1

Chapter

Publisher’s Preface

In the name of Allah, the Beneficent, the Merciful.

There is no god, except Allah; and Muhammad is the

Messenger of Allah.

This is the confession of Islamic faith, expected from all who

would like to be considered as Muslims. It is in brief, the sum

total of all the teachings of this great religion.

However, when Prophet Muhammad (s.a.w.s.) was departing

for his heavenly abode, he made elaborate arrangements, so

that the pristine faith brought by him will not be corrupted by

those with vested interests; as was the case with former heav-

enly religions.

The Prophet advised his followers to remain attached to Qur-

an and members of his holy household ( Ahle Bayt) in order to

remain secure from deviation. He hinted this at every oppor-

tunity and even declared it unequivocally many times:

“I leave among you two heavy things: The Quran and my

household, my Ahle Bayt. If you remain attached to them, you

will never go astray.”

However, imperialism and love of wealth and pelf demanded

that this advice should be overlooked and that a distorted ver-

sion of Islam be given credence. Thus, a new faith came into

being and it was so much supported by those in power that it

began to be considered as the original faith, which the Holy

Prophet (s.a.w.s.) had brought.

This led to a schism among Muslims and they henceforth

began to be identified with different sects.

The book in our hand is a masterpiece of Allamah

Muhammad Baqir Majlisi (r.a.); one of the most brilliant star

on the firmament of Twelver Shia Faith. It is supposed to be his

2

last writing and hence the reader can savor the fruits of the scholarly perfections of this esteemed author.

Ja’fari Propagation Centre has endeavored to preserve the

original style, while at the same time making it easily readable.

As usual, we would like to inform our readers that though we

try our best to minimize errors, we, at the same time, know

that something or the other might have been overlooked; so we

request you to bring it to our attention and also send your valu-

able suggestions for further improvements.

We hope this book will go a long way in promoting the teach-

ings of Ahle Bayt (a.s.), so that readers may not be needful of those who are indicted by Quran, traditions, history and logic.In the end, we thank the Almighty for the good sense

( Taufeeq)to present the English translation of Haqqul Yaqeen: subtitled: A Compendium of Twelver Shia Religious

Beliefs.

Other important JPC publications being: Sahifa Alawiya,

Mikyalul Makarim, Fatima the Radiant, Sahifa Sajjadiya, Meth-

od of Salat,Hayat ul Qoluband One thousand Ayats revealed

about Imam Ali (a.s.); and many titles for children as well.

We pray that more and more people make use of our books

and help us to achievethe aim of true Islamic Propagation.

As usual, Ja’fari Propagation Centre issues general permis-

sion to all, who would like to reprint the book; and it only soli-

cits a brief email for information and a mention of JPC as the

first publisher.

Since getting books translated is a very expensive venture,

as is their printing and distribution, we would like to invite

Momineen to extend their cooperation, as there are many oth-

er important books, which await translation and publication;

and Ja’fari Propagation Centre being a non-profit body de-

serves preference in this regard. Please contact us if you find

us worthy of your assistance.

Wa Aakhirud Daawaana Anil Hamdu Lillaahi Rabbil

Aalameen [Our final word being: Praise to Allah,the Lord of the Universe].

Ja’fari Propagation Centre

3

2

Chapter

Translator’s Foreword

A ‘Translator’s Foreword’ is supposed to introduce the book,

which is being presented, so that the readers get some idea

about the author as well as his work.

Now, this is something, which is not applicable in this case at

all, because the author, Allamah Muhammad Baqir Majlisi is

such that anyone having the least awareness of Islamic literat-

ure will have come across his writings.

Same is the case regarding the book of Haqqul Yaqeen,

which is one of the most famous books of Shia; and according

to the adversaries, the most ‘notorious’; as anyone having

surfed the internet will be able to testify.

So, what can be the aim of writing a ‘Translator’s Foreword’

for this book?

In my view, this opportunity should be utilized to mention

some points, which have not yet been taken as themes of books

and articles:

First of all, there is a tendency among orientalists and west-

ern scholars to label the mainstream Islam as the orthodox

faith! What a blatant disregard of all academic standards!

Has anyone pointed out what the meaning of orthodoxy is?

Has anyone taken the trouble to investigate, if the faith

brought by the Prophet still maintains its original form or it

was ‘modified’and ‘improved ‘by those who came later?

If it was changed, how is it possible to call it orthodox?

Secondly; western scholars like to explain away schisms in

Islam to be originating in the question of temporal rulership

after the Prophet.

Our scholars must oppose this tendency and write books and

articles to explain how the split in Islam was in fact rooted in

4

perception about the authority of the Prophet. How some

agreed to obey the Messenger of Allah (s.a.w.s.) in every mat-

ter and how some opposed his every statement or made

excuses.

Thirdly, is the world view promoted by the ‘enlightened’; that

loyalty to ones faith is a form of extremism detrimental to in-

ternational peace.

Our scholars should explain why it is a mistaken notion, and

why this cannot be true for the pristine faith brought by Proph-

et Muhammad (s.a.w.s.).

Lastly, I must admit that even though these points are not

directly dealt with in this book, the reader will realize that they

underlie in all discussions presented here, thus leading to the

final conclusion, which Allah, the Mighty and High has de-

clared in Quran:

“Most surely this is a certain truth.”(Surah Waqiyah

56:95)

I have used a number of versions for this translation,but have

mostly relied on the Urdu translation of Haqqul Yaqeen by

Maulavi Mujtaba Husain (r.a.), which was completed in

1307A.H.in Madras, India.

Finally, being a translator, it is my duty to confess that

though I have exercised all precautions and have not displayed

any shortcoming at any point, yet I might have overlooked

something; therefore, I indemnify the author as well as the

publisher and declare that any error therein is my own; and

also request the readers that in such instances, they will for-

give me and also point it out, so that I can make amends in fu-

ture editions.

In addition to all whom I have mentioned in ‘Acknowledge-

ments’, I would like to specially thank the generous contribut-

ors, who have sponsored the translation and who also had the

humility to refuse the mention of their names. But the Knower

of the Unseen is aware of their benevolence; and the heavenly

rewards, which He has reserved for them will definitely refresh

their eyes. May Allah give them more Taufeeq for cooperating

in such ventures.

Humble Servant

Sayyid Athar Husain S.H. Rizvi

Email: ‘sayedathar@hotmail.com

5

3

Chapter

Acknowledgements

Firstly, I thank Mr. Syed Fayyaz Husain Abedi, who has co-

operated in this translation at every step from looking up the

meanings of archaic terms, finding the best synonym, reading

the source text from an edition printed more than a hundred

and forty years ago; the paper being brittle and the printing

old; and in assuring that even during the Holy Month of Ra-

madhan, there should be no sloth from our side, so that the

project is completed on time.

Secondly, I would like to thank the revered and modest gen-

tleman, Mr. M.S. Husain of Baabul-Ilm Library, Ali Nagar Co-lony, Hyderabad, for putting at my disposal all the books avail-

able in his library and on whose copy of Haqqul Yaqeen, I have

mainly relied for this translation. This library is having some of

the oldest editions of important books of Shia faith, and it is

hoped that others will also utilize this treasure in the best way.

I am also thankful to Janab Maulana Mohsin Reza Zaidi,

respected teacher of Hauzatul Mahdi Madressa, whom I have

consulted for clarification of doubts and who rendered his ad-

vice whenever it was needed, even though it was very incon-

venient for him due to his busy schedule.

Finally, I would sincerely like to thank the most respected,

Mr. Talaat Sajjad (M.Com., LL.B.), son of late M.A. Ali

Khan, the well known Shia attorney at law of Hyderabad, who

has provided me with all the facilities this work requires at his

housing complex and has been kind enough to keep me free

from every hassle, which would hinder this noble pursuit.

Translator

6

4

Chapter

Introduction

In the name of Allah, the Beneficent, the Merciful

Praise to Allah, the One, the unique and the self-sufficient.

No one is like Him; He the most powerful and eternal. He is

the hearing and the seeing. Benedictions on the greatest of the

cognizant ones and the pride of the prophets, Prophet

Muhammad (s.a.w.s.), and his purified and chaste progeny,

who scaled the loftiest position in excellence, knowledge and

certitude; and curse be on all their enemies till Judgment Day.

So to say: Muhammad Baqir bin Muhammad Taqi (may Allah

raise him with his holy masters), who is like dust of the feet of

folks of certitude and a humble servant of the traditional re-

ports of the Holy Imams (a.s.), would like to state that it is

proved through rational and textual evidences that the

Almighty Allah has not created this temporal world without an

aim and that He has created man, His favorite creation, for

cognition and worship. So that he may, through these two spir-

itual steps, scale the lofty ranks of eternal Paradise and not be-

come arrogant due to the temporal pleasures of this world; and

through these strong ropes, convey himself to the everlasting

happiness of the hereafter.

It is known from many reports and Quranic verses that wor-

ship without cognition (true faith) is incorrect and unaccept-

able. Thus, the first thing, which is obligatory on the duty-

bound is to acquire faith and many people are oblivious of this

fact and are ignorant of the pillars of religion.

Some people have acquired faith in religious beliefs from

other people, who are also defective like them.

7

They did not examine it critically and were content to blindly follow others ( Taqlid). From the stage of mere conjecture they

never stepped to the higher stage of certainty and obedience.

Although this humble servant has discussed these lofty sub-

jects in a wide range of his Arabic and Persian books, support-

ing his arguments with sufficient proofs; yet most people due

to lack of attention or understanding have been unable to gain

much from them.

Hence, he decided to compile these important principles of

belief in this brief, but sufficient journal; and present them in a

clear language and lucid manner.

He has thus concluded his efforts by the grace of the

Almighty and entitled it Haqqul Yaqeen.

He dedicates this work to His Majesty, Shahenshah Sultan

Husain Bahadur Khan; may the reward of this reach his heav-

enly abode.

Since faith implies testimony, it is necessary to have detailed

knowledge of the necessary fundamentals of religion, that is

belief in existence of Allah and His perfect qualities; purging

Him of comparisons; and testimony of the prophets, who were

sent for perfection of human beings, especially admitting to

Prophet of the last age, Muhammad bin Abdullah (s.a.w.s.) and

acceptance of all that the Prophet brought from the Almighty.

Also, belief in the successors of Prophet, the twelve Imams,

who succeeded the Prophet of the last age; belief in divine

justice and admission of His being free from all evil acts; resur-

rection and Judgment Day and what follows.

As for those issues, which are not necessary requirements of

religion, is sufficient to have only a brief knowledge about

them.

We have explained all these important issues in detail, in dif-

ferent chapters of this book.

Muhammad Baqir bin Muhammad Taqi

8

5

Chapter

The Creator

Being of Allah, the Mighty and the High; and admission

of his positive qualities

There are a few sections in this chapter:

9

: Admitting to the Existence of the Creator of the

Universe

We should know that existence of the creator of the universe

is more evident than anything else. It is so, because if a person

contemplates on the creation of heavens, earth, sun, moon,

stars, air, clouds, mountains and seas and all animals and cre-

ation of bodies and soul and other miscellaneous things, he

reaches a stage of certainty that all these have not come into

being without a maker.

On the contrary, the being, which has created them, is not

like them; He is perfect in being and no kind of defect is

present in His being and qualities. This much brief reasoning is

sufficient for the creatures; but we shall present a few detailed

reasoning’s, easily understandable to even the most simple-

minded persons.

The first reasoning is that every issue, which a man judges

through his intellect, is such that either it is impossible to con-

template on its being without any external issues and that it is

not necessary that it should have an external cause; which is

known as Necessary Being ( Wajibul Wujood).

Or that it is impossible to contemplate on its being; then it is

known as impossibility of existence ( Mumtinaul Wujood).

However, if it is neither possible not impossible to contem-

plate in its being, it is known as possibility of existence

( Mumkinul Wujood); that is it is both possible for it to exist and not exist. If a cause appears for it, it comes into existence; otherwise it remains non-existent.

Thus, we say that there is no doubt that there are existing

beings in the universe. If all the existent beings are included in

possibilities ( Mumkinaat) and behind them there is no Neces-

sary Being ( Wajibul Wujood), in that case if they are regarded

as one person; and for all of them it is possible to be non-exist-

ent; as without a cause it is impossible for Zaid to exist. Other-

wise, it will lead to precedence in absence of a precedent and

its impossibility is logically imminent ( Badihi Aqli).

In the same way, existence is also impossible without an ex-

ternal cause; and it is necessary that the cause should be

present; because it is also imminent that something, which

10

itself is not present, cannot be the cause of existence of something else, and what is beyond all possibilities of existence, is the Necessary Being ( Wajibul Wujood). Thus, we con-

clude that a Necessary Being ( Wajibul Wujood) is present.

If it is said that everyone from these parts is the cause of ex-

istence of other, without any limit and restriction and their

parts are causes of all parts together; we would reply that sub-

ject to the condition of existence, the presence of the cause of

each of them is necessary, but its non-existence is possible

with non-existence of all its causes. Thus, it would entail that

there is no Necessary Being ( Wajibul Wujood).

The second reasoning is that according to some researchers,

like commonality in perceptions results in knowledge, it is im-

possible that the majority should reach consensus on a false

matter or commit a mistake in its truth.

Thus, when all the prophets, saints and intellectuals have

reached consensus on the existence of the creator of the uni-

verse; on His oneness; and that He is perfect from all aspects

and no sort of defect is possible in Him, we realize that this

matter is true and that a numerous group has not reached un-

animity on a false matter and these perfect intellects have not

made a mistake.

Also, the consensus of all them is proof that whether these

prefaces are imminent or theoretical, their reasoning’s are so

clear that there is no scope of mistake and doubts in them and

this reasoning is very strong.

The third reasoning is those miracles displayed by the proph-

ets and their successors. For example, the staff assuming the

form of python, splitting of the sea, enlivening of the dead and

bestowing sight to the blind, splitting of the moon into two and

making water to flow from fingers or pebbles and other similar

miracles, because it is clear to all that such matters are beyond

human capacity. Hence, it is necessary that there must be a

God, who displays these acts through their hands to prove

their veracity.

For most people, contemplation on the unique creations of

God, present in the self and the surroundings, show a concise

reasoning, which Allah has hinted at in most places in the Holy

Quran; and this much is sufficient. On the contrary, the

11

knowledge of the creator of the universe is imminent and all intellects are created through it.

As the Almighty Allah says: If you ask the idolaters: Who has

created the heavens and the earth? They will say: It is Allah.

And then said:

“Is there doubt about Allah, the Maker of the heavens

and the earth?”(Surah Ibrahim 14:10)

He also said that the true religion is the nature of the

Almighty Allah, in which He has created human beings:

“Then set your face upright for religion in the right

state-the nature made by Allah,in which He has made

men; there is no altering of Allah’s creation; that is the

right religion, but most people do not know.”(Surah Rum

30:30)

That is why all the prophets were commanded to tell the

people about the word of monotheism and to say: ‘There is no

god, except Allah,’ and not to confess in the existence of the

Creator.

Its proof is that when people fall into calamities and they do

not have support from any apparent helper, they take refuge in

their creator and confess: ‘we are having One God,’ and nu-

merous reliable traditions are recorded about this.1824BSome

intellectuals say that most infidels and ignorant people are ap-

parently deniers of the existence of the Creator, but in their

conscience they confess to His reality and existence. There-

fore, there is no dispute in the existence of the Creator.

Its explanation is that intellect, reason and texts prove that

Allah, the Mighty and the High is higher and greater than that

the intelligence of someone else should be able to encompass

His being, but this connection is proved and established

between the master and slaves due to addition of special

mercy, which the essence of all creatures has accepted. That is

why, when one is involved in calamities and natural disasters,

in which there is no one to seek help from, except the Real Pro-

tector, they become humble before Him. This is thus the sign

of acceptance of prayer, as mentioned in the verse:

“Or, Who answers the distressed one when he calls

upon Him!”(Surah Naml 27:62)

In fact, the fear, terror and restlessness of living beings in

such circumstances is also due to this. That is why in every

12

age, period, religion and different sects there is no logical dispute from any sensible person regarding initial creation. On

the contrary, there are disputes regarding His qualities, condi-

tions and circumstances.

Fakhre Razi narrates from a person that during a great fam-

ine and drought, people went to the wilderness to pray for rain,

but their prayer was not accepted. That man says: At that time

I went to a mountain and saw a deer sprinting to a pond due to

intense thirst; but when it reached the pool, it found it dry. He

was absolutely shocked and many a times he shook his head

looking at the heavens. Suddenly a cloud appeared and it

rained so heavily that the pool began to overflow. The deer

drank its fill and went away from there.

According to the author of Rasail Ikhwanus Safa, many a

times people saw that due to drought, animals raise up their

head to the heavens and plead for water.

It is narrated from a hunter that he saw a mountain cow

nursing her young one. He says: When I went to it, it aban-

doned the calf and fled and I captured the calf. When the cow

saw the calf in my hand, she became restless and raised her

head to the heavens, as if pleading to court of the Almighty Al-

lah. Suddenly I slipped and fell into a ditch and the calf es-

caped from my hands. Thus, its dam came running and took it

away.

It would not be appropriate at this point to mention all what

is stated in traditions regarding this. Therefore, we can simply

conclude that whatever is known about the existence of the

Creator is so clear that even animals are aware of it.

13

Eternality of Allah

It is clear that Allah, the Mighty and the High is eternal and

ever-living. His non-existence is impossible. He is from ever

and he shall remain forever. It is so, because if He were incid-

ental and non-existent and annihilation was possible for Him,

He would be needful of another creator and He would not be a

necessary being and the creator of the universe. We should

know that His existence is necessary and it is necessary for His

being and it is impossible to separate it from His being. Follow-

ers of different religions have reached consensus on His being

perfect from all aspects and that helplessness, defect and anni-

hilation is impossible for Him.

14

Allah is Omnipotent and Supreme

Allah, the Mighty and the High, is all-Powerful and supreme

and nothing from possibilities is beyond His power. Also, it is

not that since He has created this much, He cannot create

more. On the contrary, He does that, in which there is exi-

gency. And if there is exigency He can create twice whatever

He has already created; and if He wants, he can annihilate

everything. He is the capable doer. Whatever He does, He does

so through His intention and discretion. He is not at all help-

less in His acts. Neither His effect on other things are without

His intention. For example the burning of the fire.

Also, if the intention of Allah becomes absolute along with

the creation of a possibility, it would be definitely come into

being.

As Allah, the Mighty and the High says in the Holy Quran:

“His command, when He intends anything, is only to

say to it: Be, so it is.”(Surah Yasin 36:82)

This matter does not negate that the intention of Allah is not

having connection with the result of the issue.The proof of the

above is that owners of intellect, in spite of having different de-

sires, have reached consensus that the creator of the universe

cannot be helplessness and defective.

15

Allah is All-knowing

We should know that the knowledge of the Almighty Allah

about things before their coming into existence is not having

any difference as compared to His knowledge before their com-

ing into existence. He was knowing everything from eternity,

which would be created till ever and all things; though it might

be like particles, or like drops of sea, weight of particles and

mountains; or leaves of trees or desert sand and breathing of

animals; everything is clear for Him. It is so, because He is the

creator of everything, whether it is through a medium or

without it and whoever through his intention and discretion

creates something, he has complete knowledge of its qualities

and signs; if one ponders on this it will be clear and obvious.

Also Allah, the Mighty and the High is abstract. The relation-

ship of the abstract is same with everything. Also as all the cre-

ated things results of His existence; the knowledge and perfec-

tion of everything is sourced through Him. One, who is cogniz-

ant of all the sciences, is not ignorant of anything. The

Almighty Allah has hinted to all these proofs in three words of

the Holy Quran:

“Does He not know, Who created? And He is the Know-

er of the subtleties, the Aware.”(Surah Mulk 67:14)

Thus, we realize that He is subtle, with wholesome kindness

for all existing beings and that He is the protector, creator and

nourished of all; it is Him only, who conveys everyone to the

ranks of perfection; and only He is the knower of hidden mat-

ters. We admit to the unique creations of the creator; that is

the sun, moon and stars and their different movements based

on laws of wisdom, and the training of material and vegetative

things; and who convey each of them to perfection; explanation

of human and animals bodies and who arranges their parts;

their growth; perception of external and internal senses, on

which philosophers have written books on every topic after

contemplating on them for thousands of years, even then they

were unable to become conversant with a tenth part of them.

Therefore, we become aware with certainty that such a God,

from whom nothing is concealed, and who is not helpless from

anything and is powerful on everything and that His knowledge

16

is eternal and everlasting and He is never oblivious to anything; forgetfulness is not possible from Him and sleep and

slumber are impossible for Him; because all these are defects,

and He is perfect from all defects.

So, when in general, the knowledge and power of the

Almighty Allah and His being free from all evil is proved, and

the reality of prophets and his successors is also proved

through miracles, as will be mentioned later, if Allah wills; then

all qualities of perfection are proved through the sayings and

reports of these elders and there is no need to the know the ra-

tional reasoning’s; that is why we have not prolonged the

discussion.

17

Allah is all-seeing and all-hearing

We should know that Allah, the Mighty and the High is all-

seeing and all-hearing. He is the knower everything, which can

be heard; for example voices and see all what is visible. But He

can see without an instrument of hearing (ears) and hear

without an instrument of seeing (eyes); because were He to be

needful of these things, He would become a compound, a need-

ful and a created being; He would be needful of others in His

perfection; however, He is perfect in His self and His know-

ledge regarding those things does not depend on them.

On the contrary, He was cognizant of them before their exist-

ence as He is cognizant after their creation and both these

qualities refer back to His omniscience. Allah, the Mighty and

the High has mentioned these two qualities separately. Per-

haps the wisdom behind is that the philosophers are refuted in

those qualities, because they do not consider Allah to be cog-

nizant of the details. Or that He is aware of the acts of human

beings involved in difficulties. That is why these two qualities

were mentioned separately from knowledge, so that people be

warned of divine chastisement and encouraged to perform

good deeds. Some consider both these qualities to be distinct

from divine knowledge and its mention here is of no use.

18

God is Living

We should know that Allah, the Mighty and the High is living

and ‘living’ implies a quality, through which power and wisdom

should be revealed. Since it is proved that Allah, the Mighty

and the High is all-knowing and all-powerful, the quality of life

is also proved for Him. However, but the life of created beings

occurs by occurrence of a quality, whereas God is alive on His

own without a quality of a created being applicable to Him;

and in fact this quality again refers back to His knowledge and

power.

19

God is Murid (with intention)

We should know that Allah, the Mighty and the High is Mur-

id; that all His acts occur through His choice and intention.

They are not inadvertent, which come about without choice

and intention as the burning property of the fire and falling

down of the stone. First we think of an act; after that we think

of its benefit and this acts as a motivation for us to perform it;

till we reaches the limit of determination and at that time that

act is performed by us.

However since there is no contradiction of condition and oc-

currence in the being of the Almighty; that is why the know-

ledge, which the Almighty Allah has that the existence of so

and so matter in so and so time is expedient for the system of

the universe. it is the same cause of its being at that time.

That is why Imamiyah theologians say that intention refers

back to knowledge and the knowledge of the better option is

also an intention.

It is also mentioned in traditions that this same invention is

intention and this quality is from the act and it is incidental.

Though there are many points in this subject, but for the duty

bound it is sufficient to know that all acts of the Almighty Allah

occur through His intention and choice according to exigency

and wisdom and He is not helpless in those acts.

20

Allah is Mutakallim

We should know that the Almighty Allah is Mutakallim; that

is He creates letters and voices in a body, without the faculty

of mouth or any other organ; like through His perfect power,

speech was created in the tree and Prophet Musa (a.s.) heard

it. He creates sounds in the heavens, which the angels hear

and bring as divine revelation; and He creates inscriptions in

the heavenly tablets as well, which angels read and bring down

as divine revelation. He also creates revelation and speech in

the hearts of prophets, successors and angels.

This quality of creating speech is not a divine quality, which

should necessarily be from eternity; on the contrary, it is a

quality of action and it is incidental, because perfection of

truth is knowledge of those meanings and letters; and He has

the power to create letters and voices in anything He wants.

Both these qualities –knowledge and power –are eternal; and

the quality of creating speech is mentioned separately, because

the sending of prophets and duties of Almighty Allah is basis of

divine revelation; and books and divine words present in Quran

and other heavenly scriptures are incidental. Whereas the

knowledge of Allah is eternal and He is separate from speech

and self-speech, about which Ashaira believe in, is invalid.

21

Allah is Truthful (Sadiq)

We should also know that the Almighty Allah is Truthful

(Sadiq) and falsehood is not possible from Him, because reason

dictates that He should be free of all evil and falsehood also be-

ing an evil He is from falsehood as well.

In some cases falsehood, under exigency is allowed for us,

even though it is an evil; but it is allowed due to our helpless-

ness; since we are incapable of repelling the trouble caused by

the word of truth; whereas Allah cannot be helpless. Moreover,

there is consensus of people of all religions that the Almighty

Allah is truthful in all acts and the books of Allah are full of this

subject matter and this matter is a fundamental of faith.

22

Qualities of Perfection

Similarly, we should know that the qualities of perfection of

the Almighty Allah are His very being, because no quality is

present in Him, which may be established with His being. On

the contrary, His being is the substitute of all qualities. Just as

there is a being for us and the quality of power is an existence,

which has become a cause, but the divine being of the

Almighty Allah is a substitute of all qualities and other than the

divine being nothing else is absolutely knowledgeable, because

if some quality should be in addition to His being, it would

either be eternal or incidental and both of them are impossible.

It is so, because if it is eternal, plurality of the eternal be-

comes applicable; although other than Allah, no one else is

eternal; thus, that quality would become another god.

Moreover, it becomes necessary that the Almighty Allah should

be needful of others in His perfection and this matter is a ne-

cessary requirement of deficiency and helplessness as Amirul

Momineen, Ali Ibne Abi Talib (a.s.) said:

One, who described Allah with the qualities of being, has in

fact restricted Him to a time and one, who restricts Him to a

time, has in fact believed that there are two gods or he has be-

come a dualist. And one, who believes thus, has not recognized

God.

He also said: The beginning of religion is recognition of God

and perfection of divine recognition is to consider Him as One

and perfection of considering Him as One is that he should

seek the additional qualities from Him.

Scholars have differed regarding the qualities of the being of

the Almighty Allah. Some say that they are:

knowledge and power, discretion and life, intention and de-

testability, hearing and seeing, speech and truthfulness, being

eternal and everlasting. Some have compared both qualities to

be everlasting.

Thus, we should know that the Almighty Allah is powerful, in-

dependent, living, free intentioned1 ( Mureed), hearing and see-

ing, Mutakallim2, eternally, everlasting and truthful, because

some of these qualities depend on others and some qualities

are included in their negative; that is why some scholars have

23

differed in their number; not whatever is mentioned, every opinion refers back to this.

1It means that Allah does everything with His own wish and

will and discretion in all affairs. He does not do anything under

constraint or compulsion.

2It means that Allah can create speech in anything He likes;

like He created speech in the tree for Prophet Musa (a.s.).

24

6

Chapter

Negative attributes (Sifaat Salbiya)

There are many discussions in this chapter:

First Discussion: Allah is One

Allah is One; that is He does not have any partner either in

the creation of things as fire worshippers believe in the duality

of the godhead: God and Satan or light and darkness; or in be-

ing eligible for worship as the infidels of Mecca deemed their

idols to be partners of Allah in worship and prostration.

This matter is true and proved beyond any doubt as all

prophets gave information about it and it is a necessary funda-

mental of all true religions.

From the aspect of reason also, proper running of the system

of the universe is not possible without oneness of the godhead;

like there cannot be two owners of a house or two rulers of a

country as it will create contradiction of their parts; then how

is it possible for the heavens and the earth’s and the workshop

of creation to operate with two gods?

On the contrary, after a little contemplation it would be

known that the whole world from the aspect of connection

between its parts is like a single person and intellect cannot

accept two souls to be related to one body. In the same way, it

is also not possible to accept that there are two gods to control

the world.

Muhaqqiq Dawani says that if a person opens the eye of in-

sight and goes around the world and sees from the beginning;

that is the spiritual world till its end; that is till the physical

ties, he would see a perfect and harmonious system, in which

many things are included in some others and everything is

25

having such a connection with its source that it seems that it is a house. It is clear that this is the connection of one creator.

As any intelligent person, on seeing the creations of an artist

will notice discrepancies among his products, in spite of the

fact that the creator of them all is one only and it is proven that

except for the true one no one else is perfect in everything he

does.

Thus, by seeing this and similar things, it is known that such

oneness and this arrangement in worldly things is not possible

without one creator; as the following verse also mentions this:

“If there had been in them any gods except Allah, they

would both have certainly been in a state of dis-

order.”(Surah Anbiya 21:22)

For the folks of belief this much warning is sufficient that:

“Most surely in the creation of the heavens and the

earth and the alternation of the night and the day there

are signs for men who understand.”(Surah Aale Imran

3:190)

Here ends the discourse of Muhaqqiq Dawani.

From the above discussion, it is clear that just as the exist-

ence of the creator is imminent and natural, in the same way,

oneness is also imminent and natural and all are attentive to

one God only and all occupy the same court. And consensus of

independent intellects has occurred on this only The dualists

( Thanawiyyah) also regard the originator of creation as one

and say that Nauyazdan is eternal and he has created the dark-

ness; and that Shaitan is incidental. Even though some may ap-

parently say that both are eternal, but if they contemplate on it

they confess to monotheism. Thus, when one learns of the cor-

ruption of these people, he automatically becomes aware of

their invalidity. But to mention these corruption is lengthy and

beyond the scope of this book.

Ali Ibne Abi Talib (a.s.) said: If there had been a second god,

it was necessary that his books and prophets should have come

to us.

This reasoning is absolute; therefore, it is necessary for the

Necessary Being ( Wajibul Wujood) to be powerful to the level

of perfection and that He should be the absolute bestowed of

grace, whereas one God sent 124000 prophets to introduce His

cognition and worship and to guide the people and if god

26

forbid there had been another god, it was necessary that he should also through some prophet, have introduce his cognition and worship to the people. Thus, he would not be power-

ful; he would be helpless. Or that he would not be wise, he

would be a miser and an ignorant and from these no quality is

possible for the Necessary Being ( Wajibul Wujood).There are

many proofs regarding this; but this book cannot be expected

to discuss all of them.

To say that idols are some stones, which neither cause any

harm nor any benefit; or they are some creations, degraded by

absolute powerful one, unworthy of worship is such an obvious

thing, which does not require any explanation and interpreta-

tion; and its negation is necessary for the religion of Islam.

27

Second Discussion: Allah is not a compound, body

or substance-He has no place or direction.

We should know that an existing being is either a compound

or an abstract thing. Compound is composed of parts. In the

external sense, like man is composed of organs and four ele-

ments. In imagination, like commodities, like grains or crops.

Baseet is one, who is not having any part. The Almighty Al-

lah is the absolute Baseet and He is not composed of parts; because if He had a part, he would be needful of that part and

would be incidental inexistence. He is also not a substance; be-

cause substance is a kind of existence and He is a Necessary

Being (Wajibul Wujood) by nature.

He is also not incidental, like blackness and whiteness, be-

cause incidentality is needful of space, and every needful one

has to be incidental. He is also not a body, because body is a

compound of parts, and a compound is needful of its parts and

He is neither in any place nor direction. It is so, because

whatever is in place and has direction is either a body or it in-

carnates into a body; and the Almighty Allah is pure of both. It

is also impossible for the Almighty Allah to change His loca-

tion, because these issues are requirements of a body and

materiality.

28

Third Discussion: The Creator is Unique

No one is in likeness of the Almighty Allah, as He says:

“Nothing like a likeness of Him; and He is the Hearing,

the Seeing.”(Surah Shura 42:11)

He has no likeness or equal, which should be His partner in

the reality of being and original qualities. He is also not having

any opposite, which may oppose him. He does not have any

friend and helper in creation; and the belief of some extremists

( Ghaali) that the Almighty Allah created the Messenger of Al-

lah (s.a.w.s.) and the Holy Imams (a.s.) and left the creation of

the universe to them is infidelity and except for the acts of

people, He is the creator of everything.

29

Eyes Cannot See Him

That is the creator of the universe is not visible. The being of

the Almighty Allah is not such that these eyes should be able to

see him in the world or the hereafter. This is a fundamental ne-

cessity of Shia faith and many traditions have come down re-

garding this and that, about which they think that they have

come against this, they are interpreted as perception of the

heart.

As Ali Ibne Abi Talib (a.s.) said: Eyes cannot see the Almighty

Allah in the usual way, but hearts have seen it through the

reality of faith.

We should know that except for the Almighty Allah, no one is

aware of the eternality of the being and perfect qualities of the

Almighty Allah and Last Prophet (s.a.w.s.) who is the best of

creation and the most excellent of the cognizant ones, has ad-

mitted to his helplessness and said: We have not recognized

you as is the right of recognition; and the Almighty Allah said:

“And they do not assign to Allah the attributes due to

Him.”(Surah Anaam 6:91)

That is they have not estimated and honored the Almighty Al-

lah as it befits Him and said:

“Vision comprehends Him not, and He comprehends

(all) vision.”(Surah Anaam 6:103)

That is eyes cannot perceive Him and He perceives the eyes.

It is mentioned in traditions that the eye of the heart cannot

perceive His eternality, then what can be said of the physical

eye? Moreover, the remaining apparent qualities, like: hearing,

smell, touch and taste cannot perceive Him and neither the in-

ner five senses like imagination can perceive Him.

30

Fifth Discussion: Allah is not Incidental

The Almighty Allah is also not subject to incidentality and dif-

ferent conditions are mentioned regarding this. For example

mistake and forgetfulness, sleep and grief, tiredness and enjoy-

ment, pain and distress, sickness, youth, senility, eating and

drinking, sexual enjoyment and He is not having any of these

incidentalities.

It is so, because to have these qualities is proof of deficiency

and needfulness and the being of the Almighty Allah is free of

them.

In this chapter the brief and comprehensive statement is that

divine qualities of perfection can neither be incidental nor sep-

arable from Him; like knowledge and power, because if these

qualities become incidental, it would necessitate that the being

of the Almighty Allah before the incidence of these qualities

would be deficient, ignorant and helpless and if they are separ-

ated from Him, He would become defective after their separa-

tion, although in no condition is deficiency possible for Him

and the qualities, which are from the quality of being, and from

the qualities of actions can be incidental.

For example: creator and nourisher, enlivener and death

giver, because the Almighty Allah was not eternally a creator,

otherwise the universe would also have been eternal and if the

creations of Allah had always been there from ever, it would

not have been the quality of perfection of the Almighty Allah

and it would have necessitated His deficiency.

On the contrary, to be powerful in creation is a quality of per-

fection; and when he knows the exigency, He creates and this

quality is since ever and it never separates from the Almighty

Allah and sometime it is that permanence of the quality of ac-

tion becomes the cause of deficiency of the Almighty Allah as

there is wisdom in creating Zaid that day and He creates him

before that, it is against divine wisdom and a cause of

deficiency.

In the same way, if making Zaid rich is against divine wisdom

and the Almighty Allah makes him rich, it is a defect for Him

and not perfection; as it is said that the quality of being is what

Allah is having and He cannot have their opposite qualities.

31

Quality of action is that He can have that quality as well as its opposite, but the quality of being is like knowledge as divine

knowledge is regarding everything and he cannot be attributed

ignorance.

In the same way, the Almighty Allah is powerful on all exist-

ing things and in no way helplessness can be attributed to Him.

The quality of act is like its creation. It can be said that the

Almighty Allah created the seven heavens; since there was no

exigency He neither created Zaid nor his son.

He is also described as the giver of life and death. He makes

one man rich and the other, poor, but none of these things

cause any change in the divine being of Allah, because the per-

fection of his holy being is in having absolute power, true

knowledge

and

definite

information

and

points

of

contradiction.

Through His exclusive grace, the Almighty Allah gives to

everything according to the capability of its substance and ac-

cording to the exigency of the whole system and if He bestows

more than that; it would be against His grace from the aspect

of complete exigency and this matter is unlike rain that falls in

the same way. If due to difference of substance and capability

from one land He grows flowers and blossoms from another

thorny trees; and from another, trees and fruits and from an-

other, river and stream; He inhabits some houses and ruins

some and all these are caused through the same rain.

We would again remind the readers that this treatise does

not have more scope than this explanation.

32

Sixth Discussion: Explanation of Divine Names

There are innumerable names of the Almighty Allah as He

says:

“And Allah’s are the best names, therefore, call on Him

thereby.”(Surah Araaf 7:180)

Also many names of the Almighty Allah are mentioned in

verses, traditions and supplications. Thus, precaution demands

that we do not call the Almighty Allah with any name other

than those mentioned in verses and traditions and the fact is

that the names of the Almighty Allah are some created letters

and incidental.

Some Ahle Sunnat believe that the names of Allah are His

own being, but this statement is invalid and it is mentioned in

traditions that one, who believes in this is a disbeliever and

one, who without meaning worships the names is also a disbe-

liever. One, who worships the names and the meanings, has at-

tributed a partner to Allah. Only one, who worships His being,

to which those names are implied, has worshipped the

Almighty Allah with oneness.

33

Seventh Discussion: Allah does not Incarnate

We should know that the Almighty Allah does not unite with

anything, because it is impossible for two things to merge. He

also does not have a wife or a son; and does not incarnate into

anything as the Christians claim that Prophet Isa (a.s.) is the

son of God or God has incarnated into him or has united with

him as all these issues cause helplessness and deficiency of the

Almighty Allah and they make one a disbeliever.1901BWhat

some Sufis claim that the Almighty Allah is the essence of

everything and that the essences of existing things are relative

issues and have come into existence from the Almighty Allah or

that the Almighty Allah incarnates into the gnostic and be-

comes united with him. All these statements are in fact infidel-

ity and apostasy.

In the same way, some Shia extremists ( Ghaali) say that the Almighty Allah incarnated into the Holy Prophet (s.a.w.s.) and

the Holy Imams (a.s.) or that He unites with them or has ap-

peared in their form; all these statements are also infidelity

and our Holy Imams (a.s.) have sought aloofness from them

and has invoked curse on them and ordered the execution of

some of them as Ali Ibne Abi Talib (a.s.) killed a group of them

through smoke.

34

Eighth Discussion: No Partner in Eternality

Except for His being, everything is incidental.

We should know that the creator of the universe does not

have any partner in being eternal and everything other than

Him are incidental and all religions have consensus on this is-

sue, although in common parlance they apply incidentally and

absence of eternality on many meanings; but that, on which all

the religions have reached unanimity is that everything other

than God is having a beginning and the time period of its exist-

ence is going to end; and except for the Almighty Allah, no one

else is eternal and on this issue all Muslims, on the contrary,

all the people of the world agree and numerous and clear

verses prove this matter.

Regarding this, I have mentioned 200 traditions in Biharul

Anwar for rational proofs along with replies to the objections of philosophers from reliable Sunni and Shia books. Also, it has come down in reliable traditions that one, who believes in the

eternality of anyone other than the Almighty Allah, is a

disbeliever.

35

7

Chapter

Qualities related to the Acts of God

There are a number of discussions in this chapter:

First Discussion: Factuality of Good and Evil

The faith of Imamiyah is that the good or evil of the acts is

rational and good implies that if a capable doer performs this

act, he would become eligible for praise and reward; and evil is

that if a capable doer performs it, he would become eligible for

condemnation and punishment. Every act, whether sanctioned

or prohibited by Islamic law; through which one becomes eli-

gible for praise and reward or condemnation and punishment

its good and evil can be understood through reason; as the ex-

cellence of speaking truth, which brings profit or the evil of a

lie, which causes harm, or a lie that is profitable, because be-

ing aware of their goodness and evil is needful of contempla-

tion and sometimes people cannot understand this.

Often people cannot understand this, but after it is men-

tioned in the holy law they become aware of its good and evil

as the excellence of the fasting of the last day of Shaban and the evil of fasting on the first of Shawwal.

According to the Ashaira the good and evil of an act depends

whether it is commanded and prohibited by the law maker.

Whatever He orders is good and whatever He prohibits is evil

and bad. Thus, if the law maker commands adultery, it would

be good and if He prohibits the prayer, it would become an evil

act.

The invalidity of this belief –overlooking the fact that even in-

tellect declares it –is absolutely clear through many verses and

traditions.

36

Second Discussion: Allah does not commit evil

We should know that Allah, the Mighty and the High does not

commit any evil act, because if He did that it would necessitate

that He is unaware of the evil of that act or that if He is aware

of it, He is not capable to leave it and also does not have need

for it, but He performs it without any profit.

Thus, the first instance shows ignorance of the Almighty Al-

lah, in the second instance His helplessness, in the third, need-

fulness and in the fourth, foolishness and unawareness and the

application of these four qualities is impossible for the

Almighty Allah. Thus, it is proved that an evil act cannot be

committed by Him.

37

Third Discussion: Allah does not impose anything

beyond ones capacity

We should know that the Almighty Allah does not make any-

one responsible to do or to leave acts, which are not in their

capacity and people are having free will in their acts and they

are the doers of their own act, whether it is obedience or dis-

obedience. Most Imamiyah and Mutazila believe this and most Ahle Sunnat people follow the Ashaira faith that says that the Almighty Allah is responsible for all the acts of people and

people do not have any choice at all. On the contrary, the

Almighty Allah executes that act through the people and

people are helpless in this.

But some say that intention of the person is connected to this

act; but it does not at all have any absolute interference in that

act. This view is invalid due to a number of reasons:

First Reason: Difference between Voluntary and Invol-

untary acts

It is that we know through our wisdom and reason that there

is difference between these two acts. That trembling is involun-

tary and writing is voluntary.

In the same way, we find difference between two persons,

one of whom falls down from the roof or one, who descends

from it. Thus, if an act is not in our capacity, it is necessary

that there should not be any difference in these acts also.

Second Reason: Reward and Punishment

It is that the Almighty Allah has commanded obedience, and

in its exchange has promised reward and has restrained from

sins and has instead warned of punishment. Thus, if the acts of

people are not within their capacity, then to make them re-

sponsible for them and to punish them for sin is very bad and

in fact injustice. Just as a master ties up the hands and feet of

his servant and then orders him to bring something and then

starts beating him up that why he has not brought it; or that he

orders him to proceed to the sky and then beats him up why he

has not proceeded.

38

Previously, it was seen that an evil act is not possible from the Almighty Allah and who is more unjust than one, who

makes infidelity and disobedience issue from the heart or

tongue of a person without his choice and then as result of it

burn him up in Hell forever? Allah has Himself mentioned in

many places in Quran that He is not unjust to anyone.

Third Reason: Praise and Condemnation

It is that the Almighty Allah has, in innumerable places in the

Holy Quran, praised the proximate ones to the divine court due

to obedience and condemned the accursed ones due to infidel-

ity and disobedience.

Thus, if these persons are not the doers of their act, to praise

or condemn them would be foolishness and its attribution to

the Almighty Allah is impossible.

We should know that it is mentioned in many traditions that

there is neither compulsion nor free will. On the contrary, it is

a matter between these two matters. According to majority of

scholars, it implies that the Almighty Allah has not compelled

anyone in their acts and people act according to their own in-

tention, even though all its causes may be from Allah.

For example, the physical organs and all physical and spiritu-

al strengths and the tools and instruments needed to perform

the act; all of them are from the Almighty and it is a matter

between two matters.

While the fact is that the interference of the Almighty Allah

in the acts of men is more than this; because He has special

guidance and divine opportunity for good acts and He decides

who is worthy of His guidance and divine opportunity or good

sense.

This interference is in the act of obedience, divine abandon-

ment and leaving the person to his own devices. It is interfer-

ence in the act of disobedience, but it is not to the limit that

the person should have no choice in the matter and should be

compelled to do or not to perform a particular act. Like that

master having two servants, who orders both to do the same

job. For example, he may order: Tomorrow, each of you go to

buy such and such thing for me. One, who performs this ser-

vice will be rewarded with a hundred gold coins and one un-

able to do that will be lashed ten times.

39

Thus, if he is content with this regarding both, and one of them performs the job and the other does not. The one, who

had performed it, he becomes eligible for a hundred gold coins

and one, who was unable to do it becomes liable for ten lashes.

If one of them is more obedient and has served more, and the

master likes him more; and after ordering both of them and

completing the argument on both; later on he calls his favorite

one in private and shows kindness to him; and the following

day this servant does that job and the other one does not, in

that case if he gives a hundred gold coins to him and ten lashes

to the other, no one would criticize that master, because

neither that first servant was compelled to perform that job,

neither the other one was forced against it. On the contrary,

both have acted as per their choice and free will and the argu-

ment of the master is exhausted for both.

This much interference of the Almighty in the acts of people

is proved and apparent from verses of Quran and traditions

and one should be content this and not contemplate on it fur-

ther, because this matter is very difficult and a point, where it

is very easy to deviate. Traditions have also prohibited further

contemplation on this matter.

40

Fourth Discussion: Grace is Obligatory on Allah

In the light of reason, grace is obligatory on the Almighty Al-

lah and grace is that, which brings a duty-bound person near to

obedience and takes him away from disobedience; like the

sending of prophets, appointment of Imams, reward and pun-

ishment and divine promise and threats etc.

41

Fifth Discussion: Allah is Wise

The Almighty Allah is wise and all His acts are based on wis-

dom and exigency and no useless act is performed by him and

He is having the right aim and great wisdom in all His acts.

However, the aim of divine acts refers back to people and it is

not the aim of the Almighty Allah to get any benefit from it. On

this matter, all Imamiyah, Mutazila, philosophers and Ashaira have reached consensus and they say that all acts of Almighty

Allah are without any selfish motive.

But many traditions prove the invalidity of this statement and

most Imamiyah believe that, which is best for the creatures

and system of universe, is obligatory on Allah. It is the belief of

some theologians is that acts of the Almighty Allah should ne-

cessarily include exigency and wisdom and it is not necessary

that they should be in the best interest of humanity. It is clear

that we have no scope at all to contemplate on this matter.

42

8

Chapter

Prophethood

First Objective: Infallibility

The belief of the Imamiyah is that sending of prophets, from

the point of view of reason, is obligatory on the Almighty Allah,

because grace is obligatory on Him. According to consensus of

Shia and widely related traditions, all prophets since the beginning of their life till their last moments are infallible from all

greater and lesser sins, intentionally and unintentionally. We

have rational as well as traditional proofs to prove this and also

that no kind of mistake or forgetfulness is possible from a

prophet in conveyance of the divine message; for in that case,

no one would be able to trust his word.

But in other matters related to habits and worship acts, it is

well known among Imamiyah scholars that mistake and forget-

fulness is not possible from them as well and some have even

claimed consensus of Shia on this point.

However, Ibne Babawayh and some tradition scholars say

that satanic forgetfulness is not possible for him, but it is pos-

sible that the Almighty Allah under some exigency may display

mistake and forgetfulness from him, like the Messenger of Al-

lah (s.a.w.s.) committed forgetfulness in Zuhr and Asr Prayer and recited the Salutation after two units ( rakats); when

people called his attention to this, he stood up and recited the

two units.

Scholars say that the Almighty Allah did this by way of affec-

tion on the Ummah of the Prophet; that is if someone does this unintentionally, people may not condemn him; and it is so that

people should not think that those personalities are gods. But

most scholars do not believe that such forgetfulness ever took

43

place; and they have based on dissimulation the traditions, which have come down in this regard.

It should be known that an infallible is not compelled to leave

sinful acts, but the Almighty Allah grants such graces to him

that he abandons disobedience through his own free will.

Or he is bestowed with such strength of reason and intelli-

gence in obedience of the Almighty Allah and to keep ones con-

science with right morals and as a result this, the infallible

achieves such a rank that the love of Allah becomes rooted in

his heart and he is freed from the prison of selfish desires and

satanic thoughts. He always imagines himself to be the favorite

of Allah and except for that, in which lies the pleasure of his

beloved, nothing else occurs to him and if rarely a thought of

disobedience enters his mind, he does not break his attention

to Allah, the Mighty and Sublime to go near that disobedience.

Also, he is ashamed to commit disobedience in the presence of

God. On the basis of this, he never commits a sin.

If, as some people think that the Almighty Allah compels an

infallible on abandonment of sin; then guidance and infallibility

would not be a basis of perfection for him and there would be

no reward for him in leaving off the sins.

Verses and traditions, in which it is implied that prophets

committed disobedience of the Almighty Allah, are interpreted

to be a commission of a detestable act and leaving the prefer-

able option; but since those personalities were in possession of

greatness and rank, this is also referred to as sin; although

there are two other reasons for it, which I (the author) have ex-

plained in Hayatul Quloob.

Most incidents mentioned in books of history and Quranic ex-

egeses, regarding mistakes of prophets are in fact fabricated

by Ahle Sunnat reporters.

Taking them from books of Jews they wanted to justify the

wrong deeds of their Caliphs. They mentioned all such incid-

ents in their books and some deficient Shia also included them in their books. A large number of traditions have been recorded from the Holy Imams (a.s.) in their refutation, which I (au-

thor) have mentioned in Arabic and Persian books and it is bey-

ond the scope of this treatise. Thus, one should not have faith

in such incidents.

44

Second Objective: Miracles

One can know the truth of prophets only through miracles,

because it is not possible to believe anyone, who claims some

high station merely on the basis of his claim; as a poet says:

O man, there are many satans in the form of humans; so you

must not trust anyone on mere claim. (Persian couplet)Like if

person claims that I am appointed by the King as a governor

over you, you must obey me. No one accepts this merely on the

basis of his claim till he does not show proof from the King; a

note or a written order, which should only be from the King. A

miracle is also same, because it is an act that man should be

unable to produce a life of it; it should be against ordinary it

and be accompanied with a claim of prophethood. Thus, if it is

an act that a man can do, it is not a miracle. Or for example, at

the time of sunrise he says that it is my miracle that the sun

has risen.

But if he claims prophethood and also says that the Almighty

Allah appointed me as the leader and ruler of the world and my

proof is that Allah splits the moon with a gesture of my finger

or enlivens this dead; and that should happen immediately; in

that case we would know that he is truthful, because the

Almighty Allah is powerful over everything and His knowledge

encompasses everything as we have mentioned before.

Thus, if this person is lying, then his claim would be evil and

our obedience to him would also be bad. In that case, it would

become necessary that the Almighty Allah has encouraged an

evil thing and it is impossible to attribute evil to Allah as we all

know.

It is necessary that miracle should be according to the claim

and it should prove the rightfulness of prophethood and if it is

not according to it, it would prove the falsity of owner of the

miracle as some people mentioned to Musailima Kazzab, the

false prophet, that His Eminence, Muhammad Mustafa

(s.a.w.s.) prayed for a blind man and he was cured; so Mu-

sailima Kazzab also should pray for this man blind in one eye; but when he did so, his other eye also became blind.

In the same way, people said to Musailima Kazzab that Emin-

ence Muhammad Mustafa (s.a.w.s.) dropped his saliva in a dry

45

well and it began to overflow with water. That accursed man spat into a well having some water, and that well dried up!

Such a miracle is in fact called as a falsifying miracle.

46

Third Objective: Qualities of the Prophets (a.s.)

It is necessary that the prophet should be superior to all his

people, because precedence of the inferior is against reason

and it is necessary that the prophet should know all the sci-

ences, which his people are in need of and it is necessary that

he should be imbued with qualities of perfection. Like perfec-

tion of intellect and wisdom, sagacity and determination,

chastity and valor, nobility and generosity and to prefer others

over oneself and modesty in religion, mercy and kindness, for-

bearance and humility, compassion and sympathy; and he

should be aloof from worldly things and be free from qualities

like malice and miserliness, jealousy and greed, materialism

and greed for wealth and position, nasty temperament and im-

potency, and also diseases, which are normally looked upon as

detestable; like leprosy, leucoderma, blindness, deafness and

dumbness etc, and there should no defect in his lineage also.

That is he should not be illegitimate born; also there should be

no doubt in his lineage. His forefathers should not be of lower

social rank. He should not be in lowly professions like weaver,

barber, porter, sweeper and professions, which are against self

respect; like eating on roadside or while walking etc; and also

acts like that.

Scholars have mentioned all these issues, but there is differ-

ence of opinion in some issues.

Prophets, who were the ancestors of the Prophet and their

ancestors, were all Muslims throughout, but it is not proved in

my view that the forefathers of other prophets should also be

Muslims. There is no proof, rational or textual to support this;

and some traditions, which have come down regarding Prophet

Khizr (a.s.) etc. prove the contrary and it is better to reserve ones view in this matter.

47

Fourth Objective: Superiority of Imams and

Prophets over angels

Imamiyah scholars have consensus that prophets are superi-

or to all angels, and there are a large number of traditions on

this matter and many rational evidences have come down, but

there is a great difference of opinion among Ahle Sunnat and

the number of prophets is not proved, but the figure of 124000

is well known and in brief it is necessary to believe that all

prophets and their successors are rightful and belief in the

prophethood of the prophets mentioned in the Holy Quran is

necessary for the religion of Islam.

For example, it is necessary to believe in rightfulness of

prophethood of Prophet Adam, Sheeth, Idris, Nuh, Hud, Salih,

Shuaib, Ibrahim, Musa, Isa, Ismail, Yaqub, Ishaq, Yusuf, Da-

wood, Sulaiman, Ayyub, Yunus and Ilyas (a.s.). One, who

denies even one of them, is a disbeliever.

There is a great difference between the ranks and grades of

the prophets. The most superior being the five prophets: Nuh,

Ibrahim, Musa, Isa and His Eminence, Muhammad Mustafa

(s.a.w.s.): They are called as Ulul Azm prophets, and their

Shariat abrogated the previous laws.The most superior of the

five is the Holy Prophet (s.a.w.s.). After him, Prophet Ibrahim

(a.s.) is superior to all prophets.

There are many differences between a messenger and a

prophet: some say that messenger is one, who is sent, and the

angel of revelations should come to him in wakefulness; and

prophet is one, who is not sent to anyone in particular.

Some say that messenger is one having a book or a codified

law and prophet is one, who protects the law of someone else.

It is mentioned in authentic traditions that prophets are of

four kinds: some used to hear that he was only sent for his own

self; some prophets used to dream and hear the voice of the

angel, that is he was subservient to another prophet; like Lut

(a.s.) was under the command of Ibrahim (a.s.); some used to

hear and see in dream as well and also see the angel, and he

was sent to a group, but he was following the law of another

prophet; like Prophet Yunus (a.s.).The messenger who sees in

48

dream and hears the voice and sees the angel in wakefulness, and who is also the owner of a divine law, is the Imam.

It is mentioned in reliable traditions that prophet is one, who

sees in dream and listens to the voice of angel, but does not

see the angel in wakefulness and messenger is one, who hears

the voice and sees the angel in both conditions: in sleep as well

as wakefulness.

The Imam hears the voice of the angel, but does not see him.

