟ َﺲ َا ْﻫ َﻞ ْاﻟ َﺒ‬
‫ﻴ‬ ّ ‫ﲂ‬ ُ ُ ‫ﺐ َﻋ ْﻨ‬
َ ‫ﷲ ﻟ ُِﻴ ْﺬ ِﻫ‬ َ َّ ‫ا‬
ُ ‫ ْﻳ ُﺪ‬Éُ ‫ِﳕﺎ‬
ِ ِ ِ ِ ِ
“Allah only desires to keep away the uncleanness from you, O
people of the House! and to purify you a (thorough) purifying.”6
Before this, we mentioned that the first verse was revealed for Ameerul
1
Surah Shura 42:23
2
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi,, Pg. 211-212 and 306-
307.
3
Surah Insan 76:7-8
4
5
Surah Ahzab 33:23
6
Surah Ahzab 33:33
596
Momineen (a.s.), Hamza and Ubaidah.1 Islamic Ummah has consensus that the
verse of purification was revealed for Holy Prophet (s.a.w.a.), Ameerul
Momineen (a.s.), Imam Hasan (a.s.), Imam Husain (a.s.) and Lady Fatima Zahra
(s.a.). Scholars and experts of traditions have recorded widely narrated authentic
traditions in Sihah and Musnad books.
60. Abu Muhammad Mansur billaah

Born 596 A.H.
Died: 670 A.H.
1. Mustafa said regarding him: You are the master (Wali) and in the
same way said: You are my vizier and successor. 2. To whom did he say:
You are my brother and which other companion did he address as he
addressed Ali? 3. Have you heard the tradition of his being the master on
day of Ghadeer and whether the meaning of Awla and deserving is correct or
not? 4. Did the Prophet not say anything regarding him so that there should
not remain any excuse for the opponents?
His name was Abu Muhammad Mansur billaah, Imam Hasan bin
Muhammad bin Ahmad bin Yahya bin Yahya bin Yahya al-Hadi Ilal Haq
Yamani. He was a leader of Zaidiyyah in Yemen and the senior most scholar of
that country. He was an expert of the science and arts of traditions and in poetry
and literature, he had made long strides. He possessed great expertise in the
science prosody and was an accomplished debater. He was born in 569 A.H. and
after the murder of Imam Ahmad bin Husain, the pledge of allegiance was given
to him as an imam. His mission started from 657 A.H. and in Mohurrum, 670
A.H., he passed away in the town of Raghafa in Saada. His biography is
mentioned in Nismatus Sahar.2
61. Abul Husain Jazzar

Born 601 A.H.
Died: 672 A.H.
1. You are the most deserving for Caliphate and there is nothing for
creatures like what is expressed about you regarding Caliphate. 2. Ghadeer
drops fire for those, who deny it; a fire, which is saved for them before the
terrifying scream. 3. If they ridicule the statement of Ahmad that you are the
master of creatures then they are themselves deserving of ridicule. 4. Your
loyalists do not fear Hellfire as it passes them and apprehends those not his
followers. 5. See that the fire leaves your loyalists and loyalty for you is
refuge for them. 6. You would be the distributor tomorrow and this enemy
1
2
Nismatus Sahar, [No. 7/vol. 1/196].
597
of Ali is amidst flames of fire and his follower is successful in Paradise.
This Qasida can be found in some ancient manuscripts, which have collected
couplets. It is a lengthy Qasida and its verses are scattered through books of
literature.
His name was Yahya bin Abdul Azim bin Yahya bin Muhammad bin Ali
Jamaluddin Abul Husain Jazzar Misri. He is a forgotten Shia poet.
In Al-Bedaya wa al-Nehaya of Ibne Kathir and Shazaratuz Zahab,1 he is
mentioned in positive terms, but his position his higher than what is mentioned
and Samawi has compiled his collected works comprising of 1250 verses. His
collected works was mentioned in positive terms in books of past scholars. They
have mentioned that his collected works (Diwan) was well known.
In Khazana,2 Ibne Hujjat says: He was born in 601 A.H. and he passed away
in 672 A.H. in Egypt.
62. Qaazi Nizamuddin

Died: 678 A.H.
1. One, who is not affectionate to you for the sake of God will not get
relief from fire and chastisement of grave. 2. The heavens are created for the
sake of your grandfather; if it were not so, destiny and free would have been
the demands of creation. 3. Who is like Ali (a.s.) in mastership (Wilayat)?
Those, who harbor malice to him are nothing, but insane. 4. When people
refer to traditions and traditional reports, the statement of Prophet: ‘O God,
love those, who love him’ is sufficient for us. 5. The day of Ghadeer precedes
like a flood destroying our enemies. 6. His two sons are the two blossoms of
Paradise, then say: these fragrant crops have grown from a pure earth.
This Qasida comprises of 42 verses, which Qaazi Marashi has mentioned in
Majalisul Momineen.3
The second verse hints at the report that Hakeem has mentioned in
Mustadrak.4 It is narrated from Ibne Abbas that Almighty Allah sent revelation to
Isa (a.s.): O Isa, acquire faith in Muhammad and whoever you meet from your
Ummah, urge him to acquire faith in him, because if Muhammad had not been
there, I would not have created Adam, Paradise and Hell. I created the Throne
(Arsh) on the surface of water and water became agitated; so I wrote upon it:
There is no god, except Allah, Muhammad is the messenger of Allah; then it was
pacified.
1
Al-Bedaya wa al-Nehaya, 13:293 [13/342, Events of the year 679 A.H.]; Shazaratuz Zahab,
5:364 [7/636, Events of the year 679 A.H.].
2
Khazanatul Adab, 338 [2/108].
3
4
598
After that Hakeem has narrated another tradition and deemed it as
authentic,1 which hints at what was mentioned above. The text of this tradition is
as follows:
“The Prophet (s.a.w.a.) said: When Adam committed the error, he prayed: O
Lord, I call You by the right of Muhammad, please forgive me. Almighty Allah
said: O Adam, how can you recognize Muhammad, whereas I have not yet
created him? He replied: My Lord, when You created me with Your hand and
blew Your spirit into me, I raised my head and saw written on the foreleg of the
Throne: There is no god, except Allah; Muhammad is messenger of Allah; and I
knew that You do not bring anyone near to You name, except if he is the most
proximate of Your creatures. Allah said: You are right, Adam; he is the most
beloved of My creatures. Call me through his sake, in order that I may forgive
you; and if Muhammad were not there, I would not have created you.”
Baihaqi has mentioned this tradition in Dalailun Nabuwwah;2 and it is the
book, regarding which Dhahabi has said:
“I recommend this book, as it is entirely effulgence and guidance.”
We mentioned this in brief, so that readers become aware of the absurdity of
the statement of Ibne Taymiyyah and his followers, like Qaseemi and that they
become aware of the excellence of Prophet.
His full name was Nizamuddin Muhammad bin Qaaziul Quzzaat Ishaq bin
Mazhar Isfahani; he was among senior Shia scholars of literature and possessed
great expertise in fields of knowledge. He was the chief judge in Iraq. His
biography is mentioned in Majalisul Momineen3 and it is mentioned in Tarikh
Adaabul Lughat4 that died in the year, 678 A.H.
63. Shamsuddin Mahfuz

1. They are pure, chaste, ardent worshippers and noble and chosen
personages. 2. Among them is Ali from the Batha, a Hashemite in lineage,
who possessed a sharp mind and an eloquent tongue, when the voices were
raised. 3. He is the chief (introduced) in Ghadeer and the brother of the
effulgent giver of glad tidings, that is the Holy Prophet (s.a.w.a.). He is the
one, for whom there are divine verses. 4. His ancestors were pure and chaste
and in the same way, his descendants are also immaculate. 5. Can those, who
describe him, encompass all his merits whereas only to mention him is his
eulogy.
1
Mustadrak Alas Saheehain, [2/672, H. 4228].
2
Dalailun Nabuwwah, [5/489].
3
4
Tareekh Adaabul Lughat, Jurji Zaidan, 3:13 [No. 14/415].
599
His name was Shaykh Shamsuddin Mahfuz bin Washah bin Muhammad
Abu Muhammad Hilli Asadi. He was among pivots of jurisprudence and
accomplished in knowledge and literature. He was leader of religion, final point
of reference in legal problems and ultimate refuge for helpless. He delivered
judgments on cases involving law and order. He had license to practice law from
Shaykh Najmuddin Muhaqqiq Hilli (d. 667 A.H.).
We were unable to find the actual dates of his birth and death, but we are
certain that he was alive till 680 A.H. and Allamah Samawi has estimated his
death to be close to the year 690 A.H.
The Mahduz clan lives Syria and Iraq and biographies of important
personalities of this family can be found in books of Takmilatul Amalul Amal1 of
Sadr Kazmi and Wafiyatul Aalaam2 of our teacher, Razi, author of Zaria.
64. Bahaudin Irbili

Died: 692/693 A.H.
‫ﺗﻘﴣ ﲟﺠﺪ و اﻋﺘﻼء ﻣﻨﺎر‬ ‫ ﻋﻼﻩ ﻓﺎﳖﺎ‬î ‫و اﺳﺎل ﲞﻢ‬
“In Ghadeer Khum, ask about the loftiness of his rank, as it judges his
status and high position. Every sinner is hopeful of salvation through his
Mastership (Wilayat) and his greater sins are washed off.”3
Bahauddin Abul Hasan Ali bin Fakhruddin Isa bin Abul Fatah Irbili was a
resident of Baghdad and after his passing away, was buried there only. He was an
incomparable person of community and a scholar of rare talent of the seventh
century for poetry and literature. It was through his literary accomplishments that
he gifted gems of Arabic poetry and excellent verses.
In addition to that he was also a diplomat and a politician entrusted with the
post of ministership and he served this position excellently.4 Vacancies of
jurisprudence, tradition and religion were filled by him and his book: Kashful
Ghumma is a fine work, which comprises of the history of Imams enumerating
their merits, defending them and calling people to them.5 Some of his teachers of
traditions are as follows:
1. Sayyid Raziuddin Jamlul Millat, Sayyid Ali bin Tawus (d. 664 A.H.).
1
Takmilatul Amalul Amal, [Pg. 331].
2
Wafiyatul Aalaam, [3/979, No. 6412].
3
Kashful Ghumma, 78 [1/274].
4
The author of Riyazul Jannah in Rauza 4. Though Allamah Amini has also stated that Irbili
acquired the post of ministership some sources do not believe it to be as such: for example:
Ref: Preface to the book of Kashful Ghumma, 1/7-8.
5
His biography is mentioned in Amalul Amal [2/195, No. 588]; Al-Kuna wal Alqab [2/18];
Rauzatul Jannat [4/341].
600
2. Hafiz Abu Abdullah Muhammad bin Yusuf bin Muhammad Ganji Shafei
(d. 658 A.H.).
Some senior Shia and Sunni narrated traditional reports from him; among
them being:
1. Jamaluddin Allamah Hilli Hasan bin Yusuf bin Mutahhar.
2. Shaykh Raziuddin Ali bin Mutahhar.
3. Shaykh Sharafuddin Ahmad bin Uthman Nasibi; jurisprudent and teacher
of Maliki school.
601
Poets of Ghadeer
in the eighth century Hijri
65. Abu Muhammad bin Dawood Hilli
66. Jamaluddin Khaliee
67. Sariji Awali
68. Safiuddin Hilli
69. Imam Shaibani Shafei
70. Shamsuddin Maliki
71. Alauddin Hilli
65. Abu Muhammad bin Dawood Hilli
Born 647 A.H.
“When you hear the address of Muhammad (s.a.w.a.) on the day of
Ghadeer, as he occupied his seat: Of whomsoever I am the master, this
Haider is (also) his master; and no sane person has any doubt about it. Then
you will understand the clarification of Mustafa about Caliphate after him.
It is such a clarification that there is no need of any more explanation.”1
Taqiuddin Abu Muhammad Hasan bin Ali bin Dawood Hilli was an expert
in jurisprudence, traditions, science of narrators (Ilme Rijal), Arabic and other
sciences. There is no dispute that he was a member of this incomparable
delivered sect and from among its distinguished scholars. Dictionaries of poets
and authors have extolled him. Although some have issued statements according
to the reliability of his famous book of narrators of traditions. Some have relied
on it.2 Some of them have diverged from it,3 but the best conduct is moderation
and the middle path. This is the viewpoint of most of our scholars that reliance is
placed on this book as well, like other books of narrators of traditions and in
some instances, criticism are also leveled against it.
As for poetry: His lofty aims impelled him to compose couplets.
He was born on 5th Jamadius Thani, year 647 A.H. and obtained his
education from Sayyid Hujjat Abul Fadhail Ahmad bin Tawus Hilli (d. 673 A.H.)
and he narrated traditions from him and some other scholars, among them being:
1. Muhaqqiq Najmuddin Ja’far bin Hasan Hilli (d. 676 A.H.). He was one of
his teachers of recitation of Quran.
2. Shaykh Najibuddin Abu Zakariya Yahya bin Saeed Hilli (d. 698 A.H.).
He was the cousin of the above mentioned scholar.
3. The great philosopher, Khwaja Nasiruddin Tusi (d. 672 A.H.).
A number of Shia teachers have narrated traditions from him, among them
being Shaykh Raziuddin Abul Hasan Ali bin Ahmad Mazeedi Hilli (d. 757 A.H.)
and so on.
His valuable writings
In his book of narrators of traditions, he has enumerated his own valuable
writings. 4
We do not know the exact date of his death. We only know that he
completed his book of narrators of traditions in the year 707 A.H. when he was
1
Ayanush Shia, 22:343 [5/191].
2
Like Shaykh Husain bin Abdul Samad, father of Shaykh Bahai in the book of Daraya.
3
Like Shaykh Abdullah Shustari in Sharh Tahzeeb in the explanation of first tradition.
4
Ref: Al-Zaria, 17/155.
sixty years old. [In the same way, we know] that he was alive in the year 741
A.H. and at that time, he was aged 94 years.
66. Jamaluddin Khalai

Died: 750 A.H.
1. What a nice day is the day of Ghadeer, a day of celebration and joy.
2. When Mustafa selected the best chief after himself. 3. When he said: He is
my successor during my absence and presence. 4. And he is my helper and
supporter, and my vizier and assistant. 5. And he is the ruler after me on the
basis of illuminated Quran. 6. He is one, whom Almighty Allah granted
knowledge of every age. 7. He is one, whose obedience is obligatory for
people of his time. 8. So obey him in order that you may obtain the best of
treasures. 9. They responded while concealing their malice. 10. By accepting
his statement, they offered congratulations. 11. O chief of the bees (leader of
the community) and O one, whose friendship is tied to my conscience. 1 12.
He is the one, who gives me refuge from scorching fire. 13. He is one, whose
praise is a source of affection as long as I am alive. 14. He is the one, who
would convey me to Paradise on Judgment Day. 15. I have made my
affections sincere for you; O owner of widespread and pouring knowledge.
16. My curse for one, who is inimical to you. 17. Convey your loyalists
Khaliee to the sweet waters on the day of rising. 18. To declare immunity
towards God Almighty from every thanklessness.
Abul Hasan Jamaluddin Ali bin Abdul Aziz Abu Muhammad Khalai –
Khalii – Mosuli Hilli was a powerful poet of Ahle Bayt (a.s.) and he composed
exceeding couplets in their favor with maximum possible eloquence. His
collected poems are solely in praise and glorification of Ahle Bayt (a.s.). He was
an accomplished man and a versatile artist. He possessed an elegant and a
powerful rhetoric, and subtle, flowing verses.
He was a native of Hilla and passed away in the year 750 A.H. and was
buried there only and his grave is well known in that area. Both his parents were
Ahle Bayt haters (Nasibi). Qaazi Shustari in Majalisul Momineen2and Zanuzi in
Riyazul Jannah, in the first Rauza, writes:
“His mother made a vow that if she got a male child, they would make him a
highway robber to waylay visitors (Zaireen) to the tomb of Imam Husain (a.s.).
When they had a male child and he reached maturity, his mother sent him as she
had vowed. When he reached near Kerbala, he waited for visitors, but he had a
dream: that caravans were passing and had covered him in dust. Then the last
judgment was held and it was ordered for him to be thrown into Hell. But due to
the pure dust that had settled on his body, the fire of Hell was not able to
1
Alluding to the statement of the Prophet about Ali (a.s.).
2
604
penetrate to his body. When he woke up, he changed his intention and became a
loyalist of Ahle Bayt (a.s.). For a long time, he continued to reside in Kerbala.
It is said that during that time, he composed two lines of poetry, which were
modified into Mukhammas1 by the contemporary poet Hajj Mahdi Faluji Hilli (d.
1357). They are as follows:
1. I see you in distress that profligacy has clearly surrounded your being
and carnal desires have overtaken you. 2. Thus, may your heart be tranquil
and your eyes pleased, and if you want to get salvation and perform the
Ziyarat of Imam Husain (a.s.), so that you meet Almighty Allah in
happiness. 3. If the angels see that you intend to perform Ziyarat of His
Eminence, they would record you among the visitors. 4. And definitely Hell
would become unlawful upon you, because fire of Hell does not reach the
body on which dust of the visitors Imam Husain (a.s.) settles.
He was absolutely sincere in his affections; so much so that he was given a
special bestowal by Ahle Bayt (a.s.). In Darus Salam,2 it is narrated from Hablul
Mateen of Maulana Muhammad Gilani that:
“There was a competition between him and Ibne Hammad,3 another poet, as
to which of them was a better poet regarding Ameerul Momineen (a.s.). Each of
them wrote a Qasida and placed a copy in the Sarcophagus of Imam Ali (a.s.), so
that Imam himself may adjudge. Thus, the Qasida of Khalii was chosen and it
was inscribed upon it in gold water: Good and on the Qasida of Ibne Hammad, it
was mentioned with silver water: Good. Ibne Hammad was disappointed and he
said to Ali (a.s.): I am your old loyalist and this man is your recent follower.
Later he saw Ameerul Momineen (a.s.) in dream, who said: You are from us and
he has freshly entered our fold and it was necessary to give concession to him.”
67. Sariji Awali4

1. In Ghadeer, when the Holy Prophet (s.a.w.a.) exposed his merits so
that the ridiculing enemies may be degraded. 2. when he said: Of
whomsoever I am the master, then you are (also) his master as Almighty
Allah guides every bewildered one through you. 3. You are in relation to me
as Harun was to Moosa, except that there is no Prophet after me. 4. He is
one, whose birth place is in the sanctuary of Beneficent and He has kept him
secure from every kind of fear, harm and enmity.
1
Poem having five line verses.
2
Darus Salam, 183 [Pg. 59-60].
3
Ali bin Husain bin Hammad Laithi Wasti is a poet loyal to Ahle Bayt (a.s.) and we have
found a large number of his verses in praise of the Holy Family.
4
Attributed to Ual, an island in Bahrain, which is surrounded by water. Mo’jamul Buldaan,
1/274.
605
In the last verse, the poet has hinted at the birth of Imam Ali (a.s.) in the
Holy Kaaba: that the wall of the Kaaba split for his mother, Fatima binte Asad
and she entered and the wall again closed. She remained inside the Kaaba till Ali
(a.s.) was born. A child, who was the cause of honor for the Kaaba. He consumed
fruits of Paradise and the shell of the Kaaba did not separate from its pearl,
except that it filled the world with effulgence of his face and spread his fragrance
in the atmosphere.
It is a reality, on which Shia and Sunni have consensus and an exceeding
number of traditions prove this point and books are teeming with this fact. From
this aspect, after the clarification of some important Shia and Sunni upon the
excessive narration of tradition of this excellence, also I don’t accord any
importance to statements of those, for whom there is no difference, whether what
they say is right or wrong.
Hakeem says in Mustadrak:1
“Widely narrated traditional reports exist that Fatima binte Asad gave birth
to Ameerul Momineen, Ali Ibne Abi Talib Karramallahu Wajhu inside the Holy
Kaaba.”
Hafiz Ganji Shafei says in Kifayatut Talib2 upon the authority of Ibne Najjar
from Hakeem Nishapuri:
“Ameerul Momineen Ali Ibne Abi Talib (a.s.) was born in Kaaba on
Thursday, 13th Rajab in the 30th year of the elephant (Amul feel) and other than
him, no one else is born in Kaaba and it is a singular excellence for him.”
Shahabuddin Sayyid Mahmud Alusi, author of the great Tafseer, says in the
book of Sarahul Kharida al-Ghaibah,3 which is exegesis of Qasida of Abdul
Baqi Afandi Umri, under the verse:
‫ﺑﺒﻄﻦ ﻣﻜﻪ ﻋﻨﺪ اﻟﺒﻴﺖ اذ وﺿﻌﺎ‬ ‫اﻧﺖ اﻟﻌﲆ اﻟﺬى ﻓﻮق اﻟﻌﲆ رﻓﻌﺎ‬
“You have such a lofty rank that you are raised to the highest rank;
when you came into the world in the Kaaba in Mecca.”
He writes: “The birth of the Amir – Karramallahu Wajhu – in Kaaba, is well
known and it is mentioned in books: Shia and Sunni and no one else other than
him was born in that manner. On no one else is there consensus that he was born
in Kaaba. How worthy is the Imam of the Imams that his birth place should be
the prayer direction (Qibla) of believers. Glory be to Allah, who placed the things
in their proper places and He is the best of the judges.
Mulla Sayyid Reza Hindi as hinted at this through the following lines:4
1
2
Kifayatut Talib, [Pg. 407].
3
Sarahul Kharida al-Ghaibah, 15.
4
Diwan, Sayyid Reza Hindi, 25.
606
“When Almighty Allah invited you from the antiquity to take birth in the
Kaaba, you harkened to His call. You thanked him among the Quraish by
purifying the House of Allah from idols.”
The reader would find consensus on this excellence of Ameerul Momineen
(a.s.) in numerous Ahle Sunnat books.1 As for the Shia; a large number of them
have mentioned this incident2 and numerous Shia scholars and poets have
versified this event.
His name was Sayyid Abdul Aziz bin Muhammad bin Hasan bin Abi Nasr
Husaini Sariji Awali. Allamah Samawi has mentioned his biography in At-Taliya
min Shuaraush Shia and remarked:
“He was an accomplished person, a littérateur and composed excellent and
eloquent verses. He passed away in Basra in 750 A.H.”
68. Safiuddin Hilli

Born 677 A.H.
Died: 752 A.H.
‫ﺗﻔﺰ ﰱ اﻟﻤﻌﺎد و اﻫﻮاﻟﻪ‬ ‫ال “ ﻋﻠﻴﺎ “ و اﺑﻨﺎوﻩ‬
‫ﺑﻨﺺ” اﻟﻨﱮ” و اﻗﻮاﻟﻪ‬ ‘‘É‫اﻣﺎم ﻟﻪ ﻋﻘﺪ ’’م اﻟﻐﺪ‬
‫ ﺣﺎﻟﻪ‬î ‫ﻣﻘﺎم ﳜﱪ‬ ‫ﻟﻪ ﰱ اﻟﺘﺸﻬﺪ ﺑﻌﺪ اﻟﺼﻼﻩ‬
ٓ
‫و ذﻛﺮاﻟﻨﱮ ﺳﻮى اﻟﻪ‬ ‫ﻓﻬﻞ ﺑﻌﺪ ذﻛﺮ اﻟﻪ اﻟﺴﻤﺎ‬
1. Be affectionate to Ali and his descendants, so that you may get relief
on Judgment Day and in terrifying situations, 2. he is an Imam, for whom
pledge was taken on Ghadeer day at the clarification and statement of
Prophet. 3. There is a place for him in Tasha-hud at the end of the ritual
prayers, which informs of his condition. 4. Is anyone other than him
mentioned after the name of God and Prophet?3
Safiuddin Abdul Aziz bin Saraya bin Ali bin Abdul Qasim bin Ahmad bin
Nasr bin Abdul Aziz bin Saraya bin Baqi Abdullah bin Areez Hilli Tai Sambasi
was from Bani Sambas tribe, a branch of Tai. He was one of the best poets of
1
Ref: Murujuz Zahab, Masudi, 2:2 [2/366]; Tadkiratul Khawas, Ibne Jauzi Hanafi, 7 [Pg. 10];
Al-Fusoolul Muhimma, Ibne Sabbagh Maliki, 14 [Pg. 29]; Seeratul Halabiyya, 1:150 [1/139];
Miftahul Najah fee Manaqib Aale Aba, Mirza Muhammad Badakhshi, [Pg. 18, Chap. 3, Part
1].
2
Ref: Safinatul Biharul, 2:229 [6/375-376].
3
This couplet is mentioned on page 22 in his Diwan and in another edition it is mentioned on
page 58 [Pg. 90].
607
Arabs, whose poetry had firmness of words, subtlety of meaning, lightness of
beauty, and consistency. He commanded precedence over others. All dictionaries
have consensus1 that he was born in Baghdad in 677 A.H., but there is dispute
whether he passed away in 750 or 752 A.H.
69. Imam Shaibani Shafei

Born 703 A.H.
Died: 777 A.H.
1. Don’t forget the son-in-law and cousin of Mustafa, as he was an ocean
of knowledge and was divinely assisted. 2. Truly, he sacrificed himself on the
prophet, the night he slept in his bed. 3. Of whomsoever the Prophet is the
master, Ali is also his master and a helper of truth. 4. And don’t forget the
other companions, Ahle Bayt (a.s.), friends and followers of guidance of His
Eminence.
These verse are selected from a long Qasida comprising of a thousand verses
and it has been published. Its poet, Imam Abu Abdullah Muhammad Shaibani
Shafei, author of Kashfuz Zunoon,2 has attributed this Qasida to him. Some senior
Shafei scholars have explained its meaning.
Muhammad bin Ahmad bin Abu Bakr bin Araam bin Ibrahim bin Yasin bin
Abdul Qasim bin Muhammad Rabai Shaibani Aswani Iskandarani Shafei
Taqiuddin Abu Abdullah was an imam, traditionist, jurist and Mufti of Ahle
Sunnat. He was born in 703 A.H. and passed away in 777 A.H. His biography is
mentioned in Shazaratuz Zahab.3
70. Shamsuddin Maliki

Died: 780 A.H.
1. Indeed Ali was the sword of Prophet, having a lofty rank of His
Eminence, such that majesty and greatness got loftiness through him. 2. Son-
in-law and cousin of the chosen Prophet and father of Hasan and Husain,
who possessed every distinction. 3. The Lord of heavens performed his
marriage in the heavens and sufficient for you is the marriage, which began
at the Arsh. 4. The best of ladies of Paradise, with illuminated countenance
and leadership, which would make you needless of the leadership of
everyone else. 5. They lived while the embellishment of those two was dress
of piety and they sacrificed their own shares to whoever requested for
1
Ref: Majaalesul Momineen, 471 [2/576].
2
Kashfuz Zunoon, [2/1340].
3
Shazaratuz Zahab, 6:252 [8/436, Events of the year 777 A.H.]; and refer Ad-Durarul Kamina,
Ibne Hajar Asqalani, 3:373 [No. 986].
608
charity. 6. Gardens of Paradise gave offering of its beauty upon the piety of
those two. 7. It caused no harm to one, who sleeps in woolen garments and
tomorrow on Judgment Day will be dressed in luxurious apparels. 8. The
Messenger of Allah (s.a.w.a.) said: I am city of knowledge and he is its gate
and whoever seeks knowledge should enter through the door. 9. Of
whomsoever I am the master, Ali is (also) his guardian (Wali) and master.
Then aim for the love of your master, so that you may be guided. 10. You are
from me, as Harun was to Moosa, except that you are not a Prophet. It is
sufficient for you, so thank God. 11. He was the first child, who embraced
faith and no one got precedence over him. 1 12. The Messenger of Allah
(s.a.w.a.), while he expressed his approval, came to him while he was away
from Zahra. 13. So he dusted his clothes and rose up while he preferred
solitude. 14. Prophet (s.a.w.a.) said in a soft tone: Arise, O Abu Turab. And
this was a statement of an affectionate and sincere person. 15. Mustafa
remarked about his two sons: They are chiefs of abode of success. 16. The
Prophet sent him as a missionary and entrusted only him for this task. 17.
He said: Is there anyone eligible to propagate my message other than Ahle
Bayt (a.s.)? So follow him. 18. Abdullah replied to one, who constantly
inquired about rightfulness of Ahle Bayt (a.s.). 19. Note, where is the house
of Messenger of Allah (s.a.w.a.) and house of Ali. Recognize him, so that you
may testify to his rightfulness. 20. Ali kept fasts all the time and always
remembered Almighty Allah. He rose up with truth and was always in
worship. 21. He was content with his share in the world and when material
wealth inclined to him, he distanced himself from it and practiced piety. 22.
Ali divorced the world three times and when he saw that the world was
coming towards him, he said: O world, keep away from Ali. 23. In the world,
he was nearest to the truth and all were owners of truth, but he was most
proximate to guidance.
After describing the merits of Ameerul Momineen (a.s.), he mentions Imam
Hasan and Imam Husain (a.s.) and says:
“On Judgment Day, when I become alone, I will seek mediation of my
chiefs, Hasnain and their grandfather. Hasan and Husain are the light of the
eyes of Prophet and chiefs of everlasting Paradise. The Prophet (s.a.w.a.)
said: Hasan and Husain are my two blossoms. I love those, who love them.
So indeed be affectionate to them that you may be successful.”
Till he says:
1. Husain is such a valiant one that he attacks even when warriors get
exhausted in the battle. 2. He is the facsimile of Messenger of Allah (s.a.w.a.)
in battle and charity and he is the best of martyrs, who tasted the sword. 3.
Eyes weep for his fall into dust and recompense of these eyes is upon
1
Refer to the discussion about the Islam of Imam Ali (a.s.) at a young age in order to get the
actual import of these words; that he embraced Islam at a tender age. Such that no one had
precedence over him in this matter.
609
Almighty Allah, due to his sincerity and love. 4. So Yazid and Shimr, and
whoever treads this degraded path, is away from divine mercy.
Explanation of couplets
Our poet, Shamsuddin Maliki has hinted at some merits of our master,
Ameerul Momineen (a.s.) in these lines, which leaders and tradition scholars of
Ahle Sunnat have narrated from Prophet in their books. They are as follows:
1. Tradition of the marriage of Imam Ali (a.s.) with Lady Fatima Zahra (s.a.)
upon the command of Almighty Allah and dispersal of embellishments from
Paradise for this blessed marriage was mentioned in these lines. 1
2. Tradition of I am the city of knowledge and Ali is its gate. We mentioned
before this, 2 regarding knowledge of Imam Ali (a.s.) and there we hinted that
Tabari, Ibne Moin, Hakeem, Khatib, Suyuti etc. have regarded this tradition
authentic. Now, we shall discuss this in detail and show that this tradition is
recorded by a large number of scholars of traditions.
In Al-Ghadeer, the late Allamah Hilli has mentioned 143 scholars from 1306
writers listed in Abaqatul Anwar of Mir Hamid Husain Musawi Lakhnavi (1306),
who have quoted this tradition:
1. Founder of Hanbali school, Ahmad bin Hanbal (d. 241 A.H.). He has
mentioned this tradition in his book of Fazail Ali.3
2. Hafiz Abu Isa Muhammad Tirmizi (d. 279 A.H.): He has mentioned this
tradition in his Sunan.4
3. Hafiz Abu Ja’far Muhammad bin Jarir Tabari (d. 310 A.H.). He has
quoted this tradition in Tahzibul Aathar and has deemed it to be authentic; and
numerous Ahle Sunnat scholar have narrated this traditional report from him. 5
4. Abul Qasim Zamakhshari (d. 538 A.H.). In Al-Faiq, he has dedicated a
chapter to this report and entitled it: City of Knowledge (Medinatul Ilm).6
5. Hafiz Abu Abdullah Muhammad bin Yusuf Ganji Shafei (d. 658 A.H.).
He has mentioned this tradition through a number of authorities in his Kifaya,7
after which he remarks:
We say: This tradition is good and exalted…and in this manner scholars
from companions and companions of companions and his Ahle Bayt have
accepted the excellence of Ali (a.s.) due his exceeding knowledge, perception and
extensive wisdom and good administration and correctness of verdicts; and
1
2
3
Fazail Ali, [Pg. 138, H. 203].
4
Sonan Tirmizi, [Pg. 5/596, H. 3723, with the words: “I am the abode of wisdom…” also refer
Jaameul Usul, 9/473, Tradition. 6489].
5
Tahzeebul Aathar, [Pg. 105, No. 173 from the Musnad Ali (a.s.)].
6
Al-Faiq, 1:28 [2/36].
7
Kifayatut Talib, 98-102 [Pg. 220, 222 & 223, Chap. 58].
610
indeed Abu Bakr, Umar, Uthman and other scholars from companions sought his
counsel regarding practical laws of Islam and derived Islamic laws through his
statements, and according to their confession he possessed knowledge, merits,
inclination to knowledge, perception and correctness of verdicts.
This tradition is not an exaggeration; because his rank near Allah,
Messenger of Allah (s.a.w.a.) and believers is more exalted than this.
6. Shahabuddin Abul Fazl Ahmad bin Ali, famous as Ibne Hajar Asqalani
(d. 852 A.H.).
He has mentioned this tradition in Tahzeeb1 and in Lesaanul Meezaan,2 he
says:
“This tradition is narrated through many authorities in Mustadrak Hakeem 3
and at least, it should be said that it has a base and it is not proper to consider it
spurious.”
7. Hafiz Jalaluddin Abdur Rahman bin Kamaluddin Suyuti (d. 911 A.H.). He
has quoted this tradition in Jamius Saghir4 and in his numerous other writings
and in most of them, he has deemed it to be good. In Jamaul Jawame he has
declared that it is authentic.5
8. Shahabuddin Ahmad bin Muhammad bin Hajar Haithami Makki (d. 974
A.H.). He has included this tradition in Sawaiq.6
Text of the Tradition
1. It is narrated from Harth and Asim directly from Imam Ali (a.s.) from
Messenger of Allah (s.a.w.a.) that he said:
“Almighty Allah created Ali and I from a single tree. A tree, of which I am
the root and Ali is its branch and Hasan and Husain are its fruits and the Shia are
its leaves. Verily does anything, but the pure emerges from pure. I am the city of
knowledge and Ali is its gate. Thus, whoever wants to enter the city, should enter
through the gate.”
In the report of Huzaifah from Imam Ali (a.s.), it is narrated that: “I am the
city of knowledge and Ali is its gate and they do not enter the city, except
through its gate.”
In another report, it is narrated from Imam Ali (a.s.) that the Prophet
(s.a.w.a.) said to him: “I am the city of knowledge and you are its gate. He has
lied, who thinks that he can enter the city, except through its gate.”
In another report, it is narrated from Imam Ali (a.s.) that the Prophet
(s.a.w.a.) said to him: “I am the city of knowledge and you are its gate. He has
1
2
Lesaanul Mizan, [2/155, No. 2034].
3
Mustadrak Alas Saheehain, [3:137, H. 4637-4638, Pg. 138; Tradition. 4639].
4
Jamius Saghir, 1:347 [1/415, H. 2705].
5
Kanzul Ummaal, 6:401 [13/148, H. 36463, 36464].
6
Sawaiqul Mohriqa, Ibne Hajar: 73 [Pg. 122].
611
lied, who thinks that he can enter the city, except through its gate; and Almighty
Allah says:
َ ْ َ ُْ ُ ْ َُْ
‫" ا ْ َ ِاﲠَﺎ‬ِ ‫واا اﻟﺒﻴﻮت‬
“And go into the houses by their doors.”1
2. It is narrated from Ibne Abbas that Messenger of Allah (s.a.w.a.) said:
“I am the city of knowledge and you are its gate. So whoever wants
knowledge, should enter from the gate of knowledge.”
In a report from Saeed bin Jubair, it is narrated from Ibne Abbas that the
Prophet (s.a.w.a.) said:
“O Ali, I am the city of knowledge and you are its gate and none can enter
the city, except through its gate.”
3. It is narrated from Jabir bin Abdullah that:
During Hudaibiyya, I heard from Messenger of Allah (s.a.w.a.) that he said
while holding the hand of Ali (a.s.): “This one is the chief of the righteous and
eliminator of the wicked. One, who supports him will be assisted and whoever
deserts him, will be abandoned.” Then he raised his voice and said: “I am the city
of knowledge and Ali is its gate. Thus, whoever wants to enter the house, should
enter through its door.”
In another traditional report, it is narrated from Jabir:
“I am the city of knowledge and Ali is its gate. Thus, whoever intends
knowledge should come towards it.”
There are other tradition as well, which scholars have mentioned in their
valuable writings and which strengthen the authenticity of this tradition; among
them being:
1. “I am the city of wisdom and Ali is its gate.”2
2. “I am the city of knowledge and Ali is its gate.”3
3. “I am the criterion of knowledge and Ali is its pans.”4
4. “I am the city of criterion (balance) and Ali is its pan.”5
5. “I am the city of knowledge and you are its gate. None enters the city,
1
Surah Baqarah 2:189
2
Tirmizi has quoted this tradition in his Jamius Saheeh, 2:214 [Tr. 3723]; and a number of
scholars of traditions who number more than sixty.
3
This tradition is quoted by Baghawi in Masabihus Sunnah, as Tabari in his Zakhaaerul
Uqbah: 77 and others have also mentioned it.
4
This tradition is quoted by Dailami directly from Ibne Abbas in Firdosul Akhbar, ]1/44, H.
107]; and a number of scholars have followed Dailami in quoting this tradition: like Ajluni in
Kashful Khifa, 1:204 [Tr. 618] and others.
5
Ghazzali has quoted this tradition in Risala Aqaliya, and Mibdhi has quoted from in the
exegesis of the Diwan attributed to him, [Pg. 3].
612
except through its gate.”1
6. “He is gate of the city of my knowledge.”2
7. “Ali is my brother and he is from me and I am from Ali and he is the gate
of my knowledge and my successor.”
8. “Ali is gate of my knowledge and after me, he would explain whatever I
am commissioned with.”3
9. “You are the gate of my knowledge.”
He issued this statement in tradition addressed to Imam Ali (a.s.). This
tradition is quoted by Kharkoshi, Abu Nuaim, Dailami, Khwarizmi, Abul Alaa
Hamadani, Abu Hamid Salihat, Abu Abdullah Ganji, Sayyid Shahabuddin,
author of Tauzeehud Dalail, and Qunduzi.
10. “O Umme Salma, be a witness and listen carefully: This Ali is the chief
of believers, leader of Muslims, treasurer of my knowledge and the gate of my
wisdom, towards which one must aim. “
This tradition is quoted from Abu Nuaim, Khwarizmi in Manaqib,4 Rafei in
Al-Tadween,5 Ganji in Manaqib,6 Hamawaini in Faraidus Simtain7 and so on.
Shaykh Muhammad Hafni says in gloss on Azizi:8 “The term of ‘Aiba’ in
the tradition means the vessel of my knowledge, whose protector Ali is, because
Holy Prophet (s.a.w.a.) was the city of knowledge. From this aspect the
companions needed him in difficult problems. Therefore our chief, Muawiyah,
always during that incident [probably in the Battle of Siffeen] asked Imam Ali
(a.s.) about difficult matters and His Eminence (a.s.) replied. Thus the supporters
of Ali (a.s.) asked: Why are you replying to our enemy? He replied: Is it not
sufficient for you that he is needful of me? And during the period of our chief,
Umar also, he (Ali) solved problems and Umar remarked: O God, don’t keep me
alive when Abu Hasan is not present…”
Manawi has written in Faizul Qadeer:9 “Ali is the vessel of my knowledge:
that is it seems that Ali would solve the difficulties of my statements from my
Ummah; he is my special one, the abode of my secrets and mine of my precious
things. And vessel is something in which, one stores his precious belongings.”
1
Asimi has quoted this report in his book, Zainul Fata fee Sharh Surah Hal Ataa.
2
Faqih Ibne Maghazili has mentioned this report in Manaqib Ali Ibne Abi Talib (a.s.), [50, H.
73]; Abul Moayyad Khwarizmi [In Manaqib, 129, H. 143]; Qunduzi in Yanabi, 71 [1/69,
Chap. 14].
3
Kanzul Ummaal, 6:156 [11/614, H. 32981]; Kitabul Qaulal Jali fee Fazaael Ali, Suyuti, who
has placed it as number 38.
4
Manaqib, [Pg. 142, H. 163].
5
Al-Tadween fee Akhbar Qazween, [1/89].
6
Kifayatut Talib, Pg. 198, Chap. 48.
7
Faraaezus Simtain, [1/150, H. 113, Chap. 29].
8
Hashiya Al-Hafni Alaa Jamius Saghir, 2:417 [2/458].
9
Faizul Qadeer, 4:356.
613
Ibne Duraid says:1 “This is the gist of the statement of Prophet and such a
proverb is unprecedented. This proverb shows that only Ali (a.s.) was informed
about the secret matters through the Holy Prophet (s.a.w.a.), about which others
were unaware. This is the peak of praise for Ali and indeed the consciences of his
enemies were filled with belief in his greatness.”
It is mentioned in Sharh Hamziya that:2 “Muawiyah often sent messengers
to Ali (a.s.) inquiring about difficult problems and Ali (a.s.) replied to him. A son
of Imam Ali (a.s.) asked: ‘You are replying to your enemy?’ He replied: ‘Is it not
sufficient for us that he his needful of us?’”
11. “I am the city of jurisprudence and Ali is its gate.” Abu Muzaffar Sibte
Ibne Jauzi has quoted this in Tadkira.3
1
Jamharatul Lughat [1/369].
2
Sharh Hamziya, [Pg. 192].
3
Tadkira Khawasul Ummah; 29 [Pg. 48].
614
The longer you live, the times show more wonders to
you
What can be said about one, who regards himself a jurist of Islam, and
before a large number of traditions including the authentic and good, and also
statements of companions and the consensus of Islamic Ummah, decides that
Ameerul Momineen (a.s.) is the heir of knowledge of Prophet and inspite of all
this, he overlooks all and believes that there is someone more knowledgeable
than Ameerul Momineen (a.s.) in the Islamic Ummah from companions, even in
this age!
What shall I say regarding one, who writes a book full of slanderous and
repulsive matter and entitles its Washia, who does not pay attention to the
repercussions of his behavior and cares not that he would be exposed and evil of
his act would be known to all?
On the contrary, he has spoiled the reputation of those to whom he
mentioned this. By writing this book, has exposed their own defects. Such that
critics remove the veil from his false statement and show to all that he was the
most dishonest writers of all times.
He says: “Umar was intelligent and knowledgeable person of his time. He
more learned than others as far as subjects of Quran and Sunnah were concerned.
In all his actions, throughout his life, he acted according to Quran and Sunnah.
He was aware of the position of prophetic traditions and understood the meanings
of Quran.”
We have chosen the following four foolish and meaningless statements of
this man from the part entitled: The rightly guided Caliphate.
However, what has come in majority of books does not support his view and
authentic history guides us to numerous instances that this person has turned
away from it. What is mentioned in this history takes us at distance from east to
the west from his view. History repeats for us the statement of Caliph, which he
says behind the curtain: That everyone, including ladies behind veils, are more
knowledgeable than Umar.
Now, I present writings and evidences to those, who are in pursuit of truth,
so that the reality is exposed.
615
Masterpieces of Umar’s knowledge
Following are only some of examples of the supposed knowledgeability of
Umar as it was not possible for us to mention all instances present in Islamic
history and books of traditional reports:
1. View point of Caliph regarding one, who has no water for

