Alhassanain(p) Network for Heritage and Islamic Thought

CHAPTER VII: SOME OF THE MIRACLES OF THE COMMANDER OF THE FAITHFUL

(The following are) some of the signs of God, the Exalted, and His clear proof of the Commander of the faithful, peace be on him, which indicate his position with regard to God, the Mighty and High, and his special endowment with miracles by which he was set apart from everyone else through the call for obedience to him, to remain steadfast in respecting his authority and closeness to God (wilaya), to recognise his rights and the certainty of His Imamate, and to be aware of his protection (from error), perfection and the demonstration of the proof of him.,

The Miracle of his Wisdom while still a Boy

Among these are some qualities which make him equal to two of the prophets, apostles and proofs of God to His creatures and about the authenticity and correctness of which there can be no doubt. God, the Mighty and High, said in mentioning Jesus, son of Mary, the spirit (ruh) and word of God, and the prophet and apostle of God to His creatures, when He mentioned the story of his mother's conceiving and giving birth to him and the miraculous nature of that:

She said: How can I have a son when no man has ever touched me and I have not been adulterous. He answered: As it (shall be), for your Lord said: That will be easy for Me and We will make him a sign to the people and a mercy from us. It is a matter which is decreed (XIX 21).

Among the signs of God, the Blessed and Exalted, concerning the Messiah, Jesus, son of Mary, peace be on him, was his speaking in the cradle. By that normal human behaviour was transcended and in it there was great wonder and an illustrious miracle to the minds of men.

Among the signs of God concerning the Commander of the faithful, peace be on him, was the perfection of his intellect, dignity and knowledge of God and His Apostle, His blessing and peace be on him and his family, despite his youth and his being in outward form still only a child when the Apostle of God, may God bless him and his family, summoned him to believe in him and acknowledge him, and made him responsible for knowing his rights, and recognising his Creator and His unity. (He also) entrusted him with the secrets of His religion, the defence and preservation of it, and the fulfilment of the trust in it. At that time, he, peace be on him, was according to some statements a boy of seven years of age, according to others a boy of nine but according to the majority he was a boy of ten. The perfection of his intellect, peace be on him, (at that age) and the occurrence (in a boy of that age) of the ability to acknowledge God and His Apostle, may God bless him and his family, is an illustrious sign from God which transcends normal human behaviour, and thus indicates his position with Him, his special endowment and his being worthy for what he was nurtured for the Imamate of the Muslims, and the proof (of God) to all mankind. In this transcendence of ordinary human behaviour which we have mentioned there is a similarity with Jesus and John the Baptist as we have described. If it was not for the fact that at that (time) he was perfect, complete and (capable of) acknowledging God, the Exalted, the Apostle of God, may God bless him and his family, would not have made him responsible to acknowledge his prophethood, nor would he have bound him to believe in himself and to accept his mission, nor would he have summoned him to accept his rights, nor would he have begun his mission with him before every other person except his wife, Khadija, peace be on her.

Because the Prophet of God, may God bless him and his family, entrusted him with his secret which he ordered him to protect and because he set him apart by that from all the other children of his time and endowed him apart from all others as we have mentioned, that indicates that he, peace be on him, was perfect despite his youth, (capable of) acknowledging God, the Exalted and His Prophet, may God bless him and his family, before adolescence. This is the meaning of the words of God, the Exalted concerning John the Baptist, peace be on him: We gave him wisdom while still a boy (XIX 12). There is no wisdom dearer than knowledge of God, nor more obvious than the knowledge of the prophethood of the Apostle of God, may God bless him and his family, nor more celebrated than the ability of rational deduction, nor more discerning than the understanding of speculation (nazar) and consideration and the knowledge of the aspects of elucidation, by which one is able to arrive at the realities of the unknown. If the matter is as we have explained it, it confirms that God, the Exalted, caused ordinary human behaviour to be transcended in the case of the Commander of the faithful, peace be on him, by an illustrious sign which is equivalent to His two prophets whom the Qur'an speaks of in its great verses as we have explained.

The Miracle of his Military Prowess

Among the signs of God, the Exalted, concerning the Commander of the faithful, peace be on him, which transcend ordinary human behaviour is that He never endowed anyone else, with regard to fighting in single combat against one's rivals and against heroes, with what is known about him, peace be on him, in terms of the vast amount of (fighting) which he had to engage in during the course of time. Among those who have engaged in warfare there can only be found men to whom it brings disgrace and who acquire wounds and deformities through it except the Commander of the faithful, peace be on him. Despite the length of time which he fought against his enemies, he acquired no ugly wound nor was anyone able to do him any harm until there occurred what happened at his assassination by Ibn Muljam, may God curse him. This is a marvel by which God set him apart through this sign and endowed him with illustrious knowledge of its meaning. By that He indicated his position with regard to Him and his being characterised by miracles, the favour of which set him apart from all other men.

Among the signs of God, the Exalted, concerning him, peace be on him, is the fact that there is not mentioned a single contestant during the battles whom he met as an opponent, whom he did not overcome at one time and did not overcome at another time. He did not give any of his enemies a wound unless that man died of it immediately or recovered after a time. No rival escaped from him in battle, no one could escape his blow. For that it is appropriate that there was no doubt about his victory over every rival who came against him and his killing of every hero who fought. This is also among the things by which he, peace be on him, was set apart from all other men and by which God caused ordinary human behaviour to be transcended at every time and occasion. It is among the clear indications of his (position).

Among the signs of God, the Exalted, concerning him is the fact that despite the long period in which he was engaged and occupied in warfare and in which he was tested by the bravery of his enemies and their leaders, and by all the efforts which they made to gather against him and to bring about his death through deceit, he never turned his back and fled from one of them, nor did he weaken in his position or show fear to any of his rivals. He never met any opponent in battle without transfixing him at one time or turning aside from him (to another part of the battle) at another time. He would advance against him immediately and attack him at that time. Since his conduct was as we have described, it confirms what we have mentioned about his being set apart by an illustrious sign and a clear miracle transcending ordinary human behaviour by which God indicated his Imamate and revealed the duty to obey him. By that He set him apart from all mankind.

The Miracle of the Survival of his Reputation and his Family despite Suppression and Oppression

Among the signs and indications of him, peace be on him, by which he was set apart from those who opposed him is the clear appearance of his outstanding qualities to both the Shi'a (khassa) and the general populace ('amma). (This has been sufficient) to force the people to transmit reports of his merits and his qualities endowed by God and for them to be admitted to even by opponents of the proof that there is in them. It has occurred despite the great number who have attempted to deviate from him and oppose him and the great number of occasions they have been prompted to suppress his merit and deny his rights. (It has occurred when) the (control of the) world has been in possession of his rivals and has been turned aside from his friends(awliya ). (Despite this) his opponents who possess authority over the world and the narrators of the people, have not been able to put out his light and to deny his career (amr). God has caused ordinary human behaviour to be transcended by spreading his merit and revealing his outstanding qualities, by forcing everyone to recognize that and to admit its truth, and to refute the deceitful attempts of his enemies to conceal his outstanding qualities and to deny his rights so that the proof of him may be brought about and the justification of his rights may be revealed. Because the normal view among those who agree to render his career obscure continues to oppose what we have mentioned, and yet it has not been able to bring that about with regard to the Commander of the faithful, peace be on him, and the normal view has been transcended, that indicates his being apart from the rest of men through the illustriousness of the sign which we have described.

The report is well-known and widespread on the authority of al-Sha'bi that he used to say:

"I (i.e. al-Sha'bi) used to hear the preachers of the Umayyads curse the Commander of the faithful, 'Ali b. Abi Talib, peace be on him, on their pulpits." He would raise his finger to the sky and (go on): "I used to hear them praising their ancestors on their pulpits as if they could reveal their corpses."

One day al-Walid b. 'Abd al-Malik said to his sons: "My sons, your duty is to religion. I do not see that religion has built anything which the world has destroyed. I see that the world has built a building which religion has destroyed. I still hear our followers and the members of our family curse 'Ali b. Abi Talib, peace be on him, suppress his merits and urge the people to hate him. Yet that does not bring the people's hearts anything but closeness (to him). They strive to bring the spirits of the people closer to themselves. Yet that does not bring their hearts anything except (to make the people) more distant from them."

The manner of suppressing the merits of the Commander of the faithful, peace be on him, of the deception practised by the religious scholars and of their spreading of what seemed authentic to a rational being reached the extent that when a man wanted to report a tradition on the authority of the Commander of the faithful, peace be on him, he was not able to refer to him either by mentioning his name or his family background. Necessity required him to say: "A man from the Companions of the Apostle of God, may God bless him and his family, told me." Or he might say: "A man from Quraysh told me." Some used to say: "Abu Zaynab told me."

