II Proofs from Ahl alBayt

are Circumventive. Letter 8

I Overlooking Our Previous Statements,

II Error in Necessity of (Logical) Cycle,

III Hadith of the Two Weighty Things,

IV Its Tawatur,

V NonAdherents

to the `Itra Shall Stray,

VI Their Similitude to the ark of Noah, the Gate

of Salvation, and the Security Against Religious

Dissensions,

VII What is Meant by "Ahl alBayt"

in this Regard,

VIII Reasons for Similitude to Noah's Ark and the

Gate of Salvation. Letter 9

Requesting More Relevant Texts Letter 10

A Glimpse of Sufficient Texts Letter 11

I Admiring Our Clear Texts,

II Wondering at Compromising Them With the Majority's Beliefs,

III Asking for Clear Signs from the Book. A Glimpse of Sufficient Texts Letter 12

Qur'anic Proofs Letter 13

Argument Regarding These Traditions Weak Letter 14

I Fallacy of Opponent's Argument,

II Opponents do not Know Shi`as,

III Distinction of Emphasizing Illegality of

Falsifying Hadith. Letter 15

I A Flash of the Truth,

II Requesting Details on Sunnis Relying on Shi`a Authorities. Letter 16

A Hundred Shi`a Authorities Relied upon by

Sunnis Letter 17

I Appreciating the debater's sentiments,

II Admitting There is no Objection if Ahlel-Sunnah Rely on Shi`a Authorities,

III His belief in the Miracles of Ahl al-Bayt,

IV Dilemma at Compromising the Above with what Ahl Al-Qibla do. Letter 18

I Sentiments Reciprocated,

II Debater's Error in Generalizing Regarding Ahl al-Qibla,

III The Nation's Politicians are the Ones Who Turned Away from Ahl al-Bayt,

IV The Imams of Ahl al-Bayt (without any

argument) are not Inferior to others,

p: 2

V Which Fair Court Judges Calling Their Followers "Strayers"? Letter 19

I No Fair Arbitrator Would Call Followers of Ahl al-Bayt Strayers,

II Following Their Sects is Carrying out the Responsibility,

III It Could be Said that They Have the Priority to

Lead,

IV Requesting Texts Relevant to the Khilafate. Letter 20

I A General Reference to the Texts,

II A Reference to the House on the Day of

Warning,

III Sunni Reporters of this Hadith. Letter 21

Raising Doubts about the Hadith's Authenticity Letter 22

I Proving the Text's Authenticity,

II Why the Shaykhs Have Not Reported it,

III Whoever Knows These Shaykhs Knows Why. Letter 23

I Convinced of the Authenticity of this Hadith,

II Unreliability Based on Non-Sequential Narration,

III Its Reference to Restricted Succession,

IV Its Rebuttal. Letter 24

I Why Relying on this Hadith,

II Restricted Succession is Unanimously Rejected,

III Revocation is Impossible. Letter 25

I His Belief in the Text,

II Requesting More Texts. Letter 26

I Clear Texts Recounting Ten of `Ali's Exclusive

Merits,

II Why Rely Upon it. Letter 27

Raising Doubts About the Status Hadith Letter 28

I The Status Hadith Stands on Most Solid Grounds,

II Binding Proofs,

III Its Sunni Narrators,

IV Why al-Amidi Suspects It. Letter 29

I Believing in Our Arguments Regarding the

Hadith's Sanad,

II Doubting its General Application,

III Doubting its being Binding. Letter 30

I Arabs Regard it General,

II Disproving Claim of Restriction,

III Disproving its Non-Binding Application Letter 31

Requesting Sources of this Hadith Letter 32

p: 3

I Among Its Sources: the Prophet's Visit to Umm

Salim,

II The Case of Hamzah's Daughter,

III Leaning on `Ali,

IV The First Fraternity,

V The Second Fraternity,

VI Closing the Doors,

VII The Prophet Comparing `Ali and Aaron to the Two Stars Letter 33

When was `Ali and Aaron Described as the Two

Stars? Letter 34

I The Occasion of Shabar, Shubayr, and Mushbir,

II The Occasion of Fraternity,

III The Occasion of Closing the Doors. Letter 35

Requesting Other Texts Letter 36

I Hadith by Ibn `Abbas,

II `Umran's Hadith,

III Buraydah's Hadith,

IV Hadith Recounting Ten Exclusive Attributes

[of `Ali],

V `Ali's Hadith,

VI Wahab's Hadith,

VII Ibn Abu `Asim's Hadith. Letter 37

"Wali" is a Linguistic Denominator; so, Where is the Text? Letter 38

I Explaining the Implications of "Wali"

II Proving its Connotation Letter 39

Requesting the Wilayat Verse Letter 40

I The Verse of Wilayat and its Revelation in `Ali's

Honour,

II Why it was Revealed,

III Why Using it as a Testimonial. Letter 41

"Mumins" is Plural; Why Apply it to the Singular? Letter 42

I Arabs Address the Singular Using the Plural

Form,

II Testimonials,

III Quoting Imam al-Tibrisi,

IV Quoting al-Zamakhshari,

V What I have Stated. Letter 43

Context Denotes "the Loved one," or the Like. Letter 44

I Context is not Indicative of "Supporter," or the

Like,

II Context does not Outweigh the Proofs. Letter 45

Resorting to Interpretation, Following in the

Footsteps of the Predecessors, is Unavoidable. Letter 46

I Believing in the Ancestors does not Require

p: 4

Interpretation

II Interpretation is Impossible Letter 47

Requesting Testimonial Traditions Letter 48

Forty Ahadith Supporting the Texts Letter 49

I Admitting `Ali's Merits,

II Such Merits do not Necessitate his Caliphate. Letter 50

Why Interpret Texts on His Behalf as Indicative of His Imamate Letter 51

Rebutting the Arguments Through Similar Ones Letter 52

Rejecting the Rebuttal's Premises Letter 53

Requesting the Hadith Pertaining to the Ghadir

Incident Letter 54

Glitters of Ahadith Relevant to the Ghadir

Incident Letter 55

Why Use it as a Testimonial if not Transmitted Consecutively? Letter 56

I Natural Laws Necessitate the Consecutive Reporting of Hadith al-Ghadir

II The Almighty's Benevolence

III Concern of the Messenger of Allah (pbuh)

IV Concern of the Commander of the Faithful

V al-Husain's Concern

VI Concern of the Nine Imams (as)

VII Shi`as' Concern Letter 57

I Interpreting Hadith alGhadir

II The Link Letter 58

I Hadith alGhadir

Cannot be Interpreted,

II Pretext for its Interpretation is Speculative and

Misleading. Letter 59

I Truth Manifests,

II Evasion. Letter 60

Evasion Refuted Letter 61

Requesting Texts Narrated by Shi`a Sources Letter 62

Forty Ahadith Letter 63

I Shi`a Texts Rejected as Testimonials,

II Why Have Others Refrained from Quoting

Them?

II Why Have Others Refrained from Quoting

Them?

III Asking for More Texts. Letter 64

I Above Texts were Quoted upon Request,

II Sahihs are Proofs against the Majority,

III Not Quoted Because of Their Existence in Our Own Sahihs. Letter 65

Requesting the Ahadith Relevant to the

Inheritance Letter 66

`Ali is the Prophet's Heir Letter 67

p: 5

Where is the Prophet's Will? Letter 68

The Will's Texts Letter 69

Argument of the Will's Deniers Letter 70

I The Will Cannot be Repudiated,

II Why Denied,

III Deniers' Arguments not Binding,

IV Reason and Intellect Require it. Letter 71

Why Reject the Hadith of the Mother of Believers and the best Among the Prophet's

Consorts? Letter 72

I She Was Not the Best of the Prophet's Consorts,

II The Best is Khadija,

III A General Hint to the Reason Why her Hadith

was Discarded. Letter 73

Requesting an Explanation to our Rejection of

`Ayesha's Hadith Letter 74

I Explaining Why We Reject her Hadith,

II Reason Confirms the Will,

III Her Claim that the Prophet Died on Her Chest is Refuted. Letter 75

I Mother of the Believers is not Ruled by Emotions,

II The Pleasant and the Ugly are Denied by

Reason,

III Why Oppose the Claim of the Mother of Believers? Letter 76

I Her Yielding to Sentiment,

II Rationale Regarding the Pleasant and the

Unpleasant,

III Rejecting the Claim of the Mother of Believers,

IV Preference of Umm Salamah's Hadith over

Hers. Letter 77

Why Prefer Umm Salamah's Hadith to

`Ayesha's? Letter 78

More Reasons for Preferring Umm Salamah's

Hadith Letter 79

Consensus Endorses al-Siddiq's Caliphate Letter 80

No Consensus Letter 81

Consensus Concluded When Dispute Dissipated. Letter 82

Consensus Was Not Concluded; Dissension Did Not Dissipate Letter 83

Can You Compromise the Text's Accuracy With the Companions' Truthfulness? Letter 84

I Compromising the Text's Accuracy With Their

Truthfulness,

II Rationalizing the Imam's Reluctance to Demand his Right. Letter 85

p: 6

Requesting Narration of Incidents Wherein They

Did Not Follow the Texts of Hadith Letter 86

I Thursday's Calamity,

II The Reason Why the Prophet Repealed His

Order Then. Letter 87

Justifying and Discussing the Calamity Letter 88

Pretexts Refuted Letter 89

I Admitting the Falsehood of Such Pretexts,

II Requesting Narration of Other Incidents. Letter 90

Usamah's Regiment Letter 91

I Justifying Their Behaviour Towards Usamah's

Regiment,

II No Hadith Curses its Draft Dodgers. Letter 92

I Their Pretexts do not Contradict our Statement,

II Al-Shahristani's Hadith is Documented. Letter 93

Requesting Narration of Other Incidents Letter 94

His Order (pbuh) to Kill the Renegade Letter 95

Justifying not Killing the Renegade Letter 96

Justification Rejected Letter 97

Requesting Narration of all Such Incidents Letter 98

I Glittering Proofs,

II Reference to Other Incidents. Letter 99

I Their Preference of the Common Interest in

Those Instances,

II Requesting the Rest. Letter 100

I The Debater Digresses from the Subject-Matter,

II Responding to His Request. Letter 101

Why didn't the Imam Cite the Ahadith of Caliphate and Wisayat on the Saqifa Day? Letter 102

I Why the Imam Abstained on the Saqifa Day from Citing Such Texts,

II Reference to his and his Followers' Arguments

Despite Obstacles. Letter 103

Looking for His and His Followers' Arguments Letter 104

I A Few Incidents When the Imam Argued,

II The Argument of al-Zahra' (as). Letter 105

Requesting Narration of Other Such Incidents Letter 106

I Ibn `Abbas's Argument,

II Arguments of al-Hasan and al-Husayn,

III Arguments of Prominant Shi`ah Sahabah,

p: 7

IV Reference to their Applying the Will as an

Argument. Letter 107

When did they Mention the Will? Letter 108

The Recommendation as Evidence Letter 109

Why do Some Fanatics Question the Derivation

of the Shi`a School of Muslim Law from the

Imams of Ahl al-Bayt (as)? Letter 110

I Shi`ah Faith is Sequentially Derived from the Imams of Ahl al-Bayt,

II Advancement of Shi`ahs in Recording Knowledge During the Sahabah's Epoch,

III Their Authors Contemporary to the Tabi`in, and the Latter's Followers. Letter 111

Conviction Letter 112

Appreciation Glossary

the front seat among the Muslim world's contemporary elite.

Within such a limited undertaking, I do not find myself inclined to elaborate on what Sayyid

`AbdulHusayn

Sharafuddin had accomplished in life's spheres and undertakings. The task

may have been easier had the author being discussed been someone else. It would have been

easier had the author been among those men whose lives and works were limited. But a man

whose calibre is as vast as this author makes it very difficult for any writer to describe and be

fair to. When the writer stands for such an undertaking, he will surely feel as though he is

facing an entire generation reverberating with hues of life, overflowing from all sides and

directions. He can hardly refer each hue to its source except through research with full

responsibilities of logic and knowledge. This may even be beyond the capacity of trustworthy

historians to tackle.

are acclaimed and appreciated throughout the Islamic world.

He grew up in that lofty house, nurtured in the gardens of knowledge and ethics, ascending

the heights of dignity. When he reached tender adolescence, he became fully acquainted with

the causes of goodness, the following of which made him the embodiment of virtue. Upon

making his first stride in the scholarly life, he was distinguished by notable accomplishments

and achievements. His students and admirers kept him company. He had a reverberating voice

in the learning centers of Samarra and al-Najaf alAshraf

where he achieved distinction.

Ever since that day, his star had always been shining amidst the circles of knowledge, its light

extending far and wide as his knowledge expanded. He advanced his stages until the scholarly

life was cultivated for him at the hands of many a genius among the pillars of knowledge in al-

Najaf alAshraf

and Samarra such as Tabataba'i, Khurasani, FathAllah

alAsfahani,

Shaykh

Hasan alKarbala'i,

and many other renown pillars of religion and imams of knowledge.

though it was `Id.

plans through the implementation of whatever plots, persecution and harmful means they

could improvise.

The calamities from which this great imam suffered while trying to make his people happy

may not have been endured except by the most outstanding Arab chiefs and leaders, those

who struggled heroically and suffered a great deal in the process.

I do not need to elaborate on the surprise the occupying French authorities had in store for

him when they felt sick and tired of him. They instructed some of their hoodlum hardliners to

assassinate him. Ibn alHallaj

suddenly broke into his house when he, together with members

of his family and kin, had none of his supporters around. Allah the Glorious and Sublime

willed for him the opposite of their will. He kept their evil away from him, and they retreated

in humiliation, stumbling in their failure and shame. As soon as the news of this surprise

attack was broadcast in `Amila, crowds rushed to Sur from each and every direction in order

to be under the command of their master as to what to do about that incident. Yet the Sayyid

dispersed them after thanking them, advising them to simply overlook it.

This incident was succeeded by many, many other similar ones. The gap became wider, and

dissension exploded until, eventually, the Sayyid, together with his kith and kin among the

chiefs of `Amila, had to seek refuge in Damascus which he reached despite the French army's

attempt to close the highway in his face. The aggressive authority was chasing him with some

p: 12

of its armed troops in order to forbid him from reaching Damascus. When it lost hope of

capturing him, it went back to set his house in Shahur on fire, leaving it in ashes strewn in the

air; then it set its hands on his big house in Sur after allowing the sinful hands to plunder and

loot it until they left nothing valuable or otherwise in it. The most damaging in that tragedy

was the burning of the Sayyid's library with all its precious books and most distinguished

works including nineteen of his own which were still handwritten

manuscripts.

Then he travelled to Egypt during the climax of upheavals which inflicted the region. When

he arrived there, the Egyptians warmly welcomed him and recognized him in spite of his

disguise behind a kaffiyya and iqal, outfits common to the bedouins of the desert. He took in

Egypt certain stands which attracted the attention of the elite among the scholars of

knowledge, the pillars of literature, and the men of politics, according to the demands of his

revered personality.

That was not his first visit to Egypt. Egypt knew him eight years earlier when he visited it at

the close of 1329 A.H., staying in it till the year 1330 A.H. during a trip in pursuit of

knowledge. He met then with the researchers and masterminds

of learned Egyptians. After

that, he and Shaykh Salim alBishri,

the then rector of alAzhar,

met quite often and

exchanged discussions dealing with the significant matters of Kalam (logic) and Usul (basics

p: 13

of jurisprudence). Among the results of those meetings are the Muraja`at with which we are

dealing here.

2) Al Fusul Al Muhimmah fi Tal'if Al Ummah ["The Important Chapters in Unifying the

Nation"] is one of the best Islamic books which deal with controversial matters regarding

which Sunnis and Shi`as dispute in the light of Kalam, reason, deduction and analysis. It was

finished in 1327 A.H. and was twice printed in Saida, `Amil mountain. The text of its second

edition (1347 A.H.) was increased. In its own subjectmatter,

Al Fusul Al-Muhimmah fi Ta'lif

Al-Ummah suffices for an entire library. It contains 192 small size pages.

3) Ajwibat Masa'il Musa JarAllah

["Answers to Musa JarAllah's

Questions"]. Although

small in size, this is a magnificent book of tremendous knowledge. As the title suggests, it

contains answers to twenty questions put forth by Musa JarAllah

to Shi`a scholars. He thinks

they include some embarrassing questions such as why Shi`as consider some Companions

kafir and denounce them, and the allegation that Shi`as altered the text of the Qur'an and

made Jihad unlawful, and also matters like Bada' (change of destiny by Allah), mut`a

(temporary marriage), bara'a (dissociation from the enemies of Allah), `awl (a law of

inheritance adopted by the Sunnis), etc. His answers were most authentic, derived from

abundant knowledge and based upon proofs and logic, leaving no room for doubt. It has an

Introduction about the call for unity and a Conclusion regarding the ignorance of those who

raise such issues and propagate such allegations about Shi`a literature, and also of the

confusion which exists in some Sunni books. It is in 152 small pages, printed at al`

p: 15

Irfan

Press, Saida, in 1355 A.H./1936 A.D.

4) Al Kalimah Al Gharra' fi Tafdil alZahra'

["The Convincing Statement in Preferring alZahra'"].

Its 40 halfsize

pages have combined with the text of the second edition of Al Fusul

alMuhimmah.

It contains the deepest studies. It is most authentic in style and derivation. It

testifies to the overflow of the writer's pen, his fountainhead.

5) Al Majalis Al Fakhirah fi Ma'atim al`

Itrah Al Tahirah ["The Magnificent Commemorative

Speeches in Honour of the Purified Progeny"]. The Introduction to this book has already been

printed. The total number of its halfsize

pages is 72. The author explains in it the philosophy

of conducting commemorative Husayni ceremonies, and the secrets of the Taff martyrdom are

very nicely and precisely explained.

6) Abu Hurairah, printed in 1365 A.H. at Al-`Irfan Press, Saida. It is a new method in

authorship and a victory in the world of biographies because of its absorbant analytical style.

In its depth and style, it may well be compared with the most respectable works of its

category. It deals in the light of knowledge and reason with the life of Abu Hurairah, his time,

circumstances, friends, traditions, and the special attention meted to him by the six sahih

books which quote his traditions.

7) Bughyat Al-Raghibin ["Quest of the Willing"] is a unique family manuscript tracing the

Sharafuddin family tree and close relatives. It stands as a grand, magnificent and excellent

work among the literature of diaries in its own accomplished method of classification. He

narrates in it the biographies of some renown masterauthors,

p: 16

as well as their times and

circumstances. You will, therefore, find it an excellent and interesting literary book, nay, an

entire history of generations and dignitaries.

8) Thabt Al Athbat fi Silsilat Al Ruwat ["The Ultimate Proof in the Chain of Narrators"]. In

this book, the author lists his mentors among renown Muslim sects in a sequence which goes

back to the Prophet (pbuh) and Imams (as), to works and their authors traced through various

numerous avenues. He narrates some of them by way of reading or hearing, or depending on

the authority of renown men belonging to the Shi`a IthnaAsheri

or Zaydi creeds, as well as

from renown Sunnis. To elaborate on all his methods here will require lengthy details;

therefore, I content myself with referring to the contents of alThabt

which was twice printed

in Saida.

He has authored other books not mentioned above such as Masa'il Khilafiyya ["Caliphate-

Related Issues"] and Risaleh Kalamiyya [Dissertation in Theological Philosophy (i.e. derived

from `ilm alKalam).

AlGharra'

(The Precious

Word):

1) Sharh Al-Tabsirah ["Explicating the Tabsirah Book], i.e. Proofs in Fiqh Concerning

Enlightening Deductions: They are three bound volumes containing chapters on cleanliness,

justice, witness and inheritance.

2) His commentary, in one volume, on the topic of Istishab from Shaykh alAnsari's

letters

deals with the principles of jurisprudence (Usul alFiqh).

3) Risaleh fi Munjazat Al-Marid ["Dissertation on A Sick Person's Road to Recovery)"]

written in a rationalizing approach.

4) Sabil Al-Muminin, in three volumes, deals with the topic of Imamate.

5) Al-Nusus Al-Jaliyyah ["The Obvious Texts"] also deals with Imamate, and it contains forty

texts unanimously agreed upon by Muslims in addition to forty others narrated through Shi`a

ways polished by analysis and philosophy.

6) Tanzil Al-Ayat Al-Bahira ["Revelation of the Dazzling Verses"] also deals with the topic of

Imamate. It is written in one volume based upon one hundred Qur'anic verses revealed in

praise of the holy Imams (as) according to sahih books.

7) Tuhfatul Muhaddithin fima Akhraja `anhu Al-Sittah minal Muda``afin ["Ornament of the

Entertainers from the hadith Regarded by the Authors of the Six (sahihs) as `Weak'"]. This is

a book totally new in its subjectmatter,

one the like of which has never been written before.

8) Tuhfatul Ashab fi Hukm AhlelKitab

["The Companions' Ornament in Judging the People

of the Book"].

9) Al-Thari`a ("The Pretext") is a book rebutting alNabahani's

Badi`a.

10) Al-Majalis Al-Fakhira ["The Excellent Sessions"] is a four-volume book. Its first volume

deals with the Prophet's biography, the second with the biographies of AmirulMuminin,

alZahra

p: 18

and alHasan

(as), the third with the biographies of Imam Husayn (as), and the fourth

with the biographies of the nine Imams, Allah's peace be upon all of them.

11) Mu'allifu Al-Shi`a fi Sadr Al-Islam ["Shi`a authors at the Dawn of Islam"]. Some of this

book's chapters were published in Al-`Irfan mgazine of Saida (see Al-`Irfan, Vols. 1 2).

12) Bughyatul Fa'iz fi Naql Al-Jana'iz ["The Winner's Quest in Coffin Bearing"]. Most of this

book's text was published in Al-`Irfan.

13) Bughyatul Sa'il `an Lathm Al-Aydi wal Anamil ["Quest of the Inquirer about Hand and

Finger Kissing"]. This is a scholarly thesis in literary and intelligent humour containing eighty

traditions from our way and the way of others.

14) Zakat al-Akhlaq ["Behavioural Purification"]. Al-`Irfan published some of its chapters.

15) Al-Fawa'id wal Fara'id ["The Benefits and the Rareties"] is a useful inclusive book.

16) His commentary on Bukhari's Sahih.

17) His commentary on Muslim's Sahih.

18) Al-Asalib Al-Badi`ah fi Rujhan Ma'atim Al-Shi`a: ["The Witty Methods in the Properiety

of Shi`as' Commemorations"] is a book based on logical and traditional proofs, and it is, in its

subjectmatter,

a new production.

He has written an Introductions, besides these, dealing with different topics some of which

were lost while others were resurrected and are yet to be finished.

His books are characterized by keen observation, vast investigation, inclusive research,

authentic conclusion, good finish, honest quotations and interrelation

of chapters in qualities

which wear the critic out and challenge the mischievous.

gentle, brave, and highlyrespected.

He inspires an

awe which forces you to respect and love him even if you do not know him.

He does not compromise justice, nor does he admit relaxation or leniency when an effort is

exerted to counter injustice or wrongdoing,

yet he remains humble, generous, maintaining a

pleasant countenance.

Evenhandedness

has such a position within him that he is fair to both strangers and kin;

doing right is his motive and motto.