There is difference of opinion among scholars on this subject;

that most communities for whom a prophet was raised denied

him and some are of the view that the prophet whose name

was Yusuf (a.s.) was sent to them, but this matter is not

proved, and it is better to be silent in this matter.

49

Fifth Objective: Prophethood of the Holy Prophet

(s.a.w.s.)

The proof of the prophethood of His Eminence, Muhammad

Mustafa (s.a.w.s.)bin Abdullah bin Abdul Muttalib bin Hashim

bin Abde Manaf is that he claimed prophethood and displayed

many miracles to prove his claim of prophethood and both of

them are widely related and all the sects are unanimous on this

point; that he claimed prophethood. As for his miracles, they

are too many. On the contrary, all his acts and statements and

implications were miracles and the miracles of the Holy Proph-

et (s.a.w.s.) were of two kinds:

First Type: Everlasting Miracle

It is the Holy Quran and it is more widely related than his

other miracles; and it will endure till Judgment Day.

A prophet sent in a particular time period brought miracles

mostly from the arts most prevalent during that time and the

people of that period used to be experts in those arts; so that

the proof should be final and complete on them.

As during the time of Prophet Musa (a.s.), magic and sorcery

was very popular, so Allah, the Mighty and the High gave him

the staff, white arm and other things like them, the like of

which, the people of his nation could not bring, in spite of the

fact that they were experts in that art.

During the period of Prophet Isa (a.s.), there was prevalence

of epidemic of diseases and expert physicians like Galen

( Jalinus) were present; thus, Prophet Isa (a.s.) displayed the

miracles of reviving the dead, curing the blind and lepers. He

also brought miracles like their acts, but they were not acts of

human beings.

During the time the Holy Prophet (s.a.w.s.) was sent, literat-

ure was at its zenith in Arabia; eloquent poems were composed

and displayed at the Kaaba and Arabs used to take pride in

this.

So the Holy Prophet (s.a.w.s.) brought the Quran and in-

formed his people: If you have doubt in my prophethood, bring

the like of this Quran, but they were helpless and could not get

a like of it.

50

Then he said: Bring ten chapters like it.

When they failed in this as well; he said: Bring only one

chapter like it.

So they became attentive to this and collectively tried their

best, but they were unable to bring a like of even the shortest

chapter of Quran; in spite of the fact that we're extremely keen

to falsify him. They fought battles, committed massacres and

took prisoners; but they were unable to respond to the chal-

lenge of the Holy Prophet (s.a.w.s.).It is obvious that if they

had been capable, they would have definitely brought it.

Hence, it is clear that litterateurs in Arabia were present in

large numbers and scholars and intellectuals were common.

From that time onwards, till the present age, the enemies of

the Prophet exceeded his friends many times over, but they

were unable to bring the like of it.

Therefore, it is proved that Quran was not a product of a hu-

man hand; on the contrary, it is the act of the creator of the

universe and if the Holy Prophet (s.a.w.s.)had not been a

prophet, the Almighty Allah would not have displayed such a

miracle at his hands.

Moreover, falsehood, wrong intent and misguiding the

people and many other evils would become applicable here and

such acts cannot be expected for the Almighty Allah.

There is difference of opinion whether the Holy Quran is a

miracle or not. Whether it is a miracle as a result of eloquence

and literary expertise or when people condemned Allah He

turned their minds and stunned their intellects, so they were

unable to get a like of it; although both these reasons are true,

the fact is that the miracle of the Holy Quran is due to many

reasons:

First Reason: Eloquence

The first reason is eloquence and even non-Arabs, who listen

to Quran, can discern its difference from other discourses. The

statements of the Holy Quran, which occurs in the eloquent

discourse, shines like a Roman ruby and spinel ruby of Badakh-

shan; and all the master litterateur of Adnan and Qahtan have

admitted to the eloquence of Quran.

51

It is narrated that during that time if anyone composed a very eloquent piece of poetry, he used to display it from the

wall of the Kaaba; but when the verse of:

“And it was said: O earth, swallow down your water,

and O cloud, clear away.”(Surah Hud 11:44)

… was revealed, all of them for the fear of degradation came

in the dead of the night and took away their poetic works and

concealed them.

Second Reason: Uniqueness

It is the strangeness of method; if a person studies the liter-

ary works of all the poets of that time, he would conclude that

the discourse of Quran is something quite different and way

beyond other literary works in aspects of eloquence, diction,

style and tenor.

Third Reason: Absence of Discord

The third reason is the absence of discord; as the Almighty

Allah has remarked:

“And if it were from any other than Allah, they would

have found in it many a discrepancy.”(Surah Nisa 4:82)

It is so, because if a person composes such a long discourse

covering a period of twenty-three years, it is not possible for it

to be free of contradictions and disparities; especially when the

composer of that work is not literate; and when other people

noted down his each verse and chapter; and when most of his

scribes were his enemies and hypocrites.

Another point is that even if a person is most eloquent of all;

even then in his panegyrics and sermons if one sentence is elo-

quence and the other would ineloquent and if one couplet is of

high caliber, another would be of low caliber; if one part is re-

searched the other would be vain or invalid; and to say this for

a work, which continued to be composed for twenty-three

years?

Fourth Reason: Based on Divine Cognition

The fourth reason is being based on divine cognition; be-

cause in that period the Arabs, especially the tradition of know-

ledge was not there among the people of Mecca anymore. Be-

fore proclamation of prophethood ( Besat), the Holy Prophet

52

(s.a.w.s.) never cultivated the company of any Jew or Christian scholar and did not travel much to foreign lands in quest of

knowledge, but the wisdom of all philosophers of thousands of

years is mentioned in the best way in each chapter and verse.

Nothing in it is opposed to intellect and on the contrary, the

Arabs, who were universally famous for lack of knowledge and

culture by the blessings of the Prophet, acquired literary ex-

pertise, ethics and perfection of morals and scholars of the

world became needful of them in gaining knowledge and faith.

Fifth Reason: Inclusion of Noble Traits

The fifth reason was inclusion of noble behavior and ancient

divine laws. It is so, because the philosophers and scholars had

as much contemplated on it in years; thousands times of it is

mentioned in each chapter of the Holy Quran and administrat-

ive laws in Islamic law, method of worship, solving of disputes,

corruption, transactions, marriage, social relationships, penal-

ties, laws of lawful and unlawful, are fixed in such a way that if

all scholars and intellectuals of the world contemplate on it,

they would not find any defect in it.

They would not be able to bring a law better than whatever

is mentioned in that miraculous discourse and stated by the

chief of the prophets. If a person refers to his intellect, he be-

comes aware that there is no miracle greater than this.

Sixth Reason: Incidents of Past Prophets

The sixth reason is being based on the incidents of previous

prophets who were especially related to Jews and Christians.

Others were unaware of those stories, but in the Holy Quran

these things are narrated in such a way that in spite of the fact

that the antagonists were in such large numbers, they were un-

able to falsify the Prophet even in one of those incidents.

On the contrary the Holy Quran exposed facts: like the truth

behind crucifixion of Prophet Isa (a.s.) and also spoke of issues,

which were mentioned in their books, but which they had con-

cealed due to some exigency; like the penalty of stoning, legal-

ity of camel meat and other issues, which I (author) have men-

tioned in Hayatul Quloob.

53

Seventh Reason: Special Qualities of Chapters and

Verses

The seventh reason is special quality of chapters and verses,

because cure of all physical and spiritual ills, removal of men-

tal delusions and satanic suggestions; removal of internal and

external corruptions, security from internal and external en-

emies; all this is mentioned in the verses and chapters of Qur-

an and proved through true experiences. Also purification of

the hearts, cure of the breasts, attachment to divine court and

security from domination of selfish desires; all such things are

present in verses of Quran in such large numbers that no hon-

est person can refuse to accept them.

Eighth Reason: Miraculous Aspect of Quran

Eighth reason is the miraculous aspect of Quran; that there

are many reports of the unseen in it, whose knowledge no one

had, except for the Almighty Allah. Such reports are innumer-

able and they are of two types:

First Type: Information of Unseen Matters

It includes verses, in which the Almighty Allah has informed

of unseen things, which infidels and hypocrites did in the pri-

vacy of their homes and which they conveyed to each other as

secrets, or kept them concealed in their breasts. When the

Holy Prophet (s.a.w.s.) informed them about these things, they

were unable to refute him; instead they used to be ashamed.

When such matters were mentioned, they remarked: The angel

Jibraeel would divulge our secrets to the Prophet.

There are many such reports, which we have mentioned in

the book of Hayatul Quloob.

Second Type: Information of Future Events

It is the verses, in which the Almighty Allah has informed of

future happenings, whose knowledge none but the Almighty Al-

lah had and He informed His prophets through revelation or di-

vine inspiration. For example non-acceptance of Islam in case

of Abu Lahab or some other infidels like him and degradation

of Jews till Judgment Day. Thus, so far no Jew has ever become

a ruler anywhere in the world.

54

Wherever they live they live in extreme degrading conditions, rather their degradation has become proverbial; or prediction

that Muslims would conquer many cities; prediction that they

would enter Mecca for Umrah; the conquest of Mecca; return

of the Holy Prophet (s.a.w.s.) to that holy city; prediction that

the Messenger of Allah (s.a.w.s.) would remain secure from the

mischief of enemies; prediction of Roman victory over Per-

sians; prediction in Surah Kauthar that although infidels of

Mecca ridiculed that the Holy Prophet (s.a.w.s.) will die

without any descendants, he would in fact have a very vast pro-

geny, which inhabits every nook and corner of the world in

form of Sayyids and Saadaat; prediction that Jews will never wish for death. It happened exactly.

The remaining details are mentioned in Hayatul Quloob.

Third Type: Miracles of the Prophet

It is the verses, which mention the miracles of the Holy

Prophet (s.a.w.s.). We should know that the miracles that Al-

lah, the Mighty and the High bestowed to the Prophet were not

granted to any of the prophets. The Messenger of Allah

(s.a.w.s.) was given the miracles of all the previous prophets as

well as other miracles. All his miracles cannot be computed. I

have mentioned more than a thousand miracles in my book.

The miracles of the Holy Prophet (s.a.w.s.) are of different

kinds:

First Kind: Miracles regarding his body

Miracles connected to his holy body; and they are twenty-

four in number:

One: It is that effulgence shone from the forehead of the

Prophet and reflected on the surroundings and when he raised

his hand; his fingers exuded the light of ten candles.

Two: His body was extremely fragrant. So if he traverses a

particular path, for two days or even more, anyone else passing

on that way knew that the Messenger of Allah (s.a.w.s.) had

passed from there. His sweat smelled of perfume and people

collected and store it with them and use it as perfume; on the

contrary, they mixed it with other perfumes. It so happened

that once a bucket of water was brought to him. He took a

55

handful, gargled and dropped the water back into the bucket and all the water became more fragrant than musk and rose.

Three: His body never cast a shadow.

Four: Whoever walked with him, even if he was taller than

him, but his blessed head used to tower over him.

Five: A tuft of cloud shaded him all the time.

Six: No bird ever flew over his head and no fly or mosquito

ever sat on him.

Seven: Just as he saw in the front, in the same way, he was

able to see behind as well.

Eight: Sleeping and wakefulness was same for him. Sleep

did not hinder him from perceiving anything with his apparent

and hidden powers. He heard the angel speak while no one

else could perceive it. He saw the angels whereas others could

not and he used to become aware of whatever was concealed

in the conscience of others.

Nine: No sort of bad odor entered his nose.

Ten: Wherever he dropped his saliva, by its blessing water

used to fill up over there and if he applied it to someone suffer-

ing from pain, he got cured. Whichever food he touched, was

blessed with increase and people were satiated with only a

little of that food. Thus, his companion, Jabir fed seven persons

to satiation with a little lamb and a Saa of wheat.

Eleven: He understood all languages and spoke all

languages.

Twelve: Only thirteen strands of hair has turned grey in his

beard, which shone like the sun.

Thirteen: On his back was imprinted the seal of prophet-

hood, whose effulgence was more powerful than the light of

the sun.

Fourteen: A stream erupted from between his two fingers,

from which innumerable people drank.

Fifteen: He split the moon with the gesture of his finger.

Sixteen: Pebbles recited divine glorifications in his palm,

and it was audible even to others.

Seventeen: Whichever animal he mounted became fully

obedient.

Eighteen: He emerged from the womb with his feet first and

when he was born, fragrance of musk and rose spread in the

whole atmosphere. As soon as he was born, he prostrated to

56

the Kaaba. When he raised his head, he raised his hands to the heavens and admitted to the oneness of Allah, the Mighty and

the High and his prophethood. At that time such effulgence

spread from his body that it spread to the entire world.

Nineteen: He never got nocturnal emission and neither did

he ever see satanic dreams.

Twenty: His feces smelled of musk and were not seen by

anyone; on the contrary, the earth was ordered to conceal it

within itself.

Twenty-one: No one could compete with him in contests of

physical prowess.

Twenty-two: All creatures believed in his sanctity and re-

spect; whichever tree he passed, stooped to pay respect and

salute him. During childhood, a snake rocked his cradle.

Twenty-three: When he walked on soft ground his feet did

not leave any prints, but when he walked on solid rocky

ground, he left footprints.

Twenty-four: The Almighty Allah created his awe among the

people; so in spite of extreme humility and affection, no one

could stare at his face, and whichever infidel or hypocrite saw

him was terrified. The shadow of his awe and majesty affected

the disbelievers to a distance of two months of travel.

Second Kind: Miracles of his Birth

Through many chains of narrators, it is narrated in tradition-

al reports that Satans were stopped from going up to the heav-

ens on the eve of the birth of the Holy Prophet (s.a.w.s.); that is

why a large number of meteors were seen in the heavens.

People thought that it was the Judgment Day. Knowledge of

soothsayers was interrupted, power of sorcerers was weakened

and idols all over of the world toppled.

The palace of Choesroe, the Persian king shuddered and its

fourteen arches crashed. It split exactly in the center and it is

in this condition even today. Apart from that there was no oth-

er break in it. A magnificent palace constructed on the banks

of Tigris was destroyed and flooded by the river waters. A

small stream, where they worshipped, was dried up and today

there is a salt mine there near the town of Kashan. The fire-

temple of Fars, alight since a thousand years was extinguished

57

on this blessed night. An old stream, which has dried up since many years, began to flow with water.

That same night a light rose up from Hijaz and spread to the

whole world. The thrones of rulers toppled. All the rulers of the

world were anxious, silent and completely stunned. At the time

of his holy birth, all proximate angels and souls of major ( Ulul

Azm) prophets were present.

Rizwan, the caretaker of Paradise came with pitchers of

Paradise and trays of gold, silver and emeralds along with the

Houries of Paradise and brought the drinks of Paradise for

Lady Amina, which she drank and after the delivery, she was

given the ritual bath with water of Paradise and perfumes of

Paradise were applied to him, and the seal of prophethood was

imprinted on his back, which left a deep mark. They wrapped

him up in a fine white silk cloth they had brought. They dis-

played him to all spiritual creatures in general.

Heavenly angels came to salute him and at the time of his

birth the four pillars of the Holy Kaaba separated from their

places and stooped towards the room of the Prophet.

There are other innumerable miracles as well, which were

seen at the time of the birth or the period of his growing up,

some of which are mentioned in Hayatul Quloob and there is

no scope to repeat them here.

Third Kind: Miracles Related to Heavenly Issues

Explanation of miracles related to heavenly issues and lofty

matters and these miracles are also extensive; for example:

First Miracle: Splitting of the moon

The Almighty Allah say:

“The hour drew nigh and the moon did rend asun-

der.”(Surah Qamar 54:1)

Scholars of Quranic exegesis narrate that this verse was re-

vealed when some people demanded a miracle and the Messen-

ger of Allah (s.a.w.s.) pointed to the moon; immediately the

moon split into two with the leave of God. Later when people of

other towns were asked about it, they also admitted having

seen that phenomenon at that exact hour; that the moon split

from the centre and then joined up again as before.

58

It is mentioned in some traditional reports that the moon split into two; half of it fell to the back of the Kaaba and the other half dropped on Mt. Abu Qubais.

Second Miracle: Recalling the sun

It was the calling back of the sun after it had set: Sunni and

Shia have through reliable channels narrated from Asma binte

Umais and other reporters that one day the Holy Prophet

(s.a.w.s.) sent Amirul Momineen (a.s.) on some errand. Ali

(a.s.) returned when the Prophet had finished the Asr Prayer

and he placed his holy head in the lap of Ali (a.s.) and lay

down. In that position divine revelation started descending and

prolonged so much that the sun set.

When the revelation ended, the Prophet asked: O Ali, have

you prayed the ritual prayer? He replied: No, because I was

unable to place your head on the ground. So the Prophet

prayed: O Allah, Ali was in Your obedience and the obedience

of Your Messenger; please send back the sun for him.

Asma says: By Allah, I saw the sun rise up again to the extent

that its light spread on the whole the earth and it was the ex-

cellent time of Asr Prayer. Ali (a.s.) prayed and then the sun set once more.

Imam Ali (a.s.) also displayed a similar miracle after the

passing away of the Messenger of Allah (s.a.w.s.).

Third Miracle: Meteors

Many meteors fell and a large number of shooting stars were

seen at the time of the birth of the Holy Prophet (s.a.w.s.).

Fourth Miracle: Food from Heaven

Table of food descending from the heavens for the Ahle Bayt

of the Holy Prophet (s.a.w.s.).

Fifth Miracle: Divine Punishments for enemies

Screams and other divine punishmentsbefell some of en-

emies of the Prophet.

Fourth Kind: Obedience of the Plant Kingdom and Non-

Living Things

It includes obedience of the plant kingdom and non-living

things to the Messenger of Allah (s.a.w.s.) and all those mir-

acles, which were seen from him, like after the pulpit was

made, the stump of the date tree wept due to the separation of

the Prophet, on which he used to recline before.

59

When the Holy Prophet (s.a.w.s.) summoned a tree from a

distance it obeyed him. Toppling of the idols occurred at the

gesture of the Prophet. Becoming verdant and fructifying of a

dead tree in an hour. Pebbles and trees saluted the Prophet.

The Holy Prophet (s.a.w.s.) planted date trees for Muslims and

they grew up and fructified in an hour. The sinking of the

hooves of the horse of Surakha in the ground occurred and

such other innumerable miracles.

Fifth Kind: Animals Spoke to the Prophet

Animals spoke to the Holy Prophet (s.a.w.s.): Like deer, lion,

wolves, porpoises and roasted lambs spoke to him and on the

eve of Uqbah the speaking up of the she-camel. A white lion

guided the slave of the Prophet. All kinds of animals testified to

the prophethood of the Prophet and there are many miracles of

this kind.

Sixth Kind: Acceptance of Prayers of the Prophet

Acceptance of prayers of the Holy Prophet (s.a.w.s.) and en-

livening of the dead, curing of the blind and the sick; such mir-

acles are also there in large numbers.

Seventh Kind: Victory of the Prophet over Enemies

Domination of the Holy Prophet (s.a.w.s.) on the enemies and

the removal of their mischief; coming down of the angels from

the skies for the Holy Prophet (s.a.w.s.) as occurred during the

Battles of Badr and Uhad.

Eighth Kind: Domination of the Prophet over the Jinns

and Satans

Domination of the Holy Prophet (s.a.w.s.) over the Jinns and

Satans; and acceptance of faith by some Jinns as is clear from the Holy Quran and also mentioned in numerous traditions.

Blocking the Satans from going up to the heaven and their be-

ing driven away from meteors is also mentioned in the Holy

Quran.

Ninth Kind: Information of the Unseen

Information of the unseen and prophesizing the future incid-

ents. Like the coming to power of the Umayyads and their rule

60

of a thousand years. Ascendancy of Bani Abbas and oppression of Ahle Bayt (a.s.). Martyrdom of Amirul Momineen, Imam Ali (a.s.) and Imam Husain (a.s.) and the circumstances of their

martyrdom. Destruction of the Persian kingdom. Endurance of

Christian rule. Imam Ali’s confrontations with Ayesha, Zubair,

Talha, Muawiyah and Khawarij. Victimization of Abuzar and his

expulsion from Medina; information of all these tragedies,

which befell Ahle Bayt (a.s.) and sincere companions.

Also his prophecy about the demise of King Negus of

Abyssinia at the time he died. Martyrdom of His Eminence,

Ja’far Tayyar, Zaid and Abdullah bin Rawaha in the Battle of

Mutah at the time of their martyrdom. Informing of the martyr-

dom of Habib bin Adi in Mecca.

Information about money that Abbas bin Abdul Muttalib had

concealed in Mecca. Informing about what the hypocrites

stored in their houses and whatever the companions said in

privacy of their homes. Also most of the time the Prophet men-

tion the requirements of people who visited him, before they

could speak up. Any act devoid of miracle, was rarely seen

from the Prophet.

Those who are interested in details of these miracles may

refer to the book of Hayatul Quloob.

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Sixth Objective: Ascension of the Prophet

Clear traditions and verses of the Holy Quran prove the au-

thenticity of the Ascension of the Holy Prophet (s.a.w.s.) and

faith in it is a fundamental principle of Islam and one, who

denies it, is a disbeliever. Some deficient people have created

controversies in it is due to deficiency of their faith and for not

contemplating on it. Ahle Sunnat pose questions whether

Meraj took place in sleep or wakefulness; whether it was only

spiritual or physical and spiritual both? Whether it was till

Masjid Aqsa or till the heavens? And some latter day scholars

and Shia theologians have followed that group in some aspects.

However, verses of Quran and widely narrated Ahle Sunnat

and Shia traditions show that Meraj took place upto the heav-

ens and from there upto the Farthest Lost Tree ( Sidratul Mun-

taha) and from there till Divine Throne(Arsh). Extraordinary

things from the heavens were showed to the Prophet. He was

informed of hidden secrets and exposed to unlimited divine

cognitions. He worshipped the Almighty Allah in Baitul

Mamoor and under the Divine Throne (Arsh). He met the souls

or physical bodies of the prophets. He entered Paradise and

saw the residences of the folks of Paradise. All this happened

in wakefulness and not in dream.

There is no dispute in this matter among ancient Shia schol-

ars; as Ibne Babawayh and Shaykh Tusi etc. have explained

thus. There is consensus that Meraj occurred before migration

to Medina ( Hijrat) and it is possible that it might have been

after migrating to Medina as well as some are of the opinion

Meraj took place a number of times.

Ibne Babawayh and Saffar etc. have narrated through reli-

able chain of narrators from Imam Ja’far Sadiq (a.s.) that the

Almighty Allah took the Holy Prophet (s.a.w.s.) to the heavens

a hundred and twenty times, and each time the birth and

Imamate of Imam Ali (a.s.) and all Imams (a.s.) was emphas-

ized more than all obligatory duties.

It is narrated from Imam Ali Reza (a.s.) that one, who does

not have faith in Meraj has denied the prophethood of the Mes-

senger of Allah (s.a.w.s.).

62

Seventh Objective: Merits of the Prophet

We should know that the Holy Prophet (s.a.w.s.) was sent as

a prophet to all Arabs, non-Arabs and the whole of humanity.

According to the testimony of Quran, he was sent as prophet

on the Jinn community as well. The religious law of the Holy

Prophet (s.a.w.s.) has abrogated all the religious laws of the

previous prophets. The Holy Prophet (s.a.w.s.) is the seal of the

prophets (last of the prophets). No prophet will ever come

after the Holy Prophet (s.a.w.s.). He is superior to angels, Jinn,

human beings, all creatures, Amirul Momineen (a.s.) and all

the Holy Imams (a.s.).The view of some extremists ( Ghaali) that Imam Ali (a.s.) was superior to the Holy Prophet (s.a.w.s.) is

heresy. The Holy Prophet (s.a.w.s.) was the owner of all excel-

lent human qualities. A great miracle of the Holy Prophet

(s.a.w.s.) was that he grew up in a society absolutely bereft of

all good morals and mired in bigotry, malice, corruption, dis-

pute and greed. They became nude, as if they were beasts, dur-

ing the Hajj rituals; and they clapped, whistled and danced at

the door of the Kaaba and worshipped idols installed in that

Holy House.

Thus, it is obvious how their behavior must have been; and

even today after more than a thousand years since the pro-

clamation of prophethood ( Besat) of the Holy Prophet

(s.a.w.s.), when religious law has reformed them willingly or

unwillingly, even now when one sees them in the desert of

Mecca, he realizes that they are worst than animals.

Therefore, the Holy Prophet (s.a.w.s.) appeared among such

people, and he was endowed with excellent qualities, morals

and manners; that is knowledge and modesty, nobility and

chastity, generosity, magnanimity and justice in such a way

that although Shia and Sunni scholars have written a number

of books on this subject, they are unable to compile even a

tenth part of them and they confessed to their inability. I (the

author) have mentioned some of those qualities in Hayatul

Quloob.

Moreover, there is consensus of Imamiyah scholars that the

ancestors of the Holy Prophet (s.a.w.s.) and the Holy Imams

(a.s.) till Prophet Adam (a.s.) were all Muslims; on the

63

contrary, all of them were prophets and successors till Prophet Adam (a.s.) and none of them was infidel. Azar, who was a disbeliever, was not the father of Prophet Ibrahim (a.s.); on the

contrary, he was his uncle, since he had reared Prophet

Ibrahim (a.s.) he is mentioned as ‘father’ and the father of

Prophet Ibrahim (a.s.) was in fact Tarukh, who was a Muslim

and the traditions, which prove to the contrary are based on

Taqayyah.

His Eminence, Abdullah and Lady Amina were also Muslims.

His Eminence, Abdul Muttalib was the successor of Prophet

Ibrahim (a.s.). In the same way, all his forefathers till Ismail

(a.s.) were all successors. Abu Talib, that is the father of

Amirul Momineen (a.s.) became the successor after His Emin-

ence, Abdul Muttalib and he never worshipped any idol and

was not a disbeliever, but due to exigency he concealed his

faith from his people, in order that he might be able render

support to the Holy Prophet (s.a.w.s.) and help him as much as

possible. He was having in his possession all the relics, be-

quests and books of Ibrahim, Ismail and other successors and

at the time of his passing away, he handed over all these items

to the Holy Prophet (s.a.w.s.) and at that time he divulged his

faith in Islam. That is why it has come down in traditions that

his simile is like that of the Folks of the Cave who concealed

their faith and expressed infidelity. Therefore, the Almighty Al-

lah doubled his reward.

Reliable and widely related traditions of Ahle Bayt (a.s.) are

recorded regarding this matter and the Islam of His Eminence,

Abu Talib and his forefathers is a fundamental principle of Shia

faith.

It is mentioned in reliable traditions from the Holy Imams

(a.s.) that: He is not our Shia who does not believe in the Islam

of Abu Talib.

We should believe that the grandmothers of the Holy Prophet

(s.a.w.s.) and mothers of all the Holy Imams (a.s.) were noble,

chaste and pure; and not smeared with any infamy. When the

seed of the Prophet or his ancestors was placed in their

wombs, at that point of time they were Muslims, although it is

not necessary that they should be Muslim since birth.

Like Lady Shaharbano, mother of Imam Zainul Abideen (a.s.);

and also mothers of most of the Imams were slave girls, but

64

during the period of their infidelity, the seed of those divine personalities was not present in their wombs; as opposed to

their forefathers since it was necessary that the seed remain

forever in their loins, they were never disbelievers and these

points are proved through rational and textual evidence; but

most people have not paid attention to this point and are not

aware of it. The Almighty Allah is the giver of divine opportun-

ity ( Taufeeq) and He is the helper.

65

Eighth Objective: Whether the Prophet was sent

to the angels or not?

We should know that it is better not to issue any judgment in

this regard, although it is clear from many traditions that cov-

enant of the Holy Prophet(s.a.w.s.) and successors was taken

from all angels. Angels are obedient to those personalities and

they learnt divine praise and glorification from these illumin-

ated personalities. No angel descends to the earth for any er-

rand, but that he first pays tribute to the Imam and then he

goes ahead. His Eminence, Jibraeel, the trustworthy angel,

never entered the house of the Prophet without permission and

when he entered, he sat with respect before the Holy Prophet

(s.a.w.s.) like slaves.

66

Ninth Objective: Whether the Holy Prophet

(s.a.w.s.) followed any religious law before the

proclamation (Besat) of prophethood or not?

Some are of the view that the Messenger of Allah (s.a.w.s.)

was not bound to worship according to any religious law and

some say that he was; and some have assumed silence on this

point. There is controversy in the other sect as well. Some say

that the Holy Prophet (s.a.w.s.) followed the Shariat of Prophet Nuh (a.s.). Some are of the opinion that he followed the Shariat

of Ibrahim (a.s.) or Musa (a.s.) or Isa (a.s.).

Some believe that he was following all the Shariats; but in

my view he acted and worshipped according to his own Shari-

at; which was the abrogator of all previous Shariats; that is why when he was asked about something he did not reply till

divine revelation came down about it; and he never consulted

the previous scriptures; command of stoning the adulterer,

which he quoted from Taurat was only to refute the Jews, to exhaust his argument and to express his expertise regarding

their books. In verses that hint his following the prophets; im-

ply following them the fundamentals of religion, on which all

religions have consensus and also his similarity in being pa-

tient in propagation of divine message and bearing injustice of

people.

However, before proclamation of prophethood ( Besat),

through many rational evidences it is proved that the Holy

Prophet (s.a.w.s.) performed worship and was most earnest

about morals and manners; and he kept away from unlawful

acts and decadent morals. Now when all the people become

duty-bound to Shariat at a younger age, how the best of them

should not be duty-bound to any law and be unaware of the

method of his religion?

His Eminence, in fact, performed all worship acts and ab-

stained from all unlawful and despicable deeds; and it is also

not possible that he followed the religious laws of others. There

are many reasons for it:

First Reason

67

If he acts on the Shariat of any prophet, he would become his follower and it would be necessary for that prophet to be superior to him; but this is against fundamentals of religion.

Second Reason

It is necessary to know the Shariat of that prophet to act ac-

cording to it. Thus, if he becomes aware of it through revela-

tion he would be a prophet and he would have acted on his

own Shariat. If he followed the Shariat of another prophet and became aware without divine revelation it is necessary that he

should have obtained it from scholars of that Shariat.

However, it is a miracle of the Prophet that in spite of not

having any connection with Jew and Christian scholars how he

narrated stories of prophets exactly as mentioned in their

books. Thus, if he learnt from those people and most of them,

during that period were sinners and transgressors, how we can

rely on them?

Third Reason

Also, it is mentioned in many traditions that no period is

devoid of Divine Proof. It is so, because if the Holy Prophet

(s.a.w.s.) was not a prophet in the beginning, it was necessary

that he should have followed the successor of Prophet Isa and

Prophet Ibrahim and to bring faith on them. If it were so, it

was necessary that people of Mecca should be informed of it

and they should have reported it, overlooking the fact that the

status of the Holy Prophet (s.a.w.s.) would necessarily be lower

than that of that successor, although it is a necessary article of

faith that the Prophet is most superior to all the people.

Therefore, we say that the prophethood of the Holy Prophet

(s.a.w.s.) was in effect since ever and he always acted on his

Shariat through revelation and divine inspiration and after

forty years, he was sent to guide people to Allah. There are a

number of reasons for this as well.

First Reason

The first reason is that Shia and Sunni have narrated from

the Holy Prophet (s.a.w.s.) that he said: I was the prophet

when Adam (a.s.) was between water and clay.

68

Also, it is mentioned in many traditions that the soul of the Holy Prophet (s.a.w.s.) in the spiritual realm was sent to the

souls of all the prophets and they embraced faith on him and

the angels learnt praise and glorification of Allah through the

holy soul of the Holy Prophet and Ahle Bayt (a.s.).

Second Reason

The second reason is that Amirul Momineen, Ali Ibne Abi

Talib (a.s.) said in the Sermon of Qasiya: The Almighty Allah

appointed the greatest angel with the Holy Prophet (s.a.w.s.)

when he was weaned or around that time. Day and night the

angel guided the Prophet to perfection of morals and manners.

This much is sufficient for the prophethood of the Holy Prophet

(s.a.w.s.) that it is proved thatthe Holy Prophet (s.a.w.s.) ob-

tained laws of his religion from the angel.

Third Reason

The third reason is that it is mentioned in authentic tradi-

tions that the Almighty Allah made Prophet Ibrahim (a.s.) as

His special servant before he appointed him as the prophet and

deemed him a prophet before making him the messenger. And

made him the messenger before making him His Khalil (friend)

and made him His Khalil (friend) before making him an Imam.

It is mentioned in a tradition that a prophet is one, who sees

in dream; like Prophet Ibrahim (a.s.) and like the Holy Prophet

(s.a.w.s.) saw the causes and effects of prophethood before

Jibraeel brought the revelation of prophethood for him. Thus, it is proved that the prophethood of the Prophet was there before

his messengership.

Fourth Reason

The fourth reason is that it is mentioned in many authentic

traditions that the Holy Prophet (s.a.w.s.) and the Holy Imams

(a.s.) since the beginning of the life, till the end are supported

by Ruhul Quds. He is busy in teaching them and making them

steadfast;

he

keeps

them

away

from

mistakes

and

forgetfulness.

Fifth Reason

69

The fifth reason is that it is proved from the Holy Quran and widely related traditions that the Holy Prophet (s.a.w.s.) is the

most superior of all the prophets, and all merits given to all

prophets are given to him as well and in optimum quantum.

Thus, how is it possible that Isa (a.s.) should be a prophet while

yet in the cradle and Yahya should get the honor of prophet-

hood in his boyhood; whereas the Holy Prophet (s.a.w.s.), in

spite of his majesty and honor should not get prophethood till

he is forty years of age?

Also, it is mentioned in many traditions that traces of know-

ledge and perfection were seen from our Holy Imams (a.s.) in

their boyhood or rather at the time of their births and Hazrat

Qaim Aale Muhammad (a.s.) solved difficult jurisprudential

problems from the lap of his holy father. Imam Muhammad

Taqi (a.s.) explained a thousand issues of scholastic theolo-

gians in only three days. Thus, how the Messenger of Allah

(s.a.w.s.) should have a status lower than them?

70

Tenth Objective: The Holy Prophet (s.a.w.s.) was

unlettered (Ummi)

There is controversy why the Almighty Allah addressed the

Holy Prophet (s.a.w.s.) as unlettered ( Ummi)?

Most scholars believe that it was so because he could not

read or write. Also, it is mentioned in traditions that Ummul

Qura refers to the Holy Mecca. There is no dispute that before prophethood the Holy Prophet (s.a.w.s.) did not learn reading

and writing from anyone as proved through clear declaration of

the Holy Quran; but there is difference of opinion whether he

could read and write after proclamation of prophethood

( Besat). The fact is that he was able to read and write as due to divine knowledge he knew everything and by the power of the

Almighty Allah was able to perform feats, which others were

unable to do, but he never wrote due to exigency. Divine revel-

ation was written by others and most of the time he asked

someone else to read his letters.

It is narrated from Imam Ja’far Sadiq (a.s.) that the Messen-

ger of Allah (s.a.w.s.) was reading letters, but did not write.

Also it is authentically narrated from Imam Muhammad Taqi

(a.s.) regarding why the Messenger of Allah (s.a.w.s.) is called

Ummi. Imam (a.s.) asked: What do the Ahle Sunnat say? He was told that it was so, because the Holy Prophet (s.a.w.s.) was

unable to write anything. He said: No, the Holy Prophet

(s.a.w.s.) was able to read and write 73 languages and the

Almighty Allah called him Ummi, because he was a native of

Mecca and Mecca is Ummul Qura (mother of all cit-

ies).Eleventh Objective: Special qualities of the Holy Prophet

(s.a.w.s.)

There were numerous special qualities of the Holy Prophet

(s.a.w.s.) not shared by anyone else.

First Specialty : It is that the Midnight Prayer and Witr Prayer were obligatory on him.

Second Specialty: Sacrifice was compulsory on him.

Third Specialty: According to some scholars, brushing teeth with twig ( Miswak) was also incumbent on the Holy Prophet

(s.a.w.s.).

71

Fourth Specialty: In view of some scholars, taking counsel from the companions was obligatory for him.

Fifth Specialty: Whenever he saw any evil, he prohibited it invariably and never remained quiet about it. Sixth Specialty: Benevolence to his wives, as mentioned in the book of divorce.

Seventh Specialty: Obligatory Zakat is unlawful on the Prophet and his progeny, but there is dispute regarding lawfulness of recommended Zakat and alms for them.

Eighth Specialty: It was obligatory on the Holy Prophet

(s.a.w.s.) to repay the debt of one, who died indebted and poor.

Ninth Specialty: It is said that the Holy Prophet (s.a.w.s.) was not inclined to onion and garlic; some say that these things

were unlawful for him.

Tenth Specialty: He never ate reclining on his side. Some say it was unlawful for him.

Eleventh Specialty: Some opine that writing letters and

composing couplets were unlawful for the Holy Prophet

(s.a.w.s.) [but this] is not proved.

Twelfth Specialty: It was lawful for the Prophet too fast for two days continuously without Iftar in between, while such a

thing is not allowed for others.

Thirteenth Specialty: It was lawful for the Holy Prophet (s.a.w.s.) to marry more than four women at one time, whereas

this is unlawful for others.

Fourteenth Specialty: A lady who dedicated her soul for

the Holy Prophet (s.a.w.s.) became lawful for him.

Fifteenth Specialty: Wives of the Holy Prophet (s.a.w.s.) were unlawful for others whether the Prophet was alive or

after his passing away; whether he had consummated his mar-

riage with them or not.

Sixteenth Specialty: It was unlawful to address the Prophet by his name; that is to say: O Muhammad, or O Ahmad! And

the Almighty Allah never addressed him by his name; on the

contrary, He used the honorifics of: O Prophet, O Messenger, O

wrapped one, O you, who are clothed!

Seventeenth Specialty: It is unlawful to raise ones voice over the voice of the Holy Prophet (s.a.w.s.).

Eighteenth Specialty: It was unlawful to call the Holy

Prophet (s.a.w.s.) from behind his chambers.

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In addition to this, other specialties are also mentioned, which are not proved in my view and not worth discussing in

this treatise and neither would it be apt to do so. If someone is

interested, he may refer to them in Hayatul Quloob.

73

9

Chapter

Imamate

Imam implies a leader in all worldly and religious issues of

the nation ( Ummah); like the Holy Prophet (s.a.w.s.) was. The

Imam should also be same, but as a representative and suc-

cessor of the Prophet and not in an independent capacity.

There are some objectives in this:

First Objective: Necessity of Declaration

We should know that there is dispute in the community

whether declaration of Imamate is necessary or not; and in

case it is necessary, whether it is obligatory on Allah or the

Ummah? There is also controversy whether it is obligatory due

to reason or due to legislation of Islamic law. The dispute in

this regard among the Muslims is of no use; on the contrary,

the consensus that the delivered sect has reached is that it is

rationally obligatory on the Almighty Allah to appoint an Imam.

The following are some of the reasons why it is so:

First Reason:

Every proof, which proves the necessity of sending of proph-

ets, also proves the appointment of the Imam, because it is

known that people require a leader to administer their reli-

gious and worldly affairs, who should guide them to the right

path in different matters and decide with equity and justice the

disputes that arise in their society. All intellects are unanimous

on this; and such a person is either a Prophet or an Imam, who

is his representative; especially after the Messenger of Allah

(s.a.w.s.), who is the seal of the prophets; and there is no pos-

sibility of another prophet.

74

Second Reason:

Appointment of the Imam is a grace and grace is obligatory

on Allah

It is that the appointment of the Imam is a grace and grace is

rationally obligatory on the Almighty Allah. Also, it is incum-

bent of God to act in the best interest of humanity; and there is

no doubt that in all conditions it is for the well being of people

to have a leader having jurisdiction on their religion and world.

He is such a leader that when no prophet is present, all author-

ity rests with him.

Third Reason: Prophethood not Confined

It is that proclamation of prophethood was not confined to

his time; on the contrary, the Holy Prophet (s.a.w.s.) is sent for

the whole universe till Judgment Day and he brought a book for

them as well as a religious law fixed by the Almighty Allah

about everything; so much so that even the manners of eating,

drinking, sex, answering of Nature’s call were fixed for them;

and rules of obligations, inheritance, transactions and litiga-

tions were framed through divine revelation. The office of

prophethood lasted for only a short time and apparently a very

small number of people accepted Islam, a majority of whom

were hypocrites.

Then what rational person will conclude that the Messenger

of Allah (s.a.w.s.) should have this great matter unresolved and

leave this Shariat and Ummat; and Book (Quran) and Sunnah and the lies, mistakes and interpolation without appointing a

caretaker of the same. And leave among them a book, which

consists of verses, which are brief, ambiguous as well as clear;

having apparent as well as hidden meanings; while that book

was hardly arranged and not even compiled fully; and

whatever was mentioned in it was brief.

That whoever may like, he may interpret it in any way and

that the Holy Prophet (s.a.w.s.) did not appoint anyone as its

interpreter. Or that from thousands of Islamic laws a necessary

rule should not be mentioned in it apparently. There is a deep

rift between traditions and Sunnah. Should some new converts

having corrupted motives be deemed as leaders of the Ummah;

to do whatever they liked with Islamic law? That in every mat-

ter he should gather the companions and himself act like a

75

donkey caught up in quicksand and ask this one or that one what to do?. So that he may act on one of the opinions according to his invalid desires?

Anyone having the least common sense does not attribute

such a shameful matter to the Holy Prophet (s.a.w.s.) and the

Almighty Allah. In spite of mercy and grace, which He has for

people, especially with regard to this Ummah, and the Prophet

in spite of his affection with the Ummah, how can he permit

such confusion and deviation? Such a great prophet, who bore

all those discomforts and pains on his holy body and sacred

soul for the sake of guidance of Ummah, how is it possible that he should divest the matter once and for all without appointing

any leader for them?

Though when a village headman is unwell, he appoints a

caretaker for his lands and property and makes a bequest in

his favor and frames rules and regulations for his estate. When

the last prophet of the world is leaving the world should he not

appoint anyone for the Book, the Sunnah and his nation? If

reason does not decide this it will not decide anything.

Fourth Reason: All Prophets Appointed Successors

It is that even the opponents agree that from the time of

Prophet Adam (a.s.) till the Last Prophet (s.a.w.s.) such was the

practice of the Almighty Allah with all the prophets that they

did not leave the world without appointing a successor. During

all expeditions and miscellaneous journeys it was the practice

of the Holy Prophet (s.a.w.s.) that he appointed someone as his

deputy in Medina. He also personally appointed governors for

all Islamic provinces and did not leave the matter at the discre-

tion of citizens of that place. So how can he abandon them in

confusion when he was about to undertake an endless journey?

Fifth Reason: Imamate is like Prophethood

The position of Imamate, as you are aware, is like the majest-

ic rank of prophethood. If people were capable of choosing an

Imam they could choose a prophet as well and this is untrue

according to consensus of all Muslims. Since when have the

defective intellects of the Ummah become capable to decide a

matter regarding ordinary people? Many a times it happens

that wise men appoint a governor for a particular area, but

76

within a short time he commits some blunders and they have to change him.

Therefore, how intellects of people can fulfill the duty of

leadership for the world and religion of ordinary people?

Moreover, infallibility is a condition for this post; as you must

know and no one other than the Almighty Allah can be in-

formed about this matter. There are many rational arguments

to support this contention, but there is no scope in this treatise

to treat them all; however, we will present a few verses, which

prove that an Imam is appointed by the Almighty Allah.

First Proof:

Verse of Fulfillment of Guidance:

“This day have I perfected for you your religion and

completed My favor on you.”(Surah Maidah 5:3)

There is no doubt that the Imam is the greatest divine favor

among the pillars of faith and no favor is greater it for the well

being of the religion and the world of the Ummah.

Therefore, it is necessary that the Almighty Allah should ap-

point the Imam for the Ummah.

In spite of this, excessively related traditions are recorded

through Sunni and Shia channels that this holy verse was re-

vealed after the appointment of Amirul Momineen (a.s.) as the

Imam and the ruler of the community in Ghadeer Khum.

Second Proof:

Regarding this holy verse:

“And they say: Why was not this Quran revealed to a

man of importance in the two towns?

Will they distribute the mercy of your Lord? We distrib-

ute among them their livelihood in the life of this world,

and We have exalted some of them above others in de-

grees, that some of them may take others in subjection;

and the mercy of your Lord is better than what they

amass.”(Surah Zukhruf 43:31-32)

Sunni and Shia commentators have said that some idolaters

of Quraish used to ask:

Why this Quran was not revealed on the two great leaders of

Mecca and Taif; like Walid bin Mughira of Mecca and Urwah

77

bin Masud of Taif? These two men were extremely wealthy and they owned large properties.

The Almighty Allah has in refutation of their invalid view

asked: Do they distribute the mercy of your Lord? That is

should He give prophethood to a person of their choice? We

have exalted some people in wealth in many ranks in their

worldly lives so that they may be needful of each other; so that

some may employ the others; and in way the universe should

be administered; though the mercy of your Lord is better than

the temporal wealth of the world, which they gather.

That is when We have not left to their discretion the distribu-

tion of material world and ornaments, having no value at all in

our view and We distribute it ourselves, how can We leave the

exalted rank of prophethood to them.

When you realize that the rank of prophethood is like Imam-

ate and no favor after prophethood is equal to Imamate, there-

fore, it should also not be left at the discretion of people. Allah

will not leave it at the discretion of the people even though the

opponents might not have bigotry and malice. This is abso-

lutely clear from the captioned verse.

Third Proof

The Almighty Allah says:

“And your Lord creates and chooses whom He pleases;

to choose is not theirs; glory be to Allah, and exalted be

He above what they associate (with Him).”(Surah Qasas

28:68)

The reasoning of this verse is also clear… that choosing for

the world and the hereafter is at the discretion of the Almighty

Allah and not the people. Ahle Sunnat commentators have nar-

rated that this verse was revealed in refutation of those who

used to ask why the Almighty Allah did not bestow prophet-

hood on someone else?

Fourth Proof

There are many verses, which prove that the Almighty Allah

has explained many points in the Holy Quran like:

“We have not neglected anything in the Book.”(Surah

Anaam 6:38)

78

Therefore,

when

the

Almighty

Allah

has

mentioned

everything in the Book how is it possible that He should not

have mentioned the appointment of the Imam, which is an im-

portant matter?

Fifth Proof

He says:

“Obey Allah and obey the Apostle and those in author-

ity from among you.”(Surah Nisa 4:59)

Thus, like obedience of Allah and the Apostle is general; the

obedience of those vested with authority ( Ulil Amr) should also be general; and it is known that the Almighty Allah commands

obedience of every owner of authority and command in every

matter.

Therefore, the ‘Ulil Amr’ should also be like the prophet from whom, mistake, sin and forgetfulness do not occur; otherwise it

would be necessary that the Almighty Allah commands to what

He has prohibited. Therefore it is necessary that an Imam, who

is infallible, should be appointed by the Almighty Allah. Accord-

ing to consensus, except for the twelve Imams, no one is hav-

ing this dignity.

79

Second Objective: Requirements of Imamate

According to theologians, there are three requirements of

Imamate:

First Requirement

The Imam should be superior to people in every aspect, espe-

cially in knowledge; otherwise the superiority of the inferior

and the precedence of the un-preferable would occur and this

is rationally evil.

Moreover, the Almighty Allah says:

“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?”(Surah Yunus 10:35)

Then He says:

“Are those who know and those who do not know alike?

Only the men of understanding are mindful.”(Surah Zu-

mar 39:9)

He also says:

“So ask the followers of the Reminder if you do not

know.”(Surah Nahl 16:43)

And when the Almighty Allah addressed the angels:

“I am going to place in the earth a vicegerent.”(Surah

Baqarah 2:30)

When your Lord said to the angels, I am going to place in the

earth a vicegerent, they said: What! wilt Thou place in it such

as shall make mischief in it and shed blood, and we celebrate

Thy praise and extol Thy holiness? He said: Surely I know what

you do not know.

Allah taught Adam all the names, then presented them to the

angels; then He said: Tell Me the names of those, if you are

right.

Thus, he exhausted the argument on the angels; that since

Adam (a.s.) was having more knowledge, that is why he was

more eligible for Caliphate. Hence, it became clear that being

the most learned is a requirement for Caliphate. Moreover,

when Bani Israel did not accept the rulership of Talut, the Almighty Allah said: We bestowed him excess in knowledge

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and physique; thus, it was learnt that the criterion of rulership was knowledge and valor, because excess of physique is

strength and valor, and only a heavy body is not necessary.

Second Requirement

There is consensus of Imamiyah scholars that the Imam, like

the prophet, should be infallible from the first day of his life till

the end from every major and minor sin and there are many

widely related traditions on this matter. Also, the Imam is the

trustee of Allah on the earth for the religion and world of the

people, thus, if he is dishonest in the divine laws, would he be

eligible for Imamate? (Never!) On the contrary, according to

the statement of Allah, he would be deserving of indictment; as

the Almighty Allah has said:

“What! do you enjoin men to be good and neglect your

own souls while you read the Book; have you then no

sense?”(Surah Baqarah 2:44)

Then He said:

“O you who believe! why do you say what you do not do?

It is most hateful to Allah that you should say what you

do not do.”(Surah Saff 61:2-3)

Also, when the Almighty Allah remarked to Prophet Ibrahim

(a.s.):

“And when his Lord tried Ibrahim with certain words,

he fulfilled them. He said: Surely I will make you an

Imam of men. Ibrahim said: And of my offspring? My cov-

enant does not include the unjust, said He.”(Surah

Baqarah 2:124)

When Ibrahim beseeched the Almighty Allah to appoint

Imamate in his progeny as well, Allah told him that this ap-

pointment will not be there for those who are unjust, even

though they might be from his descendants. That is those who

are unjust to their selves and who commit sins in their lives.

Hence, they would not get Imamate.

Moreover, the best advantage of the appointment of the

Imam is that he is the protector of the Shariah; and if sin and disobedience is allowed to him, it would necessitate another

Imam to restrain him from disobedience and correct the mis-

take he has committed. Thus, he would be the real Imam and

not the former. It is also obligatory on the Ummah to obey the 81

Imam in word and deeds as is clear from the verse of Ulil Amr (4:59). If he commands divine disobedience and the Ummah

does not obey, the same act would become obligatory and un-

lawful at the same time.

Also, it is obligatory on the Imam to forbid evil. Now, if the

people perform that evil act, along with obedience of Imam it

would constitute disobedience of Allah and if the Imam does

not forbid evil, he would be culpable for leaving an obligation

and if obedience of Imam is only in lawful matters and the

Imam does not forbid evil, it is necessary that there is another

Imam for people; from whom they take their rules of lawful and

unlawful. In that case, they would need two Imams. If he is also

not infallible they would need another Imam. Therefore, either

continuity would be necessity or it would end at an infallible

and this argument refers back to many reasoning’s and would

be known through contemplation.

Third Requirement

In view of Imamiyah, being a Hashemite is among the re-

quirements of the Imam. From textual declaration recorded for

each of the Imams especially, it would be known if Allah wills.

The opponents do not accept any of these three conditions.

And the theologians have mentioned those three qualities and

said that the requirements mentioned about the prophets

should be present in the Imam as well. Along with this,. there

should be no doubt in their lineage and their mother should

also not be unchaste and the Imam should be devoid of all de-

fects causing abhorrence in people, like leprosy, leucoderma,

blindness, dumbness, harsh tongue, nasty temperament, miser-

liness, lowliness, low grade professions, like barber etc and

those acts, which prove the weakness of intellect.

Sultanul Muhaqqiqeen (r.a.) has written in one of his treat-

ises that there are eight necessary qualifications of the Imam.

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Eight Necessary Qualifications of the Imam

First Qualification: Infallibility

Infallibility from major and minor sins, some of them were

mentioned before.

Second Qualification: Knowledge

He should be knowledgeable in issues necessary for Imam-

ate; like worldly and religious matters: lawsof religion, admin-

istration of territories, ethics, repelling of enemies of religion,

removal of doubts, because the objective of Imamate is not ful-

filled without them.

Third Qualification: Valor

To repel the enemies, defeat the infidels and to make truth

prevail. As opposed to soldiers, if the commander flees from

the battlefield, it would lead to a great loss for religion.

Fourth Qualification: Superiority

The Imam should be having all perfect qualities, like: valor,

generosity, forbearance, nobility and knowledge; he should be

superior to all his contemporaries in each of these qualities;

otherwise it would be giving precedence to the inferior, which

is rationally evil.

Fifth Qualification: Free of defects

He should be free of defects that cause abhorrence among

people; whether they be physical, like blindness, leprosy and

leucoderma etc; or whether it be in nature, like miserliness,

greed, deviation; whether it is in his original creation, like be-

ing lowly in lineage, being of illegitimate birth and being in-

dicted of some defect in his lineage or his ancestors’ lineage or

whether in secondary matters, like being in a degraded profes-

sion, because all this is opposed to grace.

Sixth Qualification: Best in the view of Allah

His position in the view of the Almighty Allah should be more

than that of all the people.

Seventh Qualification: Miracles

Miracles should be displayed by him, that other people are

helpless in, so that when need arises they should prove his

veracity.

Eighth Qualification: General Imamate

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His Imamate should be general and restricted in him, otherwise it would cause mischief among the subjects; and its proof

is foremost according to widely related traditions and

consensus.

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Third Objective: Specialties of the Imam

That is qualities and special merits of the Imam according to

authentic traditions. They are numerous, and we have men-

tioned some of them in Hayatul Quloob and in this treatise as

well.

Kulaini has narrated from Imam Muhammad Baqir (a.s.)

through authentic chains of narrators that there are ten qualit-

ies of the Imam. (1) He is born clean, navel detached and cir-

cumcised. (2) Immediately after his birth, he places the hands

on the earth and recites the dual testimony of faith. (3) He

does not have nocturnal seminal discharge. (4) He never be-

comes ritually impure through sexual relations. (5) His eyes

sleep, but his heart is always awake and he is aware of all that

is going on. (6) He does not yawn or stretch. (7) He sees from

the back of his head like he sees in front. (8) His feces smell of

musk. The Almighty Allah has commanded the earth to conceal

it. (9) When he wears the coat of mail of the Holy Prophet

(s.a.w.s.) it fits him perfectly. And if anyone else does so, it ex-

ceeds his height by more than a hand span. (10) The angel

speaks to him till his last days.

Ibne Babawayh has narrated from Imam Ali Reza (a.s.) that

the Imam is the most intelligent of the people and is well

versed in knowledge and wisdom. He is most pious, forbearing,

generous and valiant among the people. His worship is more

exalted and more than that of others. His body does not cast a

shadow. Perhaps it may imply that absence of shadow occurs

once in a while and the Messenger of Allah (s.a.w.s.) never had

a shadow. No one can see the urine and feces of the Imam and

whatever is expelled is immediately concealed by the earth, so

that no one may see it; and it smells better than musk.

