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The Brother of the Prophet Muhammad: Imam ‘Ali

The text analyzes in details the political-religious place of Imam Ali in Islam, his spiritual relationship to the Prophet Muhammad and his contribution in establishing the Islamic State and the spread of the Faith of Islam; it discusses him as a Caliph and as a statesman, and also what was said about his policy and statesmanship and the causes which led to the accumulations of the difficulties which prevented him from reaching a peaceful and more lasting rule during the days of his caliphate. Finally the book discusses the caliphate as a religious-political system and the kind of caliphate which is consonant with the nature of the Islamic message.

Author(s): Mohamad Jawad Chirri

Publisher(s): The Islamic Center of America

Table of Contents

Distinguished Benefactors 12

Acknowledgments 13

About The Author 14

Introduction 15

Part 1: The Imam During The Era Of The Prophethood 18

1. The House of the Prophet Muhammad 19

Is the Honor Due to the relationship? 19

It Is Due to Their Merits Not Their Inheritance 20

The Record Attests to their merit 20

Why were they so meritorious? 22

Precedents in History.22

Why Did God Give Those Prophets Such Distinguished Children and Relatives? 23

The Prophet's Reward.23

Notes 24

2. Members of the House of Muhammad 25

Descriptive Hadiths 25

The Specific Hadiths 27

Members Born After the Prophet Muhammad.28

Notes 29

3. The Indispensable People 30

The Hashimites 30

The Ousites and the Khazrajites 31

Abu Talib.31

Islam of Abu Talib.32

We All Are Indebted to Him.35

Imam ‘Ali 36

Unique Bravery Supported With Unique Sincerity.37

His Birth and Childhood.38

Notes 40

4. The First Muslims 41

How Valuable Was His Islam? 42

Notes 43

5. Brother and Minister 44

The Holy Qur'an informs us that when Moses received the Command of God: "Go to Pharaoh certainly he has exceeded the limit 44

Conflicting Hadiths 45

The Offered Reward.47

Why Such a Big Reward for a Ministry? 48

The Prophet Wanted to Have No Excuses 49

The Outcome of the Conference of the House of The Prophet 49

The conference to which the Messenger called the children of Abdul-Muttalib produced a unique pact; history 49

Notes 50

6. The Redeemer 52

The Magnitude of The Mission.53

Significance of the Delivery of the Trusts 54

A Miraculous Prophecy.54

Value Undiminished.54

Notes 56

7. ’Ali's Role in Building the Islamic State 57

Thesis Versus Antithesis 58

Quality Versus Quantity.58

The Unique Hero.58

Note 59

8. At Badr 60

Notes 61

9. At Uhud 62

The Elements of the Islamic Defense 62

‘Ali and the Banner Bearers 63

Defeat After Victory.63

Who Remained with the Prophet? 64

The Prophet Participated.64

‘Ali's Endeavor 65

The Conclusion.65

Notes 67

10. The Moat 68

Non-Pagan Tribes 68

The Muslims in Horror 68

Amr's Venture 69

Men of Strong Faith.69

‘Ali's Response 69

The magnltude of ‘Ali's contribution.71

Notes 72

11. At Kheibar 73

The Prophet Besieged Kheibar 74

Indispensable Man.75

‘Ali Is the Solution.75

The Unique Leadership.76

As ‘Ali entered the fortress he brought the defensive capability of the people of the fortress to an end. They could not win a second battle of confrontation after they.77

Conclusion.77

Two Miracles 78

The natural ministry.78

A Divine Choice 78

Had the mission of the Messenger been in no need of 79

‘Ali's endeavor and sacrifice the Messenger would not have chosen a brother or an executor or a caliph other than.79

Notes 79

12. Announced Brotherhood 80

The Significance Of The Brotherhood.81

The Son-In-Law Of The Prophet 82

The Divinely Commended Family.82

A Unique Testimony.83

Notes 83

13.’Ali's Place from the Prophet in the Qur'an 85

Why was all included? 86

Notes 87

14. The Mawla of the Muslims 88

Notes 91

15. Unfulfilled Will of the Prophet 92

The Prophet Was Prevented From Writing A Will 94

This Unusual Event Raises Many Questions 95

What did the Prophet Want to Write? 97

The Prophet Wanted to Name a Successor 98

Again who were the powerful leaders of Quraish at the time of the death of the Prophet? Abu Sufyan and the rest of the Pre-Islamic leaders were already conquered and lost their influence. The influential leaders at that time were 100

How could he defy the Prophet? 100

Disagreed With the Prophet On Osamah.101

Why did the Prophet not insist on Writing his Directive? 103

How could the directive of the messenger be a security to the nation against straying? 104

Security Against Sectarianism.104

Security Against School Division.105

Notes 106

Part 2: The Imam During The Era Of The Three Caliphs 108

16. Abu Bakr Succeeds 109

‘Umar Denied the Prophet's Death.109

Abu Bakr's Speech.109

Preoccupied With Holy Funeral 109

Political Conference 109

‘Umar Spoke of the Conference 110

Legal And Historical Questions 110

Ayeshah Reported the Opposite 111

Obvious Prejudice 112

The Story of Maghafeer 113

‘Umar's Last Statement 114

Did the messenger of god desire to appoint abu bakr as his successor? 114

Was the Election Of Abu Bakr Legal? 117

The Prophet's Appointee 118

Quraish And The Caliphate 119

Was the Prophet Predicting? 120

Is the Qureshite Rule Hereditary? 121

Are the Qureshites Superior? 121

Were the Men Chosen Only for their Righteousness? 122

Qureshites and Election Are Irreconcilable 123

Notes 123

17.’Ali Views the Succession 125

He Did not Want to Reach His Goal by Force 126

He Reversed His Position for the Sake of Unity.127

He could have continued his opposition to Abu Bakr as long as Abu Bakr lived. Saad Ibn Abadah continued his op position until Abu Bakr died. However the movement of desertion of the faith by the Arab tribes was to him a decisive factor that made him reverse his attitude. His op position to Abu Bakr was not motivated by a personal ambition. It was rather motivated by his desire to set the 127

