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Endnotes

1. Having sought permission to debate, he starts explaining the debate's subject-matter, thus demonstrating his moral accomplishments and excellence as far as the norm of debate is concerned. The use of the initials "S" and "Sh" is an obviously suitable vehicle for carrying such a debate on, since "S" denotes his name "Salim" and his being a Sunni, while "Sh" signifies the author's surname "Sharafud-Din," and his being a Shi’a.

2. In his biography of Malik, Ibn Khallikan indicates in his Al-a’yan that the man lingered in his mother's womb for almost three years. The same is mentioned by Ibn Qutaybah who includes Malik among wise sages on page 170 of his book Al-Ma’arif, recounting him on page 198 among men whose mother's pregnancy outlasted the normal period.

3. He means to say: "Learn this from the Messenger of Allah, peace be upon him and his progeny: ‘When a member of the Prophet's Household dies, he in reality does not die," that is, his soul remains shining in the real world. This is also stated by Shaykh Muhammad ‘Abdoh and others.

4. The Commander of the Faithful (as) acted upon the Greater Weighty Thing, namely the Holy Qur'an, leaving the Lesser Weighty Things, i.e. both his sons, behind. It is also said that his progeny are the models of conduct for others, as stated by Shaykh Muhammad ‘Abdoh and other commentators of Hahjul Balaghah.

5. In his commentary, Shaykh Muhammad ‘Abdoh says: "The ‘sarar,' pronounced like ‘sahab' and ‘kitab,' is the last night of the lunar month during which the moon disappears. The meaning would be: ‘You entered into the dawn,' meaning ‘You used to live in utter darkness, the darkness of polytheism and misguidance, till you emerged into the light through our guidance and instruction,' a reference to Muhammad, peace be upon him and his progeny, and his cousin Imam (as), the one who supported his mission.

6. See the conclusion of sermon 105, page 214, Vol. 1, of Nahjul Balaghah. Ibn ‘Abbas has 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.

7. See also Qur'an, 3:7 and 4:162

8. 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 Al-Sawa’iq al-Muhriqa where he makes quite a few lies about them, being grossly unfair to them.

9. 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.

10. 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.

11. Al-Tirmithi quotes it from Zayd ibn Arqam. It is hadith 874 of the ahadith quoted in, on p. 44, Vol. 1, of Kanz al-’Ummal.

12. Imam Ahmad includes it among the ahadith narrated by Zayd ibn Thabit from two sources one of which is stated at the beginning of page 182, and the other at the conclusion of page 189, Vol. 5, and also by Ibn Abu Shaybah, Abu Ya’li, and Ibn Sa’d, from Abu Sa’id. It is hadith 945 on p. 47, Vol. 1, of Kanz al-’Ummal.

13. It is included by al-Hakim on page 148, Vol. 3, of Al-Mustadrak. The author comments thus: "This is one hadith the narrators of which are trustworthy according to both Shaykhs, though the latter did not transmit it." Al-Thahbi includes it in his abridged volume of Al-Mustadrak, admitting its authenticity due to the endorsement of both Shaykhs.

14. Included by Imam Ahmad in the hadith narrated by Abu Sa’id al-Khudri from two sources one of which is mentioned on page 17, and the other at the end of page 26, Vol. 3, of Al-Musnad. It is also quoted by Ibn Abu Shaybah, Abu Ya’li, and Ibn Sa’d from Abu Sa’id. It is hadith 945 as listed in page 47, Vol. 1, of Kanz al-’Ummal.

15. It is sequentially quoted by al-Hakim from Zayd ibn Arqam on page 109, Vol. 3, of Al-Mustadrak. The author adds: "This hadith is authentic according to both Shaykhs who did not narrate it in its entirety." He quotes it from another source from Zayd ibn Arqam on page 533, Vol. 3, of his Al-Mustadrak, adding: "This hadith is narrated by reliable narrators, yet they (both Shaykhs) did not publish it themselves." Al-Thahbi has included it in his Talkhis, admitting its authenticity.

16. Al-Tabrani has included it, as referred to in Nabhani's Al-Arba’in, and in Sayyti's Ihya'ul Mayyit. You are aware of the fact that his khutba, peace be upon him and his progeny, was not confined to this much, for nobody who narrates just this much can claim that he had heard it. But politics tied many tongues of traditionists and chained the pens of many writers. In spite of all this, such a drop of the ocean suffices; praise be to Allah.

17. Refer to it at the conclusion of Section 2, Chapter 9, of Al-Sawa’iq al-Muhriqa by Ibn Hajar, after the forty ahadith referred to in that Section on page 57.

18. Refer to it in the exegesis of the fourth chapter:

"And stop them, for they shall be questioned (Qur'an, 37:24),"

which is quoted in Section One, Chapter 11, of Al-Sawa’iq al-Muhriqa, at the conclusion of page 89.

19. Refer to it in the chapter dealing with the Prophet's will on page 135 of Al-Sawa’iq al-Muhriqa, then ask him why he preferred to follow al-Ash’ari in the roots of religion, and the four jurists in its branches, and how he came to consider as superior to them in the narration of hadith men like ‘Umran ibn Hattan and his likes among the Kharijites, favouring over them in exegesis Muqatil ibn Sulayman, the Murji'ite who believes that Allah has a physical form, and favoured to them in the sciences of ethics, etiquette, conduct, and psychology Ma’ruf and his likes, and how he disregarded the Prophet's own brother and wali, the one and only executer of his will, for general caliphate and representation of the Prophet (pbuh).

Then ask him how he came to prefer to the descendants of the Messenger of Allah, peace be upon him and his progeny, the descendants of cowards. What would one who turns away from the purified progeny of Muhammad (pbuh) in all such lofty stations and religious obligations and follows in the footsteps of those who oppose them do with the sahihs of the Two Weighty Things and the like? And how can he claim that he is upholding the progeny and embarking upon their Ark and entering through their Gate of Salvation?

20. Al-Hakim quotes it from Abu Tharr on page 151, Vol. 3, of his Sahih Al-Mustadrak.

21. Al-Tabrani quotes it in his Al-Awsat from Abu Sa’id. It is hadith 18 of the 25th Al-Arba’in [forty] ahadith of Nabhani's Al-Arba’in Al-Arba’in (the sixteen-hundred ahadith), p. 216.

22. This is quoted by al-Hakim on page 149, Vol. 3, of Al-Mustadrak from Ibn ‘Abbas. Al-Hakim adds: "This is an authentic hadith though they (both Shaykhs, i.e. Bukhari and Muslim) did not include it (in their own books)."

23. Refer to the conclusion of his chapter on the predictions of the holy Prophet (pbuh) of hard times following his death, near the conclusion of page 143 of Al-Sawa’iq al-Muhriqa. We ask Ibn Hajar: "Since this is the status enjoyed by the scholars of Ahl al-Bayt (as), why do you then turn away from them?"

24. Consider this statement of his, then tell me why he did not follow the guidance of their Imams in the branches and tenets of the faith, or in the principles and bases of jurisdiction, or in the sciences of the Sunnah and the Book, or in anything related to ethics, conduct, and etiquette, and why he lagged behind and thus drowned himself in the oceans of those who deny Allah's favours, ruining themselves in the avenues of oppression. May Allah forgive him for telling lies about us and unfairly assaulting our beliefs.

25. This hadith, verbatim, is hadith 3819 of the ones included on page 217, Vol. 6 of Kanz al-’Ummal. He also quotes it in Muntakhab al-Kanz; so, refer to the latter's text at the beginning of the footnote on page 94 of Vol. 5 of Ahmad's Musnad, although the author states: "They were endowed with my comprehension," rather than "comprehension and knowledge." The copier may have committed a mistake. Al-hafiz Abu Na’im, in his Hilyat al-Awliya', has also quoted it, and he in turn is quoted by the Mu’tazilite scholar on page 450, Vol. 2, of his commentary on Nahjul Balaghah, Egyptian edition. He also quoted something similar on page 449 from Abu ‘Abdullah Ahmad ibn Hanbal in both his Musnad and his book titled Manaqib ‘Ali ibn Abu Talib (as).

26. 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 Ahmad'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.

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

28. 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.

29. 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.

30. 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."

31. 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.

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

33. This is quoted by a group of authors of books of traditions from Abu Tharr, and it is transmitted by Imam al-Sabban while enUmarating 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.

34. 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."

35. 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 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.

36. 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.

37. 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 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.

38. 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.

39. 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.

40. This is quoted by ‘Abdul-Ghani ibn Sa’d in his Eizah al-Ishkal. It is hadith 6050 of the ones included in Kanz al-’Ummal at the end of page 396, Vol. 6.

41. 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.

42. As it ruled in its departure therefrom according to the Almighty's statement:

"Allah wishes to remove all abomination from you, members of Ahl al-Bayt (as) and purify you with a perfect purification (Qur'an, 33:33)."

43. Nay! Nobody else can claim that at all. They have been selected for it; so, nobody can reach their station nor dream of attaining their achievements.

44. Nay! Allah has selected them for it and preferred them over all others, saying:

"Say (O Muhammad): ‘I do not ask you for any reward other than being kind to my kin,' and whoever attains a good deed [being kind to them], We shall certainly increase him in goodness; verily, Allah is Forgiving [to those who are kind to them], Appreciative [of such kindness] (Qur'an, 42:23)."

45. Nay! The verse of Mubahala was revealed specifically in their praise. Allah, the Dear One, says therein:

"Say (O Muhammad): ‘Let us bring our sons and your sons,... (Qur'an, 3:61)."

46. This is a reference to the revelation of Ayat al-’Asr (Chapter of Time) regarding them and their foes, and whoever wishes to be familiar with this matter as dealt with in the verse of purification, verse of mubahala, 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.

47. 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’far 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 enUmarates 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’far 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.

48. 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 ibn Ahmad, 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).

49. 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)."

50. 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’far (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 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)."

51. 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.

52. 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 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.

53. 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’far al-Sadiq (as)) about the implications of this verse and he answered: ‘Each Imam is the guide of his time.' Imam Abu Ja’far 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.'"

54. 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 progeny.'"

55. The Imams from among Ahl al-Bayt (as) are without any argument the masters of siddiqs, martyrs, and the righteous.

56. 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.

57. 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’far 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 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.

58. 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.

59. 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.

60. 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.

61. 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.

62. This text is stated by Imam Abu Ja’far 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.

63. 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-Hakim narrates it in "Tafsir al-Ma’arij" in his Al-Mustadrak, page 502, Vol. 2.

64. 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.

65. 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 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.

66. Our own discourse about Ahl al-Bayt (as), while explaining this verse, testifies to this fact.

67. 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.

68. 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.

69. 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.

70. This is quoted by Thiqatul-Islam Muhammad ibn Ya’qub al-Kulayni who quotes an 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.

71. 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’far 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 ‘Umar to be in charge of the shura 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.'"

72. 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 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 ‘Umar 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."

73. 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 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.'"

74. 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.

75. 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’far 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 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.

76. 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 Ahmad and the faqih Ibn al-Maghazli, both quoting Ibn ‘Abbas.

77. 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 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.

78. The most distinguished among Sunni Imams, namely Muwaffaq ibn Ahmad, has quoted Abu Bakr ibn Mardawayh citing ‘Ali (as) saying: "This nation will be divided into seventy-three 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."

79. 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 after my demise." This hadith is quoted by al-Saduq from ‘Ali, peace be upon him. Abul-Mu'ayyad Muwaffaq ibn Ahmad 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."

80. 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.

81. 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.

82. 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.

83. 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 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.

84. 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 Ahmad 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.

85. 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 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.

86. 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 (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.

87. 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.

88. 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 al-hanafiyyah, ‘Abdullah ibn al-Hasan, the martyred Zayd ibn ‘Ali ibn al-Husayn, and ‘Ali ibn Ja’far al-Sadiq (as). The Commander of the Faithful used to use this verse as a testimonial. 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.

89. 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."

90. This is the third verse of the ones enUmarated 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, 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.'"

91. 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.

92. Refer to the second of these verses on page 87.

93. 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?"

94. Thiqatul-Islam al-Kulayni has quoted in an authentic hadith Salim saying that he once asked Abu Ja’far (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.

95. This is quoted by Ibn ‘Asakir from Ibn ‘Abbas, as stated in Section 3, Chapter 9, page 76, of Al-Sawa’iq al-Muhriqa.

96. This Letter has grown quite lengthy because the topic demands it to be as such. Scholars are not bored by its length due to its contents that include precious benefits sought by every researcher and critic. Other than these, let whoever is bored read a portion of it, and let him judge the rest of it accordingly, then let him go directly to Letter No. 17 and the ones that succeed it. For fear of boring you by such a lengthy Letter, we have refrained from including it in lists of books containing valuable and very interesting information.

97. Upon mentioning Isma’il ibn ‘Abbad, al-Thahbi departs from his usual approach in his Al-Mizan, listing him before Isma’il ibn Aban al-Ghanawi and Isma’il ibn Aban al-Azdi. He has, indeed, greatly wronged his own self, discarding all basic rights.

98. A collar put around the dog's neck; the meaning here is that his time to depart has come when a rope is tightened around his neck.

99. See page 196 of the abridged version of Al-Jami’ Baynal ‘Ilmi wa Fad'ilih by the contemporary scholar Shaykh Ahmad ibn ‘Umar al-Muhammasani al-Beiruti.

100. Refer to page 199 of its summary in the book written by the scholar Shaykh Ahmad ibn ‘Umar al-Muhammasani al-Beiruti.

101. Ibn ‘Adi quotes a chain of narrators including al-Husayn ibn ‘Ali al-Sukuni al-Kufi, Muhammad ibn al-Hasan al-Sukuni, Salih ibn al-Aswad, al-A’mash, and ‘Atiyyah, stating that Jarir was asked once: "How was ‘Ali's status among your folks?" Jarir answered: "He was the best of mankind." This has been quoted by Muhammad Ahmad al-Thahbi in his biography of Salih ibn Abul-Aswad in Al-Mizan. In spite of al-Thahbi's extreme fanaticism, all he had to say in his comment about this hadith is his statement: "He probably meant during his [‘Ali's] lifetime."

102. His statement "What a great man ‘Ali was," though flattering, does not do justice to the status of the Imam, peace be upon him, even coming from one of his adversaries. Sharik's rejection of such a feeble compliment and his anger thereat are, according to the norms of tradition, justified. There is quite a difference between the statement of this Omayyad vagabond who infers "What a great man ‘Ali was," having heard ‘Ali's outstanding virtues, as well as the verses of the Exalted and Almighty stating: "We have decreed, and the most capable of decreeing are We..." The comparison between the statement of that Omayyad man and those of Allah is indeed quite manifest; yet Allah Almighty did not content Himself with just saying "What a great servant of Allah he is," but also added: "He is oft-returning;" so, Wafiyyat al-A’yan does not provide any answer to such a question.

103. He was also one of those who were put in charge of fighting the renegades as Ibn Hajar indicates as he discusses Sihan ibn Sawhan in Part One of his Al-Isabah.

104. It was said to al-Sha’bi, as mentioned in the biography of Rashid al-Hijri in al-Thahbi's Al-Mizan, "What is the matter with you? Why do you find fault with ‘Ali's companions? Haven't you learned what you have learned from any of them?" He asked: "From whom?" They answered: "From al-Harith and Sa’sa’ah." He said: "As regarding Sa’sa’ah, he was, indeed, an eloquent orator, and I learned from him how to deliver sermons, and truly al-Harith was an expert in mathematics, and from him did I learn the same."

105. Suffices you for proof testifying to this fact what is mentioned by Ibn Hajar in his biography in Part Three of his Isabah, Vol. 2, page 241.

106. Yes, he was agreed upon by those who are fair, and they included it in their sahihs with satisfaction. Those who opposed it are the Nasibis and Kharijites. It includes what is narrated by Ahmad ibn al-Azhar, who is unanimously considered as an authority, saying: "‘Abdel-Razzaq has taught me a few exclusive ahadith which he knows through a chain of narrators that includes Mu’ammar, al-Zuhri, and ‘Ubaydullah and ends with Ibn ‘Abbas who says that the Messenger of Allah (pbuh) looked once at ‘Ali and said: ‘You are a chief in this life, and a chief in the life to come; whoever loves you loves me, and whoever hates you hates me; the one you love is loved by Allah, and the one you dislike is disliked by Allah; woe unto those who despise you.'" This is quoted by al-Hakim on page 128, Vol. 3, of his Al-Mustadrak, followed by the author's comment thus: "This is an authentic hadith according to the authority of both Shaykhs." Among others is what ‘Abdel-Razzaq has narrated from Mu’ammar, from Ibn Najih, from Mujahid, from Ibn ‘Abbas who says that Fatima (as) once said: "O Messenger of Allah! You have married me to a provider who has no money." He said: "Are you not pleased that Allah cast a look at the inhabitants of the earth and chose from among them two men, and He made one of them your father and the other your husband?" This hadith is quoted by al-Hakim on page 129, Vol. 3, of his Al-Mustadrak through Sarih ibn Younus, Abu Hafs, al-A’mash, Abu Salih, up to Abu Hurayrah.