The Imam is superior to the lives of all; and people should ac-

cord more preference to him to their own selves and should

sacrifice their life on him on every occasion or present them-

selves for it. The Imam is more affectionate to the people than

their parents and his humility before Allah is more than that of

all the people. He practices more what he preaches and is

more away from what he forbids others; his supplication is

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always accepted; such that even if he invokes, a mountain can split.

He is in possession of the weapons and kit of the Prophet; es-

pecially the sword, Zulfiqar, which had come down from the

heavens. He is having a written document with him containing

the names of all the Shia to come till Judgment Day. He also

has a scroll containing the names of all the enemies of Ahle

Bayt (a.s.) till Judgment Day.

The Imam is having a Jamia; a scroll measuring seventy cu-

bits in length and a sheep-skin in breadth. When it is rolled up,

it becomes as thick as the thigh of a camel. It contains all the

laws the people are in need of. He is having the big Jafr and

small Jafr. One made of goat skin and the other of sheep skin.

Laws and penalties are mentioned in it and even the retaliation

of a bruise a person inflicts on another is stated. It also con-

tains crimes punishable by one lash, half lash or one-third of a

lash. The Messenger of Allah (s.a.w.s.) has dictated it and it is

written in the hand of Amirul Momineen (a.s.).

The Imam is also in possession of Mushaf of Fatima Zahra

(s.a.), which contains the names and circumstances of all the

rulers of the world to come till Judgment Day. It is attributed to

this infallible lady, because when the Messenger of Allah

(s.a.w.s.) passed away, Lady Fatima (s.a.) was shattered by the

separation of her father and oppressions of the hypocrites. So

the Almighty Allah sent J ibraeel (a.s.) to console that infallible lady. He narrated the future events to her and it was all written down by Amirul Momineen (a.s.). It is said in another tradition that there is a pillar of effulgence between the Imam and

the Almighty Allah, in which the Imam observes the circum-

stances of the people and sees in it whatever was unclear to

him; and becomes aware of it.

According to reliable chains of narrators, it is narrated from

Imam Musa Kazim (a.s.) that the Imam can be recognized

through some qualities:

First Quality

The preceding Imam issues express textual declaration for

him like the Messenger of Allah (s.a.w.s.) did regarding the

Imamate of Amirul Momineen (a.s.).

Second Quality

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He provides a convincing reply to all that is inquired from him and if he is not asked, he takes precedence in informing

the people.

Third Quality

He informs about the future events.

Fourth Quality

He is proficient in all the languages of the world and he

replies to everyone in his own language.

Fifth Quality

He is not ignorant of the language of any beast and fowl.

It is clear from authentic or rather widely related traditions

that the Imams revived the dead by way of miracles when exi-

gency demanded; as Amirul Momineen (a.s.) had revived the

dead a number of times. Imam Muhammad Baqir (a.s.) and

Imam Ja’far Sadiq (a.s.) made Abu Basir regain his sight; they

also cured lepers.

It is mentioned in reliable traditions that all the miracles the

Almighty Allah had bestowed on all the prophets separately are

all given to the Messenger of Allah (s.a.w.s.) and the Holy

Imams (a.s.). These personages were capable of covering long

distances in a short time. On the contrary, they circled the

earth in a span of less than a day.

They are in passion of the books of all prophets like Taurat,

Injeel and Zabur and the scrolls of Adam (a.s.), Sheeth (a.s.), Idris (a.s.) and Ibrahim (a.s.); the tablets of Musa (a.s.) and relics of all the prophets: like the staff of Musa (a.s.), shirts of

Ibrahim and Yusuf (a.s.) and the rock of Prophet Musa (a.s.),

from which twelve springs burst forth; the ring of Prophet Su-

laiman (a.s.) and his carpet; all these relics were in possession

of the Holy Imams (a.s.) and presently all of them are in pos-

session of the Master of the Affair ( Sahibul Amr).The Almighty

Allah has bestowed a cloud to them, which they can mount; to

travel through the realms of the heavens and the earth. They

were cognizant of the 72 great names of Allah; for whichever

issue they recited it, it was definitely fulfilled. Asif bin Barkhiya

had knowledge of only one of these names, through which he

brought the throne of Bilquis to Prophet Sulaiman (a.s.) from a distance of two months’ travel in a blink of the eye.

Their sciences were of various kinds: sometimes they heard

the voice of the angel and sometimes Ruhul Quds, who is a

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creature much greater than Jibraeel and Mikaeel. He came face to face to them and informed them. Sometimes they were

inspired by the Almighty Allah directly. The voice of the angels,

resembling the sound of a chain striking in a tray, reached

their ears.

It is mentioned in numerous traditions that our best know-

ledge is what is bestowed to us every moment from the unlim-

ited knowledge of Allah. The angels and spirits come down to

the Imam of the time during the Night of Power, salute the

Imam and inform them of whatever is decreed for that year.

Imams possess knowledge of the past as well the future and

they are in possession of all the knowledge that has come down

to the earth. They are the heirs of all the sciences of all the

prophets and are face readers/examiners ( Mutawassimeen).

Whoever’s face they see, they are able to know his faith, infi-

delity or hypocrisy from his forehead; whichever tree, leaves or

particles an Imam sees, he immediately becomes aware of its

realities.

The whole Quran and its apparent and esoteric knowledge

till seventy layers is bestowed to the Imam as he is given all

the effects of the Messenger of Allah (s.a.w.s.): like weapons,

coats of mail, mounts (horses and mules etc.), rings and all ap-

parent and hidden relics came into the possession of Imam Ali

(a.s.) and reached all the Holy Imams (a.s.) [and presently are

in possession of the Last Imam (a.s.)]. He is also having a leath-

er case containing the knowledge of all prophets, successors

and scholars. It is known as white Jafr ( Jafr Abyaz). They have one more case containing all the weapons of the Messenger of

Allah (s.a.w.s.) and it is known as the Red Jafr ( Jafr Ahmar) and the Master of the Affair ( Sahibul Amr) would open it.It is mentioned in many reliable traditions that every Thursday, the holy

soul of the Messenger of Allah (s.a.w.s.) and the purified spirits

of all previous Imams and the soul of Imam Zamana (a.s.) are

permitted to rise up to the heavens. They reach the divine

throne ( Arsh), circle it seven times and pray two units of Pray-er at every leg; after which they return to their bodies with ex-

treme freshness and unbounded knowledge and the good bad

deeds of every person from this Ummah are presented to souls

of the Messenger of Allah (s.a.w.s.), the previous Imams and

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Imam Zamana (a.s.) every morning and evening, every week and every month.

Doors, walls and mountains do not obstruct their knowledge

and whatever occurs in any part of the world is known to these

personages through the Almighty Allah. At the time of his

passing away, the Messenger of Allah (s.a.w.s.) entrusted all

his sciences to Amirul Momineen (a.s.).

Amirul Momineen (a.s.) says: At that time, the Prophet

taught me a thousand chapters (doors) of knowledge through

each of them another thousand doors opened. The Prophet told

me: When you give me funeral bath, shroud and anointing, you

should make me sit and ask me whatever you want. I did that

and that time also he taught me a thousand chapters (doors) of

knowledge, through each of which another thousand doors

opened. In the same way, every Imam transfers all his sciences

to the succeeding Imam and no one other than an Imam per-

forms the final rites of an Imam and buries him after funeral

prayer.

If an Imam passes away from the world in the east and the

next Imam is in the west; he comes to him at that time through

the miracle of Imamate and obtains knowledge’s from him and

performs his last rites in such a way that other people do not

become aware of it; like Imam Ali Reza (a.s.) reached Baghdad

and Imam Muhammad Taqi (a.s.) reached Khorasan. I have

mentioned these details in Jilaul Uyoon.

It has come in most traditions that their holy spirits were cre-

ated from holy effulgence of Almighty Allah and their bodies

and consciences are created from the essence of the throne

( Arsh). When the Almighty Allah intends to create the Imam,

He commands an angel to take to the respected father of that

Imam a drink from under the Arsh. He drinks it. It is more

limpid than water, softer than butter, sweeter than honey and

whiter than milk.

That angel commands the Imam to establish relations with

the Imam’s mother and his seed is established through that

drink. After it has remained in the womb for forty days, the

spirit is blown into it and according to another report the spirit

is blown into it after four months. At that time he hears voices

of people and understands. Then an angel writes the following

verse on his shoulder:

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“And the word of your Lord has been accomplished

truly and justly; there is none, who can change His

words, and He is the Hearing, the Knowing.”(Surah An-

aam 6:115)

He mentions Allah in the womb and recites Surah Qadr and

other verses of Quran. When he is born, he sits on all his fours

and is born feet first. When he comes to the earth, he faces the

Qibla and placing his hands on the earth raises up his head to the heavens to recite the dual testimony of faith aloud. Then

that angel inscribes the same verse on his forehead and

between his shoulders.

Then a voice comes from the Throne says: Be steadfast on

truth, because I have created you for a great mission. You are

My chosen one among My creatures and the repository of My

secrets. You are the casket of My knowledge and My Caliph on

the earth and I have made My mercy obligatory for one, who

loves you and have bestowed My Paradise to him. I swear by

My might and majesty, I would burn in My worst punishment

one, who is jealous of you; that is in Hell, even though I might

have widened his sustenance in the world. When the voice

ends, the Imam recites the verse of testimony ( Ayat Shahadat)

till the end:

“Allah bears witness that there is no god, but He, and

(so do) the angels and those possessed of knowledge,

maintaining His creation with justice; there is no god,

but He, the Mighty, the Wise.”(Surah Aale Imran 3:18)

At that time the Almighty Allah bestows him the knowledge

of the past and future, and he is deserving of it. Ruhul Quds

visits him during the Night of Power ( Shab-e-Qadr) and other

nights. When he reaches to the majestic position of Imamate,

the Almighty Allah raises up a minaret and standard of efful-

gence in every country so that he may see the deeds of the

people in that place.

According to one report, on the night he is born a light

shines in his house, which is seen by his parents. When he is

born, he turns to the Qibla, sneezes three times and raises up

his finger in glorification. He is born with the umbilical cord

detached and being circumcised. He has the full set of teeth. A

yellow light emanates from his hands day and night.

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It is mentioned in many traditions that their houses are places of the descent of angels and they descend in their

houses again and again.

Imam Ja’far Sadiq (a.s.) said: The angels are more merciful

on our children than our own selves. He patted on a pillow and

said: Angels have reclined on these too much and it often hap-

pens that we gather their fallen feathers and make amulets for

our children. Imams are divine proofs on all Jinns. Hosts of

Jinns arrive to meet him and inquire from him about the laws

of their religion and the lawful and the unlawful of their faith.

The Holy Imams (a.s.) allot duties to them and send messages

to other places through them.

A Jinni once came to Amirul Momineen (a.s.) in the form of a

huge python when he was speaking from the pulpit in Masjid

Kufa. The Imam asked him who he was. He replied: Amr bin

Uthman, whose father you appointed as the Caliph on Jinns; he

has just passed away. The Imam appointed him in the position

of his father.

These are apparent brief circumstances, which most people

can understand; but they do not know the facts behind strange

circumstances and hidden secrets. Neither do they have the ca-

pacity to bear them, except a proximate angel, messenger

prophet or a perfect believer, because the Almighty Allah has

already tested their faith and had illuminated them with the ef-

fulgence of faith.

It is mentioned in traditions of the Imams: Do not regard us

as partner to God and do not believe in our divinity. Other than

that

you

can

say

anything

regarding

excellence

and

perfections.

The Almighty Allah has said:

“Say: If the sea were ink for the words of my Lord, the

sea would surely be consumed before the words of my

Lord are exhausted, though We were to bring the likeof

that (sea) to add there to.”(Surah Kahf 18:109)

It is mentioned in traditions that we are the words of Allah as

our perfections cannot be encompassed.

As some poet has said:

The water of the sea is not sufficient to write your merits, be-

cause the register of deeds is so thick that all its water is not

sufficient to wet the fingers in order to count its pages.

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Fourth Objective: Recognition of the Imam

The Imam can be recognized through many aspects:

First Aspect

What is most apparent and easiest and is in accordance of di-

vine wisdom and mercy. As you know there is express text from

the Messenger of Allah (s.a.w.s.) for some persons’ Imamate

and there is declaration of the previous Imam for the succeed-

ing Imam as well. As we shall learn, the twelve Imams (a.s.)

are appointed by Allah, the Prophet and the previous Imams.

Second Aspect

The Imam is superior to the entire Ummah, including those

who falsely claimed this office and Imamate is not outside

them.

Third Aspect

Miracle related to Imamate.

Ahle Sunnat say that Imamate is obtained through allegiance

of few persons, even one person, as happened in case of Abu

Bakr and he became Caliph only by the allegiance of Umar.

Some even say that five persons should give allegiance; as

happened in case of Shura. They are content with allegiance of

five persons and do not ask for more.

All this is something, which no sane individual can suggest

regarding the creatures that in spite of having invalid aims and

corrupt views, five individuals or one person can give allegi-

ance to an ignorant man.

Also that all creatures should obey him in religious and secu-

lar matters and if they don’t accept, killing them is lawful, or

rather obligatory. Even though the opponent be Ali Ibne Abi

Talib (a.s.) or Imam Hasan (a.s.) or Imam Husain (a.s.) and the

obedience of the profligate Yazid be obligatory on the people;

and due to opposition of that tyrant ruler, illegitimate born,

drunkard and smeared with all the sins, the killing of Imam Hu-

sain(a.s.), the beloved grandson of the Prophet, chief of the

youths of Paradise should be lawful or rather obligatory!

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An allegiance, which took place secretly in Saqifah Bani Saidah with the collusion of some hypocrites and enemies of

Amirul Momineen (a.s.), Imam Hasan (a.s.) and Imam Husain

(a.s.), and no Bani Hashim man, Salman, Abuzar, Miqdad, Am-

mar, Zubair, Usamah was present there. On the contrary,

without all companions being informed of that, and it should be

named as consensus ( Ijma) and Amirul Momineen (a.s.) and all

companions should be forcibly brought to pay allegiance and it

should be named as consensus of those who have a say and

mentioned in their books as such.

Can any sane individual suggest that the Almighty Allah

based the leadership of world and religion, which is in fact suc-

cessorship of prophethood, on such farce? If a leader is appoin-

ted as the headman of a village, it is only after the majority of

the people of that village reach consensus on his appointment.

This would be discussed in detail in the coming pages.

So we came to know that the appointment of the Imam is re-

lated to one of the three and each of them have been proved

from widely related reports of the Holy Imams (a.s.) narrated

to us through reliable and honest scholars, whose integrity is

established for us and we are aware of their reality with know-

ledge by perception ( Ainul Yaqeen).

But if we wish to exhaust the argument on the adversaries,

we should prove it through the traditions of their reliable

books. That is why our scholars (may Allah have mercy on

them) have exhausted proof on them through their reliable

books, because if we were to reason through our books, they

would simply deny it.

In the same way, if they reason against us through their fab-

ricated traditions, which hypocritical companions had fabric-

ated in greed of wealth and pelf, it is not necessary to accept

them.

Therefore, we should prove the veracity of our faith through

traditions widely related and popular in both sects or men-

tioned in their reliable books.

They should also reason through widely related traditions or

those mentioned in our reliable books and not reason through

fabricated traditions found only in their books, regarding

which some of their scholars have also admitted that they are

concocted.

93

Also, due to severe bigotry, they abandoned books containing the excellence of Ahle Bayt (a.s.) and defects of the tyrant

Caliphs.

Therefore, I would, in this treatise, explain through their reli-

able and famous books, which they cannot deny. For example

Sahih Bukhari and Sahih Muslim, which they consider to be almost at par with Quran and Jamiul Usool of Ibne Athir, one of their greatest scholars; and traditions compiled in their six authentic books (Sihah Sitta), including Sahih Bukhari, Sahih

Muslim, Muwattah Malik, Sunan Nasai, Jame Tirmidhi, Sunan

Abu Dawood Sajistani; and Mishkat, whose author is one of

their most influential scholars

Scholars like Tabibi have written glosses on these books and

today they are popular in all areas of the world. He says in his

foreword: I have quoted these traditions from some books;

when I attribute a tradition to them it is as if I have attributed

it to the Messenger of Allah (s.a.w.s.).

The book of Istiab of Ibne Abde Barr, who is also their fam-

ous scholar and his book, is also popular among them. The

book of Sharh Ibne Abil Hadid, whose author is among their

great scholars and the books of Durre Manthur of Suyuti, whose author was their accomplished scholar; Tafsir Thalabi,

on which all their Quranic commentaries depend; Tafsir Kabir of Fakhre Raazi, who is their Imam; Tafsir Kashaf,Tafsir

Nishapuri, Tafsir Baidhawi and Tafsir Waahidi and other such books, which are trusted and reliable among them.

As for the traditions of Ahle Bayt (a.s.), I have mentioned

them in Hayatul Quloob.

We should know that the religion of the delivered sect ( Firqe

Najiya) is that according to the textual declaration of the

Prophet, after the Messenger of Allah (s.a.w.s.), the immediate

Caliph is Ali Ibne Abi Talib (a.s.); while Ahle Sunnat say that

people appointed Abu Bakr after the passing away of the Mes-

senger of Allah (s.a.w.s.) and he is the first caliph.

Abu Bakr appointed Umar as the Caliph after him and he is

the second Caliph. At the time of his death, Umar appointed a

six-member Shura committee to appoint a Caliph and Amirul

Momineen (a.s.) was included in that committee. Umar devised

it in such a way that either Amirul Momineen (a.s.) should be

killed or be forced to pay allegiance to Uthman, because he

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included Amirul Momineen (a.s.) with Uthman, Talha, Zubair, Abdur Rahman bin Auf and Saad bin Abi Waqqas and said that

if all have consensus on one person, he would be the Caliph

and if they oppose and one side has more members, they

should eliminate the side with less members. If both sides have

equal members, the choice of Abdur Rahman bin Auf’ s side

should be given preference and members of the opposite side

should be eliminated if they do not concur with the side of Ab-

dur Rahman bin Auf.

When they came out of Umar’s place, Imam Ali (a.s.) ob-

served: He has devised a perfect plot to eliminate me; because

Abdur Rahman bin Auf is the cousin of Saad and Uthman is the

son-in-law of Uthman; these three can never go against each

other. Even if Talha and Zubair support me, since Abdur Rah-

man bin Auf would be on the opposite side, I would be killed or

I will have to pay allegiance to one of them. It happened

exactly.

After that even though Amirul Momineen (a.s.) mentioned his

excellences and all agreed, Abdur Rahman bin Auf said to

Amirul Momineen (a.s.): I pledge allegiance to you on the con-

dition that you will act according to the Book of Allah, Sunnah

of the Messenger and lifestyle of Abu Bakr and Umar. Imam Ali

(a.s.) said: I will act according to the Book of Allah and Sunnah

of the Messenger; but not according to the lifestyle of Abu

Bakr and Umar.Abdur Rahman bin Auf made this offer, be-

cause he knew well that Imam Ali (a.s.) would never agree to

act on the lifestyle of Abu Bakr and Umar. Then he made the

same offer to Uthman, who accepted itreadily. So Abdur Rah-

man and Saad gave allegiance to Uthman and people also paid

allegiance under compulsion.

In this way, they regard Uthman as the third Caliph. When

his injustices and innovations exceeded all limits, the compan-

ions reached consensus and killed him and paid allegiance to

Amirul Momineen (a.s.), the rightful Caliph.

Therefore, they regard Imam Ali (a.s.) as the fourth, though

some sycophants of Bani Abbas rulers invented the lie that

after the Messenger of Allah (s.a.w.s.), his uncle, Abbas

claimed Caliphate and that he was the Caliph. The invalidity of

this claim is absolutely clear, and all who believed it have

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become extinct. Proof of the Caliphate of Amirul Momineen (a.s.) also disproves this claim.

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Fifth Objective: Imamate and Superiority of

Amirul Momineen (a.s.)

First Verse:

“Only Allah is your Guardian and His Apostle and those

who believe, those who keep up prayers and pay the

poor-rate while they bow.”(Surah Maidah 5:55)

There is consensus of Sunni and Shia that this verse was re-

vealed for Ali Ibne Abi Talib (a.s.). In Jamiul Usool, quoting

from Sahih Nasai it is narrated from Abdullah bin Salam that

he said: I came to the Messenger of Allah (s.a.w.s.) and asked:

Since we have testified about Allah and the Messenger, people

have become aloof from us and they are inimical to us; they

have sworn not to speak to us.

At that moment this verse was revealed. Bilal recited the Ad-

han for Zuhr Prayer. People came forward and started praying.

Some were in prostration and some were bowing; and some

were brushing teeth. Suddenly a beggar arrived and asked for

alms. Amirul Momineen (a.s.) gave his ring while bowing and

the beggar informed the Messenger of Allah (s.a.w.s.) that Ali

(a.s.) has given that ring to him during bowing. The Holy

Prophet (s.a.w.s.) recited this verse with the following verse.

In his Tafsir, Thalabi has narrated that one day Abbas was

seated near the Zamzam well and narrating traditions, when

Abuzar Ghiffari arrived there suddenly and said: O people, I am

Abuzar Ghiffari. I heard the Messenger of Allah (s.a.w.s.) from

these ears; If I lie, may my ears become deaf; and I have seen

from my eyes; if I am a liar, may my eyes become blind that Ali

(a.s.) is the leader of the righteous, killer of infidels and the

helped one; one, who helps him, is guided and one, who does

not help him, is deviated. Indeed, one day I prayed the Zuhr

Prayer with the Messenger of Allah (s.a.w.s.) when a beggar

asked for alms at the gate of the Mosque; no one gave him any-

thing; the beggar raised his hands to the heavens and said:

O Allah, be witness that I asked for alms at the mosque of the

Messenger of Allah (s.a.w.s.) and no one gave me anything. At

that time Imam Ali (a.s.) was bowing. In that same posture, he

gestured with the small finger of his right hand, which always

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had a ring. The beggar stepped forward and took the ring from Ali’s finger.

The Messenger of Allah (s.a.w.s.) was also present there and

he observed this. After concluding the prayers, he looked to

the heavens and said:

My Lord, my brother, Musa had supplicated You: O God,

widen my breast with my brother, Harun from my family, make

my affair easy and untie the knot of my tongue, so that people

may understand what I say and appoint him as my vizier;

strengthen my arms through him and make him my partner in

my work. So, O Allah, You accepted his supplication and said:

Very soon I would strengthen your arms with your brother,

Harun and would give you power.

O Allah, I am Your servant, Muhammad, Your chosen Mes-

senger. Please widen my heart also and ease my affairs; and

appoint from my family, Ali Ibne Abi Talib (a.s.) as my vizier

and strengthen my back with him.

Abuzar said: The Prophet had hardly concluded his state-

ment, when Jibraeel (a.s.) came down and said: O Muhammad,

recite this verse to Ali. The Messenger of Allah (s.a.w.s.) re-

cited it.

This report is narrated by Suyuti through many chains of au-

thorities, by Fakhre Raazi through two chains of authorities

and by Zamakhshari, Baidhawi, Nishapuri, Ibne Taba Waahidi,

Samaani, Baihaqi, Nazari, author of Mishkat, writer of Mas-

abih, and all commentators and tradition scholars of Ahle Sun-

nat and also Shia authorities like Suddi, Mujahid, Hasan Basri,

Amash, Atba bin Abi Hakam, Ghalib bin Abdullah, Qays bin Ra-

bia, Ababa bin Rabi, Ibne Abbas, Abuzar and Jabir bin Abdullah

Ansari etc. Hassan and other poets have versified this incident.

The crux of the proof on Imamate of Ali (a.s.) is that the word

of ‘ innama’ is a restrictive word and the term of ‘ Wali’ has a number of meanings: Helper, friend, authority holder, owner of

discretion et al. The last two meanings are very much similar

and the first two meanings cannot be implied in this verse, be-

cause helpers and friends are not only Allah, Messenger and

some believers described with this quality, on the contrary, all

believers are friends of each other as the Almighty Allah has

said:

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“And (as for) the believing men and the believing wo-

men, they are guardians of each other.”(Surah Taubah

9:71)

Angels are also friends and devotees of believers; as He says:

“We are your guardians in this world’s life.”(Surah

Fussilat 41:31)

On the contrary, some disbelievers are friends and helpers of

some believers. If it is said that the plural form is mentioned in

the verse, then how it can be restricted to the Imam?

The reply is that the implication of singular to plural is used

in Arabic and non-Arabic languages and it is used in a sense of

deep reverence. There are many other points in the verse as

well. We don’t even claim that it is restricted to Ali (a.s.), be-

cause it is mentioned in our traditions that this verse includes

all the Imams; and every Imam in proximity of Imamate is def-

initely honored with this excellence.

The author of Kashaf has said that although only Ali is im-

plied in this verse, the plural is used so that others may also

follow him. This verse only supports his Wilayat and it only implies him and the implication is of Wilayat and Imamate of Ali.

In Sahih Muslim and Sahih Tirmidhi, it is narrated from Amr bin Haseen that the Messenger of Allah (s.a.w.s.) sent an expedition and appointed Amirul Momineen (a.s.) as the com-

mander of that force. Ali (a.s.) won the battle and took for him-

self a slave girl from the booty. The people in the army didn’t

like this.

Four of the companions decided that when they return they

will complain to the Prophet. The rule was that when Muslims

returned from battle they first met the Prophet and greeted

him; then they headed to their homes. When they met the

Prophet, one of them complained about Amirul Momineen

(a.s.). The Holy Prophet (s.a.w.s.) turned his face away from

him. Another man repeated this protest and the Prophet also

turned away from him. The third lodged his complain and the

Prophet looked away. When the fourth also repeated the same

complaint, the Prophet looked at them, while anger showed on

his countenance; and he said thrice: What do you want from

Ali; indeed Ali is from me and I am from him and he is the

guardian ( Wali) of every believer man and woman.

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Ibne Abde Barr has narrated from Ibne Abbas in Istiab that the Messenger of Allah (s.a.w.s.) said to Ali (a.s.): You are the

guardian ( Wali) of every believer after me. Thus, it is learnt that mastership ( Wilayat) is something that is restricted to him, and the word of ‘ Wali’ mentioned in this verse is in his honor

only. The first phrase of the first tradition shows that the spe-

cial relationship, which Ali (a.s.) had with the Holy Prophet

(s.a.w.s.) was not had by anyone else. Moreover, according to

the instruction of the Prophet, his being ‘ Wali’ proves his Ca-

liphate in both ways: because love and attachment was there

during his lifetime as well; and every sane individual knows

that such a person can never be a subject and follower of Abu

Bakr, Umar and Uthman.

Second Verse

The second verse is:

“O you who believe! be careful of (your duty to) Allah

and be with the true ones.”(Surah Taubah 9:119)

… in every matter, especially in word and actions; and in the

claim of your faith. It is clear that being with them implies

obeying and following them and not being with them physic-

ally; because it is impossible and is of no use; and that is the

meaning of Imamate, since according to consensus of Muslims,

addresses are general in the Holy Quran and they are applic-

able to the entire nation and valid for every period of time.

Therefore, it is necessary that a truthful one should be

present in every age, so that the nation may be with him and it

is thus concluded that this is implied from truthful; otherwise it

would imply that every person is truthful and following him

would be obligatory; whereas such a thing is absurd according

to universal consensus. Therefore, truthful should imply truth-

ful in every word and deed and that is the infallible. That is

why the existence and obedience of an Imam in every time

period is proved.

Other than the Messenger of Allah (s.a.w.s.) and twelve

Imams, no one else is infallible. Thus, the rightfulness of their

religions and Imamate of their leaders is exposed that what is

the reality behind them.

Along with this, Suyuti in Durre Manthur and Thalabi in his famous Tafsir Thalabi have narrated from Ibne Abbas and

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Imam Muhammad Baqir (a.s.) that the truthful implied in the verse is Ali Ibne Abi Talib (a.s.).

Ibrahim bin Muhammad Thaqafi Kharkoshi, in the book of

Sharfun Nabi, has narrated from Asmai from his chains of authorities from Imam Muhammad Baqir (a.s.) that the truthful

imply Muhammad and Ali (a.s.) and has narrated from Amirul

Momineen (a.s.) that he said: We are the truthful.

It is also narrated from Imam Ja’far Sadiq (a.s.) that Aale

Muhammad (a.s.) are the truthful. And it is mentioned in some

traditional reports that truthful ones are those in whose honor

the Almighty Allah has said:

“Of the believers are men who are true to the covenant,

which they made with Allah: so of them is he who accom-

plished his vow, and of them is he who yet waits, and

they have not changed in the least;”(Surah Ahzab 33:23)

It means: Believers are those, who fulfilled the covenant they

had made to Almighty Allah; that they would be steadfast with

the Prophet, fight the enemies of faith and will not flee from

the battlefield till death; that they would follow the Messenger

of Allah (s.a.w.s.) with all sincerity, but some of them fulfilled

this till they were martyred and some are waiting for martyr-

dom they have not changed their covenant, which is as it

deserves.

It is mentioned in Sunni and Shia traditions that this verse

was revealed in the honor of Ahle Bayt (a.s.) and it implies His

Eminence, Hamza, Ja’far Tayyar and Amirul Momineen (a.s.),

who made a covenant that till they are not martyred, they

would not forsake the help and assistance of the Holy Prophet

(s.a.w.s.); and they fulfilled this covenant. Those who were

martyred were Hamza and Ja’far and those who were awaiting

martyrdom was Amirul Momineen (a.s.). They never fled from

the battlefield like Abu Bakr, Uthman and other fellows like

them; and did not make any changes in the religion of Allah.

It is narrated in Asbabun Nuzool through Ahle Sunnat chan-

nels that Amirul Momineen (a.s.) said: I am waiting for martyr-

dom and I have not changed my covenant to Allah, which is as

it deserves.

I quote two reasoning’s in the interpretation of this verse to

prove my point, one from a famous Ahle Sunnat scholar and an-

other from a great Shia scholar:

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First Reasoning

It is that Imam Fakhre Raazi, who is the Imam of Ahle Sun-

nat people, has mentioned in his Tafsir that in this verse, the Almighty Allah has commanded the believers to be with the

truthful, so it is necessary that the truthful ones should be

present as being present is a condition of that command.

Therefore, the truthful ones should be present in every time

period and the entire Ummah should not unite on falsehood

and it proves that this consensus is not restricted to the period

of the Prophet, because it is proved through widely related nar-

rations that the Quran is addressed to all the duty bound.

Moreover, the verse includes all times and to restrict it to a

particular time will lead to suspension of the command. Also,

the Almighty Allah has initially commanded piety to them and

this order is universal and it is possible that he might not be pi-

ous and that the address should be allowed to him; therefore,

this verse proves that when a person is prone to mistakes, he is

duty-bound to follow another, who is infallible; that is he

should be safe from error; and he is the same whom the

Almighty Allah has called as truthful.

The sequence of the command proves that one, who is prone

to error is duty-bound to follow the truthful, so that he may

keep him away from error and this meaning is applicable to

every time period; therefore, it is necessary that an infallible

should be present in every age, and we accept that; but we say

that the entire community is infallible and the Shia say that

only one from the community is infallible and we say that this

claim is invalid; for if it is as such, we should know who that

person is, so that we may follow him; and we are among those

who do not recognize him in the Ummah. (End of Fakhre

Raazi’s statement).The Almighty Allah issued this statement

from him after completing the argument on his hands and

tongue with certainty. He offered such a weak reply, which ex-

posed his reality and bigotry to the whole world and its weak-

ness will not be concealed from any sane person.

We reply to him through some aspects for clarification.

First Aspect

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When he has clarified that people are in need of an infallible to protect them from error, can any sane individual suggest

that in times, when the Ummah of the Prophet has spread all

over the world, is it possible for any one person to know about

the statements of all the scholars of the Ummah? No one can

oppose this, in spite of controversies and selfish desires

present in the Ummah.

The claims of these learned scholars, who think that their ex-

pertise is more than that of all scholars; they don’t know that

they should have studied the Imamite faith; then how is it pos-

sible for them to learn about the views of all Islamic sects? If

for supposition sake, they study all the sects and investigate

their views, how would it be known that they have narrated

their actual faith?

It is possible that they had adopted dissimulation ( Taqayyah),

as is allowed in Imamiyah religion. Moreover, how can it be

known that they have remained on that religion till their

death? Consensus implies the view of the majority.

Second Aspect

Even if we accept that such a consensus is possible and its

knowledge can be conveyed through investigation, but it is

possible in minor matters. How can error be eliminated in all

issues?

Third Aspect

Apparently or rather obviously it is such that:

“Be with the true ones.”(Surah Taubah 9:119)

… means that those who are ordered to be with the truthful

would be other than those who are ‘truthful’. Due to this, it

shows that they are truthful for each other.

Fourth Aspect

If whatever he said in negation of Shia religion had been

true, we should have known who the truthful are. It is like the

saying of Jews of Christians that the prophethood of

Muhammad is invalid, because if it had been true, we should

have recognized him and known his reality; and the saying of

Jews that if Isa (a.s.) had been a Prophet, we would have

known his reality! The fact is that all this only goes back to

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their interpretation. What is needed is to give up bigotry and to refer to proofs, reports and books with justice as per the demands of:

“And (as for) those who strive hard for Us, We will

most certainly guide them in Our ways.”(Surah Ankabut

29:69)

The truth should become clear to them if they are truthful.

When they say that the truth has not become clear to them, it

is probably that the truth has become clear to them, but they

do not admit it due to the love of the world and selfish desires.

If they say that negation of investigation of consensus also ap-

plies to our scholars, we would reply: they consider consensus

as proof, because the infallible is included in it. If two persons

reach consensus, and they know that one of them is infallible

they regard it as proof and if a hundred thousand persons

reach consensus and the infallible is not included among them,

they do not accept it as proof, because if mistake and error is

possible in each of them, it is possible in all of them together

as well.

Knowledge of inclusion of infallible is possible from the state-

ments of Shia scholars who lived during the lifetimes of the

Holy Imams (a.s.) and near to that period; however, in this

treatise, there is no scope for research on this matter.

Second Reasoning

When Shaykh Mufeed (r.a.) was asked about the interpreta-

tion of this verse and regarding whom it was revealed, the

Shaykh (q.s.) replied: It is definitely proved that this verse was

revealed in the honor of Amirul Momineen (a.s.) and it contin-

ues in his descendants, who are the leaders of faith and the

truthful Imams; and a large number of traditions are recorded

on this subject.

It becomes clear from the style of the verse as well that the

Almighty Allah commanded people to follow the truthful ones

and not to forsake them. It should also be that those who are

addressed and commanded are other than them (the truthful),

because it is absurd to order a person to remain with himself

and to follow his own command.

Therefore, we say that the truthful ones means that either all

of them are truthful or some of them are truthful; and the

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former possibility is invalid, because every believer is truthful from the aspect of faith and all are truthful in this circle.

Hence, it necessitates that all believers be ordered to follow

themselves, which is impossible. If some or all of them are im-

plied that definite article of Alif and Laam (in the verse) should be for external covenant or some non-covenant. On the basis of

the first view, this group should be known, the addressees

should be familiar with them; verses should have come down

with their names and lineage and they should have heard it.

The claim of one, who considers it to be for others beyond

this group, is invalid, because these ranks are not found in

them and they are not given the covenant and they themselves

admit that Caliphate was not fixed for them during the lifetime

of the prophet.

According to another view, some non-covenanted are im-

plied. In that case, these few should be specified and named,

otherwise it would entail imposition of a duty, which is un-

known and that is impossible and it is known that other than

our Imams, no one has claimed specific instruction and neither

anyone makes such a claim. Therefore, it is proved that it im-

plies only them. Moreover, we have rational and textual proofs

that only they are implied.

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Rational Argumentation

Since it is commanded in this verse that the Ummah should

obey them fully and except for one command no other com-

mand is specified, therefore, he should be infallible, otherwise

it would imply that the Ummah is commanded to follow them in

error and disobedience as well, and this is impossible. Since in-

fallibility is an unseen matter, which except for the Almighty

Allah no one can know, therefore, there should be a clear de-

clarative text on their Imamate and infallibility and according

to consensus such declarative text is not issued for anyone

else. Therefore, it is proved that only they are implied.

Textual Argumentation

The Almighty Allah has introduced the ‘ truthful ones’ in the

Holy Quran with some qualities, which have not come together

in anyone, except Amirul Momineen (a.s.), because He said:

“It is not righteousness that you turn your faces to-

wards the East and the West.”(Surah Baqarah 2:177)

“But righteousness is this that one should believe in

Allah and the last day and the angels and the Book and

the prophets.”(Surah Baqarah 2:177)

“And give away wealth out of love for Him to the near

of kin and the orphans and the needy and the wayfarer

and the beggars and for (the emancipation of) the cap-

tives.”(Surah Baqarah 2:177)

“And keep up prayer and pay the poor-rate; and the

performers of their promise when they make a promise,

and the patient in distress and affliction and in time of

conflicts-these are they who are true (to themselves) and

these are they who guard (against evil).”(Surah Baqarah

2:177)

After that the Shaykh said: In this holy verse, the Almighty

Allah has gathered all the qualities and then testified it for the

one in whom these qualities are present with perfection and

definitely with truthfulness and piety. On the contrary, He has

deemed truthfulness and piety to be exclusive for them as is es-

tablished in the science of lexicology. Then the first verse

should be joined to it.

106

Its conclusion would be that you must follow the truthful ( Sadiqeen) in whom all these qualities are complete and together; and we don’t find anyone among the companions of the

Messenger of Allah (s.a.w.s.), except Amirul Momineen (a.s.) in

whom all these qualities assembled.

Therefore, only he should be implied in the first verse and

the entire Ummah should be commanded to follow him in all is-

sues, because in the verse, along with one command another

command is not specified and the perfection and assembling

on these qualities in the holy personality of Ali (a.s.) is that in

the beginning of the verse, belief in Almighty Allah, Judgment

Day, angels, Divine Books and the Prophet is mentioned; there

is no doubt that he believed in all these things before all the

people and according to widely related traditions of Sunni and

Shia, he was the first among men to accept the stand of the

Prophet.

Thus, the Messenger of Allah (s.a.w.s.) told Lady Fatima

Zahra (s.a.): I have married you to one, who is much ahead of

the companions in Islam, obedience of God and Messenger;

and is most excellent in knowledge.

It is also a widely narrated tradition that Amirul Momineen

(a.s.) said: I am the sincere servant of God and the brother of

the Messenger of Allah (s.a.w.s.); and before me, no one has

said this and after me no one can say this, except a blatant liar.

I prayed the ritual prayer seven years before everyone else.

He also used to observe: O Allah, I don’t say regarding any-

one in this Ummah that he worshipped You before me.

When he held discussions with Khawarij and they accused

him of lying, he said: Should I attribute falsehood to Allah,

though I am among the first of those who worshipped Him?

How they attributed falsehood to the Messenger when I

brought faith on him testified for him and helped him?

Imam Husain (a.s.) said on the night Imam Ali (a.s.) passed

away: Tonight has departed from the world one, who was such

that the past people never preceded him in excellence and

neither can the future ones do.

There are many details in this, and if we were to mention

them here it would make the treatise lengthy. After faith, the

Almighty Allah has mentioned wealth and charity in the verse

and according to Quranic declaration and widely narrated

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traditions, His Eminence, Amirul Momineen (a.s.) is ahead of all in these qualities as well.

108

First Exclusive Quality

The Almighty Allah says in Surah Hal Ataa:

“And they give food out of love for Him to the poor and

the orphan and the captive:”(Surah Insan 76:8)

Sunni and Shia commentators and tradition scholars have

reached consensus that this verse; on the contrary, the whole

Surah, was revealed in the honor of Ali, Fatima, Hasan and Hu-

sain. Then He said:

“(As for) those who spend their property by night and

by day, secretly and openly, they shall have their reward

from their Lord and they shall have no fear, nor shall

they grieve.”(Surah Baqarah 2:274)

The Shaykh has said that a Mustafidha1 traditional report is

recorded that this verse was revealed about Amirul Momineen

(a.s.) and there is no controversy in it that he, through his per-

sonal physical effort, emancipated so many slaves that their

number cannot be computed and there were many fields and

orchards, which he planted with his own hands and endowed

them for the poor and deprived.

After that the Almighty Allah has mentioned the establish-

ment of Prayer and paying of Zakat and it is in the honor of Ali (a.s.) according to the evidence of the holy verse:

“Only Allah is your Guardian and His Apostle and those

who believe, those who keep up prayers and pay the

poor-rate while they bow.”(Surah Maidah 5:55)

… on which the scholars of traditions have mentioned with

consensus that when Ali (a.s.) gave Zakat while bowing, this

verse was revealed.

The author says:

It is possible that the Shaykh applied this verse to this mean-

ing or considered ‘and’ in ‘and pay zakat’ to be the ‘and’ of

present tense. In such a case, first the spending of wealth was

mentioned and specification is better than emphasis. The

Shaykh says that after this Almighty Allah has mentioned the

fulfillment of promise; and there was no one from companions

who did not break the covenant. But Amirul Momineen (a.s.) is

one regarding whom no one even suspects that he ever broke

the covenant he had made to the Messenger of Allah (s.a.w.s.)

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regarding helping and assisting him, therefore, this quality is also exclusive for him.

After that the Almighty Allah speaks of steadfastness and pa-

tience in calamities, hardships and struggles and it is known

that other than him, no one was as patient in struggles and

hardships and it is only his personality, according to consensus

of friends and foes that never fled from any battle and wasn’t

terrified of even the greatest stalwart.

1Extensively narrated

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Second Exclusive Quality

After the mention of all these qualities, the Almighty Allah

said:

“These are they who are true (to themselves) and these

are they who guard (against evil).”(Surah Baqarah 2:177)

No one else is as such. The truthful one, whose obedience is

commanded and who has all these qualities, is Amirul Momin-

een (a.s.). The plural is used by way of respect, because Arabs

used the plural form for a singular person to imply the great-

ness and loftiness of that person and sometimes they used

plural to hint that some others are also included. In such in-

stance, it is possible that it denotes that the Holy Imams (a.s.),

who are included in that rank.

The author says: Thalabi has narrated from Mujahid in his

Tafsir and he narrates from Ibne Abbas that once Amirul Mom-

ineen (a.s.) had four dirhams and nothing more; he gave a

dirham in charity secretly, a dirham openly, a dirham at night

and a dirham during the day; at that time this verse was

revealed:

“(As for) those who spend their property by night and

by day, secretly and openly.”(Surah Baqarah 2:274)

… which was mentioned in the discourse of Shaykh Mufeed.

It is narrated from Zaid bin Ruban that as many Quranic

verses are not revealed for anyone as revealed for Amirul

Momineen (a.s.).

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Third Exclusive Quality

Thirdly, numerous traditions, through Ahle Sunnat and Shia

channels are recorded in the interpretation of this verse stat-

ing that Ali was the truthful one. Thus, Ibne Marduya, Hafiz

Abu Nuaim in Hilya,Suyuti in Tafsir Durre Manthur and other commentators as well have narrated from Ibne Abbas and Mujahid in the explanation of the statement of the Almighty Allah

that:

“And he who brings the truth and (he who) verifies it as

the truth-these are they that guard (against evil).”(Surah

Zumar 39:33)

It is said that one, who brought the truth is the Messenger of

Allah (s.a.w.s.) and one, who verified it, is Ali Ibne Abi Talib

(a.s.). On the basis of this, truth is a relative pronoun and Kufi

Arabic experts have deleted the relative pronoun.

Then the Almighty Allah says:

“And (as for) those who believe in Allah and His

apostles, these it is that are the truthful and the faithful

ones in the sight of their Lord: they shall have their re-

ward and their light.”(Surah Hadid 57:19)

Ahmad bin Hanbal and some others have narrated from Ibne

Abbas that this verse was revealed for Amirul Momineen (a.s.),

who believed in Allah and the Messenger and he was a very

truthful verifier and a witness of prophets that they have

propagated the message of prophethood. There is reward for

him for his verification of the Messenger of Allah (s.a.w.s.) and

his light will be there with him on the Siraat Bridge.

Then the Almighty Allah said:

“And whoever obeys Allah and the Apostle, these are

with those upon whom Allah has bestowed favors from

among the prophets and the truthful and the martyrs

and the good, and a goodly company are they!”(Surah

Nisa 4:69)

So we can conclude that after the prophets, rank the truthful

ones followed by the martyrs and the righteous. Thus, only the

truthful are qualified for Imamate and successorship.

Shia and Sunni have widely narrated that Ali is the truthful

one of this nation. Fakhre Raazi, Thalabi, Ahmad bin Hanbal in

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his Musnad, Ibne Shahruya in Firdos, Ibne Maghazili and others have narrated from the Messenger of Allah (s.a.w.s.) that

‘the truthful’are three: Habib bin Najjar -believer of Aale Yasin,

Hizqil -believer of Aale Firon and Ali Ibne Abi Talib (a.s.), who

is most excellent of them.

Thalabi has narrated through another chain of authorities

that the most excellent of all nations are three persons, who

did not deny Allah (apostasied) even for a moment: Ali Ibne Abi

Talib (a.s.), companion of Aale Yasin and believer of Aale Firon;

and these personages are truthful and Ali Ibne Abi Talib (a.s.)

is the most excellent of them.

Hafiz Abu Nuaim has narrated from Ibad bin Abdullah that

he said: I heard Amirul Momineen (a.s.) say: I am the greatest

truthful one. No one after me would claim as such, except a li-

ar. I prayed the ritual prayer seven years before everyone.

In etymology, truthful is at par with infallible or near to that.

Writers of Sihah books say that truthful one is always a verifier and he that verifies his words with his deeds. The Almighty Allah has described the prophets with this epithet. Regarding

Prophet Idris (a.s.), He said:

“And mention Idris in the Book; surely he was a truth-

ful man, a prophet,”(Surah Maryam 19:56)

Regarding Prophet Yusuf (a.s.), He said:

“Yusuf! O truthful one!”(Surah Yusuf 12:46)

One, who is the implication of these verses and owner of

these qualities, he is definitely more rightful for Imamate and

Caliphate than one, who is not in possession of this quality.

Moreover, they only apply the epithet of ‘truthful’( Siddiq) to

one, who was a blatant liar just as some people with dark com-

plexion are named Kafur (camphor, which is pristine white).

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Fourth Exclusive Quality

The Almighty Allah says:

“Is he then who has with him clear proof from his Lord,

and a witness from Him recites it.”(Surah Hud 11:17)

One having clear proof is the Messenger of Allah (s.a.w.s.),

but there is dispute as to who is the ‘witness’. It is mentioned

in reliable traditions that ‘witness’ implies Amirul Momineen

(a.s.) who was the verifier of the rightfulness of the Messenger

of Allah (s.a.w.s.).

Ibne Abil Hadid, Ibne Maghazali, Suyuti in Durre Manthur,

Tabari and most Ahle Sunnat scholars have narrated through

numerous channels from Ibada bin Abdullah and Abdullah bin

Harith that one day Amirul Momineen (a.s.) said: There is no

one in Quraish in whose praise and condemnation one or more

verses are not revealed. A man asked: Which verse is revealed

in your honor? Ali (a.s.) was infuriated and he said: Have you

not read the following verse of Surah Hud?

“Is he then who has with him clear proof from his Lord,

and a witness from Him recites it.”(Surah Hud 11:17)

That: the Messenger of Allah (s.a.w.s.) is the one with clear

proof and I am his witness.

When Fakhre Raazi mentioned this verse, he said the

Almighty Allah has said for the nobility of that witness that is

he is from him only (that is from the Messenger of Allah); that

is he is specially related to them and is like a piece of his flesh.

On the basis of this interpretation it should be that Amirul

Momineen (a.s.) should be one coming after the Messenger of

Allah (s.a.w.s.) and should be his Caliph without any delay; and

if he is implied to be his follower in excellence, it proves Imam-

ate, because preferring the inferior to the superior is wrong.

Moreover, it proves the infallibility of that gentleman, because

as long as a witness is not infallible in testimony, the claim

would not be proved.

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Fifth Exclusive Quality

The verse of:

“You are only a warner and (there is) a guide for every

people.”(Surah Raad 13:7)

Some have said ‘you are the guide to all groups’; one, who

ponders on the style of the verse would realize that the first

meaning is clearer as mentioned in extensively narrated Shia

traditions and Ahle Sunnat have also narrated through numer-

ous channels.2309BIt is narrated from Abu Burdah Aslami in

Shawahidut Tanzeel that one day the Messenger of Allah

(s.a.w.s.) asked for water to perform the ritual ablution

( Wudhu). When he concluded it, he held the hand of Ali (a.s.)

and passed it over his chest and said:

“You are only a warner.”(Surah Raad 13:7)

Then he placed his hand on the chest of Ali and said:

“And (there is) a guide for every people.”(Surah Raad

13:7)

Then he said: O Ali, you are the light-giver to the people and

the sign of guidance. You are the leader of the reciters of Qur-

an, and I witness that you are as such.

Hafiz Abu Nuaim Isfahani, the famous Ahle Sunnat tradition

scholar, in his book , Maa Nazala Minal Quran fee Haqqe Ali

(a.s.)[What is revealed in Quran regarding Ali (a.s.)] has nar-

rated through a number of chains that it is narrated from Ibne

Abbas: When this verse was revealed the Messenger of Allah

(s.a.w.s.) placed his blessed hand on the shoulder of Ali (a.s.)

and said: O Ali, only you are the guide and after me will be

guided those who are guided.

Thalabi has also narrated thus in the commentary of Ibne

Abbas.

Abu Nuaim has through another chain of authorities narrated

from the Messenger of Allah (s.a.w.s.) that he said: I am the

warner and Ali is the guide. O Ali, the guided ones would be

guided by you.

According to another report, it is narrated from Amirul Mom-

ineen (a.s.) that the warner is the Messenger of Allah (s.a.w.s.)

and the guide is a man from Bani Hashim and by ‘man’, he im-

plied himself.

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Thalabi has, after narrating this traditional report from Amirul Momineen (a.s.) through two chains of authorities, said:

‘He implied himself’.

Abdullah bin Ahmad and Ibne Hanbal have also narrated this

tradition and this holy verse in Musnad.

On the basis of the interpretation, which has come down in

authentic traditions of Ahle Sunnat and Shia, it is proved what

the delivered Imamiyah sect believes that no time period is

devoid of a divine proof, prophet, successor of prophet; that is

an Imam, who guides people in religion of God and teaches

them the method of His worship, keeps them secure from devi-

ation and misguidance:

“All praise is due to Allah Who guided us to this, and

we would not have found the way had it not been that Al-

lah had guided us.”(Surah Araaf 7:43)

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Sixth Exclusive Quality

The verse:

“And among men is he who sells himself to seek the

pleasure of Allah; and Allah is Affectionate to the ser-

vants.”(Surah Baqarah 2:207)

Through Ahle Sunnat and Shia channels acceptable, or

rather widely related traditions have come down that this verse

was revealed in the honor of Ali (a.s.) on the night the idolaters

of Quraish united to eliminate the Holy Prophet (s.a.w.s.) and

the Messenger of Allah (s.a.w.s.) was commanded by Allah to

go into concealment in a cave. That night, idolaters of Quraish

surrounded the blessed house of the Messenger of Allah

(s.a.w.s.), waiting for daylight.

The Messenger of Allah (s.a.w.s.) was commanded by Allah

to make Ali (a.s.) sleep in his bed so that the idolaters of

Quraish may be under the impression that the Prophet is

asleep there; whereas he should leave Mecca. When the Mes-

senger of Allah (s.a.w.s.) mentioned this good news to Ali (a.s.),

he was elated and in thankfulness of the blessing that he would

be sacrificing his sweet life on the holy life of the chief of the

worlds, he prostrated in thanks and went to sleep on the bed of

the Prophet under the shade of a hundred naked swords of the

idolaters of Quraish.

Ahle Sunnat have narrated through various channels numer-

ous traditions that this verse was revealed for Ali (a.s.). Like

Fakhruddin Raazi in Tafsir Kabir, Nishapuri in his Tafsir, Thalabi in his Tafsir, Hafiz Abu Nuaim in Nuzoole Ayaat, Ahmad in Musnad, Samani in Fadhail, Ghazzali in Ahyaul

Uloom and all historians, tradition scholars and poets have also stated the same.

In this treatise, we are content only to mention a few tradi-

tional reports of Thalabi and Abu Nuaim. Thalabi, in his famous

Tafsir, has narrated from Suddi from Ibne Abbas that this verse was revealed about Ali (a.s.) on the night when the Messenger

of Allah (s.a.w.s.) fled to the cave and making Ali Ibne Abi Talib

(a.s.) sleep in his bed. He has also narrated that when the Mes-

senger of Allah (s.a.w.s.) decided to migrate to Medina, he left

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Ali (a.s.) in Mecca, so that he may repay the loans of the Prophet and return trusts that people had deposited with him.

On the night the Holy Prophet (s.a.w.s.) wanted to move to

the cave and when the idolaters had surrounded his house, the

Holy Prophet (s.a.w.s.) ordered Ali (a.s.) to sleep in his bed and

said: Cover yourself with the green sheet I use and sleep in my

bed. If Allah wills, no harm will come to you. Ali (a.s.) followed

the instructions. At that time the Almighty Allah revealed to

Jibraeel and Mikaeel:

I have established brotherhood between you two, and made

one of you to exceed the other in age. Which of you would sac-

rifice his life for the other? None of them volunteered.

Almighty Allah revealed: Why did you not emulate Ali Ibne Abi

Talib (a.s.)? I made him brother to Muhammad (s.a.w.s.) and he

is sleeping on the bed of Muhammad after having staked his

life and has preferred Muhammad’s life to his own. Now, des-

cend to the earth and protect him from the mischief of the

enemies.

The two angels immediately came down; Jibraeel sat at the

head of Ali (a.s.) and Mikaeel at his feet and Jibraeel called out:

O son of Abu Talib, who can be like you that the Almighty Allah

boasts to the angels about you? And the following verse was re-

vealed to the Holy Prophet (s.a.w.s.) when he was heading to

Medina. Hafiz Abu Nuaim has also mentioned that this verse

was revealed about Ali (a.s.) narrating from Ibne Abbas.

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Seventh Exclusive Quality

“Allah only desires to keep away the uncleanness from

you, O people of the House! and to purify you a (thor-

ough) purifying.”(Surah Ahzab 33:33)

We should know that authentic traditions have come down

through Ahle Sunnat and Shia channels that this verse was re-

vealed in the honor of Amirul Momineen (a.s.), Lady Fatima

(s.a.), Hasan and Husain.

It is mentioned in all Sihah books of Ahle Sunnat and their

other reliable sources as Thalabi has narrated from Abu Saeed

Khudri that the Messenger of Allah (s.a.w.s.) said: This verse is

revealed in the honor of I, Ali, Fatima, Hasan and Husain (a.s.).