Notes 128

18. Abu Bakr Names a Successor 129

Note 131

19. ‘Umar Succeeds 132

‘Umar and ‘Ali's Knowledge 133

Dialogues About The Caliphate 135

The Dimensions Of ‘Umar's Policy.137

Pre-Arranged The Future Of The Muslims 138

Undesirable Consequences 139

Subversive Elements In The Caliph's Regime 140

Ibn Al-Aws 140

The Umayyads In.140

The Hashimites Out 140

The Umayyad's Reign Was Not Inevitable 141

What the Prophetic Word Meant 142

Notes 143

20. The Electoral Convention 145

Six Nominees 145

Procedural Instructions 146

Abdul-Rahman Selected Uthman.147

Observations 148

Is the Hadith Accurate? 149

Could a Non-Qureshite be a Caliph? 149

The Medinite Companions Out 149

‘Ali immediately noted this when he heard the passing Caliph giving his instruction to the six members on the method of selecting the caliph. When he left ‘Umar's house 150

Abdullah Ibn ‘Umar 150

Does Islam Forbid Opposition? 151

Unheeded Warning.152

The Unwarranted Stipulation.153

A Justification by Hadith.155

‘Ali's Unique Dedication.157

True Prophecies 158

Motives And Consequences 159

A New Class 160

The Lost Opportunity.160

Notes 161

21. Uthman’s Reign 162

Non-Combatant 162

A Bridging Personality.163

Early Opposition.163

Implementation Of The Umayyad's Plan.164

Muawiya and Syria 165

Ibn Abu Sarh In Egypt 165

The Third Caliph And His Two Predecessors 168

‘Umar and Abu Hurairah.171

The Growth Of Opposition.173

Amr Ibn Al-Aws 175

Opposition From Non-Qureshite Companions 176

Abu Dharr 176

Abdullah Ibn Masud.178

Ammar Ibn Yasir 178

Opposition Outside Medina 179

Now People Remembered ‘Ali 183

The Caliph Is Besieged.186

And So the Medinites 188

Notes 189

Part 3: Imam ‘Ali In His Own Era 191

22. The Election of the Imam ‘Ali 192

A Drafted Caliph.192

A Gloomy Expectation.193

Unachievable Goals 193

Quraish's Hostility.194

The Privileged Companions 194

The Promoted Companions 194

The Umayyads 194

Tribalism.194

The Absence of the Military Draft System.195

Blood and Tears 196

An Early Opposition.196

Sudden Reversal 197

Campaigning for War at the Sacred Mosque 197

A Preparation for War Under Way.198

The Two Companions Joined.198

The Umayyads Were Still to Be Reckoned with.198

Rassrah the Chosen Target 199

United Only Against the Imam.199

Were Talhah and al-Zubayr forced to elect the imam? 200

The Imam Did Not Force Any Companion to Elect Him.200

The Imam Could Not Force His First Elector 201

The Imam Refuted the Allegation.201

The Guilty Accused the Innocent 202

Notes 202

23. The Battle of Basra 204

A Sweeping Condemnation.205

A Warning Prophecy Not Heeded.205

Dividing Killing and Truce 206

The Contents of the Truce Agreement 206

Forcing Two Persons Does Not Nullify the Election.207

Illegal Agreement 207

The Imam's Journey.208

Unprecedented Test 208

Abu Musa Al-Ashari 210

Abu Musa Misinterpreted His Own Report 211

Abu Musa Disagreed with the Qur'an.211

Which Faith-testing Crisis? 212

Abu Musa Appointed Himself a Counselor to the Nation and the Imam.212

Abu Musa Persisted in His Error 212

Abu Musa Did Not Distinguish Between Hadith and Qur'an.213

The Key to the Solution.215

The Imam's Effort for Peace 216

Al-Zubayr Lost Determination.217

The Imam in Dialogue with His Opponents 217

Reminiscence of a Prophecy.218

The Imam Offered the Arbitration of the Qur'an.218

The Beginning of The Battle 219

The Imam Knew His Killer's Description.219

Talhah's Death.220

The Killer of Talhah.220

Al-Zubayr Left the Battlefield.220

Al-Zubayr Freed a Slave in Order to Fight the Imam's Camp.221

Under the Leadership of Ayeshah.221

The Unique Courage 221

Ta-if's Honey.222

The Imam's Thrust Changed the Battle 222

Ammar the Ninety- Year-Old.223

Hamstringing the Camel 223

The Imam Spoke 223

The Responsibility of The Three Leaders 224

The Umayyads Were Less Blamable than the Three Leaders 225

Talhah's Responsibility.225

Al-Zubayr's Responsibility.226

Ayeshah's Responsibility.227

Dialogue of Om Selemah and Ayeshah.227

The Lady of Al-Hau-ab.227

The Patcher of the Sole 227

Conclusion.229

Should We Accept Their Hadiths? 229

Criticism is Much Smaller Sin Than Fighting.229

The Three Leaders Open the Door of Wars Among Muslims 230

Notes 231

24. The Alleged Conspiracy 234

Contradicted by Better Reports 234

Muhammad Ibn Abu Bakr 237

Al-Ashtar 237

Uday Ibn Hatam.237

Ammar Ibn Yasir 238

The Three Leaders 239

Did Abdullah ibn Saba exist? 240

Who Was the First to Speak of the Prophet's Return? 240

Was Ibn Saba in Medina? 242

To Discredit Abu Dharr and Ammar Is To Discredit The Prophet 244

The Source Of The Legend.245

Notes 249

25. The Battle of Siffin 251

The Opportunist Amr 254

Idealist Versus Opportunist 254

New Efforts for Peace 255

Martyrdom of Ammar Ibn Yasir 256

The Big Conspiracy.257

The Two Arbiters 260

Notes 263

26. Al-Khawarij (The Seceders) 264

Violent Extremism.266

Prophecies 268

Notes 271

27. Martyrdom 272

The Fulfilled Promise 278

Unequalled Loss 280

The End of the Righteous Caliphate 280

Notes 282

28. The Imam's Policy Concerning Public Funds 283

With Talhah and Al-Zubayr 283

With Chiefs of the Arab Tribes 283

Does Islam Allow Preference? 283

The Three Leaders 283

Ayeshah's Grudge 284

The Two Companions' Motives 284

With Chiefs of the Tribes 284

Was it politically sound? 286

Notes 288

29. Was the War of Siffin Inevitable? 289

Mughirah And Ibn Abbas 290

Naive Opinion.291

Muawiya's Long Preparation.291

Muawiya Refused to Protect Uthman.293

Forecast Rule 293

Was Umayyad's rule inevitable? 296

Notes 297

30. Did the Imam Exercise His Rule as a Preacher? 299

A Winner of Three Wars Is Not Unfirm.299

Why Did He Not Force Some Companions to Elect Him? 299

Why Did the Imam Not Prevent Talhah and Al-Zubayr from Leaving Medina? 300

Why Did He Not Continue the War in Siffin? 300

Why Did He Not Punish Ashaath? 301

