Alhassanain(p) Network for Heritage and Islamic Thought

Letter 17

Thul-Hijjah 3, 1329 A.H.

I Appreciating the debater's sentiments,

1) I swear by your eyes that I have never seen anyone more good-hearted, faster in dealing with the topic, more attentive, deeper in vision, stronger in argument, clearer in proof, than you. Your letters have come like a flowing waterfall, and your arguments have taken control over all my senses and sentiments. Your latest letter twists the necks of men, smashes the head of falsehood.

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

2) The Sunni no longer has any excuse for not relying on his Shi’a brother if the latter is trustworthy. Your view in this regard is the clear truth, and that of your opponents is nothing more than fanaticism and intolerance. Their argument that it is wrong to rely on the Shi’as contradicts their actual deeds, and their deeds in fact contradict their arguments. Their arguments and deeds do not race with each other in the arena, nor do they pursue the same goal, due to the clash between them which causes them to clash.

For this reason, their argument has been proven faulty, while yours remains invincible. During such a short time, you have produced what I would consider a dissertation for which a title like "Shi’a Authorities in Support of Sunni Authorities" may be appropriate. The objective is not to defend this sect or that or win an argument; rather, I hope it will, if Allah so wills, bring a glorious reform to the Islamic world.

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

3) We believe in all Allah's miracles, in those of our Master the Commander of the Faithful, and in those of Ahl al-Bayt, peace be upon them, more than what you indicate.

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

4) The question now is why have the people of the qibla turned away from following the path of the Imams of Ahl al-Bayt (as)? Why didn't they worship Allah through their own concepts of usul and furu’? Why have they not taken their word as the final word in the matter in which they differed? Why have the natin's scholars not been researching their views?

Why have they innstead opposed them ideologically? The nation's scholars have always been, from sons to fathers, referring to those besides Ahl al-Bayt without denying doing so. If the Book's verses and the Sunnah's texts are as you indicate, Ahl al-Qibla would not have turned away from the Imams of Ahl al-Bayt, nor would they have accepted any alternative to them. But they did not understand of the Book and the Sunnah other than the praise of Ahl al-Bayt, and the necessity of loving and respecting them. The ancestors are closer to the truth and more familiar with the meanings of the Sunnah and the Book

("and follow their own guidance (Qur'an, 6:90

Wassalam.

Sincerely,S

Letter 18

Thul-Hijjah 4, 1329

I Sentiments Reciprocated,

1) Thank you for thinking so highly of me, the unworthy that I am, and I appreciate your compliments as well as the contents of my letters; therefore, I look humbly to such gracefulness, and I bow down before such kindness to honour its greatness and prestige.

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

2) But I request you to reconsider what you have stated regarding those who turned away from Ahl al-Bayt, generalizing them about all Ahl al-Qibla. I remind you that half of Ahl al-Qibla are the Shi’as of Muhammad (pbuh) who have not turned away nor shall ever turn away from the Imams of Ahl al-Bayt in as far as the origins and branches of the faith are concerned.

It is their view that following their sect, peace be upon them, is one of the strict commandments of the Book and the Sunnah; therefore, they worship Allah Almighty thus in every time and place. This is the way of their good ancestors as well as that of their posterity since the Messenger of Allah (pbuh) passed away.

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

3) Those who have turned away from the beliefs of Ahl al-Bayt in as far as the roots and branches of the creed are concerned are the nation's politicians, the ones who control its destiny, due to their turning away from the succession (to the Prophet), affecting such a succession by elections, although they knew for sure that it was assigned for the Commander of the Faithful ‘Ali ibn Abu Talib (as).

They saw that the Arabs would not tolerate such a succession if restricted to one dynasty; therefore, they started interpreting its texts, assuming power through elections so that every suburb of theirs may enjoy it sooner or later. So, it was here and it was there. They sacrificed their means and might to keep it that way and support that principle, eradicating all contrary views and trends. Necessity forced them to turn away from the school of thought of Ahl al-Bayt.

They started interpreting the texts of the Book or the Sunnah to mean the necessity of following such a concept. Had they yielded to the clear proofs, and referred the elite and the commoners to them in matters relevant to the roots and branches of religion, they would have found no alternative to adhering to their principle. They would have then become among the greatest callers to Ahl al-Bayt. But this did not agree with their ambition, scheme and politics.