107. Allah forbid that they have abominations only Mu’awiyah and his oppressive gang are more likely to have. Among such abominations is narrated by ‘Abdel-Razzaq through a chain of narrators that includes: Ibn ‘Ayinah, ‘Ali ibn Zayd ibn Jath'an, Abu Nadrah, up to Abu Sa’d who quotes the Prophet (pbuh) saying: "If you see Mu’awiyah sitting on my pulpit, kill him."

108. The reason for this is the fact that he, peace be upon him and his progeny, died in 148 at the age of 65.

109. The demise of Imam al-Jawad, peace be upon him, took place in 220; he was 25 years old. They have committed a mistake those who say that ‘Abdel-Razzaq narrated hadith from al-Baqir, for al-Baqir, peace be upon him, died in 114 at the age of 57, twelve years prior to ‘Abdel-Razzaq's birth.

110. This can be extracted from the biography of his grandfather Sa’d ibn Janadah in Part One of the Al-Isabah.

111. Some say "Ibn Fayruz," others say "Ibn Fayruzan," while still others call him "Ibn ‘Ali."

112. Some say in the year 201, while others say it was the year 204.

113. As in Zubayd al-Yami's biography in Al-Mizan. We have quoted this statement from al-Jawzjani while discussing the biographies of Zubayd, al-A’mash, and Abu Ishaq, and we included noteworthy comments on them.

114. As on page 263, Vol. 3, of Sharh Nahjul Balaghah by Ibn Abul Hadid, Egyptian edition. As regarding his book Naqd al-’Uthmaniyya, it is a unique book worthy of the attention of any seeker of the truth. It is on page 257 and its succeeding pages up to page 281, Vol. 3, of the Sharh, at the end the commentary at the conclusion of the "qasi’a" sermon.

115. Refer to the fourth page of that chapter, or to page 381 of the first volume of Al-Sira al-Halabiyya. Ibn Taymiyyah's wrecklessness is unfair, and his judgment is due to his well-known fanaticism. This hadith is quoted by the Egyptian sociologist Muhammad Hasanayn Haykal; refer to the second column on page five of the supplement to issue 2751 of his newspaper Al-Siyasa dated Thul-Qi’da 12, 1350, and you will find it there explained in detail. If you refer to the fourth column on page six of the supplement to issue 2785 of the same newspaper, you will find the author quoting this hadith from Muslim's , Ahmad's musnad, ‘Abdullah ibn Ahmad's Ziyadat al-Musnad, Ibn Hajar al-Haithami's Jami’ul Fara'id, Ibn Qutaybah's ‘Uyun al-Akhbar, Ahmad ibn ‘Abd Rabbih's Al-’Iqd al-Farid, ‘Amr ibn Bahr al-Jahiz in his dissertation on the descendants of Hashim, and Imam Abu Ishaq al-Tha’labi's Tafsir. This hadith is also quoted by the British author Georges in his well-known book A Treatise on Islam, translated into the Arabic by an atheist from a Protestant descent calling himself Hashim al-’Arabi. You can also find this hadith on page 79 of the treatise's Arabic version, 6th edition. Due to the fame this hadith enjoys, a few non-Arab writers have included it in their books, especially in French, English and German. In his book Heroes and Hero Worship, Thomas Carlyle quotes it briefly.

116. Refer to hadith 6008 on page 392, and you will find it quoted from Ibn Jarir, while hadith 1045 on page 396 is quoted from Ahmad's Musnad and from al-Dia al-Maqdisi's Al-Mukhtara, and from al-Tahawi. Ibn Jarir has verified it. Also refer to hadith 6056 on page 397 and you will find it quoted from Ibn Ishaq, Ibn Jarir, Ibn Abu Hatim, Ibn Mardawayh, Abu Na’im, al-Bayhaqi on the branches of faith, and in the Dala'il, and hadith 6102 on page 401 and you will find it quoted from Ibn Mardawayh, and hadith 6155 on page 408 and you will find it quoted from Ahmad's Musnad and from Ibn Jarir from Al-Diya fil Mukhtara. Whoever researches Kanz al-’Ummal will find this hadith in various places throughout the book. If you look into page 255, Vol. 3, of Sharh Nahjul Balaghah by the Mu’tazilite Imam Ibn Abul-Hadid, or at the end of the explanation of the "qasi’a sermon" in it, you will find this hadith in its entirety.

117. Refer to hadith 6045 of the hadith included in Kanz al-’Ummal, page 396, Vol. 6, where you will find reference made to Ibn Jarir's verification of this hadith. If you refer to Muntakhab al-Kanz, the beginning of the footnote on page 44, Vol. 5, of Ahmad's Musnad, you will find reference to Ibn Jarir's verification of this hadith. As regarding Abu Ja’far al-Iskafi, he has emphatically judged its accuracy in his book Naqd al-’Uthmaniyya; so, refer to the text of page 263, Vol. 3 of Sharh Nahjul Balaghah by al-Hadid, Egyptian edition.

118. Both al-Bukhari and Muslim have relied on him in their sahihs. They have both learned hadith from Shu’bah, and Bukhari has learned it from ‘Abdul-’Aziz ibn Abu Salamah, while Muslim has learned hadith from Zuhayr ibn Mu’awiyah and Hammad ibn Salamah. His hadith is narrated in Bukhari by Muhammad ibn Hatim ibn Bazi’. In Muslim's Sahih he is quoted by Harun ibn ‘Abdullah the critic, and by Abu Shaybah and Zuhayr.

119. Muslim has relied on his authority in his Sahih, as we explained when we discussed him in Letter No. 16.

120. Both Bukhari and Muslim rely on his authority in their respective sahihs, as we have stated while discussing him in Letter No. 16.

121. Al-Bukhari has relied on him, as we explained when we mentioned him in Letter No. 16.

122. His full name is ‘Abbad ibn ‘Abdullah ibn al-Zubayr ibn al-Awwam al-Qarashi al-Asadi. Al-Bukhari and Muslim rely on his authority in their respective sahihs. He has heard hadith from Asma' and ‘Ayesha daughters of Abu Bakr. He is quoted in both sahihs by Ibn Abu Malka, Muhammad ibn Ja’far ibn al-Zubayr, and Hisham ibn ‘Umar.

123. Letter No. 26 contains his admission of its authenticity.

124. This occurs in his section dealing with ‘Ali's virtues at the beginning of page 324, Vol. 2, of his Sahih.

125. Al-Hakim, too, quotes it at the beginning of page 109, Vol. 3, of his Al-Mustadrak, admitting its authenticity due to its being endorsed by Muslim.

126. This occurs in the fifth maqsad of Al-Maqasid when the author discusses verse 14 in Section 11, page 107, of Al-Sawa’iq al-Muhriqa.

127. He says that others have quoted it, and that some added to it "Get up; may Allah never allow you to stand up," and his name is omitted from the diwan, to the end of his quotation on page 107 of his Al-Sawa’iq al-Muhriqa. This proves that a group of late traditionists besides Ahmad has quoted the status hadith from Mu’awiyah.

128. As we mentioned in the beginning of this Letter, quoting the fifth maqsad of the Maqasid of verse 14 of the verses discussed in Chapter 11, Al-Sawa’iq al-Muhriqa, page 107.

129. As Ibn Hajar describes in the first hadith of the forty ones which he discusses in the second section of chapter 9, page 72, of his Al-Sawa’iq al-Muhriqa. Al-Sayyuti has stated the following while discussing ‘Ali (as) in his chapter on the righteous caliphs: "Al-Tabrani has quoted this hadith from all these men, adding to them Asma' bint Qays."

130. Al-Sayyuti indicates so while discussing ‘Ali (as) in his chapter on the caliphs on page 65.

131 As attested to by hadith 2504 of the hadith of Kanz al-’Ummal, page 152, Volume 6.

132. She is daughter of Milhan ibn Khalid al-Ansari and sister of Haram ibn Milhan. Her father and brother were martyred in the company of the Prophet (pbuh). She possessed a great deal of accomplishment and wisdom. She narrated a few ahadith of the Prophet (pbuh), and she is quoted by her son Anas, in addition to Ibn ‘Abbas, Zayd ibn Thabit, Abu Salamah ibn ‘Abdul-Rahman, and by others.

She is considered to be in the first row of those who accepted and supported the Islamic faith, and she herself was a caller to Islam. During the pre-Islamic period of jahiliyya, she was in love with Malik ibn al-Nadar from whom she conceived her son Anas ibn Malik. At the dawn of Islam, she was among the foremost to embrace it, and she invited her husband Malik to believe in Allah and His Messenger, but he refused; so, she deserted him, and he in his rage moved to Syria where he died as a kafir. She advised her son, who was then ten years old, to serve the Prophet (pbuh), and the Prophet (pbuh) accepted his service in order to please her.

Many Arab men of prestige sought her hand, but she always used to say: "I shall not get married except when Anas reaches manhood;" so, Anas always used to say: "May Allah reward my mother, for she took very good care of me." Due to her own influence, Abu Talhah al-Ansari became Muslim. He sought her hand when he was still kafir, but she refused to marry him unless he embraced Islam; so, he accepted her invitation to embrace the new faith, and his dowery to her was his own acceptance of Islam.

She conceived a son by him, but the baby fell sick and died; so, she said: "Nobody should mention his death to his father before me." When her husband came home and inquired about his son, she said: "He is in most content;" so he thought that she meant their son was asleep. She served him his dinner, then she put on her best clothes and perfume, and he went to bed with her. The next day she said to him: "Pray for your son's soul."

Abu Talha narrated this story to the Messenger of Allah (pbuh) who said to him: "Allah blessed you last night." She continues to say that he (pbuh) invoked Allah to provide me with what I wanted and even more. In that same night, she conceived ‘Abdullah ibn Abu Talha upon whom Allah showered His blessings. He is the father of Ishaq ibn ‘Abdullah ibn Abu Talha, the faqih, and his brothers were ten; each one of them was a man of knowledge.

Umm Salim used to participate in the Prophet's military campaigns. On the Day of Uhud, she had a dagger to stab any infidel who would come near her. She rendered Islam a great service, and I do not know any woman besides her whom the Prophet (pbuh) used to visit in her own house and she would offer him a present. She was aware of the status of his progeny, knowledgeable of their rights... May Allah shower His choicest mercy on her.

133. This hadith, I mean Umm Salim's, is number 2554 of the ones numbered in Kanz al-’Ummal as narrated on page 154 of its sixth volume. It also exists in Muntakhab al-Kanz; so, refer to the last line of the footnote on page 31 of Volume 5 of Ahmad's Musnad, where you will find it verbatim.

134. This is quoted by al-Hasan ibn Badr, al-Hakim in his chapter on kunyat, al-Shirazi in his chapter on surnames, volume six, and by Ibn al-Najjar. It is hadith 6029 and also 6032 of the ones numbered in Kanz al-’Ummal, page 395.

135. Discussing the biography of ‘Ali (as) in his Isti’ab, Ibn ‘Abd al-Birr describes him thus: "He made brotherhood with the Messenger of Allah, peace be upon him and his progeny, among the immigrants, then between the immigrants and the supporters. In each of these instances, he (pbuh) said to ‘Ali (as): ‘You are my brother in this life and the life hereafter,' then he made brotherhood between himself and ‘Ali (as)." The details are in the books of traditions and history. For the details of the first brotherhood, refer to page 26, Vol. 2, of Al-Sira al-Halabiyya, and in the second brotherhood on page 120, Vol. 2, also of Al-Sira al-Halabiyya, where you will find how the Prophet (pbuh) favoured ‘Ali (as) in both occasions over everyone else. In Al-Sira al-Dahlaniyya, the details of the circumstances of the first brotherhood and those of the second are similar to what is published in Al-Sira al-Halabiyya. The author also stated that the second brotherhood took place five months after the migration.

136. This is quoted from Ahmad and Ibn ‘Asakir by a group of trusted authorities such as al-Muttaqi al-Hindi; so, refer to hadith 918 of his Kanz al-’Ummal at the beginning of page 40 of its fifth volume. It is also quoted on page 390, Vol. 6, from Ahmad's book Manaqib ‘Ali, numbering it hadith 4972.

137. This is quoted from these Imams by a group of trusted authorities such as al-Muttaqi al-Hindi at the beginning of page 41, Vol. 5, of of his Kanz al-’Ummal, numbering it hadith 919.

138. This is quoted by al-Muttaqi al-Hindi in his Kanz al-’Ummal and Al-Muntakhab; so, refer to the Muntakhab's footnote on page 31 of its fifth volume regarding Ahmad's Musnad, and you will find it verbatim just as we have quoted it here. It is not difficult to sift the gist of the phrase "You have angered ‘Ali (as)" and comprehend the meanings of companionship, compassion, and the love of a compassionate and kind father to his son. If you wonder how ‘Ali had some doubts in the second time he was left behind, although in the first time he had some doubt, too, then he found out that the Prophet, peace be upon him and his progeny, had kept him there just for himself, and why he did not consider the second incident in the light of the first. The answer is that the second incident could not be compared with the first one, for the first was regarding the immigrants in particular; so, the comparison did not forbid the prophet (pbuh) from creating brotherhood with ‘Ali (as), contrary to the second which was between the immigrants and the supporters. One immigrant in the second instance may be joined in brotherhood to a supporter, and vice versa. Since the prophet and the wasi were both immigrants, the assumption in the second instance was that they should not be brothers; so, ‘Ali thought that his brother would be a supporter, just like others by way of comparison. When the Messenger of Allah (pbuh) did not create brotherhood between him and any of the supporters, some doubt entertained his mind, but Allah and His Messenger insisted on favouring him, and so it was: he and the Messenger of Allah (pbuh) became brothers, contrary to the common norm of practice among all the immigrants and supporters at that time and place.

139. This is quoted by the traditionists according to their own authentic sources of the traditions of the Messenger of Allah, peace be upon him and his progeny. Refer to pages 265 and 168, Vol. 3, of Al-Mustadrak, and you will find the text of this hadith described as authentic according to the endorsement of both Shaykhs. Imam Ahmad has also quoted it from ‘Ali's hadith on page 98, Vol. 1, of his Musnad. Ibn ‘Abdel-Birr, too, quotes the biography of the grandson of the Prophet al-Hasan (as) from Isti’ab, and even al-Thahbi quotes it in his Talkhis, taking its authenticity for granted, in spite of his fanaticism and deviation from this nation's Aaron, and from its Shabar and Shubayr. It is also quoted by al-Baghwi in his Mu’jam, and ‘Abdul-Ghani from his Idah, as is recorded on page 115 of Al-Sawaiq al-Muhriqa, from Salman whose text is almost similar, and also from Ibn ‘Asakir.

140. Al-Hakim has quoted it on page 14, Vol. 3, of his Al-Mustadrak as narrated by Ibn ‘Umar from two authentic sources and endorsed by both Shaykhs. Al-Thahbi has also quoted it in his Talkhis, taking its authenticity for granted. Al-Tirmithi, too, quotes it as cited by Ibn Hajar on page 72 of his Al-Sawa’iq al-Muhriqa; so, refer to the seventh hadith of the ones included in Section 2 of Chapter 9 of Al-Sawa’iq al-Muhriqa. All those who have discussed the brotherhood hadith among writers of traditions and chronicles have accepted it without any argument.

141. This is quoted by al-Hakim on page 159, Vol. 3, of his Al-Mustadrak. Al-Thahbi, too, has quoted it in his Talkhis, admitting its authenticity. Ibn Hajar copies it in Chapter 11 of his Al-Sawa’iq al-Muhriqa. All those who wrote about the wedding of al-Zahra' (as) have, without any exception, mentioned it.

142. This is included by al-Shirazi in his chapter on surnames, and by Ibn al-Najjar who quotes Ibn ‘Umar. Al-Muttaqi al-Hindi has transmitted it in his Kanz al-’Ummal and Al-Muntakhab which he attaches to the footnote of his Musnad; so, refer to the second line of the footnote on page 32 of its fifth volume.