Why did the imam bind himself with a document which was forced upon him? 302

Why Did the Imam Prolong the Period of Arbitration? 303

Notes 305

31. Why did the reign of the Imam not last long? 306

Ali did not have the two elements 307

The Jealousy of Quraish.308

Quraish Retains its Influence and Grudges 308

Unwritten Will 309

The Alternation of the Caliphate 309

The Attitude of the Two Caliphs Towards ‘Ali 310

The Growth Of The Qureshite Influence And The Obscurity Of The Imam 311

The Obscurity of the Imam.311

The Umayyads Infiltrated the Regime 312

The Continuity of Muawiya and His Governorship.312

The Electoral Convention Put The Caliphate In The Hands Of The Umayyads 313

The Iron Curtain.314

Tribalism.315

New Competitors 316

The Last Opportunity.316

The Caliphate Was Imposed Upon Him.317

Qureshite Hostile or Deserter? 317

The Qureshite Aggressors 318

The Righteous Ambitious Qureshites 319

Conclusions 320

Remarkable Achievements 322

Muawiya's Inefficiency.322

Responsibility of the Non-Iraqi Muslims 323

Why Did the Caliphate Not Live Long? 323

Observation.324

Notes 327

Part 4: The Caliphate in The Islamic Law 328

32. Should the First Caliphate Have Been Established by Inheritance Popular Election or by the Prophet's Selection? 329

1. Election by the people, or 329

2. Selection by God.329

Islam Has No Room for Hereditary Rule 330

Government by the Prophet's Appointment 331

Elective Government 332

Elective Government Is to Abide by the Qur'an.332

The nature of the islamic principles Is consonant with selection More than with election 333

Popular Principles 333

Reformatory Principles 333

Islamic Principles Are Reformatory.335

Two Days Out of a whole Year 337

The Dangers Which Were About To Face The Nation.337

The Prophet Predicted Companions'Failure in Test 338

The Need for an Authority in Interpretation of the Qur'an and Communication of the Prophet's Instructions 340

Interpretation of the Qur'an.340

Categories of Hadiths 342

Hadith by Numerous Reporters 342

Hadith Reported by Few.342

Notes 346

33. Had What Ought to Be Done Been Done? 347

‘Ali Is The Gate Of The City Of Knowledge 347

Notes 349

34. The Home Conference 350

Note 352

35. The Hadith of the Analogy "You Are to Me Like Aaron to Moses" 353

Unlimited Deputization.356

Notes 359

36. The Hadith of Performance and Delivery 360

No one shall deliver for me except i or a man from my house 360

Summary of the Previous Four Chapters 363

The Hadith Is a Prophecy.364

Notes 364

37. Hadith Al-Thaqalain (The Two Valuables) 365

Prophetic Hadith.367

The Shi’ites Do Not Relieve In The Inheritance Of The Caliphate 372

The Sunnis Are Closer Than The Shi’ites To The Opinion Of Leadership By Inheritance 373

Political And Jurisprudential Leadership.374

Notes 379

38. The Hadith of the Wilayah 380

The Meaning Of Hadith Al-Ghadir 384

"wali"and "Mawla" 384

1. The one who has more right 386

The Verse Of Proclamation.387

The Contents of the Message 388

Political and Religious Leadership.389

Notes 395

The Conclusion 397

Unity Does Not Require Conformity.398

Let Us Find Our Way.400

Abu Bakr and the rest of the companions were neither Hanafi nor Maliki nor Shafi-i or Hanbali 403

Agreeable Points 403

The Shi’ite Companions Of The Prophet 404

Legitimacy and Negative Aspects Of Elective Caliphate 405

A caliph that was appointed by the Prophet would not have these two negative aspects. The nation has to accept his leadership and no one would be permitted to oppose 406

The House of The Prophet Is To Be Followed.406

Unjustifiable Bias 410

My Humble Effort 412

Notes 414

Glossary 416

Bibliography 422

Distinguished Benefactors

Thanks are due to the following contributors who were mainly responsible for defraying the initial expense of publishing this book and the author's newly published Arabic book Ameer Al-Mumineen (The Leader of the Believers)

Mr. Muhammad James Agemy (Michigan City Indiana) Mr. Haidar Alawan (Cleveland Ohio) Mr. Abdullah Aossey (Cedar Rapids Iowa) Mr Muhammad M. Cheikh (Toledo Ohio) Dr A. S. Hashim (Bethesda Maryland) Mr. Ibrahim Sharif Joseph (Toledo Ohio) Dr. ‘Ali Khezri (Okemos Michigan) Mr. Kamil Mansour (Carl Eastman) (Toms River N.J.) Dr. S. Mehellatti (Silver Spring Maryland) Mr. Harold Samhat (Troy Michigan) Mr. Nazim Yazbak (Michigan City Indiana)

Only unusually noble spirited men as those listed above would achieve what normally takes a whole community to accomplish.

Acknowledgments

My genuine thanks to the three following intellectuals: Mr. Hussein Hakim (Michigan City Indiana) Mr. William Leslie (Dearborn Heights Michigan) Dr. Abid Marayati (Toledo Ohio) I do not find adequate words to express my deep appreciation of their selfless and tremendous contributions in polishing sentences and correcting words in this book.

About The Author

Imam Mohamad Jawad Chirri is a native of Lebanon and a graduate of the distinguished religious institute of Najaf in Iraq. He is an Islamic theologian lecturer historian and author. He is the host of a weekly radio program called "Islam In Focus" broadcast by WNIC. From his published books are:

• Muslim Practice.

• Islamic Teaching.

Imam Hussein Leader of the Martyrs Inquiries About Islam (Thousands of American libraries acquired this book.) "Al-Khilafatu Fi Al-Dustour Al-Islami" (The Caliphate in The Islamic Constitution-Arabic.) "Ameer Al-Munineen" (The Leader of Believers-Arabic.)

Imam Chirri was invited by the Detroit Muslim Community to be their spiritual leader. He was instrumental in constructing the Islamic Center of Detroit one of the largest Islamic institutes in North America. He is currently the Director of this Center.

Imam Chirri's work was extended to West Africa. While on a lecture tour in 1958 he was able to induce the Lebanese community in Sierra Leone to build a children's hospital as a present to the natives of that country.

