Alhassanain(p) Network for Heritage and Islamic Thought

References

1.- The pronoun “ن” in “ندع- we call” differs in meaning from the pronoun “نا” in “ابنائنا- our sons”, and from the one in “نسائنا -our women” and- “our souls”: the first one refers to both sides of the dispute (the Prophet -S.A.W.- and the Christians); thus “our sons”, “our women” and “our souls” are excluded, whereas the second and the third refer to the Prophet’s side, thus the other side of the dispute and their “sons”, their “women” and their “souls” are not included. As for the phrase “we will pray (humbly)”, it includes all: the Prophet (S.A.W.), the other side of the dispute, the sons, the women, and the souls.

2.- Al-Kashaf Commentary, vol. 1, p. 370, Dar al-Kitab al-Arabi; Beirut.

3.- Rooh al-M’ani, vol. 3, p. 189, Dar Ihya’ al-Turath al-Arabi; Beirut.

4.- We will duly answer his observations in the section titled “Answering the Objections”.

5.- Tafseer al-Kabir by Fakhr al-Razi, vol. 8, p. 80, Dar Ihya’ al-Torath al-Arabiyyah.

6.- Muslim’s Sahih, vol. 5, p. 23, Kitab Fadha’il al-Sahabah, the chapter on Ali ibn Abi Talib’s outstanding merits, hadith 32, Izz al-Deen Institute.

7.- Tirmidhi’s Sunan, vol. 5, p. 565, Dar al-Fikr.

8.- Ahmad’s Musnad, vol. 1, p. 185, Dar Sader, Beirut.

9.- Al-Tafsir al-Kabeer by Fakhr al-Razi, vol.8, p.80.

10.- Ma’rifat Uloom al-Hadith, p.50, Dar al-Kutub al-Ilmiyyah, Beirut.

11.- Ahkam al-Qur’an by al-Jesas; vol. 2, p. 14, Dar al-Kitab al-Arabi, Beirut.

Mufeed’s Ikhtesas, p. 56; Jami’at al-Mudarriseen fil Howzatol Ilmiyyah.

Asbab al-Nozool, p. 68, Dar al-Kutub al-Ilmiyyah, Beirut.

Asad al-Ghabah, vol. 4, p.25; Dar Ihiya’ al-Turath al-Arabi, Beirut.

Al- Isabah, vol.2, part 4, p.271.

Al-Bahr al-Muheet, vol. 3, p. 479, Dar Ihiya’al-Turath al-Arabi, Beirut.

Al-Bidayah wa al-Nihayah, vol. 5, p. 49, Dar al-Kutub al-Ilmiyyah, Beirut.

Al-Burhan, vol. 1, p. 289, Isma’ilyan Publications.

Al-Taj al-Jami’ lil-Usool, vol. 3, p. 333, Dar Ihya’ al-Turath al-Arabi, Beirut.

The History of the City of Damascus, vol. 42, p. 431, Dar Fikr.

Tadhkirat Khawas al-Ummah, p. 17, printed in Najaf.

Ibn Katheer’s Commentary, vol. 1, p. 378, Dar al-Ma’rafih, Beirut.

Baydawi’s Commentary, vol. 1, p. 163, Dar al-Kutub al-Ilmiyyah, Beirut.

Khazin’s Commentary (Bab al-Ta’weel), vol. 1, p. 236, Dar al-Fikr.

Al-Razi’s Commentary, vol. 8, p. 80, Dar Ihiya’ al-Turath al-Arabi, Beirut.

Al-Samarqandi’s Commentary (Bahr al-Uloom), vol. 1, p. 274, Dar al-Kutub al-Ilmiyyah, Beirut.

Al-Tabari’s Commentary, vol. 3, p. 299-301, Dar al-Fikr.

Al-Tantawi’s Commentary, vol. 2, p. 130, Dar al-M’arif, Cairo.

Ali ibn Ibrahim al-Qommi’s Commentary, vol. 1, p. 104.

Al-Mawardi’s Commentary, vol. 1, pp.389 and 399, the Institute of al-Kutub al-Thaqafiyyah, and Dar al-Kutub al-Ilmiyyah, Beirut.

Al-Muneer Commentary, vol.3, pp. 245, 248 and 249, Dar al-Fikr.

Al-Nasfi’s Commentary, vol. 1, p. 236, Dar al-Fikr.