He is a model of piety, selfease,

clarity of conscience, and the speaking of what is right.

Besides, he is wise in his views, far-sighted. He sifts people's temper and reaches the reality

and depth of affairs. He cannot be deceived by appearances, nor can he be cheated outrightly.

He does not deviate from accuracy nor be tempted into hypocrisy.

These good manners may have contributed to his accomplishments, influence, and true

qualifications. He is, then, counted among the most eloquent Arabs when he talks, the most

outspoken when he lectures, the most hearttouching

when he preaches, the most efficient in

implementing the law, the most fair in judgment and clarity of argument, and he is the most

deep in philosophy of life.

By 1338, he made his religiopolitical

migration about which you have learned a short while

ago. In it he visited Damascus, Egypt, and Palestine. In all these countries, he reaped the fruits

of knowledge and delivered invaluable lectures.

He was the first learned Shi`a to lead the thronged stampeding masses which assembled at the

Haram mosque (the Sacred Mosque) in the holy precincts of Mecca for prayers. It was the

first time that people in thousands openly prayed behind a Shi`a Imam without resorting to

taqiyya.

This is why the news of his performing the pilgrimage earned such a great fame that people

kept talking about it in all Muslim lands. King Husayn son of `Ali offered him the best

welcome, and they met more than once and together washed the Ka`ba.

By the close of 1355 A.H., he visited the Imams' shrines in Iraq and had a reunion with his

family and kinfolk. On the day of his arrival, the Iraqi cabinet ministers, dignitaries, and

chiefs, headed by his holiness Sayyid Muhammad Baqir alSadr,

welcomed him and escorted

him the entire distance from Baghdad to Falluja's bridge in motorcades. At Kerbala and Najaf,

he was met with a magnificent welcome from learned men as well as the general public. The

similitude of that fantastic welcome is indeed rare.

I imagine him saying, when he reached the playgrounds of his childhood and youth:

Tears overcame me when the Tawbad did I see;

And it glorified the Merciful upon seeing me...

It was only natural that he would burst into eager tears because of his anxiety to see such

p: 21

heartcomforting

institutes, and the latter would glorify Allah while welcoming him, ecstatic

at his arrival after an absence which lasted for many long years.

Had he not left them satisfied? Had they not acclaimed him when he was filling their halls

with the best that fills an institute thronged with outstanding students?

Yes, indeed. They both exchanged passion, eagerness, anxiety and greetings. Such a purely

spiritual exchange was reciprocated by all elements of goodness and sincerity at Najaf,

Kerbala, Kazimiyya and Samarra'. There were many merry and colourful celebrations from

which time had kept him away and obstructed him from seeing them and their distinguished

dignitaries.

His meetings with the distinguished pioneers of knowledge and research were full of benefits

in the different scholarly branches of knowledge.

He proceeded travelling from Iraq to Iran. In the latter country, he was blessed by visiting the

mausoleum of Imam Rida, peace be upon him. While he was en route, he passed by Qum and

Tehran and other Iranian cities. In all of those cities, he was met with all sorts of welcome his

beloved personality deserved.

built on their rooftops wherein he planned that it would hopefully be converted into the

desired school. Unfortunately, the completion of the project was not possible then because of

the ruling authority's opposition as well as that of seekers of selfinterest

who followed its

line; therefore, he had to content himself with that portion, waiting for the opportune chance.

3) Over the other side of the building he had a unique club erected which he named Imam

Jafar alSadiq

Club, 22.5 meters long and 15.5 meters wide, which he reserved for

celebrations, learning, religious, social and academic occasions. Then he established in 1361

A.H. a school for girls. Like the one for boys, this school implemented a curriculum which

promoted the education of useful topics that would secure a more ideal norm of life.

The location of the school and the club is the best in beauty, landscape and spacious

openness. The view is the beautiful water, extending endlessly, and if you are tired of the sea

and its waves, look in another direction: towards the plains and mountains embracing the

villges as far as your eyes can see. Your sight will wander from here to there, active, dazzled,

dreaming of that captivating and enchanting beauty of natural scenery, extending in felicity,

roaming unobstructed in pleasure and joy.

If you stand by the row of all these huge adjacent buildings, you will see in them a great

structure very well put together, strongly erected, inspiring an awe within you because of their

engineered beauty and magnificent design. Then your awe will increasingly intensify when

p: 23

you come to know its fertile output which combines both abundance of quantity with

goodness of quality.

All of this, in its completion and perfection, is but a seed, considering the ambition of our

masterauthor

who purchased to the south of its location a vast tract of land and linked it to

the institution in order to complement through it his charitable projects and achieve his

Islamic objectives. He hoped that in the end he might lay the foundation of a university that

would teach its students the best principles in the widest fields of knowledge. He saw that that

way was the best to deal with any imminent danger, to protect the new generation descending

from our own to generations which might force it to be an enemy to ours. May Allah take his

hands and lead him to whatever brings forth the wellbeing

of this life and religion and the

welfare of Islam and Muslims; praise be to Allah, Lord of the Universe.

Murtada AlYasin,

Kazimiyya, Iraq

1365 A.H./1946 A.D.

my young days just like lightning shining among the clouds, and were boiling in my blood

enthusiastically, searching for a straight avenue to stop Muslims at a deadline terminating

their chaos and lifting the veil from their vision so that they might look at life more seriously

and go back to the roots of their religion as they are enjoined to do. It is only then that they

will be able to make their strides to uphold the Rope of Allah all together under the banner

which calls unto them to educate themselves and behave as dutiful Brethren strengthening

each other.

But the sight of these brethren, who are linked to one another by one principle and one creed,

has unfortunately been a violent controversy that gets heated during arguments, just as

ignorant folks go to extremes, so much so that it seemed as if controversy in the methods of

purusing knowledge was an etiquette in debating, or a final resort. This, indeed, is enough

reason for worry which calls for contemplation. This, indeed, invites grief, agony and sorrow;

so, what is the solution? What should be done? These circumstances have been plaguing us

for hundreds of years, and these calamities have been endangering us from front and back,

right and left. That is a pen twisted with barrenness once and harmed by greed another;

partisanship pushes it once and once it permits itself to yield to emotion, and between this and

that there is reason for embarrassment; so, what should we do? What is the solution?

p: 25

I have been fed up with all this, and grief has filled my heart; therefore, I reached Egypt by

the close of 1329 A.H. hoping to achieve my objective. I was inspired by the hope that I

would succeed in satisfying at least part of my desire and be in direct contact with someone

with whom I might exchange my views. I hoped that by discussing useful advice, Allah might

assist us in achieving our objectives in the land of Kinana (Egypt) and cure the persisting

disease endangering Muslims with tearing them apart and plaguing their groups with

dissension. I have been able, Praise to Allah, to achieve that goal, for Egypt is a country

which plants knowledge and the latter grows in it nurtured by sincerity and submission to the

deeprooted

Truth through the power of evidence. This distinguishes Egypt and puts it even

above all its other unique distinctions.

There, my circumstances being good, my mind peaceful, my soul delighted, I was lucky

enough to come in contact with one of its distinguished renown personalities who possessed a

broad mind, gentle manners, throbbing heart, vast knowledge and high honour which he

rightly enjoyed due to the quality of his religious leadership.

How good are the spirits men of knowledge are known to have, how acceptable their sayings,

and how prophetic their manners! As long as an `alim is so well attired, he will always remain

good and prosperous, people will be safe and blessed, and nobody will hesitate to voice his

opinion or unveil his thought to him.

p: 26

That was the renown dignitary and Imam of Egypt, and such were our meetings for which we

thanked the Almighty without an end or limit.

I complained to him about my worries, and he complained to me about similar worries and

uneasiness, and it was a right hour for both of us to contemplate upon that which would, by

the Will of Allah, unite ourselves and our nation. We have agreed, thereupon, that: both

groups, i.e. the Shi`a and the Sunni, are Muslims who indeed follow the right religion of

Islam, that they all are in unanimous agreement regarding the Prophet's message, that there is

no basic difference among them on fundamental issues which would impair their adherence to

the glorious principles of Islam, that there is really no dispute among them about the basic

tenets except that which naturally occurs among mujtahids regarding some rules because of

the latter's derivations from the Book or the Sunnah, the consensus, or the fourth proof, and

that this does not in any way justify such a huge gap or bottomless pit. What then caused all

of this dispute of which the flashes have been sparkling ever since there were two nouns:

"Sunni" and "Shi`a"?

If we scrutinize the Islamic history and discern the beliefs, views and precepts which bred

therein, we will come to know that the causing factor for this dissension is agitation for a

particular belief, a defense of a theory, or partisanship for an opinion, and that the greatest

dispute which has occurred to the nation is the dispute about Imamate, for there have never

p: 27

been more swords unsheathed because of an Islamic principle as they have been because of

Imamate. The issue of Imamate, then, has been among the most direct factors causing such a

dissension. The various generations that differed among themselves concerning Imamate

became used to being fond of such fanaticism, and such partisanship was created without

precautions or care. Had either of these groups looked into the explanations of the other in

understanding eyes, not in those of a cursing antagonist, the truth would have then become

very clear and morning light could have been noticed by all those who can see.

We have made it incumbent upon us to deal with this issue by looking into the arguments of

both groups in order to thoroughly comprehend them, without being motivated by our own

personal inclinations derived from environment, habit, or custom. Instead, we must be

stripped of all emotions and fanaticism and aim at reaching the truth from its generally

acclaimed route, and touch upon it. This may attract the attention of Muslims, bring

tranquility of mind with its decided facts from us to them and put, by the Will of Allah, a

definite deadlock.

We decided, therefore, that he would present his own question in writing so that I would

provide him with my written answer stating the correct conditions and supported them by

either reason or authenticated quotations from both groups.

Thus were all of our debates conducted, through the help of Allah, the Sublime and Mighty.

Later on, we wanted to have them published so that we could enjoy the fruits of our labour

p: 28

purely seeking the pleasure of Allah, the Exalted, the Sublime, but cruel days and overcoming

fates discouraged us, and maybe that was, after all, for the best.

I do not claim that these pages are confined to the texts composed then by us, or that any of

the forthcoming statements is not written by my own pen. The circumstances that delayed

their publication also altered their organization, as we said above. But the sessions concerning

the issues we debated are included herein verbatim with some necessary additions called forth

by counsel and guidance, or they may have been caused by the sequence of discussion

without violating our mutual agreement.

I have today the same wish I had yesterday: that this book will cause reform and goodness. If

it wins the attention and acceptance of Muslims, then that is a grace from my Lord, and that is

what I wish for my labour to accomplish: I want nothing but reform, as much as I can get, and

my success depends upon Allah; in Him do I trust, and unto Him do I return.

I present my book to each and every man of reason who pursues knowledge, to the keen

researcher who is acquainted with the intricate facts concerning the quest for knowledge, and

to the learned outspoken scholar whose speech is an authority on the sayings and practices of

the Prophet (pbuh), to the philosopher who has mastered the science of speech, and to each

and every educated youth who is free from all chains or shackles, who can be depended upon

p: 29

for the new life of freedom: if all of these accept it, realizing the advantage therein, then I am

most pleased.

I have painstakingly produced this book by providing its answers in the best way from all

aspects, aiming thereby at inspiring the fairminded

people with its thought and taste with

evidences which do not leave out any probability, and arguments which do not permit any

loophole. I have paid a special attention to the authentic evident texts and the sayings and

practices of the Prophet (pbuh), a care which has made this book suffice for a library entirely

wellequipped

with the most precious books on Islamic theology, traditions, biographies, and

the like. The latter are all related to this most significant subject. I have applied therein a

philosophy which is very well balanced and authentic, and methods which force anyone who

is acquainted with such books to walk behind this work while they, I mean the lovers of the

truth, are its own followers from its beginning till the last paragraph. If my book, therefore, is

accepted by fairminded

readers, then this is exactly what I desire and for which I thank

Allah.

As regarding my own self, I am well satisfied with this book, pleased with my life after it. It

is, I believe, a work which must make me forget all that which has made me fed up: life's

heavy burdens, the impoverishing worries of time, and the enemy about whom I complain to

none but Almighty Allah; He alone is his Judge and Muhammad (pbuh) his adversary. Forget

p: 30

about the looting called for in its own quarters... I have also endured the calamities pouring

like a flood from every direction, bearing woeful presentiments, combined with uneasiness

and grief. But my life, which will be immortalized through this book, is one of mercy in this

life and the life to come; within it my soul has been pleased and my conscience eased.

Therefore, I implore to Allah to take my labour with acceptance and overlook my mistakes

and faults; my reward for this book will inshaAllah

be the benefit and guidance of believers.

Those who believe and do good deeds: their Lord guides them through their faith; rivers flow

from beneath them in the Gardens of Immortality; their prayer therein is: "Lord! Glory to

Thee!" and their greeting has peace therein, and they conclude their prayers with: "All praise

is due to Allah, Lord of the worlds." (Qur'an, 10:9-10)

your brimful cup; Allah helped me quench my thirst. I swear by the city of Allah's

knowledge, your Chosen Grandfather, and by its gate, your pleased ancestor, that I have never

tasted anything so satisfying to the thirsty, and so curing to the sick, like your overflowing

stream. I used to hear that you, Shi`a folks, prefer to avoid your brethren, the Sunnis, and

keep away from them, and that you find your ease in loneliness, resorting to isolation, and so

on and so forth. But I have found your person to be gently charming, keen in debating,

courteous, strong in argument, well humoured, honest in duel, appreciated in

misunderstanding, cherished in competition; therefore, I have found the Shi`a a pleasant

fragrance to sit with, and the quest of every man of letters. 2) While standing by the shore of your tumultuous sea, I ask your permission to swim in it

and dive deeply in pursuit of its jewels. If you grant me your permission, we will dig deeply

for the root causes of particulars and obscurities which have long been agitating me; if not, it

is entirely up to you. In raising my questions, I do not look for a fault or a defect, nor do I

oppose, nor refute; instead, I have only one quest: searching for the truth. When truth is

manifest, it then deserves to be followed; if not, I am only like one (poet) who said:

We in what we have, and you in what you offer,

Are all satisfied, even when our views differ.

p: 32

I will, if you permit me, confine my debate with you to two topics: one deals with the sect's

Imamate, in its roots and branches,[1] and the other deals with the general Imamate, i.e.

succession to the Messenger of Allah, peace be upon him and his progeny. My signature at

the close of all my debates shall be "S," and let yours be "Sh." In advance, I solicit your

forgiveness for every fault, and peace be with you. Sincerely,

I will leave you strong in optimism except if Allah wills otherwise. 2) You have asked permission to speak up. You have the right to bid and forbid. Say whatever

you will: you have the favour; your judgment is final, your verdict fair, and peace be with

you. Sincerely,

Sh

preyed on us while dogs coveted our flesh. 3) Do you see other than what we state here, may Allah lead your steps to unite our ranks?

Tell me, for you will be heard when you speak and obeyed when you command, and peace be

with you. Sincerely,

Prophets and Messengers, peace of Allah be upon him and all his progeny.

Had the proofs allowed us to differ from the Imams of Muhammad's progeny, or had we been

able to achieve nearness to Allah, Glory to Him, by following others' sects, we would then

have followed in the general public's footsteps, asserting the friendship and strengthening the

ties of fraternity. On the contrary, positive proofs stand in the believer's way, diverting him

from following his own inclinations. 2) Still, the majority cannot prove that their own sect must be preferred over those of others,

let alone making it obligatory. We have looked into Muslims' pretexts as one inquiring in

depth with keen eyes, but we have found no proof for your argument except what you

mentioned of their ijtihad, trustworthiness, fairmindedness

and loftiness.

You, however, know that ijtihad, trustworthiness, fairmindedness

and loftiness of status are

not a monopoly of them only; therefore, how, since the case is as such, can their sects be

obligatory by your merely pointing them out?

I do not think that there is anyone who dares to advocate their preference in knowledge or

deeds over our Imams who are the purified `itra, the nation's life-boats, the Gate of Salvation,

the security against dissension in religion, the flags of its guidance, the descendants of the

Messenger of Allah and his remnant in his nation. He, Allah's peace be upon him and his

progeny, has said: "Do not go ahead of them lest you should perish, nor should you lag

behind them lest you should perish. Do not teach them, for they are more learned than you."

p: 36

But it is the dictates of politics at the dawn of Islam.

I wonder about your claim that the good previous generations adhered to those sects, finding

them the most fair and the best of sects, and that they agreed to adhere to them in every time

and clime. You say so as if you do not know that our predecessors, the good past generations

that followed the progeny of Muhammad and that, literally, constituted half the Muslim

population, followed only the faith of the Imams among the descendants of Muhammad,

peace of Allah be upon him and his progeny. They did not find for it any substitute, and they

have been this way ever since the days of `Ali and Fatima, when neither alAsh`

ari nor any

Imam of the other four sects, or even their fathers, existed, as you very well know. 3) The generations of the first three centuries, then, never followed any of those sects at all.

Where were those sects during those three generations, the best generations ever? AlAsh`

ari

was born in 270 A.H. and died in 320 A.H. Ibn Hanbal was born in 164 A.H. and died in 241

A.H. AlShafi`

i was born in 150 A.H. and died in 204 A.H. Malik was born in 95 A.H.[1]

and died in 179 A.H. Abu Hanifah was born in 80 A.H. and died in 150 A.H. Shi`as follow

the sect of the Imams from the Prophet's Household, and the household surely know what

their house contains. NonShi`

as follow the sects of the learned sahabah and tabi`in; so, what

p: 37

makes it "mandatory" on all Muslims, after those three centuries had gone by, to follow those

sects instead of the one followed before them? What made them divert their attention from

those who were peers only to the Book of Allah and its own companions, the descendants of

the Messenger of Allah and his trustees, the nation's ark of salvation, the leaders, the security,

and the Gate of Salvation? 4) What caused the door of ijtihad to be shut in the face of Muslims after it had been kept

widely open during the first three centuries other than resorting to reluctance, comfort,

laziness, the acceptance of deprivation and the satisfaction with ignorance? Who would

permit himself, knowingly or unknowingly, to say that Allah, Dignity and Glory to Him, has

not sent the best of His Messengers and Prophets with the best of His religions and codes, nor

has He revealed unto him His best Books and Tablets, judgment and doctrines, nor has He

completed His Religion for him and perfected His blessing unto him, nor has He taught him

the knowledge of the past and the present, except for the sole purpose that the whole matter

would end to the Imams of those sects to monopolize for their own selves? They would then

forbid all others from acquiring it from any other source, as if the Islamic faith, in its Book

and Sunnah, and in all other signs and testaments, a property of their own, and that they

forbade faring with it in any way contrary to their own opinions... Were they the Prophets'

p: 38

heirs, or had Allah sealed through them the successors and Imams, or taught them the

knowledge of the past and the present, and that He bestowed upon them what He had never

bestowed upon anybody else among all human beings?

No! They were just like many others, pillars and caretakers

of knowledge, ministers and

callers. Those who call for knowledge are far above closing its doors against others or

forbidding others from reaching it. They never curb the minds, nor confine public attention

only to their own selves, nor can they seal people's hearts or make others deaf, blind, dumb,

handcuffed, or chained. This can never be attributed to them except as a liar's allegation, and

their own statements bear witness to ours. 5) Let us now concentrate on the matter to which you attracted our attention: the unity of

Muslims. What I see is that this matter does not depend on Shi`as forsaking their faith, nor the

Sunnis forsaking their own. Asking Shi`as to do so without asking others (Sunnis) to do

likewise is to prefer without preponderance, or even to favour the less preferable. It is

demanding what is beyond one's capacity as it is known from our Introduction.

Yes. Unity and uniformity can be achieved if you release Ahl alBayt's

sect and view it as you

view any of your own sects so that the Shafi`is, Hanafis, Malikis and Hanbalis may consider

the followers of Ahl alBayt

just as they consider each other. Only then can the unity of

Muslims be achieved, and they will be unified in one fold.

p: 39

The difference among Sunni sects is not less than it is between the Sunni and Shi`a schools of

thought as thousands of books on the principles and branches of the creed of both groups

testify; therefore, why have several people among you condemned the Shi`as for differing

from the Sunnis? Why have they not, by the same token, condemned the Sunnis for differing

from the Shi`as, or even for differing from one another? If sects can be four, why cannot they

be five? How come it is alright to have four sects but not five? How can four sects be

considered as "unifying" Muslims, and when they increase to five unity is shattered and

Muslims are divided unto themselves? I wish when you invited us to "sectarian unity" you

also invited the followers of the four sects to the same. The latter will be a lot easier for you

and for them. But why have you singled us out for your invitation anyway? Do you find the

followers of Ahl alBayt

breaking the unity while the followers of others unite the hearts and

determination eventhough their sects and minds are different, their tastes and inclinations are

numerous? I think of you to be above that, knowing your love for your kinfolk, and peace be

with you. Sincerely,

Sh

page 198 among men whose mother's pregnancy outlasted the normal period.

and you are above doubting the very fact that the purified offspring (`itra) are superior to all

others. Their case is quite clear: they have surpassed those with qualifications and have

distinguished themselves from seemingly equal peers. They have carried from the Messenger

of Allah, peace be upon him and his progeny, the knowledge of the prophets, and from him

have they digested secular and religious jurisdictions. 1) The Prophet, hence, has made them equal only to the Glorious Book and set them models

of conduct for those endowed with reason, and the ark of safety when hypocricy with its

tumultous waves overwhelms the security of the nation, safeguarding it against dissension if

the tempests of division rage, the Gate of Salvation: whoever enters it is forgiven, and the

strong Rope of Allah which is unbreakable. 2) The Commander of the Faithful is quoted in sermon 86 in NahjulBalagha

as saying:

"`Where are you heading (Qur'an, 81:26),' and `where are you straying (Qur'an, 6:95, 10:34,

35:3, 40:62),' since the flags are poised up high, the Signs are clear, and the lighthouse

is

erected? So, where are you straying? Nay! How can you be blindfolded while you have

among you the household (`itra) of your Prophet? They are the reins of righteousness, the

religion's flags, and the tongues of truth; therefore, accord them as you accord the Qur'an and

approach them as thirsty camels approach the water. O people! Take this[1] from the last of

the Prophets, Allah's peace be upon him and his progeny: `whoever among us passes away, he

p: 42

is not really dead, and whoever disintegrates (after dying) from among us does not really

disintegrate; therefore, do not say what you do not know, for there is the greatest truth in what

you deny. Accept the argument of one against whom you have no argument and it is: `Have I

not dealt with you according to the Greatest Weight[2] (Qur'an)? Have I not left among you

the Lesser Weight (Ahl alBayt)

and laid firm among you the flags of faith?'"

He, peace be upon him, said, in sermon 96 of NahjulBalagha,

"Behold the Household of your

Prophet; emulate their example and follow in their footsteps, for they shall never take you out

of guidance, nor shall they ever bring you back into destruction; halt when they halt, and rise

when they rise, and do not go ahead of them lest you should stray, nor should you lag behind

them lest you should perish." He, peace be upon him, has mentioned them once, as stated in

sermon 237 of Nahjul-Balaghah, saying: "They are the life of knowledge and the death of

ignorance; their forbearance informs you of their knowledge, and their outward appearance

informs you of their conscience. Their silence indicates the wisdom of their speech. They

neither differ from truth, nor do they differ among themselves about it. They are the pillars of

Islam and the gateways to salvation. Through them, justice was achieved and wrongdoing

was removed, and its tongue was uprooted. They comprehended the creed with care and

concern, not like hearing and reporting, for the `reporters' of knowledge are many indeed, but

p: 43

those who safeguard it are few." He, peace be upon him, as stated in sermon 153 in Nahjul-

Balaghah, has also said, "His offspring (`itra) is the best, and his family is the best. His tree is

the best of trees: it was planted in the sacred place (Haram), and it grew like a vine; it has

long branches and its fruit is not unattainable."