During a visit to the Middle East in 1959 the author dealt with an old Islamic problem and succeeded in finding its solution. For over a thousand years the Muslims were divided into Sunnites and Shi’ites (neither of the two sides was recognizing the soundness of the teachings of the other) in spite of the agreement of both Schools on all the teaching of the Holy Qur'an and the authentically reported hadiths of the Holy Prophet Muhammad.

The author met the late Sheikh Al-Azhar Sheikh Mahmood Shaltut on July 1 1959. He discussed with him the important issue. At the conclusion of the discussion Sheikh Shaltut acknowledged the soundness of the Islamic Shi’ite Jaafari School. The author requested him to declare equality between the Shi’ite Jaafari and Sunnite Schools. The Declaration was broadcast and published on July 7 1979. This Declaration was historical and the first of its kind since the separation of the two Schools.

The spirit of true Islamic brotherhood can prevail only by mutual understanding among the various Islamic Schools. It is with this in mind that the author presents this book The Brother of the Prophet Muhammad. Needless to say that the arguments among various Islamic Schools revolve mainly around the history of this great Imam. A true understanding of his position in Islam is bound to lead the Muslims to a more genuine brotherhood.

Introduction

Americans who know Islam and Muslims are relatively few and those who know the plurality of the Islamic Schools of Thought and that there are among the Muslims Sunnites and Shi’ites are fewer.

However the events of the Iranian Revolution which took place in 1978-79 put the news of the Muslims in general and the Shi’ite Muslims in particular on the front pages of the Western and Eastern press.

This is because the Shi’ite Muslims are the absolute majority among the Muslims in Iran. The American press spoke of the Shi’ites briefly and many times inaccurately. This reconfirmed my conviction for the need of an English book dealing with the Islamic Shi’ite School with some details based on serious research.

Since this is the School of Imam ‘Ali, son of Abu Talib, it would be appropriate to study this great Imam and his political-religious history; for this is the only means through which we can understand the foundation of this school.

To satisfy this need I wrote this book and called it The Brother of the Prophet Muhammad. This is a title which was given to Imam ‘Ali uniquely by the Holy Prophet Muhammad who "brothered" him from among all the Muslims. He never chose for himself any other man as a brother.

The title was the dearest to the heart of the Imam; for when he introduced himself publicly he used to mention his brotherhood to the Prophet after mentioning his servitude to the Almighty. And it was pleasing to the Holy Prophet to call ‘Ali "My brother.".

The Muslims agree that Imam ‘Ali had what no other person from among the Muslims had of distinctions. He is from among them the only person who was raised by the Messenger of God since the days of his childhood. He was brought up by him according to his ethical standards; then he chose him from among all men to be his brother.

The Muslim scholars Sunnites and Shi’ites agree that ‘Ali was the most knowledgeable in the Book of God (the Qur'an) and the teachings of His Prophet among all the companions. He was the richest source of wisdom and the most eloquent speaker the greatest defender of the faith the firmest in maintaining justice and the most selfless endeavorer in the way of God.

These qualities are the Islamic criteria of distinctions for the Holy Qur'an announces that God prefers the endeavors in His way to the inactive; that those who know and those who do not know are not equal and it announces that the noblest among people in the sight of God are their most righteous.

This makes it very clear that the Sunnites and the Shi’ites do not only agree on all Islamic principles stated in the Holy Qur'an or in the authentic hadiths of the Holy Prophet Muhammad but also agree on the religious and the scholarly place of the Imam ‘Ali in Islam. Therefore when the Sunnites and Shi’ites differ they do so only politically; for they differ on the political-religious aspects rather than the Imam ‘Ali's religious and scholarly place in Islam.

While they agree that ‘Ali was a righteous Caliph who came to power through a popular election they disagree on whether he was in addition to this a Caliph by the Prophet's selection. Those who do not believe that the Prophet appointed ‘Ali as his successor think that the theory of the Prophet's selection of the Imam ‘Ali is a theory of inheritance of rule through blood relationship.

Those who believe that the Prophet selected the Imam as his successor say that the belief in the selection of the Imam ‘Ali by the Prophet is the opposite of the belief in the inheritance of rule.

The Muslims also disagree on his political-religious role in the history of Islam as a statesman. While they agree on his adherence to the principle of absolute justice and his firmness in enforcement of the Islamic law in spirit and letter they disagree on the wisdom of such an inflexible attitude.

There is another important matter pertaining to his political-religious place in the Islamic history namely; his role in founding the Islamic State. This aspect was not mentioned clearly nor was it a subject of a serious discussion among the historians and scholars of history.

Since the Muslims agree on the religious-scholarly place of the Imam it would be superfluous to discuss those aspects of the Imam's life.

This book therefore does not review the history of the Imam in details nor does it speak of his knowledge his eloquence or his wisdom. Nor does it discuss his piety and immaterialistic attitude nor does it speak of his unusual performance. Its discussion centers on the political-religious place of the Imam in Islam his spiritual relationship to the Prophet Muhammad and his contribution in establishing the Islamic State and the spread of the Faith of Islam.

It discusses him as a Caliph and as a statesman. It discusses also what was said about his policy and statesmanship and the causes which led to the accumulations of the difficulties which prevented him from reaching a peaceful and more lasting rule during the days of his caliphate.

Finally the book discusses the caliphate as a religious-political system and the kind of caliphate which is consonant with the nature of the Islamic message. Therefore this book contains the following parts:

1. The Imam during the era of the Prophethood.

2. The Imam in the era of the Three Caliphs.

3. The Imam in his own era.

4. The Caliphate in the Islamic Law and the conclusion of the discussion.

I have endeavored to discover the relationship between the historical events which involved the life of the Imam and which took place during the fifty-three years since the commencement of the Prophethood to the end of the righteous Caliphate.

The reader may find that those events were connected with each other through strong ties. Thus they formed a chain of causes and effects the subsequent among them was the outcome of its precedent.

In narrating the events of that period I did not rely on only the sources from the respected books of history but I tried to add to that whenever it was possible what I found in the Authentics and other reliable books of hadith which recorded those events.

This is because many Muslim scholars rely upon hadiths more than they rely upon books of history especially when the hadiths are recorded in the known Authentics and the rest of the reliable books. I did not try to discuss the Imam as a man whose special relationship with his Lord distinguished him and enabled him to perform miracles and bring unusual events. I rather tried to discuss him as a man who is subject to rules of nature time and place who tried his utmost to serve sacred principles and tried to live by those principles and for those principles.