Moreover, Thalabi etc. have narrated from Umme Salma that

she said: The Messenger of Allah (s.a.w.s.) was in my cham-

bers; Fatima brought a Harira preparation for the Holy Proph-

et (s.a.w.s.). The Prophet was seated on a platform, which was

his bed. A Khyberi sheet was spread on it. I was praying in the

room. The Messenger of Allah (s.a.w.s.) asked Fatima to call

her husband and sons. Ali, Hasan and Husain (a.s.) arrived. All

of them sat down to consume the Harira. At that moment the

Almighty Allah revealed this verse. The Messenger of Allah

(s.a.w.s.) covered the family members with his sheet, raised his

hands to the heavens and prayed: O Lord, these are my family

members, so keep away impurities from them and purify them

as is it deserves to be purified.

Umme Salma says: I put my head into the room and asked: O

Messenger of Allah (s.a.w.s.): Am I also included in this honor?

He replied: ‘Your end is good, your end is good’, and he did not

admit me among them.

Thalabi has narrated from Majma that he said: I went to Aye-

sha with my mother. My mother asked Ayesha, why she had re-

volted in the Battle of Jamal. She replied: It was a divine de-

cree. My mother asked: What do you say about Ali? She

replied: Are you asking about the one, who was most excellent

of all men and the husband of the most excellent of the

women?

Indeed, I saw the Messenger of Allah (s.a.w.s.) gather Ali,

Fatima, Hasan and Husain (a.s.) under a sheet and say: O Lord,

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these are my Ahle Bayt (a.s.), and the special personages. So keep away impurity from them and keep them pure as it deserves. I tried to enter the sheet, but he said: Keep away.Also,

it is narrated from Abdullah Ibne Ja’far Tayyar that this verse

was revealed for Ahle Bayt (a.s.) that Zainab, the wife of Proph-

et also wanted to join them, but the Messenger of Allah

(s.a.w.s.) did not allow.

It is narrated from Wasila bin Asqa that the Holy Prophet

(s.a.w.s.) said: My Ahle Bayt (a.s.) are ‘Ahaqq’more rightful for

Caliphate and everything else.

It is narrated from Umme Salma by the author of Jamiul

Usool quoting from Sahih Tirmidhi that this verse was revealed in my house. I was seated at the door. I asked the Prophet, ‘Am

I not from Ahle Bayt (a.s.)?’He replied: Your end is good, you

are from the wives of the Messenger. At the time of the revela-

tion of the verse, the Holy Prophet (s.a.w.s.) Ali, Fatima, Hasan

and Husain were present in that house. The Prophet covered

them with the cloak and said: O Lord, these are my Ahle Bayt

(a.s.), keep away impurity from them and keep them pure as it

deserves.

According to another report in Jamiul Usool, the Prophet

said: O Lord, these are my Ahle Bayt (a.s.), and the special per-

sonages. Umme Salma also begged to be admitted into the

cloak, but the Holy Prophet (s.a.w.s.) did not accept; he just

said: Your end is good.

Then in Sahih Tirmidhi there is a report from Amr bin Salma

on the same issue and the author of Jamiul Usool and author of Mishkat have narrated from Sahih Muslim from Ayesha that

one day the Messenger of Allah (s.a.w.s.) came out wearing a

black sheet with designs. He covered Ali, Fatima, Hasan and

Husain in it and recited this verse.

Thalabi has also narrated this tradition from Ayesha.

Ibne Hajar, the most bigoted of their scholars, has written: It

is the view of most commentators that this verse was revealed

about Ali, Fatima, Hasan and Husain, from the aspect that the

word of ‘ ankum’ is a plural pronoun.

It is narrated in Sahih Muslim and Jamiul Usool that Husain bin Samra asked Zaid bin Arqam: Are the wives of the Prophet

included in his Ahle Bayt? Zaid replied: No, the wife remains

with the husband for a time; when he divorces her, she returns

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to the house of her father and joins her people. On the contrary, Ahle Bayt of the Prophet are his near kindred, on whom

Sadaqah is unlawful.

In Jamiul Usool it is narrated from Sahih Tirmidhi that Anas bin Malik said: After the verse of purification was revealed in

the honor of Ahle Bayt (a.s.), for six months, when the Holy

Prophet (s.a.w.s.) came out of his chamber, he stood at the

door of Fatima said: The Prayer, my Ahle Bayt (a.s.); come for

Prayer. Then the Prophet recited the verse of purification till

the end.

Shia and Sunni have narrated through many channels from

Abu Saeed Khudri, Anas bin Malik, Ayesha, Umme Salma and

Wasila etc. that this verse was revealed in the honor of the

folks of the cloak ( Aale Aba). In other words it is clear from the widely related reports of Shia and Sunni that this verse was

only about those five and other wives and family members are

not included.

Therefore, the verse proves that those personages are im-

mune from disbelief and hypocrisy, doubt and polytheism and

every sin, because intention can be taken to mean a number of

things:

First Implication

The intention, after which, the aim is fulfilled without any

delay. As the Almighty Allah said:

“His command, when He intends anything, is only to

say to it: Be, so it is.”(Surah Yasin 36:82)

Second Implication

Intention in the meaning of determination and it is im-

possible that it should not be realized for the Almighty Allah.

The previous verse also proves that Allah does whatever He

intends.

Third Implication

Intention in the meaning of imposition of duty and that im-

plication is not possible in this verse due to some reasons:

First Reason

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The word of innama–‘only’–according to the consensus of Arabic scholars, proves exclusiveness. On the contrary, all the

duty bound and even the disbelievers are duty bound in this

matter and the Almighty Allah says: I did not create the Jinns

and humans, except for My worship.

Second Reason

According to the context and style of widely related tradi-

tions it is known that this verse was revealed in divine praise

and glorification, therefore, the Messenger of Allah (s.a.w.s.)

deemed them special and covered them with the cloak and

said: Only these are my Ahle Bayt (a.s.) and special person-

ages. So the verse emphasizing restriction was revealed. Thus,

Fakhruddin Raazi has, in spite of extreme bigotry, said:

“To keep away the uncleanness from you.”(Surah

Ahzab 33:33)

and

“And to purify you a (thorough) purifying.”(Surah

Ahzab 33:33)

That is to honor you. If it had denoted the duty of leaving the

sins, in which infidels, sinners and all are included, then what

duty and which nobility would have been there in it?

Third Reason

It is mentioned in most traditional reports that this verse was

revealed after the supplication and request of the Holy Prophet

(s.a.w.s.) and in his entreaty he had asked for repulsion of filth

and it was not an intention, which is not fulfilled. If this had

been the implication, the verse would have rejected the sup-

plication of the Holy Prophet (s.a.w.s.) and not accepted it.

Fourth Reason

If this meaning had been implied, why Umme Salma exagger-

ated so much to ask for being admitted into the cloak and why

the Holy Prophet (s.a.w.s.) refused her request, if it meant that

every person is included in it? And what some adversaries say

that this verse is between verses addressing the wives of

Prophet, so they must be addressed in this verse also, is invalid

due to some reasons:

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First Proof

The changing of feminine pronoun into masculine pronoun is

proof that the address is not to those ladies. One, who contem-

plates on verses of Quran knows that such instances are nu-

merous in verses of Quran; that is one incident is mentioned in

another incident and there is a lot of change in address as

happened in this verse also; that during address to wives, it

(the address) turned to the believers; after that it reverts to

those ladies, in spite of the fact that all attribution is over at

this point.

If someone notes that change of address at this point is hav-

ing all the attributions because in this change there is a criti-

cism of wives; that is you all included with the Holy Prophet

(s.a.w.s.), on the contrary, your interaction with him is more,

so why you do not become like him in purification and rules of

civility?

Or it is there lest someone thinks that in spite of restriction,

such acts occur from the wives, it is possible for such acts (God

forbid) to occur from Ahle Bayt (a.s.) also! So this verse is in-

cluded among the verses of wives only to highlight the infallib-

ility and purity of Ahle Bayt (a.s.).These two reasons, which oc-

curred to this humble servant ( Allamah Majlisi) are easier in

compatibility and more appropriate than those, which com-

mentators have mentioned.

Second Proof

This issue will be considered evidence only if it possesses any

factuality, but nothing was learnt from Quran, and this matter

was not proved because the author of Jamiul Usool has nar-

rated from Zaid bin Thabit that after that when we collected

the Quran, the verse of:

“Of the believers are men who are true to the covenant,

which they made with Allah.”(Surah Ahzab 33:23)

… with Khuzaimah bin Thabit and then we included it in the

Quran.

Therefore, it is possible that many previous and succeeding

verses might have remained, which are not included in this

verse.

It is narrated from Imam Ja’far Sadiq (a.s.) that in Surah

Ahzab there were many verses in condemnation of the people

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of Quraish, exceeding the length of Surah Baqarah; but they omitted and distorted it.

Third Proof

It is not even known whether the arrangement of Quran is

according to revelation, because it is said regarding many Mec-

can chapters that they contain many Medinite verses and vice

versa, as it is possible that they were revealed at some other

time and might have been included knowingly or unknowingly.

Fourth Proof

It is known from authentic and wide related traditions of

Sunni and Shia that this verse is only in the honor of Ahle Bayt

(a.s.). If the reason of compatibility of the verses is not clear to

us, there is no harm in it. I mentioned this in replies to their

objections in my other detailed books and this treatise is insuf-

ficient to mention them. When the Almighty Allah has removed

impurity from them, it should be that all those addressed in the

verse be away from sin, especially when hyperbole is men-

tioned in the verse after this, which is the clear context of

universality.

Therefore, it is necessary that those personages be infallible

from all sins. If it is said that the verse does not prove infallibil-

ity in future, we would say that when infallibility is proved in

general, it is sufficient, because no one in the Ummah believes

that they were infallible at times and not infallible at other

times. This is the difference of compound consensus that they

themselves do not accept as valid, in spite of the fact wherever

intention is mentioned with this verb form, it denotes fulfill-

ment of the action and it is permanent.

“Allah desires ease for you, and He does not desire for

you difficulty.”(Surah Baqarah 2:185)

“Allah desires that He should make light your bur-

dens.”(Surah Nisa 4:28)

“They desire to change the word of Allah.”(Surah Fath

48:15)

“ And the Shaitan desires to lead them astray.”(Surah

Nisa 4:60)

There are many verses like this and when infallibility is

proved, Imamate is also proved in those men, from the

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reasoning’s mentioned in the infallibility of the Imams, because by consensus of the Ummah, no one else is infallible other than

them.

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Eighth Exclusive Quality

It is the verse of Mubahila:

“But whoever disputes with you in this matter (of

Prophet Isa) 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 near people and your

near people, then let us be earnest in prayer, and pray

for the curse of Allah on the liars.”(Surah Aale Imran

3:61)

Numerous widely related traditions are recorded through

Sunni and Shia channels that this verse was revealed in the

honor of the folks of the cloak (Aale Abaa).Thus, the authors of

Mishkat and Jamiul Usool and others have narrated from Saad

Ibne Abi Waqqas in Sahih Muslim that when the verse of Mu-

bahila was revealed, the Messenger of Allah (s.a.w.s.) called

Ali, Fatima, Hasan and Husain (a.s.) and said: O Allah, these

are my Ahle Bayt (a.s.).Also, in Mishkat, Jamiul Usool and

Sahih Muslim, it is narrated from Ayesha that one morning the

Messenger of Allah (s.a.w.s.) was covered in a colored sheet.

Hasan came to him and he admitted him into the sheet, then

Husain arrived and he was also admitted. Then he recited the

above verse.

Hafiz Abu Nuaim and others have narrated from Ibne Abbas

that when the delegation of Najran arrived and the Almighty

Allah revealed this verse, the Messenger of Allah (s.a.w.s.)

came with Ali, Fatima, Hasan and Husain and said: When I sup-

plicate, you say Amen. On seeing this, the delegation of Najran

refused to participate in the imprecation contest and agreed to

pay Jizya.

The author of Kashaf has narrated that when the Messenger

of Allah (s.a.w.s.) challenged the Christians to imprecation con-

test; they sought respite to consider the issue and agreed to

participate in the contest the following day. When they consul-

ted among themselves, they asked their chief advisor:

O Abdul Masih, what do you think is the best recourse? He

replied: Christians, by God, you have realized that Muhammad

is a messenger prophet and he has given exhaustive argument

about Prophet Isa (a.s.). By God, no people ever debated with

126

their prophet and their elders survived and their sons grew up.

If you join him in the contest you all would be destroyed that

same moment. If you are loyal to your religion and do not wish

to abandon it, you should make peace with Muhammad and re-

turn home.

So they came to the imprecation contest in the morning and

saw the Holy Prophet (s.a.w.s.) carrying Imam Husain (a.s.) in

his arms and holding the hand of Imam Hasan (a.s.), followed

by Lady Fatima (s.a.) and finally Ali (a.s.). The Messenger of Al-

lah (s.a.w.s.) had instructed them to say Amen when he sup-

plicates. Observing this scene, the Christian Bishop said:

O Christians, I am seeing such faces, that were they to sup-

plicate God to uproot this mountain He would not reject it.

Therefore, if you enter into imprecation contest with them, all

of you would be destroyed and no Christian would remain on

the face of the earth till Judgment Day.

They said: O Abul Qasim, we have resolved not to participate

in the imprecation contest. You may follow your religion and

we would remain on ours.

The Holy Prophet (s.a.w.s.) said: If you refuse to participate

in the imprecation contest, you must accept Islam so that you

may also get all the rights and duties of Muslims, but they re-

fused. So the Prophet said that he would fight against them.

but they said that they had no capacity to fight the Arabs; on

the contrary, they sought reconciliation. Please don’t fight us

and do not terrify us and restrain us from our faith. We will

make peace upon payment of 2000 robes as Jizya every year; a

thousand in the month of Safar and a thousand in Rajab and

thirty ordinary coats of mail as ransom.

The Holy Prophet (s.a.w.s.) agreed and said: By the one, in

whose control my life is, destruction came very close to the

people of Najran. If they had participated in the imprecation

contest all would have transmogrified into apes and pigs and

this valley would have become fire for them. Indeed the

Almighty Allah would have destroyed Najran and its people; on

the contrary, even the bird in the trees. Before the end of the

year, all Christians would have been destroyed.

Thalabi, in his Tafsir,has also narrated this report verbatim.

Then the author of Kashaf, after mentioning the report of

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Ayesha, has said at the end: When the Prophet admitted them into the cloak, he said:

“Allah only desires to keep away the uncleanness from

you.”(Surah Ahzab 33:33)

The description of the event of Mubahila is widely related

among Sunni and Shia commentators, tradition scholars and

historians; although there is difference of opinion in some of its

aspects; but there is no dispute that Mubahila took place with the folks of the blanket and no one else was included with

them. In any case, this incident proves the rightfulness of the

Prophet and the Imamate of Ali (a.s.) and the excellence of all

the folks of the blanket from a number of aspects. A million sa-

lutations and benedictions be upon them.

First Aspect

It is that if the Messenger of Allah (s.a.w.s.) did not have

complete confidence on his rightfulness, he would not have

agreed to the contest with such daring; and would not have

brought his beloved relatives, who had belief in his veracity

against the sharp edge of swiftly acceptable supplication.

Second Aspect

He informed them that if you agree to enter into the impreca-

tion contest with me, divine retribution would descend on you.

He would not have issued the challenge if he had no confid-

ence in his claim, and this exaggeration would have been an

expression of his falsehood and no one acts in this way.

Moreover, there is consensus of all sects that the Holy Prophet

(s.a.w.s.) was more intelligent than all the wise men of all

times.

Third Aspect

It is that the Christians refused to accept the challenge. If

they had not been aware of the rightfulness of the Prophet,

they should not have paid heed to the imprecation of the

Prophet and his Ahle Bayt (a.s.). They would have kept their

honor secure among their followers and would have stepped

forward to confront the Muslims in a mortal battle. They would

have involved their ladies, children and wealth in captivity,

128

killings and hardships and not agreed to accept degradation and humility of paying Jizya.

Fourth Aspect

It is mentioned in most reports that Christians were dissuad-

ing each other from the imprecation contest and saying that

the rightfulness of the Prophet has become clear to us and that

only he is the promised prophet. That is why they dissuaded

each other.

Fifth Aspect

It becomes apparent from this great incident that after the

Messenger of Allah (s.a.w.s.), Amirul Momineen (a.s.), Fatima,

Hasan and Husain, are the most excellent among the creatures

of God and the most beloved to the Prophet.

Even their adversaries and prejudiced opponents like Za-

makhshari, Baidhawi and Fakhre Raazi etc. have admitted this.

Zamakhshari, who is the most prejudiced of them all, has writ-

ten in Kashaf: If you say that the issuing of challenge to the opponents was to prove that they are false, this matter was only

between the Prophet and the opponents; then what was the

use of including ladies and children in the imprecation contest?

We would reply that their inclusion was proof of greater con-

fidence in his rightfulness than if he had participated in the im-

precation contest alone. Since their inclusion was an expres-

sion of a daring that along with himself he brought his beloved

ones as well to a perilous situation of cursing and destruction

and thus clarified that he was certain of the falsity of the op-

ponents. That is he wanted the opponents to be destroyed

along with their relatives and friends. He chose to take ladies

and children for the imprecation contest as they were most be-

loved to him than others.

It often happens that a person himself steps forward in a

dangerous situation so that his dear ones may not suffer any

harm. That is they used to take their ladies and children in

battles so that they may not flee at the slightest danger. That is

why the Almighty Allah has in the verse of Mubahila preferred

them to his (Prophet’s) own life so that he may show that they

are more dear to him than his life. Then Muhaddith Zamakh-

shari says: This is the greatest proof for the excellence of the

129

folks of the blanket and no proof can be stronger. (End of Zamakhshari’s statement).We say that when we came to know

that those personages were most beloved to the Prophet, it

should necessitate that they would be best in morals; because

it is clear to every sane person that the Prophet’s love for them

was not more than his love for others due to human relations;

on

the

contrary,

it

was,

because

the

Holy

Prophet

(s.a.w.s.)loved those who were most beloved in the view of Al-

lah, because many verses and traditions condemn loving chil-

dren, parents, forefathers and relatives who lack religion.

Also, it is known from the life history of the Prophet that he

used to remove from his proximity those of his relatives who

had no love for God; like Abu Lahab, because he was a

disbeliever.

He also respected those who were devoted to Allah; like Sal-

man, Abuzar, Miqdad and similar believers. Thus, Imam Zainul

Abideen (a.s.) says in praise of those personages: When they

were the best creatures and best people, to prefer others for

Imamate would be logically wrong.

Sixth Aspect

Fakhre Raazi, the great Ahle Sunnat scholar, who is famous

for his prejudice says that Shia prove from this verse that Ali Ibne Abi Talib (a.s.) is superior to all prophets and companions,

except for the Messenger of Allah (s.a.w.s.), because the

Almighty Allah said: Let us call ourselves and your selves. So

the self does not imply the holy self of Muhammad, because

calling implies calling someone else and a person does not call

himself. Therefore, it should imply some other self, and accord-

ing to consensus of supporters and opponents other than ladies

and children, one compared to ‘our selves’ was none other than

Ali Ibne Abi Talib (a.s.). So it shows that the Almighty Allah

called the self of Ali as self of the Prophet and unity in two

selves is impossible. So it must have been a metaphor. And it is

fixed in principles of jurisprudence that implication to the

nearest metaphor is preferable to applying it to a remote meta-

phor and the nearest metaphor shares all acts and perfections,

except what is outside the pale of evidence and beyond scope

of consensus; that is prophethood, and Ali does not share this

with him.

130

Therefore, he should share other perfections, and from the perfections of the Holy Prophet (s.a.w.s.) is that he was supreme among all prophets and companions. Therefore, Ali

(a.s.) should also be superior to all prophets and companions.

After explaining all reasoning's, he says that since there is

consensus that Muhammad is superior to Ali, and also that di-

vine prophets are superior to non-prophets, they also are su-

perior to Ali. But he has not replied to the superiority of Ali

over other companions, because he was not having any reply to

it and the invalidity of the reply he gave about the prophets is

also clear, because Shia do not accept this consensus and they say that even if the entire nation has reached consensus, they

do not accept it. On the contrary, its invalidity is clear, because

it is the belief of most Shia scholars that Ali (a.s.) and all the

Holy Imams (a.s.), except for the Last Prophet, are superior to

all the prophets.

It is mentioned in acceptable or rather widely related tradi-

tions narrated from their Imams regarding this since all other

prefaces are clear in them, this scholar, who is called as the

Imam of the doubters, could not use them.

Therefore, Imamate of Amirul Momineen (a.s.) is also proved

from this reasoning, because from all the perfections of the

Messenger of Allah (s.a.w.s.) is the obligatoriness of his Imam-

ate and obedience and it is other that prophethood; therefore,

it is necessary that he should be an Imam.

Also, he being superior to all prophets is necessary for the

lofty position of Imamate overlooking the fact that the prefer-

ence of the inferior is invalid. If he says that it could imply call-

ing the self metaphorically and one metaphor is not preferable

to another, this can be replied in a number of ways, but I will

be content to present only two replies in this treatise:

First Reply

The metaphor in implication to the self is clearer than other

metaphors and among Arabs and non-Arabs it is often said: You

are equal to my life. This meaning is mentioned in plenty of tra-

ditional reports recorded through Shia and Sunni channels on

the specialty of Ali (a.s.). Thus, it is mentioned in Sihah books

that the Messenger of Allah (s.a.w.s.) said to Ali (a.s.): O Ali

you are from me and I am from you. It is mentioned in Firdosul

131

Akhbar that the Holy Prophet (s.a.w.s.) said: Ali is to me like the head is to the body.

According to another report: He is like my soul. The Holy

Prophet (s.a.w.s.) addressed a group of hypocrites: Establish

prayer and pay Zakat, otherwise I will send to you one, who is

to me like my self. That is Ali.

There are many traditions regarding this and all this is the

context of that same metaphor.

Second Reply

This verse proves his excellence and Imamate from every as-

pect, because the Almighty Allah has mentioned third person

imperative verb form of ‘ Nadoo’. It is from the aspect of inclusion of the addressees or for respect, which is obvious on this

occasion. Or it is for the inclusion of the Ummah and on the

basis of the last two possibilities the style of the address would

be: Let us call our sons and let us call your sons. There is no

doubt that the first possibility is clearer; and these two possib-

ilities also:

That: we are calling our and your sons, women and selves.

Secondly, from us and you each of us should call the sons, wo-

men and selves of the two sides. The former is clearer.

Thus, Baidhawi and most commentators have clarified this,

although most aspects do not interfere in ‘we are from them’,

but they were mentioned for the completion of possibilities.

Also, it is possible that the plurality of sons, women and selves

may for respect or for inclusion of Ummah or the style of ad-

dress to the addressees may imply ‘let us call our sons and

your sons’ the repetition of ‘sons; may be for verbal conces-

sion. Since the pronouns are conjunction on genitive form, the

repetition of preposition is also genitive form according to ex-

perts of Arabic.

Or it might be from the aspect that the beginning is appar-

ently probable with circumstantial expression as they are hav-

ing the eligibility of entering the Mubahila more than any other group; and when he did not find anyone other than them having this eligibility, he brought that group and the determina-

tion of that group was not necessary before the occurrence of

Mubahila.

132

In the same way, it was not necessary for the gathering of the pronouns of ‘our sons’, ‘our women’ and ‘our selves’ that it

is having all possibilities and that also in the beginning; be-

cause it is known that everyone’s special invitation was by his

own group.

First Reason

Therefore, we say that if plurality is for respect and the self

implies one, who is the motivator of Mubahila and it is known

that the motivation for Mubahila was from the Messenger of

Allah (s.a.w.s.); and on the basis of consensus of traditional re-

ports, Ali (a.s.) was included in Mubahila; therefore, his inclusion would be of no use and the Christians would have said:

Why did you bring him when it was not stipulated? Except that

that gentleman was the self of the Prophet due to further spe-

cification; as if both were like one person. That is why he

brought him and this reason, though it is very remote, can be

included in our implication and would be more harmful to the

opponents only.

Second Reason

We say that if the Ummah or the companions were included

in the Mubahila, why he did not take from the Mubahil a the least from those who were present there? Except we say that

inclusion of all generates clamor and it would have been al-

leged that the Prophet was not confident of his claim that he

has brought a huge crowd in order to threaten by his majority

and glory or that he relied on the prayer of the people. So he

came as a representative of all and brought Amirul Momineen

(a.s.) that he should be their Imam and leader.

Also his sons were the sons of the Prophet and Fatima,

daughter of the Prophet was his wife, due to this he was having

a special relationship with the Prophet from the whole Ummah

and companions. These two personages came for the Mubahil a

from themselves as well as the whole Ummah, like that group

was also the representing the Christians and had come on be-

half of all of them. Therefore, this reason also is also most ef-

fective in proving our objective.

In the same way, the fourth reason also proves the excel-

lence of Ali (a.s.) from the aspect that all companions who were

eligible to be included in Mubahil a were none other than Ali,

133

his wife and his sons. This is the proof that no one else is having the eligibility of Imamate.

Therefore, to stop them does not give them the benefit of the

first meaning; in spite of the fact that that meaning should sup-

ported by traditions of both sides as has become clear. If it is

said that it is applied to nearest metaphor when other mean-

ings are not clear and it is known that on occasions of love and

appropriation, this implication is often used; we would reply

that even though those traditions, which he mentioned above

prove that only this meaning is not implied, but it is not neces-

sary to insist on it and as proof of their being more worthy of

Imamate and Caliphate the real aim is on this occasion is suffi-

cient for the purpose discourse, which was repeatedly

mentioned.

134

Ninth Exclusive Quality

“And that the retaining ear might retain it.”(Surah

Haqqah 69:12)

That is he obtains and retains the verses of Quran and divine

facts. Shia and Sunni scholars have narrated through accept-

able channels that this verse was revealed in the honor of

Amirul Momineen (a.s.).

Thus, Thalabi in his Tafsir, Hafiz Abu Nuaim in his Hilya, Wahidi in his Asbabun Nuzul, Tabari in Khasais, Raghib Isfahani in Mahazirat, Ibne Maghazali in Manaqib, Ibne Marduya in his Manaqib, and most Shia and Sunni tradition scholars and commentators have narrated from Amirul Momineen (a.s.),

Ibne Abbas, Buraidah Aslami, Zahak and a large number of

people and some versions state that Amirul Momineen (a.s.)

said:

The Messenger of Allah (s.a.w.s.) embraced me and said: My

Lord has commanded me to make you proximate to me and not

to keep you away from me and to teach my sciences to you.

Therefore, it is incumbent on me to obey my Lord and it is in-

cumbent on you to learn those sciences and not to forget them.

After that the captioned verse was revealed.

According to another report, when this verse was revealed,

the Messenger of Allah (s.a.w.s.) said: I prayed to the Almighty

Allah to deem them as your ears and the Almighty Allah accep-

ted my prayer. Amirul Momineen (a.s.) said: After that I never

forgot anything I heard from the Prophet; and how was it pos-

sible from me to forget, when the Prophet had prayed? Za-

makhshari, Fakhre Raazi, in spite of extreme prejudice have

narrated this report.

Zamakhshari has written in Kashaf that ‘retaining ear’ de-

notes the ears, which remember whatever they hear, and do

not forsake acting on its commands. After that they have men-

tioned this last report: If you say why the Almighty Allah had

mentioned ‘ear’ as a singular and a common noun, we would

reply that it is for intelligence of one, who has a very good

memory. The condemnation of people is there that one ear,

which remembers is sufficient and in the view of Allah it is like

a numerous group and there is no need of another group, even

135

though it may fill up the whole world. [End of Zamakhshari’s statement].The Almighty Allah had made them write it and

through their statements admit that the benefit of sending of

the Prophet and revelation of the verses was especially for

Imam Ali (a.s.). Only he is the preserver of divine sciences.

Then how can he remain a subject of some ignorant fellows,

who were needful of him in all rules and laws and used to in-

quire about them from him only? The Almighty Allah has said:

“Are those who know and those who do not know

alike?”(Surah Zumar 39:9)

All verses and reasoning's mentioned above are supported by

the fact that Imam Ali (a.s.) was the most knowledgeable of the

people about meanings and words of the Holy Quran. Ibne Ha-

jar has narrated from Ibne Saad that Amirul Momineen (a.s.)

said: By Allah, no verse was revealed, but that I know regard-

ing what it was revealed, where it was revealed and at what

time it was revealed. Indeed my Lord has bestowed me with a

perceptive heart and a speaking tongue.

It is also narrated from Ibne Saad and Abu Tufayl that Ali

(a.s.) said: Ask me about the Book of Allah. Indeed the

Almighty Allah has not revealed any verse, but I know whether

it was revealed at night or day, whether it was revealed in

plains or mountains.

Ibne Dawood has narrated from Muhammad Ibne Sirrin that

when the Messenger of Allah (s.a.w.s.) passed away from this

world, Ali (a.s.) did not pay allegiance to Abu Bakr and he said:

I have taken an oath that I will not put on my cloak, except to

go out for prayers and I will gather the Quran. Then he com-

piled the Quran according to the order of revelation.

Ibne Sirrin says: How nice it would have been if we had re-

ceived that Quran, because it contained numerous sciences.

Tabari has narrated from Umme Salma that he said: I heard

from the Holy Prophet (s.a.w.s.): Ali is with Quran and Quran is

with Ali and the two shall not separate till they meet me at

Hauze Kauthar.

It is also narrated that the Holy Prophet (s.a.w.s.) said during

his terminal illness: O people, very soon I shall pass away. I

don’t say much to you, except that I exhaust my argument on

you; indeed I leave among you the Book of Allah and my pro-

geny, my Ahle Bayt (a.s.). Then he raised the hand of Ali and

136

said: This Ali is with Quran and the Quran is with Ali. The two of them would not separate from each other till they meet me

at Hauze Kauthar. At that time I would ask how you treated

them after me.

The author says:

When such a person, who in spite of extreme prejudice, has

narrated these traditions and has not refuted them; it is suffi-

cient to prove his Imamate and Caliphate, whereas at the time

of his passing away, the Holy Prophet (s.a.w.s.) said: I am go-

ing and I leave among you in my stead two things; then he took

the hand of Ali (a.s.) and said: He is with Quran and the two of

them will not separate from each other. It is clear that the

words and meaning of Quran is with him only and only he is

the commentator of Quran and the Quran testifies to his right-

fulness; and following Quran is invalid without following him.

After that he emphatically says: On Judgment Day, I will ask

you, how you treated them. Any sane individual, who contem-

plates on this tradition and who is unaffected by prejudice,

would understand that it is a clear declaration on his appoint-

ment, overlooking the fact that his being well versed is proved

and this is sufficient for his being more qualified for Imamate.

137

Tenth Exclusive Quality

“Surely (as for) those who believe and do good deeds

for them will Allah bring about love.”(Surah Maryam

19:96)

Thalabi said: Allah loves them and puts their love into the

hearts of the believers of the heavens and the earth. Then he

has narrated through his chain of authorities that Baraa bin Az-

ib reported that the Holy Prophet (s.a.w.s.) said to Ali (a.s.):

Say: O Allah appoint a covenant for me with You and make my

love rooted in the hearts of believers. At that time the Almighty

Allah revealed this verse.

Hafiz Abu Nuaim has mentioned this report in Maa Nazala

minal Quran fee Ali quoting his chains of authorities from

Baraa bin Azib. Also, through Zahak through his chains of au-

thorities, has narrated from Ibne Abbas that this verse was re-

vealed in the honor of Amirul Momineen (a.s.). That is the

Almighty Allah appoints his love in the hearts of believers.

Also, it is narrated that the Messenger of Allah (s.a.w.s.) said

to Ali: Raise your head and ask your Lord so that He gives you

whatever you may ask. Ali (a.s.) raised his hands and said: O

Lord, fix a love for me with You. At that time Jibraeel brought this verse.

Similarly, Ibne Jubair has narrated in the interpretation of

this verse that love for Ali (a.s.) resides in the heart of every

believer. It is narrated from Muhammad bin Hanafiyyah that

there is no believer, but that the love of Ali (a.s.) is there in his

heart. It is also narrated from Ibne Abbas that we were in

Mecca. The Messenger of Allah (s.a.w.s.) held the hand of Ali

(a.s.) and then prayed four units of prayer on Mount Badr and

looking at the heavens, said to Ali (a.s.): Raise your hands to

the heavens and pray and ask for whatever you want from Al-

lah so that He may grant it to you. He prayed:

O Allah, appoint for me an oath and love. The Almighty Allah

revealed this verse and the Messenger of Allah (s.a.w.s.) re-

cited it to the companions. They expressed great astonishment

on this incident.

The Prophet asked: Why are you astonished? The Quran has

four parts: one is especially in praise of us, Ahle Bayt, one part

138

in condemnation of our enemies, one part regarding the lawful and the unlawful and one part regarding duties and rules and

regulations.

Indeed the Almighty Allah has sent the best verses of Quran

in praise of Ali (a.s.) and most tradition scholars and comment-

ators have stated that this verse was revealed about him as

Nishapuri in his famous Tafsir, Ibne Marduya in Manaqib,

Sajistani in Gharaibul Quran, Tabari in Khasais, Ibne Hajar in

Sawaiq and other scholars have mentioned in their books.

Overlooking the acceptable traditional reports mentioned in

Shia books, which we do not mention in this treatise, it is obvious that this devotion, which was sent down by the prayer of

the Prophet is specially related to Ali (a.s.). in addition to the

love that exists between all believers; on the contrary, this love

is a part of faith and abandoning it leads to infidelity and hypo-

crisy. It is a necessity of Imamate.

Also ‘good deeds’ is proper noun and it denotes generality.

Therefore, it proves his infallibility and Infallibility is necessary

for Imamate. Moreover, God, forbid, if a mistake were to be

committed by him, his hatred would become necessary and it is

in negation of love; and it supports the fact that it does not de-

note the love of common believers. It is a love, which is a pillar

of religion and faith.

On the contrary, it denotes asking: Bestow him that position,

due to which love towards him may become incumbent on all-

believers; and his love is the proof of his faith. Its proof is a tra-

ditional report mentioned in Mishkat from Sahih Tirmidhi and

Musnad Ahmad Hanbal that the Messenger of Allah (s.a.w.s.)

said: No hypocrite loves Ali and no believer hates him.

It is also narrated from Musnad that the Messenger of Allah

(s.a.w.s.) said: One, who abuses Ali abuses me. Ibne Abde Barr

has said in Istiab that a group of companions have narrated

that the Messenger of Allah (s.a.w.s.) said to Ali (a.s.): None

loves you, but a believer, and none hates you, but a hypocrite.

Ali (a.s.) said: By Allah, the Ummi Prophet promised me that

none will love me, but a believer and none will hate me, but a

hypocrite. The Messenger of Allah (s.a.w.s.) said: Only that one

loves Ali, who has loved me, and one, who hates Ali, has hated

me. One, who hurts Ali, has indeed hurt me and one, who has

hurt me, has hurt Allah.

139

It is narrated from Jabir that he said: During the time of the Prophet we did not recognize the hypocrites, except by their

hatred to Ali. [So far we mentioned the reports of Ibne Abde

Barr].It is narrated from Sahih Tirmidhi in Jamiul Usool from

Imam Ali (a.s.) that the Messenger of Allah (s.a.w.s.) held the

hands of Imam Hasan (a.s.) and Imam Husain (a.s.) and said:

One, who loves me, loves them, and loves their father and

mother. On Judgment Day he would be in my level with me.

Also in Sahih Tirmidhi it is narrated from Abu Dujana that he

said: We Ansar used to recognize the hypocrites through their

hatred for Ali (a.s.). In Sahih Tirmidhi also, it is narrated from

Umme Salma.

In Sahih Muslim,Tirmidhiand Nasai it is mentioned that

Imam Ali (a.s.) said: By the one, who split the seed, created the

grass and created the creatures, the Ummi Prophet told me:

None loves you, but a believer and none hate you, but a

hypocrite.

Ibne Hajar in Sawaiqul Mohriqa has narrated from the Mes-

senger of Allah (s.a.w.s.) that when Amr Aslami complained to

the Prophet about Amirul Momineen (a.s.), he said: You have

distressed me. Amr said: I seek refuge of Allah from causing

distress to you.

The Holy Prophet (s.a.w.s.) said: One, who caused distress to

Ali has in fact distressed me.

Ibne Hajar narrates that Buraidah had gone to Yemen with

Ali (a.s.) and when they returned, he said to his companions:

Ali has taken a slave girl from Khums property. Hypocritical

companions told him to complain about it to the Holy Prophet

(s.a.w.s.), so that perhaps Ali (a.s.) might be discredited in his

view. The Messenger of Allah (s.a.w.s.) heard this dialogue

from behind the door and he came before them furious and

said: Why is a group so inimical to Ali? One, who hates Ali, has

certainly been inimical to me; and one, who becomes aloof

from Ali,has become aloof from me. Ali is from me and I am

from him. He is created from my essence and I am created

through the essence of Ibrahim (a.s.) and I am better than

Ibrahim. Then he recited the verse:

“Offspring, one of the other; and Allah is Hearing,

Knowing.”(Surah Aale Imran 3:34)

140

O Buraidah, perhaps you don’t know that the right of Ali in Khums is more than that slave girl that Ali has taken.

This point is mentioned in Jamiul Usool narrating from Sahih

Tirmidhi and Sahih Bukhari.

Ibne Hajar, Ibne Athir, Tirmidhi, author of Mishkat and other

tradition scholars have narrated through various chains of au-

thorities from the Messenger of Allah (s.a.w.s.) that he said:

Indeed the Almighty Allah commanded me to love four persons:

Ali, Salman, Abuzar and Miqdad. It is obvious that the com-

mand of loving those four persons was, because they did not

forsake Ali (a.s.) in any way.

Ibne Hajar has narrated through a number of channels from

the Messenger of Allah (s.a.w.s.) that he said: One, who dis-

tressed Ali, has distressed me.

It is narrated from the Messenger of Allah (s.a.w.s.) that he

said: One, who has abused Ali (a.s.), has abused me.

It is narrated from Umme Salma that the Messenger of Allah

(s.a.w.s.) said: One, who loves you has loved me, and one, who

has loved me has loved Allah. One, who hates Ali, has hated me

and one, who hates me, has hated Allah.

It is narrated from Anas that the Messenger of Allah

(s.a.w.s.) said: Love of Ali is at the top of the scroll of deeds of

a believer.

It is narrated from Manaqib Ahmad bin Hanbal that Ali (a.s.)

said: I was asleep in an orchard of Medina. The Messenger of

Allah (s.a.w.s.) awakened me and said: You are my brother and

the father of my sons. You will fight for my practice after me.

One, who dies on my oath, will be in Paradise and one, who

dies on your oath, would have fulfilled his oath. One, who dies

after you on your love, the Almighty Allah will make his end

with me and faith as long as the sun rises and sets.

It is narrated in many traditions that if people had united on

the love of Ali (a.s.), the Almighty Allah would not have created

Hell.

It is mentioned in Firdosul Akhba ar of Dailami and other

books of Ahle Sunnat from Abdullah Ibne Umar that the Mes-

senger of Allah (s.a.w.s.) said: Love of Allah is a goodness, with

which sins do not cause any harm and enmity of Ali is that sin,

with which all good deeds are useless.

141

It is also narrated from him that love of Ali consumes sins like fire consumes dry wood.

Harawi and Gharibain quote from Ubadah bin Samit that he

said: We used to test the legitimacy of children through the

love of Ali (a.s.). Whichever child was found not loving Ali

(a.s.), he was not considered legitimate.

There are a large number of traditions in this regard from

Shia and Sunni channels and through the style of those re-

ports, it is obvious to every person with insight that these re-

ports either denote Imamate or some other lofty rank, for

which Imamate is necessary, because the supremacy of a per-

son in an Ummah and his love being the sign of his faith and le-

gitimacy and a cause of everlasting success and entering per-

petual Paradise and that his love should be the love of Allah

and the Messenger, and his enmity being the sign of hypocrisy

and illegitimacy and everlasting wretchedness and everlasting

punishment should be enmity of God and Messenger; it could

not have been, except that he should be the leader of the

Ummah, Caliph of God and successor of the Messenger of Al-

lah (s.a.w.s.) and his Wilaya t should be a part of faith and

Islam. Rather, he should be deserving of all the pillars of Islam

and belief.

The rank of Imamate, which follows the rank of prophethood

cannot be imagined to be same as love of all believers, even

though from the aspect of faith is a cause of divine rewards

and it is love of faith, but it is not that their love in itself should be necessary in obtaining belief; and their enmity is evil from

the aspect of disobedience, but its limit is that if it is ex-

pressed, it would be a great sin, but it does not entail hypo-

crisy, expulsion from faith and everlasting punishment.

Therefore, it is learnt that the Wilayat of Ali (a.s.) is next to the dual testimony of faith; like denial of monotheism and

prophethood makes one go out of the pale of Islam, in the same

way, denial of Wilayat, on the contrary, abandoning the love of Ali (a.s.) makes a man go out of faith or rather Islam.

If someone says that on the basis of whatever you have men-

tioned, it becomes necessary that the position of Ali would be

higher than that of prophethood, although denial ofprophet-

hood is a cause of going to Hell, but its admission does not lead

one to faith and enter Paradise.

142

We will reply that although confession of prophethood is superior and it is the root, but since confession of Imamate ne-

cessarily includes the confession of prophethood and confes-

sion of prophethood does not necessarily include confession of

Imamate and the confession of Imamate is a part of faith that is

why confession of Imamate leads to deliverance and mere con-

fession of prophethood cannot lead to deliverance, because

special actualization depends on general actualization and gen-

eral actualization does not depend on special actualization; like

where there is no animal it is not necessary that man should be

present there; but when man is present there, animal will also

be there.

In the same way, confession of divine oneness is superior to

confession of prophethood, but it does not necessarily lead to

confession of prophethood and confession of prophethood ne-

cessarily includes confession of the creator and His oneness;

but both these confessions cannot guarantee deliverance till

confession of Imamate is not added to them. Confession of

Wilayat and Imamate of Amirul Momineen (a.s.) and following

him, confession of all the Holy Imams (a.s.); also belief in re-

surrection and all necessary fundamentals of faith are import-

ant, because only they will perfect the faith of people and

through their explanation the various parts of faith become

clear. That is why Wilayat of the Imam leads to increase in

ranks and deliverance from chastisement.

143

Eleventh Exclusive Quality

“It is not righteousness that you should enter the

houses at their backs, but righteousness is this that one

should guard (against evil); and go into the houses by

their doors and be careful (of your duty) to Allah, that

you may be successful.”(Surah Baqarah 2:189)

Scholars and commentators say that it implies obtaining the

issues of the world and the hereafter through proper channels;

that knowledge and wisdom should be obtained through its

proper sources. Thus, the path of knowledge and its gate are

the Imams of Ahle Bayt (a.s.).

Imam Muhammad Baqir (a.s.) says that Aale Muhammad

(a.s.) are the gates of Allah and His mediums; they invite the

people to Him and they are the guides. They call people to

Paradise and they guide them to it till Judgment Day.

This is further supported by a tradition of Jamiul Usul quoted from Sahih Tirmidhi that the Messenger of Allah (s.a.w.s.) said:

I am the city of knowledge and Ali is its gate.

Also, in Mishkat, it is narrated from Tirmidhi that I am the

abode of wisdom and Ali is its gate.It is narrated in Istiab that

the Messenger of Allah (s.a.w.s.) said: I am the city of know-

ledge and Ali is its gate. One, who seeks knowledge, should

come through the gate.

A similar tradition is mentioned in Manaqib Khwarizmi as

well.

This tradition is from the widely related ones, which does not

have any scope for doubt if one is devoid of prejudice.

The verse quoted above thus implies that if we want know-

ledge and cognition, we must come to Amirul Momineen (a.s.).

The best and the most important need for an Imam is his know-

ledge, which the whole community isin need of. Same is the

case regarding judgment of cases.

Thus, it is proved that there is no one other than Imam Ali

(a.s.), who is so much needed in the Islamic Ummah after the

Messenger of Allah (s.a.w.s.).We should know that this tradi-

tion is another proof that Imam Ali (a.s.) is the most know-

ledgeable one of the Ummah.

144

Ibne Abde Barr, an important Ahle Sunnat scholar, says in Istiab that the Messenger of Allah (s.a.w.s.) said to the compan-

ions: The most knowledgeable of them is Ali Ibne Abi Talib

(a.s.). As long as a person does not get expertise in all sci-

ences, he does not become an expert judge.

Moreover, it is narrated from Ibne Abbas that Umar used to

say: Ali is the most knowledgeable among us about divine laws.

It is said that people asked Ataa, whether there was anyone

among the companions of Muhammad more knowledgeable

than Ali (a.s.)? He replied: No. by Allah, I don’t know of anyone

more knowledgeable than him.

Ataa was a prominent Ahle Sunnat scholar and traditionist.

Also, it is narrated from Ibne Abbas that he used to say: By

Allah, Ali was given nine parts of knowledge, which were ex-

clusive for him and the tenth part he shared with others.

It is also narrated from Saad Ibne Musayyab that Umar used

to seek the refuge of God from an eventuality when he would

have to face a problem, in which Ali would not be there to solve

it for him. He (Umar) used to often remark: If Ali was not there

Umar would have perished.

Fakhre Raazi, a Sunni Imam, says in Arbaeen on behalf of

Shia that no one has any dispute that Ali Ibne Abi Talib (a.s.)

was extremely brilliant, knowledgeable and at the pinnacle of

learning ;whereas the Messenger of Allah (s.a.w.s.), who was

an epitome of knowledge and wisdom was very much con-

cerned about his training and guidance. Since his childhood,

Ali (a.s.) remained under the care of the Messenger of Allah

(s.a.w.s.) and in his youth, he became his son-in-law.

All the time he was in his presence and no obstacle ever

came between the Prophet and his training of Ali (a.s.). There-

fore, it is obvious that such a student in service of such a

teacher in such special circumstances should reach the pin-

nacle of perfection and excellence.

But Abu Bakr came into the service of the Holy Prophet

(s.a.w.s.) after having spent half his life and in that age also, he

used to meet the Prophet only once a day and that also for a

short period. It is famous that: Knowledge in childhood is like

inscription on a stone that is never erased; and in old age it is

like a mark on earthenware, which is erased even with the

145

slightest touch. Therefore, it is proved from this brief explanation that Ali is most excellent and most knowledgeable.

The author says: Supporting the discourse of Fakhre Raazi

in favor of Shia is a tradition narrated in Jamiul Usool from

Sahih Tirmidhi that Ali (a.s.) said: I remained in the company of

the Prophet; when I asked him something, he informed me

about it; if I remained quiet, the Prophet initiated the

discussion.

Moreover, it is narrated from Sahih Nasai that Ali said: I held

such a position with the Prophet that was not held by anyone

else. I used to arrive at the door of the Prophet early in the

morning and say: Peace on you, O Prophet of Allah. If the

Prophet stopped after clearing his throat I went back, other-

wise I joined him.

In Mishkat,it is narrated from Sahih Tirmidhi from Umme

Atiyyah that she said: The Messenger of Allah (s.a.w.s.) sent Ali

(a.s.) on some battle. I saw him raising his hands to supplicate:

O Lord, do not make me die till You bring back Ali to me.

There are other such traditions as well, which prove excess

of their meeting, their proximity and show the complete ar-

rangement of the Prophet in training of Amirul Momineen

(a.s.).Then Fakhre Raazi says that there may be some evid-

ences proving the excellence ofAli (a.s.).

First Evidence

The verse:

“And that the retaining ear might retain it.”(Surah

Haqqah 69:12)

… which is revealed in honor of Ali (a.s.) and when it be-

comes restricted to excess of understanding, it would become

restricted to excess of knowledge.

Second Evidence

The Messenger of Allah (s.a.w.s.) said: Ali is the best of you

all in adjudication. Since adjudication is needful of all informa-

tion; so when he is having precedence on every personin adju-

dication, he is having precedence to everyone in all sciences.

Third Evidence

146

Umar issued wrong judgments a number of times and Ali corrected him. Regarding this he has mentioned many cases,

whose mention will prolong this discussion. Such wrong de-

cisions were given by others many times, but such a thing nev-

er happened in case of Ali.

Fourth Evidence

Ali (a.s.) himself used to say: If Caliphate is given to me and I

occupy the seat of Caliphate, without any doubt, I will judge

among the Jews according to Taurat, Christians according to

Injeel, People of Zabur according to Zabur and Muslims according to Quran. By Allah, I know which verse was revealed in

desert and which was revealed at sea; which was revealed in

plains and which in mountains; which at night and which in the

day; and I know regarding whom it was revealed and why it

was revealed.

Fifth Evidence

Most excellent knowledge is the knowledge of principles of

faith and divine recognition. The sermons of Ali (a.s.) and his

statement contain so many secrets of the unity of Godhead, di-

vine justice, prophethood, free will and predestination and cir-

cumstances of Judgment Day that they are not found in the

statements of any other companion.

Moreover, all the sects and theologians are attributed to Ali

only in this knowledge and the relation of Shia with Ali (a.s.) is obvious, but Khawarij, in spite of the distance they maintain

from Ali (a.s.), follow their leaders, who are students of Ali

(a.s.).Thus, it is proved that theologians of all sects who are the

most superior personages of Imamiyah sect are his students

only. In the science of exegesis, Ibne Abbas, who is known as

the chief of commentators, was a student of Ali (a.s.). He has

reached to such a level in the science of jurisprudence that the

Messenger of Allah (s.a.w.s.) said: The most judicious among

you is Ali.

Of his accomplishment is the science of rhetoric and it is

known that those who came after him, none of them could even

reach to the lowest of his levels. Among those sciences is the

knowledge of Arabic syntax and all know that Abul Aswad or-

ganized this science through the instructions of Ali. Of this

147

knowledge is the knowledge of mysticism and this knowledge also ends with him.

Therefore, it is proved that after the Holy Prophet (s.a.w.s.),

Amirul Momineen (a.s.) is the most excellent and he is the

teacher of all scholars. When it is proved that he is the most

learned in every science, it is necessary that he should be su-

perior to all the people in the universe, as the Almighty Allah

has said:

“Are those who know and those who do not know

alike?.”(Surah Zumar 39:9)

He also said:

“Allah will exalt those of you who believe, and those

who are given knowledge, in high degrees.”(Surah Mu-

jadila 58:11)

The author says:

It is concluded from these verses along with the verses

quoted before that the criterion of loftiness of ranks is faith

and knowledge and we learnt about their excess in Imam Ali

(a.s.); and it will be more pronounced in the coming pages

148

Twelfth Exclusive Quality

It is that the Almighty Allah has said:

“And if you back up each other against him, then

surely Allah it is Who is his Guardian, and Jibraeel and

the believers that do good.”(Surah Tahrim 66:4)

That is if Ayesha and Hafasa cooperate with each other to

distress the Messenger of Allah (s.a.w.s.), Allah is the helper of

the Prophet, Jibraeel and the best of the believers; that is one, who is most excellent of them. Shia and Sunni have narrated

through many channels that ‘the believers that do good’de-

notes Amirul Momineen (a.s.).

In Shawahidut Tanzeel, it is narrated from Imam Muhammad

Baqir (a.s.) that when the verse was revealed, the Messenger

of Allah (s.a.w.s.) held the hand of Amirul Momineen (a.s.) and

said: O people, he is the best of the believers.

Hafiz Abu Nuaim has narrated in Maa Nazala minal Quran

fee Ali, Thalabi in his Tafsir, Ibne Marduya in Manaqib from

Asma binte Umais that the Messenger of Allah (s.a.w.s.) said:

The best of the believers is Ali Ibne Abi Talib (a.s.).

Fakhre Raazi has mentioned in Arbaeen that commentators

of Quran say that the best of believers is Ali Ibne Abi Talib

(a.s.). On this occasion, Maula denotes helper, because the

meaning, which is common to Allah, Jibraeel and best of the

believers, cannot mean anything other than helper. Therefore,

this verse proves the superiority of Ali (a.s.) from two aspects:

First Aspect

The word of ‘he’ proves limitation. Therefore, it would mean

that the helper of Muhammad (s.a.w.s.) is God, Jibraeel and

best of the believers, and no one else; and it is known that the

Messenger of Allah (s.a.w.s.) is on the pinnacle of commanding

obedience.

Second Aspect

It is that the Almighty Allah initiated with His self, then men-

tioned Jibraeel and then finally Ali (a.s.); and it is a very lofty rank. [End of the discourse of Fakhre Raazi].We say that from

other aspects also this verse proves the excellence of Imam Ali

149

(a.s.), because the style of discourse proves that at that time the implication of the best of the believers was limited only to

Ali (a.s.) and it is automatically obvious that among the com-

panions there were other doers of good in the believers. Thus,

either ‘doing of good’ would denote infallibility, capability of

Imamate or it would denote every act of goodness and Imam-

ate is also included in it, and this meaning is absolutely clear

and if along with those ranks, we prove the superiority of Ali

(a.s.) over all companions, there can be no doubt in it.

150

Thirteenth Exclusive Quality

“What! do you make (one, who undertakes) the giving

of drink to the pilgrims and the guarding of the Sacred

Mosque like him who believes in Allah and the latter day

and strives hard in Allah’s way? They are not equal with

Allah;

and

Allah

does

not

guide

the

unjust

people.”(Surah Taubah 9:19)

“Those who believed and fled (their homes), and strove

hard in Allah’s way with their property and their souls,

are much higher in rank with Allah; and those are they

who are the achievers (of their objects).”(Surah Taubah

9:20)

We should know that Shi a and Sunni commentators and tra-

dition scholars are unanimous that this verse was revealed in

praise of Amirul Momineen (a.s.); so much so that the writer of

Kashaf, Fakhre Raazi and Baidhawi have not denied it in spite

of their extreme bigotry.

Thalabi has narrated from Hasan Basri, Shobi and

Muhammad bin Kaab Qarti that this verse was revealed about

Abbas and Talha bin Shaibah, because they used to boast:

Talha used to say: I am the caretaker of the Kaaba and I have

the keys; if I want, I can spend the night in the Kaaba. Abbas

said: I provide Zamzam water to the pilgrims, if I want I can

spend the night in the mosque. Amirul Momineen (a.s.) heard

this conversation and said: I don’t know what you are saying;

Iprayed for six months facing Qibla before everyone and fought

Jihad. The captioned verse was revealed at that time.

In Jamiul Usul, this same traditional report is quoted from

Sunan Nasai from Muhammad bin Kaab Qarti. Ibne Marduya

and many other people have narrated from Shobi and Ibne Ab-

bas that there was an argument between Amirul Momineen

(a.s.) and Abbas. Abbas used to say: I am the uncle of the

Prophet and you are his cousin. Providing drinking water to pil-

grims and maintaining the building of the Sacred Mosque is my

responsibility; what excellence can you have over me? At that

time the Almighty Allah sent this verse.

