Principles of Faith (Usul al-Din)
Chapter2
Arbitration of the Sunnah (Traditions)
point
Here we refer to the traditions from the Sunnis for divine leadership of the Commander of the Faithful (as) as a completion of proof and argument in the best way. Otherwise, the criteria established from the Qur’an and the intellect regarding divine leadership is adequate to prove it for him (as). These continuously transmitted traditions are sufficient to be applied to Imam ‘Ali’s (as) divine leadership.
The traditions from the Sunni sources to which we will refer to as authentic are authentic according to their criteria. As for the traditions from the Shi’ite sources, when we refer to them as authentic, it implies that they are authentic according to us and them.
***
Undoubtedly, following the Way of the Prophet (S) is obligatory according to intellectual perception, which demands us to follow the infallibles and obey
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their commands. The Qur’an also commands the same:
Whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back. [1]
We will suffice by mentioning the continuously transmitted traditions from the Prophet (S) and what the learned, the commentators of the Qur’an, the traditionists, the historians and the experts of literature have unanimously agreed upon. These are the traditions that are well-known by the young and old. Ibn Abu al-Hadid says: Sufyan al-Thawri reports on the authority of ‘Abd al-Rahman ibn Qasim, on the authority of ‘Umar ibn ‘Abd al-Ghaffar that when Abu Hurayrah came to Kufah with Mu’awiyya, he used to sit at the door called Kinda at nightfall and the people would sit with him. A young man of Kufah came to him, sat with him and said, “O Abu Hurayrah, may Allah adjure you! Did you hear the Messenger of Allah (S) saying for ‘Ali ibn Abu Talib (as): O Allah support the one who supports ‘Ali and oppose the one who opposes ‘Ali. ” Abu Hurayrah replied, “Of course, I did (hear that). ” The young man responded, “Then I take Allah as my witness that you have most surely supported His enemy and opposed His beloved. ” The young man then left Abu Hurayrah. [2]
Ibn Hajar al-’Isqilani says in his commentary on Sahih al-Bukhari: As for the tradition ‘whoever I am the master of then ‘Ali is his master’, al-Tirmidhi and al- Nisa’i have transmitted it, and it has very many chains of transmission. Ibn ‘Uqdah has one
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complete book on its study; many of its transmissions are authentic and good… [1]
We will mention one from their authentic traditions, which Zayd ibn Arqam has transmitted saying: When the Messenger of Allah (S) was returning from the final pilgrimage, he stopped at the pond [Ghadir] of Khumm and commanded us to make a platform; thus we made it. He (S) then said:
I have been called back (by Allah) and I have accepted. I am leaving behind two weighty things between you; one of them is greater than the other, the Book of Allah and my Progeny. See what you do to them after me. They will not part from one another until they meet me on the Pool (of Kawthar).
He (S) then added: Indeed Allah, the Mighty and High, is my Master and I am the Master of every believer. Then he took ‘Ali (as) by his hand and said: Whoever I am the Master of this is his Master. O Allah support the one who supports him and oppose the one who opposes him… [2] He mentioned the tradition in full.
The leadership of the Ummah after his departure was so important to him (S) that not only did he stress it during the last pilgrimage, but he had also emphasised it on numerous occasions both before and after the final pilgrimage. One of those occasions was on his deathbed when the companions were present before him; he made a will to them using different expressions regarding the Qur’an and the
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Progeny.
Sometimes he (S) used the words: I have left [taraktu] behind two weighty things [thaqlayn]. [1]
At other times he (S) said: I am leaving [tarik] behind two Caliphs [khalifatayn] (Qur’an and Ahlul Bayt). [2]
In addition, he (S) said: I am leaving [tarik] behind two weighty things. [3]
Furthermore, he (S) stated: They will not separate. [4]
At some places he (S) has said: They will not disunite. [5]
I other places he (S) stated: Do not lead them otherwise you will perish. Do not teach them for they are more learned than you. [6]
Also he (S) said: I am leaving behind two commands. You will never go astray if you follow them. [7]
It is not possible to elucidate all the profound points that are implied in the Prophet’s (S) statements; thus, we will suffice by indicating some:
(1)
The sentence, I have left indicates that the Book and the Progeny are the legacy of the Prophet (S) for the Ummah, because the relation of the Prophet (S) to the Ummah is like that of the father to the son. The human being is composed of body and soul. The relationship between the soul and the body is like that of the meaning to the word and the core to the crust.
The physical father is the cause of physical and bodily strengths, while the spiritual father is the cause of spiritual strengths like correct beliefs, noble ethics and good deeds. The cause of spiritual behaviour and mental state cannot be compared with the cause of material state and physical appearance, just as the
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core cannot be compared with the crust, the meaning with the word or the pearl with the shell.
This great father of the Ummah informed the people about his death and that his Lord, the Exalted, will call Him and he will answer the call and leave the people. (I have been called back and I have accepted. ) He (S) emphasised that my legacy between you, the result of my life and the fruit of my existence, are two things the Book of Allah and my Progeny.
The Book is the link of the Ummah to their Lord and the Progeny is the link between the Ummah and the Prophet (S). Thus, the disconnection of the Ummah from the Qur’an is disconnecting from Allah, the Exalted, and the disconnection from the Progeny is disconnecting from the Prophet (S). Evenmore, the disconnection from the Prophet (S) is also disconnecting from Allah, the Exalted.
To explain the greatness of the Qur’an and the Progeny, it is sufficient to say that they both are connected to Allah, the Exalted, and His Messenger (S) , because the connected one obtains its value from the one it is connected to. What is more, he (S) described them as the two weighty things, to indicate their substantial value and weightiness. Hence, the worth of the Noble Qur’an and its spiritual value is beyond comprehension, because the Qur’an is a manifestation of the Creator for the creation. To perceive its greatness, ponder in the following verses:
Ya Sin. I swear by
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the Qur’an full of wisdom; [1]
Qaf. I swear by the glorious Qur’an. [2]
Most surely it is an honoured Qur’an, in a book that is protected; none shall touch it save the purified ones. [3]
Had We sent down this Qur’an on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect. [4]
By describing the Progeny with the same words with which he (S) described the Qur’an, he shows that the Progeny is equal to the Qur’an and shares the revelation. In the speech of the Prophet (S) , which is on the scale of reality, it is not possible that the Progeny may be equal to the Qur’an except when they share the knowledge of the Qur’an, as described by the Book itself:
Explaining clearly everything. [5]
The Progeny should also share infallibility with the Qur’an:
Falsehood shall not come to it from before it nor from behind it. [6]
(2)
The word of the Prophet (S): They will not disunite indicates that the Qur’an and the Progeny are forever inseparable, as they will not split from each other. The Noble Qur’an is a book that was revealed for all of mankind, taking into consideration their various abilities. Thus, its words are for the public, its hints are for the learned, its subtleties are for the Divine Guardians and its realities are for the Prophets (as).
It is a book that enlightens with the light of its guidance
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the lowest of mankind, who cares only about materialistic matters. At the same time, it guides the best of mankind, whose spiritual disarray only come to rest with the remembrance of Allah, the Exalted. They are always in search of the Best Names (of Allah) , lofty examples and the ability to bear the Greatest Name of Allah.
The Qur’an is indeed like the sun. Those who are ill due to the cold cure themselves by its heat. The farmer needs the sun to grow his plantation. The naturalist investigates the effects of its rays on living beings, the plants and the minerals. The religious scholar researches the effects of the sun on the earth and whatever it contains, its laws that systematise its proximity and distance from the earth and its rising and setting. Thus, he finds his lost treasure, the Creator and the Planner of the sun.
Such a Book that has come for all members of mankind, and a Book that is responsible for all the needs of humanity in this world, the purgatory and the hereafter, must have a teacher whose knowledge encompasses all of that. Undoubtedly, medicine without a doctor and science without a teacher is insufficient. Hence, the divine law, on which rely all of the affairs of this life and the hereafter, is insufficient and incompatible without an explainer, as states the Word of the Exalted:
Today I have perfected for you your religion. [1]
The purpose of sending the Book would be nullified and contradicted by
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[1]: Holy Qur’an, 59: 7.
[2]: Sharh Nahj al-Balaghah by ibn Abu al-Hadid: vol. 4, pp 68.
[1]: Fath al-Bari: vol. 7, pp 61.
[2]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
[1]: Fada’il al-Sahabah: pp 15; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109; Musnad Ahmad: vol. 3, pp 26; Majma’ al-Zawa’id: vol. 9, pp 163; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45 & 130; Al-Bidayat wa-al-Nihayat by Ibn Kathir: vol. 5, pp 228; Al-Sirat al-Nabawiyyah: vol. 4, pp 416; Kanz al-’Ummal: vol. 13, pp 104; Khasa’is al-Wahi al-Mubin: pp 194; Yanabi’ al-Mawaddat: vol. 1, pp 105 & 115 & 121; and other Sunni sources.
Basa’ir al-Darajat: pp 434, part 8, ch. 17, hadith no. 4; Kamal al-Din wa Tamam al-Ni’mat: pp 236 & 238; Al-Manaqib: pp 154; Al-’Umdah: pp 71; Al-Tara’if: pp 114 &116 & 122; and other Shi’i sources.
[2]: Musnad Ahmad: vol. 5, pp 182 & 189; Musannaf Ibn Abu Shaybah: vol. 7, pp 418; Kitab al-Sunnah Ibn Abu ‘Asim: pp 336, no. 754; Majma’ al-Zawa’id: vol. 9, pp 162; Al-Jami’ al-Saghir: vol. 1, pp 402; Al-Durr al-Manthur: vol. 2, pp 60; Kanz al-’Ummal: vol. 1, pp 172 & 186; Yanabi’ al-Mawaddat: vol. 1, pp 119; and other Sunni sources.
Kamal al-Din wa Tamam al-Ni’mat: pp 240; Al-’Umdah: pp 69; Sa’d al-Su’ud: pp 228; and other Shi’i sources.
[3]: Fada’il al-Sahabah: pp 22; Musnad Ahmad: vol. 3, pp 14 & 17 & vol. 4, pp 371; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 148; Al-Sunan by Al-Darimi: vol. 2, pp 432; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 7, pp 30 & vol. 10, pp 114; Majma’ al-Zawa’id: vol. 9, pp 163; Musnad by Ibn Ju’d: pp 397; Musannaf Ibn Abu Shaybah: vol. 7, pp 176; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 51; Khasa’is Amir al-Mu’minin (A): pp 93; Kitab al-Sunnah Ibn Abu ‘Asim: pp 629 & 630; Musnad by Abu Ya’la: vol. 2, pp 297 & 303; Sahih Ibn Khuzaymah: vol. 4, pp 63; Tafsir Ibn Kathir: vol. 4, pp 122; Al-Mu’jam al-Saghir: vol. 1, pp 131 & 135; Al-Mu’jam al-Awsat: vol. 3, pp 374 & vol. 4, pp 33; Al-Mu’jam al-Kabir: vol. 3, pp 66 & vol. 5, pp 154 & 166 & 170 & 182…; Al-Tabaqat al-Kubra: vol. 2, pp 194; Tarikh Madinat Damishq: vol. 19, pp 258 & vol. 41, pp 19 & vol. 54 pp 92; and other Sunni sources.
Basa’ir al-Darajat: pp 432, part 8, ch. 17, hadith 3 & 5 & 6; Da’a’im al-Islam: vol. 1, pp 28; Al-Amali by Al-Saduq: pp 500, majlis 64, hadith 15; Kamal al-Din wa Tamam al-Ni’mat: pp 234; Ma’ani al-Akhbar: pp 90; Kifayat al-Athar: pp 87 & 137 & 163…; Rawdat al-Wa’izin: pp 273; Manaqib Amir al-Mu’minin (A): vol. 2, pp 112 & 116 & 135 & 140; Al-Mustarshid: pp 559; Sharh al-Akhbar: vol. 1, pp 99 & vol. 2, pp 479 & 481; and other Shi’i sources.
[4]: Al-Bidayat wa-al-Nihayat: vol. 5, pp 228 & vol. 7, pp 386; Al-Tabaqat al-Kubra: vol. 2, pp 194; Musnad by Abu Ya’la: vol. 2, pp 297 & pp 376; Jawahir al-’Aqdayn: pp 231, 232 233; Musnad by Ibn Ju’d: pp 397; Khasa’is Amir al-Mu’minin (A): pp 93; Musnad Ahmad: vol. 3, pp 14, 17, 26, 59; Majma’ al-Zawa’id: vol. 9, pp 163; Al-Mu’jam al-Saghir: vol. 1, pp 131, 135; Al-Mu’jam al-Kabir: vol. 3, pp 65; Nazm Durar al-Simtayn: pp 232; Kanz al-’Ummal: vol. 1, pp 172; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 416; and other Sunni sources.
Basa’ir al-Darajat: pp 433, part 8, ch. 17; Al-Kafi: vol. 2, pp 415; Al-Khisal: pp 65; Al-Amali by Al-Saduq: pp 616, majlis 79, hadith 1; Kamal al-Din wa Tamam al-Ni’mat: pp 64, 94, 234; Kifayat al-Athar: pp 92; Al-Ihtijaj: vol. 1, pp 75, 217, 391 & vol. 2, pp 147, 252; Al-’Umdah: pp 68, 71, 83; Tafsir al-Qummi: vol. 1, pp 172; Al-Tibyan: vol. 1, pp 3; Majma’ al-Bayan: vol. 1, pp 33 & vol. 2, pp 356 & vol. 7, pp 267 & vol. 8, pp 12; and other Shi’i sources.
[5]: Kitab al-Sunnah Ibn Abu ‘Asim: pp 337, no. 754, pp 629, no. 1549, pp 630, no. 1553; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109, 148; Fada’il al-Sahabah: pp 15; Musnad Ahmad: vol. 5, pp 182; Majma’ al-Zawa’id: vol. 1, pp 170 & vol. 9, pp 163, 165; Musannaf Ibn Abu Shaybah: vol. 7, pp 418; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45 & 130; Al-Mu’jam al-Awsat: vol. 3, pp 374; Al-Mu’jam al-Kabir: vol. 5, pp 154 & 166; Al-Mu’jam al-Saghir: vol. 1, pp 402; Al-Durr al-Manthur: vol. 2, pp 60; Tarikh Madinat Damishq: vol. 42, pp 220 & vol. 54, pp 92; and other Sunni sources.
Rawdat al-Wa’izin: pp 94; Al-Manaqib: pp 154; Tafsir al-Qummi: vol. 2, pp 447; Tafsir Furat al-Kufi: pp 17; and other Shi’i sources.
[6]: These wordings and words close to these have come in: Al-Mu’jam al-Kabir: vol. 3, pp 66 & vol. 5, pp 167; Kanz al-’Ummal: vol. 1, pp 186 & 188; Al-Durr al-Manthur: vol. 2, pp 60; Yanabi’ al-Mawaddat: vol. 1, pp 74, 109, 112, 116, 121, 133 & vol. 2, pp 438; Majma’ al-Zawa’id: vol. 9, pp 164; Al-Sawa’iq al-Muhriqah: pp 150 & 228; and other Sunni sources.
Tafsir al-’Ayyashi: vol. 1, pp 4 & 250; Tafsir al-Qummi: vol. 1, pp 4; Tafsir Furat al-Kufi: pp 110; Al-Imamat wa-al-Tabsirah: pp 44; Al-Kafi: vol. 1, pp 209 & 287 & 294; Al-Amali by Al-Saduq: pp 616, majlis 79, hadith 1; Kifayat al-Athar: pp 163; Manaqib Amir al-Mu’minin (A): vol. 2, pp 376; Al-Mustarshid: pp 401 & 467; Al-Irshad: vol. 1, pp 180; and other Shi’i sources.
[7]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 110; Jami’ al-Ahadith: vol. 3, pp 430, no. 9591; Yanabi’ al-Mawaddat: vol. 1, pp 116; Tarikh Madinat Damishq: vol. 42, pp 216; Kanz al-’Ummal: vol. 1, pp 187; Similar words are in Musnad Ahmad: vol. 3, pp 59; Sunan al-Tirmidhi: vol. 5, pp 328 & 329; Al-Sunan al-Kubra by Al-Nisa’i: vol. 2, pp 422; Muntakhab Musnad ‘Abd ibn Hamid: pp 108; Al-Mu’jam al-Saghir: vol. 1, pp 135; and other Sunni sources.
Kamal al-Din wa Tamam al-Ni’mat: pp 235, 237; Kifayat al-Athar: pp 265; Tuhaf al-’Uqul: pp 458; Manaqib Amir al-Mu’minin (A): vol. 2, pp 105 & 141 & 177; Sharh al-Akhbar: vol. 1, pp 105; and other Shi’i sources.
[1]: Holy Qur’an, 36: 1-2.
[2]: Holy Qur’an, 50: 1-2.
[3]: Holy Qur’an, 56: 77-79.
[4]: Holy Qur’an, 59: 21.
[5]: Holy Qur’an, 16: 89.
[6]: Holy Qur’an, 41: 42.
[1]: Holy Qur’an, 5: 3.
the Word of Allah:
And We have revealed the Book to you explaining clearly everything. [1]
It is impossible that the Absolute Wise would send down an insufficient religion or contradict the purpose for which it had been sent. Thus, the Prophet (S) said: They will not disunite.
(3)
Some phrases of the tradition of the Two Weighty Things state: If you follow both of them then you will not go astray. The guidance of mankind, from the perspective of their specific creation, results in their eternal privilege and their misguidance results in their eternal adversity. Mankind, as we previously mentioned, is the finest of all the creations of the world. They are a creation that belongs to this world, the purgatory, the hereafter, the human sovereignty and the realm of the angels. Man is connected to both the world of creation as well as the world of command. He is created for eternal life, not for temporary life.
The guidance that is required for such a creation is a special guidance, which cannot be facilitated but with education and training from divine revelation. That holy light is far from darkness:
Indeed, there has come to you light and a clear Book from Allah. [2]
Based on the law of harmony and originality, the teacher of mankind must be linked to revelation. For, the Glorified has said:
This Book, there is no doubt in it. [3]
Also,
nor does he speak out of desire. It is naught but revelation that is revealed. [4]
In addition, he must be infallible
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from mistakes and desires.
The Prophet (S) said: If you follow both of them then you will not go astray, because following the Book, which speaks the truth, guarantees man security from intellectual, moral and practical misguidance.
(4)
To explain the words of the Prophet (S): Do not teach them for they are more learned than you, we will suffice with what Ibn Hajar, a very prejudiced Sunni scholar, stated when describing the family of the Prophet (as) , “They are distinctive from the rest of the learned ones, because Allah has kept away the uncleanness from them and purified them a thorough purification… the most deserving to be adhered amongst them is their leader and the most learned ‘Ali ibn Abu Talib, Allah made his face honourable.
Indeed he (as) has more knowledge and his deriving of the religious teachings are more accurate. For this reason, Abu Bakr said: ‘Ali is from the Progeny of the Messenger of Allah (S) , i. e. the ones to whom everyone should adhere. The Prophet (S) specified him with what we have said, and he also distinguished him with what he said in the plains of Ghadir. ” [1]
By admitting that ‘Ali (as) is distinguished from all other scholars of the Ummah due to the verse of the purification, they indicate that he (as) is pure from all types of uncleanliness. They have also admitted that the Prophet (S) stipulated that ‘Ali (as) is the most learned of the Ummah. Bear in mind that both the Qur’an and logic make
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it incumbent to follow the most learned:
Say: Are those who know and those who do not know alike? Only the men of understanding are mindful. [1]
Also the Word of the Exalted states:
Is He then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge? [2]
They have also admitted to the command of the Prophet (S) saying: I am leaving behind two commands. You will never go astray if you follow them; they are the Book of Allah and my Household, my Progeny.
The conclusion is that this proves that ‘Ali (as) should be obeyed by the whole Ummah, without any exception. It also proves that the whole Ummah is commanded to follow ‘Ali (as) for their salvation.
Say: Then Allah’s is the conclusive argument. [3]
(5)
After explaining that he is leaving behind the Book and the Progeny for safeguarding the Ummah from misguidance, the Prophet (S) clarified the implication of the Progeny. He (S) made known that the Qur’an will not separate from the Progeny and the Progeny will not separate from the Qur’an. So that no doubt would remain for anyone from the Ummah, he (S) took ‘Ali (as) by the hand and said: Whoever I am the guardian of this is his guardian. O Allah, befriend the one who befriends Ali and oppose the one who opposes ‘Ali.
The proof was complete with the first argument, as
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it confirmed ‘Ali (as) due to his knowledge and infallibility by a witness from the Qur’an and the traditions. Nevertheless, the Prophet (S) still insisted in proving ‘Ali’s guardianship over all the believers so that no one leaves the circle of general guidance and ‘Ali’s absolute guardianship. Hence, he (S) said: Indeed, Allah, the Mighty and High, is my Guardian and I am the guardian of every believer. He thus explained the Word of the Exalted:
Only Allah is your Guardian and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow. [1]
***
Although the proofs from logic, the Qur’an and the traditions about general leadership elucidate the subject of specific leadership, the necessary qualities for a divine leader do not assimilate in anyone but the infallible Imams (as) , as described in the tradition of the Two Weighty Things. However, for the completion of the proof we will transmit some traditions for the divine leadership of the Commander of the Faithful and the Master of the Successors ‘Ali (as). These traditions are regarded as authentic by the experts of the field:
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[1]: Holy Qur’an, 16: 89.
[2]: Holy Qur’an, 5: 15.
[3]: Holy Qur’an, 2: 2.
[4]: Holy Qur’an, 53: 3-4.
[1]: Al-Sawa’iq al-Muhriqah: pp 151.
[1]: Holy Qur’an, 39: 9.
[2]: Holy Qur’an, 10: 35.
[3]: Holy Qur’an, 6: 149.
[1]: Holy Qur’an, 5: 55.
First Tradition
Abu Dharr (ra) has been reported as saying: The Messenger of Allah (S) said: Whoever obeys me has obeyed Allah and whoever disobeys me has disobeyed Allah. Whoever obeys ‘Ali has obeyed me and whoever disobeys him has disobeyed me. [2]
This tradition has been authenticated by the most important scholars of the Sunnis and it indicates that the Prophet (S) , for whom the Qur’an and
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intellect bear witness that he does not speak of his desires, ruled that obeying ‘Ali (as) is obeying the Prophet (S) and disobeying him is disobeying the Prophet (S). Thus, obedience or disobedience to the Prophet (S) is obedience and disobedience to Allah. Allah, the Exalted, says:
Whoever obeys the Messenger, he indeed obeys Allah. [1]
Since obedience and disobedience are with the commandment to do or not to do, the source of the commandments to do or not to do is like or dislike. Thus, it is not possible that ‘Ali’s obedience or disobedience would be Allah’s obedience or His disobedience, unless ‘Ali’s like and dislike is a manifestation of Allah’s like and dislike.
The one whose like and dislike manifests Allah’s like and dislike has certainly reached the status of infallibility where his pleasure and anger is the pleasure and anger of Allah.
The word ‘whoever’ conforms to generality. Thus, it declares that all those who are in the circle of obedience to Allah and His Messenger (S) must obey ‘Ali (as). Otherwise, they would be disobeying Allah and His Messenger (S):
And whoever disobeys Allah and His Messenger, he surely strays off a manifest straying, [2]
and whoever disobeys Allah and His Apostle surely he shall have the fire of Hell to abide therein forever. [3]
Whoever obeys him has obeyed Allah and the Messenger (S):
And whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, [4]
and whoever obeys Allah and His Messenger, he indeed achieves
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a mighty success, [1]
and whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours. [2]
Second Tradition
point
The Messenger of Allah (S) was leaving for (the Battle of) Tabuk and left ‘Ali (as) behind as his successor. So, ‘Ali (as) said: Are you leaving me behind with women and children? The Prophet (S) answered: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me. [3]
This tradition is unanimously accepted by both Shi’ites and Sunnis. The compilers of Sihah [4] and authentic Masanid [5] (tradition) Sunni books have transmitted it. Many of their great scholars have claimed consensus over its authenticity, for they state that this tradition is unanimously accepted as authentic.
The pioneers of great memorisers have transmitted it, like Abu ‘Abd Allah al-Bukhari in his Sahih, Muslim ibn al-Hajjaj in his Sahih, Abu Dawud in his Sunan, Abu ‘Isa al-Tirmidhi in his Jami’, Abu ‘Abd al-Rahman al-Nisa’i in his Sunan and Ibn Majah al-Qazwini in his Sunan. All of them have unanimously accepted this tradition as authentic and have consensus over it. Al-Hakim al-Naysaburi has said: This tradition has reached the level of continuous transmission [tawatur]. [6]
The commonality of the word ‘status’ in this blessed tradition denotes that every status that is proven for Harun from Musa is also proven for ‘Ali (as) from the Prophet (S) , with the only exception of prophethood. This similarity is emphasised.
Allah, the Exalted, has said about the relationship of Harun with Musa (as):
And
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give to me an aider from my family: Harun, my brother, strengthen my back by him, and associate him (with me) in my affair. [1] Musa said to his brother Harun: Take my place among my people, and act well and do not follow the way of the mischief-makers. [2]
This status can be summarised in a number of places
First: The Vicegerency
‘Ali (as) is the vicegerent of the Prophet (S) and the vicegerent is the one who bears all responsibilities on behalf of the one he represents. He executes these responsiblities with the command of the one he represents. This tradition is unambiguous in proving this status for ‘Ali (as).
However, the proof of his vicegerency is not restricted to this tradition alone. The Prophet (S) has expressed other traditions regarding this matter on numerous occasions, as recorded in the books of traditions and commentaries from both Sunnis and Shi’ahs. [3]
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[2]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 121; also in Al-Talkhis: pp 128; Kanz al-’Ummal: vol. 11, pp 614; Tarikh Madinat Damishq: vol. 42, pp 270 & 306; Dhakha’ir al-’Uqba: pp 66; Yanabi’ al-Mawaddah: vol. 2, pp 313; and other Sunni sources.
Ma’ani al-Akhbar: pp 372; Similar wording of that is in Basa’ir al-Darajat: pp 314, pt. 6, ch. 11; Al-Kafi: vol. 1 pp 440; Al-Amali by Saduq: pp 701, majlis no. 38, hadith no. 5; Tafsir Furat al-Kufi: pp 96 & 109; and other Shi’i sources.
[1]: Holy Qur’an, 4: 80.
[2]: Holy Qur’an, 33: 36.
[3]: Holy Qur’an, 72: 23.