I hope that this book will contribute to better understanding and stronger brotherhood among the Muslims. Certainly the personality of the Imam and his history are inspiring and if the Muslims are ready to receive that inspiration it will lead them to unity.

What would be written of truth about the personality of a man who was chosen by the Prophet to be his brother would certainly be a potential for strengthening the spirit of brotherhood and love among all Muslims.

Mohamad Jawad Chirri

Part 1: The Imam During The Era Of The Prophethood

1. The House of the Prophet Muhammad

All Muslims glorify the Members of the House of the Holy Prophet Muhammad who are called Aal Muhammad or Ahlul Bayt Muhammad. This attitude is in accord with the instructions of the Holy Prophet who commanded Muslims to pray simultaneously for the members of his House whenever they pray for him. By so commanding them he actually required the Muslims to reserve a place for them next to his. The Holy Qur'an made it mandatory to offer prayers for Muhammad and to greet him:

"Certainly God and His Angels honor the Prophet (Muhammad) O believers pray (God to honor) him and greet him repeatedly." The Holy Qur'an Chapter 33 Verse 57.

Many companions asked the Prophet to teach them how to comply with this command. Many highly respected hadith recorders (including Al-Bukhari and Muslim) reported in their "Sahihs" (authentics) that Kaab Ibn Ujrah stated that the Prophet said:

"Say: God bestow honor on Muhammad and the members of the House of Muhammad as Thou bestowed honor on the members of the House of Abraham Thou Art praised and Glorious. God bless Muhammad and the members of the House of Muhammad as Thou had blessed the members of the House of Abraham. Certainly Thou Art Praised and Glorious."1

When instructing his followers on a religious matter the Messenger of God did not speak out of his human desire.

The Qur'an testifies that he only said what was revealed to him.:

"Nor does he (Muhammad) say (aught about religion) of (his own) desire. It is not but a revelation sent to him." The Holy Quran, Chapter 53, verse 4-5.

Is the Honor Due to the relationship?

It may appear that inclusion of the members of the House of Muhammad in prayers for him is due to their blood-relationship. If so it would not be in accord with the spirit of the Islamic teachings. To bestow on them such a unique honor because of their relationship to Muhammad is to advocate a family supremacy and is in conflict with the following principles:

1. All people in the eyes of God are equal for the Holy Qur'an declared:

"Surely the noblest among you in the sight of God is the most righteous of you."

The Holy Qur'an, Chapter 49 verse 13.

2. God does not penalize or reward a servant of His for the sins or good deeds of his parents or his close or distant relatives. From the Holy Qur'an:

"And beware a day on which no parent avails his child; nor will a child avail his parent." The Qur'an Chapter 31 verse 33.

3. God does not penalize nor reward a human being for what is beyond his ability and without his choice.

Being related or unrelated to the Prophet is not a matter of personal choice. None of us chose before our birth to be related or unrelated to a particular family nationality or race.

Therefore it would be very difficult for Muslims to believe that they should include Muhammad 's relatives in their prayers simply because they are his relatives.

It Is Due to Their Merits Not Their Inheritance

To dispel this apparent conflict it is important to know that the word "Aal Muhammad" which is repeatedly mentioned in the daily prayers does not include all his relatives.

Only a very small number of them are included. Had they all been included it would be a clannish or a tribal discrimination because many of them did not walk in the path of Muhammad and to place them above others is to advocate a clannish supremacy.

Kinship to the Prophet Muhammad does not mean acceptance by God; nor does it secure for his relatives a place in Paradise or insure them against Divine punishment. God according to Islamic teachings has created Paradise for whoever obeys Him and the place of punishment for whoever disobeys Him regardless of family affiliation nationality or race. The Holy Qur'an even contains a chapter defaming Abu Lahab who was an uncle of the Prophet Muhammad.

"Perish the two hands of the Father of Flame and perished he. His wealth and whatever he gained did not avail him.... " The Holy Qur'an Sura Lahab Chapter 111.

The truth is that the word Aal Muhammad means only the "chosen" relatives of Muhammad. These chosen individuals are not chosen nor honored because of their relationship to Muhammad but because of their virtues. They lived the true Islamic life followed the instructions of the Holy Qur'an and the Messenger and never parted with them in word or deed.

When God informs us in His Book that the noblest among His human creatures are the most righteous and His Messenger commands us to honor the members of his house when we honor him we infer that they are the most righteous after the Prophet.

Had they not been so they would not deserve such a unique honor and the Prophet would not have instructed us to honor them whenever we honor his name. To do otherwise would not be in accord with the Holy Qur'an. Thus by commanding us to pray for them whenever we pray for him the Prophet was actually informing us of their high merit being the most obedient to God and His Messenger.

The Record Attests to their merit

All Muslims agree that ‘Ali the Prophet's cousin whom the Prophet "brothered" and his wife Fatimah (the Lady of Light) the dearest child of the Messenger and their two children Al-Hassan and Al-Hussein are from the chosen members of the House of Muhammad and that they are included in our prayers for him. The high qualifications of the chosen relatives of Muhammad are the main reason for the very unique honor bestowed upon them.

Imam ‘Ali stood above all others after the Prophet. He was the strongest supporter of the Messenger of God. He never hesitated to give his life for the promotion of Islam.

The readers of history can easily know that Imam ‘Ali was the top defender of Islam and the most adherent to its rules.

Imam ‘Ali's attitude towards personal power and prestige was unique. Whenever he had to choose between adherence to his ideals and the pleasures of the earthly life he unhesitatingly chose the former. History testifies that he preferred to lose the leadership of the Muslim World rather than to accept a condition in which he did not believe.

He was offered this leadership contingent on his pledge to follow the Book of God the instructions of the Messenger and the traditions of the first two Caliphs in the absence of the Quranic and the Messenger's instructions. He replied:

"(I shall follow the Book of God and the instructions of His Messenger; and in the absence of specific teachings of the two sources) I shall endeavor to the best of my knowledge and ability."2

His knowledge was amazing in its depth and extensiveness.

His sermons lectures and the words contained in Nahjul-Balaghah (Path of Eloquence) testify to the authenticity of the reported statement of the Messenger:

"I am the city of knowledge and ‘Ali is its gate; so whoever wants to enter the city should come through the gate."3

The record of the other three distinguished members of the House of Muhammad Fatimah and her two children Al- Hassan and Al-Hussein shows that they were the most sincere servants of Islam.