He, peace be upon him, is quoted in sermon 153 of Nahjul-Balaghah saying: "We are the

banner, the companions, the trustees and the gates. Houses are not supposed to be approached

except through their gates: whoever approaches them otherwise is called a thief," until he

said, describing the purified offspring (`itra), "They are the vital portions of the Qur'an, and

they are the teasures of the Merciful. They tell the truth when they speak, or when they

remain silent; none can speak ahead of them. Therefore, let the forerunner speak the truth to

his people, maintaining his reason."

He has said in sermon 146 of Nahjul-Balaghah: "You should know that you will never know

guidance unless you know who abandons it, nor will you abide by the Book (Qur'an) unless

you know who contradicts it, and you will never uphold it unless you know who has

discarded it; so, seek that from those who possess it, for they are the life of knowledge and the

death of ignorance. They are the ones whose judgment informs you of their knowledge, their

silence of their power of speech, their outer appearance of their inner selves; they neither

p: 44

violate the religion, nor do they differ among themselves about it, while it is among them a

truthful witness and a silent speaker."

There are many similarly impressive statements of his, peace be upon him, in this regard;

consider this one which is excerpted from sermon 4 in Nahjul-Balaghah: "Through us you

received guidance in the darkness, ascending the zenith of nobility, and through us you

reached the light and dissipated the gloomy night. May the ears that do not listen to the

summoner be deafened."[3] He is quoted in sermon 104 of Nahjul-Balaghah saying: "O

people! Secure your light from the flame of the lamps of a preacher who follows what he

preaches, and drink from a spring cleansed from impurity."

He has also said the following in sermon 108: "We are the tree of Prophethood, the place of

the Message, the ones to whom the angels make a pilgrimage, the treasures of knowledge, the

springs of wisdom. Our supporter and lover awaits the mercy, while our enemy or antagonist

us awaits the wrath."[4]

Among what he has said in this regard is sermon 143 of Nahjul-Balaghah wherein he says:

"Where are those who claimed to be deeply versed in knowledge other than our own selves?

(See also Qur'an, 3:7 and 4:162). It is a lie and a transgression against us, for Allah has raised

us high while putting them down; He bestowed upon us while depriving them, and He

permitted us to enter (in the fortress of knowledge) while turning them out. Through us,

p: 45

guidance is achieved and blindness is removed. Surely the Imams from Quraysh have been

planted in Hashim's loins. Imamate can never fit anyone else, nor can government either."

Then he stated: "But they preferred a speedy gain to a later one, forsaking a pure well to drink

from an impure one," up to the end of his statement. He has also said at the conclusion of

khutba (sermon) 189 of Nahjul-Balaghahh: "Whoever among you dies on his bed knowing

the rights of his Lord and knowing the rights of His Messenger and his family (Ahl alBayt)

dies as a martyr, and his reward will be incumbent upon Allah, and he deserves the reward of

what good deeds he has intended to do: his own intention will make up for his use of his

sword (in jihad)."

Also, he, peace be upon him, has said: "We are the virtuous; our descendants are the

descendants of Prophets; our party is the party of Allah, the Sublime, the Glorified, while the

transgressing party is the devil's; whoever equates us with our enemy is certainly not of

us."[5]

Imam alMujtaba

Abu Muhammad alHasan,

the patient, master of the youths of Paradise

(as), has said the following in one of his sermons: "Fear Allah regarding us, for we are your

rulers."[6] 3) Whenever Imam Abu Muhammad, `Ali son of alHusayn

Zainul`

Abidin, master of those

who prostrate in prayer, used to recite this verse of the Almighty: "O ye who believe! Fear

Allah and be with the Truthful," he would make a lengthy invocation to Allah containing his

p: 46

plea to be included among "the Truthful" to attain the high ranks. He would then count the

calamities and innovations of the group that split from the Imams of Faith and the Tree of

Prophethood. Then he would say: "Some people went as far as underestimating us, making

excuses for the Qur'anic verses which seem to them to be alike, giving their own

interpretation thereof, and casting doubts about the transmitted narrarations in our honour,"

until he would say: "With whom shall people in this nation seek refuge, since the pillars of

this creed have been forgotten and the nation has divided upon itself with dissension, each

party accusing the other of kufr, while Allah says: `Do not be like those who became divided

and disagreed (with each other) even after receiving the Clear Evidences (Qur'an, 3:104)?'

Who can be trusted to convey the Divine proofs and interpret the Judgment other than the

peers of the Qur'an and the descendants of the Imams of Guidance, the lamps amidst the

darkness, those whom Allah made as His Arguments against His servants? He has never left

His creation alone without a Proof. Do you know them or find them except from the branches

of the Blessed Tree, the remnant of the Elite from whom Allah has removed all impurity,

purifying them with a perfect purification, clearing them from sinning and decreeing their

love in His Book?"

That was his own speech, peace be upon him, verbatim.[7] Look into it and into our

quotations from the speech of the Commander of the Faithful; you will find them both

p: 47

representing the Shi`a School of Muslim Thought in this regard very clearly. Consider this

much of their speech as a specimen for all such speeches of the Imams from Ahl alBayt.

They all are unanimous in this respect, and our sahih books quoting them are mutawatir

(consecutively reported), and peace be with you. Sincerely,

Sh

said: "We are members of the Prophet's Household whose homes are the visiting places of the

angels, the Ahl al-Bayt of the Messenger of Allah, and members of the household of mercy

and knowledge." He is quoted saying so by a group of most reliable Sunni traditionists and as

stated at the conclusion of his chapter on the characteristics of Ahl al-Bayt (as), on page 142

of Ibn Hajar's Al-Sawa`iq al-Muhriqa.

[5] This statement is quoted by many authors, including Ibn Hajar at the conclusion of his

chapter on the characteristics of Ahl al-Bayt (as) near the conclusion of page 142 of AlSawa`

iq al-Muhriqa where he makes quite a few lies about them, being grossly unfair to

them.

[6] Refer to it at the conclusion of his chapter on the will of the Prophet (pbuh) in their regard

on page 137 of Ibn Hajar's Al-Sawa`iq al-Muhriqa.

[7] Refer to it on page 90 of Al-Sawa`iq al-Muhriqa where Ibn Hajar explains the meaning of

the fifth verse: "And uphold Allah's rope all of you together" as one of many others which he

explains in Section 1, Chapter 11.

argument creates a logical cycle, as you know, and peace be with you. Sincerely,

as you yourself know. 3) Take, for example, the statements of the Prophet, peace and blessings of Allah be upon him

and his progeny, to which we referred whereby he struck an awe in the heart of the ignorant,

calling upon the indifferent, as quoted by alTirmithi

and alNisa'i

from Jabir and they, in

turn, are quoted by alMuttaqi

alHindi

at the beginning of his chapter on those who uphold

the Book and the Sunnah in his work Kanzul`

Ummal, Vol. 1, page 44, saying:

"O people! I am leaving with you the Book of Allah and my household (`itra), my family (my

Ahl alBayt).

As long as you uphold them, you shall never go astray."

He has also said:

"I have left with you that which, as long as you uphold, you shall never let you stray after me:

Allah's Book, a Rope extending from heavens to earth, and my `itra, my Ahl alBayt.

These

twain shall never separate from one another till they reach me by the Pool; therefore, see how

you succeed me in faring with them."[1]

He, peace be upon him and his progeny, has also said:

"I am leaving among you two successors: the Book of Allah, a rope extending from heavens

to earth - or between heavens and earth - , and my household (`itra) from my family (Ahl alBayt);

they shall never separate from each other until they reach me by the Pool."[2]

He, peace be upon him and his progeny, also said:

"I am leaving among you the Two Weighty Things: the Book of Allah and my Ahl alBayt;

p: 51

they shall never separate from each other till they reach me at the Pool."[3]

He, peace be upon him, has said:

"Methinks I am going to be called upon and shall answer the call, and I am leaving among

you the Two Weighty Things, the Book of Allah Almighty and my offspring, my Ahl alBayt.

The Sublime and omniScient

has informed me that they shall never part from each other till

they reach me by the Pool; so, see how you succeed me in faring with them."[4]

Having returned from the Farewell Pilgrimage, he, peace be upon him and his progeny,

camped at Ghadir Khumm and ordered the area underneath a few huge trees to be swept clean

then said in his sermon:

"It seems as if I am going to be called upon and shall answer the call, and I am leaving with

you the Two Weighty Things, one of which is greater than the other: the Book of Allah

Almighty, and my Household; so, see how you succeed me in faring with them, for they shall

never separate from each other until they reach me at the Pool."

Then he (pbuh) added:

"Allah, the Exalted and the Sublime, is my Master, and I am the master of every believer."

Having said so, he took `Ali's hand and said: "To whomsoever I have been a master, this `Ali

is his master. O Allah! Befriend whosoever befriends `Ali, and be the enemy of whosoever

opposes him, etc."[5]

`Abdullah ibn Hantab has said: "The Messenger of Allah (pbuh) delivered a sermon to us at

p: 52

Al-Juhfa wherein he asked us: 'Don't I have authority over your own selves more than you

yourselves do?' Attendants there answered: 'Yes, indeed, O Messenger of Allah!' Then he

said: 'I shall then question you about these two: the Qur'an and my `itra.'"[6] 4) The sahih books which deem it mandatory to follow the Two Weighty Things are

successive through more than twenty companions who all are in consensus in this regard. The

Messenger of Allah, peace be upon him and his progeny, has emphasized these things on

numerous occasions: on Ghadir Khumm's Day, on the `Arafat day of his Farewell Pilgrimage,

after leaving Taif, from his pulpit in Medina, and inside his blessed chamber during his

sickness, when the room was full of his companions. He said in the latter incident: "O people!

I feel I am going to die very soon, and I had previously informed you as my duty, and to leave

no excuse for you, that: I am leaving with you the Book of Allah, the Glorious and Mighty,

and my `itra, my Ahl alBayt."

Having finished, he took `Ali's hand and lifted it saying: "This

`Ali is with the Qur'an, and the Qur'an is with `Ali: they shall never separate from one another

till they reach me by the Pool."[7]

A learned group among the majority has admitted the above. Even Ibn Hajar, quoting the

tradition of the Two Weighty Things, says, "Be informed, then, that the tradition calling for

upholding both of them comes through numerous ways narrated by more than twenty

p: 53

companions." Further he says, "Here a doubt arises about when he said so. Some traditionists

say he said so at Arafat during the Farewell Pilgrimage and others that he said so in Medina

when he was sick, while his room was crammed with his companions. Another group say that

he made that statement at the Khumm swamp, and in yet another that he made it, by way of

preaching, after having left T'aif as mentioned above." Ibn Hajar furthermore says, "There is

no contradiction here, for there is no objection to his repeating it at those places, and at others,

out of his own concern for the unassailable Book and the Purified `itra," up to the end of his

statement.[8]

Suffices the Imams from the Purified `itra the fact that their rank with Allah is similar to that

of the Book which falsehood cannot approach from front or from back. This must be

sufficient testimony that takes people by the neck and obligates them to abide by their sect. A

true Muslim does not accept any substitute for the Book of Allah; therefore, how can he

deviate from the path of those who are its own peers? 5) The gist of his saying "I am leaving unto you that which, as long as you uphold to it, shall

never let you stray: the Book of Allah and my `itra" is that anyone who does not uphold both

of them spontaneously will eventually stray. This is supported by his saying, peace be upon

him and his progeny, in the tradition of the Two Weighty Things, as Tabrani narrates it, "Do

p: 54

not go ahead of them else you should perish, and do not teach them for they are more learned

than you." Ibn Hajar has said: "In his statement, peace be upon him and his progeny, `Do not

go ahead of them else you should perish, and do not teach them for they are more learned than

you,' there is proof that whoever among them is elevated to high offices and religious

vocations must be preferred over all others," up to the end of his statement.[9] 6) What makes it compulsory to follow and refer to Ahl alBayt

is this hadith of the

Messenger of Allah, peace be upon him and his progeny: "The similitude of my household

among you is that of the ark of Noah: whoever embarks upon it is saved, and whoever lags

behind it is drowned,"[10] and his statement (pbuh), "The similitude of my Household among

you is that of the ark of Noah: whoever boards it is saved, and whoever lags behind it is

drowned. And the similitude of my Household among you is the Gate of the Israelites:

whoever enters it is forgiven."[11] Also, consider his statement, peace be upon him and his

progeny, "The stars protect the inhabitants of earth against drowning, and my Ahl alBayt

protect my nation against dissension (in religious matters). If a tribe among the Arabs differs

(regarding the commandments of Allah, the High, the Mighty) from them, they will all then

differ and become the party of Satan."[12] This is fully sufficient to oblige the nation to

p: 55

follow them and to protect it against differing from them. I do not think that there is any

language of man more clear than this hadith to support my argument. 7) What is meant by his word, peace be upon him and his progeny, "Ahl al-Bayt" (i.e.

"Household") here is their entirety, collectively, as being their Imams, not merely their

entirety inclusively, for this status is nothing but a testimony for the Proofs of Allah -

particularly those who stand for His Commandments - as reason and scholarship would rule.

A learned group among the majority has admitted the same, such as Ibn Hajar in his Al-

Sawa`iq al-Muhriqa. Some of them have said that what is probably meant by `Ahl alBayt'

who are a security are their own learned men, for they are the ones who are like guiding stars;

when lost, inhabitants of the earth will get what they were ominously warned against. Ibn

Hajar said: "That will be during the time when alMehdi

(as) appears, and the tradition

indicates that Jesus will pray behind him, and the antiChrist

will be killed during his time;

after that, unusual events will succeed one another," up to the end of his statement which is

quoted in the exegesis of verse 7, in Chapter 11, page 91, of Al-Sawa`iq al-Muhriqa.

Somewhere else he indicates that the Messenger of Allah, peace be upon him and his

progeny, was asked once: "How would people live after them?" and he answered: "They will

live like an ass whose spleen has been broken."[13] 8) You know that likening them with the ark of Noah implies that whoever resorts to them in

p: 56

matters related to the creed, deriving the branches and basics of religion from their virtuous

Imams, will certainly be saved from the fire of hell, and whoever lags behind them is like one

who seeks shelter during the flood with a mountain so that it may save him from Allah's

destiny, but he will eventually be drowned in water while the first will be hurled in the

inferno, may Allah protect us from it.

The reason why they, peace be upon them, are compared to the Gate of Salvation is that Allah

has made that Gate a symbol of humility before His Greatness and submission to His

Judgment; therefore, it becomes a reason for forgiveness. This is the reason for the similitude.

Ibn Hajar, in the exegesis of Chapter 7 of the Holy Qur'an, in Chapter 11, page 91, of his Al-

Sawa`iq al-Muhriqa, has accepted it while saying, after quoting these and other similar

traditions, "The reason for their similitude to the ark is that whoever loves and highly respects

them as means of thanking the One Who gave them honours, following the guidance of their

learned men, will be saved from the darkness of dissension, and whoever lags behind it is

drowned in the sea of ingratitude and will perish in the paths of tyranny." Then he adds the

following: "As to the Gate of Salvation (meaning thereby their similitude thereto), Allah has

made entering that gate, which probably was the gate of Shittim or of Jerusalem, in humility,

seeking forgiveness, a reason for salvation, and He (likewise) has made loving Ahl alBayt

p: 57

a

reason for this nation's salvation."[14] The sahih books are consecutive in stating that

following Ahl alBayt

is mandatory especially quoting the purified `itra. Had I not curbed my

pen for fear of boring you, I would have elaborated in detail, but what I have stated here must

suffice for the purpose, Wassalam.

Sincerely,

Sh

tongue.

It is you to whom I owe my thanks when you asked for more, for who else can be more

graceful, kind and humble? In order to grant your quest and cool your eyes, I would like to

state the following:

Both alTabrani's

Al-Mujma` al-Kabir and Rafi`i's Musnad, quoting Ibn `Abbas, state that

"The Messenger of Allah, peace be upon him and his progeny, has said: `Let whoever is

pleased to live like me and die like me and inhabit Eden's Paradise which my Lord cultivated

take `Ali as his master after me, and let him obey whoever he places in charge over him, and

let him follow the example of my Ahl alBayt

after me, for they are my progeny: they are

created of my own mould and blessed with my own comprehension and knowledge. Woe

unto those who reject them and separate me from them! May Allah never permit them to

enjoy my intercession.'"[1]

AlMatir,

alBarudi,

Ibn Jarir, Ibn Shahin, and Ibn Mundah have all quoted Ishaq citing Ziyad

ibn Matraf saying: "I have heard the Messenger of Allah saying: `Whoever wishes to live my

life and die my death and enter the Garden which my Lord promised me, the Garden of

eternity, then let him take `Ali and his progeny after him as his masters, for they shall never

take you out of guidance, nor let you stray.'"[2]

Similarly, Zayd ibn Arqam is quoted in one hadith saying: "The Messenger of Allah, peace be

upon him and his progeny, has said: `Whoever wishes to live like me and die my death and

p: 59

inhabit the perpetual Garden promised to me by my Lord, let him take `Ali as his master, for

he shall never get you out of guidance, nor shall he let you stray.'"[3]

Also, consider this tradition narrated by `Ammar ibn Yasir: "The Messenger of Allah, peace

be upon him and his progeny, has said: `I admonish whoever believed in me and held me

truthful to accept the government of `Ali ibn Abu Talib, for whoever accepts him as the ruler

accepts me as such, and whoever loves him loves me too, and whoever loves me loves Allah.

Whoever hates him hates me, and whoever hates me hates Allah, the Sublime, the

Almighty."[4] `Ammar quotes others stating this hadith: "O Lord! Whoever believed in me

and held me truthful, let him take `Ali as his master, for his government is also mine, and

mine is that of the Almighty Allah."[5]

He, peace be upon him and his progeny, once delivered a sermon wherein he said: "O people!

Favours, honours, prestige and government are for the Messenger of Allah and his progeny;

therefore, let no falsehood divert you."[6] He, peace be upon him and his progeny said: "In

every generation of my nation there are members of my Household who equal only my own

self and who safeguard this religion from the distortion of wrongdoers

and the interpretation

of the ignorant. Be informed that your Imams are your deputies to Allah; so, see who you

send to Him as your deputies."[7] He, peace be upon him and his progeny, has also said: "Do

p: 60

not go ahead of them else you should perish, nor should you lag behind them else you should

perish. Do not teach them, for they are more learned than you."[8] He, peace be upon him

and his progeny, has said: "Consider my Ahl alBayt

among you as you consider the head of

the body, and the eyes in the head, for the head is guided by the eyes."[9] He, peace be upon

him and his progeny, said: "Uphold loving us, we Ahl alBayt,

for whoever faces Allah loving

us shall enter Paradise through our intercession. I swear by the One in Whose Hands my soul

is placed that the good deeds of a believer shall never avail him except through recognizing

our rights."[10] And he has also said: "The knowledge of the progeny of Muhammad brings

salvation from the Fire, and loving Ahl alBayt

is walking on the Straight Path. Allegiance to

the progeny of Muhammad is a security against the torture."[11] He, peace be upon him and

his progeny, has said: "The feet of any servant of Allah shall never move on the Day of

Judgment unless he is asked about four things: how he spent his life, what he wore his body

out for, how he made and spent his wealth, and about loving us, we Ahl alBayt."[

12]

He, peace be upon him and his progeny, has said: "If a man stands in prayer between the

Rukn and Maqam, hating Muhammad's progeny, he shall still enter Hellfire."[13] He, peace

be upon him and his progeny, has also said: "Whoever dies because of his love for the

p: 61

progeny of Muhammad dies a martyr. Whoever dies because of loving the progeny of

Muhammad dies as a believer of a perfect faith. Whoever dies for loving Muhammad's

children will be given the glad tiding of entering Paradise by the angel of death, then by

Munkir and Nakir. Whoever dies for loving Muhammad's descendants will be taken to

Paradise like a bride taken to her groom's house. Whoever dies loving Muhammad's progeny

will have two doors in his grave overlooking Paradise. Allah will make the grave of whoever

dies for loving Muhammad's children a visiting place for the angels of mercy. Whoever dies

for loving Muhammad's progeny dies adhering to the Sunnah and consensus. Whoever dies

hating Muhammad's progeny will come on the Day of Judgment with this inscribed between

his eyes: `He should despair of Allah's mercy,'" up to the end of his unmatchable sermon,[14]

the sermon whereby he, peace be upon him and his progeny, intended to divert the

inclinations and whims.

The implication is that all these traditions are unanimously agreed upon, especially those

narrated through the authority of the purified `itra. Their status would not have been

confirmed had they not been the obvious Proofs of Allah and the fountainhead of His

Jurisprudence, the obvious Proofs of Allah, the fountainhead of His Jurisprudence, the ones

who represent the Messenger of Allah in bidding or forbidding, his own deputies in the most

clear terms. Whoever loves them, therefore, is also a lover of Allah and His Messenger, and

whoever hates them is an enemy of Allah and His Messenger. He, peace be upon him and his

p: 62

progeny, has said: "None loves us except a Godfearing

and sincere believer, and none hates

us except a hypocritical wretch."[15] It is for these reasons that alFarazdaq,

the poet, has

said these verses in their praise:

You are ones loving whom is belief, hating an abomination;

Nearness to you is indeed a rescue and a salvation.

If the pious ones are counted, you will be their Imams; it is true.

If one asks: "Who are the best of man?" the answer will be you.

The Commander of the Faithful, peace be upon him, used to say:

"I and the virtuous among my descendants are the best in manners when young, and the most

learned when old. Through us does Allah obliterate lies, and through us does He turn the wild

fox's teeth ineffective. Through us does Allah cure your barrenness, and through us does He

emancipate you. Through us does Allah begin and conclude."[16]

Suffices us a reason for preferring them over others the fact that Allah, the Sublime, the

Almighty, has preferred them over all others, making sending prayers unto them part of the

obligatory prayers, albeit if the one saying his prayer were a Siddiq or Faruq, with one light,

or two, or with numerous lights. Nay! Everyone who worships Allah by performing His

obligations also worships Him while doing so by sending blessings unto them, just as he

worships Him when testifying through the two parts of the Shahadah. This, indeed, is a status

before which the nation's heads were lowered, and in front of which the eyes of whoever you

p: 63

mentioned of the imams have submitted. Imam alShafi`

i, may Allah be pleased with him, has

said:[17]

O Household of Allah's Messenger! Loving you is an obligation

Which Allah has enforced in His Honored Revelation;

Suffices you a great honour if one sends no prayer unto you all,

It will be as though he did not say his prayers at all.

Let us now be satisfied with this much of the sacred Sunnah in testimony to the fact that

following their Sunnah is compulsory; so is emulating them. In the Book of Allah Almighty,

the Sublime and the omniPotent,

there are clear verses which make that, too, compulsory. It

is to such verses that we would like to attract your aware conscience and sensitive reason.

