Alhassanain(p) Network for Heritage and Islamic Thought

Notes

[1] Muhajirun (emigrants) are the early Muslims of Makkah who had to flee their homeland and resettle in Yathrib (lately, al-Madinah al-Munawwarah).

[2] Ansar (helpers) are the people of Yathrib who supported and welcomed the Holy Prophet (s) and the early Muslims of Makkah.

[3] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 16:408.

[4] Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:153; Ibn al-Athir, Usd al-Ghabah fi Ma‛rifat al-Sahabah 5:522; Ibn Hajar al-‛Asqalani, al-Isabah fi Tamyiz al-Sahabah 8:159; Ibn Hajar, Tahdhib al-Tahdhib 2:441; al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:219; al-Fayruzabadi, Fa¤a'il al-Khamsah min al-Sihah al-Sittah 3:156; al-Dhahbi, Mizan al-I‛tidal 1:525.

[5] Sahih al-Bukhari 4:210 & 219; al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:210; al-Mannawi, Fay¤ al-Qadir Sharh al-Jami‛ al-Saghir 1:421.

[6] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 12:111; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:154.

[7] Shaykh al-Kulayni, al-Kafi 5:340, H. 1.

[8] Sahih al-Tirmidhi 2:299; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:14.

[9] For this reason, Hind is known as the liver-eater.

[10] Baqir Sharif al-Qarashi, Nizam al-Hukm wa’l-Idarah fi’l-Islam (Government and Administration System in Islam), pp. 207.

[11] To express the idea of taking one’s place among the people, the Holy Quran has used to Arabic root kh-l-f in a verbal cause. Hence, the word khalifah (Caliph) comes to mean taking one’s place and acting on behalf of him. [Translator]

[12] Muqaddimat Ibn Khaldun, pp. 166.

[13] Al-Mawardi, al-Ahkam al-Sultaniyyah, pp. 3.

[14] All Muslims believe unanimously in the authenticity of this tradition.

Another translation of the tradition reads: “He who dies without recognition of the Imam of his time has in fact died just like the ignorant ones who died before accepting Islam.”

[15] Ibn Hazm, al-Fasl fi’l-Milal wa’l-Ahwa' wa’l-Nihal 4:87.

[16] Murji'ah is one of the earliest Islamic sects to believe in the postponement (irja') of judgment on committers of serious sins, recognizing God alone as being able to decide whether or not a Muslim had lost his faith.

[17] Ibn Hazm, al-Fasl fi’l-Milal wa’l-Ahwa' wa’l-Nihal 4:87.

[18] Al-Mawardi, al-Ahkam al-Sultaniyyah, pp. 4-5.

[19] Boutrus Ghali, al-Tanzim al-Duwali (Global Systemization), pp. 53-5.

[20] Nahj al-Balaghah, Sermon No. 221.

[21] Nahj al-Balaghah, 2:185.

[22] ‛Allamah al-Majlisi, Bihar al-Anwar 2:56, H. 33.

[23] Nahj al-Balaghah, Sermon No. 174.

[24] Nahj al-Balaghah, Epistle No. 45.

[25] Nahj al-Balaghah, Sermon No. 125.

[26] Ibid. Sermon No. 15.

[27] Nahj al-Balaghah, Epistle No. 20.

[28] Ibid. Epistle No. 21.

[29] ‛Allamah al-Majlisi, Bihar al-Anwar 31:51.

[30] Ibn al-Dimashqi, Jawahir al-Matalib 1:273.

[31] Ibrahim ibn Muhammad al-Thaqafi, al-Gharat 1:54.

[32] Ibn al-Athir, Usd al-Ghabah fi Tamyiz al-Sahabah 4:425.

[33] Shaykh al-Kulayni, al-Kafi 1:410.

[34] Nahj al-Balaghah, Sermon No. 209.

[35] Nahj al-Balaghah, Saying No. 36.

[36] Ibn Muzahim al-Minqari, Waq‛at Siffin, pp. 161.

[37] Nahj al-Balaghah, Sermon No. 215.

[38] Highlighting this fact, the Holy Qur'an predicted that the majority of Muslims would abandon their faith as soon as the Holy Prophet (s) would die or be killed. Hence, it reads:

“And Muhammad is no more than a messenger; the messengers have already passed away before him. If then he dies or is killed, will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least. And Allah will reward the grateful. (3/144)”

[39] Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:345, Ibn ‛Abd al-Barr, al-Isti‛ab 3:38; Ibn ‘Asakir, Tarikh; Musnad Ahmad ibn Hanbal 5:113 H. 21123; Ibn Abi-Shaybah: al-Musannaf 6:138; Ibn Taymiyah: Majmu‛ al-Fatawa 16:482.

[40] Al-Amini, al-Ghadir 6:101, 105-6 as quoted from al-Kinji, al-Kifayah 96; Fay¤ al-Qadir 4:357; Ibn ‛Abd al-Barr: al-Isti‛ab 3:1103; Fath al-Malik al-‛Aliy 71; Ta'wil Mukhtalaf al-Hadith 1:126.

[41] Al-Amini, al-Ghadir 6:106 as quoted from al-Shabalnaji, Nur al-Absar 79 with a little difference from the text mentioned in al-Hakim al-Nayshaburi’s al-Mustadrak ‛ala al-Sahihayn 1:628 H. 1683; Muhibb al-Din al-Tabari: al-Riya¤ al-Na¤irah 3-4:166; Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 1:18; Subul al-Salam 2:206.

[42] This saying of ‛Umar ibn al-Khattab has been so famous because it was repeated on various occasions and in different forms such as the following:

“May Allah never keep me alive to face a problem while Abu’l-Hasan is not there to solve it.”

“O Allah: please do not keep me alive to face a problem while Abu’l-Hasan is not there to solve it.”

“I seek Allah’s protection against my facing a problem while Abu’l-Hasan is not there to solve it.”

“May I never live to face a problem while Abu’l-Hasan is not there to solve it.”

“May Allah never keep me alive after you.”

“I pray to Allah to protect me against any problem while ‛Ali is absent.”

Besides, there are numerous similar statements of ‛Umar ibn al-Khattab to Imam ‛Ali (‛a). See Dala'il al-Imamah by al-Tabari (died in the early fourth century of Hijrah), pp. 22; Sharh al-Akhbar by al-Qa¤i al-Nu‛man al-Maghribi (died in AH 363), 2:317, H.651, pp.565, H.651; Kitab al-Irshad by Shaykh al-Mufid (died in AH 413), 1:204; Manaqib Al Abi-Talib by Ibn Shahr Ashub (died in AH 588), 1:311, 2:182; al-‛Umdah by Ibn al-Bitriq al-Asadi al-Hilli (died in app. AH 600), pp. 257; Wasa'il al-Shi‛ah by al-Hurr al-‛Amili (died in AH 1104), 28:108, H.34333, Section: thubut al-zina bi’l-iqrar arba‛a marrat (Provability Of Fornication By Four-Time Self-Confession), No. 7; al-Tabaqat al-Kubra by Ibn Sa‛d (died in AH 230), 2:239; al-Manaqib by al-Khawarizmi (died in AH 568), pp. 96-97, H.97, 98; Tarikh Madinat Dimashq by Ibn ‛Asakir (died in AH 571), 25:369, 42:406; Usd al-Ghabah by Ibn al-Athir (died in AH 630), 4:23; Dhakha'ir al-‛Uqba fi Manaqib Dhawi’l-Qurba by Ahmad ibn ‛Abdullah al-Tabari (died in AH 694), pp. 82; Tahdhib al-Kamal by al-Mazzi (died in AH 742), 20:485; Nuzum Durar al-Simtayn by al-Zarandi al-Hanafi (died in AH 750), pp. 131-132; al-Bidayah wa’l-Nihayah by Ibn Kathir al-Dimashqi (died in AH 774), 7:397; al-Isabah fi Tamyiz al-Sahabah by Ibn Hajar al-‛Asqalani (died in AH 852), 4:467, No. 5704: Biography of ‛Ali ibn Abi-Talib; Fath al-Bari Sharh Sahih al-Bukhari by Ibn Hajar al-‛Asqalani (died in AH 852), 13:286; Yanabi‛ al-Mawaddah li-Dhawi’l-Qurba by al-Qanaduzi al-Hanafi (died in AH 1294), 1:227; H.57, 58; Fay¤ al-Qadir Sharh al-Jami‛ al-Saghir by al-Mannawi (died in AH 1331), 4:470, H.5594.