Whoever looks carefully in these matters will find out that turning away from the imams of Ahl al-Bayt in his sect is but turning away from their leadership, which was next only to that of the Messenger of Allah (pbuh), and that interpreting the arguments regarding their special leadership was adopted after interpreting the arguments regarding their general leadership; otherwise, nobody would have turned away from them.

IV The Imams of Ahl al-Bayt (without any argument) are not Inferior to others,

4) Leave their texts and arguments alone, and look at them while overlooking the former; do you then find them, in their knowledge, deeds, or worship, less than Imam al-Ash’ari, or the other four Imams, or any others at all? And if the answer is No, then why should others be followed then? Leadership should be given to the most qualified.

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

5) Which just arbitrator decides that those who uphold their rope and follow into their footsteps are strayers? Sunnis are above passing such a judgment, and peace be with you.

Sincerely,

Sh

Letter 19

Thul-Hijjah 5, 1329

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

1) No; any fair arbitrator would never label those who have upheld the rope of Ahl al-Bayt, who follow in their footsteps, as "strayers," nor are they, by any means, inferior to other Imams.

II Following Their Sects is Carrying out the Responsibility,

2) Adherence to their sect obligates them and clears their conscience, just like adhering to any of the four sects; there is no doubt about that.

III It Could be Said that They Have the Priority to Lead,

3) It may be said that your Twelve Imams are even more worthy of being followed than the four Imams or any others, since all of them follow one sect which they have scrutinized and agreed upon by consensus. Contrariwise, the four Imams' disagreements among themselves exist in all departments of jurisdiction, leaving its sources exclusive, unchecked. It is well known that if one person verifies something, his effort cannot equate that of twelve Imams. This is clear to any fair minded person, ant it leaves no argument for any unjust peron. Yes, the Nasibis may dispute referring your sect to the Imams of Ahl al-Bayt, and I may, at a later time, ask you to prove their error.

IV Requesting Texts Relevant to the Khilafate.

4) For the time being, I request you to go ahead and indicate what you claim to be statements nominating Imam ‘Ali ibn Abu Talib (as) as the successor to the Prophet (pbuh). Derive your arguments from Sunni references, and peace be with you.

Sincerely,

Letter 20

Thul-Hijjah 9, 1239

I A General Reference to the Texts,

1) Anyone who is acquainted with the biography of the holy Prophet (pbuh), especially researching his conduct while laying the foundations of the Islamic State and its legislative system, the establishment of its bases, the issuing of its codes and the organizing of its affairs on behalf of the Almighty Allah..., will find ‘Ali (as) the vizier of the Messenger of Allah (pbuh), his supporter against his foes, the custodian of his knowledge, the heir of his government, his vicegerent, and the one in charge after him. Whoever studies the statements and actions of the Prophet (pbuh), while at home or on a journey, will find his statements, peace and blessings of Allah Almighty be upon him and his progeny, sequential in this regard from the beginning of his Call till his demise.

II A Reference to the House on the Day of Warning,

2) Refer to such statements at the dawn of the Call, before Islam was preached in Mecca publicly, when the Almighty revealed unto him the verse

"And warn thy nearest tribe (Qur'an, 26:214)."

He invited them to the house of his uncle Abu Talib. They were forty men, more or less. Among them were his uncles Abu Talib, al-Hamzah, al-’Abbas, and Abu Lahab. Thehadith in this regard is sequentially reported by Sunnis. At the conclusion of his statement to them, the Messenger of Allah, peace be upon him and his progeny, said:

"O descendants of ‘Abdul-Muttlib! I swear by God that I know no youth among the Arabs who has brought his people something better than what I have brought you. I have brought you the best of this life and the life to come, and God has commanded me to call you towards Him. Therefore, who among you shall support me in this matter and be my brother, the executor of my will, and my successor?"

All the listeners, with the exception of ‘Ali, who was the youngest among them, kept silent. ‘Ali responded by saying: "I, O Messenger of Allah, am willing to be your vizier in this matter." The Messenger of Allah (pbuh) then took ‘Ali by the neck and said: "This is my brother, executor of my will and vizier; therefore, listen to him and obey him." Those present laughed and kept saying to Abu Talib: "Allah has commanded you to listen to your son, and to obey him!"

III Sunni Reporters of this Hadith.

3) Many of those who have learned the prophetic legacy by heart have reported thehadith aboveverbatim as such. Among them are: Ibn Ishaq, Ibn Jarir, Ibn Abu Hatim, Ibn Mardawayh, Abu Na’im, al-Bayhaqi in his book Al-Dala'il, both al-Tha’labi and al-Tabari in their exegeses of Surat al Shu’ara' in their bookAl-Tafsir al-Kabir, in Vol. 2 ofal-Tabari's Tarikh al-Umam wal Muluk.