Al-Nayshaburi’s Commentary, vol. 3, p. 213, Dar al-Ma’rifah, Beirut

A Summary of al-Mustakrak, vol. 3, p. 150, Dar al-Ma’rifah, Beirut.

Qortobi’s Jami’ Ahkam al-Qur’an, vol. 4, p. 104, Dar al-Firkr.

Jami’ al-Usool, vol. 9, p. 469, Dar Ihya’ al-Turath al-Arabi.

Al-Tirmidhi’s, Jami’ al-Saheeh, vol. 5, p. 596, Dar al-Fikr.

Al-Durr al-Manthur, vol.2, p.230-233, Dar al-Fikr.

Abu Na’eem al-Isfahan’s Dala’il al-Nubuwwah. p.297.

Thakha’ir al-Uqba, p. 25, al-Wafa Institute, Beirut

Rooh al-Ma’ani, vol. 3, p. 189, Dar Ihya’ al-Turath al-Arabi

Al-Riyadh al-Nadirah, vol. 3, p. 134, Dar al-Nadwah al-Jadeedah, Beirut.

Zad al-Maseer fi Ilm al-Tafseer, vol.1, p. 339, Dar al-Fikr.

Al-Hakim al-Hasakani’s Shawahid al-Tanzeel, vol. 1, p. 155-167, Majma’ Ihya’ al-Thaqafat al-Islamiyyah.

Muslim’s Sahih, vol. 5, p. 23, Kitab Fadha’il al-Sahabah, the chapter on Ali ibn Abi Talib’s outstanding merits, hadith 32, Izz al-Deen Institute.

Al-Sawa’q al-Muhriqah, p. 145, Maktabt al-Qahirah.

Fath al-Gadeer, vol. 1, p. 316, Egypt.

Fara’id al-Simteyn, vol. 2, pp. 23 and 24, al-Mahmoodi Institute, Beirut.

Al-Fosool al-Muhimmeh, pp. 23- 25 and 126 -127, Manshoorat al-‘A’lami.

Kitab al-Tasheelli-Uloom al-Tanzeel, vol. 1, p. 109, DarFikr.

Al-Kashshaf, vol. 1, p. 193, Dar al-Ma’rifah, Beirut.

Madarij al-Nubuwwah, p. 500, Bambay.

Al-Mustadrak ‘ala al-Sahihyan, vol. 3, p. 150, Dar al-Ma’rifah, Beirut.

Ahmad’s Musnad, vol. 1, p. 185, Dar Sader, Beirut

Mishkat al-Masabeeh, vol. 3, p. 1731, al-Maktab al-Islami.

Masabeeh al-Sunnah, vol. 4, p. 183, Dar al-Ma’rifah, Beirut.

Matalib al-Su’ool, p. 7, Tehran.

Ma’alim al-Tanzeel, vol. 1, p. 480, Dar al-Fikr.

Ma’rifaht Usool al-Hadith, p. 50, Dar al-Kutub al-Ilmiyyah, Beirut.

Ibn Magazili’s Manaqib, p. 263, al-Maktabit al-Islamiyyah, Tehran.

12.- Ali ibn Ibrahim’s Commentary, vol. 1, p. 104, Matba’at al-Najaf; al-Burhan, vol. 1, p. 285.

13.- Al-Burhan, vol. 1, p. 289, Isma’ilyan Publications.

14.- Al-Buhran, vol.1, p.289 Isma’ilyan Puplishing House.

15.- Al-Ikhtisas, p. 56, Jami’t al-Mudariseen fil Huzatul Ilmiyyah.

16.- Al-Manar Commentary, vol. 3, p. 322, Dar al-Ma’rifah, Beirut.

17.- Rooh al-Ma’ani, vol. 3, p. 190, Dar Ihya’ al-Torath al-Arabi.

18.- Mizan al-I’tidal, vol. 2, p. 154, Dar al-Fikr.

19.- Siyra A’lam al-Nobala, vol. 10, p. 104, Mu’ssasat al-Risala.

20.- According to the accounts written in some books about this great scholar, thus mentioned by Fakhr al-Razi, he is a renowned Shi’ite mujtahid, theologian, and professor of Fakhr al-Razi, whom the late traditionist, Qommi, mentions in volume 1, page 340 of his Safinah al-Bihar and says:: “Sheikh Sadeed al-Deen Mahmood ibn Ali ibn al-Hasan al-Himsi of Rayy, is a religious scholar, an authority on theology and author of al-Ta’leeq al-Iraqi, a book on rhetoric”. Sheikh Baha’i has been quoted as saying: “He was a learned scholar among the Shi’ite ulama. He came from Hims, a village in Rayy, now a ruin.