For more information, the reader may refer to the book of al-Imam ‛Ali fi Ara' al-Khulafa' (Imam ‛Ali in the Views of the Caliphs) by Mahdi Faqih Imani (contemporary), pp. 93 and on. The author of this book has referred to tens of reference books and ways of narrations in this respect. [Translator: Quoted from The Faith of the Shi‛ah Imamiyyah (the translation of ‛Aqa'id al-Shi‛ah al-Imamiyyah by Muhammad Ri¤a al-Muzaffar); translated by Badr Shahin; published by the Ahl al-Bayt World Assembly, pp. 329-331]

[43] Al-Khatib al-Baghdadi, Tarikh Baghdad 2:377.

[44] Al-Khatib al-Baghdadi, Tarikh Baghdad 6:221; Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 76; al-Shabalnaji, Nur al-Absar, pp. 76.

[45] Unquestionably, the Holy Prophet (s) is reported to have said, “Al-Hasan and al-Husayn are the two chiefs of the youths of Paradise.” See: Ahmad ibn Hanbal, Musnad Ahmad 3:3; Muhammad ibn Yazid al-Qazwini, Sunan Ibn Majah 1:44; al-Tirmidhi, Sunan al-Tirmidhi 5:321; al-Nassa'i, Fa¤a'il al-Sahabah, pp. 20; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:167; al-Haythami, Majma‛ al-Zawa'id 9:165; Ibn Abi-Shaybah al-Kufi, al-Musannaf 7:512; al-Muttaqi al-Hindi, Kanz al-‛Ummal 11;573. [Translator]

[46] Al-Hakim al-Nayshaburi, in al-Mustadrak ‛ala al-Sahihayn 3:156, has recorded the following Prophetic tradition:

Zakariyya ibn Abi-Za'id has reported on the authority of Firas on the authority of al-Shi‛bi on the authority of Masruq on the authority of ‛A'ishah who said:

In his final ailment, the Holy Prophet (s) said to his daughter Fatima, “O Fatima! Are you not pleased that you are the doyenne of the women of the worlds, the doyenne of the women of this community, and the doyenne of the faithful believing women?”

Commenting on this tradition, al-Hakim adds, “This chain of authority is authentic although the two (i.e. al-Bukhari and Muslim) had not mentioned it in this very way.”

This Prophetic traditions has been also mentioned by Sulayman ibn Dawud al-Tayalisi in Musnad Abi-Dawud, pp. 197, al-Nassa'i, al-Sunan al-Kubra 4:252, al-Muttaqi al-Hindi, Kanz al-‛Ummal 12: 110, H. 34232. [Translator]

[47] Narrators of the Prophetic traditions have reported the Holy Prophet (s) as saying to his daughter Fatima (‛a), “Verily, Allah is pleased when you are pleased and is angered when you are angered.” Al-Haythami, Majma‛ al-Zawa'id 9:203; Ibn Hajar, al-Isabah fi Tamyiz al-Sahabah 8:265; al-Qanaduzi, Yanabi‛ al-Mawaddah 2:58. [Translator]

[48] Let us quote the incident of Mubahalah as reported by al-Muwaffaq al-Khawrizmi in his famous book entitled al-Manaqib, page 159:

(‘Abdullah) ibn ‘Abbas, al-Hasan, al-Shi‘bi, and al-Siddi - all have reported this event, which is known as Mubahalah, as follows:

As the delegation of the Christians of Najran attended before the Holy Prophet (s), the archbishop advanced and asked, “O Abu’l-Qasim (the Prophet’s nickname), who was the father of (Prophet) Moses?”

“It was ‘Imran,” answered the Prophet (s).

The archbishop then asked, “Who was the father of (Prophet) Joseph?”

The Prophet (s) answered, “It was (Prophet) Jacob?”

The archbishop then asked, “Who was your father?”

The Prophet (s) answered, “I am the son of ‘Abdullah ibn ‘Abd-al-Muttalib.”

The archbishop then asked, “What about (Prophet) Jesus? Who was his father?”

The Prophet (s) kept silent, waiting for the Divine Revelation. Immediately, Archangel Gabriel descended with God’s saying (The Holy Qur‘an, Surah Al-‘Imran 3:59-60):

Surely, the likeness of Jesus is with Allah as the likeness of Adam; He created him from dust, then said to him, Be, and he was. (This is) the truth from your Lord, so be not of the disputers.

The archbishop commented, “What was revealed to us does not involve such information.”

Hence, Archangel Gabriel revealed to the Prophet (s) God’s saying (The Holy Qur‘an, Surah of Al-‘Imran 3:61):

If any one disputes in this matter with thee, now after full knowledge has come to you, say: "Come! Let us gather together our sons and your sons, our women and your women, ourselves and yourselves. Then, let us earnestly pray and invoke the curse of Allah on those who lie!"

The archbishop commented, “This is truly fair. When shall we meet to invoke God’s curse on the lying party?”

The Prophet (s) answered, “Let it be tomorrow, God willing.”

The Christian delegation then left. They advised each other, “If he will accompany some of his companions for the meeting tomorrow, then you must compete with him, for, in such case, his claim is false. But if he will accompany some members of his family, then do not compete with him, for, in such case, he is truly a prophet, and if he will invoke God’s curse upon us, we will certainly be perished.”

Some of them however declared, “We do know that he is the very prophet we are expecting, and if he invokes God’s curse on us, we will surely be perished and will never go back to our families or fortunes.”

The other Jews and Christians asked, “What should we do, then?”

Abu’l-Harth, the bishop, suggested, “Since he is a generous man, we may visit him and ask him to accept our withdrawal for this competition of invocating God’s curse on the lying party.”

The next morning, the Prophet (s) invited all the people of al-Madinah and the neighboring villages to attend that meeting, and everybody responded.

The Prophet (s) went out, ‘Ali was behind him, al-Hasan to his right (and he was catching his arm), al-Husayn to his left, and Fatima behind them. He then said, “Let us begin. These (al-Hasan and al-Husayn) are our sons, ‘Ali and I ourselves, and this (Fatima) our women.”

As they saw this situation, the other party attempted to hide themselves behind any column they could find or behind each other, because they anticipated that the Prophet (s) would begin invoking God’s curse on them.

They therefore moved towards him, knelt down before him, and besought, “Please, accept our withdrawal from this matter.”

The Prophet (s) accepted their withdrawal after they had accepted his conditions.

See also these reference books of Prophetic traditions: Jalal-al-Din al-Suyuti: al-Durr al-Manthur; Ibn al-Maghazili: al-Manaqib; Muhammad ibn ‘Ali al-Tabari: Bisharat al-Mustafa; Ibn Kathir: al-Bidayah wal-Nihayah, al-Ya’qubi: al-Tarikh; Ibn Shabbah al-Numayri: Tarikh al-Madinah.

[49] Tafsir al-Tabari 13:72; Tafsir al-Razi (with little difference); al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:157; al-Hakim al-Nayshaburi, al-Mustadrak ‘ala al-Sahihayn 3:129.

[50] Al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:108; al-Wahidi, Asbab al-Nuzul, pp. 329; Tafsir al-Tabari 29:35; al-Zamakhshari, Tafsir al-Kashshaf 4:600; al-Suyuti, al-Durr al-Manthur 8:267.

[51] Tafsir al-Tabari 8:145.

[52] Muhammad Hasan al-Muzaffar, Dala'il al-Sidq 2:102.

[53] Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:4.

[54] Nur al-Din al-Haythami, Majma‘ al-Zawa'id wa Manba‘ al-Fawa'id 7:103; Ahmad ibn ‘Abdullah al-Tabari, Dhakha'ir al-‘Uqba fi Manaqib Dhawi’l-Qurba, pp. 25; al-Shabalnaji, Nur al-Absar, pp. 101; al-Suyuti, al-Durr al-Manthur 7:348.

[55] Al-Haythami, Majma‛ al-Zawa'id 7:103; Ahmad ibn ‘Abdullah al-Tabari, Dhakha'ir al-‘Uqba fi Manaqib Dhawi’l-Qurba, pp. 25; Abu-Na‘im, Hilyat al-Awliya' 3:102.

[56] Ha-Mim is Surah (Qur'anic Chapter) Fussilat (No. 42) in which the holy verse involved comes.

[57] Al-Shablanji, Nur al-Absar, pp. 104.

[58] Al-Haythami, Majma‛ al-Zawa'id 9:172; Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 173; Muhammad al-Sabban, Is‛af al-Raghibin, pp. 111.

[59] Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 2:416; Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah 5:521.

[60] Al-Suyuti, al-Durr al-Manthur 5:199.

[61] In addition, there are many other holy Qur'anic verses that imply the excellence, superiority, and virtues of Imam ‛Ali (‛a):

(1) The Holy Qur'an says,

As for those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve. (2/274)

It is reported that Imam ‘Ali (‛a) had four dirhams (silver units of currency). He spent one dirham at night, another at day, a third secretly, and the fourth openly. When the Holy Prophet (s) asked him for a reason, Imam ‘Ali (‛a) answered, “I want to actualize my Lord’s promise to me.” This holy Qur'anic verse was thus revealed about this situation. (Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah 4:25; Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 78; al-Wahidi, Asbab al-Nuzul, pp. 64.)