The authentic hadiths spoke of their distinctions and qualifications as permanent allies of justice and truth. Zayd Ibn Arqam reported that the Messenger of God said to ‘Ali Fatimah Al-Hassan and Al-Hussein:

"I am at peace with whomever you are at peace; and I am at war with whomever you are at war."4

Abu Huraira reported that the Messenger of God said:

"Whoever loves Al-Hassan and Al-Hussein loves me; and whoever hates them hates me."5

Hubshi Ibn Janadah said that he heard the Messenger saying:

"‘Ali is from me and I am from ‘Ali and no one represents me but ‘Ali."6

The Messenger did not intend to distinguish ‘Ali simply because he was related to him. Al-Abbas (his uncle) and the rest of the Hashimites including Jaafar (the brother of ‘Ali) are all related to the Messenger. All of them would have been qualifed to represent him. But he said "No one represents me but ‘Ali.".

At one time Muawiya was criticizing ‘Ali in the presence of Saad Ibn Abu Waqass. Saad said to him: "I heard the Messenger of God saying to ‘Ali: 'You are to me like Aaron to Moses. But there shall be no Prophet (of God) after me.' "7

Thus the Messenger gave ‘Ali a position next to his own for the position of Aaron was next to that of Moses.

Al-Bukhari recorded in his Sahih that the Messenger said: "Fatimah is the leader of the women of Paradise."8

No one enters Paradise but through righteousness and whoever enters Paradise is noble in the sight of God. If Fatimah is the leader of the women of Paradise she must be the most righteous and the noblest woman in God's view.

Al-Hakim recorded in his Mustadrak that Abu Dharr (a famous companion of Muhammad whose truthfulness is known to the Muslims) said that the Messenger said: "The example of the members of my House is like that of Noah's ark. Whoever embarked on it was safe and whoever failed to embark was drowned.... "9

The Messenger of God commanded the Muslims to follow his chosen relatives. Therefore the relatives of Muhammad are considered to be the party of truth distinguished because of their merit and work as they rank among the most righteous servants of God.

Why were they so meritorious?

Why did the members of the House of Muhammad surpass other Arabs or non-Arabs in righteousness?

Precedents in History

To understand the reason we ought to remember that what took place in the House of Muhammad was not unprecedented in the history of Prophethood. There are many similar precedents. The Almighty God made Aaron a partner to his brother Moses in his heavenly mission. He did not bestow this honor on any other person from the Israelites. This was due to the high qualification of Aaron and in response to the prayer of Moses as mentioned in the Holy Qur'an:

"He (Moses) said: My Lord Open my mind and loosen a knot from my tongue; that they may understand my word. Appoint for me a minister from my folk Aaron my brother. Confirm my strength by him and let him share my task..." Holy Qur'an Chapter 20 verses 25-32.

The Prophet Abraham prayed to the Lord to make some of his offsprings imams of the people. God responded to his prayer and promised to make imams from his good offsprings without allowing any of their wrong doers reach that high rank. From the Holy Qur'an:

"And We gave (Abraham) Isaac and Jacob and We made recipients of Prophethood and revelation from among his progeny and We granted him his reward in this life and he was in the Hereafter of the company of the righteous." The Holy Qur'an Chapter 29 verse 27.

God also has chosen along with the relatives of Abraham the relatives of Imran and preferred them above others.

"God chose Adam and Noah the family of Abraham and the family of Imran above all people. Offsprings related to each other and God hears and knows all things." The Qur'an Chapter 3 verses 33 and 34.

Zakaria prayed to the Almighty to grant him a righteous child. God answered his prayer and the angels gave him good tidings:

"There did Zakaria pray to his Lord saying: O my Lord grant unto me from Thee a progeny that is pure; for Thou Art He that hears prayer."

"While he was standing in prayer in chamber the angels called unto him: God doth give thee glad tidings of Yahya (John) witnessing the truth of a word from God and (besides) noble chaste and a Prophet of the (goodly) company of the righteous." The Qur'an Chapter 3 verses 38 and 39.

According to these verses the Prophethood which preceded that of Muhammad took the same course. From among the offspring and kinsmen of these Messengers there were chosen persons who reached the highest degree of piety and therefore deserved to be commissioned by God.

Why Did God Give Those Prophets Such Distinguished Children and Relatives?

The Almighty God created persons among the kinsmen and offspring of these Messengers in response to their prayers or as a reward to them for their endeavors in spreading the Message of God.

Like other prophets Muhammad was given unusual relatives and offspring as a reward for his endeavor in the service of God and in response to his prayers.

He commanded us to say: "God honor Muhammad and the members of his House " and he prayed for the purity of these members on various occasions.

Al-Hakim reported that the Prophet covered ‘Ali Fatimah Al-Hassan and Al-Hussein with a garment and prayed saying:

"God these are my family. I ask Thee to honor Mohommad and the family of Muhammad." In response to his prayer the following revelation came: "God wants only to keep abomination away from you and make you members of the family of Muhammad spotless."10

Thus it was not unusual to have in the kinsmen and offspring of Muhammad distinguished men and women of the highest degree of righteousness. On the contrary if such persons did not exist among the relatives of the Prophet it would have been very unusual.

God honored Abraham Moses Zakaria and other Prophets by creating in their progeny and relatives distinguished persons preferring them above other people. Why should He not honor His final and most important Prophet by creating in his offspring and relatives some people with highest distinction?

The Prophet's Reward

The Holy Qur'an makes it explicity clear that the love of relatives of Muhammad is an Islamic duty. God commanded Muhammad to ask the Muslims to reward him for his fulfillment of the heavenly mission by loving his close kins.

"That is (the bounty) whereof God gives glad tidings to His servants who believe and do righteous deeds. Say: No reward do I ask of you for this except the love of (my) near kins. And if any one earns good deeds We shall give him an increase of good in respect thereof God is Oft-Forgiving. Most ready to appreciate (service)." The Holy Qur'an Chapter 42 verse 23.

God is telling Muhammad to inform all Muslims that the only reward he wants for fulfilling his Heavenly mission is that the Muslims love his relatives.

This is only because those members are the most obedient to God and his most beloved servants among the Muslims.

By commanding His Messenger to do so He actually commanded the Muslims to glorify the chosen relatives of Muhammad place their confidence in them and walk in their path.

In compliance with this heavenly command the Holy Prophet asked all his followers to love them. He stated that he is at peace with whomever they are at peace and that he is at war with whomever they are at war. He considered them to be similar to the ark of Noah. Whoever embarked on it was safe and whoever failed to be on it was drowned.