You can be satisfied with an indicative hint, and a signal suffices to attract your attention; all

praise is due to Allah, Lord of all the world. Sincerely,

Sh

page 449 from Abu `Abdullah Ahmed ibn Hanbal in both his Musnad and his book titled

Manaqib `Ali ibn Abu Talib (as).

[2] This hadith is number 2578 of the ones quoted in Kanz al-`Ummal, Vol. 6, page 155. It is

also quoted by Muntakhab al-Kanz; so, refer to the latter and read the last line of the footnote

on page 32, Vol. 5, that quotes Ahmed's Musnad. It is also quoted by Ibn Hajar al-`Asqalani

abridged in the biography of Ziyad ibn Mutraf in Part One of his Isaba, then he adds: "This

hadith is quoted by Yahya ibn Ya`li al-Muharbi, a weak traditionist." This is strange coming

from al-`Asqalani, for Yahya ibn Ya`li, according to the consensus of scholars of hadith, is

quite trustworthy. In his Sahih, al-Bukhari quotes his ahadith related to the Hudaybiya treaty.

He taught hadith to Muslim Ghaylan ibn Jami`. Moreover, al-Thahbi, in his Mizan, takes the

man's integrity for granted, and so do many authorities held reliable by both Shaykhs as well

as by others.

[3] This is quoted by al-Hakim at the end of page 128, Vol. 3, of his authentic book Al-

Mustadrak. He adds the following: "The narrators of this hadith are all trustworthy, and they

(both Shaykhs) did not quote it." It is quoted by al-Tabrani in his Al-Jami` al-Kabir, and by

Abu Na`im in his book dealing with the excellences of the sahabah. It is hadith 2577 of the

ones included in Kanz al-`Ummal on page 155, Vol. 6. The author also quotes it in his

p: 65

Muntakhab al-Kanz; so, refer to the footnote on page 32, Vol. 5, of the Musnad.

[4] Al-Tabrani has quoted it in his Al-Jami` al-Kabir, and so has Ibn `Asakir in his history

book, and it is hadith 2571 of the ones included in Kanz al-`Ummal at the end of page 154,

Vol. 6.

[5] Al-Tabrani has quoted it in his Al-Jami` al-Kabir as narrated by Muhammad ibn Abu

`Ubaydah ibn Muhammad ibn `Umayr ibn Yasir who quotes his father citing his grandfather

`Ammar. It is hadith 2576 of the ones included in Kanz al-`Ummal, page 155, Vol. 6. It is also

quoted in Muntakhab al-Kanz.

[6] It is narrated by Abul Shaykh in a lengthy hadith and transmitted by Ibn Hajar at the end

of maqsad 4 of his Maqasid while explaining, on page 105 of his Al-Sawa`iq al-Muhriqa, the

verse enjoining kindness to the Prophet's kin after having scrutinized it, and in the supreme

maqsad of his book Ghayat Al-Maram. Do not overlook his statement: "Do not accompany

the wrong-doers."

[7] This is quoted by al-Malla in his Sirat, as in Ibn Hajar's explanation of the verse "And

follow in their footsteps, for they shall be questioned" in his Al-Sawa`iq al-Muhriqa, page 90,

suggests.

[8] This is quoted by al-Tabrani who discusses the hadith of the Two Weighty Things, and he

is quoted by Ibn Hajar when the latter explains the meaning of this verse of Chapter Four:

"And follow in their foot steps, for they shall be questioned," a verse which he discusses in

p: 66

Chapter 11 of Al-Sawa`iq al-Muhriqa, page 89.

[9] This is quoted by a group of authors of books of traditions from Abu Tharr, and it is

transmitted by Imam al-Sabban while enumerating the excellences of Ahl al-Bayt (as) in his

work Is`af al-Raghibin, and by Shaykh Yusuf al-Nabhani on page 31 of Al-Sharaf al-

Mu'abbad, and by many other authorities. It is a text which enforces their leadership and

implies that guidance to righteousness can be attained only through them.

[10] This is quoted by al-Tabrani in his Al-Awsat as transmitted by al-Sayyuti in his Ihya'ul

Mayyit; by al-Nabhani in his Forty Forty [ahadith]; by Ibn Hajar in his chapter discussing

enjoining their love in Al-Sawa`iq al-Muhriqa, in addition to many other renown authorities;

so, consider his statement: `Nobody's good deeds will avail him unless he is mindful of our

rights," then tell me what these rights are, the ones that are considered by Allah as

prerequisites to the acceptance of good deeds. Is it not obeying them and attaining Allah's

Pleasure through following their RIGHT PATH? What is the commandment to which both

Prophethood and caliphate attach such a great significance? But we have simply been

inflicted by people who do not contemplate; so, "We are Allah's, and unto Him is our return."

[11] This is quoted by the judge `Iyaz in a chapter explaining the fact that to venerate the

Prophet (pbuh) and be worthy of pleasing him is to please his progeny and descendants, as

indicated at the beginning of page 40, Part Two, of the book titled Al-Shifa which was printed

p: 67

in Istanbul in 1328 A.H. You know that "knowing" them in this text does not mean just

knowing their names and persons, and that they are kin of the Messenger of Allah, for even

Abu Jahal and Abu Lahab knew all of that, but it means recognizing the fact that they are the

authorities after the Messenger, peace be upon him and his progeny, as he himself has said:

"Whoever dies not knowing the Imam of his time surely dies the death of Jahiliyya," and the

meaning of loving them and their wilayat is the love and wilayat that are obligatory upon

"those who follow righteousness," i.e. the Imams of Truth, a fact that is quite obvious.

[12] This is so due to the fact that Allah has granted them a special status which requires

obedience to them. Loving them as such is rewardable. This hadith is quoted by al-Tabrani

from Ibn `Abbas, and it is transmitted by al-Sayyuti in his Ihya'ul Mayyit, and by al-Nabhani

in his Al-Arba`in, besides many other renown authorities.

[13] This is quoted by al-Tabrani and al-Hakim, and it also exists in Nabhani's Al-Arba`in, in

Sayyuti's Ihya'ul Mayyit and in others. This hadith is akin to his saying, peace be upon him

and his progeny, as in one hadith which you have already heard, "By the One in Whose

Hands my life is, nobody's good deeds will be of any avail without recognizing our right." If

hating them is not hating Allah and His Messenger, the good deeds of those who hate them

p: 68

would not have been rendered vain even if they spend their life between the Rukn and the

Maqam [of Ibrahim, as] praying and supplicating; even then, they would not have enjoyed

such a status. Al-Hakim and Ibn Hayyan, in his sahih, as stated in Nabhani's Al-Arba`in

Arba`in and Sayyuti's Ihya'ul Mayyit, from Imam al-Hasan, the Prophet's grandson, who said

to Mu`awiyah ibn Khadij once: "Beware of hating us, we Ahl al-Bayt (as), for the Messenger

of Allah has said: `Whoever hates or envies us would be pushed away from the Pool

[Kawthar] with whips of fire.'" The Messenger of Allah, peace be upon him and his progeny,

delivered a sermon once and said: "O People! Anyone who hates us, we Ahl al-Bayt (as), will

be resurrected on the Day of Judgment as a Jew." This hadith is quoted by al-Tabrani in his Al-

Awsat as stated in al-Sayyuti's Ihya'ul Mayyit and Nabhani's Al-Arba`in Arba`in and in other

books.

[14] This is quoted by Imam al-Tha`labi in his explanation of the verse enjoining the love of

Ahl al-Bayt (as) in Al-Tafsir al-Kabir from Jarir ibn `Abdullah al-Bijli from the Messenger of

Allah, peace be upon him and his progeny. Al-Zamakhshari takes its authenticity for granted

in his own exegesis of the same verse in his book Al-Kashshaf; so, refer to it.

[15] Al-Malla has recorded it in the second maqsad of Chapter 14 of the Holy Qur'an in his

own Chapter 11 of Al-Sawa`iq al-Muhriqa.

[16] This is quoted by `Abdul-Ghani ibn Sa`d in his Eizah al-Ishkal. It is hadith 6050 of the

p: 69

ones included in Kanz al-`Ummal at the end of page 396, Vol. 6.

[17] These two couplets of al-Shafi`i are very well-known and in wide circulation. Many

trustworthy authorities have taken this fact for granted, indicating that he is the one who has

composed them. Among them are: Ibn Hajar, who quotes them while explaining the verse

"Allah and His angels send prayers unto the Prophet (pbuh)," on page 88 of his Al-Sawa`iq al-

Muhriqa; al-Nabhani on page 99 of his Al-Sharaf al-Mu'abbad, Imam Abu Bakr ibn

Shihabud-Din in his Rashfatul Sadi, and by many others.

find them differing from Ahl alBayt,

contrary to the obligation of those proofs. Now I find

myself to be split in two parts: one part of me yielding to the proofs, while the other seeking

refuge with the majority of Muslims. I have submitted the first to you to lead: it is tame in

your hands, while the other has stubbornly rejected you. 3) Could you please, therefore, overcome the latter's stubbornness with convincing proofs

from the Book which could curb it and divert it from yielding to the common beliefs? Peace

be with you. Sincerely,

the ones "entrusted with authority among you (Qur'an, 4:59),"[9] the "custodians of

Revelation" about whom He says: "Ask the custodians of Revelation when you do not know

(Qur'an, 21:7),"[10] the believers about whom He says: "Whoever differs from the

Messenger, after guidance has been made clear to him, following paths other than those of the

Believers, We shall leave him in the path he has chosen and place him in Hell, what an evil

refuge (Qur'an, 4:115),"[11] and the "guides" about whom He says: "You are a warner, and

for each nation there is a guide"?[12] Are they not among those upon whom Allah has

showered His blessings and to whom He has referred in the Fatiha and the Glorious Qur'an

saying "Guide us unto the Right Path, the Path of those whom You have blessed,"[13] and He

has also said: "These are with those whom Allah has blessed from among the prophets, the

truthful, the martyrs and the righteous (Qur'an, 4:69)"?[14]

Has He not granted them the general authority? Has He not confined it only to them after the

Prophet? Read: "Your Master is Allah and His Messenger and the Believers who uphold

prayers and pay zakat even while prostrating; whoever takes for Master Allah and His

Messenger and the Believers, then the Party of Allah are indeed the victorious (Qur'an,

5:58)."[15] Has He not made salvation for those who repent and do good deeds dependent

upon accepting their guided authority, saying: "I am most Forgiving for those who repent,

believe, do good deeds, and received guidance (Qur'an, 20:82)"[16]? Isn't their wilayat part

p: 72

of the "trust" about which the Almighty says: "We offered the trust unto the heavens, the

earth, and the mountains, but they all refused to bear it out of extreme fear, then man bore it:

he is most unjust, most ignorant (Qur'an, 33:72)"?[17]

Have they not been the "peace" wherein Allah has commanded everyone to enter, saying, "O

ye who believe! Enter in peace all of you, and do not follow the steps of Satan (Qur'an,

2:208)"[18]. Are they not the "blessing" concerning whom Allah the Sublime has said, "You

will be questioned on that Day about the Blessing (Qur'an, 102:8)"[19]? Has not the

Messenger of Allah (pbuh) been commanded to convey all of this? Has Allah not emphasized

conveying it in such a language which sounded like threatening, saying, "O Messenger!

Convey that which has been revealed unto you, and if you do not do it, then you have not

really conveyed His Message at all, and Allah shall protect you from (mischievous) people

(Qur'an, 5:70)"?[20] Has not the Messenger of Allah, peace be upon him and his progeny,

conveyed it on the Ghadir Day, having reached its plains and delivered the Message,

whereupon Allah revealed this congratulating verse: "Today have I completed your religion

for you, perfected My blessing unto you, and accepted Islam as your religion (Qur'an, 5:4)"?

[21]

Have you noticed what your Lord did with the person who openly denied their authority

saying, "O Allah! If this Message is truly from Thee, then let stones fall upon us[22] like rain

p: 73

from the skies, or cause a severe torment to befall upon us"? Allah hurled a Sijjil stone at him

as He had done with the Fellows of the Elephant. He revealed these verses on that occasion:

"A person questioned about a penalty to befall the unbelievers which cannot be warded off: (a

penalty) from Allah, Lord of the Ways of Ascent (Qur'an, 70:12)."

People will cetainly be questioned about such authority when they are resurrected as indicated

in the explanation of the verse saying: "And follow in their footsteps, for they have the

authority (Qur'an, 37:24)."[23] There is no room to wonder any longer, then, especially when

we discern the fact that their authority has been sanctioned by Allah unto people through His

prophets, providing proofs and arguments for it, as indicated by the explanation of His saying:

"And ask the Messengers whom We sent before thee (Qur'an, 43:45)."[24] Nay! Allah has

even taken for it a promise on the Day of Alasto from the souls of His creatures even before

creating their physical forms, as referred to in this verse: "When thy Lord drew forth from the

children of Adam - from their loins - their descendants, making them promise, asking them:

`Am I not your Lord?' They said: `Yes! We testify!' This is so lest you should say on the Day

of Judgment: `Of this we were never mindful (Qur'an, 7:172)'."[25] Through their

intercession has Allah granted forgiveness to Adam who learned the words of repentance

referred to in Chapter 2, Verse 37, of the Holy Qur'an.[26]

p: 74

"Allah does not expose them to torture,"[27] for they are the security of the inhabitants of

earth and mankind's means towards Him. They are the ones of whom people are jealous and

about whom Allah says: "Should they feel jealous of them because Allah Has granted them

His favours (Qur'an, 4:54)"?[28] They are the ones who are "deeply grounded in knowledge"

about whom He says: "Those who are deeply grounded in knowledge say: `We believe

(Qur'an, 3:7)!'"[29] They are the ones who will be upon the Heights and to whom Allah

refers when he says, "Upon the Heights are men who know all by their marks (Qur'an,

7:48)."[30] They are the men of truth about whom He says: "Among the Believers are men

who fulfilled their promise unto Allah; some of them have passed away, while others are

waiting, and they have not changed in the least (Qur'an, 33:23)."[31] They are the ones who

glorify Allah continuously. About them He has said: "He is Glorified in the early morning and

during the night by men who are not divered, by either trade or selling, from mentioning

Allah, the saying of prayers, or the paying of zakat: they fear the Day when hearts and sights

are overturned (Qur'an, 24:3637)."[

32]

Their houses are the ones mentioned in Allah's verses saying: "In houses which Allah

permitted to be elevated and His Name be recited therein."[33] Allah has made their niche, in

Surat An-Nur (Qur'an, 24:35),[34] an example for His own Light:

Allah is the Light of the heavens and the earth. The parable of His Light is a niche, within it is

p: 75

a Lamp: the lamp is enclosed in glass; the glass is as (bright as) a brilliant star lit from a

blessed tree, an olive, neither of the east nor of the west, whose oil is wellnigh

luminous,

though fire scarcely touches it: Light upon Light! Allah guides whom He will to His Light:

Allah sets forth parables for men, and Allah knows all things.

They are the foremost in accepting the faith and implementing it, and they are the nearest to

Allah, as He indicates in Chapter 56, verses 10 and 11.[35] They are those who testify to the

Prophet's truthfulness (Qur'an, 4:69).[36] They are the martyrs and the virtuous. Regarding

them and their followers has Allah said: "Among Our creation is a nation calling unto the

right guidance through the truth, and they are most just therein" (Qur'an, 7:181).[37] Also,

Allah has said the following about their party and about that of their enemies: "Inhabitants of

the Fire are not equal to those of Paradise: inhabitants of Paradise are the victorious."[38]

About both parties He has also said: "Should We treat those who believe and do good deeds

as We treat those who cause corruption on earth, or should We equal the virtuous to the

corrupt (Qur'an, 38:28)?"[39] He has also said the following verse concerning both parties:

"Do those who commit bad deeds surmise that We will treat them like We treat those who

believe and do good deeds, in life and in death? Ill is their judgment."[40] About them and

their supporters He has said: "Those who believe and do good deeds are the best of creation

p: 76

(Qur'an, 98:7)."[41]

About them and their adversaries Allah has said: "These are two opponents who differed

regarding their Lord: those who disbelieve will be clothed with clothes of fire: boiling liquid

shall be poured on their heads (Qur'an, 22:19)."[42] Regarding them and their enemy, Allah

has revealed these verses: "Is this who has been a believer like unto him that who has been an

evildoer?

They are not equal. As for those who believe and do good deeds, their abode shall

be Perpetual Gardens, a reward for their good deeds. As for those who cause corruption, their

abode is Hell-fire; every time they want to get out of it, they are turned back into it and is said

to them: `Taste the torment of the Fire in which you disbelieved (Qur'an, 32:1920).'"[

43]

Concerning them and those who boasted of providing water for the pilgrims and looking after

the Haram mosque, Allah has revealed this verse: "Do you count the providing of the pilgrims

with water and the maintenance of the Haram mosque equal to (the value of) those who

believe in Allah and the Last Day and fight in the Way of Allah? They are not equal in the

eyes of Allah, and Allah does not lead the wrongdoers

(Qur'an, 9:19)."[44]

About their triump in many trials and the magnitude of their patience, the Almighty says:

"Among people is one who sells his life in return for Allah's Pleasure; Allah is Clement

towards His servants (Qur'an, 2:207)."[45] Regarding their endeavour in the way of Allah

p: 77

and their toil, Allah has said: "Allah has traded the believers' lives for Paradise: they fight in

the Way of Allah and they kill or get killed. It is His true Promise in the Torah, the Gospel

and the Qur'an: who fulfills his promise better than Allah? Rejoice, therefore, for your

bargain; that is the great victory. Those who turn (to Allah) in repentance, worship Him, and

praise Him, wander in devotion to the Cause of Allah, bow down and prostrate in prayer,

enjoin goodness and forbid evil, and observe the limits set by Allah (they do rejoice). So,

proclaim the glad tidings to the Believers (Qur'an, 9:111112)."

"Those who (in charity) spend

of their possessions by night and by day, in secrecy and in public, have their reward with their

Lord: on them there shall be no fear, nor shall they grieve (Qur'an, 2:274)."[46]

They truly say only the truth. The Truthful Himself, blessed be His Name, has borne witness

to that, saying: "Those who have brought forth the truth, believing therein, are indeed the Godfearing

(Qur'an, 39:33)."[47] They are the faithful relatives of the Messenger of Allah (pbuh),

his kinfolk, whom Allah Has chosen for His beautiful care and great attention, saying: "And

warn your near in kin (Qur'an, 26:214)." They are his relatives, and "Relatives have the

priorities according to the Book of Allah" (Qur'an, 8:75; see also 33:6). On Doomsday, they

will ascend to his rank and join him in the perpetual gardens of felicity as witnessed by

Allah's statement:

Those who believe and whose families follow them in faith - to them shall We join their

p: 78

families: We shall never deprive them (of the fruit) of aught of their deeds, (yet) each is in

pledge for his deeds. (Qur'an, 52:21)[48]

They have the right dues as the Qur'an has stated: "And give the near in kin his dues (Qur'an,

17:26)," and they have the fifth: nobody's responsibility will be cleared until he defrays it:

"Know ye this: whatever ye obtain of spoils, its fifth goes to Allah, the Messenger, and the

(Messenger's) kinfolk (Qur'an, 8:41)." They are the ones upon whom Allah's favours have

been bestowed as implied in this verse: "What Allah has bestowed on His Apostle - (and

taken away) from them - for this ye made no expedition with either cavalry or camelry, but

Allah gives power to His apostles over any He pleases, and Allah Has power over all things

(Qur'an, 59:7)."

They are Ahl alBayt

addressed by Allah thus: "Allah desires to remove all abomination from

you, Ahl alBayt,

and purify you with a perfect purification (Qur'an, 33:33)." They are the

family of Yasin whom Allah greets in the Glorious Qur'an thus: "Peace be unto the family of

Yasin (Qur'an, 37:130)."[49] And they are the family of Muhammad upon whom greetings

and peace have been enforced by Allah Who says: "Allah and His angels send greetings unto

the Prophet: O ye who believe! Send greetings unto him and many salutations (Qur'an,

33:56)."[50]

Some people asked the Prophet, peace be upon him and his progeny, "O Messenger of Allah!

We know how to greet you with peace, but how can we greet you with prayers?" He, Allah's

p: 79

peace and blessings be upon him and his progeny, answered, "Say: `O Allah! Send blessings

unto Muhammad and the family of Muhammad,'" according to the hadith. It was then

understood then that greeting them was part of the prayers enjoined by this verse. This is why

learned men have included the verse quoted above among others in their praise. Ibn Hajar has

listed it in part 11 of his Al-Sawa`iq al-Muhriqa among verses in their praise,[51] peace be

upon them. A good resort for them and a good reward: Gardens of Eden with gates wide open

to receive them.[52]

Who can compete with them? In the sun is meaning and heat,

Parching, exerting the one who dares to compete.

Allah has chosen them for His favours, and they are the ones who are faster than all others in

doing good deeds; they inherit the Book of Allah; about them He has said the following

therein: "Among men is one who wrongs his own self (by ignoring the Imams), and one who

seeks righteousness (by following the Imams), and one who is faster than others in doing

good deeds by the Will of Allah (who is the Imam himself): this indeed is Allah's great favour

(Qur'an, 35:32)."[53]

These verses which demonstrate the Imams' virtues and merits must suffice. Ibn `Abbas has

said: "In praise of `Ali alone, three hundred verses were revealed."[54] Others say that one

fourth of the Holy Qur'an has been revealed in their praise. This comes as no surprise when

we consider the fact that they and the Qur'an are twin brothers who do not separate from one

p: 80

another.

Be satisfied for now with what we have stated here of the perfect verses of the Holy Qur'an.

Take them easily going and returning, making the advent of morning beams, easily and

nicely, forgiving and at ease, from someone very well acquainted therewith, for none can tell

you better than one endowed with experience, and peace be with you.

Sincerely,

Sh

purification, verse of mubahila, the verse enjoining kindness to the Prophet's kin, and the

verse of time, he must refer to our own statement in this regard, for it is the remedy for every

ailment. It brings the foes back to their senses, and it provides knowledge for those who do

not know, and praise be to Allah.

[6] In his commentary on the meaning of this verse in his Al-Tafsir al-Kabir, Imam al-

Tha`labi quotes Aban ibn Taghlib reporting that Imam Ja`fer al-Sadiq (as) has said: "We are

Allah's rope about which He has said: `And uphold Allah's rope all of you together, and do

not be separated (Qur'an, 3:103)'." Ibn Hajar has included this verse among others revealed in

their praise, being the fifth in the series of verses which he enumerates in Chapter 11 of Al-

Sawa`iq al-Muhriqa. While explaining its meaning, the author quotes al-Tha`labi, as you have

heard above, citing Imam Ja`fer al-Sadiq (as). Imam al-Shafi`i is quoted in Rashfatul Sadi by

Imam Abu Bakr ibn Shihabud-Din as having said:

When I saw people being carried away to the seas of misguidance and ignorance by their

sects,

I boarded, in the Name of Allah, the Ark of Salvation, that is, the Household of the Chosen

One, the Seal of Prophets.

And I upheld Allah's Rope, and it is obedience to them, as He has commanded us to uphold to

the Rope.