Ibn al-Athir has reported it as an undisputed fact in Vol. 2 of hisAl-Kamil when he mentioned how the Almighty commanded His Messenger to declare his call to the public, Abul-Fida in Vol. of his Tarikh while discussing who was the first to embrace Islam, Imam Abu Ja’faral-Iskafi al-Mu’tazili in his bookNaqd al-Uthmaniyyah declaring its accuracy,114 al-Halabi in his chapter on the Prophet's hideout at the house of Arqam in his well-knownSirah .115

In this same context, with almost identical wording, has thishadith been reported by many masters ofhadith and most reliable Sunni authorities such as al-Tahawi, Diya' al-Maqdisi in hisMukhtara , and Sa’id ibn Mansur in hisSunan . Refer to what Ibn Hanbal has recorded of ‘Ali'shadith on pages 111 and 159 of Vol. 1 of hisMusnad . He also pointed out at the beginning of page 331 of Vol. 1 of hisMusnad , to a very significanthadith from Ibn ‘Abbas] containing ten characteristics in which ‘Ali has distinguished himself from everyone else. Thathadith is published inNisa'i , too, from Ibn ‘Abbas, on page 6 of hisKhasa'is al ‘Alawiyyah , and on page 132, Vol. 3, ofHakim's Mustadrak . Al-Thahbi has narrated it in hisTalkhis ], vouching for its authenticity. Refer to Vol. 6 ofKanz al-’Ummal which contains all the details.116 Refer also toMuntakhabul Kanz which is cited in the footnote of Imam Ahmad'sMusnad ; refer to the footnote on pages 41 and 43 of Vol. 5 of the book to find all details. This, we believe, suffices to serve as glorious proof, and peace be with you.

Sincerely,

Sh

Letter 21

Raising Doubts about the Hadith's Authenticity

Thul-Hijjah 10, 1329

Your debater strongly doubts the credibility of this hadith. For one thing, both Shaykhs have not included it in theirsahih books, nor have the authors of othersahih books. I do not think that thishadith has been narrated by any reliable Sunni traditionist, and I do not think that you yourself consider it authentic, and peace be with you.

Sincerley,

Letter 22

Thul-Hijjah 1329

I Proving the Text's Authenticity,

1) Have I not ascertained its reliability by Sunnis, I would not have mentioned it to you. Yet Ibn Jarir and Imam Abu Ja’far al-Iskafi have taken its authenticity for granted.117 Several other critics have also considered it authentic. It is sufficient proof for its authenticity the fact that it is reported by the reliable authorities upon whose accuracy the authors ofsahih books rely unhesitatingly. Refer to page 111, Vol. 1, of Ahmad's Musnad, where you will read thishadith as narrated by Aswad ibn ‘Amir118 from Sharik,119 al-A’mash,120 Minhal,121 ‘Abbad ibn ‘Abdullah al-Asadi,122 from ‘Ali (as) chronologically.

Each one of these men in the chain of narrators is an authority in his own right, and they all are reliable traditionists according to the testimony of the authors of thesahih books without any dispute. Al-Qaysarani has mentioned them in his bookAl-Jami’ Bayna Rijal al-Sahihain . There is no doubt that thishadith is authentic, and the narrators report it from various ways each one of which supports the other.

II Why the Shaykhs Have Not Reported it,

2) The reason why both shaykhs [Bukhari and Muslim], and their likes, have not quoted thishadith is due to the fact that it did not agree with their own personal views regarding the issue of succession. This is why they have rejected a great deal of authentic texts for fear the Shi’as may use them as pretexts; therefore, they hid the truth knowingly.

There are many Sunni shaykhs, may Allah forgive them, who have likewise hidden such texts, and they have in their method of hiding a well known history written down by al-Hafiz ibn Hajar in his Fath Al-Barari. Al-Bukhari has assigned a special chapter for this theme at the conclusion of his chapter on "Al-’Ilm ," in Vol. 1, page 25, of hisSahih , subtitled "A Chapter on Those Who Recognized the Knowledge of some People Rather than that of Others."

III Whoever Knows These Shaykhs Knows Why.