Also, it is quoted in the book of Fadhailul Masajid that Hafiz

Abu Nuaim narrates from Ibne Abbas and Ibne Asakir narrates

151

from Anas bin Malik that Abbas and Shaibah used to boast among themselves. Abbas said: I am superior, as I am the

uncle of the Messenger of Allah (s.a.w.s.) and the water suppli-

er to pilgrims. Shaibah said: that I am superior, as I am the

treasurer and caretaker of the House of God; He has appointed

me as the treasurer. Amirul Momineen (a.s.) arrived there at

this point and they reported this conversation to him.

His Eminence said: I am superior to both of you; I am the

first person to believe in the Prophet, I migrated and per-

formed Jihad. Later the three of them reported this dialogue to

the Holy Prophet (s.a.w.s.), but he did not offer any reply, so

they returned from there. After some days, this verse was re-

vealed and the Messenger of Allah (s.a.w.s.) recited it to them.

Hafiz Abu Nuaim in Maa Nazala minal Quran fee Ali has

quoted from Ibne Abbas and others in a number of ways that

this verse was revealed about the boasting of Ali, Abbas and

Shaibah; till the verse of:

“Till Allah brings about His command.”(Surah Taubah

9:24)

Abul Qasim Haskani has narrated from Buraidah that once

Shaibah and Abbas were boasting among themselves. At that

time they were joined by Ali (a.s.), who asked why they were

boasting. Abbas said: Allah has given precedence to me over

all, and it is supplying water to the Hajj pilgrims; Shaibah said:

I am entrusted with maintaining the Sacred Mosque and it is a

higher rank; Amirul Momineen (a.s.) said: Allah bestowed to

me in my childhood what He did not bestow to you. They asked

what it was. He replied: When I put the sword at your nose,

you brought faith in God and the Messenger. Abbas was infuri-

ated atthis and he went to the Holy Prophet (s.a.w.s.) to com-

plain about Ali.

The Messenger of Allah (s.a.w.s.) called Ali (a.s.) and asked

him why he spoke to his uncle in such a manner. He replied: O

Messenger of Allah (s.a.w.s.), I spoke the truth with emphasis

even though it might have infuriated someone. Jibraeel came

down and said: O Messenger of Allah (s.a.w.s.), your Lord con-

veys His salutation to you and sends you these verses to recite

to them. When he did so Abbas said: We accept.

Supporting the fact that these verses are in honor of Ali (a.s.)

is that the Almighty Allah has mentioned in these verses that

152

those people are successful. Sunni scholar, Samani has narrated from Imam Muhammad Baqir (a.s.) in the book of

Fadhailul Sahaba that they asked Ummul Momineen, Her

Eminence, Umme Salma about Imam Ali (a.s.); she replied: I

heard the Messenger of Allah (s.a.w.s.) say: Ali and his Shia

are successful on Judgment Day.The author says:

This verse is revealed for Amirul Momineen (a.s.), therefore,

it becomes clear that he is most eligible and rightful for Imam-

ate, because according to these verses belief, Hijrat and Jihad are criteria of pride, excellence and success in both the worlds;

and according to unanimity of all Ali (a.s.) was having preced-

ence over all in these qualities.

Ibne Abde Barr has narrated from Salman, Abuzar, Miqdad,

Khababa, Jabir, Abu Saeed Khudri and Zaid bin Arqam in Istiab

that he said: Ali is the first of those who embraced Islam. All

these persons give precedence to him over all companions.

Muhammad bin Ishaq has written that among men, the first to

believe in the Messenger of Allah (s.a.w.s.) was Ali. After him is

Khadija. He has also written that according to numerous chan-

nels, it is narrated from Salman that the Messenger of Allah

(s.a.w.s.) said: The first of you to reach me at Hauze Kauthar

will be the one, who believed in me first of all and that is Ali

(a.s.). Then he writes that this is mentioned in many traditional

reports.

It is narrated from Ibne Abbas that Ali had four qualities,

which were exclusive only to him: he was the first of all men

who prayed with the Messenger of Allah (s.a.w.s.); the stand-

ard of the Messenger of Allah (s.a.w.s.) was held by him in

every battle; during Battle of Uhad all fled the battlefield, ex-

cept him and only he was steadfast; he gave the funeral bath to

the Messenger of Allah (s.a.w.s.) and buried him. Abul Muzaf-

far Samani says in Fadhailus Sahaba, Dailam in Firdosul Akh-

baar, and other tradition scholars have narrated from Abuzar

and Abu Ayyub Ansari that the Messenger of Allah (s.a.w.s.)

said: Angels invoked benediction on Ali for seven years, be-

cause no one other than him prayed with me; according to an-

other report, ‘Before anyone becomes a Muslim.’

It is narrated in Firdosul Akhbaar that the Messenger of Al-

lah (s.a.w.s.) said: Ali was the first to pray with me. It is among

the unanimously agreed issues that Ali was having precedence

153

in faith. In his Musnad, Abdullah bin Ahmad Hanbal has through many chains of authorities mentioned that Ali was the

foremost in faith. To discuss this further would prolong our dis-

cussion and after this also, some more traditions would be

quoted in this book. The perfection of his belief is clear for all

who have faith.

In the book of Maa Nazala Minal Quran fee Ali,Hafiz Abu

Nuaim has narrated from Ibne Abbas that the Almighty Allah

did not reveal any Surah in Quran, but that Ali is the chief and noble of that chapter. Indeed the Almighty Allah has on numerous occasions reprimanded the companions of Muhammad, but

Hehas never mentioned Ali, except in a nice manner.

It is also narrated that some people say that the address of

‘O those who believe’is to the companions of Muhammad; but

Huzaifi says that it is mainly addressed to Ali (a.s.). Mujahid

has narrated from Ibne Abbas that the Messenger of Allah

(s.a.w.s.) said: ‘O those who believe’ is not revealed in any

verse, but that Ali (a.s.) is its chief and leader.

According to another report, he said that Ali is the Sayyid,

chief and leader of that verse. According to yet another report,

he is the head and in charge; according to one more report, he

the Sayyid and the noble.

Hafiz and others have narrated this through numerous au-

thorities from Amash, Mujahid and Ibne Abbas etc. and it

clearly implies that one, who has no faith in his Wilayat, is not included among believers. Being the first to act on this verse

with perfection of faith and precedence in Islam is exclusive for

him; only he is implied in it.

Also, Hafiz and others have narrated from Mujahid that on no

occasion in Quran is it mentioned ‘O those who believe’, but

that the foremost of them is Ali since he was foremost in Islam.

It is also supported by the verse, which most Shia and Sunni

tradition scholars like Thalabi, Wahidi, Ibne Marduya, Hafiz

Abu Nuaim, have narrated through numerous channels that

there was an argument between Ali and Walid bin Uqbah, half-

brother of Uthman and the latter said to Amirul Momineen

(a.s.): Keep quiet, because you are a kid and I am, by Allah,

one, whose tongue is more fluent, whose spear is sharper and

who is braver in fighting. Ali (a.s.) replied: Shut up, O

154

transgressor. The Almighty Allah revealed the following verse in support of the statement of Ali (a.s.):

“Is he then who is a believer like him who is a trans-

gressor? They are not equal.”(Surah Sajdah 32:18)

After that He said:

“As for those who believe and do good, the gardens are

their abiding-place; an entertainment for what they

did.”(Surah Sajdah 32:19)

According to numerous channels, Hafiz Abu Nuaim and oth-

ers have narrated from Ibne Abbas and Mujahid etc. that the

believer is Ali Ibne Abi Talib (a.s.) and transgressor is Walid

bin Uqbah. The reasoning of this verse leaves no doubt in per-

fection of his faith; on the contrary, it proves his infallibility, as

it is revealed about transgressor and revealed to emphasize his

entry into Paradise; and this much is sufficient to prove his ex-

cellence and faith.

155

Fourteenth Exclusive Quality

“(As for) those who believe and do good, surely they

are the best of men.”(Surah Bayyinah 98:7)

After that He said:

“Their reward with their Lord is gardens of perpetuity,

beneath which rivers flow, abiding therein for ever; Allah

is well pleased with them and they are well pleased with

Him; that is for him who fears his Lord.”(Surah Bayyinah

98:8)

We should know that many widely related traditions narrated

through numerous Shia and Sunni channels say that this verse

was revealed about Amirul Momineen (a.s.) and his Shia.

Hafiz Abu Nuaim has narrated through his chain of authorit-

ies from Ibne Abbas and Imam Muhammad Baqir (a.s.) that

when this verse was revealed, the Messenger of Allah (s.a.w.s.)

said to Amirul Momineen (a.s.): The implication of this verse is

you and your Shia. On Judgment Day you and your Shia would arrive pleased and satisfied and your enemies would be involved in chastisement, having chains around their necks.

Abu Nuaim has also narrated from Harith Awar that Amirul

Momineen (a.s.) said: We, Ahle Bayt cannot be compared to

others. A man came to Ibne Abbas and mentioned all this in as-

tonishment. Ibne Abbas said: Perhaps in your view, Ali is not

like the Prophet. No, he cannot be compared to others. Then

he said: This verse is revealed for Ali (a.s.).

“(As for) those who believe and do good, surely they are

the best of men.”(Surah Bayyinah 98:7)

In Shawahidut Tanzeel, Abul Qasim Haskani has narrated

from Buraidah bin Sharajeel, the scribe of Amirul Momineen

(a.s.) that he said: I heard Ali (a.s.) say: The soul of the Messen-

ger of Allah (s.a.w.s.) was captured when the Prophet’s head

was at my chest. He asked me at that moment: O Ali, have you

heard this statement:

“(As for) those who believe and do good, surely they

are the best of men.”(Surah Bayyinah 98:7)

Then he said: They are your Shia and our rendezvous is at

the Pool of Kauthar. When the nations are gathered for ac-

counting, they would see your shinning faces.2527BIt is also

156

narrated from Ibne Abbas that this verse is revealed about Ali and his Ahle Bayt. Ibne Marduya and all Sunni tradition scholars have narrated this point through various channels.2528BIt

is supported by what Fakhre Raazi etc. have narrated from

Ibne Masud that the Messenger of Allah (s.a.w.s.) said: Ali is

the best of men; one, who denied this is an infidel. Fakhre

Raazi etc have also narrated from Sunni authorities that the

Messenger of Allah (s.a.w.s.) informed about Dhuljazda that he would be killed by the best of creatures. According to another

report, he said that the best man of my Ummah would elimin-

ate him.

Ibne Marduya has narrated through Abul Bashar Ansari and

he narrates from his father that: I went to Ayesha and she

asked: Who killed them (the Khawarij)? I replied: Ali. She said: The enmity that I harbor against Ali cannot restrain me from

stating the truth. I heard the Messenger of Allah (s.a.w.s.) say:

The best man of my Ummah after me would kill them; and he

used to often say that truth is with Ali and Ali is with

truth.2530BIt is narrated from Masrooq that he said: I adjured

Ayesha to narrate to me whatever she had heard about the

Khawarij. She said: I heard the Messenger of Allah (s.a.w.s.)

say: They are the worst creatures and the best creature of God

and Caliph and from the aspect of proximity, the most highly

ranked person would eliminate them.

Through numerous channels, it is narrated from Masrooq

and it is mentioned in some reports that the best of men would

eliminate them; whose mediation to Allah is the most proxim-

ate. It is mentioned in some reports that the best member of

my Ummah would eliminate them.

Another report of Musnad Hanbal is also in the same tone.

Therefore, it became clear from these traditions, which are

accepted by Shia and Sunni, that Ali (a.s.) and his Shia are the best of creatures.

That is why he is most eligible and rightful for Imamate and

there is no need to mention his precedence in Jihad, because

the fiery lightning of his sword would continue to illuminate

the believers till Judgment Day and will continue to create jeal-

ousy in the hearts of hypocrites, whose details would be men-

tioned later.

157

Fifteenth Exclusive Quality

“Say: Allah is sufficient as a witness between me and

you and whoever has knowledge of the Book.”(Surah

Raad 13:43)

It means the knowledge of Quran or the protected tablet. It is

narrated in acceptable traditions from Sunni and Shia channels

that it implies Amirul Momineen (a.s.) and his sons, Hasan and

Husain (a.s.) possess complete knowledge of Quran.

Thus, Sunnis have narrated from Shobi that no one after the

Messenger of Allah (s.a.w.s.) had as much knowledge of Quran

as Ali. Asam has narrated from Abdur Rahman Salmi that he

said: Ibne Masud said: I did not see anyone reciting Quran bet-

ter than Ali. Abdur Rahman has also narrated that Ibne Masud

said: If I had known anyone more knowledgeable about Quran,

I would have gone to him. I (the narrator) asked: Is Ali more

knowledgeable than you? He replied: I have approached him

and learnt from him. That is I approached him since he was the

most learned.

Thalabi has narrated through his chains of authorities from

Abdullah bin Attar that he said: I was with Imam Muhammad

Baqir (a.s.) in the Masjid when I saw Abdullah bin Salam sit-

ting in a corner. I said: Ahle Sunnat think that Abdullah bin

Salam is one, who had the knowledge of the Book. Imam (a.s.)

said: It was Amirul Momineen (a.s.), who had the knowledge of

the Book of Allah.

Thalabi and Abu Nuaim have, through their chains of author-

ities, narrated from Muhammad Ibne Hanafiyyah that ‘One,

who has the knowledge of the Book’ was Ali. Suyuti has nar-

rated that people asked Ibne Jubair: Is Ibne Salam the ‘one,

who has the knowledge of the Book’? He replied: How can it be

possible? This chapter was revealed in Mecca and Ibne Salam

embraced Islam in Medina.

Therefore, it is concluded that Ali was having much more

knowledge about Quran than others and the Almighty Allah

says that there is no dry and wet thing, but that its knowledge

is in the Quran. Thus, Ali (a.s.) was more learned than the

whole Umma h and even the prophets.

158

This verse proves the superiority and Imamate of Ali (a.s.) through three ways:

Firstly: his being most learned– aswas mentioned repeatedly.

Secondly, the Almighty Allah made him His equal in testify-

ing to the veracity of the Messenger of Allah (s.a.w.s.). And

there can be no rank loftier than this.

Thirdly, to suffice only on the testimony of Ali (a.s.) proves

his infallibility, because other than the infallible, the claim can-

not be proved by the testimony of any one person and infallibil-

ity is the proof of Imamate as was mentioned before.

159

Sixteenth Exclusive Quality

It is the verse of Najwa ,regarding which Shia and Sunni

commentators have narrated that when companions of the

Prophet posed excessive queries, which caused great discom-

fort to him, the Almighty Allah revealed this verse to test the

companions, so that it becomes clear who is sincerely truthful

in sacrificing his life and property for the Messenger of Allah

(s.a.w.s.).

“O you who believe, when you consult the Apostle, then

offer

something

in

charity

before

your

consulta-

tion.”(Surah Mujadila 58:12)

But as admitted by Baidhawi and all commentators, no one

from the companions consulted the Prophet in confidence for

ten days, except Amirul Momineen (a.s.). Both sects are unan-

imous on this point. At last, the verse was abrogated and the

Almighty Allah said:

“Do you fear that you will not (be able to) give in char-

ity before your consultation? So when you do not do it

and Allah has turned to you (mercifully), then keep up

prayer and pay the poor-rate and obey Allah and His

Apostle; and Allah is Aware of what you do.”(Surah Mu-

jadila 58:13)

Hence, it shows that there is reprimand in this verse for all

companions, except Imam Ali (a.s.), as he alone acted on it, ac-

cording to the agreement of all commentators.

Hafiz Abu Nuaim and all commentators have narrated from

Mujahid that Imam Ali (a.s.) said: There is one verse in Quran, on which no one acted, other than me and no one after me

would ever act on it; and it is the verse of Najwa. I had a dinar, which I changed into ten dirhams and when I wanted to ask

something confidential from the Prophet I gave a dirham in

Sadaqah till the verse was abrogated.

In another report, he said: Through His blessings the

Almighty Allah condoned the people of this Ummah from acting

on the command of that verse.

Suddi has narrated from Ibne Abbas that they used to consult

the Prophet in private when they needed, till this caused great

discomfort to the Messenger of Allah (s.a.w.s.). At that time,

160

the Almighty Allah made it incumbent on all that anyone wanting to consult the Prophet in private should first give Sadaqah

and it was very difficult from them.Hafiz Abu Nuaim has, in his

book, Maa Nazala Minal Quran fee Ali, has narrated from Ibne

Abbas through many chains of authorities that when this holy

verse was revealed, no one dared to first pay Sadaqah and then speak to the Prophet in private; and the first to give Sadaqah

was Ali (a.s.). He changed one dinar into ten dirhams and con-

sulted the Messenger of Allah (s.a.w.s.) ten times in private;

each time giving one dirham in Sadaqah.'

The second report is what is narrated from Ibne Abbas that

when this verse was revealed people stopped consulting the

Prophet and Amirul Momineen (a.s.) gave Sadaqah and consul-

ted him; and other than him, no one paid any Sadaqah. So the

hypocrites said: Muhammad has taken this step only to make

his cousin famous. We should know that his exclusiveness with

the Holy Prophet (s.a.w.s.) in this quality is great nobility for

Ali (a.s.). It also exposes the falsity of the claim of adversaries

that their tyrant Caliphs spent huge wealth on the way of Allah.

It is obvious that if they had any interest in religion, during

those ten days they would have given a dirham or even a piece

of date; so that they would not have become eligible of these

reprimands.

161

Seventeenth Exclusive Quality

“And hold fast by the rope of Allah all together and be

not disunited.”(Surah Aale Imran 3:103)

The ‘rope of Allah’ is the metaphor of what the Almighty Al-

lah has deemed to be the cause of salvation of this Ummah and

it is mentioned in many traditions that it implies Ahle Bayt of

the Messenger (s.a.w.s.). As Thalabi has stated in his Tafsir,

narrating from Aban bin Taghlib said that Imam Ja’far Sadiq

(a.s.) said: We are those, whom the Almighty Allah has called

as ‘rope of Allah’. Hafiz Abu Nuaim has also narrated the same

from Abu Jofi Saigh from Imam Ja’far Sadiq (a.s.).

Ahle Sunnat scholars have narrated from Abu Saeed Khudri

that the Messenger of Allah (s.a.w.s.) said: People, I leave two

ropes among you; if you remain attached to them, you will nev-

er go astray after me and they are loftier than each other in

rank. The Book of Allah is that rope, which stretches from the

heavens to the earth and the other rope is my progeny and

Ahle Bayt. Indeed, they will not separate from each other till

they join me at the Pool of Kauthar.

162

Eighteenth Exclusive Quality

“Say: This is my way: I call to Allah, I and those who

follow me being certain.”(Surah Yusuf 12:108)

Many traditions are narrated from Ahle Bayt (a.s.) that it im-

plies one, who followed the Prophet before everyone else, and

that is Ali (a.s.). Ibne Marduya has narrated this from Ahle

Sunnat tradition scholars and also from Imam Muhammad

Baqir (a.s.). It is mentioned in another traditional report that it

implies Aale Muhammad (a.s.). Moreover, the Almighty Allah

said:

“He it is Who strengthened you with His help and with

the believers.”(Surah Anfal 8:62)

It is mentioned in authentic traditional reports of both sects

that ‘believers ’imply Ali (a.s.) or the help of Allah’ implies the

help, which the Almighty Allah has rendered through Ali (a.s.).

On the basis of the first meaning, it implies that their best and

their leader is Ali. Or believers imply those who believed in the

Imamate and Wilayat of Ali (a.s.). Thus, Suyuti has, in Durre Manthur, narrated from Abu Huraira that it is written on the

divine throne (Arsh) as follows:

There is no god, except Me and I have no partner;

Muhammad is My servant and Messenger; I have helped him

through Ali.

This is the meaning of what the Almighty Allah has said:

“He it is Who strengthened you with His help and with

the believers.”(Surah Anfal 8:62)

Hafiz Abu Nuaim has narrated in Hilya and Kulaini has

quoted Abu Salih from Abu Huraira and has narrated a report

of the same matter. Thalabi, has, in his commentary, narrated

from Ibne Jubair from Abul Humra, servant of the Holy Prophet

(s.a.w.s.) that he said: I heard the Messenger of Allah (s.a.w.s.)

say:

On the night of ascension ( Meraj) I saw written on the left

side of the divine throne: I strengthened Muhammad with Ali

and helped him through Ali.

Hafiz Abu Nuaim has narrated through two chains of author-

ities from Imam Muhammad Baqir (a.s.) that the following

verse was revealed in the honor of Ali:

163

“O Prophet! Allah is sufficient for you and (for) such of

the believers as followsyou.”(Surah Anfal 8:64)

It is Ali (a.s.), who has followed you before all. Muhaddith

Hanbali has said that it is Ali, who is the leader of believers.

The author says:

These verses and traditions; which are accepted by both the

sects are proofs that Amirul Momineen (a.s.) is the real follow-

er of the Messenger of Allah (s.a.w.s.) and is specialized with

complete and real help to the Prophet. This much is sufficient

for his precedence. It is also concluded that after the Messen-

ger of Allah (s.a.w.s.), calling to Allah or propagation of reli-

gion is confined only to Ali(a.s.).

164

Nineteenth Exclusive Quality

“And stop them, for they shall be questioned:”(Surah

Saffat 37:24)

Hafiz Abu Nuaim has narrated in Hilyaand in some other

books; Abul Qasim Haskani has written in Shawahidut Tanzeel;

Ibne Shiruya in Firdosul Akhbaar, Ibne Marduya in Manaqib

and other tradition scholars have narrated through many

chains of authorities from Ibne Abbas and Abu Saeed Khudri

that people would be interrogated about love for Ali (a.s.).

Hafiz Abu Nuaim has narrated in Manaqibatul Muttahireen

through many chains of authorities from Buraidah etc. that

once we were in the company of the Holy Prophet (s.a.w.s.). He

said: By the one, in whose control my life is, on Judgment Day

no one would be able to move ahead till he is not interrogated

about four things:(1) Regarding his age (life), how he spent it

(2) Regarding his body, through what actions he weakened it

(3) Regarding his wealth, how he obtained it and how he spent

it (4) Regarding the love of us, Ahle Bayt. Umar asked: O Mes-

senger of Allah (s.a.w.s.), what is the sign of loving you after

your passing away? The Messenger of Allah (s.a.w.s.) placed

his hand on the head of Ali (a.s.) and said: The sign of my love

is this person; one has loved him has loved me; and one, who

has been inimical to him has been inimical to me.The reasoning

of these traditions is already mentioned in the above

discussion.

165

Twentieth Exclusive Quality

“Say: I do not ask of you any reward for it,but love for

my near relatives; and whoever earns good, We give him

more of good therein.”(Surah Shura 42:23)

According to the traditions of Shia and Sunni, the meaning

of this verse is that I don’t ask for any recompense for my

propagation of faith, except that you love my relatives. One,

who acts to us with goodness, we would increase that and en-

hance his reward. On another occasion he said:

“Say: Whatever reward I have asked of you, that is only

for yourselves.”(Surah Saba 34:47)

Muslim has narrated from Ibne Zubair that in this verse, the

relatives imply the nearest kindred of the Messenger of Allah

(s.a.w.s.) and Abu Hamza Thumali has in Tafsir of Ibne Abbas

narrated that when the Messenger of Allah (s.a.w.s.) migrated

to Holy Medina, Ansar approached him and said: Since you

have many expenses, you may take as much from our wealth as

you like. At that moment the above verse was revealed.

Abu Hamza Thumali has narrated from Suddi and Thalabi

has narrated from Ibne Abbas that ‘earning ofgood’ implies

love for Aale Muhammad (a.s.). According to Shia and Sunni

traditional reports, it is narrated from Imam Hasan Mujtaba

(a.s.) that he said in his sermon: We are those Ahle Bayt, whose

love the Almighty Allah has made incumbent on every Muslim

in this verse; as He says:

“Say: I do not ask of you any reward for it,but love for

my near relatives; and whoever earns good, We give him

more of good therein.”(Surah Shura 42:23)

The earning of good is also love and devotion to us. Abul

Qasim Haskani has, in Shawahidut Tanzeel, narrated from

Jubair and he narrates from Ibne Abbas that when this verse

was revealed, the companions asked: O Messenger of Allah

(s.a.w.s.), who are those whose love has become incumbent on

us? The Holy Prophet (s.a.w.s.) replied: It is Ali, Fatima, and

their sons (a.s.). According to the report of Abu Nuaim, it is

their two sons.

Thalabi has also narrated a report of the same matter from

Ibne Abbas.

166

In Shawahidut Tanzeel ̧ it is narrated from Abu Amama Bahili that the Messenger of Allah (s.a.w.s.) said: The Almighty Allah

created the prophets from different trees and I and Ali are cre-

ated from one and the same tree. I am the root of tree and Ali

is its branch; Hasan and Husain (a.s.) are its fruits and our

Shia are its leaves. One, who becomes attached to one of its

shoots, would be delivered. One, who is inclined to anyone oth-

er than him would go to Hell. If a person worships Allah for a

thousand years between Safa and Marwah and then repeats this for another thousand years till he becomes brittle like

Musk, while not having love for Ali (a.s.), the Almighty Allah

would cast him into Hell. Then he recited this verse.

Hafiz Abu Nuaim has, through many chains of authorities,

narrated from Zaid bin Arqam that the Messenger of Allah

(s.a.w.s.) came to Lady Fatima (s.a.) and Hasan and Husain

were also present there. The Prophet held the two doorposts

and said: I am at war with one, who is at war with you and I am

at peace with one, who makes peace with you.

This point is mentioned in the report of Umme Salma and

Abu Saeed Khudri as well.Abu Huraira has narrated that the

Messenger of Allah (s.a.w.s.) glanced at Imam Ali (a.s.), Hasan

and Husain and mentioned the same. It is narrated from Jabir

that the Messenger of Allah (s.a.w.s.) was in Arafat and Ali

stood at his side. At that time the Prophet said: Ali, come here.

Then he held his hand and said: You and I are created from one

and the same tree; I am the trunk and you are the branch. Has-

an and Husain are its shoots; one, who is attached to one of its

shoots, would be admitted into Paradise by Allah.

Thalabi has mentioned in the interpretation of:

“We have been taught the language of birds.”(Surah

Naml 27:16)

The when the lark screeches, it says: May the Almighty Allah

curse the enemies of Aale Muhammad (a.s.).Thalabi, the author

of Kashaf and Fakhre Raazi have narrated from Jarir bin Abdul-

lah that the Messenger of Allah (s.a.w.s.) said:

One, who dies on the love of Aale Muhammad (a.s.), dies a

martyr. And one, who dies on the love of Aale Muhammad

(a.s.), dies delivered. And one, who dies on the love of Aale

Muhammad (a.s.) dies forgiven and one, who dies on the love

of Aale Muhammad (a.s.) dies with perfect faith and one, who

167

dies on the love of Aale Muhammad (a.s.), the angel of death and Munkir and Nakeer give him glad tidings of Paradise. And

one, who dies on the love of Aale Muhammad (a.s.) is taken to

Paradise like a bride is conducted to her husband. And one,

who dies on the love of Aale Muhammad (a.s.), two doors are

opened in his grave towards Paradise and one, who dies on the

love of Aale Muhammad (a.s.); the Almighty Allah sends angels

with mercy to visit his grave. And one, who dies on the love of

Aale Muhammad (a.s.) dies on the Sunnah and congregation

( Jamaat).

But one, who dies on the enmity of Aale Muhammad (a.s.),

dies in despair from the mercy of Allah. And one, who dies on

the enmity of Aale Muhammad (a.s.) dies a disbeliever. And

one, who dies on the enmity of Aale Muhammad (a.s.) would

not be able to smell the fragrance of Paradise.

In Sharh Nahjul Balagha,Ibne Abil Hadid has quoted from

Musnad Ibne Hanbal that the Messenger of Allah (s.a.w.s.) re-

cited a sermon and said: O people, I make a bequest to you to

love my brother and cousin, Ali. One, who loves him, is a be-

liever and one, who hates him, is a disbeliever and hypocrite.

His friend is my friend. His enemy is my enemy and one, who is

inimical to me will abide in Hell.

It is narrated in Tafsir Thalabi that on the Night of Ascension

( Meraj), an angel came to the Holy Prophet (s.a.w.s.) from the

Almighty Allah and said: O Messenger of Allah (s.a.w.s.), you

ask all the prophets, on which issue they were sent. When the

Holy Prophet (s.a.w.s.) inquired, those prophets and messen-

gers replied: On the Wilayat of you and Ali Ibne Abi Talib

(a.s.).Traditions on this matter are so numerous that they can-

not be computed.

Fakhre Raazi has said in his Tafsir that Aale Muhammad

(a.s.) are those, whose matter returns to the Holy Prophet

(s.a.w.s.). And those, whose matter returns more to the Holy

Prophet (s.a.w.s.),would be the progeny of the Prophet; and

doubtlessly, the relationship of Ali, Fatima, Hasan and Husain

to the Holy Prophet (s.a.w.s.) was most proximate and this mat-

ter is known to one and all. Therefore, it is incumbent that they

should be his progeny.

Some have difference of opinion and they say that progeny

are relatives of the Prophet and some said that it is the

168

Ummah. If we apply it to near relationship, it is those personages only; if we apply to the Ummah who accepted the call of

the Prophet, even then it is the same personages. Therefore, it

is proved that in every way, only they comprise the progeny;

but other than them the inclusion of anyone else in the progeny

is going against the obvious tenor.

Thus, it is narrated from the author of Kashaf that when this

verse was revealed, people asked: O Messenger of Allah

(s.a.w.s.),who are those near relations, whose love is obligatory

on us? The Messenger of Allah (s.a.w.s.) replied: It is Ali,

Fatima, Hasan and Husain. Therefore, it is proved that these

four personages are the near kindred of the Prophet; so it is

necessary that they should be specialized with more respect

and there are some evidences for this:

First Proof

It is the revelation of verse in the honor of these personages.

Second ProofS

econd proof is that when it is proved that the Messenger of

Allah (s.a.w.s.) was fond of Lady Fatima (s.a.) and he said:

Fatima is a part of me, whatever hurts her hurts me; and it is

proved through widely related traditions that the Holy Prophet

(s.a.w.s.) loved Ali, Hasan and Husain (a.s.), therefore, it is ob-

ligatory on the whole Ummah to love them, because the

Almighty Allah has said:

“And follow him so that you may walk in the right

way.”(Surah Araaf 7:158)

“Therefore, let those beware who go against his or-

der.”(Surah Nur 24:63)

“Say: If you love Allah, then follow me, Allah will love

you.”(Surah Aale Imran 3:31)

“Certainly you have in the Apostle of Allah an excellent

exemplar.”(Surah Ahzab 33:21)

All these verses prove following and emulating the Holy

Prophet (s.a.w.s.).

Third Proof

The third proof is that praying for the progeny is a great pos-

ition. Therefore, they prove that loving Aale Muhammad (a.s.)

is an obligatory duty. Moreover, the author of Kashaf has

169

narrated from Suddi that the Holy Prophet (s.a.w.s.) said to Lady Fatima (s.a.): Bring your husband and both your sons;

when they arrived the Holy Prophet (s.a.w.s.) covered them

with a robe and raising his hands to the heavens prayed:

“O Allah, these are Aale Muhammad (a.s.), so please

shower Your blessings on them; indeed You are the

praised and glorified.”

Umme Salma says: I lifted the corner of the robe in order to

join them; but the Holy Prophet (s.a.w.s.) pulled it away and

said: You are having a good end.

170

Twenty-first Exclusive Quality

“(As for) those who believe and do good, a good final

state shall be theirs and a goodly return.”(Surah Raad

13:29)

Thalabi has narrated from Ibne Abbas that Tuba is a tree in

Paradise, whose root is in the palace of Ali (a.s.) and one of its

branches is in the house of every believer.

Also, it is narrated from Jabir from Imam Muhammad Baqir

(a.s.) that people asked the Messenger of Allah (s.a.w.s.) re-

garding Tuba. The Holy Prophet (s.a.w.s.) said: It is a tree in

Paradise; whose root is in my palace and its branches cover all

the folks of Paradise. When he was asked the second time, he

said: It is a tree in Paradise, whose root is in the house of Ali

and its branches cover all the folks of Paradise. Then people

asked: Once you said that: “Its root is in my house” and the

second time you said: “It is in the house of Ali (a.s.).”He said:

In Paradise, my and Ali’s house is the same and the root of that

tree is in one house.

We should know that I have mentioned in Hayatul Qulooball

the verses, which theologians have narrated in the honor of

Amirul Momineen (a.s.) and Ahle Bayt (a.s.), but in this book,

we shall be content to mention only these many traditional

reports.

171

Sixth Objective: Widely related traditions of the

Two Sects

Proving the Imamate, Caliphate and excellence of Imam Ali

(a.s.) and also the defects of his enemies

This objective will be divided into some sections:

172

One- Tradition of Ghadeer Khum

It is the tradition of Ghadeer Khum, which is a clear declara-

tion of the Wilayat of Imam Ali (a.s.). On that day the Messenger of Allah (s.a.w.s.) declared the Imamate of Ali (a.s.).We

should know that the incident of Ghadeer is from among the

widely related events. One, who denies that it is widely related

is in fact denying the existence of Mecca, because just as the

existence of Mecca and Medina is widely related, and so far

the remnants of that Masjid remains and all the inhabitants of

that locality narrate this incident from their forefathers and

they inform about the location of the Holy Prophet

(s.a.w.s.).Just as the farewell Hajj and all the battles of the

Prophet are widely related, in the same way is the halting of

the Prophet in Ghadeer Khum in order to declare the lofty rank

of Amirul Momineen (a.s.); gathering his companions and recit-

ing the sermon and no one has opposed these matters; and

even if they have differed in some details of the incident and

sermon.

And their difference is against logical reasoning; because tra-

ditions of this meaning are so extensive that there is no scope

in this book for all of them; therefore, we present a brief de-

scription of this event along with traditions mentioned in fam-

ous Sihah books of Ahle Sunnat.

Sayyid Ibne Tawus has said in Iqbal that the textual declara-

tion of the Imamate of Imam Ali (a.s.) is beyond description;

but I state the name of the scholars who have written books on

this matter and mentioned traditions on this topic in their writ-

ings. Among them is Masud bin Nasir Sajistani, who is among

the trustworthy scholars of Ahle Sunnat.

He has quoted through 120 companions the tradition of

Ghadeer in his book of Wilayat, which consists of seven parts.

Muhammad bin Jarir Tabari, the historian, has in Radde Alal

Kharqusiya narrated the tradition of Ghadeer through seventy-

five channels. Abul Qasim Haskani has narrated through many

channels.

Ibne Uqdah Hafiz in his Kitabul Wilayah has narrated it

through 105 channels. The details of this incident are men-

tioned by the author of Inshirad Ali from reliable books of Ahle

173

Sunnat from Huzaifah bin Yaman. He says: When the Almighty Allah revealed the following verse:

“The Prophet has a greater claim on the faithful than

they have on themselves, and his wives are (as) their

mothers; and the possessors of relationship have the bet-

ter claim in the ordinance of Allah to inheritance, one

with respect to another, than (other) believers, and

(than) those who have fled (their homes).”(Surah Ahzab

33:6)

The companions said: It is the verse of Wilayat, because of

which you people are more deserving of it than our lives. The

Holy Prophet (s.a.w.s.) said: Listening to our statements and

obeying them in all matters whether you like it or not. Compan-

ions say: We heard and we obeyed. Then the Almighty Allah re-

vealed the following verse:

“And remember the favor of Allah on you and His cov-

enant, with which He bound you firmly, when you said:

We have heard and we obey.”(Surah Maidah 5:7)

All these events occurred in Medina. Then we set out for

Mecca for the Farewell Hajj in the company of the Holy Proph-

et (s.a.w.s.). Jibraeel came down and said: Your Lord conveys

His greetings; and says that you should appoint Ali as the lead-

er of people. The Holy Prophet (s.a.w.s.) wept so much upon

hearing this that his beard became wet and he said:

O Jibraeel, my community has just emerged from the period

of Ignorance. I brought them into faith through the force of

sword, till they obeyed me; what their condition will be in fu-

ture when I make the second a ruler on them? Jibraeel heard

this and returned. The Messenger of Allah (s.a.w.s.) had sent

Ali(a.s.) to Yemen before the Farewell Hajj and he returned

from there and joined the Holy Prophet (s.a.w.s.) in Hajj in

Mecca.

One day, Imam Ali (a.s.) was praying near the Kaaba and was

bowing when a beggar begged for alms. His Eminence gave his

ring to him; upon which the following verse was revealed:

“Only Allah is your Guardian and His Apostle and those

who believe, those who keep up prayers and pay the

poor-rate while they bow.”(Surah Maidah 5:55)

As mentioned in the discussion of verses of Quran in his hon-

or, the Messenger of Allah (s.a.w.s.) said: God is the greatest

174

and recited the verse and said: Get up, let us see in whom the qualities, which the Almighty Allah has mentioned, have become apparent. When the Messenger of Allah (s.a.w.s.) entered

the Masjid, he saw a beggar leaving.

The Holy Prophet (s.a.w.s.) asked him from where he was

coming. He replied: From that person, who is praying there.

He donated this ring to me when he was bowing down. The

Messenger of Allah (s.a.w.s.) raised the slogan of ‘God is the

greatest’ and went to Ali (a.s.) and asked:

O Ali, what noble deed did you perform today? When Amirul

Momineen (a.s.) mentioned the ring, the Messenger of Allah

(s.a.w.s.) recited the Takbir the third time.

Seeing this, the hypocrites looked at each other and said:

Our consciences cannot accept that he should get power over

us. We shall go to the Messenger and ask him to change him

with someone else. When this was mentioned to the Messenger

of Allah (s.a.w.s.), the Almighty Allah revealed:

“Say: It does not beseem me that I should change it of

myself.”(Surah Yunus 10:15)

The interpretation of this verse is that when our clear verses

were recited to those who do not have faith in Judgment Day,

they said in place of this Quran get some other Quran. Remove

the mention of Ali from it. O Messenger, tell them that it is not

in my control, that I should change anything according to my

personal choice. I only follow what is revealed to me. Indeed I

am terrified of a great chastisement if I disobey my Lord. At

that moment Jibraeel came down once more and said:

O Messenger of Allah (s.a.w.s.), complete the issue of the Ca-

liphate of Ali.

The Holy Prophet (s.a.w.s.) asked: O Jibraeel, have you heard

about the planning of hypocrites regarding this? Jibraeel again

went up to the heavens and other than the report of Huzaifah,

according to another report; the Messenger of Allah (s.a.w.s.)

went on the pulpit in Mina and said:2614BO people, I leave

among you two things; if you follow them, you would never be

led astray, and they are the Book of Allah (Quran) and the kind

and the knowing God has informed me that these two will not

separate from each other till they reach me at the Cistern of

Kauthar like these two fingers (And he joined the index fingers of both his hands).

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And he said: One, who remains attached to them, would gain salvation and one, who opposes them, would be destroyed.

O people, have I conveyed the message of prophethood?

People replied: Yes, O Messenger of Allah (s.a.w.s.). The Proph-

et said: O Allah, be a witness. At last it was the Day of Tashriq -

the 13thof Zilhajj. At that time the Almighty Allah revealed

Surah Nasr. The Prophet said: It is the news of my near de-

mise, since it proves that I have completed the job of religious

propagation; therefore, I should now turn my attention to the

hereafter.

Then he entered Masjid Kheef and said: Announce to the

people to gather. When they gathered, he recited a sermon and

said:O people, I leave among you two important things, which

are greater than each other. One is the Book of Allah, which is

held on one side byAllah and on the other side it is held by you.

So hold it strongly. The second is my progeny, my Ahle Bayt

and indeed the kind and the wise God has informed me that

these two will not separate from each other till they arrive at

the Kauthar Cistern to me.

He joined the index fingers of both the hands and said: I do

not say like this; then he joined the index finger and the middle

finger of the same hand and said: They will come like this.

Some hypocrites said: Muhammad wants to place Imamate

among his Ahle Bayt. Then fourteen persons from them went

into the Kaaba and after mutual consultation, took a vow that if Muhammad dies or is killed, they would not allow Caliphate to

go to his Ahle Bayt. At that time the Almighty Allah revealed

the following verses:

“Or have they settled an affair? Then surely We are the

settlers.”(Surah Zukhruf 43:79)

“Or do they think that We do not hear what they con-

ceal and their secret discourses? Aye! And Our messen-

gers with them write down.”(Surah Zukhruf 43:80)

In the tradition of Huzaifah, the Holy Prophet (s.a.w.s.) said: Pack up and start for Medina. When they reached Sahnan, the

Almighty Allah commanded the Messenger of Allah (s.a.w.s.) to

announce the Imamate of Ali to the people. Therefore, His

Eminence halted at Johfa.

When people settled down in their places, Jibraeel (a.s.)

again came down and said: Announce the Imamate of Ali. The

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Holy Prophet (s.a.w.s.) said: O Lord, my people are new converts; if I make this announcement, people would say that I am

partial to my cousin.Masud bin Nasir Sajistani has narrated

from Ibne Abbas that when Jibraeel came down in Johfa, the

Prophet publicly asked: Am I not having more precedence over

the believers than their own selves? People said: Yes, O Mes-

senger of Allah (s.a.w.s.), indeed you are.

The Prophet said: Of whomsoever I am the master, this Ali is

also his master; O Allah, love one, who loves Ali and be inimical

to one, who is inimical to Ali and help one, who helps Ali and

forsake one, who deserts Ali.

Ibne Abbas said: By Allah, his obedience became incumbent

on that day; then he said in the first report: When people were

about to set out from there Jibraeel came down with the follow-

ing verse:

“O Apostle! Deliver what has 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.”(Surah Maidah 5:67)

Huzaifah says: This verse was revealed when we were in

Ghadeer Khum and the weather was so hot that if a piece of

meat were to be kept on the ground, it would have got roasted

automatically. The Holy Prophet (s.a.w.s.) had it announced to

the people to gather; and Miqdad, Abuzar, Salman and Ammar

were commanded to sweep the thorns from the place below the

trees and to construct a pulpit from rocks. So they prepared a

pulpit and covered it with a cloth.

The Messenger of Allah (s.a.w.s.) ascended the pulpit and re-

cited an eloquent and a lengthy sermon till he said: I witness

for myself the servitude of Allah and testify to His divinity and I

am fulfilling His revelation, which He has sent to me due to

fear that if I don’t convey His command, a great calamity

would befall me and the Almighty Allah has revealed:

“O Apostle! Deliver what has been revealed to

you.”(Surah Maidah 5:67)

Then he said: O people, I have not been shortcoming in con-

veying the message of God, and I will explain to you the reason

of the revelation of this verse. Indeed, Jibraeel came to me

again and again and commanded me on behalf of the Almighty

Allah that I should say to all the people that Ali Ibne Abi Talib

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(a.s.), my brother and my Caliphate after me.2627BO people, I know the things the hypocrites say which are not in their

minds and they regard them as trivial, although they are great

in the view of Allah; and they have harassed me a great deal

regarding Ali (a.s.). They said: He is the ‘ear’; that is

Muhammad accepts whatever Ali says, since those hypocrites

used to see that Ali is always in my company and all the time I

am attentive to him; till the Almighty Allah revealed this verse:

“And there are some of them who molest the Prophet

and say: He is one, who believes everything that he

hears.”(Surah Taubah 9:61)

Then the Holy Prophet (s.a.w.s.) said: I can even mention

their names. You should understand that Allah has appointed

Ali as your Wali, ruler and Imam and made it obligatory on all

Muhajir and Ansar, desert dwellers and citizens, non-Arabs and

Arabs, free man and slave, elders and youngsters, black and

white and everyone, who confesses to the oneness of God,

therefore, his command is applicable to all. Accursed isone,

who opposes him and it is a mercy for one, who testifies for

him.

People, ponder upon the Quran and understand it’s clear

verses and act on them and follow its ambiguous verses. By Al-

lah, no one can make the interpretation of Quran clear, except

Ali. People, the pure ones from Ali and my progeny, who would

be born through his loins, are the minor important thing and

Quran is the major important thing. These two would not sep-

arate from each other; till they arrive to me at the Cistern of

Kauthar and after me rulership of believers is not lawful for

anyone, except Ali.Then he held the arms of Ali and made him

stand on his right. Then he raised his hand and said: People!

Who has more authority on your lives more than your own

selves? People said: Allah and His Messenger. Then he said: Of

whomsoever I am the master; this Ali is also his master. O Al-

lah, love one, who loves him and be inimical to one, who is in-

imical to him. Help one, who helps him and abandon one, who

deserts him. People, indeed the Almighty Allah has completed

your religion for you along with his Wilayat. And no verse was

addressed to the believers, except that He began with him and

in Surah Hal Ata the testimony of faith and achieving the pleas-

ure of Allah is not given, except from him. Allah has not sent

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Surah Hal Ata, except in his honor and praise. The progeny of every prophet is from his loins and my progeny is from the

loins of Ali and none is inimical to Ali, except the evil and the

unfortunate and none loves Ali, but the pious and religious.

Surah Asr was revealed in the honor of Ali. It interpretation

is that Allah swears by the time of Qiyamat, that man, that the enemy of Aale Muhammad (a.s.) is in loss, except those who

have believed in the Wilayat of Ali and have performed the

good deeds along with helping their religious brothers; and

they have guarded the truth and Wilayat of Ali and his progeny and they would continue to be patient in hardships and mischief’s of the occultation of the Qaim of Aale Muhammad

(a.s.).People, believe in God, His Messenger and that light,

which the Almighty Allah has mentioned in Quran; it is the

light of Imamate, which is present in Ali and it is present in the

Imams from his progeny till Mahdi (a.s.); who would recover

the rights of us, Aale Muhammad(a.s.) from the usurpers.

People, I am the Messenger of Allah on you and divine proph-

ets have passed. I am following their manners and practices.

Doubtlessly Ali is imbued with the qualities of patience and

thankfulness. The Imams after me would be born from his loins

only.

People, before this, many have gone astray. I am the straight

path, which Allah has commanded in Surah Hamd, through

which you should pray to Allah for guidance. After me is Ali

and after him are the Holy Imams (a.s.) who would guide the

people to truth and guidance. Indeed I have mentioned the

truth and explained it to you. After me, Ali will explain it to

you.

After this sermon, I invite you to shake hands with me and

pay allegiance to Ali (a.s.) and confess to his Imamate. And you

should know that I take allegiance for God and Ali takes the al-

legiance for me. I take the allegiance for him on behalf of

Allah.

“Therefore, whoever breaks (his faith), he breaks it

only to the injury of his own soul, and whoever fulfills

what he has covenanted with Allah, He will grant him a

mighty reward.”(Surah Fath 48:10)

People, all of you shake hands with me through your palms;

doubtlessly the Almighty Allah has commanded me that I

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should take confessions from your tongues that you have agreed to the rulership of Ali and those Imams, who would

come after me. Who will be from my progeny and the progeny

of Ali (a.s.); as I have mentioned, my progeny will continue

through his loins.

So, those who are present should inform those who are ab-

sent. Now, tell me that you have heard and obeyed and say: We

are satisfied with whatever you have conveyed from Almighty

Allah. Our hearts, our tongues and our hands pledge allegiance

to you. We shall live on this faith and die on this faith and

would be raised on Judgment Day in this condition and will not

at all make any changes in it. We do not have an iota of doubt

in this covenant, which you mentioned with Allah and with you,

Ali, Hasan, Husain and the Imams. We do so with our hearts

and tongues; and we will not change this covenant with anoth-

er and will convey this to all we meet.

People raised slogans from all sides: Yes, we heard it and we

obeyed the command of Allah and the Messenger and brought

faith in it with sincerity. Then they surrounded the Messenger

of Allah (s.a.w.s.) and Ali (a.s.) and extended their hands for

pledging allegiance, till the Holy Prophet (s.a.w.s.) prayed the

Zuhr and the Asr prayer in one time and the rest of the day

was spent in taking allegiance. Due to scarcity of time,

Maghrib and Isha prayers were also prayed together.

This is a brief sermon, which Imamiyah and Ahle Sunnat

scholars have narrated from Imam Muhammad Baqir (a.s.) and

from others.

The sermon, which I have quoted in Biharul Anwar,also con-

tains most of the verses revealed in the honor of Ali and it is

mentioned in traditional reports that when the Messenger of

209Allah (s.a.w.s.) had conveyed all the rules of religion, ex-

cept Hajj and Wilayat, Jibraeel came and said:

The Almighty Allah sends you His greetings and says: I did

not take up any prophet from the world till I completed his reli-

gion and made his proof incumbent on the creatures. Two

great issues of your religion are remaining, which you have not

conveyed (completely): One is the obligation of Hajj and the

other is the matter of your succession, because I have never

left the earth without a divine proof and neither will I do so

after you. O Messenger of Allah (s.a.w.s.), the Almighty Allah

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commands you to inform all the townspeople, villagers and nomads to perform the Hajj with you and to learn the rules and

regulations of Hajj from you.

The main aim was that people should come from all nooks

and corners of the Muslim world and learn from the Prophet

directly about the issue of his succession. Thus, all Muslims at-

tended the Hajj with His Eminence; they numbered more than

seventy thousand; same as the number of the followers of

Prophet Musa (a.s.) from whom he had taken allegiance for

Harun (a.s.), but they broke that allegiance and followed the

calf and the Samiri. In the same way, the Messenger of Allah

(s.a.w.s.) took allegiance for Caliphate of Amirul Momineen

(a.s.) from the same number ofpeople, and they also broke the

allegiance and turned away and first they followed the calf and

then the Samiri.

In other words, after the call of Thalbiya arose between

Mecca and Medina and when they reached Arafat, Jibraeel ar-

rived and said: O Muhammad (s.a.w.s.), the Powerful and

Majestic Lord sends you His greetings and says that your ten-

ure in the world is near its end. I impose a duty on you, without

which there is no other option and it is necessary that you

should give precedence to your succession on all matters and

divine knowledge, inheritance of the past prophets, and entrust

all weapons, ark of covenant and all that has come into your

possession from the miracles and signs of the prophets, to your

successor and Caliph after you who is My perfect proof on My

creatures; that is Ali (a.s.).Whom,you should appoint as the

leader; so that he might be a sign on the path of guidance.

That:he may renew their allegiance and oath and remind them

of the covenant, which I had taken from creatures on the day

of Alast –which is the oath of fealty to Ali (a.s.) as the successor of the Prophet and master of believers. It is so, because I have

never taken up any prophet, but only after completing My reli-

gion and I have after completed My blessings on the believers,

so that they might obey My Wali and have firm belief in My

oneness; that is why I am fond of his friends and inimical to his

enemies.

So this day, O Muslims, I will perfect My religion for you and

complete My bounties on you. I have chosen for you the reli-

gion along with the mastership of My Wali. It is Ali (a.s.), My

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sincere servant, the successor of My Prophet and his Caliph after him. He is My proof on My creatures; his obedience is

joined with the obedience of My Messenger, and the obedience

of both of them is joined to My obedience. One, who has

obeyed Ali, has in fact obeyed Me and one, who has disobeyed

him has in fact disobeyed Me. I have made him a sign between

Myself and My creatures. One, who recognizes him as Imam, is

a believer and one, who denies his Imamate, is a disbeliever.

One, who makes someone else as his partner in Imamate, is a

polytheist and one, who meets Me along with his Wilayat,

would enter Paradise and one, who meets with his enmity,

would go to Hell. Therefore, O Muhammad, give cognition of

Ali to the people and remind them of My covenant.

But His Eminence feared the hypocrites that they would re-

veal their disbelief and disperse, because he knew their enmity

to Amirul Momineen (a.s.). He told Jibraeel: May Allah keep Ali

safe from the mischief of enemies. He also delayed in announ-

cing his Imamate till Jibraeel again arrived in Masjid Kheef and

emphasized it; but he did not bring the glad tiding of his being

secure from the mischief of the enemies. When they were at

the midpoint between Mecca and Medina; and reached Karaun

Naeem, Jibraeel came down again and further emphasized this

matter.

The Prophet said: Jibraeel, I am afraid that the hypocrites

would falsify me, and will not accept my instructions regarding

Ali.

Then he set out from there and reached Ghadeer Khum,

which is one Farsakh before Johfa. Again Jibraeel arrived when

five hours of the day had passed and the day was extremely

hot. This time Jibraeel came with guarantee of protection from

the mischief of enemies and said: O Messenger of Allah

(s.a.w.s.), Allah sendsyou His greetings and says:

“O Apostle! Deliver what has been revealed to you from

your Lord; and if you do it not, then you have not de-

livered His message, and Allah will protect you from the

people.”(Surah Maidah 5:67)

It is clear from Shia and Sunni traditions that the words of

‘regarding Ali’ were also in the verse after ‘O Apostle! Deliver

what has been revealed to you from your Lord’. At that time

Lady Fatima Zahra (s.a.) had reached near Johfa. When he

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Prophet issued instructions those who has gone ahead were recalled and he waited for those who were following. He halted

on the right side of the road at a place called Ghadeer. He then

recited a lengthy sermon, which is mentioned in all

books.2650BWhen people gathered around the Messenger of

Allah (s.a.w.s.) and Ali Murtada (a.s.) for pledging allegiance,

the first, who paid allegiance were Abu Bakr, Umar, Uthman,

Talha and Zubair.

The allegiance continued for three days. Most Ahle Sunnat

have mentioned this event and quoted this sermon. When their

bigoted scholars realized that complete denial of this incident

would be extremely embarrassing, they reported this incident

with a sermon only containing words, which do not go against

their belief in succession of Prophet. Every sane person under-

stands that if so many traditions and verses are revealed in an

incident and people were made to halt at such a difficult place

and in such a difficult time, it cannot be just to repeat a few

words.

Now we will quote some statements mentioned in their fam-

ous Sihah books, because everything cannot be mentioned in

this treatise.

In Jamiul Usool it is narrated from Sahih Muslim through

Yazid bin Hamam from Zaid bin Arqam that he said:

The Messenger of Allah (s.a.w.s.) stood among us one day

and delivered a sermon at a pool known as Ghadeer situated

between Mecca and Medina. The Messenger of Allah (s.a.w.s.)

praised and glorified Allah and dispensed good advice to us

and reminded us of Him.

Then he said: People, I am a mortal and it is likely that the

messenger of my Lord comes and summons me to Him and that

I will have to accept his call and depart for the other world. I

leave among you two important things: the first of them being

the Book of Allah, which is having guidance and light. There-

fore, you are to remain attached to the Book of Allah. Then he

motivated the people regarding the Book of Allah.