[7] The "truthful" here are Allah's Messengers and the Imams of his purified progeny,

according to our consecutive sahihs, and as supported by al-Hafiz Abu Na`im and Muwaffaq

p: 82

ibn Ahmed, and transmitted by Ibn Hajar in his explanation of Chapter 5, Section 11, of Al-

Sawa`iq al-Muhriqa, page 90, quoting Imam Zaynul `Abidin (as) in a statement quoted above

(see Letter No. 6).

[8] Imams al-Baqir and al-Sadiq (as) used to always say: "The RIGHT PATH here is the

Imam, and do not follow diverse paths (imams of misguidance) for they will divert you from

His Path (and we are His Path)."

[9] In his authentic sahih, the trusted authority of Muslims, Muhammad ibn Ya`qub al-

Kulayni, has quoted Burayd al-`Ajli saying: "I asked Abu Ja`fer (Imam Muhammad al-Baqir,

as) about the verse saying: `Obey Allah, and obey the Messenger and those charged with

authority among you (Qur'an, 4:59),' and he answered me by saying: `Have you not observed

those (Jews) who are given a portion of the (knowledge of the) Book? They are invited to the

Book of Allah so that it might decide between them, then a party among them turns back

(therefrom), and they withdraw (Qur'an, 3:23),' how they believe in sorcerers and tyrants

instead, and how they say to those who disbelieve that they are closer to the Straight Path than

the Believers? They tell the imams of misguidance and the callers unto the Fire that their

guidance is more accurate than that of Muhammad's progeny; `Have you not seen those to

whom a portion of the Book has been given? They believe in idols and false deities and say of

those who disbelieve: These are better guided in the path than those who believe. Those are

p: 83

they whom Allah has cursed, and whoever Allah curses, you shall never find for them any

helper. Or have they a share in the kingdom? But then they would not give people even the

speck in a date stone (Qur'an, 4:51-53),' nor will they ever own aught of Allah's domain, that

is, Imamate and Caliphate, `... or do they envy the people for what Allah has bestowed upon

them of His own favours (Qur'an, 4:54)?' We are the ones who are envied because of the

Imamate which Allah has bestowed upon us rather than anyone else among His creation; `We

bestowed upon the descendants of Ibrahim (Abraham) the Book and the Wisdom, and We

provided them with a great kingdom (Qur'an, 4:54),' meaning He made some of them

messengers, prophets, and imams; so, how can they recognize its existence to the descendants

of Ibrahim while denying it to the descendants of Muhammad (pbuh)?!" "Among them are

those who believed in it, and among them are those who turned away therefrom, and Hell

suffices for a torment (Qur'an, 4:55)."

[10] Explaining this chapter, al-Tha`labi quotes Jabir saying the following in his book Al-

Tafsir al-Kabir: "When this Chapter was revealed, `Ali (as) said: `We are the people of

remembrance,' and this is the case with all the Imams of guidance." The Bahraini scholar has

quoted in Chapter 35 more than twenty authentic ahadith bearing this meaning.

[11] Ibn Mardawayh, in his explanation of this Chapter, has indicated that "... to argue with

the Messenger" in this context means to dispute with him regarding `Ali (as), and the

p: 84

guidance referred to in the verse "... after guidance has been made manifest to him" is the

guidance provided by `Ali, peace be upon him." In his Tafsir, al-`Ayyashi states something

almost similar to this, and the sahihs are consecutive from the sources of the purified progeny

in stating that "the path of the believers" is the path of their own (progeny), peace be upon

them.

[12] Explaining this verse in Al-Tafsir al-Kabir, al-Tha`labi quotes Ibn `Abbas saying:

"When this verse was revealed, the Messenger of Allah (pbuh) put his hand over his chest and

said: `I am the warner and `Ali (as) is the guide, and through you, O `Ali, guidance is

achieved.'" Many scholars of exegesis and authors of books of traditions quote Ibn `Abbas

and Muhammad ibn Muslim saying: "I asked Abu `Abdullah (Imam Ja`fer al-Sadiq (as))

about the implications of this verse and he answered: `Each Imam is the guide of his time.'

Imam Abu Ja`fer al-Baqir has said the following regarding its explanation: `The warner is the

Messenger of Allah, and the guide is `Ali,' then he adds: `By Allah, imamate shall remain

with us till the Hour approaches.'"

[13] In his exegesis of Surat al-Fatiha, al-Tha`labi, in his Al-Tafsir al-Kabir, quotes Abu

Buraydah saying that "al-sirat al-mustaqim (the Straight Path) is the path of Muhammad

(pbuh) and his progeny (as)." Interpreting this sura, Waki` ibn al-Jarirah quotes Sufyan al-

Thawri through a chain of narrators including al-Sadi, Asht, Mujahid, all quoting Ibn `Abbas

saying: "`Guide us to the Straight Path' means `Guide us to the love for Muhammad and his

p: 85

progeny.'"

[14] The Imams from among Ahl al-Bayt (as) are without any argument the masters of

siddiqs, martyrs, and the righteous.

[15] Scholars of exegesis are unanimous, as al-Qawshaji, imam of the Ash`aris, has admitted

in his chapter on "Sharh al-Tajrid," saying that this verse was revealed in honour of `Ali (as)

when he offered charity while engaged in the ceremonial supplication performing the prayers.

In his sahih, al-Nisa'i quotes `Abdullah ibn Salam testifying to its revelation in honour of `Ali

(as). This view is supported by the author of Al-Jami` Baynal Sihah al-Sitta while explaining

Surat al-Ma'ida [Chapter of Table of Viands]. Al-Tha`labi has indicated its revelation in

honour of the Commander of the Faithful in his book Al-Tafsir al-Kabir, as we will explain

when we discuss it.

[16] In Chapter 11, Part One, of his Al-Sawa`iq al-Muhriqa, Ibn Hajar states: "The guidance

referred to in Chapter 8 which states: `I am all-Forgiving for those who repent, believe, and

do good deeds, then seek guidance,' according to Thabit al-Banni, means the seeking of

guidance from the household of the Prophet (pbuh).'" This is narrated from Abu Ja`fer al-

Baqir, too. Ibn Hajar has narrated several ahadith testifying to the salvation of those who seek

and act upon their guidance, peace be upon them. He also refers to what he quotes from al-

Baqir's statement referring to the conversation between Imam al-Baqir (as) and al-Harith ibn

Yahya in which the Imam says: "O Harith! Have you not seen how Allah has made it clear

that repentance, belief, and good deeds are not sufficient without seeking guidance from our

p: 86

authority?' then he, peace be upon him, quotes his grandfather the Commander of the Faithful

saying: "By Allah! If a man repents, believes, and does good deeds, but he does not seek

guidance from our authority, nor recognizes our rights, all of these things will be utterly in

vain.'" Abu Na`im the hafiz quotes Awn ibn Abu Jahufah who in turn quotes his father

narrating a similar tradition from `Ali (as). Al-Hakim has published similar ahadith from

Imams al-Baqir and al-Sadiq (as), and from Thabit al-Banni and Anas ibn Malik.

[17] Refer to the meaning of this verse in Al-Safi, and in `Ali ibn Ibrahim's Tafsir, and to the

traditions narrated by Sunnis explaining its meaning as compiled by the Bahraini scholar in

Chapter 115 of his work Ghayat al-Maram.

[18] In chapter 224 of Ghayat al-Maram, the Bahraini scholar quotes twelve traditions from

our sahihs testifying to the fact that this verse was revealed regarding `Ali's government and

that of the Imams among his descendants, barring the leadership of all others. In Chapter 223,

he states that al-Asfahani al-Amawi narrates the same about `Ali (as) quoting various sources.

[19] In Chapter 48 of his Ghayat al-Maram, the Bahraini scholar quotes three ahadith

narrated by Sunnis testifying to the fact that the "bliss" here is what Allah has blessed people

through the government of His Messenger (pbuh), that of the Commander of the Faithful and

Ahl al-Bayt (as). In Chapter 49, he quotes twelve ahadith from our sahihs reflecting the same;

so, refer to it if you wish.

p: 87

[20] Only one Sunni faqih among the authors of books of traditions, namely Imam al-Wahidi,

while commenting on Surat al-Ma'ida in his book Asbab al-Nuzul, quotes Abu Sa`id al-

Khudri saying: "This verse was revealed on the Day of Ghadir Khumm in honour of `Ali ibn

Abu Talib (as)." Imam al-Tha`labi has included it in his Tafsir from two sources, and al-

Hamawani al-Shafi`i includes it in his Fara'id from various sources from Abu Hurayrah, and

it is transmitted by Abu Na`im in his book Nuzul al-Qur'an from two sources: Abu Rafi` and

al-A`mash, both quoting `Atiyyah. In Ghyat al-Maram, there are nine ahadith narrated by

Sunnis and eight authentic ones by Shi`as conveying the same meaning; so, refer to it in

Chapters 37 and 38.

[21] This text is stated by Imam Abu Ja`fer al-Baqir (as), succeeded in narrating it by Imam

Abu `Abdullah al-Sadiq (as). According to authentic narrations, Sunnis have included six

ahadith in their own books of traditions that in the end quote the Messenger of Allah, peace

be upon him and his progeny, quite clearly emphasizing this very theme. Its explanation

exists in Chapters 39 and 40 of Ghayat al-Maram.

[22] Imam al-Tha`labi has detailed the explanation of this matter in his Al-Tafsir al-Kabir,

and it is transmitted by the Egyptian scholar al-Shiblinji who details `Ali's biography in his

book Nur al-Absar, page 171, where he, too, explains it in detail. Al-Halabi mentions it at the

conclusion of his chapter "Hijjatul Wada`" in Vol. 3 of his book Al-Sira al-Halabiyya. Al-

p: 88

Hakim narrates it in "Tafsir al-Ma`arij" in his Al-Mustadrak, page 502, Vol. 2.

[23] Al-Daylami, as is the case with the explanation of this verse in Al-Sawa`iq al-Muhriqa

states that Sa`id al-Khudri quotes the Prophet (pbuh) saying: "Follow in their footsteps, for

they are responsible concerning `Ali's wilayat." Al-Wahidi, as is the case with the author of

Al-Sawa`iq al-Muhriqa, explains this verse by saying: "It has been narrated regarding Allah's

statement: `Follow in their footsteps, for they are responsible...,' that the responsibility

referred to here is regarding `Ali's government and that of Ahl al-Bayt (as),'" adding: "For

Allah commanded His Prophet (pbuh) to make people aware of the fact that he does not ask

them for any rewards for conveying His Message other than being kind to his kin..., that is,

they will be asked if they properly submitted to their wilayat as the Prophet (pbuh) had

instructed them, or if they lost it and discarded it, thus becoming subject to Allah's demands

and the consequences of such discarding." Ibn Hajar includes it in Chapter 11 of his Al-

Sawa`iq al-Muhriqa among the verses revealed in their praise, being number 4 in such

sequence, and he elaborates on it a great deal.

[24] Refer to what Abu Na`im al-Hafiz has quoted in his Hilyat al-Awliya, and to what is

recorded by al-Tha`labi, al-Nisaburi, and al-Barqi regarding its meaning in their own tafsir

books, and to what Ibrahim ibn Muhammad al-Hamawini and other Sunnis have said. Also

refer to what Abu `Ali al-Tibrisi has said while explaining its meaning in his book Mujma`ul

p: 89

Bayan fi Tafsir al-Qur'an, quoting the Commander of the Faithful (as). What Chapters 44 and

45 of Ghayat al-Maram state in this meaning is something that dispels all doubts.

[25] Our own discourse about Ahl al-Bayt (as), while explaining this verse, testifies to this

fact.

[26] Ibn al-Maghazli al-Shafi`i quotes Ibn `Abbas saying: "When the Messenger of Allah,

peace be upon him and his progeny, was asked about the words which Adam had received

from his Lord and whereby his repentance was accepted, he (pbuh) said: `He [Adam] asked

Him by the prestige He held for Muhammad, `Ali, Fatima, al-Hasan, and al-Husayn, and thus

did He accept his repentance and forgive him.'" This is what we know for a fact to be the

meaning of this verse.

[27] Refer to Al-Sawa`iq al-Muhriqa by Ibn Hajar who interprets the verse of the Almighty:

"Allah would not torment them..." as verse 7 of those revealed in their honour as recorded in

Chapter 11 of the said book where the author endorses our own view stated here.

[28] This is admitted by Ibn Hajar who counts this verse among the ones revealed in their

honour, numbering it 6 in Chapter 11 of his Al-Sawa`iq al-Muhriqa. Ibn al-Maghazli al-

Shafi`i, as indicated in the explanation of this verse in Al-Sawa`iq al-Muhriqa, quotes Imam

al-Baqir (as) saying: "By Allah, we are the ones who are envied." In Chapters 60 and 61 of

Ghayat al-Maram, as many as thirty authentic ahadith are recorded in this meaning.

[29] This is quoted by Thiqatul-Islam Muhammad ibn Ya`qub al-Kulayni who quotes an

p: 90

authentic hadith from Imam al-Sadiq (as) saying: "We are a people the obedience to whom

has been mandated by Allah, the Exalted and the Sublime; we are the ones who are deeply

rooted in knowledge, and we are the ones who are envied. Allah Almighty has said: `Or

should they envy (certain) people for what Allah has granted them out of His own favour?'"

This has also been quoted by al-Shaykh in his Tahthib, also quoting Imam al-Sadiq, peace be

upon him.

[30] While explaining this verse in his Tafsir, al-Tha`labi quotes Ibn `Abbas saying: "The

`a`raf' is an elevated place of the Sirat whereupon al-`Abbas, Hamzah, `Ali and Ja`fer of the

two wings identify the ones who love them by the sign of the whiteness of their countenance,

and the ones who hate them by its blackness." Al-Hakim, too, has quoted `Ali (as) saying:

"We shall stand, on the Day of Judgment, between Paradise and Hell, and we shall recognize

those who support us by their mark and would let them enter Paradise, and we shall recognize

those who hate us also by their marks." Salman al-Farisi is quoted saying: "I have heard the

Messenger of Allah, peace be upon him and his progeny, saying: `O `Ali! You and the wasis

from your descendants are on the A`raf.'" This is supported by the hadith quoted by Dar Qutni

at the conclusion of Part Two, Chapter 9, of Al-Sawa`iq al-Muhriqa. It indicates that `Ali (as)

delivered a lengthy address to the six persons assigned by `Umer to be in charge of the shura

p: 91

in which he stated: "I ask you in the Name of Allah if anyone among you has been told

similarly to what I was told by the Messenger of Allah, peace be upon him and his progeny,

and that is: `O `Ali! You are the one who will designate the destination of every person on the

Day of Judgment either to Paradise or to Hell'?" They responded: "No, indeed." Ibn Hajar

states the following: "The meaning of this hadith is what is narrated by Antarah from Imam

`Ali al-Rida (as) who quotes the Prophet, peace be upon him and his progeny, saying the

following to `Ali (as): `O `Ali! You are the one who will assign people to either Paradise or

Hell on the Day of Judgment, telling Hell which one is hers and which one is not.'" Ibn Hajar

says: "Ibn al-Sammak narrates that Abu Bakr has said to `Ali (as), may Allah be pleased with

both men, "I have heard the Messenger of Allah saying: `Nobody can pass on the Sirat except

the one permitted by `Ali.'"

[31] In Section 5, Chapter 9, of Al-Sawa`iq al-Muhriqa, Ibn Hajar, while discussing `Ali's

assassination, indicates that when `Ali (as) was on the pulpit in Kufa, he was asked to explain

the verse in which this phrase occurs: "Men who proved truthful to their promise to Allah,"

and he answered by saying: "O Lord! Forgive them; this verse was revealed in honour of

myself, my uncle Hamzah, and my cousin `Ubaydah ibn alHarith

ibn alMuttalib.

`Ubaydah

p: 92

died a martyr in Badr; Hamzah died a martyr on Uhud; as to myself, I am awaiting a most

painful death, when this shall be drenched from the blood of this," pointing with his hand to

his beard and head respectively; "It is a true promise made to me by my beloved Father of alQasim,

peace be upon him and his progeny." AlHakim,

while interpreting this verse as

quoted in al-Tibrisi's Mujma`ul Bayan fi Tafsir al-Qur'an, cites `Umer ibn Thabit quoting

Abu Ishaq quoting `Ali, peace be upon him, saying: "On our own behalf was this verse

revealed: `Men who proved truthful to their promise to Allah...,' and I by Allah am waiting,

and I have never changed aught."

[32] Mujahid and Ya`qub ibn Sufyan quote Ibn `Abbas's interpretation of the verse saying

"And when they see trade or amusement, they rush to it, leaving you standing (for prayers

alone)," thus: "Dahyah alKalbi

once came from Syria on a Friday with a merchandise of

foodstuff and he came to a place called Ahjar alZayt

where he announced his presence by

beating drums to invite people to him. People, therefore, rushed to him, leaving the Prophet

(pbuh) standing on the pulpit preaching with only `Ali, alHasan,

alHusayn,

Fatima, Salman,

Abu Tharr, and alMiqdad.

The Prophet (pbuh) then said: `Allah has cast a look at my

mosque on a Friday, and had it not been for the presence of these persons, He would have set

the city on fire and hurled stones at its inhabitants as He did with the people of Lut.' Allah has

p: 93

revealed in honour of those who remained with the Messenger of Allah at the mosque the

verse saying: `Praising Him therein, during the night and at early dawn, men whom neither

trade nor sale can divert.'"

[33] Al-Tha`labi, while discussing the meaning of this verse in his Al-Tafsir al-Kabir, quotes

Anas ibn Malik and Burayd saying: "The Messenger of Allah (pbuh) once read the verse

saying `... in houses which Allah has desired that they should be elevated, and His Name shall

be mentioned therein,' whereupon Abu Bakr stood up and said: `O Messenger of Allah! Is this

house (then he pointed to the house where `Ali and Fatima where living) among them?' The

Prophet (pbuh) answered: `Yes; one of their choicest." In Chapter 12 of Ghayat al-Maram,

there are nine authentic ahadith through which the light of dawn shines.

[34] This is a reference to the verse saying: "The similitude of His Light is a Lamp..." Ibn al-

Maghazli al-Shafi`i has quoted `Ali ibn Ja`fer in his Manaqib saying: "I asked the father of al-

Hasan (Imam al-Kazim, peace be upon him) about the verse saying `... like a niche wherein a

lamp...,' and he, peace be upon him, answered: `The niche is Fatima, the Lamp symbolizes al-

Hasan and al-Husayn, and `the glass is like a shining star,' indicates that Fatima shone like a

star among all the women of the world, receiving its fuel from a blessed tree, the family-tree

of Ibrahim (Abraham), neither of the east nor of the west, neither Jewish nor Christian, `its oil

p: 94

almost shines (by itself),' indicates that knowledge almost speaks of itself even when no fire

touches it, `light upon light,' wherein there is one Imam after anoother, `Allah guides

whomsoever He pleases to His Light,' implies that Allah guides to our wilayat whomsoever

He pleases.'" Suffices such an interpretation to be coming from a member of the household

upon whom the revelation descended.

[35] Al-Daylami, as in hadith 29, Part Two, Section 9, of Al-Sawa`iq al-Muhriqa by Ibn

Hajar, quotes `Ayesha, al-Tabrani, Ibn Mardawayh, all citing Ibn `Abbas saying that the

Prophet (pbuh) has said: "The foremost in believing in the Prophets are three men: Joshua son

of Nun who was the foremost in believing in Moses (as); the one referred to in Chapter Yasin

who was the foremost in believing in Christ (as), and the foremost in believing in Muhammad

is `Ali ibn Abu Talib (as)." This hadith is quoted by al-Muwaffaq ibn Ahmed and the faqih

Ibn al-Maghazli, both quoting Ibn `Abbas.

[36] Ibn al-Najjar, as in hadith 30 referred to in Al-Sawa`iq al-Muhriqa quotes Ibn `Abbas

saying that the Messenger of Allah (pbuh) has said: "The siddiqs are three: Ezekiel, who was

the foremost to believe [in Moses] from among the descendants of Pharaoh; Habib al-Najjar,

who is referred to in Chapter Yasin, and `Ali ibn Abu Talib (as)." Abu Na`im and Ibn `Asakir,

as in hadith 31 referred to in Al-Sawa`iq al-Muhriqa quotes Ibn Abu Layla saying that the

Messenger of Allah (pbuh) has said: "The siddiqs are three: Habib al-Najjar, the believer

p: 95

referred to in Chapter Ali Yasin as saying: `O my people, follow the Messengers;' Ezekiel,

who was the foremost to believe [in Moses] from among the descendants of Pharaoh, who

said: `Do you kill a man just for saying that his Lord is Allah?' and `Ali ibn Abu Talib (as),

who is the best of them.'" Sahihs are consecutively reported in stating that he is the supreme

siddiq and the greatest faruq.

[37] The most distinguished among Sunni Imams, namely Muwaffaq ibn Ahmed, has quoted

Abu Bakr ibn Mardawayh citing `Ali (as) saying: "This nation will be divided into seventythree

groups; with the exception of one, all the rest will go to Hell; this (lucky) group is the

one in whose honour Allah, the Exalted and the omni-Scient, has said: `Among those whom

We have created is a group that guides towards righteousness, and through righteousness

(alone) do they achieve equity,' and they include me and my Shi`as."

[38] In his Amali, Shaykh al-Tusi correctly quotes the Commander of the Faithful saying that

the Messenger of Allah, peace be upon him and his progeny, once recited the following verse:

"The companions of the Fire are not equal to those who are the companions of Paradise,"

whereupon he explained saying: "The companions of Paradise are those who have followed

me and recognized the authority of `Ali ibn Abu Talib (as) after me." He was asked: "What

about the companions of the Fire?" He answered: "These include the ones who are

dissatisfied with his (`Ali's) government, those who shall violate the covenant and fight him

p: 96

after my demise." This hadith is quoted by al-Saduq from `Ali, peace be upon him. Abul-

Mu'ayyad Muwaffaq ibn Ahmed has quoted Jabir saying that the Messenger of Allah, peace

be upon him and his progeny, has said: "By the One in whose hands my soul is, this (`Ali)

and his Shi`as are the winners on the Day of Judgment."

[39] Refer to the meaning of this verse in `Ali ibn Ibrahim's tafsir if you wish, or Chapters 81

and 82 of Ghayat al-Maram.

[40] This verse descended to honor al-Hamzah, `Ali (as), and `Ubaydah who came out to

battle `Utbah, Shaybah, and al-Walid. The believers are Hamzah, `Ali (as), and `Ubaydah,

and the ones who committed wrong deeds are `Utbah, Shaybah, and al-Walid. There are many

authentic ahadith supporting this argument.

[41] Suffices you for proof the fact that Ibn Hajar has admitted its revelation in their own

honor, counting it among the verses in their favour, numbering it 11 among such verses in

Part One, Chapter 11, of his Al-Sawa`iq al-Muhriqa; so, refer to it to see the verses we have

quoted in reference to this verse in the chapter dealing with Sunnis giving credence to Shi`as

in our book Al-Fusul al-Muhimma.

[42] Al-Bukhari, in his explanation of the Qur'anic Chapter dealing with hajj, on page 107,

Vol. 3, of his sahih, quotes `Ali (as) saying: "I am the first to kneel down to submit a

complaint before Allah on the Day of Judgment." Al-Bukhari then quotes Qays saying: "On

their behalf this verse was revealed: `These are two opponents who have brought their case

p: 97

before their Lord.' They are the ones who came out on Badr to battle `Ali (as) and his two

companions, Hamzah and `Ubaydah, namely Shaybah ibn Rabi`ah and his two fellows `Utbah

ibn Rabi`ah and al-Walid ibn `Utbah." On the same page, he quotes Abu Tharr saying that he

used to swear by the verse referring to the two opponents who disputed about their Lord

which was revealed in honour of `Ali (as) and two of his companions, and about `Utbah and

both of his companions when they came out to duel at Badr.