[4]: Holy Qur’an, 4: 13.
[1]: Holy Qur’an, 33: 71.
[2]: Holy Qur’an, 4: 69.
[3]: Sahih al-Bukhari: Ghazwah Tabuk: vol. 5, pp 129, hadith no. 2; and vol. 4, pp 208; Sahih Muslim: vol. 7, pp 120 & 121; Sunan al-Tirmidhi: vol. 5, pp 302 & 304; Sunan Ibn Majah: vol. 1, pp 45; Khasa’is al-Nisa’i: pp 48 & 50 and other sources of this book; Al-Mustadrak ‘ala al-Sahihayn: vol. 2, pp 337 & vol. 3, pp 108 & 133; also in Al-Talkhis; Musnad Ahmad bin Hanbal: vol. 1, pp 170, pp 173, pp 175, pp 179, pp 184, pp 185, pp 331 & vol. 3, pp 32, pp 338, vol. 6, pp 369; Fada’il al-Sahabah: pp 13 & 14; Al-Sunan al-Kubra by Bayhaqi: vol. 9, pp 40; Majma’ al-Zawa’id: vol. 9, pp 109 &…; Musnad Abu Dawud al-Tiyalisi: pp 28 &…; Al- Musannaf by ‘Abd al-Razzaq: vol. 5, pp 406 & vol. 11, pp 226; Musnad al-Hamidi: vol. 1, pp 38; Al-Mi’yar wa-al-Mawazanah: pp 70, 187 & 219; Musnad by Ibn Ju’d: pp 301; Musannaf Ibn Abu Shaybah: vol. 7, pp 496 & vol. 8, pp 562; Musnad Ibn Rahwayh: vol. 5, pp 37; Musnad Sa’d ibn Abu Waqqas: pp 51, 103, 136 &…; Al-Ahad wa-al-Mathani: vol. 5, pp 172; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 44, 108, 144, 240 &…; Musnad Abu Ya’la: vol. 1, pp 286 & vol. 2, pp 57 &… vol. 12, pp 310; Sahih Ibn Habban: vol. 15, pp 15, 369 &…; Al-Mu’jam al-Saghir: vol. 2, pp 22 & 54; Al-Mu’jam al-Awsat: vol. 2, pp 126 & vol. 3, pp 139, vol. 4 pp 296, vol. 5, pp 287, vol. 6, pp 77 & 83, vol. 7, pp 311 & vol. 8, pp 40; Al- Mu’jam al-Kabir: vol. 1, pp 146 & pp 148 & vol. 2, pp 247, vol. 4, pp 17 & 184, vol. 5, pp 203 & 221, vol. 11, pp 61 & 63, vol. 12, pp 15 & 78, vol. 19, pp 291 & vol. 24, pp 146; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 264 & vol. 5, pp 248, vol. 6, pp 169, vol. 10, pp 222 & vol. 13, pp 211; Nazm Durar al-Simtayn: pp 24, 95, 107, 134 & 194; Shawahid al-Tanzil: vol. 1, pp 190 &… vol. 2, pp 35; Al-Tabaqat al-Kubra: vol. 3, pp 23; Tarikh Baghdad: vol. 1, pp 342, vol. 4, pp 56, 176, 291 & 425, vol. 5, 147, vol. 7, pp 463, vol. 8, pp 52, 262, vol. 9, pp 370, vol. 10, pp 45, vol. 11, 383 & 430 & vol. 12, pp 320; Tarikh Madinah Damishq: vol. 2, pp 31, vol. 13, pp 151, vol. 18, pp 138, vol. 20, pp 360, vol. 21, pp 415, vol. 30, pp 60, 206 & 359, vol. 38, pp 7, vol. 39, pp 201, vol. 41, pp 18, vol. 42, pp 16, 53 & 100 & other sources of this book; Usd al-Ghabbah: vol. 4, pp 26, vol. 5, pp 8; Tarikh Baghdad: vol. 2, pp 78 & vol. 4, pp 209; Tahdhib al-Kamal: vol. 5, pp 277 & 577, vol. 7, pp 332 & other sources of this book; Tadhkirat al-Huffaz: vol. 1, pp 10 & 217, vol. 2, pp 523; Siyar A’lam al-Nubala’: vol. 12, pp 214, vol. 13, pp 340; Ma’rifat al-Thiqat: vol. 2, pp 184 & 457; Tahdhib al-Tahdhib: vol. 5, pp 160, vol. 84 & vol. 7, pp 296; Dhikr Akhbar Isbahan: vol. 1, pp 80 & vol. 2, pp 281; Al-Bidayah wa-al-Nihayah: vol. 5, pp 11, vol. 370, 374 &… & vol. 8, pp 84; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 12; Subul al-Huda wa-al-Rashad: vol. 5, pp 441 & vol. 11, pp 291; Yanabi’ al-Mawaddah: vol. 1, pp 112 & pp 137 & 156 &… and other sources of this book and other many more Sunni sources.
Al-Mahasin by Al-Barqi: vol. 1, pp 159; Al-Kafi: vol. 8, pp 107; Da’a’im al-Islam: vol. 1, pp 16; ‘Ilal al-Shara’i’: vol. 1, pp 66 & 137… pp 202, vol. 2, 474; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 122, ch. 35, hadith no. 1 & vol. 2, pp 25, ch. 31, hadith no. 5 & vol. 2, pp 153, ch. 40, hadith no. 22 and other sources of this book; Al-Khisal: pp 311, 370, 374, 554 & 572; Al-Amali by Saduq: pp 156, ch. 21, hadith no. 1 & 197, 402, 491 & 618; Kamal al-Din wa Tamam al-Ni’mat: pp 251, 264, 278 & 336; Ma’ani al-Akhbar: pp 57, 74 &…; Kifayat al-Athar: pp 135; Tuhaf al-’Uqul: pp 416, 430 & 459; Rawdat al-Wa’izin: pp 89, 112 & 153; Manaqib Amir al-Mu’minin (A): vol. 1, pp 224, 250, 301, 317, 355, 414, 459, 472, 499, 500 and other sources, vol. 3, pp 202; Al-Irshad: vol. 1, pp 156; Al-Ikhtisas: pp 169 &…; Al-Amali by Al-Mufid: pp 57; Kanz al-Fawai’d: pp 274 &…; Al-Amali by Al-Tusi: pp 50, 171, 227, 253, 261, 307, 333, 342 and other sources; Al-Ihtijaj: vol. 1, pp 59, 98, 113, 151 and other sources, vol. 2, pp 8, 67, 145 & 252; Al-’Umdah: pp 86, 97, 126 and other sources; Al-Fada’il: pp 134 & 152; Manaqib Ali Abu Talib: vol. 1, pp 213 & 221 & vol. 2, pp 186, 194 and other sources; Al-Tahsin: pp 566 & 635 and other many more Shi’ah sources.
[4]: Sihah is the plural of Sahih, which literally means authentic. It applies to some of the Sunni compilations of traditions, which according to them contain only authentic traditions.
[5]: Masanid is the plural of Musnad, which is used for the books of traditions that contain traditions with full chains of narration or Sanad.
[6]: Kifayat al-Talib: pp 283. We will point out the views of some of the Sunni scholars regarding this tradition:
A: Ibn ‘Abd al-Barr in Al-Isti’ab: part 3: pp 1097 & 1098 says: The Prophet’s statement that ‘Ali is to me like Harun was to Musa has been transmitted by numerous companions. It is one of the most established and most authentic traditions; there are very many transmissions of this tradition from Sa’d.
B: Al-Jazri in Asna al-Matalib: pp 53 says: This tradition is unanimously accepted as authentic in its meaning by Sa’d ibn Abu Waqqas. Al-Hafiz Abu al-Qasim ibn ‘Asakar said: This tradition has been transmitted from the Messenger of Allah (S) by a number of companions. Some of them are: ‘Umar, ‘Ali, Ibn ‘Abbas, ‘Abd Allah ibn Ja’far, Mu’adh, Mu’awiyyah, Jabir ibn ‘Abd Allah, Jabir ibn Samurah, Abu Sa’id, Burra’ ibn ‘Azib, Zayd ibn Arqam, Zayd ibn Abu Awfi, Nabit ibn Shurayt, Habashi ibn Junadah, Mahir ibn al-Hawayrath, Anas ibn Malik, Abu al-Tufayl, Umm Salamah, Asma bint ‘Umays, Fatimah bint Hamza.
C: Sharh al-Sunnah by al-Baghawi: vol. 14, pp 113 says: This is a tradition unanimously accepted as authentic.
D: Shawahid al-Tanzil of Al-Hakim al-Haskani: vol. 1, pp 195 says: This is the tradition of status [manzilat] for which our shaykh Abu Hazim al-Hafiz has said: I have transmitted this tradition with five thousand chains of transmission.
[1]: Holy Qur’an, 20: 29-32.
[2]: Holy Qur’an, 7: 142.
[3]: Al-Tafsir al-Kabir: vol. 12, pp 26 under the explanation of the verse: 5: 55; Al-Tabaqat al-Kubra: vol. 3, pp 23; Tarikh Madinah Damishq: vol. 42, pp 52 & 57; Yanabi’ al-Mawaddah: vol. 1, pp 258, & vol. 2, pp 153 & 288; Tafsir Furat al-Kufi: pp 95, 248, 250 & 255; and other Sunni and Shi’ah sources, which have been mentioned earlier.
Second: The Brotherhood
‘Ali (as) is the brother of the Prophet (S) and Harun (as) was the blood-brother of Musa (as). The Prophet (S) gave the same position to ‘Ali (as) by making the brotherhood contract [‘aqd al-ukhuwwah]. There are numerous traditions regarding this topic that have been transmitted in Shi’ah and Sunni sources, one of which we will describe.
It has been transmitted from ‘Abd Allah ibn ‘Umar that: When the Messenger of Allah (S) entered Madina, he made all the companions brothers of one another. Thus, ‘Ali (as) came with tears in his eyes saying: O Messenger of Allah (S) , you made all the companions brothers of each
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other, but you did not make me the brother of anyone? The Messenger of Allah (S) replied: O ‘Ali, you are my brother in this world and the hereafter. [1]
This brotherhood proves that ‘Ali (as) is superior to all the believers. When this verse was revealed: The believers are but brethren, [2] the Prophet (S) made the believers brothers of each other according to their status. He (S) made Abu Bakr the brother of ‘Umar, ‘Uthman the brother of ‘Abd al-Rahman and Abu ‘Ubaydah was made the brother of Sa’d ibn Mu’adh. [3] For himself, the Prophet (S) chose ‘Ali (as). Thus, why should he not be better than all the children of Adam? The Prophet (S) has certainly specified him with his brotherhood for both the worlds.
It is thus proved that ‘Ali (as) was on a similar level of intellect, knowledge, character and practice as the best of creation, the Prophet (S):
And all have degrees according to what they do. [4]
The ranks in the hereafter are based on what is earned and acquired:
And We will set up a just balance on the Day of Resurrection, so no soul shall be dealt with unjustly in the least. [5]
Allah knows best how much he has truly struggled in Allah’s way to reach the position in the Eternal Abode. The Glorified has said about him:
Maybe your Lord will raise you to a position of great glory. [6]
Thus, it is not possible to describe ‘Ali’s (as) rank except as the Prophet (S) has described:
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You are my brother in this world and the hereafter. ‘Ali’s (as) pride in this brotherhood was second only to his pride of being the servant of Allah. Hence, he (as) used to say: I am the servant of Allah and the brother of His Messenger. [1] On the day of the Counsel [shura], he (as) said: Is there anyone amongst you other than me, who the Messenger of Allah (S) made his brother? [2]
Third: The Assistance
There are other traditions that indicate that the Prophet (S) asked Allah, the Exalted, to assist him. Thus, Allah accepted his call. [3]
Undoubtedly, no one can carry the weight of the Final Messengership, which is the greatest responsibility that Allah, the Glorified, bestowed upon the Holy Prophet (S) , except for the assistant of the Messenger of Allah (S) who is the assistant of the prophets and messengers (as).
After carrying the burden Allah, the Exalted, entrusted him with, he prayed to his Lord to assist him and strengthen him through ‘Ali (as). Hence, his Lord answered his prayer as He did for Musa (as) , as the Glorified says:
We will strengthen your arm with your brother. [4]
The prayer from the Messenger and the acceptance from Allah is proof that the execution of the command of the Final Message could not occur except through his tongue, with the Wisdom of Allah, and through his empowering hand, with the Power of Allah.
Is it logical that someone who did not assist the Messenger (S) assists his Ummah or that the Ummah seeks assistance from
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someone other than the assistant of the Messenger (S)?
Fourth: The Restoration
And Musa said to his brother Harun: Take my place among my people, and restore. [1]
Harun was the restorer of Musa’s people and his deputy in restoration for his people; similarly, this status is for ‘Ali (as) in the Ummah of the Messenger (S). Restoration in its absolute form is the quality of the one attributed with absolute good, not with general goodness. Thus, Allah described Yahya as such:
honourable and chaste and a prophet from among the good ones, [2]
and ‘Isa (as) as:
And he shall speak to the people when in the cradle and when of old age, and (he shall be) one of the good ones. [3]
Fifth: The Sharing of the Command
Harun (as) shared the command and work of Musa (as). In conformity with this tradition, ‘Ali (as) shares all the work of the Prophet (S) with the exception of the Prophethood.
Among the commands of the Prophet (S) is to teach the Book which is the explanation of everything; for, it is the wisdom about which Allah, the Exalted, has said:
He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good. [4]
And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great. [5]
Without any doubt, what Allah revealed to him of the Book and wisdom, is what He revealed to all the prophets and messengers altogether. In addition
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to the general prophethood, Allah bestowed upon him the Last Message, the leadership of all the prophets (as) and the mastery over all but Allah.
Among the commands of the Prophet (S) is to clarify for the people everything in which they differ:
So that He might make manifest to them that about which they differ. [1]
Also among his commands is to judge between people:
Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you. [2]
Furthermore, among the commands of the Prophet (S) is that he has more priority over the believers than they themselves. Thus, ‘Ali (as) shares the command over all things constitutionally and legislatively.
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[1]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 14; Sunan al-Tirmidhi: vol. 5, pp 300, hadith no. 3804; Usd al-Ghabbah: vol. 4, pp 29; Al-Bidayah wa-al-Nihayah: vol. 7, pp 371; Majma’ al-Zawa’id: vol. 9, pp 112; Fath al-Bari: vol. 7, pp 211; Tuhfat al-Ahwadhi: vol. 10, pp 152; Tarikh Baghdad: vol. 12, pp 263; Nazm Durar al-Simtayn: pp 94 & pp 95; Kanz al-’Ummal: vol. 13, pp 140; Tarikh Madinah Damishq: vol. 42, pp 18, 53 & 61; Ansab al-Ashraf: pp 145; Yanabi’ al-Mawaddah: vol. 2, pp 392; and other Sunni sources.
Manaqib Al Abu Talib: vol. 2, pp 185; Similar to this is in Al-Khisal: pp 429, ch. 10, hadith no. 6, Manaqib Amir al-Muminin (A): vol. 1, pp 306, 319, 325, 343 & 357; Sharh al-Akhbar: vol. 2, pp 178, 477 & 539; Al-’Umdah: pp 167 & 172; and other Shi’ah sources.
[2]: Holy Qur’an, 49: 10.
[3]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 14 & 303; Al-Durr al-Manthur: vol. 3, pp 205; and other Sunni sources.
Al-Amali by Al-Tusi: pp 587; Manaqib Al Abu Talib: vol. 2, pp 185; Al-’Umdah: pp 166; and other Shi’ah sources.
[4]: Holy Qur’an, 6: 132.
[5]: Holy Qur’an, 21: 47.
[6]: Holy Qur’an, 17: 79.
[1]: Sunan Ibn Majah: vol. 1, pp 44; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 112; Dhakha’ir al-’Uqba: pp 60; Musannaf Ibn Abu Shaybah: vol. 7, pp 497 & 498; Al-Ahad wa-al-Mathani: vol. 1, pp 148; Kitab al-Sunnah: pp 584; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 107 & 126; Khasa’is Amir al-Mu’minin (A): pp 87; Musnad Abu Hanifah: pp 211; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 2, pp 287, vol. 13, pp 200 & 228; Nazm Durar al-Simtayn: pp 95…; Kanz al-’Ummal: vol. 11, pp 608, vol. 13, pp 122 & 129; Al-Tabaqat al-Kubra: vol. 2, pp 23; Tarikh Madinat Damishq: vol. 42, pp 59, 60 & 61; Mizan al-I’tidal: vol. 1, pp 432; Tahdhib al-Tahdhib: vol. 7, pp 296; Tarikh al-Tabari: vol. 2, pp 56; Al-Bidayat wa-al-Nihayah: vol. 3, pp 36 & vol. 7, pp 371; Yanabi’ al-Mawaddah: vol. 1, pp 193; and other Sunni sources.
‘Uyun Akhbar al-Rida (A): vol. 2, pp 63, ch. 31, hadith no. 262; Manaqib Amir al-Mu’minin (A): vol. 1, pp 305…; Al-Mustarshid: pp 263 &… 378; Sharh al-Akhbar: vol. 1, pp 192; Al-Amali by al-Mufid: pp 6; Al-Amali by Al-Tusi: pp 626 & 726; Majma’ al-Bayan: vol. 5, pp 113; A’lam al-Wara: vol. 1, pp 298; Kashf al-Ghummah: vol. 1, pp 89 & vol. 1, pp 412; Al-’Umdah: pp 64 & 220; Al-Khisal: pp 402; and other Shi’ah sources.
[2]: Lisan al-Mizan: vol. 2, pp 157; Tarikh Madinah Damishq: vol. 42, pp 52; Kanz al-’Ummal: vol. 5, pp 725; and other Sunni sources.
Al-Mustarshid: pp 332; Al-Amali by Al-Tusi: pp 333; Al-Ihtijaj by Al-Tabarsi: vol. 1, pp 197; and other Shi’ah sources.
[3]: Al-Durr al-Manthur under the explanation of this verse: vol. 4, pp 295; Al-Tafsir al-Kabir: vol. 12, pp 26: under the verse: 5: 55; Shawahid al-Tanzil: vol. 1, pp 230, 480 & 482; Al-Mi’yar wa-al-Muwazanah: pp 71 & 322; Nazm Durar al-Simtayn: pp 87; Yanabi’ al-Mawaddah: vol. 1, pp 258 & vol. 2, pp 153; and other Sunni sources.
Manaqib Amir al-Mu’minin (A): vol. 1, pp 384; Tafsir Furat al-Kufi: pp 95, 248, 255 & 256; Sharh al-Akhbar: vol. 1, pp 192; Kanz al-Fawa’id: pp 136; Majma’ al-Bayan: vol. 3, pp 361; and other Shi’ah sources.
[4]: Holy Qur’an, 28: 35.
[1]: Holy Qur’an, 7: 142.
[2]: Holy Qur’an, 3: 39.
[3]: Holy Qur’an, 3: 46.
[4]: Holy Qur’an, 2: 269.
[5]: Holy Qur’an, 4: 113.
[1]: Holy Qur’an, 16: 39.
[2]: Holy Qur’an, 4: 105.
Sixth: The Succession
Harun (as) was the successor of Musa (as) to his people. Likewise, ‘Ali (as) is the immediate successor of the Prophet (S) over his people after him.
The successor, as we will discuss later, is the deputy of the one he succeeds, who covers the vacuum in his absence or occultation. The deputation of the Seal of the Prophets (S) is incomparable with the position of any of the other prophets (as).
In fact, the successor of the Last Prophet (S) cannot be compared with all the prophets (as) combined, because the successor of the Last Prophet (S) is someone beneath whose banner will be all the prophets (as) , starting with Adam. Hence, how can the shadow of the empyrean be compared with the shadow of all that is other than the
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empyrean?
Therefore, Harun (as) is the successor of Musa (as) and the deputy of the one for whom Allah, the Glorified has said:
And We called to him from the blessed side of the mountain, and We made him draw nigh. [1]
‘Ali (as) is the successor of the Seal of the Prophets (S) and the deputy of the one for whom the Glorified has said:
Then he drew near, then he bowed, so he was the measure of two bows or closer still. [2]
In an authentic tradition on the authority of Aban al-Ahmar from al-Sadiq (as) saying: O Aban, how do the people reject the word of the Commander of the Faithful (as) when he said, “If I wanted I would raise my foot and hit it in the chest of the son of Abu Sufyan in Syria and I would pull him off his throne. ” Yet, they do not reject that Asif the successor of Sulayman (as) reached the throne of Bilqis and brought it to Sulayman (as) before the blinking of an eye. Is our Prophet (S) not the best of the prophets and is his successor not the best of the successors? Do they not even give him the position of the successor of Sulayman (as)? May Allah judge between us and the ones who refuse our right and reject our virtues? [3]
Thus, ‘Ali’s ministry to the Greatest Prophet (S) , his assistance, the sharing of the command, his brotherhood of the Prophet (S) , his restoration of his people and his
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succession of the Prophet (S) is not comparable with anyone from Adam (as) to ‘Isa (as) , other than the Prophet (S) himself, who is the holder of all of these positions.
Whoever ponders upon the tradition of the relationship, and is blessed with an in-depth understanding of the Book (Qur’an) and the Sunnah, will recognise that the gap in succession between the Messenger of Allah (S) and the one who he (S) appointed within his lifetime is against the law of intellect, the Book and the Sunnah.
It is found in a widely authentic tradition on the authority of Bukayr ibn Mismar: I heard ‘Amir ibn Sa’d saying: Mu’awiyyah said to Sa’d ibn Abu Waqqas, “What stops you from swearing at the son of Abu Talib? ”
He replied, “I do not swear at him when I remember three things the Messenger of Allah (S) said for him. If I had even one of those three, it would be more beloved to me than any precious thing. ”
Mu’awiyyah said to him, “What are those, O Abu Ishaq? ”
He answered, “I will not swear at him so long as I remember that when the revelation came to the Prophet (S) , he took ‘Ali and his two sons and Fatima and placed them under his cloak and said: O Lord, certainly these are my household. I will not swear at him so long as I remember when the Messenger of Allah (S) left him behind in the Battle of Tabuk. So ‘Ali said to him: Are you leaving
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me behind with women and children? The Prophet (S) answered: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me. I will not swear at him so long as I remember the Day of Khaybar when the Prophet (S) had said: I will surely give this banner tomorrow to a man who loves Allah and His Messenger. Allah will grant victory by his hands. Hence, we were all longing for the Messenger of Allah (S) when he said: Where is ‘Ali? All replied: He is sore-eyed. The Prophet (S) said: Call him. Hence, they called him. The Prophet (S) applied his saliva to his eyes and gave him the banner. Allah gave victory by his hands. ” He adds: By Allah, Mu’awiyyah did not talk to him for the duration he remained in Medinah. [1]
Al-Hakim has said, “Both (al-Bukhari and Muslim) have agreed upon the transmission of the traditions of brotherhood and the banner. ” [2]
It has come in al-Bukhari that Sahal ibn Sa’d said: On the Day of Khaybar the Prophet (S) said: Indeed tomorrow I will give the banner to a man by whose hands Allah will grant victory. He loves Allah and His Messenger and Allah and His Messenger love him. The reporter says: The people spent the night in suspense about who will be given the banner. When morning dawned, they all came to the Messenger of Allah (S) desiring to be given the banner. However, the Prophet (S)
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said: Where is ‘Ali ibn Abu Talib? Thus, it was said to him: O Messenger of Allah, he has a problem with his eyes. He (S) then said: Call him! So they called him (as). The Messenger of Allah (S) applied his saliva to his eyes and prayed for him. As a result, he was cured as if he did not have any illness. Then he (S) gave him (as) the banner. ‘Ali (as) then said: O Messenger of Allah, I will fight them until they become (believers) like us. The Prophet (S) replied: Penetrate gently until you enter their ground. Then call them towards Islam. Inform them of their obligations towards Allah. By Allah, if Allah guides a single person through you it would be better for you than the most precious treasure. [1]
The Prophet’s (S) word that: Indeed I will give the banner to a man, who loves Allah and His Messenger and Allah and His Messenger love him, clearly reveals that amongst his companions there was no one who could be described with this attribute other than ‘Ali (as). Otherwise, it would mean specification without the specified. The Prophet (S) is above all that is void by logic or by Islamic law.
When he (S) gave the banner and said: Allah will give victory by his hands, he explains the tradition of the relationship, i. e. it is through ‘Ali (as) that Allah strengthened His Messenger’s arm.
His (S) statement: Allah will give victory by his hands, is also proof that
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Allah’s action was executed with his hands just as it was executed with the hands of the Prophet (S) in the Word of the Exalted:
And you did not smite when you smote, but it was Allah Who smote. [1]
Also, look at the word of ‘Ali (as): By Allah, I did not pull out the door of Khaybar with physical power. [2]
He, by whose hands Allah conquers Khaybar, is the hand of Allah. Then will Allah strengthen the arm of His best creation by someone other than him?
Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness. [3]
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[1]: Holy Qur’an, 19: 52.
[2]: Holy Qur’an, 53: 8-9.
[3]: Al-Ikhtisas: pp 212.
[1]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 108; also Al-Talkhis; Sahih Muslim: vol. 7, pp 120; Sunan al-Tirmidhi: vol. 5, pp 301; Khasa’is Amir al-Mu’minin (A): pp 87; and other sources.