'Ikrima reported on the authority of 'Aisha in her account of the sickness and death of the Apostle of God, may God bless him and his family, that she said in a sentence of it: "The Apostle came out, leaning on two men from his House, one of whom was al-Fadl b. al-'Abbas." When he (i.e. 'Ikrima) reported that on her authority to 'Abd Allah b. al-'Abbas, the later asked: "Do you know the other man?"

"No," he replied, "she did not name him."

"That was 'Ali b. Abi Talib, peace be on him," he told him. "'Our mother' would not mention any good of him while she could (avoid it)."1

The tyrannical governors would flog anyone who mentioned any good of him. Indeed their heads were cut off for doing that and exposed to the people to make them disassociate themselves from him. The normal course (of events) followed this pattern for it to become accepted that no good should be mentioned of him in any way much less his outstanding merits be mentioned, his qualities be reported and proof of his rights be set out. Yet since the appearance of his merits and the spreading of his qualities has taken place as we have mentioned its being widespread both among the Shi'a (khassa) and the general populace ('amma), and since the compulsion of both enemy and friend to report it is now established, (this) has transcended the normal course of events as far as he is concerned and the nature of the proof of this idea is explained by the illustrious sign (of God) as we have said before.

Another of the signs of God, the Exalted, concerning him, peace be on him, is that no one has suffered such tribulation with regard to his sons and his offspring as he, peace be on him, suffered with regard to his sons and offspring. The fact is that no terror is known to have encompassed the group of children of any prophet, of any Imam, of the king of any period whether pious or profligate like the terror which encompassed the offspring of the Commander of the faithful, peace be on him. Nor were any so much subjected to being killed, to being pursued from their houses and lands, and to being terrorised as the offspring and sons of the Commander of the faithful were subjected to. The different kinds of severity meted out to them did not occur for any other group of people. They were killed by murderous treachery, by treason and by deception. It was done to most of them during their lifetimes as an example. They were tormented by hunger and thirst until their lives were taken by death. This required them to scatter throughout the land and to become separated from their houses, their families and their countries. (It required) their family background to be kept secret from the majority of the people. The fear surrounding them extended to keeping themselves hidden from those who loved them in addition to their enemies. Their flight extended from their lands to the furthest east and west, to places which lacked civilisation and where the majority of the people were without knowledge of them. They avoided bringing such people close to them and mixing with them, out of fear for their own lives and their offsprings' from the tyrants of those times. All of these are the reasons which should bring about the disruption of their organisation, the pulling out of their roots, and the paucity of their numbers. Yet they, despite everything we have described, are the most numerous offspring of any one of the prophets, the righteous men and the friends (of God). Indeed they are more numerous than the offspring of anyone else among the people. They have extended across the lands through their great number and have become more numerous than the offspring of most men. They have done this despite their marriages within their (family circles) to the exclusion of those outside them and by limiting them to those possessing their own genealogies of the nearer members of the relations. In that the normal practice has been transcended as we have explained. It is proof of the illustrious sign concerning the Commander of the faithful, peace be on him, as we have already described and explained.

This is something about which there can be no doubt. Praise be to God, Lord of the Worlds.

The Prophecies and Inner Knowledge of the Commander of the Faithful

Among the illustrious signs of God concerning him, peace be on him, and the special characteristic by which he has been set apart, the miraculous nature of which is evidence for his Imamate, for the duty to obey him, and for the confirmation of his proof, are the group of arguments by which God, the Exalted, makes known prophets and apostles, peace be on them, and which He gives as signs of their truthfulness. Of these are the widespread reports of him, peace be on him, concerning the unknown and (foretelling) things which will happen before they happen. He never asserted anything of that without his statement agreeing with the report of the event so that in this way his truthfulness was established. This is one of the most illustrious of the miracles of prophets, peace be on them. Will you not look at the words of God, the Exalted, in which He makes manifest Jesus, son of Mary, peace be on him, through illustrious miracles and signs which indicate his prophethood? I will tell you what you will eat and what you will store in your houses (III 49). He, may His name be mighty, made similar miraculous signs for the Apostle of God, may God bless him and his family, when he said at the defeat of the Romans' (i.e. Byzantines) horsemen: Alif Lam mim, Rome has been conquered in the lower lands (of its empire) but in a few years after their defeat they will conquer (XXX 1-4). The matter turned out just as God, the Mighty and High, had said. He, may His name be mighty, said of those who took part in the Battle of Badr before the battle (occurred): The groups (of the enemy) will be defeated and they will turn their backs (in flight) (LIV 45). The matter occurred just as God, the Exalted, had said without there being any difference in it. He, the Mighty and High, said: Indeed you will enter the Sacred Mosque in safety, if God wills, with your heads shaved or shortened, without fear (XLVIII 27). The matter took place as God, the Exalted said. He, may He be praised, said: When the help of God comes and victory, you will see the people entering the religion of God in parties (CX 1-3). The event occurred as He, the Exalted, described. He, may He be praised, said, giving information about the inner feelings of the Hypocrites: They say within themselves: If it was not for the fact that God would punish us for what we say (LVIII 8). Thus He gave information about the inner feelings and the secrets which they kept hidden. He, may the mention of Him be extolled, said concerning the story of the Jews: Say: O those who have been guided, if you claim that you are friends of God apart from other people, then you should seek death if you are truthful. Yet they do not seek it in an attempt to escape from (the crimes) which their hands have committed. Indeed God is aware of the wrongdoers (LXII 5-7). The matter happened as God, the Exalted, had said and not one of them dared to seek it. That established (the reliability of the prophet's) reports and by it He made clear his truthfulness. He gave evidence of his prophethood, peace be on him, with similar examples, which, to present in this book, would make it too long.

(The evidence for) this kind (of miracle) by the Commander of the faithful, peace be on him, is such that it can only be denied through stupidity, ignorance, slander and obstinacy. Can you not see what the reports have made public knowledge, what traditions have been widespread and what everybody hands down about him, peace be on him?

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He said before fighting against the three groups after the pledge of allegiance had been made to him: "I have been ordered to fight against those who break their pledges, those who are unjust and those who deviate (from the truth)."

He, peace be on him, fought against them and the matter was just as he had predicted.

He, peace be on him, said to Talha and al-Zubayr, when they asked permission to leave to go on the lesser pilgrimage: "By God, you are not going to make the lesser pilgrimage, you are going to Basra."

The matter was as he had said.

He, peace be on him, also said to Ibn 'Abbas when informing him about their asking for permission to go on the lesser pilgrimage: "I have given them permission despite knowing of the treachery they harboured within themselves. I have appealed for the help of God against them. Indeed God, the Exalted, will rebuff their plotting and give me victory against them."

The matter happened as he predicted.

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At Dhu Qar, he said while sitting to receive the pledge of allegiance: "Exactly a thousand men will come from the direction of Kufa to pledge themselves to me until death."

[Ibn 'Abbas commented:]

I (i.e. Ibn 'Abbas) was disturbed at that and was afraid that if the number of the people was less or more, the matter would bring failure on us. The anxiety to count them continued to trouble me so that when the first of them came, I began to count them. Their number reached nine hundred and ninety-nine and then the people stopped coming. I said: "We belong to God and to Him we will return. What is the interpretation of what he said!"

As I was thinking that I saw a person coming towards us. He was a man wearing a woollen cloak and he had a sword with him, a shield and (other) weapons. He went up to the Commander of the faithful, peace be on him, and said: "Stretch out your hand so that I may pledge allegiance to you."

"On what conditions do you make the pledge of allegiance to me?" the Commander of the faithful, peace be on him, asked him.

"To hear and to obey and to fight before you until I die or God grants you victory," he replied.

"What is your name?" he asked.

"Uways," he answered.

"You are Uways al-Qarani," he said.

"Yes," he replied.

"God is greater (Allahu akbar)," he said. "My dear friend, the Apostle of God, may God bless him and his family, told me that I would meet a man from his community called Uways al-Qarani who would be of the party of God and His Apostle, who would die in martyrdom and the number who would gain his intercession was like the number of the tribes of Mudar and Rabi'a."

[Ibn 'Abbas reported:]

Then, by God, (my anxiety) left me.

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Another example of that is what he, peace be on him, said when the Syrians raised copies of the Qur'an and a group of his followers began to have doubts (about their position) and insisted (that he agree) to making a truce: "Shame on you, this is a deceitful trick. Those people do not really mean (to settle the issue by) the Qur'an because they are not people (who accept) the Qur'an. Fear God and carry out your decision to fight against them. If you do not, you will be separated into (different) groups and you will regret it when regret will not bring any advantage."