[43] This verse was revealed on behalf of the Commander of the Faithful (as) versus al-Walid

ibn `Uqbah ibn Abu Ma`it, without any argument. This is ascertained by traditionists and

endorsed by scholars of exegesis. Imam Abul-Hasan `Ali ibn Ahmed al-Wahidi, while

discussind this verse in his book Asbab a-Nuzul, quotes Sa`id ibn Jubayr citing Ibn `Abbas

saying that al-Walid ibn `Uqbah ibn Abu Ma`it once said to `Ali ibn Abu Talib (as): "I am

stronger than you; my speech is more eloquent, and I am faster than you in raising an army."

`Ali (as) said: "Say no more, for you are none other than a debauchee," whereupon the verse

"Is that who is a believer similar to that who is a debauchee? They certainly are not alike,"

was revealed, describing `Ali (as) as the believer and al-Walid ibn `Uqbah as the debauchee.

[44] This verse was revealed in honour of `Ali (as), his uncle al-`Abbas, and Talhah ibn

Shaybah who started thus bragging: "I am in charge of the House (Ka`ba); I have its keys, and

p: 98

mine is its covering cloth." Al-`Abbas said: "I am the one in charge of siqaya and

maintenance." `Ali (as) said: "I do not know what you both say, for I have said my prayers in

the company of the one [Prophet Muhammad, pbuh] who leads the jihad six months prior to

anyone else among all people," whereupon Allah revealed the verse cited above. This is stated

by Imam al-Wahidi while explaining the meaning of this verse in his book Asbab al-Nuzul

citing al-Hasan al-Basri, al-Sha`bi, and al-Qurtubi. He also quotes Ibn Sirin and Murrah al-

Hamadani saying that `Ali (as) said the following to al-`Abbas once: "Aren't you going to

migrate? Aren't you going to join the Messenger of Allah, peace be upon him and his

progeny?" He answered: "Do not I have a responsibility that is superior to the migration? Do

not I provide water to the pilgrims of the House of Allah and maintain its Haram?"

whereupon this verse was revealed.

[45] On page 4, Vol. 3, of his Al-Mustadrak, al-Hakim quotes Ibn `Abbas saying: "`Ali has

bartered his own life and has, indeed, put on the Prophet's garb." Al-Hakim testifies to the

authenticity of this hadith according to the endorsement of both Shaykhs, although the latter

did not narrate it themselves. In his Talkhis al-Mustadrak, al-Hakim admits the same on the

said page, quoting Imam `Ali ibn al-Husain (as) saying: "The first to barter his life for the

Pleasure of Allah is `Ali ibn Abu Talib (as) who slept in the bed of the Messenger of Allah

p: 99

(pbuh)," then he quoted a few verses of poetry attributed to `Ali (as) beginning with these:

I have safeguarded with my own life and strength

That of the best who walked on the surface of earth,

And circled the Ancient House, though alone,

And also around the [Black] Stone.

[46] Traditionists, scholars of exegesis, and authors who have written about the causes of

revelation of the Holy Qur'an have all quoted Ibn `Abbas explaining the verse reading: "Those

who spend their wealth in charity at night, during the day, in secrecy, and in the open," by

saying: "This verse was revealed in honour of `Ali ibn Abu Talib (as) who had once in his

possession four dirhams; he spent one of them in the Cause of Allah at night, one during the

day, one in secrecy, and in public also one; therefore, this verse was revealed to appreciate

what he did." Imam al-Wahidi, too, has quoted this hadith of Ibn `Abbas in his book Asbabul-

Nuzul. He also quotes Mujahid narrating it, and he transmits it from al-Kalbi in more detail.

[47] The one who has brought forth the truth is the Messenger of Allah, and the one who has

believed therein is the Commander of the Faithful (as), according to the hadith of al-Baqir, al-

Sadiq, al-Kazim, al-Rida, peace be upon all of them, as well as by Ibn `Abbas, Ibn alhanafiyyah,

`Abdullah ibn al-Hasan, the martyred Zayd ibn `Ali ibn al-Husayn, and `Ali ibn

Ja`fer al-Sadiq (as). The Commander of the Faithful used to use this verse as a testimonial.

p: 100

Ibn al-Maghazli, in his Manaqib, quotes Mujahid saying: "The one who has brought the truth

is Muhammad (pbuh), and the one who has believed in him is `Ali (as)." Both huffaz, that is,

Ibn Mardawayh and Abu Na`im, have quoted it, and so have others.

[48] In his exegesis of Surat al-Tur on page 468, Vol. 2, of his authentic Al-Mustadrak, al-

Hakim quotes Ibn `Abbas paraphrasing the verse reading: "And those who believe and whose

families follow them in faith, to them shall We join their families: nor shall We deprive them

(of the fruit) of aught of their good deeds; yet each individual is pawned to what deeds he has

done," by saying: "Allah shall elevate the status of a believer's descendants so that they would

be able to join him in Paradise, even if they may be in a lower station," then he recited the

same verse again and said: "Allah says He will not decrease their rewards aught."

[49] This is the third verse of the ones enumerated by Ibn Hajar in Chapter 11 of his Al-

Sawa`iq al-Muhriqa. The author goes on to say that a group of scholars of exegesis have

quoted Ibn `Abbas saying: "The implication of this verse is to send salutations unto

Muhammad's Progeny (as)." Ibn Hajar says that al-Kalbi, too, has given it the same meaning,

then he adds: "Al-Fakhr al-Razi has stated that the Prophet's Progeny constitutes his [`Ali's]

peer in five instances: Allah has greeted him by saying: `Peace be unto you, O Messenger,

p: 101

and unto the Progeny of Yasin,' in sending prayers unto him and them in tashahhud, sadaqa,

and tahara, when the Almighty says: `Taha,' that is, tahir, purified, and: `... purifies you with

a perfect purification;' in loving them, saying: `Follow me so that Allah may love you,' and

also: `Say: I do not ask you for any reward other than being kind to my kin.'"

[50] Al-Bukhari has quoted it in his tafsir of the holy Qur'an, in Vol. 3 of his Sahih, in a

chapter dealing with the verse "Allah and His angels send salutations unto Muhammad," in

his exegesis of Surat al-Ahzab. It is also quoted by Muslim in a chapter on sending greetings

unto the Prophet (pbuh) in his book on prayers in Vol. 1 of his Sahih, and it is quoted by all

traditionists from Ka`b ibn `Ajrah.

[51] Refer to the second of these verses on page 87.

[52] Al-Tha`labi, while discussing its meaning in his Al-Tafsir al-Kabir, quotes hadith in

which the Messenger of Allhh, peace be upon him and his progeny, says: "Tuba is a tree in

Paradise whose root is in my home and whose branch overshadows the residents of Paradise."

Some people asked: "O Messenger of Allah! We have asked you before about it, and you told

us that its root is in `Ali's home and its branch is above the residents of Paradise," whereupon

he, peace be upon him and his progeny, said: "Aren't my home and `Ali's the same?"

[53] Thiqatul-Islam al-Kulayni has quoted in an authentic hadith Salim saying that he once

p: 102

asked Abu Ja`fer (Imam al-Baqir) about the meaning of the verse: "Then We let those whom

We have selected from among Our servants inherit the Book." The Imam, peace be upon him,

explained it as follows: "The one who rushes to do good deeds is the Imam; the one who is

moderate is the one who knows the value of the Imam; and the one who does injustice to his

own self is the one who is not aware of the significance of the Imam." Something similar to

this is cited from Imams Abu `Abdullah al-Sadiq (as), Abul-Hasan al-Kazim, and Abul-Hasan

al-Rida, peace be upon them, who are quoted by al-Saduq and by many others among our

narrators. Ibn Mardawayh quotes `Ali (as) explaining this verse thus: "The ones implied in

this verse are we," and the details are available in our book Tanzil al-Ayat, as well as in

Ghayat al-Maram.

[54] This is quoted by Ibn `Asakir from Ibn `Abbas, as stated in Section 3, Chapter 9, page

76, of Al-Sawa`iq al-Muhriqa.

supported by

perfect verses and worthy proofs, with your own self coming thereby out of the charge put

forth against you without committing any shortcoming in whatever entrusted to you. Whoever

challenges you is bad in argument, stubborn, arguing about falsehood and acting like the

ignorant.

Your opponents, however, may argue that those who narrated these verses supporting your

argument are Shi`a, and these cannot be relied upon by the Sunnis. What would your answer,

therefore, be? Please kindly provide it, if you will, and please do accept my thanks. Peace be

with you.

Sincerely,

bear testimony to this fact, and the authorities they relied upon are full of Shi`a names. Take,

for example, their six sahih books and others which use them as their authorities, the latter

being charged by those who attribute to them deviation from the Right Path, stamp them with

the stamps of "Rafidis" and "deviators." To them have they attributed extremism, fanaticism,

and deviation from the Path.

Among Bukhari's mentors are Shi`a men who have been charged with being "Rafidi" and

stamped with hatred; nevertheless, this has never made Bukhari nor others doubt their fairmindedness.

The latter relied upon them even in the sahih books feeling very comfortable

with doing so. So; will the opponents who say that "Shi`as are not relied upon by Sunnis" find

a listening ear? Of course not! 2) Such opponents, however, are ignorant. Had they known the truth, they would have come

to know the fact that Shi`as have followed in the footsteps of and have emulated the Purified

`itra. Their manners are the `itra's; therefore, everyone they relied upon is unmatchable in

truthfulness and trustworthiness. Unmatchable are their reliable heroes in piety and caution.

There are no peers for them among their dependable dignitaries in their forsaking the

pleasures of this world, in their piety, worship, good manners, selfdiscipline,

selfdenial,

and

selfcriticism.

Nobody can equal them in ascertaining facts and looking for them with extreme

care and moderation.

Had the opponent assessed their value, just as it is in reality, he would have put his confidence

in them, entrusting his affairs to them. But his ignorance of them has made him wander at

p: 105

random about them like one riding a blind animal in a dark night. He would charge the

trustees of Islam such as Muhammad ibn Ya`qub alKulayni,

and a truthful among Muslims

like Muhammad ibn `Ali ibn Babawayh alQummi,

and a mentor of the nation such as

Muhammad ibn alHasan

ibn `Ali alTusi.

He would belittle their sacred books which are the

custodians of the knowledge of the family of Muhammad, peace and blessings be upon him

and them, doubting their mentors who are the pioneers of knowledge and the ones who equal

the Holy Qur'an and who have dedicated their lives to promote the teachings of Allah, the

Sublime, the Almighty, His book and His Messenger, peace be upon him and his progeny,

and the Imams of Muslims and their commoners. 3) Both righteous and vicious individuals have equally come to know how these virtuous men

judge the case of telling lies. Thousands of their books curse lying, labelling falsification of

hadith as sins punishable by Hell-fire. They are distinguished by their judgment of intentional

falsification of hadith. They have considered it to break the fast, requiring both compensation

and penitence from the person who commits it during the month of Ramadan, and they also

require the same for whatever causes the breaking of the fast. Their Fiqh and hadith are very

clear in this regard; therefore, how can anybody charge their narrators while they are the

good, the virtuous, the ones who spend the night praying and the day fasting? Since when

have the virtuous among the followers and supporters of Muhammad's family been charged,

p: 106

while the Kharijis, Murji'is and Qadris have not? What other than obvious enmity and ugly

ignorance? We seek refuge with Allah against forsaking us, and from Him do we seek help

against the bad consequences of injustice and oppression. There is no might nor power except

in Allah, the Sublime, the Almighty, and peace be with you.

Sincerely,

Here are their names and the names of their fathers arranged alphabetically:[1]

the six sahih books, as well as others, have all relied upon their authority while keeping in

mind thier being Shi`as.

As regarding our man Ibrahim ibn Yazid, he has been included among Shi`a dignitaries by

Ibn Qutaybah] on page 206 of his work Al-Ma`arif where he enumerates a few Shi`a

dignitaries, taking his reliability for granted. Refer to his hadith in Bukhari's and Muslim's

Sahih books as quoted by the mother of his uncle `Alqamah ibn Qays, and by Humam ibn alHarith,

Abu `Ubaydah ibn `Abdullah ibn Mas`ud, `Ubaydah, alAswad

ibn Yazid, his uncle.

Refer also to his hadith in Muslim's Sahih through his uncle from his mother's side, `Abdul-

Rahman ibn Yazid, and through Sahm ibn Munjab, Abu Mu`ammar, `Ubayd ibn Nadlah, and

`Abis. In the two sahihs, he is quoted by Fudayl ibn `Umer, alMughirah,

Ziyad ibn Kulayb,

Wasil, alHasan

ibn `Ubaydullah, Hammad ibn Abu Sulayman, and by Sammak. Ibrahim was

born in 50 A.H., and he died at the age of either 95 or 96, four months after alHajjaj's

death.

authority. Refer to his hadith in their sahih through alThawri.

He narrates through Asbat ibn

Nasir and Isra'i.

of Rayy closed down its shops as a sign of mourning, and people gathered in front of his

mansion awaiting his coffin. Fakhr alDawlah,

accompanied by government ministers and

commanders of the army, went there, too, wearing mourning clothes. When his coffin came

out of his house, people cried "Allahu Akbar!" in unison, kissed the ground in glorification,

and Fakhr alDawlah

followed the coffin on foot with the crowd and sat with them during the

three days' mourning period. Poets read eulogies, and scholars held commemorative

ceremonies in his honour, and he was praised by all those who could not attend his funeral.

Abu Bakr alKhawarizmi

said: "AlSahib

ibn `Abbad grew up in the ministry's lap, learned

how to crawl and walk within its precincts, was nursed from the most excellent of its bosoms,

and inherited it [ministry] from his own forefathers." Abu Sa`id alRustami

composed these

verses in his praise:

He inherited ministry: a link in a chain,

A great man, he was, heir of great men.

About the ministry of al-Abbas does `Abbad narrate,

While from `Abbad does Isma`il Narrate.

In his biography of Sahib, alTha`

alibi says: "I can find no words to fairly describe Sahib's

lofty status in knowledge and arts, or the prestige he enjoys for being benevolent and

generous, or his unique virtues and possession of various merits. The best statement I can

make on his behalf falls short of doing justice to the least among his virtues and eminence,

and my best description falls short of being fair to his virtues and characteristics." Sahib has

p: 111

written many precious books including AlMuhit

in Language in seven volumes; its chapters

are arranged alphabetically. He collected an unmatched library. Nuh ibn alMansur,

one of the

kings of Sam`an, wrote to him once to invite him to be in charge of running his cabinet of

ministers and managing the affairs of his kingdom. He apologized to him, saying that he

needed four hundred camels just to transport the contents of his library. This much about him

should suffice.

Abu `Awanah, alThawri,

alHasan

ibn Salih, Za'idah, and Isra'il have all quoted him, being

their mentor, as stated in the four sahih books. He died in 127 A.H.

knowledge of his Shi`a beliefs. Ahmed has said, "Talid is a Shi`a, yet we could not find

anything wrong with what he narrated." AlThahbi

has mentioned him in his book Al-Mizan,

quoting statements about him made by learned men as stated above. He puts al-Tirmithi's

initials on his name to indicate that the latter considers him an authority. Refer to his hadith in

al-Tirmithi's Sahih through `Ata ibn alSa'ib

and `AbdelMalik

ibn `Umayr.

`Umer and Zayd ibn Arqam. During the time of Imam al-Baqir (as), he maintained his loyalty

to the Imam, and he came to be known as such. In this regard, he made quite a few interesting

dialogues with `Amr ibn Tharr, the judge, his contemporary Ibn Qays, and al-Salt ibn Bahram

testifying to this fact.

said: "Jabir al-Ju`fi is a Rafidi who curses..." In spite of that, both al-Nisa'i and Abu Dawud

rely on his authority. Refer to the hadith which he narrates concerning accidental prostrations

in both sahihs. Shihab, Abu `Awanah, and many of their calibre, quote him. Al-Thahbi, who

mentions him in his Al-Mizan, has put the initials of both Abu Dawud and al-Tirmithi on his

name to indicate their reliance on his authority. He also quotes Sufyan saying that Jabir al-

Ju`fi is God-fearing while narrating hadith, and that he has said: "I have never seen anyone

more pious than him [Jabir]." He also quotes Shu`bah saying that Jabir is truthful, and

"Whenever Jabir narrated hadith, we listened, since he is the most trustworthy of all men."

Waki` used to say, "If doubt entertains your mind, you may doubt anyone other than Jabir al-

Ju`fi," and that Ibn `Abd al-Hakam heard al-Shafi`i once saying that Sufyan al-Thawri said

once to Shu`bah: "If you ever cast doubt about Jabir, that will signal the end of our

friendship." Jabir died in either 127 or 128 Hij., may Allah have mercy on his soul.

Refer to his hadith in Bukhari's and Muslim's Sahihs narrated through A`mash, Mughirah,

Mansur, Isma`il ibn Abu Khalid and Abu Ishaq al-Shaybani. Qutaybah ibn Sa`id, Yahya ibn

Yahya and `Uthman ibn Abu Shaybah have all quoted his ahadith as stated in both sahihs. He

died, may Allah rest his soul in peace, in Rayy in 187 Hij. at the age of 77.

al-Sa'ib. He is quoted through other men of the same calibre. He died, may Allah have mercy

on his soul, in 167 Hij.

Ja`fer learned "Rafidism" from `Abdul-Razzaq; therefore, he used to curse the latter and say:

"Nobody corrupted Ja`fer's beliefs other than he [`Abdul-Razzaq]."

Quoting Sahl ibn Abu Khadouthah, al-Aqili has said: "I said to Ja`fer ibn Sulayman: `I have

heard that you curse Abu Bakr and `Umer.' He replied: `Cursing I do not; but hating, you can

say whatever you will.'"

Relying on Jarir ibn Yazid ibn Harun, Ibn Haban has said in his Thiqat, "My father sent me

once to Abu Ja`fer al-Dab`i. I said to the latter: `I have heard that you curse Abu Bakr and

`Umer.' He replied: `I do not curse them. But if you want to say that I despise them, feel free;'

therefore, I concluded that he was Rafidi."

In his biography of Ja`fer in Al-Mizan, al-Thahbi has included all the above and emphasized

as well the fact that the man was a pious `alim "in spite of being a Shi`a." Muslim relies on

him in his Sahih and quotes some of his unique ahadith which are published nowhere else as

al-Thahbi himself testifies when he narrates Ja`fer's biography. Refer to his hadith in the

sahih narrated through Thabit al-Banani, al-Ja`d ibn `Uthman, Abu `Umran al-Jawni, Yazid

ibn al-Rashk and Sa`id al-Jariri. Qatan ibn Nasir, Yahya ibn Yahya, Qutaybah, Muhammad

ibn `Ubayd ibn Hasab, Ibn Mahdi and Musaddid have all quoted his ahadith. For example, he

has said: "The Messenger of Allah, peace be upon him and his progeny, dispatched a division

of the Muslim army under `Ali's command, etc." Another hadith he has narrated states: "What

p: 119

do you want of `Ali? `Ali is of me, and I am of him. He is the wali (master) after me of every

believer," as quoted in al-Nisa'i's Sahih and transmitted through Ibn `Adi from al-Nisa'i. Al-

Thahbi has stated the above while discussing Ja`fer in his Al-Mizan. He died in Rajab of 178

Hij.; may Allah be merciful unto him.

in the Fire because of their Shi`ism." Thanij has said: "I once asked Jarir: `Have you met al-

Harith ibn Hasirah?' He answered, `Yes, indeed, I have. I met him as an old man who used to

stay silent most of the time, and he insisted on something quite magnanimous.'" Yahya ibn

Ma`in has mentioned him and said: "He is trustworthy [though] Khashbi [one of the

derogatory names downgrading Shi`as, tr.]." Al-Nisa'i, too, trusts him. Al-Thawri, Malik ibn

Maghul, `Abdullah ibn Namir, and a group of their calibre, have all quoted him, since he was

their mentor in whom they put their trust.

Al-Thahbi has narrated his biography in his Al-Mizan stating all the above. Refer to his hadith

in the Sunan through Zayd ibn Wahab, `Ikrimah, and a group of their class. Al-Nisa'i quotes

`Abbad ibn Ya`qub al-Rawajni who quotes a chain of narrators including `Abdullah ibn

`Abdul-Malik al-Mas`udi that al-Harith ibn Hasirah, according to Zayd ibn Wahab, reported

that `Ali (as) was heard once saying: "I am the servant of Allah and the brother of His

Messenger; nobody else can say so except a liar."

Al-Harith ibn Hasirah narrates through Abu Dawud al-Subai`i, through `Umran ibn Hasin,

saying: "I was sitting once in the presence of the Messenger of Allah, peace be upon him and

his progeny, with `Ali sitting beside him. The Messenger of Allah, peace be upon him and his

progeny, recited `Or who else [other than Allah] that would respond to the one in dire need

for help, remove his distress, and make ye vicegerents on earth?' `Ali was shaken and moved

p: 121

a great deal; thereupon, the Messenger of Allah, peace be upon him and his progeny, patted

`Ali's shoulder and said: `Nobody loves you except a true believer [a mu'min], and nobody

hates you except a hypocrite till the Day of Judgment.'"

Traditionists such as Muhammad ibn Kuthayyir and others have quoted the hadith cited above

from Al-Harith ibn Hasirah. Al-Thahbi has transmitted it while stating the biography of Nafi`

ibn al-Harith through the same chain of narrators. When he comes to Al-Harith ibn Hasirah,

he comments saying, "He is truthful; but he is also Rafidi."

the man, kept quoting his ahadith in all religious matters, and that al-Sha`bi called him a liar,

then he turned around and quoted him!

Al-Thahbi states the following in his Al-Mizan: "Obviously, al-Nisa'i falsifies him when it

comes to the latter's tone and tale; but when the man narrates hadith, he does not disbelieve in

him." Al-Mizan quotes Muhammad ibn Sirin saying: "There were five well-known

companions of Ibn Mas`ud. I came to know four of them, but I missed al-Harith whom I

never saw. He was the best among them."

A great deal of controversy exists regarding which of the other three, namely Alqamah,

Masruq, or `Ubaydah, is the best. I say that Allah has enabled trustworthy traditionists to do

justice to al-Sha`bi and prove him a liar. This has been pointed out by Ibn `Abd al-Birr in his

book Jami'` Bayanul `Ilm which quotes the frank statement made by Ibrahim al-Nakh`i

belying al-Sha`bi, adding verbatim: "I think that al-Sha`bi has received his fair punishment

for saying the following about al-Harith al-Hamadani: `Al-Harith, one of the liars, informed

me that..., etc.'"[4] Ibn `Abd al-Birr has said: "Al-Harith has shown no indication of being a

liar; some people have borne grudge against him simply because he loved `Ali so much and

preferred him over others. This is the reason why al-Sha`bi has called him a liar, since al-

Sha`bi favours Abu Bakr, stating that the latter was the first to embrace Islam, and he favours

`Umer, too."