143. Al-Hakim quotes it on page 217, Vol. 3, of his Mustadrak, the authenticity of whose narrators is endorsed by Muslim. Al-Thahbi has admitted the same in his own Talkhis.

144. Al-Tabrani has quoted it in his Al-Kabir from Ibn ‘Umar, and it is transmitted by al-Muttaqi al-Hindi in his Kanz al-’Ummal as well as Al-Muntakhab; so, refer to Al-Muntakhab to see the inclusion of the footnote on page 32, Vol. 5, of the Musnad.

145. This is quoted by Ibn Sa’d on page 51, Part Two, Vol. 2, of his Tabaqat, and also on page 55, Vol. 4, of Kanz al-’Ummal.

146. This is quoted by al-Tabrani in his Al-Awsat, by al-Khatib in his Al-Muttafaq wal-Muftaraq, and it is transmitted by the author of Kanz al-’Ummal; so, refer to Al-Muntakhab and see the inclusion of a footnote on page 35, Vol. 5, of Ahmad's Musnad. It is also transmitted by Ibn ‘Asakir in his footnote on page 46.

147. This is quoted by authors of books of traditions in their respective works, and it is briefly referred to by Imam Fakhrul-Din al-Razi as he interprets this verse of Surat al-Baqara, on page 189, Vol. 2, of his Al-Tafsir al-Kabir.

148. This is quoted by al-Nisa'i in Al-Khasa'is al-’Alawiyya, and by al-Hakim at the beginning of page 112, Vol. 3, of his Al-Mustadrak, by Abu Shaybah and Ibn Abu ‘Asim in Al-Sunnah, and by Abu Na’im in Al-Ma’rifa. It is also transmitted by al-Muttaqi al-Hindi in Kanz al-’Ummal and Muntakhab al-Kanz. Refer to Al-Muntakhab and read what Ahmad has included in the footnote on page 40, Vol. 5, of his Musnad.

149. Refer to page 126, Vol. 3, of the Al-Mustadrak. It is quoted by al-Thahbi in his Talkhis, where the author does not dispute its authenticity at all.

150. This is quoted by Ibn ‘Abdl al-Birr in ‘Ali's biography in the Isti’ab, in addition to many other trusted authorities.

151. This is quoted by Ibn Sa’d while discussing Badr's military campaign in his Tabaqat, page 15, part One, Vol. 2.

152. As Dar Qutni quotes in the fifth maqsad of the Maqasid of the verse enjoining kindness to the Prophet's kin, and it is verse 14 of the ones counted by Ibn Hajar in Part 11 of his Al-Sawa’iq al-Muhriqa; so, refer to page 107 of Al-Sawa’iq al-Muhriqa.

153. This hadith is quite lengthy, and it contains ten exclusive merits of ‘Ali, and we have quoted it Letter No. 26.

154. It exists on page 125, Vol. 3, of Al-Mustadrak. It is quoted by Abu Ya’li, as stated in Part 3, Chapter 9, of Al-Sawa’iq al-Muhriqa; so, refer to page 76 of this book. It is also quoted in this meaning in almost similar wording by Ahmad ibn Hanbal while quoting ahadith by ‘Umar and his son ‘Abdullah, and by many other trusted traditionists through various avenues.

155. As stated at the beginning of page 17, Vol. 3, of Al-Mustadrak. This hadith is included in Sunni books of traditions, and it is quoted by many trusted Sunni authorities.

156. As quoted about him by Ahmad on page 369, Vol. 4, of the Musnad. It is also quoted by al-Diya as stated in Kanz al-’Ummal and its Muntakhab; so, refer to Al-Muntakhab to see what is included in the footnote for page 29 of the fifth volume of the Musnad.

157. As he is quoted by al-Muttaqi al-Hindi at the end of the footnote on the page referred to above.

158. As quoted by al-Tirmithi in his Sahih and quoted from him by al-Muttaqi al-Hindi as we have stated when referring to his Muntakhab. It is also quoted by al-Bazzaz from Sa’d, as stated in hadith 13 of the ahadith which Ibn Hajar quotes in Section 2, Chapter 9, of his Al-Sawa’iq al-Muhriqa; so, refer to page 73 of the same.

159. As they are quoted by ‘Ali ibn Muhammad al-Khatib, the Shafi’i faqih who is better known as Ibn al-Maghazli, in his book Al-Manaqib from various sources, and transmitted by the trusted researcher al-Balkhi in Chapter 17 of his Yanabi’ al-Mawaddah

160. This is quoted by Imam Abu Ishaq al-Tha’labi from Abu Tharr al-Ghifari in his interpretation of the following verse of Surat al-Ma'ida: "Verily, your wali are: Allah, His Messenger, and the Believers," in his Al-Tafsir al-Kabir, similar to which is transmitted from Imam Ahmad's Musnad by the Balkhi researcher.

161. This is quoted by Abu Dawud and other authors of books of traditions from Abu ‘Awanah al-Waddah ibn ‘Abdullah al-Yashkuri through a chain of narrators: Abu Balj Yahya ibn Salim al-Fizari, ‘Amr ibn Maymun al-’Awdi, ending with Ibn ‘Abbas. The men who have quoted this tradition are all authorities in their own right, and they are relied upon by both Shaykhs in their respective sahihs with the exception of Yahya ibn Salim whom they do not quote, yet even the pioneers of criticism and verification have all declared his trustworthiness, and that he used to mention the name of Allah most frequently. Al-Thahbi, while stating his biography in his Al-Mizan, quotes Ibn Ma’in, al-Nisa'i, Dar Qutni, Muhammad ibn Sa’id, Abu Hatim, and many others all testifying to the fact that the man is a trusted authority.

162. This is quoted by many authors of books of traditions such as Imam al-Nisa'i in his Al-Khasa'is al-’Alawiyya, Ahmad ibn Hanbal (when quoting ‘Umran's hadith at the beginning of page 438, Vol. 4, of his Musnad), al-Hakim on page 111, Vol. 3, of his Al-Mustadrak, al-Thahbi in his Talkhis al-Mustadrak, admitting its authenticity due to its endorsement by Muslim. It is quoted by Ibn Abu Shaybah and Ibn Jarir, and the hadith both men quote from him has been verified by al-Muttaqi al-Hindi at the beginning of page 400, Vol. 6, of Kanz al-’Ummal. It is also quoted by al-Tirmithi from reliable sources as mentioned by al-’Asqalani while discussing ‘Ali's biography in his Al-Isabah. The Mu’tazilite scholar has quoted it on page 450, Vol. 2, of Sharh Nahjul Balaghah, commenting: "This is narrated by Abu ‘Abdullah Ahmad [ibn Hanbal] in his Musnad in more than one place." He also narrates it in his book Fada'il ‘Ali [‘Ali's virtues], and it is narrated by most traditionists.

163. The Messenger of Allah, peace be upon him and his progeny, as long as he lived, never required anyone to issue orders to ‘Ali; on the contrary, he vested upon him the responsibility of issuing orders to others. He was his standard-bearer in every campaign, unlike many others. Abu Bakr and ‘Umar were both ordinary soldiers in Usamah's troops, serving under the standard tied for him by the Messenger of Allah (pbuh) who ordered him to take charge of the Mu'ta expedition. He personally enlisted both men, according to the consensus of chroniclers, and he also made them soldiers of Ibn al-’As. These facts are stated by al-Hakim on page 43, Vol. 3, of his Al-Mustadrak, and they are cited by al-Thahbi in his Talkhis al-Mustadrak, admitting the authenticity of the hadith. As regarding ‘Ali himself, he was never to receive orders, nor to be the subject of anyone other than the Prophet himself since the inception of his mission and till his demise, peace be upon him and his progeny.

164. This is quoted by Ahmad on page 356 from ‘Abdullah ibn Buraydah who quotes his father. On page 347, Vol. 5, of his Musnad, relying on a chain of narrators including Sa’id ibn Jubayr and Ibn ‘Abbas, he quotes Buraydah saying: "I participated in ‘Ali's campaign against Yemen, and I felt that his attitude towards me was cool. When I came to the Messenger of Allah and mentioned ‘Ali, I belittled him. Having done so, I saw the face of the Messenger of Allah (pbuh) change colour, and he said to me: ‘O Buraydah! Do I not have more authority over the believers than the believers have over their own selves?' I answered: ‘Yes, indeed, O Messenger of Allah.' He said: ‘To whomsoever I am a mawla, ‘Ali is his mawla.'" This is quoted by al-Hakim on page 110, Vol. 3, of his Al-Mustadrak, in addition to many traditionists. It is, as you see, quite clear in its gist, for when he starts with the question "Do I not have more authority over the believers than the believers have over their own selves?" he bears testimony to the meaning of "mawla" in this hadith to be "the one who is awla, i.e. most worthy of ruling" them, as is quite obvious. Similar to this hadith is what has been quoted by many traditionists such as Imam Ahmad at the end of page 483, Vol. 3, of his Musnad, from ‘Amr ibn Shas al-Aslami, one of those who were present at Hudaybiya, who quotes the same adding: "I accompanied ‘Ali to Yemen, and he was cool to me during the trip, so much so that I concealed some feelings against him. When I came back, I complained about him at the mosque till the news reached the Messenger of Allah (pbuh). I entered the mosque one afternoon, and the Messenger of Allah, peace be upon him and his progeny, was present there accompanied by many of his companions. As soon as he saw me, he stared at me till I sat down. He said to me: ‘O ‘Amr! By Allah you have hurt me.' I said: ‘I seek refuge with Allah against hurting you, O Messenger of Allah!' He said: ‘Yes; whoever hurts ‘Ali hurts me, too.'"

165. As he is quoted by al-Muttaqi al-Hindi on page 398, Vol. 6, of Kanz al-’Ummal. He is also quoted in Muntakhab al-Kanz.

166. When he was told that ‘Ali was created of his own mould, peace be upon him and his progeny, thus by necessity becoming superior to this man, he said: "And I am created of Ibrahim's mould," mistakingly thinking that Ibrahim (Abraham) is superior to him, peace be upon him and his progeny, which contradicts the truth of the matter.

167. Ibn Jarir has quoted this hadith from al-Tabrani who includes it on page 103 of his book Al-Sawa’iq al-Muhriqa while discussing the second maqsad of verse 14 of the ones which he discusses in Chapter 11 of Al-Sawa’iq al-Muhriqa. But when he comes to the statement "Have you not come to know that ‘Ali's share is more than a slave-girl?" his pen halts, and he cannot finish the hadith in its entirety! This is not strange, coming from him and his likes; and praise be to Allah for our good health.

168. This is quoted by al-Hakim at the beginning of page 134, Vol. 3, of Al-Mustadrak, al-Thahbi in his Talkhis al-Mustadrak, admitting its authenticity, al-Nisa'i on page 6 of his Al-Khasa'is al-’Alawiyya, and Imam Ahmad on page 331, Vol. 1, of his Musnad. We have quoted it verbatim at the beginning of Letter No. 26.

169. This hadith is number 6048 among the ones cited in Kanz al-’Ummal, page 396, Vol. 6.

170. This hadith is numbered 2579 among the ones cited in Kanz al-’Ummal, page 155, Vol. 6.

171. This is transmitted by al-Muttaqi al-Hindi from Ibn Abu ‘Asim on page 397, Vol. 6, of Kanz al-’Ummal.

172. This is why people in Syria call a Shi’ah "mutawali," due to his taking for mawla Allah, His Messenger, and those who have truly believed, that is, those in whose honour the same verse was revealed. Linguistically, the "mutawali" is singular, and the "mutawla" are the Shi’ahs. They are so-called because they accepted the wilayat of ‘Ali and Ahl al-Bayt (as).

173. It is hadith number 5991 of the ones cited in Kanz al-’Ummal on page 391, Vol. 6.

174. He died in 337. Ibn Khallikan mentions him in his Wafiyyat al-A’yan saying: "He was the unique authority of his time in the science of exegesis; he wrote Al-Tafsir al-Kabir, which surpassed all other books of tafsir," and he goes on to say: "He is mentioned by ‘Abdul-Ghafir ibn Isma’il al-Farisi in his book Siyaq Nisabur, where the author lauds him and describes him as ‘accurate in transmitting, trustworthy.'"

175. This is similar in meaning to the hadith of the Messenger of Allah, peace be upon him and his progeny, saying: "You, folks of Quraysh, shall never cease feuding till Allah sends you a man the sincerity of whose faith He has tested to strike your necks with his sword, while you run away in fear like frightened cattle." Abu Bakr asked: "Is it I, O Messenger of Allah?" He answered: "No." ‘Umar asked: "Is it I, O Messenger of Allah?" He answered: "No; but it is he that mends the sandal." The narrator continues to say: "‘Ali then had in his hand the Prophet's sandal which he was mending for the Messenger of Allah, peace be upon him and his progeny." This hadith has been recorded by many authors of books of traditions, and it is hadith number 610 at the beginning of page 393, Vol. 6, of Kanz al-’Ummal. Also similar to it is his saying, peace be upon him and his progeny, "Among you is a man who shall fight for the implementation of the Qur'an just as I have fought for its revelation." Abu Bakr asked: "Am I the one?" He answered: "No." ‘Umar asked likewise, and the Prophet (pbuh) answered: "No, but it is the man who is inside mending the sandal," whereupon ‘Ali came out of the room carrying the Prophet's sandal after having finished mending it. This hadith is quoted by Imam Ahmad ibn Hanbal in his Musnad as transmitted by Abu Sa’id, and it is narrated by al-Hakim in his Al-Mustadrak, Abu Ya’li in his Musnad, and by many authors of books of traditions. Al-Muttaqi al-Hindi quotes it from them on page 155 of the sixth volume of his book.

176. What weight can a superficial interpretation have if it contradicts the spirit of the entire text?

177. This is hadith number 2527 of the ones cited in Kanz al-’Ummal, page 153, Vol. 6, and it is quoted by al-Tha’labi from Abu Tharr when the author attempts to interpret the verse of wilayat in his book Al-Tafsir al-Kabir.

178. It is also quoted by al-Barudi, Ibn Qani’, Abu Na’im, and al-Bazzar. It is hadith 2628 of the ones cited in Kanz al-’Ummal, page 157, Vol. 6.

179. It is hadith 2630 of the ones cited in Kanz al-’Ummal, page 157, Vol. 6.

180. It is news item number 11 of the ones Ibn Abul Hadid states on page 450, Vol. 2, of Sharh Nahjul Balaghah, and it is hadith number 2627 of the ones cited in Kanz al-’Ummal, page 157, Vol. 6.

181. This is quoted by Abu Na’im in his Hilyat al-Awliya' from Anas and transmitted in detail by Ibn Abul Hadid on page 450, Vol. 2, of his Sharh Nahjul Balaghah; so, refer to news item 9 on that page.

182. This is quoted by Abu Na’im in his Hilyat al-Awliya' from one hadith narrated by Abu Barzah al-Aslami and Anas ibn Malik, and it is transmitted by the Mu’tazilite scholar on page 449, Vol. 2, of his Sharh Nahjul Balaghah; so, refer to the third news item on that page.

183. This is quoted by al-Tabrani in his Kabir from the ahadith narrated by Salman and Abu Tharr. It is quoted by al-Bayhaqi in his Sunan, and by Ibn ‘Uday in his Al-Kamil; it also is hadith number 2608 of the ones included in Kanz al-’Ummal, Vol. 6, page 156.

184. This is quoted by al-Tabrani in his Kabir, and it is hadith number 2625 of the ones included in Kanz al-’Ummal, Vol. 6, page 157, and the tenth on page 450, Vol. 2, of Sharh Nahjul Balaghah by Ibn Abul Hadid; so, look and see how he has made their right guidance conditional upon upholding ‘Ali; thus, those who do not do so would certainly stray. See how he has commanded them to love him just as they love the Prophet (pbuh), and to respect him in the same way they respect the Prophet (pbuh). This is so only because of his being his successor, the one to take charge after him. If you consider the verse "Gabriel has commanded me to tell you so," then truth becomes manifest to you.