ablution
In his Saheeh, Muslim, in the chapter of Dry Ablution (Tayammum), has
narrated through four chains of narrators from Abdur Rahman bin Abza that:1
“Abdul Rahman bin Abza narrated it on the authority of his father that a man
came to Umar and said: I am (at times) affected by seminal emission but find no
water. He (Umar) told him not to pray. Ammaar then said. Do you remember, O
Commander of Faithful, when I and you were in a military detachment and we
had a seminal emission and did not find water (for taking bath) and you did not
say prayer, but as for myself I rolled in dust and said prayer, and (when it was
mentioned before) the Messenger of Allah (s.a.w.a.) said: It was enough for you
to strike the ground with your hands and then blow (the dust) and then wipe your
face and palms. Umar said: Ammaar, fear Allah. He said: If you so like, I would
not narrate it.”
Distortion in this report
Bukhari in his Saheeh2 has mentioned this tradition in the chapter of “Can
Tayammum be done after hitting hands on dust and to blow at them?” and in the
chapters after that, he has narrated this report, but wanted to save the honor of the
Caliph by editing the report by omitting the statement of Umar: ‘Don’t pray’ or
‘if I was there, I would not pray’, unaware of the fact that in that case the
statement of Ammaar in the continuation of tradition would become incoherent.
Dhahabi has quoted this same tradition in its distorted form in his Tadkira,
after that he says:
“Some have said how it is possible that Ammaar should issue such a
statement and it was lawful for him to conceal his knowledge?” The reply is that
such a statement is not implication of concealing knowledge, since he narrated
this tradition at the end thanks be to God, it has reached us and he has narrated
this tradition in the gathering of chief of believers. By this, Ammaar has done a
favor to Umar; since he knows that Umar prohibited excessive narration of
traditions fearing mistake in quoting and the people getting involved with
1
Saheeh Muslim, [1/355, H. 112]; Kitabul Haiz; Musnad Ahmad, 4:265 [5/329, H. 1786].
2
616
traditions more than Quran.
Allamah Amini says: There is an important point here that such incoherent
statements misguide one from the aim and keep events concealed from people
rather than inform them of the actual events, which occurred in history. Alas, if I
only knew what made them oblivious from the statement of Umar that: ‘don’t
pray’ or ‘I don’t pray’, whereas he regarded himself as chief of believers and
solution of the problem is simple; and this problem is common.
What has made them oblivious of his statement to Ammaar: “Fear Allah, O
Ammaar”; and his not praying on the day he became ritually polluted, and that
also after Islam has brought ablution, ritual bath and dry ablution (Tayammum)?
What caused them to overlook his ignorance of the verse of dry ablution
(Tayammum) and command of Holy Quran and his overlooking teachings of
Prophet regarding method of dry ablution (Tayammum), and they concentrate on
the method of dry ablution (Tayammum) explained by Ammaar? What caused
them to overlook these issues and become busy with statement of Ammaar! Yes,
love is indeed blind!
ً ْ َ ُّ َ َ َ ٰ ْ َ َ ٰ ْ َ ُ َ ٰ ْ َ ٓ ٰ ْ َ َ ْ َ َ
·‫ واﺿﻞ ﺳ ِﺒﻴﻼ‬k‫ ﻓﻬﻮ ِﰲ اﻻ ِﺧﺮ ِۃ ا‬k‫و" ﰷن ِﰲ ﻫ ِﺬ ٖە ا‬
“And whoever is blind in this, he shall (also) be blind in the
hereafter; and more erring from the way.”1
It is known from statements of Aini in Umdatul Qari2 and Ibne Hajar in
Fathul Bari3 that these two statements of Umar4 are regarded as his view on this
matter and were part of the traditional report; that is why Aini says:
“It is mentioned in the report that Umar did not believe that a ritually impure
person should perform Tayammum, because Ammaar asked: Did you not pray?
And Umar regarded Tayammum to be the replacement of minor impurity and the
result of his deduction was that a ritually impure person (Junub) cannot perform
Tayammum.”
Ibne Hajar says: “This is well known opinion of Umar.”
This tradition removes the veil from the fact that this deduction of Umar was
performed during the lifetime of Prophet; and it is a strange statement that time
has seen and heard.
Should this person, after opposition of Ammaar and his rolling in the dust,
not have asked the Prophet (s.a.w.a.)?
And what Bukhari in his Saheeh5 has narrated from Imran bin Husain
1
Surah Isra 17:72
2
Umdatul Qari, 2:172 [4/18-19].
3
Fathul Bari, 1:352 [1/443].
4
That is the statement of Umar: ‘do not pray’ and his words: ‘I had been there I would not
have prayed till I found water’.
5
Saheeh Bukhari, 1:129 [1/134, H. 341]; Saheeh Muslim, [2/131, Tradition. 312, Kitabul
Masajid].
617
remained concealed from Caliph: The Prophet saw a man waiting at the side and
not praying and asked him: “O man, why did you not join the congregation?”
He replied: “O Messenger of Allah (s.a.w.a.), I have become ritually impure
(Junub) and water was not available.”
His Eminence said: “You should have used dust; it is sufficient for you.”
Moreover, two verses have come in the Holy Quran regarding Tayammum;
one of them being in Surah Nisa:
ُ َُ َ َ ّٰ ٰ ْ َ َ ٰ َّ َْ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
‫ ﺗ ْﻌﻠ ُﻤ ْﻮا َﻣﺎ ﺗﻘ ْﻮﻟ ْﻮ َن‬fَ ‫اﻟﺼﻠﻮۃ َواﻧ ُﺘ ْﻢ ُﺳﻜ ٰﺮى‬ ‫ ا َﻣ ُﻨ ْﻮا ﻻ ﺗﻘ َﺮ ُا‬f ‫ايﳞﺎ اﻟ ِﺬ‬
ٓ ُ
َ ٰ َ ْ َ ٰ ْ َّ ْ ُ ْ ُ ْ َ ْ َ ْ َ ّ َ ْ َ ْ َ ّ ً ُ ُ َ َ ٰ َ
‫ َﺳﻔ ٍﺮ‬ ‫ ﺗﻐﺘ ِﺴﻠﻮاۭ( واِن ﻛﻨﺘﻢ ﻣﺮﴇ او‬f ‫ي ﺳ ِﺒﻴ ٍﻞ‬õ‫ﺎ‬ ِ ِ ‫وﻻ ﺟﻨﺒﺎ اِﻻ ﻋ‬
َ َ ۗ ُ َ َ َ ۗ ّ ُ ٰ َ ۗ َ َ ِّ ْ ُ ْ ّ ٌ َ َ َ ۗ َ ْ َ
ْ
‫" اﻟﻐﺎ ِٕﯨ ِﻂ ا ْو ﻟ َﻤ ْﺴﺘ ُﻢ اﻟ ِﻨ َﺴﺎ َء ﻓﻠ ْﻢ ِﲡﺪ ْوا َﻣﺎ ًء ﻓ َﺘ َﻴ ّﻤ ُﻤ ْﻮا‬ ‫او ﺟﺎء اﺣﺪ ِﻣﻨﲂ‬
َُ ًُ ُ ُ
َ َ َّ ْ ْ ْ َ َ ْ ْ ُ ُ ْ ُ َ ْ َ ً ّ َ ً ْ َ
¦‫ﷲ ﰷ َن َﻋﻔ ّﻮا ﻏﻔ ْﻮ ًرا‬ ‫ﺻ ِﻌﻴﺪا ﻃ ِﻴﺒﺎ ﻓﺎﻣﺴﺤﻮا ِﺟﻮ ِﻫﲂ واﻳ ِﺪﻳﲂۭ( اِن‬
“O you who believe! do not go near prayer when you are
intoxicated until you know (well) what you say, nor when you
are under an obligation to perform a bath – unless (you are)
travelling on the road – until you have washed yourselves; and if
you are sick, or on a journey, or one of you come from the privy
or you have touched the women, and you cannot find water,
betake yourselves to pure earth, then wipe your faces and your
hands; surely Allah is Pardoning, Forgiving.”1
Ameerul Momineen Ali (a.s.) says: “This verse was revealed for the
traveler: that when he cannot get water, he should perform Tayammum and pray,
till he gets water; when he gets water, he should perform the ritual bath.”2
The next verse is in Surah Maidah:
َ ْ ُ َ ْ َ َ ْ ُ َ ْ ُ ُ ْ ُ ْ َ ٰ َّ َ ْ ُ ْ ُ َ ْٓ ُ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
‫ اﻣﻨﻮا اِذا ﳃﺘﻢ اِﱃ اﻟﺼﻠﻮ ِۃ ﻓﺎﻏ ِﺴﻠﻮا وﺟﻮﻫﲂ واﻳ ِﺪﻳﲂ اِﱃ‬f‫ايﳞﺎ اﻟ ِﺬ‬
ُ
‫ﲔۭ( َوا ِْن ﻛ ْﻨ ُﺘ ْﻢ ُﺟ ُﻨ ًﺒﺎ‬ ْ ‫ﲂ ا َِﱃ ْاﻟ َﻜ ْﻌ َﺒ‬ ْ ُ َ‫ﲂ َو َا ْر ُﺟﻠ‬ ْ ُ ‫ ُء ْو ِﺳ‬õُ ‫ا‬ ْ ‫ْاﻟ َﻤ َﺮا ِﻓﻖ َو ْاﻣ َﺴ ُﺤ‬
‫ﻮ‬
ِ ِ ِ
ْ‫" ْاﻟ َﻐﺎۗﯨ ِﻂ َاو‬ ّ
َ ِ‫ﲂ‬ ُ ْ ّ ٌ َ َ ۗ َ ْ َ
ْ ‫ﺎﻃ َّﻬ ُﺮ ْواۭ( واِن ﻛﻨﺘﻢ ﻣ ْﺮﴇ او ﺳﻔﺮ او ﺟﺎ َء اﺣﺪ ِﻣﻨ‬
َ َ ٰ َ ْ َ ٓ ٰ َ ّ ْ ُ ْ ُ ْ َ َّ َ
ِٕ ٍ ‫ﻓ‬
ُْ ْ ُ ُ ْ ُ َ ْ َ ً ّ َ ً ْ َ ْ ُ َّ َ َ َ ً ۗ َ ْ ُ َ ْ َ َ َ ۗ َ ّ ُ ُ ْ َ ٰ
‫ﲡﺪوا ﻣﺎء ﻓﺘﻴﻤﻤﻮا ﺻ ِﻌﻴﺪا ﻃ ِﻴﺒﺎ ﻓﺎﻣﺴﺤﻮا ِﺟﻮ ِﻫﲂ‬ ِ ‫ﻟﻤﺴﺘﻢ اﻟ ِﻨﺴﺎء ﻓﻠﻢ‬
ُ ْ ّ ْ ُ ْ َْ َ
‫واﻳ ِﺪﻳﲂ ِﻣﻨﻪ‬
“O you who believe! when you rise up for prayer, wash your
faces and your hands as far as the elbows, and wipe your heads
and your feet to the ankles; and if you are under an obligation to
perform a total ablution, then wash (yourselves) and if you are
1
Surah Nisa 4:43
2
Sonan Baihaqi, 1:216
618
sick or on a journey, or one of you come from the privy, or you
have touched the women, and you cannot find water, betake
yourselves to pure earth and wipe your faces and your hands
therewith.”1
Because the implication of ‘Malamisa’ in the verse is absolute mixing; as
this meaning is narrated from Ameerul Momineen (a.s.), Ibne Abbas and Abu
Moosa Ashari. And in this viewpoint Hasan, Ubaidah, Shobi and others have
followed them. And this is not the viewpoint of all, who believe in the necessity
of ablution after sexual intercourse; like Abu Hanifah, Abu Yusuf, Muhammad,
Zafar, Noori, Awzai and others.
On the basis of this, with attention to the discussion above, it is known that
the viewpoint of Caliph regarding Almighty Allah, Sunnah of Prophet and
consensus of Ummah, is an unusual view and personal deduction; as opposed to
confirmed texts: from the aspect that whole Ummah, since the beginning till now,
has opposed him, and has consensus on dry ablution (Tayammum) in case of
absence of water.
2. The Caliph was ignorant about rules of doubts in prayer

Imam of the Hanbalis, in his book of Musnad, has narrated from Makhul
that the Messenger of Allah (s.a.w.a.) said:
“When one of you prays and has doubt in his prayer, then if the doubt is
between one and two, you should consider that unit (rakat) as the first; and if the
doubt is between two and three, you should consider that unit (rakat) at the
second; and if it is between three and four, you should consider that unit (rakat)
at the third, till the doubt in that unit (rakat) may be more; then perform two
prostrations before the salutation (Salam) and then perform the salutation
(Salam).”
Muhammad bin Ishaq says: Husain bin Abdullah asked me: Did he mention
the authorities of this report? No, he replied. Then he said: But he narrated to me
that Karib, the freed slave of Ibne Abbas narrated to him from Ibne Abbas:
“I was in the gathering of Umar, when he asked: O Ibne Abbas, what is the
rule when a worshipper has doubt whether he prayed more or less units in prayer?
I replied: O chief of believers, I have not heard anything about this. Umar said:
By God, I am also ignorant of this.
In the words of Baihaqi, it is mentioned: “No, by God, I didn’t hear anything
from Prophet regarding this and neither did I ask him about it.”
We were discussing this when Abdur Rahman bin Auf came and asked:
“What are you discussing?” Umar replied: “Regarding what should a person do,
when he has doubt about the numbers of units (rakat).” Abdur Rahman said: I
heard the Prophet say as follows:…”
1
Surah Maidah 5:6
619
Are you not amazed at the Caliph, who is unaware about doubts in prayers,
whereas it is a common issue and is related to a worship act performed five times
a day. Why the Caliph did not arrange for this issue and did not ask the Prophet
about it, so that if some youth asked him about it, he should not say: I don’t
know? Till Abdur Rahman bin Auf informed him about that.
I don’t know what such a Caliph, who led Muslims in prayer, would do in
case he happened to have doubt in prayer? Naturally such a thing occurs for
everyone. I am amazed at the statement of one, who says that Umar was a
knowledgeable man! This example informs us about the expertise of Umar
regarding Islamic laws. Farewell to the Ummah, whose most knowledgeable
person is as such!
3. The Caliph’s ignorance about Quran

Hafiz Abdur Razzaq,2 Abad bin Hamid and Ibne Mudhir have narrated
through their chains of narrators from Dauli that: A woman was brought to Umar,
who had delivered a child after six months of pregnancy and Umar ordered her to
be stoned to death.
Her sister came to Ali Ibne Abi Talib (a.s.) and said: “Umar wants to stone
my sister to death. I adjure you by God that if there is any excuse for her, let me
know.” Ali (a.s.) said: “There is an excuse for her.” So the woman recited: “God
is the greatest (Takbeer),” which Umar and those around him heard. Then she
came to Umar and said: “Ali (a.s.) believes that I have an excuse for my sister.”
Umar sent someone to Ali (a.s.) and asked what the excuse was. Ali (a.s.) replied:
Allah Almighty says:
‫ﲔ‬ ُ ‫َو ْاﻟ َﻮاﻟ ِٰﺪ‬
ْ َ َ ْ ‫ﺿ ْﻌ َﻦ َا ْو َﻻ َد ُﮬ َّﻦ َﺣ ْﻮ َﻟ‬Éْ ُ ‫ت‬
ِ ‫ﲔ ﰷ ِﻣﻠ‬
ِ ِ
years…”3
And also says:
َ َُٰ ُٗ َُْٗ َ
‫ﲪﻠﻪ َو ِﻓ ٰﺼﻠﻪ ﺛﻠﺜ ْﻮ َن ﺷ ْﻬ ًﺮا‬ ‫و‬
“And the bearing of him and the weaning of him was thirty
months.”4
And God says:
1
Surah Kahf 18:5
2
Al-Musannaf, [7/350, H. 13444]
3
Surah Baqarah 2:233
4
Surah Ahqaf 46:15
620
‫ﲔ‬ ْ ‫ﺎﻣ‬ ْ ِ ‫َّو ِﻓ ٰﺼﻠُ ٗﻪ‬
َ ‫ﰲ َﻋ‬
ِ
“And his weaning takes two years.”1
Now, even if we keep aside this report, it can be concluded that the period of
pregnancy in the verse:
months.”2
…is supposed to be six months, [because, the period of weaning is 24
months and subtracting this from thirty months, six months remain.
At this point Umar released that woman. The narrator says: After that we
came to know that the woman delivered another child after six months’
pregnancy.
Most amazing
Scholars of tradition have narrated from Baja3 bin Abdullah Jehni that: A
man from our clan married a woman from the Jehina tribe. She gave birth to a
child after six months of pregnancy. Her husband went to Uthman and the latter
ordered them to stone her to death. This was reported to Ali (a.s.). He came to
Uthman and said: “What are you doing? It is not justifiable to condemn her to
stoning, because Allah, the Mighty and the High says:
months.”4
He also says:
‫ﲔ‬ ْ َ َ ْ ‫ﺿ ْﻌ َﻦ َا ْو َﻻ َد ُﮬ َّﻦ َﺣ ْﻮ َﻟ‬Éْ ُ ‫ت‬
ُ ‫َو ْاﻟ َﻮاﻟ ِٰﺪ‬
ِ ‫ﲔ ﰷ ِﻣﻠ‬
ِ ِ
years…”5
On the basis of this, the period of weaning is 24 months and what remains is
the period of pregnancy: that is six months. Uthman said: “By God, I never
noticed this.” Then he ordered her to be released, but they found that by that time
she had already been stoned to death. And the words of that lady to her sister
were: “Sister, don’t worry, by God, no one, other than my husband has touched
me.”
1
Surah Luqman 31:14
2
Surah Ahqaf 46:15
3
In Tafseer Ibne Kaseer, Muammar is mentioned instead of Baja.
4
Surah Ahqaf 46:15
5
Surah Baqarah 2:233
621
The narrator says that the boy grew up and resembled the father and the
latter admitted that he was indeed his son, and I saw that man after that on his
sick bed and each of his limbs fell off.1
Is it not shameful that in the absence of Messenger of Allah (s.a.w.a.) some
persons become his successors, who have such a level in adjudication? Is it
justice that a person having such lack of knowledge should get power on life and
property of Muslims? Is it justice that honor of Muslims, public treasury and their
women should come under control of someone, whose behavior is as such? No,
by God:
َّ َ َ
‫ﷲ َوﺗ ٰﻌ ٰﲆ ﲻﺎ‬
ِ ‫ َﻦ‬ َ َ ‫ﺎر( َﻣﺎ َﰷ َن َﻟ ُﻬ ُﻢ ْاﳋ‬
ٰ ْ ُ (‫ِﲑ ُۃ‬ ُ ‫ﻚ َ ْﳜﻠُ ُﻖ َﻣﺎ ﻳ َ َﺸﺎۗ ُء َو َ ْﳜ َﺘ‬ َ ُّ َ َ
‫ورﺑ‬
ۭ ۭ
ُ ُْ
‫ﴩﻛ ْﻮ َن‬ ِ ‫ﻳ‬
“And your Lord creates and chooses whom He pleases; to
choose is not theirs; glory be to Allah, and exalted be He above
what they associate (with Him).”2
ُ ْ َ ْ ُ َ ْ ُ َ ْ َ ْٓ ُ َ ْ َ ْ ْ ْ َ َ َ ْ ُ َ َ
¹‫ﳝﻜ ُﺮ ْو َن‬ ‫وﻣﺎ ﻛﻨﺖ ﻟﺪ ِﳞﻢ اِذ اﲨﻌﻮا اﻣﺮﱒ وﱒ‬
“And you were not with them when they resolved upon their
affair, and they were devising plans.”3
َ ٌ َ َ ْ ُ ََ ْ َْ َ ََ ُْ َ َ
‫اب اﻟ ِْﻴ ٌﻢ‬ ‫ﻓﺬاﻗﻮا وابل اﻣ ِﺮ ِﱒ وﻟﻬﻢ ﻋﺬ‬
“Then tasted the evil result of their conduct, and they had a
painful punishment?”4
4. Everyone is more knowledgeable than Umar!

In Sunan Kubra,5 Baihaqi has narrated from Shobi that Umar delivered a
speech and after divine praise and glorification, said: “Do not fix higher amounts
as dowers and if I hear that a woman has taken dower more than the dower of the
wives of Prophet, I will recover it from her and deposit it in Public Treasury.”
Then he came down from the pulpit. A Quraish lady asked: “O chief of
believers, is the Book of Allah more worthy to be followed or your statement?”
He replied: “The Book of Allah, what do you imply?” She said: “You prohibited
heavy dowers, whereas Almighty Allah says in Quran:
ً َ ُ ُ ُ ْ َ َ َ ً َ ْ َّ ُ ٰ ْ ْ ُ ْ َ ٰ َّ
‫ﺎرا ﻓﻼ اتﺧﺬ ْوا ِﻣ ْﻨﻪ ﺷ ْـﻴ ـ ٔـﺎ‬ ‫واﺗﻴﺘﻢ اِﺣﺪﯨﻬﻦ ِﻗﻨﻄ‬
1
Malik has quoted this tradition in Muwattah, 2:176 [2/825, H. 11]; Baihaqi in Sonan Kubra,
7:442; Ibne Kaseer in his Tafseer, 4:157; Suyuti in Durre Mansoor, 6:40 [7/441].
2
Surah Qasas 28:68
3
Surah Yusuf 12:102
4
Surah Taghaabun 64:5
5
Sonan Kubra, 7:233; Kanzul Ummaal, 8:298 [16/536, H. 45796].
622
“And you have given one of them a heap of gold, then take not
from it anything.”1
Umar said twice or thrice: “Everyone is more learned than Umar,” and
according to another version, he said: “Everyone, except Umar is most learned,
even ladies in seclusion.”
Are you not amazed at an Imam, who makes a mistake and a woman, who
rectifies him?2
It is mentioned in the words of Khazin that:
“A woman, who states the right thing and a ruler, who commits a mistake.”3
And in the words of Razi in his book of Arbaeen:
“All people are more learned than Umar, even ladies at home.”4
5. Umar did not know the meaning of ‘Abb’

Anas bin Malik says: Umar recited the following verse from the pulpit:
ُْ ۗ َ َ ً ََْ ََ ْ ََ َ ً ْ ْۢ َ َ
(ۙ ‫ ّوز ْﻳ ُﺘ ْﻮ ًان ّوﳔﻼ ۙ& ّو َﺣﺪا ِٕﯨ َﻖ ﻏﻠ ًﺒﺎ‬#ۙ ‫ ّو ِﻋ َﻨ ًﺒﺎ ّوﻗﻀ ًﺒﺎ‬Øۙ‫ﻓﺎﻧ َﺒﺘ َﻨﺎ ِﻓ ْﳱَﺎ َﺣ ّﺒﺎ‬
ًَ َ ً َ َ
Çۙ‫ّوﻓﺎﻛ َِﻬﺔ ّوا ّاب‬
“Then We cause to grow therein the grain, and grapes and
clover, and the olive and the palm, and thick gardens, and fruits
and herbage”5
Then he said: “I know meaning of all these terms, but what is this ‘Abb’?”
Then he left the staff he was holding and said: “My God, this is a duty and what
is the problem if you don’t know the meaning of ‘Abb’? Follow that whose
guidance is clear to you from Quran and act upon it, and leave the knowledge of
what you don’t know to Almighty Allah.”
It is narrated from Thabit that a man asked Umar about the term of ‘abb’ in
the verse:
ًَ َ ً َ َ
“And fruits and herbage”6
Umar replied: We are forbidden from excessive precaution and to penetrate
deeply. This tradition is also narrated in different words.7
1
Surah Nisa 4:20
2
Sharh Nahjul Balagha, Ibne Abil Hadeed, 1:61 & 3:96 [1/182, Sermon 3:12/17].
3
4
Al-Arbaeen, Razi, 467.
5
6
Surah Abasa 80:31
7
This report is mentioned in Hakeem in Mustadrak Alas Saheehain, 2:514 [2/559, H. 3897];
Zamakhshari in Kashaf, 3:253 [4/704]; Suyuti in Durre Mansoor, 6:317 [8/421]; Kanzul
623
Ibne Hajar says in Fathul Bari:1 “It is said: ‘Abb’ is not an Arabic term. And
it is supported by the fact that its meaning was unknown to the like of Abu Bakr
and Umar.”
Allamah Amini says: This statement, which Ibne Hajar mentioned is
nonsense! Because this word was known to all lexicologists and it is mentioned
in all glossaries, without any remark that this term is borrowed from some other
language into Arabic.
Supposing we accept that ‘Abb’ is not an Arabic term, is the statement of
Allah in its explanation, which follows it:
َ َ ْ ُ َّ ً َ َّ
ْ ُ ‫ﻻ ْﻧ َﻌﺎ ِﻣ‬
ۭ)‫ﲂ‬ ِ ‫ﻣﺘﺎﻋﺎ ﻟﲂ و‬
“A provision for you and for your cattle.”2
…also not Arabic? Then what is the excuse of Abu Bakr and Umar for not
knowing the meaning of these terms? And in that case, how is it possible for Ibne
Hajar’s justification to stand?
Yes, it is clear for Ibne Hajar that those two had to be defended in any way,
even if he had to resort to wild interpretation of the language of Arabs and
denying the actual import of language.
Note
Bukhari has mentioned the captioned traditional report in his Saheeh, 3 but in
order to conceal the Caliph’s ignorance of meaning of ‘Abb’ he has omitted the
initial statements. But in this way, he has put himself into a difficult situation,
whereas according to demands of traditions, which he has quoted, it is prohibited
to suffer undue trouble! And it was not important for him that others should know
actual statements of Umar.
The report is mentioned in Saheeh Bukhari as follows: Anas said: We were
with Umar and he said, “We have been forbidden to undertake a difficult task
beyond our capability.”
How numerous are such instances in Saheeh Bukhari, where the compiler
has distorted reports according to his beliefs!
6. Caliph’s order regarding the insane female, who

committed fornication
It is narrated from Ibne Abbas that a mentally incompetent woman, accused
of adultery was brought to Umar. Umar discussed this with some people and
declared that she must be stoned to death. Ali (a.s.) passed from there and
inquired what was going on about that female. They replied: “She is mentally
Ummaal, 1:227 [2/328, H. 4154].

1
Fathul Bari, 13:230 [13/270-272].
2
Surah Abasa 80:32
3
Saheeh Bukhari, in Kitabul Itisam, Chapter of what should not be asked. [6/2659, H. 6863].
624
deranged from some tribe and is accused of having committed adultery and Umar
has ordered her to be stoned to death.”
Ali (a.s.) said: “Release her.” Then he came to Umar said: “Chief of
believers, do you not remember that Messenger of Allah (s.a.w.a.) said: Three
people are absolved of religious responsibility: the insane, till he regains sanity;
the child, till he reaches maturity and the sleeping one, till he wakes up?”
At that time, Umar released the woman and began to recite Takbeer.1
Reminder
In his Saheeh, 2 Bukhari has mentioned this report. But whenever Bukhari
feels that a report casts aspersion on Caliph, he edits that report in order to save
the honor of Caliph, and he does not like that people should be allowed know the
truth about ignorance of Caliph regarding well known Sunnah or his forgetting it
at the time of delivering judgment.
He has narrated the report as follows: Ali said to Umar: “Do you not know
that legal penalty is not applicable to the insane till they regains sanity, and the
child till he gains maturity and the sleeping one, till he wakes up?”
7. Caliph’s ignorance about interpretation of Quran

It is narrated from Abu Saeed Khudri that:
“I performed Hajj in the company of Umar bin Khattab. When he was
circumambulating Kaaba, he addressed Hajar al-Aswad: ‘No doubt, I know that
you are a stone and can neither benefit anyone nor harm anyone. Had I not seen
Allah’s Apostle kissing you, I would not have kissed you.’ Then he kissed it. Ali
Ibne Abi Talib (a.s.) said: ‘On the contrary, it gives benefits and harm, if you
only knew from the interpretation of Book of Almighty Allah, in which He says:
ُ ْ َ ٓ ٰ َ ْ ُ َ َ ْ َ َ ْ ُ َ َّ ّ ُ ْ ْ ُ ُ ْ َ َ ٰ ْٓ َ ْۢ َ ُّ َ َ َ َ ْ َ
‫ اﻧﻔ ِﺴ ِﻬ ْﻢ‬ ‫واِذ اﺧﺬ رﺑﻚ ِ" ﺑ ِﲎ ادم ِ" ﻇﻬﻮ ِر ِﱒ ذ ِرﻳــﳤﻢ واﺷﻬﺪﱒ‬
“And when your Lord brought forth from the children of
Adam, from their backs, their descendants, and made them bear
witness against their own souls.”3
Then when they confessed that He is the Lord and they are servants, He
wrote their covenant on a white sheet and placed it in the mouth of this stone.
Indeed, on Judgment Day, this stone will be raised and it would be having a pair
of eyes, tongue and lips; and it will testify in favor of those, who honored the
covenant. Thus, on the basis of Quran, this stone is the trustee of Almighty
Allah.’
Umar said: ‘O Abul Hasan, may God not keep me alive in the land, where
1
Sonan Abi Dawood, 2:227 [4/140, H. 4399 & 4401]; Sonan Ibne Majah, 2:227 [1/659, H.
2042]; Al-Mustadrak alas Saheehain, 2:59, 4:389 [2/68, H. 2351 & 4/430, H. 8169].
2
Kitabul Maharibeen, Chapter of not stoning the insane, [6/2499].
3
Surah Araaf 7:172
625
you are not present.’”
It is mentioned in another version that he said: “O Abul Hasan, I seek refuge
of God from living in a nation, in which you are not present.”1
8. Everyone is more knowledgeable than Umar

One day, Umar was thirsty and he passed by a youth of Ansa. So he asked
for water. The boy mixed some honey in water and brought it to Umar. Umar did
not drink it, saying: Almighty Allah says:
ْ ُّ ُ ُ َ َ ْ ْ ُ ٰ ّ َ ْ ُ ْ َ ْ َ
‫ﲂ اﻟﺪﻧ َﻴﺎ‬ ‫اذﻫﺒﺘﻢ ﻃ ِﻴﺒ ِﺘﲂ ِﰲ ﺣﻴﺎ ِﺗ‬
“You did away with your good things in your life of the
world…”2
The youth said: O chief of believers, this verse is not for you or any other
Muslim. Recite its preceding words:
ُ‫ﰲ َﺣ َﻴﺎ ِﺗ ُﲂ‬ َّ َ َ ْ ُ َ َ َ ْ َّ ُ َ ْ ُ َ ْ َ َ
ْ ُ ‫اﻟﻨﺎ ِرۭ( َا ْذ َﻫ ْﺒ ُﺘ ْﻢ َﻃ ّﻴ ٰﺒ ِﺘ‬
ِْ ‫ﲂ‬
ِ ‫ ﻛﻔﺮوا‬f‫وم ﻳﻌﺮض اﻟ ِﺬ‬
َ ْ َ َ ْ ُّ
‫اﺳﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ِﲠَﺎ‬ ‫اﻟﺪﻧﻴﺎ و‬
“And on the day when those who disbelieve shall be brought
before the fire: You did away with your good things in your life
of the world and you enjoyed them for a while.”3
Umar remarked: “Everyone is more learned than Umar.”4
9. The Caliph’s ignorance of tenors and metaphors

1. It is narrated from Huzaifah bin Yaman that he saw Umar bin Khattab and
Umar asked: “How did you begin the day, O Ibne Yaman?”
He replied: “Do you want to know how I began the day? I began the day
displeased with truth and pleased with mischief; and testifying for what I have
not seen; and memorizing the uncreated; and prayed without ablution; and I have
on the earth what God does not have in the heavens.”
Umar became infuriated and went away on some important errand, but
decided to punish Huzaifah for these statements. On the way, he met Ali Ibne Abi
Talib (a.s.). His Eminence saw that Umar was infuriated and he asked: “What has
infuriated you, Umar?”
He replied: “I met Huzaifah bin Yaman and asked: How did you begin your
1
Mustadrak Alas Saheehain, 1:457 [1/628, H. 1682]; Tareekh Umar bin Khattab, Ibne Jauzi,
106 [Pg. 115]; Kanzul Ummaal, 3:35 [5/177, H. 12521]; Sharh Nahjul Balagha, 3:122
[12/100, Sermon 223].
2
Surah Ahqaf 46:20
3
Surah Ahqaf 46:20
4
Sharh Nahjul Balagha, Ibne Abil Hadeed, 1:61 [1/182, Sermon 3].
626
day? He replied: I began the day while not being pleased with truth.”
Ali (a.s.) said: “He is right. Since he is not pleased with death, whereas it is
truth.”
Then Umar said: “He says: And I liked temptation.” Ali (a.s.) said: “He is
right; since he likes wealth and children and the Almighty Allah says:
ْ ُ ‫ﲂ َو َا ْو َﻻ ُد‬ َ
ٌ
‫ﰼ ِﻓ ْﺘ َﻨﺔ‬ ْ ُ ُ‫َا ّ َﳕ ٓﺎ َا ْﻣ َﻮاﻟ‬
“Your property and your children are a temptation.”1
Umar said: “O Ali, he says: I testify for what I have not seen.” Ali (a.s.)
said: “He is right; since he testifies for the oneness of Almighty Allah, death,
rising up on Judgment Day, Paradise and Hell, Siraat Bridge, whereas he has not
seen any of them.”
Umar said: “O Ali, he says: I memorize the uncreated.” Ali (a.s.) said: “That
is true, he learns the Quran, whereas it is uncreated.”2
Umar said: “And he says: I pray without ablution.” Ali (a.s.) said: “He is
right, he recites benedictions on my cousin, the Messenger of Allah (s.a.w.a.),
without ablution and that is allowed.”
Umar said: “He also claims something more serious.” Ali (a.s.) asked:
“What does he say?” Umar replied: “He says: There is something for me in the
earth which is not there for God in the heavens.” Ali (a.s.) said: “He is right, he
has family and dependants and Almighty Allah has no spouse or issues.”
At this point Umar said: “If Ali Ibne Abi Talib (a.s.) had not there, the son
of Khattab would have perished.”
Hafiz Ganji has narrated this tradition in Kifaya,3 and he remarks:
“According to tradition scholars this report is authentic and numerous
biographer have narrated it.”
2. Hafiz scholars: Ibne Abi Shaibah, Abd bin Hamid, Ibne Mundhir have
narrated from Ibrahim Tamimi that a man said in the presence of Umar: “O
Allah, make me from the small.” Umar asked: “What supplication is this?” He
replied: I heard Almighty Allah say:
ُ َّ ْ ِّ ‫َو َﻗ ِﻠ ْﻴ ٌﻞ‬
°‫" ِﻋ َﺒﺎ ِد َي اﻟﺸﻜ ْﻮ ُر‬
“And very few of My servants are grateful.”4
And I beseeched Almighty Allah to make me of those few. Umar said: “All
the people are more knowledgeable than Umar.”
1
Surah Anfal 8:28
2
This part is interpolated as the fact is that the Quran is a creation and it is not uncreated as
some sects believe.
3
Kifayatut Talib, 96 [Pg. 218]; Al-Fusoolul Muhimma, Ibne Sabbagh Maliki, 18 [Pg. 34].
4
Surah Saba 34:13
627
Qurtubi has mentioned as follows: “All the people are more knowledgeable
than you, O Umar.”
Zamakhshari has narrated as follows:
“All people are more knowledgeable than Umar.”1
10. Opinion of Caliph regarding recitation in prayer

1. It is narrated from Abdur Rahman bin Hanzala bin Rahib that Umar bin
Khattab prayed the Maghrib Prayer and in the first unit (rakat), did not recite the
Surahs; when he reached the second unit (rakat), he recited Surah Hamd twice
and when the prayer was concluded and salutation recited, he performed two
prostrations of forgetfulness (Sajdah Sahv).
Ibne Hajar has quoted this report in Fathul Bari,2 after which he says:
“The authorities of this report are reliable and it seems as if this practice was
the viewpoint of Umar.”
2. It is narrated from Abu Salma bin Abdur Rahman that Umar bin Khattab
led people in Maghrib Prayer and he did not recite the chapters of Quran (Qirat).
After the prayer, he was asked: “You did not recite the chapters?” He asked:
“How were the genuflections and prostrations?” They said they were all right. He
said: “Then there is no problem.”3
3. It is narrated from Shobi that Abu Moosa Ashari said to Umar bin
Khattab: “Chief of believers, did you recite the chapters of Quran softly in
prayers?” He replied: “No.” Then he ordered and the Muezzin recited the Adhan
and Iqamah and the prayer was repeated.4
From these instances and repetition of these incidents, it is learnt that the
Caliph did not observe the most necessary rules of prayer; so much so that he did
not recite the chapters of Quran in the first unit (rakat) and made up for it by
reciting it in the second unit. And before the salutation or after that, he performed
two prostrations of forgetfulness (Sajdah Sahv).
Sometimes he was content with genuflections and prostrations being perfect
and he did not think that it was necessary to repeat the prayer. Sometimes he
resorted to precaution and repeated the prayer. Sometimes he considered the
prayer invalid and repeated it along with his followers. Are these occasional
guesses?! Or he had no capacity to solve problems? This also shows how sincere
the Caliph was in prayers.
1
Al-Jaameul Ahkamul Quran, 14:227 [14/178]; Tafseer Kashaf, 2:445 [3/573]; Durre
Mansoor, 5:229 [6/682].
2
Fathul Bari, 3:69 [3/90]; Baihaqi has mentioned this report in Sonanul Kubraa, 2:382.
3
Sonanul Kubraa, 2:347 & 381; Kanzul Ummaal, 4:213 [8/133, H. 22256].
4
Sonanul Kubraa, 2:382; Kanzul Ummaal, 4:213 [8/133, H. 22256].
628
11. The Caliph’s opinion about inheritance
It is narrated from Masud Thaqafi that:
“I was a witness when Umar bin Khattab made brothers of the father and
mother share the third with maternal brothers. A man remarked: You delivered a
different judgment in this issue before. He asked: How did I decide? He replied:
You gave to the maternal brothers and did not give anything to paternal brothers.
Umar said: That was a judgment [of that time] and this is another judgment
[which I give] now.”
On the basis of another narration, he said: “It was on the basis of judgment
of that day and this is on the basis of judgment of today.”1
Allamah Amini says: As if religious adjudication depends on personal
whims of the Caliph, whether he wants to follow the Shariah or oppose it. As if
that Caliph has the right to deliver any judgment and issue any order. As if there
is no rules and law in Islam! Perhaps this viewpoint is worse than the viewpoint
of Taswib,2 which is refutable through definite evidences.
12. Ignorance of Caliph about divorce of slave girl