Then he said: The second is my Ahle Bayt (a.s.). I remind you

of Allah regarding them; and he repeated this twice. Hassan

bin Sirah asked Zaid: Who are his Ahle Bayt? Are his wives not

included among his Ahle Bayt? He replied: His wives are from

the people of his family; but here Ahle Bayt imply those, on

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whom Sadaqah is unlawful, like the progeny of Ali, progeny of Aqil, progeny of Ja’far and progeny of Abbas. Haseen asked: Is

Sadaqah unlawful on them all? He replied: Yes. It is mentioned in Jamiul Usool that this is elaborated further in another report. That is the book of Allah and it contains guidance and

light. One, who adopts it and acts on it, is guided and one, who

exceeds them, is deviated.

In another report, it is mentioned that the Holy Prophet

(s.a.w.s.) said: I leave among you two great things: the Book of

Allah and it is the rope of Allah; one, who obeys it, is guided,

and one, who leaves it, is deviated.

The author says:

I have explained the meaning of Ahle Bayt before, who are

only the folks of the blanket and whatever Zaid has said, is

from his own opinion, which is not reliable and is not according

to our aim, because the three Caliphs are certainly beyond the

circle of Ahle Bayt and the near kindred of the Prophet are

those who did not claim Imamate at that time and were all

united on the Caliphate of Amirul Momineen (a.s.). If someone

claims that they have become extinct, according to consensus

of true faith, a Caliph will be present till Judgment Day.

The second important thing is ‘my Ahle Bayt’. People asked:

Who are the Ahle Bayt (a.s.); does it includes the wives as well?

He replied: No, because a wife remains with the husband for a

time. When she is divorced, she returns to the place of her

father and joins her people. His Ahle Bayt are his near relatives

and the male relatives from the paternal side, on whom

Sadaqah is unlawful.

Thalabi has interpreted the verse:

“And hold fast by the covenant of Allah all together and

be not disunited.”(Surah Aale Imran 3:103)

He has narrated from Abu Saeed Khudri that: I heard the

Messenger of Allah (s.a.w.s.) say: People, I leave two heavy

things among you; that is two important matters, who are my

successors. If you adopt them, you will not be misguided and

each of them is bigger than the other. The first is the Book of

Allah and it is a rope stretching from the heavens to the earth.

The second is my Ahle Bayt (a.s.); they will not separate from

each other till they meet me at the Pool of Kauthar.

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Ibne Maghazali and others have also narrated this report through a large number of channels. At the end, it is mentioned that the Prophet said: Be careful, how you deal with

them after me.

The same topic is mentioned in Sahih of Abu Dawood

Sajistani and Sahih Tirmidhi from Zaid bin Arqam.

Abdullah bin Ahmad bin Hanbal has in his Musnad, narrated

from Baraa bin Azib that: We were with the Messenger of Allah

(s.a.w.s.) in a journey, when we halted at Ghadeer Khum,

people were called for congregational prayer and the ground

was swept clean below a couple of trees where the Prophet

prayed the Zuhr Prayer. Then he asked: Do you not know that I

am having more authority on the lives of believers than their

own selves? People said: Yes, you have. Then he held Ali’s hand

and said: Of whomsoever I am the master; this Ali is also his

master. Then he said: O Allah, love those who love Ali and be

inimical to those who are inimical to Ali. Umar said: O Ali, con-

gratulations to you, you have become the master of all believ-

ing men and women.

Zaid bin Arqam narrates: We halted in the valley of Khum

with the Messenger of Allah (s.a.w.s.). The Prophet recited the

prayer and then delivered a sermon. A sheet was spread on the

tree to shade the Prophet from the sun. He asked: Do you not

witness that I have more authority on the life of every believer

than his own self? People replied: Yes. Then the Prophet said:

Of whomsoever I am the master; this Ali is also his master. O

Allah, love one, who loves him and be inimical to one, who is

inimical to him.It is mentioned in Musnad Hanbal and in the

book of Hafiz Abu Nuaim it is narrated from Abul Tufayl that

Ali (a.s.) gathered people in an elevated place in Kufa and ad-

jured them in the name of God, to relate what they heard the

Messenger of Allah (s.a.w.s.) in his favor in Ghadeer Khum. A

large number of companions from that crowd testified to the

veracity of this statement till the words of ‘be inimical to one,

who is inimical to him’. In Musnad this matter is narrated

through many chains of narrators from a large number of

companions.

Thalabi and Ibne Maghazali have narrated that on the day of

Ghadeer, people dispersed from the Holy Prophet (s.a.w.s.).

The Holy Prophet (s.a.w.s.) asked Ali (a.s.) to gather the

185

people. When all gathered, the Prophet stood up and leaning on the hand of Ali and said: People, you have shown detesta-tion to me and acted against me till I thought that you are not

inimical to any family other than mine. But the Almighty Allah

has deemed Ali in relation to me as I am related to God; and

He is pleased with him, like I am pleased with him, because he

does not adopt anything over my proximity and love.

Then he raised his hands and said: Of whomsoever I am the

master; this Ali is also his master. O Allah, love those, who love

him and be inimical to one, who is inimical to him. People

began to weep and wail and said: O Messenger of Allah

(s.a.w.s.), we become aloof from you, so that you may not be

hard on us. We seek the refuge of Allah from the fury of Proph-

et. Then Prophet became well satisfied with them.

Ibne Abde Barr has written in Istiab that Buraidah, Abu

Huraira, Jabir, Baraa bin Azib and Zaid bin Arqam have all nar-

rated the tradition of Ghadeer from the Prophet. Mishkat has

narrated the tradition of Ghadeer from Baraa bin Azib and Zaid

bin Arqam. In Sahih Tirmidhi, it is as mentioned above; then it is said: After that Umar met Ali (a.s.) and said: Congratulations

to you for this rank; you became my master and master of

every believing man and woman.

Hafiz Abu Nuaim, in the book of Maa Nazala minal Quran fee

Ali,has narrated from Amash and he in turn has narrated from Atiyyah that this verse was revealed about Ali (a.s.):

“O Apostle! Deliver what has been revealed to

you.”(Surah Maidah 5:67)

In Asbabun Nuzul, Wahidi has narrated this same tradition

from Abu Saeed Khudri and Abu Bakr Shirazi and Marzabani

have narrated it from Ibne Abbas. Thalabi has also narrated it

in his Tafsir and in Manaqib Khwarizmi it is narrated from Abdur Rahman bin Abu Laila and he from his father has narrated

that he said:

The Messenger of Allah (s.a.w.s.) gave the standard to Ali in

Khyber and Allah bestowed victory at his hands and on the day

of Ghadeer, the Holy Prophet (s.a.w.s.) displayed Ali (a.s.) and

said that he is the master of every believing man and woman

and said: I am from you and you are from me. He also said: You

will fight for the interpretation of Quran just as I have fought

for the revelation of Quran and said:

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You are in relation to me as Harun was to Musa (a.s.) and I am at peace with one, who is at peace with you and I am at war

with one, who is at war with you. And he said: After me, you

will clarify all that is ambiguous. And he said: Only you are the

firm rope. And he said: After me, only you are the Imam of

every believing man and woman. You are the one in whose

honor the following verse was revealed:

“And an announcement from Allah and His Apostle to

the people on the day of the greater pilgrimage.”(Surah

Taubah 9:3)

And you announced these verses publicly. Only you would act

on my Sunnah and remove harm of religion from my Ummah.

He said: I would be the first to be resurrected on Judgment

Day.

And he said: O Ali, I will come to the Pool of Kauthar and you

will be with me; and I am the first to enter Paradise and you

will be with me. After me Hasan, Husain and Fatima (a.s.) will

enter.

He also said: O Ali, the Almighty Allah revealed to me to

mention your excellence in public; that is why I have narrated

it.

He said: O Ali, be careful and avoid the enmity of those who

are inimical to you, which they will not reveal till after my

death. Allah has cursed them and those who curse have (also)

cursed them. Then the Prophet started weeping.

People asked: Why are you crying? The Holy Prophet

(s.a.w.s.) replied: Jibraeel has informed me that my compan-

ions would oppress him, withhold his rights and fight him and

after him would slay his descendants. Jibraeel has informed

that their oppression for his sons would end when the Qaim ap-

pears and his call would be raised and all the people of the

Ummah would have consensus on his love his enemies would

be less. One, who is not devoted to him, would be degraded.

There will be many who would praise him. These matters

would become evident at a time when before that cities would

be destroyed and human beings would become weak and des-

paired of deliverance. At that time our Qaim would appear.

The Holy Prophet (s.a.w.s.) said: His name will be same as

my name and he will be from the descendants of my daughter,

Fatima. The Almighty Allah will make truth evident from him

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and through him falsehood would perish. People would follow him; some willingly and some due to fear.

Then the Holy Prophet (s.a.w.s.) stopped weeping and said:

Glad tidings to you for deliverance, because the promise of Al-

lah is always true and the command of Allah is never invalid-

ated. He is wise and knowing. Doubtlessly, divine victory is

close.

Then he said: O Allah, these are my Ahle Bayt (a.s.). Keep

away impurities from them and purify them as it deserves. O

Allah, please keep them secure and exalt their honor. Continue

my succession among them; indeed Thou art powerful over

everything.

In Tafsir Thalabi, it is narrated from Imam Muhammad Baqir

(a.s.) under the exegesis of the verse:

“O Apostle! Deliver what has been revealed to you from

your Lord.”(Surah Maidah 5:67)

It is in the honor of Ali (a.s.) and it is narrated from Imam

Ja’far Sadiq (a.s.) that the verse was revealed with the above

words followed by: ‘Regarding Ali (a.s.).’When the verse was

revealed, the Prophet held the hand of Ali (a.s.) and said: Of

whomsoever I am the master, this Ali is also his master.

Thalabi has also narrated that when Sufyan bin Uyyana was

asked about the following verse:

“One demanding demanded the chastisement, which

must befall. The unbelievers-there is none to avert it-

from Allah, the Lord of the ways of Ascent.”(Surah Maarij

70:1-3)

That regarding whom was this verse revealed. He replied: I

heard from Imam Ja’far Sadiq (a.s.) narrating through his holy

forefathers that the Messenger of Allah (s.a.w.s.) halted at

Ghadeer Khum, gathered all the people; held the hand of Ali

(a.s.) and said: Of whomsoever I am the master, this Ali is also

his master. This report received wide publicity and people in

every area of the Islamic territories became aware of it.

Harith bin Noman Fahri came to the Messenger of Allah

(s.a.w.s.) when he was seated among his companions. Harith

dismounted from his she-camel, tethered her and met the

Prophet.

He said: O Muhammad, you ordered on behalf of the

Almighty Allah that we should testify to His oneness and your

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messengership and we accepted; you asked us to pray five times a day and we accepted; you commanded fasting during

the month of Ramadhan and we accepted it; you ordered us to

perform the Hajj of the Kaaba and we accepted it, but you

were not content till you held the hands of your cousin and

gave precedence to him over us and said: Of whomsoever I am

the master, this Ali is also his master. Please tell us whether

you did this on your behalf or from the side of the Almighty

Allah?

The Holy Prophet (s.a.w.s.) said: By the one, except whom

there is no god, the excellence of Ali (a.s.) over us is from the

side of the Almighty Allah.

On getting this reply, Harith turned to leave, saying: O Allah,

if whatever Muhammad has said is truth, drop a stone on my

head from the sky or send down a painful chastisement on us.

He had not yet reached his mount, but that a stone from the

sky fell on his head piercing him and passed out through his

anus. He died in pain immediately. Then the Almighty Allah re-

vealed the following verses:

“One demanding demanded the chastisement, which

must befall. The unbelievers-there is none to avert it-

from Allah, the Lord of the ways of Ascent.”(Surah Maarij

70:1-3)

Abul Qasim Haskani, a famous Ahle Sunnat scholar, has also

quoted this tradition from Huzaifah Ibne Yaman and in most of

his books, he quotes from Abu Saeed Khudri that: We had

hardly returned from the event of Ghadeer when this verse was

revealed:

“This day have I perfected for you your religion and

completed My favor on you and chosen for you Islam as a

religion.”(Surah Maidah 5:3)

The Messenger of Allah (s.a.w.s.) said: I thank the Almighty

Allah for perfecting the religion, completing His favor and His

satisfaction at the Wilayat of Ali (a.s.).

According to another traditional report he said: God is the

greatest, God is the greatest, I thank Allah… till the end of the

verse. The following verse was also revealed:

“This day have those who disbelieve despaired of your

religion, so fear them not, and fear Me.”(Surah Maidah

5:3)

189

It is narrated from Imam Ja’far Sadiq (a.s.) that the disbelievers despaired and the oppressors –that is the hypocrites –be-

came greedy.

The author of Jamiul Usool has narrated from Sahih Muslim

from Tariq bin Shahab that some Jews said to Umar: If such a

verse had been revealed among us:

“This day have I perfected for you your religion and

completed My favor on you and chosen for you Islam as a

religion.”(Surah Maidah 5:3)

We would have celebrated the day of its revelation as the

Day of Feast ( Eid).

Suyuti has quoted in Durre Manthur from Ibne Marduya and

Ibne Asakir has narrated from Abu Saeed that when the Mes-

senger of Allah (s.a.w.s.), on the day of Ghadeer Khum, appoin-

ted Ali (a.s.) and declared his Wilayat, Jibraeel came to the

Prophet with the following verse:

“This day have I perfected for you your religion and

completed My favor on you and chosen for you Islam as a

religion.”(Surah Maidah 5:3)

Ibne Marduya, Khatib and Ibne Asakir have narrated from

same chains of authorities from Abu Huraira that on the day of

Ghadeer, which was 18thZilhajj, the Messenger of Allah

(s.a.w.s.) said: Of whomsoever I am the master; this Ali is also

his master.2697BJarir, through his chains of authorities, nar-

rates from Ibne Abbas under the exegesis of the verse of:

“O Apostle! Deliver what has been revealed to you from

your Lord.”(Surah Maidah 5:67)

That from whatever was revealed on the Messenger of Allah

(s.a.w.s.) regarding Ali (a.s.) on the day of Ghadeer, is:

“And if you do it not, then you have not delivered His

message.”(Surah Maidah 5:67)

Moreover, it is narrated from Ibne Marduya from Ibne Masud

that he said: During the lifetime of the Messenger of Allah

(s.a.w.s.), we used to recite this verse as follows:

“O Apostle! Deliver what has been revealed to you from

your Lord.”(Surah Maidah 5:67)

Regarding Ali, the master of believers…

“O Apostle! Deliver what has been revealed to you from

your Lord; and if you do it not, then you have not

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delivered His message, and Allah will protect you from

the people.”(Surah Maidah 5:67)

Ibne Hajar has written in Fathul Bari Sharh Sahih Bukhari

that Tirmidhi and Nasai have narrated the tradition of: Of whomsoever I am the master, this Ali is also his master; and

there are many chains of narrators of this tradition. Then he

has quoted all of them.

Ibne Uqdah Hafiz has in Judai, narrated it through many

good and correct chains of authorities. The author of Jumrah,

which is a famous book of grammar, has written hat Khum is a

place where the Messenger of Allah (s.a.w.s.) explicitly de-

clared the Wilayat of Ali (a.s.) and most writers of excellence have quoted that Ibne Uqdah has in the Book of Wilayat quoted

the tradition of Ghadeer through 125 chains of authorities and

from 125 companions. Muhammad bin Jarir has narrated it

through 75 chains of authorities.

The couplets of Hassan Thabit, which he composed at the or-

der of the Holy Prophet (s.a.w.s.) regarding the event of

Ghadeer are Mutawatir (related through exceeding channels)

and mentioned in all books.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: I am

astonished regarding Ali that every person secures his right by

two witnesses and for the testimony of Ali (a.s.) 10000 wit-

nesses were present in Medina, who heard about the appoint-

ment of Ali (a.s.) from the Messenger of Allah (s.a.w.s.), but he

was unable to secure his rights.

Abu Saeed Samman has narrated that Shaitan came to the

Holy Prophet (s.a.w.s.) in the form of an old man and said: So

few are those obey you regarding what you have declared

about your cousin. At that moment the Almighty Allah revealed

the following verse:

“And certainly the Shaitan found true his conjecture

concerning them, so they follow him, except a party of

the believers.”(Surah Saba 34:20)

After that a group of hypocrites united on the violation of

pledge given to the Holy Prophet (s.a.w.s.) and said: Yesterday

Muhammad said in Masjid Kheef whatever he said and he said

today what he said. Now, when he reaches Medina, he would

emphasize on that allegiance. The best option is to eliminate

him before he enters Medina. At night, fourteen hypocrites laid

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in wait for him on a mountain pass between Johfa and Abwa in order to assassinate him. Seven hypocrites hid at the right side

of the pass and another seven laid on the left, in order to

frighten his she-camel, so that she will tumble over the cliff

with its rider

The Messenger of Allah (s.a.w.s.) set out after praying the

midnight prayer and the companions moved ahead him. He

was mounted on a fast moving she-camel. When he climbed the

pass, Jibraeel called the Prophet that some people were lying

in wait to assassinate him. The Prophet looked behind and

asked: Who is there behind me? Huzaifah said that it was him.

He asked: Did you hear it? Yes, O Messenger of Allah (s.a.w.s.),

said Huzaifah.

The Prophet said: Keep it confidential. When the Prophet

reached those people, he called each of them by name and par-

entage. When they heard this, they descended and joined the

caravan. The Prophet caught up with them, recognized them

and identified their camels. When he came down, he asked:

Why have some people taken an oath in the Kaaba that if

Muhammad dies or is killed, we would not allow the Caliphate

to remain in his Ahle Bayt and then intended to eliminate me?

But they swore that they have not hatched any such plot. At

that moment the Almighty Allah revealed the following verse:

“They swear by Allah that they did not speak, and cer-

tainly they did speak, the word of unbelief, and disbe-

lieved after their Islam, and they had determined upon

what they have not been able to effect, and they did not

find fault except because Allah and His Apostle enriched

them out of His grace; therefore, if they repent, it will be

good for them; and if they turn back, Allah will chastise

them with a painful chastisement in this world and the

hereafter, and they shall not have in the land any guardi-

an or a helper.”(Surah Taubah 9:74)

Among Ahle Sunnat commentators, Kalbi and Mujahid have

said: It means that they plotted to frighten the she-camel of the

Prophet to kill him. It is mentioned in a lengthy traditional re-

port of Huzaifah that the cliff was called Harsh. The Holy

Prophet (s.a.w.s.) called me and Ammar; he ordered me to lead

the camel and asked Ammar to drive it from the rear. When we

reached that pass, the fourteen hypocrites, who had arrived

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with cans filled with sand, threw the cans at the hooves of the she camel and it was on the verge of being startled when the

Holy Prophet (s.a.w.s.) reassured her. Be still, there is nothing

to fear.

At that moment the Almighty Allah gave power of speech to

that she-camel and she said: O Messenger of Allah (s.a.w.s.), by

Allah, I will not move as long as you are on my back. When

those accursed ones saw that the she-camel was not startled

they came forward to push it over the cliff. At that time, I and

Ammar pulled out our swords to confront them.

It was a dark night. They despaired of achieving their aim.

Lightning flashed at that moment and Huzaifah recognized all

of them and said: There were nine persons from Quraish; The

first, second and third; Talha, Abdur Rahman bin Auf, Saad bin

Abi Waqqas, Abu Ubaidah, Muawiyah bin Abu Sufyan, Amr Aas

and five others: Abu Musa Ashari, Mughira bin Shoba, Aws bin

Khadsan, Abu Huraira and Abu Talha Ansari.

The author says:

Although the report of Huzaifah contains many important

points, it is extremely lengthy; whose scope is not there in this

book and there are a large number of traditions as well on this

matter; and whatever we have mentioned is sufficient for

people who are fair.

Ibne Kathir Shafei has mentioned in the biography of Tabari:

I saw one of his books, in which he had compiled the different

versions of the tradition of Ghadeer in a bulky volume. I saw

another book as well, in which the chains of narrators of the

traditions of Tabari were compiled. Abu Maani Jofi has quoted

that he used to be astonished and he used to say: I saw in a

book shop of Baghdad, a book, in which reports of the tradition

of Ghadeer were collected. Behind its back was written: This is

the 28thvolume of the tradition of: Of whomsoever I am the

master; this Ali is also his master, which would be followed by

volume 29.

Numerous Ahle Sunnat scholars have admitted that this tra-

dition is widely related ( Mutawatir) and Sayyid Murtada has

written in Kitab Shafi that we have not seen any sect of Islam denying the tradition of Ghadeer. On the contrary, they have

disagreed in the evidences of Caliphate.

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Thus, with the grace of Almighty, I present the evidences of Imamate –Firstly, ‘Maula’: It means one, who is vested with authority, a ruler and one, whose obedience is necessary. In

every issue it is used in this sense only. Secondly, it implies the

same meaning, which is assumed by the Ahle Sunnat scholars;

that is ‘friend’.

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Firstly: Meaning of Maula

We will study the meaning of the word according to the

sense understood by experts of Arabic language, who have all

used it in this sense in their prose and poetry. Ubaidah, the ar-

chitect of Arabic language and grammar, writes in his T afsir

regarding the verse of the Holy Quran:

“Your abode is the fire; it is your friend and evil is the re-

sort.”(Surah Hadid 57:15)

It means that Hellfire is preferable for you. Baidhawi, Za-

makhshari and all commentators have mentioned the same

meaning. Then commentators have agreed regarding the

verse:

“And to everyone We have appointed heirs of what par-

ents and near relatives leave.”(Surah Nisa 4:33)

It means that he is the owner of inheritance and is more de-

serving for it. Reciters of Quran and Arabic language experts

say that Maula and Awla imply the same. Many great litterateurs and poets have used ‘Maula’in the same sense, but to

mention them here would prolong the discussion.

Abul Qasim Anbari has mentioned eight meanings of the

word of Maula, one of them being ‘superior-most’( Awla Be

Shayyin).

Ibne Athir has written in Nihaya that the word of Maula has been used in the tradition repeatedly and it is a noun that a

large number of people have understood that it implies lord,

master, blessing-giver, deliverer, helper, friend, follower, cous-

in, ally, one, who has pledged allegiance to someone, slave,

freed-slave, one, who is given some blessing, one, who is a

guardian of a matter and who remains firm on it, he is the

Master and Wali of that matter. Among the traditions in which

the word of Maula is mentioned is the tradition of: Of whomso-

ever I am the master, this Ali is also his master, which carries

many of the above meanings. Among such traditions is also the

tradition that the marriage of a woman who marries without

the permission of her guardian is invalid. According to another

traditional report Waliohais mentioned: That is one, who is the

guardian of that matter.

The author of Kashshaf says: The verse:

195

“Thou art our Patron.”(Surah Baqarah 2:286)

That is: You are our master and we are your servants; or you

are our helper or the caretaker of our affairs. Secondly: On this

juncture, Wali implies one, who has full authority; he is the one vested with authority and power. We prove this from some

angles:

First Angle

That is we should say that it cannot imply freed slaves and

ally, because His Eminence did not have such a quality. (He

was neither a freed slave nor was having a pact with any tribe).

Regarding first the meaning is clear and the second isn’t pos-

sible, because the Prophet never entered into a pact with any-

one that he might be honored as a result of it. We can elimin-

ate other possibilities as well; because they are invalid in them-

selves; like the emancipator of slaves, master, neighbor, son-in-

law, opposite and other meanings are also not intended, like

cousin.

Secondly Angle

The second type is what is known from evidence that it is not

implied: like Wilayat, religious love, help in religion, devotion and freedom, because it is clear that love and help of every believer is obligatory and the Holy Quran confirms this. That is

why there was no need of such clarification at that time, when

the Messenger of Allah (s.a.w.s.) had gathered people at such

an inconvenient time at such an inconvenient place.

In the same way, if it implied freedom, its relation with cous-

in was known as an issue related to the period of Ignorance. It

did not require such an elaborate arrangement. Also Umar’s

saying: You have become the master of me and master of all

believer men and women, opposes that meaning. Therefore, he

should be foremost with the future of the community and

Imamate is there in this sense only.

It is that reason, which Sayyid Murtada has mentioned, but

this humble servant has thought of some other aspects:

First Aspect

Most Ahle Sunnat scholars like Khushji etc. have in confusion

thought of the possibility that Maula implies helper and

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devotee; it is clear for all sane people that to mention this point at such a time, during a journey and informing the people

about it is just not logical, because many other rules and regu-

lations were having more importance, to convey which, the

Holy Prophet (s.a.w.s.) had not made such elaborate arrange-

ments. If this was the implication, there was no need to gather

the people and inform them.

On the contrary, he should have made a bequest to Amirul

Momineen (a.s.) to help those whom he had helped, and to love

those whom he had loved. There was no benefit of informing

other people regarding this, except that it should denote that

kind of help and love as the rulers are having with the subjects.

Or that it should have necessitated that the people should fol-

low and obey him, so that he may help them on all occasions

and that they should love him, because of his faith. Therefore,

in this case, our claim is proved.

Second Aspect

It is that even if we assume that it denotes lover and helper;

according to the context of this incident, every person who is

sane, would understand that the real aim is Imamate and Ca-

liphate. Just suppose, at the time of his death, a ruler summons

all his forces and holds the hand of a relative, who was most

beloved to him in the world, says: Of whomsoever I was a

friend and helper, this person is also his helper and friend; and

after that he prays for those who would help him and curses

those who degrade him; but he does not appoint anyone else as

his Caliph; in that case I don’t think his subjects would doubt

that his intention of motivating them to his help, love and obed-

ience was in fact his nomination as his successor.

Third Aspect

It is that when a king who issues an order (which is compuls-

ory to be obeyed); if he says regarding a weak and helpless

person: Of whomsoever I am the helper, so and so person is

also his helper; it seems evil and absurd; because a king can

help anyone. Even if that weak man were to help people, he

would be able to help only a few. Therefore, this statement ac-

cording to general parlance proves that this person regarding

whom the Messenger of Allah (s.a.w.s.) is making this

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declaration, he should have the same rank as that of the Holy Prophet (s.a.w.s.) in religion and the world; and at least have

the capability of applying the command; and the same can be

mentioned about love as well; thus, in any case, this statement

proves Imamate.

Second reason : Among those causes, which show that

Maula denotes one vested with authority and Imam; it is that

from those traditions mentioned previously context is present

in them that this implies Imamate, because in the first part of

the statement, he said: Am I not having more authority on your

lives than your own selves? After that he said: Of whomsoever I

am the master, this Ali is also his master.

Therefore, one, who is familiar with the rules of speech,

knows that the first question is clear context that Maula im-

plies one having authority as was mentioned before. And as in

the preceding statement there is no particularization, there-

fore, it shows universality, because experts of Arabic say that

omission of absolute implies generality, which does not have

any context of time and tense; otherwise the statement would

become complex and confusing, especially when in the position

of ‘from their own selves’.

It is necessary for him to have every lawful authority in his

own self; and he should discretion in all his personal matters.

Then if he is preferable to his self, he has the right to issue any

command regarding them; and to act on any plan that he may

consider appropriate for their religion and the world and they

should not have any authority. The meaning of Imamate is this

only. Moreover, it is clear that the first question, which the

Holy Prophet (s.a.w.s.) asked them and the admission, which

he elicited from them, means what the Almighty Allah, has

proved for the Holy Prophet (s.a.w.s.).

“The Prophet has a greater claim on the faithful than

they have on themselves.”(Surah Ahzab 33:6)

Commentators have consensus that the meaning of the verse

is same as what we have mentioned. Thus, Zamakhshari has

written in Kashshaf that the Prophet is having more authority

in every issue of the people than their own selves.

Therefore, the Holy Prophet (s.a.w.s.) issued an absolute

statement and did not make it conditional. Therefore, it is

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obligatory that His Eminence should be loved by them more than their own lives and his order should be more applicable to

them than their own order; and right of the Prophet should be

more incumbent on them than the right of their lives.

Also, affection for the Prophet should have precedence for

them more than their affection on their selves. They should be

prepared to lay down their lives for the Prophet and they

should protect him in battles, more than their own selves. They

should not follow what their self invites to; on the contrary,

they should follow only what the Prophet commands. They

should discard those things, which the Prophet forbids.

All commentators have said that it is clear from the context

of the statement that the implication of the Holy Prophet

(s.a.w.s.) for Amirul Momineen (a.s.) is same precedence,

which he was himself having. The claim of some prejudiced

Ahle Sunnat scholars like Kushji etc. that: “The context of the

statement: ‘O Allah, love those who love him’, shows that

Maula implies devotee and helper,” is invalid. On the contrary,

the context favors Maula implying one vested with authority

through many aspects:

First Reason

When general rulership and greater kingship is proved for

the Holy Prophet (s.a.w.s.) there was need of armies and well

wishing advisors; and to prove this rank for one person among

a large number of people was a cause for jealousy and enmity,

which is the possibility of abandonment of help and assistance;

especially, inspite of the fact that he knew that hypocrites were

harboring former enmities; that is why he prayed for helpers

and cursed those who picked faults in him; thus emphasizing

this point. Also, it is clear that such a prayer should be exclus-

ive for rulers and owners of authority and is not suitable for

anyone among the subjects.

Second Reason

It is that this prayer proves infallibility, which is a necessary

requirement of Imamate, because if sin were possible from

him, it would have been incumbent on one, who is aware of it,

to restrain them and express enmity to him. Therefore, one for

whom this unconditional prayer is there, it proves that he will

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never commit any sin to deserve severing of relations and withholding of help.

Third Reason

If it is as we say that Maula implies one vested with author-

ity, it would imply the Prophet’s seeking help and obedience

from his Ummah. And if it implies helper and devotee, as the

Ahle Sunnat say, its aim would be to explain that the Prophet is

their helper and devotee. Therefore, to pray for one, who helps

is more suitable for the first meaning, as opposed to the second

meaning, as will be clear to those, who ponder on this.

Fourth Reason

It is clear from traditions of Shia and Ahle Sunnat that the

verse of:

“This day have I perfected for you your religion and

completed My favor on you and chosen for you Islam as a

religion.”(Surah Maidah 5:3)

… was revealed on the day of Ghadeer. Suyuti, who is among

the greatest scholars of the modern age, in his book of Ittifaq, has narrated from Abu Saeed Khudri and Abu Huraira that this

verse was revealed on the day of Ghadeer; and it is the proof

that Maula implies greater Imamate, because the issue, which

perfects faith and completes the religion for Muslims, on the

contrary, which is the greatest blessing for them, is Imamate;

through which the management of the world and religion is

complete. It is through that belief that the deeds of Muslims

are accepted.

Fifth Reason

It is mentioned in Shia and Sunni traditional reports that the

verse of

“O Apostle! Deliver what has been revealed to you from

your Lord.”(Surah Maidah 5:67)

… was revealed in this event, as we have mentioned before.

Fakhre Raazi has, in Tafsir Kabir, mentioned that this verse

was revealed in excellence of Ali (a.s.) and when it was re-

vealed, the Messenger of Allah (s.a.w.s.) held Ali (a.s.) and

said: Of whomsoever I am the master, this Ali is also his mas-

ter. O Allah, love one, who loves him and be inimical to one,

200

who is inimical to him. Help one, who helps him and degrade one, who degrades him. At that time Umar met Ali (a.s.) and

said: O son Abu Talib, congratulations to you. Today you have

become the master of me and of all believer men and women.

Then Fakhre Raazi says: It is the statement of Ibne Abbas,

Baraa bin Azib and Muhammad bin Ali.

Thalabi in his Tafsir and Haskani in Shawahidut Tanzeel and a large number of scholars have written that this verse was revealed on the issue of Ghadeer.

And it is clear that Maula implies Imam and Caliph, because

of the divine threat: O Messenger, if you do not announce it, it

is as if you have not delivered His message; and the fear of the

Messenger of Allah (s.a.w.s.) that it may not cause mischief;

and the guarantee of the Almighty Allah that He would secure

him from the mischief of hypocrites; all these prove that the is-

sue, on declaration of which the Prophet was appointed, should

be such that its propagation should be a cause of reformation

of the religion and world of the people, and because of it the

lawful and unlawful should be clear till Judgment Day and the

ways of religion should be safe from being lost and its accept-

ance should be difficult for the nature of people.

Among all the possibilities that they have mentioned; not one

of them seems plausible from the context, except for Caliphate

and Imamate, which the Holy Prophet (s.a.w.s.) announced,

through which religion and faith endures and through which

the issue of religion remain systematic. Due to the malice ra-

ging in the hearts of those people, it was feared that the hypo-

crites would create some mischief. So the Almighty Allah guar-

anteed security to the Holy Prophet (s.a.w.s.) from their

mischief.

Sixth Reason

Reports of Shia and Sunni, which comprise of this clear de-

claration; in the view of one, who has even the least justice,

they are widely related in connotation, if we discard this state-

ment, at least it would entail that the meaning of Maula is in

the meaning of Imamate, especially when it also includes the

manners of prophets, kings and rulers, which they follow at the

time of their demise in appointing their successors as it is men-

tioned in most traditions that the Messenger of Allah (s.a.w.s.)

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said: I am departing from among you, along with the contexts mentioned before.

Seventh Reason

It is clear from the prose and poetry of those who were

present in that crowd that they understood Maula in the mean-

ing of Caliphate.

As in the case of Hassan bin Thabit, regarding whom it is

mentioned in books of biography that he took the permission of

the Prophet and composed a panegyric ( Qasida) on this matter

and the Holy Prophet (s.a.w.s.) showered praise on him; and all

poets, companions and companions of companions, like Harith

bin Noman Fahri, who had understood this meaning and the

Prophet verified him; such proofs are present in large numbers

and this is the strongest evidence that the Holy Prophet

(s.a.w.s.) meant this only.

It is astounding that in other cases Ahle Sunnat scholars are

content with one or two reporters to narrate an issue and in

prose they reason great issues from a little hint, but when it

comes to Imamate, they remove the veil of shame and flee into

the fort of denial.

May the Almighty Allah keep us and them from prejudice and

enmity; and may He guide us to goodness and righteousness.

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Two: Hadith Manzilah

The tradition of ‘position’( Hadith Manzilah) is mentioned in

Shia and Ahle Sunnat sources and it is widely related through

both channels and what is common in all sects is that the Mes-

senger of Allah (s.a.w.s.) on many occasion said to Ali (a.s.):

You are in position to me as Harun was to Musa, but after me

there would be no Prophet.

On this juncture we shall be content only mention a few tra-

ditions, which are present in their authoritative books.

The author of Jamiul Usool has narrated from Sahih Bukhari and Sahih Tirmidhi from Saad bin Waqqas that the Messenger

of Allah (s.a.w.s.) left Ali (a.s.) in Medina and Ali (a.s.) said: O

Messenger of Allah (s.a.w.s.), are you leaving me among ladies

and children? The Holy Prophet (s.a.w.s.) said: Are you not sat-

isfied that you are to me as Harun was to Musa (a.s.)?

It is mentioned in the report of Tirmidhi that no prophet is to come after me.

Then Muslim has narrated this report in full from Ibne

Musayyab: This tradition reached me through the chains of au-

thorities of Saad, since I wanted to hear it directly from him, I

went to him and asked: Have you heard this tradition from the

Messenger of Allah (s.a.w.s.)? He placed his fingers in his ears

and said: May both these ears become deaf if I have not heard

it.

Also in Jamiul Usool, the full tradition is narrated from Sahih Muslim on the authority of Jabir Ansari. It is also mentioned in

Sahih Muslim and Sahih Tirmidhi that when Muawiyah Ibne Abu Sufyan appointed Saad bin Abi Waqqas as the governor,

he asked: What prevents you from cursing Abu Turab?

Saad replied: As long as I remember those three things,

which I have heard about Ali (a.s.), I will not curse him. Even if

one of them had been in my favor, I would have treasured it

more than red haired camels. I heard from the Messenger of

Allah (s.a.w.s.) saying to Ali (a.s.) when he left him in Medina

at the time of proceeding on an expedition… then he men-

tioned the same as stated previously; but in this case, he said:

There is no prophethood and messengership after me.

203

Then Saad said: In the Battle of Khyber, I heard the Messenger of Allah (s.a.w.s.) say: Tomorrow, I would give the standard

to one, who loves Allah and His Messenger and Allah and His

Messenger also love him. All of us craned our necks, hoping

that perhaps he would grant the standard to us, but the Holy

Prophet (s.a.w.s.) asked for Ali. When he arrived, he was hav-

ing sore eyes. The Prophet applied his saliva on his eyes and

gave the standard to him. At last, the Almighty Allah bestowed

victory at his hands.

When the verse of purification was revealed, the Holy Proph-

et (s.a.w.s.) called for Ali, Fatima, Hasan and Husain (a.s.) and

said: O Allah, these are my Ahle Bayt.

Ibne Abde Barr has written in Istiab, which is their most au-

thentic book, that Ali (a.s.) did not remain behind in any battle,

in which the Prophet was present, after he migrated to Med-

ina, except for the Battle of Tabuk, when the Holy Prophet

(s.a.w.s.) left him in Medina to protect it and his family mem-

bers, and said: You are to me as Harun was to Musa, except

that there is no prophet after me.

He also says that numerous companions of the Prophet have

narrated this tradition and this report is most authentic. Saad

bin Waqqas has narrated this tradition from the Messenger of

Allah (s.a.w.s.). The report of Saad has come down through

many channels.

It is also related through Ibne Abbas, Abu Saeed Khudri,

Umme Salma, Asma binte Umais, Jabir bin Abdullah and many

others; but to mention all of them here would prolong the dis-

cussion Fatima, daughter of Amirul Momineen (a.s.) has nar-

rated from Asma binteUmais that she said: I heard the Messen-

ger of Allah (s.a.w.s.) say to Ali (a.s.): You are to me as Harun

was to Musa, except that there is no prophet after me.

According to the report of Ibne Abbas: You are my brother

and my companion. Ibne Uqdah Hafiz, who is considered trust-

worthy by all, has written a large book on the chains of author-

ities of this tradition. Ibne Hanbal in his Musnad, which is like their Sihah, has narrated this tradition from a large number of companions.

In Tarikh Kamil, Ibne Athir has narrated this tradition from

Muhammad bin Ishaq. Dailami has narrated it from Umar bin

Khattab in Firdosul Akhbaar. That the Messenger of Allah

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(s.a.w.s.) said to Imam Ali (a.s.): You are the first of the Muslims and in faith the first of believers. You are in relation to

me as Harun was to Musa (a.s.).

Qadi Ali bin Mohsin Tanukhi, an Ahle Sunnat scholar, has

narrated this tradition from Amirul Momineen (a.s.), Umar,

Saad bin Abi Waqqas, Ibne Masud, Ibne Abbas, Jabir Ansari,

Abu Huraira, Abu Saeed Khudri, Jabir bin Samra, Malik bin

Huwairath, Baraa bin Azib, Zaid bin Arqam, Abu Rafe, Abdul-

lah bin Aufi, his brother, Zaid, Abu Shariha, Huzaifah bin

Usaid, Anas bin Malik, Abu Huraira Aslami, Abu Ayyub Ansari,

Aqeel bin Abi Talib, Jaish bin Junada, Muawiyah bin Abu Sufy-

an, Umme Salma, Asma binte Umais, Saad bin Musayyab,

Imam Muhammad Baqir (a.s.), Habib bin Abi Thabit, Fatima

bin Ali, Sharjeel bin Saad. All of them have narrated from the

Messenger of Allah (s.a.w.s.).Ibne Hajar has said in Fathul Bari

Sharh Sahih Bukhari in the explanation of this traditional re-

port that in the report of Ibne Musayyab, the following words

are additional that when the Messenger of Allah (s.a.w.s.) said

this to Imam Ali (a.s.), Ali said twice: Now, I am satisfied.

He says that in the beginning of the report of Baraa bin Azib

and Zaid bin Arqam it is added that the Messenger of Allah

(s.a.w.s.) said to Imam Ali (a.s.): It is necessary that either I

should stay in Medina or you. When Imam Ali (a.s.) heard this,

he opted to stay in Medina. After that he heard some hypo-

crites spreading the rumor that the Holy Prophet (s.a.w.s.) left

Ali (a.s.) in Medina, because he was disappointed with him.

So Ali (a.s.) followed the Holy Prophet (s.a.w.s.) and told him

what the people were saying. The Messenger of Allah (s.a.w.s.)

asked: Are you not pleased with the fact that you are to me like

Harun was to Musa; except that there is no prophet after me?

After this, Ibne Hajar says: The original tradition is narrated

in addition to Saad, through Ali, Umar, Abu Huraira, Ibne Ab-

bas, Jabir bin Abdullah, Baraa bin Azib, Zaid bin Arqam, Abu

Saeed Khudri, Anas bin Malik, Jabir bin Samra, Jaish bin Jun-

adah, Muawiyah and Asma binte Umais etc. Ibne Asakir has

mentioned all its channels in the biography of Ali. [End of Ibne

Hajar’s discourse.]

Sayyid Razi in Nahjul Balagha, which is accepted by both the

sects, has narrated from Imam Ali (a.s.) that the Messenger of

Allah (s.a.w.s.) said to him: You hear what I hear, and you see

205

what I see; except that you are not a prophet; on the contrary, you are my vicegerent and your matters are headed in the

right direction.

Ibne Abil Hadid, the famous Ahle Sunnat scholar and tradi-

tionist, comments on this statement, supporting it through a

large number of reports and then says: The proof in Quran and

Sunnah that Ali was the vicegerent of the Holy Prophet

(s.a.w.s.) is that the Almighty Allah has narrated the statement

of Musa (a.s.) that he said:

“And give to me an aider from my family:”(Surah Taha

20:29)

“Harun, my brother,”(Surah Taha 20:30)

“Strengthen my back by him,”(Surah Taha 20:31)

“And associate him (with me) in my affair,”(Surah Taha

20:32)

The Messenger of Allah (s.a.w.s.) has also said in the tradi-

tion accepted by all Muslim sects that: You are to me as Harun

was Musa, except that there is no prophet after me. Thus, the

Holy Prophet (s.a.w.s.) has proved all the ranks and positions

for Amirul Momineen (a.s.), which Harun was having in rela-

tion to Musa.

Therefore, it is necessary that he should be the vizier of the

Holy Prophet (s.a.w.s.), one to strengthen his back and one,

who supports his prophethood; and if the Holy Prophet

(s.a.w.s.) had not been the last of the prophets, Ali (a.s.) would

have definitely shared prophethood with the Holy Prophet

(s.a.w.s.).

Ibne Abil Hadid has said in another place in Sharh Nahjul

Balagha that on the occasion of Shura Imam Ali (a.s.) said to

the five persons whom Umar has deemed as equals of Ali (a.s.):

Is there anyone among you other than me, regarding whom the

Messenger of Allah (s.a.w.s.) said: You are in relation to me as

Harun was to Musa; except that there is no prophet after me?

All said: No one other than you is as such.

The author of Sawaiqul Mohriqa has also approved this tradi-

tion, in spite of the fact that his prejudice and bigotry is ex-

treme and he is the worst enemy of Ali (a.s.) and worse than

the Khawarij. However, he has refused to believe in the wide

occurrence ( Tawatur) of this tradition, although no other tradition is as widely reported, because every Ahle Sunnat

206

traditionist has narrated it through numerous companions, who are such that the statement of each of them is considered decisive proof in the primary and secondary matters of religion,

as is clear from the style of their books of fundamental beliefs.

In most principles of faith, they reason through a tradition

present in their six canonical books of traditions, overlooking

those widely related traditions narrated through each Imam in

Shia channels.

But reasoning the Imamate of Imam Ali (a.s.) is possible

through this tradition for many reasons:

First Reason

The clear term of relation (Manzilah) in common parlance de-

notes unconditionality, especially when some traits are excep-

ted. For example, if someone says that so and so person is like

me, except that he is a miser. Everyone will understand that he

is like him in all perfections, except generosity.

Thus, this statement proves that all the relationships that ex-

isted between Harun and Musa should exist between Imam Ali

(a.s.) and the Holy Prophet (s.a.w.s.), except for prophethood.

It is clearly proved that Caliphate of Ummah was among those

relationships, as Musa had said to Harun:

“Take my place among my people.”(Surah Araaf 7:142)

Thus, when Musa (a.s.) went away from Bani Israel, Harun

(a.s.) acted as his representative; that is why, it is necessary

that this condition should be proved for Imam Ali (a.s.) as well

and this matter is different from the meaning of prophethood,

which has been excepted. If they say that it might denote vice-

gerency during the Prophet’s lifetime, we would reply that the

exception of prophethood after his passing away clearly proves

that the implication is general, otherwise exception was not

necessary.

Second Reason

Among the ranks of Harun (a.s.) was that he was superior to

all the followers of Musa (a.s.) Thus, it is necessary that Imam

Ali (a.s.) should also be the most excellent of the followers of

the Holy Prophet (s.a.w.s.) and from the aspect of reason, pre-

ferring the inferior is wrong as we have concluded previously.

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Third Reason

It is clearly proved through widely narrated traditions that

the Messenger of Allah (s.a.w.s.) many times reiterated that if

some particular relationship had been implied, he would not

have declared it on different occasions, as he declared it at the

time of closing the doors of everyone in the Masjid, except that

of Imam Ali (a.s.). The Messenger of Allah (s.a.w.s.) stated the

same at the time of naming Hasan, Husain and Mohsin as the

sons of Harun (a.s.): Shabbar, Shabbir and Mushabbar. He is-

sued the same declaration at the time of appointing him as the

Caliph in Medina. On the day of Ghadeer Khum, he repeated

the same statement when he appointed Imam Ali (a.s.) as his

Caliph. Thus, it is proved that it implies all the positions, espe-

cially the position of Caliphate.

Fourth Reason

It is well known or rather widely related that whatever has

occurred in Bani Israel, the same would occur in the Islamic

nation as well, as is mentioned by the author of Nihaya etc.

that it has come in many traditions that the Holy Prophet

(s.a.w.s.) said:

You will tread the path of those who have preceded you, like

a pair of shoes, which are equal and like two arrows, equal to

each other. It is mentioned in some traditional reports that if

those people had entered the lair of a porpoise, you would also

follow suit. No incident in Bani Israel was as significant as the

bling that. It is not, except that they forsook following the Ca-

liph and successor of the Prophet and weakened him and the

hypocrites dominated him.

This is supported by reports narrated through Shia and

Sunni channels; that when Imam Ali (a.s.) was forcibly taken to

the Masjid to pledge allegiance to Abu Bakr, Ali (a.s.) turned to

the grave of the Messenger of Allah (s.a.w.s.) and recited the

verse, in which Harun had complained to Musa (a.s.) regarding

the injustice wrought on him by the people. That is the follow-

ing verse:

“Son of my mother! Surely the people reckoned me

weak and had well-nigh slain me.”(Surah Araaf 7:150)

Fifth Reason

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Some adversaries have stated that successorship and Ca-

liphate of Musa (a.s.) was transferred to the progeny of Harun

(a.s.). Thus, among the relationships that Harun has with Musa

(a.s.) is also the rank that his descendants were successors and

Caliphs of Musa (a.s.). That is why it is necessary that Hasan

and Husain (a.s.), who according to the consensus of Shia and

Sunni, are named after the sons of Harun, should be the Ca-

liphs of the Messenger of Allah (s.a.w.s.) and their respected

father should also have been the Caliph of the Holy Prophet

(s.a.w.s.).

According to general consensus and according to all Ahle

Sunnat scholars, who have narrated these circumstance includ-

ing Muhammad Shahristani in Al -Milal wan Nihal under the

discussion of Jews, the rank of prophethood was shared by

Musa and Harun (a.s.). Since Musa (a.s.) had said:

“And associate him (with me) in my affair,”(Surah Taha

20:32)

Thus, Harun was the successor of Musa (a.s.), but during the

lifetime of Musa (a.s.), as a result of his passing away that trust

was transferred to Joshua, so tha the may convey this appoint-

ment to Shabbir and Shabbar: sons of Harun (a.s.), because

successorship

is

sometimes

permanent

and

sometimes

temporary.

Sixth Reason

The Messenger of Allah (s.a.w.s.) appointed Imam Ali (a.s.)

as his Caliph in Medina during the Battle of Tabuk, but it is not known if he ever dismissed him from this post; that is why it is

necessary that he should be the Caliph after his passing away

also. If we disregard all other relationships, there is no doubt

that it proves maximum proximity, love and special choice.

Therefore, it is necessary to give precedence to such a great

personality, having such distinctions and spiritual proximity,

such merits that are known to the entire world, over those who

have no such excellences. Otherwise it would be nothing, but

bigotry and denial and also against logic and reason; it is noth-

ing, but a great mistake and defect and cannot be accepted by

any rational being.2793BAnd (only) Allah guides to the right

path.

209

Three: Love of Imam Ali (a.s.) for Allah

Imam Ali (a.s.) loved the Almighty Allah and the Almighty Al-

lah loved him exclusively. This is mentioned on a number of

occasions:

First Occasion

In Jamiul Usul,it is narrated from Sahih Tirmidhi from Anas

bin Malik that one day, when a roasted bird was brought to the

Holy Prophet (s.a.w.s.) he said: O Allah, send Your most be-

loved creature to me, so that he may join me in partaking this

dish. Thus, Ali (a.s.) arrived and shared the dish with him.

It is mentioned in Musnad Ahmad Hanbal from Safina, freed

slave of the Holy Prophet (s.a.w.s.) that a lady of Ansar brought

two roasted bird placed between two loaves of bread as gift for

the Holy Prophet (s.a.w.s.). When she placed it before the Holy

Prophet (s.a.w.s.), he prayed: O Allah, bring the most beloved

person to Your Prophet. So Ali (a.s.) arrived and called from

outside. The Holy Prophet (s.a.w.s.) asked: Who is that? Safina

said: It is Ali (a.s.). The Holy Prophet (s.a.w.s.) said: Open the

door. Ali (a.s.) entered and shared the fowls with the Messen-

ger of Allah (s.a.w.s.).

Ibne Maghazali Shafei has narrated this tradition through

thirty channels. Among them is that Anas bin Malik used to

say: A roasted bird was brought to the Holy Prophet (s.a.w.s.)

as gift; when it was placed before him, he said: O Allah, send

the most beloved person to me, so that he may share this bird

with me. I said to myself: O Allah, be it a person from Ansar,

but Ali (a.s.) arrived and knocked softly. I asked: Who is that?

He replied: Ali. I said the Holy Prophet (s.a.w.s.) is busy. He

went away.

When I went to the Holy Prophet (s.a.w.s.), he againsaid: O

Allah, bring the most beloved person to me so that he may

share this bird with me. Again I said to my mind: O Allah, be it

a person from Ansar, but again Ali (a.s.) arrived and knocked

at the door. I asked: Who is that? He replied: Ali. I said: The

Holy Prophet (s.a.w.s.) is busy. He went away again.

When I came to the Prophet, he repeated the same request.

Then Ali came again and knocked the door hard. The Holy

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Prophet (s.a.w.s.) said thrice: Open the door. When I opened the door and the Holy Prophet (s.a.w.s.) saw him, he said

thrice: Come. Ali (a.s.) sat down and the two gentlemen con-

sumed that bird.

According to another report, Ibne Hanbal has narrated from

Anas that when Imam Ali (a.s.) entered, the Holy Prophet

(s.a.w.s.) asked: Why are you late? I prayed to the Almighty Al-

lah three times to send to me His most beloved creatures to

share this bird with me; if you had not come the third time

also, I would have prayed to Allah naming you to bring you to

me. Imam Ali (a.s.) said: O Messenger of Allah (s.a.w.s.), I

came three times and every time Anas turned me away.The

Holy Prophet (s.a.w.s.) asked Anas to explain his action. He

said: I wanted it to be someone from my community. The Holy

Prophet (s.a.w.s.) said: Everyone favors his own community.

According to another report, the Holy Prophet (s.a.w.s.) asked:

Is there anyone among the Ansar more excellent than Ali?

Sunni and Shia have narrated through proper channels that

on the day of Shura, Imam Ali (a.s.) presented various argu-

ments to the members of Shura and among them was this ex-

cellence also. All agreed to his veracity. Imam Ali (a.s.) sought

the testimony of Anas in this regard, but he said: I don’t re-

member. Imam Ali (a.s.) said: If you are lying, you will be in-

volved in such leprosy that you will not be able to conceal it in

your head gear. After that when he was struck with leprosy, he

used to say time and again: It is due to the curse of Ali.Ibne

Marduya has stated in Manaqib narrating from Abu Rafe, the

freed slave of Ayesha that when that bird was placed before

the Holy Prophet (s.a.w.s.), he said: Alas, if the commander of

believers, chief and master of Muslims and leader of the pious

had shared this fowl with me. Imam Ali (a.s.) arrived and the

Holy Prophet (s.a.w.s.) shared the bird with him.Akhtab Khwar-

izmi has also narrated this tradition from Ibne Abbas. As men-

tioned above, anyone, who is even slightly inclined to justice

and he is aware of the books of opponents, he would know that

this report is even beyond the limits of widely related; because

Tirmidhi in his Sahih, Hafiz Abu Nuaim in Hilyatul Awliya,

Balazari in his Tarikh, Kharkoshi in Sharful Mustafa, Samani in

Fadhailus Sahaba, Tabari in Kitabul Wilayat,Ibne Yasa in his

Sahih, Abul Aala in Musnad, Ahmad bin Hanbal in Fadhail,

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Qatri in Ikhtisaad have narrated it.Among tradition scholars, Muhammad bin Ishaq, Muhammad bin Yahya Azdi, Mazani,

Ibne Shaheen Suddi, Abu Bakr Baihaqi, Malik, Ishaq bin Abdul-

lah bin Abi Talha, Abdul Malik bin Umair, Masud bin Kudam,

Dawood bin Ali bin Abdullah bin Abbas and Abu Hatim Raazi

have narrated through numerous chains of narrators from

Anas, Ibne Abbas, Umme Aiman and Ibne Bata; and Rabana

has narrated through two channels. Khatib Abu Bakr has nar-

rated it through seven channels.Ibne Uqdah Hafiz has written

a separate book on this tradition. Among the companions

thirty-five persons have narrated this tradition from Anas; ten

have narrated it from the Messenger of Allah (s.a.w.s.), in spite

of the fact that most of them were inimical to Imam Ali (a.s.)

and were keen to conceal his excellence. When the sources of

this tradition are proved authentic, it is also an evidence of the

Imamate of Ali (a.s.), because the love of Allahand the Prophet

does not imply anything, except that that person is superior to

all in excellence.It is also proved that the Almighty Allah is bey-

ond change and it is not possible for Him to attribute someone

with excellence without any reason. It is notpossible for Him to

take anyone as His favorite, if he does not possess merits and

good deeds, because giving precedence to a defective one over

a perfect being and making obedience of a sinner obligatory on

others and following of an ignorant person by the learned is

nothing, but illogical. The Almighty Allah has mentioned this

point on a number of occasions in the Holy Quran, for example:

“Say(O Muhammad): If you love Allah, then follow me,

Allah will love you.”(Surah Aale Imran 3:31)

And Allah, the Mighty and the High has also said:

“Surely the most honorable of you with Allah is the one

among you most careful (of his duty).”(Surah Hujurat

49:13)

Allah, the Mighty and Sublime, also says that those who fight

in the way of Allah are better than those, who don’t.