The House of Muhammad can be a means of unity to the Muslims. This unity can be realized when Muslims take the attitude which God and His Messenger wanted them to take toward these people. It would be erroneous for the Muslims to separate Muhammad from the Members of his House while he himself wanted to be united with them. This is clearly evident by his instruction that his followers couple his name with his chosen relatives whenever they pray for him whether within or outside their daily prayers.

Notes

1. Of these hadith-recorders are the following:

A. Al-Bukhari, "Sahih Al-Bukhari" (Authentic of Al-Bukhari) Part 6 p. 101 (in the Book of the interpretation of the Holy Qur'an)

B. Muslim Sahih Muslim Part 4 (in the Prayer on the Prophet after the declaration of the Faith p. 136.

C. Muhammad Ibn Majah Sunan Ibn Majah, Vol. 1, hadith No.904.

D. Al-Tirmidhi, hadith No. 483, Part No. 1. Other hadiths are reported by Abu-Sa-eed Abu Masud Talhah and Ibn Masud. All Acoord with the above-mentioned hadith of Kaab Ibn Ujrah.

2. Ibn-Athir, Al-Kamil (the complete history Part 3 p. 35.

3. Al-Hakim, Al-Mustadrak Part 3 p.26.

4. Ibn Majah, Sunan Ibn Majah hadith No.145.

5. Ibid. hadith No.143.

6. Ibid. hadith No.119.

7. Ibn Majah hadith No.121.

8. Al-Bukhari Sahih Al-Bukhari Part 5 (Chapter of distinction of relatives of the Messenger) p. 25.

9. Al-Hakim Sahih Al-Musradrak Part 3 p.151.

10. Al-Hakim Al-Mustadrak Part 3 p. 148.

2. Members of the House of Muhammad

Relying on the tacit agreement among the Muslims we assumed the Imam ‘Ali his wife Fatimah and their two children Al-Hassan and Al-Hussein are members of the blessed House of Muhammad. The most reliable evidence in this matter is the reported words of the Prophet Muhammad himself where he spoke of Ahlul Bayt, Muhammad or his Itrah. The reported words of the Messenger on this subject can be classified into two types:

1. The hadiths which contained descriptions that distinguish the House of Muhammad from others who would be excluded by the same descriptions.

2. The hadiths which specify these members.

Descriptive Hadiths

From the first type are the following: Jaber Ibn Abdullah a famous companion reported that the Messenger of God said:

"O people I have left for you that which if you follow you will never go astray: the Book of God and the members of my House who are my "Itrah" (close relative and progeny)."1

Zayd Ibn Arqam a well known companion ot Muhammad reported that the Messenger of God said:

"I have left for you that which if you hold fast you shall not go astray after me: The Book of God a rope extended between Heaven and Earth and the members of my House who are my Itrah. Certainly both (the Book of God and the members of my House) shall not part from each other until they join me on the Day of Judgement. Beware how you will treat both of them after me."2

Zaid Ibn Thabit reported that the Messenger of God said: "I am leaving among you two successors: The Book of God a rope extended between the Heaven and the earth and the members of my House who are my Itrah). Certainly they (the Book and the Itrah) will not part from each other until the Day of Judgement."3

Zayd Ibn Arqam again reported that the Messenger of God said on the day of Ghadir Khum:

"I am about to be summoned by God and I shall respond. Certainly I have left for you the two most valuable legacies. One of them is bigger than the other: The Book of God and my "Itrah" members of my House. Beware how you will treat both of them after me. They will not part from each other until the Day of Judgement.”

Then he said:

"Certainly God is my 'Mawla' (Guardian) and I am the Mawla of every believer."

Then he held ‘Ali's hand and said:

'Whoever I am his Mawla this is his Mawla.' God love whoever loves him and cast out of Thy favor whoever antagonizes him."4

Accordingly the members of the House of the Messenger are the ones who possess the following qualifications:

1. To be of Muhammad’s ltrah. Man's Itrah is his close relatives (by birth) and his progeny. By this definition the wives of the Prophet and his companions from the non-Hashimites are excluded.

2. Righteousness of the Highest Degree. The members of the House of the Prophet have been described in these hadiths as true allies of the Qur'an who will never part from it. Thus unpious men and women would be disqualified for the membership whether they are Hashimites or non-Hashimites.

3. To Possess the Highest Degree of Knowledge in the Contents of the Holy Qur'an and the Teachings of the Messenger. Those who have limited knowledge in religion are excluded even if they are closely related to Muhammad.

They are bound by their very lack of knowledge to fall intentionally or unintentionally into disagreement with all Qur'an. The members of the blessed House according to the hadiths are secured against disagreement with the Book of God. Such a security cannot exist without a profound knowledge in the Qur'an and all the Islamic teachings.

4. To Be in Agreement with Each Other. When there are persons or groups contradicting one another some of them will be wrong and in disagreement with the Qur'an.

Since all members of the House are in agreement with the Holy Qur'an they must be in full agreement with each other.

5. To Possess Certitude in all Religious Knowledge.

By this the Islamic scholars whom we call "Mujtahids" who are capable of conducting religious research and forming their own opinions are excluded even if they are Hashimites (related to the Prophet).

To understand this clearly a few points ought to be mentioned: When we try to know the Islamic rules of our devotional or non-devotional actions our main evidences come from the Qur'an or from the hadiths of the Prophet.

When we find clear and specific instructions in the Qur'an about a certain matter our knowledge reaches the degree of certitude whether we are Islamic scholars or laymen. When we do not have a clear Qur'anic instruction we solicit that from the hadiths of the Messenger. Some of the hadiths are clear in their indication and reported by numerous companions. Again our knowledge through this type of hadith attains certitude.

The difficulty is that hadiths of this type are not numerous and the majority of them are reported by one or two or a very few companions. Through such hadiths our knowledge concerning the rules which we try to know never reaches the level of certainty because the conveying companion did not report it to us directly because he is not living in our time nor did he record it in a book.

A person received a hadith from a companion. He in turn reported it to another and so on. Later the hadiths were recorded in a book after they passed through many hands. Thus our knowledge through this type of hadith would be at best conjectural.

There are other places at which instructions of the Messenger have been reported unclearly or in two opposite ways. The conclusion can be drawn in such cases only by professional scholars or "mujtahids."