[2]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
[1]: Sahih al-Bukhari: vol. 5, pp 76; Nayl al-Awtar: vol. 8, pp 55 & 59; Fada’il al-Sahabah: pp 16; Musnad Ahmad bin Hanbal: vol. 1, pp 99 & 185, & vol. 4, pp 52 & vol. 5, pp 333; Sahih Muslim: vol. 5, pp 195 & vol. 7, pp 120 & 122; Sunan Ibn Majah: vol. 1, pp 45; Sunan al-Tirmidhi: vol. 5, pp 302; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 6, pp 362 & vol. 9, pp 107 & pp 131; Majma’ al-Zawa’id: vol. 6, pp 150, vol. 9, pp 123 &…; Musannaf Ibn Abu Shaybah: vol. 8, pp 520 & 522; Musnad Sa’d ibn Abu Waqqas: pp 51; Bughyat al-Bahith: pp 218; Kitab al-Sunnah: pp 594 &…; Al-Sunan al-Kubra: vol. 5, pp 46, 108,… & 145; Khasa’is Amir al-Muminin (A): pp 49 &… & 82 &116; Musnad Abu Ya’la: vol. 1, pp 291 & vol. 13, pp 522 & 531; Sahih Ibn Habban: vol. 15, pp 377 & 382; Al-Mu’jam al-Awsat: vol. 6, pp 59; Al- Mu’jam al-Kabir: vol. 6, pp 152, 167, 187 & 198, & vol. 7, pp 13, 17, 31, 35, 36, 77 & vol. 18, pp 237 & 238; Musnad al-Shamiyin: vol. 3, pp 348; Dala’il al-Nubuwwah: vol. 3, pp 1092, ch. 78, hadith no. 178; Al-Fa’iq fi Gharib al-Hadith: vol. 1, pp 383; Al-Isti’ab: vol. 3, pp 1099; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 11, pp 234 & vol. 13, pp 186; Nazm Durar al-Simtayn: pp 98 & 107; Kanz al-’Ummal: vol. 10, pp 467 & 468, vol. 13, pp 121, 123 & 163; Al-Tabaqat al-Kubra: vol. 2, pp 111; Al-Tarikh al-Kabir: vol. 2, pp 115; Al-Thiqat by Ibn Habban: vol. 2, pp 12 & 267; Sharh al-Sunnah by Al-Baghawi: vol. 14, pp 111; Tarikh Baghdad: vol. 8, pp 5; Tarikh Madinah Damishq: vol. 13, pp 288, vol. 41, pp 219, vol. 42, pp 16, 81… & 432; Usd al-Ghabbah: vol. 4, pp 26 & 28; Tarikh Baghdad: vol. 2, pp 78; Al-Bidayah wa-al-Nihayah: vol. 4, pp 211 &…, vol. 7, pp 251, 372 &…; Al-Sirat al-Nabawiyyah: vol. 3, pp 797; Subul al-Huda wa-al-Rashad: vol. 2, pp 32, vol. 5, pp 124 & vol. 10, pp 62; Yanabi’ al-Mawaddah: vol. 1, pp 161 & vol. 2, pp 120, 231 & 390; and other many more Sunni sources.
Rasa’il al-Murtada: vol. 4, pp 104; Al-Da’awat: pp 63; Zubdat al-Bayan: pp 11; Kashf al-Ghita’: vol. 1, pp 11; Al-Kafi: vol. 8, pp 351; ‘Ilal al-Shara’i’: vol. 1, pp 162, ch. 132, hadith no. 1; Al-Khisal: pp 211, 311 & 555; Al-Amali by Saduq: pp 604, ch. 77, hadith no. 10; Rawdat al-Wa’izin: pp 127; Manaqib Amir al-Mu’minin (A): vol. 1, pp 345 & 537, vol. 2, pp 89, 496 & …; Al-Mustarshid: pp 299, 300, 341 &…, 491 & 590; Sharh al-Akhbar: vol. 1, pp 302, vol. 2, pp 178, 192, 195 & 209; Al-Ifsah: pp 34, 68, 86, 157 & 197; Al-Nukat al-I’tiqadiyyah: pp 42; Al-Irshad: vol. 1, pp 64; Al-Ikhtisas: pp 150; Al-Amali by Al-Mufid: pp 56; Al-Amali by Al-Tusi: pp 171, 307, 380, 546 & 599; Al-Ihtijaj: vol. 1, pp 406, vol. 2, pp 64; Al-Khara’ij wa-al-Jara’ih: vol. 1, pp 159; Al-’Umdah: pp 97, 131, 139,… 188, 189 & 219; Al-Fada’il: pp 152; Al-Tibyan: vol. 3, pp 555 & vol. 9, pp 329; Majma’ al-Bayan: vol. 3, pp 358 & vol. 9, pp 201; and other many more Shi’ah sources.
[1]: Holy Qur’an, 8: 17.
[2]: Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 5, pp 7 & vol. 20, pp 316; and other Sunni sources.
Al-Khara’ij wa-al-Jara’ih: vol. 2, pp 542; Al-Amali by Al-Saduq: pp 604; Rawdat al-Wa’izin: pp 127; Manaqib Amir al-Mu’minin (A): vol. 2, pp 239; and other Shi’ah sources.
[3]: Holy Qur’an, 50: 37.
Third Tradition
This tradition has been transmitted by both Shi’ahs and Sunnis. We will suffice with what al-Hakim al-Naysaburi has transmitted in his al-Mustadrak [4] and al- Dhahabi in his al-Talkhis [5] on the authority of Burayda saying, “I was with ‘Ali (as) to carry out a military expedition in Yemen. I fell in disagreement with him. When I returned to the Messenger of Allah (S) , I remembered ‘Ali (as) with ill words. At that time I saw the face of the Messenger of Allah (S) change. Thus, he (S) said: O Burayda, do I not have priority over all the believers more than they have on themselves? I replied: Of course, O Messenger of Allah. He (S) responded: Whoever I am the master of then ‘Ali is his master…”
The Prophet (S) said these exact words in the sermon of al-Ghadir. The event of Ghadir Khumm and
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the Prophet’s (S) sermon are famous. The greatest of the experts in the science of traditions, historians and the commentators [1] of the Qur’an have mentioned it in the event of the final pilgrimage. The greatest linguists have explained it.
In Jamhurat al-Lughah, Ibn Durayd says, “Khumm is a famous pool. It is the place where the Messenger of Allah (S) completed the virtues of the Commander of the Faithful ‘Ali ibn Abu Talib. ” [2]
While explaining the word al-wali in Taj al-’Urus, al-Zubaydi says, “The one that follows your command… and of this is the tradition: Whoever I am the master of then ‘Ali is his master. ”
Under the explanation of the word wali in al-Nihayah, Ibn Athir says, “And the speech of ‘Umar with ‘Ali: You have become the Mawla of every believer, i. e. the master of every believer. ”
Although its numerous transmissions make the discussion of its authenticity unnecessary, the tradition of al-Ghadir has been transmitted with authentication in the Sunnis. In Yanabi’ al-Mawaddah, al-Hafidh al-Qanduzi says, “Al-’Allamah ‘Ali ibn Musa and ‘Ali ibn Muhammad Abu al-Ma’ali al-Juwayni, who was known as the Imam of the two shrines, and the teacher of Abu Hamid al-Ghazali (ra) , gave an astonishing account: At a bookbinder’s in Baghdad, I saw a volume from a set of books that contained traditions about Ghadir Khumm, titled volume number 28 on the transmissions of the tradition of the Prophet (S): Whoever I am the master of then ‘Ali is his master… volume number 29 follows. ” [3]
In Tahdhib al-Tahdhib, after transmitting
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the tradition of Ghadir from Ibn ‘Abd al-Barr on the authority of Abu Hurayra, al-Barra’ ibn ‘Azib and Zayd ibn Arqam, under ‘Ali’s (as) biography, Ibn Hajar says, “Ibn Jarir al-Tabari has compiled in his book many more transmissions about this and has authenticated them. Abu al-’Abbas ibn ‘Uqdah has especially endeavoured in compiling its transmissions. Thus, he has transmitted it from seventy or more companions. ” [1]
This tradition clearly indicates the authority of ‘Ali (as) over the Ummah and his succession of the Prophet (S) without gap, due to the use of the word mawla. Although it has been used in many different meanings, circumstantial and syntactical evidence stipulate its intent, which is guardianship over all people. Here are a few proofs:
Before the Prophet (S) announced the guardianship of ‘Ali (as) , he (S) informed the people that he (S) will be departing to his Lord and he (S) made a will to them about the Book and the Progeny. He (S) also emphasised that the two will not part each other. Then he (S) brought ‘Ali forward announcing: Whoever I am the master of then ‘Ali is his master. Hence, his purpose was to define to the people upon whom, alongwith the Qur’an, devotion is obligatory so the two would safeguard them from deviation.
It does not befit the wisdom of the Prophet (S) that he (S) would issue an order to hold up thousands of people comprised of pilgrims in a desert in the midday heat. Furthermore, why would he order
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them to make him a pulpit from rocks and camel sedans just to announce that ‘Ali is their mawla in the meaning of their friend and helper. Without a doubt, he had an important matter to announce, which was none other than explaining the guardianship and authority after him.
Al-Wahidi has reported on the authority of Abu Sa’id al-Khudri in Asbab al-Nuzul saying, “This verse: O Messenger! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people, [1] was revealed on the Day of Ghadir Khumm for ‘Ali ibn Abu Talib. ” [2]
From this noble verse we can conclude that the one for whom the Messenger (S) was ordered to deliver this verse had two dimensions:
The matter which the Prophet (S) had to stop and convey to the people was of such great significance for them, so much so that if he (S) had not conveyed it then he (S) would not have conveyed the Messengership of Allah. Thus, it cannot be anything but the Guardianship of the Ummah.
The promise of Allah that He will protect the Prophet (S) from the people is proof that the delivering of what he was ordered to deliver would result in the deception of the hypocrites. The hypocrites had already heard from the people of the Book about the coming of the Last Prophet (S) and the establishing of a state. Thus, they feigned to be believers
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and accompanied him out of greed for the government after him. In conclusion, the only meaning of wilayah which is implied here is the guardianship.
Al-Khatib has reported on the authority of Abu Hurayra saying: Whoever fasts on the 18th of Dhul Hijja, will be rewarded for fasting for sixty months. That is the day of Ghadir Khumm, when the Prophet (S) took ‘Ali ibn Abu Talib by the hand and said: Am I not the Master of the Believers? The people all said: Of course, O Messenger of Allah. Then he (S) said: Whoever I am the master of then ‘Ali is his master. At that point, ‘Umar ibn Khattab said, “Congratulations to you, O son of Abu Talib. You have become my master and the master of every Muslim. ” And then Allah revealed this verse:
Today I have perfected for you your religion and completed My favour on you and chosen for you Islam as a religion. [1]
The perfection of religion and completion of favour over the Muslims cannot be imagined without the stipulation of a person who would explain Islam and execute it after the Prophet (S).
In Nur al-Absar, al-Shablanji says, “Al-Imam Abu Ishaq al-Tha’labi (ra) has reported in his Commentary (of the Qur’an) that Sufyan ibn ‘Ayinah, may Allah have mercy on him, was asked about the Word of the Exalted:
The demander demanded the chastisement which must befall, [2]
who was it revealed for? He replied to the questioner: You have asked me an issue which no
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one asked me prior to you. My father related to me on the authority of Ja’far ibn Muhammad, on the authority of his forefathers (ra) that when the Messenger of Allah (S) was at Ghadir Khumm, he called the people so they assembled. Then he (S) took ‘Ali (ra) by the hand and said: Whoever I am the master of then ‘Ali is his master. This became famous and spread throughout the towns. Hence, it reached al-Harith ibn Nu’man al-Fihrii, so he came to the Messenger of Allah (S) riding a she-camel. He made his camel kneel, he dismounted, and said: O Muhammad! You ordered us from Allah, the Mighty and High, to bear witness that there is no god but Allah and that you are the Messenger of Allah.
Therefore, we accepted it from you. You then ordered us to pray five times. Hence, we accepted it from you. You ordered us to pay the poor-rate. We accepted that as well. You ordered us to fast the complete month of Ramadan. We accepted it. You ordered us to perform Hajj. We accepted that as well. However, you were not pleased with that until you raised your cousin over us like a hyena and declared: Whoever I am the master of then ‘Ali is his master. Is this from you or from Allah, the Mighty and High?
The Prophet (S) answered: By the One there is no god but He, this is indeed from Allah, the Mighty and High.
Al-Harith ibn Nu’man
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turned towards his camel saying: O Allah, if what Muhammad is saying is true then send down on us a stone from the heavens or send us a severe chastisement. He had not reached his camel when Allah, the Mighty and High, sent down a stone which dropped on his head and came out the other end, killing him. Allah, the Exalted, revealed: The demander demanded the chastisement which must befall. The unbelievers—there is none to avert it—from Allah, the Lord of the ways of Ascent. [1]
Undeniably, the traditions of the Prophet (S) about the virtues of ‘Ali (as) had reached all Muslims. The tradition which the likes of al-Harith ibn Nu’man al-Fihrii and Jabir ibn al-Nadr did not know was most certainly about the guardianship of ‘Ali over all the people after the Prophet (S). Thus, it was difficult for them to swallow and that is why they objected to it.
Amongst the clear evidence regarding the meaning of mawla as guardian after the Prophet (S) is that the Muslims understood that meaning from the sermon of the Prophet (S) and thus congratulated ‘Ali (as) for it. Ahmad has reported it in his Musnad, [2] al-Khatib in his Tarikh Baghdad [3] and al-Razi in his Commentary. [4] We will suffice with what has come in the Musnad of Ahmad:
Al-Barra’ ibn ‘Azib reports saying: We were with the Messenger of Allah (S) on a journey. We camped at Ghadir Khumm. The call for congregational prayer was made for us. The area under two trees was
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cleaned up for the Messenger of Allah (S). He (S) led the noon prayer, then took ‘Ali (ra) by the hand and said: Do you all not know that I have priority over the Believers than they have on themselves? They all said: Of course you do. Then he (S) said: Do you all not know that I have priority over every believer than he has on himself?
They all said: Of course you do.
The reporter says: He then took ‘Ali by the hand and announced: Whoever I am the master of then ‘Ali is his master. O Allah, love the one who loves him and envy the one who envies him!
The reporter says: ‘Umar met him after that and said to him: Congratulations! O son of Abu Talib. You have become the master of every believing man and woman. [1]
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--------------------
[4]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 110; Manaqib Amir al-Mu’minin (A): vol. 2, pp 425; Kashf al-Ghummah fi Ma’rifat al-A’immah: vol. 1, pp 292; and other sources.
[5]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 109.
[1]: Fada’il al-Sahabah: pp 14; Musnad Ahmad bin Hanbal: vol. 1, pp 84, 118, 119, 152 & 331, & vol. 4, pp 281, 368, 370 & 372, vol. 5, pp 347, 366, 370 & 419; Sunan Ibn Majah: vol. 1, pp 45; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 116; also in Al-Talkhis: pp 134, 371 & 533; Majma’ al-Zawa’id: vol. 7, pp 17, vol. 9, pp 103 &…, 120, 164; Fath al-Bari: vol. 7, pp 61; Al- Musannaf by ‘Abd al-Razzaq: vol. 11, pp 225; Al-Mi’yar wa-al-Mawazanah: pp 72, 210 &…, 322; Musannaf Ibn Abu Shaybah: vol. 7, pp 495…; Al-Ahad wa-al-Mathani: vol. 4, pp 325; Kitab al-Sunnah: pp 552, 590 & …; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 45, 108, 130 &…; Khasa’is Amir al-Muminin (A): pp 50,64, 94 &…; Musnad Abu Ya’la: vol. 1, pp 429 & vol. 11, pp 307; Sahih Ibn Habban: vol. 15, pp 376; Al-Mu’jam al-Saghir: vol. 1, pp 65 & 71; Al-Mu’jam al-Awsat: vol. 1, pp 112 & vol. 2, pp 24, 275, 324 & 369, vol. 6 pp 218, vol. 7, pp 70 & vol. 8, pp 213; Al- Mu’jam al-Kabir: vol. 3, pp 179 & 180 & vol. 4, pp 17 & 173 &… vol. 5, pp 166, 170, 171…, 194, 203, 204 & 212, vol. 12, pp 78, vol. 19, pp 291; Musnad al-Shamiyin: vol. 3, pp 223; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 3, pp 208 & vol. 4, pp 74, vol. 6, pp 168, vol. 8, pp 21…; Nazm Durar al-Simtayn: pp 93, 109, 112; Mawarid al-Ẓam’an: pp 543; Al-Jami’ al-Saghir: vol. 2, pp 643; Kanz al-’Ummal: vol. 1, pp 187… & vol. 5, pp 290, vol. 11, pp 332, 603, 608,… & vol. 13, pp 105, 131 &…; Shawahid al-Tanzil: vol. 1, pp 200, 251, 352, 381, 391 &…; Tafsir Ibn Kathir: vol. 2, pp 15; Al-Durr al-Manthur: vol. 2, pp 259 & 293, vol. 5, pp 182; Tarikh Baghdad: vol. 7, pp 389, vol. 8, pp 284, vol. 12, pp 340, vol. 14, pp 239; Usd al-Ghabbah: vol. 1, pp 367, 369, vol. 2, pp 233, vol. 3, pp 92, 274, 307, 321, vol. 4, pp 28, vol. 5, pp 6, 205, 208, 276 & 283; Tarikh Baghdad: vol. 3, pp 10; and other many more Sunni sources.
Al-Hidayah by Shaykh al-Saduq: pp 149 & 150; Rasa’il al-Murtada: vol. 3, pp 130; Al-Iqtisad by Al-Tusi: pp 216; Al-Rasa’il al-’Ashar by Al-Tusi: pp 133; Al-Kafi: vol. 1, pp 287, 294, vol. 4, pp 567, vol. 8, pp 27; Da’a’im al-Islam: vol. 1, pp 16 & 19; Man la Yahduruhu al-Faqih: vol. 1, pp 148, hadith no. 686, vol. 2, pp 335, hadith no. 1558; ‘Ilal al-Shara’i’: vol. 1, pp 143; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 52, 64 & 164, vol. 2, pp 58; Al-Khisal: pp 66, 211, 219, 311, 479, 496 & 578; Al-Amali by Saduq: pp 49, 149, 184, 185, 186, 428 & 670; Kamal al-Din wa Tamam al-Ni’mat: pp 276 & 337; Al-Tawhid: pp 212; Ma’ani al-Akhbar: pp 65, 66 & 67; Al-Majazat al-Nabawiyya by Sharif al-Radi: pp 217; Khasa’is al-A’immah: pp 42; Tahdhib al-Ahkam: vol. 3, pp 263; Rawdat al-Wa’izin: pp 94, 103 & 350; Al-Iydah: pp 99 & 536; Manaqib Amir al-Mu’minin (A): vol. 1, pp 118, 137, 171, 362, vol. 2, pp 365, and other sources; Al-Mustarshid: pp 468,… 620 & 632; Dala’il al-Imamat: pp 18; Sharh al-Akhbar: vol. 1, pp 99, 288, 240 &…, vol. 2, pp 250 & 260, vol. 3, pp 469 & 485, and other sources of this book; Kitab al-Ghaybah: pp 68; Al-Irshad: vol. 1, pp 176 & 351; Al-Ikhtisas: pp 79; Al-Amali by Al-Mufid: pp 58 & 223; Kanz al-Fawai’d: pp 225 &…; Al-Amali by Al-Tusi: pp 9, 227, 247, 254, 255, 272, 332, 333, …343 and other sources; Al-Ihtijaj: vol. 1, pp 75, 96, 155; Al-Khara’ij wa-al-Jara’ih: vol. 1, pp 207; Al-’Umdah: pp 85, 92, 271 and other sources; Tafsir al-’Ayyashi: vol. 1, pp 4, 250, 281, 327, 329, 332,… vol. 2, pp 98, 100, 307 & 320; Tafsir al-Qummi: vol. 1, pp 174 & 301, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 56, 110, 124, 130, 345, 451, 490, 495, 503, 516 & 574…; Majma’ al-Bayan: vol. 3, pp 274, 382, 383, vol. 8, pp 125, vol. 10, pp 59 & 119; and other many more Shi’ah sources.
[2]: Jamhurat al-Lughah: vol. 1, pp 108.
[3]: Yanabi’ al-Mawaddah: vol. 1, pp 113.
[1]: Tahdhib al-Tahdhib: vol. 7, pp 297.
[1]: Holy Qur’an, 5: 67.
[2]: Asbab al-Nuzul: pp 135; Shawahid al-Tanzil: vol. 1, pp 246, 249, 254, 255, 257 & 402, & vol. 2, pp 391 & 451; Al-Durr al-Manthur: vol. 2, pp 298; Fath al-Qadir: vol. 2, pp 60; Al-Mi’yar wa-al-Muwazanah: pp 214; Tarikh Madinat Damishq: vol. 42, pp 237; Yanabi’ al-Mawaddah: vol. 1, pp 359, vol. 2, pp 248 & 285, vol. 3, pp 279; some sources have been mentioned on page 131.
Da’a’im al-Islam: vol. 1, pp 15; Rasa’il al-Murtada: vol. 3, pp 20, vol. 4, pp 130; Al-Kafi: vol. 1, pp 289 & 290; Al-Amali by al-Saduq: pp 435, ch. 56, hadith no. 10 & pp 584; Kashf al-Ghita’: vol. 1, pp 10; Al-Tawhid: pp 254 & 256; Rawdat al-Wa’izin: pp 90, & 92; Manaqib Amir al-Mu’minin (A): vol. 1, pp 140 & 171, vol. 2, pp 380 & 382; Al-Mustarshid: pp 465, 470 & 606; Sharh al-Akhbar: vol. 1, pp 104, vol. 2, pp 276 & 374; Al-Irshad: vol. 1, pp 175; Al-Ihtijaj: vol. 1, pp 70; Manaqib Al Abu Talib (A): vol. 3, pp 21 & 23; Al-’Umdah: pp 99; Al-Tara’if: pp 121, 149 & 152; Tafsir Abu Hamzah al-Thumali: pp 160; Tafsir al-’Ayyashi: vol. 1, pp 328, 331,… vol. 2, pp 97; Tafsir al-Qummi: vol. 1, pp 171 & 174, vol. 2, pp 201; Tafsir Furat al-Kufi: pp 124, 129 &…; A’lam al-Wara: vol. 1, pp 261; and other Shi’ah sources.
[1]: Holy Qur’an, 5: 3.
Tarikh Baghdad: vol. 8, pp 284; Shawahid al-Tanzil: vol. 1, pp 200 & …, & vol. 2, pp 391; Tarikh Madinat Damishq: vol. 42, pp 233 & 234; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Al-Mi’yar wa-al-Muwazanah: pp 212; Yanabi’ al-Mawaddah: vol. 2, pp 249; and other Sunni sources.
Al-’Umdah: pp 106, 170 & 244; Al-Tara’if: pp 147; Rasa’il al-Murtada: vol. 4, pp 131; Al-Iqtisad: pp 220; Al-Amali by al-Saduq: pp 50, ch. 1, hadith no. 2; Rawdat al-Wa’izin: pp 350; Tafsir Furat al-Kufi: pp 516; Khasa’is al-Wahi al-Mubin: pp 97; and other Shi’ah sources.
[2]: Holy Qur’an, 70: 1.
[1]: Nur al-Absar: pp 87; Nazm Durar al-Simtayn: pp 93; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 18, pp 279; Yanabi’ al-Mawaddah: vol. 2, pp 370; Shawahid al-Tanzil: vol. 2, pp 381 &…; and other Sunni sources.
Sharh al-Akhbar: vol. 1, pp 230; Manaqib Al Abu Talib (A): vol. 3, pp 40; Tafsir Furat al-Kufi: pp 505; Al-Tara’if: pp 152; and other Shi’ah sources.
[2]: Musnad Ahmad ibn Hanbal: vol. 4, pp 281.
[3]: Tarikh Baghdad: vol. 8, pp 284.
[4]: Al-Tafsir al-Kabir: vol. 12, pp 49: commentary of the verse: 5: 67; and other Sunni sources.
[1]: Manaqib Amir al-Mu’minin (A): vol. 1, pp 443, vol. 2, pp 441; Al-Mustarshid: pp 472; Manaqib Al Abu Talib (A): vol. 3, pp 45; Al-Tara’if: pp 150; Ikhtiyar Ma’rifat al-Rijal: vol. 1, pp 87; and other Shi’ah sources.
Nazm Durar al-Simtayn: pp 109; Dhakha’ir al-’Uqba: pp 67; Tarikh Madinat Damishq: vol. 42, pp 220 &…; Al-Bidayat wa-al-Nihayah: vol. 7, pp 386; Yanabi’ al-Mawaddah: vol. 1, pp 98 & 101, vol. 2, pp 158 & 285; and other Sunni sources.
Congratulation from a person like ‘Umar was not possible if the Prophet (S) had praised ‘Ali with something that was common between him and others. Clearly, it must be for something which the Prophet (S) has specified for ‘Ali, which can be nothing except ‘Ali’s guardianship and the leadership of the Ummah.
Another evident proof regarding the fact that the word mawla means the guardian of the Ummah, is the protest of Ali (as) with the sermon of Ghadir. A great number of Sunni scholars have mentioned his protest, like Ibn Hajar in al-Isabah [2] and Ibn al-Athir in Usd al-Ghabbah. [3] We will suffice with what Ibn Kathir has mentioned: Abu Ishaq said: Countless
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sources have related to me that ‘Ali magnanimously asked the people if they had heard the announcement of the Messenger of Allah (S): Whoever I am the master of then ‘Ali is his master. O Allah, love the one who loves him and envy the one who envies him! Many people stood up and bore witness that they had heard that from the Messenger of Allah (S) , while others were concealing it. Thus, the ones concealing it did not leave this world until they became blind or another clamity befell them. Among these were Yazid ibn Wadi’ah and ‘Abd al-Rahman ibn Mudlaj.
It is obvious that when the Commander of the Faithful (as) used to quote this tradition to the companions (of the Prophet (S) ) and asked them to bear witness over it, it was to ascertain his succession to the Prophet (S). It is a clear evidence for stipulating the word wali in the meaning of the guardianship of the affairs of all Muslims.
Also amongst the evidence that the word wilayah in the tradition is used in the meaning of guardianship of all affairs is that the Prophet (S) initiated the guardianship of ‘Ali (as) with the Guardianship of Allah, the Exalted, and said: Allah is my Master. Indisputably, no one has guardianship over the Prophet (S) except Allah, the Blessed and Exalted. Then he (S) said: And I am the Master of every believer. Hence, he conveyed that guardianship is established for him over the believers. It is then
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that he said: Whoever I am the master of then ‘Ali is his master. Therefore, he established that after himself (S) guardianship is for ‘Ali. It is thus apparent that this wilayah is nothing but the guardianship of the affairs of all Muslims.
A final proof that the Prophet (S) eliminated obscurity and doubt, and closed the path for the ones who intend to change the announced guardianship of Ali (as) , was his reminding them of the Word of Allah, the Exalted:
The Prophet has a greater claim on the faithful than they have on themselves. [1]
He first took a confirmation of his own guardianship and priority over them by saying: Do I not have priority over the believers than they have on themselves? They all said: Yes, you do. Then he (S) laid that guardianship and priority for ‘Ali (as) by saying: Whoever I am the master of then ‘Ali is his master. Thus, there remains no doubt that the meaning of the word mawla is the guardian of the affairs of all Muslims.