Hafiz Darqutni and Hafiz Ibne Asakir3 have narrated that:
“Two men came to Umar and inquired about the divorce of slave girl. Umar
arose from there till he came to the Masjid, where a man, bald from the front was
present. Umar asked: O bald one, what is your opinion regarding divorce of slave
maid? He raised his head and gestured with his index and middle finger. So, he
told those two men: Two divorces. One of them remarked: Great! We came to
you as you were chief of believers; but you brought us to a man and asked him
and were satisfied with his gesture…till the end.”4
1
Sonanul Kubraa, 6:255; Sonan Darimi, I:154.
2
Taswib is one of the viewpoints of Ahle Sunnat. It is that the verdict of every jurisprudent is
correct. Tasweeb is of two types:
1. Taswib Ashari; which is the worst kind. It is that it is said that the Almighty Allah has no
laws in the Protected Tablet (Lauhe Mahfuz) and when a jurisprudent delivers a judgment it is
written in the Tablet and as a result in favor of the ignorant man there is in fact no order.
2. Taswib Mutazali is: Almighty Allah in the protected tablet has laws in which the ignorant
and the knowledgeable are equal. But on the stage of practicality it is on the basis of
knowledge or imagination of the Mujtahid and rulers, which has reached the hands of duty
bound.
Any sane person knows that where is the source of these statements. These frivolous and
baseless statement were invented to justify the views and acts of the jurisprudents so that they
may justify the evils acts of the undeserving Caliphs; and not only regard their conduct to be
according to command of God; on the contrary their ignorant followers may also follow them
to the letter.
3
Mukhtasar Tareekh Damishq, 17/380; and in Biography of Imam Ali Ibne Abi Talib (a.s.)
from the Tareekh Ibne Asakir, researched edition, no. 871.
4
629
13. If Ali hadn’t been there, Umar would have perished
They brought to Umar, a woman who had confessed that she became
pregnant through fornication and Umar ordered her to be stoned to death. Ali
(a.s.) learnt of this and asked: “What is the story of this woman?”
They replied: “Umar has ordered her to be stoned to death.”
Ali (a.s.) sent her away and said: “You have the discretion to punish her, but
what power do you have on the unborn child? Perhaps her confession was
forced.”
Umar said: “It was like this.” Ali (a.s.) said: “Have you not heard that
Messenger of Allah (s.a.w.a.) said: There is no penalty who confesses after
torture? And confession is not acceptable from one, who is chained and
imprisoned. Or one who is threatened.”
Umar released that woman and remarked: “Women are helpless to give birth
to the like of Ali Ibne Abi Talib (a.s.). If Ali had not been there, Umar would
have perished.”1
14. The Caliph’s ignorance about the Sunnah

Ibne Mubarak has narrated from Ashath from Shobi from Masruq that:
Umar learnt that a man from the Thaqif had married a girl from Quraish, while
she was during her waiting period. So Umar sent a messenger to that woman and
had the couple separated and punished them and said to that man: Don’t marry
this woman at all. [she has become unlawful for you forever] and he seized the
dower of that woman and placed it in the Public Treasury.
This matter became public. When it came to the notice of Imam Ali (a.s.), he
said: “May God forgive the chief of believers; how can he seize the dower and
place it in Public Treasury?” This couple married in unawareness and the
recourse was not as Umar acted. The imam should allow them to reconcile
according to the Sunnah.
His Eminence was asked: “O Ali, how did you arrive at the solution?” He
replied: “The dower is related to amount that woman takes from the man; and
they should separate from each other. Since they were unaware, they cannot be
punished. The woman should complete the waiting period of her previous
husband and also complete the waiting period of this husband. Then this man can
propose to her.”
When Umar came to know about the verdict of Ameerul Momineen (a.s.),
he said: “O people, you should refer to the Sunnah, when you don’t know the
solution to some problem.”2
Allamah Amini says: What was the justification of the Caliph in lashing
1
Riyazun Nazara, 2:196 [3/143]; Al-Manaqib, Khwarizmi, 48 [Pg. 81, H. 65].
2
Sonan Kubra, Baihaqi, 7:441-442; Riyazun Nazara, 2:196 [3/144]; Zakhaaerul Uqbah, 81.
630
them? And why did he seize the dower from the woman? Under the authority of
which verse or traditional report did he deposit the dower in Public Treasury and
considered it Sadaqah? Why he declared the partners as unlawful to each other
forever ?
I don’t know:
َ َ َ ُ ْ ّ َ ْ َ ٓ ْ ُ َٔ ْ َ
¦ۙ ‫اﻟﺬﻛ ِﺮ ا ِْن ﻛ ْﻨ ُﺘ ْﻢ ﻻ ﺗ ْﻌﻠ ُﻤ ْﻮ َن‬
ِ ‫ﻓﺴ ــﻠﻮا اﻫﻞ‬
“So ask the followers of the Reminder if you do not know.”1
Alas, if the Caliph had not forgotten himself and before adjudicating the
matter against Quran and Sunnah, had acted according to his words: “Turn back
the ignorant to the Sunnah.”
15. Deduction of Caliph regarding the grandfather

In his Sunan, Darami2 has narrated from Shobi that the first grandfather,
who got inheritance, was Umar, as he obtained all the property. At that time Ali
(a.s.) and Zaid objected to him saying that all of it was not his share as he should
inherit like one of the two brothers (which is the second rank of inheritance).
It is narrated from Saeed bin Musayyab that Umar said: I asked the
Messenger of Allah (s.a.w.a.) about inheritance of grandfather. The Prophet
(s.a.w.a.) said: “Why do you ask me about this again and again, I am afraid that
you would die, before you know this.” Saeed bin Musayyab said: “Umar died
before he could understand this issue.”3
In Sunanul Kubra,4 Baihaqi has also narrated from Ubaidah: “I remember a
hundred incidents about Umar, in which he committed errors regarding
inheritance of grandfather.”
In Sharh Nahjul Balagha,5 Ibne Abil Hadeed says:
Umar often delivered a judgment and after that contradicted himself and
delivered a verdict against it. Regarding inheritance of grandfather with the
brother he issued varied laws, then he feared delivering a judgment regarding this
and said:
“One who wants to fall into the pit of Hell should express his personal
opinion regarding inheritance of grandfather.”
Allamah Amini says: I don’t know how it is lawful for the Caliph of
Muslims to be ignorant regarding something, which Holy Prophet (s.a.w.a.) had
explained; and that too to such an extent that his ignorance made him contradict!
Whereas in view of the author of Washiya, he was during his time, the most
1
Surah Nahl 16:43
2
Sonan Darami, 2:354.
3
Mojamul Awsat, Tibrani [15/135, H. 3914].
4
Sonanul Kubraa, 6:245.
5
Sharh Nahjul Balagha, I:61 [1/181, Sermon 3].
631
learned among companions of Prophet!
16. The Caliph and the female singer1

It is narrated from Hasan that he said: Umar bin Khattab sent for a female
singer, whose assemblies men attended. So Umar regarded it as crime and sent
someone in pursuit of that woman. They told her: Umar has summoned you,
reply to him.
On hearing this, she was extremely terrified and she said: “Woe upon me,
what has happened to him?” Then she set out to meet Umar, but due to excess of
trepidation, she developed premature labor pains and she entered a house and
delivered an immature infant, which cried for sometime then died.
Umar was informed of this and he sought the counsel of companions in this
matter. Some suggested that Umar was not liable to any penalty. Indeed, you are
the guide, teacher and trainer. Ali (a.s.) for silent during this. Umar turned to him
and asked: “Ali, what is your opinion concerning this?”
Ali (a.s.) replied: “If they delivered a judgment according to their personal
opinion, indeed their opinion is an error. And if they expressed their view to
please you, know that they were not concerned for you and did not offer good
advice to you. My view is that the blood money of that child is your
responsibility; because you terrified that woman and she aborted the child on the
way.”
Umar said: “Distribute the blood money of that child among Quraish.” That
is recover the blood money from Quraish: since Umar is from Quraish and the
mistake was from him. [and blood money of murder by mistake is upon the sane
killer; that is the paternal relatives.]
Another instance
Umar summoned a pregnant fornicator woman in order to question her. Due
to terror she aborted the child she was carrying. After that Umar asked the
companions of Prophet to present their views about it. They said: “O Umar, you
have no liability and you are only a punisher.”
But Ali (a.s.) said: “If they are fearful of you, indeed they deceive you and if
they give this opinion seriously, they are making a mistake. It is obligatory on
you to free a slave.”
Thus Umar and companions acted according to the verdict of Ali (a.s.).
Allamah Amini says: What kind of a Caliph is this, who does not have any
beneficial knowledge in the religion of God, so that it may save him from being
thrown into a ditch, does it prevent him from inappropriate adjudication?
With what justification did he rely on the views of people in every easy and
1
In Kanzul Ummaal and also in Musannaf of Abdul Razzaq instead of the term Mughniyya,
Mughiba is mentioned and it implies a woman, whose husband has disappeared.
632
difficult problem in Islamic laws, even to the extent of important issues, like
sexual relations and blood monies? And those people, due to his fear, deceived
him and even their guesses were wrong.
17. Condemning the rape victim

It is narrated from Abdur Rahman Salmi that a woman was brought to Umar,
who had been extremely weak due to thirst and in that condition she met a
shepherd and asked him for a drink of water. The shepherd refused to give water
to her unless she submitted to him sexually.
The woman was helpless and she agreed. The Caliph sought the counsel of
companions regarding this. Ali (a.s.) said: “She was under compulsion and in my
view, you must free her, without penalizing her in any way.” So, the Caliph freed
her.1
Explanation
They brought to Umar bin Khattab, a woman accused of fornication and she
had also confessed to the crime. Umar sentenced her to be stoned to death.
Ali (a.s.) said: “She might have an excuse.” Then he asked her: “What
impelled you to fornicate?”
She replied: “I was traveling with a companion, who had water and milk in
his litter, whereas I did not have anything. I was extremely thirsty, so I asked him
for a drink of water. He refused to give water unless I allowed him sexual favors.
I pleaded to him three times, but he did not relent. When I was overpowered by
thirst and feared for my life, I surrendered to him. Then he gave me water.”
Ali (a.s.) said in the position of adjudication: God is the greatest:
َ ُ َ َ َّ َ ْ ََٓ َ َ َ ْ َ َّ ُ ْ َ َ
¼‫ﷲ ﻏﻔ ْﻮ ٌر ّر ِﺣ ْﻴ ٌﻢ‬ ‫ﲑ َاب ٍغ ّوﻻ َﻋﺎ ٍد ﻓﻼ اِﺛ َﻢ َﻋﻠ ْﻴ ِﻪۭ( اِن‬ ‫ﳁ ِﻦ اﺿﻄﺮ ﻏ‬
“But whoever is driven to necessity, not desiring, nor exceeding
the limit, no sin shall be upon him; surely Allah is Forgiving,
Merciful.”2
Allamah Amini says: Alas, if the Caliph knew something about Quran and
Sunnah he would have given rulings according to command of Almighty Allah.
Alas, if I only knew that if Ali Ameerul Momineen (a.s.) had not been
present in the Ummah and if he had not corrected their deviation, what would
have befallen him, and where the consequences of this wrong rulings would have
taken him?
How true was his confession: “If Ali hadn’t been there, Umar would have
perished.”
1
Sonan Baihaqi, 8:236; Riyazun Nazara, 2:196 [3/144].
2
Surah Baqarah 2:173; Kanzul Ummaal, 3:96 [5/456, H. 13596].
633
18. The Caliph doesn’t know what he is saying
An African couple came to Umar and the husband said: “As you see, I am
black with black ancestry and my wife is also black, but she has given birth to a
red skinned child!”
The woman said: “O chief of believers, I swear by God, I have not been
unfaithful and this child is his only.”
Umar was confused, so he asked Ali (a.s.) about it. His Eminence (a.s.)
asked that black man: “Would you tell me the truth, if I ask you about
something?”
He replied: “Yes, by God.”
He asked: “Did you copulate with your wife when she was in menses?”
“Yes,” he replied.
Ali (a.s.) said: “God is the greatest! The seed mixed with blood and Allah,
the Mighty and Sublime created from it a red colored child. So don’t disown the
infant as you have oppressed yourself.”1
19. Incidents of the Caliph patrolling in the nights and

spying on people
1. Umar bin Khattab roamed through the streets and spied on activities of
people. He passed by a house, from which he heard some voices. He became
suspicious and climbed over the wall into the house. He saw a man, drinking
liquor in company of a woman.
Umar said: “O enemy of God, you thought that if you sinned in secret, God
will keep your sin concealed?”
That man said: “Chief of believers, don’t make haste in punishing me! If I
committed one error, you committed three! Allah says in Quran:
َ ََ ََ
‫ﲡ ّﺴ ُﺴ ْﻮا‬ ‫وﻻ‬
“And do not spy.”2
And you spied. And He says:
َ ْ َ ُْ ُ ْ َُْ
‫" ا ْ َ ِاﲠَﺎ‬ِ ‫واا اﻟﺒﻴﻮت‬
“And go into the houses by their doors.”3
You climbed over the wall. And He says:
ّ َ ً ََْ َ َ
‫ﻓ ِﺎذا دﺧﻠ ُﺘ ْﻢ ُﺑ ُﻴ ْﻮات ﻓ َﺴ ِﻠ ُﻤ ْﻮا‬
1
Al-Tarqul Hukmiya, 47.
2
Surah Hujurat 49:12
3
Surah Baqarah 2:189
634
“So when you enter houses, greet your people with a salutation
from Allah.”1
And you did not greet?”
Umar asked: “Have you performed some other good deed, so that I may
overlook this mistake?”
He replied: “Yes, by God and I will not repeat this act.”
“Go, I have forgiven you,” said Umar.
2. Umar bin Khattab came to some people, who were drinking liquor and
had lighted a fire in a hut, and said:
“I forbade you to drink liquor and you drank it; and I forbade you to make a
fire in a hut and you made it.” He decided to penalize them.
They said: “Chief of believers, Almighty Allah has forbidden you from
spying and you spied and forbidden you from entering, without taking permission
and you entered.”
Umar said: “Your two offences against my two offenses!” He returned from
there saying to himself: “O Umar, all the people are more knowledgeable than
you.”2
20. The Caliph’s view on liquor

It is narrated from Anas bin Malik that they brought an inebriated man to the
Messenger of Allah (s.a.w.a.), and His Eminence (s.a.w.a.) had him lashed with a
couple of green branches. Anas says: Abu Bakr also acted according to this rule
during his tenure. But Umar, during his Caliphate, counseled with the people
regarding this and Abdur Rahman bin Auf said: The minimum penalty is eighty
lashes, and Umar adjudicated according to it.
Allamah Amini says: What is the value of the viewpoint of Abdur Rahman
before that of Holy Prophet (s.a.w.a.), and Umar who regarded himself as the
Caliph of Muslim, what right he has to seek counsel and seek verdict of people
against a proven definite legal point?
21. The Caliph and a falsely accused woman

A woman was brought to Umar; who being infatuated by an Ansari youth
had tried to entice him to have relations with her. But the man was not attracted
to her. So that female devised a plot thereby, in which she brought an egg, broke
it; then threw away its yolk and applied the white to her legs and garments.
She came with other ladies and complained to Umar: “Chief of believers,
this man forced me to commit fornication and degraded me among my people.”
Umar asked the ladies to investigate the matter. After examining the girl,
1
Surah Nur 24:61
2
Iqdul Fareed, 3:416 [6/278].
635
they concluded that traces of semen were visible on her body and clothes. Umar
decided to punish the youth. The young man wailed: “Chief of believers, hold
your hand, by God, I am not guilty. On the contrary this woman invited me to
sleep with her, but I declined.”
Umar asked Ameerul Momineen (a.s.): “O Abul Hasan, what is your
opinion?” His Eminence (a.s.) glanced at the garments of that woman and said:
“Get some boiling water.”
Then he poured the hot water on the dress and suddenly the white albumen
thickened and all could smell it. They even tasted it and found that it was egg. At
this moment His Eminence (a.s.) reproached the female and she confessed. 1
22. Caliph and the rule of Kalalah

1. It is narrated from Madan bin Abu Talha Yamari that:
Umar delivered a sermon on Friday and reminisced about the Prophet and
Abu Bakr and then said: “Nothing is as important to me as the issue of Kalalah
that I should leave after me: because I did not ask the Prophet regarding Kalalah
and His Eminence also did not warn me about anything other than Kalalah. So
much so that he hit at my chest and asked me if the last verse of Surah Nisa was
not sufficient for me?”2
2. It is narrated from Masruq that he asked Umar bin Khattab regarding the
inheritance of Kalalah. He held his beard and said: “Kalalah…Kalalah…then said
after a moment: if I had understood it, it would have been better than all what is
present in the world.”3
3. In Sunanul Kubra, Baihaqi has narrated from Umar bin Khattab that: “If I
the Prophet had clarified three important issues for me, I would have preferred it
over having red-haired camels: Caliphate, Kalalah and usury.”4
4. In his Tafseer,5 Tabari has narrated from Umar that he said: “If I come to
know the rule of Kalalah, it would be preferable to me than the palaces of
Shaam.”
5. It is narrated from Shobi that they asked Abu Bakr about Kalalah and he
said: “At this moment, I am expressing my view about Kalalah; if it is right it is
1
Al-Tarqul Hukmiya, 47.
2
The verse of Kalalah is also called as the verse of Saif, because it was revealed in summer in
the year of the Farewell Hajj and it is: “They ask you for a decision of the law. Say: Allah
gives you a decision concerning the person who has neither parents nor offspring; if a
man dies (and) he has no son and he has a sister, she shall have half of what he leaves,
and he shall be her heir if she has no son; but if there be two (sisters), they shall have
two-thirds of what he leaves; and if there are brethren, men and women, then the male
shall have the like of the portion of two females; Allah makes clear to you, lest you err;
and Allah knows all things.” (Surah Nisa 4:176)
3
Tafseer Tabari, 6:30 [No. 4, Vol. 6/44]; Tafseer Durre Mansoor, 2:251 [2/757].
4
5
Jaameul Bayan, [No. 4, Vol. 6/43]; Kanzul Ummaal, 6:20 [11/80, H. 30692].
636
from Almighty Allah and if it is an error, it is from myself and from Satan.” In
my view, Kalalah are heir other than the parents and children. When Umar came
to power, he said: “I am ashamed to reject Abu Bakr’s ruling.”1
Allamah Amini says: What has made the issue of Kalalah so difficult and
why its meaning and rule was so ambiguous, whereas its connotation is clear?
When Umar asked the Prophet many times about this issue, did the latter
reply to him or not? If he replied, then why he did not remember? Perhaps he
failed to understand. An issue, which was more precious for him than red-haired
camels, the whole world or the palaces of Shaam.
If they say that the Prophet did not reply, we would say: A Prophet, who
knows that he would become his successor and queries would be posed to him,
and the most obvious of them being the matter of Kalalah, how he did not clarify
it and delayed explaining its rule.
The Holy Prophet (s.a.w.a.) definitely did not commit this error. But the fact
is that he told Hafasa: “In my view your father will not remember it.”2 Or: “In my
view, he would not apply it.”3
This statement has clarified the facts and the reader, provided he is honest,
will become aware of the truth. His great humiliation is that he, after all this, and
after his own statement that: The facts about Kalalah have not become clear to
me, yet he did not refrain from giving decisions, without paying attention to the
command of Almighty Allah:
َ َ ۗ ٰ ُ ُّ ُ َ َ ُ ْ َ َ َ ْ َ َ ْ َّ َّ ٌ ْ َ َ َ ُ َْ َ
‫ﴫ َواﻟﻔ ٔﻮاد ﰻ اوﻟ ِٕﯩﻚ ﰷ َن‬ ‫َوﻻ ﺗــﻘﻒ َﻣﺎ ﻟ ْﻴ َﺲ ﻟﻚ ِﺑﻪٖ ِﻋﻠﻢۭ( اِن اﻟﺴﻤﻊ واﻟﺒ‬
ً ُ ُ
`‫َﻋ ْﻨﻪ َﻣ ْﺴ ـ ـ ٔ ْـﻮﻻ‬
“And follow not that of which you have not the knowledge;
surely the hearing and the sight and the heart, all of these, shall
be questioned about that.”4
And the words of Almighty Allah:
ُ ْ َ ْ َ َ َ َّ ُ ۙ ْ َ ْ ُ ْ َ ْ َ َ َ ۙ ْ َ َ ْ َ ْ َ َ ْ َ َ َ َّ َ َ ْ َ َ
‫ ﺛﻢ ﻟﻘﻄﻌﻨﺎ ِﻣﻨﻪ‬°‫ﲔ‬ ِ ‫وﻟﻮ ﺗﻘﻮل ﻋﻠﻴﻨﺎ ﺑﻌﺾ اﻻﻗﺎ ِوﻳ ِﻞ¯ ﻻﺧﺬان ِﻣﻨﻪ ِابﻟﻴ ِﻤ‬
َ ْ ‫" َا َﺣﺪ َﻋ ْﻨﻪُ ٰﲩـﺰ‬ّ ْ ُ ‫ َﳁَﺎ ﻣ ْﻨ‬± َ ْ ‫ْاﻟ َﻮ ِﺗ‬
®f ِِ ٍ ْ ِ‫ﲂ‬ ِ ‫ﲔ‬
“And if he had fabricated against Us some of the sayings, We
would certainly have seized him by the right hand, Then We
would certainly have cut off his aorta. And not one of you could
have withheld Us from him.”5
1
Sonan Darami, 2:365; Sonanul Kubraa, 6:223.
2
Kanzul Ummaal, 6:2 [11/78, H. 30688].
3
4
Surah Isra 17:36
5
637
And he acted according to personal opinion and regarded it as following
Abu Bakr, whereas he was himself aware that Abu Bakr was similar to him and
he heard him say: “I express my opinion about it. If it is correct, it is from
Almighty Allah and if it is wrong it is from myself and Satan.”
ْ َ َّ َّ َ َ َّ َّ َ ْ ُ َّ َّ ْ
ۚ#‫" اﳊَ ّﻖ َﺷ ْـﻴـ ـ ًٔﺎ‬ ِ ْ‫اﻟﻈ َّﻦ َﻻ ﻳ ُ ْﻐ ِﲎ‬ ‫اِن ﻳﺘ ِﺒﻌﻮن اِﻻ اﻟﻈ ّﻦۚ( واِن‬
ِ
“They do not follow anything but conjecture, and surely
conjecture does not avail against the truth at all.”1
23. The Caliphs viewpoint about retaliation

It is narrated from Ibne Abi Husain that:
“A man hit at the head of a person from the People of the Book. Umar bin
Khattab decided to take retaliation from him. Maaz bin Jabal asked:
‘Do you know that you have no right to this? And it has come down from
the Prophet.’
So Umar bin Khattab gave a dinar to that man and he was satisfied.”2
24. The Caliph’s opinion regarding the slain from the

People of Book
The following incident is narrated from Mujahid:
When Umar bin Khattab entered Shaam, he learnt that a Muslim man had
slain a person from the People of Book.
So Umar decided to take retaliation from him. At this point Zaid bin Thabit
asked:
“Do you want to take retaliation from your brother for the sake of your
slave?
So instead of taking retaliation from him, Umar paid him blood money. 3
25. The Caliph’s verdict regarding human fingers

Saeed bin Musayyab says:
Umar bin Khattab fixed 13 percent of the whole blood money for the thumb;
12 percent for the index finger, 10 percent for middle finger, 9 percent for the
finger next to it and 6 percent for the small finger.
It is narrated from Abu Ghatfan that: Ibne Abbas said: The blood money of
each finger is one-tenth. (that is one-tenth of blood money of a complete man).
Marwan came to know about the verdict of Ibne Abbas. He summoned him and
asked:
1
Surah Najm 53:28
2
Kanzul Ummaal, 7:304 [15/97, H. 40243].
3
Al-Musannaf, Abdul Razzaq, [10/100, H. 18509]; Kanzul Ummaal, 7:304 [15/97, H. 40242].
638
“O Ibne Abbas, why do you give uniform verdict about fingers? Have you
not heard the verdict of Umar?”
Ibne Abbas said: “May God forgive Umar; the statement of the Messenger
of Allah (s.a.w.a.) is having precedence over the decision of Umar.”1
Allamah Amini says: As Ibne Abbas has given the verdict, in the Sihah and
Musnad books, there are definite traditional reports from the Prophet that he said:
“The blood money of each and every finger is one-tenth.”
This is the proven practice of Prophet and the verdict of Umar is his personal
view and the matter is as Ibne Abbas said:
“The statement of Prophet is more worthy to be followed than the decision
of Umar.”
I don’t know if the Caliph was even aware of the statement of Prophet and
had opposed it unintentionally or he was ignorant of it.
“If he was ignorant it is a calamity, and if he was aware, then it is a greater
calamity.”
26. The Caliph’s view regarding the thief

It is narrated from Abdur Rahman bin Ayez that a thief with an amputed
hand and a foot was brought to Umar.
He ordered them to cut off his foot. Ali (a.s.) said: Allah, the Mighty and
Sublime says:
ْٓ ُ َّ َ ُّ ْ َ ً َ َ ِ ْ َ ْ َ ْ َ ْ َ َ ٗ َ ْ ُ َ َ َ َ ْ ُ َ ُ َ ْ َّ ُٔ ۗ ٰ َ َ َّ
‫ ﳛﺎ ِرن ﷲ ورﺳﻮﻟﻪ وﻳﺴﻌﻮن ِﰲ اﻻرض ﻓﺴﺎدا ان ﻳﻘﺘﻠﻮا‬f‫اِﳕﺎ ﺟﺰوا اﻟ ِﺬ‬
َ ْ َ ْ َ ُْ َْ َ ْ ّ ْ ُ ُ ُ ْ َ َ ْ ْ ْ َ َ َّ َ ُ ْ َ ْٓ ُ َّ َ ُ ْ َ
(ۭ‫" اﻻ ْر ِض‬ ِ ‫" ِﺧﻼ ٍف او ﻳﻨﻔﻮا‬ ِ ‫او ﻳﺼﻠﺒﻮا او ﺗـﻘﻄﻊ اﻳ ِﺪ ِﳞﻢ وارﺟﻠﻬﻢ‬
ٰ ْ ْ ُ َ َ َ ْ ُّ
ٌ ‫اﻻ ِﺧ َﺮ ِۃ َﻋ َﺬ‬ َ َ ٰ
Õۙ‫اب َﻋ ِﻈ ْﻴ ٌﻢ‬ ‫ذﻟِﻚ ﻟ ُﻬ ْﻢ ِﺧ ْﺰ ٌي ِﰲ اﻟﺪﻧﻴﺎ وﻟﻬﻢ ِﰲ‬
“The punishment of those who wage war against Allah and His
apostle and strive to make mischief in the land is only this, that
they should be murdered or crucified or their hands and their
feet should be cut off on opposite sides or they should be
imprisoned; this shall be as a disgrace for them in this world,
and in the hereafter they shall have a grievous chastisement,”2
Now his one hand and one foot was amputed, so it is not proper that his
another foot, with which he moved about, should also be amputed and that he
should be left without any foot. Instead, he should be lashed or imprisoned.
So, he was made a prisoner.3
1
Kitabul Umm, Shafei, 1:58 & 134 [1/151]; Sonan Baihaqi, 8:93.
2
Surah Maidah 5:33
3
Kanzul Ummaal, 3:118 [5/553, H. 13928].
639
27. All, even elderly ladies are more knowledgeable than
Umar
When Umar returned to Medina from Shaam, he went among the people to
learn about their condition, he passed by the tent of an aged lady. He went to her
and she asked:
“O man, what has Umar achieved?”
Umar replied: “He has just returned from Shaam.”
She said: “May God not keep him secure.”
Umar asked: “Woe on you, why?”
She replied: “Because since he came on the seat of Caliphate, till now, by
God, I have not received any stipend from him.”
Umar said: “Woe upon you, how can Umar know about your condition,
while you are living in this remote place?”
The old woman said: “How nice of a person to be the ruler when he does not
know what goes in his kingdom!”
He (the narrator) says: Umar came out from there while wailing:
“Woe on Umar! Woe upon him for the complaints. O Umar all are more
knowledgeable than you.”
It is mentioned in another report:
“O Umar, all are knowledgeable, except you; even old ladies.”1
Allamah Amini says: The lesson we learn from this story is that the
viewpoint of knowledge of Imam regarding everything or more than that, what to
say about laws of religion, is a clear belief and known by all. It is a natural thing
and is not concealed from anyone. The Caliph lacked this specialty and on the
basis of his own confession, all people, even old ladies, were more
knowledgeable than him.
28. Viewpoint of Caliph regarding the tree of Rizwan

It is narrated from Nafe that: People went to the tree of allegiance of
Rizwan, under which they had paid allegiance to the Prophet, in order to pray and
seek benediction from it.
Umar was informed of this and he warned the people to desist. Then he
ordered that tree to be removed. 2
Ibne Abil Hadeed has mentioned this in Sharh, and he says:3
1
Riyazun Nazara, 2:57 [2/332]; Al-Futuhatul Islamiyya, 2:408 [2/261]; Nurul Absar, 65 [Pg.
133].
2
Tabaqatul Kubra, Ibne Saad, 607 [2/100]; Tareekh Umar bin Khattab, Ibne Jauzi, 107, [Pg.
115].
3
Sharh Nahjul Balagha, Ibne Abil Hadeed, 1:60 [1/78, Sermon. 3].
640
“After the passing away of Messenger of Allah (s.a.w.a.), people went to the
tree of the allegiance of Rizwan and prayed there. Umar said: ‘O people, I see
that you have worshipped the idol of Uzza! Know that after this, if anyone does
this again I would strike off his head as punishment for apostasy.’ After that he
ordered them to cut off the tree.”
29. Caliph’s view regarding the relics of the prophets

It is narrated from Maroor that:
“I performed the pilgrimage of the House of God in company of Umar. In
the Morning Prayer, he recited Surah Feel and Surah Quraish. When the prayer
ended, people looked at the Masjid and gathered there. Umar asked: What place
is this? They replied: It is the Masjid, in which the Holy Prophet (s.a.w.a.)
prayed. Umar said: Before you, the People of the Book did the same and they
were destroyed, because they build churches at the locations of the relics of
prophets. When it is time of prayer, you may pray there or just pass by [and this
Masjid has no specialty that you should seek benediction from it].”1
Allamah Amini says: I don’t know how according respect to relics of
prophets - and the foremost of them, Muhammad (s.a.w.a.) - is against
monotheism, like: prostrating to an idol or deeming it as the prayer direction
(Qibla) - what is the problem in that?
ُُْ ْ َ ْ َ َّ َ َ ۗ َ َ ْ ّ َ ُّ ْ َ َ
)‫" ﺗﻘ َﻮي اﻟﻘﻠ ْﻮ ِب‬ ِ ‫ﷲ ﻓ ِﺎﳖﺎ‬
ِ ‫و" ﻳﻌ ِﻈﻢ ﺷﻌﺎ ِﯨٕﺮ‬
“And whoever respects the signs of Allah, this surely is (the
outcome) of the piety of hearts.”2
When were the nations destroyed as a result of constructing buildings over
the relics of prophets?
Praying in which Masjid brings one closer to God than praying in the Masjid
of Prophet?
Which place is more blessed than the place where Prophet entered and
where people paid allegiance to him and obtained nobility of divine pleasure?
Does it not bring auspiciousness to the place, so that praying there would
make one proximate to God?
What was the sin of the tree that it was uprooted? Did that tree not have any
supporter and defender?
Is it not disrespect to the place where Prophet had been present?
Does religious etiquette allows the Caliph to say: I see that you have turned
back to the worship of Uzza? Because one, who frequented those places and
1
Seerah Umar, Ibne Jauzi, 107 [Pg. 116]; Sharh Nahjul Balagha, Ibne Abil Hadeed, 3:122
[12/101, Sermon 223], here instead of Maroor, Mughira bin Suwaid is mentioned; Fathul
Bari, 1:450 [1/569].
2
Surah Hajj 22:32
641
considered it unlawful to destroy the relics, and accorded honor to them and
prayed over there, all were people of knowledge and just companions of Prophet
and responsibility of answering to the Caliph rested upon them.
When he was unable to reply to a question, he referred to them and
remarked: “O Umar, all people are more knowledgeable than you.” And among
companions, who sought benedictions from these places and who prayed over
there, was Abdullah bin Umar.1
One, who refers to the Sihah and Musnad books, would come across
numerous such reports and understand that it was only the viewpoint Caliph and
undeserving to be followed.
30. The Caliph beat up people without any reason

Ibne Asakir has narrated from Akrama bin Khalid that:
“A son of Umar bin Khattab dressed up in nice garments and went to see
Umar. When Umar noticed this, he suddenly began to lash him with whip or a
stick and he started weeping. Hafasa asked: Why are you beating him Father?
Umar replied: I saw that he had become conceited, so I wanted to degrade his
self.”2
Allamah Amini says: I don’t argue about how the Caliph was aware of the
inner thoughts of the boy and that he was conceited and proud; I also don’t argue
against his personal deduction about method of punishing his son. And whether
there was possibility of guidance in case of presence of conceit and there was no
need to warn and beat him. On the contrary, I ask those two great tradition
scholars how they regard this story to be among merits and positive traits of the
Caliph?
31. The Caliph prohibited weeping for the dead

It is narrated from Ibne Abbas that:
“When Zainab,3 daughter of Prophet, passed away, Messenger of Allah
(s.a.w.a.) said: Join her with our righteous one, Uthman bin Mazun, who has
passed away. So the ladies began to lament and Umar beat them with a lash.
Suddenly the Messenger of Allah (s.a.w.a.) caught his hand and said: ‘Umar, stop
this and allow them to lament.’ He also told the ladies: ‘Don’t make satanic
statements when you lament.’
Then Ibne Abbas says: The Messenger of Allah (s.a.w.a.) wept at the side of
the grave along with Fatima and His Eminence (s.a.w.a.) wiped Fatima’s tears
1
Saheeh Bukhari, Kitabus Salat, Chapter of Masjids enroute to Medina where the Prophet
prayed. [1/183, H. 269].
2
Taareekhul Kholafa, 96 [Pg. 133].
3
Zainab died during the eighth year of Hijra and the Prophet was extremely aggrieved on her
death.
642
with his garment.”1
Allamah Amini says: I don’t know that when the owner of the Shariah
(Prophet) was present and himself aware of what was going on, how Umar
committed the affront and lashed those ladies? If there was some illegality in
their weeping, the Prophet was most deserving to make them desist [and in
presence of Prophet, others do not have the right to command and prohibit]. And
in spite the Prophet’s opposition to him, how he concluded that weeping of ladies
was unlawful?
Why he did not consult the Prophet before threatening them? What was the
motivation of his nasty behavior? And how he dared to beat up the ladies to such
an extent that the Prophet had to seize his hand and make him desist? Were the
ladies, who had gathered there, not relatives and wives of Prophet? I don’t know
whether Lady Fatima Zahra (s.a.), who was among the weeping ladies, also
suffered the audacity of Umar or not. She was in any case seated beside her
father, lamenting.
During the lifetime of Prophet, Umar is reported to have committed many
such acts, which were opposed to the directions of the Messenger of Allah
(s.a.w.a.).
Among them being: A report which Hakeem has narrated from Abu Huraira
and which he regards as authentic.2 And Dhahabi has also admitted that one day,
the Holy Prophet (s.a.w.a.) attended a funeral. When Umar heard the lamentation
of ladies, he forbade them. The Holy Prophet (s.a.w.a.) said: Umar, leave them in
their condition, because they are aggrieved and the tragedy is fresh; that is why
the eyes weep.
History narrates that these statements about the conduct of the Prophet did
not reform him and he continued to hold on to his personal opinion and did not
refrain from making conclusions based on his own views. Arguing through
fabricated reasonings opposed to intellect, justice and nature, he attributed
falsehood to the Prophet that: “Weeping of the survivors causes chastisement of
the dead,” and used that same lash to whip people.
As for the report that Umar said: “The dead is punished due to the weeping
of the living.” According to the narration of Hakeem in Mustadrak, this was
refuted by Ayesha.3
Hakeem says: Both the two ‘Shaykhs’ (Bukhari and Muslim) have narrated
from Ayyub Sakhtiyani from Abdullah bin Abu Malika that:
There was an argument between Abdullah bin Umar and Abdullah bin
Abbas regarding weeping on the dead and they went to seek the advice of
Ayesha. She said: By God, the Prophet never forbade weeping, because the dead
1
Musnad Ahmad, 1:335-337 [1/393, 551, H. 2128 & 3093]; . Mustadrak Alas Saheehain,
3:190 [3/210, H. 48691 and he has regarded this report as authentic.
2
Mustadrak Alas Saheehain, 1:381 [1/537, H. 14061.
3
Mustadrak Alas Saheehain, 1:381 [1/537, H. 14071.
643
is punished due to weeping of someone else. On the contrary, he said that when
the survivors of a dead disbeliever are weeping for him, the chastisement is
increasing on the dead. Because:
ٰ َ َ ْ َ ٗ َّ َ
¦ۙ ‫َواﻧﻪ ُﻫ َﻮاﲵَﻚ َوا ْﺑﲃ‬
“And that He it is Who makes (men) laugh and makes (them)
weep;”1
And also:
ُْ ْ ٌ َ ََ
‫ ُر َو ِاز َرۃ ِّوز َر اﺧ ٰﺮى‬À
ِ ‫وﻻ‬
“And no bearer of burden shall bear the burden of another.”2
Shafei says in Ikhtelaaful Hadees:3
According to the evidence of Quran and Sunnah, the quotation of Ayesha
from the Messenger of Allah (s.a.w.a.) is most correct and reliable, because
Almighty Allah says:
ُْ ْ ٌ َ ََ
‫ ُر َو ِاز َرۃ ِّوز َر اﺧ ٰﺮى‬À
ِ ‫وﻻ‬
“Nor can the bearer of a burden bear the burden of another.”4
َ ْ َ ْ َّ ْ َ َ
ۙäÁٰ ‫ِﻼﻧ ْ َﺴﺎن ا ِّﻻ َﻣﺎ َﺳ‬
ِ ِ ‫وان ﻟﻴﺲ ﻟ‬
“And that man shall have nothing but what he strives for;”5
ٗ َ َّ ًّ َ َّ َ َ َ ْ ْ َ ْ َّ ْ َ َ ۭ ٗ َ َّ ً ْ َ َّ َ َ َ ْ ْ َ ْ َّ ْ َ َ
ۧ‫ە‬É ‫ و" ﻳﻌﻤﻞ ِﻣﺜﻘﺎل ذر ٍۃ ﴍا‬/ ‫ە‬É ‫ﳁﻦ ﻳﻌﻤﻞ ِﻣﺜﻘﺎل ذر ٍۃ ﺧﲑا‬
“So he who has done an atom’s weight of good shall see it. And
he who has done an atom’s weight of evil shall see it.”6
َ ْ َ ُّ ُ
Áٰ ‫ﻟ ُِﺘ ْﺠ ٰﺰى ﰻ ﻧﻔ ٍ ؚﺲ ِﲟَﺎ ﺗ ْﺴ‬
“So that every soul may be rewarded as it strives:”7
And if you ask which Sunnah proves this matter, it would be said: The Holy
Prophet (s.a.w.a.) asked a man: “Is he your son?” “Yes,” he replied. His
Eminence said: “His sin would not be placed on your neck and your sins would
not be on your neck.”
Through this statement, the Prophet has like Almighty Allah announced that
the crime of everyone shall be upon the doer and not anyone else, just as the
1
Surah Najm 53:43
2
Surah Anaam 6:164
3
This book is printed on the margin of his Kitabul Umm, 7:267 [Pg. 537].
4
Surah Isra 17:15
5
Surah Najm 53:39
6
Surah Zilzal 99:7-8
7
Surah Taha 20:15
644
reward of a good deed is given to the doer and not to anyone else.
In addition to the above, the weeping of Holy Prophet (s.a.w.a.), his
companions and righteous companions of companions, who wept on their dead,
is the best evidence of legality of weeping.
The Messenger of Allah (s.a.w.a.) wept upon the passing away of his son,
Ibrahim, and remarked: “The eyes weep and the heart is aggrieved, but we don’t
say, but what Almighty Allah approved. Indeed, O Ibrahim, we are shattered at
your loss.”1
Moreover, the Prophet also lamented on the passing away of his son, Tahir
and remarked: “The eyes weep and the heart is aggrieved, but we definitely do
not commit disobedience of Almighty Allah.”2
Also, during the tragedy of Hamza, when Safiya binte Abdul Muttalib (sister
of Hamza and aunt of Prophet) was searching him and Ansar stood between her
and the body of Hamza such that she was unable to see the body. The Holy
Prophet (s.a.w.a.) told the Ansar: “Allow Safiya to come to Hamza’s body.”
She went and sat besides the corpse; she wept and Messenger of Allah
(s.a.w.a.) also wept with her. When she wailed aloud, the Prophet also wailed
aloud. Lady Fatima Zahra (s.a.) also wailed and along with her the Prophet
wailed and he said: “I never faced a tragedy more serious than your tragedy.”3
When the Messenger of Allah (s.a.w.a.) returned from the Battle of Uhad,
the women of Ansar began to lament upon their martyrs. This was reported to the
Prophet, and he said: “But is there no one, who may lament for Hamza?”
When Ansar learnt of the Prophet’s wish, they told their ladies: “From now
on you don’t have the right to lament on your relatives, except after first
lamenting on Hamza.”
He says: This became customary among Ansar and continues to this day.
Whenever they wish to mourn ones dead, they first lament Hamza and then
lament for their dead.4
Also, when His Eminence visited the grave of his respected mother, he wept
and those present with him, too wept. 5 In the same way, when Uthman bin Mazun
passed away, His Eminence (s.a.w.a.) kissed him and tears flowed upon his face.6
Similarly, Lady Fatima Zahra (s.a.) wept on the Messenger of Allah
(s.a.w.a.) and remarked:
“O father, who have become proximate to Almighty Allah. O father, who
harkened to the call of the Lord. O father, we present our complaints to Jibraeel.
1
Sonan Abi Dawood, 3:58 [3/193, H. 3126]; Sonan Ibne Majah, 1:482 [1/506, H. 1589].
2
3
Imta, Miqrizi, 154.
4
5
Sonan Baihaqi, 4:70; Tareekh Khateeb Baghdadi, 7:289 [No. 3791].
6
Sonan Abu Dawood, 2:63 [3/201, H. 3163]; Sonan Ibne Majah, 1:445 [1/468, H. 1456].
645
O father, who has occupied the Firdos Paradise.”1
Moreover, Fatima stood at the grave of the Prophet, picked up a handful of
dust, placed it over her eyes, wept and said:
“One, who smells the dust of the grave of Prophet, how can he ever smell
another fragrance? Such calamities have befallen me; that if they had fallen on
days, they would have turned into nights.”
This is the Sunnah of Prophet, which was followed by companions of
Prophet as well; but the Caliph, through his tradition: “The dead is punished
because of weeping of living,” has opposed them. This view was only followed
by him and his son, Abdullah. Whereas following the truth is worthier.2
32. Sacrifice and deduction of the Caliph