The matter turned out just as he had predicted. This group of people fell into disbelief after the arbitration (between 'Ali and Mu'awiya) and they regretted the action which they had previously hastily embarked on and made him accept. They were separated into different groups and destruction came to them soon after.

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He, peace be on him, said as he was setting out to fight against the Kharijites: "If it was not for the fact that I am afraid that you would just carry on discussions and abandon (all other) action, I would tell you the decision God has made through the words of His Prophet, peace be on him, concerning those who fight against these people (i.e. against the Kharijites) as a result of seeing them to be misguided. Indeed, among them is a man with a stunted arm who has breasts like the breasts of a woman. They are the wickedest of creatures and the one who fights against them is the closest in relationship to God among His creatures."

The malformation of the man (mukhdaj) had not been known to the people. After the battle, he, peace be on him, caused a search to be made for him among those killed saying: "By God, I have not lied nor have I been lied to."

Eventually (his body) was found among those people and his shirt was torn open, On his shoulder there was a swelling like the breast of a woman, on which were hairs. When the hairs were pulled, his shoulder came forward with it. When they were left, his shoulder went back to its position. When he was found, he said: "God is greater. In this there is a warning for anyone who reflects."2

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[The historians (ashab al-sira) report in their account on the authority of Jundub b.'Abd Allah al-Azdi, who said:]

I (i.e. Jundub b.'Abd Allah) took part with 'Ali in the battles of the Camel and Siffin. I never had any doubts about fighting against those who fought him until I took part in the battle of al-Nahrawan (against the Kharijites). Then doubts came to me about fighting against these people. I said: "It is our reciters of the Qur'an and our choice men whom we are killing. This matter is dreadful."

In the morning I went for a walk, (taking) some vessels of water with me, until I left the lines (of the army). Then I fixed my spear in the ground, fitted my shield on it and shaded myself from the sun. While I was sitting, the Commander of the faithful, peace be on him, came along. He said to me: "Brother from (the tribe of) al-Azd, do you have water for ritual purification with you?"

"Yes," I answered and I gave him a vessel.

He went aside so that I could not see him. Then he came back after he had purified himself. He sat down in the shade of the spear. Suddenly a horseman appeared asking for him. I said: "Commander of the faithful, there is a horseman who wants you."

"Make a sign to him (to come here)," he told me.

I made a sign and he came. He said: "Commander of the faithful, the people have crossed the river."

"No," he retorted, "they have not crossed."

"Yes, by God, they have crossed," (the man) insisted.

"You are lying," he said.

Then another man came. He said: "Commander of the faithful, the people have crossed."

"No," he replied, "they have not crossed."

"By God," (the man) said, "I did not come to you until I saw the standards and the baggage on that side."

"By God," he declared, "they have not done so. (What you want) is to kill them and shed their blood."

Then he arose and I arose with him. I said to myself: "Praise be to God, who has given me insight into this man and enabled me to recognise his affair. He is one of two men: he is either a thoroughgoing liar or (one given) evidence (for his authority) by his Lord and a covenant by his Prophet. O God, I give You a solemn undertaking which You can ask me about on the Day of Resurrection. If I find that the people have crossed, I will be the first to fight against him, the first to thrust my spear into his eye. If the people have not crossed, then I will go forth with him and fight alongside him."

We returned to the lines (of the army) and we found that the standards and baggage were as they had been (before).

He took me by the scruff of the neck and pushed me. Then he said: "Brother of (the tribe of) al-Azd, has the matter become clear to you?"

"Yes, Commander of the faithful," I replied.

"Your business is with your enemy," he said.

I killed one man from those people (i.e. the Kharijites) and then I killed another. I and another of them were exchanging blows. I struck him and he struck me. We both fell together. My comrades carried me back. By the time I recovered consciousness, there were none of the people (i.e. the Kharijites) left (there).

This is a famous account which has a wide circulation among the reporters of historical traditions (athar). In it the man tells of his own solemn undertaking towards the Commander of the faithful, peace be on him, and (what happened) after that. There is no way that it can be rejected or its truthfulness denied. In it (the Commander of the faithful) provides information about the unknown, gives clear evidence of his knowledge of the inner conscience (of man) and his knowledge of what is in men's souls. The evidence in it is outstanding which could only be equalled by evidence of a similar nature in terms of the greatness of the miracle and its clear proof.

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Of a similar kind are the narrations which have been reported on a wide scale (tawatur) about him, peace be on him, announcing his own death before it took place and giving information about the event and the fact that he would leave the world as a martyr through a blow on the head, the blood from which would colour his beard. The event came to happen exactly as he described.

Among the expressions which the reporters report concerning that are his words, peace be on him: "By God, this will be coloured by this." He put his hand on his head and his beard.

(Similarly) there are his words, peace be on him: "By God, it will colour it from above." He indicated his white hair. "The most wretched of the community will not be prevented from colouring it with blood from above."

(Other) of his words, peace be on him are: "The most wretched (of the community) will not be prevented from colouring it with blood from above."

He, peace be on him, (also) said: "The month of Ramadan has come to you. It is the lord of the months and the beginning of the year. In it the mill of authority will change. (Next) year, you will make the pilgrimage in one rank (i.e. there will be no Imam). The sign of that will be that I will not be among you."

His followers began to say that he was announcing his own death. He, peace be on him, was struck down on the night of the 19th of the month of Ramadan and he died on the night of the 21st of that month.

On the same (subject) is what trustworthy men report about him, peace be on him. During this month he used to break his fast one night with al-Hasan, one night with al-Husayn, peace be on them, and one night with 'Abd Allah b. Ja'far, may God be pleased with him. He never used to have more than three mouthfuls. One of his two sons, al-Hasan and al-Husayn, peace be on them, commented on that. He replied: "My son, God's command (to leave the world) is coming and I am enduring hunger (in preparation for it)."

It was only one night or two later when he was struck down.

[The historians (ashab al-athar) also report:]

Ja'd b. Ba'ja, one of the Kharijites, said to the Commander of the faithful, peace be on him: "Fear God, 'Ali, for you will die."

"By God," said the Commander of the faithful, peace be on him. "Rather I will be killed by a blow on this which will colour this." He put his hand on his head and his beard. "It is a promise which will be fulfilled. Let anyone who lies despair."

(Similarly) there are his words, peace be on him, on the night at the end of which the wretched man struck him. He had set out for the mosque and the geese screeched in his face. The people drove them away from him but he said: "Leave them, they are wailing at death."

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In a similar vein is the account which al-Walid b. al-Harith and others report on the authority of the men (whom they cite):

When the Commander of the faithful learnt what Busr b. Arta'a had done in Yemen, he said: "O God, Busr has sold his religion for the world, so take his reason away. Do not let there remain to him in his religion anything by which he would merit Your mercy. May Busr survive until his mind becomes disordered."

(Later) Busr used to ask for a sword and a sword of wood would be brought to him. He would strike with it until he became unconscious. When he recovered consciousness, he would say: "The sword, the sword." It would be given to him and he would strike with it. He continued like that until he died.

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The report of these words of his is also well-known: "After I (am gone) you will be exposed to my being cursed. For they will curse me. If they give you the opportunity to disassociate yourselves from me, do not do so, for I was born for (the service of) Islam. Whoever is given the opportunity to disassociate himself from me, let him (rather) stretch out his neck (for his head to be cut off). The man who does disassociate himself from me will gain neither this world or the next."

That matter turned out as he, peace be on him, described.

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There is another report of his words, peace be on him, with the same implication: "People, I have called you to the truth and you turned your backs away from me. I have flogged you and you have made me tired. After me rulers will rule you. They will not be satisfied with this (attitude) from you so that they will torment you with whips and iron. Whoever torments people in this world will be tormented by God in the next. The sign of that will be that the ruler of Yemen will come against you to settle in your midst. A man called Yusuf b.'Umar will seize the tax-collectors and those who collect the taxes of the tax-collectors."

That happened as he, peace be on him, predicted.

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Then there is the report which the religious scholars recount:

Juwayriyya b. Mishar stood at the gate of the palace.

"Where is the Commander of the faithful?" he asked.

"Sleeping." was the reply.

"You who are sleeping wake up," he shouted. "For by Him in Whose hands is my soul, a blow will be struck on your head from which your beard will be coloured with blood, as you have told us before."

The Commander of the faithful, peace be on him, heard that. He called out: "Come, Juwayriyya so that I can discuss with you what you are saying."