Among those who bore grudge against al-Harith was Muhammad Ibn Sa`d who included al-

p: 123

Harith's biography in Volume 6 of his Tabaqat, saying that al-Harith speaks "maliciously."

He does not do al-Harith, nor any other Shi`a notable, any justice even when it comes to

knowledge or feats. The "malicious" talk Ibn Sa`d is referring to is nothing other than

allegiance to Muhammad's progeny and his taking them for guides in all matters, as Ibn `Abd

al-Birr has admitted in his above-quoted statement. Al-Harith's demise took place in 65 Hij.;

may Allah have mercy on his soul.

Bukhari's Sahih. In Muslim's Sahih, his hadith is narrated through Muhammad ibn `Ali ibn

`Abdullah ibn `Abbas, and through Tawus, al-Dahhak al-Mashriqi, Abu `Abbas ibn al-Sha`ir,

Abu al-Minhal `Abdul-Rahman, `Ata' ibn Yasin, Ibrahim ibn Sa`d ibn Abu Waqqas, and

through Mujahid. In both sahihs, Misar, al-Thawri, and Shu`bah have quoted his traditions. In

Muslim's Sahih, his ahadith are quoted by Sulayman al-A`mash, Hasin, `Abdul-`Aziz ibn

Sayah and Abu Ishaq al-Shaybani. He died, may Allah have mercy on his soul, in 119 Hij.

book, he lists al-Hasan among such narrators. Muslim and authors of the sunan books have all

relied on his authority. Refer to his hadith in Muslim's Sahih as narrated by Sammak ibn

Harb, Isma`il al-Sadi, `Asim al-Ahwal, and Harun ibn Sa`d. `Ubaydullah ibn Musa al-`Abasi,

Yahya ibn Adam, Hamid ibn `Abdul-Rahman al-Rawasi, `Ali ibn al-Ja`d, Ahmed ibn Yunus

and all renown men of their intellectual calibre have learned hadith from him.

In his biography in Al-Mizan, al-Thahbi indicates that Ibn Ma`in and others have trusted his

[al-Hasan's] hadith. He adds saying that `Abdullah ibn Ahmed has quoted his father saying

that al-Hasan is more authentic than Sharik. Al-Thahbi also states that Abu Hatim has said:

"He is a trust; he has a sound and authentic memory," and that Abu Zar`ah has said: "He has

combined in him accomplishment, fiqh, piety, and asceticism," and that Nisa'i has trusted

him. He also quotes Abu Na`im saying: "I have quoted eight hundred traditionists; I have

found none better than al-Hasan ibn Salih," and that he has also said: "I have come across

nobody who did not err other than al-Hasan ibn Salih." He quotes `Ubaydah ibn Sulayman

saying: "Allah is too shy to harm al-Hasan ibn Salih." He quotes Yahya ibn `Ali Bakir asking

al-Hasan ibn Salih: "Describe to us how to conduct the ceremonial bathing of the deceased;"

he could not do so because of being overcome by tears. He quotes `Ubaydullah ibn Musa

saying: "I used to recite the holy Qur'an in the presence of `Ali ibn Salih. Having finished

p: 126

reciting `Exercise patience [O Muhammad]!; We have granted them a respite only for an

appointed time,' his brother fell down snorting like a wounded bull; so, `Ali lifted him up,

wiped and washed his face then supported him against falling again," and that Waki` has said:

"Al-Hasan and `Ali sons of Salih and their mother divided night-time among them into three

parts: each alternates in his portion thereof in keeping vigil, spending it in prayers and

adoration. When their mother died, they split it into equal halves. Then `Ali died; therefore, al-

Hasan used to stay all night long worshipping."

Abu Sulayman al-Darani has said: "I have never seen anyone more awe-stricken than al-

Hasan son of Salih who stood up one night to recite Chaper 78 of the Holy Qur'an and fainted

yet continued reciting till dawn." He was born, may Allah have mercy upon him, in 100 Hij.

and he died in 169.

Sa`d and `Ali ibn al-Husayn.

In both sahihs, his ahadith are quoted by Mansur, Misar and Shu`bah. Particularly in

Bukhari's Sahih, his ahadith are narrated by `Abdul-Malik ibn Abu Ghaniya. In Muslim's

Sahih, his ahadith are narrated by al-A`mash, `Amr ibn Qays, Zayd ibn Abu Anisa, Malik ibn

al-Maghul; Aban ibn Taghlib, Hamzah al-Zayyat, Muhammad ibn Jehada, Mutraf and Abu

`Awanah. He died in 115 Hij. at the age of 65.

he prayed for my performing the pilgrimage fifty times, I became sure I would never live

beyond that. I have performed the annual pilgrimage forty-eight times; this is my house with

which Allah has blessed me; yonder there is my wife behind the curtain listening to me; this is

my son, and this is my servant; I have been blessed with all of these."

Two years later, and having performed the pilgrimage fifty times, he accompanied Abul

`Abbas al-Nawfali al-Qasir on his fifty-first pilgrimage. When he reached the place where

pilgrims put on the ihram garb, he entered the Johfa river for a bath, but the torrent

overwhelmed him, and he drowned before being able to perform his 51st pilgrimage. His

death, may Allah have mercy on his soul, took place in 209 Hij. His birth-place is Kufa, but

he resided in Basrah. He lived over seventy years. We have conducted a thorough research of

his biography in our book Mukhtasar al-Kalam fi Mu'allifi al-Shi`a min Sadr al-Islam [A

Brief Discourse of Shi`a Authors of Early Islam].

Al-Thahbi has mentioned him and put "TQ" on his name as a reference to those among the

authors of the Sunan who have quoted him [Tirmithi] and Dar Qutni, and mentioned the fact

that he drowned in 208 Hij., and that he narrated hadith through Imam al-Sadiq (as). The

author has shown his grudge towards this man, calling his hadith "weak" for no reason other

than his beliefs being Shi`a. Strange enough, Dar Qutni calls his hadith "weak" on one hand,

p: 129

while on the other he uses him as an authority in his own Sunan - thus indeed do some people

behave!

his corrupt sect." Al-Thahbi narrates his biography in his own Al-Mizan, quoting the views of

both Abu Dawud and Jawzjani stated above. Yet both Bukhari and Muslim have relied upon

his authority in several chapters of their respective sahihs. Refer to his hadith as in Bukhari's

Sahih as narrated from al-Mughirah ibn `Abdul-Rahman, and in Muslim's Sahih by

Muhammad ibn Ja`fer ibn Abul Kathir, Malik ibn Anas, and Muhammad ibn Musa. Both

sahihs quote his Al-Mizan from Sulayman ibn Bilal and `Ali ibn Mushir. Al-Bukhari quotes

his hadith in several places of his Sahih, without referring to any chain of narrators, quoting

two of his ahadith from Muhammad ibn `Uthman ibn Karamah. Muslim narrates his hadith as

transmitted by Abu Karib, Ahmed ibn `Uthman al-`Awdi, al-Qasim ibn Zakariyyah, `Abd ibn

Hamid, Ibn Abu Shaybah, and Muhammad ibn `Abdullah ibn Namir. Authors of the sunan

have all relied on the authority of his hadith, while being aware of his sect.

is nothing wrong with his ahadith." Abu Hatim has said: "His hadith is sound." Al-Thahbi has

quoted such testimonies in his Sahih. Refer to his hadith in Abu Dawud's Sunan, in al-Nisa'i's

through Abu Hazim al-Ashja`i, `Ikrimah, and others.

salvation? What harm can befall them from the critic who has no choice except to pursue his

quest till reaching their door steps, and no option but to beg their own favours?

If dignitaries of my tribe are pleased with me,

Then let its villains chafe and be angry.

These authorities do not pay any attention to al-Jawzjani or others like him, having been held

trustworthy by the authors of the sahih books and by those of all sunan as well. Refer to

Zubayd's hadith in both Bukhari's and Muslim's Sahihs as transmitted by Abu Wa'il, al-

Sha`bi, Ibrahim al-Nakh`i, and Sa`d ibn `Ubaydullah. Only Bukhari quotes his hadith through

Mujahid. In Muslim's Sahih, his hadith is narrated by Murrah al-Hamadani, Muharib ibn

Dithar, Ammarah ibn `Umayr, and Ibrahim al-Taymi. His hadith is quoted in both sahihs as

transmitted by Shu`bah, al-Thawri, and Muhammad ibn Talhah. In Muslim's Sahih, his hadith

is narrated by Zuhayr ibn Mu`awiyah, Fadil ibn Ghazwan, and Husayn ibn al-Nakh`i. He

died, may Allah have mercy on his soul, in 124 A.H.

Refer to the latter's sahih containing his hadith as narrated by Mu`awiyah ibn Salih, al-

Dahhak ibn `Uthman, Qurrah ibn Khalid, Ibrahim ibn Nafi`, Yahya ibn Ayyub, Saif ibn

Sulayman, Hasan ibn Waqid, `Ikrimah ibn `Ammar, `Abdul-`Aziz ibn Abu Salma, and `Aflah

ibn Sa`id. His hadith is quoted by Ibn Abu Shaybah, Muhammad ibn Hatim, Hasan al-

Hulwani, Ahmed ibn al-Munthir, Ibn Namir, Ibn Karib, Muhammad ibn Rafi`, Zuhair ibn

Harb, and Muhammad ibn al-Faraj.

sahihs. In fact, his hadith, from Anas ibn Malik and Karib, is included in both sahihs as

scholars of hadith already know. Al-Thahbi says that his hadith from `Abdullah ibn `Umer,

and from Ibn `Umer, exists in Bukhari's Sahih. The latter also contains his hadith from

Ma`dan ibn Abu Talha and the latter's father. His hadith is quoted in both sahihs by al-

A`mash, Qatadah, `Amr ibn Murrah, Mansur, and Hasin ibn `Abdul-Rahman. He also knows

hadith quoted by al-Nisa'i and Abu Dawud in their respective Sunan. He died in either 87 or

97 A.H. during the reign of Sulayman ibn `Abdul-Malik, or, as some say, during that of

`Umer ibn `Abdul-`Aziz, and Allah knows best.

Madini has said: "I have heard Jarir saying, `I broke my friendship with Salim ibn Abu

Hafsah because he used to always defend the Shi`as.'" Al-Thahbi has detailed his biography,

mentioning all the above. On page 234 of Vol. 6 of his Tabaqat, Ibn Sa`d mentions him and

says: "He was very staunch in his Shi`a beliefs. He entered Mecca during the reign of the

`Abbasides crying, `Here I come, here I come, O killer of the Omayyads!' His voice was quite

loud, so much so that his call was heard by Dawud ibn `Ali who inquired: `Who is this man?'

People informed him that it was Salim ibn Abu Hafsah, and they explained his story and

views."

Al-Thahbi has included his biography in his Al-Mizan commenting, "He was chief of those

who belittled Abu Bakr and `Umer." In spite of this, however, both Sufyans quote his hadith,

and so does Muhammad ibn Fudayl, while al-Tirmithi has relied on his authority, and Ibn

Ma`in has held him trustworthy. He died in 137 A.H.

`Uman ibn Talhah and `Umayr ibn Ma'mun. Isra'il, Haban and Abu Mu`awiyah all quote him.

`Abdullah. In his biography in the Al-Mizan, Ibn Ma`in says: "Selamah al-Abrash al-Razi is a

believer in Shi`ism and a man whose hadith is [often] quoted, and there is no fault in the

latter." Abu Zar`ah has also said in the Al-Mizan that the natives of Rayy do not like him

because of his (religious) views. Actually, their attitude is due to their own views regarding

all followers of the household of the Prophet (pbuh).

Al-Thahbi has mentioned him in his Al-Mizan, marking his name with the initials of Abu

Dawud and al-Tirmithi and saying: "He is well remembered for his prayers and

supplications." He died in 191 A.H. Ibn Ma`in testifies to the fact that the hadith related to the

Prophet's military expeditions as narrated by Selamah is more reliable than anyone else's.

Zanih is quoted as having said that he had heard Selamah al-Abrash saying that he had heard

hadith related to the expeditions from Ishaq twice, and that he had also written down his

ahadith as he had done with those of the expeditions.

Jahifah, Suwayd ibn Ghaflah, al-Sha`bi, `Ata' ibn Abu Rabah, all cited in Bukhari and

Muslim. In Muslim, he quotes hadith from Karib, Tharr ibn `Abdullah, Bakir ibn al-Ashaj,

Zayd ibn Ka`b, Sa`id ibn Jubayr, Mujahid, `Abdullah ibn `Abdul-Rahman ibn Yazid, Abu

Selamah ibn `Abdul-Rahman, Mu`awiyah ibn al-Suwayd, Habib ibn `Abdullah, and Muslim

al-Batin. Al-Thawri and Shu`bah have both cited his hadith in these two works, while in

Bukhari, his hadith is cited by Isma`il ibn Abu Khalid. In Muslim, he is quoted by Sa`id ibn

Masruq, Aqil ibn Khalid, `Abdul-Malik ibn Abu Sulayman, `Ali ibn Salih, Zayd ibn `Abu

Anisah, Hammad ibn Selamah, and al-Walid ibn Harb.

Selamah ibn Kahil died on `Ashura of 121 A.H.

His biography is recorded in Vol. 6, Part One, of Ibn Sa`d's Tabaqat, and in the Isti`ab of Ibn

`Abd al-Birr. All those who wrote the stories of the ancestors have recorded his biography

and praised his virtues, faith and piety. He enjoyed a lofty status, a position of honour and

dignity among his folks, and his word weighed heavily. He is the one who killed Hawshab,

the notorious enemy of the Commander of the Faithful, in a duel at Siffin. Sulayman was

keen to notice that the enemies of Ahl al-Bayt had gone astray. Traditionists have sought his

audience. The ahadith he narrates about the Prophet (pbuh), the ones which he directly

reported or those transmitted by Jubayr ibn Mut`im relying on his authority, are recorded in

both Bukhari's and Muslim's Sahihs. In the latter, he is cited by Abu Ishaq al-Subay`i and

`Adi ibn Thabit. Sulyman has narrated ahadith which are not included in either sahihs. These

include ahadith from the Commander of the Faithful, his son Imam al-Hasan al-Mujtaba (as),

and Abiy. In works other than these sahihs, his hadith is transmitted by Yahya ibn Ya`mur,

`Abdullah ibn Yasar, and by others.

Sahih quotes his hadith through others. In both sahihs, his hadith is cited by his son Mu`tamir,

and by Shu`bah and al-Thawri. Another party cites his hadith in Muslim's Sahih. He died in

143 A.H.

all his descendants as well till the Day of Judgment.

custodians of the prophetic legacy.

Al-A`mash has left us many interesting incidents which vividly portray his greatness. One of

them, for example, is included by Ibn Khallikan in al-A`mash's biograpy in Wafiyyat al-A`yan

where the author states:

"Hisham ibn `Abdul-Malik once wrote to al-A`mash saying: `Recount for me `Uthman's

virtues and `Ali's vices.' Al-A`mash took the letter and tossed it into his she-camel's mouth.

Then he turned to the messenger and said: `This is my answer.' The messenger, however,

pleaded to al-A`mash saying that his master had vowed to kill him if he did not return with an

answer. He also pleaded to al-A`mash's brothers to pressure their brother to write something.

Finally, he wrote: `In the Name of Allah, Most Gracious, Most Merciful. Had `Uthman had

all the virtues of the people of the world, they would not have availed you aught, and had `Ali

had in him all the vices of the people of the world, they would not have harmed you in the

least; therefore, worry about your own soul, and peace be with you.'"

Another anecdote is narrated by Ibn `Abd al-Birr in his chapter on the `ulema's statements

evaluating each other's work in his book Jami` Bayanul `Ilm wa Fada'ilih.[5] The author

quotes `Ali ibn Khashram saying, "I have heard Abul-Fadl ibn Musa say, `I entered the house

of al-A`mash once accompanied by Abu Hanifah to visit him during his sickness. Abu

Hanifah said: `O Abu Muhammad! Had I not feared my visits would be a nuisance to you, I

p: 143

would have visited you more often'. Al-A`mash answered, `You are a nuisance to me even at

your own home; so, imagine how I feel when I have to look at your face.'" Abul-Fadl

continues to say that having left the house of al-A`mash, Abu Hanifah said, `Al-A`mash never

observed the fast of the month of Ramadan.' Ibn al-Khashram then asked al-Fadl what Abu

Hanifah meant. Al-Fadl answered, `Al-A`mash used to observe the suhur during the month of

Ramadan according to the Prophet's hadith as narrated by Huthayfah al-Yemani.'" In fact, he

used to observe the Holy Qur'anic verse: "Therefore, eat and drink till you can distinguish the

white thread from the black one, from the dawn, and complete the fast till night-time."

Authors of Al-Wajiza and Bihar Al-Anwar have both quoted Hasan ibn Sa`id al-Nakh`i who

quotes Sharik ibn `Abdullah, the judge, saying, "I visited al-A`mash when he was sick prior to

his demise. While I was there, Ibn Shabramah, Ibn Layla and Abu Hanifah entered and

inquired about his health. He told them that he was suffering from an acute feebleness, that he

feared God for his sins, and he almost broke in tears. Abu Hanifah then said to him: `O Father

of Muhammad! Fear Allah! Look now after yourself. You used to narrate certain ahadith

about `Ali which, if you denounce, would be better for you.' Al-A`mash answered: `Do you

dare to say this to a man like me?' He even denounced him, and there is no need here to go

into that. He was, may Allah have mercy on his soul, as al-Thahbi describes him in his Al-

p: 144

Mizan, a trusted Imam. He was exactly what Ibn Khallikan had described while discussing his

biography in his own Wafiyyat al-A`yan, a trustworthy and virtuous man of knowledge.

Scholars have all conceded his truthfulness, equity and piety. Authors of the six sahih books,

as well as many others besides them, have all relied on his authority. Refer to his hadith in

Bukhari's and Muslim's Sahih books from Zayd ibn Wahab, Sa`id ibn Jubayr, Muslim al-

Batin, al-Sha`bi, Mujahid, Abu Wa'il, Ibrahim al-Nakh`i and Abu Salih Thakwan. He is cited

in these works by Shu`bah, al-Thawri, Ibn `Ainah, Abu Mua`awiyah Muhammad, Abu

`Awanah, Jarir, and Hafs ibn Ghiyath. Al-A`mash was born in 61 A.H. and he died in 148 A.

H., may Allah be merciful unto him.

from Ibn Buraydah from his father upto the Prophet who said: "For every Prophet there is a

vicegerent and heir."

He was very zealous about disseminating the knowledge pertaining to the virtues of the

Commander of the Faithful, and to pressure the Omayyads to recognize and publicize his

merits, peace be upon him. In his work Durrat al-Ghawwas, al-Hariri, as in Sharik's

biography in Ibn Khallikan's Wafiyyat al-A`yan, says, "Sharik had an Omayyad friend of his.

One day, Sharik recounted the attributes of `Ali ibn Abu Talib (as). His Omayyad friend said

that `Ali was `a fine man.' This enraged Sharik who said, `Is this all that can be said about

`Ali, that he was a fine man, no more?'"[7]

At the conclusion of Sharik's biography as stated in Al-Mizan, Ibn Abu Shaybah has quoted

`Ali ibn Hakim ibn Qadim citing `Ali saying that once a complaint was brought with a man to

Sharik's attention. The man said: "People claim that your mind is doubtful." Sharik answered:

"You fool! How can I ever be doubtful?! I wish I had been present in the company of `Ali to

let my sword be drenched with the blood of his enemies."

Anyone who studies Sharik's life-style will be convinced that the man was a very loyal

follower of the path of Ahl al-Bayt (as). He transmitted a great deal of traditions narrated by

the most learned followers of Ahl al-Bayt. His son `Abdul-Rahman has said, "My father has

learned queries from Ja`fer al-Ju`fi, in addition to ten thousand rare traditions." `Abdullah ibn

p: 146

al-Mubarak is quoted in Al-Mizan saying, "Sharik is more knowledgeable about the Kufians'

hadith than Sufyan. He was an avowed enemy of `Ali's foes, one who spoke ill of them."

`Abdul-Salam ibn Harb once asked him: "Why don't you visit a sick brother of yours?" He

inquired: "And who is that?" The man answered: "Malik ibn Maghul." Sharik, as stated in the

latter's biography in Al-Mizan, then said: "Anyone who speaks ill of `Ali and `Ammar is

surely no brother of mine."

Once the name of Mu`awiyah was mentioned in his presence and was described as "clement."

Sharik, as stated in his biography in Al-Mizan as well as in Ibn Khallikan's Wafiyyat al-A`yan,

said: "Whoever discards equity and fights `Ali can never be clement." He narrated one hadith

from Asim, Tharr, `Abdullah ibn Mas`ud successively indicating that the Prophet (pbuh) had

said: "If you see Mu`awiyah on my pulpit, kill him." This is quoted by al-Tabari, and al-

Tabari in turn is quoted by al-Thahbi while the latter discusses the biography of Abbad ibn

Ya`qub.

Ibn Khallikan's Wafiyyat includes a biography of Sharik where the author quotes a dialogue

between Sharik and Mis`ab ibn `Abdullah al-Zubairi, in the presence of the `Abbaside ruler al-

Mahdi. Mis`ab asked Sharik: "Do you really belittle Abu Bakr and `Umer?" up to the

conclusion of the incident.

In spite of all of this, al-Thahbi has described him as a "truthful imam." He also quotes Ibn

Ma`in saying that Sharik is "truthful, trustworthy." At the conclusion of the biography, the

p: 147

author states: "Sharik was a bastian of knowledge. Ishaq al-Azraq learned from him nine

thousand ahadith." He also quotes Tawbah al-Halabi saying, "We were at Ramla once, and

someone wondered who the nation's man was. Some people said it was Lahi`ah, while others

said it was Malik. We asked `Isa ibn Yunus to state his view. He said: `The nation's man is

Sharik,' who was then still alive."

Muslim and authors of the four books of sunan have all relied on Sharik's authority. Refer to

his hadith as they quote it transmitted by Ziyad ibn Alaqah, `Ammar al-Thihni, Hisham ibn

`Urwah, Ya`li ibn `Ata', `Abdul-Malik ibn `Umayr, `Ammarah ibn al-Qa`qa` and `Abdullah

ibn Shabramah. These reporters have cited Sharik's hadith from Ibn Shaybah, `Ali ibn Hakim,

Yunus ibn Muhammad, al-Fadl ibn Musa, Muhammad ibn al-Sabah, and `Ali ibn Hajar. He

was born in either Khurasan or Bukhara in 95 A.H., and he died in Kufa on a Saturday early

in Thul-Qi`dah, 177 or 178.