The conclusion reached and the opinions formed by the scholars in any of the above mentioned cases are mostly conjectural. They do not usually reach the height of certainty nor do they certainly agree with the Book of God.

The probability of disagreement with it is very high considering only one of the opinions in each case. If we consider two opposite opinions of two scholars we would be certain that one of them is in disagreement with the Holy Qur'an because the two opinions contradict one another and the Qur'an cannot agree with two contradictory views.

From this it becomes clear that the Mujtahids whether Hashimites or non-Hashimites are not included in the particular membership of the House of Muhammad. This is because the knowledge of Mujtahids is mostly conjectural and in many cases does not agree with actual teaching of the Qur'an while the knowledge of the members of the House is securely in agreement with the Book of God.

This is because the aforementioned hadiths clearly indicate that the knowledge of the members of the House of Muhammad is knowledge of certainty rather than a knowledge of conjecture; otherwise they would have parted in many cases with the Holy Qur'an.

By this we ought to consider a mujtahid such as Adbullah Ibn Abbas (a cousin of the Prophet) out of the circle of the House in spite of his extensive knowledge in religion and his close relation to the Holy Prophet. The rest of the companions who were not closely related to Muhammad nor reached the degree of knowledge of Ibn Abbas are obviously excluded.

How Could It Be Possible for the Members of the House of Muhammad to Obtain a Knowledge of Certainty in All the Islamic Teachings?" Possession of certainty in religious teachings was very possible at the time of the Messenger.

It is very logical to assume that the Prophet taught a disciple of his such as ‘Ali all the contents of the Holy Qur'an and informed him of all the Islamic laws which may number a few thousands. It is fair to assume that such a close disciple taught some of his disciples all that he received from the Prophet. These assumptions are supported by certain facts:

‘Ali was with the Prophet from the time of his childhood until the time of the death of the Prophet. He was his trusted disciple and close associate. He was his keen-minded student who attended his public as well as his private teaching.

Al-Hassan and Al-Hussein (the grandsons of Muhammad and the sons of ‘Ali) lived with their father many years. They were his close associates. They were his most brilliant disciples and the purest Muslims who resembled their teacher and his teacher. Thus we can say that the certainty of knowledge pertaining to the Holy Qur'an and the instructions of the Prophet was available and possible to some of the disciples of Muhammad.

The Specific Hadiths

Several hadiths of the Prophet named the members of the house of Muhammad. Muslim recorded in his Sahih the following:

"When the (following) verse came down (at the time of a debate between the Messenger and Christians from Najran): 'If anyone disputes in this matter with thee now after full knowledge has come to thee say: Let us summon our sons and your sons our women and your women ourselves and yourselves; then let us earnestly pray and invoke the curse of God on those who lie.' The Messenger of God called ‘Ali Fatimah Hassan and Hussein and said: God these are the mem- bers of my family."5

Al-Tirmidhi Ibn Manthoor Al-Hakim Ibn Mardawaih and Al-Bayhaqi in his Sunan all recorded the report of Om-Salemah wife of the Prophet in which she said:

"In my own house the (Quranic) verse (from chapter 33): 'Certainly God wants to keep away all abomination from you members of the House (of Muhammad) to make you pure and spotless." ‘Ali Fatimah Al- Hassan and Al-Hussein were at my house. The Messenger of God covered them with a garment then said: "These are the members of my House. God keep away abomination from them and make them pure and spotless."6

Muslim in his Sahih recorded that Ayesha Said: "The Messenger of God came out wearing a wide cloak made of black hair. Fatimah Hassan Hussein and ‘Ali came successively then he covered them with his cloak and said:

'Certainly God wants to keep all abominations away from you ye members of the House of Muhammad and make you pure spotless."7

The two following hadiths are recorded in Al-Durr Al-Manthur by Al-Suyuti (his commentary on the Qur'an)

"Abu Al-Hamra (one of the companions of the Messenger) reported that the Messenger of God continued eight months in Medina coming to the door of ‘Ali at every morning prayer putting his two hands on the two sides of the door and exclaiming: Assalat Assalat (prayer prayer). Certainly God only wants to keep away all abominations from you ye members of the House of Muhammad and to make you pure and spotless."8

Ibn Abbas reported:

"We have witnessed the Messenger of God for nine months coming every day to the door of ‘Ali son of Abu Talib at the time of each prayer and saying: Assalamu Aleikum Wa-Rahmatullah Ahlul Bayt (peace and mercy of God be upon you ye members of the House of Muhammad). Certainly God wants only to keep away all abominations from you members of the House and to make you pure and spotless."9

These hadiths cleary indicate that each one of the four is a member of the House of Muhammad. They also exclude all other individuals who were living at the time of Muhammad the Hashimites as well as the non-Hashimites from the Arabs and non-Arabs.

Members Born After the Prophet Muhammad

This restrictive statement however does not exclude all Hashimites who were born after the time of Muhammad. The first group of hadiths we advanced indicate that members of the House are to continue after his death and through numerous centuries because the members according to the hadiths shall exist as long as the Qur'an exists.

By commanding the Muslims to follow the Book of God and the members of his House and by declaring that ‘Ali Fatimah Al-Hassan and Al-Hussein are the members of his House the Holy Prophet actually placed ‘Ali and his two sons at the seat of leadership of the nation.

Thus the two sons did not need to be appointed by their father and Al-Hussein did not need to be appointed by his brother Al-Hassan.

Notes

1. Al-Tirmidhi Sunan Al-Tirmidhi Part 5 p.328 (hadith No. 3874)

2. Al-Tirmidhi Sunan Al-Tirmidhi Part 5 p. 329 (hadith No. 3876)

3. Imam Ahmad reported it in his Musnad by two authentic ways Part 5 p.181.

4. Al-Hakim in his Sahih Al-Mustadrak Part 3 p.109.

5. Muslim Sahih Muslim Part 15 p. 176.

6. Al-Tirmidhi Sunan Al-Tirmidhi Part 5 p. 328 (hadith No. 3875)

7. Muslim Sahih Muslim Part 15 p. 194.

8. Al-Suyuti Al-Durr Al-Manthoor Part 5 p.198 (Conveyed by Sayed Taqi Al-Hakeem Al-Ossol Al-Ammah for Al-Fiqh Al-Muqaram pp.155-156).

9. Al-Suyuti Al-Durr Al-Manthoor Part 5 p.198 (Conveyed by Sayed Taqi Al-Hakeem Al-Ossol Al-Ammah for Al-Fiqh Al-Muqaram pp.155-156).