He came and (the Commander of the faithful) said to him: "By Him in Whose hands is my soul, you will be pulled before a rough harsh man. He will cut off your hand and your leg. Then you will be crucified below the tree trunk where an unbeliever (has already been crucified)."

Time went by after that until in the days of Mu'awiya, Ziyad became governor. He cut off his hand and his leg, then he crucified him on the tree trunk where Ibn Muka'bir (was crucified). It was a long trunk and he was under him.

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There is in addition this report:

Maytham al-Tammar was a slave of a woman from (the tribe of) Banu Asad. The Commander of the faithful, peace be on him, bought him from her and then gave him his freedom.

"What is your name?" he asked him.

"Salim," he replied.

"The Apostle of God, may God bless him and his family, told me that the name which your father gave you in Persian was Maytham," he said.

"God and His Apostle are true and you are true, Commander of the faithful," he said. "By God that is my name."

"Go back to the name by which the Apostle of God referred to you and leave (the name) Salim," he told him.

He returned to (the name) Maytham and was given the kunya Abu Salim. On the same day, 'Ali, peace be on him, told him: "After me, you will be seized and crucified and stabbed by a spear. On the third day your nostrils and mouth will flow with blood which will colour your beard. So wait for that colour (to come). You will be crucified on the gate of the house of 'Amr b. Hurayth. You will be the tenth one of ten (crucified) men. You will have the shortest timber among them but you will be the nearest of them to the place for washing. Come so that I may show you the palm-tree on (the timber of) whose trunk you will be crucified."

He showed it to him. Maytham used to go there and pray at it. He used to say: "What a blessed palm-tree you are. I am created for you and you grew up for me."

He continued to frequent it until it was cut down and he knew the place in Kufa where he would be crucified. He used to meet 'Amr b. Hurayth and say to him: "I will be your neighbour, so show neighbourliness to me."

"You want to buy the house of Ibn Mas'ud or the house of Ibn Hakim," 'Amr used to say, because he did not understand what he meant.

In the year in which he was killed he made a pilgrimage. He visited Umm Salama, may God be pleased with her.

"Who are you?" she asked.

"I am Maytham," he said.

"By God, how often I heard the Apostle of God, may God bless him and his family, mention you," she said. "He used to commend you to 'Ali in the middle of the night."

Then he asked her about al-Husayn, peace be on him.

"He is at an estate of his," she said.

"Tell him that I would have liked to greet him and that we will meet before the Lord of the Worlds, if God, the Exalted, wills," he told her.

Umm Salama called for some perfume and she perfumed his beard.

"Soon it will be coloured by blood," she said.

He went to Kufa and 'Ubayd Allah b. Ziyad, may God curse him, had him arrested and brought to him. He had been told that that man was one of the closest people to 'Ali, peace be on him.

"For shame, is he not a Persian?" he said.

"Yes," he was told.

"Where is your master?" he asked him.

"He is looking down on every wrongdoer and you are one of the wrongdoers," he answered.

"Despite your foreign accent you say what you mean," he said. "What has your leader told you that I will do to you?"

"He told me that you would crucify me as the tenth one of ten men," he answered. "I will have the shortest timber among them but will be the nearest of them to the place for washing."

"We will oppose him" ('Ubayd Allah) declared.

"How could you oppose him?" he retorted. "He did nothing but give me information on the authority of the Prophet, may God bless him and his family, on the authority of Gabriel, peace be on him, on the authority of God, the Exalted. How could you oppose these? I know the place in Kufa where I will be crucified. I am the first of God's creatures to be bridled in Islam."

He imprisoned him and he imprisoned al-Mukhtar b. Abi 'Ubayda with him.

"You will escape," Maytham told him, "and you will rebel to avenge the blood of al-Husayn, peace be on him. Then you will kill this man who is going to kill us."

When 'Ubayd Allah called for al-Mukhtar to kill him, a messenger (barid) arrived with a letter for 'Ubayd Allah from Yazid, ordering him to free (al-Mukhtar). He freed him and ordered Maytham to be crucified.

A man who met (Maytham) said to him: "Would not something satisfy you rather than this, Maytham?"

He smiled and said, pointing to the palm tree: "I was created for it and it has grown for me.".

When he was put on the wood, the people gathered around him at the gate of 'Amr b. Hurayth.

"By God he used to say: I will be your neighbour," 'Amr said. After he had been crucified, he ordered a maidservant to sweep under the wood, to sprinkle it with water and to fumigate it.

Maytham began to speak of the virtues of Banu Hashim and it was reported to lbn Ziyad: "That slave has insulted you."

"Bridle him," he ordered.

He was the first of God's creatures to be bridled in Islam. Maytham, may God have mercy on him, was killed ten days before al-Husayn came to Iraq. On the third day after his crucifixion, he was stabbed with a spear, and He declared the greatness of God. At the end of that day blood flowed from his mouth and his nose. This is one of the group of reports about the unknown which have been preserved concerning the Commander of the faithful, peace be on him. Its reputation is extensive and the narration of it is widespread among the religious scholars ('ulama).

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[Another such report has been related by Ibn 'Abbas. It has been reported on the authority of Mujalid, on the authority of al-Sha'bi, on the authority of Ziyad b. al-Nadr al-Harithi, who said:]

I was with Ziyad when Rushayd al-Hijri was brought to him. Ziyad said to him: "What did your leader say to you?" -meaning 'Ali, peace be on him - "For we will do that to you."

"You will cut off my hands and my legs and then you will crucify me," he answered.

"By God, I will make his word false," declared Ziyad. "Free him."

When he was about to leave, Ziyad said: "By God, we do not find anything wrong with what his leader told him. Therefore cut off his hands and legs and crucify him"

"Wait a moment," Rushayd said to him, "I still have something (to tell) you which the Commander of the faithful, peace be on him, told me."

"Cut out his tongue," ordered Ziyad.

"Now, by God, is the verification of the words of the Commander of the faithful, peace be on him," declared Rushayd.

This report has also been handed down by those friendly and those hostile on the authority of men they regard as trustworthy, on the authority of those persons whom we have named. Its content is well known to all the religious scholars. It is one of the group already mentioned of (his) miracles and giving information about the unknown.

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[A further account is reported by 'Abd al-Aziz b. Suhayb on the authority of Abu al-'Aliyya, who said: Mazra' b. 'Abd Allah told me:]

I (i.e. Mazra' b.'Abd Allah) heard the Commander of the faithful, peace be on him, say: "By God, an army will advance so that when it is at al-Bayda' it will be swallowed up."

"You are telling me about the unknown," I said.

"Remember what I tell you," he said. "By God, what the Commander of the faithful, peace be on him, tells you, will happen. A man will be taken. He will be killed and crucified between the two sides of the walls of the mosque."

"You are telling me about the unknown," I said.

"The trustworthy, the one protected by God, 'Ali b. Abi Talib, peace be on him, told me," he replied:

[Abu `Aliyya reported:]

Friday had not come when Mazra' was seized, killed and crucified between the two sides of the wall.

[(Abu 'Aliyya) said: He used to tell me about a third thing but I have forgotten it.]

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Yet a further example is reported by Jarir on the authority of al-Mughira, who said:]

When al-Hajjaj, may God curse him, became governor, he sought for Kumayl b. Ziyad. The latter fled from him. (al-Hajjaj) deprived his people of their allowances ('ata`). When Kumayl saw that, he said: "I am an old man and my life is nearly finished. It is not right for me to deprive my people of their allowances."

So he went and offered his hand to al-Hajjaj. When the latter saw him, he said: "I would have liked to have found a way to get you, myself."

"Don't gnash your teeth at me and don't threaten me," Kumayl replied. "What is left of my life is like mere specks of dust. Therefore give judgement as long as you are a judge. For there is an appointed time to be with God and after death there is the reckoning. The Commander of the faithful, peace be on him, told me that you would kill me."

"Then that is evidence against yourself," al-Hajjaj said to him.

"But the judgement is yours," answered Kumayl.

"Indeed," he retorted, "you were among those who killed 'Uthman b.'Affan. Strike off his head."

Then he was executed.

This report is also recorded by the non-Shi'a ('amma) which they report on the authority of men whom they regard as trustworthy. The Shi'a (khassa) participate in reporting it. Hence it has been included in this section where we mention miracles, proofs and evidence (concerning him).

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There is, in addition, the account recorded by the historians (ashab al-sira) on various authorities:

One day al-Hajjaj b. Yusuf al-Thaqafi said: "I would like to strike down one of the followers of Abu Turab (derogatory name of 'Ali). Through his blood, I would get closer to God."

"We know of no one who was a companion of Abu Turab for a longer time than Qanbar, his retainer," he was told.