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[2]: Al-Isabah: vol. 4, pp 300; ch. 1, ‘Abd al-Rahman ibn Mudlaj, vol. 4, pp 276, vol. 7, pp 136.
[3]: Usd al-Ghabbah: vol. 3, pp 321; also refer to: Musnad Ahmad bin Hanbal: vol. 1, pp 119; Majma’ al-Zawa’id: vol. 9, pp 105 & 107; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 131 &…; Musnad Abu Ya’la: vol. 1, pp 428; Al-Bidayat wa-al-Nihayah: vol. 5, pp 229; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 418; Khasa’is Amir al-Mu’minin (A): pp 96, 100, &… 132; Al-Mu’jam al-Awsat: vol. 7, pp 70; Al-Mu’jam al-Kabir: vol. 5, pp 171; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 217; Tarikh Madinat Damishq: vol. 42, pp 205; and other Sunni sources.
Manaqib Amir al-Mu’minin (A): vol. 2, pp 372; Sharh al-Akhbar: vol. 1, pp 100; Al-Amali by Al-Tusi: pp 255, 272, 334 &…; Al-’Umdah: pp 93; Al-Tara’if: pp 151; and other Shi’ah sources.
[1]: Holy Qur’an, 33: 6.
Fourth Tradition
Al-Bukhari and other great experts in the science of traditions have transmitted the word of the Prophet (S) for ‘Ali (as): You are from me and I am from you. [2]
There is no doubt that the perfection of the world is through wisdom, knowledge, service, obedience and free-will. These are the characteristics which resulted in the creation of mankind, for they distinguish him in his creation in wisdom and free-will. The perfection of mankind lies in reaching the
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status of connection with the unseen world and enlightening his wisdom with the light of revelation, which is the status of Prophethood.
The perfection of this status is through sending him as a representative from the Creator to the creation for enlightening their wisdom through the light of Divine Wisdom. Thus is the status of the Messengership.
The perfection of this status is to reach the status of the five high-ranking Prophets of the covenant, who are sent with new law. Moreover, the perfection of this status is to reach the status of the Seal of the Prophets, which is the status of eternal divine law, and that is the extent of all extents. The possessor of this status is the first creation and the last to remain. He is the Seal for the ones before him and the opener of the ones after him. He is the greatest name and the highest example.
‘Ali (as) reached such a status that the personality for whom Allah has said:
Nor does he speak out of desire; [1]
says for ‘Ali: ‘Ali is from me, revealing that ‘Ali the part of the most precious gem of possible beings. More specifically, he is the holy being who is the ultimate reason for the creation of this world and the sending of Adam. However, the Prophet (S) did not suffice with that, but added: And I am from him. This statement is due to the fact that the purpose of the existence of the Prophet (S)
and the purpose of his sending is the guidance to the True Religion and the Right Path. However, any of this could not have happened without ‘Ali (as) and his infallible sons (as). Thus, is it possible to have a gap between the Prophet (S) and ‘Ali’s (as) succession?
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[2]: Sahih al-Bukhari: vol. 3, pp 168, Kitab al-Sulh… vol. 4, pp 207, ch. Manaqib ‘Ali ibn Abu Talib, vol. 5, pp 85, ch. ‘Umrah al-Qada; Musnad Ahmad bin Hanbal: vol. 1, pp 98 & 115, & vol. 5, pp 204; Sahih Ibn Habban: vol. 11, pp 229 & 230; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 8, pp 5; Majma’ al-Zawa’id: vol. 9, pp 275; Al-Musannaf by ‘Abd al-Razzaq: vol. 11, pp 227; Musannaf Ibn Abu Shaybah: vol. 7, pp 499; Al-Sunan al-Kubra by al-Nisa’i: vol. 5, pp 127, 148, 168 & 169; Khasa’is Amir al-Muminin (A): pp 88, 89, 122 & 151; Kanz al-’Ummal: vol. 5, pp 579, vol. 11, pp 599, 639 & 755, vol. 13, pp 255; Ma’ani al-Holy Qur’an, vol. 5, pp 40; Shawahid al-Tanzil: vol. 2, pp 143; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 13, pp 60, vol. 15, pp 215; Tafsir Ibn Kathir: vol. 3, pp 475, vol. 4, pp 218; Tarikh Baghdad: vol. 4, pp 364; Tarikh Madinah Damishq: vol. 19, pp 362, vol. 42, pp 53, 63 & 179; Tahdhib al-Kamal: vol. 5, pp 54; Al-Bidayah wa-al-Nihayah: vol. 4, pp 267; and many other Sunni sources.
Manaqib Amir al-Mu’minin (A): pp 473; Manaqib Al Abu Talib (A): vol. 1, pp 396; Al-Khisal: pp 496, 573 & 652; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 58, ch. 31, hadith no. 224; Al-Amali by Saduq: pp 66, ch. 4, hadith no. 8, pp 156, ch. 21, hadith no. 2, and other sources of this book; Kamal al-Din wa Tamam al-Ni’mat: pp 241; Kifayat al-Athar: pp 158; Rawdat al-Wa’izin: pp 112 & 296; Al-Mustarshid: pp 621, 634 &…; Sharh al-Akhbar: vol. 1, pp 93, vol. 2, pp 250; Al-Irshad: vol. 1, pp 46; Al-Amali by Al-Mufid: pp 213; Al-Amali by Al-Tusi: pp 50, 134, 200, 271, 335, 351 & 486; Al-’Umdah: pp 146 & 201; and other Shi’ah sources.
[1]: Holy Qur’an, 53: 3.
Fifth Tradition
The Prophet (S) said: ‘Ali is with the Qur’an and the Qur’an is with ‘Ali. They will not part from each other until they meet me on the Pool. [1] The greatest of the experts of the science of tradition from both Sunnis and Shi’ahs have admitted to the authenticity of this tradition.
The implication of this tradition is clear like the previous one, because among the divine books there is no book like the Qur’an.
Allah has revealed the best announcement, a conformable book. [2]
Surely this Qur’an guides to that which is most upright. [3]
Allah has described the Qur’an with attributes which portray its greatness. These qualities are such that the pen is incapable of writing them and the tongue is expressionless when explaining them. Just as the Exalted has said:
Nay! It is a glorious Qur’an in a guarded tablet. [4] Most surely it is an honoured Qur’an in a book that is protected. [5]
And certainly We have given you seven of the oft-repeated and the grand Qur’an. [6]
Ya Sin. I swear by the Qur’an full of wisdom. [7]
He has described Himself as the Teacher of this Book:
The Beneficent taught the Qur’an. [8]
He has pointed to the manifestation of His Might in this
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Book by His Word:
Had We sent down this Qur’an on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah. [1]
He has indicated the manifestation of His Omnipotence in the secrets of His verses by His Word:
And even if there were a Qur’an with which the mountains were made to pass away, or the earth were travelled over with it, or the dead were made to speak thereby. [2]
This Book is the manifestation of His Knowledge and Wisdom:
And most surely you are made to receive the Qur’an from the Wise, the Knowing. [3]
And We have revealed the Book to you explaining clearly everything, and a guidance and mercy. [4]
He praised Himself upon the revelation of this Book:
All praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness. [5]
It is the Book for which the Messenger of Allah (S) has instructed to cling onto: When trials surround you like the dark night then upon you is the Qur’an. Indeed, it intercedes and its intercession is accepted. Whatever it decodes is true. Whoever makes it his leader, it guides him to Paradise. Whoever turns his back to it, it drives him to Hell. The Qur’an is a guide, which leads to the best path. It is a Book, which contains elaboration, explanation and attainment. It is the decision and not a jest. It contains the apparent and the secret. Its apparent is
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judgment and its secret is knowledge. Its apparent is elegant and its secret is profound. It has boundaries and its boundaries have further boundaries. Its remarkable things are countless. Its wonders do not decline. In it are the lights of guidance and the heights of wisdom. It is a guide to the righteous for whoever recognises it. [1]
This is the Book which Allah has manifested for His creation. The One who revealed it has introduced it with what He has mentioned in the verses. The one to whom it was revealed has praised it with such words. Then what must be the position of the one who the Prophet (S) has described as being with this Book!
It is he who is with the apparent of the Qur’an in its wisdom and with the secret of the Qur’an in its knowledge. He is also with the remarkable things of the Qur’an, which are countless, and its wonders which do not decline. Hence, with this relation, he has all that Allah revealed to all of His Prophets (as) of the Book and the wisdom. Allah has taught him His knowledge of His immense affairs and the mysteries of His secrets.
Indeed, the one that had partial knowledge of the Book was able to bring the throne of (Queen) Bilqis before the blinking of Sulayman’s eye. Then how elevated must the status be of the one who is with the Book and all that is in it!
He is the Retaining Ear in the Word of
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the Exalted: The retaining ear might retain it, [1] based on what the experts of the commentary and traditions [2] have reported. He it is who said: Ask me anything. By Allah, you will not ask me about anything upto the Day of Judgment except that I will tell you. Ask me about the Book of Allah. By Allah, there is not a single verse about which I do not know if it was revealed at night or day, in plain land or a mountain. [3]
Then how great must be the status of the person the Prophet (S) has described as the Qur’an being with him. Furthermore, the relationship is two-sided. The Prophet (S) did not suffice with: ‘Ali is with the Qur’an, he (S) added in his explanation of ‘Ali’s greatness, that no one but the wise can understand, his word: And the Qur’an is with ‘Ali.
In the first sentence, he began the sentence with ‘Ali and ended with the Qur’an. Yet, in the second sentence, he began with the Qur’an and ended with ‘Ali. The sequence of this speech is most eloquent from the one who is the most eloquent of the ones that uttered. [4] Hence, the beginning and the end are both with ‘Ali, due to subtleties which cannot be mentioned here.
To summarise, there is no one superior than the Holy Prophet (S) amongst all the ones that Allah has sent. When ‘Ali (as) is from him (S) and he (S) is from ‘Ali (as) , then ‘Ali is subsequent to
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the best of Allah’s creation. Also, there is no better revelation from Allah than the Qur’an. When ‘Ali is with the Qur’an and the Qur’an is with him, then his heart is the treasure of all the guidance, light, the Book and the wisdom that Allah has revealed.
Does any doubt remain that ‘Ali (as) should be the successor of the Holy Prophet (S) and the explainer of the Noble Qur’an? Does any doubt remain that he is the master of all those who believe in Allah, Who has said:
Whatever the Messenger gives you, accept it. [1]
Nothing rests on the Messenger but clear delivering (of the message). [2]
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[1]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 124; also in Al-Talkhis; Al-Mu’jam al-Saghir: vol. 1, pp 255; Al-Mu’jam al-Awsat: vol. 5, pp 135; Al-Jami’ al-Saghir: vol. 2, pp 177; Kanz al-’Ummal: vol. 11, pp 603; Fayd al-Qadir: vol. 4, pp 470; Subul al-Huda wa-al-Rashad: vol. 11, pp 297; Yanabi’ al-Mawaddah: vol. 1, pp 124 & 269; and other Sunni sources.
Al-Ihtijaj: vol. 1, pp 214 & 225; Al-Tara’if: pp 103; Al-Arba’un Hadith: pp 73; Kashf al-Ghummah: vol. 1, pp 148; Al-Amali by Al-Tusi: pp 460, ch. 16, hadith no. 34, pp 479 & 506; and other Shi’ah sources.
[2]: Holy Qur’an, 39: 23.
[3]: Holy Qur’an, 17: 9.
[4]: Holy Qur’an, 85: 21-22.
[5]: Holy Qur’an, 56: 77-78.
[6]: Holy Qur’an, 15: 87.
[7]: Holy Qur’an, 36: 1-2.
[8]: Holy Qur’an, 55: 1-2.
[1]: Holy Qur’an, 59: 21.
[2]: Holy Qur’an, 13: 31.
[3]: Holy Qur’an, 27: 6.
[4]: Holy Qur’an, 17: 89.
[5]: Holy Qur’an, 18: 1.
[1]: Al-Kafi: vol. 2, pp 599.
[1]: Holy Qur’an, 69: 12.
[2]: Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 7, pp 220; Nazm Durar al-Simtayn: pp 92; Kanz al-’Ummal: vol. 13, pp 135 & 177; Jami’ al-Bayan: vol. 29, pp 69; Asbab al-Nuzul: pp 294; Shawahid al-Tanzil: vol. 2, pp 361, 362 &…; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 18, pp 264; Tafsir Ibn Kathir: vol. 4, pp 441; Al-Durr al-Manthur: vol. 6, pp 260; Tarikh Madinah Damishq: vol. 38, pp 349, vol. 41, pp 455, vol. 42, pp 361; and other Sunni sources.
Basa’ir al-Darajat: pp 537, part 10, ch. 17, hadith 48; Al-Kafi: vol. 1, pp 423; ‘Uyun Akhbar al-Rida (A): vol. 2, pp 62, ch. 31, hadith 256; Rawdat al-Wa’izin: pp 105; Manaqib Amir al-Mu’minin (A): vol. 1, pp 142, &…; Dala’il al-Imamat: pp 235; Tafsir al-’Ayyashi: vol. 1, pp 14; Tafsir Furat al-Kufi: pp 499; Al-Tibyan: vol. 10, pp 98; Majma’ al-Bayan: vol. 10, pp 107; and other Shi’ah sources.
[3]: Fath al-Bari: vol. 8, pp 459; Kanz al-’Ummal: vol. 2, pp 565; with slight difference in Shawahid al-Tanzil: vol. 1, pp 42; Tafsir al-Tha’alibi: vol. 1, pp 52; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 1, pp 35; Al-Jarh wa-al-Ta’dil: vol. 6, pp 192; Tahdhib al-Kamal: vol. 20, pp 487; Tahdhib al-Tahdhib: vol. 7, pp 297; Ansab al-Ashraf: pp 99; Yanabi’ al-Mawaddah: vol. 2, pp 173 & 408; Dhakha’ir al-’Uqba: pp 83; Tafsir al-Qur’an by ‘Abd al-Razzaq: vol. 3, pp 241; Al-Tabaqat al-Kubra: vol. 2, pp 338; Tarikh Madinah Damishq: vol. 42, pp 398; and other Sunni sources.
Manaqib Al Abu Talib: vol. 1, pp 46; Wusul al-Akhyar ila Usul al-Akhbar: pp 4; Al-Manaqib: pp 94; Kashf al-Ghummah: vol. 1, pp 117; Sa’d al-Su’ud: pp 284; Tafsir al-’Ayyashi: vol. 2, pp 283; and other Shi’ah sources.
[4]: Bihar al-Anwar: vol. 2, pp 163.
[1]: Holy Qur’an, 59: 7.
[2]: Holy Qur’an, 24: 54.
Sixth Tradition
The Sunni experts of traditions and biographers of the narrators have admitted to the authenticity of the following tradition. ‘Amr ibn Maymun said: I was sitting with Ibn ‘Abbas when a group of nine people came to him and said: O son of ‘Abbas, you either come with us or ask these people to leave us alone with you. The reporter says: Ibn ‘Abbas said: I will come with you. He adds: Ibn ‘Abbas had not become blind yet.
He says: They started talking, but we did not know what they said. Ibn ‘Abbas returned, shaking the dust off his clothes. He was expressing anger and was saying: They began quarrelling about a man who has ten virtues that no other person has. They began quarrelling about a man for whom the Prophet (S) said (in the Battle of Khaybar): I will certainly send a
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man who Allah will never dishonour. He loves Allah and His Messenger and Allah and His Messenger love him. Everyone started looking around, then he (S) said: Where is ‘Ali? They all replied: He is grinding a hand-mill. The reporter says: None of them were grinding. ‘Ali came with sore eyes. The Prophet (S) applied his saliva to ‘Ali’s eyes. He then waved the flag three times and gave it to ‘Ali.
Ibn ‘Abbas continues: The Messenger of Allah (S) sent so and so with the chapter of Repentence. Then he sent ‘Ali after him to take it from him, saying: None can take this chapter except for a man who is from me and I am from him.
Ibn ‘Abbas then adds: The Prophet (S) said to his cousins when ‘Ali was present: Which one of you will succeed me in this world and the hereafter? The Messenger of Allah (S) asked each one of them: Which one of you will succeed me in this world and the hereafter? They all refused. Thus, he (S) said to ‘Ali: You are my successor in this world and the hereafter.
Ibn ‘Abbas then said: ‘Ali was the first person to belive after Khadija (ra).
He added: The Messenger of Allah (S) placed his cloak over ‘Ali, Fatima, Hasan and Husayn and said:
Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying. [1]
Ibn ‘Abbas continued: ‘Ali bought his own self when he wore
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the dress of the Prophet and slept in his place. The pagan Arabs were throwing stones at ‘Ali like they used to at the Prophet of Allah (S). He was writhing with pain, but he covered his head with the sheet and did not come out until morning. Then the sheet was removed from his head. They said to him: You tricked us. Your Prophet did not writhe when we threw stones at him, while you did, but we denied ourselves.
Ibn ‘Abbas then said: The Messenger of Allah (S) went out for the Battle of Tabuk and the people went out with him. ‘Ali said to the Prophet (S): Shall I come with you? The Prophet (S) replied: No. ‘Ali cried. Thus, the Prophet (S) said: Are you not pleased that you are to me like Harun was to Musa except there is no prophet after me. It is a must that when I go you are my successor.
Ibn ‘Abbas then added: The Messenger of Allah (S) said to ‘Ali: You are the guardian of every believing man and woman after me.
Ibn ‘Abbas says: The Apostle of Allah (S) shut all the doors to the mosque except for ‘Ali’s door. He used to enter the mosque as he pleased. That was his way and there was no other way.
Ibn ‘Abbas then said: The Messenger of Allah (S) said: Whoever I am the master of then his master is ‘Ali. [1]
After the Prophet (S) specified him with the banner of victory, does
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any doubt still remain that ‘Ali is the successor of the Prophet (S) without gap? What about the stipulation about him over all his companions that he is the beloved of Allah and the Messenger? Or, the fact that the Prophet (S) had sent the chapter of Repentence with someone else to the people of Mecca, but then Allah ordered him to take it away from that person and give it to ‘Ali. It is thus not permissible for anyone to deliver it except for the Prophet (S) , or the one who is from him and that is ‘Ali.
Is there any doubt after the explicit declaration of the Prophet (S) that the relationship between them is that of Harun (as) and Musa (as)? Also, that he cannot leave Medina until ‘Ali is his successor.
Is there still any doubt after the stipulation on his absolute guardianship over all the believers in the declaration of the Prophet (S): You are the guardian of every believing man and woman after me?
How can any doubt remain for a just person after all of these traditions and the likes of these which are compiled in the Sunni sources and are agreed upon as authentic by them? These stipulate that ‘Ali (as) is the successor of the Prophet (S) without gap.
***
Nevertheless, these are only a small part of the vast amount of verses from Allah, the Exalted and traditions of the Messenger of Allah (S) regarding this topic, of which this concise book cannot accommodate a
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thorough examination. Al-Hakim al-Haskani, a great Sunni scholar of the fifth century, has reported from Mujahid that he said, “Indeed, ‘Ali has seventy virtues which none of the companions of the Prophet (S) have like it, and there is not a single virtue of any one of the companions except that ‘Ali shares it with them. ” [1]
It is reported that Ibn ‘Abbas said, “There is not a single verse in the Qur’an that says: The ones who believe and do good, except that ‘Ali is its leader and is distinguished in it. There is not a single companion of Muhammad (S) that Allah has not criticised. However, He has always mentioned ‘Ali with good. ” [2]
He has also said, “‘Ali ibn Abu Talib (as) has eighteen such virtues, that even if he had only one, it would be sufficient for his salvation. He had thirteen virtues that no one has in this Ummah. ” [3]
Ibn Abu al-Hadid says in his commentary of Nahj al-Balagha, “When a questioner asked our scholar Abu al-Hadhil: Who is superior before Allah, ‘Ali or Abu Bakr? He replied: O my child, by Allah, ‘Ali’s one combat against ‘Amr in the Battle of Khandaq equals all the deeds and actions of the migrants of Mecca and the helpers of Medina. In fact, it exceeds them all combined let alone Abu Bakr by himself. ” [4]
As reported in al-Mustadrak by al-Hakim, Ahmad bin Hanbal has said, “What has come in the virtues of Ali ibn Abu Talib has not come for anyone of the
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companions of the Messenger of Allah (S). ” [1]
It was said to al-Khalil ibn Ahmad, the master of literature and the founder of the science of prosody [‘ilm al-’arud], “What is the proof that ‘Ali is the leader of everyone in everything? ”
He replied, “Everyone needs ‘Ali but he is needless of everyone. ”
It was also said to him, “What do you say about ‘Ali ibn Abu Talib? ”
He responded, “What can I say in respect of one whose virtues were hidden by his followers due to fear, and by his enemies due to jealousy. Even then so many virtues have appeared that they have filled the East and West. ” [2]
If there was no envy of the enemies and fear of the friends, and the dark eras of the Umayyad and the ‘Abbasid governments did not cover the sun of guardianship and divine leadership, then the lights of the virtues of this complete moon would have excelled on the sky of Islam and would have spread in the souls and the horizons.
We will end this discussion with two verses that were revealed concerning ‘Ali (as):
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[1]: Holy Qur’an, 33: 33.
[1]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 132; Musnad Ahmad: vol. 1, pp 330; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 5, pp 112; Al-Mu’jam al-Kabir: vol. 12, pp 77; Khasa’is Amir al-Muminin (A): pp 62; Khasa’is al-Wahi al-Mubin: pp 117; Tarikh Madinah Damishq: vol. 42, pp 98; Yanabi’ al-Mawaddah: vol. 1, pp 110; Dhakha’ir al-’Uqba: pp 87; Majma’ al-Zawa’id: vol. 9, pp 119; Kitab al-Sunnah: pp 589; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 113; Al-Bidayah wa-al-Nihayah: vol. 7, pp 374; and other Sunni sources.
Tafsir Furat al-Kufi: pp 341; Sharh al-Akhbar: vol. 2, pp 299; Al-’Umdah: pp 85 & 238; Kashf al-Ghummah: vol. 1, pp 80; Al-Manaqib: 125; Kashf al-Yaqin: pp 26; and other Shi’ah sources.
[1]: Shawahid al-Tanzil: vol. 1, pp 24; Al-Khisal: vol. 2, 572, ch. 70.
[2]: Shawahid al-Tanzil: vol. 1, pp 30 and similar wording on pp 67; Yanabi’ al-Mawaddah: vol. 2, pp 177. This is also mentioned in Shi’ah sources: Kashf al-Ghummah: vol. 1, pp 317; Tafsir al-’Ayyashi: vol. 2, pp 352; Tafsir Furat al-Kufi: pp 49…
[3]: Shawahid al-Tanzil: vol. 1, pp 22; Al-Mu’jam al-Awsat: vol. 3, pp 374. Similar is mentioned in Shi’ah sources: Manaqib Al Abu Talib: vol. 2, pp 3; Al-Khisal: vol. 2, 509; and others.
[4]: Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 19, pp 60.
[1]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 107; Shawahid al-Tanzil: vol. 1, pp 26 & 27; Tarikh Madinah Damishq: vol. 42, pp 418; Nazm Durar al-Simtayn: pp 80; Tahdhib al-Tahdhib: vol. 7, pp 297; Yanabi’ al-Mawaddah: vol. 1, pp 9, vol. 2, pp 370 & 385; and other Sunni sources.
Al-Tara’if: pp 136; Al-Manaqib: pp 11 & 34; Al-’Umdah: pp 121; Kashf al-Ghummah: vol. 1, pp 167; and other Shi’ah sources.
[2]: Tanqih al-Maqal: vol. 1, pp 402.
First Verse
Only Allah is your Wali and His Messenger and those who believe, who keep up prayers and pay the poor-rate while they bow. [3]
Great Sunni scholars have admitted that this verse was revealed concerning ‘Ali (as). We will suffice with what al-Fakhr al-Razi has transmitted in his commentary of the Qur’an, “It is reported from Abu Dharr (ra) that he said: One day I prayed noon prayers with the Messenger of Allah (S).
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A beggar asked in the mosque, but no one granted him anything. The beggar then raised his hands to the heavens and said: O Allah, be my witness that I asked in the mosque of the Messenger of Allah (S) , but no one gave me anything. ‘Ali (as) was bowing down at the time. Thus, he (as) pointed with the little finger of his right hand, which had a ring. The beggar came to him and took the ring while the Prophet (S) was watching.
Hence, the Prophet (S) said: O Allah, certainly my brother Musa asked you:
O my Lord! Expand my breast for me, and make my affair easy for me, and loosen the knot from my tongue, (that) they may understand my word; And give to me an aider from my family: Harun, my brother. Strengthen my back by him, and associate him (with me) in my affair. [1]
Thus, You revealed the verses:
We will strengthen your arm with your brother, and We will give you both an authority. [2]
O Allah, I am Muhammad, Your Prophet and Your sincere friend. Expand my breast for me and make my affair easy to me; and give to me an aider from my family, ‘Ali. Strengthen my back by him!
Abu Dharr says: By Allah, the Messenger of Allah had not completed these words when Jibra’il came down and said: O Muhammad, read: Only Allah is your Wali and His Messenger and those who believe, who keep up prayers and pay the
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poor-rate while they bow. ” [1]
The revealation of the verse after the prayer of the Prophet (S) indicates the acceptance of his prayer. Allah, the Mighty and High, has made ‘Ali to the Prophet (S) like He had made Harun to Musa (as).
We can derive from the conformity of the conjunction in this verse that the guardianship of Allah is confirmed for the Messenger (S) , and his is confirmed for Ali (as).
The holy verse, in conformity with the use of the definite particle, endorses that the wilayah confirmed for Allah, His Messenger and ‘Ali is a wilayah restricted to them. This wilayah is none but the absolute guardianship.
Second Verse
point
But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars. [2]
Experts can elucidate many points in this verse. We will however suffice with only three of these:
The invitation of the Prophet (S) to earnest prayer is proof of the truthfulness of his Messengership and the righteousness of his religion. The refusal of the Christians is their admittance of the invalidation of their religion.
The word ‘our souls’ is proof of the succession of the Commander of the Faithful (as) without gap, because he is the soul of the Prophet (S) , based on the stipulation of the Qur’an. He is the continuation
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of the essence of the Prophet (S). It is illogical that another person should replace him.