In both Bukhari's and Muslim's books, his hadith is cited by Muhammad ibn Ja`fer, Yahya ibn

Sa`id al-Qattan, `Uthman ibn Jabalah and others. He was born in 83 and he died in 160 A.H.,

may Allah be merciful on him.

him. Yahya ibn Ma`in is quoted saying that Sa`sa`ah, Zayd and Sihan sons of Sawhan are all

orators, and that Zayd and Sihan were killed during the Battle of the Camel. He also cites a

critical problem which `Umer, then caliph, could not solve; therefore, the caliph delivered a

sermon in which he asked people for their suggestions. Sa`sa`ah, then a youth, stood and

clarified its complexity and put forth a suggestion to it which was unanimously accepted. This

should not surprise the reader since the descendants of Sawhan were among the most

prominent masters of Arabia, pillars in virtue and descent. Ibn Qutaybah mentions them on

page 138 of his chapter on renown dignitaries and men of influence in his Ma`arif. The author

says: "Sawhan's descendants were Zayd ibn Sawhan, Sa`sa`ah ibn Sawhan, Sihan ibn

Sawhan, of Banu `Abd al-Qays." He adds: "Zayd was among the best of men. He narrated

saying that the Prophet (pbuh) had said: `Zayd is indeed a good man, and Jandab - what a man

he is!' People inquired: `Why do you mention these men alone?' The Prophet answered: `The

arm of one of them will precede in thirty years the rest of his body in entering Paradise, while

the other will deal heavy blows so that right is distinguished from wrong.' The first, as it came

to pass, participated in Jalawla' Battle where his arm was chopped off. He also participated in

the Battle of the Camel on the side of `Ali (as). He asked the Imam: `O Commander of the

p: 150

Faithful! It looks like I am going to meet my fate.' The Imam (as) asked him, `How do you

know that, O father of Sulayman?' He answered: `I have seen in a vision my arm stretching

from heaven to pull me away from this world.' He was killed by `Amr ibn Yathribi, while his

brother Sihan was killed during the Battle of the Camel."

It is no secret that the Prophet's prophecy regarding Zayd's arm preceding the rest of his body

in entering Paradise is regarded by all Muslims as a testimony for his prophethood, a sign of

the truth of the religion of Islam, and a recognition of the men of truth. All biographies of

Zayd have mentioned it. Refer to his biography in Al-Isti`ab, Al-Isabah, and others.

Traditionists have recorded the above, each in his own way of wording it, adding that [in

"spite" of his being Shi`a] he was promised Paradise; so, praise be to the Lord of the Worlds.

Al-`Asqalani mentions Sa`sa`ah ibn Sawhan in Part Three of his Isaba, saying: "He narrates

traditions about `Uthman and `Ali (as). He has participated in the Battle of Siffin on `Ali's

side. He is an eloquent orator who has encounters with Mu`awiyah." Al-Sha`bi has said: "I

used to learn how to deliver sermons from him."[9] Abu Ishaq al-Subai`i, al-Minhal ibn `Amr

ibn Baridah, and others have all cited his hadith. Al-`Ala'i, narrating Ziyad's encounters, says

that once al-Mughirah banished Sa`sa`ah, in accordance to an edict which he had received

from Mu`awiyah, from Kufa to Jazirah, or to Bahrain (some historians say to the island of Ibn

p: 151

Fakkan), where he died in banishment just as Abu Tharr al-Ghifari had died before him in the

Rabatha desert (southern Iraq). Al-Thahbi mentions Sa`sa`ah and describes him as "a wellknown

and trusted traditionist," citing testimonies to his trustworthiness from Ibn Sa`d and

Nisa'i, and marking his name to indicate that al-Nisa'i relies on his authority. Whoever does

not rely on his authority does not in fact harm anyone but his own self, as the holy Qur'an

says: "We have not done them any harm; they have only harmed their own selves."

son of the Commander of the Faithful (as). He was vying with others to carry it, so much so

that his headwear dropped, and his clothes were torn from the back side by the stampede, as

narrated by Ibn Khallikan in his biography of Tawus in Wafiyyat al-A`yan.

Mukhtasar.

support?' `Amir then told Mu`awiyah that he acted exactly like the one implied in the verses

composed by the brother of Ju`f the poet in which the latter says: `You mourn my death, yet

while I was alive, you did not even sustain me against starvation.'"

Al-Zuhri, Abul-Zubair, al-Jariri, Ibn Abul-Hasin, `Abdul-Malik ibn Abjar, Qatadah, Ma`ruf,

al-Walid ibn Jami`, Mansur ibn Hayyan, al-Qasim ibn Abu Bardah, `Amr ibn Dinar, `Ikremah

ibn Khalid, Kulthum ibn Habib, Furat al-Qazzaz, and `Abdul-Aziz ibn Rafi` have all narrated

his hadith as it exists in Muslim's and Bukhari's Sahih books. Bukhari's work contains

traditions of the Prophet (pbuh) regarding the pilgrimage which are narrated by Abul-Tufayl.

He describes the Prophet's characteristics, and he narrates about the prayers and signs of

prophethood from Ma`ath ibn Jabal, and he narrates about fate from `Abdullah ibn Mas`ud.

He narrates from `Ali (as), Huthayfah ibn al-Yemani, `Abdullah ibn `Abbas and `Umer ibn al-

Khattab, as is well-known by all researchers of Muslim's hadith besides that of the authors of

his musnads. Abul-Tufayl, may Allah Ta`ala encompass his soul with His mercy, died in

Mecca in 100 A.H. (some say in 102, while still others say 120), and Allah knows best.

Zubayd, Murrah, that Ibn Mas`ud used to interpret the verse "Allah has spared the Believers

from fighting" (Qur'an, 25:33) to imply that they were spared from fighting `Ali. He quotes

Sharik, `Asim, Tharr, from `Abdullah who has stated that the Messenger of Allah (pbuh) has

said: "When you see Mu`awiyah on my pulpit, kill him." This hadith is recorded by Tabari

and others. `Abbad says that anyone who does not mention in his daily prayers that he

dissociates himself from the enemies of the Prophet's progeny (as) shall be resurrected in their

company. He also says, "Allah Almighty is too fair to let Talhah and al-Zubayr enter

Paradise; they fought `Ali after swearing allegiance to him." Salih al-Jazrah has said: "`Abbad

ibn Ya`qub used to denounce `Uthman." `Abbad al-Ahwazi quotes his trusted authorities

saying that `Abbad ibn Ya`qub used to denounce "their" ancestors. In spite of all this, Sunni

Imams like al-Bukhari, al-Tirmithi, Ibn Majah, Ibn Khuzaymah, and Ibn Abu Dawud rely on

his authority, their mentor, in whom they all place their trust.

In spite of his intolerance and prejudice, Abu Hatim has mentioned him and said that he is a

trusted shaykh. Al-Thahbi mentions him in his Al-Mizan and says, "He is one of the extremist

Shi`as, leaders of innovators; yet he is truthful when narrating hadith." He goes on to mention

what has already been stated above regarding `Abbad's views. Al-Bukhari quotes him directly

while discussing tawhid in his own sahih. He died, may Allah be merciful unto him, in

Shawwal of 150 A.H. Al-Qasim ibn Zakariyyah al-Mutarraz has intentionally misquoted

p: 156

`Abbad's statements regarding the digging the sea and the flow of its water, and we seek

refuge with Allah against telling lies about the Believers; He is surely the One Who foils their

schemes.

was a trustworthy faqih who narrated a great deal of hadith, and he was a Shi`a."

The battle referred to above took place in 81 A.H. All authors of the sahih books have relied

on the authority of `Abdullah ibn Shaddad. His hadith is quoted by Ishaq al-Shaybani, Ma`bid

ibn Khalid and Sa`d ibn Ibrahim. Their ahadith from `Abdullah ibn Shaddad exist in both

sahih books as well as in others, in addition to all musnads. Al-Bukhari and Muslim quote his

hadith as transmitted from `Ali (as), Maymuna and `Ayesha.

said about him. He has also stated that he died in 239 A.H. Refer to his hadith in Muslim's

Sahih as transmitted through `Abdah ibn Sulayman, `Abdullah ibn al-Mubarak, `Abdul-

Rahman ibn Sulayman, `Ali ibn Hashim, Abul-Ahwas, Husayn ibn `Ali al-Ju`fi and

Muhammad ibn Fudayl. In his chapter dealing with causes of dissension, Muslim quotes his

hadith directly. Abul-`Abbas al-Sarraj has said that he died either in 238 or 237 A.H.

sections.'"

Al-Thahbi mentions him in his Al-Mizan, marking his name with DTQ to denote who among

the authors of the sahih books quotes him [i.e. Abu Dawud, al-Tirmithi, and Dar Qutni. Refer

to his hadith in al-Tirmithi's Sahih, Abu Dawud and all musnads. Ibn Khallikan has greatly

praised him in his Wafiyyat al-A`yan. Refer to his hadith in Muslim's sahih as transmitted by

Yazid ibn Abu Habib. In his book Al-Jam` Bayna Kitabay Abu Nasr al-Kalabathi wa Abu

Bakr al-Asbahani [Compilation of Both Books of Abu Nasr al-Kalabathi and Abul-Faraj al-

Asbahani, al-Qaysarani includes him among Bukhari's and Muslim's reliable authorities. Ibn

Lahi`ah died on Sunday, mid-Rabi`ul Akhir, 174 A.H.

his hadith. Al-Nisa'i has quoted him. Al-Thahbi has referred to him in his Al-Mizan and

marked his name with al-Nisa'i's initials as an indication of the latter's reliance on him. He

also quotes what the Imams (among the Sunnis) have said about him as stated above. He

indicates that Ma`in trusts him, and that he died in 235. Refer to his hadith in the Sunan books

as transmitted through Sharik and a group of his peers.

says, "Not only Muslim, but all those who have memorized hadith have agreed with al-

`Abbas, while the Imams of knowledge rely on his authority." He goes on to narrate his

biography, quoting al-Tayalisi saying: "I have heard Ibn Ma`in say something from which I

became convinced that `Abdul-Razzaq was a Shi`a. Ibn Ma`in asked him: `Your instructors,

such as Mu`ammar, Malik, Ibn Jurayh, Sufyan, al-Awza`i, are all Sunnis. Where did you

learn the sect of Shi`ism from?' He answered: `Ja`fer ibn Sulayman al-Zab`i once paid us a

visit, and I found him to be virtuous and rightly guided, and I learned Shi`ism from him.'"

`Abdul-Razzaq, as quoted above, statement in which he says that he is a Shi`a indicates that

he has learned Shi`ism from Ja`fer al-Zab`i, but Muhammad ibn Abu Bakr al-Muqaddimi

thinks that Ja`fer al-Zab`i himself has learned Shi`ism from `Abdul-Razzaq. He even

denounces `Abdul-Razzaq for this reason. In Al-Mizan, he is quoted as saying, "I wish I had

lost `Abdul-Razzaq for good. Nobody has corrupted Ja`fer's beliefs other than he." The

"corruption" to which he refers is Shi`ism!

Ibn Ma`in has heavily relied on `Abdul-Razzaq's authority, in spite of his "admission" that he

is a Shi`a as stated above. Ahmed ibn Abu Khayth`amah, as in `Abdel-Razzaq's biography in

Al-Mizan, has said, "It has been said to Ibn Ma`in that Ahmed says that `Ubaydullah ibn Musa

rejects `Abdul-Razzaq's hadith because of his Shi`a beliefs. Ibn Ma`in has responded thus: `I

swear by Allah, Who is the only God, that `Abdul-Razzaq is a hundred times superior to

p: 162

`Ubaydullah, and I have heard `Abdul-Razzaq's hadith and found it to be many times more in

volume than `Ubaydullah's.'" Also in `Abdel-Razzaq's biography in Al-Mizan, Abu Salih

Muhammad ibn Isma`il al-Dirari is quoted saying, "While we were in San`a guests of `Abdul-

Razzaq, we heard that Ahmed and Ibn Ma`in, joined by others, had rejected `Abdul-Razzaq's

hadith, or say disliked it, because of the traditionist being a Shi`a. The news deeply depressed

us. We thought that we had spent our resources and taken the trouble to make the trip there all

in vain. Then I joined the pilgrims for Mecca where I met Yahya and asked him about this

issue. He, as stated in `Abdel-Razzaq's biography in Al-Mizan, said: `O Abu Salih! Even if

`Abdul-Razzaq abandons Islam altogether, we shall never reject his hadith.'"

Ibn `Adi has mentioned him and said: "`Abdul-Razzaq has reported ahadith dealing with

virtues, but nobody has endorsed them.[11] He also counts the vices of certain people, which

views are rejected by others;[12] above all, he is believed to be a Shi`a."

In spite of all this, Ahmed ibn Hanbal was asked once, as indicated in `Abdel-Razzaq's

biography in Al-Mizan, whether he knew of any hadith better than that reported by `Abdul-

Razzaq, and his answer was negative. Ibn al-Qaysarani states at the conclusion of `Abdul-

Razzaq's biography in his own book Al-Jami` Bayna Rijalul Sahihain, quoting Imam Ahmed

ibn Hanbal saying, `If people dispute Mu`ammar's hadith, then the final arbitrator is `Abdul-

Razzaq.' Mukhlid al-Shu`ayri says that he was once in the company of `Abdul-Razzaq when a

p: 163

man mentioned Mu`awiyah. `Abdul-Razzaq, as stated in his biography in Al-Mizan, then said:

`Do not spoil our meeting by mentioning the descendants of Abu Sufyan.'" Zayd ibn al-

Mubarak has said: "We were in the company of `Abdul-Razzaq once when we recounted ibn

al-Hadthan's hadith. When `Umer's address to `Ali and al-`Abbas: `You (i.e. `Abbas) have

come to demand your inheritance of your nephew (the Prophet, peace be upon him and his

progeny), while this man (i.e. `Ali) has come to demand his wife's inheritance of her father'

was read, `Abdul-Razzaq, as stated in his biography in Al-Mizan, said: `Behold this

shameless, impertinent man using `nephew' and `father' instead of `the Messenger of Allah

(pbuh)'!"

In spite of all this, all compilers of hadith have recorded his traditions and relied on his

authority. It has even been said, as Ibn Khallikan states in his Wafiyyat al-A`yan, that people

did not travel to anyone after the demise of the Prophet (pbuh) as often as they did to `Abdul-

Razzaq's. He is quoted by the Imams of contemporary Muslims such as Sufyan ibn `Ayinah,

among whose mentors `Abdul-Razzaq himself was one, Ahmed ibn Hanbal, Yahya ibn

Ma`in, and others.

Refer to his hadith in all the sahih books, as well as all musnads, which all contain quite a few

of his ahadith. He was born, may Allah have mercy on his soul, in 211 A.H. He was

contemporary to Abu `Abdullah Imam al-Sadiq (as) for twenty-two years.[13] He died during

the first days of the Imamate of Imam Abu Ja`fer al-Jawad (as), nine years before the Imam's

p: 164

demise;[14] may Allah resurrect him in the company of these Imams to whose service,

seeking of the Pleasure of Allah, he sincerely dedicated his life.

good rewards and live eternally in peace.

Holy Qur'an, a major authority therein. I have never seen him arrogant or conceited, and he

was never seen laughing boisterously." Abu Dawud says, "`Ubaydullah ibn al-`Abasi was a

Shi`a heretic." At the conclusion of the biography of Matar ibn Maymun in Al-Mizan, al-

Thahbi states: "`Ubaydullah, a Shi`a, is trustworthy." Ibn Ma`in used to learn hadith from

`Ubaydullah ibn Musa and `Abdul-Razzaq knowing that they were both Shi`as. In Thahbi's Al-

Mizan, while documenting `Abdul-Razzaq's biography, the author quotes Ahmed ibn `Ali

Khaythamah saying, "I inquired of Ibn Ma`in once regarding what I heard about Ahmed's

alleged rejection of `Ubaydullah ibn Musa's hadith because of his being a Shi`a. Ibn Ma`in

answered: `I swear by Allah Who has no associate that `Abdul-Razzaq is superior to

`Ubaydullah a hundred times, and I have heard from `Abdul-Razzaq many times more ahadith

than I heard from `Ubaydullah.'"

Sunnis, like all others, rely on `Ubaydullah's hadith in their respective sahih books. Refer to

his hadith in both sahih books transmitted by Shayban ibn `Abdul-Rahman. Bukhari's Sahih

quotes his hadith as reported by al-A`mash ibn `Urwah and Isma`il ibn Abu Khalid. His

hadith as recorded in Muslim's Sahih is reported from Isra'il, al-Hasan ibn Salih, and Usamah

ibn Zayd. Al-Bukhari quotes him directly. He is also quoted directly by Ishaq ibn Ibrahim,

Abu Bakr ibn Abu Shaybah, Ahmed ibn Ishaq al-Bukhari, Mahmud ibn Ghaylan, Ahmed ibn

Abu Sarij, Muhammad ibn al-Hasan ibn Ashkab, Muhammad ibn Khalid al-Thahbi, and

Yusuf ibn Musa al-Qattan. Muslim quotes his hadith as reported by al-Hajjaj ibn al-Sha`ir, alQasim

p: 167

ibn Zakariyyah, `Abdullah al-Darmi, Ishaq ibn al-Mansur, Ibn Abu Shaybah, `Abd ibn

Hamid, Ibrahim ibn Dinar, and Ibn Namir. Al-Thahbi states in his Al-Mizan that `Ubaydullah

died in 213 A.H. adding, "He was well known for his asceticism, adoration, and piety." His

death took place in early Thul-Qi`da; may Allah Almighty sanctify his resting place.

sunan quote him.

ibn `Atiyyah, the judge, adding, "`Atiyyah, a follower of Shi`ism, has been a jurist since the

reign of al-Hajjaj." Ibn Qutaybah has mentioned a few renown Shi`as in his chapter on sects

in his Ma`arif, listing `Atiyyah al-`Awfi among them. Ibn Sa`d mentions him on age 212,

Vol. 6, of his Tabaqat indicating his firm belief in Shi`ism. His father, Sa`d ibn Janadah, was

a companion of `Ali (as). Once he visited the Imam in Kufa and said: "O Commander of the

Faithful! I have been blessed with a newly born son; would you mind choosing a name for

him?" The Imam answered: "This is a gift (`atiyyah) from Allah; therefore, do name him

`Atiyyah."

Ibn Sa`d has said: "`Atiyyah ibn al-Ash`ath went out in an army to fight al-Hajjaj. When al-

Ash`ath's army fled, `Atiyyah fled to Persia. Al-Hajjaj wrote an edict to Muhammad ibn al-

Qasim ordering him to call him to his presence and give him the option to either denounce

`Ali or be whipped four hundred lashes, and his beard and head be shaven. So, he called him

and read al-Hajjaj's letter to him, but `Atiyyah refused to succumb; therefore, he had him

whipped four hundred lashes and his head and beard were shaven. When Qutaybah became

governor of Khurasan, `Atiyyah rebelled against him and remained there till `Umer ibn

Habirah became ruler of Iraq. It was then that he wrote to him asking permission to go there.

Granted permission, he came to Kufa where he stayed till he died in 11 A.H." The author

p: 170

adds, "He was, indeed, a trusted authority, and he reported many authentic ahadith."

All his descendants were sincere followers of Muhammad's progeny (as). Among them were

noblemen, highly distinguished personalities like al-Husayn ibn al-Hasan ibn `Atiyyah who

was appointed governor of the district of Al-Sharqiyya succeeding Hafs ibn Ghiyath, as stated

on page 58 of the same reference, then he was transferred to al-Mahdi's troops. He died in 201

A.H. Another is Sa`d ibn Muhammad ibn al-Hasan ibn `Atiyyah, also a traditionist, who

became governor of Baghdad.[15] He used to quote his father Sa`d from his uncle al-Husayn

ibn al-Hasan ibn `Atiyyah.

Back to the story of `Atiyyah al-`Awfi. He is considered a reliable authority by Dawud and al-

Tirmithi. Refer to his hadith in their sahih books from Ibn `Abbas, Abu Sa`id and Ibn `Umer.

He has also learned hadith from `Abdullah ibn al-Hasan who quotes his father who quotes his

grand-mother al-Zahra', Mistress of the women of Paradise. His son al-Hasan ibn `Atiyyah

has learned hadith from him, and so have al-Hajjaj ibn Arta'ah, Mis`ar, al-Hasan ibn Adwan

and others.

Yazid ibn Abu Maryam and al-Hakam ibn `Utaybah, in addition to all Sunni musnads. Abu

Na`im and Yahya ibn Bakir quote him, and so do many of their peers. He must be

distinguished from Al`ala' ibn Abul-`Abbas, the Meccan poet. The latter is a Sufyani shaykh.

His hadith is reported by Abul-Tufayl. He is in a higher rank than Abul-`ala' ibn Salih; the

latter is a Kufian, while the poet is Meccan. Both are mentioned in al-Thahbi's Al-Mizan,

where the author inaccurately quotes a statement pertaining to their being Shi`a seniors.

Al`ala' the poet has composed poetry in praise of the Commander of the Faithful (as) which

serves as irrefutable proof of his dedication and also highlights the truth about the Imam. He

has also several poetic eulogies appreciated by Allah, His Messenger, and the believers.

His foot slid, yet he continued to wage jihad in the way of Allah, remaining an enemy of

Mu`awiyah till his death. Abu Bardah included `Alqamah's name among the emissary to

Mu`awiyah during the latter's reign, but `Alqamah objected and even wrote to Abu Bardah

saying: "Please remove my name (from the list); please do remove it." This is recorded by Ibn

Sa`d in his biography of `Alqamah on page 57, Vol. 6, of his Tabaqat.

`Alqamah's fair-mindedness and prestige among Sunnis is undisputed in spite of their

knowledge of his Shi`a beliefs. Authors of the six sahih books, as well as others, have all

relied on his authority. Refer to his hadith in Muslim and Bukhari from Ibn Mas`ud, Abul-

Darda'ah and `Ayesha. His hadith about `Uthman and Abu Mas`ud is recorded in Muslim's

Sahih. In both sahih books, his hadith is narrated by his nephew Ibrahim al-Nakh`i. In

Muslim's Sahih, his hadith is transmitted by `Abdul-Rahman ibn Yazid, Ibrahim ibn Yazid,

and al-Sha`bi. He died, may Allah have mercy on his soul, in 62 A.H. in Kufa.

mentors, he is included by Qutaybah among notable Shi`as in his book Al-Ma`arif. His

biography in Al-Mizan indicates that for sixty years, `Ali used to fast every other day. Al-

Qaysarani mentions him in his book Al-Jami` Bayna Rijalul Sahihain, stating that al-Bukhari

alone has narrated twelve thousand ahadith reported by `Ali ibn al-Ja`d. He died in 203 at the

age of 96.

Allah have mercy on his soul, in Kufa in early Rabi`ul-Awwal 184, during Harun's regime.

is recorded in both sahih books. This, indeed, provides food for thought for those who cast

doubt about his reliability. Al-Munthir, may Allah be merciful unto his soul, died in 256 A.H.

for Shi`ism.'" All of this is true. He also quotes al-Jawzjani saying that Hisham ibn al-Barid

and his son `Ali ibn Hashim are extremist in their "corrupt sect."

In spite of all this, authors of five sahih books rely on `Ali ibn Hashim. Refer to his hadith

about marriage in Muslim's Sahih as reported by Hisham ibn `Urwah, and in his chapter

dealing with seeking permission as transmitted from Talha ibn Yahya. His hadith in Muslim's

Sahih is transmitted by Abu Mu`ammar Isma`il ibn Ibrahim and `Abdullah ibn Aban. Ahmed

ibn Hanbal, too, has reported his hadith, in addition to both sons of Shaybah, and a group of

their class of reporters whose mentor was none other than `Ali ibn Hashim. Al-Thahbi says,

"He died, may Allah have mercy on his soul, in 181 A.H.," adding, "His death is probably the

earliest of those of Imam Ahmed's mentors."