(2) The Holy Qur'an says,

As for those who believe and do good, surely they are the best of men. (98/7)

Ibn ‘Asakir reports Jabir ibn ‘Abdullah to have said: We were sitting with the Holy Prophet (s) when ‘Ali came. Upon seeing him, the Holy Prophet (s) said,

I swear by Him Who grasps my soul, this one and his partisans (i.e. Shi‛ah) shall be the winners on the Resurrection Day.

The holy Qur'anic verse involved was then revealed for this cause. Hence, whenever ‘Ali would come, the Holy Prophet’s companions would say, “There comes the best of men.” (Al-Suyuti, al-Durr al-Manthur 8:589; Tafsir al-Tabari 30: 17; Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 96.)

(3) The Holy Qur'an says,

O you who believe! Be careful of your duty to Allah and be with the true ones. (9/119)

Al-Suyuti says that Ibn Mardawayh has reported Ibn ‘Abbas as saying that the ‘true ones’ intended in this holy verse stands for ‘Ali ibn Abi-Talib.

A similar narration is reported from Imam Muhammad al-Baqir (‛a). (Al-Suyuti, al-Durr al-Manthur 4:316.)

(4) The Holy Qur'an says,

And he who brings the truth and he who accepts it as the truth-- these are the true pious. (39/33)

Ibn Mardawayh has reported Abu-Hurayrah as saying that the one who brings the truth is the Holy Prophet and the one who accepts it as true is ‘Ali ibn Abi-Talib. (Al-Suyuti, al-Durr al-Manthur 7:228.)

(5) The Holy Qur'an says,

This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. (5/3)

This holy verse was revealed on the eighteenth of Dhu’l-Hijjah immediately after the Holy Prophet (s) had declared publicly Imam ‘Ali as the next leader. (Al-Khatib al-Baghdadi, Tarikh Baghdad 8:19; Al-Suyuti, al-Durr al-Manthur 6:19.)

After the revelation of this verse, the Holy Prophet (s) said,

Magnified be the Lord for the perfection of the religion, the completion of the favor, His satisfaction with my conveyance of the Mission, and for the (divinely commissioned) leadership of ‘Ali ibn Abi-Talib. (Muhammad Hasan al-Muzaffar, Dala'il al-Sidq 2:152.)

(6) The Holy Qur'an says,

He it is Who strengthened you with His help and with the believers. (8/62)

This holy verse was revealed to express one of Imam ‘Ali’s manners and to name him as ‘the believers.’ Al-Suyuti has reported on the authority of Ibn ‘Asakir that Abu-Hurayrah said, “On the Divine Throne, the following is written: ‘There is no god save Me, One and Only without having any partner with Me. Muhammad is My servant and Messenger. I aid him with ‘Ali.’”

(7) The Holy Qur'an says,

There surely came over man a period of time when he was a thing not worth mentioning… Surah al-Insan: 76.

All exegetes of the Holy Qur'an and narrators of the Prophetic traditions have unanimously declared that this holy Qur'anic chapter was revealed to express one of the manners of the Holy Prophet’s Household. The following is an account of the event concerning which the holy chapter was revealed:

The Holy Prophet (s), with some of his companions, visited al-Hasan and al-Husayn who were sick. They suggested that Imam ‘Ali should vow a three-day fasting if they would recover their health. The Imam, as well as their mother Lady Fatima and Fi¤¤ah their bondwoman, participated in that vow. When al-Hasan and al-Husayn were healed, the group fasted. The Imam had no food at that time; therefore, he had to borrow three measures of barley from Simon the Jew. In the first day, Lady Fatima (‛a) milled and baked one of these measures. In the very time of breaking the fast, a poor man knocked their door and said, “Peace be upon you, O family of Muhammad. I am a poor Muslim. Serve me with food and God may serve you with food from Paradise.” The Imam (a) gave him his share. The others did the same thing and they all passed that night without eating anything. On the second day of their fasting, an orphan complaining hunger knocked their door in the time of breaking the fast. They offered their shares and passed the second night without having anything except water. On the third day and in the very time of breaking the fast, a prisoner complaining hunger knocked their door asking for some food. They all offered him their shares before having had anything of it.

On the fourth day, Imam ‘Ali (‛a) took al-Hasan and al-Husayn to the Holy Prophet (s) while they were trembling because of hunger. “I am very touched for what I see,” said the Holy Prophet (s) who walked with them to their house. There, he saw Lady Fatima (‛a) standing in her prayer-place while her belly was stuck to her back and her eyes were deep-set. He was affected by this scene. In the meantime, Archangel Gabriel descended and said, “O Muhammad, enjoy it. Allah may please you with regard to your household.” He then revealed Surah al-Insan. (Quoted from Sayyid Mahdi al-Sadr, The Ahl al-Bayt; Ethical Role-Models; translated into English by: Badr Shahin; published by Ansariyan Publications.)

(8) The Holy Qur'an says,

On the most elevated places, there shall be men who know all by their marks. (7/46)

Ibn ‛Abbas has reported that on these most elevated places (i.e. a‛raf), al-‛Abbas, Hamzah, ‛Ali ibn Abi-Talib, and Ja‘far the two-winged are standing. They will recognize their devotees by the whiteness of their faces and their enemies by the blackness of their faces. (Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 101.)

(9) The Holy Qur'an says,

Of the believers are men who are true to the covenant, which they made with Allah; so, of them is he who accomplished his vow, of them is he who yet waits, and they have not changed in the leas. (33/23)

When he was asked about the explanation of this holy Qur'anic verse, Imam ‛Ali (‛a) said, “O Allah, please forgive me. This verse was revealed concerning me, my uncle Hamzah, and my cousin ‘Ubaydah ibn al-Harith. As for ‘Ubaydah, he was martyred in the Battle of Badr. As for Hamzah, he was martyred in the Battle of Uhud. As for me, I am waiting for the most unfortunate man to dye my beard with the blood of my head.” (Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 80; al-Shabalnaji, Nur al-Absar, pp. 80.)

(10) The Holy Qur'an says,

What! Do you make one who undertakes the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah's way? They are not equal with Allah. And Allah does not guide the unjust people. (9/19)

Taking pride in his deed, Talhah ibn Shaybah said, “I am the custodian of the Sacred House. I have it keys in my hand and I am in charge of its curtains.” Al-‛Abbas said, “I am in charge of serving the pilgrims with water.” As for Imam ‛Ali (‛a), he said, “I do not understand what you are saying. I have performed prayers directing my face towards this House six months before everyone else did. I am the fighter for the sake of this religion.” So, this holy Qur'anic verse was revealed to prefer Imam ‛Ali over the others. (Tafsir al-Tabari 10:68; Tafsir al-Razi 16:11; al-Suyuti, al-Durr al-Manthur 4:146; al-Wahidi, Asbab al-Nuzul, pp. 182.)

(11) The Holy Qur'an says,

Is he then who is a believer like him who is a transgressor? They are not equal. (32/18)

One day, al-Walid ibn ‘Uqbah ibn Abi-Ma‘it boasted over Imam ‛Ali, saying, “I am more eloquent than you are, my sword is sharper than yours, and I am firmer in fighting than you are.” Answering him, Imam ‛Ali (‛a) said, “Shut up! You are no more than a transgressor.” Hence, this holy verse was revealed to compare between the two. (Tafsir al-Tabari 21:68; al-Wahidi, Asbab al-Nuzul, pp. 263; Al-Khatib al-Baghdadi, Tarikh Baghdad 13:321; Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 2:206.)

[62] Nur al-Din al-Haythami, Majma‘ al-Zawa'id wa Manba‘ al-Fawa'id 7:110.

However, al-Walid ibn ‛Uqbah lied in his informing against the apostasy of the Banu-Wulay‛ah tribe. Therefore, this holy Qur'anic verse was revealed: “O you who believe, if an evildoer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done. (49/6)”

[63] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:400.

[64] Sahih al-Tirmidhi 2:299; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:14.

How great this brotherhood is whose roots extended from this world to the other world.

[65] Asma' bint ‛Umays reported the following: I was present at the wedding night of Lady Fatima and Imam ‛Ali. The next morning, the Holy Prophet (s) came to the door of their house and said to me, “O Ummu-Ayman, call upon my brother.” I said, “If he is your brother, how come that you have given him your daughter in marriage?” The Holy Prophet (s) answered, “Yes, it is (He is truly my brother).” (Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:210; al-Nasa'i, al-Khasa'is) [Translator]

[66] Ahmad ibn ‘Abdullah al-Tabari, Dhakha'ir al-‘Uqba fi Manaqib Dhawi’l-Qurba, pp. 92.

[67] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 3:61.

[68] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 3:161.