3) Whoever knows the way al-Bukhari thought, his own attitudes towards the Commander of the Faithful (as), and towards all Ahl al-Bayt (as), will come to know that Bukhari's pen falls short of narrating texts regarding them, and his ink dries up before recounting their attributes. He will not be surprised to see him rejecting this particularhadith as well as others similar to it; therefore, we seek refuge with Allah, the Almighty, the Sublime, and peace be with you.

Sincerely,

Sh

Letter 23

Thul-Hijjah 14, 1329

I Convinced of the Authenticity of this Hadith,

1) I have, indeed, read thishadith on page 111 of Volume One of Ahmad'sMusnad and ascertained the reliability of his sources and found them to be the most reliable authorities. Then I researched his avenues avenues in narrating this hadith, and I found them to be sequential: each one of them supports the other; therefore, I have contented myself to believe in its contents.

II Unreliability Based on Non-Sequential Narration,

2) But you do not rely on an authentichadith that deals with the issue of succession unless it is sequentially narrated [mutawatir], for succession, according to your Shi’a philosophy, is one of the roots of religion, and thishadith cannot be considered as "mutawatir" (consecutively reported) and, therefore, it cannot be relied upon.

III Its Reference to Restricted Succession,

3) It may be said that ‘Ali is the successor of the Prophet (pbuh) in his own Household alone; so, where is the text that testifies to his succession among the general public?

IV Its Rebuttal.

4) Thishadith may even be revoked, since the Prophet has refrained from publicly supporting the gist thereof. Because of this, the companions found no reason why they should not swear the oath of allegiance to the three righteous caliphs, may Allah be pleased with them.

Sincerely,

Letter 24

Thul-Hijjah 15, 1329

I Why Relying on this Hadith,

1) Sunnis rely on every correcthadith to confirm their concept of succession, be it mutawatir or nont. We rely on the authenticity of thishadith in our argument against theirs simply because they themselves testify to its authenticity, thus binding themselves to what they have considered to be binding. Our own proof regarding succession from our viewpoint depends on its tawatur from our own sources, as is obvious to everyone.

II Restricted Succession is Unanimously Rejected,

2) The claim that ‘Ali is the successor of the Messenger of Allah (pbuh) only in his household is rejected due to the fact that whoever believes that ‘Ali is the successor of the Messenger of Allah in his household also believes that he is his successor among the public as well, and whoever denies his succession over the public also denies his succession among his family. There is no way to separate one from the other; so, why bring up a philosophy which runs contrary to the consensus of all Muslims?

III Revocation is Impossible

3) I cannot overlook your statement that thishadith is revoked, which contradicts both reason and Shari’a, since in order to abrogate, a statement has to be made before the effect of its precedent becomes manifest, as is clear to everyone. The only pretext for abrogation here is the allegation that the Prophet (pbuh) supposedly refrained from [publicly] expounding on the gist of this hadith.

Thehadith itself proves that he, peace and blessings of Allah be upon him and his progeny, did not refrain from doing so; rather, texts in this meaning are consecutive, supporting one another. If we suppose that there is no text in the same meaning after this one, then how can it be proven that the Prophet (pbuh) had changed his mind or refrained from its enforcement?

"They follow nothing other than their own whims and desires, after guidance from their Lord has already come unto them (Qur'an, 53:23),"

and peace be with you.

Sincerely,

Sh

Letter 25

Thul-Hijjah 16, 1329

I His Belief in the Text

1) I have believed in the One Who has caused you to dissipate the darkness [of ignorance], clarify what is ambiguous, and made you one of His signs and a facet of His own manifestations.

II Requesting More Texts

2) May Allah bless your father, provide me with more such texts, and peace be with you.

Sincerely,

Letter 26

Thul-Hijjah 17, 1329

I Clear Texts Recounting Ten of ‘Ali's Exclusive Merits,

1) Suffices you, besides thehadith of the Household, what Imam Ahmad has indicated in Vol. 1 of his bookAl-Mustadrak , and al-Thahbi in his Concise, who both admit its authenticity, as well as other authors of thesunan from generally accepted avenues. They all quote ‘Umar ibn Maymun saying: "I was sitting once in the company of Ibn ‘Abbas when nine men came to him and said ‘O Ibn ‘Abbas! Either come to debate with us, or tell these folks that you prefer a private debate.' He had not lost his eye-sight yet. He said: ‘I rather debate with you.' So they started talking, but I was not sure exactly what they were talking about. Then he stood up and angrily said: ‘They are debating about a man who has ten merits nobody else ever had. They are arguing about a man whom the holy Prophet (pbuh) has said, ‘I shall dispatch a man whom Allah shall never humiliate, one who loves Allah and His Messenger (pbuh) and who is loved by both,' so each one of them thought to him such an honour belonged.