The experts of the commentaries (of the Qur’an) have unanimously agreed that ‘our sons’ in the verse refers to al-Hasan and al-Husayn (as) , ‘our women’ indicates Fatima (as) , and ‘our souls’ signifies ‘Ali (as). [1]
Here we will mention only one tradition which al-Fakhr al-Razi has transmitted in his commentary of the Qur’an:
Second issue: It has been reported that when the Prophet (S) reasoned with the Christians of Najran, but when they insisted on their ignorance, he said: Surely, Allah has ordered me that if you do not accept my proof then I should earnest in prayer against you. They replied, “O Abu al-Qasim, we will return and see the matter and will come back to you. ” When they returned, they said to al-’Aqib, who was their scholar, “O servant of Christ, what do you say in this matter? ” He replied, “By God, O Christians, you have come to know that Muhammad is a divine Messenger. He has brought you the truth about Jesus. By Allah, no nation has ever gone to earnest in prayer against a Messenger except that their young and old have not lived after that. If you do it then God will eliminate you all. However, if you refrain from it and wish to continue on your own religion, then leave it and return to your towns. ”
The Messenger of Allah (S) came out wearing a black cloak. He was holding Al-Husayn (as) in
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his arms and was holding Al-Hasan (as) by the hand. Fatima (as) was walking behind him and ‘Ali (as) was walking behind her. The Prophet (S) was saying: When I pray then say amen.
The archbishop of Najran said, “O group of Christians, I am indeed seeing faces that if they asked God to move a mountain from its place then God would do it. Thus, do not earnest in prayer or you will be destroyed and not a single Christian will remain on the surface of the Earth till the Day of Judgment. ”
They all said, “O Abu al-Qasim, we have all decided that we will not earnest in prayer with you and that we shall acknowledge your religion. ”
The Prophet (S) responded: If you refuse to earnest in prayer then become Muslims. All will have all that the Muslims have and all that is forbidden on the Muslims will be forbidden upon you. They all refused. Thus, he (S) said: I set a penalty for you to battle. They said, “We do not have the strength to fight the Arabs. However, we will make a settlement with you that you will not fight us and that you will not refuse us our religion…”
Thus, the Prophet (S) made peace with them and said: I swear by the one is whose hand is my life, indeed ruin was very close to the people of Najran. Had they cursed us, they would have turned into monkeys and pigs. This valley would have turned into
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fire for them. Allah would eliminate Najran and its inhabitants, even the birds above them in the trees. All Christians would have perished within a year.
It is reported that when the Prophet (S) came out wearing a black cloak, then Al-Hasan (ra) came and he placed him in the cloak. Then came Al-Husayn (ra) and he placed him in it. Then Fatima (ra) came and then ‘Ali (ra). Then he (S) said:
Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying. [1]
Beware that this tradition is unanimously accepted as authentic amongst the experts of commentary and the traditions. [2]
Since we cannot fully explain this noble verse and honourable tradition, we will elucidate a few points:
First
Surely the Prophet (S) gathered ‘Ali, Fatima, Al-Hasan and Al-Husayn, and covered them with the cloak then read the verse: Allah only desires to keep away the uncleanness from you, O people of the House! And to keep you purified a (thorough) purifying, to prove that the prayer which will overturn the laws of nature, roam its causes and will be granted instantly by the intent of Allah, the Exalted. It must ascend to the Creator of the Universe from a soul pure of all kinds of filths. To Him do ascend the good words; [3] this purification is confirmed for these five personalities (as) with the Intent of Allah, the Exalted.
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[3]: Holy Qur’an, 5: 55.
[1]: Holy Qur’an, 20: 25.
[2]: Holy Qur’an, 28: 35.
[1]: Al-Tafsir al-Kabir: vol. 12, pp 26; Jami’ al-Bayan (Tafsir al-Tabari): vol. 6, pp 389; Ahkam al-Holy Qur’an, vol. 2, pp 557; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 6, pp 222; Al-Durr al-Manthur: vol. 2, pp 293 & 294; Al-Mi’yar wa-al-Mawazanah: pp 228; Al-Mu’jam al-Awsat: vol. 6, pp 218; Ma’rifat ‘Ulum al-Hadith: pp 102; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 13, pp 276; Nazm Durar al-Simtayn: pp 86; Tarikh Madinah Damishq: vol. 42, pp 357; Yanabi’ al-Mawaddah: vol. 1, pp 343 & 346, vol. 2, pp 192; Shawahid al-Tanzil: vol. 1, pp 209, 212,…; Asbab al-Nuzul: pp 133; Majma’ al-Zawa’id: vol. 7, pp 17; Tafsir Abu al-Sa’ud: vol. 3, pp 52; Tafsir al-Nasafi: vol. 1, pp 405; and other Sunni sources.
Al-Kafi: vol. 1, pp 289 & 427; Al-Khisal: 580; Al-Amali by Saduq: pp 186, ch. 26, hadith no. 4; Kamal al-Din wa Tamam al-Ni’mat: pp 276 & 337; Rawdat al-Wa’izin: pp 92 & 102; Manaqib Amir al-Mu’minin (A): vol. 1, pp 151, 171 & 189; Dala’il al-Imamah: pp 19 & 54; Sharh al-Akhbar: vol. 2, pp 193 & 346; Al-Irshad: vol. 1, pp 7; Kanz al-Fawa’id: pp 154,…; Al-Amali by Al-Tusi: pp 549; Al-Ihtijaj: vol. 1, pp 73, vol. 2, pp 252; Al-’Umdah: pp 119 &…; Tafsir al-’Ayyashi: vol. 1, pp 327; Tafsir Furat al-Kufi: pp 124, …; Al-Tibyan: vol. 3, pp 558; Majma’ al-Bayan: vol. 3, pp 361; and many other Shi’ah sources.
[2]: Holy Qur’an, 3: 61.
[1]: Tafsir Furat al-Kufi: pp 85; Al-Tibyan: vol. 2, pp 484; Majma’ al-Bayan: vol. 2, pp 309; Haqa’iq al-Ta’wil: pp 112; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 85, ch. 7, hadith no. 9 & vol. 1, pp 231, ch. 23, hadith no. 1; Al-Khisal by al-Saduq: pp 576, ch. 70, hadith no. 1; Al-Amali by al-Saduq: pp 618, ch. 79, hadith no. 1; Tuhaf al-’Uqul: pp 429; Rawdat al-Wa’izin: pp 164; Sharh al-Akhbar: vol. 2, pp 340 & vol. 3, pp 94; Al-Fusul al-Mukhtara: pp 38; Tafsil Amir al-Mu’minin (A): pp 21; ; Al-Irshad: vol. 1, pp 167; Al-Amali by Al-Tusi: pp 271, ch. 10, hadith no. 45, pp 307 & pp 334, ch. 12, hadith no. 10, pp 564, ch. 21, hadith no. 1; Al-Ihtijaj: vol. 1, pp 162, vol. 2, pp 165; Da’a’im al-Islam: vol. 1, pp 18; Masar al-Shi’ah: pp 41; Kanz al-Fawai’d: pp 167; Al-’Umdah: pp 132, 188, &…; Manaqib Amir al-Mu’minin (A): vol. 2, pp 502; Al-Manaqib: pp 108; Kashf al-Ghummah: vol. 1, pp 308; Kashf al-Yaqin: pp 282; and many other Shi’ah sources.
Jami’ al-Bayan (Tafsir al-Tabari): vol. 3, pp 408; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 4, pp 104; Tafsir al-Baghawi: vol. 3, pp 361; Tafsir Ruh al-Ma’ani: vol. 3, pp 188; Tafsir Abu al-Sa’ud: vol. 2, pp 46; Tafsir al-Nasafi: vol. 1, pp 224; Al-Durr al-Manthur: vol. 2, pp 39; Tuhfat al-Ahwadhi: vol. 8, pp 278; Ma’rifat ‘Ulum al-Hadith: pp 49; Nazm Durar al-Simtayn: pp 108; Fath al-Bari: vol. 7, pp 60; Shawahid al-Tanzil: vol. 1, pp 156…; Siyar A’lam al-Nubala’: vol. 3, pp 286; Zad al-Masir: vol. 1, pp 339; Tarikh al-Ya’qubi: vol. 2, pp 82; Al-Bidayah wa-al-Nihayah: vol. 5, pp 65, vol. 7, pp 376; Al-Sirat al-Nabawiyyah by Ibn Kathir: vol. 4, pp 103; Yanabi’ al-Mawaddah: vol. 1, pp 43, 136 & pp 165, vol. 2, pp 446, vol. 3, 368; Ahkam al-Holy Qur’an, vol. 2, pp 18; Asbab Nuzul al-Ayat: pp 67; Musnad Ahmad bin Hanbal: vol. 1, pp 185; Sahih Muslim: vol. 7, pp 121; Sunan al-Tirmidhi: vol. 4, pp 293 & vol. 5, pp 302; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 150; Al-Sunan al-Kubra by Bayhaqi: vol. 7, pp 63; Musnad Sa’d ibn Abu Waqqas: pp 51; Usd al-Ghabbah: vol. 4, pp 26; Tarikh Madinah Damishq: vol. 42, pp 16 & 112; Al-Isabah: vol. 4, pp 468; and other many more Sunni sources.
[1]: Holy Qur’an, 33: 33.
[2]: Al-Tafsir al-Kabir: vol. 8, pp 85.
[3]: Holy Qur’an, 35: 10.
Second
Certainly, Allah, Glory be to Him, has made the prayer of the Prophet
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(S) an absolute cause for acceptance. However, in this instance, in conformity with Allah’s command, it is combined with the four other people present at the event. The conditional sentence in the speech of the Prophet (S): When I pray then say amen, implies the necessity between the condition, which is his prayer, and the final clause in a conditional sentence, which is their amen.
Allah, the Glorified and Exalted, made the amen of these four part of the condition of acceptance to make the status of ‘Ali, Fatima, Al-Hasan and Al-Husayn (as) apparent for the people. Also, to make it known that their prayers are always answered by Allah and that they have a prestigious position before Allah. Prayers are granted for them and the needs of the people are not rejected if they are through them, an honour solely for these five on the surface of the Earth.
Third
The challenge of the earnest in prayer of the Prophet (S) with the Christians [mubahalah] would have resulted in their cursing. The assured acceptance of such a great prayer would have transformed the humans into animals and the earth into fire, and Najran and its inhabitants would have been eliminated from the surface of the Earth.
This is not possible except with the intent which is directly connected with the command that is
indeed His command, when He intends anything, is only to say to it: Be, so it is. [1]
This is the status of a perfect human being, whose pleasure and anger
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is the manifestation of the pleasure and anger of Allah. This is the status of the Seal of the Prophets (S) and his successor (as).
The only woman who shares this status is the greatest truthful lady Fatima al-Zahra’ (as) , revealing that the spirit of the general guardianship and the common leadership, which is the absolute infallibility, is confirmed in her. May the blessings of Allah be upon her, her father, her husband and her children!
Our statement is endorsed by the tradition that both Sunnis and Shi’ahs have transmitted, and have admitted to its authenticity, that the Messenger of Allah (S) said: Fatima is a part of me, whoever angers her has angered me. [1]
Logically speaking, the Qur’an and the Sunnah all indicate that the anger of the Prophet (S) is the anger of Allah, the Exalted. However, the Sunni scholars have transmitted that the Prophet (S) has further said: Surely, Allah is angered by your anger and pleased with your pleasure. [2]
If Allah is pleased with someone’s pleasure and angered by her anger regardless of any restriction and condition, then his pleasure and anger must be above error and desire. Hence, it is the greatest level of infallibility.
***
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[1]: Holy Qur’an, 36: 82.
[1]: Sahih al-Bukhari: Kitab al-Sulh, vol. 4, pp 210, ch. Manaqib Qarabat Rasul Allah (S) , pp 219, vol. 6, pp 158; Fada’il al-Sahabah by al-Nisa’i: pp 78; Musnad Ahmad bin Hanbal: vol. 4, pp 5, & 328; Sahih Muslim: vol. 7, pp 141; Sunan Ibn Majah: vol. 1, pp 644; Sunan Abu Dawud: vol. 1, pp 460; Sunan al-Tirmidhi: vol. 5, pp 359 & 360; Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 159; Al-Sunan al-Kubra by Al-Bayhaqi: vol. 7, pp 307, vol. 10, pp 201; Musannaf Ibn Abu Shaybah: vol. 7, pp 526; Al-Ahad wa-al-Mathani: vol. 5, pp 361 & 362; Al-Sunan al-Kubra by Al-Nisa’i: vol. 5, pp 97 & 148; Khasa’is Amir al-Muminin (A): pp 120, &…; Sahih Ibn Habban: vol. 15, pp 406; Al-Mu’jam al-Kabir: vol. 22, pp 404 & 405; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 16, pp 273 & 289; Nazm Durar al-Simtayn: pp 176; Al-Jami’ al-Saghir: vol. 2, pp 208; Kanz al-’Ummal: vol. 12, pp 107 &…; Tafsir Ibn Kathir: vol. 3, pp 267; Tafsir al-Tha’alabi: vol. 5, pp 315; Tarikh Madinah Damishq: vol. 3, pp 155, & vol. 58, pp 159; Tahdhib al-Kamal: vol. 22, pp 599, & vol. 35, pp 250; Tadhkirat al-Huffaz: vol. 2, pp 735; Siyar A’lam al-Nubala’: vol. 5, pp 90; Al-Isabah: vol. 8, pp 265; Al-Bidayah wa-al-Nihayah: vol. 6, pp 366; Subul al-Huda wa-al-Rashad: vol. 10, pp 449…, vol. 11, pp 444; Yanabi’ al-Mawaddah: vol. 2, pp 46, 52,…; and many other Sunni sources.
‘Ilal al-Shara’i’: vol. 1, pp 186, ch. 149, hadith no. 2, vol. 1, pp 187; Al-Amali by al-Saduq: pp 165, ch. 22, hadith no. 3; Kifayat al-Athar: pp 37 & 65; Al-Iydah: pp 541; Dala’il al-Imamat: pp 135; Sharh al-Akhbar: vol. 3, pp 30, 31, 59, &…; Al-I’tiqadat: pp 105; Al-Amali by Al-Mufid: pp 260; Al-Amali by Al-Tusi: pp 24; Manaqib Al Abu Talib: vol. 3, pp 332,…; Al-’Umdah: pp 384, &…; Majma’ al-Bayan: vol. 2, pp 311, vol. 5, pp 403; Al-Manaqib: pp 353; Kashf al-Ghummah: vol. 1, pp 466…; and many other Shi’ah sources.
[2]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 154; Al-Mu’jam al-Kabir: vol. 1, pp 108, & vol. 22, pp 401; Majma’ al-Zawa’id: vol. 9, pp 203; Al-Ahad wa-al-Mathani: vol. 5, pp 363; Mizan al-I’tidal: vol. 2, pp 492; Al-Isabah: vol. 8, pp 265 & 266; Tahdhib al-Kamal: vol. 35, pp 250; Tahdhib al-Tahdhib: vol. 12, pp 392; Dhakha’ir al-’Uqba: pp 39; Nazm Durar al-Simtayn: pp 177; Kanz al-’Ummal: vol. 12, pp 111, & vol. 13, pp 674; Al-Kamil: vol. 2, pp 351; Tarikh Madinah Damishq: vol. 3, pp 156; Usd al-Ghabbah: vol. 5, pp 522; Subul al-Huda wa-al-Rashad: vol. 11, pp 44; Yanabi’ al-Mawaddah: vol. 2, pp 56, 57, 72, 132, & 464; and other Sunni sources.
Al-Ihtijaj: vol. 2, pp 103; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 26, ch. 31, hadith no. 6 & pp 46, hadith no. 176; Al-Amali by al-Saduq: pp 467, ch. 21, hadith no. 1; Rawdat al-Wa’izin: pp 149; Dala’il al-Imamat: pp 146; Sharh al-Akhbar: vol. 3, pp 29, 30, 522; Al-Amali by Al-Tusi: pp 427; Majma’ al-Bayan: vol. 2, pp 311; Manaqib Al Abu Talib: vol. 3, pp 334; Kashf al-Ghummah: vol. 2, pp 467; Kashf al-Yaqin: pp 351; Ma’ani al-Akhbar: pp 303; Al-I’tiqadat: pp 105; Al-Amali by Al-Mufid: pp 95; A’lam al-Wara: vol. 1, pp 294; and other Shi’ah sources.
The Twelve Imams (as)
point
What has preceded are concise proofs on the issue of divine leadership in the righteous school of thought. The Shi’ahs believe that the divine leaders of the Muslims after the Prophet (S) are the Twelve Infallible Imams (as) and that the Prophet (S) specified them as:
First: Al-Imam ‘Ali ibn Abu Talib, Commander of
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the Faithful [Amir al-Mu’minin] (as)
Second: Al-Imam al-Hasan ibn ‘Ali, the Oldest Grandson [al-Sibt al-Akbar] (as)
Third: Al-Imam al-Husayn ibn ‘Ali, Master of the Martyrs [Sayyid al-Shuhada’] (as)
Fourth: Al-Imam ‘Ali ibn al-Husayn, Beauty of the Worshippers [Zayn al-’Abidin] (as)
Fifth: Al-Imam Muhammad ibn ‘Ali, the Splitter of Knowledge [al-Baqir] (as)
Sixth: Al-Imam Ja’far ibn Muhammad, the Truthful [al-Sadiq] (as)
Seventh: Al-Imam Musa ibn Ja’far, the Controller of anger [al-Kadhim] (as)
Eighth: Al-Imam ‘Ali ibn Musa, the Content [al-Rida] (as)
Ninth: Al-Imam Muhammad ibn ‘Ali, the Generous [al-Jawad] (as)
Tenth: Al-Imam ‘Ali ibn Muhammad, the guide [al-Hadi] (as)
Eleventh: Al-Imam al-Hasan ibn ‘Ali, the Soldier [al-’Askari] (as)
Twelfth: Al-Imam al-Hujjat ibn al-Hasan al-’Askari, the Rightly Guided, the Awaited [al-Mahdi al-Mawud] (as)
Previous proofs on the divine leadership of the Commander of the Faithful ‘Ali (as) are sufficient. However, a separate discussion on the proofs of the divine leadership of each one of the Imams (as) is necessary regarding his knowledge, acceptance of the prayer and the stipulation of the previous divine leader [Imam].
The objective of this chapter is to state the glad tidings in the Prophetic traditions about the Twelve Imams (as) in Sunni sources, which have been transmitted with the title of ‘Twelve Khalifas’ and ‘Twelve Amirs’. Below are some of them:
It has come in Sahih al-Bukhari: It is reported on the authority of Jabir ibn Samurah that he said: I heard the Prophet (S) saying: There will be Twelve Commanders. He says that he (S) then said something I did not hear, so my father told me that he said
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that they will all be from Quraysh. [1]
It has come in Sahih Muslim: It is reported on the authority of Jabir ibn Samurah that he said: I entered the presence of the Prophet (S) with my father. I heard him (S) saying: Surely this command will not end until there will be Twelve Successors [Khalifah]. He says that he then said something quietly, so I asked my father: What did he (S) say? He replied: They are all from Quraysh. [2]
It has come in both Sahih Muslim and Musnad of Ahmad: It is reported on the authority of Jabir ibn Samurah that he said: I heard the Prophet (S) saying: The command of the people will not pass until twelve men command over them. He says that the Prophet (S) then said something which I could not hear, so I asked my father: What did he (S) say? He replied: The Prophet (S) said: They will all be from Quraysh. [3]
It has come in Sahih Ibn Habban: I heard the Messenger of Allah (S) saying: There will be twelve successors after me and all of them will be from Quraysh. [4]
It has come in Sunan al-Tirmidhi: There will be Twelve Commanders after me. The reporter says: He then said something I did not understand. Therefore, I asked the one beside me, he said: All of them will be from Quraysh. [5]
It has come in Musnad Ahmad bin Hanbal: There will be Twelve Successors after me and all of them will be from Quraysh. [6]
And it has
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also come: There will be Twelve Commanders after me. Then I don’t know what he said so I asked all the people present, they all said: He (S) said: They are all from Quraysh. [1]
It has come in Musnad Ahmad bin Hanbal: There will be Twelve Commanders after me. Then he said something I could not hear, so I asked someone beside me, and he said: They are all from Quraysh. [2]
It has in Musnad Ahmad: There will be Twelve Commanders after me. Then he said something quietly. The reporter says that I asked someone sitting next to me about what he (S) said? He replied: They are all from Quraysh. [3]
It has come in Musnad by Ibn Ju’d: There will be Twelve Commanders afer me. Husayn has reported in his narration that then he said something I did not understand. One reporter said that I asked my father. Another said that I asked the people. The reply was: They are all from Quraysh. [4]
It has come in Musnad Abu Ya’la: The Prophet (S) said: This relgion will remain till the Day of Judgment and there will be Twelve Successors over you, all of whom will be from Quraysh. [5]
It has come in Musnad Ahmad bin Hanbal: It is reported on the authority of Jabir ibn Samurah that he said: The Messenger of Allah (S) delivered a sermon to us in ‘Arafat saying: This matter will remain honourable, mighty and distinct against the opposition so long as the Twelve have the sovereignty, all of them.
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Then he (S) said something that I did not understand, so I asked my father about what he said after that. Thus, he replied: All of them are from Quraysh. [1]
It has come in al-Mustadrak al-Hakim: It is reported from Masruq that he said: One night we were sitting with ‘Abd Allah. He was reading us the Qur’an. One man asked him, “O Abu ‘Abd al-Rahman, did you all ask the Messenger of Allah (S) , how many caliphs will rule this nation? ‘Abd Allah replied, “No one before you have asked me this since I have come to Iraq. Yes, we did ask him and he (S) said: Twelve, the number of the chieftains of the Children of Isra’il. ” [2]
The traditions regarding this topic are numerous. [3] Their transmissions are from the best of the companions, like Ibn ‘Abbas, Ibn Mas’ud, Salman al-Farisi, Abu Sa’id al-Khudri, Abu Dharr, Jabir ibn Samurah, Jabir ibn ‘Abd Allah, Anas ibn Malik, Zayd ibn Thabit, Zayd ibn Arqam, Abu Thumamah, Wathilah ibn al-Asqa’, Abu Ayyub al-Ansari, ‘Ammar ibn Yasir, Hudhayfah ibn Usayd, ‘Imran ibn Husayn, Sa’d ibn Malik, Hudhayfah ibn al-Yaman, Abu Qutadah al-Ansari and others.
Here we number some significant points in these traditions:
The number of the successors (of the Prophet) is restricted to twelve.
These twelve successors will continue till the Day of Judgment.
The honour of Islam and the Muslims is dependent on their obedience.
The religion will be established both intellectually and practically through them, because the intellectual establishment of religion will take place through the commentator
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of the Qur’an and through the one who explains its realities and cognitions. The practical establishment will take place through the executor of its laws and just rules. These two important goals cannot be achieved except under special circumstances with these twelve divine leaders.
Choosing the example of the chieftains of the Children of Isra’il from all other examples is significant, because their succession was not chosen by people, rather it was specified by Allah. Thus, Allah, the Exalted, said about the chieftains:
And We raised up among them twelve chieftains. [1]
These divine leaders [Imams] are from Quraysh.
Are there any caliphs who have these specifications, except for those on the Right Path? Is it possible to define the Twelve Divine Leaders except with our divine leaders (as)? Has the honour of Islam and its aims been achieved during the caliphate of Yazid son of Mu’awiyyah and his likes?
Some of the learned researchers of the Sunnis have admitted that the glad tidings of the Prophet (S) cannot be implied onto any but the twelve divine leaders (as). Thus, it has come in Yanabi’ al-Mawaddah of al-Qanduzi:
“Some of the researchers have said: Surely, the traditions indicating that the successors of the Prophet (S) will be twelve are famous and from many different chains of transmissions. With the passing of time and the change of circumstances, it is known that the intent of the Messenger of Allah (S) from this tradition was the twelve Imams from his Household and Progeny.
For it is not possible
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to apply this tradition onto the caliphs that came after him from his companions as they were less than twelve. It cannot be applied to the Ummayyad kings as they were more than twelve; also, because of their horrible oppression, except for ‘Umar ibn ‘Abd al-’Aziz. Furthermore, they were not Hashimites.
Based on the tradition from ‘Abd al-Malik on the authority of Jabir: The Prophet (S) said: They are all from Bani Hashim. This tradition is preferred over the other one because of the claim of the low voice of the Prophet (S) , because the other narrators do not like the succession of the Hashimites. It also cannot be applied to the ‘Abbaside kings as they were more than twelve as well, and also because they did not abide by the verse:
Say: I do not ask of you any reward for it but love for my near relatives. [1]
Thus, this tradition must be applied to the twelve Imams from his Household and Progeny (as) , because they were the most learned of their time, the most honourable, the most splendid, the most pious, the most devout, the highest in nobility, the best in family and the best before Allah.
Their knowledge was from their forefathers, which was connected to their great-grandfather the Prophet (S). It was hereditary and directly imparted by Allah. The knowledgeable, the researchers, the mystics and the fortunate have recognised them as such. ” [2]
The intent of the Prophet (S) about the twelve successors is the twelve Imams from his
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[1]: Sahih al-Bukhari: Kitab al-Ahkam, vol. 8, pp 127; Musnad Ahmad bin Hanbal: vol. 5, pp 93.
[2]: Sahih Muslim: vol. 6, pp 3.
[3]: Sahih Muslim: vol. 6, pp 3; Musnad Ahmad bin Hanbal: vol. 5, pp 98.
[4]: Sahih Ibn Habban: vol. 15, pp 43.
[5]: Sunan al-Tirmidhi: vol. 3, pp 340.
[6]: Musnad Ahmad bin Hanbal: vol. 5, pp 92.
[1]: Ibid.
[2]: Musnad Ahmad bin Hanbal: vol. 5, pp 99.
[3]: Musnad Ahmad bin Hanbal: vol. 5, pp 108.
[4]: Musnad by Ibn Ju’d: pp 390, no. 266.
[5]: Musnad Abu Ya’la: vol. 13, pp 456.
[1]: Musnad Ahmad bin Hanbal: vol. 5, pp 93.
[2]: Al-Mustadrak ‘ala al-Sahihayn: vol. 4, pp 501.