[69] Ibid. 3:162.

[70] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 5:725.

[71] Ibn Majah, al-Sunan 1:12; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:111; Tarikh al-Tabari 2:56.

This report conveys a very crucial issue; namely, the seizure of the position of caliphate (i.e. succession to the Holy Prophet in religious and political leadership) by Abu-Bakr and ‛Umar although they had known for sure that Imam ‛Ali (‛a) was more entitled and more deserving to hold this position than they were. In fact, these two persons are not known as prominent fighters for the sake of Almighty Allah and for protecting Islam during the Holy Prophet’s lifetime. On the contrary of them, Imam ‛Ali (‛a) was well-known for his extraordinary fighting and defense of the Holy Prophet (s) and Islam. He was the most famous fighter in such battles like the Battle of Badr, the Battle of Uhud, and the Battle of the Allies. If truth be told, Islam could see light due to the efforts and struggle of Imam ‛Ali (‛a). I say this word without any submission to my personal emotion or desire. A look into the history of Islam, despite of its distortions, proves indubitably that ‛Ali ibn Abi-Talib (‛a) was always the most outstanding figure in all of the affairs of Islam during the lifetime and after the departure of the Holy Prophet (s).

In the tradition involved, Imam ‛Ali (‛a) presents the reason for not having led any armed uprising against Abu-Bakr and ‛Umar. To be exact, the reason was that he feared lest Muslims would abandon their faiths and return to the previous era of ignorance. For this reason only, Imam ‛Ali (‛a) obeyed and listened to the state of things as they were, although “there was pricking in the eye and suffocation (of mortification) in the throat”, as Imam ‛Ali (‛a) himself had expressed.

[72] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 7:113; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:21.

[73] Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 2:163.

[74] Tafsir al-Razi 12:26; al-Shabalnaji, Nur al-Absar, pp. 170; Tafsir al-Tabari 6:186.

[75] Tarikh al-Tabari 2:127; Tarikh Ibn al-Athir 2:22; Tarikh Abi’a' 1:116; Musnad Ahmad 1:331; Kanz al-‛Ummal 6:399.

[76] ‛Abd al-Husayn Sharaf al-Din, al-Muraja‛at, pp. 208.

[77] Ibid. 209.

[78] Ibid.

[79] Ibid. 210.

[80] Ibid. 210.

[81] Al-Fayruz'Abadi, Fa¤a'il al-Khamsah min al-Sihah al-Sittah 2:21.

[82] Al-Haythami, Majma‘ al-Zawa'id 9:111; Ibn al-Sabbagh, al-Fusul al-Muhimmah, pp. 22.

[83] Sahih al-Tirmidhi 2:31; al-Khatib al-Baghdadi, Tarikh Baghdad 3:288; Ahmad ibn Hanbal, al-Musnad 3:238.

[84] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:405.

You, Sa‛d, have heard these words from the Holy Prophet (s) about Imam ‛Ali ibn Abi-Talib. Then, why did you refuse to pay him homage after the assassination of ‛Uthman ibn ‛Affan, the head of the family of Umayyah? The truth is that the worldly pleasures became so beautiful in the eyes of your likes and you that you could not imagine that you would relinquish them. So, this world has deceived you and made you stray off the right path.

[85] Muhammad Shakir al-Katabi, Fawat al-Wafiyyat 2:38.

[86] Al-Khatib al-Baghdadi, Tarikh Baghdad 2:377.

[87] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:401.

[88] Ibid. 6:156; Ibn Hajar, al-Sawa‘iq al-Muhriqah, pp. 73.

[89] Sahih al-Tirmidhi 2:299; Abu-Na‘im, Hilyat al-Awliya' 1:64; al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:401.

[90] Al-Khatib al-Baghdadi, Tarikh Baghdad 11:204.

[91] Abu-Na‘im, Hilyat al-Awliya' 1:64; al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:154 (with little difference).

[92] Al-Mannawi, Kunuz al-Haqa'iq, pp. 155.

[93] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:154.

[94] Ahmad ibn ‘Abdullah al-Tabari, Dhakha'ir al-‘Uqba fi Manaqib Dhawi’l-Qurba, pp. 61; (with little difference) al-Khatib al-Baghdadi, Tarikh Baghdad 3:171; Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah 4:30; al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:406; Sahih al-Tirmidhi 2:299.

[95] Al-Hakim al-Nayshaburi, al-Mustadrak ‘ala al-Sahihayn 3:124.

[96] Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 2:166; Nur al-Din al-Haythami, Majma‘ al-Zawa'id wa Manba‘ al-Fawa'id 9:108; al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:154.

[97] Al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:391.

[98] Al-Muttaqi al-Hindi, Kanz al-‘Ummal 6:391.

[99] Nur al-Din al-Haythami, Majma‘ al-Zawa'id wa Manba‘ al-Fawa'id 9:129.

[100] Sahih al-Tirmidhi 2:301; Sahih Ibn Majah, pp. 12; al-Khatib al-Baghdadi, Tarikh Baghdad 2:255; Abu-Na‘im, Hilyat al-Awliya' 4:185.

[101] Sahih al-Tirmidhi 2:299.

[102] Al-Shabalnaji, Nur al-Absar, pp. 72

[103] Al-Hakim al-Nayshaburi, al-Mustadrak ‘ala al-Sahihayn 3:129.

[104] Ibn ‘Abd al-Barr, al-Isti‘ab 2:464.

[105] Al-Khatib al-Baghdadi, Tarikh Baghdad 4:410.

[106] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:400.

[107] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 6:117.

[108] A village in Damascus.

[109] Al-Haythami, Majma‛ al-Zawa'id 1:367.

[110] Al-Khatib al-Baghdadi, Tarikh Baghdad 14:98.

[111] Al-Haythami, Majma‛ al-Zawa'id 9:173.

[112] Ibn Hajar, al-Sawa‛iq al-Muhriqah, pp. 75.

[113] Sirat: An overpass leading to Paradise and placed on Hellfire. The width of this overpass differs according to the passer’s deeds in this worldly life. So does the speed of passing over it.

[114] Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 2:172.

[115] Al-Khatib al-Baghdadi, Tarikh Baghdad 10:356.

[116] Muhibb al-Din al-Tabari: al-Riya¤ al-Na¤irah 2:209.

[117] Ibn Hajar, al-Sawa‛iq al-Muhriqah, pp. 96; Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 2:209.

[118] Al-Khatib al-Baghdadi, Tarikh Baghdad 12:268.

[119] Commenting on this similitude, Sharif al-Ra¤i states that the Holy Prophet (s) also intended to say that no one is perfect. Therefore, it is improper that some people should be preferred to others, since all of them would never attain perfection.

[120] Rabi‛ah ibn al-Harith ibn ‛Abd al-Muttalib, the Holy Prophet’s cousin, was killed by the tribe of Hudhayl when he was child visiting the quarter of the tribe of al-Layth. Reference: Verses of Ghadir, pp. 177) [Translator]

[121] Al-Tabrisi, Majma‛ al-Bayan 5:45.

[122] Tarikh al-Ya‛qubi 2:90-2.

[123] See for instance the exegesis of this holy Qur'anic verse in the following reference books of Tafsir: al-Wahidi, Asbab al-Nuzul, pp. 150; Tafsir al-Razi 3:636; al-Tabrisi, Majma‛ al-Bayan 4:344.

[124] Al-Amini, al-Ghadir 2:34.

[125] Musnad Ahmad ibn Hanbal 4:281.

[126] Al-Hamawini, Fara'id al-Simtayn 1:74.

[127] Ibn Shahr'ashub, Manaqib Ali Abi-Talib 2:235.

[128] ‛Allamah al-Majlisi, Bihar al-Anwar 37:158.

[129] About the revelation of this holy Qur'anic verse on this day and on this occasion, refer to the following reference books for instance: Al-Khatib al-Baghdadi, Tarikh Baghdad 8:290; Al-Suyuti, al-Durr al-Manthur 2:259; al-Tabrisi, Majma‛ al-Bayan 3:246.

[130] The last statement is quoted from Dr. ‛Abdullah al-‛Ala'ili in a sermon broadcast by the Lebanese Radio Station.

[131] Ibn Kathir al-Dimashqi, al-Bidayah wa’l-Nihayah 5:226.

[132] Aorta is the great artery or trunk of the arterial system, from its origin in the left ventricle of the heart to its division into the left and right common iliac arteries.

[133] Baqir Sharif al-Qarashi, Hayat al-Imam al-Husayn 1:202.

[134] Ibn Hajar, al-Sawa‛iq al-Muhriqah 2:361.

[135] Ibn Hisham, al-Sirah al-Nabawiyyah 3:93; Tarikh al-Tabari 3:190. According to the report mentioned by al-Majlisi, the Holy Prophet (s) took ‛Ali’s hand and headed for the Baqi‛ Cemetery in the company of a group of Muslims, to implore God’s forgiveness for those buried there.