The holy Prophet (pbuh) inquired about ‘Ali. When the latter came unto him, with his eyes swelling in ailment, he (pbuh) blew in his eyes, shook the standard thrice and gave it to him. ‘Ali came back victorious with Safiyya bint Huyay [al-Akhtab] among his captives.'" Ibn ‘Abbas proceeded to say, "Then the Messenger of Allah (pbuh) sent someone with surat al-Tawbah, but he had to send ‘Ali after him to discharge the responsibility, saying: ‘Nobody can discharge it except a man who is of me, and I am of him.'" Ibn ‘Abbas also said, "The Messenger of Allah (pbuh), with ‘Ali sitting beside him, asked his cousins once: ‘Who among you elects to be mywali in this life and the life hereafter?'

They all declined, but ‘Ali said: ‘I would like to be yourwali in this life and the life to come,' whereupon he (pbuh) responded by saying: ‘You are, indeed, mywali in this life and the life hereafter.'" Ibn ‘Abbas continues to say that ‘Ali was the first person to accept Islam after Khadija, and that the Messenger of Allah (pbuh) took his own robe and put it over ‘Ali, Fatima, Hasan and Husayn, then recited the verse saying:

"Allah wishes to remove all abomination from you, O Ahl al-Bayt [people of my household] and purify you with a perfect purification (Qur'an, 33:33)."

He has also said: "‘Ali bought his own soul. He put on the Prophet's garment and slept in his bed when the infidels sought to murder him," till he says: "The Messenger of Allah (pbuh) went on Tabuk expedition accompanied by many people. ‘Ali asked him: ‘May I join you?' The Messenger of Allah (pbuh) refused, whereupon ‘Ali wept. The Prophet (pbuh) then asked him: ‘Does it not please you that your status to me is similar to that of Aaron's to Moses, except there is no Prophet after me? It is not proper for me to leave this place before assigning you as my vicegerent.' The Messenger of Allah (pbuh) has also said the following to him: ‘You are thewali of every believing man and woman.'"

Ibn ‘Abbas has said: "The Messenger of Allah closed down all doors leading to his mosque except that of ‘Ali who used to enter the mosque on his way out even while in the state of janaba. The Messenger of Allah (pbuh) has also said: ‘Whoever accepts me as the wali, let him/her take ‘Ali as the wali, too.'"

As a matter of fact, al-Hakim, having counted the sources from which he quoted this hadith, comments by saying, "This is an authentichadith according to isnad, yet both shaykhs did not narrate it this way." Al-Thahbi has quoted it in hisTalkhis and described it as an authentic hadith.

II Why Rely Upon it.

2) Clear and irrefutable proofs highlight the fact that ‘Ali was the Prophet's vicegerent. Have you noticed how the Prophet (pbuh) has named himwali in this life and the life to come, thus favouring him over all his kin, and how he regarded his status to himself as similar to that of Aaron to Moses, without any exception other than Prophethood, and exception which reflects generality?

You also know that what distinguished Aaron from Moses was mostly his being the vizier of his brother, his de facto participation in his brother's Message, his vicegerency, and the enforcement by Moses of people's obedience to Aaron as his statement, to which references is included in the Holy Qur'an (20:29-32), and which clearly says: "And let my brother Aaron, from among my household, be my vizier, to support me and take part in my affair," and his statement:

"Be my own representative among my people; reform them, and do not follow the path of corrupters (Qur'an 7:142),"

and the Almighty's response:

"O Moses! Granted is your prayer (Qur'an 20:36)."

According to this text, ‘Ali is the Prophet's vicegerent among his people, his vizier among his kin, his partner in his undertaking - not in Prophethood - his successor, the best among his people, and the most worthy of their leadership alive or dead. They owed him obedience during the Prophet's lifetime as the Prophet's vizier, just as Aaron's people had to obey Aaron during the lifetime of Moses.

Whoever becomes familiar with the statushadith will immediately consider its deep implications without casting any doubt at the gist of its context. The Messenger of Allah (pbuh) has made this very clear when he said: "It is not proper for me to leave this place before assigning you as my vicegerent."