185. This is quoted by al-Tabrani in his Kabir from Ibn ‘Abbas as stated on page 107 of Al-Jami’ al-Saghir by Sayyuti. It is also quoted by al-Hakim in Manaqib ‘Ali, page 226, Vol. 3 of his authentic Mustadrak from two sources: one of them is Ibn ‘Abbas from yet two authentic sources, and the other from Jabir ibn ‘Abdullah al-Ansari. He has brought forth irrefutable proofs for its authenticity. Imam Ahmad ibn Hanbal ibn al-Siddiq al-Magharibi, of Cairo, has dedicated an entire book only to prove the authenticity of this hadith, and he has crammed it with information and titled it Fath al-Malak al-’Ali Bisihhati Hadith Babul ‘Ilm ‘Ali, printed in Egypt at the Islamic Press. It is worthy of the attention of researchers, for it contains invaluable information. Views of the Nasibis and their likes are worthless vis-a-vis this hadith that is as commonly used as a popular proverb by both the elite and the common residents of the urban districts and the countryside. We have even considered their criticism, and we have found it to be sheer submission to sentiment, lacking in proof, full of extreme fanaticism, as declared by al-Hafiz Salahud-Din al-’Ala'i when he quoted the false allegation of al-Thahbi and others who charge that it is incorrect. He comments saying: "These have not produced any proof for their claim except its being a fabrication so that it may not indict them."

186. This is quoted by al-Tirmithi in his Sahih, in addition to Ibn Jarir, and from them it is quoted by several authorities such as al-Muttaqi al-Hindi on page 401, Vol. 6, of his Kanz al-’Ummal, where he quotes Ibn Jarir saying: "This is a tradition of whose authenticity we are quite sure." It is also quoted from al-Tirmithi by Jalalud-Din al-Sayyuti while discussing the "hamza" in language in his Jami’ al-Jawami’ and Al-Jami’ al-Saghir; so, refer to page 170, Vol. 1, of Al-Jami’ al-Saghir.

187. This is quoted by al-Daylami from Abu Tharr's hadith as stated on page 156, Vol. 6, of Kanz al-’Ummal

188. Ibid.

189. This is quoted by Ibn Hajar in the fifth maqsad of the maqasid of chapter 14 of the ones discussed in Chapter 11 of his Al-Sawa’iq al-Muhriqa; so, refer to page 106 of the same.

190. This hadith is number 2528 among the ones cited in Kanz al-’Ummal, page 153, Vol. 6.

191. This is quoted by Ibn Majah in his chapter on the virtues of the Prophet's companions on page 92, Vol. 1, of his Sunan, by al-Tirmithi and al-Nisa'i in their respective sahihs, and it is hadith number 2531 among the ones cited in Kanz al-’Ummal, page 153, Vol. 6. It is also quoted by Imam Ahmad on page 164, Vol. 4, of his Musnad from hadith narrated from various authentic sources by Janadah. Suffices you the fact that it is quoted from a chain of narrators which includes: Yahya ibn Adam, Isra'il ibn Younus and his grandfather Abu Ishaq al-Subay’i who quotes Habashi. All of these men are authorities relied upon by both Shaykhs in their respective sahihs. Whoever studies this hadith in Ahmad's Musnad will come to know that it was said during the Farewell Pilgrimage which shortly preceded the departure of the Prophet, peace be upon him and his progeny, from this vanishing world. Prior to that, he, peace be upon him and his progeny, had sent Abu Bakr to recite ten verses of Surat Bara'a to the residents of Mecca, then he, according to Imam Ahmad on page 151, Vol. 1, of his Musnad, said to him: "Go see Abu Bakr before he discharges his mission, and as soon as you meet him, take the message from him, then carry it yourself to the people of Mecca and read it to them." ‘Ali met Abu Bakr at the Juhfa and took the tablets from him. Abu Bakr went back to the Prophet, peace be upon him and his progeny, and asked him: "O Messenger of Allah! Have you received any message from Allah against me?" He answered: "No, but Gabriel has come to me and told me that nobody conveys Allah's Message except I or a man of my own family." Another narration, recorded by Ahmad on page 510, Vol. 1, of his Musnad from ‘Ali (as), says that when the Prophet dispatched him with Surat Bara'a, he said to him: "Either I should carry it, or you." ‘Ali said: "If it cannot be avoided at all, then I will go." He (pbuh) said: "Then proceed, for Allah will make your tongue firm, and He will guide your heart."

192. You have come to know by now the hadith narrated by ‘Amr ibn Shash with our commentary in Letter 36.

193. As quoted by Muslim in his chapter on iman, page 46, Vol. 1, of his Sahih. Ibn ‘Abd al-Birr explains its gist while narrating ‘Ali's biography in the Isti’ab from a group of companions. Buraydah's hadith has been quoted in Letter No. 36 above. His hadith, peace be upon him and his progeny, "O Allah! Befriend whoever befriends ‘Ali, and be the enemy of whoever sets himself as the enemy of ‘Ali" is consecutively reported (mutawatir), as admitted by the author of Al-Fatawa al-Hamidiyya in his treatise titled "Al-Salat al-Fakhira fil Ahadith al-Mutawatira]."

194. Narrated, through al-Azhar, by ‘Abdul-Razzaq, Mu’ammar, al-Zuhri, ‘Ubaydullah, and Ibn ‘Abbas, each from the other, and all are reliable authorities. For this reason, al-Hakim, having labelled the hadith as "sahih" because of its endorsement by both Shaykhs, says: "Abul-Azhar, according to their consensus view, is trustworthy, and if authorities unanimously agree on the authenticity of one hadith, then it has to be held authentic," then he continues to say: "I have heard Abu ‘Abdullah al-Qarashi saying that he heard Ahmad ibn Yahya al-Halwani saying: ‘When Abul-Azhar came from San’a and started narrating this hadith to the people in Baghdad, Yahya ibn Ma’in rejected it. When he opened his place to the public, as usual, he inquired about the Nisaburi writer who quotes ‘Abdul-Razzaq stating such ahadith, Abul-Azhar stood up and said that it was he. Yahya ibn Ma’in laughed at his statement, stood up, and brought him to sit closer to him and inquired of him about how I personally came to be the only one who heard such hadith from ‘Abdul-Razzaq. I told him that I had just come from San’a, and when I bade him farewell, he told me that he owed me a unique hadith which nobody else had ever heard, and by Allah it was this hadith verbatim. Yahya ibn Ma’in then believed him and apologized to him.'"

195. We have quoted this hadith in Letter No. 10 above.

196. We have quoted this hadith, too, in Letter No. 10; so, refer to our commentary about it and about the one that precedes it.

197. Refer to our comment on this hadith and the one that precedes it in our Letter No. 10.

198. This is quoted by al-Hakim on page 129, Vol. 3, of his authentic Al-Mustadrak, and it is narrated by quite a few authors of books and traditions, all testifying to its authenticity.

199. Refer to our comment on this hadith in Letter No. 34, and also scrutinize the books of traditions to which we have referred.

200. This is quoted by al-Tabrani in his Awsat, and by al-Khatib in his Al-Muttafaq wal-Muftaraq, as stated at the beginning of page 159, Vol. 6, of Kanz al-’Ummal. We have quoted it in Letter No. 34 and commented on it in a way which hopefully benefits the researcher.

201. This is transmitted from both of them by Abul-Hadid in the fourth news item of his news to which he has referred on page 449, Vol. 2, of Sharh Nahjul Balaghah. It is also quoted by Imam al-Razi while discussing the meaning of the verse of Mubahala in his Al-Tafsir al-Kabir, p. 288, Vol. 2, taking for granted the authenticity of this hadith according to the views of those who act upon it as well as those who do not. This hadith is also quoted by Ibn Battah from Ibn ‘Abbas's hadith, as stated on page 34 of Fath al-Malik al-’Ali Bisihhati Babil ‘Ilm ‘Ali by Imam Ahmad ibn al-Sadiq al-Hasani al-Magharibi of Cairo. Among those who have admitted that ‘Ali is the one who is acquainted with the secrets of all prophets combined is the Shaykh of all men of knowledge, namely Muhiyud-Din ibn al-’Arabi, as quoted by the learned al-Sha’rani in Section 32 of his book Al-Yawaqit wal-Jawahir, page 172.

202. This is quoted by al-Tabrani and Ibn Mardawayh who rely on the authority of Ibn ‘Abbas. It is also quoted by al-Daylami from ‘Ayesha, and it is one of the lengthy traditions.

203. This is quoted by Abu Na’im and Ibn ‘Asakir from Abu Layla, and quoted also by al-Najjar from Ibn ‘Abbas; so, refer to ahadith 30 and 31 of the forty ahadith cited by Ibn Hajar in Part Two, Section 9, of his Al-Sawa’iq al-Muhriqa, at the conclusion of page 74 and the page following it.

204. This is quoted by al-Hakim on page 122, Vol. 3, of his Al-Mustadrak where the author admits its authenticity. Al-Thahbi quotes it in his own Talkhis, admitting its authenticity.

205. This hadith and the one succeeding it, i.e. Ibn ‘Abbas's hadith, are quoted by al-Hakim on page 140, Vol. 3, of his Mustadrak, and al-Thahbi quotes him in his Talkhis al-Mustadrak. Both authors admit the authenticity of this hadith due to its endorsement by both Shaykhs.

206. This is quoted by al-Hakim on page 122, Vol. 3, of Al-Mustadrak, saying that it is an authentic hadith according to its endorsement by both Shaykhs who have not included it in their books. Al-Thahbi has admitted its authenticity for the same reason when he quoted it in his Talkhis al-Mustadrak. Imam Ahmad has produced it from Abu Sa’id on pages 82 and 33, Vol. 3, of his Musnad, and al-Bayhaqi has quoted it in Shu’ab al-Iman. Imam Ahmad has included Abu Sa’id's hadith on pages 82 and 33, Vol. 3, of his Musnad, and al-Bayhaqi quotes it in his Shu’ab al-Iman, Sa’id ibn Mansur in his Sunan, Abu Na’im in his Hilyat al-Awliya', and Abu Ya’li in his Sunan numbering it 2585, page 155, Vol. 6, of Kanz al-’Ummal.

207. His name is Ibn Abul-Akhdar. Ibn al-Sakan mentions him and quotes this hadith in his regard from al-Harith ibn Hasirah from Jabir al-Ju’fi from Imam al-Baqir from his father Zaynul-’Abidin, peace be upon them, from al-Akhdar from the Prophet (pbuh). Ibn al-Sakan says: "He is not quite famous among the Prophet's companions, and his traditions ought to be verified." This is quoted by al-Asqalani in his biography of al-Akhdar in Al-Isabah. Al-Dar Qutni has produced this hadith in his Ifrad, saying: "This hadith is narrated only by Jabir al-Ju’fi, who is a Rafizi."

208. Abu Na’im has quoted it among the traditions reported by Ma’ath, as well as the hadith succeeding it, that is, that of Abu Sa’id, in his Hilyat al-Awliya', and they are on page 156, Vol. 6, of Kanz al-’Ummal.

209. Al-Hakim has quoted it on page 107 of his Sahih from Al-Mustadrak. Al-Thahbi did not comment on it in his book Talkhis al-Mustadrak.

210. Ibn ‘Asakir, as well as many other authors of books of traditions, have all quoted it.

211. From one hadith quoted by al-Tabrani, Ibn Abu Hatim, and many other authors of books of tradition. It is transmitted by Ibn Hajar who also quotes the three ahadith that precede it in Section 3, Chapter 9, page 76, of his Al-Sawa’iq al-Muhriqa.

212. This is quoted from Ibn ‘Ayyash by chroniclers and authors of sunan, and it exists where Al-Sawa’iq al-Muhriqa has already referred.

213. As quoted by al-Salafi in his Tayyuriyyat, and it is transmitted by Ibn Hajar where we have indicated a short while ago while referring to Al-Sawa’iq al-Muhriqa.

214. This is well-known about them. Ibn Hajar has copied it at the beginning of Section 2, Chapter 9, page 72, of his Al-Sawa’iq al-Muhriqa

215. "Athbat" is the plural of "thabat," and "asnad" is he plural of "sanad," and the latter means "hujjah," i.e. proof or authority.

216. This is quoted by al-Hakim on page 124, Vol. 3, of his Al-Mustadrak, as well as by al-Thahbi in his Talkhis al-Mustadrak. Both authors testify to its authenticity. It is one of the few elaborate ahadith. Anyone who is ignorant of the fact that ‘Ali is with the Qur'an and the Qur'an is with ‘Ali, after having studied the authentic traditions dealing with the Two Weighty Things, i.e. the Book and the ‘Itrat (Progeny), he should be referred to what we have quoted in this regard in our Letter No. 8 above, and let him recognize the rights of the Imam of the Prophet's Progeny, and their undisputed and undoubted chief.

217. This is quoted by al-Khatib in the ahadith narrated by al-Bara', and by al-Daylami in those narrated by Ibn ‘Abbas. It is transmitted by Ibn Hajar on page 75 of his Al-Sawa’iq al-Muhriqa; so, refer to hadith number 35 of the forty ahadith which he quotes in Section Two, Chapter 9, of Al-Sawa’iq al-Muhriqa.

218. It is hadith number 6133, page 405, Vol. 6, in Kanz al-’Ummal. Suffices you for a proof that ‘Ali's soul is akin to that of the Prophet (pbuh) to study the verse of Mubahala according to the explanations stated by al-Razi in his tafsir titled Mafatih al-Ghayb, page 488, Vol. 2, and refer also to what we have mentioned while dealing with this verse.

219. Many renown authorities have admitted its authenticity, so much so that even Ibn Hajar stated the same, quoting al-Tabrani and others, in the shubha (allegation) number 11 of the ones which he enUmarates on page 25, Section 5, Chapter One, of his book Al-Sawa’iq al-Muhriqa.

220. He has eulogized his own pure soul simply to attract their attention to the fact that time had come to bring his mission to perfection, necessitating the appointment of his successor, and that he is unable to postpone doing so for fear he might be called upon [i.e. die] before discharging such mission which he is to bring to perfection, a mission that is indispensable to his nation.

221. Since the appointment of his brother weighs heavily against those who compete, envy, create dissension and hypocrisy, he, peace be upon him and his progeny, desired, before making such an announcement, to first apologize to them in the hope that that might touch and unify their hearts and in apprehension of their speeches and deeds; he said: "And I am responsible," so that they might come to know that he receives orders, and that he is responsible to discharge them; therefore, he simply has to do so. Imam al-Wahidi, in his book Asbabul Nuzul, quotes Abu Sa’id al-Khudri saying: "The verse ‘O Messenger! Convey that which has been revealed unto you from your Lord' was revealed on Ghadir Khumm day in reference to ‘Ali ibn Abu Talib (as)."

222. By saying "You, too, are responsible," he, peace be upon him and his progeny, may have implied, as quoted by al-Daylami and others and stated in Al-Sawa’iq al-Muhriqa and other books from Ibn Sa’id, that they should follow in their footsteps, since they are responsible regarding ‘Ali's wilayat. Imam al-Wahidi has said: "They are responsible regarding the wilayat of ‘Ali and Ahl al-Bayt." Thus, the purpose of his saying "and you, too, are responsible" is to threaten those who would dispute the authority of his wali and wasi.

223. Many have contemplated upon this sermon, giving it due attention, and they have come to know that its gist is nothing other than a reference to the fact that ‘Ali's wilayat is as much a root of the faith as his own responsibility as the Imam, for the Prophet (pbuh) first put the question: "Do not you bear witness that there is no god but Allah, and that Muhammad is His Servant and Messenger?" Then he said: "The Hour is approaching; there is no doubt about it, and Allah shall certainly bring to life those who are in the graves," following that with a statement in which he mentioned the wilayat so that it would be understood that the latter bears the same significance like the matters about which he has asked them and to which they have agreed. This is obvious to all the discreet who are familiar with the methods and objectives of speech.

224. His statement: "I am the mawla" is an outspoken testimony to a significant fact. The meaning of "mawla" is: one who is "awla," foremost in status, superior. Thus, the meaning of his statement is: "Allah is superior to me, and I am superior to the believers, and whoever considers me to be superior to him must also consider ‘Ali as such."

225. This wording of the hadith is quoted by al-Tabrani, Ibn Jarir, al-Hakim al-Tirmithi, from Zayd ibn Arqam. It is transmitted by Ibn Hajar from al-Tabrani and others in this exact wording, without questioning its authenticity; so, refer to page 25 of Al-Sawa’iq al-Muhriqa.

226. Refer to page 21 of Al-Khasa'is al-’Alawiyya, where the Prophet (pbuh) is quoted saying: "To whomsoever I have been the wali, this (‘Ali) is his wali.