[136] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 5:312; Ibn Sa‛d, al-Tabaqat al-Kubra 4:46; al-Diyarbakri, Tarikh al-Khamis 2:46.

[137] Usamah’s father, Zayd ibn Harithah, was martyred by the Romans in the Battle of Mu'tah.

[138] Ubna is a village in currently Jordan next to Mu'tah.

[139] Al-Sirah al-Halabiyyah 3:207; Ibn Sa‛d, al-Tabaqat al-Kubra 2:190; al-Waqidi, al-Maghazi 3:1017.

[140] Al-Sirah al-Halabiyyah 3:34. This saying of ‛Umar has been also reported by other historicists and narrators of the Prophetic traditions.

[141] Sunan al-Bayhaqi 10:111.

[142] Al-Baqillani, al-Tamhid, pp. 190.

[143] Baqir Sharif al-Qarashi, Hayat al-Imam al-Husayn 1:123-5.

[144] This narration is beyond question, since all reporters of the Prophetic traditions and biography have mentioned it in their books.

[145] The details of this incident can be seen in the following reference books: Sahih al-Bukhari 4:86-7, 6:8; Ibn al-Athir, al-Nihayah 4:130; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 3:114.

[146] Musnad Ahmad ibn Hanbal 1:355.

This painful event that took place on that black Thursday has been mentioned by all historicists of Islam. Al-Bukhari has mentioned it more than once in his famous book known as Sahih al-Bukhari in 4:69 and 99. Once more, he has mentioned the details in 6:8, but he deliberately concealed the name of the person who had the dare to pronounce the word. However, Ibn al-Athir, in al-Nihayah fi Gharib al-Hadith, and other books has mentioned the name of the one who said that word, confessing that he was ‛Umar ibn al-Khattab.

Moreover, ‛Umar himself, in his discourse with ‛Abdullah ibn ‛Abbas, confessed that he had deterred the Holy Prophet (s) from writing a document about the entitlement of Imam ‛Ali and his Household to caliphate, as is mentioned in Ibn Abi’l-Hadid’s Sharh Nahj al-Balaghah 3:114.

[147] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:129.

[148] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 7:110; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 4:4.

[149] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:130.

[150] ‛Uthman ibn Hasan al-Khawbawi, Durrat al-Nasihin, pp. 66.

[151] Ibn Sa‛d, al-Tabaqat al-Kubra 2:48.

[152] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:134.

[153] Al-Khawarizmi, Maqtal al-Husayn 1:164.

[154] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:135.

[155] Al-Buladhari, Ansab al-Ashraf 1:574.

[156] Al-Dhahabi, Siyar A‛lam al-Nubala' 2:88; Sunan Ibn Majah 1:511.

[157] Al-Diyarbakri, Tarikh al-Khamis 2:192.

[158] Nahj al-Balaghah, Sermon No. 233.

[159] Ibn Kathir, al-Bidayah wa’l-Nihayah 5:263.

[160] Ibn Sa‛d, al-Tabaqat al-Kubra 2:63.

[161] Abu-Na‛im, Hilyat al-Awliya' 4:77.

[162] Nahj al-Balaghah, Aphorism No. 302.

[163] Nahj al-Balaghah, Sermon No. 149.

[164] The chief of the Khazraj tribe and the head of the Ansar, Sa‛d ibn ‛Abadah, as well as his father, grandfather, and son Qays, was famous for his generosity and magnanimity. It is said that no house in the quarters of the two tribes of Aws and Khazraj contained four persons that were well-known for their generosity except the house of Sa‛d. Sa‛d was one of the chiefs who had paid homage to the Holy Prophet (s) before his migration to Yathrib. He also joined the Holy Prophet’s army in the Battle of Badr. Refusing to pay homage to Abu-Bakr, Sa‛d was furious when he left the city. However, Khalid ibn al-Walid and another person togged on him, lay in wait for him at night, stabbed him, and threw his body in a well. Then, Khalid claimed that the jinn had killed Sa‛d. They moreover composed poetic verses and ascribed them falsely to the poor jinn!

We killed the chief of the Khazraj tribe, Sa‛d ibn ‛Abadah.

We shot two arrows at him; so, they did not miss his heart!

Sa‛d was assassinated in a village called Hawran in Syria, AH 15. His biography can also be seen in Ibn Hajar al-‛Asqalani’s al-Isabah fi Tamyiz al-Sahabah, Ibn ‛Abd al-Barr’s al-Isti‛ab, Ibn al-Athir’s Usd al-Ghabah fi Ma‛rifat al-Sahabah, and many other reference books.

[165] Ibn al-Athir, al-Kamil fi’l-Tarikh 2:222; Tarikh al-Tabari 3:307.

[166] Tarikh al-Tabari 3:207.

[167] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 9:23.

[168] i.e. Imam ‛Ali ibn Abi-Talib whose mother is Fatima bint Asad.

[169] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah.

[170] Ibn al-A‛rabi, Mu‛jam al-Shuyukh 4:16.

[171] When he conquered Makkah, the Holy Prophet (s) gathered its people who were still unbelievers and asked them, “What do you think I am going to do with you?”

Humble and fearful, they all answered, “We expect goodness from you, for you are a noble brother and the son of a noble brother.”

Hence, the Holy Prophet (s), out of his magnanimity and generosity of spirit, said, “Go! You are now released.” (Al-Bayhaqi, Ma‛rifat al-Sunan wa’l-Athar 7:61.) [Translator]

[172] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:178.

[173] Ibn al-Athir, al-Kamil fi’l-Tarikh 2:29.

[174] Ibn al-Athir, al-Kamil fi’l-Tarikh 2:222.

[175] Ibid. 2:224.

[176] Tarikh al-Tabari 3:456.

[177] Ibn ‛Abd-Rabbih al-Andalusi, al-‛Iqd al-Farid 3:62.

[178] ‛Abd al-Husayn Sharaf al-Din, al-Nass wa’l-Ijtihad, pp. 7.

[179] by ‘the lowliest of them’, the poet refers to Mu‛awiyah, and by ‘what the lowliest left behind,’ he means those who came to power after Mu‛awiyah. [Translator]

[180] Al-Hashimiyyat; a poetic collection of al-Kumayt al-Asadi, pp. 31.

[181] Muhammad al-Gilani, Athar al-Tashayyu‛ fi’l-Shi‛r al-‛Arabi (The Impact of Shi‛ism on Arabic Poetry), pp. 5.

[182] Ibn al-Athir, al-Kamil fi’l-Tarikh 2:330; Ibn Khaldun, al-Muqaddimah 2:488.

[183] Ibn ‛Abd-Rabbih al-Andalusi, al-‛Iqd al-Farid 5:12.

[184] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 2:8.

[185] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 2:5; Sahih al-Bukhari 10:44; Musnad Ahmad ibn Hanbal 1:55; al-Safadi, Tamam al-Mutun, pp. 137.

[186] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:14.

Historicists report that ‛Umar said this word on more than one occasion, one of which is reported as follows:

‛Umar ibn al-Khattab ascended the minbar and said, “Verily, the swearing of allegiance to Abu-Bakr was a slip. May Allah protect from its bad consequences. Whoever repeats its like, then you must kill him. Whoever swears allegiance to a man before counseling the Muslims, both of them are surely perishing men. Therefore, you must kill them both.”

However, ‛Umar’s words can be also understood as follows: “The swearing of allegiance to Abu-Bakr was a slip, but Allah saved the Muslims from its evil.” [translator]

[187] ‛Abd al-Wahhab al-Najjar, al-Khulafa' al-Rashidun, pp. 16.

[188] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:25.

[189] Al-Zubayr ibn Bakkar, al-Muwaffaqiyyat, pp. 80; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:8.

[190] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:8.

[191] Taym is one of the lowliest clans of Quraysh to which Abu-Bakr belonged.

[192] Abu’l-Faraj al-Isfahani, al-Aghani 6:356.

[193] Ibn al-Athir, al-Kamil fi’l-Tarikh 2:220.

[194] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:7.

[195] Ibid.

[196] Sahih al-Bukhari 2:362.

[197] Al-Dhahabi, Siyar A‛lam al-Nubala' 3:341.

[198] Tarikh al-Tabari 11:357; Nasr ibn Muzahim, Waq‘at Siffin, pp. 344.

[199] Al-Diyarbakri, Tarikh al-Khamis 2:296.

[200] Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:4.

[201] Dr. Taha Husayn, ‛Aliyyun wa-Banuh (‛Ali and his Sons), pp. 19.

[202] Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:15.

[203] Al-Buladhari, Ansab al-Ashraf 2:10.