It is a clear text regarding his succession; nay, it even suggests that had the Prophet (pbuh) left without doing so, he would have done something he was not supposed to have done. This is so only because he was commanded by the Almighty to assign him as his own successor according to the meaning of the verse saying

"O Messenger! Convey that which has been revealed unto you from your Lord, and if you do not do it, then you have not conveyed His Message at all (Qur'an 5:67)."

Anyone who examines the phrase "then you have not conveyed His Message at all," then examines the Prophet's statement: "It is not proper for me to leave this place before assigning you as my vicegerent," will find them both aiming at the same conclusion, as is quite obvious.

We should also not forget the Prophet'shadith saying: "You are thewali of every believer after me." It is a clear reference to the fact that he is the Prophet'swali and the one who takes his place, as al-Kumait, may Allah have mercy on his soul, has implied when he said: "A great Vicegerent, a fountain-head of piety, an educator!" And peace be with you.

Sincerley,

Sh

Letter 27

Raising Doubts About the Status Hadith

Thul-Hijjah 18, 1329

The "status hadith" is authentic and well-known, but al-Amidi, who verified and ascertained hadith, and who is considered the master of the science of usul, has doubted its sources and suspected its narrators. Your debater may uphold al-Amidi's view; so, how can you prove him wrong? And peace be with you.

Sincerely,

Letter 28

Thul-Hijjah 19, 1329

I The Status Hadith Stands on Most Solid Grounds,

1) Al-Amidi has done nobody injustice except his own self by casting doubt about the authenticity of thishadith which is one of the most accuratesunan and a most solid legacy.

II Binding Proofs,

2) Nobody else has doubted its accuracy, nor did anyone else dare to argue about its grounds. Even al-Thahbi, who is a most prejudiced narrator, has admitted its accuracy in hisTalkhis Al-Mustadrak 123 . Ibn Hajar al-Haithami, in spite of his antagonistic views embedded in hisAl-Sawa’iq al-Muhriqa , has quoted thishadith in his chapter on "Al-Shubuhat," citing statements by the foremost narrators ofhadith testifying to its accuracy; so, refer to that book. Had thishadith not been accurate, al-Bukhari would not have included it in his book, in spite of his prejudice when it comes to counting ‘Ali's merits and those of Ahl al-Bayt (as).

Mu’awiyah was the leader of the oppressive gang. He stood in enmity against the Commander of the Faithful (as), fought him, cursed him from Muslims' pulpits and ordered people to do likewise. Yet, in spite of his insolent hostility, he never doubted the status hadith. Nor has Sa’d ibn Abu Waqqas exaggerated when he, according to Muslim, was asked by Mu’awiyah why he hesitated to denounce "Abu Turab;" he answered him by saying:124 "

I remember three ahadith of the Messenger of Allah which I have personally heard, because of which I shall never curse him. Had I had just one of his exclusive merits, it would have been more precious for me than a herd of the choicest red camels. I have heard the Messenger of Allah (pbuh), who was then accompanied by a few people participating in some of his campaigns, saying to ‘Ali: ‘Are you not pleased that your status to me is similar to that of Aaron to Moses except that there will be no Prophet after me?'"125 Mu’awiyah was dumbfounded, and he could not utter a word or pressure Sa’d.

In addition to all of this, Mu’awiyah himself has narrated the same hadith. Ibn Hajar says in his bookAl-Sawa’iq Al-Muhriqa :126 "Ahmad has said that a man once asked Mu’awiyah a question and his answer was: ‘Forward your question to ‘Ali because he is more knowledgeable.' Yet the man said: ‘Your own answer to this matter is dearer to me than that of ‘Ali.'

Mu’awiyah was angry, and he said: ‘What a bad statement you have uttered! You hate a man whom the Messenger of Allah used to gorge with knowledge? He even told him that his status to him was like that of Aaron to Moses except that there would be no Prophet after him? Whenever ‘Umar was confused about a matter, he sought ‘Ali's advice....'"127 In short, the statushadith is considered, according to the consensus of all Muslims, regardless of their sects and inclinations, to be authentic.

III Its Sunni Narrators,

3) Authors of both Al-Jami’ Baynal Sihah Al-Sitta and Al-Jami’ Bayna Rijal al-Sahihain have quoted it, and it is included in Bukhari's chapter on the Battle of Tabuk in his Sahih, in Muslim's chapter on ‘Ali's merits in his Sahih, in a chapter on the attributes of the Prophet's companions in Ibn Majah'ssunan , and in a chapter on ‘Ali's merits in Hakim'sAl-Mustadrak . Imam Ahmad Ibn Hanbal has quoted it in hisMusnad from several different reporters. Ibn ‘Abbas, Asma' bint ‘Amis, Abu Sa’d al-Khudri, Mu’awiyah ibn Abu Sufyan,128 and many other companions have all narrated it as recorded in the musnad.