It is narrated from Huzaifah bin Usaid that:
“Abu Bakr and Umar, fearing that lest the sacrifice should be attributed to
someone else, did not offer sacrifice from their families; but my family learnt
about Sunnah of Prophet (s.a.w.a.) and compelled me to take the trouble to
present sacrifice from their side.”3
Shafei says in his Al-Umm:4
“It has reached us that Abu Bakr and Umar refrained from sacrificing, lest
people follow them thinking that it was obligatory.”
“It is narrated from Shobi that Abu Bakr and Umar participated in rituals of
Hajj, but did not slaughter animals.”5
Allamah Amini says: Were those two aware of a command about which the
Prophet was unaware? And [due to unawareness], he gave sacrifice and also
ordered others to do so and encouraged them for it? And whether the point that: It
is possible that people imagined this act to be obligatory, remained concealed
from the Prophet and those two were aware of that?!
Or that they were more kind on the people than the Prophet? And they
wanted that people should not fall into trouble to pay for the cost of sacrifice? Or
that those two feared that a heresy would be formed in religion and people would
regard it as obligatory?
But all these reasonings are invalid: because the Messenger of Allah
(s.a.w.a.), when he ordered the giving of sacrifice, he also mentioned the absence
of its incumbency and his companions also understood and they acted according
on this basis. The companions of companions received this command in the same
way; and this issue exists in its originality as the Prophet stated and acted. If the
1
Saheeh Bukhari, [4/1619, H. 4193], Chapter of the illness and death of the Prophet.
2
3
Al-Mojamul Kabeer, Tibrani, [3/182, H. 3058].
4
Kitabal Umm, 2:182 [2/224].
5
Kanzul Ummaal, 3:45 [5/219, H. 12664].
646
belief of Abu Bakr and Umar is correct, all recommended acts would have to be
given up.
Is it justified to forsake a practice of Prophet fearing that people would come
to regard it as incumbent? Because the Sunnah belongs to him and the religion is
one, which he has brought. And there is nothing in his statements, which can
justify such a conduct. Then why these two, who call themselves Caliphs of
Messenger of Allah (s.a.w.a.), have not acted like him?
More amazing is the fact that the second Caliph, fearing that people would
regard it as incumbent, opposed the proven Sunnah of Prophet. On the other
hand, he has innovated so many practices, which have no basis at all. Like Zakat
on horses, Tarawih prayer and hundreds of other heresies; and in any of these, he
neither had fear, nor hesitation or consideration.
33. Viewpoint of Caliph regarding puberty

Abu Malika says: Umar wrote to the people of Iraq regarding the boy, who
committed theft; that his height should be measured; and if it was six spans, his
hand should be amputed. So they measured his height and it came to be one
finger less; so they freed him. 1
Allamah Amini says: The signs of puberty according to authentic traditions
of Prophet, is ejaculation. Thus, His Eminence (s.a.w.a.) says regarding persons,
who are exempted: The youth, before they have ejaculation or hair growth in
pubic region or reaching specified age as is mentioned in Saheeh books from
Abdullah bin Umar.2 There is no fourth sign of puberty. As for measuring the
height of the boy; it is an innovation of Caliph and that’s all and he was himself
aware of his caliber.
34. Reducing the penalty

It is narrated from Abu Rafe that they brought a drunkard to Umar. Umar
said:
“I am sending you to a person, who would be severe with you and he will
not leave you easily.”
Then he sent him to Muti bin Aswad Adawi and said: Apply the punishment
on him tomorrow morning. The following morning when Muti was busy in
carrying out the orders Umar arrived and saw that he was lashing hard.
Umar said: “You have almost killed him. How many lashes have you
delivered so far?”
“Sixty,” he replied.
Umar said: “Reduce twenty lashes (from eighty).”
Abu Ubaidah says: It means that the severity of lashes was considered in
1
Kanzul Ummaal, 3:116 [5/5444, H. 13887].
2
For reports on this chapter refer Sonanul Kubraa, Baihaqi, 6:54-59.
647
lieu of the remaining twenty lashes.1
Allamah Amini says: Ponder well upon his conduct and you will see how
he modifies orders. When the penalty for drinking wine, which according to Ahle
Sunnat is forty lashes, he increases to eighty lashes2 and when his heart was
moved for the accused, he reduced twenty lashes and that also after handing him
over to a man, who was cruel and merciless and about whose ferocity he was
aware.
It is remarkable that he later compensated the ferocity with reduction in
number of lashes. Now, all this is beyond commands of Allah and Sunnah of
Prophet.
It is mentioned in traditions that:
On Judgment Day, a person will brought, who had given more lashes than
legal punishment prescribed for a crime. Almighty Allah would ask: “Why did
you give more lashes than prescribed?”
He will say: “My Lord, I was enraged on him for Your sake.”
Allah would ask: “Does your rage surpass Mine?”
In case, he reduced punishment, Allah would ask: “Why did you punish less
than what was prescribed?”
He would say: “I had pity on the accused.”
Allah would ask him: “Does your mercy surpass Mine?”
This report contains a number of views, which scholars of traditions have
discussed in detail.3
35. “O Abul Hasan, may God not put me in a difficulty,

where you are not there to solve it.”
It is narrated by Ibne Abbas that:
“The case of Bughr Naji was brought to Umar bin Khattab. He went up and
down; became anxious and nervous. In other words, no matter how much he
tried, he could not solve it. Till he summoned the companions and mentioned the
problem to them and asked them to solve it.
They said: ‘O chief of believers, you are the refuge and point of reference.’
Umar was infuriated and he said: ‘Have fear of God and say that, which may
be beneficial to you.’
They said: ‘Chief of believers, we don’t have the reply to your question.’
Umar said: ‘But, I know someone, who is the source of wisdom and who can
solve all difficulties. And he knows the perfect solution to this problem.’
1
Sonanul Kubraa, 8:317; Sharh Nahjul Balagha, Ibne Abil Hadeed, 3:133 [12/136, Sermon
223].
2
3
Kanzul Ummaal, 3:196, [5/854, H. 14551-14556].
648
They said: ‘Perhaps you imply the son of Abu Talib?’
He replied: ‘Yes, by God, has any free woman ever given birth to a son like
him and has brought such a perfect man in this world? Come let us go and
consult him.’
They asked: ‘Do you want to approach him? Let it be, he would come to
you.’
Umar said: ‘Never! Don’t you know that in that house is a branch and
section of Bani Hashim and a branch and section of Messenger of Allah (s.a.w.a.)
and a sign of knowledge and it is necessary to go towards him. He does not go to
anyone, and wisdom is taken from his house, so let us hasten to his place.’
In the company of Umar, they went to His Eminence and saw him seated
against a wall, reciting the verse:
ً َ َ ْ ُّ ْ َ ُ َ ْ ْ ُ َ ْ َ َ
`ۭ‫ﱰك ُﺳﺪى‬ ‫اﻻﻧﺴﺎن ان ﻳ‬ِ ‫اﳛﺴﺐ‬
“Does man think that he is to be left to wander without an
aim?”1
He was repeating it and weeping.
Umar said to Shuraih: ‘Mention the issue to Abul Hasan.’
Shuraih said: I was a judge, when this person came to me and entrusted to
me a woman, who was married at a heavy dower and another female, who was a
slave mother, and said: “Provide ration to them till I return.” On the first night,
both women delivered a child each. One gave birth to a male and another to a
female; and both claimed a higher inheritance. Each claiming that the male child
was hers and each of them disowned the female child.
Ameerul Momineen (a.s.) asked: How did you judge between them?
Shuraih said: If I had been able to judge between them, we would not have
approached you.
Ameerul Momineen (a.s.) picked up a straw and showed it to Shuraih,
saying: The solution to this enigma is simpler than this straw. Then he asked for a
vessel, and told one of the women: Put a little of your breast milk in this, which
he weighed and then asked the second woman to put her milk, which was also
weighed and found that the milk of one of them was twice heavier than the milk
of the other. His Eminence (a.s.), told the second woman: Pick up your daughter
and said to the first one: You may also take your son.
Then he asked Shuraih: Do you not know that the weight of the milk of a
female child is half in weight to that of the male? And the inheritance of female is
also half that of a male? And that her intellect is half that of male? And her
testimony is also half that of male? And her blood money is also half that of a
male? And in all matters she is half that of male?
1
Surah Qiyamah 75:36
649
Umar was absolutely bewildered; he said: O Abul Hasan, may Allah not put
me in a problem, where you not present to solve it and may He not put me in a
town, where you are not present.”1
36. Viewpoint of the caliph about three divorces

“Pronouncing three divorces in one sitting was counted as one divorce
during the lifetime of Messenger of Allah (s.a.w.a.), during the reign of Abu Bakr
and initial years of Umar’s reign. But Umar said: Verily people have begun to
hasten in a matter, in which they are required to observe respite. So we imposed
this upon them, and he imposed it upon them.”2
Allamah Amini says: Indeed, it is amazing that haste of people should be
an impetus to disregard Book of God and to act according to wish of people. It is
the Holy Quran, which clearly says:
ۢ ٌ َ ْ َ ٰ َّ َ ُ َ َّ َ
َ ْ ۢ ٌ ْ ْ َ ‫ﺎك ِﲟَ ْﻌ ُﺮ ْو ٍف َا ْو ﺗ‬
ٍ ‫ﴪﱖ ِﺑـ ِﺎﺣﺴ‬
‫ﺎن‬ ِ ‫ ۠( ﻓ ِﺎﻣﺴ‬Â
ِ ‫اﻟﻄﻼق ﻣﺮ‬
“Divorce may be (pronounced) twice, then keep (them) in good
fellowship or let (them) go with kindness.”3
Till it says:
ٗ َ ْ َ ً ْ َ َ ْ َ ّ ٰ َ ُ ْ َ ْۢ ِ ٗ َ ُّ َ َ َ َ َ َّ َ ْ َ
‫ﲑە‬ ‫ ﺗﻨﻜِﺢ زوﺟﺎ ﻏ‬f ‫ﻓ ِﺎن ﻃﻠﻘﻬﺎ ﻓﻼ ﲢِﻞ ﻟﻪ " ﺑﻌﺪ‬
“So if he divorces her she shall not be lawful to him afterwards
until she marries another husband.”4
In this verse, Almighty Allah considers pronouncing two divorces necessary
and deemed unlawfulness after third divorce. This cannot be combined by
reconciling the divorces with the term ‘thrice’ (that the man should say: I divorce
you thrice) or recitation of the formula of divorce one after another and without
any gap of marriage contract.
As for the first case: Since one divorce is not more and by getting the term
of ‘three times’ in the formula of divorce; three divorces are not achieved. It is
similar to the case of Prayer, in which it is obligatory to recite Surah Fatiha once
in every unit, now if someone recites it once and after that adds the condition of
‘five times’ or ‘ten times’; it cannot be said that he repeated the recitation and
that he recited the Surah five or ten times.
Every command, in which repetition and number is the condition, is the
same. Like the stoning of satans during Hajj, in which it is necessary to cast
1
Kanzul Ummaal, 3:179, [5/830, H. 14508].
2
Musnad Ahmad, 1:314 [1/516, H. 2870]; Saheeh Muslim, 1:574, [3/276, H. 15, Kitabut
Talaq].
3
Surah Baqarah 2:229
4
Surah Baqarah 2:230
650
seven pebbles and throwing a number of pebbles once won’t be sufficient. Or
four testimonies during cursing, in which one testimony is given and then adding
the condition of ‘four’ is not sufficient. On the contrary, the cursing should be
repeated four times.
Also, in case of Adhan, each part is supposed to be recited twice or four
times: and reciting Allahu Akbar once and saying ‘four’ will not suffice and it
will not be counted as four. Also, like recitation of Allahu Akbar five times in the
Eid Prayer according to us and seven times according to Ahle Sunnat before
Qiraat.1 To say once and then add ‘five times’ or ‘seven times’ is not saying it
five times or seven times.
In case of Tasbih Prayer2, in which glorifications are recited ten or fifty
times. Hence, to recite the glorification once and then say: ‘ten times’ or ‘fifty
times’ will not suffice; and it cannot be said that the worshipper has recited ten or
fifty times. There is no difference in what is mentioned.
As for the second one (recitation of divorce formula in one sitting): Divorce
is achieved by the first word and the formula of marriage is deployed and the
husband and wife are separated from each other. And the contract of marriage
does not remain in force that formula of divorce should be effective upon it.
Thus, recitation of formula of divorce the second and the third time would be
useless.
Because for the woman, who is divorced, it is meaningless for her to be
divorced twice and the tie, which is deployed, is not deployed the second time.
And the repetition which is the conditions here, will not be established in this
manner. On the contrary, when it is repeated after contract of marriage, even
though this contract of marriage took place by reconciling with a stranger male,
otherwise the later divorce will be void
Thus, according to Messenger of Allah (s.a.w.a.): There is no divorce,
except after marriage. And: There is no divorce before marriage. And: One, who
has no wife, cannot divorce3.4
Till the time there is no contract of marriage, the second divorce would be
meaningless.
Jassas says in Ahkamul Quran:5
The verse of divorce:
ٰ َّ َ ُ َ َّ َ
Â
1
Sonanul Kubraa, Nasai, 3:285-291 [Pg. 554, H. 1804].
2
In our sect, Tasbih Prayer is known as Namaz Ja’far Tayyar: and there is no difference in its
form and importance between Shia and Ahle Sunnat, except for some differences, which Ahle
Sunnat have narrated from Ibne Abbas.
3
Sonan Darami, 2:161, Sonan Abu Dawood, 1:342; [2/258, H. 2190].
4
Sonan Darami, 2:161, Sonan Abu Dawood, 1:342; [2/258, H. 2190].
5
651
“Divorce may be (pronounced) twice.”1
Divorce, in which reconciliation is possible, is two times: Firstly, it is
commanded that there should be a gap between two divorces. And secondly,
while pronouncing the command, reconciliation is in less than three divorces;
because He says:
Â
And the requirement of:
Â
…is that there should be a gap between two divorces; because if someone
recites the divorce formula twice without any gap, it is incorrect to say: Divorce
has occurred twice. Just as when two dirhams are given to a person, it is not said
that he is paid two times, except when he is paid twice.
This was the command of Quran and every command and its like other than
that is playing with Book of God. The Holy Prophet (s.a.w.a.) has clarified this in
a tradition narrated in Sunan Nasai through Mahmud bin Lubaid:
The Holy Prophet (s.a.w.a.) was informed that a person his divorced his wife
through three divorces in a single sitting. His Eminence (s.a.w.a.) was infuriated.
He stood up and said: “Are they playing with the Book of Allah in my presence?”
A person asked: “Messenger of Allah (s.a.w.a.), would you execute this
man?”
Some Ahle Sunnat personalities have daringly and without fear discussed
this matter in detail and more amazing is the statement of Aini, who says in his
Umdatul Qari:4
“The divine command mentioned in Quran is abrogated.”
Now, if it is asked: In spite of the fact that Umar cannot abrogate, what is the
reason of this abrogation? And how abrogation took place after the Prophet?
In reply, we say: As Umar mentioned it to companions and they did not
deny, consensus is achieved. And according to some scholars, abrogation of verse
of Quran is possible through consensus of companions; as it is said that
consensus is similar to definite traditional report and it brings certainty; thus
abrogation of Quranic verse is lawful by it.
If you say: This consensus is not valid, because they have themselves
1
Surah Baqarah 2:229
2
Surah Baqarah 2:229
3
Surah Baqarah 2:229
4
Umdatul Qari, 20:233.
652
fabricated this consensus.
We would say: “There is possibility that they had access to a definite
traditional report abrogating this verse, which has not reached us.”
What reasoning?!
The report of this abrogation has not reached to any of the past scholars till
the arrival of Aini and he came and claimed what no one claimed before him!
He blindly followed a path and played with Book of Allah and does not
believe in any value of Allah’s Book and traditions of Messenger of Allah
(s.a.w.a.)!
If consensus abrogated the verse, then how Abu Hanifah, Malik, Awzai and
Laith believe that combining three divorces is heretical?
How Shafei, Ahmad and Abu Thawr say: It is not unlawful, but it is better
not to combine them and keeping them separate is preferable?
How Sanadi says: The apparent connotation of tradition proves that
combining of divorces is unlawful.1
Also, the imagined possibility that perhaps there reliable consensus or
definite traditional report existed, which have not reached us, is just nonsense as
clear cut statements of caliph himself and other companions as well, clearly
falsify that.
In addition to that, the viewpoint of the caliph was his personal opinion and
a political stance.
How apt is the statement of Shaykh Salih Muhammad Umari Fulani (d. 1298
A.H.) in his Humam Ulul Absar:2
“It was well known among the companions, companions of companions and
righteous followers till Judgment Day and among all Muslim scholars that
whenever the judgment of religious judge is opposed to clear injunction of Quran
or statement of Prophet it is obligatory to oppose that order and to resist its
application. And with logical possibilities, selfish thoughts and satanic
prejudices, it is not possible to oppose Quran and traditions and to say: Perhaps
this jurist was having access to this text and with a proof, which was clear to him,
he has abandoned it, or he was aware of some other proof and statements like
this, which some foolish jurists have issued and which their stupid followers have
followed.”
37. The caliph’s view about non-Arabs

Malik – the leaders of the Malikis – has narrated from a trustworthy person
that he heard from Saeed bin Musayyab that:
“Umar bin Khattab deprived the non-Arabs from inheritance, except that he
1
Gloss of Imam Sanadi on the margins of Sonan Nasai, 6:143.
2
Iqaz Humam Ulul Absar: 9.
653
or she should be born among the Arabs.”
Malik says: If a pregnant woman comes from enemy land to Arab lands and
she delivers the child there, it would be regarded as her child and if she dies that
child would inherit her, and if the child dies, the mother would inherit from it,
and its inheritance is specified in the Book of Allah.1
Allamah Amini says: This command is the product of concealed prejudice,
because it is from the needs of religion that inheritance is there for all Muslims,
whether they are Arabs or non-Arabs, wherever they may be born and wherever
they might reside; and the declarations of Quran and Sunnah also prove this point
And generalities of Quran are not restricted, and it is not from the conditions
of inheritance that one should be an Arab or that one should be born among
Arabs. Neither is it necessary to be born among Arabs in order to be able to
inherit and neither is being an Arab a condition of Islam. And such prejudices are
numerous, which destroy social ties and create disunity among Muslims. But it is
not on the basis of statement of Almighty Allah:
ٌ َ ْ َ ْ ُ ٔ ْ ُ ْ َ َّ
‫اِﳕﺎ اﻟﻤﻮ ِﻣﻨﻮن اِﺧﻮۃ‬
And:
ْ ُ ‫ﷲ َا ْﺗ ٰﻘ‬
‫ﯩﲂ‬
َ ْ ُ َ َ ْ َ َّ
ِ ‫ﲂ ِﻋ ْﻨﺪ‬‫اِن اﻛﺮﻣ‬
“Surely the most honorable of you with Allah is the one among
you most careful (of his duty).”3
And:
ٌّ َ َ َّ ٌّ َ ْ َ َ ٗ ُ ٰ ٰ ْ َ ّ ُ َ ْ َ ْ ُ َ َّ ًّ َ ْ َ ً ٰ ْ ُ ُ ٰ ْ َ َ ْ َ َ
‫ﺼﻠﺖ اﻳﺘﻪ ( ء اﲺ ِﻤﻲ وﻋﺮ ِﰉ‬ ِ ‫وﻟﻮ ﺟﻌﻠﻨﻪ ﻗﺮاان اﲺ ِﻤﻴﺎ ﻟـﻘﺎﻟﻮا ﻟﻮﻻ ﻓ‬
“And if We had made it a Quran in a foreign tongue, they would
certainly have said: Why have not its communications been
made clear? What! a foreign (tongue) and an Arabian!”4
Muslims are also like the teeth of a comb (equal) and they are not superior to
each other, except in piety.
This is the message that the great Prophet delivered in his sermon to the
huge crowd when he said:
“O people, indeed the believers are brothers and the property of none of the
believers is lawful for another, except through his inner approval…O people,
your Lord is one and your father is one, all of you are the children of Adam, and
Adam was created from dust, the most honorable among you in the sight of God
1
Muwattah Malik, 2:12 [2/520, H. 14, Kitabul Faraid].
2
Surah Hujurat 49:10
3
Surah Hujurat 49:13
4
Surah Fussilat 41:44
654
is one, who is the most pious, and no Arab has any precedence over a non-Arab,
except through piety…”1
It is mentioned in the report of Ahmad that:2
“Know that no Arab has any superiority over a non-Arab and no non-Arab
has any superiority over an Arab; and no black skinned one has any superiority
over a red skinned one and no red skinned one has any superiority over a black
skinned one, except through piety.”
Haithami says:3 “The chain of narrators of the above tradition is authentic.”
The teachings and exhortations of the Holy Prophet (s.a.w.a.) and restriction
of His Eminence to personalities imbued with different virtues was placed before
the view of everyone; like: “Salman is from us, Ahle Bayt.”4
And: “Even if knowledge were to be placed on the Pleiades, some people of
Persia would access it.”5
And many of his statements are as such.
On the basis of this, it is incumbent on every Muslim to avoid such divisive
views and to not forget the statement of Messenger of Allah (s.a.w.a.), when he
says:
“One, who invites to racial prejudice is not from us and one, who confronts
through prejudice is not from us, and one, who dies with prejudice is not from
us.”6
Also:
“One, who fights blindly under a standard in such a manner that his anger,
call and help is from the aspect of prejudice, he is killed on the belief of
Ignorance (Jahiliyya).”7
38. Taking permission from Ayesha

It is narrated from Amr bin Maimoon that:
Umar bin Khattab said to his son, “Abdullah: Go to Ayesha, mother of
believers and say: Umar conveys his greetings to you – and don’t say ‘chief of
believers’, because today I am not the chief of believers – and seeks your
permission for my burial besides Messenger of Allah (s.a.w.a.) and his friend,
Abu Bakr.”
1
Al-Bayan wat Tabaiyyan, 2:25 [2/23]; Iqdul Fareed, 2:85 [3/238]; Tareekh Yaqubi, 2:91
[2/111].
2
Musnad Ahmad, [6/570, H. 22978].
3
4
Mustadrak Hakeem, 3:598 [3/691, H. 6539].
5
Musnad Ahmad, 2:420 & 422 [3/149, H. 9153; & 153, H. 9177] Ibne Qane has narrated
through his authorities: If knowledge was hanging from the Pleiades star, people of Persia
would definitely have obtained it.” Al-Isabah, 3:459 [No. 8211].
6
Sonan Abi Dawood, 2:332 [4/332, H. 5121].
7
Sonan Baihaqi, 8:156.
655
Abdullah went to Ayesha and greeted her and sought permission to enter.
When he entered, he saw Ayesha weeping and said:
“Umar conveys greetings to you and asks your permission for burial besides
Messenger of Allah (s.a.w.a.) and Abu Bakr.”
Ayesha said: “I myself wanted to be buried at that place, but now I prefer
him over myself.”
So, Abdullah returned from there. When people saw him, they remarked:
Abdullah has returned. Umar said: “Raise me up.”
People helped him to rise up. Umar asked: “What happened?”
Abdullah replied: “Permission is granted for what the chief of believers
requested.”
Umar said: “Praise be to Allah, nothing was more important to be than this
place of burial; thus, when I pass away, carry my body there and if Ayesha
changes her view and prevents the burial, take me to the cemetery of Muslims
and bury me there.”1
Allamah Amini says: Alas, if the Caliph had only mentioned for us the
reason of seeking permission from Ayesha. Did Ayesha inherit the chamber of
Prophet and became its owner? If it is as such, then what will happen to the
imaginary and fabricated tradition attributed to Messenger of Allah (s.a.w.a.)
that:
“We prophets do not leave anything in inheritance; and whatever we leave is
charity.”?!
The same tradition, on which they based their argument for usurpation of
Fadak from Lady Fatima Zahra (s.a.) and Abu Bakr deprived Ayesha and other
wives of Prophet from their one-eighth share of their inheritance.2
If Umar had understood at that time that this traditional report was not
authentic, he would have changed his previous view, then why did he not take
permission from heirs of daughter of Prophet? Because taking permission from
them was more important than taking permission from others. As they were the
actual owners and Ayesha was eligible for only one-ninth from one-eighth of
inheritance.
Because the Prophet was survived by nine wives and from this aspect one-
ninth from one-eighth of the chamber would come in share of Ayesha and
perhaps her share was only one hand-span or less than two hand-spans and this
much was not sufficient to accommodate the body of Caliph.
Supposing even if the share of his daughter, Hafasa, is added to it, even then,
it will not have the capacity to accommodate his body. On the basis of this, for
Ayesha to exercise discretion over that house, owned by the holy progeny of
1
Saheeh Bukhari, 2:263; and 5:226 [1/469, H. 1328; and 3/1355, H. 3497].
2
656
Messenger of Allah (s.a.w.a.) and the mothers of believers, was not compatible to
Islamic law.
How often at this point the reader sees the statement of Ibne Battal, who
says:
“Umar sought permission of Ayesha, as her house was located at that place
and she had a right to it.”1
And he imagines that Ayesha had a right in that house and from this aspect
her permission was necessary. But one should know that Ayesha only had the
right to live in that house and the house was only attributed to her and this does
not make her the owner of that place!
Ibne Hajar says in Fathul Bari:2 “In order to prove that Ayesha owned that
house, by her residence there and her inheriting, they have argued it through
Umar’s taking permission from her for burial over there.
But this reasoning is invalid; because at the most the right Ayesha had was
only the right of residing over there and to benefit from that. And right to benefit
is not like right to inherit (that she may allow it for Abu Bakr) and the order for
the wives of Prophet is same as order for women during waiting period, because
after passing away of Prophet, they cannot remarry. [That is why, they, like
wives during waiting period, had only the right of residence in the house of
husband].
Thus, the mother of believers, like wives during waiting period, only had the
right of residence in the chamber of Prophet and she had no right of ownership.”
The great tragedy is that scholars, without paying attention to the general
law of Islam regarding discretion on property, regard this taking of permission
and burial of Caliph there as an excellence of Umar!
And I don’t know by which right the holy grandson of Prophet – Imam
Hasan (a.s.) – made a bequest to be buried in that chamber?
Did Ayesha prevent the burial of Imam Hasan (a.s.) there Or not? Or she
gave permission, but they did not obey her?
And ‘one, who is not obeyed has no opinion’; because Bani Umayyah took
up arms and said:
“We will not allow him to be interred besides Messenger of Allah
(s.a.w.a.),” and discord was about to appear.3
39. The Caliph’s sermon at Jabiya

It is narrated from Ali bin Rabah Nakhai that:
Umar delivered a sermon saying: “One, who has a query about the Holy
1
Fathul Bari, 3:200 [7/66].
2
Fathul Bari, 7:53 [7/66].
3
Tareekh Ibne Kaseer, 8:44 [8/48, Incidents of the year 49 A.H.].
657
Quran, should address it to Ubayy bin Kaab; and one, who has a query regarding
the lawful and the unlawful, should address it to Maaz bin Jabal; and one, who
has a query about obligations (inheritance) should ask Zaid bin Thabit; and one,
who has a query about monies should refer to me, because I am the treasurer.”
It is mentioned in another version: “Because Allah, the Mighty and High has
appointed me as caretaker and distributor of monies.”1
In this authentic and narrated sermon from the Caliph, which is narrated
through correct chains of authorities and its narrators also being reliable, and
Hakeem and Dhahabi have also considered it authentic, the admission is that in
those three sciences, only those three mentioned were point of reference for
Caliph and the Caliph had no duty, except to control funds.
Is it logical that someone, who is ignorant of these three sciences, whose
points of reference were some other people – as is clear from his account – and
that he should be regarded as successor of Prophet in matters concerning religion
and issues related to Quran and Sunnah, and its branches?
How much is the disparity between the issuer of this statement one, who,
always cast himself into intricate problems and intellectual difficulties and
without any qualms solved issues of religion! One, who declared from the pulpit:
“Ask me, before you are deprived of me. As after me, you will not get
anyone like me whom you can ask.”2
And he says: “You will not ask me about any verses of Quran and tradition
of Messenger of Allah (s.a.w.a.), except that I would reply to you.”3
He also says: “O people, ask me. By God, you will not ask me of the reports
of future till Judgment Day, but that I would reply to you; and ask me about Book
of Allah, by Allah, there is not a verse in it, but that I know whether it was
revealed during the night or day; in the plains or on mountain.”4
He also says: “Is there no one, who would ask me, so that he would benefit
himself and his companions?”5
He also says: “By God, no verse was revealed, but that I know about whom
it was revealed and where it was revealed; because my Lord has bestowed me
with a very grasping mind and a very vocal tongue.”6
1
Kitabul Amwal, Abu Ubaid (d. 224 A.H.): 223 [Pg. 285, H. 548], through authorities whose
narrators are trustworthy; Mustadrak Alas Saheehain, 3:271 & 272 [3/305, H. 5187; and 306,
H. 5191].
2
Hakeem has mentioned this traditional report in his Mustadrak Alas Saheehain, 2:466 [2/506,
H. 3736] and he and Zahabi regard it as authentic.
3
Ibne Kaseer, in his Tafseer 4:231, has narrated this through two chains of narrators and
remarked: It is narrated through many channels.
4
Jami Bayanul Ilm, Abu Amr, 1:114 [Pg. 137, H. 673]; Riyazun Nazara, Mohib Tabari, 2:198
[3/147].
5
Jami Bayanul Ilm, Abu Amr, 1:114 [Pg. 137, H. 671]; [Mukhtasar Jaameul Bayanul Ilm, 104,
No. 82].
6
Abu Nuaim has narrated this in Hilyatul Awliya, 1:68 and has also mentioned it in Miftahus
658
He also says: “Ask me before you are deprived of me. Ask me about Book
of Allah and know that there is no verse in it, except that I know the place of its
revelation; whether it was revealed on mountain or on plains. And ask me about
calamities and mischiefs, because there is no mischief, except that I know, who
would create it and who would be killed in it.”
This tradition is mentioned by Ahmad, the imam of Hanbalis, who adds the
remark:
“Many such statements are narrated from him.”1
Also, when His Eminence was seated on the pulpit at Kufa, wearing the coat
of mail of Prophet, carrying sword of His Eminence (s.a.w.a.) and had the
Prophet’s turban on his head, he pulled up his garments and declared:
“Ask me, before you are deprived of me. Indeed, there is excess of
knowledge in my breast. This is the casket of perfume of knowledge, this is the
syrup of knowledge of Prophet, and this is knowledge, which Holy Prophet
(s.a.w.a.) placed in my breast grain by grain. By Allah, if I occupy the chair of
knowledge, I would definitely reply to Jews through their Taurat and Christians
through their Injeel till Almighty Allah makes Taurat and Injeel speak up: Ali is
right, indeed your reply is according to what is revealed in me. While you read
the Book; have you then no sense?”2
Saeed bin Musayyab says: “Except for Ali Ibne Abi Talib (a.s.), no
companion ever declared: ‘Ask me.’”3
Note
Before our master, Ameerul Momineen (a.s.), his brother, the Holy Prophet
(s.a.w.a.), time and again declared: “Ask me whatever you like.” And his
statement: “Ask me, ask me”; and his words: “Ask me; you will not ask me
anything, except that I would inform you of it.”4
In history, I have not seen anyone, who places himself before most intricate
problems and difficult issues and numerous queries, and on gatherings of
knowledge, announces aloud and with courage says: “Ask me, whatever you
like.”
And after His Eminence, no one uttered this statement, except that he was
humiliated and caught in quagmire of disgrace and with his own hands removed
the veil; persons like:
1. Moosa bin Harun Hammal says:
It was reported to me that Qatada entered Kufa and organized a gathering for
Saada, 1:400.
1
Yanabiul Mawaddah: 274 [1/72, Chapter 14].
2
Faraaezus Simtain, [1/341, H. 263, Chapter 63].
3
Ahmad has narrated this in Manaqib, [Pg. 153, H. 220]; and Mohib Tabari in Riyaz, 2:198
[3/146]; and Ibne Hajar in Sawaiq, 76 [Pg. 127].
4
Saheeh Bukhari, 2:46; 10:240 & 241 [1/200, H. 515; & 6/2660, H. 6864].
659
himself, in which he said: “Ask me about Sunnah of Prophet so that I may reply
to you.”
Some people said to Abu Hanifah: “Get up and ask a question.”
Abu Hanifah rose up and asked: “Abu Khattab, what do you say regarding
the person, who disappears from his family and his wife marries someone else
and after that he returns and tells her: You fornicatress, in spite of the fact that I
am alive, you got married? At this point the second husband arrives and asks:
What has happened?”
Qatada said: “I will not reply to such questions. Ask me about Quran.”
Abu Hanifah asked: “What do you say about the statement of Almighty
Allah:
َ ْ ٰ َ َ ٰ ْ َ ِّ ٌ ْ ٗ َ ْ ْ َّ َ َ
ٖ‫ﺐ اان ا ِﺗﻴﻚ ِﺑﻪ‬
ِ ‫ﻗﺎل اﻟ ِﺬي ِﻋﻨﺪە ِﻋﻠﻢ " اﻟﻜِﺘ‬
“One who had the knowledge of the Book said: I will bring it to
you.”1
And what was the implication of that person?
Qatada said: “He was the cousin of Sulaiman bin Dawood, who knew the
great name of Allah (Isme Aazam).”
Abu Hanifah asked: “Was Sulaiman also knowing the great name of Allah
(Isme Aazam)?”
“No,” replied Qatada.
Abu Hanifah said: “God forbid, how is it possible that there should be
someone more knowledgeable than a prophet in his presence?”
Qatada said: “I will also not reply to queries related to Quranic exegesis.
Ask me about what the people differ in.”
Abu Hanifah asked: “Are you a believer?”
He replied: “I hope so.”
Abu Hanifah asked: “Then why didn’t you reply like Prophet Ibrahim (a.s.)
as Allah has mentioned in Holy Quran?
َ َ ْ ْٔ ُ ْ َ َ َ
ٰ‫ﺎل َﺑﲇ‬ ‫اوﱂ ِ"ۭ( ﻗ‬
“What! and do you not believe? He said: Yes.”2
Qatada said: “Take my hand and lift me up, as by Allah, I will never come
back to this place!”3
2. It is narrated about Qatada that: He arrived in Kufa and people gathered
around him and he said: “Ask me whatever you like.”
1
Surah Naml 27:40
2
Surah Baqarah 2:260
3
Al-Intifa, Abu Amr, 156.
660
Abu Hanifah, who was a youth at that time was present in that gathering,
and he said: “Ask him about the ant of Prophet Sulaiman (a.s.), whether it was a
male or a female?”
People asked him and Qatada was unable to reply. But Abu Hanifah said: “It
was female.”
They asked: “What is the proof?”
He replied: “On the basis of statement Allah: ‘She said’; if it had been a
male, it would have been ‘he said’; like in case of ‘Hamama’ and ‘Shaha’, that in
spite of ‘ta’ of feminity being used in the masculine as well as feminine.”1
3. Ubaidullah bin Muhammad bin Harun says:
I heard Shafei saying in Mecca: “Ask me, whatever you want, so that I may
reply through Quran and Sunnah.” They asked: What is your opinion about the
person in Ihram, who kills a wasp? He replied:
ُ ُ ُ َ ُ َّ ُ ُ ٰ ٰ ٓ َ َ
‫اﻟﺮ ُﺳ ْﻮل ﳀﺬ ْوە‬ ‫وﻣﺎ اﺗﯩﲂ‬
“And whatever the Apostle gives you, accept it.”2
40. The Caliph and learning of Surah Baqarah

Khatib in Ruwatul Malik and Baihaqi in Shaabul Imaan,3 and Qurtubi in his
Tafseer, have narrated through reliable channels from Abdullah bin Umar that:
“Umar memorized Surah Baqarah in twelve years and when he
accomplished it, he sacrificed a camel.”4
In his Tafseer, Qurtubi says:5 “Umar learnt Surah Baqarah and obtained its
understanding and knowledge in twelve years.”
Allamah Amini says: This shows that he was not having attachment to
Quran, which is the most important source of Islam and encompassing
knowledge regarding the needs of humanity and he did not give any importance
to it; that he took such a long time to memorize a chapter from it.
Perhaps, as it is mentioned in numerous writings; and which he himself and
some companions have admitted that his excessive interest and time spent in the
market prevented him from learning the Quran.
Or it was due to lack of capability and weak memory that he could not
remember the issues properly and that is why he needed to repeat and practice a
great deal to retain the verses.
1
Hayatul Haiwan, 2:368 [2/377].
2
Surah Hashr 59:7; Tazkeratul Huffaaz, Zahabi, 2:288 [2:755, No. 756].
3
Shaabul Imaan, [2/331, H. 1957].
4
Tafseer Qurtubbi, 1:34 [1/30; and it is mentioned on Pg. 31: He memorized Surah Baqarah in
ten years.]; Seerah Umar, Ibne Jauzi: 165 [Pg. 171]; Sharh Ibne Abil Hadeed, 3:111 [12/66,
Sermon 223]; Durre Mansoor, 1:21 [1/54].
5
661
The previous statement1 of Messenger of Allah (s.a.w.a.), which he
addressed to him: “Indeed, I think that you will leave the world before learning
that.”
And the statement of His Eminence2 regarding him, addressed to Hafasa: “I
don’t think your father would learn that.”
And the above-mentioned statement of His Eminence to him: “I think that
you would pass away before learning that.”
And statement of Prophet regarding him when he said to Hafasa: “I don’t
think your father would remember that.”
And the statement of His Eminence (s.a.w.a.): “I don’t think that he would
learn it.”
All of them support the second possibility. And the support of this point is
mentioned in books:
“Umar was more intelligent and knowledgeable than Uthman, but
memorizing Quran was difficult for him.”3
Whatever the reason may be, it is certain that he was unable to memorize
Surah Baqarah during lifetime of Prophet, because Surah Baqarah, except for
some verses revealed in Farewell Hajj, according to the opinion of all exegesists,
was revealed in Medina, and Ayesha says:
“Surah Baqarah and Surah Nisa were not revealed, but that I was with Holy
Prophet (s.a.w.a.).”4
The Holy Prophet (s.a.w.a.), according to Ahle Sunnat, passed away in
Rabiul Awwal of 11th year of Hijra. From this aspect, he had not learnt Surah
Baqarah from the Prophet. On the contrary, he learnt it from one or more
companions; and they were the same persons about whom the sayer says:
“The Caliph was generally the most knowledgeable of companions.”
Also, this shows that he was unaware of most of the sciences present in
other Surahs, and memorizing Quran in this manner, keeping in mind its length,
would have required at least 130 years.
Thus, by this calculation the Caliph would have needed a period of 150
years to memorize the whole Quran. And the age of Caliph was not sufficient for
him to memorize Quran; especially when rules contained in other Surahs are
more than what is contained in Surah Baqarah.
So, he was the Caliph as well as a learner, whereas the Caliph is supposed to
be a teacher and not a learner. That is why he was unaware of numerous laws
present in the Quran. And he regarded the simplest issue to be most difficult and
claimed:
1
2
3
Umdatul Qari, 2:733 [5/203] quoting from Nihaya.
4
Fathul Bari, 8:130 [8/160].
662
“It is prohibited to discuss or analyze this issue.”1
He often mentioned the statement: “One, who wants to inquire something
related to Quran, should contact Ubayy bin Kaab…” till the end as was
mentioned above. 2
This was the condition of the Caliph, before he was involved in
forgetfulness. As for after forgetting:
Muhammad bin Sirrin narrates that Umar, in the last part of his life, became
so absent-minded that he used to forget the number of units in prayers. Therefore,
he used to make a person stand beside him who may remind him when he is in
doubt. So, when that person gestured for Umar to arise, he rose up and when he
hinted to him to perform genuflection, he used to genuflect. 3
Indeed, man should be amazed at the fact that he, with all these conditions,
and inspite of excessive errors committed by him, and which became clear; how
he did not restrain from issuing decrees and commands?!!
Like father like son
In Muwattah, Malik narrates that:4
“Abdullah Ibne Umar spent eight years in learning Surah Baqarah by heart.”
Aini says in Umdatul Qari:5
“It took twelve years for Abdullah Ibne Umar to learn Surah Baqarah by
heart.”
Viewpoint of Caliph regarding Hajje Tamatto and Fixed

time marriage
41. Hajje Tamatto
1. It is narrated from Abu Rijaa that Imran bin Husain said:
“The verse of Hajje Tamatto was revealed in Quran and following it the
Holy Prophet (s.a.w.a.) ordered us to act upon it. And after that neither any verse
was revealed abrogating it, nor the Messenger of Allah (s.a.w.a.) prohibited it till
he passed away. On the contrary, a man according to his wish, issued an
opinion.”6
1
2
3
Seerah Umar bin Khattab, Ibne Jauzi, 135 [169]; Sharh Ibne Abil Hadeed, 3:110 [12/65,
Sermon 223].
4
Muwattah, Malik, 1:162 [1/205, H. 11]; Al-Jaameul Ahkamul Quran, 1:34 [1/30, 107].
5
Umdatul Qari, 2:732 [5/203].
6
Saheeh Muslim, 1:474 [3/71, H. 172, Kitabul Hajj]; also Ref: Saheeh Muslim [3/71, H. 169-
171, Kitabul Hajj]; Qurtubbi has also mentioned it in the same words in his Tafseer, 2:365
[2/258]. Also refer to Saheeh Bukhari, 3:151 [2/569, H. 1496], published 1272 A.H. am
Saheeh Bukhari, Kitabul Tafseer, Surah Baqarah, 7:24 [4/1642, H. 4246], published 1277
A.H.
663
It is mentioned in some copies of Saheeh Bukhari that Muhammad Bukhari
said: ‘That person’ implies Umar.
Qastalani says in Irshad:1
“Since it was he (Umar), who prohibited it.”
Ibne Kathir in his Tafseer,2 quoting from Bukhari, says:
“This issue, which Bukhari has said in concealed manner, in another place,
he has clearly mentioned that Umar forbid Hajje Tamatto.”
2. It is narrated from Abu Moosa that he issued verdict for the lawfulness of
Hajje Tamatto. A person said to him: Exercise restraint in delivering some of
your religious verdicts, for you do not know what the Commander of Believers
has introduced in the rites (of Hajj) after you (when you were away in Yemen).
He (Abu Moosa) met him (Umar) subsequently and asked him (about it),
whereupon Umar said: I know that Allah’s Apostle (s.a.w.a.) and also his
companions did that (observed Tamatto’), but I do not approve that married
persons should have intercourse with their wives under the shade of the trees, and
then set out for Hajj with water trickling down from their heads.”3
3. It is narrated from Saalim that:
“I was seated in the Masjid with Ibne Umar when a Syrian arrived and
inquired about Hajje Tamatto. Ibne Umar said: “It is a good thing.” The Syrian
said: “Your father prohibited it?” Ibne Umar said: “Woe upon you, my father
may have prohibited it, but the Holy Prophet (s.a.w.a.) himself acted upon it and
commanded it. Should I act on the orders of my father or on the commands of the
Prophet? Arise and go away from here.”4
4. It is narrated from Ibne Abbas that he said to someone, who argued with
him regarding Hajje Tamatto through the acts of Abu Bakr and Umar:
“It is near that a stone would crash on your head from heavens. I am saying:
The Messenger of Allah (s.a.w.a.) said this and you are saying: Abu Bakr and
Umar said such and such?”5
42. Fixed time marriage

1. It is narrated from Jabir bin Abdullah that: “We used to contract Fixed
time marriage with women during lifetime of Messenger of Allah (s.a.w.a.) and
Abu Bakr and even during a long time in the tenure of Umar, in exchange for a
handful of dates or flour for a few days, till Umar prohibited it in the incident of
Amr bin Huraith.”6
1
Irshadus Sari, [10/61, H. 4518].
2
3
Saheeh Muslim, 1:472 [3/67, H. 157, Kitabul Hajj]; Sonan Ibne Majah, 2:229 [2/992, H.
2979]; Musnad Ahmad, 1:50 [1/81, H. 353]; Sonanul Kubraa, 5:153 [2/348, H. 3715].
4
Tafseer Qurtubbi, 2:365 [2/258] quoting from Darqutni.
5
Zaadul Maad, Ibne Qayyim, 1:215 [1/209]; gloss on Sharahul Mawahib, 2:328.
6
Saheeh Muslim, 1:395 [3/194, H. 16, Kitabun Nikah]; Jaameul Usul, Ibne Asir, [12/135, H.
664
2. Hakam says: Ali (a.s.) said: “If Umar had not prohibited Fixed time
marriage, no one would have committed fornication, except one who is
absolutely wretched.”1
3. It is narrated from Ibne Jarih from Ataa that: I heard Ibne Abbas say:
“May God have mercy on Umar, Fixed time marriage is nothing, but a divine
mercy on the Ummah of Muhammad; and if Umar had not prohibited it, only a
very few persons would have committed fornication.”2
4. Umar said: “By God, I will one leave one, who regards Fixed time
marriage (Mutah) as lawful, but that I will have him stoned.”3
It is narrated from Nafe from Abdullah bin Umar that he was asked
regarding Fixed time marriage (Mutah).
He replied: “It is unlawful. Know that if Umar bin Khattab apprehended
anyone in this act, he invariably had him stoned to death.”4
Two Mutahs: Mutah of Hajj and Mutah of women

1. It is narrated from Umar that he said in a sermon:
“Two Mutahs existed during the lifetime of Prophet and they were lawful,
but I prohibit both, and I would punish whoever performs them: i.e. Hajje
Tamatto and Fixed time marriage.”
It is mentioned in the words of Jassas:
“If I had prohibited them before this I would have stoned to death one, who
performed them.”5
Mamun argued its lawfulness through this same traditional report and
decided to issue orders for its legality. 6
The sermon of Umar regarding these two Mutahs in the words mentioned
above is accepted by all through consensus.
2. Tabari in the book of Mustabayyan, has narrated from Umar that:
“Three things were lawful during lifetime of Messenger of Allah (s.a.w.a.);
but I declared them unlawful, and I will punish whoever practices them: Hajje
Tamatto, Fixed time marriage and Hayya Alaa Khairil Amal7 in Adhan.”
These were some of the traditions of two Mutahs, which exceed more than
8953]; Kanzul Ummaal, 8:294 [16/523, H. 45732].