Historicists and narrators have unanimously reported that ‛Umar threatened to set Imam ‛Ali’s house on fire if he would refuse to pay allegiance to Abu-Bakr. Celebrating this incident, Hafiz Ibrahim, a modern Egyptian poet, composed these poetic verses:

Once, ‛Ali received a word from ‛Umar. How noble the addressee was, and how great the addresser was:

“I will set your house on fire and I will not leave a single item unburned therein, if you do not pay homage; even though the daughter of the Chosen Prophet is there.”

Other than Abu-Hafs (‛Umar), who could say such a word in the face of the hero and protector of the descendants of ‛Adnan (i.e. the Arabs)?

This incident has been also mentioned in many reference books, some of which are as follows: Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:12; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:34; Tarikh al-Tabari 3:202; Tarikh Abi’l-Fida' 1:156; Tarikh al-Ya‛qubi 2:105; Abu-‛Ubayd, al-Amwal, pp. 131; al-Mas‛udi, Muruj al-Dhahab 1:414; ‛Abd al-Fattah ‛Abd al-Maqsud, al-Imam ‛Ali ibn Abi-Talib 1:213; ‛Umar Ri¤a Kahhalah, A‛lam al-Nisa' 3:205.

[204] Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:11.

[205] Ibid. 1:12.

[206] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 12:9.

[207] Ibn Tayfur, Balaghat al-Nisa', pp. 23; ‛Umar Ri¤a Kahhalah, A‛lam al-Nisa' 3:219-20.

[208] Nahj al-Balaghah, Sermon No. 135.

[209] Ibid. Letter No. 45.

[210] Tarikh al-Tabari 3:198.

[211] Ibn ‛Abd-Rabbih al-Andalusi, al-‛Iqd al-Farid 5:12.

[212] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:124.

[213] Al-Shahristani, al-Milal wa’l-Nihal 1:56.

[214] ‛Umar Ri¤a Kahhalah, A‛lam al-Nisa' 4:114.

[215] Al-Mas‛udi, Ithbat al-Wasiyyah, pp. 123.

[216] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 6:47.

[217] Ibn Kathir, al-Isabah fi Tamyiz al-Sahabah 3:383.

[218] Sulaym ibn Qays, al-Saqifah, pp. 134.

[219] Tarikh al-Tabari 2:619; al-Dhahabi, Mizan al-I‛tidal 2:215; al-Muttaqi al-Hindi, Kanz al-‛Ummal 5:631.

[220] Ibn Hajar, Lisan al-Mizan 4:189.

[221] Ibn Hajar al-‛Asqalani, Lisan al-Mizan 1:268.

[222] Al-Shahristani, al-Milal wa’l-Nihal 1:57.

[223] Al-Mas‛udi, Ithbat al-Wasiyyah, pp. 143.

[224] Al-Dhahabi, Mizan al-I‛tidal 1:139.

[225] Manaqib Ali Abi-Talib 3:358.

[226] Al-Safadi, al-Wafi bi’l-Wafiyyat 5:347.

[227] Al-Tabrisi, al-Ihtijaj 1:413.

[228] ‛Allamah al-Majlisi, Bihar al-Anwar 30:348-9.

[229] Al-Zamakhshari, Tafsir al-Kashshaf 2:583.

[230] Sahih al-Bukhari 3:36; Sahih Muslim 2:72.

[231] Al-Turayhi, Majma‛ al-Bahrayn 5:283.

[232] Al-Hakim al-Hasakani, Shawahid al-Tanzil wa Qawa‛id al-Taf¤il 1:441; Jalal-al-Din al-Suyuti: al-Durr al-Manthur 2:151; al-Muttaqi al-Hindi, Kanz al-‛Ummal 2:158; al-Alusi, Ruh al-Ma‛ani 5:58.

[233] Nahj al-Balaghah, Epistle No. 45.

[234] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:198.

[235] Ibn ‛Abd-Rabbih al-Andalusi, al-‛Iqd al-Farid 4:283.

[236] Tarikh Abi’l-Fida' 1:168.

[237] Al-Tabrisi, al-Ihtijaj 1:12.

[238] Sayyid ‛Abd al-Husayn Sharaf al-Din, al-Nass wa’l-Ijtihad, pp. 37.

[239] Ibn Tayfur, Balaghat al-Nisa', pp. 12-9; ‛Umar Ri¤a Kahhalah, A‛lam al-Nisa' 3:208; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 16:210; ‛Allamah al-Majlisi, Bihar al-Anwar 29:216.

In my book entitled Hayat al-Zahra' (the Biography of Lady Fatima), I have quoted the entire speech with commentaries.

Some sections of the same speech are mentioned by Ibn Manzur in Lisan al-‛Arab 2:231, Ibn Kathir, al-Nihayah fi Gharib al-Hadith 4:273, and al-Mas‛udi in Muruj al-Dhahab 2:311.

[240] Nahj al-Balaghah, Sermon No. 3.

[241] Nahj al-Balaghah, Sermon No. 26.

[242] Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:12.

[243] Shaykh al-Mufid, al-Ikhtisas, pp. 184.

[244] Nahj al-Balaghah, Sermon No. 73.

[245] Ibn Qutaybah, al-Imamah wa’l-Siyasah 1:14; ‛Umar Ri¤a Kahhalah, A‛lam al-Nisa’ 3:1214; ‛Abd al-Fattah ‛Abd al-Maqsud, al-Imam ‛Ali ibn Abi-Talib 1:217.

The least thing Abu-Bakr should do at these moments was to weep and feel deeply sad, because he had missed the pleasure of Lady Fatima al-Zahra' (‛a) whose pleasure would please Almighty Allah and whose displeasure would displease Him, just as her father had declared. (Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:153; Ibn al-Athir, Usd al-Ghabah fi Ma‘rifat al-Sahabah 5:522; Ibn Hajar, Tahdhib al-Tahdhib 12:241; al-Dhahabi, Mizan al-I‛tidal 2:72; al-Muttaqi al-Hindi, Kanz al-Ummah 6:219; Ahmad ibn ‘Abdullah al-Tabari, Dhakha'ir al-‘Uqba fi Manaqib Dhawi’l-Qurba, pp. 39; al-Khawarizmi, Maqtal a-Talibiyyin 1:52.) [Translator: Quoted from Baqir Sharif al-Qarashi’s book of The Encyclopedia of Imam ‛Ali’s Biography]

[246] It is believed that the poet is one of the emirs of Makkah. (Reference: Al-Ahmadi al-Miyanji, Mawaqif al-Shi‛ah 3:258.)

[247] Nahj al-Balaghah, Sermon No. 201.

[248] Muhibb al-Din al-Tabari, al-Riya¤ al-Na¤irah fi Fa¤a'il al-‘Asharah 1:139; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 2:17; al-Khawarizmi, Maqtal al-Husayn 1:93; Ibn Shahr'ashub, Manaqib Ali Abi-Talib 2:172.

Ibn Hajar al-‘Asqalani, in al-Isabah fi Tamyiz al-Sahabah 2:15, states: “This protestation was made by Imam al-Husayn.”

In al-Sawa‘iq al-Muhriqah, pp. 105, he says: “In the book of al-Sibyan that is printed in the margin of Nur al-Absar, pp. 125, it is mentioned that al-Hasan said these words to Abu-Bakr, and al-Husayn said similar words to ‛Umar ibn al-Khattab.”

[249] Ibn ‛Asakir, Tarikh Madinat Dimashq 4:27; Ibn Sa‛d, al-Tabaqat al-Kubra 4:59; al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:598.

[250] One day, a man mentioned Salman as Salman the Persian before Imam Muhammad al-Baqir (‛a), who thus said, “What is this? Do not say: Salman al-Farisi (i.e. of Persia); rather, you must say: Salman al-Muhammadi (i.e. of Muhammad). He is one of us - the Ahl al-Bayt.” (‛Allamah al-Majlisi, Bihar al-Anwar 22:349) [Translator]

[251] Al-Tabrisi, al-Ihtijaj 1:42.