Al-Tabrani has quoted it as narrated by Asma' bint ‘Amis, Umm Salamah, Habis ibn Janadah, Ibn ‘Umar, ‘Ali ibn Abu Talib (as),129 and many others. Al-Bazzaz has included it in his Musnad,130 and so has al-Tirmithi in hisSahih 131 depending on the authority of Abu Sa’id al-Khudri. In Al-Isti’ab, in a chapter dealing with ‘Ali, the author quotes Ibn ‘Abdul Birr narrating it, then he comments thus: "This is one of the most reliable and accurateahadith narrated about the Prophet by Sa’d ibn Abu Waqqas." Sa’d's references are nUmarous and are enUmarated by Ibn Abu Khayth’amah and others. Ibn ‘Abbas, Abu Sa’id al-Khudri, Umm Salamah, Asma' bint Amis, Jabir ibn ‘Abdullah, and quite a few other traditionists have all narrated it."

As a matter of fact, whoever researches the Battle of Tabuk and refers to books of traditions and biographies will find them mentioning this hadith. Those who have written biographies of ‘Ali, among authors of glossaries of ancient as well as modern times, regardless of their inclinations and sectarian preferences, have all quoted this hadith. It is also quoted by anyone who writes about the merits of Ahl al-Bayt, those of the Imams among the companions of the Prophet (pbuh) such as Ahmad ibn Hanbal, and by others before or after his time. It is ahadith taken for granted by all past Muslim generations.

IV Why al-Amidi Suspects It.

4) There is no lesson to learn about the doubt cast by al-Amidi regarding thishadith in hisMusnad , since the man knows nothing about the science of traditions, and his knowledge about musnads and narrators is the knowledge of illiterate commoners who do not know the meaning of hadith. In fact, his own extensive knowledge in the science of usul is the reason why he has fallen in such a dilemma. According to the requirements of usul, he saw it to be a correcthadith which he could not get rid of except by suspecting its isnad, thinking that that would be possible. Indeed, that was only his unattainable desire, and peace be with you.

Sincerely,

Sh

Letter 29

Thul-Hijjah 20, 1329

I Believing in Our Arguments Regarding the Hadith's Sanad,

1) All what you have mentioned regarding the authenticity of the statushadith is indeed beyond any doubt. Al-Amidi has stumbled in a way which has proven his distance from the science of hadith, and from traditionists. I have bothered you with mentioning his views in clarifying what is already clear. This is my mistake for which I invoke your forgiveness, since you are apt to forgive.

II Doubting its General Application,

2) I have come to know that there are others besides al-Amidi from among your arbitraters who claim that there is no proof that the statushadith has a general application, and that it is restricted to its own context. They support their view by the hadith's text itself, saying that the Prophet's statement is due only to its time context, that is, when he left him in Medina during the Battle of Tabuk.

The Imam, peace be upon him, asked him: "Why do you leave me with women and children?" His answer, peace be upon him and his progeny, was: "Aren't you pleased that your status to me is similar to that of Aaron to Moses, except there will be no Prophet after me?" as if he (pbuh) explained that his position to him is like that of Aaron to Moses when the latter left him to represent him among his people when he left for the Tur Mountain [Mount Sinai]. The gist of the Prophet's statement would be something like: "You are to me, during this Battle of Tabuk, like Aaron to Moses who had to depart to communicate with his Lord."

III Doubting its being Binding.

3) Your arbitraters may even say that thishadith is not a binding proof, even if its implication is general, and a restrictedhadith cannot be applied in its general sense, and peace be with you.

Sincerely,

Letter 30

Thul-Hijjah 22, 1329

I Arabs Regard it General,

1) We refer their argument that thehadith lacks a general application to Arabs who are very well familiar with their language and grammar. You are the Arabs' authority whose view is invincible and undisputed. Do you see your nation doubting the generality of this status hadith? I do not think so. You are above that. Persons of your prestige do not doubt the generality of the additive gender and its inclusion of all implications.