1
Tafseer Tabari, 5:9 [Jaameul Bayan, No. 4/ Vol. 5-13]; Tafseer Kabeer, 3:200 [10/50]; Durre
Mansoor, 2:140 [2/486].
2
Ahkamul Quran, Jassas, 2:179 [2/147]; Durre Mansoor, 2:140 [2/487].
3
This report is mentioned Bani Umayyah Sibte Ibne Jauzi in Miratuz Zaman.
4
Sonanul Kubraa, Baihaqi, 7:206.
5
Al-Bayan wa Tabaiyyan, Jahiz, 2:223 [2/193]; Ahkamul Quran, Jassas, 1:342 & 345; 2:184
[1/290 & 293 & 2/152]; Tafseer Kabeer, 2:167 & 3:201-202 [5/153 & 10/52-53]; Kanzul
Ummaal, 8:293 [16/519, H. 45715 and Pg. 521, H. 45722].
6
7
A line from Adhan: “Hasten to the best of deeds.”
665
forty. Some of them are authentic and some are good. All of them prove that both
the Mutahs were allowed during lifetime of Prophet according to verses of Quran
revealed regarding them and according to Sunnah of Prophet, and Umar was first
to prohibit them.
Other opinions regarding two Mutahs
These were some traditions, which are narrated regarding Mutah of Hajj and
Mutah of women. And as you will note, this same Quran and Sunnah is sufficient
to prove lawfulness of those two during lifetime of Prophet and absence of their
abrogation.
But other than these, there are other numerous traditions as well, which
prove their lawfulness, but I have refrained from mentioning them due to the fact
that prohibition of Umar is not mentioned in them. And without any doubt,
prohibition of Umar regarding these two Mutahs was only his personal opinion
and deduction without proof as opposed to clear textual declaration.
Hajje Tamatto
The only reason of his prohibition is that he was not pleased at the condition
of people that after concluding the Umrah, with water of ritual bath dripping from
their hair and faces, they should begin to perform rituals of Hajj. He is oblivious
of the fact that Allah, the Mighty and High is more cognizant of the condition of
people. And Messenger of Allah (s.a.w.a.) also, according to declaration of the
above mentioned tradition and traditions soon to be mentioned, was also aware of
the situation of this definite command and its permanence till Judgment Day.
Thus, whatever Umar presented, was only a kind of Istihsaan (application of
discretion) and a baseless command lacking proof. In opposition to Quran and
Sunnah, it cannot be relied upon in any way.
What was mentioned till now is the personal opinion of Caliph as he himself
admitted that they were his own opinions. But in Ahle Sunnat books, in order to
support these baseless verdicts and to strengthen the viewpoint of Caliph, they
have provided many baseless arguments, which are not compatible with the
explanation of Caliph; and all are imaginary excuses, which cannot prove that
view and basically cannot make one needless of truth.
Also, the severity of Uthman on anyone, who performed Hajje Tamatto
reached to such an extent that he almost had our master, Ameerul Momineen
(a.s.) eliminated.
Those, who wish to learn more on this subject may refer to the book of
Zaadul Maad of Ibne Qayyim Jauzi. 1
Fixed-time marriage
It is concluded from the statements of Umar that he regarded Fixed time
1
Zaadul Maad, Ibne Qayyim, 1:177-225 [1/171-219].
666
marriage as fornication. That is why he has mentioned in a traditional report that:
“Narrate the command so that lawful marriage may be identified from
fornication.”
At that time and during the time of companions of Prophet there no sign of
abrogation of Fixed-time marriage (Mutah) existed and whenever there was a
discussion among companions regarding this, those who believed in its
lawfulness, argued through Quran and Sunnah of Prophet and those who believed
in its unlawfulness, only based their arguments on the statement and prohibition
of Umar.
The statement of Umar himself: “I prohibit the two,” clearly negates their
abrogation.
Ameerul Momineen (a.s.) and Ibne Abbas also clearly refuted its invalidity
and attributed its invalidation only to Umar and each of companions and
companions of companions, who regarded them as lawful, have also argued
through this.
In Al-Ghadeer, 1 Allamah Amini has mentioned the names of twenty
companions and companions of companions, who regarded Fixed-time marriage
(Mutah) lawful. Among them being:
1. Jabir bin Abdullah.2
2. Abdullah bin Masud. Alusi, in his Tafseer,3 has mentioned the tradition of
Ibne Masud regarding the verse of:
as appointed.”4
Ibne Hazm in Al-Mahalli,5 and Zarqani in Sharh Muwattah6 have included
Ibne Masud among those, who believed in lawfulness of Fixed-time marriage
(Mutah).
Scholar of traditions have also narrated from him that:
“When we participated in battles with Prophet, women used not to
accompany us. So, we petitioned the Prophet if he would permit us to masturbate.
His Eminence prohibited us from this, but allowed us to contract Fixed time
marriages with at least a dower of a piece of cloth. Then he said:
ُ ‫ﺖ َﻣ ٓﺎ َا َﺣ َّﻞ‬
ْ‫ﷲ ﻟَ ُﲂ‬ ٰ َ ُ ‫َﻻ‬
ِ ‫ﲢ ِّﺮ ُﻣ ْﻮا َﻃ ِ ّﻴﺒ‬
1
2
Umdatul Qari, Aini, 8:310 [17/246]; Saheeh Muslim, 1:395 [3/194, H. 17, Kitabun Nikah].
3
Tafseer Alusi, 5:5.
4
Surah Nisa 4:24
5
Al-Mahalli, [9/519, Question 1854].
6
Sharh Zarqani on Muwattah of Malik, [3/154, H. 1178, Kitabul Nikah].
667
“Do not forbid (yourselves) the good things which Allah has
made lawful for you.”1
At this point, Jassas says after mentioning this verse:
ُ ‫ﺖ َﻣ ٓﺎ َا َﺣ َّﻞ‬
ْ‫ﷲ ﻟَ ُﲂ‬ ٰ َ ُ ‫َﻻ‬
ِ ‫ﲢ ِّﺮ ُﻣ ْﻮا َﻃ ِ ّﻴﺒ‬
“Do not forbid (yourselves) the good things which Allah has
made lawful for you.”2
That this is the verse, which Messenger of Allah (s.a.w.a.) recited at the time
of legalizing Fixed time marriage.
3. Abdullah Ibne Umar.3
4. Ubayy bin Kaab, whose recitation will be mentioned further on. 4
Yes, afterwards, some people arrived and wished to justify the prohibition of
Umar. Therefore, sometimes they claimed that the verse was abrogated with
another verse; and sometimes claimed that the verse was abrogated by Sunnah.
So they confronted each other regarding this and falsified each other; each of
them tried to refute the statements of others. Some of them said that the verse was
abrogated by the verse:
َّ ُّ َ ۗ ّ ْ َّ َ ُّ َّ َ ُّ َ ٓ ٰ
ِِ ‫ﱮ اِذا َﻃﻠﻘ ُﺘ ُﻢ اﻟ ِﻨ َﺴﺎ َء ﻓ َﻄ ِﻠﻘ ْﻮ ُﻫ َّﻦ ِﻟ ِﻌﺪ‬
‫ﲥ َّﻦ‬ ِ ‫ايﳞﺎ اﻟﻨ‬
“O Prophet! when you divorce women, divorce them for their
prescribed time.”5
Some of them said: It was abrogated through the verse:
ٓ ٰ َ َّ ۙ َ ْ ُ ٰ ْ ْ ُ ُ ْ ُ َ ْ َّ َ
ْ ‫ َا ْز َواﺟﻬ ْﻢ َا ْو َﻣﺎ َﻣﻠَ َﻜ‬
ُ َ ‫ﺖ َا ْﳝ‬
‫ﺎﳖ ُ ْﻢ‬ ِ ِ ‫ ﱒ ﻟِﻔﺮو ِﺟ ِﻬﻢ ﺣ ِﻔﻈﻮن اِﻻ‬f‫واﻟ ِﺬ‬
òۚ‫ﲔ‬ َ ْ ‫ﲑ َﻣﻠُ ْﻮ ِﻣ‬
ُ ْ ‫َﻓ ِﺎ َّﳖُ ْﻢ َﻏ‬
“And who guard their private parts, except before their mates
or those whom their right hands possess, for they surely are not
blameable,”6
Because a Mutah wife is neither a lawful wife nor a slave girl.
Some have also said: This verse was abrogated through the verse of
inheritance, because the Mutah wife does not inherit.
These are all nonsensical statements, because in the contrary case, we will
1
Surah Maidah 5:87; Saheeh Bukhari, 8:7 [2/1953, H. 4787], Kitabun Nikah; Saheeh Muslim,
1:354 [3/192, H. 11, Kitabun Nikah]; Durre Mansoor, 2:307 [3/140] quoting from nine
scholars (imams and Huffaz) of traditions.
2
Surah Maidah 5:87
3
Musnad Ahmad, 2:95 [2/225, H. 5661].
4
5
Surah Talaq 65:1
6
Surah Mominoon 23:5-6
668
have to believe that these verses, which abrogated the verse of Fixed-time
marriage (Mutah) were those about whom the companions were unaware. That
also despite the presence of those, who believed in its lawfulness most prominent
of them being our chief, Ameerul Momineen (a.s.), who was knowledgeable
about all aspects of Quran.
In addition to this, the objective of Allah, the Mighty and the High in the
first verse is separation through divorce and not every separation; otherwise it
would have also included slave girls and it would abrogate that as well, whereas
no one believes that and no one regards that as fornication.
As for the second verse
To make it as evidence for negation of wifehood of Mutah wife is a penalty;
because all who believe in the lawfulness of Fixed time marriage believe that it is
a legal marriage. On the basis of this, to reason lawfulness of Fixed-time
marriage by this verse is worthier than reasoning the abrogation of verse of
Fixed-time marriage (Mutah).
As for the verse of inheritance: It basically has no connection with this issue,
because traditional reports, especially about Fixed time marriage have negated
inheritance and this has no connection with the tie of marriage. It example is that
in traditional reports, inheritance is negated for the killer or disbeliever son,
without negating his ‘son-ship’.
As for the claim of its abrogation through Sunnah
Discussions regarding this are very lengthy and comprehensive, and there
are numerous views about this, but none of them is compatible with other and the
reader is also helpless to get proper awareness from traditions fabricated to
oppose authentic traditions and reliable history.
It is interesting that each of those fabricators, who fabricated traditions of
abrogation of this verse, were unaware of fabrications of their brothers. That is
why each of them created fabrications according to their personal view.
The late Allamah Amini, in Al-Ghadeer, has mentioned fifty of these
statements.1
The worst of them is the author of Al-Washiya, Moosa Jarullah of the
twentieth century, who caused a great calamity on Quran and Sunnah, which no
other player of the past centuries have done. He has invented a new kind of
belief, which is opposed to the views of all past scholars. Neither is it compatible
with Quran or Sunnah or any source of religion.
He says:2 “The Ummah has issued numerous statements about Fixed time
marriage, but in my view, Fixed time marriage is from the marriage of the period
of Ignorance (Jahiliyya) and it is possible that in the early period of Islam, some
1
2
Al-Washiya, 32, 121, 132, 149, 165 & 166.
669
people acted upon it and the Holy Prophet (s.a.w.a.) also allowed it that instance.
And verse was also revealed regarding that…and this is not extraordinary,
because regarding the worst prohibited things verse is revealed and what occurred
before the revelation of the verse was excepted. 1
And Fixed-time marriage is a historical issue and not a legal command
through permission of Holy Prophet (s.a.w.a.) and if someone claims that it was
through permission of Prophet and it was absolutely lawful according to Shariat,
I will say: Let it be, there is no problem, and we also don’t argue in its refutation,
but our question is that whether the verse of Fixed-time marriage is mentioned in
Quran or not?
Shia books claim that the statement of Allah, the Mighty and Sublime:
as appointed.”2
…was revealed about Fixed-time marriage (Mutah), but in my view the
context and the fact that this verse is in Arabic, I don’t believe it was revealed
about Fixed-time marriage (Mutah), because in that case the structure of the verse
will be confused and its arrangement would be destroyed.
Thus, regarding Fixed time marriage (Mutah), nothing is revealed in Quran
and we have formed this chapter to clarify this point so that I may refute the
gossip mentioned in Shia books, who say that the captioned verse was revealed
about Fixed time marriage (Mutah). Basically, Fixed time marriage (Mutah) was
not lawful in Islam. On the basis of this, abrogation of Fixed time marriage
(Mutah) is not abrogation of law of Shariah; it is in fact abrogation of rule of
Ignorance (Jahiliyya) and its prohibition is forever.
The tradition of Fixed time marriage (Mutah) is also from unacceptable
traditions, which some companions believed in; so much so that even some
companions of companions believed in it like Tawus, Ataa, Saeed bin Jubair and
some jurists of Mecca…and the jurist of Mecca, Ibne Jarih in his statement,
regarding lawfulness of Mutah has committed excess, just as he committed
excess in its practice. So much so that he willed to his sons regarding seventy
ladies; that they should not marry them as they were their mothers…
1
In Surah Nisa, verse 22 & 23 it is mentioned that: “And marry not woman whom your fathers
married, except what has already passed; this surely is indecent and hateful, and it is an evil
way. Forbidden to you are your mothers and your daughters and your sisters and your
paternal aunts and your maternal aunts and brothers’ daughters and sisters’ daughters and
your mothers that have suckled you and your foster-sisters and mothers of your wives and
your step-daughters who are in your guardianship, (born) of your wives to whom you have
gone in, but if you have not gone in to them, there is no blame on you (in marrying them),
and the wives of your sons who are of your own loins and that you should have two sisters
together, except what has already passed…” (Surah Nisa 4:22-23)
2
Surah Nisa 4:24
670
In my view, it is highly unlikely that one, who is a believer, who is aware of
specialties of Quran, who believes in its miracle and who correctly understands
its arrangement, and then says that the verse of:
as appointed.”1
…was revealed regarding Fixed-time marriage (Mutah) of women, has in
fact issued this statement in unawareness. In books of Shia, they have attributed
traditions to Baqir and Sadiq that they said: “This verse was revealed about
Fixed-time marriage (Mutah) of women;” and the best probability regarding this
tradition is that it is fabricated. Otherwise it would have to be said that Baqir and
Sadiq were (God forbid) ignorant.
In other than Shia books, you will not find anyone, who says that the
captioned verse was revealed about Fixed-time marriage (Mutah) and Islamic
Ummah has consensus on unlawfulness of Fixed-time marriage (Mutah) and no
one has said that the verse:
as appointed.”2
…has been abrogated.
Reply to Moosa
These are the statements of this man mentioned in his book of Washiya,
regarding Fixed-time marriage (Mutah), which we have compiled. These dark
pages are really remote from religious and academic manners and social and
literary chastity; and between these statements and commands of Islam, there is a
distance of the earth from the sky and we would also not confront him, except
with ‘peace’3
As regards Mutah or Fixed time marriage with attention to the conclusions
of research of scholars and their efforts, especially the latter scholars, there is no
need to prolong the discussion.4 Though he, after stating these points, has
condemned the Shia for promiscuity and used foul words regarding them in a
cowardly manner and has not feared Almighty Allah.
But, what is important for us is that the minds should be made attentive to
1
Surah Nisa 4:24
2
Surah Nisa 4:24
3
The Almighty Allah says: “And when the ignorant address them, they say: Peace.” (Surah
Furqan 25:63)
4
Great personalities like Sayyid Abdul Husain Sharafuddin, Sayyid Mohsin Amin, Shaykh
Muhammad Husain Kashiful Ghita and Taufeeq Fakiki has written a separate exhaustive
book regarding this subject.
671
falsehoods and his great crimes related to knowledge, wisdom, Quran and its
people. We awaken the perception of folks of discussion and research, so that
they may know how he concealed the reality and views of past persons, how
through deceit, he inverted clear facts and spread points contradictory to Quran
and Sunnah in academic societies.
It is interesting that he, despite such ignorance regarding Quran and Sunnah,
considered himself among jurists of Islam Then goodbye to Islam [the presence
of such persons is farewell to Islam].
Mutah (Fixed time marriage in Quran)

َ َ ُ َ َ ً َ ْ َ َّ ُ َ ْ ُ ُ َّ ُ ْ ُ ٰ َ َّ ُ ْ
ْ ُ ‫ﺎح َﻋﻠَ ْﻴ‬ َ ْ ََ
‫ﲂ ِﻓ ْ َامي‬ ‫اﺳﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ِﺑﻪٖ ِﻣﳯﻦ ﻓﺎﮬﻦ اﺟﻮرﮬﻦ ﻓ ِﺮﻳﻀﺔۭ( وﻻ ﺟﻨ‬ ‫ﻓـﻤﺎ‬
َ َ َّ َ َْ ْۢ ِ ٖ‫ َﺿ ْﻴ ُﺘ ْﻢ ِﺑﻪ‬çٰ َ
‫ﷲ ﰷ َن َﻋ ِﻠـ ْ ًـامي َﺣ ِﻜ ْ ًـامي‬ ‫" َﺑ ْﻌ ِﺪ اﻟﻔ ِﺮ ْﻳﻀ ِﺔۭ( اِن‬
as appointed; and there is no blame on you about what you
mutually agree after what is appointed; surely Allah is
Knowing, Wise.”1
In view of Moosa, author of Washiya, the revelation of the verse of Fixed-
time marriage (Mutah) is claimed only by Shia; and such a thing cannot be found
in books of others and such a viewpoint is a sign of ignorance and meanness of
its sayer.
After that Allamah Amini has mentioned 19 points from Ahle Sunnat books
in Al-Ghadeer,2 in order to inform the reader that to whom are the poisonous and
illogical statement of this vile man are aimed at; among them being:
1. Ahmad, the leader of Hanbalis in Musnad,3 has narrated from Imran bin
Husain, through chains, all of whose narrators are trustworthy that: The verse of
Fixed-time marriage (Mutah) was revealed in Quran and we acted upon it during
lifetime of Prophet. And after that no abrogation was revealed for this verse and
Messenger of Allah (s.a.w.a.) also did not prohibit it till the end of his life.
2. In his Tafseer,4 Abu Ja’far Tabari (d. 310 A.H.), has narrated through his
chains from Abu Nazara that:
I asked Ibne Abbas about Fixed time marriage. He replied: “Have you not
recited Surah Nisa?”
I asked: “Why not?”
He asked: “Have you not read the following verse in it?”
1
Surah Nisa 4:24
2
Al-Ghadeer, 6/323. 332.
3
Musnad Ahmad, 4:436 [5/603, H. 19409].
4
Jaameul Bayan, 5:9 [No. 4/Vol. 5/12-13].
672
َ ْ ََ
‫اﺳﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ِﺑﻪٖ ِﻣ ْﳯُ َّﻦ‬ ‫ﻓـﻤﺎ‬
“Then as to those whom you profit by.”1
For an appointed term…
I said: “If I had read it like this, I would not have asked.”
He said: “It is as I have recited.”
It is mentioned in traditional reports that Ibne Abbas said thrice: “By God,
Almighty Allah has revealed it in this manner.”
It is also narrated from Qatada as such in the recitation of Ubayy bin Kaab.
ْ ‫َﳁَﺎ‬
ُ ْ ‫اﺳ َﺘ ْﻤ َﺘ ْﻌ ُﺘ ْﻢ ﺑ ِﻪ ِﻣ‬
‫ﳯ َّﻦ‬ ِ
3. Hafiz Abu Bakr Baihaqi (d. 458 A.H.) has narrated through his chains of
authorities in Sunanul Kubra3 from Muhammad bin Kaab from Ibne Abbas that:
“Fixed-time marriage (Mutah) was lawful at the beginning of Islam and it had
become customary and they recited this verse regarding that and in this manner:
َ ْ ََ
4. Abul Qasim Jarullah Zamakhshari Mutazali (d. 538 A.H.) say in Kashaf:5
“It is said that a verse is revealed regarding Fixed time marriage and it is
narrated from Ibne Abbas that this is a clear verse and it is not abrogated and it is
recited as follows:
َ ْ ََ
5. Abu Bakr Yahya bin Sadun Qurtubi7 (d. 567 A.H.) says in his Tafseer, 8
while discussion the different views regarding the verse:
“All commentators has said that the verse imply Fixed time marriage, which
1
Surah Nisa 4:24
2
Surah Nisa 4:24
3
4
Surah Nisa 4:24
5
Al-Kashaf, 1:360 [1/498].
6
Surah Nisa 4:24
7
Qurtubbi, writer of Tafseer, he is Abdullah Muhammad bin Ahmad Ansari (d. 671 A.H.).
8
673
was customary in the early period of Islam. Ibne Abbas and Saeed bin Jubair
have recited the verse in the following form:
َ ْ ََ
ُ ُْ َٰ
‫ ُﮬ َّﻦ ا ُﺟ ْﻮ َر ُﮬ َّﻦ‬ ‫ﻓﺎ‬
“give them their dowries.”2
6. Abu Abdullah Fakhruddin Raaza Shafei (d. 606 A.H.), in his Tafseer
Kabeer,3 has mentioned two viewpoints and said:
First: Majority of scholars state that, secondly it is that they say: The
implication of this verse is the command of Fixed-time marriage (Mutah) and all
have consensus that Fixed-time marriage (Mutah) was lawful in the early period
of Islam. And the argument lies in the fact whether the verse is abrogated or not.
7. Hafiz Jalaluddin Suyuti (d. 911 A.H.) says in Durre Manthur:4
Tibrani5 and Baihaqi in his Sunan6 have narrated from Ibne Abbas: Fixed-
time marriage (Mutah) was lawful in the early period of Islam and the verse was
recited as follows:
َ ْ ََ
Now, stay with me

Respected reader, accompany me, so that we may ask Moosa Jarullah:
Are these books not reference points of Ahle Sunnat in the science of
Quran?
Are these persons not their personalities and scholars of exegesis?
Is it not necessary for a researcher to refer to these books, before
condemning anyone or before presenting an analysis?
Are these painful and harmful statement not aimed at the like Ibne Abbas,
the speaking tongue of Quran: Ubayy Ibne Kaab, the most aware person about
1
Surah Nisa 4:24
2
Surah Nisa 4:24
3
Tafseer Kabeer, 3:200 [10/49, 51 & 53].
4
5
Mojamul Kabeer, [10/320, H. 10782].
6
Sonanul Kubraa, [7/205].
7
Surah Nisa 4:24
674
recitation of Quran in view of Ahle Sunnat; Abdullah bin Masud, expert of Quran
and Sunnah; Imran bin Husain, Hakam, Habib bin Thabit, Saeed bin Jubair,
Qatada and Mujahid?
Whether he considers all of them to be unaware, thoughtless and false
claimants?
Whether this is not abusing companions and holy ancestors – for which Ahle
Sunnat accuse the Shia?
Or he considered his own personalities Shia, then used sharp words against
them? Then abused them and condemned them?
If the like of Bukhari, Muslim, Ahmad, Tabari, Muhammad bin Kaab, Abad
bin Hamid, Abu Dawood, Ibne Jarih, Jassas, Ibne Anbari, Baihaqi, Hakeem,
Baghawi, Zamakhshari, Andulusi, Qurtubi, Fakhre Razi, Nawawi, Baidhawi,
Khazin, Ibne Jauzi, Abu Hayyan, Ibne Kathir, Abu Saud, Suyuti, Shaukani and
Alusi have not value in his view; then who is his role model in religion and
academics?
Yes, we are not unaware that these falsehoods and fabrications attributing
the viewpoint about the revelation of verse to the Shia, is all of it not a preface for
speaking ill about Holy Imams: Imam Muhammad Baqir and Imam Ja’far Sadiq
(a.s.), whereas he himself and every just person knows that all the four imams of
Ahle Sunnat obtained knowledge from the Holy Imams (a.s.). And if a share of
knowledge and wisdom is available with the four imams, it is due to the fact that
they have drank from the spring of knowledge of Imam Muhammad Baqir and
Imam Ja’far Sadiq (a.s.).
Yes, Imam Muhammad Baqir and Imam Ja’far Sadiq (a.s.) are the same
Imam Baqir and Imam Sadiq and Moosa Al-Washiya is also Moosa Al-Washiya.
God is Himself the judge and our complaint is only to Him.
Also, come, and ask him regarding the manners of discourse, which he has
understood, but great personalities and the prominent ones of the past have not
understood them and the disorder in the verse, in case it is revealed about Fixed-
time marriage (Mutah) is noticed and he understood it and they did not. That
what it is? Where it is? Who has said it? What is its evidence and proof? From
whom has he obtained it? Why he has concealed its beginning and end?
I don’t think he would give a satisfactory reply and satisfy the intellect; and
perhaps he would aim his acidic abuses to others.
Salient features of Fixed time marriage in Islam

1. Recompense
2. Period
3. Recitation of formula, which includes acceptance.
4. Separation at the end of the period or through giving up or condoning.
5. Observance of the waiting period, whether she is a free woman or a slave
675
girl; whether she is pregnant or not.
6. Absence of inheritance.
These are conditions and limits, which all jurists have mentioned in their
books, tradition scholars in their Saheeh and Musnad books, and exegesists have
mentioned under interpretation of the holy verse. All of them, whether they
believe in its permanent lawfulness or in its fixed time lawfulness and before its
abrogation, all have consensus that these are religious and Islamic limits and
there is no option, except to observe them.
Now, we ask: what is the basis of his statement, when he says: Mutah is
marriage of the period of Ignorance (Jahiliyya) and it was not as per the
commands of the Holy Prophet (s.a.w.a.).
When was this kind of marriage, with these conditions, seen during the
period of Ignorance (Jahiliyya)?
Historians have recorded the description of all kinds of marriages and
customs of period of Ignorance (Jahiliyya); but among them we do not find any
kind of marriage, which might resemble the Fixed time marriage.
Yes, he says whatever he likes; and pays no attention to his statements.
Before this,1 we mentioned some persons, who described the limits of Fixed time
marriage.
Why Ibne Jarih committed excess in a wanton deed, which according to
Moosa was among the worst unlawful acts?
If Ibne Jarih has considered religion as unimportant and has not accorded
any significance to it; why scholars of traditions; that is the authors of six
authentic books of traditions, have all narrated from him? Their Musnad books
are full of traditions narrated on his authority. They have heard and narrated from
him 12000 traditions, which jurists are needful of. 2 If his like or his reports were
corrupted, it was necessary that innumerable pages should be deleted from
collections of traditions and no more value would remain of these tradition books
(Sihah) and if Ibne Jarih is as Moosa Jarullah thinks, then why scholars of
narrators of traditions praised and accorded respect to his works. How they
named his books as the books of trust?3
Read; and laugh or cry