[252] Known as Sadd al-Abwab, the issue of closing all the doors that took to the Holy Prophet’s mosque except the door of ‛Ali’s house is as follows:

The Holy Prophet (s), until six months after his arrival in al-Madinah, stayed at the home of Abu-Ayyub al-Ansari. During this period, there was neither any specific place for congregational prayers nor a permanent place of residence for him. He felt it necessary to construct the mosque along with a house for the family. He thus bought a land, got it leveled, and started the construction of the mosque on it. On one side of the mosque, rooms were built for the ladies, which were increased later on as the need arose. In the middle of these rooms the house of ‛Ali (‛a) was constructed. The Muhajirun coming from Makkah too started building their quarters on the other periphery of the mosque. They had doors opening towards the mosque and they used to enter the precincts through these doors. The Prophet (s) thought that this arrangement was not proper for the sanctity of the mosque; he therefore ordered that the doors opening into the mosque be sealed and the houses to have doors at the back. He wanted them to enter the mosque only through the main door. He permitted only the door of ‛Ali’s house to open towards the mosque. Al-Tirmidhi writes: “The Prophet (s) ordered that except the door of ‛Ali’s house all other doors to be sealed.” [Sahih Al-Tirmidhi 2:214]

Some persons did not like this arrangement. Certain brows frowned, some mouths opened, and the gossip mill started working. The Prophet (s) heard about the feelings of the companions. He therefore gathered them and said:

“I have neither sealed your door nor allowed ‛Ali’s door to remain open. It is Allah Who has ordered the sealing of your doors and leaving ‛Ali’s door open.” [al-Nassa'i, Khasa'is Amir al-Mu'minin, pp. 37]

Certain relatives of the Prophet too wished that the doors of their homes would be kept opened towards the mosque; therefore, they complained that showing partiality towards ‛Ali (‛a) he had allowed him this privilege and refused them the facility. He said:

“Neither have I sent you out nor did I allow ‛Ali to stay. It is Allah who has kept you out and allowed ‛Ali to stay in.” (Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:117)

‛Umar too considered this a singular privilege for ‛Ali and used to say:

“‛Ali ibn Abi-Talib enjoyed three such special privileges that if I got even one, it would have meant to me more than owning red haired camels.” When asked what these privileges were, he said: “The first was that he was married to Fatima the daughter of Muhammad; secondly, he had the honor of residing inside the mosque with the Prophet and thus the matters that were legitimate for the Prophet became legitimate for him, and; thirdly, he was given the Standard on the Day of Khaybar!” (Al-Hakim al-Nayshaburi, al-Mustadrak ‛ala al-Sahihayn 3:125) [Translator]

[253] Al-Tabrisi, al-Ihtijaj 1:43.

[254] Shaykh al-Saduq, al-Khisal, pp. 432; al-Tabrisi, al-Ihtijaj 1:100.

[255] This is an indication of the famous gathering at Ghadir Khumm where the Holy Prophet (s) ordered all Muslims to pay homage to Imam ‛Ali (‛a) as their next leader.

[256] Al-Tabrisi, al-Ihtijaj 1:43.

[257] Tarikh Abi’l-Fida' 1:159.

[258] Abu-Ayyub’s full name is Khalid ibn Zayd al-Khazraji (i.e. of the tribe of Khazraj). He practically witnessed the homage to the Holy Prophet (s) that is known as al-‛Aqabah Homage and participated in the Battle of Badr as well as all the other military campaigns of the Holy Prophet (s). In the Battle of al-Nahrawan led by Imam ‛Ali (‛a) against the apostates (i.e. Khawarij), Abu-Ayyub was entrusted to carry the pennon of immunity for those who would leave the enemy’s camp and join Imam ‛Ali’s. He had many enthusiastic words and sermons in all of which he used to urge the masses to support Imam ‛Ali (‛a).

His father Zayd, once, came to the Holy Prophet (s) and asked him for some advice. The Holy Prophet (s) thus said to him, “I will give you five instructions: (1) Despair of what is possessed by people, for this is the true richness. (2) Beware of greed, for it is the present poverty. (3) Always perform your prayer as if it is the farewell (i.e. last) prayer. (4) Beware of doing things from which you will have to apologize. (5) Love for your brother whatever you love for yourself. (Al-Hurr al-‛Amili, Wasa'il al-Shi‛ah 6:322.) He died in Constantinople during the reign of Yazid ibn Mu‛awiyah. (Shaykh ‛Abbas al-Qummi, al-Kuna wa’l-Alqab 1:13)

[259] ‛Abbas al-Qummi, al-Kuna wa’l-Alqab 1:13.

[260] ‛Abbas al-Qummi, al-Kuna wa’l-Alqab 1:13.

[261] Ubayy ibn Ka‛b al-Ansari (i.e. of the Ansar) al-Najjari (i.e. of the tribe of Banu’l-Najjar) was introduced as the chief of the reciters of the Holy Qur'an. He participated in the second homage to the Holy Prophet (s) known as al-‛Aqabah Second Homage and fought to the side of the Holy Prophet (s) in the Battle of Badr as well as all the other military expeditions. He used to record in a writing form the Divine Revelation and he was one of those whom the Holy Prophet (s) appointed as clerks (i.e. he used to write epistles of the Prophet). One day, the Holy Prophet (s) asked him, “O Abu’l-Mundhir, in your opinion, which holy Qur'anic verse is the greatest?” Ubayy thus referred to the holy verse known as Ayah al-Kursi (2/255). Confirming the accuracy of this answer, the Holy Prophet (s) put his hand on Ubayy’s chest and said, “Congratulations for this knowledge!” He was also well-versed in the religious laws. About him, the Holy Prophet (s) is reported to have said, “The best reciter of the Holy Qur'an among the people of my community is Ubayy.” ‛Umar used to call him the chief of Muslims. He died during the reign of ‛Uthman ibn ‛Affan (AH 32) according to a report, although other reports specified the years AH 19 or AH 22 as the date of Ubayy’s death. (Ibn Hajar, al-Isabah fi Tamyiz al-Sahabah 1:32-3)

[262] Baqir Sharif al-Qarashi, Hadhihi Hiya al-Shi‛ah, pp. 96.

[263] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 19:174.

[264] ‛Uthman ibn Hunayf al-Ansari (i.e. of the Ansar) al-Awsi (i.e. of the tribe of Aws) participated in the Battle of Uhud and all the battles that followed. In his reign, ‛Umar appointed him as the deputy land surveyor of some areas in Iraq. He thus did his job completely. Imam ‛Ali (‛a) then appointed him as the deputy governor of al-Basrah. He move to al-Kufah. He died during the reign of Mu‛awiyah. (Ibn al-Athir, Usd al-Ghabah fi Ma‛rifat al-Sahabah 3:376)

[265] Al-Tabrisi, al-Ihtijaj 1:103.

[266] Sahl ibn Hunayf al-Ansari al-Awsi, whose nickname is Abu-Thabit, participated in the Battle of Badr as well as all the other military expeditions of the Holy Prophet (s). In the Battle of Uhud, he was one of the few warriors who remained steadfast rather than absconding from the battlefield like many others. He had sworn allegiance to the Holy Prophet (s) that he would follow him permanently and sacrifice his life for him. He was then one of the companions of Imam ‛Ali ibn Abi-Talib (‛a) who appointed him as his deputy governor of al-Basrah. He then participated in the Battle of Siffin with the Imam who, afterwards, employed him as the deputy governor of Persia. He died in AH 38 and Imam ‛Ali (‛a) himself offered the ritual Funeral Prayer on his dead body. (Ibn Hajar al-‛Asqalani, Tahdhib al-Tahdhib 4:428)

[267] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:197; al-Tabrisi, al-Ihtijaj 1:103.

[268] Known as Dhu’l-Shahadatayn (the two-testimony man: i.e. the man whose testimony alone is regarded as two testimonies, since one testimony is inadmissible in many lawsuits according to the religious law of Islam. The Holy Prophet considered Khuzaymah’s testimony to be equal to two testimonies), Khuzaymah ibn Thabit belonged to the tribe of Aws. His nickname is Abu-‛Abbad. He participated in the Battle of Badr and all the military expeditions that followed. He also fought to the side of Imam ‛Ali (‛a) in the Battle of Siffin. When ‛Ammar was martyred in that battle, Khuzaymah unsheathed his sword and fought ceaselessly until he was martyred. He used to say: I have heard Allah’s Messenger saying, “‛Ammar will be killed by the transgressing group.” (Ibn ‛Abd al-Barr, al-Isti‛ab)

[269] Al-Tabrisi, al-Ihtijaj 1:102.

[270] Abu’l-Haytham’s full name is Malik ibn al-Tayhan of the tribe of Aws. He was one of the six persons of Yathrib who had met the Holy Prophet (s) in Makkah and sworn allegiance to him twice. More precisely, he was the first to swear allegiance to the Prophet (s). He was the chief of the Banu-‛Abd al-Ashhal clan. He participated in the Battle of Badr as well as all the other military expedition led by the Holy Prophet (s). (Ibn al-Athir, Usd al-Ghabah fi Ma‛rifat al-Sahabah 4:274)

He was also one of the most sincere companions of Imam ‛Ali (‛a). He was martyred in the Battle of Siffin in the year AH 37. Referring to Abu’l-Haytham in one of his sermons, Imam ‛Ali (‛a) expressed his deep sorrow and grief for losing this brilliant person. He thus said,

Where are my brethren who took the (right) path and trod in rightness? Where is ‛Ammar? Where is the son of al-Tayhan? Where is Dhu’l-Shahadatayn? Where are others like them from among their comrades who had pledged themselves to death and whose (severed) heads were taken to the wicked enemy?