227. Abul-Tufayl's question is obviously indicative of his amazement at this nation's overlooking this matter regarding ‘Ali in spite of the hadith it narrates from its Prophet (pbuh) in his honor on the day of the Ghadir. As if suspicious of the accuracy of the narrated hadith, he went ahead and inquired of Zayd, having heard him narrate the same, "Did you hear it from the Messenger of Allah?!" His tone is that of someone amazed, bewildered, and skeptical. Zayd answered him that all individuals present under those trees had, indeed, seen the Prophet with their eyes and heard him with their ears; so, Abul-Tufayl then knew that the matter was just as al-Kumait, may Allah be merciful unto his soul, says:

On the day of the dawh, the dawh of the Ghadir,

Caliphate was made for him manifest and clear,

Only if the throngs opted to obey;

Yet I have never seen such a day,

Nor have I seen such right

Trampled upon, discarded outright;

But the men had sold it, and I never saw

Such a precious thing to sale would go...

228. This occurs on page 281 of his Al-Khasa'is al-’Alawiyya, in a chapter dealing with ‘Ali's status in the eyes of Allah, the Exalted, the omni-Scient, and also on page 25 of another chapter enjoining acceptance of his wilayat and warning against bearing animosity towards him.

229. These are among poetic lines composed as the answer of al-Walid ibn ‘Uqbah ibn Abu Ma’it, quoted by Muhammad Mahmud al-Rafi’i in his Introduction to Sharh al-Hashimiyyat, page 8.

230. We do not dispute its revelation in reference to ‘Ali's wilayat on Ghadir Khumm Day, and our narratives from the sources of the purified progeny are consecutive. Suffices you for reference to its narration by others besides the latter what Imam al-Wahid has quoted in his exegesis of Surat al-Ma'ida on page 150 of his book Asbabul Nuzul from two respected sources: ‘Atiyyah and Abu Sa’id al-Khudri. The author says: "This verse [that is, the one reading: "O Messenger! Convey that which has been revealed unto you from your Lord"] was revealed on Ghadir Khumm Day in reference to ‘Ali ibn Abu Talib (as)." The same is narrated by al-Hafiz Abu Na’im who interprets it in his book Nuzul al-Qur'an relying on two sources one of which is Abu Sa’id and the other is Abu Rafi’. It is also narrated by Imam Ibrahim ibn Muhammad al-Hamawaini al-Shafi’i in his book Al-Fawa'id from various sources ending with Abu Hurayrah. It is quoted by Imam Abu Ishaq al-Tha’labi while explaining the meaning of this verse in his Al-Tafsir al-Kabir from two respected sources. What testifies to its reference to ‘Ali (as) is the fact that prayers had been already established, zakat was enforced, fasting was legislated, the pilgrimage to the House was being conducted, what is permissible was clarified and so was what is forbidden, the Shari’ah was already regulated and its injunctions enforced; so, what else required Allah to place so much emphasis other than on the issue of caliphate, one which prompted Him to pressure His Prophet in a way which was almost similar to threatening? And regarding what, if not caliphate, could the Prophet (pbuh) feel presentiment of dissension if he did not convey it, something which required God's own immunity against any harm that might result from discharging it?

231. sahihs documenting the occasion that necessitated the revelation of this verse are consecutive from the sources of the purified progeny (as). We do not doubt what the purified progeny of Muhammad (pbuh) narrates even when al-Bukhari claims that the verse was revealed on the day of ‘Arafat, for the members of the Prophet's house know what is revealed in their house.

232. Sayyid Ahmad Zayni Dahlan, in a chapter on the Farewell Pilgrimage in his book Al-Sirah al-Nabawiyya [Biography of the Prophet], writes: "Ninety thousand - some say a hundred and twenty-four thousand, while others say more - accompanied him, peace be upon him and his progeny, from Medina, and this is just a rough figure of the number of people who accompanied him," to the end of his statement from which you come to know that those who went back with him were more than a hundred thousand, and they all witnessed the Ghadir hadith.

233. We have quoted this hadith in our Letter No. 48; so, if you refer to it, you will find it verbatim numbered 15 in the said reference; the same Letter refers to and comments on it in a way worthy of the attention of researchers.

234. He, peace be upon him, said to him then: "Why don't you stand with other companions of the Messenger of Allah (pbuh) and testify to what you heard of him then?" He answered: "O Commander of the Faithful! I have grown old, and I have forgotten it." ‘Ali (as) said: "If you are telling a lie, then may Allah strike you with a white [disease, i.e. leprosy] which your turban cannot conceal." He hardly left before his face was filled with the marks of leprosy; so, he used to say: "I have become the object of a curse invoked by the Righteous Servant." This incident is quite famous, and a testimony for its authenticity exists when Imam Ahmad ibn Hanbal quotes it at the end of page 119, Vol. 1, of his Musnad, adding: "They all, except three men, rose to testify; and those three fell under the effect of his curse."

235. Ibn al-Athir, while narrating the significant events that took place in the year 352 in his Kamil, says the following on page 181, Vol. 8, of his history book: "On the eighteenth of Thul-Hijjah of that year, Mu’izz al-Dawla ordered decorations to be installed in Baghdad, fires to be lit at the police quarters, and all merriments be displayed; so, market-places were opened at night just as is customary during ‘Id nights; he did all that to celebrate ‘Iid al-Ghadir, Ghadir Khumm. Drums were beaten; and trumpets were sounded, and it was quite a memorable day."

236. Al-Kumait ibn Zayd has said:

On the day of the dawh, the Ghadir dawh day,

Caliphate was made manifest for him: were they to obey...

Abu Tammam, in a poetic masterpiece which he includes in his diwan, says:

On the Day of Ghadir, truth looked clear and bright;

Redolently, with no curtains nor bars to hide;

The Messenger of Allah stood there to invite

Them to come close to what is just and right,

Gesturing with his hands, introducing your wali

And mawla; yet see what happened to you and me!

He brings the news to people so eloquently,

While they come with grudge and depart grudgingly,

Yet he made the truth eloquently shine,

While they usurped even your right and mine.

You made its destiny the sharp blades of your sword:

And the grave for whoever wanted the truth to uphold...

237. The author of Ghayat al-Maram says near the conclusion of Chapter 16, page 89, of his book: "Ibn Jarir has quoted the Ghadir hadith from ninety-five sources in a book which he dedicated to this subject, calling it Al-Wilayat, and Ibn ‘Uqdah has quoted it from one hundred and five sources written down in a book which he also dedicated solely for this subject-matter. Imam Ahmad ibn Muhammad ibn al-Siddiq al-Magharibi has stated that both al-Thahbi and Ibn ‘Uqdah have dedicated a special book solely for this hadith;" so, refer to the sermon in his valuable book titled Fath al-Malik al-’Ali Bisihhati Babil ‘Ilm ‘Ali.

238. This is quoted from al-Tha’labi by a group of Sunni dignitaries such as scholar al-Shiblinji of Egypt in a biography of ‘Ali in his book Nurul Absar; so, you may refer to its eleventh page if you wish.

239. Refer to what al-Halabi has quoted of the narratives related to the Farewell Pilgrimage in his book of biography known as Al-Sira al-Halabiyya and you will find this hadith at the end of page 214 of its third volume.

240. We have clarified the same in our Letter No. 36; so, refer to it and do not overlook our comment in this regard.

241. This is quoted by Dar Qutni, as indicated near the conclusion of Section 5, Chapter One, of Al-Sawa’iq al-Muhriqa by Ibn Hajar; so, refer to page 26. It is also narrated by many traditionists, each from his own source, and in their own books of traditions. Ahmad has quoted something similar from ‘Umar of the ahadith narrated by al-Bara' ibn ‘Azib on page 281, Vol. 4, of his Musnad, which we have already quoted in Letter No. 54 above.

242. This much suffices due to the fact that we have narrated quite a few ahadith from sources such as the Commander of the Faithful ‘Ali ibn Abu Talib (as), ‘Abdullah ibn ‘Abbas, ‘Abdullah ibn Mas’ud, ‘Abdullah ibn ‘Umar, Abu Sa’id al-Khudri, Abul-Darda', Abu Hurayrah, Anas ibn Malik, Ma’ath ibn Jabal, quoting various sources, all stating that the Messenger of Allah, peace be upon him and his progeny, has said: "Whoever teaches my nation forty ahadith related to its faith, Allah will resurrect him on the Day of Judgment in the company of the faqihs and the learned." In another wording of the same hadith, "Allah will resurrect him as a learned faqih." According to Abul-Darda', the statement reads: "I will include him in my intercession on the Day of Judgment, and he shall be a witness." According to Ibn Mas’ud, "It will be said to him: ‘Enter Paradise from whichever gate you please.'" According to Ibn ‘Umar's narration, "... he will be included with the men of knowledge, and be resurrected in the company of martyrs." Suffices us in learning these forty ahadith and others included in all our Letters his statement, peace be upon him and his progeny, "Allah will look after whoever listens to my statement, comprehends it and conveys it just as he heard it." And also his hadith: "Let those of you who witness [my Sunnah] convey it to those who are absent."

243. This hadith and the ones before it exist in a chapter containing what has been narrated about the Prophet (pbuh) regarding the Qa'im, and that he is the twelfth in the line of Imams; it is Chapter Twenty-Four of Ikmal ad-Din wa Itmam al-Ni’mah, pages 149-167.

244. This hadith, together with the four preceding it, is quoted from al-Saduq's Ghayat al-Maram. These are quite lengthy, and we have quoted from them whatever testifies to our argument. As regarding the ahadith which succeed it, they are to be found in Chapter 13 of Ghayat al-Maram.

245. Refer to page 15, Vol. 3, of Sharh Nahjul Balaghah by Ibn Abul-Hadid, and you will find out what atrocities befell Ahl al-Bayt (as) and their Shi’ahs in those days. Imam al-Baqir (as) has made a statement in this regard to which we refer the researchers.

246. We have quoted this hadith and the couple before it in Letter No. 48 above. Refer in that Letter to ahadith number 9, 10 and 11, and do not overlook our comments.

247. We have quoted the said hadith in Letter No. 32.

248. Refer to it in Letter No. 68 above.

249. This statement verbatim is confirmed as being ‘Ali's. It is quoted by al-Hakim on page 126, Vol. 3, of his Al-Mustadrak through a narration endorsed by al-Bukhari and Muslim. Al-Thahbi, in his Talkhis al-Mustadrak, has admitted the same.

250. This hadith stands on firm grounds, and it is a lengthy one. It has been quoted by al-Diya' al-Maqdisi in his Al-Mukhtara, and by Ibn Jarir in his Tahthib al-Athar. It is hadith number 6155 on page 408, Vol. 6, of Kanz al-’Ummal. It is also quoted by al-Nisa'i on page 18 of his Al-Khasa'is al-’Alawiyya, and it is transmitted by Ibn Abul-Hadid from al-Tabari's Tarikh near the end of the commentary on the "qasi’a" sermon, page 255, Vol. 3, of Sharh Nahjul Balaghah. Refer also to page 159, Vol. 1, of Imam Ahmad ibn Hanbal's Musnad where you will find the same hadith conveying this meaning.

251. It occurs on page 125 of its third volume. It is also quoted by Ibn Abu Shaybah, and it is hadith number 6084 on page 400, Vol. 6, of Kanz al-’Ummal.

252. Al-Thahbi has quoted this hadith while discussing the biography of Sharik in his book Mizan al-I’tidal, falsifying it and alleging that Sharik could not have tolerated narrating such a hadith. He said: "Muhammd ibn Hamid al-Razi is not trustworthy." Our answer to his allegation is that Imam Ahmad ibn Hanbal, Imam Abul Qasim al-Baghwi, Imam Ibn Jarir al-Tabari, the Imam of critics and verifiers Ibn Ma’in, and others of their caliber, have all trusted Muhammad ibn Hamid and narrated his hadith, for he is their mentor. A reliable authority such as al-Thahbi admits the same in his biography of Muhammd ibn Hamid in his Al-Mizan. The man cannot be charged with Rafidism or Shi’ism, but the critic is a predecessor of al-Thahbi; so, there is no reason for initiating such an accusation regarding this hadith.

253. This hadith verbatim is numbered 2570 at the end of page 155, Vol. 6, of Kanz al-’Ummal, and the author quotes it again in his Muntakhab al-Kanz; so, refer to Al-Muntakhab, footnote on page 32, Vol. 5, of Ahmad's Musnad.

254. It exists on page 450, Vol. 2, of Sharh Nahjul Balaghah, and we have quoted it in Letter No. 48.

255. This hadith, verbatim, as well as its source are also in hadith number 2541 on page 143, Vol. 6, of Kanz al-’Ummal, and it is quoted in Muntakhab al-Kanz as well; so, refer to the latter and read the footnote on page 31, Vol. 5, of Ahmad's Musnad.

256. Ibn Abu Hatim has quoted Anas saying: "Abu Bakr and ‘Umar sought Fatima's hand from the Prophet, but he remained silent and did not tell them anything; so, they went to ‘Ali to inform him."

It is also transmitted from Ibn Abu Hatim by many reliable authorities such as Ibn Hajar at the beginning of Chapter 11 of his Al-Sawa’iq al-Muhriqa. Many other authorities have quoted something similar to it from Ahmad through isnad to Anas. Abu Dawud al-Sajistani, as stated by Ibn Hajar in Chapter 11 of his Al-Sawa’iq al-Muhriqa, while discussing the twelfth verse, says that Abu Bakr sought Fatima's hand, and the Prophet (pbuh) turned him down; then ‘Umar did the same, and he turned away from him, too; so, they both informed ‘Ali of it. ‘Ali himself is quoted saying: "Abu Bakr and ‘Umar sought Fatima's hand from the Messenger of Allah, but he (pbuh) rejected them. ‘Umar then said: ‘You, ‘Ali, are worthy of her.'" This hadith is quoted by Ibn Jarir. Al-Dulabi has quoted it, admitting its authenticity while discussing the Prophet's purified progeny, and it is hadith number 6007 on page 392, Vol. 6, of Kanz al-’Ummal.

257. This hadith, verbatim, with reference to its narrator, is hadith number 5992 on page 391, Vol. 6, of Kanz al-’Ummal, where the author admits the reliability of its narrator.

258. This hadith, verbatim, with reference to its narrator, is hadith number 2543 on page 153, Vol. 6, of Kanz al-’Ummal, where the author quotes it from Ibn ‘Abbas and Abu Hurayrah. Al-Tabrani, in his Al-Muttafaq, has transmitted it from al-Khatib who quotes Ibn ‘Abbas; so, refer to Al-Muntakhab and read the first line of footnote on page 39, Vol. 5, of Ahmad's Musnad.

259. This hadith is quoted by al-Bukhari in his treatise on "Al-Wasaya (wills)," page 83, Vol. 2, of his Sahih, and in his chapter on the sickness and demise of the Prophet (pbuh), page 64, Vol. 3, of the same book. It is quoted by Muslim on page 64, Vol. 3, of his Sahih, and it is also quoted by Muslim in his treatise of the Prophet's will on page 14, Vol. 2, of his Sahih.

260. You probably already know that both shaykhs have intentionally narrated this hadith while discussing the Prophet's will to ‘Ali, for those who stated at that time that the Prophet had left a will to ‘Ali had not yet split from the ranks of the nation. They were either among the sahabah or the tabi’in who had the courage to reveal what would make the mother of believers unhappy and would oppose the politics of the time; for this reason, she, may Allah be pleased with her, was shaken a great deal when she heard their hadith. Such a reaction is seen in her own statement in response to it, a statement which is one of the most feeble of answers. Imam al-Sindi, in his comment on this hadith in al-Nisai's Sunan, as indicated on page 241, Vol. 6 (the Egyptian Press at al-Azhar), said: "It is quite obvious that such hadith [by the mother of the believers ‘Ayesha] does not rule out the existence of the will prior to her statement, nor does it prove that he (pbuh) had died suddenly without being able to leave a will or could have thought of doing so, since he came to know that his end was approaching even before falling sick, then he remained sick for days...," up to the conclusion of his statement. If you scrutinize this statement, you will find it quite strong

261. Her statements "He died on my chest," and "He died between my belly and chin," are recorded in a chapter dealing with his sickness and demise (pbuh) in Bukhari's Sahih. As regarding her statement "He died while his head was on my thigh," this exists in another chapter in which the author discusses his sickness and demise without an intervening chapter.