Qushji (d. 879 A.H.) in Sharh Tajreed,4 says in discussion of Imamate:
Umar said from pulpit:
“People, three things were lawful during period of Messenger of Allah
(s.a.w.a.) and I prohibit them; and I will penalize anyone, who practices them:
1
2
Miftahus Saada, 2:120 [2/231].
3
4
Sharh Tajreed, [Pg. 484].
676
Fixed time marriage, Hajje Tamatto and Hayya Alaa Khairil Amal.”
After that Qushji justifies his act and says: This act of Umar does not cast
aspersion on him, because opposition of a jurist (Mujtahid) to another jurist
(Mujtahid) in matters of jurisprudence is nothing new.
We can never think that anyone with even a little academic expertise can
regard Holy Prophet (s.a.w.a.) same as an ordinary human being and regard both
as jurists (Mujtahid)! Where is he and where the Prophet? But was it not that
whatever the trustworthy said is the same thing, which is recorded in Protected
Tablet (Lauhe Mahfuz):
َ
ٌ ْ ‫ا ِْن ُﻫ َﻮا َِّﻻ َو‬
ۙ‫ ُّ ْ ٰ ۙ َﻋﻠّ َﻤ ٗﻪ َﺷ ِﺪ ْﻳ ُﺪ ْاﻟ ُﻘ ٰﻮى‬
“It is naught but revelation that is revealed, the Lord of Mighty
Power has taught him,”1
What relation does this have with independent judgment (Ijtehaad), which
comprises of application of principles of jurisprudence?
Jurisprudential opposition is allowed to the extent that a jurist can oppose a
jurist like himself; and not that deduction should be opposed to the clear text of
Quran or traditions and that the jurist should issue verdicts opposing clear
commands of religion!
In addition to that, what factors and which logic made the views of this man
comparable to those of Prophet?
What is the value of the personal viewpoints of people when they are
opposed to the established statements of the holy Shariat of Islam?
But I excuse Qushji, because he has regarded necessary to refute all
arguments and reasonings of Khwaja Nasiruddin Tusi lest he should be accused
of helplessness and weakness. So he is compelled to mention everything that
comes to his mind, whether it is proof and beneficial to him or whether it makes
him culpable:
َ َ ُ َ ْ َ ّ ٌ َ َ َ ٰ َّ ٌ ٰ َ َ ٰ َ َ ْ ُ ُ ُ َ ْ َ ُ َ َ ْ ُ ْ ُ َ َ َ
‫ﱰ ْوا‬ ‫ﺼﻒ اﻟ ِﺴﻨﺘﲂ اﻟﻜ ِﺬب ﮬﺬا ﺣﻠﻞ وﮬﺬا ﺣﺮام ِﻟﺘﻔ‬ ِ ‫وﻻ ﺗــﻘﻮﻟﻮا ﻟِﻤﺎ ﺗ‬
َ َ
ْ َ ْ َ ْ َ ْ ‫ﷲ ْاﻟ َﻜﺬ َب( ا َِّن اﻟﺬ‬
ُ َ ‫ ﻳَﻔ‬f
ِ َ ‫ﱰ ْو َن‬
ïۭ‫ﷲ اﻟﻜ ِﺬ َب ﻻ ﻳُﻔﻠِ ُﺤ ْﻮ َن‬
ّ
ِ ۭ ِ ِ
“And, for what your tongues describe, do not utter the lie,
(saying): This is lawful and this is unlawful, in order to forge a
lie against Allah; surely those who forge the lie against Allah
shall not prosper.”2
1
Surah Najm 53:4-5
2
Surah Nahl 16:116
677
43. Independent judgment (Ijtehaad) of the Caliph
regarding liquor and its verse
In Rabiul Abrar,1 Zamakhshari says that in the matter of pleasure, song and
music parties2 and Shahabuddin Abshahi in Mustatraf3 has said:
“Almighty Allah has revealed three verses regarding liquor. The first is the
statement of Allah, the Mighty and the High:
َّ ُ َ َ َّ ٌ ْ َ ٌ ْ ٓ َ ْ ْ ُ
ِ ‫ِﻠﻨ‬
‫ﺎس‬ ‫ﳱﻤﺎ اِﺛﻢ ﻛ ِﺒﲑ وﻣﻨﺎ ِﻓﻊ ﻟ‬ َْْ َ َْْ َ‫ﻚ‬ َ َ ْ ُ َٔ ْ َ
ِ ‫ﴪۭ( ﻗﻞ ِﻓ‬
ِ ِ ‫ اﳋــﻤ ِﺮ واﻟﻤﻴ‬î
ِ ‫ﻳﺴ ــﻠﻮﻧ‬
“They ask you about intoxicants and games of chance. Say: In
both of them there is a great sin and means of profit for men.”4
Before the revelation of this verse, some people among Muslims used to
imbibe wine and some of them used to keep away from it; till a man came to
prayers while being intoxicated with wine and began to utter nonsense. At the
end of which the verse was revealed:
ّ ٰ َ ٰ ٰ ُ ْ ُ ْ َ َ َ ٰ َّ
َ‫ َﺗ ْﻌﻠَ ُﻤ ْﻮا َﻣﺎ َﺗ ُﻘ ْﻮﻟُ ْﻮن‬f ُ َ ْ َ َ ْ ُ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
‫ اﻣﻨﻮا ﻻ ﺗﻘﺮا اﻟﺼﻠﻮۃ واﻧﺘﻢ ﺳﻜﺮى‬f‫ايﳞﺎ اﻟ ِﺬ‬
intoxicated until you know (well) what you say.”5
After the revelation of this verse, some Muslim gave up drinking and some
continued to drink, till one day Umar drank wine and with a femur of camel
broke the head of Abdur Rahman bin Auf and then recited the verses of Aswad
bin Yafar on the killing of the infidels in the Battle of Badr:
1. In the center of the well – well of Badr – youths and nobles of Arabs were
placed. 2. In the center of the well – well of Badr, generous men of Arabs
embellished with greatness sleep. 6 3. Son of Kabsha 7 (Prophet of Islam) frightens
me from my becoming alive after death. How the decayed body, which worms
1
Rabeeul Abraar, [4/51].
2
We found numerous copies of this book in libraries of Iran and Iraq during our research.
3
Al-Mustatraf, 2:291 [2/260]
4
Surah Baqarah 2:219
5
Surah Nisa 4:43
6
This verse is not mentioned in Al-Mustatraf.
7
Idolaters used to call the Holy Prophet (s.a.w.a.) Abu Kabsha and Abu Kabsha was a man
from the Khaza-a tribe, who used to oppose the Quraish because of their idol worship; and
since the Holy Prophet (s.a.w.a.) also opposed their idol worship, they used to compare him
to Abu Kabsha and it is said that Ibne Abi Kabsha is attributed to the maternal grandfather of
the Prophet, because the agnomen of Wahab bin Abde Manaf, maternal grandfather of the
Holy Prophet (s.a.w.a.), was Abu Kabsha and its implication was that the face of His
Eminence resembled his maternal grandfather. Some have said that Abu Kabsha was the
agnomen of Halima Saadiya, the foster mother of the Prophet or the agnomen of the brother
of her husband. And sometimes Ibne Kabsha is mentioned instead of Abi Kabsha, which
implies the grandfather of the Prophet, Abdul Muttalib, who was the chief of the community
in Mecca and possessed great might and awe. And it is said that Ibne Kabsha is related to the
grandfather of the Prophet, His Eminence, Ismail (a.s.), for whom the ram was sacrificed.
678
have eaten up, will become alive? 4. Does he have the power to remove death
from me and make me alive after my bones have decayed. 5. Is he a messenger,
who can convey to God that I omitted the fasts of the month of Ramadhan? 6. By
God, tell me if you can restrain me from drinking and by God, tell me if you are
able to deprive me from food.
The Prophet (s.a.w.a.) was informed about Umar’s drinking liquor and
reciting couplets, His Eminence was infuriated and he came out with his cloak
dragging on the ground and he hit on the head of Umar with what he had in hand
and Umar said: I seek refuge of God from the anger of God and His Messenger.
After that Almighty Allah revealed the verse:
ْ ْ َْ ۗ َ ْ ْ َ َ َ َ ْ ُ ُ َ ْ َ َ ْ ُّ ْ َ ُ ٰ ْ َّ ُ ْ ُ َ َّ
ِِ ‫اوۃ َواﻟ َﺒﻐﻀﺎ َء ِﰲ اﳋ ْﻤ ِﺮ َواﻟ َﻤﻴ‬
‫ﴪ‬ ‫ﻳﺪ اﻟﺸﻴﻄﻦ ان ِﻗﻊ ﺑﻴﻨﲂ اﻟﻌﺪ‬É ِ ‫اِﳕﺎ‬
ُ ْ َ ْ َ ٰ َّ ُ
َ َ ِ ْ ْ َ ْ َّ ُ َ َ
Ã‫اﻟﺼﻠﻮ ِۃۚ( ﻓ َﻬﻞ اﻧ ُﺘ ْﻢ ّﻣ ْﻨ َﳤُ ْﻮ َن‬ ِ ‫ ِذﻛ ِﺮ ﷲ و‬î ‫وﻳﺼﺪﰼ‬
î
in your midst by means of intoxicants and games of chance, and
to keep you off from the remembrance of Allah and from
prayer. Will you then desist?”1
At that moment Umar said: I give it up! I give it up!
2. It is narrated from Umar bin Khattab that when the verse of prohibition of
liquor was revealed, he said:
“O God, please make the command of liquor completely clear for me.” After
that the verse,
‫ﴪ‬ ْ ‫ ْاﳋَـ ْـﻤﺮ َو ْاﻟ َﻤ‬îَ ‫ﻚ‬
‫ﻴ‬
َ َ ْ ُ َٔ ْ َ
‫ﻳﺴ ــﻠﻮﻧ‬
ِِ ِ ِ
“They ask you about intoxicants and games of chance.”2
…was revealed, which is mentioned in Surah Baqarah. When the verse was
revealed, Holy Prophet (s.a.w.a.) summoned Umar and recited the verse to him.
He said the second time: “O God, make it clearer.” After that the verse of Surah
Nisa was revealed:
ٰ ْ َ َ ٰ َّ َْ َ ٰ َ ْ َّ َ ُّ َ ٓ ٰ
‫اﻟﺼﻠﻮۃ َواﻧ ُﺘ ْﻢ ُﺳﻜ ٰﺮى‬ ‫ ا َﻣ ُﻨ ْﻮا ﻻ ﺗﻘ َﺮ ُا‬f ‫ايﳞﺎ اﻟ ِﺬ‬
intoxicated.”3
After that an announcer of Holy Prophet (s.a.w.a.) announced at the time of
prayers: “People, don’t approach the prayers while intoxicated.”
Again Umar was summoned and the verse was recited to him and he
repeated his supplication once more. This time was revealed the verse of:
1
Surah Maidah 5:91
2
Surah Baqarah 2:219
3
Surah Nisa 4:43
679
ْ ْ َْ ۗ َ ْ ْ َ َ َ َ ْ ُ ُ َ ْ َ َ ْ ُّ ْ َ ُ ٰ ْ َّ ُ ْ ُ َ َّ
ِِ ‫اوۃ َواﻟ َﺒﻐﻀﺎ َء ِﰲ اﳋ ْﻤ ِﺮ َواﻟ َﻤﻴ‬
‫ﴪ‬ ‫ﻳﺪ اﻟﺸﻴﻄﻦ ان ِﻗﻊ ﺑﻴﻨﲂ اﻟﻌﺪ‬É ِ ‫اِﳕﺎ‬
ُ ْ َ َ ٰ َّْ َ َِ ْ ْ َ ‫ﰼ‬ُ
ْ ‫ﺼ َّﺪ‬
Ã‫اﻟﺼﻠﻮ ِۃۚ( ﻓ َﻬﻞ اﻧ ُﺘ ْﻢ ّﻣ ْﻨ َﳤُ ْﻮ َن‬ î
ِ ‫و‬ ‫ﷲ‬ ‫ﺮ‬
ِ ‫ﻛ‬ ‫ذ‬
ِ î ُ َ‫َوﻳ‬
in your midst by means of intoxicants and games of chance, and
to keep you off from the remembrance of Allah and from
prayer. Will you then desist?”1
At that point, Umar said: “I give it up! I give it up!”2
Allamah Amini says: Our aim from quoting these traditions was not to
prove that Umar drank (liquor) during period of Ignorance, because Islam
purifies the past acts:
َ َّ َ ٓ ٌ ٰ ُ َ َ ْ ُ َ ٰ َ ْ َّ َ َ َ ْ َ
‫ﺖ ُﺟ َﻨﺎح ِﻓ ْ َامي َﻃ ِﻌ ُﻤ ْﻮا اِذا َﻣﺎ اﺗﻘ ْﻮا‬ ِ ِ ‫ﺤ‬ٰ ‫ﻠ‬ ‫اﻟﺼ‬ّ ‫ﻮا‬ ‫ اﻣﻨﻮا وﲻِﻠ‬f‫ﻟﻴﺲ اﻟ ِﺬ‬
ُّ ‫ﷲ ُﳛ‬ َ َ
ُ ‫ﺖ ﺛ ُ َّﻢ ّاﺗ َﻘ ْﻮا َّو ٰا َﻣ ُﻨ ْﻮا ﺛ ُ َّﻢ ّاﺗ َﻘ ْﻮا َّو َا ْﺣ َﺴﻨُ ْﻮا( َو‬ ّ ٰ ‫َّو ٰا َﻣ ُﻨ ْﻮا َو َﲻِﻠُﻮا‬
‫ِﺐ‬ ۭ ِ ‫اﻟﺼ ِﻠ ٰﺤ‬
Äۧ ‫ﲔ‬ َ ْ ‫ْاﻟ ُﻤ ْﺤ ِﺴـ ِﻨ‬
“On those who believe and do good there is no blame for what
they eat, when they are careful (of their duty) and believe and
do good deeds, then they are careful (of their duty) and believe,
then they are careful (of their duty) and do good (to others), and
Allah loves those who do good (to others).”3
On the contrary, the aim was to make the reader aware about the level of
Caliph’s knowledge of Quran and the quantum of his understanding the meaning
of divine verses to such an extent that:
ٌ ْ ‫ ْاﳋَـ ْـﻤﺮ َو ْاﻟ َﻤ ْﻴ ِﴪ( ﻗُ ْﻞ ِﻓ ْﳱ َﻤﺎٓ ا ِْﺛ ٌﻢ َﻛﺒ‬îَ ‫ﻚ‬
‫ﲑ‬
َ َ ْ ُ َٔ ْ َ
‫ﻳﺴ ــﻠﻮﻧ‬
ِ ِ ۭ ِ ِ ِ
“They ask you about intoxicants and games of chance. Say: In
both of them there is a great sin.”4
That he was not aware of its prohibition, whereas this verse was revealed
forbidding liquor and all companions of Prophet also understood that. Ayesha
says: “When Surah Baqarah was revealed, the prohibition of liquor was also
revealed in it. Thus, Messenger of Allah (s.a.w.a.) prohibited it.”5 When
restraining is better than drinking liquor, while prohibiting liquor, there will be no
1
Surah Maidah 5:91
2
Sonan Abi Dawood, 2:128 [3/325, H. 3670]; Musnad Ahmad, 2:53 [1/86, H. 380]; Sonanul
Kubraa, Nasai, 8:287 [3/202, H. 5049]; Tafseer Tabari, 7:22 [Jaameul Bayan, No. 5/Vol.
7/33]; Mustadrak Alas Saheehain, 2:278 [2/305, H. 3101].
3
Surah Maidah 5:93
4
Surah Baqarah 2:219
5
Khateeb Baghdadi has mentioned this tradition in his Taareekh, 8:358 [No. 4457]; and Suyuti
has also quoted it from him in his Durre Mansoor, 1:52 [1/606].
680
need to explain it in detail. Especially regarding the verse of ‘sin’, for example:
ْ ْ ْ َ َ َ َ َ َ َ ْ َ َ َ َ َ َ َ ْ َ ّ َ َ َّ َ َ َّ ْ ُ
َ ْ ‫اﻻﺛ َﻢ َواﻟ َﺒ‬
S ِ ‫ﻗﻞ اِﳕﺎ ﺣﺮم ر ِﰉ اﻟﻔﻮا ِﺣﺶ ﻣﺎ ﻇﻬﺮ ِﻣﳯﺎ وﻣﺎ ﺑﻄﻦ و‬
“Say: My Lord has only prohibited indecencies, those of them
that are apparent as well as those that are concealed, and sin
and rebellion.”1
…which explains and prohibits the ‘sin’ mentioned in the verse above it.
‘Ithm’ means sin, and ‘Aathim’ and ‘Atheem’ means sinner. Sometimes
liquor itself is called ‘sin’. Like statement of the poet:
“I drank to such an extent that I lost my senses. Yes liquor makes one lose
sense in this manner.”2
As mentioned in Tafseer Tabari, before its prohibition, liquor was not
having more than two benefits: one was the profit earned through its sale and
another, the pleasure one gets when one drinks liquor.3
The only cause, which made the Caliph ask for verse and again asked for its
justification and he did not give it up before its prohibition and promise of
chastisement, was his liking for liquor. Such that during the period of Ignorance,
no one equaled him in drinking and he has himself confessed this fact as
mentioned in the Seerah Ibne Hisham:4 “I was remote from Islam and during
period of Ignorance I was always drinking liquor and was very fond of it. We
used to have gatherings of wine in Hazora5 besides the house of Umar bin Abad
bin Imran Makhzumi, where Quraish men gathered. One night, I came out of my
house with an aim to participate in that gathering and to meet friends. But when I
reached there, I did not find any of my friends over there. So I said to myself: If I
go to that man, who sells liquor in Mecca, I might be able to get some liquor and
become intoxicated…”
Another evidence is the quotation of Baihaqi in Sunanul Kubra,6 from
Abdullah bin Umar regarding the statement of his father during his Caliphate;
that he said:
“During the period of Ignorance, I was foremost in drinking liquor and
drinking is not like fornication.”7
It was for this reason that the Holy Prophet (s.a.w.a.) only summoned him
and recited the verse prohibiting liquor to him. He was among the persons, who
1
Surah Araaf 7:33
2
Lesaanul Arab, 14:272 [1/75]; Taajul Oroos, 8:179.
3
4
Seerah Ibne Hisham, 1:368 [1/371].
5
A market in Mecca, which is a part of the Masjid even today.
6
7
Sonanul Kubraa, 10:214 & Ref: Seerah Umar, Ibne Jauzi. 98 [Pg. 122]; Kanzul Ummaal,
3:107 [5/505, H. 13746]; Muntakhabul Kanz on the margins of Musnad Ahmad, 2:428
[2/500]; Al-Khulafa Rashideen, Abdul Wahhab Najjar, 238.
681
had justified these verses and did not give up drinking till the verse of Surah
Maidah was revealed and which clearly prohibited it; and promised divine
chastisement to one who drank liquor.
Surah Maidah, some of whose verses were revealed in Farewell Hajj, 1 is the
last Surah to be revealed.2 And due to addiction to liquor for a long time before
revelation of verses of Surah Maidah in Farewell Hajj, after revelation of verse
and promise of chastisement and after his statement: ‘I give up! I give up!’ again
he drank Nabidh (a kind of wine), saying: I drink this wine in order to digest
camel meat in my stomach, so that it may not cause discomfort to me. And if
wine makes one senseless, one should mix it with water.3
And says: “I am a man with stomach full of fire;4 I drink this wine to soften
my stomach.”5
And he says: “The flesh of these camels does not digest in my stomach
unless I drink this thick and strong Nabidh wine.”6
He continued to drink this thick Nabidh wine till his last moments. Amr bin
Maimoon says: “When Umar was in his last moments and lying on his deathbed,
I was present there. Nabidh was brought for him and he drank it.”7
His wine was so sharp and strong that if someone else took a sip from it, he
would become intoxicated and penalty of drinking wine would be awarded to
him. But since the Caliph was so much habituated to it or it had been diluted so
much and then drank it, it did not have any effect.
Shobi says: An Arab drank from the vessel of wine that belonged to Umar
and the latter applied the legal penalty to him; then he said: “This penalty is for
becoming intoxicated and not for drinking it.”8
In the words of Jassas in Ahkamul Quran,9 it is mentioned that: “An Arab
drank some wine belonging to Umar and the latter decreed punishment for him.
The Arab said: ‘I drank from your wine.’ Umar called for water and diluted his
wine. Then he drank it and said: ‘One, who get intoxicated by wine, should dilute
it and then drink it.’”
It is narrated from Abu Rafe that Umar bin Khattab said:
“Whenever you fear the sharpness and strength of liquor, you should dilute
1
Tafseer Qurtubbi, 6:30 [6/22]; Irshadus Sari, 7:95 [10/198].
2
Mustadrak Hakeem, 2:311 [2/340, H. 3211]; Jaameul Tirmizi, 2:178 [5/243, H. 3063]; Durre
Mansoor, 2:252 [2/3]; quoting from Ahmad, Tirmizi, Hakeem, Ibne Marduya, Baihaqi, Saeed
bin Mansur and Ibne Mundhir.
3
Sonanul Kubraa, 8:299; Mahaziratul Raghib, 1:319 [No. 1, Vol. 2/699]; Kanzul Ummaal,
3:109 [5/514, H. 13772] quoting from Ibne Abi Shaibah.
4
Ibne Asir in Nihaya, 1/275.
5
Kanzul Ummaal, 3:109 [5/514, H. 13773].
6
Jami Masanid, Abu Hanifah, 2:190 & 215.
7
Tareekh Baghdad, Khateeb, 6:156.
8
Iqdul Fareed, 3:416 [6/278].
9
682
it with water.”
Nasai has narrated this statement in his Sunan,1 and remarks: “Those, who
regard as lawful drinking of wine have argued through this traditional report.”
More amazing is the fact that: Penalty is awarded to one, who drinks Umar’s
wine and becomes intoxicated, because he was either unaware of the fact that the
liquid in the vessel was liquor and he drank it; thus in that case, penalty should
not be imposed on him as Abu Umar, in Jami Bayanul Ilm, has narrated from the
Caliph:
“Penalty is not applicable on one, who drinks wine inadvertently.”2
Or that he was aware: in that case, the penalty should not be applicable to
him, since he has followed the Caliph in this act. The only difference between
him and the Caliph is that it intoxicated him, but it did not intoxicate the Caliph,
since he was used to it. As if the criterion of lawful and unlawful and application
of penalties and its absence in view of Caliph, was getting intoxicated and
depends on the person. This is supported by his own statement when he says:
“Wine is that which makes one lose the senses.”3
While the fact is that there is absolute prohibition for drinking wine (being
intoxicated is sufficient for prohibition and penalty), even though it may be
mixed with something else or diluted. From this aspect. the criterion of wine is
not whether one becomes intoxicated by it, or not. Thus, everything that
intoxicates in large quantity, its miniscule quantity is also unlawful.
Numerous authentic traditional reports prove this rule; like this statement of
Holy Prophet (s.a.w.a.):
“I prohibit to you even lesser amounts of what intoxicates you in large
quantities.”4
Also, the statement of Messenger of Allah (s.a.w.a.) narrated through Jabir,
Ibne Umar and Ibne Amr that:
“Everything, which intoxicates in large quantities, its little quantity is also
unlawful.”
44. Caliph was the founder of preference (Awl)5 in

inheritance
1
Sonanul Kubraa, 8:326 [3/237, H. 5214].
2
Jami Bayanul Ilm, 2:86 [Pg. 308, H. 1548].
3
From the six authors of Sihah, five have narrated this tradition; as is mentioned in Taisirul
Wusul, 2:174 [2/213, H. 2].
4
Sonanul Kubraa, 8:301 [3/216, H. 5118].
5
Awl: It is a heresy of Umar in inheritance. It is that when the inheritance is less than the
shares, the deficiency is applied to all the heirs; this is opposed to the viewpoint of Ahle Bayt
(a.s.).
683
“Umar bin Khattab was the first to establish ‘Awl’ in obligations. When the
division of heirloom was difficult for him as stipulated by Quran and dispute
arose among the heirs, he said: ‘By God, I don’t know which of you Almighty
Allah has preferred and which of you He has deferred.’ Being a man of piety, he
said: ‘The best thing for me is to distribute according to shares and then divide
the deficiency from all shareholders equally.’”
It is narrated from Ubaidullah bin Abdullah bin Utbah bin Masud that:
“I and Zafar bin Aws bin Hadsan met Ibne Abbas after he has lost his
eyesight, and discussed with him rules of inheritance. Ibne Abbas said: “In your
view one, who knows the number of particles of sand, regarding wealth half and
half and one-third has not calculated and it half and half goes away then where is
place of the third?”1
Zafar asked Ibne Abbas: “O Ibne Abbas, who was the first one to include
‘Awl’ in inheritance and applied the deficiency to all heirs? Ibne Abbas replied:
“Umar bin Khattab.” He asked: “Why?”
He replied: “When distribution of inheritance became difficult and they
wanted him to adjudicate, he said: “By God, I don’t know what to do. By God, I
don’t know, which of you should I prefer and which of you should I defer.” On
the basis of this, he said: “Thus, it is better that I should equally distribute the
deficiency among all heirs.”
At that moment, Ibne Abbas said: “By God, if you had preferred someone
that Allah preferred and deferred one that Allah deferred, the obligation of ‘Awl’
would never have arisen.”
Zafar said: “Which one has Allah preferred and which one has He
deferred?”
Ibne Abbas replied: “Every obligation that does not disappears, on the
contrary it is transformed into another obligation is like the case of Almighty
Allah preferring (Quranic share) of the husband, which is half the heirloom and
in case of the presence of a son, it is changed into one-fourth and he does not get
less than that.
Also the share of the wife, which is one-fourth and in case the deceased does
not have a son, it will change into one-eighth and it does not become lesser than
that.
And the share of two or more sisters is two-third and share of one sister is
1
That is if the heirs are such that the Quranic share is one one-half and the share of the other is
also one-half; and the share of the third is one-third, does the Almighty Allah not know that
after reducing two half twice nothing would remain so that it may reach the third,
because:8/6=3+3+2/6=1/3+1/2+1/2 and it cannot be from the property, which is divided into
six, eight parts is taken away and terminologically ‘Awl’ is supposed to come when the
Quranic shares are added when all the heirs are paid their shares, there will remain some extra
shares, but on the basis of the religion of Ahle Bayt (a.s.) a large portion is distributed
according to their shares.
684
one-half. Now, the presence of sisters besides them, the residue from them
[daughters] will reach them. And these [sisters] are those whom Almighty Allah
had deferred; thus if the beginning of the share of one, whose share Allah has
advanced [husband, wife and sister], is paid and after that the residue is
distributed among those, whose share Allah had deferred [like daughters in the
above example] no need of ‘Awl’ will arise.
Zafar asked Ibne Abbas: “Then why didn’t you mention it to Umar?”
Ibne Abbas replied: “By God, I feared.”1
In Awail of Suyuti and his Tarikh, and Mahazirtus Saktawari, it is
mentioned that:2
“Umar was the first to believe in ‘Awl’ in obligations [and in case of
deficiency, he distributed it equally among heirs].
Amini says: What should I say after the statement of Caliph that:
“By God, I don’t know what to do. By God, I don’t know, which of you
Allah has preferred and which of you, He has deferred.”
After the statement of Ibne Abbas that: “By God, if he had preferred one that
Allah has preferred and deferred one that Allah deferred, no need was there for
‘Awl’.
Now, inspite of the fact that he himself admits that he is unaware of correct
solution, how did he deliver a verdict based on his personal opinion?
Whereas, he himself said in a sermon: “Know that those, who believe in
validity of personal deduction are enemies of Sunnah. They are unable to
memorize traditions; that is why they deliver verdict on the basis of their personal
opinion and as a result of that they have become misguided and misguided others.
Know that we only emulate and we do not begin delivering verdicts; we follow,
but we don’t start heresies and as long as we remain attached to Sunnah and
traditional reports, we shall not be misguided.”3
Is this following and emulation or it is an innovation and heresy [emulation
and following one’s own opinion].
How was it lawful for the Caliph to be unaware of religious obligations
whereas he himself says:
“No unawareness and ignorance is more disliked by Allah and more harmful
than foolishness and unawareness of imam and Caliph.”?4
How before gaining proficiency in religion he can sat on the seat of
judgment and issue verdicts, whereas he himself says: “Before accepting a
1
Ahkamul Quran, Jassas, 2:109 [2/90]; Mustadrak Hakeem, 4:340 [4/378, H. 7985] and he has
considered it as authentic. Sonanul Kubraa, 6:253; Kanzul Ummaal, 6:7 [11/27, H. 30489].
2
Taareekhul Kholafa, 93 [Pg. 128]; Mahazirtus Saktawari, 152.
3
Seearat Umar, Ibne Jauzi, 107 [Pg. 116].
4
Seearat Umar, Ibne Jauzi, 100, 102 & 161 [Pg. 108, 111 & 166].
685
responsibility, get awareness and its proficiency.”1
45. The Caliph’s viewpoint regarding Baitul Maqdas

It is narrated from Saeed bin Musayyab that a man sought permission from
Umar bin Khattab to visit Baitul Maqdas. Umar said: “Go and make preparations
and when you are ready, inform me.”
When that man was ready, he came to Umar and Umar said: “Instead of
traveling there. Go to Mecca and perform the Hajj and Umrah.”
He also says: “When Umar was engrossed in receiving Zakat of camels, two
persons approached him; he asked: “Where do you come from?”
They replied: “From Baitul Maqdas.” Umar raised his whip and said: “Is
there a Hajj pilgrimage other than pilgrimage to the House of Allah?”
They were terrified and said: “We passed by from there.”2
Allamah Amini says: “Baitul Muqaddas is one of the Masjids, to which
people travel to visit it again and again and to pray and supplicate there.”
But the Caliph was unaware of these traditional reports of Messenger of
Allah (s.a.w.a.) and he had not heard them from the Prophet (s.a.w.a.) or was
unable to remember them or had forgotten them. That is why that man, who had
intended to travel there was discouraged from undertaking that journey. Umar
raised his whip in order to hit those two persons, whom he suspected of having
traveled there for Ziyarat. But those two in order to save their skins, mentioned
that they had only passed from there.
Following are some traditional reports regarding this issue. You may read
them and be amazed:
1. Abu Huraira has narrated from Holy Prophet (s.a.w.a.):
“Do not undertake journey, except to travel to three Masjids: Masjidul
Haraam, my Masjid (Masjidun Nabi) and Masjid Aqsa.”3
2. It is narrated from Abdullah Ibne Amr Aas in chainless tradition from the
Holy Prophet (s.a.w.a.) that:
“When Sulaiman bin Dawood built Baitul Muqaddas, he requested for three
qualities: 1. He pleaded that he may be granted knowledge of adjudication, and it
was bestowed to him. 2. He requested Almighty Allah to bestow him with such a
kingdom as no one should have after him, and it was given to him. 3. He pleaded
that when he completes the Masjid, no one should come to him, except that he
should pray in it and Almighty Allah purifies him from all sins as if he was born
1
Saheeh Bukhari, 1:38 [1/39, Chapter 15].
2
Azraqi has mentioned this in Akhbare Makkah, 2/63. It is also mentioned in Kanzul Ummaal,
7:157 [4/146, H. 38194].
3
Musnad Ahmad, 2:238 & 278 [2/473, H. 7208 & Pg. 542, H. 7678]; Saheeh Bukhari, [1/398,
H. 1132]; Saheeh Muslim, [3/183, H. 511 and 513, Kitabul Hajj].
686
that day.”1
These are some traditional reports, which are recorded about Baitul Maqdas
and praying over there and Allah, the Mighty and the High, His selected servant,
Muhammad Mustafa (s.a.w.a.), on the night of Meraj, traveled from the Sacred
Mosque (Masjidul Haraam) to Masjidul Aqsa to pray in it, as mentioned in
Majmauz Zawaid.2
Hafiz Ibne Asakir has written a separate book on this issue and entitled it:
Al-Mustaqsa fee Fazail Masjidul Aqsa.
Supposing we overlook these reports, traveling to every Masjid to which
going is not prohibited, is lawful; in that case, what is the meaning of threatening
people with whip in this matter?
Yes, as if the Caliph regarded going to these Masjids as revival of relics of
prophets and only he had this strange viewpoint as was mentioned before.3
46. The Caliph’s viewpoint regarding Zoroastrians (Majus)

Yahya bin Saeed has narrated through his chains of authorities from Umar
bin Khattab that he said:
“I don’t know how to deal with Zoroastrians (Majus), who are not People of
the Book.”
It is mentioned in another version: “I don’t know what to do about them.”
Abdur Rahman bin Auf said: I heard from Holy Prophet (s.a.w.a.) that he
said: “Deal with them like People of Book.”
It is narrated from Bajala that he said: “Umar did not collect Jizya from
Majus till Abdur Rahman bin Auf testified that the Holy Prophet (s.a.w.a.)
collected Jizya from the Majus of Hajar.”4
Allamah Amini says: Are you not amazed at one, who carries the
responsibility of a great Caliphate and is unaware of its most important
requirement? Identification of the command of Majus from the aspect of
financial, political and religious matters is from the initial acts of an Islamic ruler.
Are you not amazed that such an important rule was not acted upon till
Abdur Rahman bin Auf testified and after that it once again became applicable?
And that too only for a year before the death of the Caliph.5 And if he was
involved with such kinds of problems and Abdur Rahman and his like were far
away from him, in that case, how he had acted upon it?
If the mother of Abdur Rahman had not given birth him, to whom would the
1
Sonan Ibne Majah, 1:430 [1/452, H. 1408]; Sonan Kubra, 2:34 [1/256, H. 772].
2
3
4
Al-Amwal, [Pg. 40, H. 77]; Muwattah, Malik, 1:270 [1/278, H. 42]; Saheeh Bukhari, [3/1151,
H. 2987]; Musnad Ahmad, 1:190 [1/312, H. 1660].
5
Mishkatul Masabih, Khateeb Tabrizi, 344 [2/413, H. 4035].
687
Caliph had referred? Who would have benefited him through his knowledge?
How he became the caretaker of the affairs of people, whereas there existed
someone, who was more intelligent than him among the people?
What would he and all caretakers of the matter of Caliphate would do with
this statement of Prophet:
“One, who becomes the caretaker of issues of Muslims, and appoints
someone in charge of them, while he knows that among them there is someone
more deserving and more wise than him regarding Book of Allah and Sunnah of
Prophet, indeed he has been dishonest with God, His Prophet and all believers.1
ِ ‫ﳁ‬
47. The Caliph’s viewpoint about fast of Rajab

It is narrated from Kharsha bin Hurr that he said:
“I saw Umar bin Khattab beating up some people, who kept fasts during
month of Rajab to such an extent that they broke their fasts; and said:
Rajab? What is Rajab? Rajab is month, which the people of Jahiliyya used to
regard as important. When Islam arrived it was given up.”3
Allamah Amini says: This matter shows negligence of Caliph from
different aspects:
First aspect
A traditional report is recorded especially about fast of Rajab month and its
encouragement by reminding about its considerable divine rewards.4
Second aspect
The statement of His Eminence regarding fasting for three days in every
month, which also includes the month of Rajab.5
Third aspect
The statement of His Eminence regarding the sacred months, Rajab being
one of them. 6
1
Majmauz Zawaaed, Hafiz Haithami, 5:211.
2
Surah Nisa 4:78
3
Ibne Abi Shaibah has mentioned this report [in Musannaf, 3/102] and Tibrani has also
mentioned it in Awsat. As is mentioned in Majmauz Zawaaed, 3:191 and Kanzul Ummaal,
4:341 [8/635, H. 24580].
4
Majmauz Zawaaed, 3:191; Kanzul Ummaal, 4:341 [8/653, H. 24582].
5
Saheeh Bukhari, 3:219 [2/698, H. 1877] Sonan Tirmizi, 1:146 [3/135, H. 762].
6
Sonan Abi Dawood, 1:381 [2/322, H. 2428]; Sonan Ibne Majah, 1:350 [1/554, H. 1741].
688
Fourth aspect
They are traditional reports that His Eminence encouraged fasting
throughout the year on alternate days and the month of Rajab is also a part of
year.1
Fifth aspect
They are traditional reports saying that it is recommended to fast on all days
and people are encouraged for it, whichever month it might be.2
All jurists of the four schools of jurisprudence consider fasting in the month
of Rajab recommended, except Hanbalis, who say that fasting in the month of
Rajab is detestable, except that on one day of the month one should not fast, as in
that case the detestability is removed.3 This view is also perhaps taken from the
book of Ihyaul Uloomdeen,4 where the author says:
“Some companions, regarded fasting during the month of Rajab detestable
as similarity would appear with month of Ramadhan and I don’t think that after
reading these reports as compared to traditional reports of Ibne Majah, which
only he has narrated, you would believe it is of any value. He has narrated from
Ibne Abbas that the Holy Prophet (s.a.w.a.) prohibited fasting during month of
Rajab.”
Even if the report of Ibne Majah is authentic, it is opposed to widely
narrated reports of the same kind. And it regards the fast of Rajab as
recommended and encourages them and scholars of the four schools of Islamic
law have issued verdicts on its basis. And where are these authentic and
numerous traditional reports and where are the reports of Ibne Majah?
Reports, which are weak due to presence of Dawood bin Ata. Bukhari5 and
Abu Zara have said that Dawood bin Ata is a denier of traditions. He narrated
unidentified and unfamiliar traditions; traditions, whose apparent meaning is not
correct and only Ibne Majah has narrated these reports. Experts of traditions do
not accept such traditions.
Abul Hajjaj Mizzi says: Every tradition, which is only narrated by Ibne
Majah is weak. It implies that all traditions, which only he has narrated and five
other persons from the authors of Saheeh books have not narrated.6 I don’t know
after knowing all this, what is the justification of beating up people, who were
fasting to make them break the fast? And what is the meaning of his statement
that:
“Rajab, what is Rajab? It was a month, which people regarded as sacred
1
Saheeh Bukhari, 3:217 [1/380, H. 1097]; Saheeh Muslim, 1:319-321 [2/514-520, H. 181-183
& 186-193, Kitabus Siyam].
2
Sonanul Kubraa, Nasai, 4:165 [2/92, H. 2530-2533].
3
Al-Fiqha Alal Mazahibul Arba, 1:439 [1/557].
4
Ehyaaul Uloomdeen, 1:244 [1/213].
5
Taareekhul Kabeer, 3/243, No. 836.
6
689
during period of Ignorance; but when Islam arrived it was abandoned?”
48. Independent judgment (Ijtehaad) of the Caliph

regarding difficult questions on Quran
1. It is narrated from Anas that:
“Umar bin Khattab beat up Sabigh Kufi so severely that his back became
bloody only because of his query regarding a letter of Quran.”
It is narrated from Zuhri that Umar beat up with lash Sabigh, as he made
excessive inquiries regarding letters of Quran and his back started bleeding. 1
Ghazzali says in Ihyhaul Uloom:2 Umar was one, who closed the path of
argumentation, scholasticism and debates and he lashed Sabigh, drove him away
and also asked people not to go near him as he had asked him about disparity
between two verses of Quran.
2. Abdur Rahman bin Yazid says: A man asked Umar about the verse:
ًَ َ ً َ َ
“And fruits and herbage”3
When Umar saw that they were talking about this, he went towards them
with a whip. 4
Allamah Amini says: I think that clear reply to every unknown thing is
possible through the tongue of lash. The statement of the Caliph, also hints at this
when he said: “We are forbidden from excessive precaution,” in reply to the
simplest query, which every pure Arab knew and that is the meaning of the term
of ‘Abb’, which is clearly explained in Holy Quran in the verse of:
َ َ ْ ُ َّ ً َ َّ
ْ ُ ‫ﻻ ْﻧ َﻌﺎ ِﻣ‬
)ۭ ‫ﲂ‬ ِ ‫ﻣﺘﺎﻋﺎ ﻟﲂ و‬
“A provision for you and for your cattle.”5
I don’t know how the questioner, who posed a question about meaning of
words in Quran can become eligible for their blood to be shed through the lash
and that they bear pain and discomfort? Because this query is not an evidence of
their infidelity and apostasy, but the story is as you see.
In addition to that, what is the sin of the person, who is aware of the
meaning of ‘Abb’ and he replies? And why the Caliph attacked them with whip?
In this way, would any scope remain for teaching and training?!
1
Sonan Darimi, 1:54 & 55; Tareekh Ibne Asakir, 6:384 [23/411, No. 2846 & Mukhtasar
Tareekh Damishq, 11/46]; Seerah Umar, Ibne Jauzi, 109 [Pg. 117]; Durre Mansoor, 6:111
[7/614].
2
Ehyaaul Uloomudeen, 1:30 [1/28].
3
Surah Abasa 80:31
4
Fathul Bari, 13:230 [13/371]; Durre Mansoor, 6:317 [8/422].
5
Surah Abasa 80:32
690
Perhaps it was through the blessings of that lash that people were deprived
of progress and development in knowledge and sciences. So much so that persons
like Ibne Abbas were unable to ask the Caliph regarding the verse:
َ َٰ
‫َوا ِْن ﺗﻈ َﻬ َﺮا َﻋﻠ ْﻴ ِﻪ‬
“And if you back up each other against him.”1
Ibne Abbas says:
“I wanted to ask Umar bin Khattab about a tradition since last two years, but
his ferocity restrained me.”2
And he also says:
“Since last one year I wanted to ask Umar bin Khattab about a verse of
Quran; but due to his ferocity, I am unable to do so.”3
49. Viewpoint of the Caliph regarding query about future

To his independent judgment (Ijtehaad) regarding inquiries about difficult
portions of Quran, add his unique viewpoint regarding queries about future,
because he prohibited asking questions regarding these as well.
Tawus says: Umar said from the pulpit:
“By God, I would deal harshly with one, who makes inquiries about future,
because God has only mentioned about what is present.”4
He also said: “It is not lawful to make inquiries about what has not yet come
to pass, because Allah, the Mighty and the High has only mentioned and revealed
commands about the present.”
He also said: “I shall deal harshly with your queries about the future and
what is there for us is sufficient; and it has kept us sufficiently occupied.”
“One day, a person came to Ibne Umar and asked about something, which I
don’t what it was. Ibne Umar said: Don’t ask about what has not yet happened,
because I heard from Umar bin Khattab cursing one, who inquired about future.”5
1
Surah Tahrim 66:4; Majmauz Zawaaed, Hafiz Haithami, 5:8 [Salabi in his Tafseer, 9:348,
through his chains of narrators from Asma binte Umais that when the verse of: “And if you
back up each other against him, then surely Allah it is Who is his Guardian, and
Jibraeel and the believers that do good, and the angels after that are the aiders.” (Surah
Tahrim 66:4) that I heard from the Holy Prophet (s.a.w.a.) that he said: The ‘the believers
that do good’ is Ali Ibne Abi Talib (a.s.), Ref: Al-Ghadeer, 1/684].
2
Kitabul Ilm, Abu Umar, 56 [Pg. 135, H. 664].
3
Seerah Umar, Ibne Jauzi, 118 [Pg. 126].
4
Sonan Darimi, 1:50; Jami Bayanul Ilm, 2:141 [Pg. 372, H. 1807].
5
Sonan Darimi, 1:50; Kitabul Ilm, Abu Umar, 2:143 [Pg. 369, H. 1794]; and its Mukhtasar,
190 [Pg. 326, H. 232]; Fathul Bari, 13:225 [13/226]; Kanzul Ummaal, 2:174 [3/839, H.
8906].
691
50. Prohibition of the Caliph regarding traditions
Two incidents can be mentioned: that is forbidding questions about difficult
portions of Quran and queries about future. The third incident, which is more
exposing than these two is prohibition of Caliph to narrate traditions of Holy
Prophet (s.a.w.a.) or too much inclination to them; and his threatening and
confining the companions of Prophet due to this act.
It is mentioned in the text of Tabari that:1
“Umar often said: Read only the Quran, which is written on skin and do not
interpret it and narrate minimum traditions from the Prophet, as long as I am
present among you.”2
Tibrani has narrated from Ibrahim bin Abdur Rahman that:
“Umar imprisoned three persons: Ibne Masud, Abu Darda and Abu Masud
Ansari and said: You narrate too many traditions from the Prophet, and he
confined them in Medina till they were martyred.”3
Dhahabi has narrated from Abu Salma in Tadhkira4 that they asked Abu
Huraira:
“Did you narrate so many traditions during period of Umar?”
Abu Huraira replied: “If I have narrated as many traditions during period of
Umar, I would have definitely been lashed.”
Abu Huraira says: “As long as Umar was alive, I was not able to say: Holy
Prophet (s.a.w.a.) said…”
Allamah Amini says: The facts that apparent of Quran does not make
people needless of Sunnah and Sunnah can never be separated from Quran till
they would arrive to the Prophet at the Cistern of Kauthar; and the need of
Sunnah is not less than the need for Quran. And need of Book for Sunnah,
according to Awzai and Makhul is more than the need of the Sunnah over the
Book; was the Caliph unaware of these facts.5
After the Caliph prohibited the Islamic Ummah from knowledge of Quran;
after he forbid them from excessive discussions, academic, religious, political,
social, moral, historical pursuits; and closed the path of learning; restraining them
from deriving laws, whose need has not risen till then. And keeping them away
from readiness for acting according to religion of God before appearance of
phenomenon; stopping them from learning the holy Sunnah and prohibiting its
spread among people and society.
1
Tareekh Umam wal Mulook, [4/204, Incidents of 23 A.H.].
2
Sharh Ibne Abil Hadeed, 3:120 [12/93, Sermon 223].
3
Tazkeratul Huffaaz, Zahabi, 1:7 [No. 2); Majmauz Zawaaed, 1:149 and the writer of gloss on
this book has regarded it as authentic and said: This matter is narrated from Umar through
many authentic chains and Umar was dead against the narration of traditions.
4
Tazkeratul Huffaaz, Zahabi, 1:7.
5
Jami Bayanul Ilm, 2:191 [Pg. 429, H. 2071 & 2073].
692
How this helpless community could benefit from these teachings and get
precedence on other communities? And from which Book and from which
Sunnah, can we obtain the success of the world that Holy Prophet (s.a.w.a.)
brought for us and laid its foundation?
This style of the Caliph was a fatal strike at the backbone of the structure of
Islam and Islamic Ummah, which degraded its teachings, nobility and progress.
Now, whether he was aware of this fact or not?
Among the products of this hateful behavior was the matter of writing the
Sunnah, which we recount as follows:
51. Writing of the Sunnah

It is narrated from Urwah that:
“Umar decided to write and record the Sunnah of Prophet. He sought advice
of companions of Prophet and they said that it was advisable. But Umar
continued to draw Istikhara [and prayed to God to show him the right path]. Till
once day he gave up his intention and said:
‘I had decided to record in writing, the reports and traditions of Prophet, but
when I studied histories of previous nations, I saw that people before had written
books and they became engrossed in those books and abandoned the Book of
God. By God, I will never mix the Book of God with another thing.’
Some people also followed the practice of the Caliph as opposed to Sunnah
of Holy Prophet (s.a.w.a.) and prohibited writing and narration of traditions.1
52. Caliph’s viewpoint regarding books