[3]: Al-Mustadrak ‘ala al-Sahihayn: vol. 3, pp 618; Sunan Abu Dawud: vol. 2, pp 309; Musnad Ahmad bin Hanbal: vol. 1, pp 398, & 406, vol. 5, pp 86, 87, 88, 89, 90, 94, 95, 97, 100, 101, 106, 107 & 108; Musnad Abu Ya’la: vol. 8, pp 444, vol. 9, pp 222; Al- Mu’jam al-Kabir: vol. 2, pp 196, 197, 199, 206, 207, 208, 214, 215, 218, 223, 226, 240, 248, 253, 254 & 255, vol. 10, pp 157, & vol. 22, pp 120; Al-Mu’jam al-Awsat: vol. 1, pp 263; Al-Ahad wa-al-Mathani: vol. 3, pp 128; Al-Tarikh al-Kabir by al-Bukhari: vol. 3, pp 185, vol. 8, pp 410; Tahdhib al-Kamal: vol. 3, pp 223, & 224, vol. 33, pp 272; Al-Thiqat by Ibn Habban: vol. 7, pp 241; Tabaqat al-Muhaddithin in Isbhan: vol. 2, pp 89; Musnad Abu Dawud al-Tiyalisi: pp 105 & 180; Ta’jil al-Manfa’at bi-Zawa’id Rijal al-A’immat al-Arba’ah: pp 538; Tarikh Baghdad: vol. 14, pp 354; Tarikh Madinah Damishq: vol. 21, pp 288, vol. 32, pp 303; …; Siyar A’lam al-Nubala’: vol. 8, pp 184; and other many more Sunni sources.
Kashf al-Ghita’: vol. 1, pp 7; ‘Uyun Akhbar al-Rida (A): vol. 1, pp 49, ch. 6, hadith no. 9; Al-Khisal: pp 467…; Al-Amali by al-Saduq: pp 386, ch. 51, hadith no. 4, pp 387…; Kamal al-Din wa Tamam al-Ni’mat: pp 68 & 271, …; Kifayat al-Athar: pp 35, 49, &…; Rawdat al-Wa’izin: pp 261 & 262; Dala’il al-Imamat: pp 20; Sharh al-Akhbar: vol. 3, pp 400; Kitab al-Ghaybah: pp 103, 117, 118, 120 &…; Al-Ghaybah by al-Tusi: pp 128 &…; Manaqib Al Abu Talib: vol. 1, pp 295; Al-’Umdah: pp 416 &…; Al-Tara’if: pp 169 &…; and other Shi’i sources.
[1]: Holy Qur’an, 5: 12.
[1]: Holy Qur’an, 42: 23.
[2]: Yanabi’ al-Mawaddah: vol. 3, pp 292.
Household (as). The tradition of the Two Weighty Things and other traditions mentioned in this book and elsewhere bear witness to and prefer this fact.
It is reported from al-Suday in his Commentary (of the Qur’an) , who is a Sunni scholar and is trustworthy for them, “When Sarah began to dislike the position of Hajar, Allah, the Exalted, revealed to Ibrahim: Leave with Isma’il and his mother for the house of the assigned Prophet (S). For indeed, I will spread your progeny (on Earth) and will give them power over the ones who deny me. I will make from his Progeny twelve great men. ” [1]
The above also confirms what is in the present day Torah:
And Abraham said unto God, O that Ishmael might live before thee!
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. [2]
***
There are many authentic traditions that stipulate the divine leadership of the Twelve Imams (as) from our (Shi’ah) sources. It suffices to study their transmission to the Infallibles (as) due to its continuous transmission [tawatur]. In this concise work we will only mention two transmissions of the tradition known as the tradition of the Tablet [hadith
al-lawh]. It has been transmitted with many chains of transmissions by the greatest experts of traditions. Some of these are reliable:
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[1]: Kashf al-Ghita’: vol. 1, pp 7.
[2]: Genesis: 17.
The First Transmission
The report of Shaykh al-Saduq (ra) from Imam Muhammad al-Baqir (as) , on the authority of Jabir ibn ‘Abd Allah al-Ansari saying: I entered the presence of Fatimah (as) while a tablet was in front of her which contained the names of the successors from her progeny. I counted them to be twelve, the last being al-Qa’im. There were three named Muhammad and four ‘Ali, may the blessings of Allah be upon them all. [1]
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[1]: Kamal al-Din wa Tamam al-Ni’mah: 269.
The Second Transmission
This transmission contains prophecies of the unseen. The content of this tradition prove it to be issued from the infallible. The greatest of our experts in traditions have reported it, like Shaykh al-Saduq, Shaykh al-Mufid and Shaykh al-Tusi, may Allah increase their status. They have reported it on the authority of ‘Abd al- Rahman ibn Salim, on the authority of Abu Basir from al-Imam al-Sadiq (as) saying: My father (as) said to Jabir ibn ‘Abd Allah al-Ansari:
I have a matter to discuss with you. When do you have time so that I can sit alone with you and discuss it? Jabir replied to him: Whenever you want. One day my father sat down with him and said: O Jabir, tell me about the tablet which you saw in the hand of my grandmother, Fatimah the daughter of the Messenger of Allah (as). What did my mother inform you about what is written in that tablet?
Jabir said: I take Allah
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as my witness that one day I entered the presence of your mother Fatimah (as) during the life of the Messenger of Allah (S). Thus, I congratulated her on the birth of al-Husayn. I saw in her hands a green tablet. I thought it was made of emerald. It had white writing like that of the colour of the sun. I asked her: May my father and mother be your ransom, O daughter of the Messenger of Allah (S). What is this tablet? She answered: This is the tablet that Allah gave to his Messenger (S) as a gift. It contains the names of my father, my husband, my two sons and the successors from my progeny. My father gave it to me to give me the glad tidings. Jabir said: Your mother Fatimah (as) gave it to me. I read it and made a copy from it.
My father said to him: O Jabir, can you show it to me? Jabir replied: Yes. Then my father walked with him to his house. My father took out a fine paper and said: O Jabir, look in your book while I read to you. Therefore, Jabir looked in his copy while my father read to him. Not a single word differed between the two. Jabir says: I take Allah as my witness that that is how I saw it written in the tablet:
In the Name of Allah, the Beneficent, the Merciful, this is a letter from Allah, the Honourable, the All-Wise to
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Muhammad, His Prophet, His light, His representative, His veil and His guide. The Trustworthy Spirit brought it down from the Lord of the Worlds.
Muhammad, revere My Names and thank Me for My bounties. Do not reject My blessings. Surely, I am Allah, there is no god but I, the Destroyer of the tyrants, the Granter of victory to the oppressed and the Compensator of all rewards. Certainly, I am Allah there is no god but I. Thus, whoever places hope in the mercy of someone other than Me and fears the justice of other than Me, then I will punish him a punishment that I will not give to anyone in this worlds. Only worship Me and only rely on Me.
Surely, I did not send a Prophet whose days have completed and his time has finished except that I made for him a successor. I have given you priority over all Prophets and I have given priority to your successor over all successors. I have honoured you with your two young brave grandsons, Hasan and Husayn. I have made Hasan the source of My Knowledge after the completion of his father’s period. And I have made Husyan the treasure of My revelation.
I have honoured him with martyrdom and have made his end fortunate. He is the greatest of all the martyrs and the highest of them in status. I have placed My complete word with him and My considerable proof with him. Through his progeny I will reward
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and punish. The first one of them is ‘Ali, the master of the worshippers and the beauty of My previous beloved ones. His son resembles his grandfather, Mahmud. He is Muhammad, the splitter of My Knowledge and the source of My Wisdom.
The doubters in Ja’far will be destroyed quickly. The one who rejects him is like the one who rejects Me. This My word is true that I will honour the place of Ja’far and I will please him amongst his followers, helpers and friends.
After him will be Musa, whose time will see dark mischief, because the thread of My obligation does not break and My proof is not hidden. Indeed, My guardians will drink from the cup of perfection. Whoever rejects anyone of them has rejected My blessing. And whoever changes a single verse from My Book has related falsehood to Me.
Woe onto the rejecting liars of ‘Ali, My Guardian and Helper, after the completing period of Musa, My servant, My beloved and My chosen one. I will place the weighty responsibilities of Prophethood with him. I will try him proficiently for it. A mischievous proud man will kill him. He will be buried in a city that the pious servant has built next to the worst of My creation.
This My word is true that I will please him with Muhammad, his son and his successor after him and the inheritor of his knowledge. He is the source of My Knowledge, the repository of My secrets and My proof
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over My creation. No servant will believe in him except that I will make the Paradise his place of rest. I will accept his intercession for seventy of his family members for whom the Hell would have become obligatory.
For his son ‘Ali, My Guardian, My Helper, My witness over My creation and My trustworthy over My revelation, I will end with fortune. I will bring forth from him the caller to My path and the treasure of My Knowledge, al-Hasan.
I will complete that with his son M u h a m m a d, the mercy for the universe. He will have the perfection of Musa, the magnificence of ‘Isa and the patience of Ayyub. My beloved ones will be humiliated during his period. Their heads will be given as gifts like the heads of Turks and Daylamis. They will be killed, burnt, will be frightened, terrified and fearful. The Earth will be coloured with their blood. The afflicted sounds of their women will circulate.
Those are My true beloved Gurdians. Through them I will remove every dark mischief. I will remove the earthquakes through them and remove the burdens and chains through them. They are upon whom is blessing and mercy from their Lord. And they are the rightly-guided.
‘Abd al-Rahman ibn Salim says that Abu Basir said, “If you only hear this one tradition during all your life then it is sufficient for you. Preserve it from all those who do not deserve it. ” [1]
***
The proofs regarding the divine leadership of
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the Infallible Imams (as) are more than can be counted in this concise book. We will end this brief section with a noble sermon from Imam al-Sadiq (as) describing the status of infallibility and the divine leadership. The master of the experts of the traditions, Muhammad ibn Yaqub al-Kulayni has transmitted it from Muhammad ibn Yahya, [1] on the authority of Ahmad ibn Muhammad ibn ‘Isa, [2] on the authority of al-Hasan ibn Mahbub, [3] on the authority of Ishaq ibn Ghalib [4] from Imam Ja’far ibn Muhammad al-Sadiq (as) , a sermon in which the status and the attributes of the Imams (as) has been described:
Surely, Allah, the Mighty and High, elucidated His religion through the Imams of guidance from the Household of our Prophet (S). He has made His path shine through them. He has opened the hidden sources of His Knowledge through them. From the Ummah of Muhammad (S) , whoever recognises the obligatory right of his Imam has found the sweetness of the faith. He has also come to know the brilliance of his Islam, because Allah, the Blessed and Exalted, has appointed the Imam as a banner for His creation.
He has made the Imam a proof over His bounties and His universe. Allah has dressed him with the crown of honour and has covered him with the light of the Almighty. Due to this the Imam has support from the heavens. The bounties are never disconnected from him. No one can reach what is with Allah except through the Imam.
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Allah does not accept the deeds of His servants without the recognition of the Imam. He knows what may come to him of the obscurities of the darkness, the puzzles of the practices and the doubts of the temptations.
Allah, the Blessed and Exalted, always chooses an Imam for His creation, one after the other from the sons of al-Husayn. He selects them. He is pleased with His creation through them and approves of them. Whenever an Imam passes away from them then Allah appoints for His creation another one as a clear sign, illuminating guide, right leader and learned proof.
The Imams are from Allah. They guide to the righteousness and judge with justice. They are the proofs of Allah and they call towards Him. They are His custodians in His creation. The people owe them their guidance. They give light to the civilisations. The inherited possessions grow due to their blessing. Allah has made them a means of life for mankind. They are lights in the darkness, the keys of speech and the pillars of Islam. Due to them, the extents of Allah flow in them for that which is ordained.
Therefore, the Imam is the chosen and the selected. He is the saviour guide. He is the awaited one who will rise. Allah has chosen him for that. When He created the Imam, He created him as His special creation. Before He created the creation, He created the Imams under the right side of His throne in a state that
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He granted them the wisdom of His unseen knowledge. He chose them for His Knowledge due to their purification.
The Imams were to remain from Adam (as) and they were the best of the children of Nuh (as). They were the chosen ones from the progeny of Ibrahim (as) from the children of Isma’il. They are the chosen ones from the progeny of Muhammad (S). They are always observed by Allah’s vision. They are protected and preserved by Allah’s cover. The tricks of Iblis (Satan) and his army are pushed away from them.
The hollow darknesses and the effusions of every unjust are kept away from them. The evil loathers are diverted from them. They are free from all imperfections and protected from all (spiritual) calamities. They are infallible of all errors and protected from every indecency. In their young age they are known for their forbearance and goodness. In their old age they are ascribed with chastity, knowledge and virtue. They support the command of their fathers, while keeping quiet during the lives of their fathers.
When the period of their father ends and the Divine Will ends with him, and the Divine Intent comes to him for His love and his father departs from this world, then the command of Allah transfers to him. Allah then makes His religion follow him and makes him the proof over His servants. Allah raises the Imam in His land and endorses him with His spirit. He gives the Imam His Knowledge and informs
him of His conclusive explanation. He entrusts His secret with the Imam and assigns him the greatest command.
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[1]: Al-Kafi: vol. 1, pp 527, ch. The Twelve Imams.
[1]: Al-Najashi says in his praise: He was the Shaykh of our teachers in his time. He was trustworthy and eminent. He reported some six thousand traditions.
[2]: He is the Shaykh of the residents of Qum. He is distinguished from them and is their jurist. He needs no defence. He is from the companions of al-Rida, al-Jawad and al-Hadi (A).
[3]: He is one of the four that were the pillars of their time. He is one of the companions of the consensus [ashab al-ijma], on whom all the schools of thought (of the Shi’ah) have a consensus that whatever is transmitted from them with an authentic chain is correct. He is among the companions of Imam al-Kazim and Imam al-Rida (A).
[4]: He has specific narrations in his authentication from the likes of Safwan ibn Yahya.
Allah informs the Imam with the virtue of the explanation of His Knowledge. He raises the Imam as a banner for His creation and makes him a proof over the inhabitants of His universe. He makes him a light for the followers of His religion and a custodian over His servants. Allah is pleased with him as the Imam for them. He entrusts His secret with the Imam and places His Knowledge with him.
He reveals His Wisdom to the Imam and observes him for His religion. Allah revives the courses of His path, divine duties and the divine law through the Imam. The Imam rises with justice with dismay of the ignorant and baffle of the controversial. He stands with radiant light, practical cure, shining truth and flourishing explanations. He stands on the right path, upon which his forefathers, the truthful, passed.
None but the mischievous ignore the right of such a learned Imam. None but the misled reject them. No one turns away from them except that he rebels against Allah, the Mighty and High. [1]
Indeed, every sentence of this noble sermon requires detailed explanation. We suffice with a few points:
(a)
Imam Ja’far al-Sadiq (as) made ‘the Imams of guidance’ the topic of his sermon to clarify the necessity of the existence of the Imam for the people:
(Remember) the day when We will call every people with their Imam. [2]
The divine leader of the
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people must be the leader of guidance. As Allah, the Exalted says:
And We made of them Imams to guide by Our command. [1]
You are only a warner and (there is) a guide for every people. [2]
The recognition of the Imam of guidance is based on the recognition of guidance. Recognition of guidance requires contemplation upon the verses of the Book that have come about this topic, which exceed two hundred and ninety verses. This short book does not allow us to explain them.
The guidance is perfection for the creation: He said:
Our Lord is He Who gave to everything its creation, then guided it (to its goal). [3]
Glorify the name of your Lord, the Most High, Who creates, then makes complete, and Who makes (things) according to a measure, then guides (them to their goal). [4]
The guidance of every created being is in accordance with its creation. Therefore as the human being is the best of creation, then his guidance is the highest level of the perfection of all creations.
The Imam (as) has explained the greatness of the status of divine leadership by describing them as the Imams of guidance. In fact, he has clarified the specific characteristics of the Imam and what are the requirements of this status for those who observe and reflect.
After a brief summary the Imam (as) goes into detail. He explained the position of the divine leader [Imam] in the divine religion. The Imam is the interpreter of the principles of faith and its branches,
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because Allah, the Exalted, has not endorsed the views of the creation, which are open to error and dispute. Error and dispute in religion are two calamities that invalidate the purpose of divine law and these two engulf the people into the darkness of misguidance.
In fact, Allah, the Exalted, has not left a single iota of ambiguity and discrepancy about the principles of His faith and its branches which the Imams of guidance have not explained. As the Imam (as) said: Surely, Allah, the Mighty and High, elucidated His religion through the Imams of guidance from the Household of our Prophet (S).
(b)
The human being, in accordance with his nature, seeks his Exalted Creator. The goal of this nature is not achieved except by sincerely reaching the path to Allah, which is the right religion: Say:
This is my way: I call to Allah, I and those who follow me being certain. [1]
The factors that led astray from the religion of Allah, the Exalted, are present in every age, like human error and desire, and the misleaders from Allah’s path from the jinn and man: And follow not (other) ways, for they will lead you away from His way; [2] They have taken a small price for the communications of Allah, so they turn away from His way; surely evil is it that they do. [3] Thus, the presence of an Imam is necessary to fulfil the purpose of creating this nature—that is to reach Allah—and legislating the right path—that is the religion and
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the way to Allah—when he (as) said: He has made His path shine through them.
(c)
The purpose of creating the human intellect is to make him realise the reality of knowledge and recognition. The human being demands with the tongue of his nature, from the Giver of wisdom and perception: O Lord, show me the things as they are. Give me self-recognition and make me realise my origination, my presence in this world and my end.
The thirst of human perception is not quenched except by the spring of life of divine knowledge. Otherwise, the result of the human philosophy is also confusion of the perfect beings, which is that they should know that they do not know.
Hence, it is necessary that there be a human being who has access to the spring of life and sources of knowledge and wisdom to quench the thirst of reaching the reality by his own hand. Only thus the purpose of creating wisdom and perception is fulfilled. For this reason, the Imam (as) has said in a reliable citation: Whoever believes that Allah protests through a servant in His land, but hides from him all that which he requires then he has related falsehood to Allah. [1]
Undoubtedly, the belief that Allah has made a human being a proof over His servants, that He has covered from His proof what His servants are in need of and that He does not teach him, is an accusation upon Allah, the Exalted. This notion has originated from their not
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knowing the endless Knowledge, Power and Wisdom. Thus, the Imam (as) said: He has opened the hidden sources of His Knowledge through them.
(d)
Allah has dressed him with the crown of honour. The crown of dignity, which is on the head of the Imam (as) , is knowledge and power. Thus, it has been reported from Abu al-Hasan al-Rida (as) that when asked about the signs of the Imam (as) he replied: His knowledge and the acceptance of his prayer. [1]
This sign is because the origin of disarray and insignificance in human beings is ignorance and incapability. Since the Imam is the teacher of the Book of Allah, and he does not separate from it on the basis of the stipulation in the tradition of the Two Weighty Things, and the Book explains everything in accordance with the Word of the Exalted:
And We have revealed the Book to you explaining clearly everything; [2]
therefore, no knowledge from the knowledge of the Divine Book escapes him.
This point can be derived from a reliable tradition: It is reported on the authority of Ibn Bukayr from Abu ‘Abd Allah al-Sadiq (as) that, “I was with the Imam when Sulayman was mentioned to him and the knowledge he was given and the kingdom he was bestowed. Thus, the Imam (as) said to me: What was given to Sulayman ibn Dawud? Surely, he only had one word from the great names. And as for your master for whom Allah has said:
Say: Allah is sufficient as a witness between
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me and you and whoever has knowledge of the entire Book. [1]
By Allah, ‘Ali had the knowledge of the complete Book. I said: By Allah, you are saying the truth. May I be your ransom! ” [2]
Thus, due to the connection with Allah’s affair, the Imam has every prayer granted to him. With this knowledge and power, he is dressed with the crown of honour.
(e)
Allah has covered him with the light of the Almighty. The word ‘light’ is annexed to the Holy Name ‘Almighty’. The annexation to any divine name acquires its qualities simply due to the annexation.
Allah is the Almighty who restores every broken thing: O Setter of broken bones. [3]
The Imam is covered with the light of the Almighty so that he can restore every break or defect regarding Islam and the Muslims.
(f)
The Imams are from Allah. They guide to the righteousness and judge with justice. The Imam is the chosen human being from Allah, the Exalted. He is the selected one by Allah’s selection and raised by Allah for the divine leadership and guidance. Thus, when an Imam passes away then Allah appoints another one in his place as a clear sign, illuminating guide, right leader and learned proof to serve the purpose of human creation and the sending of the Prophets (as). That purpose can be summarised in two expressions: guidance to the righteous and justice for the righteous. These two are the outcome of the theoretical and practical wisdom, and the conclusion of human perfection in intellect and
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intent.
These two matters are ascertained through intellect, that understands things as they are, and through intent that rises for every action as it should. This is the status of intellectual and practical infallibility, and why the Imam (as) said: The Imams are from Allah. They guide to righteousness and judge with justice.
(g)
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[1]: Al-Kafi: vol. 1, pp 203, Kitab al-Hujjah: Fadl al-Imam wa Sifatuh, hadith no. 2.
[2]: Holy Qur’an, 17: 71.
[1]: Holy Qur’an, 32: 24.
[2]: Holy Qur’an, 13: 7.
[3]: Holy Qur’an, 20: 50.
[4]: Holy Qur’an, 87: 1-3.
[1]: Holy Qur’an, 12: 108.
[2]: Holy Qur’an, 6: 153.
[3]: Holy Qur’an, 9: 9.
[1]: Basa’ir al-Darajat: pp 143, part 3, ch. Nadir, hadith no. 4.
[1]: ‘Uyun Akhbar al-Rida (A): vol. 2, pp 200, ch. 46, hadith no. 1.
[2]: Holy Qur’an, 16: 89.
[1]: Holy Qur’an, 13: 43.
[2]: Basa’ir al-Darajat: pp 232, part 5, ch. Knowledge of the Imam (A).
[3]: Tafsir al-’Ayyashi: vol. 2, pp 198, hadith no. 88 ch. 12; Misbah al-Mutahajjid: pp 228.
of His throne. Allah nurtured him with His vision and grants him the wisdom to His unseen knowledge. There is no course for anyone to it:
Except to him whom He chooses as an apostle. [1]
In this origination, as for lineage, the Imams are from the best of the progeny of Nuh (as) , from the chosen ones of the children of Ibrahim (as) , from the selected ones of the offspring of Isma’il (as) and the most sincere from the progeny of Muhammad (S). In their physical form, the Imams are free from all deficiencies, and in their spirit they are infallible from all errors and protected from all sins.
Iblis (Satan) has been kept away from their holy beings as he has been quoted:
Then by Thy Might I will surely make them all live an evil life, except Thy servants from among them, the purified ones. [2]
This is due to the honour that has come their way under the shadow of Allah’s service:
Surely, as regards My servants, you have
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no authority over them. [1]
The speech of the Imam (as): then the command of Allah transfers to him indicates that the command of Allah transfers from the former Imam to the subsequent one. This command is that which has come in an authentic tradition from al-Sadiq (as): Surely, Allah is One, Unified in Oneness. He is Peerless in His Command. Thus, He created a creation to whom He gave power over that command. O son of Abu Ya’fur, we are that creation. We are the proofs of Allah over His servants. We store His Knowledge and we are firm with it. [2]
(h)
Allah endorses him with His spirit. The spirit that Allah has endorsed the Imam with is explained in the authentic tradition reported on the authority of Abu Basir saying: I heard Abu ‘Abd Allah (as) saying:
And they ask you about the soul. Say: The soul is one of the commands of my Lord. [3]
The Imam (as) said: This (soul) is superior to (the angels) Jibra’il and Mika’il. It was not with anyone who has passed away except Muhammad (S) and it is with the Imams (as). It directs them. It is not that whatever is demanded is found. [4]
(i)
He gives the Imam His Knowledge. It has come in an authentic tradition from Abu Ja’far (as) saying: Surely, Allah has Knowledge that no one knows other than Him and He has knowledge that He has given to His angels, His prophets and His messengers. Thus, we have all that. He then pointed
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to his chest. [1]
(j)
He entrusts His secret with the Imam. It has come in an authentic tradition reported on the authority of Mu’ammar ibn Khalad from Abu al-Hasan (as) that: The knower cannot inform of what he knows because it is a secret of Allah. He gave the secret to Jibra’il (as). Jibra’il brought it to Muhammad (S) and Muhammad (S) gave it to whomever Allah willed. [2]
(k)
Allah is pleased with them as the Imams for them. Undoubtedly, the Ummah needs an Imam. The Imam must be one with whom Allah is pleased. However, who is the Imam with whom Allah is pleased?
Between knowledge and ignorance, Allah is pleased with knowledge:
Say: Are those who know and those who do not know alike? [3]
Between safety and calamity, He is pleased with safety:
With it Allah guides him who will follow His pleasure into the ways of safety. [4]
Between wisdom and foolishness, He is pleased with wisdom:
He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good. [5]
Between justice and injustice, He is pleased with justice:
Surely Allah enjoins the doing of justice and the doing of good. [6]
Between truth and falsehood, He is pleased with truth:
And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing). [7]
Between right and wrong, He is pleased with right:
They shall not speak except he whom the Beneficent permits and who speaks the right thing. [8]
Therefore, Allah would only be
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pleased with an Imam for the Ummah who has the attributes which Allah is pleased with. Amongst those attributes are knowledge, justice, safety, wisdom, righteousness, truth and guidance.
From another angle, we see that choosing the best is liked by Allah, the Exalted:
Therefore give good news to My servants, those who listen to the word, then follow the best of it. [1]
Allah also orders to take hold of the best:
And enjoin your people to take hold of what is best thereof. [2]
He commands for the best speech:
And say to My servants (that) they speak that which is best. [3]
He commands to have disputations—if need be—in the best manner:
And have disputations with them in the best manner. [4]
When it is necessary, repel and reject in the best way:
Repel evil by what is best. [5]
Allah rewards for the best deeds:
And We will most certainly give them their reward for the best of what they did. [6]
He reveals that which is best:
Allah has revealed the best announcement. [7]
Now then, is it possible that He would choose someone for divine leadership who is not the best, the most perfect, the most virtuous, the most learned, the most just, etc. and someone who does not contain the noble characteristics mentioned in the tradition?
The necessity of commanding to follow the best is that the best be followed. Then how can it be logical that Allah would be pleased with the leadership and obedience of someone who is not the best?
And who is
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better than Allah to judge for a people who are sure? [1]
Hence, the Imam (as) has said: Allah assigns him the greatest command. He informs the Imam with the virtue of the explanation of His Knowledge. He raises the Imam as a banner for His creation and makes him a proof over the inhabitants of His universe. He makes them a light for the followers of His religion and a custodian over His servants. Allah is pleased with them as the Imams for His creation.
***
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[1]: Holy Qur’an, 72: 27.
[2]: Holy Qur’an, 40: 82-3.