262. On page 66, Part Two, Vol. 2, of his Tabaqat, Ibn Sa’d quotes ‘Ali saying: "The Prophet (pbuh) had instructed that nobody other than myself should give him the ceremonial bath [for the dead]." Both Abul Shaykh and Ibn al-Najjar, as stated on page 54, Vol. 4, of Kanz al-’Ummal, quote ‘Ali (as) saying: "The Messenger of Allah (pbuh) had instructed me saying: ‘When I die, bathe me and use seven water skins." Ibn Sa’d, while discussing giving the Prophet (pbuh) his last ceremonial bath, on page 63, Part Two, Vol. 2, of his Tabaqat, quotes ‘Abdul-Wahid ibn Abu ‘Awanah saying that when the Messenger of Allah (pbuh) fell sick prior to his demise, he said: "O ‘Ali! You should bathe me when I die." ‘Ali said: "I conducted the ceremonial bath for him, and each part of his body was very responsive to my touch." Both al-Hakim, on page 59, Vol. 3, of his Al-Mustadrak, and al-Thahbi in his Talkhis, quote ‘Ali saying: "I gave the Messenger of Allah his bath, and I waited to see how death would affect his body, but I sensed no change: his body smelt in death as fragrantly as it did when he was still alive." This hadith is quoted by Sa’id ibn Mansur in his books of traditions, by al-Marwazi in his Jana'iz, by Abu Dawud in his Marasil, by Ibn Mani’, Ibn Abu Shaybah in his books on traditions, and it is hadith number 1094, page 54, Vol. 4, of Kanz al-’Ummal. Al-Bayhaqi, in his books of traditions, quotes ‘Abdullah ibn al-Harith saying: "‘Ali gave the Prophet (pbuh) the ceremonial bath while the Prophet's corpse was wrapped in a shirt," and it is hadith number 1104, page 55, Vol. 4, of Kanz al-’Ummal, and Ibn ‘Abbas is quoted saying: "‘Ali has four chracteristics nobody else has had: he is the first to pray in the company of the Messenger of Allah; he accompanied him in all his campaigns; he remained with him when others ran away for their own lives, and he is the one who administered the ceremonial bath to him and placed him in his grave." This is quoted by Ibn ‘Abd al-Birr is his biography of ‘Ali in the Isti’ab, and by al-Hakim on page 111, Vol. 3, of Al-Mustadrak. He also quotes Abu Sa’id al-Khudri saying that the Messenger of Allah, peace be upon him and his progeny, has said to ‘Ali: "O ‘Ali! You are the one who should bathe me, cancel my debts, and entomb me in my grave." This is quoted by al-Daylami, too, and it is hadith number 2583, page 155, Vol. 4, of Kanz al-’Ummal. ‘Umar is quoted saying that the Messenger of Allah (pbuh) said to ‘Ali (as) once: "You are to bathe me and bury me," according to the hadith on page 393, Vol. 6, of Kanz al-’Ummal. In the footnote to page 45, Vol. 5, of Ahmad's Musnad, ‘Ali is quoted saying: "I have heard the Messenger of Allah (pbuh) saying: ‘I have been granted five of my own wishes regarding ‘Ali the like of which no other Prophet before me had been granted regarding anyone. The first is that he is the one who would cancel my debt and bury my body...," up to the end of the hadith quoted at the beginning of page 403, Vol. 6, of Kanz al-’Ummal. And when he was placed on the bed and people desired to perform the ritual burial prayer rites, ‘Ali said: "Nobody should be the Imam in leading such prayer, for the Messenger of Allah is your Imam alive and dead." People used to enter in groups and stand in prayers in a row without an Imam. They would make the takbir as ‘Ali stood near the corpse of the Messenger of Allah (pbuh) saying: "Peace be unto you, O Messenger, and Allah's Mercy and Blessings; we bear witness, O Mighty Lord, that he has conveyed what You have revealed unto him, provided advice to his nation, and struggled in the way of Allah till He, the Exalted, the omni-Scient, elevated His faith, and his mission was accomplished. O Lord! Include us among those who follow what You have revealed to him, make us strong in our conviction, and rejoin our souls in his company," and people would respond with "Amin, Amin." This continued till all men, then women, then children, said their prayers. This hadith verbatim is quoted by Ibn Sa’d in his discussion of how the Prophet was given his ceremonial burial bath in his own Tabaqat. The first who entered to pay respects were the descendants of Hashim, then the Immigrants (Muhajirun), then the Supporters (Ansar), then other people. The first men who performed the ritual funeral prayers on his departed soul were ‘Ali and al-’Abbas who stood beside each other and made five takbirs.

263. Narratives in this regard are consecutively reported from the purified progeny (as). Suffices you what is quoted in Al-Kabir by al-Tabrani from Ibn ‘Umar, and by Abu Ya’li in his Musnad from ‘Ali (as). The first quotes one particular hadith in which the Messenger of Allah (pbuh) says: "O ‘Ali! You are my brother and vizier, and you shall pay my dues on my behalf, fulfill my commitment, and set my conscience to ease." You can find this hadith on page 155, Vol. 6, of Kanz al-’Ummal narrated by Ibn ‘Umar. On page 404, Vol. 6, of the same reference, ‘Ali (as) is quoted stating likewise. Many have quoted al-Buwaisiri saying that the narrators of this hadith are all trustworthy. Ibn Mardawayh and al-Daylami, as stated on page 155, Vol. 6, of Kanz al-’Ummal, quote Salman al-Farisi saying that the Messenger of Allah (pbuh) has said: "‘Ali ibn Abu Talib fulfills my commitments on my own behalf, and he cancels my debt." Al-Bazzaz, as stated on page 153, Vol. 6, of Kanz al-’Ummal, indicates the same. It is also quoted by Imam Ahmad ibn Hanbal on page 164, Vol. 4, of his Musnad from Habashi ibn Janadah who says: "I have heard the Messenger of Allah (pbuh) saying: ‘Nobody pays my dues except I or ‘Ali.'" Ibn Mardawayh, as stated on page 401, Vol. 6, of Kanz al-’Ummal, quotes ‘Ali (as) saying that when the verse "And warn thy near in kin" was revealed, the Messenger of Allah (pbuh) said: "‘Ali pays my debt, and fulfills my promise on my own behalf." Sa’d says that on the Juhfa day, the Messenger of Allah (pbuh), having taken ‘Ali by the hand, and delivered a sermon, praised and glorified Allah then said: "O people! I am your wali." They said: "You have spoken the truth, O Messenger of Allah." Then he raised ‘Ali's hand and said: "This is the one chosen to be my wali; he shall pay my debt on my behalf." Qatdah is quoted saying, "‘Ali has carried out after the prophet (pbuh) a few errands (on behalf of the Prophet) one of which is said to have been the payment of [debts totalling] five hundred thousand dirhams." ‘Abdul-Razzaq was asked: "Did the Prophet (pbuh) leave a will in this regard?" He answered: "Yes; I do not doubt at all that the Prophet (pbuh) has, indeed, left a will to ‘Ali; otherwise, nobody would have let him pay the Prophet's debt all by himself." This hadith is quoted by the author of Kanz al-’Ummal on page 60, Vol. 4, who numbers it 1170.

264. Authentic texts have unanimously stated that he (pbuh) has entrusted ‘Ali (as) to clarify to his nation whatever ambiguous matters in which they disputed after him. Suffices you for proofs ahadith number 11 and 12 quoted in Letter No. 48, in addition to others which we have already quoted, as well as others which we have not quoted due to their being too well-known.

265. This is explained in Letters 36, 40, 54, and 56 above.

266. The brotherhood between the Prophet and the wasi is mutawatir, and suffices you for proof for its authenticity what we have quoted in Letters No. 32 and 34.

267. His being the father of his descendants is understood. He (pbuh) has said to ‘Ali (as): "You are my brother, and the father of my descendants; you shall fight for my Sunnah." This hadith is quoted by Abu Ya’li in his Musnad, as stated on page 404, Vol. 6, of Kanz al-’Ummal, and its narrators are all trustworthy as admitted by al-Busairi. It is also quoted in Ahmad's Manaqib, as stated at the conclusion of Section Two, Part 9, page 74, of Ibn Hajar's Al-Sawa’iq al-Muhriqa. He (pbuh) has also said: "Allah has placed the progeny of every prophet in his own loin, and He has placed mine in ‘Ali's loins." This hadith is quoted by al-Tabrani in his Al-Kabir as narrated by Jabir, and by al-Khatib in his Tarikh from Ibn ‘Abbas. It is hadith number 2510, page 152, Vol. 6, of Kanz al-’Ummal. And he (pbuh) has said: "All descendants of women belong to the latter's men except Fatima's, for I am their wali and father." This is quoted by al-Tabrani from al-Zahra' (as) and is included among the ahadith quoted by Ibn Hajar in Section 2, Part 11, of his Al-Sawa’iq al-Muhriqa, page 112. It is also quoted by al-Tabrani from Ibn ‘Umar as referred to on the same page. Al-Hakim quotes something like it on page 164, Vol. 3, of his Al-Mustadrak, adding: "The narrators of this hadith are trustworthy, though they [Bukhari and Muslim] did not record it." He (pbuh) has said in one hadith quoted by al-Hakim in his Al-Mustadrak, and al-Thahbi in his Talkhis al-Mustadrak, both admitting its authenticity due to the endorsement of both shaykhs, "As regarding you, O ‘Ali, you, indeed, are my brother and the father of my descendants; you are of me and for me," up to the end of the list of such authentic texts.

268. Refer to the texts regarding ‘Ali's government such as his (pbuh) statement: "You to me are in the same status like that of Aaron to Moses," as we explained in Letter No. 26, and in others. And also his saying (pbuh) in the hadith of warning his household, "Who, then, among you would support me in my mission?" ‘Ali answered: "I, O Messenger of Allah, would like to be your supporter in this matter," as quoted in our Letter No. 20. May Allah reward Imam Abu-Sayri for his poetic masterpiece in which he says:

And the vizier of his cousin in endeavours sublime,

And by their own households are viziers prime;

Uncovering the lid did not his conviction increase,

Like the sun, nothing can cause his rays to decrease.

269. The nation's consensus has decreed that there is one verse in the Book of Allah implemented by nobody other than ‘Ali till the Day of Judgment. It is the verse of elevation [najwa] in Surat al-Mujadila. This is agreed upon by both his supporters and opponents who quote in this regard many texts held to be authentic according to both shaykhs, known by the pious among the nation as well as the libertine. Suffices you what is quoted by al-Hakim on page 482, Vol. 2, of his Al-Mustadrak, and by al-Thahbi in his Talkhis al-Mustadrak. Refer also to the exegesis of this verse as recorded by books of exegesis authored by al-Tha’labi, al-Tabari, al-Sayyuti, al-Zamakhshari, al-Razi, and others. In the forthcoming Letter No. 74, you will come to know of two ahadith narrated by Umm Salamah and ‘Abdullah ibn ‘Umar regarding the confidential dialogue between the Prophet (pbuh) and ‘Ali (as) immediately prior to the Prophet's demise, and you will be acquainted with their confidential discussion on the day of Ta'if, and the statement of the Messenger of Allah (pbuh) then: "It is not I who has confided in him; it is Allah Who has done so," and also to their confidential talks during ‘Ayesha's time; so, contemplate upon that.

270. Suffices you for a text proving that he is his wali his statement (pbuh), quoted by Ibn ‘Abbas and referred to in Letter No. 22: "You are the wali on my behalf in this life and the life hereafter." This hadith stands on firm grounds according to the demands of the religion of Islam; therefore, there is no need to go into details.

271. Suffices you of the texts of the will what you have heard in Letter No. 68.

272. This is quoted by Imam Ahmad from Abu Hurayrah's hadith on page 442, Vol. 2, of his Musnad. He says that the Messenger of Allah (pbuh) looked at ‘Ali, Fatima, al-Hasan, and al-Husayn, peace be upon them, then said: "I declare war on whoever fights you, and peace unto whoever is peaceful towards you." In another authentic hadith, he (pbuh) has also said when he covered them with a blanket, "I declare war on whoever fights them, and peace unto whoever is peaceful towards them." This hadith is transmitted by Ibn Hajar while explaining the first verse which he states to have been revealed in their honour in Section One, Part 11, of his Al-Sawa’iq al-Muhriqa, giving detailed explanation for his (pbuh) statement: "Fighting ‘Ali is fighting me, too, and making peace with ‘Ali is making peace with me."

273. Refer to hadith 20 in Letter No. 48. His consecutive statement: "O Lord! Befriend whoever befriends him, and be the enemy of whoever sets himself as his enemy" should, by the Grace of Allah, suffice. You have heard in Letter No. 36 his (pbuh) statement as quoted by Buraydah: "Whoever hates ‘Ali hates me, too, and whoever abandons ‘Ali abandons me, too." Another mutawatir hadith is his (pbuh) statement: "Nobody loves him [‘Ali] except a believer, and nobody hates him except a hypocrite." It is by Allah the covenant of the Ummi Prophet (pbuh).

274. Consider his statement (pbuh), which is quoted by ‘Umar ibn Shash, "Anyone who hurts ‘Ali hurts me, too," which is quoted by Ahmad on page 483, Vol. 3, of his Musnad, and by al-Hakim on page 123, Vol. 3, of his Al-Mustadrak, and by al-Thahbi in Talkhis al-Mustadrak where he admits its authenticity. Al-Bukhari has quoted it in his Tarikh, Ibn Sa’d in his Tabaqat, Ibn Abu-Shaybah in his Musnad, and al-Tabrani in his Kabir. It exists on page 400, Vol. 6, of Kanz al-’Ummal.

275. Consider in this regard what you have heard in Letter No. 8 quoting Sihah al-Thaqalain, for they show the truth to those who have eyes to see, and you have already come to know in Letter No. 50 that "‘Ali is with the Qur'an and the Qur'an is with ‘Ali; they shall never separate from each other."

276. Reason alone rules it impossible that the Prophet (pbuh) would order something and strongly requires his nation to adhere to it while he himself is in dire need to act upon it. He needed a will in order to appoint his representative, and take into consideration the orphans who most badly need a care-taker. Allah is above neglecting his precious legacy, which includes Allah's legislations and commandments, and Allah is above leaving his orphans and widows, who are residents of the earth far and wide, struggling in the dark, going and coming as they desired, without a qayyim through whom Allah's argument becomes complete against them. Yet even common sense by itself rules that he should have left a will for ‘Ali (as), since we have found the prophet (pbuh) entrusting him to bathe and embalm his corpse, to clothe and bury it, then to pay his outstanding debts and clear his conscience, and clarify to people what they differ regarding their faith after him... etc., as referred to at the beginning of this Letter.

277. This hadith and the one that follows it are among detailed ahadith narrated by Sunnis. Refer to them in the discussion of Khadija al-Kubra (as) in the Isti’ab, and you will find them as we have quoted them here verbatim. They are quoted by al-Bukhari and Muslim in their sahihs in almost similar wording.

278. As narrated by al-Bukhari in his chapter on women's jealousy and sentimentality, near the conclusion of his treatise on marriage, page 175, Vol. 3, of his Sahih.

279. We have quoted it in the second paragraph of our celebrated statement, and anyone who wishes to research is referred thereto.

280. This is quoted by al-Tirmithi from Kinanah, slave of the mother of believers Safiyya, and it is transmitted by Ibn ‘Abd al-Birr in his biography of Safiyya in the Isti’ab, Ibn Hajar in her biography in Al-Isabah, by Shaykh Rashid Rida at the end of page 589, Vol. 12, of his Manar, in addition to many other traditionists.

281. This agrees with Sunni books of traditions; so, refer to al-Bukhari's Sahih, his chapter on the households of the Prophet's wives, his treatise on holy wars and traditions, page 125, Vol. 2, and you will find the details.

282. The dissension of the Lesser Camel Battle took place in Basra five days before the end of Rabi’ul-Thani, 36 A.H., before the arrival of the Commander of the Faithful (as) there, when the city was attacked by the mother of believers [‘Ayesha] accompanied by Talhah and al-Zubayr. ‘Ali's governor of Basra then was ‘Uthman ibn Hanif al-Ansari. Forty supporters of ‘Ali (as) were killed at its mosque, and seventy others elsewhere. ‘Uthman ibn Hanif, who was one of the most respectful sahabah, was taken captive, and his captors wanted to kill him but feared revenge from his brother Suhayl and the rest of the Ansar; so, they shaved his beard, moustache, eyebrows, and head; they beat him, imprisoned him, then they expelled him from Basra. They were fought by Hakim ibn Jablah, with a group of his tribe ‘Abd Qays, of whom he was chief. Hakim was a man of wisdom, discretion, and prestige, and he was followed by a group of Banu Rabi’a who refused to cease fighting till each and every one of them was martyrded, including Hakim, in addition to his most honourable son, his brave brother, and Basra fell in the hands of the invading army. When ‘Ali (as) came, he had to face ‘Ayesha's army, and so did the Greater Camel Battle take place. The details of both battles are preserved in books of history written by Ibn Jarir, Ibn al-Athir, and in many others.