He sent in search of him and he was brought.

"Are you Qanbar?" he asked.

"Yes," he replied

"(Your kunya) is Abu Hamdan?" he asked.

"Yes," he replied

"Is your master 'Ali b. Abi Talib?"

"God is my Master," he replied, "and the Commander of the faithful 'Ali is the master of my provisions."

"Disassociate yourself, from his religion," he ordered him.

"If I disassociate myself from his religion, will you show me another better than it?" he asked.

"I will kill you," he answered. "So choose what sort of death you prefer."

"I leave that to you," he responded.

"Why?" he asked.

"Because in whatever way you kill me, you will be killed in the same way," he said. "The Commander of the faithful, peace be on him, told me that my fate would be to be slaughtered unjustly and without right."

Then he ordered him to be slaughtered.

This is also one of the reports which is established with regard to the Commander of the faithful, speaking about the unknown. It has been included in the section concerning the compelling miracles and outstanding evidence and the knowledge which God specially endowed to His proof among His prophets, apostles and chosen ones, peace be on them. Therefore it follows on from what has been presented before.

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[Of a similar kind is the account reported by al-Hasan b. Mahbub on the authority of Thabit al-Thumali, on the authority of Abu Ishaq al-Sabi'i, on the authority of Suwayd b. Ghafla, (who said):]

A man came to the Commander of the faithful, peace be on him. He said: "Commander of the faithful, I have passed through Wadi al-Qarni and I saw that Khalid b. 'Arfata had died there. I asked forgiveness for him."

"Nonsense!" declared the Commander of the faithful. "He has not died and he will not die until he leads an army of error whose standard-bearer will be- Habib b. Himaz."

A man from below the pulpit said: "Commander of the faithful, I belong to your Shi'a and I am one who loves you."

"Who are you?" he asked.

"I am Habib b. Himaz," he replied.

"Beware," he said, "you will carry (that standard). Indeed you will carry it and you will enter from this gate." He pointed with his hand to the Gate of al-Fil.

After the death of the Commander of the faithful, peace be on him,,. and al-Hasan, peace be on him, after that, and the events concerning al-Husayn and his revolt, Ibn Ziyad sent 'Umar b. Sa'd against al-Husayn, peace be upon him. He put Khalid b.'Arfata in command of the vanguard and he made Habib b. Himaz the standard-bearer. He went there until he entered the mosque through the gate of al-Fil.

This is also a widespread report which the traditionists (ahl al-'ilm) and the narrators of historical reports (athar) have not refused to acknowledge. It is widespread among the Kufans and well known in their circles. Not even two of them have denied it. It belongs to the class of miraculous (knowledge) which we have mentioned.

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[Another example is the report of Zakariyya b. Yahya al-Qattan, on the authority of Fadl b. al-Zubayr, on the authority of Abu al-Hakam, who said: I heard our shaykhs and our religious scholars say:]

'Ali b. Abi Talib, peace be on him, preached. In his sermon, he said:

"Ask me before you lose me. But, by God, do not ask me about a group who will lead a hundred astray and which will guide a hundred, otherwise I will tell you about the screecher of that group and the driver of it until the day of Resurrection."

A man rose before him and said: "Tell me how many pieces of hair there are on my head and my beard?"

The Commander of the faithful, peace be on him, said: "By God, my bosom friend, the Apostle of God, may God bless him and his family, told me about what you have asked. For every piece of hair on your beard there is an angel who curses you and for every piece of hair on your beard there is a devil who provokes you. In your house there is a worthless (child) who will kill the (grand)son of the Apostle of God. That will be the proof of the truthfulness of what I have told you. If it was not for the fact that it is difficult to prove what you asked about, I would (simply) have informed you of it. However the proof of (my answer to) that (question) lies in the information I have given about your curse and your cursed worthless (child)."

At that time his son was a small boy still crawling. When the (tragic) events in the affair of al-Husayn, peace be on him, occurred, he took part in killing him. So the event occurred as the Commander of the faithful had described.

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[In the same way Isma'il b. Sabih reported on the authority of Yahya b. al-Musawir al-'Abdi, on the authority of Isma'il b. Ziyad, who said;

One day 'Ali, peace be on him, said to al-Bara' b. 'Azib: "Bara', my son al-Husayn, peace be on him, will be killed while you are alive and you will not help him."

After al-Husayn, peace be on him, was killed, al-Bara' b. 'Azib used to say: "By God, 'Ali b. Abi Talib, peace be on him, spoke the truth about al-Husayn being killed and my not helping him."

He showed (much) grief and regret about that.

This belongs to what we have mentioned about him giving information about the unknown and the prevailing attitudes of men's hearts.

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[Another account is reported by 'Uthman b. 'Isa al-'Amiri on the authority of Jabir b. al-Hurr, on the authority of Juwayriyya b Mishar al-'Abdi, who said:]

When we set out with the Commander of the faithful, peace be on him, to Siffin. We reached the plains of Karbala'. He stood at the side of the camp and looked right and left. He cried and he said: "By God, this is the place where the camels will kneel for their riders. This is the place of their fate."

"Commander of the faithful, what is this place?" he was asked.

"This is Karbala'," he said. "Here people will be killed who will enter heaven without any reckoning (against them)."

Then he went on and the people did not understand the explanation of what he had said until the tragedy of al-Husayn b.'Ali, peace be on them, and his followers took place on the plain. Then those who had heard his words recognised the truthfulness of what he had told them.

This has been (a summary) of his knowledge of the unknown and his telling what would happen before it happened. It is clearly miraculous in nature and wonderful knowledge as we have mentioned. Reports conveying the same sense are so numerous that their explanation would make the book unduly long. What we have presented is sufficient for our intention.

His Miraculous Strength at Khaybar

Among his wonderful signs is the ability by which God set him apart and the strength which he specially endowed to him, and the transcendence of normal events through miracles.

Of that kind is that which has been handed down in the historical reports and has become well-known through accounts. The religious scholars have agreed on it and both opponents and friends accept it, (namely) the story of Khaybar and of the Commander of the faithful, peace be on him, removing the gate of the fortress with his own hand, and laying it on the ground with, his own hand, while it was of such a weight that (it took) not less than fifty men to carry it.

['Abd Allah b. Ahmad b. Hanbal has mentioned that in what he reports on the authority of his transmitter. The latter reported: Isma'il b. Ishaq, the qadi, told us: Ibrahim b. Hamza told us: 'Abd al-'Aziz b. Muhammad told us on the authority of Hizam, on the authority of Abu 'Atiq on the authority of Jabir:]

At the battle of Khaybar, the Prophet, may God bless him and his family, gave the standard to 'Ali b. Abi Talib, peace be on him. After he had prayed for him, 'Ali, peace be on him, began to rush forward while his comrades were telling him to go slowly. He came to the fortress, and pulled away its gate throwing it to the ground. Then seventy of us gathered around it. It was only as a result of their (combined) effort that they could lift the door.3

This is an example of the special strength with which God endowed him. Through it the normal (human) qualities were transcended and it became a miraculous sign as we have said before.

The Miracle of Moving the Rock and the Water under it

Another example is reported by the historians (ashab al-siyar) and the account of it is widespread among both the non-Shi'a ('amma) and the Shi'a (khassa) so that poets have written verses about it; rhetoricians have compiled sermons on it and men of understanding and learning have reported it. (It is) the story of the monk in the area of Karbala' and the stone. Its reputation (is such) that it does not need the presentation of its chain of authorities (isnad).

[It is that the whole group (of scholars) report.]

When the Commander of the faithful, peace be on him, headed toward Siffin, a terrible thirst came on his followers. The water with them had been used up. They began to search for water to right and left but they did not find any trace of it. The Commander of the faithful, peace be on him, turned off the main road with them and went a little way. A hermitage appeared before them in the middle of the desert. He went with them towards it. When he reached its courtyard, he ordered those (with him) to call for its occupant to come before them. They called him and he came. The Commander of the faithful, peace be on him, asked him: "Is this residence of yours near water, which will quench the thirst of these people?"

"There is more than six miles between me and water," he answered.

"There is no water nearer than that to me. If it was not for the fact that I am brought enough water for each month to sustain me, I would be destroyed by thirst."

"Did you hear what the monk said?" the Commander of the faithful, peace be on him, asked.

"Yes," they answered. "Order us to go to the place which he indicated. Perhaps we will reach water while we still have strength."

"There is no need for you to do that," the Commander of the faithful, peace be on him, told them. He turned the neck of his mule in the direction of the qibla (i.e. towards Mecca) and he directed them to a place near the hermitage. "Uncover the ground in this place," he ordered them.