[1]: Holy Qur’an, 15: 42.
[2]: Al-Kafi: vol. 1, pp 193, hadith no. 5.
[3]: Holy Qur’an, 17: 85.
[4]: Al-Kafi: vol. 1, pp 273, hadith no. 4.
[1]: Basa’ir al-Darajat: part 2, pp 130, ch. The Imams (A) … hadith no. 5.
[2]: Basa’ir al-Darajat: part 8, pp 398, ch. The Imams (A) … hadith no. 6.
[3]: Holy Qur’an, 39: 9.
[4]: Holy Qur’an, 5: 16.
[5]: Holy Qur’an, 2: 269.
[6]: Holy Qur’an, 16: 90.
[7]: Holy Qur’an, 17: 81.
[8]: Holy Qur’an, 78: 38.
[1]: Holy Qur’an, 39: 18.
[2]: Holy Qur’an, 7: 145.
[3]: Holy Qur’an, 17: 53.
[4]: Holy Qur’an, 16: 125.
[5]: Holy Qur’an, 23: 96.
[6]: Holy Qur’an, 16: 97.
[7]: Holy Qur’an, 39: 23.
[1]: Holy Qur’an, 5: 50.
The Followers of the Twelve Imams
point
The Shi’ahs (Followers) of the Twelve Imams (as) (Shi’at al-A’immat al-Ithnai ‘Ashar)
According to the commentaries of the Sunnis and Shi’ahs, [2] the Shi’ahs of the Household (as) are the ones for whom this verse is revealed, the Exalted said:
.. (As for) those who believe and do good, surely they are the best of men. [3]
Allah, the Exalted, says:
Only Allah is your guardian and His Messenger and those who believe, keep up prayers and pay the poor-rate while they bow. [4]
According to the Shi’ah and Sunni reports and what the commentators of the two schools of thought have mentioned, this verse was revealed in praise of the Commander of the Faithful ‘Ali (as). [5]
After this verse, the Glorified said:
And whoever takes Allah and His Messenger and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant. [6]
It is reported that Nawf al-Bakali said to the Commander of the Faithful (as): O Commander of the Faithful, describe for me your Shi’ahs. Thus, ‘Ali
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(as) cried for his Shi’ahs and then said: O Nawf, my Shi’ahs by Allah, are the forbearing, the learned about Allah and His religion, abiding His obedience and His Command. [1]
Allah, the Glorified, said:
And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours from among the prophets and the truthful and the martyrs and the good, and a goodly company are they. [2]
The Shi’ahs are on the religion of their Imams (as). Their religion is piety, chastity, truthfulness, goodness, striving, honesty with just and unjust, lengthy prostrations, nightly prayers, refraining from forbidden acts, awaiting the relief with patience, keeping good company, being good to neighbours… [3]
The Shi’ahs are people free from evil morals and adorned with noble deeds. In this brief work, we will suffice with the mention of two traditions regarding evil and noble deeds. Their every sentence contains doors of practical wisdom for whoever contemplates upon them; albeit this is not the place to explain them.
First Tradition
The Commander of the Faithful (as) said to a man who asked him to admonish him:
Do not be like him who hopes for (bliss in) the next life without action, and delays repentance by lengthening desires, who utters words like ascetics in this world but acts like those who are eager for it. If he is allowed something from it he does not feel satisfied and if he is denied he is not content.
He is not grateful for what he begets and covets for an increase in
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whatever remains with him. He refrains others but not himself. He commands others for what he himself does not do. He loves the virtuous but does not behave like them. He hates the vicious but himself is one of them. He dislikes death because of the excess of his sins, but adheres to that for which he is afraid of death.
If he falls ill he feels ashamed. If he is healthy he feels secure and indulges in amusements. When he recovers from illness he feels vain about himself. When he is afflicted he loses hope. If distress befalls him he prays like a bewildered man. When he finds ease of life he falls into deceit and turns his face away. His heart overpowers him by means of imaginary things, while he cannot control his heart by his conviction.
For others he is afraid of small sins, but for himself he expects more reward than his performance. If he becomes wealthy he becomes self-conscious and falls into vice. If he becomes poor he despairs and becomes weak. He is brief when he is doing good things, but goes too far when he is begging. When passion overtakes him he is quick in committing sin but delays repentance. If hardship befalls him he goes beyond the canons of the (Islamic) community.
He describes instructive events but does not take instruction himself. He preaches at length but does not accept any preaching for himself. He is tall in speaking but short in action. He
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aspires for things that will perish and ignores things that will last for good. He regards profit as loss and loss as profit. He fears death but does nothing in its anticipation.
He regards the sins of others as big but considers the same things for himself as small. If he does something in obedience to Allah he considers it much but if others do the same he considers it small. He therefore rebukes others but flatters himself. Entertainment in the company of the wealthy is dearer to him than remembrance (of Allah) with the poor.
He orders others for his own interests and does not do so against himself for others’ interests. He guides others but misguides himself. He is obeyed by others but he himself disobeys (Allah). He seeks fulfilment of obligations (towards himself) but does not fulfil his obligations (towards others). He fears the people (and acts) for other than his Lord and does not fear his Lord in his dealings with the people. [1]
Second Tradition
point
It has come in the authentic report of ‘Abd Allah ibn Bukayr from Abu ‘Abd Allah Ja’far ibn Muhammad, blessings of Allah be upon them both, saying:
We indeed love our Shi’ah, the ones who are wise, understanding, learned, forbearing, moderate, patient, truthful and honest. He then added: Surely, Allah, the Blessed and Exalted, has distinguished the prophets with excellence in conduct. Whoever has this trait should thank Allah for it. Whoever does not have this trait should beseech Allah for it. The reporter says: I
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said: May I be your ransom, what is that? He replied: Piety, contentment, patience, thankfulness, forbearance, chastity, generosity, courageousness, zeal, goodness, truthfulness and honesty. [1]
Below, we explain these characteristics.
Wisdom (‘Aql)
The Imam (as) gave precedence to wisdom, because wisdom is the pillar of humanity. [2]
It is reported from the Messenger of Allah (S): Allah has not given anything better than wisdom to the servants. Hence, a wise person’s sleep is better than an ignorant one’s vigilance. A wise person’s state of not fasting is better than the fast of an ignorant. The stay of a wise is better than the travel of an ignorant. Allah does not send a messenger or a prophet unless he is complete in wisdom and his wisdom is better than that of all of his people.
A prophet keeps in himself better efforts than all the diligent. The wise do not fulfil the obligations of Allah without wisdom. None of the worshippers can ever reach the level of the virtue of the worship of the wise. Indeed the wise are those who possess understanding and for whom Allah, the Mighty and High has said: Only those possessed of understanding will mind [3] . [4]
Keeping the Promise (Wafa)
The Imam (as) ended with the keeping of promises. It is reported from Abu Malik that: I said to ‘Ali ibn al-Husayn (as): Inform me of all the religion. He (as) replied: Saying the truth, ruling with justice and keeping the promise. [5]
It is reported that Abu ‘Abd Allah (as) said: Allah does not permit anyone of the people
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to go against three things: being kind to parents whether they are good or evil, keeping promise to those good and evil, and honesty to good and evil. [1]
It has come in an authentic tradition on the authority of Abu Ja’far (as) from his father (as) that: Whoever has four characteristics his Islam is complete, he will be purified of his sins and he will meet his Lord, the Mighty and High, in a state when He is pleased with him: He who keeps his promise with people for the sake of Allah, the Mighty and High, whose tongue utters truth with people, who feels diffidence of doing any evil before Allah and the people, and whose manner with his family is good. [2]
It is transmitted from Abu Ja’far (as) that: Four things cause rapid punishment: a person, to whom you have carried out a favour, recompenses you with evil; a man who you do not do any wrong to treats you unjustly; a person with whom you made a promise on a matter, then you kept your promise with him but he betrayed his promise; and a person whose relatives establish ties with him but he breaks ties with them. [3]
Al-Sadiq (as) has transmitted from his forefathers (as) that: The Messenger of Allah (S) said: The closest one of you to me tomorrow will be the most truthful, the most honest, the most complete in keeping promise, the best in conduct and the closest one to the people. [4]
Imam Ali (as) in his
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will to al-Ashtar said: Beware of bragging over your subjects for having done good to them or exaggerating in doing something that was your duty or making promises then breaking them, because bragging nullifies good, exaggerating takes away the light of truth and breaking the promise causes hate from Allah and the people. Allah, the Exalted, says: It is most hateful to Allah that you should say that which you do not do [1] . [2]
The Imam (as) then described the excellence in conduct, which is:
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[2]: Al-Tibrani has said in Jami’ al-Bayan: vol. 30, vol. 335: Ibn Hamid related to us that: ‘Īsa ibn Farqad related to us on the authority of Abu al-Jarud, on the authority of Muhammad ibn ‘Ali that: Surely they are the best of men. The Prophet (S) said: O ‘Ali, it you and your Shi’ahs.
Al-Durr al-Manthur: vol. 6, pp 379: Ibn ‘Asakar has transmitted on the authority of Jabir ibn ‘Abd Allah that: We were in the presence of the Prophet (S) , when ‘Ali came so the Prophet (S) said: I swear by the One in Whose hand is my life, surely he (‘Ali) and his Shi’ah are the successful ones on the Day of Judgment. This verse was revealed then: Those who believe and do good, surely they are the best of men. Ever since then, whenever ‘Ali would come, the companions of the Prophet (S) used to say: The best of men has come.
Ibn ‘Uday has transmitted on the authority of Ibn ‘Abbas saying: When this verse was revealed: Those who believe and do good, surely they are the best of men; the Prophet (S) said to ‘Ali that: That is you and your Shi’ahs on the Day of Judgment, pleasing (Him) and pleased (from Him).
Ibn Mardawayh has transmitted on the authority of ‘Ali that: The Messenger of Allah said to me: Did you not hear the Word of Allah: Those who believe and do good, surely they are the best of men; that is you and your Shi’ahs. My promise with you and your Shi’ahs is the Pool [hawd] when the nations will come there for accountability, you will be called with the title: The ones with shining foreheads.
Al-Shawkani has transmitted in Fath al-Qadir: vol. 5, pp 477, from Ibn ‘Asakar saying: Ibn ‘Asakar in Tarikh Madinat Damishq: vol. 42, pp 371: on the authority of Jabir ibn ‘Abd Allah that: We were with the Prophet (S) so ‘Ali ibn Abu Talib came, the Prophet (S) said: My brother has come to you. He then turned to the Ka’bah and struck it with his hand and said: I swear by the One in Whose hand is my life, surely he (‘Ali) and his Shi’ah are the successful ones on the Day of Judgment. He then added: Surely, he is the first of you to believe. He is the most faithful with the covenant of Allah and the most firm on the Command of Allah, the most fair for the public, the best distributor with equality and he is the best of you in virtue before Allah. Thus, this verse was revealed: Those who believe and do good, surely they are the best of men. The companions of the Prophet (S) used to say whenever ‘Ali would come: The best of men has come.
Refer to Yanabi’ al-Mawaddah: vol. 1, pp 197, 223, vol. 2, pp 357, 452; Al-Sawa’iq al-Muhriqah: ch. 11, part 1, verse: 11, pp 161; and other Sunni Commentary and Traditional sources.
It has come in al-Mahasin: vol. 1, pp 171, hadith no. 140: From Abu Ja’far (A) about the Word of Allah, the Exalted: Those who believe and do good, surely they are the best of men; saying: They are the Shi’ahs of the Household (A).
It has come in Rawdat al-Wa’izin: pp 105: Al-Baqir (A) said: The Messenger of Allah (S) said to ‘Ali starting with the verse: Those who believe and do good, surely they are the best of men; they are you and your Shi’ahs. Our meeting place is the Pool. When the people are being resurrected, you and your Shi’ahs will be satisfied, quenched of thirst, with shining foreheads.
It has come in Sharh al-Akhbar: vol. 1, pp 202, hadith no. 167: It is reported on the authority of ‘Abd Allah ibn Muhammad ibn ‘Umar ibn ‘Ali that he said: This verse was revealed for ‘Ali and his Shi’ahs: Those who believe and do good, surely they are the best of men.
Al-Amali by Al-Shaykh al-Tusi: pp 252, 405 & 671; Mishkat al-Anwar: pp 167; and other Shi’ah sources.
[3]: Holy Qur’an, 98: 7.
[4]: Holy Qur’an, 5: 55.
[5]: Dhakha’ir al-’Uqba: pp 102; Al-Mu’jam al-Awsat: vol. 6, pp 218; Ma’rifat ‘Ulum al-Hadith: pp 102; Sharh Nahj al-Balaghah by Ibn Abu al-Hadid: vol. 13, pp 277; Nazm Durar al-Simtayn: pp 86; Jami’ al-Bayan (Tafsir al-Tabari): vol. 6, pp 389; Ahkam al-Holy Qur’an, vol. 2, pp 557; Shawahid al-Tanzil: vol. 1, pp 209 to 253 & 403; Al-Jami’ li-Ahkam al-Holy Qur’an, vol. 6, pp 221; Tafsir Ibn Kathir: vol. 2, pp 74; Al-Durr al-Manthur: vol. 2, pp 293; Tarikh Madinah Damishq: vol. 42, pp 357; Al-Bidayat wa-al-Nihayah: vol. 7, pp 394; and other Sunni sources.
Al-Kafi: vol. 1, pp 289 & 427; Da’a’im al-Islam: vol. 1, pp 16; Al-Khisal: pp 580; Al-Amali by Al-Saduq: pp 186, majlis 26, hadith 4; Rawdat al-Wa’izin: pp 92; Manaqib Amir al-Mu’minin (A): vol. 1, pp 151, 170 & 189; Al-Amali by Al-Shaykh al-Tusi: pp 549, ch. 24, hadith no. 4; Al-Ihtijaj: vol. 1, pp 73 & 202; Tafsir al-’Ayyashi: vol. 1, pp 327; Tafsir al-Qummi: vol. 1, pp 170; Tafsir Furat al-Kufi: pp 125; Tafsir al-Tibyan: vol. 3, pp 558; and other Shi’ah sources.
[6]: Holy Qur’an, 5: 56.
[1]: Al-Amali by Al-Shaykh al-Tusi: pp 576, ch. 24, hadith no. 3.
[2]: Holy Qur’an, 4: 69.
[3]: Al-Khisal by Al-Saduq: vol. 2, pp 479, ch. 12, hadith no. 46.
[1]: Nahj al-Balaghah: Saying no. 150. Sayyid Radi says: If this book (Nahj al-Balaghah) had contained nothing save this short utterance, it would have sufficed as a successful piece of preaching, a specimen of high philosophy, an object of wisdom for the onlooker and a source of instruction for the meditative watcher.
[1]: Al-Amali by Al-Shaykh al-Mufid: pp 192.
[2]: Al-Kafi: vol. 1, pp 25.
[3]: Holy Qur’an, 13: 19.
[4]: Al-Mahasin by Al-Barqi: vol. 1, pp 193, ch. al-’Aql, hadith no. 11.
[5]: Al-Khisal by al-Saduq: vol. 1, pp 113, ch. 3, hadith no. 90.
[1]: Al-Khisal by al-Saduq: vol. 1, pp 128, ch. 3, hadith no. 129.
[2]: Al-Khisal by al-Saduq: vol. 1, pp 222, ch. 4, hadith no. 50.
[3]: Al-Khisal by al-Saduq: vol. 1, pp 230, ch. 4, hadith no. 71.
[4]: Al-Amali by al-Tusi: pp 229, ch. 7, hadith no. 53.
[1]: Holy Qur’an, 61: 3.
[2]: Nahj al-Balaghah: letter no. 53.
Piety (Wara’)
It has come in a reliable [muaththaq] tradition on the authority of ‘Amr ibn Sa’id ibn Hilal al-Thaqafi from Abu Abd Allah (as) that: I said to him, “I only see you once in a few years. Tell me something that I should abide by. ” Thus, he (as) said: I prescribe to you God-wariness, piety and diligence. Beware that diligence is not useful unless there is piety with it. [3]
In an authentic tradition from Abu ‘Abd Allah (as) , it has come: We do not count a person to be a believer until he intentionally obeys all of our commands. Beware, indeed obeying our command intentionally is piety. Therefore, beautify yourselves with it. May Allah have mercy on you. Inflict our enemies with piety, may Allah raise you. [4]
The Commander of the Faithful (as) was asked, “Which of the deeds is the best before Allah? ” He replied: Total submission and piety. [5]
It is reported from Abu ‘Abd Allah ibn Muhammad Ja’far (as) that he said: Be God-wary, be God-wary, upon you is
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piety, truthfulness, honesty, chastity of stomach and private-parts. You will be with us in the highest escort. [1]
It is transmitted from Abu ‘Abd Allah (as) that he said: Among the calls of Allah, the Blessed and Exalted, to Musa (as) was: O Musa, the close ones to Me do not do anything to become close to Me other than remain pious and refrain from forbidden things. For, I will certainly permit them to Paradise and will not place anyone with them. [2]
Contentment (Qunu’)
It is reported from ‘Ali (as) that: Contentment is as good as estate and good moral is as good as a blessing. He (as) was asked about the Word of the Exalted: We shall revive him with a good life. [3] He replied: It is contentment. [4]
It is reported from Al-Sadiq (as) that: Whoever is content with his share is at rest from grief, lying and trouble. Whoever has lack of contentment has an increase in desire and greed. Desiring the world is the origin of all evil. The one who has desire and greed cannot be saved from Hell unless he repents.
This is why the Prophet (S) said: Contentment is a sovereignty that does not come to an end and the pleasure of Allah, the Exalted, rides it. It carries the content to his abode. Therefore, have trust in Allah in what you do not have and be pleased with what He has given you. Have patience in what afflicts you because that is a determined matter. [5]
It is reported from Abu al-Hasan
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al-Rida (as) that he said: He who is only content with abundant sustenance, then it is not sufficient for him to do anything but abundant deeds. He who is content with humble sustenance, then it is sufficient for him to do small deeds. [1]
It is reported on the authority of Abu ‘Abd Allah (as) that the Commander of the Faithful (as) said: O son of Adam, if you want from this world only that which will suffice you, then the slightest of what is in it will suffice you. And if you want more than that which will suffice you, then all that which is in it will not suffice you. [2]
Abu Ja’far (as) said: Beware of aspiring he who is above you for Allah, the Mighty and High, says to His Prophet (S):
And let not their property and their children excite your admiration; [3]
and He says:
And do not stretch your eyes after that with which We have provided different classes of them, (of) the splendour of this world’s life. [4]
If you get any of that then remember the life of the Messenger of Allah (S) , because his food was barley, his sweet was dates and his fuel was palm leaves, if he obtained that. [5]
Al-Rida (as) related from his forefathers (as) saying: Abu Ayyub Khalid ibn Zayd came to the Messenger of Allah (S) and said: O Messenger of Allah, admonish me in short words so that I may memorise them. The Prophet (S) stated: I advise you of five
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things: Be hopeless of what is in the hands of people, as that is self-sufficiency. Beware of greed, because it brings poverty. Perform your prayers as your farewell (from the world). Be careful of what you give as an excuse, and choose for your brother what you choose for yourself. [1]
Patience (Sabr)
Allah, the Exalted, said:
O you who believe! Take assistance through patience and prayer. [2]
It has come in an authentic tradition on the authority of al-Fadl from Abu ‘Abd Allah al-Sadiq (as) that: Patience is to faith like the head is to the body. Therefore, if the head goes so does the body. Similarly, if patience parts so does faith. [3]
It is related on the authority of Abu ‘Abd Allah (as) that the Messenger of Allah stated: A time will come when a king will not become a king except by killing and oppression, a wealthy will not become wealthy except by usurping and miserliness, and no one would be able to love except by losing faith and following evil desire. Whoever reaches such a time, then he must have patience over poverty even if he can become wealthy, he must have patience over dislike even if he can love, and he must have patience over humility even if he can have dignity. Allah will bestow such a person with the reward of fifty truthful ones who have testified for me. [4]
An authentic tradition from Abu ‘Abd Allah (as) from the Messenger of Allah (S) states: Allah, the Mighty and High, said: I have
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indeed made this world a loan for my servants. Therefore, whichever one of my servants gives me a loan, whatever I like I give ten times to seven hundred times in place of one. However, if he does not give me a loan then I take away from him something by force. If he shows patience over it then I give him three virtues, of which if I gave even one of to my angels they would be pleased with Me for it.
Then Abu ‘Abd Allah (as) recited the Word of Allah, the Mighty and High: Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return. Those are they on whom are blessings; this is one of the three, and mercy from their Lord, this is second, and those are the followers of the right course, [1] and this the third. Then the Imam (as) stated: This is for someone from whom Allah takes away something by force. [2]
In an authentic tradition Abu ‘Abd Allah (as) says: Be patient upon difficulties, excel in patience upon obligations, and remain steadfast about the Imams (as). [3]
It is related from al-Rida (as) that: On the Day of Judgement a caller will call, ‘Where are the ones who were patient? ’ Hence, a group of people will rise. Then the caller will call again, ‘Where are the ones who took patience? ’ Then another group of people will rise. The narrator said: May I be your ransom, what are the
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patient and those who took patience? The Imam (as) replied: The first group are the ones who were patient upon fulfilling their obligations and the second group are the ones who refrained from the forbidden acts. [1]
It is related on the authority of ‘Ali (as) saying: The Messenger of Allah (S) said: Patience is of three types: patience upon hardships, over obedience and against sins. Whoever has patience upon hardship, until he fights it with good commemoration then Allah writes for him three hundred levels of reward, the difference between each level is like the distance between the heavens and the earth. Whoever has patience over obedience, Allah writes for him six hundred levels of reward, the difference between each level is the distance between the boundaries of the earth to the empyrean. Whoever has patience against sins, Allah writes for him nine hundred levels of reward. The difference between each level is the distance between the boundaries of the earth to the end of the empyrean. [2]
Thankfulness (Shukr)
Allah, the Exalted, said:
Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Omniscient. [3]
There surely came over man a period of time when he was a thing not worth mentioning. Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing. Surely We have shown him the way: he may be thankful or unthankful. [4]
Give thanks, O family of Dawud! And very few
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of My servants are grateful. [1]
Grateful for His favours; He chose him and guided him on the right path. [2]
It is related on the authority of Abu ‘Abd Allah (as) that: Allah, the Mighty and High, revealed to Musa (as): O Musa, thank Me the way I deserved to be thanked. Musa (as) asked: O my Lord, how do I thank You the way You deserve to be thanked, because each time I thank You that is in itself a blessing from You? Allah answered: O Musa, now you have thanked Me when you have come to know that even the direction for thanking to thank Me is from Me. [3]
In an authentic tradition on the authority of Isma’il ibn al-Fadl saying: Abu ‘Abd Allah (as) said: When you begin your morning or evening then say ten times: O Allah, whatever blessing You have bestowed upon me this morning and any well-being in my religion or worldly affairs is from You alone. You have no partners. All praise is for You. O Lord, I am grateful to You for everything for this until You become pleased and even after You are pleased.
If You say this then you have performed your gratitude for the blessings that Allah has blessed you with in that day and night. [4]
In another authentic tradition on the authority of Hafs ibn al-Bakhtari that Abu ‘Abd Allah (as) said: Prophet Nuh (as) used to say this prayer [5] when he began his morning. Hence, he (as) was titled a very
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grateful servant. He (as) then added: The Messenger of Allah (S) said: Whoever trusts Allah is saved. [1]
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--------------------
[3]: Al-Kafi: vol. 2, pp 76, ch. piety, hadith no. 1.
[4]: Al-Kafi: vol. 2, pp 78, ch. piety, hadith no. 13.
[5]: Al-Amali by al-Saduq: pp 479, ch. 62, hadith no. 4.
[1]: Al-Amali by al-Tusi: pp 222, ch. 8, hadith no. 34.
[2]: Al-Kafi: vol. 2, pp 80, ch. refraining from forbidden acts, hadith no. 3.
[3]: Holy Qur’an, 16: 97.
[4]: Nahj al-Balaghah: short sayings no. 229.
[5]: Misbah al-Shari’ah: pp 203, ch. 98.
[1]: Al-Kafi: vol. 2, pp 138.
[2]: Ibid.
[3]: Holy Qur’an, 9: 85.
[4]: Holy Qur’an, 20: 131.
[5]: Al-Kafi: vol. 2, pp 137.
[1]: Al-Amali by al-Tusi: pp 508, ch. 18, hadith no. 18.
[2]: Holy Qur’an, 2: 153.
[3]: Al-Kafi: vol. 2, pp 89.
[4]: Al-Kafi: vol. 2, pp 91.
[1]: Quran: 2: 156-7.
[2]: Al-Kafi: vol. 2, pp 92 & with slight difference in Al-Khisal by al-Saduq: vol. 1, pp 130, ch. 3, hadith no. 135.
[3]: Tafsir al-Qummi: vol. 1, pp 129, explanation of ch. 2, verse 200.
[1]: Ibid.
[2]: Al-Kafi: vol. 2, pp 91.
[3]: Holy Qur’an, 4: 147.
[4]: Holy Qur’an, 76: 1-3.
[1]: Holy Qur’an, 34: 13.
[2]: Holy Qur’an, 16: 121.
[3]: Al-Kafi: vol. 2, pp 98.
[4]: Al-Kafi: vol. 2, pp 99.
[5]: i. e. the previous prayer.
[1]: Al-Kafi: vol. 2, pp 99.
It is related on the authority of al-Sadiq (as) on the authority of his forefathers (as) saying: A person who is not fasting and is thankful has the recompense of a fasting person whose fast is rewarded. A healthy thanking person has the reward of an ill that has patience, and charitable thankful person has the reward of a disadvantaged content one. [2]
In an authentic tradition from Abu ‘Abd Allah al-Sadiq (as) that he said to one of his students, “O Mu’awiyyah, whoever obtains three things will not be deprived of three things, whoever obtains prayer will be granted the answer, whoever obtains gratitude will be granted more, and whoever obtains trust in Allah will be granted sufficiency. Indeed, Allah, the Mighty and High, says in His Book: And whoever trusts in Allah, He is sufficient for him; [3] He also says: If you are grateful, I would certainly give to you more, [4] and He says: Call upon Me, I will answer you [5] . ” [6]
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[2]: Al-Kafi: vol. 2, pp 94.
[3]: Holy Qur’an, 65: 3.
[4]: Holy Qur’an, 14: 7.
[5]: Holy Qur’an, 40: 60.
[6]: Al-Khisal: vol. 1, pp 101, ch. 3, hadith no. 56.