“Allah has made the strivers with their property and

their persons to excel the holders back a (high) de-

gree.”(Surah Nisa 4:95)

He also said: Those who have struggled for Allah before the

conquest of Mecca are better than those, who accepted faith

after it. Moreover, He says in Surah Zilzal:

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“So he who has done an atom’s weight of good shall see

it.”(Surah Zilzal 99:7)

He said further:

“And the blind and the seeing are not alike, nor those

who believe and do good and the evil-doer; little is it that

you are mindful.”(Surah Ghafir 40:58)

It is clear that here the implication is about the blindness of

the heart. Most verses of the Holy Quran imply this same point.

Moreover, it is clearly proved that love of the Holy Prophet

(s.a.w.s.) is not like the love of ordinary human beings. Thus,

whoever is most beloved to the Prophet would be the most ex-

cellent of the people, but the Holy Prophet (s.a.w.s.) is excep-

ted from this rule according to the consensus and also because

he himself has issued this statement. Proving of excellence

leads to eligibility for Caliphate as was mentioned a number of

times before. Adversaries and bigoted persons have raised two

objections to this reasoning:

First Objection

Perhaps the implication of the favorite creature is in eating

that fowl. But everyone, who is familiar with Arabic language

and has even the least knowledge of contexts, knows that it is

against the apparent connotation and far from the actual

meaning of the word; and in the view of Arab scholars it is an

established rule that omission of related points and not being

restricted to any condition is the proof of generality. And in the

statement, the word of eating is reply to the order, which has

occurred and not that it is the condition of being favorite.

In many traditional reports the condition of eating is not

mentioned. In spite of the fact: that being favorite of those who

ate from it is or from the aspect of excellence and merit. Thus,

our aim is proved in that case also. Or it is from the aspect of

needfulness or eligibility and it is invalid, because it is obvious

that among the companions there were many persons more

needy and poor than Amirul Momineen (a.s.).

Shaykh Mufeed has given a very convincing reply to this ob-

jection: If this meaning is applied, there is no excellence in it.

Then why Anas tried so much to keep away Imam Ali (a.s.) and

made himself the target of the fury of the Holy Prophet

(s.a.w.s.)? It was, only because he wanted this excellence to fall

213

in the share of Ansar. The Holy Prophet (s.a.w.s.) also understood this from the statement of Anas. That is why he said:

Everyone is loyal to his community. He also said: Is there any-

one among Ansar better than Ali? Thus, if the implication had

been what the adversaries claim, he should have said: Ali is

having many merits, which you wanted for Ansar.

Moreover, if this possibility had been there, Imam Ali (a.s.)

would not have deemed it as proof for his excellence on the oc-

casion of Shura and why they had also accepted it? They could

have replied that it does not prove your excellence to make you

eligible for Caliphate and Imamate. [End of the statement of

Shaykh Mufeed (r.a.).]We moreover say that if this was not a

proof of excellence, why Anas did not testify in order to side

with the hypocrites and why he became eligible for the con-

demnation and curse of Imam Ali (a.s.) and became involved in

leprosy?

Second Objection

It is possible that Imam Ali (a.s.) was a favorite creature of

God and most excellent of them at that point of time; but later

some companions became excellent.

The reply to this objection is same that this implication and

generality is opposed to the clear meaning of the words; be-

cause the apparent meaning of the word is only that he is most

favorite of all the creatures other than the Holy Prophet

(s.a.w.s.) in all condition and at all times; even superior to all

the prophets and successors and there is neither any condition

in the statement nor outside it. Most former replies are applic-

able on this juncture; especially the event of Shura.

Most scholars have replied that it is tearing up of compound

consensus, because the whole Ummah is undecided whether to

give precedence to Imam Ali (a.s.) over all in all conditions and

at all times or to give precedence to him in all conditions and

all times.

But the fact is that no one from the Ummah accepts this

consensus.

It is clear from some traditions of Shia that Jibraeel brought

that roasted chicken from Paradise and its context was that the

Holy Prophet (s.a.w.s.), in spite of his generosity and kindness,

did not allow Anas or anyone else to share that dish, as it is not

214

lawful for any fallible to eat the food of Paradise in this world and that is why the excellence of Imam Ali (a.s.) in this incident

becomes the evidence of his infallibility and Imamate.

Second Occasion

It is that excellence and merit, which occurred in the Battle

of Khyber as the author of Jamiul Usul has narrated from Sahih Muslim on the authority of Abu Huraira, who said:

I heard the Holy Prophet (s.a.w.s.) say on the day of the

Battle of Khyber: I will give this standard to one, who loves Al-

lah and His Messenger and Allah and His Messenger love him.

And Allah will grant victory at his hands. Umar used to remark:

I never vied for leadership, except on that day and with this

hope I went before the Holy Prophet (s.a.w.s.) that perhaps he

would grant this distinction to me.

But the Holy Prophet (s.a.w.s.) called for Ali (a.s.) and after

giving him the standard, said: Go, and don’t look back till Al-

lah, the Mighty and the High grants victory at your hands.

After covering some distance, Imam Ali (a.s.) surveyed the situ-

ation and did not look behind. On the contrary, he asked the

Holy Prophet (s.a.w.s.) aloud: On what issue should I fight the

opponents? He replied: Fight with them till they admit to the

oneness of God and my messengership. When they testify, they

would secure their wealth from you rightfully and their account

is with the Almighty Allah.

Moreover, the author of Jamiul Usool has narrated from

Sahih Bukhari and Muslim on the authority of Salma bin Akwa

that Imam Ali (a.s.) did not accompany the Holy Prophet

(s.a.w.s.) in the Battle of Khyber, because he was having sore

eyes, but when the Holy Prophet (s.a.w.s.) set out, Imam Ali

(a.s.) said: How is it that possible that the Holy Prophet

(s.a.w.s.) should go out to fight and I don’t accompany him? So

he set out from Medina and joined the Prophet. On the eve of

the conquest of Khyber the Holy Prophet (s.a.w.s.) said:

Tomorrow, I would give the standard to a person or such a

one will hold the standard, whom Allah and the Messenger of

Allah (s.a.w.s.) love or he said: He loves Allah and His Messen-

ger and the Almighty Allah would grant victory at his hands.

Suddenly we saw His Eminence, Ali approach, and we were not

expecting him. People said: See Ali (a.s.) is here. So the

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Messenger of Allah (s.a.w.s.) handed the standard to him and the Almighty Allah granted victory at his hands.

Moreover, it is narrated in Jamiul Usul from Sahih Bukhari and Muslim on the authority of Sahl bin Saad that the Holy

Prophet (s.a.w.s.) said on the day of the Battle of Khyber: To-

morrow, I will give the standard to one, on whose hands the

Almighty Allah would grant victory; he loves Allah and His

Messenger and Allah and His Messenger love him. All the

people were in dilemma about who would be given the stand-

ard the following day. Next morning, companions came to the

Holy Prophet (s.a.w.s.), each hoping that the standard would

be given to him, but the Holy Prophet (s.a.w.s.) asked: Where

is Ali Ibne Abi Talib (a.s.)? They replied: O Messenger of Allah,

he is having sore eyes.

The Holy Prophet (s.a.w.s.) summoned Ali (a.s.), and applied

his saliva to him and prayed. Imam Ali (a.s.) was cured immedi-

ately as if nothing had been wrong with his eyes. Then the Holy

Prophet (s.a.w.s.) gave the standard to him. Imam Ali (a.s.)

said: I will fight them till they adopt the religion I follow. The

Holy Prophet (s.a.w.s.) said: Proceed at a slow gait and when

you reach their fort, call them to Islam and guidance and in-

form them of the obligations that Islam lays on them from the

rights of the Almighty Allah. By God, if Allah guides even one

person through you, it is better for you than red haired camels.

Red-haired camels were considered very valuable in Arabia

according to the report of Saad bin Abi Waqqas, in which the

excellence is mentioned, which was quoted in the discussion of

Hadith Manzilah.

Thalabi has narrated in the interpretation of the verse:

“And keep you on a right way,”(Surah Fath 48:2)

The Holy Prophet (s.a.w.s.) besieged the fort of Khyber till

provisions ran out among the Muslim fighters. So he gave the

standard to Umar and sent him with a group of companions to

fight the people of Khyber. When he confronted them, Umar

and his men fled from the battlefield. He blamed his men of

cowardice while they accused him of being a coward. The Holy

Prophet (s.a.w.s.) was having a headache that day, so he did

not come out.

Then Abu Bakr took the standard in order to fight the en-

emies, but he also fled along with his men.

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Then Umar went to fight the second time and returned defeated. When this information reached the Messenger of Allah

(s.a.w.s.), he said:

By Allah, tomorrow, I will give the standard to one, who loves

Allah and His Messenger and Allah and His Messenger love

him and he will conquer the fort through force. At that time

Imam Ali (a.s.) was not present in the army. The following

morning, Abu Bakr, Umarand some persons of Quraish craned

their necks in the hope that perhaps they would get the stand-

ard; but the Holy Prophet (s.a.w.s.) sent Salman bin Akwa and

called Ali (a.s.) and he arrived in a short time astride a camel.

He came to the Messenger of Allah (s.a.w.s.) and knel this

camel down, but due to extreme discomfort, a red cloth was

tied over his eyes.

Salma says: I held the hand of Ali and brought him to the

Holy Prophet (s.a.w.s.). The Holy Prophet (s.a.w.s.) asked:

What’s the matter? He replied: I am having sore eyes. He said:

Come here, and he applied his saliva and he was cured immedi-

ately. After that as long as long as he was alive, he never

suffered from sore eyes. Then the Holy Prophet (s.a.w.s.) gave

him the standard and sent him to fight.

Ibne Maghazali has narrated from Abu Huraira that after tak-

ing the standard Ali (a.s.), set out immediately. I followed him

and without stopping anywhere we reached the fort of Khyber

and he fixed his standard before it.A Rabbi came on the para-

pet wall and asked: Who are you? He replied: I am Ali Ibne Abi

Talib (a.s.). He said to his companions: In the name of the God

who revealed Taurat to Musa, this man would defeat you all.

According to the report of Thalabi,etc.,

His Eminence took the standard, when he was wearing a

purple robe. When he came below the fort, Marhab came out

as usual wearing a helmet of a hollowed rock. He intoned a

war poem to cow down his opponent, but was replied by Imam

Ali (a.s.) with some couplets of valor, who then stepped for-

ward to exchange blows with him.

Imam Ali (a.s.) delivered such a blow that the helmet, rock

and head of the accursed man was split into two and the blade

reached up to his teeth. When the Jews witnessed this scene,

they fled into the fort and barricaded themselves inside. The

fort’s gate comprised of a stone slab with a hole in its center.

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Imam Ali (a.s.) kept his miraculous hand in that aperture and jerked it in such way that the whole fort shook. Then he uprooted that gate and using it as a shield walked a hundred

steps ahead. After that he threw that gate behind and it fell

forty yards away. Forty men from companions tried to overturn

it, but they failed. It was so heavy that forty men were needed

to open and close it.

Many extraordinary miraculous acts were displayed by Imam

Ali (a.s.) in that battle. Shia and Sunni tradition scholars have

narrated them through numerous channels.

I have mentioned some of them in Hayatul Quloob; but here

our aim is only to prove the love of Allah and His Messenger to-

wards Imam Ali (a.s.). Moreover, the usurpers of Caliphate of

His Eminence had taken to flight in that battle, but in spite of

that they occupied the seat of Caliphate and vied for the dis-

tinction of leadership.

All these things are clearly mentioned through numerous

channels by Bukhari, Muslim and Tirmidhi; Ibne Maghazali has

reported it through twelve channels. Ahmad bin Hanbal has

narrated it through a number of authorities. Thalabi has also

quoted it through various reporters.

Muhammad bin Yahya Azdi, Muhammad bin Jarir Tabari and

Waqidi; Muhammad bin Ishaq and Baihaqi in Dalailun

Nubuwwah; Hafiz Abu Nuaim in Hilyatul Awliya and Athimi in

Kitab Itiqad; Dailami in Firdosul Akhbaar have quoted the

same event through numerous reporters from Imam Ali (a.s.),

Umar, Abdullah bin Umar, Sahl bin Saad, Salma bin Akwa, Abu

Saeed Khudri, Jabir Ansari and hundreds of companions. Most

have narrated that first the standard was given to Abu Bakr

and Umar and both took to flight. Some have mentioned Uth-

man as well. Upon the command of the Prophet, Hassan bin

Thabit composed some couplets in praise of Imam Ali (a.s.),

which are quite famous.

Just as the real event of the Battle of Khyber is widely re-

lated, in the same way, these distinctions are also widely re-

lated ( Mutawatir). However, it is possible to argue from it the eligibility for Caliphate of Imam Ali (a.s.) from two clear aspects in such way that no sane person can deny it.

First Reason

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It is clear to every wise individual that if it implied real love, in which they consider all Muslims as partners of Imam Ali

(a.s.) in every way, the companions -in spite of cowardice and

weakness, which was a specialty of most of them as their life

was very precious to them -they would not have aspired for the

standard, they would not have been so jealous of Imam Ali

(a.s.), the poets would not have mentioned it in their couplets

of praise and Imam Ali (a.s.) would not have mentioned it in his

excellence.

Thus, it clearly implies that Imam Ali (a.s.) was eligible for

the love of Allah and His Messenger and these two are neces-

sary requirements of infallibility, and infallibility is the neces-

sary requirement of Imamate as mentioned previously. We can

mention this reasoning in another way as well and say that

either it implies love from all aspects or love in general; and

love in general is there for every believer depending on his

faith and making it special for one person is meaningless, but

love from all aspects necessarily requires infallibility. On the

contrary, a method even superior to infallibility, because to be

imbued with a original quality necessitates that one should not

like it from that aspect, and even if we disregard all those

ranks, even then there is no doubt that this is a great excel-

lence for Imam Ali (a.s.). Thus, preferring someone else over

Imam Ali (a.s.) is in fact preference of the inferior and it is im-

possible from one, who is wise and knowing.

Second Reason

After some contemplation, it will be clear to any intelligent

being that when the standard was first given to Abu Bakr and

then to Umar and both of them fled from the battlefield and

after being disappointed by their flight, he should have said:

Tomorrow, I will give the standard to that one, who is having

these qualities and that victory would be achieved at his hands.

Thus, it is necessary that such a person should be having those

qualities exclusively; and those who took to flight should not

have these qualities. If instead the Holy Prophet (s.a.w.s.) said:

I will give the standard to one, who is a Meccan and a

Quraishite; this statement would have been in opposition to the

rule of eloquence, because these two qualities were present in

those who were previously given the standard. That is why it is

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proved that neither Abu Bakr and Umar loved Allah and His Messenger nor Allah and His Messenger loved them; and there

is no doubt that this not only negates the position of Caliphate

and Imamate, on the contrary, it negates faith. How is it pos-

sible for a believer not to love Allah and His Messenger; al-

though the Almighty Allah says:

“And those who believe are stronger in love for Al-

lah.”(Surah Baqarah 2:165)

That is: Those who believe and whose love for Allah is much

more than the love those idolaters have for idols. Moreover,

this leads us to conclude that the Almighty Allah should not

have accepted any of their obedience, because He loves those

who fight Jihad in His way. He has also stated:

“Surely Allah loves those who turn much (to Him), and

He loves those who purify themselves.”(Surah Baqarah

2:222)

Hence, their Jihad and repentance will not have been accep-

ted through polytheism and they will not be purified of polythe-

ism as it should be. Moreover, it is necessary that they were

neither patient, nor pious, or relying, the doers of good, equit-

able, because the Almighty Allah has mentioned His love for

such people in a number of verses. If they were imbued with

any such quality, Allah would definitely have loved them.

So they must be from the group, which Allah does not love.

Like the dishonest, disbelievers, unjust, arrogant, squanderers

and materialists etc.; those who exceed limits and spread mis-

chief in the earth, the sinners and transgressors, etc. from

whom the Almighty Allah has kept away His love. Now, one,

who is as such, how he could be eligible for Imamate of

Ummah and Caliphate of the Prophet?

Thus, Caliphate would be exclusive for Amirul Momineen

(a.s.) by collective consensus as was mentioned before. It is

possible for us to collect these two reasoning’s into a single

perfect reasoning and say that if complete love implies in all

conditions and from all aspects; even then Imamate is proved

in favor of Imam Ali (a.s.) as was realized previously. If abso-

lute love is aimed, it proves the lowly position of the opponents

of Imam Ali (a.s.) as we mentioned above.

The Almighty Allah has said:

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“O,you who believe! whoever from among you turns

back from his religion, then Allah will bring a people, He

shall love them and they shall love Him, lowly before the

believers, mighty against the unbelievers, they shall

strive hard in Allah’s way and shall not fear the censure

of any censurer; this is Allah’s grace, He gives it to whom

He pleases, and Allah is Ample-giving, Knowing.”(Surah

Maidah 5:54)

It is clear through traditions mentioned previously that this

group, whose qualities the Almighty Allah has mentioned in

this verse, are Amirul Momineen (a.s.) and his companions,

who fought Talha, Zubair, Muawiyah and Khawarij, because

the Holy Prophet (s.a.w.s.) has described Imam Ali (a.s.) in

good terms and he is imbued with most of the good qualities

mentioned and this verse; especially: “He shall love them and

they shall love Him.”And except for Imam Ali (a.s.), these qualities had not come together in anyone else; and each of those

qualities were present to such perfection that no one can deny.

Through Ahle Sunnat sources, it is narrated from Ammar,

Huzaifah and Ibne Abbas that this verse was revealed about

Imam Ali (a.s.). This tradition also supports the statement,

which the author of Jamiul Usul has quoted from Sunan Abu

Dawood and Sahih Tirmidhi on the authority of Imam Ali (a.s.)

that he said: During the Battle of Hudaibiyah, leaders of idolaters approached us and said: Some of our lads and slaves have

fled to you, in order to escape service; so return them to us.

The Holy Prophet (s.a.w.s.) became angry and said: Desist

from disobedience of Allah or He would send such people to

you, who would strike off your heads and Almighty Allah has

tested their hearts for piety. Some companions asked: O Mes-

senger of Allah (s.a.w.s.), who are they? The Holy Prophet

(s.a.w.s.) replied: Among them is one repairing my shoes.

Now, since Imam Ali (a.s.) was responsible for all issues con-

nected to the personal needs of the Holy Prophet (s.a.w.s.) dur-

ing journeys, at that time, the Holy Prophet (s.a.w.s.) had given

his shoes to Imam Ali (a.s.) for repairing.

Abdullah bin Ahmad bin Hanbal has mentioned this tradition

in Musnad through many channels; and it is mentioned in some

reports as follows: O people of Quraish, give up this stance or I

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will send to you one, whose heart the Almighty Allah has tested for faith. He would slay you only for the sake of

religion. They asked: Is it Abu Bakr? No he replied. They

asked: Is it Umar?

No he replied, it is one repairing my shoes in that room.

According to another report it is narrated from Abu Saeed

Khudri that the Messenger of Allah (s.a.w.s.) said: There is

someone among you, who will fight for the interpretation of

Quran like I fought for its revelation. Abu Bakr asked: Is it me,

O Messenger of Allah (s.a.w.s.)? No, he replied. Umar asked:

Is it me, O Messenger of Allah (s.a.w.s.)?

No, he replied, it is the one repairing my shoes.

Third: Different Occasions

Those different traditions, which are recorded on this topic

among the authentic books of Ahle Sunnat: In Jamiul Usul, it is narrated from Sahih Tirmidhi on the authority of Baraa bin Az-ib that the Messenger of Allah (s.a.w.s.) sent two armies to Ye-

men; one commanded by Imam Ali (a.s.) and the other by Khal-

id bin Walid; and the Holy Prophet (s.a.w.s.) said: If it comes to

fighting Ali is the commander of the both the armies.

Thus, Imam Ali (a.s.) conquered one fort and from the booty

of that fort he kept aside a slave girl for himself. Khalid com-

plained about Imam Ali (a.s.) to the Messenger of Allah

(s.a.w.s.) in a letter. Baraa bin Azib carried that letter to the

Holy Prophet (s.a.w.s.). When he read that communication, he

became infuriated and said: What do you think of one, who

loves Allah and His Messenger and Allah and His Messenger

love him? I (Baraa) said: I seek refuge of Allah from the fury of

the Almighty Allah and His Messenger;

I have done nothing wrong, except that I carried this letter to

you.

This matter is mentioned in Sahih Tirmidhi also, but with the

addition that the Holy Prophet (s.a.w.s.) said: The share of Ali

in the fifth of the spoils is more than what he has taken. Ibne

Abil Hadid has also mentioned this incident and said: Khalid

bin Walid said to four other persons to complain about Ali to

the Prophet; three of them followed his advice and the Messen-

ger of Allah (s.a.w.s.) turned away from them in disgust. When

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Buraid Aslami, the fourth, submitted his complain, the Messenger of Allah (s.a.w.s.) was so infuriated that his complexion

changed and he repeatedly said: Leave Ali to me; indeed Ali is

from me and I am from Ali and he is the guardian of every be-

liever after me. The share of Ali in the fifth of the spoils is more

than what he has taken.After that Ibne Abil Hadid says: Ahmad

has narrated this tradition through many channels in his

Musnad; and most tradition scholars have also narrated this

tradition. Moreover, it is narrated from Sahih Tirmidhi in Jamiul Usul that the Holy Prophet (s.a.w.s.) said: Ali is from me and I am from Ali and none can carry my communication, except I or Ali. Anyone possessing the least wisdom would agree

that this tradition clearly proves the Caliphate of Ali.

It is narrated from Kitab Marifat of Ibrahim bin Saeed

Thaqafi that Jabir Ansari used to say that when Amirul Momin-

een (a.s.) conquered the fort of Khyber, the Holy Prophet

(s.a.w.s.) said:

If there was no risk that people would say the same, which

was said regarding Isa (a.s.), I would have indeed issued such

statements regarding you that you won’t pass any people, ex-

cept that they would pick dust of your feet and collect water

from washing of your hands and seek cure from it. Only this

much is sufficient that you are from me and I am from you; you

are my heir and I am your heir. You are in relation to me like

Harun was to Musa (a.s.), except that there is no prophet after

me.

You will fulfill my responsibilities and fight on my Sunnah;

you will be the most proximate to me in hereafter and be my

successor on Hauz Kauthar. You will be the first to meet me at

Hauz Kauthar. You are the first of those who don the robe of

Paradise with me. You are the first to enter Paradise with me.

Your Shia will be with faces illuminated and bright and be with

me on pulpits of light. I will intercede for them and they would

be my neighbors in Paradise.

One, who fights with you, has in fact fought with me and one,

who is at peace with you, is at peace with me. Your secret is

my secret and your apparent is my apparent. Your sons are my

sons. You will fulfill my promises and the truth is with you and

the truth is there in your tongue and the truth is in your heart

and the truth is on your forehead. Faith is mingled with your

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flesh and blood like it is blended with my flesh and blood. Your enemy will not reach Hauz Kauthar and your friend will not be

absent from Hauz Kauthar. They will reach Hauz Kauthar with

you.

On hearing this, Imam Ali (a.s.) performed a prostration of

thanks and said: I praise that God, who rewarded me with faith

and taught me the Quran and made me the beloved of the best

of the creatures and the last of the prophets only as a mercy

upon me and because of His love for me. Then the Holy Proph-

et (s.a.w.s.) said: O Ali, if you had not been there, the believers

would not have been recognized after you.

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Four - Special Position of Imam Ali (a.s.)

Exclusive brotherhood of Imam Ali (a.s.) with the Holy Proph-

et (s.a.w.s.) and being the confidante of his secrets and in all

matters.This section is divided into a number of parts:

Part One: Brotherhood with the Prophet

It is narrated from Sahih Tirmidhi in Jamiul Usul that when the Holy Prophet (s.a.w.s.) established brotherhood between

the companions, Imam Ali (a.s.) came to him weeping and said:

O Messenger of Allah (s.a.w.s.), you established brotherhood

among your companions, but did not make me anyone’s broth-

er. The Holy Prophet (s.a.w.s.) said: You are my brother in the

world and the hereafter.

Abu Tufayl has narrated that at the time of his death when

Umar formed the Shura committee comprising of Ali, Uthman,

Talha, Zubair, Abdur Rahman and Saad bin Abi Waqqas; Imam

Ali (a.s.) adjured them in the name of God and asked: Is there

anyone among you other than me with whom the Messenger of

Allah (s.a.w.s.) established brotherhood? All said: No one is

there as such, except you.

Ibne Abde Barr says: It is narrated through many channels

that Imam Ali (a.s.) used to say: I am the servant of God and

the brother of the Messenger of Allah (s.a.w.s.) and no one oth-

er than a liar can make this assertion. Establishment of broth-

erhood is a widely related incident. In his Musnad, Ibne Hanbal

has narrated it through six chains of narrators from a group of

companions.

Ibne Maghazali has narrated it through eight chains of nar-

rators. Ibne Sabbagh Maliki in Fusulul Muhimma has narrated

it from Ibne Abbas. The conclusion of all these reports is that

the Holy Prophet (s.a.w.s.) established brotherhood between

persons having similar traits: like Abu Bakr and Umar; Uthman

and Abdur Rahman bin Auf; Talha and Zubair and Salman and

Abuzar; and similarly between other companions, but Imam Ali

(a.s.) was not joined with anyone, so he was distressed. The

Holy Prophet (s.a.w.s.) said: I saved you for myself. Then he

held the hand of Ali and said: Ali is from me and I am from him.

He is in relation to me as Harun was to Musa (a.s.).These

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reports clearly show that Imam Ali (a.s.) was the most superior of companions and he did not have any equal to be joined in

brotherhood with anyone; hence he must be equal to the

Prophet in Imamate and rulership.

It is mentioned in Musnad Ahmad through many numerous

channels from Jabir Ansari that the Holy Prophet (s.a.w.s.)

used to say: I saw inscribed on the gate of Paradise:

Muhammad is the Messenger of Allah and Ali is the brother of

the Messenger of Allah and this was inscribed two thousand

years before the creation of the heavens.

Part Two: Bearer of secrets of Allah and the Messenger

Imam Ali (a.s.) was the bearer of the secrets of Allah and the

Messenger. Ibne Shiruya has written in Firdos quoting from

Ibne Abbas that the Holy Prophet (s.a.w.s.) said: Ali Ibne Abi

Talib (a.s.) is the bearer of my secrets.It is narrated from Jabir

in Sahih Tirmidhi, Musnad Abul Alaa, Manaqib Ibne Marduya

and Fadhail Samani and in all books that on the day of the con-

quest of Taif, the Holy Prophet (s.a.w.s.) spoke in confidence

with Imam Ali (a.s.) for a long time. Umar said to Abu Bakr:

How long has the Prophet conferred with his cousin!

According to the report of Tirmidhi; which the authors of Jamiul Usul and Mishkat have narrated regarding conferring of the Prophet with Imam Ali (a.s.),when he came to know that

people were talking about it, he said: I did not confer with Ali;

it was Allah who conferred with him.

Ibne Athir has narrated this same report in Nihaya;and Ibne

Abil Hadid has quoted from Musnad Ahmad bin Hanbal in

Sharh Nahjul Balagha.

It is reported in Musnad Ahmad bin Hanbal, Manaqib Ibne

Marduya and all books of Shia and Sunni that the Holy Prophet

(s.a.w.s.) said in his last moment: Call my beloved ( Habib) to

me.

According to another report, he said: Call my friend ( Khalil)

to me. So people summoned Abu Bakr; when the Holy Prophet

(s.a.w.s.) saw him, he turned away and said: Call my friend

( Khalil) to me. People summoned Umar, but the Holy Prophet

(s.a.w.s.) turned away from him as well and said: Call my friend

(Khalil) to me. Ayesha said: The Messenger wants Ali. Now,

people called Ali (a.s.) and when he arrived, the Prophet took

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him under his cover and spoke to him privately till he departed for the divine abode.

Part Three: Closing the doors of Companions

Sunni and Shia have extensively narrated that when the

Muhajireen moved to Medina; they constructed their houses

adjacent to the Masjid and made their doors facing the Masjid

and some people used to sleep inside the mosque. So the Mes-

senger of Allah (s.a.w.s.) asked Maaz bin Jabal to announce:

The Messenger of Allah (s.a.w.s.) commands you to close all

the doors of your houses, except that of Ali. There was a lot of

protest from the people. When the Holy Prophet (s.a.w.s.)

learnt of their statements, he recited a sermon, after which he

said: I swear by Allah, neither have to closed these door nor al-

lowed the door of Ali to remain open; on the contrary, Allah

commanded me to that and I obeyed Him.

Ahmad bin Hanbal has written about this matter in his

Musnad; Abul Alaa in his Musnad, author of Khasais Alawiya,

Samani in his Fadhail, Abu Nuaim in Hilya; and others have

also narrated this tradition through thirty prominent compan-

ions of the Prophet. Ibne Abil Hadid says that Ahmad Hanbal

narrated this in his Musnad through many chains. Ibne Hajar

has also narrated from Ahmad. Ibne Athir in Nihaya has nar-

rated that when it was announced that except for the Holy

Prophet (s.a.w.s.) and progeny of the Prophet, all should leave

the Masjid, we came out from there dragging our things. Till

date the traces of the door of Ali (a.s.), which remained in the

Masjid of the Prophet, is present.The author of Jamiul Usul has narrated from Sahih Tirmidhi that the Messenger of Allah

(s.a.w.s.) said to Imam Ali (a.s.): It is not lawful for anyone to

become ritually impure through sex ( Junub), except me and

you. No other excellence can be imagined greater than this.

Part Four: Breaking of Idols

Sunni and Shia have extensively narrated that when the Holy

Prophet (s.a.w.s.) wanted to dislodge and break the idols of

Quraish from the roof of the Kaaba, he hoisted Imam Ali (a.s.)

on his shoulders to accomplish this.Thus, Ahmad in his Musnad

and Abul Alaa Musuli have narrated from the author of Tarikh

Baghdad and Zafrani in Fadhail; Khatib Khwarizmi in Arbaeen;

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Nazari in Khasais and in addition to them a large number of scholars have narrated from Jabir that he said:

We entered Mecca with the Messenger of Allah (s.a.w.s.).

The idolaters of Quraish had installed 360 idols around the

Kaaba. The Holy Prophet (s.a.w.s.) ordered that all of them

should be toppled. A huge idol was installed on the roof of the

Kaaba and it was called Hubal. When the Holy Prophet

(s.a.w.s.) noticed it, he said: Ali, it is necessary that either I

climb on you or you climb on me to topple Hubal.

Imam Ali (a.s.) said: You climb on me. Imam Ali (a.s.) says:

When the Holy Prophet (s.a.w.s.) stepped on my shoulders, I

could not support him due to the weight of messengership and

majesty of prophethood. The Holy Prophet (s.a.w.s.) smiled and

stepped down. Then he asked me to climb on his shoulders. Ali

(a.s.) says: When I climbed on the Holy Prophet (s.a.w.s.), I be-

came so elevated that if I wanted I could have touched the

heavens. I pulled down and toppled Hubal then jumped down

without receiving any harm.

This distinction is the greatest of all, because till a person is

not like the Prophet in loftiness and majesty, he cannot place

his foot on the blessed shoulder of the Prophet. It is mentioned

in the books of adversaries that when the Holy Prophet

(s.a.w.s.) intended to get up, he held the hand of Ali and when

he sat down he placed his hand on Ali. Nazari has narrated in

Khasais that when the Holy Prophet (s.a.w.s.) sneezed, Imam

Ali (a.s.) used to say: May Allah exalt your mention.

The Holy Prophet (s.a.w.s.) used to respond: May Almighty

Allah raises your step over your enemies. When the Holy

Prophet (s.a.w.s.) was angry, no one other than Amirul Momin-

een (a.s.), could dare speak to him. Ayesha says: I saw the Holy

Prophet (s.a.w.s.) take Ali in his arms, kiss him and say twice:

My father be sacrificed on you, O single martyr; and when Ali

was not present, he called him the beloved of Allah and His

Messenger.

Ibne Hajar has also narrated this from Ayesha in the first

volume of his book. Through a large number of traditions, it is

narrated in Sihah books of Ahle Sunnat that the Holy Prophet

(s.a.w.s.) used to say often: Ali is from me and I am from Ali;

and none fulfills my promises except Ali.

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Ibne Abde Barr has narrated in Istiab that in the year after Hijra the Holy Prophet (s.a.w.s.) married to Ali his daughter,

who was the chief of the ladies of the world like Lady Maryam,

daughter of Imran and the mother of Prophet Isa (a.s.) and told

her: I have married you to one, who is the Sayyid and leader of

all the creatures in the world and the hereafter. Indeed his

Islam is having precedence to that of all companions and his

knowledge is greater than that of all the people. Asma binte

Umais says that when the Holy Prophet (s.a.w.s.) entrusted

these two great personalities to each other, His Eminence

prayed much for them and did not make anyone else share his

supplication. He prayed for Ali (a.s.) just as he invoked in favor

of Fatima.

Moreover, it is narrated from Muttalib bin Abdullah that the

Holy Prophet (s.a.w.s.) addressed some people from Thaqif

when they came to meet him and said: Are you prepared to ac-

cept Islam or shall I send to you one, who is from me? Or he

said:

One, who is like my life; thus, he will strike off your necks,

take your sons as prisoners and confiscate your property as

spoils? Umar says: I swear by Allah, I never aspired for leader-

ship, except on that day and I was puffing up my chest that

perhaps he would say: It is him, but he turned to Ali, held his

hand and said: It is him.

The author says:

Since that fellow lacked faith and had no belief in Almighty

Allah, he did not have any qualms in swearing falsely; because

he took the same oath during the Battle of Khyber and other

times. Thus, it is necessary that one of the statements was a

greater lie; and since he was absolutely shameless, he did not

care if people learnt that he was lying and that he was most

greedy for Caliphate. If they say that he implied that he could

not find its eligibility in himself, it is true; but in that case, he

should not have aspired even on those occasions.

In Jamiul Usul, it is narrated from Sahih Nasai, in Mishka t, it is narrated from Sahih Tirmidhi that Abu Bakr and Umar proposed for the hand of Fatima, but the Holy Prophet (s.a.w.s.)

did not accept under the pretext that she was too young, but

when Ali (a.s.) proposed, he accepted it, and married her to Ali.

There are many more traditions than we can compile in this

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treatise that the Holy Prophet (s.a.w.s.) always preferred Ali (a.s.). Even those intellectuals, who have the slightest inclination to justice, know that when some ruler gives preference to

a particular person, and seeks help and cooperation from him

in every mater and regards him as the confidante of his secrets

and in every condition and in every gathering exaggerates in

extolling his praise; he has in fact selected and prepared him

for his Caliphate and this is the first proof of rulership and suc-

cessorship instead of saying that he is my successor; especially

when such acts are committed by one about whom it is known

and proved that he is loved by the Almighty Allah; and that love

is not as a result of worldly matters and human relations. Thus,

these thing smust be the foremost proof of the Caliphate of Ali

(a.s.).

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Five - Truth is always with Amirul Momineen

(a.s.)

It is proved from traditions accepted by the Sunnis that truth

is always with Amirul Momineen (a.s.) and he never separates

from truth. In Manaqib Khwarizmi, it is narrated from Abu

Laila that the Holy Prophet (s.a.w.s.) said: After me, a mischief

would arise; at that time it is obligatory for you to take the side

of Ali Ibne Abi Talib (a.s.) as he is the discriminator of truth

and falsehood.

It is narrated from Ibne Umar that the Holy Prophet (s.a.w.s.)

said: One, who has dissociated from Ali has dissociated from

me and one, who has dissociated from me has dissociated from

Allah.

It is narrated from Abu Ayyub Ansari that the Holy Prophet

(s.a.w.s.) said to Ammar: If you see Ali heading in one direction

and everyone else heading in another, you must follow Ali leav-

ing everyone else, as Ali will not take you to misguidance or

leave you unguided.

It is narrated from Abuzar from Umme Salma that the Holy

Prophet (s.a.w.s.) said: Ali is with truth and the truth is with

him. These two will not separate from each other till they meet

me at Hauz Kauthar. A tradition on the same topic is narrated

from Ayesha as well.

Ibne Abil Hadid says: It is proved authentic for me that the

Holy Prophet (s.a.w.s.) said: Ali is with truth and truth is with

him, wherever he turns. In reply to the reasoning that Allamah

Hilli has presented in Kashful Haqq, Muhammad Shahristani

says: No one doubts that truth is with Ali and Ali is with truth

that it should need reasoning.Ibne Hajar Nasibi has narrated

from Tibrani in Sawaiq and he narrates from Umme Salma that

she said: I heard the Holy Prophet (s.a.w.s.) say: Ali is with

Quran and Quran is with Ali.

These two will not separate till they reach to me at Hauz

Kauthar.

Ibne Marduya has also narrated through multiple channels

from Umme Salma and Ayesha, a traditional report on the

same point. The author of Fadhailus Sahaba has also narrated

from Ayesha.

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In Firdosul Akhbaar, it is narrated from the Holy Prophet (s.a.w.s.) that he said: May Allah have mercy on Ali; O Allah,

turn the truth wherever Ali turns. No one from the adversaries

is capable of denying these traditions. When these points are

proved the Imamate of Imam Ali (a.s.) is also proved from

many aspects:

First Aspect

This matter proves the infallibility of Amirul Momineen (a.s.)

and we already know that infallibility is the proof of Imamate.

Second Aspect

It proves the excellence of Imam Ali (a.s.) and giving preced-

ence to the inferior over the superior is illogical.

Third Aspect

It is proved from widely related traditions and famous ser-

mons of Imam Ali (a.s.) narrated by Shia as well as Sunni schol-

ars, that Imam Ali (a.s.) never approved the Caliphate of the

Three Caliphs and he attributed oppression and injustice to

them and complained of their atrocities. Thus, when these

people are opposed to Imam Ali (a.s.), it is necessary that they

would be enemies of truth, tyrants, oppressors and disbeliev-

ers. Though complaining of Imam Ali (a.s.) is not needful of

proof, but we will prove it nevertheless from some traditions of

the canonical books of Ahle Sunnat.

The author of Jamiul Usul has narrated from Sahih Bukhari, Muslim, Tirmidh i, Nasai, and Sunan Abu Dawood on the authority of Malik bin Aws that Imam Ali (a.s.) and Abbas came to

Umar and demanded the inheritance of the Prophet.Umar said:

When the Holy Prophet (s.a.w.s.) passed away, Abu Bakr said: I

am the successor of the Prophet. Thus, you (Abbas) came and

demanded the inheritance of your nephew and he (Ali) deman-

ded the share of his wife. Abu Bakr said: The Messenger of Al-

lah (s.a.w.s.) stated: We prophets, do not leave any inheritance

and what we leave is Sadaqah. You called him a liar, sinner,

deceiver and dishonest, although Allah knows; that he was

truthful, righteous and a follower of truth. After Abu Bakr died,

I said that I am the successor of the Messenger of Allah

(s.a.w.s.) and Abu Bakr. You people called me also a liar,

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deceiver, dishonest and sinner, although Allah knows that I am truthful, righteous and a follower of truth. Thus, I took over the

Caliphate. Now, you two have united to demand your

inheritance.

In this tradition, which is mentioned in the five Sihah books,

according to the confession of their own Caliph, Imam Ali (a.s.)

considered those two hypocrites as liars, sinners, deceivers

and traitors. Then how he could have approved their Imamate

and pledged allegiance to them?Moreover, Ahle Sunnat justify

the Caliphate of Abu Bakr as consensus of the Ummah; but if

Imam Ali (a.s.) and Abbas were not included, how is that con-

sensus proved?

As the author of Jamiul Usul has narrated from Sahih Muslim and Bukhari; that Ayesha used to say: Fatima, daughter of the Messenger of Allah (s.a.w.s.) and Abbas came to Abu

Bakr and demanded their share of inheritance and the estate of

Fadak and Khyber. Abu Bakr said: I heard the Holy Prophet (s.a.w.s.) say: We prophets do not leave any inheritance.

Whatever we leave is Sadaqah, so Aale Muhammad (a.s.)

cannot take anything from it and I will not act against the

Prophet.

So, when the taxes of Medina arrived, Umar gave it to Ali

and Abbas and Ali (a.s.) spent it. When the taxes of Fadak and Khyber arrived, Umar kept it aside and did not give it to them.

It is mentioned in another report that Lady Fatima (s.a.) was

disappointed and she went away from Abu Bakr and never

spoke to him again till she passed away. Imam Ali (a.s.) buried

her at night and did not inform Abu Bakr about her funeral

prayers.

Ayesha also used to say that as long as Fatima was alive, Ali

was trusted and respected by the people; when Fatima passed

away, people turned away from Ali and did not accord any con-

cession to him; and Fatima lived for six months after the

passing away of the Prophet.

Thus, Zuhri asked the reporter: Did Ali not pay allegiance to

Abu Bakr for six months? He replied: By Allah, neither Ali, nor

any member of the Bani Hashim clan paid allegiance to Abu

Bakr till Ali did.

When Ali observed that people have turned away from him,

he became inclined to make amends with Abu Bakr. He sent a

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message to Abu Bakr to come and meet him, but not to bring anyone else with him; implying Umar as he was aware of

Umar’s harshness. Umar said to Abu Bakr: Don’t go alone. Abu

Bakr said: By Allah, I will definitely go, what can they do? He

came to Ali’s house where all members of the Bani Hashim

clan had gathered.

Imam Ali (a.s.) arose and recited a sermon, in which he men-

tioned his excellence and rights, till the stone-hearted Abu

Bakr wept. When Imam Ali(a.s.) concluded, Abu Bakr arose and

delivered a sermon and mentioned his illogical excuse about

Fadak and after the Zuhr prayer Ali paid allegiance as needed.

Now, any sane person, who contemplates on this tradition,

would become aware that even according to their own admis-

sion, consensus was not complete on the Caliphate of Abu Bakr

for a period of six months, neither freely nor under compulsion.

And throughout this period, their authority on taxes and Islam-

ic rulership was nothing, but tyranny and a mistake. If at last,

the reconciliation did take place, it was after all options were

exhausted and it was only due to fear, lack of supporters and

excess of enemies. Such consensus and such allegiance can oc-

cur in favor of every tyrant and oppressive ruler. But we shall

mention the conclusion of this discussion in the section about

indictments, if Allah wills.

Ahmad bin Athim Kufi, who is one of the most reliable histor-

ian and tradition scholars of Ahle Sunnat, says in his History:

Muawiyah wrote a letter to Ali (a.s.) as follows:

So to say: Jealousy has ten parts, nine of which are present in

you and one part is shared by all the people, because after the

Messenger of Allah (s.a.w.s.), the leadership of this Ummah did

fall into anyone’s share, but that you were jealous and con-

demning to him and we became aware of this. As a result of

your anger, unfavorable statements, loud sighs and restraining

people from the allegiance of Caliphs, they dragged you like a

refractory camel to pay allegiance, till you gave it under

duress… and so on.

Amirul Momineen (a.s.) replied as follows: I received your

letter, in which you mentioned my jealousy to the Caliphs, my

avoidance of pledging allegiance to them and my denial of their

Caliphate. I do not offer any excuse of those things neither to

you nor anyone else, because when the Messenger of Allah

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(s.a.w.s.) passed away, a dispute arose in his nation. Quraish said that there should be a ruler from among us and Ansar

claimed that a ruler should be there from us.

Quraish said: His Eminence, Muhammad is from among us,

therefore, we are more deserving for Caliphate. So the Ansar

surrendered Wilayat and rulership to Quraish due to their rela-

tionship to Prophet and we, who were the Ahle Bayt of Proph-

et, were more deserving of Caliphate than all others.

When people paid allegiance to Abu Bakr, your father Abu

Sufyan approached me and said: You are more deserving of

this. I will help you against those, who oppose you in this mat-

ter; and if you want, I can fill the streets of Medina with in-

fantry and cavalry to fight Abu Qahafa; but I did not accept this

offer as it would have created discord among Muslims.

Ibne Abil Hadid has narrated from Kulaini that when Imam

Ali (a.s.) decided to march to Basra, he delivered a sermon

after divine praise and invoking blessings on Prophet and said:

When the Almighty Allah took His Messenger to the eternal

abode, Quraish usurped the Caliphate from us and prevented

us from the right, we were more deserving of, than everyone

else.

So, I realized that being patient on this atrocity was better

than creating discord among Muslims and their bloodshed.

People had recently embraced Islam and religion was in motion

and had not achieved stability till that time. It would have gone

disarray at the slightest incitement. So they took over the Ca-

liphate and made elaborate arrangements to strengthen their

position. At last they met their end.

Moreover, it is narrated through many channels that Ali (a.s.)

often used to say: O Allah, repay Quraish for preventing my

rights and usurping my share; that is Caliphate. According to

another report, he said: I seek help from You with regard to

Quraish; indeed they disregarded my relationship and usurped

my rights; and in order to dispute with me, they reached con-

sensus on one, to whom I was superior.

When Ali (a.s.) makes such complains about them, it is clear

that he did not approve them and they also did not favor him.

The author of Mishkat has narrated from their Sihah books that none loves Ali, except the believer and none is inimical to

him, except the hypocrite. It is narrated from Abu Salma in

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Sahih Tirmidhi that we did not recognize the hypocrites, except through their hatred for Ali (a.s.). It is narrated in Istiab

that the Messenger of Allah (s.a.w.s.) said: One, who loves Ali,

has loved me and one, who is inimical to Ali, is inimical to me.

One, who has caused hurt to Ali, has caused hurt to me and

one, who causes hurt to me, has caused hurt to Allah. Allah

says:

“Surely (as for) those who speak evil things of Allah

and His Apostle, Allah has cursed them in this world and

the hereafter, and He has prepared for them a chastise-

ment bringing disgrace.”(Surah Ahzab 33:57)

One, who is as such, cannot be deserving of Imamate and

Caliphate.

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Six: Superiority of Imam Ali (a.s.) over all com-

panions as confessed by Ahle Sunnat

In addition to all the traditions, Ibne Abil Hadid, a great Ahle

Sunnat scholar, says that the superiority of Ali (a.s.) is an an-

cient belief, which most companions and companions of com-

panions have accepted; like Ammar, Miqdad, Abuzar, Salman,

Jabir bin Abdullah, Ubayy bin Kaab, Huzaifah, Buraidah, Abu

Ayyub, Sahl bin Hunaif, Abul Shahim bin Haitan, Khuzaimah

bin Thabit, Abu Tufayl, Abbas bin Abdul Muttalib and all Bani

Abbas, Bani Hashim and Bani Abdul Muttalib.Zubair also be-

lieved in it previously, but afterwardsrecanted and a group of

Bani Umayyah people also admitted to it; like Khalid bin Saeed

bin Aas, Umar bin Abdul Aziz.Thalabi, who is a great comment-

ator of Ahle Sunnat, has narrated that in the prominent com-

panion, Ibne Masud’s version of Quran, this verse was as

follows:

“Surely Allah chose Adam and Nuh and the descendants of

Ibrahim and the descendants of Muhammad and the descend-

ants of Imran above the nations.”(Surah Aale Imran 3:33)

Ibne Hajar Nasibi has narrated from Fakhre Razi in Sawaiqul

Mohriqa that Ahle Bayt of the Prophet are similar to the Mes-

senger of Allah (s.a.w.s.) in five aspects:

1-In salutation, as the Almighty Allah said: Peace on you, O

Prophet, and said: Peace on Aale Yasin.

2-In invoking blessings on them in Tashahud.

3-In purity, as He said: Taha, that is O pure one and He said:

And to purify you with thorough purification.

4-In unlawfulness of Sadaqah.

5-In love, as He said: Follow me if you love Allah and he said:

“Say: I do not ask of you any reward for it ,but love for my near

relatives.”(Surah Shura 42:23)

BIbne Abil Hadid says: The excellence of Ali is narrated

through so many channels that to deny it, is blatant shameless-

ness. Then he said: What can I say regarding that great person-

ality, whose excellence is confessed even by his enemies and

whose foes failed to conceal his merits.

Obviously, Bani Umayyah became the rulers of the whole

world and tried their utmost to conceal the luminosity of Ali

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(a.s.). They fabricated many traditions to vilify Ali (a.s.) and his near kindred. They imprecated him from the pulpits; imprisoned and eliminated his followers; fabricated elaborate tra-

ditions to restrain people from narrating traditions, which

prove the excellence of Ali (a.s.); till they made it unlawful to

utter his name.

However, as much they endeavored as much his name be-

came famous and lofty and his honor became exalted; like

Musk, that no matter how much you conceal it, its fragrance

spreads all around; r like the sun, which cannot be concealed

by the palm of the hand. Or like the clear day, which though

not seen by a single pair of eyes, is seen by many eyes. What

can I say about the excellence of one, who is the owner of all

perfection and in whom all perfections culminate?

He was the initiator of all perfections and source of all mer-

its. He had precedence over everyone else. After him, whoever

is having any excellence, it is received only from him.

It is clear that the greatest is divine knowledge and recogni-

tion of God, but whoever has recognized Allah, he has done so

only through him. Through his explanation, he has raised the

standard of divine recognition in the field of guidance. The

candle of theology was kindled by him on the path of God. His

role in teaching the divine sciences illuminated the path for

seekers of knowledge. Though the Mutazila are masters of ex-

pertise in logic and knowledge, but in this also they are stu-

dents of Ali (a.s.).

Ashaira are also among his followers, because their pro-

ponent Abul Hasan Ashari, was a student of Abu Ali Jubai, a

Mutazila Shaykh and the teacher of Mutazila is Wasil Ibne Ata,

a student of Abu Hashim Abdullah bin Muhammad bin Han-

fiyyah who was the student of his father and he, in turn, was

the student of Amirul Momineen (a.s.). The attribution of

Imamiyah and Zaidiyyah to His Eminence is clear.

Science of Quranic exegesis is one of the most important sci-

ences of religion and that science is only derived from Ali (a.s.).

Ibne Abbas, the foremost teacher of Quranic exegesis was in

fact the student of Ali (a.s.). When Ibne Abbas was asked how

his knowledge was in relation to that of his cousin, he replied:

Like a drop of water in comparison to the ocean.In the same

way, in the science of Gnosticism, which is a major science in

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all sects of Islam; invariably all series ( Silsila) of Sufism end at Ali (a.s.).

Shibli, Junaid, Sirri, Abu Yazid Bastami, Maruf Karkhi etc.; all

were proud to connect themselves without any break to Ali

Ibne Abi Talib (a.s.).Another important science is that of Arabic

grammar; as everyone is aware, this field of knowledge was

also initiated by Ali (a.s.). The foremost teacher of this science,

Abul Aswad Duali got his expertise from none other than Imam

Ali (a.s.), who had framed the rules of Arabic language and

grammar. One of them being that the parts of speech are:

nouns, verbs and articles. He also divided the words into com-

mon and proper nouns. He was the one, who framed the rules

of diacritics. Active and passive nouns, adjectives and adverbs

being the other parts of speech, which were duly specified by

Imam Ali (a.s.).

These rules should be regarded as miracles. And if human

perfections and divine excellences are observed in Ali (a.s.),

one realizes what his true status is and what was the source of

his drive?

The valor of Imam Ali (a.s.) was such that it makes the valor

of all who came after him as nothing and he is remembered by

all who came after him. His feats of bravery, in fields of battle

are so well known that all his confrontations would remain

famed till Judgment Day. He was such a stalwart that he never

fled from the battlefield and he was never cowed down by any

army and no stalwart confronted him and won. He never de-

livered a blow, which could have necessitated another blow.

Whoever he slew, the people of his community felt proud that

he was killed at the hands of Ali. As happened in the case of

Amr bin Abde Wudd, when he was slain by Ali (a.s.) and the sis-

ter of Amr recited the following couplets in response:

If someone else had been the slayer of Amr, I would have

mourned him as long as I lived; but since his slayer is that

unique stalwart, who is prominent in valor and bravery, there

is no disgrace in being killed by him. His father was the ruler

of Mecca.

Whoever was able to confront Ali and survive, he used to

boast about it as long as he lived.

One day, Muawiyah woke up to find Abdullah Ibne Zubair

standing at his feet. Abdullah said: O chief, if I wanted, I could

239

have slain you. Muawiyah said: Do you claim to be valiant? He replied: Can you deny my valor, though I confronted Ali in the

battle? Muawiyah said: If it were true, he would have slain you

and your father with his left hand while his right hand fought

others.

According to universal consensus, Ali (a.s.) uprooted the gate

of Khyber single-handed, which a number of people failed to

move together. He moved a rock from over the well, which all

the men of the army failed to do. The generosity of Imam Ali

(a.s.) is so famous that we don’t need to reiterate that he fasted

the days and spent the nights in hunger and gave his share to

others. That is why Surah Hal Ataa was revealed, as well as the

following verse:

“(As for) those: who spend their property by night and

by day; secretly and openly.”(Surah Baqarah 2:274)

… was revealed about him.

It is narrated that Imam Ali (a.s.) drew water to such an ex-

tent in the orchard of some Jew that his hands got injured and

he gave in charity, whatever he earned from it and himself tied

a stone to his belly to suppress the pangs of hunger. According

to narrations, Imam Ali (a.s.) was the most generous of all the

people and had scaled such a limit in generosity and charity

that Allah liked and preferred it. He never said no to anyone,

who asked him for something.

So much so that a hypocrite once turned away from him and

went to Muawiyah, who was deadliest enemy of the Imam and

who tried his utmost to make allegations and pick faults in him.

That hypocrite said: I am coming from the greatest miser of the

world. Muawiyah said: Woe on you; you call him a miser? If he

had a house of gold and a house of silver, he first gives

everything from gold till nothing remains. He is so generous

that he gives in charity rooms full of wealth; then sweeps them

and recites Prayer there.

He was so generous that he used to address worldly wealth:

Deceive others not me; I have divorced you irrevocably. In

spite of the fact that the whole world was under his control;

when he left this world, he did not leave anything in inherit-

ance, except knowledge and kindness.

Thus, Imam Ali (a.s.) was the most knowledgeable and most

forgiving of the people even to those who oppressed him and

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harbored evil intentions against him as is known from his conduct with his worst opponents, like Marwan bin Hakam, Abdul-

lah bin Zubair and Saeed bin Aas, when he defeated them in

the Battle of Jamal and they fell prisoners at his hands. He re-

leased all of them; neither remaining inimical to them nor tak-

ing any revenge. In spite of the fact that Abdullah Ibne Zubair

used to condemn him before everyone and call him mean and

foolish; but when he was brought as a prisoner, Ali (a.s.) re-

leased him saying: Go away, so that I don’t see you ever again;

and he did nothing else.