A group of them went straight to the place and uncovered it with iron shovels. A great shiny rock appeared. They said: "Commander of the faithful, here is a great rock on which the shovels are useless."

"This rock is over water," he told them. "If it moves. from its position, you will find the water."

They struggled to remove it. All the people gathered together and tried to move it but they could find no way to do that. It was too difficult for them. When he, peace be on him, saw that they had gathered together and striven to remove the rock but it was too difficult for them, he put his leg over his saddle until it reached the ground. Then he rolled up his sleeves. He put his fingers under the side of the rock and he moved it. He removed it with his hand and pushed it many yards away. When it had moved from its position, the white (glitter) of water appeared before them. They hurried to it and drank from it. It was the sweetest, coldest and purest water that they had ever drunk from on their journey.

"Get supplies and quench your thirst," he told them.

They did that. Then he went to the rock and took it with his hand and put it back where it had been. He ordered that its traces be removed with earth. The hermit had been watching from on top of his hermitage. When he realised what had happened, he called out: "People, help me down, help me down."

They helped him to get down. He stood in front of the Commander of the faithful, peace be on him and said: "Man, are you a prophet sent (by God)?"

"No," he replied.

"(Then are you) an angel who is close to God?" he asked.

"No," was the answer.

"Then who are you?" asked (the hermit).

"I am the testamentary trustee of the Apostle of God, Muhammad b. 'Abd Allah, the seal of the prophets, may God bless him and his family," he replied.

"Stretch out your hand," said the hermit, "so that I may submit to God, the Blessed and Exalted, at your hands."

The Commander of the faithful, peace be on him, stretched out his hand and told him: "Make the twofold testimony."

He said: "I testify that there is no god but God alone without any partner. I testify that Muhammad is His servant and His Apostle. I testify that you are the testamentary trustee of the Apostle of God, the one with most right among the people to authority after him."

The Commander of the faithful, peace be on him, made him understand the conditions of being a Muslim and then asked him: "What is it that has prompted you to enter Islam after your long residence in this hermitage in opposition to it?"

"I will tell you, Commander of the faithful," he said. -"This hermitage was built to seek out the one who would remove that rock and then water would come from underneath it. Scholars before me died and they did not attain that (knowledge) but God, the Mighty and High, has provided me with it. We find in one of our books and a prose writer of our scholars that in this land there is a spring with a rock over it. No one knows its place except a prophet or the testamentary trustee of a prophet. He must be a friend of God who calls (men) to truth, whose sign is the knowledge of the place of this rock and his ability to remove it. When I saw you do that, I realised what we had been waiting for. The object of desire had been attained. Today I am a Muslim (converted) at your hands, a believer in your right and your servant (mawla)."

When he heard that, the Commander of the faithful, peace be on him, wept until his beard became moist with tears. He said: "Praise be to God, by Whom I have not been forgotten. Praise be to God in Whose books I have been mentioned."

Then he summoned the people and told them: "Listen to what your brother Muslim says."

They listened to his words. Then they gave much praise to God and thanks for the blessing which he had bestowed upon them in giving them knowledge of the right of the Commander of the faithful, peace be on him. Then they went on and the hermit went before him amid a group of his followers until he met the Syrians. The hermit was among a group of those who were martyred there. He, peace be upon him, carried out the prayer over him. He buried him and sought much forgiveness for him. Whenever he was mentioned, ('Ali) would say: "That was my servant (mawla)."

In this report there are (several) kinds of miracle. One of them is knowledge of the unknown, a second is the strength by which normal human capabilities were transcended, and (another) is the distinction (of him) from other men through the confirmation of the message about him in the first Books of God. This is validated by the words of God, the Exalted: That is their example in the Torah and their example in the Gospels (XLVII 29).

Al-Sayyid Isma'il b. Muhammad al-Himyari, may God have mercy on him, speaks of the same thing in his glorious golden ode:

During his journey he went by night after the evening prayer to Karbala' in a procession.

Until he came to one who devoted himself to God on a piece of raised ground. He made his camp on inhospitable land.

O wilderness, it is not (a place) where he meets a living soul other than the wild animals and the balding white haired man (i.e.'Ali).

He approaches and cries out at it. (The holy man) looks down as he stands, like the defender (looks down) over his bow from a watchtower.

Is there water which can be attained near the position which you have settled at. He answers: There is nothing to drink,

Except at a distance of six miles and the water I have with me (here) between the sandy hill and the vast desert.

He turns the reins towards the flat ground. He uncovers a smooth rock which shines like golden leaf-paste for camels.

He says: Turn it around. If you turn it around, you will see. You; will not see if it is not turned around.

They gang together to remove it. It is impossible for them. It is a difficult impossible task which cannot be performed.

When it had weakened them, he stretched a hand towards it when the conqueror comes, it is conquered.

It was as if it was a ball of fallen cotton in a skein, which he pushed in a playground.

He gave them sweet delicious water to drink from under it, which was better than the most delicious, the sweetest.

Then when they had all drunk, he put it back and went away. Its position is left alone. It cannot be approached.

Ibn Maymun added these words concerning that:

The signs for the monk were a miraculous secret there and he believed in the noble born testamentary trustee of authority (wasi).

He died a martyr, truthful in his (statement of) support, most noble of monks who have become fearful (of God).

I mean that the son of Fatima is the testamentary trustee of authority. Whoever declares (their belief in) his outstanding merit and his (illustrious) actions does not lie.

He is a man both of whose sides are (descended) from Shem, without any father from Ham, nor a father of a father.

He is one who does not flee and in battle only the striking of his sword dyed red (with blood) can be seen.

His Miraculous Victory over the Jinn

Another example is the tradition which has become well-known about the Apostle of God, may God bless him and his family, sending him to the valley of the jinn. Gabriel, peace be on him, had told him that groups of them had gathered to plot against him. (The Commander of the faithful) took the place of the Apostle of God, may God bless him and his family, and through God was sufficient for the believers against the plotting (of the jinn). He repelled them from the believers through his strength by which he was set apart from the rest of them.

[Muhammad b. Abi al-Sirri al-Tamimi reported on the authority of Ahmad b. al-Faraj, on the authority of al-Hasan b. Musa al-Nahdi, on the authority of his father, on the authority of Wabira b. al-Harith, on the authority of Ibn al-'Abbas, may God have mercy on him, who said:]

When the Prophet, may God bless him and his family, set out against the Banu al-Mustaliq, he avoided the road. Night came and he stopped near a rugged valley. Towards the end of the night, Gabriel, peace be on him, came down to tell him that a group of unbelieving jinn had gone into the valley with the intention of plotting against him, peace be on him, and causing harm to his Companions. He called for the Commander of the faithful, peace be on him, and told him: "Go to this valley, those of the jinn who are enemies of God, who want (to attack) you, will come against you. Repel them with the strength which God, the Mighty and High, has given you. You will be protected by the names of God, the Mighty and High, which He has specially endowed you with knowledge of."

He sent with him a hundred men from different groups among the people. He told them: "Stay with him and obey his orders."

The Commander of the faithful, peace be on him, set out for the valley. When he was near the side of the valley, he ordered the hundred men who had accompanied him to stand close to the side and not to do anything until he gave them permission. He went forward and stood at the edge of the valley. He sought refuge with God from his enemies and he named God, may His name be magnified. He signalled to the people who had followed him to come closer. They came closer and there was a gap between him and them of the distance of a bow-shot. Then he began to go down into the valley when a hurricane arose, which almost made the people fall on their faces because of its violence. They could not keep their feet on the ground because of terror of opposition and terror of what would come upon them. The Commander of the faithful, peace be on him shouted: "I am 'Ali b. Abi Talib b.'Abd al-Muttalib, the testamentary trustee of authority (wasi) of the Apostle of God, may God bless him and his family, and his cousin. Defy (us) is if you want to." Persons in the form of gipsies appeared before the people who seemed to have torches of fire in their hands and they dried up (all) the sides of the valley. The Commander of the faithful, peace be on him, penetrated deep into the valley, while reciting the Qur'an and signalling to right and left with his sword. It was not long before the persons became like black smoke. The Commander of the faithful, peace be on him, magnified God. Then he climbed back the way he had come down. He stood with the people who had accompanied him. The place became yellow as a result of what had happened to it. The Companions of the Apostle of God, may God bless him and his family, said to him: "Abu al-Hasan ('Ali), we almost died of fear and anxiety for you because of what you met. It was worse than (anything else) that has happened to us."