Forbearance (Hilm)
Forbearance is to control oneself from outburst of rage, and balance of the faculty of anger.
It is related on the authority of Al-Rida (as) saying: A person cannot become a true worshipper until he becomes forbearing. [7]
It is related on the authority of Abu Ja’far al-Baqir (as) that: ‘Ali ibn al-Husayn (as) used to say: A man who forbears at the time of anger amazes me. [8]
It is also related on the authority of Abu
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Ja’far (as) that: Indeed, Allah, the Mighty and High, loves the modest and the forbearing. [1]
It is related on the authority of the Commander of the Faithful (as) that: There is no honour more elevating than forbearance. [2]
It is related from al-Rabi’, an attendant of al-Mansur, the caliph that: Al-Mansur said to al-Sadiq (as) , “Relate to me a tradition from yourself that I may be admonished from it, and it may be an obstacle for me from grave offenses. ” Thus, al-Sadiq (as) said: You must abide by forbearance, because it is a pillar of knowledge. Hold yourself at the time of showing power because if you do what you have power over then you are as if you have given life to anger or given health to hatred or you like to be remembered with tyranny. You must know that if you punish someone who deserves it, then you will be described as just and I do not know a state better than the state of justice. A state that causes thankfulness is better than a state that causes patience. Al-Mansur said, “You have admonished me and what a nice job you have done. You have said it concisely. ” [3]
It is related on the authority of ‘Ali ibn al-Husayn (as) that: Allah does not like any swallowing better than two swallowings: swallowing of anger when a beliver resists it through forbearance and swallowing of distress when a believer resists it through patience. [4]
It is related on the authority of Abu ‘Abd Allah (as) that:
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Whoever has three qualities in him, his faith is complete: he who has patience when oppressed, suppresses his anger, and reckoned but forgives and forgets, then he is amongst those who Allah will enter in the Paradise without account and will intercede for the good and bad. [1]
It is in the will of the Commander of the Faithful (as) to his son al-Hasan (as): O my son, wisdom is a friend of man, forbearance is his assistant, friendliness is his father and patience is his best soldier. [2]
The word of the Exalted is sufficient regarding the significance of forbearance:
And not alike are the good and the evil. Repel (evil) with what is best, when lo! He between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. [3]
Modesty (Haya’)
Modesty is to take hold of oneself from shameful deeds.
It is related on the authority of Mu’adh ibn Kathir from one of the two (as) that: Modesty and faith are combined together. If one of them leaves the other one follows. [4]
It is related on the authority of Abu ‘Abd Allah (as) that the Messenger of Allah (S) said: If someone has four qualities in him and even if he was full of sins from his neck to the feet, then Allah will change them to good deeds: truthfulness, modesty, good conduct and thankfulness. [5]
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[7]: Al-Kafi: vol. 2, pp 111.
[8]: Al-Kafi: vol. 2, pp 112.
[1]: Ibid.
[2]: Al-Amali by Shaykh Saduq: pp 399, ch. 52, hadith no. 9.
[3]: Al-Amali by Shaykh Saduq: pp 711, ch. 39, hadith no. 9.
[4]: Al-Khisal: vol. 1, pp 50, ch. 2, hadith no. 60.
[1]: Al-Khisal: vol. 1, pp 104, ch. 3, hadith no. 63.
[2]: Al-Amali by Shaykh al-Tusi: pp 146, ch. 5, hadith no. 53.
[3]: Holy Qur’an, 41: 34-35.
[4]: Al-Kafi: vol. 2, pp 106.
[5]: Al-Kafi: vol. 2, pp 107.
Generosity (Sakha’)
It is related
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on the authority of Ja’far ibn Muhammad (as) that he related from his father (as) that his forefathers (as) related saying: the Messenger of Allah (S) said: Generous is close to Allah, close to people, and close to the Paradise. On the contrary, the miser is far from Allah, far from people, and far from the Hell. [1]
***
Here conclude the noble ethics which every Shi’ah must have. Whoever desires perfection in humanistic virtues must ponder upon the words of the infallible Household (as) , and in the implications of their traditions. They are the mines of knowledge and wisdom. We will mention three traditions here:
It is related from the Prophet (S) that: The faith of a believer does not attain completion until he embraces one hundred and three attributes in action, practice, intention, hidden and apparent.
The Commander of the Faithful (as) asked: O Messenger of Allah (S) , what are those one hundred and three attributes?
The Prophet (S) said: O ‘Ali (as) , among the attributes of a believer are that his thinking is free, his report is inherent, his knowledge is immense, and his forbearance is great. He is nice in discord and generous at request. He is the most open-hearted of people and most humble in spirit. A believer’s laugh is through his smile. His gathering is training. He reminds the negligent and teaches the ignorant. He does not hurt the ones that hurt him and does not tackle a subject that is not his. He does not rejoice at misfortune and
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does not backbite anyone. He is clear from forbidden acts and upright from doubts.
He gives plenty, but harms less. He is an aid for the stranger and a father to the orphan. His joy is on his face and his grief is in his heart. He is cheerful in poverty. He is sweeter than honey and harder than rock. He does not reveal a secret and does not tear down the cover. A believer has subtle movements and pleasant views. He worships much. He is respectful, sociable and silent. He is forbearing when unrecognised and extremely patient with the ones who harm him.
He honours the elderly and has mercy upon the small. He is honest when trusted and far from disloyalty. His friend is piety and his oath is chastity. A believer has much caution and fewer faults. His movements are manners and his speech is amazing. He holds his slips and does not follow on defectiveness.
He is dignified, patient, content, thankful, quiet, truthful, kind, virtuous, forbearing, gentle, pure and distinguished. He does not accuse or lie, nor does he backbite or swear. He is neither envious nor miserly. He is cheerful and smiling. He is neither sensitive nor spying.
He aims for the best of the matters and more brilliant of the ethics. He is comprised in Allah’s protection and supported with Allah’s direction. He is resilient and firm with certainty. He does not harm the one who hates him and does not sin with the one
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he loves. He is patient in difficulties. He does not oppress nor act outrageously. He does not act with greed. Poverty is his motto and patience is his mantle. He has modest expense and is incredibly helpful. He fasts excessively, stands long in prayers, and sleeps little.
His heart is devout and his knowledge is pure. When he overpowers, he forgives and when he promises, he fulfils. He fasts with desire and prays with respect. He carries out his act with goodness as if he sees it. He lowers his glance. He is generous, does not reject who asks, and is not miserly to one who requires something. He keeps kinship with brothers and continuously performs good deeds.
His speech is balanced and he speaks quietly. A believer neither drowns in hatred nor is destroyed in love. He does not accept falsehood from his friends nor does he reject righteousness from his enemy. He does not learn except for knowing and does not know except for practicing. His resentment is minute and his gratitude is plenty. In the day he seeks sustenance and at night he cries over his mistakes.
If he enters upon a course with worldly people, he is the nicest of them, and if he enters upon a course with Godly people, he is the most godfearing of them. He is not satisfied with any doubtful thing in his income and does not compromise in his religion. He is compassionate over his brother in errors and protects what
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has passed of his old friendship. [1]
It is related on the authority of ‘Ali ibn al-Husayn Zayn al-’Abidin (as) that: If you see a person whose manner and direction are good, his speech is calm, and his actions are humble, then do not hasten to be deceived by him. There are many people who are incapable of obtaining the world and from mounting onto that which is prohibited due to the weakness of their determination, their contempt and their cowardice. Thus, they display their religion as a trap for obtaining the world. They mingle with the people for showing off and when it is possible for them, they dive into the prohibited.
If you find him abstaining from forbidden wealth then do not hasten to be deceived by him, because the desires of people are different. There are many people who distance themselves from forbidden wealth, even if it is plenty. However, they cannot control their lust and if they are faced with it, they commit the prohibited.
If you see him abstaining from lust, then do not hasten to be deceived by him until you see his wisdom, because there are many people who abstain from that. However, they do not have firm wisdom. Thus, they cause more mischief due to their ignorance than virtue due to their wisdom.
If you discover him to have firm wisdom then do not hasten to be deceived by him, unless you see if his desires are in control of his wisdom or if his wisdom is
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in control of his desires. Does he love evil ranks or abstain from them? There are many people who lose both this world and the hereafter by abstaining from worldly rank for the sake of this world. They find the joy of evil rank to be better than the joy of wealth and permissible bounties. They refrain from all those seeking rank. And when it is said to him to fear Allah, then pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place. [1]
He acts rashly; the first evil leads him to extreme loss. His Lord pulls him after demanding from him what he cannot do in his sin. He makes legal that which Allah made forbidden and makes illegal that which Allah made permissible. He does not care about what he overlooks from his religion if he reaches the rank for which he was pretending to be pious. They it is upon whom are Allah’s wrath and curse, and He has promised them a disgraceful punishment.
On the contrary, he is truly the best person who makes his desires subservient to the command of Allah and makes every effort to please Allah. He sees humiliation in the company of truth closer to eternal honour than honour in the company of falsehood. He knows that the bad times he goes through in this world will result in the eternal blessing of an abode which will not perish or come to an end.
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Similarly, he knows that the good times he will see due to following his evil desires will cause him to face a punishment that will not end or decline. Thus, such a person is a good person. Grab hold of such a person and follow his way. Through him find access to your Lord, because God does not reject his prayer and does not disappoint his request. [1]
The Imam (as) is explaining that the criteria of human perfection are neither words and humble actions, nor abstention from desire of wealth and food. In fact, the criterion of human perfection is a wisdom purified from the grime of desire so that it can be a source of virtue and reform, and a soul that obeys Allah’s commands. It should be such that it cannot be deceived by any desire, even the desires of fame and status, that would leave honour in the company of falsehood and would choose humility in the company of truth.
A ninety-four year old man named ‘Unwan al-Basri narrates that: “I had been studying under Malik ibn Anas for a number of years. When Ja’far al-Sadiq (as) came to Madinah, I went to visit him and was interested in learning from him just as I had been learning from Malik. He said to me one day: “I am a man much sought after and am also occupied by various supplications throughout the day and the night so please do not disturb me in my state of supplication and go
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and learn from Malik and study under him, just as you were doing before. ”
I became sad on hearing this and left the Imam’s presence, and said to myself, “If the Imam had perceived any good in me he would not have prevented me from studying under him and learning from him. ” I then went to the mosque of the Holy Prophet (S) and I gave my salutations to him, then I turned from the grave and prayed two cycles of prayer at the rawdah [1] and said supplicating Allah (SWT): “O Allah (SWT)! O Allah (SWT)! I beseech You please make Ja’far’s (as) heart incline towards me, and grant me from his knowledge that which will guide me on the right path. ”
Then I returned home, sad and upset, and did not even attend Malik b. Anas’s study circles for my heart was filled only with love for Ja’far (as). I did not leave my house except to attend congregational prayers, until I finally ran out of patience. When I could bear it no longer, I put my shoes and my cloak on, and made my way to Ja’far’s (as) house after the ‘Asr (afternoon) prayer.
When I arrived at his house, I sought permission to enter, and a servant of his came out and asked me what I wanted. I replied: “I’ve come to extend my salutations to the noble one. He said that the Imam was busy praying. So I waited on the doorstep, and it wasn’t long before
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the servant came out again and said: “Come in by the grace of Allah (SWT). ”
So I entered and greeted the Imam, and he returned my greeting, saying: “Take a seat and may Allah (SWT) forgive you. ” So I sat down. Then he bowed his head, looking down for quite a long time before he asked me my title, to which I replied: “Abu ‘Abd Allah. ” He said: “May Allah (SWT) extend your progeny and enable you to succeed in doing what pleases Him. ” Upon hearing this, I thought to myself that if I were to take away nothing of benefit from this visit except this prayer (that he had wished for me) , it would be more than enough.
Then he bowed his head down again for a while, then raised it saying: “O Abu ‘Abd Allah, what do you want? ” I replied: “I asked Allah (SWT) to give me a place in your heart and to grant me benefit from your knowledge, so I hope that Allah (SWT) will grant me what I asked Him for with respect to you. ”
The Imam said: “O Abu ‘Abd Allah, knowledge is not acquired through learning. Rather it is a light that illuminates in the heart of one who wants Allah (SWT) to guide him. So if you want knowledge, first seek true servitude (to Allah (SWT) ) within yourself. And seek knowledge according to its use (i. e. what you can act upon) and ask Allah (SWT) to make you understand, and He will
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[1]:
[1]: Kitab al-Tamhis: pp 74.
[1]: Holy Qur’an, 2: 206.
[1]: Al-Ihtijaj by Al-Tabarsi: vol. 2, pp 52 & Bihar al-Anwar: vol. 2, pp 84.
[1]: It is an area near the Prophet’s (S) grave which is considered to be a piece of Paradise.
make you understand. ”
I asked: “O noble one” and he immediately said: “Call me Abu ‘Abd Allah”, so I started again: “O Abu ‘Abd Allah, what constitutes true servitude to Allah (AS)? ” He replied: “Three things, 1) that in all that Allah (SWT) has placed at his disposal, the servant does not consider any of it his own possession, for verily servants do not have the right to ownership. They see all wealth as belonging to Allah (SWT) and so they dispose of it as Allah (SWT) commands them to. 2) that the servant does not make plans for himself (i. e. does not see himself as the executer of his plans) , and 3) that the servant occupies himself solely with observing what Allah (SWT) has commanded and refraining from that which He has forbidden.
So when the servant does not see any of the wealth at his disposal as his own, giving from it in the way of Allah (SWT) becomes easy for him. When the servant entrusts all his plans to the Master Planner, the tribulations of this world become insignificant in his eyes. When the servant occupies himself with observing Allah’s (SWT) commands and refraining from what He has forbidden, he no longer has time for showing off and useless debates with people.
So when Allah grants (SWT) these three characteristics to a servant, the world (i. e. worldly matters) , Satan and people (and their opinions) become insignificant in his eyes, and he does not seek after worldly gains to amass
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possessions, nor does he demand fame and status from people, and nor does he waste his time on futile things. This is but the first stage that the pious God- conscious ones (muttaqun) reach. Verily Allah (SWT) says in the Holy Qur’an:
“As for the future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief, and the good end is for those who are God- conscious (muttaqun). ” [1]
I asked: “O Abu ‘Abd Allah, please give me some advice. ” The Imam replied, “I advise you on nine issues. Know that they are my advice especially to those who strive on the path to Allah (SWT) , and I beseech Allah (SWT) to help you act upon this advice. Three of them do with self-discipline, three do with clemency towards others, and three do with knowledge, so learn them well, and do not take them lightly”.
I emptied my heart of all else in order to receive this advice, and the Imam continued: “As for the three pieces of advice on self-discipline – firstly, do not eat that which you have no appetite for, for this brings about idiocy and stupidity. Secondly, do not eat unless you are hungry, and thirdly, when you do eat, eat only that which is lawful (halal) and begin in the Name of Allah (SWT) , and remind yourself of the tradition of the Prophet (S): “There is no vessel that man fills worse than his own stomach. ” So if you must
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fill it, then allow one third of it for food, another third for drink, and keep the last third for air.
The three pieces of advice to do with clemency are – firstly, if someone were to say to you: ‘If you dare say a word, I’ll give you ten back,’ then you should be such as to reply, ‘Even if you say ten words, you will not hear a single one back from me. ’ Secondly, when someone insults you, say: ‘If you are right in what you are saying, then may Allah (SWT) forgive me for it, and if you are wrong then may He forgive you for it. ’ Thirdly, when someone treats you harshly, return it with good counsel and pray for Him.
As for the advice to do with knowledge – firstly, ask the scholars that which you are ignorant of, but do not ask them obnoxiously or testingly. Secondly, do not act based on your own opinion about something, and exercise precaution in all things wherever possible. And thirdly, beware of giving religious decrees and legal opinions as you would beware of a lion, and do not put your neck at stake for people to walk all over.
Now please take your leave O Abu ‘Abd Allah, for I have advised you, and please do not preoccupy me further from my supplications, as I am a man who does not waste his breath. ‘And peace be on him who follows the guidance. ’” [1]
***
We will suffice by mentioning these traditions and
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will not embark on their commentary because each of these traditions, in fact, each sentence of these traditions, contains treasures of knowledge and recognition. We will elaborate a sentence from this tradition, which is his (as) word: If you want knowledge, first seek true servitude within yourself.
Servitude is either relative, meaning it rotates around the subject that it is related to, or it is real, meaning it implies servitude of the essentially in need to the Self- Sufficient in essence.
Whoever knows his self, knows that his self does not belong to him and he does not control anything for himself either useful or harmful, nor does he control his death or life or rising again. He would recognise his Lord with the words of Abu ‘Abd Allah (as): None but Allah can create something out of nothing. None but Allah can transfer one substance into another. None but Allah can transfer existence into non-existence. [1]
He would learn that the relationship of everything to Allah’s Intent, other than Allah Himself, is like the relationship of shapes present in the mind to those in the surroundings. The difference between the two relationships is astonishing, as the shapes present in the mind decline with slumber and sleep, whereas people and minds are stationary due to the Everliving, the Self-subsisting, Whom slumber does not overtake nor sleep. There is no likeness of His Subsistence and Creation. However, the Glorified said:
O people! A parable is set forth, therefore listen to it: surely those whom you
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call upon besides Allah cannot create a fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from it, weak are the invoker and the invoked. [1]
Whoever reflects upon the creation of a fly and upon the strengths and the body Allah has endowed it with, will realise that whatever other than Allah is called upon is incapable of creating its body and shape, and giving life to its dead substance. We are unable to comprehend what subtle wisdom is placed in its creation. Whoever reflects upon the incapability of the ones called upon other than Allah, that they cannot take back this weak creation, would acknowledge that they are servants that belong to Allah and have no power. The explanation of the Word of the Exalted would be understood after this verse:
They have not estimated Allah with the estimation that is due to Him; most surely Allah is Strong, Mighty, [2]
and this verse would also be understood:
There is no one in the heavens and the earth but will come to the Beneficent Allah as a servant. [3]
Whoever understands real servitude knows that it demands the reality of servitude, which takes a servant to the reality of worship. The status of the liberated people is purely for Allah. They worship Allah to thank Him and not due to fear or hope.
Those who want to perfect their souls must perceive actual servitude, and render it the right it deserves.
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Its right is to find in oneself the reality of servitude, which is the key to knowledge, and it is not taught. Surely knowledge is a light, which Allah casts into the heart of whoever He wishes to guide. This is the elevation of perfection, which the servants of Allah attain through crossing the stages of knowledge of certainty, the revelation of certainty and the truth of certainty. For this reason, the Imam (as) said: If you want knowledge, first seek true servitude within yourself.
The purpose of this point is not to research into the depths of this tradition; however, it is to remind us to reflect upon the words of the infallible Household (as). We ask Allah for the direction to His servitude and worship, which is the ultimate goal of the creation. The Word of the Exalted is sufficient for the one hoping to reach the stage of servitude:
And the servants of the Beneficent Allah are they who walk on the earth in humbleness, and when the ignorant address them, they say: Peace. And they who pass the night prostrating themselves before their Lord and standing. And they who say: O our Lord! Turn away from us the punishment of Hell, surely the punishment thereof is lasting.
Surely it is an evil abode and (evil) place to stay. And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean. And they who do not call upon another god with Allah and
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do not slay the soul, which Allah has forbidden except in the requirements of justice, and (who) do not commit fornication and he who does this shall find a requital of sin;
The punishment shall be doubled to him on the Day of Resurrection, and he shall abide therein in abasement; Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful. And whoever repents and does good, he surely turns to Allah a (goodly) turning.
And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly. And they who, when reminded of the communications of their Lord, do not fall down thereat deaf and blind.
And they who say: O our Lord! Grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil). These shall be rewarded with high places because they were patient, and shall be met therein with greetings and salutations. Abiding therein; goodly the abode and the resting- place. [1]
This is a minute piece of the immense literature that is transmitted regarding noble ethics and good manners. It is sufficient for any sensible person who wishes to perfect his soul with virtues. This little collection can take mankind to perfection.
We will end this discussion with the words of the Commander of the Faithful (as) that
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describe his true followers:
It is related that a companion of the Commander of the Faithful (as) called Hammam, who was a man devoted to worship, said to him: O Commander of the Faithful, describe to me the pious man in such a way as though I may see him.
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[1]: Holy Quran, 28: 83
[1]: Bihar al-Anwar: vol. 1, pp 224, & Mishkat al-Anwar: pp 562.
[1]: Shaykh Saduq, Divine Unity: pp 68, ch. 2, hadith no. 22.
[1]: Holy Qur’an, 22: 73.
[2]: Holy Qur’an, 22: 74.
[3]: Holy Qur’an, 19: 93.
[1]: Holy Qur’an, 25: 63-76.
(themselves against evil) , and those who do good (to others). ’ [1]
Hammam was not satisfied with this and insisted that he speak. Thereupon, the Commander of the Faithful (as) praised Allah and extolled Him and sought His blessings on the Holy Prophet (S) and then spoke: Now then, Allah the Glorified, the Sublime, created the creation. He created them without any need for their obedience or security from their sinning, because the sin of anyone who sins does not harm Him, nor does the obedience of anyone who obeys Him benefit Him. He has distributed among them their livelihood, and has assigned them their positions in the world.
Thus, the God-fearing in it are the people of distinction. Their speech is to the point, their dress is moderate and their gait is humble. They keep their eyes closed to what Allah has made unlawful for them, and they put their ears to that knowledge which is beneficial to them. They remain in the time of trials just as they remain in comfort. If there had not been fixed
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periods (of life) ordained for each, their spirits would not have remained in their bodies even for the twinkling of an eye because of (their) eagerness for the reward and fear of chastisement. The greatness of the Creator is seated in their heart, and so everything else appears small in their eyes. Thus, to them Paradise is as though they see it and are enjoying its favours. To them, Hell is also as if they see it and are suffering punishment in it.
Their hearts are grieved, they are protected against evils, their bodies are thin, their needs are scanty, and their souls are chaste. They endured (hardship) for a short while and, consequently, they secured comfort for a long time. It is a beneficial transaction that Allah made easy for them. The world aimed at them, but they did not aim at it. It captured them, but they freed themselves from it by ransom.
During night they are upstanding on their feet reading portions of the Qur’an and reciting it in a well-measured way, creating through it grief for themselves and seeking by it the cure for their ailments. If they come across a verse creating eagerness (for Paradise) they pursue it avidly, and their spirits turn towards it eagerly, and they feel as if it is in front of them. Yet, when they come across a verse which contains fear (of Hell) they bend the ears of their hearts towards it, and feel as though the sound of Hell and
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its cries are reaching their ears. They bend themselves from their backs, prostrate themselves on their foreheads, their palms, their knees and their toes, and beseech Allah, the Sublime, for their deliverance. During the day they are enduring, learned, virtuous and God-fearing. Fear (of Allah) has made them thin like arrows. If anyone looks at them he believes they are sick, although they are not sick, and he says that they have gone mad. In fact, great concern (i. e. , fear) has made them mad.
They are not satisfied with their meagre good acts, and do not regard their major acts as great. They always blame themselves and are afraid of their deeds. When anyone of them is spoken of highly, he says: ‘I know myself better than others, and my Lord knows me better than I know. O’ Allah do not deal with me according to what they say, and make me better than they think of me and forgive me (those shortcomings) which they do not know. ’
The peculiarity of anyone of them is that you will see that he has strength in religion, determination along with leniency, faith with conviction, eagerness in (seeking) knowledge in forbearance, moderation in riches, devotion in worship, gracefulness in starvation, endurance in hardship, desire for the lawful, pleasure in guidance and hatred from greed. He performs virtuous deeds but still feels afraid. In the evening he is anxious to offer thanks (to Allah). In the morning his anxiety is to remember (Allah).
He passes the
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night in fear and rises in the morning in joy, fear lest the night is passed in forgetfulness and joy over the favour and mercy received by him. If his self refuses to endure a thing which it does not like he does not grant its request towards what it likes. The coolness of his eye lies in what is to last forever, while from the things (of this world) that will not last he keeps aloof. He transfuses knowledge with forbearance, and speech with action.
You will see his hopes simple, his shortcomings few, his heart fearing, his spirit contented, his meal small and simple, his religion safe, his desires dead and his anger suppressed. Good alone is expected from him. Evil from him is not to be feared. Even if he is found among those who forget (Allah) , he is counted among those who remember (Him) ; yet, if he is among those who remember, he is not counted among the forgetful. He forgives him who is unjust to him, and he gives to him who deprives him. He behaves well with him who behaves ill with him.
Indecent speech is far from him, his utterance is lenient, his evils are non-existent, his virtues are ever-present, his good is at the forefront and mischief has turned its face (from him). He is dignified during calamities, patient during distresses, and thankful during ease. He does not commit excess over him whom he hates, and does not commit sin for the sake of
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him whom he loves. He admits truth before evidence is brought against him. He does not misappropriate what is placed in his custody, and does not forget what he is required to remember. He does not call others bad names, he does not cause harm to his neighbour, he does not feel happy at others’ misfortunes, he does not enter into wrong and does not go out of right.
If he is silent his silence does not grieve him, if he laughs he does not raise his voice, and if he is wronged he endures till Allah takes revenge on his behalf. His own self is in distress because of him, while the people are in ease from him. He puts himself in hardship for the sake of his next life, and makes people feel safe from himself. His keeping away from others is by way of asceticism and purification, and his nearness to those to whom he is near is by way of leniency and mercifulness. His keeping away is not by way of vanity or feeling of greatness, nor his nearness by way of deceit and cheating.
It is related that Hammam passed into a deep swoon and then expired. Then the Commander of the Faithful (as) said: Verily, by Allah I had this fear about him. Then he added: Effective advices produce such effects on receptive minds. Someone said to him: O Commander of the Faithful, how is it that you do not receive such an effect?
The Commander of
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the Faithful (as) replied: Woe to you. For death there is a fixed hour which cannot be exceeded, and a cause which does not change. Now look, never repeat such talk which Satan had put on your tongue. [1]
This is an example of the teachings of our Imams (as) and the training of our leaders (as). Thus, if Islam had not been covered with the delusions of its followers and the light of the guidance of the Imams of the Muslims had not disappeared in the actions of the ones claiming to follow them, then the meaning of this verse would have come into sight:
He it is Who sent His Messenger with the guidance and the true religion that He may make it prevail over all the religions. [2]
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[1]: Holy Qur’an, 16: 128.
[1]: Nahjul Balaghah: sermon no. 192.
[2]: Holy Qur’an, 48: 28.