283. As quoted by trustworthy chroniclers such as Abul-Faraj al-Asfahani at the conclusion of his discussion of ‘Ali in his book Maqatil al-Talibiyyin.

284. As quoted by al-Bukhari about her in his section on the Prophet's (pbuh) sickness and demise, page 62, Vol. 3, of his Sahih.

285. This statement in particular, i.e. Ibn ‘Abbas saying that ‘Ayesha does not wish him any good, is left out by al-Bukhari who stops his quotation at its preceding statements, following his customary habit in such situations, but many authors of books of tradition have quoted it through their authentic reporters. Consider what Ibn Sa’d records on page 29, Section Two, Vol. 2, of his Tabaqat, where he cites a chain of narrators including Ahmad ibn al-Hajjaj, ‘Abdullah ibn Mubarak, Younus, Mu’ammar, al-Zuhri, ‘Ubaydullah ibn Atbah ibn Mas’ud, whose sources end with Ibn ‘Abbas. Reporters of this hadith are considered trustworthy according to the consensus of scholars.

286. As quoted by al-Bukhari at the beginning of his treatise on wills in his Sahih, page 83, Vol. 2. It is also quoted by Muslim in his section on the record of the [Prophet's] will, page 10, Vol. 2, of his Sahih.

287. Mu’ammar quotes Qatadah saying that ‘Ali (as) had taken care, on behalf of the Prophet (pbuh), of certain matters after his demise, most of which was a debt estimated at five hundred thousand dirhams; so, refer to this hadith on page 60, Vol. 4, of Kanz al-’Ummal, and it is hadith number 1170 among the ones which he narrates.

228. As quoted by al-Bukhari at the and of his chapter on Khaybar's campaign in his Sahih, page 37, Vol. 2.

289. This is quoted verbatim by Muhammad ibn Isma’il al-Bukhari in his section on generosity towards envoys in his book Al-Jihad wal-Siyar, page 118, Vol. 2, of his Sahih.

290. Refer to it in the chapter dealing with rewarding the emissaries on page 118, Vol. 2, of Al-Jihad wal-Siyar.

291. Refer to page 77, Vol. 2, of Sharh Nahjul Balaghah by the Mu’tazilite scholar, and pages 457 and its succeeding pages of the same volume, and you will find her conduct towards ‘Uthman, ‘Ali and Fatima depicting sentimentality in its most manifest forms.

292. Whoever wishes to be familiar with the details of this calamity must research the biography of Lady Mary [or Mariyya, the Copt, wife of the Prophet, pbuh], peace be upon her, on page 39, Vol. 4, of al-Hakim's Al-Mustadrak, or to his Talkhis by al-Thahbi.

293. From what al-Bukhari has quoted in his explanation of Surat al-Tahrim in his Sahih, page 136, Vol. 3; so, refer to it and be amazed. There are several ahadith quoted from ‘Umar stating that the two women who conspired against the Messenger of Allah (pbuh) were ‘Ayesha and Hafsa. There is a lengthy hadith dealing with this issue.

294. As quoted by al-Hakim in his biography of Asma' in his Sahih Al-Mustadrak, page 37, Vol. 4, and is quoted by Ibn Sa’d who discusses her biography on page 104, Vol. 8, of his Tabaqat, and the incident is very well known. It is narrated in the biography of Asma' by both authors of Isti’ab and Al-Isabah, and it is quoted by Ibn Jarir and others.

295. The details of this incident are preserved in the books of traditions and history; so, refer to page 294, Vol. 6, of Kanz al-’Ummal, or page 115, Vol. 8, of Ibn Sa’d's Tabaqat, where he also states the biography of Sharaf daughter of Khalifah.

296. This issue is quoted by the authors of books of tradition and history; so, refer to hadith number 1020 of the ones narrated in Kanz al-’Ummal, page 116, Vol. 7, and it is quoted by al-Ghazali in the third section of his treatise on marriage on page 35, Vol. 2, of Ihya'ul-’Ulum. It is also quoted in section 94 of his book Mukashafatul Qulub, at the conclusion of page 238.

297. As quoted by al-Ghazali in both sections of the books cited above.

298. This hadith is quoted by al-Hakim at the beginning of page 139, Vol. 3, of his authentic Al-Mustadrak, succeeded by his comment: "This hadith is authentic, but they [Bukhari and Muslim] did not publish it." Al-Thahbi, too, has admitted its authenticity when he quoted it in his Talkhis al-Mustadrak. It is also quoted by Ibn Abu Shaybah in his Sunan, and it is hadith number 6096, page 400, Vol. 6, in Kanz al-’Ummal.

299. This is quoted by Abu Ya’li through a chain of narrators including Kamil ibn Talha, Ibn Lahi’ah, Hay ibn ‘Abdul-Maghafiri, Abu ‘Abdul-Rahman al-Habli, ending with ‘Abdullah ibn ‘Umar. It is quoted by Abu Na’im in his Hilyat al-Awliya', by Abu Ahmad al-Fardi in his own version as stated on page 392, Vol. 6, of Kanz al-’Ummal. Al-Tabrani, in his book Al-Tafsir al-Kabir, has stated that when the Ta'if campaign was underway, the Prophet (pbuh) took his time in confiding with ‘Ali, so much so that when Abu Bakr passed by them, he said: "O Messenger of Allah! Your confidential talk with ‘Ali has lasted for quite some time." He (pbuh) said: "It is not I who has confided in him; it is Allah..." This is hadith number 6075, page 399, Vol. 6, of Kanz al-’Ummal. He often used to sit with ‘Ali (as) and confide in him. Once ‘Ayesha entered and found them engaged in a confidential conversation. Said she: "O ‘Ali! I spend one day out of nine [in the company of my husband]; so, why don't you, son of Abu Talib, leave me alone on that day?" The Prophet's face immediately showed the redness of anger. Refer to this incident at the beginning of page 78, Vol. 2, of Sharh Nahjul Balaghah by al-Hamidi.

300. This is a reference to the following verse in Surat al-Tahrim: "If you both repent to Allah, then your hearts have submitted to Allah."

301. Her insubordination to the vicegerent is manifested by her denial of the existence of the Prophet's will to him, and by bearing grudge towards him as long as he lived. As regarding her insubordination to the Prophet (pbuh), and Allah's readiness to side with His Prophet (pbuh) against her, this is proven by the verse saying:

"If they become insubordinate to him, then (suffices him that) Allah is his Mawla, and so are Gabriel and the righteous among the believers, and even the angels support him (Qur'an, 66:4)."

302. This hadith and the one that precedes it is a reference to the verse "It could be that if he divorces you, his Lord will bless him with wives better than you, submitting to Allah, truly believing in Him."

303. This is a reference to the statement of the Almighty: "Allah has struck for those who disbelieved the example of the wife of Nuh and the wife of Lut," to the end of the chapter.

304. This is a reference to the verse:

"O Messenger! Why do you make unlawful what Allah has made lawful unto you, seeking to please your wives (Qur'an, 66:1)?"

305. This is quoted by al-Bukhari in his section dealing with stories about what went on at the homes of the Prophet's wives in his dissertation on the issues of holy wars and the Prophet's biography in his Sahih. It also is on page 125, Vol. 2, following his chapter on the injunction of the khums and its payment. Its wording in Muslim's Sahih is as follows: "The Messenger of Allah came out of ‘Ayesha's house and said: ‘Satan's horn shall come out of this place;'" so refer to page 503 of its second volume [original Arabic text].

306. Refer to Bukhari's Sahih, his section dealing with what deeds are lawful while performing the prayers, page 143, Vol. 1.

307. Her scandalizing ‘Uthman and denouncing many of his actions, her calling him names, and her statement: "Kill Na’thal, for he has turned infidel," are hardly overlooked by any book containing such events and affairs. Suffices you what exists in the books of history by Ibn Jarir, Ibn al-Athir, and by others. Some individuals denounced her behaviour and composed poetry in this regard such as:

You started something and schemed,

Like winds blown and rain streamed;

You ordered them to slay the Imam,

Claiming he reneged from Islam...

Up to the conclusion of these verses which are quoted on page 80, Vol. 3, of Ibn al-Athir's Al-Kamil, after reference was made as to how the Battle of the Camel started.

308. That is, when the Almighty says:

"And remain at your homes, and do not decorate your selves as you used to do during the days of jahiliyya (Qur'an, 33:33)."

309. The camel ‘Ayesha was riding during the Basra incident was called ‘Askar. It was brought to her by Ya’li ibn Umayyah, and it was huge, masculine. When she saw it, she liked it, but when she came to know that its name was ‘Askar, she changed her mind and said: "Return it, for I have no need for it." She stated that the Messenger of Allah (pbuh) had informed her of such name and forbidden her from riding it; so, they changed its saddle and brought it back to her saying: "We have found another one for you, larger and stronger." Thus, she was pleased with it. This incident is mentioned by a number of writers of history and of biographies; so, refer to page 80, Vol. 2, of Sharh Nahjul Balaghah by the Mu’tazilite scholar.

310. The hadith in this regard is quite famous, and it is one of the signs of true prophethood and miracles of Islam. It has been summarized by Imam Ahmad ibn Hanbal while quoting ‘Ayesha's hadith in his Musnad, pages 52 and 97, Vol. 6. Hakim did likewise, quoting it on page 120, Vol. 3, of his authentic Mustadrak, and al-Thahbi admitted the same when he quoted it in his Talkhis al-Mustadrak.

311. This hadith about her is undisputed. It is quoted by both shaykhs in their sahihs; so, you may refer to Bukhari's Sahih, the beginning of his section on both ‘Iids, page 116, Vol. 1, and refer to Muslim's Sahih, his section on permissible sports during the days of the eid, page 327, Vol. 1. Also refer to Ahmad's Musnad, page 57, Vol. 6.

312. This is quoted by al-Bukhari, Muslim, and Imam Ahmad from ‘Ayesha's hadith which we referenced in the footnote above.

313. It is unanimously agreed upon that he (pbuh) died in the presence of ‘Ali (as), and that ‘Ali (as) was nursing him and aiding him; so, how can it be accurate to claim that he died while nobody was there except ‘Ayesha and the angel of death? Where were ‘Ali (as) and ‘Abbas then? And where were Fatima (as) and Safiyya? Or where were the Prophet's consorts and all the descendants of Hashim? How did they leave him to ‘Ayesha alone? It is also quite obvious that Mary, peace be upon her, did not really possess any of the seven virtues the mother of believers attributes to her; so, what is the wisdom of her using her as the only exception?

314. This is quoted by Abu Bakr Ahmad ibn ‘Abdul-’Aziz al-Jawhari in his book Al-Saqifa and by Ibn Abul-Hadid on page 132, Vol. 1, of his Sharh Nahjul Balaghah.

315. Refer to the sahih, his chapter on the stoning of the woman who becomes pregnant out of adultery if she gets married, page 119, Vol. 4. It is also quoted by several authors of books of tradition and history such as Ibn Jarir and al-Tabari who discuss the events of the year 11 in the tarikh [history] book of each, and it is transmitted by Ibn Abul-Hadid on page 122, Vol. 1, of his Sharh Nahjul Balaghah.

316. The one who is making a statement is Ibn al-Zubayr, and his statement is: "By Allah! As soon as ‘Umar dies, I will swear the oath of allegiance to ‘Ali, for allegiance to Abu Bakr was a slip by the nation that safely passed by." ‘Umar, therefore, was extremely angry, and he delivered the said sermon. This is stated by many of those who have commented on al-Bukhari. Refer to the explanation of this hadith in al-Qastalani's Sharh, page 352, Vol. 11, and you will find the author quoting al-Balathiri with regards to surnames, admitting the authenticity of this hadith according to its endorsement by both shaykhs.

317. In his commentary on this hadith, Ibn al-Athir has stated that the statement's gist is that they feared being murdered. The meaning of the whole hadith, therefore, is something like: "The allegiance must come as a result of consultation and consensus; so, if two men split from the group and one of them swears the fealty of allegiance to the other, then they both have departed from the group and consensus. If one receives the oath of allegiance, then he should not be one of them; rather, they both have to be isolated from the group that agrees to distinguish its own Imam from the rest. Otherwise, if one of them receives the oath of allegiance, after having committed a heinous act which caused the group to do without them, then there is no guarantee that both persons will commit murder." It is one of the dictates of the justice described by ‘Umar who passed such a judgment on himself and his friend just as he passed it on others. Prior to his said sermon, he had stated the following: "Swearing the oath of allegiance to Abu Bakr was a slip against whose evil Allah has protected us; so, you should kill whoever repeats it." This statement became extremely famous, and many narrators of historical events transmitted it, including scholar Ibn Abul-Hadid on page 123, Vol. 1, of his Sharh Nahjul Balaghah.

318. Refer to Letter No. 6 and its following pages up to the end of Letter No. 12, and you will come to know the prestige meted to Ahl al-Bayt, peace be upon them.

319. Refer to al-Bukhari's Sahih, and read the last lines of his chapter on Khaybar's campaign on page 39, Vol. 3. Also refer to Muslim's Sahih, to his chapter on the Prophet's statement: "We do not leave behind us anything, for whatever we leave is for charity," in his treatise on holy wars and biographies on page 72, Vol. 2, and you will find the matter as we have detailed it.

320. Both of these poetic verses are included in Nahjul Balaghah. Ibn Abul-Hadid has said so while explaining them in his Sharh Nahjul Balaghah, page 319, Vol. 4, adding, "His statement is addressed to Abu Bakr, for Abu Bakr argued with the Ansar at the saqifa, saying: ‘We are the progeny of the Messenger of Allah (pbuh) and his nutshell;' so, when he argued about the allegiance, claiming that it was done by those who had a say, ‘Ali (as) said: ‘As regarding your argument with the Ansar saying that you belong to the progeny of the Messenger of Allah (pbuh) and are among his kin, others are closer in kinship to him than you; as regarding your argument of being elected and that the masses are pleased with you, there many sahaba who were not present there; so, how can it be called consensus?'" Shaykh Muhammad ‘Abdoh has made two comments on these verses summarizing what Ibn Abul-Hadid has said while explaining them.

321. This hadith is quoted by Muslim on page 122, Vol. 2, of his Sahih. The meaning of his phrase (pbuh) "Whoever knows it is innocent" is that whoever knew the abomination and identifies it as such will have a path leading to dissociation from its sin and punishment by changing it with his own hand or tongue, but if he cannot, then let him abhor it by his heart.

322. Sa’d ibn ‘Abadah, Thabit's father, was one of those present at the taking of the allegiance at ‘Aqaba. He is also a participant in Badr and other battles. He was chief of al-Khazraj and their envoy, a generous man and a chief among the Ansar. His statement, to which we have referred, fills books of biographies and histories. Suffices you what Ibn Qutaybah has said in his treatise on Imamate and politics, Ibn Jarir al-Tabari in his Tarikh, Ibn al-Athir in his Al-Kamil, Abu Bakr Ahmad ibn ‘Abdul-’Aiz al-Jawhari in his book Al-Saqifa, and others.

323. Habab was one of the chiefs of the Ansar and a hero of Badr and Uhud, a man of feats and a glorious record. He is the one who said: "I am [as strong and firm as] a wooden post rubbed by camels, and a sweet fruit very much coveted. I am the son of a lion in his own den; by Allah, if you so desire, we would go back to wage a war that would grind even youngsters." He said other much stronger statements, and we thought it would be wiser to refrain from quoting them here.

324. Their threat to ‘Ali to burn his house is proven by absolute tawatur. Consider what Imam Ibn Qutaybah has said at the beginning of his chapter on Imamate and politics, Imam al-Tabari in two places where he discusses the events of the year 11 A.H. in his famous Tarikh, Ibn ‘Abd Rabbih al-Maliki in his hadith of the saqifa as quoted in Vol. 1, page 134, of Sharh Nahjul Balaghah] by al-Hamidi al-Hadidi, al-Mas’udi in Muruj al-Thahab quoting ‘Urwah ibn al-Zubayr when the latter apologized on behalf of his brother ‘Abdullah who almost started setting the houses of the descendants of Hashim on fire because they boycotted his allegiance, al-Shahristani who quotes al-Nizam while discussing the Nizami group in his book Al-Milal wal-Nihal. Abu Mikhnaf has dedicated for the narratives related to the saqifa an entire book in which he details what we have summarized here, not to mention the fame and tawatur of this hadith, in addition to these poetic verses by al-Hafiz Ibrahim which are famous as the "‘Umari poem":

A statement ‘Umar said to ‘Ali; so think for a while;

Its listener venerate, respect the speaker and bear:

"Shall I burn your house and make of its ashes a pile

Should you choose to be stubborn and not swear

The oath of allegiance, even if and while

The Chosen One's daughter is inside there?"