"When the enemy showed themselves to me," he told them, "and I shouted the names of God, the Exalted, among them, they became smaller and I knew the terror which had come upon them. Therefore I went into the valley without any fear of them. If they had remained in substantial forms, I would have attacked them to the last one. God was sufficient (protection) against their plotting and He was sufficient (help) for the Muslims against their wickedness. The rest of them will go ahead of me to the Apostle of God, may God bless him and his family, in order to (confess that they) believe in him."

The Commander of the faithful, peace be on him, returned with those who had been with him to the Apostle of God, may God bless him and his family. He gave him the news. (The Apostle) was delighted with him and prayed for his well-being. Then he said to him: "'Ali, those whom God filled with fear through you have come ahead of you to me. They submitted to Islam and I accepted their submission."

Then he continued the journey with all the Muslims and they passed through the valley in safety and without fear.

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The non-Shi'a ('amma) report that account as well as the Shi'a (khassa) and they do not refuse to accept it. However, the Mu'tazila because of their inclination to the beliefs of the Brahmins reject it. In addition to that they deny it because of their understanding of traditional reports. However, they are following the methods of atheism in imputing error to the Qur'an and the reports which it includes about the jinn, their believing in God and His Apostle and the information about them which God gives in the Qur'an in the Surat al-Jinn (LXXII) where they say: We heard a wonderful recitation (qur'an) which gave guidance to righteousness and we believed in it (LXXII 1-2) to the end of the contents of the sura which gives information about them. Since the opposition of the atheists to that is invalidated by the possibility of minds (conceiving) the existence of jinn and of their being made responsible (for their action) and the proof of this is through the Qur'an and the glorious wonder in it. In the same way it demonstrates the invalidity of the accusation of the Mu'tazila against the report which we have given, (when they accuse it) of being impossible to be sustained by (human) intellects. Insofar as it is reported by two different chains of authority and by two groups to give evidence for two dissimilar attitudes, that is proof of its validity. There is no substance in its rejection by those who deviate from true justice like the Mu'tazila and the determinists (mujabbara), nor in the denigration of the necessity of using it which we have mentioned, just as there is no substance in the denial by the atheists, and varieties of agnostics, the Jews, the Christians, the Zoroastrians and the Sabians of the validity of the reports of the miracles of the Prophet, may God bless him and his family, such as: the splitting of the moon, the bending of the palm trunk, stones speaking in his hand, the camel complaining, wild calves speaking, the tree moving (to him), water coming from his hands at the place for ritual ablution and feeding great crowds of people. (There are indeed no grounds for them) to denigrate the validity, the truthfulness of their narration and the establishment of the proof of them. Indeed their error in rejecting that, even in finding it weak, is much greater than the error of those who deny the miracles of the Commander of the faithful, peace be on him, and their proof. Since such things are not hidden to people capable of considering them, there is no need for us to explain their arguments in this place. Since the special nature of the Commander of the faithful, peace be on him, apart from (the rest of) the people has been established by what we have described as has his being separate from all others in the knowledge which we have explained, (this) has made clear the statement of his right to precedence over (the rest of) the community with regard to the position of the Imamate and his right to precedence over them in the place of leadership. (It is further confirmed) by what the Wise Words (i.e. the Qur'an) contain concerning the story of David and Talut where He, may His name be exalted, says: Their prophet said to them: God has sent Talut to you as a king. They asked: Shall he have (the right of) kingship over us while we are more entitled to kingship than he is? He has not brought any extent of wealth. He replied: God has chosen him to be over you and increased him extensively in knowledge and substance. God bestows His kingship on whom He wishes. God is (all) embracing, one who knows (II 247). God, the Exalted, gives the proof for Talut's precedence over the community of his people. (Similarly) He gave him a proof of (being) His friend and the brother of His Prophet in having precedence of the rest of the community through choosing (him to be) over them and adding to him a (great) extent knowledge and substance. That is corroborated by similar things which have corroborated the right of the Commander of the faithful, peace be on him, through his wonderful miraculous nature, in addition to him being separate from the people through the addition of the great extent of his knowledge and substance. God, may He be praised and exalted, said: The sign of his kingship is that he will bring you the ark in which there is assurance from your Lord and the rest of what the family of Moses and the family of Aaron left, which the angels brought. In that there is a sign for you if you would believe (II 248).

The transcendence of ordinary human behaviour by the Commander of the faithful, peace be on him, lies in the knowledge which we have recounted and other things similar to the transcendency of ordinary human behaviour by Talut in bringing the ark. This is clear. May God be the bringer of success.

I still find the ignorant and the obstinate among the anti-Shi'a (nasiba) showing surprise at the report of the Commander of the faithful, peace be on him, meeting the jinn, and keeping their evil away from the Prophet, may God bless him, his family, and his Companions. They laugh at that and attribute the story to such useless nonsense. They diminish such things concerning reports of similar miracles by him, peace be on him, and say these are forgeries by the Shi'a, and those of them who forge have forged them in order to acquire (prestige) and in order to defend desperately (their beliefs). This is exactly what all the atheists (zanadiqa) and the enemies of Islam say about what the Qur'an mentions with regard to the report of the jinn and their submission to Islam in its words: We have heard a wondrous Qur'an which leads to guidance (LXXII I-2). (They take a similar attitude) about the report of Ibn Mas'ud concerning the story of the night of the jinn and him seeing them like gipsies. (They also have the same view) of the miracles of the Apostle of God, may God bless him and his family-They show surprise at all of these and laugh when they hear the account of them, dispute their authenticity, mock and talk nonsense in a slanderous way in which they conduct themselves against Islam and its followers, regarding as stupid those who believe in it and support it, accusing the followers of Islam of deficiency and ignorance, and forging false stories. Let the people examine the crime which they have committed against Islam by their hostility to the Commander of the faithful, peace be on him, and their relying on removing his virtues, noble actions and signs by which they resemble the classes of the atheists (zanadiqa) and unbelievers through their departure from the roads of (true) proofs into the gates of deviation and ignorance. In God do we seek help.

His Sending back the Sun

Among the wonderful signs which God, the Exalted, has brought forth through the hands of the Commander of the faithful, 'Ali b. Abi Talib, is one, the reports of which have become widespread among the biographers and historians ('ulama' al-siyar wa al-athar) and about which the poets have composed verses (namely) when he, peace be on him, sent back the sun (to its earlier position) on two occasions, once during the life of the Prophet and another time after his death.

The account of it being sent back on the first occasion has been reported by Asma' daughter of 'Umays, Umm Salama, the wife of the Prophet, may God bless him and his family, Jabir b. 'Abd Allah al-Ansari, Abu Sa'id al-Khudri and a group of the Companions.

One day the Prophet, may God bless him and his family, was in his house and 'Ali, peace be on him, was in front of him when Gabriel, peace be on him, came to him to speak privately to him about God. When inspiration closed in upon him, he used the thigh of the Commander of the faithful, peace be on him, as a pillow. He did not raise his head from it until the sun had set. Thus he compelled the Commander of the faithful, peace be on him, (to remain) in that position. So he prayed the afternoon prayer sitting, giving a nod (with his head) for his bowing and prostration. When (the Apostle) awoke" from his trance, he said to the Commander of the faithful: "Have you missed the afternoon prayer?"

"I could not pray it standing because of your position, Apostle of God, and the circumstances of hearing inspiration which I was in," he answered.

"Ask God to send the sun back for you so that you may pray it standing at its proper time just as (it was) when you missed being able to do it," he told him. "God, the Exalted, will answer you because of your obedience to God and to His Apostle."

The Commander of the faithful, peace be on him, asked God to send back the sun. It was sent back for him so that it came into its position in the sky at the time for the afternoon prayer. The Commander of the faithful, peace be on him, prayed the afternoon prayer at its proper time. Then it set. [Asma' reported:]

By God we heard it at its setting, screeching like the screech of the saw in wood.

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Its being sent back for him after the Prophet, may God bless him and his family, was when he wanted to cross the Euphrates at Babylon, many of his followers were occupied in taking their animals and baggage across. He, peace be on him, prayed the afternoon prayer himself with a group who were with him. The people did not finish their crossing and many of them missed the time of the prayer. The people recalled the merit of being together for that (prayer) and they spoke about that. When he heard their talk about it, he asked God to send back the sun so that all his followers might be together to perform the afternoon prayer at its proper time. God, the Exalted, answered him by sending back the sun for him. The horizons became such as they are for the time of the afternoon prayer. When the people had said the final greeting (at the end of the prayer), the sun disappeared and a violent throbbing was heard from it which terrified the people. They became profuse in their glorification of God, in their declarations of His uniqueness, and in seeking forgiveness from him, and in praising God for the favour which he had shown to them.