If you, for example, say: "I have granted you my judicial power," will your power be restricted to a few matters rather than others? Or will your statement be general and inclusive of all implications? Allah be Praised! You do not see it other than general, and its meaning as inclusive! If the Muslims' ruler says to one of his subjects: "I have appointed you my own vicegerent over people," or "granted you my own status, or position, over them, or granted you my own wealth," will it come to mind anything other than the general meaning of such a statement? Or will the speaker wish to select some matters rather than others? If he said to one of his ministers: "You may enjoy during my lifetime the same position ‘Umar enjoyed during the lifetime of Abu Bakr, but you are not my friend," would this statement be seen, according to common rules, as implying a few situations rather than all?

I do not see you saying accepting anything other than its general application, and I do not doubt at all that you interpret the statement of the holy Prophet: "Your status to me is like that of Aaron to Moses" except as indicative of generality of application, following the guidelines of its similar texts in the Arabic language and its norms of speech, especially when he excluded Prophethood, thus making its generality inclusive of everything else quite clear. You are surrounded by Arabs; so, ask them if you wish.

II Disproving Claim of Restriction,

2) As regarding the debater's statement claiming that thishadith is restricted to its context, this claim is rejected on two grounds:

First, thehadith itself is generalizing, as you know. The assumption "If we presume that it is specific" does not exclude it from its general meaning, because whoever makes an assumption does not confine his assumption to only one single possibility. Say, if one person in the state of najasa (impurification) touches Surat al-Kursi [verse of the Throne] for example, and you tell him: "Nobody in the state of najasa should touch the holy Qur'an," will your statement be confined to Surat al-Kursi only, or will it be general regarding the entire text of the holy Qur'an?

I cannot imagine that anyone will understand that it is restricted to Surat al-Kursi in particular. If a physician sees his patient eating dates and forbids him from eating anything sweet, will the prohibition be taken to imply only dates, or will it be general to include evertything sweet? I do not consider the one who claims its meaning to be restricted as one adhering to the common concepts of the basics of language; rather, he will then be distant from its grammar, far from commonsense, a foreigner to our world. So is the one who claims that the statushadith is applied specifically to the Battle of Tabuk alone; there is no difference between both cases.

Second, thishadith was not articulated by the Prophet (pbuh) upon leaving ‘Ali (as) as his representative in Medina during the Battle of Tabuk; otherwise, the debater will have had the right to claim its restricted application. Oursahih books are sequential through the Imams among the Prophet's purified progeny (as) proving that it was said on other occasions to which the researcher may refer. Sunnisunan bear witness to this fact, as researchers know. We say that the wording of thishadith testifies to the fact that the claim that it was said only during the Battle of Tabuk is groundless, as is already obvious.

III Disproving its Non-Binding Application

3) Their claim that the specified generalization cannot be binding over the rest is an obvious mistake and a serious error. Nobody would say so except one who approaches matters like someone riding a blind animal in a dark night. We seek refuge with Allah against ignorance, and we thank Him for our sound health.

Specifying the general does not exclude it from being applied as a testimony against the rest as long as the specified matter is not general, especially if it is related to this hadith. If a master tells his servant: "Be generous to everyone who is visiting me today save Zayd." If the servant surrounds only Zayd with generosity, he will not only be disobeying his master and become liable for his error, according to the judgment of all the wise, he will also deserve to be punished a punishment commensurate with his mistake.

No wise man would listen to his excuse if he produces one; nay, even his excuse will seem to them to be even worse than his guilt. This is so only because of its obvious general implication, having been specified, regarding the rest, as is obvious.

You very well know that Muslims have always been accustomed to use as proof the specified generalizations without any exception. The ancestors among the companions and thetabi’in , as well as those who followed the latter, and so on till today, especially the Imams among the progeny of the Prophet (pbuh) and all other Imams among the Muslims, do just that. This is a matter which does not need raising any doubts.

Suffices you for proof what the four Imams and other Mujtahids have said in their chapters on being aware of the branches of legislative rules as proofs of their explanations. The wheel of knowledge has been spinning on acting upon generally accepted facts. There is nothing general that does not have room for a specification. If these generalities are dropped, the door of knowledge will be shaken. We seek refuge with Allah, and peace be with you.

Sincerely,

Sh

Letter 31

Requesting Sources of this Hadith

Thul-Hijjah 22, 1329

You have not provided any proof testifying to thishadith as being said on any occasion besides that of Tabuk. I am very eager to be acquainted with its pristine sources; so, please take me to its foundain-heads, and peace be with you.

Sincerely,