None other than Abu Hafs was the speaker

Addressing Adnan's knight and protector...

Thus did they treat the Imam (as) without whose agreement, consensus according to our view can never be binding; so, we ask all those who are fair minded how can their "consensus" be binding upon us, since the case is as such?

325. This is quoted by Ibn Abul-Hadid on page 107, Vol. 3, of Sharh Nahjul Balaghah, while discussing an issue worthy of the attention of researchers which is also discussed by Ibn al-Athir near the conclusion of ‘Umar's biography on page 24, Vol. 3, of his Al-Kamil before discussing the story of the "consultation."

326. The third is none other than the matter which the Prophet (pbuh) desired to write down in order to protect them from misguidance, but politics forced the traditionists to "forget" it, as the Hanafi mufti of Sur, Hajj Dawud al-Dadah, suggested.

327. This hadith is quoted verbatim by Ahmad on page 355, Vol. 1, of his Musnad, in addition to many other reliable authors of books of traditions.

328. This is what al-Bukhari has quoted from ‘Ubaydullah ibn ‘Abdullah ibn ‘Utbah ibn Mas’ud from Ibn ‘Abbas, and it is also quoted by Muslim and others.

329. You, may Allah support the truth through your person, know that the Prophet (pbuh) did not say: "I would like to write down the tenets," so that it may be said to him: "Suffices us the Book of Allah, the Exalted One." Even if we suppose that he wished to write down those tenets, it could very possibly be that his own writing thereof would be a cause for security against misguidance; therefore, there is no reason to avoid his text and be satisfied with the Qur'an alone. If the text he wished to write was only to safeguard them against misguidance, it would not be appropriate to leave it, shun it, and rely on the fact that Allah's Book includes everything. You know very well how the Muslim nation has no option besides referring to the sacred Sunnah in spite of the fact that it holds the Book of Allah, the Exalted, as indispensable, and although it is inclusive and is divinely protected, for deriving injunctions from it is not within the reach of every ordinary person. Had the Book of Allah been completely sparing us from referring to its own explanations as put forth by the Prophet (pbuh), then Allah Aighty would not have commanded him to explain it to people when He said: "We have revealed unto you the Book so that you may explain to people what has been revealed for them."

330. Authors of books of tradition and history have unanimously accepted the fact that Abu Bakr and ‘Umar, may Allah be pleased with them, were enlisted in the same army, stating such a fact in their books unreservedly, and this is one of the instances in which they have never disputed. Refer, therefore, to any book which contains information about this particular expedition such as Ibn Sa’d's Tabaqat, the books of history by al-Tabari and Ibn al-Athir, Al-Sira al-Halabiyya, Al-Sira al-Dahlaniyya, and others, so that you may find out for yourself. When al-Halabi discusses this campaign in Vol. 3 of his Sira [biography book], he mentions an interesting anecdote which we would like to quote here as he words it:

When the caliph al-Mehdi entered Basra, he happened to see Iyas ibn Mu’awiyah, who is proverbial in sharpness of intellect, and who was then a young boy surrounded by as many as four hundred men of knowledge and prestige, al-Mehdi asked him: "What beards! Couldn't they find an older sage to follow rather than this teenager?" Then al-Mehdi turned to him and asked him how old he was. He answered: "I am, may Allah prolong the presence of the commander of the faithful among us, the same age Usamah ibn Zayd ibn Harithah was when the Messenger of Allah (pbuh) entrusted him to lead the army in which both Abu Bakr and ‘Umar served." Al-Mehdi said: "Come close, may Allah bless you." He was then seventeen years old.

331. ‘Umar used to say to Usamah: "The Messenger of Allah (pbuh) has died leaving you in command over me." He is quoted by a group of renown scholars such as al-Halabi while discussing Usamah's army in his Al-Sira al-Halabiyya, in addition to many other traditionists and historians.

332 It is a territory in Balqa' between ‘Ashkelon (a seaport in southwest Palestine) and Ramallah (in Jordan's West Bank), near Mu'ta where Zayd ibn Harithah and Ja’far ibn Abu Talib, of the two wings in Paradise, peace be upon him, were martyred.

333. Every traditionist and author of biography and history books who has mentioned this regiment has also mentioned their resentment of the Prophet's appointment of Usamah as the commander over them, and that he (pbuh) became extremely angry when he came to know about such resentment, hence he delivered the khutba which we have quoted earlier; so, refer to the chapter on Usamah's regiment in Ibn Sa’d's Tabaqat, both Sira books of al-Halabi and al-Dahlani, and other books dealing with this topic.

334. This is quoted by al-Halabi and al-Dahlani in their respective Sira books, and by Ibn Jarir al-Tabari while discussing the events of the year 11 in his Tarikh, in addition to other authors of books of history.

335. He raided Ubna, burnt their homes, cut their palm-trees, his cavalry trampled upon their residential quarters, killing a few and capturing a few others. Among those whom he killed was his father's assassin. Nobody among the Muslims was killed; so, praise be to Allah, Lord of the Worlds. Usamah was then riding his father's horse. Their banner then said: "O you who is divinely supported, take their lives," which was the Prophet's banner during the Battle of Badr. He distributed two shares of the booty to cavalry soldiers and one to the infantry, taking for himself the same.

336. This is most likely. Some say he was eighteen years old, others say nineteen, and still others say twenty, but nobody said he was older than that.

337. The words "firqa" and "Shi’ah" are, if you count the times each one of them is repeated, synonymous, for the total number of each one of them is 385, making the majority of that group hopeful.

338. Such as Imam Ahmad near the conclusion of page 155, Vol. 1, of his Musnad, Sa’id ibn Mansür in his Sunan, and Ibn Jarir in Tahthib al-Athar, all testifiying to its authenticity. It is quoted from all of them by al-Muttaqi al-Hindi on page 396, Vol. 6, of his book Kanz al-’Ummal.

339. Refer to ‘Umar's biography in Ibn Sa’d's Tabaqat and you will see how Ja’dah was executed for no complaint brought against him nor a witness other than a sheet on which there were verses written by an anonymous poet accusing Ja’dah of committing adultery.

340. If you did not have a chance to read Sabil al-Muminin, try not to miss reading Al-Fusül al-Muhimma, for it contains precious benefits which no other book contains. We have dedicated a complete chapter to those who interpret it; it is Chapter 8, pages 44 to 130 of the second edition, where these matters are explained in detail.

341. He, peace be upon him, has declared so in a letter which he sent to the people of Egypt with Malik al-Ashtar when he vested on him its government. He said in it: "Allah, praise be to Him, has sent Muhammad (pbuh) as a warner to the worlds and as master of all Messengers. When he, peace be upon him, left (this world), Muslims after him disputed among themselves. By Allah, I never dreaded nor expected the Arabs to remove such responsibility from his Household, nor would they distance me therefrom after him, but what alarmed me most was their leaning towards that person to swear allegiance to him; so, I controlled myself till I saw that people had deviated from Islam and started inviting everyone to wipe out Muhammad's faith. I, therefore, feared that if I did not support Islam and Muslims while witnessing the structure of Islam cracked or partially demolished, the catastrophe on me would be greater than missing your government which is nothing but the enjoyment of a few days after which it would vanish like a mirage, or disappear like summer clouds;" so he rose in those events till wrongdoing was removed, and the religion became deeply rooted and settled. Refer to his statement in Nahjul-Balaghah.

342. This statement is a short one dealing with his noble ojective, and it is included in Nahjul Balaghah. Refer to what the Mu’tazilite scholar has said while explaining it on page 324, Vol. 4, of his Sharh Nahjul Balaghah.

343. This statement is number 21 of his statements in the chapter dealing with "choice gems of his wisdom," page 155, Nahjul Balaghah. Sayyid al-Radi has commented on it in a very valuable commentary, and so has Shaykh Muhammad ‘Abdoh. Both deserve the attention of any scholar.

344. The reins passed on to him by the Messenger of Allah are those of governing the nation in the matters pertaining to its religion as well as the daily life. The meaning is that had they all been in consensus in submitting to such a government, yielding to such a leader, they would have been protected from harm.

345. This is quoted by Abu Bakr Ahmad ibn ‘Abdul-’Aziz al-Jawhari in his book Al-Saqifa and Fadak, from a chain of narrators including Muhammad ibn Zakariyya, Muhammad ibn ‘Abdul-Rahman al-Muhallabi, ‘Abdullah ibn Hammad ibn Sulayman who quotes his father, ‘Abdullah ibn al-Hasan who quotes his mother Fatima bint Husayn, ending with al-Zahra', peace be upon her. It is also narrated by Imam Abul-Fadl Ahmad ibn Abu Tahir, who died in 280, on page 23 of his book Balaghat al-Nisa' through Harün ibn Muslim ibn Sa’dan, from al-Hasan ibn Alwan from Atiyyah al-’Awfi who narrated this khutba from a chain of narrators including ‘Abdullah ibn al-Hasan from his mother Fatima bint al-Husayn, from her grandmother al-Zahra', peace be upon her. Our own fellows narrate this khutba from Suwayd ibn Ghaflah ibn Awsajah al-Ju’fi from al-Zahra', peace be upon her. Al-Tibrisi has quoted it in his book Al-Ihtijaj, and al-Majlisi in his book Biaar al-Anwar, and it is narrated by many other trustworthy narrators.

346. We have quoted it verbatim from Al-Tarikh al-Kamil by Ibn al-Athir who includes it at the conclusion of ‘Umar's biography among the events of the year 23 A.H., page 24, Vol. 3, and it is also quoted by the Mu’tazilite scholar in ‘Umar's biography, too, page 107, Vol. 3, of Sharh Nahjul Balaghah

347. He means that the speech of the Messenger of Allah (pbuh) praising ‘Ali indicates that ‘Ali enjoys quite a lofty status, obviously an admission by ‘Umar.

348. He means that the Prophet (pbuh), due to praising ‘Ali in such wise words, is testing the nation to see if it would accept him as his successor.

349. This is quoted by Imam Abul-Fadl Ahmad ibn Abu Tahir in his book Tarikh Baghdad, indicating his reliable source to be Ibn ‘Abbas. It is also quoted by the Mu’tazilite scholar who discusses ‘Umar in his Sharh Nahjul Balaghah, page 97, Vol. 3.

350. This dialogue is quoted by authors of books of biographies in their discussions of ‘Umar, and we have quoted it here from Sharh Nahjul Balaghah by the Mu’tazilite scholar; so, refer to page 105 of its third volume.

351. Ibn Hajar has quoted both cases in his fifth maqsad of the verse enjoining kindness to the Prophet's kin, and it is verse 14, of the ones dealt with in Chapter 11 of his book Al-Sawa’iq al-Muhriqa; so, refer to page 160 of this reference. Al-Dar Qutni has quoted the case of al-Hasan with Abu Bakr, and Ibn Sa’d has quoted the case of al-Husayn with ‘Umar in his biography of the latter in his Tabaqat.

352. Khalid ibn Sa’id ibn al-’?s was among those who rejected Abu Bakr's caliphate; he refused for three months to swear allegiance to him, as stated by a group of reliable Sunnis such as Ibn Sa’d in his biography of Khalid in his Tabaqat, page 70, Vol. 4, adding that when Abu Bakr dispatched troops to Syria, he prepared the standard for him and came in person to his house, but ‘Umar said to Abu Bakr: "Do you give charge to Khalid after having heard what he has said?" He continued trying till he sent Abu ‘Arwah al-Dawsi with the message that "The successor of the Messenger of Allah (pbuh) asks you to return our standard." He did so saying: "Your government has never pleased us, nor has your deposition harmed us." Having heard such a statement, Abu Bakr came to him to apologize, and he earnestly requested him not to mention ‘Umar in public. All writers who mention the incident of this campaign to Syria mention this incident as well, for it is one of such detailed incidents.

353. This verse, and all the poetic verses and martials which precede it, are quoted in the books of biographies and chronicles, especially the ones dealing with the battles of the Camel and Siffin. They have been quoted in their entirety by the researching scholar Ibn Abul-Hadid on page 47 and its following pages up to page 50, Vol. 1, of his Sharh Nahjul Balaghah, Egyptian edition, where he explains the khutba of the Commander of the Faithful (as) referring to Muhammad's progeny (as) and to what they have said about him, including the following: "They have the distinction of being divinely granted the right to rule, and in them the Prophet's will is preserved, and they are the ones who inherit his legacy." Having quoted these verses and martials, he says verbatim: "The verses containing this word ‘wasiyya' [will] are nUmarous, but we have mentioned here some of them where there is reference to the two parties (meaning Abu Mikhnaf's book dealing with the Battle of Camel, and Nasr ibn Muzahim's book dealing with the Battle of Siffin); besides these, the references are uncountable and innUmarable. We would have filled many pages of them had we not feared boredom and monotony."

354. Zafr's verse, and both couplets composed by Khuzaymah before it, in addition to the couplets composed by Abu Sufyan which preceded them, are all narrated by Imam al-Iskafi in his book Naqd al-’Uthmaniyya, and they are transmitted by Ibn Abul-Hadid at the end of his commentary on the qasi’a sermon on page 258 and the pages following it, Vol. 3, of Sharh Nahjul Balaghah, Egyptian edition.

355. When scholar Shaykh Muhammad Mahmüd al-Rafi’i came to the conclusion of his commentary on this verse in his own commentary on the verses composed by the poet al-Kumait in praise of the descendants of Hashim, he said: "Meaning ‘Ali, may Allah glorify his countenance, who is named wasi because the Messenger of Allah awsa [left a will] regarding him." The same is narrated about Ibn Buraydah who quotes his father citing the Prophet (pbuh) saying: "For every Prophet there is a wasi, and ‘Ali is my wasi and the heir of my legacy." Al-Tirmithi states that the Prophet (pbuh) is quoted saying: "To whomsoever I have been a master, this ‘Ali is his master." Al-Bukhari quotes Ibn Sa’d saying that the Messenger of Allah (pbuh) headed to Tabük, leaving ‘Ali (as) behind. ‘Ali (as) asked him: "Do you thus leave me with children and women?" He said: "Are you not pleased that your status to me is like that of Aaron to Moses, except there will be no prophet after me?" Ibn Qays al-Raqiyyat has said:

Among us are: Ahmad the Prophet, the truthful, the pious, the man of wisdom;

And ‘Ali and Ja’far with two wings: They are the wasi, and the man of martyrdom.

This is something which poets used to always say about ‘Ali (as) with a great elaboration. Then he testifies to the poetry we have first quoted by Kuthayyir ‘Azzah.

356. Muhammad Mahmüd al-Rafi’i, the commentator, says verbatim: "Meaning vicegerent after the Messenger of Allah."

357. The poem starts with: "Gazelles that made the dusty dunes glitter like stars," which is included in his diwan (collection of poems).

358. Al-Huda, the Iraqi magazine, quoted this Letter and published it in series in its first and second volumes in a column signed by the humble author.

359. Refer to the biography of Jubayr ibn al-Habab ibn al-Munthir in Part One of Al-Isabah.

360. Such as al-Najashi's Index, Shaykh Abu ‘Ali's Muntahal Maqal fi Ahwalir Rijal, Mirza Muhammad's Minhajul Maqal fi Tahqiqi Ahwalir Rijal, and many other books dealing with this branch of knowledge, and they are quite few.

361. Indicated so by many masters of the art such as Shaykh al-Baha'i in his Wajiza, and many other renown personalities.

362. Refer to al-Tibrisi's Mujma’Bayan fi Tafsiril Qur'an in the section dealing with the exegesis of the verse reading: "Say: ‘I do not ask you for any reward for it other than being kind to my kin'" in Sürat al-Shüra, and you will find him quoting Abu Hamzah's own tafsir.

363. Our fellows have reported all of Abu Hamzah's books, giving him credit for the narration, and the details are in their books. Our dignitary-authority Sayyid Sadr ad-Din al-Müsawi has abridged Risalat al-Huqüq and published it in order to be memorized by heart by Muslim youths, and he has done a very good job; may Allah enable the Muslims to enjoy the fruits of his concern and the magnitude of his effort.

364. He does so when he mentions the Baqiriyya and Ja’fariyya among Shi’ah sects in his book Al-Milal wal-Nihal.