You may add to the four issues of: Incident of difficulties of Quran, incident
about inquiring about future, incident of narrating traditional reports from Holy
Prophet (s.a.w.a.) and incident of writing Sunnah and traditional reports – the
issue of personal view and independent judgment (Ijtehaad) of Caliph regarding
books and authors.
A Muslim man came to the Caliph and said: When we conquered Madayan,
we got hold of a book, which contained wisdom of Fars and amazing statements.
Umar demanded his lash and began to strike that man. After that he recited the
verse:
َ ‫ﻚ َا ْﺣ َﺴ َﻦ ْاﻟ َﻘ‬
‫ﺼ ِﺺ‬
َ ْ َ َ ُّ ُ َ ُ ْ َ
‫ﳓﻦ ﻧﻘﺺ ﻋﻠﻴ‬
“We narrate to you the best of narratives.”2
And said: Woe upon you, have seen any narrative better than the narratives
of Quran? The previous nations were destroyed, due to the fact that they became
1
Sonan Darami, 1:125; Mustadrak Hakeem, 1:104-106 [1/186-187, H. 357-359]; Mukhtasar
Jaameul Ilm, 36-37 [Pg. 68-72, H. 61-63].
2
Surah Yusuf 12:3
693
involved in books of their scholars and priests and abandoned Taurat and Injeel,
till the knowledge contained in them disappeared.1
In Tarikh Mukhtasarud Dawl,2 printed in Oxania in 1663 A.D., it is narrated
from Abul Faraj Multi (d. 684 A.H.) that:
Yahya Gharama Teeqi was alive till the conquest of Alexandria at the hands
of Amr Aas and he came to Amr and the latter recognized the position of Yahya
and he accorded respect to him and he heard some philosophical issues from him,
about which Arabs were unaware and in his view these issues were very
important. He was greatly amazed, because he was a wise and broad minded
man. From this aspect he took up his employment and never left him.
After that once Yahya said to Amr: “You have conquered all provinces of
Alexandria and subjugated all groups and whatever is beneficial to you, I don’t
want to say anything about it. As for whatever is not beneficial for you, I am
more worthy for that.”
Amr asked: “What do you need?”
He replied: “Books of wisdom present in the treasure of regime.”
Amr said: “This is a matter, about which I cannot decide, without directions
of Umar bin Khattab.”
So he wrote about it to Umar and expressed the request of Yahya. Reply
came from Umar as follows:
“As for the books you mentioned, if they are in agreement with Quran, then
in presence of Quran we are needless of them and if they are opposed to Quran,
we have no need for them. So destroy them.”
Amr distributed them among public baths of Alexandria to be used as fuel to
heat water. For six months the public baths of Alexandria heated water by
burning these books. You may read about this bitter incident and be amazed.
In the History of Islamic Civilization,3 George Gordon has narrated the
complete statements of Multi and in the appendix, he says:
“All these statements of Multi are deleted from the printed edition of Al-
Abalii Yasueen, and we don’t know what was the reason for that.”
Abdul Latif Baghdadi (d. 629 A.H.) says in Al-Ifada wal Etebar:4
“Also, regarding pillars of Sawari,5 I observed the relics in some of them
were whole and some were broken up and from that I concluded that this palace
once had pillars and that they bore the roof and there was a dome above the
1
Tareekh Umar bin Khattab, Ibne Jauzi, 107 [Pg. 116]; Sharh Nahjul Balagha, 3:122 [12/101,
Sermon 223]; Kanzul Ummaal, 1:95 [1/374, H. 1632].
2
Tareekh Mukhtasarud Dawl, 180 [Pg. 103].
3
History of Islamic Civilization, 3:40 [Complete works of George Gordon, History of Islamic
civilization, No. 11/635].
4
Al-Ifada wal Etebar, 28 [Pg. 132].
5
The hall where Aristotle delivered lectures.
694
pillars. In my view this is the same hall, in which Aristotle and after him, his
students lectured. And this place is still the residence of the first teacher
(Aristotle), which Alexander constructed at the time of building Alexandria and
the treasure of kingdom, comprising of books and the great library of Alexandria,
which Amr Aas burnt up at the directions of Umar was situated in this house
only.”
This viewpoint of the Caliph was general and all books obtained from all
areas that Islam conquered, met the same fate. The author of Kashfuz Zunoon
says:1
“When Muslims conquered the cities of Fars and got access to books present
there, Saad bin Abi Waqqas wrote to Umar bin Khattab and inquired about them
and mentioned the difficulty of transferring them. Umar replied:
‘Throw all of them into the water. If there is guidance in them, Allah has
guided us to something better; and if they contain misguided things Allah has
made us needless of them.’
Following this command, they threw them into water or burnt them up; and
in this manner, the learning of the Iranians was lost.”
In his statements, he says regarding Muslims and their learning:2 “During
their conquests, whenever they came in possession of any book, they destroyed
it.”
Ibne Khaldun say in his Tarikh:3 “Learning was present in excess among
different communities. Learning, which we could not get access to were much
more than what has reached us. Where is the learning of Iran, which Umar
ordered to destroy at the time of the conquest?”
Allamah Amini says: It is not absolutely unlawful to study books of ancient
people, especially if they were academic, technological, moral, medical, space or
astronomy, mathematics, philosophy or books like that. More important than that:
if books are attributed to the like of Prophet Daniyal, provided their attribution is
correct and there is no distortion in it.
Yes, if they are from deviating books, which call to invalid beliefs and
abrogated religions or create doubts in the foundations of Islam, for simple
minded persons, who are unable to reply or refute them, studying them is not
lawful.
But for those, who are capable to reason and reply against them in order to
prove them wrong and their perusal takes them towards truth, reading them is the
highest obedience. Between the Quran, which contains the best of stories and
lessons and books mentioned above, which contained beneficial sciences and
wisdoms about manufacture and arts useful to human society, there is no kind of
1
Kashfuz Zunoon, 1:446 [1/679].
2
Kashfuz Zunoon, 1:25 [Pg. 33, Preface].
3
Taareekh, Ibne Khaldun, 1:32 [1/50].
695
contradiction
Although points mentioned in Quran are very much full of meaning,
profound and stable than those mentioned in those books. But lack of
understanding the depth of meaning of the Holy Quran, in spite of presence of all
sciences of the world in Quran impelled him to keep people keep away from
sciences and he lashed those, who study those books; although this is not having
any kind of justification from the view point of Quran, Sunnah and general law of
Islam.
God knows that as result of destroying this treasure of knowledge in
Alexandria and erasing the progressive culture and technology of the Iranians
what loss is caused to the Muslims!
And this unique wealth of human knowledge neither has any relation to
guidance or deviation in such a way as the Caliph thought regarding books of
Iranians and if Muslims had benefited from knowledge of these books they would
definitely not have come to any loss.
Yes, this hateful act became the cause of retreat of knowledge, poverty in
the world and defamed the Arabs and Muslim in the world. Among the critics
some regarded this to be wildness and some ignorance. We leave the evaluation
of this act to perfect reasoning and correct logic.
Moreover, the Caliph could have chosen from them books, which were
beneficial for human society and then destroyed books of deviation and
polytheism. However, regretfully, he did not do that and history has recorded the
events as you heard.
53. Ijtehaad of Caliph regarding names and agnomens

1. It is narrated from Zaid bin Aslam from his father that Umar bin Khattab
scolded his son, because his agnomen was Abu Isa. The agnomen of Mughira bin
Shoba was also Abu Isa. Umar said to him: Why did you not give yourself the
agnomen of Abu Abdullah? He replied: The Messenger of Allah (s.a.w.a.) kept
my agnomen as Abu Isa. Umar said: The Messenger of Allah (s.a.w.a.) has
forgiven past and future sins, 1 but we are responsible for ourselves.2 After that he
used to address him as Abu Abdullah till he was killed. 3
2. Wife of Ubaidullah Ibne Umar came to Umar and complained: “O chief
of believers, will you not save me from Abu Isa?”
Umar asked: “Who is Abu Isa?”
The wife said: “Your son, Ubaidullah.”
1
In Surah Fath: 2 it is mentioned: “That Allah may forgive your community their past
faults and those to follow…” (Surah Fath 48:2)
2
It is mentioned in Abu Dawood that it means: We are placed in the crowd or Muslims and we
don’t know what happens.
3
Sonan Abu Dawood, 2:309 [4/291, H. 4963].
696
Umar said: “Woe be on you, how can you call him Abu Isa?”
And he summoned his son and asked: “Woe be on you, have you adopted
the agnomen of Abu Isa?”
He warned and threatened him; after that he bit his hand till he screamed.
Then he beat him up and said: “Woe be on you, did Isa have a father? Can’t you
have agnomens, which Arabs adopt? Like Abu Salma, Abu Hanzala, Abu Arfata
and Abu Murra.”1
3. Umar wrote to the people of Kufa: “Do not name anyone on names of
prophets;” and commanded the residents of Medina to change the names of their
sons if they were named Muhammad, till some companions of Prophet (s.a.w.a.)
said that the Holy Prophet (s.a.w.a.) himself had permitted them to name their
sons as Muhammad. At that time he left them alone.2
4. Umar heard a man called another person as Zulqarnain and told him:
“Now that you exhausted names of prophets; you have started naming people
after angels?”
Allamah Amini says: These reports expose the ignorance of Caliph:
1. The Caliph prohibited naming people as Muhammad. And ordered
changing names of persons, who were named as Muhammad, whereas the
Messenger of Allah (s.a.w.a.) had said: “One who has three sons and has not
named anyone as Muhammad, is ignorant.”3
He also said: “When you name your son Muhammad, you must not beat him
or deprive him of anything.”4
And said: “On Judgment Day, Almighty Allah looks at one, whose name is
Ahmad or Muhammad and says: O My servant, you, who is named after my
beloved, Muhammad, how did you not feel ashamed to commit sin?” He would
hang his head in shame and say: “Indeed, I am guilty of sins.”
Allah, the Mighty and Sublime will say: “Jibraeel, take the hand of My
servant and admit him to Paradise. I feel ashamed to punish by Hellfire, a servant
named Muhammad.”5
The Prophet himself named most persons born during his lifetime as
Muhammad. Moreover, Islam has encouraged people to name children with
beautiful names and Muhammad is the most beautiful name and the best name,
through which God is worshipped and praised. That is why it is narrated from the
Holy Prophet (s.a.w.a.) that:
“On Judgment Day, you will be summoned by your names and names of
1
2
Umdatul Qari, 7:143 [15/39].
3
Tabari has mentioned this report in Mojamul Kabeer, 11/59 H. 11077. and Ibne Adi in Al-
Kamil fee Zoafa ar-Rijal, 6/89, No. 1617; Suyuti in Jamius Saghir, under the letter ‘M’
[2/653, H. 9084].
4
Majmauz Zawaaed, 8:48; Seeratul Halabiyya, 1:89 [1/83].
5
Al-Mudkhal, Ibne Haaj, 1:129.
697
your fathers; so choose good names for yourself.”1
He also said: “Among the rights of children is that they should be given
good names and trained well.”2
2. His prohibiting people from using names of prophets, which after names
derived from the beautiful divine names: that is Muhammad, Ali, Hasan and
Husain, are the most beautiful names.
It is mentioned in a traditional report from the Holy Prophet (s.a.w.a.) that:
“There is no house having a name of a prophet, except that Allah, the Mighty and
High raises an angel, who sanctifies them every morning and night.”3
And he says: “Choose your name from names of prophets and the best name
in view of Allah is Abdullah, Abdur Rahman and the most true of them is Harith
and Hamam and the worst of them is Harb and Murrah.”4
3. Umar condemned using agnomen of Abu Isa on the pretext that Isa (a.s.)
did not have a father.
Did the Caliph think that everyone, who named himself as Abu Isa regarded
himself as father of Isa, son of Maryam that objection should be raised against
him whether Isa had a father? Or he thought that agnomens of fathers should be
according to names of their children. That is why he said to Suhaib: “Why you
named yourself Abu Yahya; you who don’t have a son?”
4. More amazing is the fact that the Caliph after hearing the statement of
Mughira that the Prophet named him Abu Isa, he testified to it, yet he did not
give up his view and regarded him to be forgiven of his sins by Prophet. He
asked him and his companions not to commit sins; because he did not know what
their end shall be.
I don’t know whether he proved through definite evidences that it was sin in
which chastisement is followed by forgiveness. Moreover, how he understood
that Messenger of Allah (s.a.w.a.) committed sins that he argued through verse of
Surah Fath that sins of Prophet are forgiven. No, he does not have a proof, on the
contrary, through this imaginary reasoning, he deliberated whether Isa had a
father?
Now, if this statement had evidence – and I definitely don’t say that – then
refuge of God, kudos to the non-infallible Prophet. And if he issued this
statement due to sophistication, then woe be on one, who utters without knowing.
5. After regarding these two agnomens bad, his punishment was that before
beating them up, he used to bite his hand and time has never heard of such
punishment.
6. Among agnomens the Caliph liked for Arabs is Abu Murrah, whereas the
1
Sonan Abu Dawood, 2:307 [4/287, H. 4948]; Sonan Baihaqi, 9:306.
2
Majmauz Zawaaed, Hafiz Haithami, 8:47.
3
Al-Mudkhal, Ibne Haaj, 1:128.
4
Sonan Abu Dawood, 2:307 [4/287, H. 4950]; Sonan Baihaqi, 9:306.
698
Holy Prophet (s.a.w.a.) prohibited using this agnomen. In addition to that as
mentioned in books of language, Abu Murrah is the agnomen of Iblees. 1 That is
why it is said that Iblees has a daughter named Murrah. The Messenger of Allah
(s.a.w.a.) prohibited people from naming people as Hayat (life) and said: Indeed
Hayat is Shaitan.
In his Sunan, Abu Dawood has narrated from Masruq that:2 I went to meet
Umar bin Khattab and he asked: “Who are you?” I replied: “Masruq bin Ajda.”
Umar said: “I heard the Holy Prophet (s.a.w.a.) say: ‘Ajda’ means Shaitan.”
As if Umar had forgotten his directions when he ordered people use the agnomen
of Abu Murrah. Did he not know that Abu Murrah is the agnomen of Iblees or he
expressed his personal opinion as opposed to that of the Prophet? God knows
best.
In the same way is the agnomen of Abu Hanzala, because as mentioned by
Ibne Qayyim in Zaadul Maad,3 Hanzala is one of the worst names.
7. His view that Zulqarnain is the name of an angel, whereas he did not
know that Zulqarnain, according to Tabari, was a Roman youth to whom
rulership was given.4
It is mentioned in authentic reports from Ameerul Momineen (a.s.) that:
“Zulqarnain was one, who loved Allah and Allah loved him as well. And he
acted sincerely for God and Almighty Allah also bestowed him with sincerity and
purity. He was neither a prophet nor an angel.”5
There are some verses in Holy Quran about Zulqarnain and it seems that the
Caliph was unaware of them. Also, he was ignorant that Holy Prophet (s.a.w.a.)
named Ameerul Momineen Ali (a.s.) as Zulqarnain and announced in public:
“O people, I recommend you to love Zulqarnain, that is my brother and son
of my uncle; because only the believer loves him and only the hypocrite bears
enmity. One, who loves him, loves me and one, who is inimical to him, has borne
malice to me.”6
He also addressed Ali (a.s.) saying: “There is a house in Paradise for you,”
and according to a report “there is a treasure for you” and “you are the Zulqarnain
of Paradise”.
Scholars of traditions say that it implies the owner of two sides of Paradise
and its great kingdom, which encompasses the whole Paradise just as the whole
earth was under the control of Zulqarnain. Or it implies that he is Zulqarnain of
Islamic Ummah, although in place of the term of Ummah, a pronoun is given
1
Qaamoosul Loghaat, 2:133 [Pg. 610]; Taajul Oroos, 2:539; Lesaanul Arab, 7:18 [13/76].
2
Sunan, Abu Dawood, 2:308 [4/289, H. 4957].
3
Zaadul Maad, 1:260 [2/6].
4
Tareekh Umam wal Mulook, Tabari, 1/575.
5
Fathul Bari, 6:295 [6/383]; Kanzul Ummaal, 1:254 [2/457, H. 4493].
6
Riyazun Nazara, 2:214 [3/166]; Tazkeratus Sibt, 17[Pg. 28]; Sharh Ibne Abil Hadeed, 2:451
[9/172, Sermon 154].
699
without naming the Ummah; like statement of Almighty Allah:
۪ ‫ﺎب‬ َ ‫ َار ْت اب ْﳊ‬ ّٰ َ
ََf
) ِ ‫ِﺠ‬ ِ
“Until the sun set and time for Asr prayer was over, (he said):”1
…where Almighty Allah used the hidden pronoun for the sun in Taurat2
without stating the name of sun. Abu Ubaid says: I prefer the second explanation;
they have said that it is narrated from Ali (a.s.) regarding Zulqarnain; he called
his people to worship of God, but they hit on his head twice and among you also
there is someone like Zulqarnain. In my view, His Eminence implied himself.
That is: I would call people to truth till I would be attacked twice on my head. As
a result of that I would be martyred.
It is narrated from Thalib that: It implies that Ali is the father of two
illustrious personalities of Ummah: Hasan and Husain, sons of Prophet (may God
be pleased with them). [and Zuqarni means two mountains].
Or Zulqarnain implies two gashes, which appeared on his head: one of them
being the strike the Amr bin Abde Wudd in Battle of Khandaq and the other
being the gash of Ibne Muljim (curse of Allah be on him). Abu Ubaid says: And
this is the most correct interpretation. 3
And when the Caliph was unaware of points mentioned in Holy Quran and
Sunnah, there is no more scope; we cannot condemn him for verses of poets from
the period of Ignorance (Jahiliyya); because the name and mention is present in
verses of Imrul Qays, Aws bin Hajar and Tarafa bin Abad.
Moreover, what is the problem in using names of angels? How numerous are
people named after angels, like Jibraeel, Mikaeel and Israfeel. And these are three
Hebrew names and according to Ibne Hajar, their meanings in Arabic are as
follows: Abdullah, Ubaidullah and Abdur Rahman. 4
In Saheeh Bukhari, it is narrated from Akrama that: Jabar, Meek and Saraaf
mean servant and ‘eel’ means God.5
It is also mentioned in authentic tradition that: The names liked most by
Almighty Allah are: Abdullah (servant of Allah) and Abdur Rahman (servant of
the Beneficent). And there is no problem in using these Hebrew names as well.6
1
Surah Saad 38:32
2
The conclusion of the verse is that His Eminence, Sulaiman says: I am so fond of horses that
when horses are presented to me, I forgot to pray and its time lapsed and the sun set. But was
wanted to train them to fight in the way of God. Ref: Tafseer Mizan 17/203.
3
Nawaaderul Usul, Hakeem Tirmizi, 307 [2/187, Principle 241]; Mustadrak, Hakeem, 3123
[3/133, H. 4623]; Riyazun Nazara, 2:210 [3/161]; Nihaya, Ibne Asir, 3:278 [4/51]; Lesaanul
Arab, 17:210 [11/136]; Kanzul Ummaal, 1:254 [2/456-457, H. 4491-4493].
4
Al-Isabah [2/399, No. 5126].
5
Saheeh Bukhari, Chapter of one, who is inimical to Jibraeel, Kitabul Tafseer [4/1628, H.
4210].
6
Ahmad has mentioned this report in Musnad, 5:456, H. 18553; and Ibne Habban in his
Saheeh, 13/142, H. 5828.
700
54. The Caliph didn’t know which Surahs were recited on
Eid days
It is narrated from Ubaidah that: Umar came out from his house to lead the
Eid prayer and summoned Abu Waqid Laithi and asked:
“Which chapter of Quran did the Prophet recite on such days?”
Laithi replied: “Surah Qaf and Surah Qamar.”
Allamah Amini says: This report is authentic, which Ahle Sunnat scholars
have narrated in their Saheeh books.1 On the basis of this, to regard it as chainless
on the pretext that Ubaidullah bin Abdullah did not live till the time of Umar, is
invalid, due to the fact that in Saheeh Muslim, this traditional report is narrated
from Ubaidullah bin Abdullah from Abu Waqid and there is no doubt that
Ubaidullah met Abu Waqid.
It is on this basis that Baihaqi, Sanadi, Suyuti and others have rejected the
objection that it was chainless.
Come, let us ask the Caliph why he remained unaware of Surahs, which
Holy Prophet (s.a.w.a.) recited on festivals of Eidul Fitr and Eid of Sacrifice?
Did he forget it and wanted to be reminded; as Suyuti has justified in
Tanweerul Hawalik.2
Or his being preoccupied in market prevented him from that; as he himself
admitted on numerous occasions?
It is unlikely that he should have forgotten it, because it was a common issue
encountered every year and a practice carried out in public in maximum
attendance and it was repeated twice; such a thing is not usually forgotten.
55. The Caliph and the meanings of terms

1. It is narrated from Umar that he asked from the pulpit: “What do you
conclude from the verse:
ُ َ َ ٰ َ ْ ُ َ ُ َْ َْ
‫ ﲣـ ّـﻮ ٍف‬ ‫او ايﺧﺬﱒ‬
“Or that He may not seize them by causing them to suffer
gradual loss.”3?”
Everyone was silent. An old man from Huzail tribe arose and said: ‘to suffer
gradual loss’ is from our language and it implies reduction.
Umar asked: “Is this point mentioned in Arab poetry?”
He replied: “Yes, our poet, Abu Kabeer Hazali - Zuhair describes a camel,
1
Saheeh Muslim, 1:242 [2/415, H. 534]; Sonanul Kubraa, Nasai, 3:184 [1/546, H. 1773];
Sunan, Baihaqi, 3:294.
2
Tanweerul Hawalik, 1:147 [1/191].
3
Surah Nahl 16:47
701
whose humps were high and fat before, but have now become thin due to long
journeys, and he says:
“Due to roaming and traveling from high mountains, loads of flesh are
reduced from this camel, as a branch is chafed into a bow.”
At this point, Umar said:
“People should learn their collections of poems, so that they may not be
lost.”
They asked: What is our collection?
He replied: “Poems from the period of Ignorance (Jahiliyya), because
exegesis of the Book and meaning of your discourse is present in them.”1
2. It is narrated from Abu Sult Thaqafi that: Umar bin Khattab pronounced
the ‘r’ in the term ‘strait and narrow’ (‫)ﺣ َﺮ ًﺟﺎﺎ‬
‫ َﺣ‬in the verse:
ۗ َ َّ ُ َّ َّ َ َ َّ َ َ ً َ َ ً ّ َ ٗ َ ْ َ ْ َ ْ َ ٗ َّ ُّ ْ َ ْ ُّ ْ َ َ
‫د ان ﻳ ِﻀﻠﻪ ﳚﻌﻞ ﺻﺪرە ﺿ ِﻴﻘﺎ ﺣﺮﺟﺎ ﰷﳕﺎ ﻳﺼﻌﺪ ِﰲ اﻟﺴﻤﺎ ِء‬É ِ "‫و‬
“And (for) whomsoever He intends that He should cause him to
err, He makes his breast strait and narrow as though he were
ascending upwards.”2
…with vowel ‘a’ and some companions of the Prophet present there recited
it with vowel ‘e’ (Harij). Umar said: Bring to me a shepherd from Kinana from
Madlaj tribe. When they brought him, Umar asked: Young man, what is ‘Harja’.
He replied: In our view ‘Harja’ is a tree and no domestic or wild animal can
access it.
At that time, Umar said: “The heart of the hypocrite is same: no goodness
can enter it.”3
3. Abdullah bin Umar says: Umar bin Khattab recited the verse of:
ْ ّ ُ ََْ ََ َ َ َ
‫" َﺣ َﺮ ٍج‬
ْ ِf
ِ ِ‫ﺪ‬ ‫اﻟ‬ ‫ﰲ‬ِ ْ
‫ﲂ‬ ‫وﻣﺎ ﺟﻌﻞ ﻋﻠﻴ‬
“And has not laid upon you any hardship in religion”4
Then he said: “Bring to me a man from the clan of Madlaj.” Umar asked
َ in your language?” He replied:
him: “What is the meaning of Harajin (‫)ﺣﺣ َﺮ ٍج‬
“Trouble and difficulty.”5
4. Hakeem has narrated from Saeed bin Musayyab that: Umar bin Khattab
concluded the recitation of the verse:
1
Al-Kashaf, 2:165 [2/608 & 609]; Al-Jaameul Ahkamul Quran, 10:110 [10/73]; Tafseer
Baizaawi, 1:667 [1/545].
2
Surah Anaam 6:125
3
Durre Mansoor, 3:45 [3/356]; Kanzul Ummaal, 1:285 [2/596, H. 4820].
4
Surah Hajj 22:78
5
Kanzul Ummaal, 1:257 [2/470, H. 4523].
702
َ
ْ ُ
‫ﺎﳖُ ْﻢ ِﺑﻈﻠ ٍﻢ‬ ْ َ ‫ ٰا َﻣ ُﻨ ْﻮا َو‬f
َ َ‫ﱂ ﻳَ ْﻠﺒ ُﺴ ْٓﻮا ا ِْﳝ‬ َ ْ ‫َا ّﻟﺬ‬
ِ
ِ
“Those who believe and do not mix up their faith with
iniquity.”1
Then he went to Ubayy bin Kaab and asked: “Which of us have not
committed injustice?”
Ubayy said: “It implies polytheism. Have you not heard the statement of
Luqman to his son:
ْ ُ َ َ ْ ّ َّ ْ ْ ُ َ َّ َ ُ ٰ
°‫اﻟﴩك ﻟﻈﻠ ٌﻢ َﻋ ِﻈ ْﻴ ٌﻢ‬ ِ ‫ﴩك ِابهلل ِ ( اِن‬ِ ‫ﻳﺒﲎ ﻻ ﺗ‬
“O my son! do not associate aught with Allah; most surely
polytheism is a grievous iniquity.”2
I regard the Caliph excused in the matter that knowledge of Book and
Sunnah remained concealed from him or he was incapable of adjudication,
because of his being engrossed in brokering quadrupeds,3 preoccupation in
market4 and trading in yarn.
The fact is that leaves of the salam tree were used for tanning).5 During the
period of poverty, when he barely had enough to survive, he was prevented from
acquiring knowledge, but I don’t regard him excused from his lack of awareness
of his language, which he spoke day and night.
ُ ْ َ ‫ا َِّن ٰﮬ َﺬا َﻟ ُﻬ َﻮ ْاﻟ َﻘ‬
‫ﺼ ُﺺ اﳊَ ّﻖ‬
“Most surely this is the true explanation.”6
ْ ٰ َ ُ ٰ ْ َّ َ ٰ ْ ُ ٰ ْ ْ َ َ َ
‫ ِﻋﻠ ٍﻢ‬ ‫ﺐ ﻓﺼﻠﻨﻪ‬ ٍ ‫وﻟﻘﺪ ِﺟﺌﳯﻢ ِﺑﻜِﺘ‬
“And certainly We have brought them a Book which We have
made clear with knowledge.”7
ُ ُ َّ ْ ُ ْ ْ ْ َ ٰ ْ َُ ََ
‫ﱒ اِﻻ ﻳَﻈ ّﻨ ْﻮ َن‬ ‫" ِﻋﻠ ٍﻢۚ( اِن‬ِ ‫وﻣﺎ ﻟﻬﻢ ِﺑﺬﻟِﻚ‬
“And they have no knowledge of that; they only conjecture.”8
ً َ ْ َ ِ ْ ْ ُ َ َّ َّ َّ
‫" اﳊَ ّ ِﻖ ﺷ ْـﻴـ ـ ٔـﺎ‬ ‫اِن اﻟﻈﻦ ﻻ ﻳﻐ ِﲎ‬
1
Surah Anaam 6:82
2
Surah Luqman 31:13; Mustadrak Alas Saheehain, 3:305 [3/345, H. 5330].
3
Nihaya, 1:78 [1/119]; Qaamoosul Loghaat [Qaamoosul Moheet, 754]; Taajul Oroos, 4:721;
and he says: It implies one, who acts as an agent for hiring out donkeys and camels.
4
Saheeh Muslim, 2:234 [4/361, H. 36]; Kanzul Ummaal, 1:278-279 [2/567-569, H. 4741, 4744
& 4746].
5
6
7
Surah Araaf 7:52
8
703
“Surely conjecture will not avail aught against the truth.”1
Conclusion
These were some intellectual masterpieces of Umar, which we could access
and some of the points distilled are:
“1. The Caliph, used to learn Islamic issues from companions as he himself
lacked this knowledge; though some of them were also completely ignorant.
Before everyone, was our master, Ameerul Momineen Ali (a.s.), from whom he
inquired most about knowledge and wisdom, as we mentioned before and due to
which, he said:
‘If Ali had not been there, Umar would have perished.’”
And his statement: “If Ali had not been there, Umar would have lost his
way.”
And his statement: “O God. Do not pose a difficulty to me, when Ali is not
there to solve it.”
And his statement: “O Abul Hasan, may God not leave me alone, where you
are not present.”
And his statement: “O God, don’t present a problem to me, except when Ali
is at my side.”
And his statement: “If Ali Ibne Abi Talib (a.s.) had not been there, Umar
would have perished.”
And his statement: “I seek the refuge of God from a difficulty, where Ali is
not present.”
And his statement: “Women are unable to give birth to the like of Ali Ibne
Abi Talib (a.s.). If Ali had not been there, Umar would have been destroyed.”
And his statement: “Refer the statements of Umar to Ali; if Ali were not
there, Umar would have perished.”
And his statement: “May God not keep me alive after the son of Abu Talib.”
And his statement: “O Ali, you are summoned to solve every problem and
difficulty.”
And his statement: “Has any free woman given birth to and reared the like of
him?”
And his statement: “Alas, here is the branch of Bani Hashim, branch of
Prophet and vestige of knowledge needed by everyone, while he is not needful of
it, and wisdom is available in his house.”
And his statement: “O Ali, may God not leave me alone in a difficulty,
where you are not present nor in the city, where you are not present.”
And his statement: “O son of Abu Talib, you are always the remover of
1
Surah Yunus 10:36
704
every doubt and one, who makes all commands clear.”
And his statement: “If you had not been there, I would have been
disgraced.”
And his statement: “I seek refuge of God from every difficulty where Abul
Hasan is not there.”
And his statement [as he gestured to Ali (a.s.)]: “This man is the most
knowledgeable about our Prophet and Book of our Prophet.”
And due to his dire need of knowledge, guidance of companions and
removal of his deviation through them, on many occasions, he was compelled to
seek assistance from senior companions in judicial matters and he referred to
them and discussed with them. And this statement of his exposes the fact: “All
people are more learned than Umar.”
And his statement: “You heard me speak in this manner and did not deny,
till an uneducated old lady rejected that.”
And his statement: “O Umar, all are more accomplished than you.”
And his statement: All the people, even ladies in women’s quarters, are more
accomplished than Umar.
And his statement: All the people, even ladies behind veils, are more
accomplished than Umar.
And his statement: O Umar, all are more learned than you.
And his statement: O Umar, all are more learned than you, even aged ladies.
And his statement: All are more accomplished than me.
All the above mentioned traditions and hundreds of others like them, make
us aware that the Caliph was not imbued with qualities and specialties which
senior personalities of Ummah have mentioned regarding Imamate.
Imamal Harmain, Juwaini says in Al-Irshad Ilaa Qawatiul Adilla fee Usulul
Itiqad:1
“Among the requirements of the imam is that he should be capable of
independent judgment (Ijtehaad) in such a way that in new problems, he should
not be needful of asking others and this condition is necessary according to
consensus.”
With attention to this condition, on which the whole community has
consensus, what is the position of one, who does not know and is not needful of
people? On the contrary, people were needless of his knowledge and stories of
his asking for verdicts and his inquiries have filled all books of traditions,
Sunnah, history and biography?
ُ ٰ َّ َّ ْ َ َ َ
‫ﳁَﺎذا َﺑ ْﻌﺪ اﳊَ ّ ِﻖ اِﻻ اﻟﻀﻠﻞ‬
1
Al-Irshad Ilaa Qawatiul Adilla fee Usulul Itiqad: 426 [Pg. 358].
705
“And what is there after the truth but error?”1
With attention to the above mentioned points, you will recognize the value
of the statement of Ibne Hazm Andulusi in his book.2
“Every discerning person knows that the knowledge of Umar was many
times knowledge of Ali.”
And the value of Ibne Taymiyyah’s statement in Minhajus Sunnah:3
“Jurists have collected the verdicts related to Abu Bakr, Umar, Uthman and
Ali and concluded that the most accurate and most clear from them, which show
the level of knowledge of its owner, are issues related to Abu Bakr and then
Umar.
Because of this, verdicts, which are clearly contradicted by traditional
reports, are seen to be very less from Umar than Ali. As for Abu Bakr, they are
basically not seen. Abu Bakr and Umar and other senior companions did not
learn anything from Ali; on the contrary it is well known that Ali obtained his
knowledge from Abu Bakr.”
It is strange that this man has deceived himself and imagines that he can also
cheat and deceive others by this!
How is it possible to believe that Ali (a.s.), being the gate of the city of
knowledge of Prophet (s.a.w.a.), as mentioned before, 4 - and inheritor of his
knowledge and wisdom, 5 should have obtained knowledge from Abu Bakr! Such
a thing is impossible even though Ibne Taymiyyah, who claims to be Shaykhul
Islam, has invented it. Evaluate his other falsehoods as well from this statement
and derive your conclusion. And after statements of Ibne Hazm and Ibne
Taymiyyah come the above mentioned statements6 of author of Washiya.
2. Also, with attention to the above mentioned points, the value of
interpretation and justification of Ahle Sunnat regarding this traditional report
will be understood: “Follow my Sunnah and practice of righteous Caliphs and
guided ones; and protect it through remaining attached to them and protect it with
earnest and keep away from innovations (as opposed to Book and Sunnah),
because every innovation is heresy and every heresy is misguidance;”7 as Ahle
Sunnat apply this tradition to one, who sat on the seat of Caliphate through
choice of people, or by appointment of Abu Bakr or by appointment of Shura
committee, and they are compelled to mention Ameerul Momineen (a.s.) also
with them.
Because it is not logical that Holy Prophet (s.a.w.a.) should command
1
Surah Yunus 10:32
2
Al-Fisal fil Melal wan Nehal, [4/138].
3
4
5
6
7
Sonan Ibne Majah, 1:20 [1/15, H. 42]; Sonan Abu Dawood, 2:261 [4/200, H. 4607].
706
following the practice of someone, who has no practice. And everything that he
has from jurisprudence, Book and Sunnah, he has heard it from others or
delivered verdicts according to his personal view. And he says: “I present my
view herewith; if it is correct, it is from Allah and if it is a mistake, it is from me
and Shaitan.”1
Thus, in this case the Prophet has ordered following the view of people and
personal conjectures in the religion of God. And this has no similarity to the
command of following jurists, who derive their verdicts on the basis of Book,
Sunnah and consensus or even analogy; because jurists derives laws through
matter, which they have understood.
Now, one who has no discernment, who fails to reply to even the clearest
issues, swears that he does not know what to do, 2 and is unaware of every day
issues regarding Tayammum, doubts in prayer, ritual bath, secondary issues of
prayer, fasting, Hajj and its like; it is not possible for him to guide the Ummah
and discharge responsibilities of Caliphate.
The correct meaning of the tradition is that the Holy Prophet (s.a.w.a.)
mentioned the names of his Caliphs and specified their names and deemed them
to be equals of Quran in this statement: “Indeed, I leave two Caliphs among you
– or: I leave two heavy things among you: Book of Allah and my progeny, my
Ahle Bayt (a.s.); they will not separate till they arrive at the Pool”.3 He deemed
them equals of Holy Quran and has not implied anyone else due to the use of
Arabic ‘laam’ (definite article); those who are ascribed guidance.
They are folks, whose practice was exactly and without any difference,
practice of Prophet, and not persons, whom His Eminence (s.a.w.a.) neither
introduced or attributed or made bequest for them; nor did he appoint them as his
successors; nor mentioned their number that it may apply to them.
On the contrary, he mentioned qualities, which do not fit anyone, except the
infallible Caliphs of Ahle Bayt (a.s.) and to rely on this tradition to prove
Caliphate in whose pursuit the Ahle Sunnat are, is relying on doubts.
3. Fabricated traditions are present in Ahle Sunnat books, which mention
merits of Umar, which are not at all compatible with authentic traditions we
mentioned and each of these traditions falsify those fabricated traditions.
Following are some reports falsely attributed to the Prophet:
“If I had not been appointed as a Prophet, Umar would have been appointed
as one.”4
“O Umar, if I were not sent as a prophet, definitely you would have been
1
2
In Nawaaderul Athar, (masterpieces of the knowledge of Umar) it is mentioned a number of
times.
3
This is a tradition on which all scholars of traditions have consensus.
4
Al-Mauzuaat, Ibne Jauzi, [1/320].
707
sent for it.”1
“If there had been a prophet after me, without any doubt, it would have been
Umar bin Khattab.”2
“In the previous nations, there were Muhaddath persons;3 if there is
someone like this in my Ummah, it is definitely Umar.”4
“Almighty Allah placed truth on the tongue and heart of Umar.”5
“Almighty Allah struck truth on tongue and heart of Umar.”6
Also, among these falsehoods are what all they narrate from Ameerul
Momineen (a.s.), like:
His statement that: “We said to ourselves, an angel speaks from the tongue
of Umar.”7
And his statement: “I don’t regard it as unlikely that tranquility8 speaks from
the tongue of Umar.”9
And from those falsehoods are traditional reports, which senior companions
have narrated, like:
This report attributed to Ibne Masud: “If the knowledge of Umar is placed in
one pan of the balance and knowledge of rest of the inhabitants of earth in the
other, indeed knowledge of Umar would emerge heavier.”
And other falsehoods of this kind; because one, who holds such a position
and is about to be raised as a prophet, he definitely cannot lack awareness of
simple issues in case people would need to refer to him, and to such an extent
that for twelve years, he cannot learn one Surah of Quran!10
Where were truth, angel and tranquility, on the day when he could not solve
the most basic issues; was unable to reply and truth had not settled in his heart?
How a person having this specialty regards all people, even ladies behind
veils to be more knowledgeable than him?
How he can learn the knowledge of Quran and Sunnah from women and
common people in the streets and markets; what to say about elders of
community?
1
2
3
To whom angels speak.
4
5
6
Al-Amwal, Abu Ubaid, 543 [Pg. 652, H. 1702].
7
8
The Almighty Allah says in Surah Fath: 4: “He it is Who sent down tranquility into the hearts
of the believers.” (Surah Fath 48:4) and “So He sent down tranquility on them and rewarded
them with a near victory,” (Surah Fath 48:18). According to some, tranquility is an angel,
who gives comfort to the heart of believers and protects them. Ref: Tafseer Alusi, 26/92.
9
Al-Amwal, Abu Ubaid, 543 [652, H. 1704].
10
708
And how does he regard as undue trouble knowing the terms, which Quran
has already mentioned and says: “By God, this is undue trouble, O son of Umar’s
mother, no problem if you don’t know what ‘abb’ is.”1
How can he obtain his knowledge from those numerous companions and
seek their opinion about Islamic laws?
How can he apologize for his lack of awareness about the clearest traditional
reports, saying: “My involvement in the market place hindered me from this.”2
How helpless he was in giving verdict on ‘Kalala’, its application and
inheritance of grandfather and Holy Prophet (s.a.w.a.) said regarding this:
“I don’t think he would ever learn this issue.”
Or: “I don’t think he would enforce it.”
He also said: “I think he would die, before he learns this.”3
How can someone like Ubayy bin Kaab be harsh on him and trading in yarn,
ropes and salam leaves (used for tanning)4 prevented him from learning Quran?
How does Ameerul Momineen (a.s.) regard him ignorant about
interpretation of Quran?5 How can? How can… and hundreds of how can’s?
َّ
ِ ْ َ ْ َ َ َّ ُ َ ٰ َ ْ َّ َ َ َ ّ َ ْ ِ َّ َ ْ َ ْ ُ ْ َ
‫ ﺳ ِﺒﻴ ِﻞ ﷲۭ( اِن‬î ‫ﻓﺎﺣﲂ ﺑﲔ اﻟﻨﺎس ِابﳊ ِﻖ وﻻ ﺗﺘ ِﺒﻊِ اﻟﻬﻮى ﻓﻴ ِﻀﻠﻚ‬
َ ‫اب َﺷ ِﺪ ْﻳ ٌ ۢﺪ ِﲟَﺎ ﻧ َ ُﺴ ْﻮا َ ْ َم ْاﳊ‬
ٌ ‫ َﺳﺒ ْﻴﻞ ﷲِ َﻟ ُﻬ ْﻢ َﻋ َﺬ‬î َ َ ْ ُّ َ َ ْ َّ
"ۧ ‫ﺎب‬ِ ‫ِﺴ‬ ِ ِ
ْ ‫ ﻳ ِﻀﻠﻮن‬f‫اﻟ ِﺬ‬
“So judge between men with justice and do not follow desire,
lest it should lead you astray from the path of Allah; (as for)
those who go astray from the path of Allah, they shall surely
have a severe punishment because they forgot the day of
reckoning.”6
Return to the poetry of Shamsuddin Maliki

3. Among the other merits of Ameerul Momineen (a.s.), which our poet,
Maliki has hinted at in his poem, is the tradition of Mastership (Wilayat) or
1
2
Barguzida Jaame’ Al-Ghadeer, Muhammad Hasan Shafei Shahroodi, Pg. 546, 576 & 721.
3
4
Ubayy said to Umar: “The Quran kept me engrossed, while you were busy in the market.”
Sonan Baihaqi, 7:69 and Kanzul Ummaal, 1:279 [2/569, H. 4746]; he also said: “You had no
concern, except with trading.” Kanzul Ummaal, 1278 [2/567, H. 4741]; and also said: “By
God, the Prophet read it out to me when you were involved in trading yarn.” In another
version: “The Prophet taught it to me when you were selling Salam leaves in Baqi.” Ref:
Jaameul Bayan, 1:7 [No. 7/ Vol. 11/8]; Al-Mustadrak alas Saheehain, 3:305 [3/345, H.
5329]; Al-Jaameul Ahkamul Quran, 8:238 [151-152]; Tafseer, Ibne Kaseer, 2:383; Al-Kashaf,
2;46 [2/304]; Durre Mansoor, 3:269; Kanzul Ummaal, 1:285-287 [2/605, H. 4858, Pg. 597,
H. 4823]; Fathul Qaazir, 2:379 [2/398]; Ruhul Maani, Muniriya edition, 11:8.
5
6
Surah Saad 38:26
709
tradition of Ghadeer, which is the topic of our book.
4. Tradition of Manzilah (rank): “You are to me as Harun was to Moosa,
except that after me, there is no prophet.”
Previously, we discussed about this tradition1 and stated that according to
clarification of scholars of traditions, it is authentic and proved.
5. Tradition of precedence of Ameerul Momineen (a.s.) in Islam, which was
explained in detail. 2
6. Tradition that the Holy Prophet (s.a.w.a.) named Ameerul Momineen
(a.s.) as Abu Turab. Selection of this agnomen was in the Battle of Asheera,
which occurred in the second year of Migration, when Holy Prophet (s.a.w.a.)
saw Ameerul Momineen Ali (a.s.) and Ammaar sleeping in soft sand, he woke
them up and shaking Ali (a.s.) said: “Rise up, Abu Turab, shall I inform you
about the most wicked of human beings? They are two: Ahimar, who hamstrung
the she-camel of Thamud and one, who would strike here: that is on your head
and who would dye your beard with the blood of your head.”
The chains of authorities of this tradition is correct and Hakeem Abu
Abdullah Nishapuri has mentioned it is in Mustadrak and Haithami has regarded
it as authentic and the following persons have narrated it: Imam of Hanbalis, in
his Musnad; Hakeem in Mustadrak, Tabari in his Tarikh; Ibne Hisham in
Seeratun Nabawiyya; Ibne Kathir in his Tarikh…3
Yes, Ibne Ishaq has narrated from scholars that:4 The Messenger of Allah
(s.a.w.a.) named Ali as Abu Turab as whenever he had an argument with Fatima
and he was angry with her, he did not speak to her and did not mention a word to
her lest she might be distressed; he only picked dust and placed it on his head.
Ibne Ishaq says: Whenever the Messenger of Allah (s.a.w.a.) saw him
smeared in dust, he understood that he had a tiff with Fatima, so he asked:
“What’s the matter, O Abu Turab?”
Allamah Amini says: This statement is full of prejudice and malice, to
smear the pure reputation of Ameerul Momineen (a.s.) and to malign his pure and
chaste wife, so that it may bring down the rank of the greatest truthful one
(Siddiqe Akbar) and the most truthful lady (Siddiqa Kubra) with regard to morals
and manners.
Although those two personalities, according to clarification of Quran,
possessed infallibility of every kind. Seeds of malice and hatred, which they had
1
2
3
Musnad Ahmad, 4:263. 264 [5/326, H. 17857, Pg. 327, H. 17862]; Al-Mustadrak alas
Saheehain, 3:140 [3/151, H. 4679]; Tareekh Umam wal Mulook, 2:261 [2/408, Events of year
2 A.H.]; Seerah Nabawiyya, 2:236 [2/249]; Al-Bedaya wa al-Nehaya, 3:247 [3/303, Events of
the year 2 A.H.].
4
Ibne Hisham has mentioned it in Seerah Nabawiyya, 2:237 [2/250]; and Aini in Umdah,
7:630 [22/214 & 263].
710
sown yesterday, are being harvested today by writers of the present age, who
have blackened pages of history1 through such propaganda.
Like: After every argument Ali, used to be enraged and he went away till he
slept in the Masjid and his cousin, held his shoulders and advised him and made
peace between them for a period of time. Among the arguments, which erupted
among them was that one day, the Holy Prophet (s.a.w.a.) came home to find
Fatima crying, because of the slap she had got from Ali (a.s.).
Hakeem Abu Abdullah Nishapuri says:
“Bani Umayyah, regarded as a defect of Ali (a.s.), this title, which the
Messenger of Allah (s.a.w.a.) had bestowed and they used to curse him by this
name from the pulpits throughout their reign and ridiculed him by this name.
Yes, they also ridiculed one, who gave him this title. Allah Almighty says:
َ ُ ََ َْ َ َ ْ َ ‫ُﻗ ْﻞ َاابهلل ِ َو ٰا ٰﻳﺘﻪٖ َو َر ُﺳ ْﻮ ِﻟﻪٖ ُﻛ ْﻨ ُﺘ ْﻢ ﺗ َ ْﺴ‬
‫ ﻻ ﺗ ْﻌ َﺘ ِﺬ ُر ْوا ﻗﺪ ﻛﻔ ْﺮﺗ ْﻢ َﺑ ْﻌﺪ‬Æ‫ﳤ ِﺰ ُء ْو َن‬ ِ ِ
ُْ َ ْ
‫اِﳝﺎﻧِﲂ‬
“Say: Was it at Allah and His communications and His Apostle
that you mocked? Do not make excuses; you have denied indeed
after you had believed.”2
Nobility regarding the tradition