Safina al-Bihar, vol.1, p.340, Kitabkhana Mahmuod.

The late Sayyid Mohsen Amin Jibal Ameli quotes from a manuscript of al-Ta’leeq al-Iraqi or al-Munqidh min al-Taqleed, on which the following sentence is written: “This is written by our master, the great Sheikh, Hojjat al-Islam wal-Muslimin, the Tongue of the Sect and theologians, the Lion of Debaters, Mahmood ibn Ali ibn al-Hasan al-Himsi, may God prolong his life in glory and humiliate his enemies”. Ayan al-Shiah, vol. 10, p. 105, Dar al-Ta’aruf lil Matbo’at, Beirut.

In Al-Qamoos al-Moheet vol.2, p.299, Dar al-Ma’rifah, Beirut. Firoozabadi refers to Himsi and says: Mahmood ibn Ali al-Himsi is a theologian and al-imam Fakhr al-Deen’s teacher”.

From the above statement of Firoozabadi we realize that this eminent theologian was Fakhr al-Razi’s teacher, a position which has not been mentioned by Fakhr al-Razi.

21.- Ma’rifaht Uloom al-Hadith, p. 50, Dar al-Kutub al-Illmiyyah, Beirut .

22.- Asbab al-Nuzool, [. 67, Dar al-Kutub al-Ilmiyyah, Beirut.

23.- Ma’rifaht Uloom al-Hadith, p. 50, Dar al-Kutub al-Illmiyyah, Beirut.

24.- The History of the City of Damascus, vol. 42, p. 431, Dar al-Fikr.

25.- Al-Sunan al-Kobra lil-Nisai’i, vol. 5, p. 127; Dar al-Kutub al-Ilmiyyah, Beirut; a research-worker has said, “There are trustworthy narrators within the chain of narrators of the hadit.

al-Musannaf li-ibn Abi Shaybah, vol. 6, p. 374; Dar al-Taj;

al-Mo’jam al-Awsat lil-Tabarani, vol. 4, p. 477; Maktabat al-Moarif, Riadh

Note: al-Mo’jam al-Awsat has used the word “Li-Nafsi” rather than “Ka-Nafsi”, this being an error, intentional or otherwise, for Haythami who had quoted Tabarani in his Majma’ al-Zawai’d used the word “Ka-Nafsi”.

Majma’ al-Zawai’d of Haythami, vol. 7, p. 110, Dar al-Kitab al-Arabiyyah, also p. 240 (of the same source printed) by Dar al-Fikr.

26.- Al-Suyuti’s Jami’ al-Ahadith,, vol. 16, pp. 256-7, Dar al-Fikr; Kanz al-Ummal, vol. 13, pp. 142-3, al-Risalih Institute.

27.- Al- Khawrazmi’s Manaqib, p. 148, Mu’asasat al-Nashr al-Islami; Maqtal al-Husain, p. 43, Maktabat al-Mufeed.

28.- Ruh al-Ma’ani, vol.3, p.189, Dar Ihiya’ al-Turath al-‘Arabi.

29.- Ma’rifaht Uloom al-Hadith, p. 50, Dar al-Kutub al-Ilmiyyah, Beirut.

30.- Surah 7, verse 142.

31.- See our article “Imamate in Ghadeer, Thaqalayn and the Narration of Manzilah”.

32.- It is not clear whether Abu Hayan had Fakhr al-Razi in mind when he mentioned “Razi”, because Fakhr al-Razi’s Tafseer contains only the stated objection. Therefore, Abu Hayan must have quoted the above argument from other works by al-Razi.

33.- Al-Bahr al-Muheet, vol. 2, p. 481, the Institute of al-Tarikh al-Arabi and Dar Ihya’ al-Turath al-Arabi.

34.- Ibn Taymiyyah accepts the fact that “our soul” refers to Ali, peace be on him.

35.- To support his argument, ibn Taymiyyah quotes five Qur’anic verses among which are the following:

“لولا اذ سمعتموه ظن المومنون و المؤمنات بانفسهم خيرا

Why did not the believing men and the believing women, when you heard it, think well of their own people?” Surah 24, verse 12, “انفسكم ولا تلمزوا …and do not find fault with your own people” Surah 49, verse 11.