Imam ‛Ali (‛a) then wiped his hand over his auspicious and honored beard and wept for a long time, then he continued:

O my brothers who recited the Qur'an and strengthened it, thought over their obligation and fulfilled it, revived the Prophetic traditions and destroyed innovation! When they were called to jihad, they responded and trusted in their leader then followed him. (Nahj al-Balaghah, Sermon No. 181)

[271] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 1:167.

[272] Ibn Hajar, Ta‛jil al-Manfa‛ah, pp. 160.

[273] Tarikh al-Tabari 3:3

[274] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 2:53.

[275] Al-Muttaqi al-Hindi, Kanz al-‛Ummal 3:2346; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:174.

[276] Ibn Qutasybah, al-Ma‛arif, pp. 300.

[277] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 13:150.

[278] Baqir Sharif al-Qarashi, Hadhihi Hiya al-Shi‛ah, pp. 145.

[279] The traditional morning greeting of the Arabs comes in the form of this question: “How are you this morning?” [Translator]

[280] Al-Dhahabi, Mizan al-I‛tidal 4:160.

[281] Al-Qalandar al-Hindi, al-Raw¤ al-Azhar, pp. 359.

[282] Al-Khatib al-Baghdadi, Tarikh Baghdad 12:351; Muhammad ibn ‛Ali al-Tabari, Bisharat al-Mustafa, pp. 143.

[283]Al-Khatib al-Baghdadi, Tarikh Baghdad 6:127.

[284] Ibn Hajar, Tahdhib al-Tahdhib 7:319.

[285] Al-Baghdadi, Khuzanat al-Adab 5:225.

[286] Ibn Salam al-Jamhi, Tabaqat Fuhul al-Shu‛ara', pp. 439-441; Abu-Zayd, Jamharat Ash‛ar al-‛Arab, pp. 341.

[287] Abu’l-Faraj al-Isfahani, al-Aghani 21:333. These poetic verses are however said to have been composed by Abu’l-Aswad al-Du'ali.

[288] Shaykh al-Mufid, al-Ikhtisas, pp. 133.

[289] Ibn al-Sa‛i, Mukhtasar Akhbar al-Khulafa', pp. 4.

[290] Baqir Sharif al-Qarashi, Hayat al-Imam al-Hasan 2:330.

[291] Ibn al-Athir, al-Kamil fi’l-Tarikh 4:356.

[292] Al-Diyarbakri, Tarikh al-Khamis 2:330.

[293] Ibid.

[294] Al-Mas‛udi, Muruj al-Dhahab 3:149.

According to this reference book, al-Walid used the copy of the Holy Qur'an as target and started shooting arrows at it!

[295] Abu-Shakir is Maslamah the son of Hisham who criticized al-Walid.

[296] Tarikh al-Tabari 5:521.

[297] Ibn al-Athir, al-Kamil fi’l-Tarikh 4:191.

[298] Ibn al-Athir, al-Kamil fi’l-Tarikh 4:191.

[299] Al-Mas‛udi, Muruj al-Dhahab 3:198; Al-Balkhi, al-Bid' wa’l-Tarikh 3:48.

[300] Al-Qalqashandi, Ma'athir al-Inafah fi Ma‛alim al-Khilafah 1:146.

[301] Al-Maqrizi, Imta‛ al-Asma‛ 12:281 (Margin).

[302] Al-Suyuti, Tarikh al-Khulafa', pp. 93.

[303] Mu‛ammar ibn Rashid: al-Jami‛ 11:257; ‛Abd al-Razzaq: al-Musannaf 11:258 H. 484; al-Madkhal Ila’l-Sunan al-Kubra 1:407; al-Khatib al-Baghdadi: Taqyid al-‛Ilm, pp. 49 and ‛Abd al-Ghani ‛Abd al-Khaliq: Hijjiyyat al-Sunnah, pp. 395 as quoted from al-Bayhaqi and Ibn ‛Abd al-Barr.

Yahya ibn Ju‛dah narrated that after ‛Umar ibn al-Khattab had intended to record the Holy Sunnah, he changed his mind and distributed a missive in the countries ordering people to erase any item of the Holy Sunnah that they might have recorded. (Al-Muttaqi al-Hindi, Kanz al-‛Ummal 10:292 H. 29476; Al-Khatib al-Baghdadi, Taqyid al-‛Ilm, pp. 35; ‛Abd al-Ghani ‛Abd al-Khaliq, Hijjiyyat al-Sunnah, pp. 395) [Translator: Quoted from The Prohibition of Recording the Hadith (the English version); By: Sayyid ‛Ali al-Shahristani; Translated into English by: Badr Shahin; Publisher: Ansariyan Publications, 2002]

[304] Referring to this report, al-Muttaqi al-Hindi has decided it as weak.

[305] For more information about the definitions and denotations of the word Sahabah, it is advised to see the book entitled The Conception of the Sahabah’s Ultimate Decency, by Ahmad Husayn Ya‛qub, translated into English by Badr Shahin, publisher Ansariyan Publications, Second Edition – 2010.

[306] This fabricated tradition can, for instance, be found in such reference books like Sahih al-Bukhari 4:19 and Musnad Ahmad ibn Hanbal 1:80.

[307] Al-Amini, al-Ghadir 5:297.

[308] Al-Khatib al-Baghdadi, Tarikh Baghdad 5:4.

[309] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:36; Ibn Hajar, Lisan al-Mizan 2:62.

[310] Al-Amini, al-Ghadir 5:303.

[311] Al-Khatib al-Baghdadi, Tarikh Baghdad 3:383; Al-Amini, al-Ghadir 5:306.

[312] Al-Amini, al-Ghadir 5:322; Baqir Sharif al-Qarashi, Hadhihi Hiya al-Shi‛ah, pp. 124.

[313] Al-Amini, al-Ghadir 5:312.

[314] Al-Khatib al-Baghdadi, Tarikh Baghdad 3:309; Al-Amini, al-Ghadir 5:300.

[315] Al-Amini, al-Ghadir 5:301.

[316] Ibn Hajar, Tahdhib al-Tahdhib 5:138.

[317] Baqir Sharif al-Qarashi, Hadhihi Hiya al-Shi‛ah, pp. 124.

[318] Ibid.

[319] Ibid.

[320] Al-Dhahbi, Mizan al-I‛tidal 2:20.

[321] Baqir Sharif al-Qarashi, Hadhihi Hiya al-Shi‛ah, pp. 124.

[322] Al-Amini, al-Ghadir 5:299.

[323] Ibn al-Athir, al-Kamil fi’l-Tarikh 8:120.

[324] Al-Amini, al-Ghadir 5:308.

[325] Ibn Sa‛d, al-Tabaqat al-Kubra 6:145; al-Sirah al-Halabiyyah 1:125.

[326] Sahih al-Bukhari 6:48.

[327] Al-Suyuti, al-La'ali' al-Masnu‛ah 6:286.

[328] Ibn Abi’l-Hadid: Sharh Nahj al-Balaghah 1:44.

[329] Muhammad ibn ‛Aqil, al-Nasa'ih al-Kafiyah, pp. 72.

[330] Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 4:63; al-Basyawi, al-Ma‛rifah wa’l-Tarikh (Chapter: Biography of Abu-Hurayrah).

[331] Ibn Abi’l-Hadid: Nahj al-Balaghah 11:44-45.

[332] Ibn ‛Abd al-Barr, al-Isti‛ab 1:65.

[333] Although his father was the head of the opponents of Imam ‛Ali (‛a), Muhammad the son of Abu-Bakr was one of the most faithful devotees of the Imam (‛a). Muhammad’s mother, Asma' bint ‛Umays, was married by Imam ‛Ali (‛a) and thus Muhammad was brought up by the Imam (‛a). In fact, history has not been fair to this great personality, because of his objections to his father who usurped caliphate from the Imam and to his sister ‛A'ishah who led an armed campaign against the Imam (‛a). [Translator]

[334] Al-Mas‛udi, Muruj al-Dhahab 3:60; Ibn Abi’l-Hadid, Sharh Nahj al-Balaghah 1:284; Ibn Sa‛d, al-Tabaqat al-Kubra 3:15; Ibn Muzahim al-Minqari, Waq‛at Siffin, pp. 119.

[335] Throughout the history of the prophets, their successors were always their near relatives like sons, brothers, and so on. For instance, Prophet Noah’s successor was his son, Prophet Abraham’s successor was his son, Prophet David’s successor was his son, Prophet Moses’ successor was his brother, and so on. This might be one of the reasons that made Prophet Muhammad (‛a) declare Imam ‛Ali (‛a) as his brother, although he was in fact his cousin and son-in-law. [Translator]

[336] Ra¤i Al-Yasin, Sulh al-Hasan, pp. 28-9.