Shaykh Alauddin Sakatwari says in Mahaziratul Awail:3
“The first one to be named as Abu Turab, was Ali Ibne Abi Talib (a.s.).
When the Messenger of Allah (s.a.w.a.) saw him sleeping smeared in dust, he
said to him kindly: ‘Rise up, O Abu Turab.’ And this was his (Ali’s) favorite title
and after that through the blessings of the self of Muhammad, nobility was
obtained by him and the dust informed him of the future and past events.
Understand this issue, which is a remarkable secret.”4
The talented poet, Abdul Baqi Effendi Umari, has mentioned a beautiful and
profound point; he says:
“Almighty Allah created Adam from dust; thus Adam is the son of dust and
you are the father of dust.”
7. Among the special qualities of Ameerul Momineen (a.s.), which our poet,
Maliki has hinted at, is the tradition of immunity and its announcement.
It is that the Messenger of Allah (s.a.w.a.) first deputed Abu Bakr to
announce the initial verses of Surah Baraat. At this point Jibraeel came down
from Almighty Allah and said: This mission cannot be performed, except by you,
1
2
Surah Taubah 9:65-66
3
Mahaziratul Awail, 113 [Pg. 123].
4
Dalailun Nubuwwah, Baihaqi, [3/12].
711
or someone, who is from you.
The Messenger of Allah (s.a.w.a.) sent Ali (a.s.) in pursuit of Abu Bakr on
his own camel, Ghazba or Jada saying: Go to him; and when you reach him, take
the verses from him, go to Mecca and announce them to Meccans.
Ali (a.s.) caught up with Abu Bakr at Arj, Zul Halifah, Zajnan or Johfa. He
took the letter from him and set out for Mecca. He performed the Hajj and
announced those verses.
This traditional report is mentioned by numerous scholars through different
authentic chains of narrators to such an extent that in view of some Ahle Sunnat,
even if it had been less frequently narrated, it would have been widely narrated
(Mutawatir).
In Al-Ghadeer, the late Allamah Amini has mentioned names of seventy-
three persons, who mentioned this traditional report.1
The following are some of them:
1. Hafiz Abu Muhammad Abdullah Darami, author of Sunan (d. 255 A.H.).
2. Hafiz Abu Abdullah Ibne Majah Qazwini, author of Sunan (d. 273 A.H.).
3. Hafiz Abu Isa Tirmizi, author of Saheeh (d. 279 A.H.).
4. Hafiz Abu Abdur Rahman Ahmad Nasai, author of Sunan (d. 303 A.H.).
5. Hafiz Abu Ja’far Muhammad bin Jarir Tabari, (d. 310 A.H.).
6. Hafiz Abu Bakr Ahmad bin Husain Baihaqi, author of Sunan (d. 458 A.H.).
7. Hafiz Abu Qasim Jarullah Zamakhshari Shafei, (d. 538 A.H.).
8. Hafiz Abu Abdullah Yahya Qurtubi, author of Tafseer Kabeer, (d. 567
A.H.).
9. Hafiz Izzuddin bin Abil Hadeed Mutazali, (d. 655 A.H.).
10. Hafiz Jalaluddin Abdur Rahman Suyuti Shafei, (d. 911 A.H.).
The chains of narrators of these scholars in the event of announcement of
immunity reach upto to some companions of Prophet. Allamah Amini in Al-
Ghadeer, has mentioned the names of thirteen persons from them, among whom
are:
1. Ameerul Momineen Ali (a.s.), through the chains of Zaid bin Yasi. He has
narrated from His Eminence (a.s.) that when ten verses of Surah Baraat were
revealed on Prophet, he summoned Abu Bakr and asked him to announce them to
the Meccans. After that he summoned me and said:
“Follow Abu Bakr [enroute to Mecca] and when you reach him take the
letter from him and go to the people of Mecca and announce it to them.”
I caught up with him at Johfa, took the letter from him and he returned and
asked the Prophet: “O Messenger of Allah (s.a.w.a.), was something revealed
about me.” His Eminence replied: “No, but Jibraeel came and said to me: Only
1
712
yourself or someone from you, can announce this.”
Abdullah bin Ahmad in Zawaidul Musnad, Hafiz Abu Shaykh and Ibne
Marduya have mentioned it and in the same way, Suyuti in Durre Manthur,
Kanzul Ummal, Shaukani in his Tafseer, have quoted from them and it can be
seen In Tafseer al-Manar as well. 1
2. Abu Bakr bin Abu Qahafa: He says: The Messenger of Allah (s.a.w.a.)
sent him to announce the verses to Meccans that from the following year, the
polytheists will not have the right to perform Hajj and no one would
circumambulate in nude. And that except for Muslims, none would enter
Paradise. Also, any pact that exists between Prophet and someone else, will
continue as it is till the end of the period. And Allah and His Messenger are
immune from the polytheists.
Abu Bakr was gone for three days when the Messenger of Allah (s.a.w.a.)
summoned Ali (a.s.) and said: Catch up with him and send Abu Bakr back to me;
and you announce the verses yourself. He says: Ali did that and when Abu Bakr
came to the Prophet, he cried and asked: ‘O Messenger of Allah (s.a.w.a.), am I
facing a difficulty?’ His Eminence said: ‘Regarding you, nothing, except good
has happened, but I was commanded that only I could announce them or a man
from me.’
Ahmad has mentioned this tradition in Musnad and Ibne Kathir in his
Tarikh.2
3. Ibne Abbas:
Tirmizi in Jami, Baihaqi in Sunan and…have narrated this report from him. 3
4. Jabir bin Abdullah Ansari:
Darami in his Sunan, Nasai in Khasais and…have narrated the following
report from him:4
The gist of these traditions is that: The incidence of the actual event is
having wide narration or its idea is widely narrated (Mutawatir); it is that the
verses were taken away from Abu Bakr and Ameerul Momineen (a.s.) announced
them and revelation arrived commanding the Prophet that only he or a persons
from him can announce it. This indicates that he was not considered worthy for
announcing some verses of Quran; then how he can be vested with promotion
and teaching of whole religion and informing about all issues?
1
Zawaaedul Musnad, 353, H. 146; Durre Mansoor, 2:209 [4/122]; Kanzul Ummaal, 1:247
[2/422, H. 4400]; Fathul Qaazir, 2:319 [2/334].
2
Musnad Ahmad, 1:3 [1/7, H. 4]; Al-Bedaya wa al-Nehaya, 7:357 [7/394, Events of the year
40 A.H.].
3
Sonan Tirmizi, 2:35 [5/257, H. 3091]; Sonanul Kubraa, Baihaqi, 9:224-225.
4
Sonanul Kubraa, 2:67 [5/129, H. 8463]; Khasais Ameerul Momineen (a.s.), 20 [Pg. 93 H.
78].
713
Abu Abdullah Shamsuddin Muhammad bin Ahmad bin Ali Hawari Maliki
Andulusi Nahwi, famous as Ibne Jabir Aami, was from the province of Mariya. 1
He was a poet, a literary person and had expertise in grammar, history, biography
and traditions. He was born in the year 698 A.H. and he passed away in 780 A.H.
He has left behind important writing, among them being: Sharhul Feeya Ibne
Malik; in Baghiya, Suyuti says:
“It is a useful book, since it has diacritics on the verses. This book is really
very valuable; and is beneficial for beginners.”
His biography can be found in the books of Ad-Durarul Kamina, Baghiyatul
Waa fee Tabaqatul Naha and Shazaratuz Zahab.2
71. Alauddin Hilli

1. O beauty spot of the face, which fire made permanent; I don’t think
that before you, there was anyone in everlasting fire. 2. But one, who denies
the successor whom Muhammad announced on Ghadeer day. 3. At that time
he arose and while he had his hand in his hand and from the top of the
saddles piled. 4. And angels had surrounded him and Almighty Allah was a
witness of that. 5. He announced the truth and said: Of whomsoever I am the
master, this Haider is (also) his master and Sayyid. 6. O Allah, love those,
who love him and degrade his enemies, and be inimical to those, who are
inimical to Haider. 7. By God, except for the righteous believer none loves
him and except for the apostate and disbeliever, none is inimical to him. 8. O
people, be his friend and do not humiliate him and do not leave him alone
and seek his guidance that you may be guided. 9. They said: We heard your
command and the instruction of trustworthy spirit, Jibraeel, which he
stressed. 10. We say: Ali is our Imam and Wali and we seek guidance from
him, so that through him, we may be guided to the right path. 11. Till the
Holy Prophet (s.a.w.a.) passed away and no one came to perform his funeral
and bury him. 12. Yes, they failed to follow the recommendation of Prophet
and opposed the statements of Ahmad, the best human being. 13. After they
recognized the right path, they exchanged guidance for deviation and fell
into misguidance. 14. The son of Abu Qahafa, who was nothing before this,
became their chief.
Abul Hasan Alauddin Shaykh Ali bin Husain Hilli Shahifi3 was famous as
Ibne Shahfiya. He was an accomplished scholar and an expert litterateur. He had
1
Mariya is a large town in Spain. [Mo’jamul Buldaan, 5:119].
2
Ad-Durarul Kamina, 3:339; Baghiyatul Waa fee Tabaqatul Naha, 14 [1/34, No. 55];
Shazaratuz Zahab, 6:268 [8/262, Events of the year 780 A.H.].
3
I have not recognized the cause of this attribution. Different editions have mentioned
variations of the term: Shahifi, Shafhini, Shahfini, Shafhi and Shahifini.
714
command on all genres of literature, had authentic views and right opinion. He
was the standard bearer of the poets of Ahle Bayt (a.s.) and his panegyrics are
well known and full of meaningful points, illuminated facts merged with subtle
meanings and eloquent statements in praise of Ameerul Momineen (a.s.) and
extolling his respected son, Imam Husain (a.s.).
These selections are the best examples of his expertise, his precedence
among poets, his devotion to laws of religion and his following the imams of
religion. His contemporary, the First Martyr, who was martyred in 786 A.H., has
written a gloss on one of his Qasidas. When the report of martyrdom of the
Martyr reached him, he praised him and composed verses on him.
The Qaazi in Majalis,1 Shaykh Hurre Amili in Amalul Amal,2 and Mirza in
Riyazul Ulama3 have mentioned his account: and praised him for knowledge and
excellence.
1
Majaalesul Momineen, [2:571].
2
Amalul Amal, [2/190, No. 565].
3
715
Poets of Ghadeer
in the ninth century Hijri
72. Ibne Arandas Hilli
73. Ibne Daghir Hilli
74. Hafiz Bursi Hilli
72. Ibne Arandas Hilli
1. Then peace be from peace [Almighty Allah] who was handed the
standard of Mastership (Wilayat) on the day of Ghadeer. 2. Reader of the
book of God and best of its readers and senior-most successor of Messenger
of Allah (s.a.w.a.), the chosen one and the guide. 3. Climbing the shoulders of
Ahmad, other than relation and companionship, is another excellence (of
his). 4. He was cognizant of all sciences; brief and detailed. 5. He is the most
perfect and superior person for the sake of prayer, service in religion and
the world. 6. With spear and wielded sword, he made the most difficult
victory, easy in Khyber.
He has mentioned some merits of Ameerul Momineen (a.s.) in this
panegyric and here we hint at what is mentioned in this following verse:
“3. Climbing the shoulders of Ahmad, other than relation and
companionship, is another excellence (of his).”
It is narrated from Jabir bin Abdullah that when we entered Mecca with the
Prophet, 360 idols were present around the Holy House and Messenger of Allah
(s.a.w.a.) ordered all of them to be toppled and there was a tall idol on the roof of
Kaaba.
His Eminence (s.a.w.a.) glanced at Ali (a.s.) and said: “O Ali, either you
climb on my shoulders or I climb on your shoulders in order to topple the idol of
Hubal.”
Ali (a.s.) said: “Messenger of Allah (s.a.w.a.), you climb on my shoulders.”
Ali says: When the Prophet stepped on my shoulders, I was unable to bear
him due to heaviness of messengership. I said: “Messenger of Allah (s.a.w.a.),
permit me to climb on your shoulders.”
His Eminence (s.a.w.a.) smiled and he stepped down from my back and bent
down and I climbed on his shoulders. By the one, Who split the seed and created
man, if I wanted to touch the heavens, I would have been able to do so and I
toppled Hubal from the roof of Kaaba and following that Allah, the Mighty and
the High revealed the verse of:
ً َ َ َ ْ َ ُ ْ َ ُ ْ ۗ ُْ
Ç‫َوﻗﻞ َﺟﺎ َء اﳊَ ّﻖ َوز َﻫ َﻖ اﻟ َﺒﺎ ِﻃﻞۭ( ا ِّن اﻟ َﺒﺎ ِﻃﻞ ﰷ َن ز ُﻫ ْﻮﻗﺎ‬
“And say: The truth has come and the falsehood has vanished;
surely falsehood is a vanishing (thing).”1
A number of tradition scholars, imams of traditions and history have
narrated this and in the later centuries, writers have quoted from them and
recorded it in their books and accepted it without any doubt in its chains of
1
Surah Isra 17:81
authorities.
In Al-Ghadeer, 1 Allamah Amini has mentioned the names of forty-one
authorities, among them being:
1. Ahmad, imam of Hanbalis (d. 241 A.H.), in his Musnad through authentic
chains of narrators and through reliable narrators.2
2. Abu Ali Ahmad Mazani (d. 263 A.H.) and Nasai have narrated from him. 3
3. Hafiz Shamsuddin Dhahabi (d. 748 A.H.), in Talkhisul Mustadrak.4 He says:
“Its chain of narrators is perfect, but its text is unacceptable and improper.”!
Allamah Amini says: In the past centuries, no tradition scholar found its
text unacceptable and improper till Dhahabi came and the tradition scorched his
heart and enflamed the fire of malice in him and fortunately this allegation and
imaginary denial was buried with him and no tradition scholar has supported him
in his stance.
4. Hafiz Jalaluddin Suyuti (d. 911 A.H.): He has mentioned this traditional
report in his book, Jamiul Kabeer and in its sequence5 and it is also
mentioned in Al-Khasaisul Kubra.6
5. Nuruddin Halabi Shafei (d. 1044 A.H.) in Seeratul Halabiyya7.
6. Shaykh Abu Bakr bin Muhammad Hanafi (d. 1270 A.H.) in Qiratul Uyun
al-Mubsira.8
Shaykh Salih bin Abdul Wahab bin Arandas Hilli, famous as Ibne Arandas
is from the elder Shia scholars and writers in jurisprudence and principles of
jurisprudence and his verses are present in praise of Ahle Bayt (a.s.), which show
his deep attachment to the Holy Family and his severe malice to enemies of Ahle
Bayt (a.s.).
In Al-Muntakhab, the late Tarihi has mentioned some of his verses.9 His
verses are also mentioned in Dairatul Maarif, dictionaries and other books.
In Al-Taliqa, Allamah Samawi has mentioned his biography and in that he
has mentioned him to be in possession of piety, excellence, self-building and
having great knowledge. Following that in Al-Babaliyat,10 Khatib Fazil Yaqubi
has mentioned his biography and has extolled him in excess and it is mentioned
in Al-Taliya that:
1
2
Musnad Ahmad, 1:84 [1/136, H. 645].
3
Sonanul Kubraa, [5/142, H. 8507].
4
Talkhisul Mustadrak, [2/398, H. 3387].
5
Kanzul Ummaal, 6:407 [13/171, H. 36516].
6
Al-Khasaisul Kubra, 1:264 [1/438].
7
8
Qiratul Uyun al-Mubsira, 1:185.
9
Al-Muntakhab, 2/254.
10
Al-Babaliyat, 1/144, No. 47.
718
He passed away in 840 A.H. in the fragrant Hilla and was (also) buried
there; and his tomb is a place of visitation where people seek blessings from it.
73. Ibne Daghar Hilli

1. He assisted the Hashemite prophet with his sword till his shoulders
were severely injured. 2. And he selected only him for his brotherhood and
except for the door of his house, he closed the doors of all others into the
Masjid. 3. And in the years of Farewell Hajj on the day of Ghadeer, he
bestowed his Wilayat to him and this was witnessed by all. 4. On the day of
Ghadeer his blessings increase so much that they could not be counted. 5.
Apparently, they accepted the recommendations of Prophet but concealed
their malice for Aale Muhammad (a.s.). 6. When the Prophet passed away,
they exposed their malice of their hearts. 7. Due to lack of perception, and
deviations, they denied the manifestation of Caliphate to its owner of
Caliphate and master (Wali). 8. And came around in groups till they
deprived Lady Fatima Zahra (s.a.) from her right, who remained distressed
till she passed away. 9. Fatima was filled with sorrow and she gave up her
life to the creator and after that Husain was martyred and his sons were
slaughtered.
His name was Shaykh Maghamis bin Daghir Hilli. In numerous later
collections – like Al-Husunul Maniya, by Allamah Shaykh Ali Aale Kashiful
Ghita, Al-Taliya, by Samawi and Al-Babaliyat,1 Khatib Yaqubi, is mentioned his
love and attachment towards to the Holy Progeny (s.a.). Some of his verses are
quoted by Shaykh Fakhruddin Tarihi in Al-Muntakhab.2
He was among the devotees and poets of Ahle Bayt (a.s.), but time has
forgotten him. Perhaps it was this same affection and loyalty to Ahle Bayt (a.s.),
which is the reason that his name is not mentioned in books of opponents of Ahle
Bayt (a.s.). Such is the usual feature of these people regarding devotees of Ahle
Bayt (a.s.); that either they have not recorded their name or mentioned it in a
disgraceful manner as opposed to those, who have no share of excellence; they
are mentioned with great respect. Yes, what crimes are not committed by history
with regard to disrespect and exaltation of persons.
74. Hafiz Bursi Hilli

1. He is the beloved of the beloved of God, on the contrary the secret of
the secret of God. He is the body of the command, which is the soul of
creatures. 2. He is one, whose Caliphate and praise were revealed from
Almighty Allah and Quran declared this clearly. 3. He is the Imam: such
that whoever loves him, the balance of his deeds on Judgment Day shall be
1
Al-Babaliyat, 1/132, No. 44.
2
Al-Muntakhab, [2/284, 292, 300 & 323].
719
heavy. 4. He is having followers (Shia), who sparkle like stars and dazzle the
eyes of the folks of the world.
His full name was Hafiz Shaykh Raziuddin Rajab bin Muhammad bin Rajab
bin Bursi Mahalli. He was from the well scholars and jurists of the Imamiyah. He
possessed great excellence and wisdom and was learned about traditions and
most preceding authority in literature.
He had a nice diction, was an expert of letters and aware of the secrets of
prosody and conclusive statements. From this aspect, his books are full of
meanings and gnosis. He was having a particular style in knowledge of letters.
In the same way, with regard to affection for Ahle Bayt (a.s.), he possessed a
special point of view not liked by some people and that is why they accused him
of extremism in beliefs.
It is narrated from Ameerul Momineen (a.s.) that His Eminence (a.s.) said:
“Do not resort to extremism about us, on the contrary you should say that we
are slaves and creatures of God. After that you can say whatever you like about
us.”1
Imam Ja’far Sadiq (a.s.) says: “Appoint for us our Lord, as our return is to
Him alone. After that you can say whatever you want in our excellence.”2
And he says: “Regard us as creatures of God and you can say whatever you
want regarding our excellence and you would not have exaggerated.”
And how is it possible for us to reach the end of those merits, which
Almighty Allah has bestowed them with?
How can we become aware of all those excellent qualities and personal traits
that Almighty Allah bestowed them with?
How far from the truth is it! Intellects have lost (themselves), imaginations
have gone astray, minds have become perplexed, eyes have turned away, the
great are made small, the wise have confounded themselves, those, who reflect,
forever fall short, orators falter, intelligent become ignorant, poets become
expressionless, prosodists incapable and the eloquent stammer in describing one
of his aspects, or one of his eminences. All of them have confessed their
incapacity and inadequacy.
How can his totality be described, and how can his inner essence be
characterized? How can anything concerning him be understood? Who can be
found to take his place and to give what he can give? No! How and where? Since
he is in position of the star that hands cannot grasp. Where can someone like this
be found?3
1
Al-Khesaal, Shaykh Saduq, [Pg. 614].
2
Basaaerud Darajaat, Saffaar, [236 & 507].
3
Among them being: Who can recognize the Imam till this point, the tradition is narrated by
720
That is why, you will observe many scholars of recognition proving such
qualities for them, which others do not have. Among the scholars of Qom, if
there were persons, who attributed such qualities to anyone, they blamed him to
be extremist; so much so that some of them said: The first foundation of
extremism is that the Holy Prophet (s.a.w.a.) was free from error; till researchers
arrived and recognized the reality.
Conclusion
Persons differ in concluding facts; and they do so according to their view as
per their capacity. Some do not have the capacity to learn complex secrets, and
some have the capacity to realize great secrets and important issues.
Naturally, the first group cannot digest the issue they are unaware of. In the
same way, the second group cannot leave aside the cognitions that they obtain
and this becomes a basis for disunity and malice. We appreciate the efforts of
both groups and awareness of their pure intentions to reach the truth and we say:
“Everyone should make efforts according to his capacity. Even though he
might not be able to succeed.”
Know that people are like mines of gold and silver 1 and it is mentioned in
widely narrated traditional reports from Ahle Bayt (a.s.) that:
“Our issue or our traditions are difficult and complex and none can
understand them, except for the messenger prophet, the proximate angel or the
believer, whose heart Almighty Allah has tested for faith.”2
On the basis of this, we don’t blame scholars of religion and we also don’t
reject miracles of Gnostics and don’t object to anyone, who is unable to
recognize the rank of those higher than him, because:
َّ ْ َ ُ ُ ّ َ ُ َ
‫ﷲ ﻧﻔ ًﺴﺎ اِﻻ ُو ْﺳ َﻌ َﻬﺎ‬ ‫ﳫﻒ‬
ِ ‫ﻻﻳ‬
“Allah does not impose upon any soul a duty but to the extent of
its ability.”3
Ameerul Momineen (a.s.) says: “If I take the seat of narrating traditions and
relate what I have heard from Holy Prophet (s.a.w.a.), you would leave me
saying: Ali is the greatest liar.”4
Imam Sajjad (a.s.) says: “If Abu Zar came to know what was present in the
heart of Salman, he would definitely have slain him,” in spite of the fact that the
Prophet established brotherhood between him and Salman. Then what is the
meaning of your suspicion for others? (what do you expect from others?)5
Imam Ali Reza (a.s.) in Usul Kafi, Seqatul Islam Kulaini. Usul Kafi: 99 [1/201].
1
This tradition is narrated from both Shia and Ahle Sunnat sources.
2
Basaaerud Darajaat, Saffaar, 6 [Pg. 20]; Usul Kafi, 216 [1/401].
3
Surah Baqarah 2:286
4
Manahul Mannat, Sherani, 14.
5
Basaaerud Darajaat, Saffaar, 7 [Pg. 25], end of Chapter 11 from Part I; Usul Kafi, Seqatul
721
َ َ ْ ٰ ْ َ َ َ ْ ٰ ُ ْ ُ َ َّ َ َ ٰ ْ ُ ْ ُ َ َ َّ ًّ ُ َ
Èۙ ‫ ا ْﺟ ًﺮا َﻋ ِﻈ ْ ًامي‬f ‫ اﻟﻘ ِﻌ ِﺪ‬f‫والك وﻋﺪ ﷲ اﳊﺴﲎۭ( وﻓﻀﻞ ﷲ اﻟﻤﺠ ِﻬ ِﺪ‬
“And to each (class) Allah has promised good; and Allah shall
grant to the strivers above the holders back a mighty reward:”1
In the following verses, Imam Sajjad (a.s.) implies this same point:
1. I conceal the gems of my knowledge from ignorant; that he may not
see the truth and create mischief for me. 2. Before me, Ameerul Momineen
(a.s.) made such recommendation to Imam Husain (a.s.) and before that he
also advised the same to Imam Hasan (a.s.). 3. How numerous are the jewels
that exist, they would say: You are an idol-worshipper. 4. And Muslim men
regarded my blood lawful and the worst act, which is slaying me, would be
the best deed in their view. 2
In Ayanush Shia,3 the late Sayyid Amin, in the account of late Bursi Hilli has
issued statements like this, except that he has criticized him due to his reliance on
letters and numbers, which are not worthy of reasoning and establishment of
proof.
Although in this matter we support the late Sayyid, but we regard Bursi and
those, who have such views, like Ibne Shahr Ashob and others to be excused,
because these sciences are the best means to confront the specialists of this
science like Ubaidi, Maliki in Umdatut Tahqiq.4
Also, we have not understood the implication of our great Sayyid Amin
from this statement: In his publication, there are negative points and in this
writings, obsessions and mania5 are mixed together and mistakes and signs of
extremism are present, which are not only not needed, on the contrary, they even
carry harms. Though, it is possible that he might have a valid justification. Alas,
if only the Sayyid had illustrated this sample of the negative points of this poet
and those opposed to principles, his statement might have carried weight.
I don’t know how he interprets them to be mistakes and forgetfulness? Is it
not that you should interpret the act of your brother in the best way. Bursi has
followed the same accepted style in his poetry; thus where is the obsession,
mania, extremism and harm, which the Sayyid, author of Ayanush Shia has
imagined?
As for the statement of the Sayyid that he said: “His writings are not in the
least beneficial and some of them are harmful. There is wisdom in creation of
Allah. Allah Almighty would forgive us and him.” Among the mistakes of the
pen is that it is issued unintentionally. May Almighty Allah forgive our and his
Islam Kulaini, 216 [1/401].

1
Surah Nisa 4:95
2
Tafseer Alusi, 6:190.
3
Ayanush Shia, 31:193. 205 [6/465-468].
4
Umdatut Tahqeeq, 155 [Pg. 262].
5
Mischief and distress caused by touch of Shaitan.
722
mistakes.
Valuable writings of Bursi

1. Mashariqul Anwaarul Yaqeen fee Haqaiqq Asraare Ameerul Momineen
(a.s.).
2. Risala fee as-Salawat Alan Nabi wa Aalihi Masoomeen.
3. Ad-Durre Thameen, fee Khamsa Miya Ayat Nazalat fee Maulana Ameerul
Momineen (a.s.) ba Ittefaaq Aksar Mufassireen min Ahlat Deen. Maula
Muhammad Taqi Zanjani in his book of Tariqatun Najat has quoted from
him.
4. Lawamih Anwar Tamjeed was Jawame Asrarut Tauheed fee Usulul Aqaid.
His beautiful couplets

Hafiz Bursi composed beautiful, amazing and interesting couplets: most of
whom, or rather all of them are in praise of Messenger of Allah (s.a.w.a.) and his
purified Ahle Bayt (a.s.).
His non de plume in poetry is Hafiz. His biography can be found in the
books of: Amalul Amal, Riyazul Ulama, Riyazul Jannah, in Rauza Four of
Rauziyatul Jannat; Tatmeemul Amal, Sayyid bin Abi Shabana, Al Kuna wal
Alqaab, Ayanush Shia, Al-Taliya and al-Babaliyat.1
We were unable to find information about the date of birth and death of the
poet, except the date mentioned in some of his writings and said: There was a
period of 518 years between the birth of His Eminence (s.a.w.a.) and writing of
this book. This would be on the basis of the report that the birth of His Eminence
took place in the year 255 A.H. and thus this book must have been written in 773
A.H. In some of his books he has mentioned the date as 813 A.H. that perhaps his
death was near about that time, and Allah knows best.
1
Amalul Amal, [2/117, No. 329]; Riyazul Ulama, [2/304]; Rauzayatul Jannat, [3/337, No.
302]; Al Kuna wal Alqaab, [2/166]; Ayanush Shia, [6/465-468]; Al-Babaliyat, [1/118, No.
41].
723
Exaggerating excellence
Since most poets of Ghadeer, like Bursi have become targets of
condemnation and objection; they are attributed with extremism and some
writers1 have targeted them from all directions, spoken ill of them and abused
them; we wanted to inform the readers about this so that they may not be under
the influence of this nonsense and not pay attention to this hateful talk.
So, firstly we ask: “What is extremism?”
On the basis of clarification of scholars of language like Jauhari, Fayyumi,
Raghib and others,2 “Extremism is crossing the limit; like saying: “The price
crossed the limit and the commodity became costly,” or: “the person crossed his
limits,” or: “the flesh and bones of the girl crossed its limits,” when a youth
arrives fast and the maturity of that girl is more than others of her age.
In the same meaning is the statement of Prophet:
“Do not resort to extremism regarding women, as they are rain from
Almighty Allah that falls on the land and people.”(3)(4)
In any case, extremism from anywhere, in any form, and in everything is
hateful, especially in religion as mentioned in the holy verse:
ْ ِ ‫ٰ ٓاي َ ْﻫ َﻞ ْاﻟﻜ ِٰﺘﺐ َﻻ َﺗ ْﻐﻠُ ْﻮا‬
ْ ُ ‫ﰲ ِد ْﻳ ِﻨ‬
‫ﲂ‬ ِ
“O followers of the Book! do not exceed the limits in your
religion.”5
…and:
ْ ِ ‫ُﻗ ْﻞ ٰ ٓاي َ ْﻫ َﻞ ْاﻟﻜ ِٰﺘﺐ َﻻ َﺗ ْﻐﻠُ ْﻮا‬
ْ ُ ‫ﰲ ِد ْﻳ ِﻨ‬
‫ﲂ‬ ِ
“Say: O followers of the Book! be not unduly immoderate in
your religion.”6
…which has come in two places in the Holy Quran. It is mentioned in the
1
Like Ibne Taymiyyah, Ibne Kaseer, Khaseemi, Moosa Jarullah and their compatriots.
2
Sihahul Lughat, [6/2448]; Al-Misbahul Munir, [2/452]; Al-Mufradat, [Pg. 364].
3
Al-Bayan wat Tabaiyyan, 2:21 [2/19-20].
4
This statement of the Prophet is a metaphor and implies compatibility of women with their
husbands from Almighty Allah. Though the dower of the women be less, she is obedient to
her husband and is kind to him; and sometimes she is unkind and disobedient to the man even
though her dower is more. The Holy Prophet (s.a.w.a.) has compared this to rain, which God
sends down: some people benefit from it and some are deprived. It falls on a city and makes
the abodes benefit from it. Ref: Al-Majazatun Nabawiyya, Sayyid Razi, 183, Behaarul
Anwaar, 100/353.
5
Surah Nisa 4:171
6
Surah Maidah 5:77
724
same meaning. And the implication is same as commentators have mentioned. 1
Extremism of Jews is about Isa (a.s.) till they made improper attributions to
Lady Maryam; and extremism of Christians is that they regarded him as God. On
the basis of this, extremism of both of them is evil and a sin and the reward is
between these two evil extremities is as the poet says:
“Give complete rights of others and do not demand your right fully and
overlook shortcomings of others. A noble man never demands his complete
right. Do not be extremist in anything and follow the middle path. Because
both sides of moderation are condemnable.”
Another poet says:
“Choose the path of moderation, because salvation lies in this and don’t
mount the refractory animal; also do not become rebellious.”
What is necessary at this point is determination of a limit, which should not
be crossed in religion, since the arrival of extremism is first of all falsehood;
secondly encouraging and promoting ignorance and thirdly shortcoming in
fulfilling obligatory rights. [Thus, this is extremism] and not as some have this
habit of attributing extremism to statement of every speaker, with whom they are
not pleased and blind prejudice compels them to hate those, whose taste is not
amenable to them.
Majority of extremism blamed on Shia Imamiyah due to their belief in Holy
Imams (a.s.) and narrating of their excellence is in this matter, whereas Sihah and
Musnad books are full of excellence of Ahle Bayt (a.s.) and books are teeming
with their merits.
One, who is in possession of some personal powers, like magnetic sleep,
hypnotism or calling the souls in order to make them do some errands or know
something about unseen matters, accept these views; how can they deny the
return the soul to bodies by permission of Almighty Allah and through
supplication of holy saints or power of truthful ones, which is a divine gift and is
from the creator of the world of being? And this is not difficult for Almighty
Allah:
ُ َ
ۧ‫ﴣ َا ْﻣ ًﺮا َﻓ ِﺎ ّﳕَﺎ ﻳَ ُـﻘ ْﻮل َﻟ ٗﻪ ُﻛ ْﻦ َﻓ َﻴ ُﻜ ْﻮ ُن‬ٓ ٰ َ َ َ ُ ْ ُ َ ْ ُ ْ َّ َ ُ
‫ﻫﻮاﻟ ِﺬي ﳛ ٖﻲ وﳝِﻴﺖۚ( ﻓ ِﺎذا ﻗ‬
“He it is Who gives life and brings death, so when He decrees an
affair, He only says to it: Be, and it is.”2
Also, one who sees the aircraft covering thousands of kilometers in a short
time, distances, which in the past required several months on quadrupeds to
cover. How his intellect permits him to deny covering of large distances by one
gifted power by Almighty Allah?
1
Tafseer Qurtubbi, 6:21 [6/16 & 163].
2
Surah Ghafir 40:68
725
َّ َّ َ ُّ ُ َ َ ِ َّ ً َ َ َ ُ َ ْ َ َ َ ْ َ َ َ
َ ‫اﻟﺴ‬
‫ﺎب‬
ِ ‫ﺤ‬ ‫اﳉﺒﺎل ﲢﺴﳢﺎ ﺟﺎ ِﻣﺪۃ وﱓ ﲤﺮ ﻣﺮ‬ ِ ‫ى‬ç‫و‬
“And you see the mountains, you think them to be solid, and
they shall pass away as the passing away of the cloud.”1
Or one, who listens to radio or watches television that transfers sound and
vision from thousands of kilometers. How can he deny such a thing in the being
of Imam, who is helped and supported by Almighty Allah?
ُ ْ ْ َّ ْ ُ َ ْ َ ٓ َ َ ُ ۗ َ َّ ْ َ ُ ْ ُ َ َّ
É‫" ِﰲ اﻟﻘ ُﺒ ْﻮ ِر‬ ٍ‫اِن ﷲ ﻳﺴ ِﻤﻊ " ﻳﺸﺎءۚ( وﻣﺎ اﻧﺖ ِﲟﺴ ِﻤﻊ‬
“Surely Allah makes whom He pleases hear, and you cannot
make those hear who are in the graves.”2
It is like the case of seeing from far away and speaking to it as if he was
besides it.
َْ َّ َ ْ ُ َ َ َ ْ ٰ ْ ْٓ ُ َ ٰ َ َ
‫اﻟﺴ ٰﻤ ٰﻮ ِت َواﻻ ْر ِض‬ ‫ ِﻫﻴﻢ ﻣﻠﻜﻮت‬õِ‫ي ا‬Ê ِ ‫وﻛﺬﻟِﻚ‬
“And thus did We show Ibrahim the kingdom of the heavens
and the earth.”3
Also, examples of discoveries and recent skills that are effects of electricity
and other powers, and they are numerous. Simple human intellects before this
were unable to discover these things, but today they have solved the problems,
which were impossible to solve yesterday and made every impossible thing
possible.
Perhaps in future, science and learning would make further progress,
because knowledge does not have any limits and there is no evidence and proof
as well that knowledge has reached its limit.
Thus, there is no problem that the progress achieved today was in possession
of the Imam at that time; and the power of the creator is higher than all. I don’t
want to consider the miracle acts of holy saints to be like acts of scientific
progress, even though they might have occurred through natural causes, their
being miracles is not invalidated.
But we believe that Imams of Ahle Bayt (a.s.) have connection with source
of creation, through whom, their desires are fulfilled from outside the world of
nature. And it is a necessary requirement of divine grace that He should
strengthen His special servants.
It is interesting that some people find fault with the Shia and accuse them of
extremism, infidelity and polytheism, whereas they have proved the same for
their own saints. Many a times the merits, which they regard as extremism of
Shia, they have narrated in excellence for ordinary persons. Without any kind of
1
Surah Naml 27:88
2
Surah Fatir 35:22
3
Surah Anaam 6:75
726
denial or doubt in chains of narrators and without any kind of hesitation in
accepting the texts of reports; and made them popular in religious literature and
consider them as historical.
It is because of their attachment to these persons and due their regarding
them as great that they have fabricated these merits. Yes, attachment to
something makes man blind and deaf.
This practice is present among them since day one till the present and no
researcher and scholar had guts to attribute deviation, polytheism, extremism and
leaving the consensus of Islamic Ummah to these writers, which they have
attributed to the Shia.
Following are some of their examples:
727

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Al-Ghadeer

In Quran, traditions and literature

Allamah Shaykh Abdul Husain Amini (r.a.)

First: About the author of Al-Ghadeer

Second Discussion – A Glance at the magnum opus, Al-

Excellence of Ahle Bayt (a.s.)

Excellence of Ameerul Momineen (a.s.)

Excellence and merits of Lady Fatima (s.a.)

Indictments of the enemies and opponents of Ahle Bayt

An account of fabrication of traditions and false

Exaggerating the excellence of Abu Bakr

Exaggerating the excellence of Umar

Exaggerating the excellence of Uthman

Exaggerations regarding Muawiyah

Third – Selections from Al-Ghadeer

Tasks completed in Selections from Al-Ghadeer and the

Qom Muqaddas – Mausia Meeraath Nubuwwat

1. Challenge of Ameerul Momineen (a.s.) on the day of

2. Challenge of Ameerul Momineen (a.s.) during the reign of

3. Challenge of Ameerul Momineen (a.s.) on the day of

4. Challenge of Ameerul Momineen (a.s.) and his argument

6. Challenge of Ameerul Momineen (a.s.) on the day of the

7. Protest of the respected daughter of the Messenger of

8. Protest of Imam Abu Muhammad Hasan (a.s.), grandson

9. Challenge of Imam Husain (a.s.), grandson of the Holy

10. Reasoning of Amr Aas with Muawiyah through the

11. Reasoning of Ammaar Yasir with Amr Aas in the Battle

3. Descent of divine chastisement

A glance at the tradition

Return to the beginning of the statement

As long as you live time will show surprises to you!

Coronation on the day of Ghadeer

Another person appears and says:2

in Baghdad during 348 A.H. and he died in 450 A.H.

Evidence of this tradition on the Imamate of our master,

Master (Maula) in the meaning of foremost (Awla)

Raazi’s statement regarding the meaning of tradition

Raazi’s objection in the view of scholars

Another statement of Raazi

Raazi’s reply to the above statements

Tohfa Ithna Asharia

Discussion regarding meaning of Maula

As for the first meaning

As for the meanings of 2 and 3 till 14

Follower and helper

As for the second possibility

Meaning implied in the tradition

In the same way is the meaning of guardian of affair

Rituals for Ghadeer Day

As for the contraventional (Naqzi) reply

As for the solutional (Halli) reply

2. Hassan bin Thabit

36354]; Sawaiqul Mohriqa: 25 [Pg. 41].

chain, which he considers authentic.

4. Amr bin Aas

Amr Aas’ conversion

Abdi, contemporary of Abdi

10. Dibil Khuzai

11. Abu Ismail Alawi

12. Wamiq Nasrani