The reports of that have reached the (distant) horizons and its account is widespread among the people. Concerning that al-Sayyid b. Muhammad al-Himyari, may God have mercy on him, recited:

The sun was sent back for him when he missed the time of the afternoon prayer and sunset had drawn near.

So that its light shone (the same as) at its time for the afternoon. Then it fell like a shooting star.

For him it was sent back another time at Babylon. It has not been sent back for any Arab creature,

Only so that his first (view of it) may be mixed with his later (view of it) and so that it being sent back may be an explanation of a wondrous matter.

The Miracle of Speaking to the Fish

Similar to that is (the account) which the historians (ahl al-athar) report and which has become famous among the Kufans because of it being widespread among them. Hence the report has spread to other people in other places. The scholars also confirm it. (It is) that the fish talked to him at the Euphrates by Kufa.

[They report:]

The waters of the Euphrates overflowed and grew so big that the people of Kufa became anxious about drowning. They resorted to the Commander of the faithful, peace be on him. He rode out on the mule of the Apostle of God, may God bless him and his family, and the people went with him until he reached the banks of the Euphrates. He, peace be on him, dismounted and performed the ritual ablution and prayed alone, by himself, while the people watched him. Then he called on God with prayers which most of them heard. He went towards the Euphrates, leaning on a stick which was in his hand. He struck the surface of the water with it and said: "Abate, with God's permission and His will."

The waters sank so that the fish at the bottom (of the flood) appeared. Many of them greeted him with title of the Commander of the faithful. However some kinds of fish did not speak. They were eels, a scaleless fish (marmaliq)and mud fish (zumar). The people were amazed at that and they asked for the reason that the ones who spoke spoke and the ones who were silent were silent. He said: "God made those fish which were ritually pure speak to me and he kept those silent towards me which were forbidden, impure and worse."

This is a widespread report, the fame of which is, through its transmission and narration, like the fame of the wolves speaking to the Prophet, the stones praising God in the palm of his hand, the trunk of the tree bending towards him and the feeding of many with little food. Whoever continues to find fault with ('Ali's miracles) is one who can only find the doubts about it in what the denigrators depend upon, in what we have enumerated of the miracles of the Apostle.

The Commander of the Faithful and the Jinn

The historians (hamalat al-athar wa ruwat al-akhbar) have also reported the story of the snake and the sign and miraculous nature of it which is like the story of the fishes and the abating of the waters of the Euphrates.

[They reported:]

One day the Commander of the faithful, peace be on him, was making a speech on the pulpit at Kufa, when a snake appeared at the side of the pulpit and began to climb up until it was near the Commander of the faithful, peace be on him. The people shook with fear at that and were worried about its purpose and about driving it away from the Commander of the faithful, peace be on him. He signalled to them to keep away from it. When it reached the raised platform on which the Commander of the faithful, peace be on him, was standing, he bent down towards the snake and the snake spread itself up towards him so that it could gobble his ear.

The people fell silent and became distraught at that. It made a croaking sound which many of them heard. Then it went down from its position. The Commander of the faithful moved his lips in a whisper and the snake acted as if it was listening to him. Then it glided away. The ground had swallowed it up. The Commander of the faithful, peace be on him, went on with his speech and brought it to a close.

When he had finished it and gone down, the people gathered around him, questioning him about the circumstances of the snake and the wonder of it. He told them: "That was not as you had thought. It was only one of the judges of the jinn, whom a case had confused. He came to me to find out from me about it. I informed him about it. He wished me well and departed."

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Often the ignorant among the people regard the appearance of jinn in the form of animals which cannot speak as impossible. However, that was well-known by the Arabs, before the mission (of the Prophet) and after it, and reports from people belonging to Islam corroborate it. Nor is it more unlikely than the report which is agreed on by Muslims (ahl al-qibla) of the appearance of the Devil to the people in the assembly building in the form of an old man from Najd, and his agreement with them to deceive the Apostle of God, may God bless him and his family, and of his appearing to the polytheists at the Battle of Badr in the form of Saraqa b. Ja'sham al-Madliji. He, the Exalted, said: There will be no conqueror of you among the people today. I am one who grants you neighbourly protection (VIII 48). God, the Mighty and High, said: When the two groups looked at each other, he turned on his heels and said: I am innocent of you. I see what you do not see. I fear God. God is violent in His punishment (VIII 48).

All who continue to find fault with the signs which we have mentioned only say about them the same as the atheists and unbelievers among the opponents of religion, say. They find fault with them in the same way as they find fault with the signs of the Prophet in confirmation of his prophethood, and with the validity of the miracles of the Apostle of God, may God bless him and his family.

Some other Miracles of the Commander of the Faithful

[Another example is reported by 'Abd al-Qahir b.'Abd al-Malik b.'Ata` al-Ashja'i on the authority of al-Walid b.'Imran al-Bajali, on the authority of Jami' b.'Umayr, who said:]

'Ali, peace be on him, suspected a man called al-Ghayzar of giving information to Mu'awiya. He denied that and disputed it. The Commander of the faithful, peace be on him, said: "Do you swear by God that you have not done so?"

"Yes," he answered and he hurried forward and took the oath.

"If you are a liar," the Commander of the faithful, peace be on him, told him, "God will blind you."

The Friday had not come when he was brought out blind, being led. God had taken away his sight.

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[Of the same kind is what is reported by Isma'il b.'Umayr, who said: Mis'ar b. Kidam told me: Talha b.'Umayra told us:]

'Ali, peace be on him, recited the words of the Prophet to the people: To whomsoever I am his master (mawla),'Ali is his master. Twelve men from the Ansar testified to that but Anas b. Malik was among the people who did not give testimony to it. The Commander of the faithful, said to him: "Anas."

"At your service," he replied

"What stopped you from testifying?" he asked. "You have heard what they heard."

"Commander of the faithful," he replied, "I have grown old and I have forgotten."

"O God," the Commander of the faithful, peace be on him, prayed, "if he is a liar, strike him with leprosy" [or he said a word for it which is understood by the ordinary people].

[Talha reported:]

"I testify before God, I saw a whiteness (of leprosy) between his eyes."

[Similarly Abu Isra'il has reported on the authority of al-Hakam b. Abi Salman, the mu'adhdhin, on the authority of Zayd b. Arqam, who said:]

'Ali, peace be on him, recited before the people in the mosque and said: "May God adjure to arise any man who heard the Prophet, may God bless him and his family, say: To whomsoever I am his master (mawla),'Ali is his master. O God, be a friend to those who befriend him and an enemy to those who are hostile to him."

Twelve men, who fought at Badr, stood up, six on the right and six on the left, and they testified to that.

[Zayd b. Arqam added:]

I was among those who heard that but I kept it hidden. Then God took away my sight.

He used to regret failing to give testimony and he used to seek forgiveness from God.

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[Another example is what is reported by 'Ali b. Mushir on the authority of al-A'mash, on the authority of Musa b. Tarif, on the authority of 'Abaya and (also it is reported on the authority of) Musa b. Ukayl al-Numayri, on the authority of 'Imran b. Maytham on the authority of 'Abaya. (It is further reported on the authority of) Musa al-Wajihi, on the authority of al-Minhal b. 'Umar, and on the authority of 'Abd Allah b. al-Harith, 'Uthman b. Sa'id, and 'Abd Allah b. Bukayr, on the authority of Hakim b. Jubayr: They (all) said:]

We witnessed 'Ali, the Commander of the faithful, peace be on him, on the pulpit saying: "I am the servant of God, the brother of the Apostle of God. I have inherited the blessing from the Apostle. I have married the mistress of the women of Heaven. I am the master of the testamentary trustees of authority, and those who are the last trustees of the Prophet. No one except me can claim that without God striking him with evil."

A man from (the tribe of) 'Abs who was sitting in front of the people said: "Who is not good enough to say this. I am the servant of God, the brother of the Apostle of God."

He had not left his place when the Devil caught hold of him and dragged him by his leg to the door of the mosque. His people asked us about him and we said: "Did you know him to be a man of (stupid) risks before this?"

"O God, no," they answered.

[Al-Shaykh al-Mufid, may God be pleased with him, says:]

The reports about similar things to what we have mentioned are (such) that the book would become too long as a result of them. We have put forward in this book of ours sufficiency in its outline to do without what is similar to them. We ask God for success and we seek help from Him along the path of guidance.

NOTES

1. Same tradition reported in al-Tabari, I, 1800-1, but 'Ikrima is not the authority. 'Abd Allah b. al-'Abbas explains 'Aisha's omission to 'Ubayd Allah b. 'Abd Allah.

2. Cf. al-Tabari, I, 3383-4.

3. This has already been presented, cf 83-88.