Whatever Ayesha did with Ali (a.s.) is known to all. However,

when he emerged victorious over her, he dealt with her with

utmost kindness and mercy. People of Basra confronted Ali

(a.s.) and his progeny and called him names and cursed him,

but when he was victorious, he gave them security and did not

allow their property and children to be destroyed.

How Imam Ali (a.s.) dealt with Muawiyah in the Battle of Sif-

feen is clear. First Muawiyah’s army captured access to water

supply and denied it to the forces of the Imam, but when the

Imam gained control over it, his companions suggested that

they should deny water to the opponents, so that they perish of

thirst and there is no need to fight them in battle.

But Ali (a.s.) said: By Allah, I will not do what they have done

and my sharp sword would make us needless of it. Then he told

his men to give them access to water, but continue to struggle

in the path of Allah. So his enemies and friends are perfectly

aware that Imam Ali (a.s.) is the chief of those who fight the

holy war; on the contrary, Jihad is exclusive to him and it does

not merit anyone other than him. It’s no use prolonging this

subject, because the Jihad of Ali (a.s.) is among the widely re-

lated issues of Islam.

As for eloquence -His Eminence was the chief of rhetoricians

and teacher of orators. Balghani has said regarding the dis-

course of the Imam that: It is lower than the discourse of God

and higher than the discourse of all creatures.

A man became aloof from Imam Ali (a.s.) and went to Muaw-

iyah and said: I am coming from one, who is most helpless in

discourse. Muawiyah said: Woe on you, you are calling him

helpless; by Allah, no one other than him opened the way of

241

eloquence for Quraish and the rules and regulations of oratory were not taught by anyone else.

As for nice behavior and good humor; it is well known about

Ali (a.s.) that the opponents, on the pretext of this quality, tried

to pick faults with him. Amr bin Aas used are say that he smiles

and cracks jokes too often. Amr based this on the excuse of

Umar, which he presented for not giving Caliphate to Ali (a.s.).

He claimed that he was a joker!

Saasa bin Sauhan and other Shia say in description of Imam

Ali (a.s.): When he was in our company, he behaved as if he

was one of us; he came wherever we called him and lent ear to

whatever we said; sat wherever we asked him to. In spite of

this, we were so much overawed as if a sword hung over our

head.

One day Muawiyah said to Qays bin Saad: May Allah have

mercy on Ali, he was very humorous and good natured. Qays

said: Yes, he was as such and the Messenger of Allah (s.a.w.s.)

was also like that with the companions, if you meant it to be

praise. If however, you intended to condemn him, by Allah the

awe of Imam Ali (a.s.), in spite of good nature and humor was

more than anyone else’s; and it was the awe of piety and not

like an awe exuded by you for the degraded people of Shaam.

Ali’s awe can be seen even today in his friends and devotees; in

the same way, malice and ill talk is still there in his opponents.

As for piety and abstemiousness, Ali (a.s.) was the chief of

the pious and all the pious are sincere to the Imam. He never

ate to satiation and his food and dress was simpler than that of

everyone else. He lived on pieces of dry bread and kept the bag

containing his bread, sealed; lest his children may not add oil

to it.

Sometimes he patched his garments with a piece of leather

and sometimes with a palm leaf. The Imam’s garments were

usually of coarse material. If its sleeve was long, he cut it and

then sewed it up again and its threads hung over his hands till

it lasted. He rarely ate anything with bread; and if at all, it was

only some vinegar or a grain of salt; and if upgraded further, it

was vegetable or more often camel milk. He rarely ate meat,

and he used to say: Don’t make your stomach the graveyard of

animals.

242

In spite of this, the Imam’s strength was more than that of anyone else. Except for Shaam, which was under Muawiyah’s

control, taxes from all Muslim provinces came to him and he

distributed them among the people.

As for worship and devotions: Imam Ali (a.s.) was ahead of all

others in prayer and fasting. People learnt to be regular in

Midnight Prayer and other recommended ritual prayers and in-

creased their certainty in religion through him. How is it pos-

sible to describe the devotional aspect of one, who was such

that during the Battle of Siffeen, a mat was laid amidst the

rows for him to continue his prayers?

As the battle raged, arrows fell to his left and right, but he

paid no heed, till he concluded his devotions.

The Imam’s forehead resembled the camel’s knee due to his

continuous prostrations in prayers. If one takes note of his sin-

cerity and humility to Almighty Allah and his humiliation before

the majesty of Almighty God as seen in his supplications, one

would realize what sincerity the Imam possessed and from

which heart and tongue those words issued.

Imam Zainul Abideen (a.s.), who had attained a very lofty po-

sition in worship, was asked by someone what the status of his

worship was as compared to that of his grandfather. He

replied: Same as the worship of my grandfather with regard to

the worship of the Messenger ofAllah (s.a.w.s.).As for recita-

tion of Quran: Ali (a.s.) was the point of reference for everyone

in this matter and all have consensus that during the lifetime of

the Messenger of Allah (s.a.w.s.), no one knew about Quran

more than him and no one had committed the whole Quran to

memory. The first to compile and write the Quran was Amirul

Momineen (a.s.). If one refers to books of Quranic recitation

one realizes that all teachers of Qiraat are the students of

Imam Ali (a.s.) and recitation of all ends with him and all seek

refuge in him.

243

Determination

Ali’s view was the best and his planning most proper. Every

Caliph and ruler referred to him in all problems. Ali (a.s.) saved

Umar from destruction and calamity befell Uthman for oppos-

ing the practice of the Prophet. If he had accepted the advice

of Imam Ali (a.s.), he would have saved himself from death.

Detractors of the Imam say that Ali was not having any insight

and diplomacy; it is so, because he was absolutely loyal to the

Shariah and did not take any step that was opposed to religion.

He himself says that if I had not been loyal to piety, I would

have been the most cunning person in the world.

While the condition of other Caliphs was such that they acted

according to what was best in their interests, whether it was in

accordance to the Shariah or not and it is clear that one, who

follows perfectly the laws of Shariah, his world would be dis-

ciplined as compared to one, who does not care for religion.

244

Politics and Rulership

The politics of the Imam was so faithful to the command of

Allah that he did not give any concession to any of his relatives;

then how was it possible for him to give concession to others?

It is clear from the way Ali (a.s.) conducted with his brother,

Aqil.

The qualities, which we described, are human qualities; thus,

it becomes clear that Amirul Momineen (a.s.) was foremost in

those qualities and the Imam of the whole world. How can we

describe that lofty person, to whom his enemies are inclined, in

spite of denying prophethood and in spite of communal preju-

dice to him? Rulers of infidel countries engrave his picture in

their worship places. Some Turkish kings and Buwayhid rulers

engraved his picture on their swords for good luck.

What can I say about that lofty personality with whom every-

one wants to be associated? So much so that the bravest of the

people consider him to be their leader and associate them-

selves with him; that during the Battle of Uhad, people heard

angels call out from the sky: There is no brave youth, except

Ali and there is no worthy sword, except Zulfiqar.

What shall I say about that lofty man, whose father, Abu

Talib was the chief of Batha, Shaykh of Quraish and ruler of

Mecca?

It is said that there were few, who are so great in spite of be-

ing in such poverty and straitened circumstances. Since his

boyhood till his youth, he was responsible for the personal se-

curity of the Messenger of Allah (s.a.w.s.) and he guarded the

Prophet from idolaters and infidels. As long as he was alive,

the Holy Prophet (s.a.w.s.) was not compelled to leave his ho-

metown in fear, but after he passed away, the Almighty Allah

commanded the Holy Prophet (s.a.w.s.) to migrate from Mecca

as there was no helper and protector for him there anymore.

Thus, the respected father of Amirul Momineen (a.s.) was

having such majesty and glory and his cousin is the last of the

prophets and chief of divine messengers; his brother is Ja’far,

who flies in the company of angels; his wife is the chief of the

ladies of the world. His two sons are the chief of the youths of

Paradise. His ancestors are same as that of the Holy Prophet

245

(s.a.w.s.). His mothers are the mothers of the best of creatures.

Their flesh and blood is joined to the flesh and blood of the

Imam and their light was joined to the spiritual effulgence of

the Holy Prophet (s.a.w.s.) since before the creation of Adam,

till the loins of Abdul Muttalib.

In his loins, the effulgence split into Abdullah and Abu Talib.

Through one was created the mercy for the worlds and through

the other the master of the universe; through one was created

the warner and through the other, guide. What shall I say

about one, who achieved precedence over all and who accep-

ted faith when all were in idolatry? No one has any precedence

over him in monotheism. Imam Ali (a.s.) waved the standard of

the Messenger of Allah (s.a.w.s.) in the world.

Most tradition scholars agree that the first to accept the call

of the Holy Prophet (s.a.w.s.) was Amirul Momineen (a.s.) and

he brought faith in him and never went against it. None had

doubted this, except two persons or one and Amirul Momineen

(a.s.) himself used to say: I am the Great Truthful one ( Siddiq

Akbar) and I am the First Discriminator (Faruq Awwal). I accepted faith before all and prayed the ritual prayer first of all.

One, who ponders on the tradition, would consider all the

above points accurate. Whatever we mentioned so far is only a

fraction of the sum total of the excellence of Ali (a.s.) and were

we to explain his excellence in detail, we would in addition to

this, book require another bulky volume. [End Ibne Abil Ha-

did’s statement].Though, our scholars have written a thousand

times more, we added his statement only to serve as proof for

the adversaries. The most obvious excellence of Imam Ali (a.s.)

is that even his enemies confess that he was the best; but since

in spite of this, they give precedence to others in Caliphate, we

say that no ignorance is greater than this.

More astonishing is that even though he admits that Imam

Ali (a.s.) was more worthy for Caliphate, he goes and to say

that he never objected to the Caliphate of Abu Bakr and Umar;

that he left people in deviation and ignorance and himself re-

tired into seclusion, though they themselves have mentioned

the complaints of Amirul Momineen (a.s.) against those hypo-

crites and that he repeatedly said:

“They usurped my rights; they oppressed me and severed my

relationship.”

246

If Ali (a.s.) had willingly left the Caliphate for them and their Caliphate was valid, why did such a lofty personality highlight

the allegations and innovations of his own imams?

288Moreover, the Caliphate of God and the major Imamate

are divine posts and not worldly positions or temporal prop-

erty, from which, one can become aloof and leave it for one not

deserving of it.

Thus, it is clear for every rational being that when a lofty

personality, imbued with these perfections and excellence, is

present in the Ummah, another person, lacking these qualities

cannot take over the Caliphate. If Allah and Prophet appoint

him as Caliph, it will be an extremely absurd act, as they can-

not entrust Caliphate to such fellows and make a worthy per-

son their subject so that his obedience should be necessary for

him.

If their appointment was by people, it is clear that this was

based on the allegiance of ignorance and due to prejudice and

enmity, they became aloof from the rightful Caliph and did not

support their Imam in taking over his rights; that is why hypo-

crites and oppressors dominated them. Like the Bani Israel,

who labeled Harun as weak and adopted the worship of the

calf. The Almighty Allah says:

“And they who act unjustly shall know to what final

place of turning they shall turn back.”(Surah Shoara

26:227)

247

Seven - Reports of Ahle Sunnat canonical books

declaring the Imamate of Imam Ali (a.s.)

There are quite a few traditional reports, which the adversar-

ies have included in their canonical books, which are clear de-

clarations of Imamate, however, they either overlook them or

try to justify them. Since the study of all those reports is bey-

ond the scope of this treatise, we shall only mention only a few

of them.

Thalabi, the famous Ahle Sunnat commentator has narrated

from Abil Humra, servant of the Holy Prophet (s.a.w.s.) that

His Eminence used to say: On the night of Meraj, I saw written

on the edge of Arsh: There is no god, except Allah; Muhammad

is the Messenger of Allah; I supported and helped him through

Ali.

Moreover, it is narrated from Jabir that the Holy Prophet

(s.a.w.s.) said to Ali (a.s.):All people are from different trees

and you and I are from a single tree.

The author of Mishkat has narrated from Musnad Hanbal

that the Holy Prophet (s.a.w.s.) said to Ali (a.s.): You have a

similarity with Prophet Isa (a.s.); Jews were so inimical to him

that they made allegations against his mother and Christians

loved him so much that they proved a rank for him, which he

himself was not pleased with; that is they called him God or

son of God.

Amirul Momineen (a.s.) also said: Two groups of people will

be destroyed regarding me: Friends, who resort to excess in

devotion to me and the enemies, who makes allegations

against me.

Moreover, it is narrated from Musnad, on the authority of

Umme Salma that the Holy Prophet (s.a.w.s.) said: One, who

abuses Ali, has abused me.

Ibne Abil Hadid has written in Sharh Nahjul Balagha that if

Ali (a.s.) wants to boast of his excellence and enumerates his

merits, in spite of the eloquence, which Almighty Allah has giv-

en exclusively to him and even if all Arab rhetoricians help

him, even then they would not be able to reach to the tenth of

what the Messenger of Allah (s.a.w.s.) has said regarding him.

248

I do not imply those well-known traditional reports, which the Imamiyah employ to prove his Imamate. Like for example

the tradition of Ghadeer, Manzilah, event of Surah Baraat, in-

cident of the Messenger of Allah (s.a.w.s.) conferring in secret

with Imam Ali (a.s.); the story of Khyber; the report of Dawat

Zul Ashira, when the Holy Prophet (s.a.w.s.) gathered his relatives and said the one first to believe in me would be my suc-

cessor and Caliph; and Ali (a.s.) was the first to declare belief

in him.

On the contrary, my implication is about the special reports,

which imams and leaders of prophetic traditions have narrated

in praise of Ali (a.s.) and they do not narrate even a thousandth

part in favor of others.

I narrate some traditions narrated by scholars of traditions

not accused of Shiaism. On the contrary, most of them consider

some companion to be superior to Ali (a.s.). That is why the

tradition they narrate results in satisfaction, which is not pos-

sible from anyone else.

After that Ibne Abil Hadid has narrated twenty-four tradi-

tions, from which we will quote a few in this discussion.

249

Tradition One

Hafiz Abu Nuaim has narratedin Hilyatul Awliya, and Ahmad

bin Hanbal in Musnad that the Holy Prophet (s.a.w.s.) said to

Ali: O Ali, without any doubt, the Almighty Allah has embel-

lished you with an honor He has not bestowed on anyone;

which may make them preferred by Allah and which is the em-

bellishment of the pious and righteous: it is piety and abstemi-

ousness; the Almighty Allah has reserved it for you such that

you do not reduce anything from the world and the world does

not reduce anything from you; and He has bestowed you with

love for poor; thus, you are satisfied that they be your followers

and they are pleased with your leadership.

At the end of this report, Ahmad Hanbal adds: Thus, glad tid-

ings for one, who is devoted to you and who testifies you and

woe on the one, who is inimical to you and who falsifies you.

250

Tradition Two

It is narrated from Musnad Ahmad that the Holy Prophet

(s.a.w.s.) said to the people from Thaqif: Do you accept Islam

or should I send to you a person, who is from me?

He also mentioned the aspiration of Umar to be that person

as mentioned previously. After that he said: Ahmad narrates in

Kitab Fadhail Ali that I will send to you one, who is like myself.

Abuzar said: At that time, I was in my chamber. I saw Umar ap-

proach and place his hand on my back. I felt the coldness of his

hand. He asked: Who has the Prophet meant by this? I said: He

does not imply you; he implies one, who is repairing his shoes.

That is Ali Ibne Abi Talib (a.s.).

251

Tradition Three

Hafiz Abu Nuaim has narrated from Abu Huraira in Hilyatul

Awliya that the Holy Prophet (s.a.w.s.) said: Doubtlessly, the Almighty Allah has made an oath to me regarding Ali. I said: O

Messenger of Allah (s.a.w.s.), please mention it to me. He said:

Without any doubt, Ali is the sign of the way of guidance, the

Imam of My saints and there is effulgence for one, who obeys

Me and he is that word, which I have made incumbent on the

pious. It is a hint to the following verse:

“And made them keep the word of guarding (against

evil).”(Surah Fath 48:26)

One, who is in favor of him, without any doubt, he has been

devoted to Me. One, who has obeyed him, has in fact obeyed

Me. So give this glad tiding to Ali. I said: My Lord, I have con-

veyed the glad tiding to him and he said: I am the servant of

God and am subject to His power; if He punishes me, it is due

to my sins and He would not be unjust to me. If He fulfills the

promise He has made to me, then He is more worthy of doing

that. Then the Holy Prophet (s.a.w.s.) said: I prayed for Ali and

said: My Lord, bestow polish to his heart and make it an ex-

cuse of having faith in You, the Almighty Allah said: I have

done that. However, I have made him exclusive with such

calamities and trials, which I have not given to anyone else.

I said: My Lord, he is my brother and companion. He said: It

has passed through My knowledge that he would be such that

through him I would test the people.

Moreover, Hafiz has narrated through authentic chains of

narrators from Anas that the Holy Prophet (s.a.w.s.) said:

Without any doubt, the Almighty Allah made an oath to me re-

garding Ali that he is the standard of guidance and faith and he

is the Imam and chief of my friends and an effulgence of all,

who obey me. On Judgment Day Ali, he is my confidante and

standard bearer. The key to the treasures of the favors of my

Lord would be with Ali.

252

Tradition Four

Ahmad bin Hanbal has said in Musnad and Ahmad Baihaqi in

his Sahih has narrated from the Holy Prophet (s.a.w.s.) that

one, who wants to see Nuh (a.s.) in his determination, Ibrahim

in forbearance, Musa (a.s.) in his intelligence and Isa (a.s.) in

his worship, should glance at Ali. Then he says on behalf of the

Shia: The apparent connotation of the tradition proves that Ali

is a partner of those prophets in these qualities and there is no

doubt that those prophets are superior to Abu Bakr and all the

companions; and the equal of the superior is also superior

Thus, it is a must that Ali (a.s.) should also be superior to all

companions.

253

Tradition Five

Abu Nuaim has narrated in Hilyatul Awliya and Ahmad bin

Hanbal in Musnad, has narrated from the Holy Prophet

(s.a.w.s.) that one, who likes to live like me and die like me;

and that he holds the branch of red rubies; which the Almighty

Allah has created in such a way that He said: Be and it was;

thus, he should be attached to the Wilayat Ali Ibne Abi Talib

(a.s.).

254

Tradition Six

It is narrated from Musnad Ahmad that on the day of Arafah, the Holy Prophet (s.a.w.s.) came out at Asr and said: Without

any doubt, the Almighty Allah has generally boasted about you

with the angels and forgave the sins of all and especially

prided over Ali and forgave his sins. I make one statement and

I do not favor my relatives unduly; without any doubt, the suc-

cessful and completely successful and the deserving of success

is one, who is devoted to Ali during his lifetime and after his

passing away.

255

Tradition Seven

Ahmad Hanbal has narrated in Kitab Fadhail and Musnad

that the Holy Prophet (s.a.w.s.) used to say: The first to be

summoned on Judgment Day is me. I will stand to the right un-

der the shade of the throne and a robe will be placed on me.

After that all the prophets would be summoned one after an-

other and made to stand to the right of the Arsh and dressed in

robes.

Then Ali Ibne Abi Talib (a.s.) would be summoned due to the

proximity he has to me and due to the rank he has in my view.

They would hand over my standard, Liwaul Hamd to Ali (a.s.)

and Adam and all those after him, would be under that

standard.

After that he addressed Ali: So you will come with the stand-

ard and stand between me and Ibrahim Khalil. They will dress

you up in a robe as well and the caller from Arsh would an-

nounce: How righteous and pious is your father, Ibrahim (a.s.);

and what a best and righteous brother is your brother, Ali

(a.s.). O Ali, be glad that you are called when I am called, en-

robed when I am enrobed and bestowed when I am bestowed.

256

Tradition Eight

Hafiz has narrated in Hilyatul Awliya from Anas bin Malik

that one day the Holy Prophet (s.a.w.s.) asked for water to

make ablution. He arose and prayed two units of prayer and

then said: The first to enter this door is the Imam of the pious,

chief of the Muslims, ruler of believers and the seal of suc-

cessors; one, who will lead to Paradise those, whose faces,

hands and feet are illuminated.

Anas says: I said: O Allah, be it someone from Ansar, but I

concealed this prayer. Ali (a.s.) came and the Holy Prophet

(s.a.w.s.) asked: Who has come? I replied: It is Ali. The Holy

Prophet (s.a.w.s.) arose happily and embraced him and wiped

sweat from his face. Ali (a.s.) said: I observe that today you are

doing something you never did before? He replied: Why should

I not? Whereas you will convey my message to people and

make them hear my call. After me you will explain that, in

which they differ.

257

Tradition Nine

Moreover, Hafiz Abu Nuaim has narrated in Hilyatul Awliya

from Ayesha that the Holy Prophet (s.a.w.s.) said: Call for me

the chief of the Arabs. I asked: Are you not the chief of the

Arabs? He said: I am the chief of all humanity and Ali is the

chief of the Arabs. Ali arrived at that point. The Holy Prophet

(s.a.w.s.) summoned the Ansar and said: O people of Ansar, do

you want that I should guide you to something, which if you re-

main attached to, you will never go astray? All said: Yes, O

Messenger of Allah (s.a.w.s.). He said: It is this Ali. Be devoted

to him for the sake of my friendship and accord honor to him

due to my rank. Without any doubt, it was Jibraeel, who in-

structed me to deliver this message.

258

Tradition Ten

Hafiz Abu Nuaim has narrated in Hilyatul Awliya that one

day, when Ali (a.s.) arrived, the Holy Prophet (s.a.w.s.) re-

marked: Welcome to the chief of believers and Imam of pious.

Companions asked Ali: How do you thank for this bounty? He

replied: I thank for all bounties, which Almighty Allah has be-

stowed and I ask Him to give me Taufeeq to thank for what He

has bestowed and to enhance the reward He has given me.

259

Tradition Eleven

Hafiz Abu Nuaim has narrated in Hilyatul Awliya, that the

Holy Prophet (s.a.w.s.) said: One, who likes to live like me and

die like me and to be settled in the Garden of Eden, which My

Lord has planted; it is necessary to be devoted to Ali (a.s.) after

me and to be friendly to his friends and after me he should fol-

low the Imams; as without any doubt, this is my progeny and

they are created from my dust; and they are given my know-

ledge and understanding. Thus, woe on those who falsify him

after me and who severs my relationship with him. May Allah

not allow my intercession for such people.

260

Tradition Twelve

It is narrated from Musnad Ahmad, Kitab Fadhail and author of Firdosul Akhbaar that the Holy Prophet (s.a.w.s.) said: I and Ali were effulgence with the Almighty Allah fourteen thousand

years before the creation of Adam. When the Almighty Allah

created Adam, he split that light into two: I was one part and

Ali, another. It is further added in Firdos: We continued to be

transferred through the loins till we reached the loins of Abdul

Muttalib: Thus, prophethood was given to me and successor-

ship to Ali.

261

Tradition Thirteen

Ahmad has narrated in Musnad that the Messenger of Allah

(s.a.w.s.) said to Ali: To glance at you is a worship act. You are

the chief and leader; one, who loves you, has loved me; and my

lover is the lover of Allah; your enemy is my enemy and my en-

emy is the enemy of Allah; woe on one, who is inimical to you.

262

Tradition Fourteen

Moreover, Ahmad has narrated in Kitabul Fadhail that on the

eve of Battle of Badr, the Holy Prophet (s.a.w.s.) asked: Who

would bring us water? Everyone refused, but Ali picked up a

skin and said that he will. It was a very dark night. He came to

a very deep well and climbed into it. The Almighty Allah

ordered Jibraeel, Israfeel and Mikaeel to be prepared to help

and protect Muhammad and his brother. They came down from

the heavens with such fervor that whoever heard their sound

became terrified. When they reached that well, they saluted

Amirul Momineen (a.s.)due to his awe and honor.

Moreover, Ahmad his narrated this tradition from another

channel as well from Anas and added at the end: The Holy

Prophet (s.a.w.s.) said: On Judgment Day, a camel of Paradise

would be brought for you and you will mount it; your thigh

would be touching my thigh till you and I enter Paradise.

263

Tradition Fifteen

Ahmad has narrated in Kitabul Fadhail that the Holy Prophet

(s.a.w.s.) recited a sermon: O people, I make bequest to you re-

garding the love of myself, my brother and my cousin, Ali Ibne

Abi Talib (a.s.). None loves him, but a believer and none are in-

imical to him, except a hypocrite. One, who has loved him,

without any doubt, he has loved me. One is inimical to him,

without any doubt he is inimical to me; and one, who is inimical

to me, would be punished with Hellfire by the Almighty Allah.

264

Tradition Sixteen

It is narrated from Ahmad bin Hanbal in Kitabul Fadhail that

the Holy Prophet (s.a.w.s.) said: The Almighty Allah has be-

stowed five things to Ali, which are more precious to me than

the world and all it has:

First Thing

Ali is in my place of reclining till the Almighty Allah com-

pletes the accounting of people.

Second Thing

The Standard of Praise (Liwaul Hamd) would be held by him

and Adam and his progeny would be under it.

Third Thing

He would stand at Hauz Kauthar with me and give water to

those he recognizes as his followers.

Fourth Thing

He would keep my privies hidden and consign me to my

tomb.

Fifth Thing

I don’t fear he would ever return to infidelity after belief and

be a fornicator after being chaste.

265

Tradition Seventeen

It is narrated from Abu Nuaim’s Hilyatul Awliya that the Holy

Prophet (s.a.w.s.) said: O Ali, I have precedence over you for

prophethood, because there is no prophet after me; you will

dispute with the people after me: and you have priority over

them in seven aspects; and no one from Quraish can dispute

you in that. You are the first to have brought faith in the

Almighty Allah; you will fulfill the covenant of Allah the most;

you will stage the most uprisings for Almighty Allah; you are

the most equitable; you are the most just among the subjects;

you are the most wise and expert in judging cases. Your excel-

lence is greatest in the view of Almighty Allah.

266

Tradition Eighteen

It is narrated in Musnad Ahmad that Lady Fatima (s.a.) said

to the Holy Prophet (s.a.w.s.): You married me to a very poor

man. His Eminence said: I married you to one, who was first to

embrace Islam, whose forbearance was most and whose know-

ledge is more than that of anyone else. Do you not know that

the Almighty Allah looked the folks of at the earth and chose

your husband from them?

267

Tradition Nineteen

Ibne Abil Hadid has narrated from Tafsir Thalabi that on his

return from Battle of Hunain, when Surah Nasr was revealed,

the Holy Prophet (s.a.w.s.) excessively intoned: Glory be to God

and I seek the forgiveness of Allah; then he said: O Ali, what Al-

lah had promised to me occurred; Mecca was conquered and

people entered the religion of Allah in hordes. Without any

doubt, no one is worthier than you to succeed me; and the pri-

ority, which you have on all and as a result of the relationship,

which you have to me; you are my son-in-law and the best of

the women of the world is married to you. Before that the fa-

vors of Abu Talib and his rights are proved for me as men-

tioned in Quran. I am very much concerned to repay his favors

through his son.

After narrating the traditions, Ibne Abil Hadid says: I have

mentioned those traditions here as most groups deviated from

His Eminence attribute arrogance to him when they see him

reiterating the favors that Almighty Allah has bestowed on him.

Some companions also made such claims. When people sugges-

ted to Umar: Hand over the command of the army to Ali. He

said: He is too proud to accept this position from me. Zaid bin

Thabit also used to say: We did not see anyone prouder than

Ali and Usamah.

That is why we have quoted these traditions that people

should become aware that one, who was having such rank in

the view of the Holy Prophet (s.a.w.s.) and regarding whom the

Prophet has issued such statements, even if he goes up to the

sky and boasts with the angels, he is worthy of it and he should

not be criticized for it.

In spite of this, Amirul Momineen (a.s.) never expressed ar-

rogance in his words and behavior and his grace, nobility, man-

ners and humility was much more than others; so much so that

his adversaries criticized him for being too humorous. Now and

then when such statements were issued from the Imam, they

were due to the fervor raging in his breast and the deep sigh

he took was due to unprecedented circumstances or to thank

for divine bounties bestowed on him. It was a warning for

those ignorant ones, who did not accept his excellence.

268

Moreover, enjoining good and forbidding evil was obligatory on the Imam; that he should express some of his merits so that

people may not have invalid beliefs regarding him and do not

give precedence to others. The Almighty Allah has prohibited

this:

“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?”(Surah Yunus 10:35)

So far was the translation of Ibne Abil Hadid’s discourse.

The author says:

The Almighty Allah had cast a veil on the hearing, sight and

hearts of the adversaries and He makes the word of truth to is-

sue from their tongue, so that the proof of the Shia is ex-

hausted on them.

Therefore, it is amazing that this fellow (Ibne Abil Hadid), in

spite of narrating those excellences, testifying to their veracity,

admitting that not even a thousandth of these merits are nar-

rated about others, confessing to the merits of His Eminence

from all aspects and accepting his victimization, he considers it

obligatory on His Eminence to inform others of his excellence

and to declare their defects.

He reasons from this verse, which clearly proves that when

the more learned is present, the Imamate of less learned is not

lawful; however, in spite of this, he considers them (the first

three caliphs) as imams and rulers over Ali (a.s.) for twenty-

five years.

“A strange thing is this, to be sure!”(Surah Saad 38:5)

We should also know that the adversaries cannot deny or ex-

press doubt in the veracity of traditions, which I have quoted in

this and the previous sections, because traditions narrated

from their Sihah books are accepted by all and their authenti-

city cannot be denied.

Traditions quoted from other books of Ahle Sunnat are also

penned by the most well-known of their scholars. Musnad

Ahmad Hanbal, whose author is the one of their four Imams

and founder of one of their schools of jurisprudence; then are

the books of Hafiz Abu Nuaim, which all have regarded as au-

thentic.3046BThen there is Thalabi, who is their famous com-

mentator

through

whom

they

narrate

in

all

their

269

commentaries. The remaining books, from which we have

quoted, all are their famous books; on the contrary, the reliab-

ility of most of their authors is more than that of the authors of

their Sihah books.

However, since those six persons were most prejudiced, they

regard their books as more authentic. The traditions, through

which we reason, are universally accepted and all Shia and

Sunni scholar have narrated them. Traditions, which they bring

to counter us are only some fabricated sayings having abso-

lutely no trace in our books; and are clearly fakes.

One, who is having even the least equitability, knows that

most traditions, which we have mentioned here, and which

their prominent scholars have declared to be authentic, clearly

prove the correctness of Imamate, because Imamate in par-

lance of tradition and Quran evidently implies greater rulership

and one, who is the self of the Prophet, he cannot be the sub-

ject of anyone else.

The nineteenth tradition in many ways clearly proves Imam-

ate and usurpation of Caliphate and the elders, who are im-

bued with the well-known qualities of prophets and all remain

under his standard and his rank should be between the Holy

Prophet (s.a.w.s.) and Prophet Ibrahim (a.s.) he cannot be sub-

ject to every wicked and accursed one, whose allegiance only

some hypocrites had pledged.

The tradition of Wudhu is also such that most terms and

words used in it prove the Imamate of Ali (a.s.). Especially the

terms of Imam of the pious, chief of the Muslims, ruler of the

believers and seal of the vicegerents; because it is clear that

successorship denotes representation of Prophet and rulership

and guidance of the Ummah, as successorship of all prophets

was having this same implication.

Moreover, the Holy Prophet (s.a.w.s.) did not leave any son,

whom he should have appointed a legatee and he left no prop-

erty, regarding which he should have made a bequest. Espe-

cially according to Ahle Sunnat channels, which say that His

Eminence did not leave any inheritance.

Traditions of successorship of Imam Ali (a.s.) are widely re-

lated (too many). Ibne Abil Hadid has quoted a large number of

couplets of most companions, which speak of successorship.

270

Moreover, the last tradition clearly proves the Imamate of Imam Ali (a.s.), because fulfilling the functions of prophethood

on behalf of the Prophet and conveying his message to the

people means that regarding whatever they hear from him,

they should be certain that it is truly the statement of the

Prophet as if directly listening from him. Moreover, since Ali is

in fact the self and soul of the Holy Prophet (s.a.w.s.), there-

fore, his voice is in fact the voice of the Prophet. Furthermore

at the time of dispute in the Ummah the stating of truth is the

function of the Imam.

In the ninth tradition, being the chief and leader of the Arabs

and his love being cause of eternal guidance is loftier than the

rank of Imamate.

The tenth tradition also clearly proves Imamate from the

same aspects mentioned above.

The eleventh tradition clearly proves the Imamate of Imam

Ali (a.s.) and his noble descendants.

The twelfth tradition, from the aspect of successorship and

being imbued with exclusive merits is a proof of Imamate.

The eighteenth tradition proves that Amirul Momineen (a.s.)

is most superior to the creatures other than the Messenger of

Allah (s.a.w.s.), and this is the perfect proof of Imamate as

mentioned before.

The last and the nineteenth tradition proves that the Holy

Prophet (s.a.w.s.) appointed him for Caliphate and it is clear

that the Holy Prophet (s.a.w.s.) never did anything without the

command of Allah and Almighty Allah never refused any re-

quest of His Messenger. Thus, until the Holy Prophet (s.a.w.s.)

had not heard this matter from the Almighty Allah repeatedly,

he would not have announced it publicly.

The remaining traditions prove the prominence of Ali (a.s.)

and giving precedence to the inferior over the superior is inval-

id rationally. If a prejudiced person disputes regarding each of

these traditions, there is no doubt that all traditions together

convey irrefutable proof of the right of Imamate of Ali (a.s.).

One blinded by prejudice, would not accept any fact in the

world.

“And to whomsoever Allah does not give light, he has

no light.”(Surah Nur 24:40)

271

Eight - Indictments of those who usurped the

right of Imam Ali (a.s.)

An account of the indictments of those who usurped the

rights of Imam Ali (a.s.) and explanation that they were not

worthy of Imamate. Thus, truth was exclusive to Amirul Mom-

ineen (a.s.), because according to consensus of those who were

present, truth was between them and Imam Ali (a.s.) and when

the Caliphate of that is proved invalid, the Caliphate of Imam

Ali (a.s.) is proved true and there are a few issues regarding

this:

272

Part 1

Indictments of Abu Bakr

273

There are numerous indictments for him; however, in this book we shall mention only a few of them.

274

10

Chapter

First Indictment: No important Duty deleg-

ated to him.

The first is that all important responsibilities that fell on the

Holy Prophet (s.a.w.s.), he delegated them to senior compan-

ions; but he never delegated any task to Abu Bakr, except the

duty of reciting Surah Baraat to the Meccans. When Abu Bakr

set out to deliver the verses, Jibraeel descended and said to the

Holy Prophet (s.a.w.s.):The Almighty Allah says: None can de-

liver your message, except you yourself or one, who is from

you. So, Amirul Momineen (a.s.) pursued Abu Bakr and after

taking the verses from him, sent him back to Medina. Imam Ali

(a.s.) then recited those verses to Meccans during the Hajj sea-

son. Now, it is clear that the Holy Prophet (s.a.w.s.) never did

anything without divine revelation; thus, the command to first

give the verses to Abu Bakr and then to take them back had no

wisdom, except to highlight that Abu Bakr is not worthy of Ca-

liphate and rulership.

What some prejudiced persons have narrated that Abu Bakr

was not dismissed from the rulership of society and he accom-

panied Ali (a.s.) to Mecca, is not mentioned in most of their re-

liable traditional reports; but the contrary is mentioned, al-

though it is no consequence. And what some have said that

when an elder of a tribe took an oath, it was necessary that the

elders of that same tribe should break that oath, is also a spuri-

ous statement, not present in their reliable books.

Ibne Abil Hadid has also admitted that it is not well known

among Arabs; on the contrary, it is an interpretation invented

by those who are prejudiced in favor of Abu Bakr; and if this

custom had been prevalent, the Holy Prophet (s.a.w.s.) would

have definitely been aware of it and he would not have sent

275

Abu Bakr in the first place and if it was unknown to the Prophet, it should have been known to Abu Bakr, Umar and others

conversant with customs of Jahiliyya and it was necessary for

them to inform the Prophet that sending of Abu Bakr was

against principle.

If it was true, when Abu Bakr returned terrified and disap-

pointed, the Holy Prophet (s.a.w.s.) should have explained it to

him; but it is not mentioned in any traditional reports that he

offered any excuse for it. On the contrary, the Holy Prophet

(s.a.w.s.) only said by way of explanation: Jibraeel came and

said: None can convey your message, except one, who is from

you.

More astonishing is delegation of Abu Bakr to lead prayers,

which it is not proved that it was according to the command of

the Prophet; but the contrary is proved and in view of Ahle

Sunnat themselves, every sinner and tyrant can lead the pray-

ers; yet they consider it to be a proof of the Caliphate of Abu

Bakr whereas they don’t regard the dismissal of Abu Bakr and

appointment of Ali (a.s.) in his stead as a matter of excellence

for Amirul Momineen (a.s.).

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11

Chapter

Second Indictment: Failure to join the army

of Usamah

The Messenger of Allah (s.a.w.s.) appointed Usamah bin Zaid

as commander-in-chief of the armed forces and ordered some

companions including Abu Bakr and Umar to submit to his

commands instructing them to march to Rome. His Eminence

invoked curse on those, who failed to join the army of Usamah.

However, Abu Bakr and Umar did not enlist and they became

eligible for curse, because it is clearly proved from contexts

that the aim of the Holy Prophet (s.a.w.s.) in sending off

Usamah’s army immediately was to ensure that Medina is free

of hypocrites and opponents, so that Caliphate is taken over by

his successor.

These issues are narrated through different channels and are

present in books of history, biography and their reliable texts.

As Ibne Abil Hadid has quoted from the book of Ahmad bin Ab-

dul Aziz that Abdullah bin Abdur Rahman used to say that dur-

ing his terminal illness, the Holy Prophet (s.a.w.s.) appointed

Usamah as the commander of an army, which comprised of

most Muhajireen and Ansar including Abu Bakr, Umar,

Ubaidah bin Jarrah, Abdur Rahman bin Auf, Talha and Zubair.

Usamah was ordered to march forward and attack Mutah,

where his father was martyred. He was told to fight a battle in

the valley of Palestine. However, Usamah and his army delayed

and the Prophet’s health sometimes took a serious turn and

sometimes improved, but he stressed that they should march

without any delay.

Usamah said: May my parents be sacrificed on you, do you

permit me to stay in Medina for some days till Almighty Allah

bestows cure to you? The Holy Prophet (s.a.w.s.) said: Leave

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Medina immediately and depart with the favor of Allah.

Usamah said: O Messenger of Allah (s.a.w.s.), if I go leaving

you in his condition, my heart would remain aggrieved about

you. The Messenger of Allah (s.a.w.s.) said: March forward

with help and peace.

Usamah said: I detest leaving you in this condition and then

inquiring about it from others. The Holy Prophet (s.a.w.s.) said:

March forward and obey me. Then the illness of the Holy

Prophet (s.a.w.s.) intensified. Usamah arose to head out from

Medina. When the Prophet regained consciousness, he asked

about Usamah’s army and he was told that he was preparing

for march. He again said: Send the army of Usamah immedi-

ately, and may Allah curse those, who do not join the army of

Usamah. The Prophet repeated this again andagain.Thus,

Usamah raised the standard and marched forward and the

companions preceded him till they camped at Jarf on the out-

skirts of Medina. Among the forces were Abu Bakr, Umar and

most leaders of Muhajireen and Ansar. At that time Umme Ay-

man sent someone to call Usamah back to Medina as the Mes-

senger of Allah (s.a.w.s.) was on the verge of death. When

Usamah got this information he took up the standard and

entered Medina. He planted the standard at the door of the

Prophet and the Messenger of Allah (s.a.w.s.) had departed for

his heavenly abode at that very moment.

As long as Abu Bakr and Umar lived, they addressed Usamah

as chief. Waqidi, Balazari, Muhammad Ishaq, Zuhri, Hilal bin

Aamir and most Ahle Sunnat historians and tradition scholar

have admitted that Abu Bakr and Umar were enrolled in the

forces of Usamah and they say that when Abu Bakr conveyed

the news of his Caliphate to Usamah, he said:I and this army

with me, have not appointed you as the ruler, on the contrary,

the Holy Prophet (s.a.w.s.) appointed me as commander over

you and did not dismiss me till he passed away. You and your

companion (Umar) turned away without my permission. Noth-

ing was concealed from the Holy Prophet (s.a.w.s.) and he re-

cognized me and you very well. He appointed me as your com-

mander and did not make you ruler over me.

Abu Bakr wanted to relinquish the Caliphate, but Umar did

not allow that. Usamah then came back and standing at the en-

trance of the Masjid appealed: I am astonished at one, on

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whom the Holy Prophet (s.a.w.s.) appointed me as chief; he has dismissed me and is claiming to be my chief.

Muhammad Shahristani, in his book of Milal wan Nihal, un-

der the explanation of differences, which cropped up among

the companions, has said as follows: Another point of conten-

tion was that the Holy Prophet (s.a.w.s.) announced: Join the

army of Usamah, may Allah curse one, who fails to join the

army of Usamah. Some said: It is incumbent on us to obey the

command of the Prophet and Usamah has gone out of Medina

under the command of the Prophet and some said: The illness

of the Prophet has taken a turn for the worse and we cannot

bear to leave him in this condition; so we shall wait and see

how the Prophet’s illness turns.

I have collected a large number of traditions regarding every

aspect of this matter from books of adversaries in my book of

Biharul Anwar.

This incident proves the invalidity of the Caliphate of those

three usurpers from three aspects:

First aspect: The Holy Prophet (s.a.w.s.) appointed a com-

mander over them and did not dismiss him. They were under

his command till the Holy Prophet (s.a.w.s.) passed away.

Thus, when they were subject to the command of Usamah and

according to consensus, he was not the Caliph; on the con-

trary, he was bound to obey the Caliph; therefore, it is neces-

sary that these persons also should not be Caliphs; on the con-

trary, it was incumbent to submit to the commands of the

Caliph.

Second aspect: They failed to join the army of Usamah and

according to the statement of the Holy Prophet (s.a.w.s.), those

who do not join the army of Usamah would be worthy of curse,

so how can such a person become Caliph?

Third aspect: They did not obey the command of the Mes-

senger of Allah (s.a.w.s.); and one, who does this, is not a be-

liever according to the following verse:

“And they say: We believe in Allah and in the apostle

and we obey; then a party of them turns back after this,

and these are not believers.”(Surah Nur 24:47)

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12

Chapter

Third Indictment: Atrocities on Ahle Bayt

(a.s.)

An account of atrocities; which he, Umar and other hy-

pocrites wrought on Ahle Bayt of purity and chastity in

usurping Caliphate from them.

We shall first mention in brief, the reports of Shia narrated

through Ahle Bayt (a.s.) and righteous companions. After that

we will present well known reports regarding each issue of

that incident present in the books of adversaries, so that it be-

comes clear that the Caliphate, for which they have argued

consensus and allegiance is in fact proof of their infidelity and

not their excellence.

In Ihtijaaj , Shaykh Tabarsi has through authentic traditional

reports, widely related in Shia books, narrated that when the

illness of the Prophet intensified, he summoned the Ansar and

leaning on Imam Ali (a.s.) and Abbas came out of his house and

then leaning on a pillar of the Masjid delivered a sermon and

advised the people regarding his Ahle Bayt.

He said: No Prophet left without leaving a successor in the

community and I leave among you two important things: the

Book of Allah and my Ahle Bayt. Allah would destroy one, who

trespasses on them. Then he made a bequest in favor of the An-

sar that they should be given concessions. Then he summoned

Usamah and laid great emphasis that he should leave Medina

immediately as was mentioned above.

Then the Holy Prophet (s.a.w.s.) returned to his chamber and

Usamah took his army out of Medina and camped at a distance

of one Farsakh from Medina. The first to oppose joining the

army of Usamah were Abu Bakr, Umar and Abu Ubaidah bin

Jarrah. So, people joined the army. After that the illness of the

280

Prophet intensified and Saad bin Ubaada also fell ill. When it was the forenoon of Monday the Messenger of Allah (s.a.w.s.)

moved to the abode of the hereafter and two days had passed

since the setting out of the army. When this terrible news

reached the army, most people returned to Medina and a great

tumult occurred. Abu Bakr came to the entrance of the Masjid

mounted on a camel and called out: O people, why are you so

distressed? If Muhammad has passed away, the Lord of

Muhammad has not passed away. Then he recited this verse:

“And Muhammad is no more than an apostle; the

apostles have already passed away before him; if then he

dies or is killed will you turn back upon your heels? And

whoever turns back upon his heels, he will by no means

do harm to Allah in the least.”(Surah Aale Imran 3:144)

Ansar gathered around Saad bin Ubadah and took him to

Saqifah Bani Saada in order to pledge allegiance to him. When

Umar received this information, he told Abu Bakr of it and both

hastened to Saqifah taking along their ally Abu Ubaidah.

A large of number of Ansar had gathered in Saqifah and

Saad was lying there, as he was extremely ill. Argument en-

sued between them and those people, till Abu Bakr said to An-

sar: I give you the option to pay allegiance to anyone of them

(Abu Ubaidah and Umar) as I have preferred them for Caliph.

Umar and Abu Ubaidah said: It is not proper for us to get

precedence over you as you embraced Islam before us and you

were the companion in the cave. Therefore, you are more

worthy of Caliphate.

Ansar used to say: We fear lest a person gets Caliphate, who

is neither from us nor you. So we appoint a ruler from us and

you may appoint aruler from yourself.

Abu Bakr mentioned the excellence of both, the Muhajireen

and Ansar and then said: Let the Muhajireen be the rulers and

you be ministers. Habbab bin Mundhir Ansari said: People of

Ansar, be patient as the Muhajireen are in your house and un-

der your protection and no one dares to oppose you. If they

don’t approve your rulership, let there be a ruler from us and a

ruler from them. Umar said: This is not possible! Arabs will

never accept you as rulers, whereas the Holy Prophet (s.a.w.s.)

is not from you. On the contrary, they would approve the Ca-

liphate of that group, to which the Holy Prophet (s.a.w.s.)

281

belonged and who can dispute with us regarding this, while we are the tribe and clan of the Prophet? Only that one would dispute with us, who intends to put himself into peril and to cre-

ate a mischief.

Then Habbab made similar statement and said: They have

submitted to your commands through your sword and I will

strike my sword against one, who denies my statement. Abu

Ubaidah arose and spoke much. Bashir bin Saad, a leader of

Ansar from Aws tribe, due to jealousy became inclined to

Quraish, because the Ansar wanted Caliphate for Saad bin

Ubadah who was from Khazraj, so Bashir instigated the people

to accept the allegiance of Muhajireen, that is why dispute

arose among the Ansar and the Muhajireen emerged

victorious.

Abu Bakr said: These two elders of Quraish (Umar and Abu

Ubaidah) are present before you; you may choose anyone of

them. Umar and Abu Ubaidah according to the pact, which

they had entered into, said: We cannot accept Caliphate in

your presence; extend your hand so that we may pledge allegi-

ance to you. Bashir said: I am also with you.

When the Aws tribe heard the statement of Bashir they also

started paying allegiance to Abu Bakr and crowded so much

that Saad bin Ubadah was almost trampled to death.

Saad said: You have killed me. Umar said: Kill Saad, may Al-

lah kill him. Qays, son of Saad attacked Umar and catching

hold of his beard said: O son of Zahhak, are you not the same

who is terrified and anxious in battles and is a raging lion in

times of peace? If you harm even a strand of my father’s hair, I

will not allow single tooth to remain in your mouth.

Abu Bakr said: O Umar, be gentle and patient, because it is

the most beneficial option. Saad said: O son of Zahhak, if by Al-

lah, I had been competent enough to get up, you would have

heard my call expelling you from Medina and you would have

joined those among whom you were degraded. You have dared

against me at this moment. People of Khazraj, take me out of

this place of mischief. People carried him to his house.

Abu Bakr sent a message to him: People have paid allegiance

to me; you also come and pledge allegiance to me. He said: No,

by Allah, I will not pay allegiance till I don’t empty my quiver

against you and I don’t color the point of my spear with your

282

blood. As long as there is strength in hand, I will wield the sword on you, along with those who follow me from my community and family. By Allah, if all jinns and men gather, I will

not pay allegiance to you two disobedient ones, till I meet my

Lord.

So they conveyed his reply to Abu Bakr and Umar. Umar

said: We must extract allegiance from him. Bashir Ibne Saad

said: He has refused to pay allegiance and he will never pay it

even if he is killed. And he will not be killed till Aws and

Khazraj are killed. Leave him to his devices and his lack of alle-

giance is not harmful to you.

So they accepted this and left Saad alone. He did not pray

behind them and did not obey their commands. Ifhe had been

able to mobilize supporters, he would have definitely fought

them and this continued till Abu Bakr died and Umar became

the Caliph. Since he was not safe from the mischief of Umar,

he moved to Shaam and died there without pledging allegiance

to anyone. The cause of his death was that he was shot with ar-

rows during night and it was claimed that Jinns have killed

Saad. Some say that Umar bribed Muhammad bin Salma An-

sari and he eliminated Saad.

It is narrated from Amirul Momineen (a.s.) that Mughira bin

Shoba killed him. Thus, Ansar and others present in Medina

paid allegiance to Abu Bakr. At that time Imam Ali (a.s.) was

busy in the funeral rituals of the Messenger of Allah (s.a.w.s.).

Qays bin Hilali says: I heard from Salman that when the Holy

Prophet (s.a.w.s.) departed to his heavenly abode and people

did what they did. Abu Bakr, Umar and Abu Ubaidah bin Jarrah

disputed with Ansar through the argument, which Imam Ali

(a.s.) should have used and it was that: O people of Ansar,

Quraish is more deserving for Caliphate, since the Holy Proph-

et (s.a.w.s.) is from Quraish and Muhajireen are better than

you, because Allah has mentioned them in Quran before Ansar

and given precedence to them and the Holy Prophet (s.a.w.s.)

has said that the Imams are from Quraish. Salman says that I

went to Imam Ali (a.s.). He was busy with the funeral bath of

the Holy Prophet (s.a.w.s.), because His Eminence has willed

that no one, other than Ali should give the funeral bath to him.

Ali (a.s.) had asked: O Messenger of Allah (s.a.w.s.), who will

assist me in giving funeral bath to you? He replied: Jibraeel. So

283

whichever part Ali (a.s.) wanted to wash, Jibraeel turned the body and exposed that part. After funeral and anointing, he

summoned me, Abuzar, Miqdad, Fatima, Hasan and Husain.

We prayed the funeral prayer of the Prophet behind Amirul

Momineen (a.s.). Ayesha was also present in that room, but

Jibraeel put a veil over her eyes and she did not see us pray on

the Prophet. After that all companions were allowed to come in

groups of ten and stand around the Messenger and Imam Ali

(a.s.) was reciting this verse:

“Surely Allah and His angels bless the Prophet; O you

who believe! call for (Divine) blessings on him and salute

him with a (becoming) salutation.”(Surah Ahzab 33:56)

So they used to recite the Salawat and then leave the room,

till all Muhajireen and Ansar completed this procedure.

However, the true prayer was only what was recited first of all.

If they had been informed about it, they would have definitely

wanted that Abu Bakr to lead the prayers. Salman then says: I

informed Imam Ali (a.s.) about what the hypocrites had col-

luded on, while Ali (a.s.) was busy with the funeral rituals. I

said: Abu Bakr is seated on the pulpit and people are dying to

pledge allegiance to him.

Imam (a.s.) said: O Salman, do you know; when he mounted

the pulpit, who was the first to pledge allegiance to him? I (Sal-

man) said: No, but the first to give allegiance in Saqifah was

Bashir bin Saad, after that Abu Ubaidah Jarrah and then Umar

and then Saalim, the freed slave of Huzaifah and then Maaz bin

Jabal pledged. The Imam said: I don’t mean that; what I mean

is the one, who pledge allegiance to him when he was mounted

on the pulpit.

Salman said: I don’t know, but I saw an old man, leaning on

his staff and there was a mark of prostration on his forehead. It

seemed as if he was an ardent worshipper. He was the first to

approach Abu Bakr when he mounted the throne and he wept

and said: Thanks to Allah; I did not leave the world without

seeing you in this position. Extend your hand. Abu Bakr exten-

ded his hand. He paid allegiance to him and said: This day is

like the day of Adam. Then he turned and left the Masjid. Imam

(a.s.) asked: O Salman, did you recognize who he was? I said:

No, but I found his statements very repugnant and it seemed

as if he was rejoicing the passing away of the Messenger of

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Allah (s.a.w.s.).Ali (a.s.) said: He was Shaitan (l.a.); the Holy Prophet (s.a.w.s.) had informed me that the accursed Iblis and

leaders of his companions conferred on the day of Ghadeer,

when the Holy Prophet (s.a.w.s.) appointed me on Caliphate ac-

cording to the command of Allah and informed them that I was

more superior for them than their own selves and also asked

them to pass this information to those who were not present

there. They said: This is a mercified and infallible nation and

you and we would not be able to gain control over it, because

after their Prophet, these people have become aware of their

refuge and Imam. So Shaitan turned away from them

disappointed.

Imam Ali (a.s.) said: After that the Holy Prophet (s.a.w.s.)

said: When I pass away people would pledge allegiance to Abu

Bakr in the awning of Bani Saidah. Then they will come to the

Masjid and one, who pledges allegiance to him on my pulpit

first of all, would be Shaitan in form of an old pious worshipper

and he would utter these words and then after coming out of

the Masjid, would gather all the Satans and his followers. All of

them would prostrate to him and say: O our chief, are you the

one, who got Adam expelled from Paradise. The accursed

Shaitan would reply: Which nation has not become deviated

after its prophet? You were saying that I have no control over

them. Now, you have seen, how I instigated them to oppose

their Prophet and this is the meaning of the following verse:

“And certainly the Shaitan found true his conjecture

concerning them, so they follow him, except a party of

the believers.”(Surah Saba 34:20)

Salman says that in the evening, Imam Ali (a.s.) mounted

Lady Fatima (s.a.) on a mule and taking the hands of Hasan

and Husain went to each house of the folks of Badr from all the

Muhajireen and Ansar and reminded them of his right of Imam-

ate and Caliphate and sought their help, but none accepted, ex-

cept for forty-four persons; according to another report; only

twenty-four persons.

Imam Ali (a.s.) said: If you truthful, you shave your head and

meet me in the morning with arms and pay allegiance to me on

the condition that you would help be till your last breath. In the

morning none came, except Salman, Abuzar, Miqdad and Am-

mar. According to another report instead of Ammar, the name

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of Zubair is mentioned. Imam (a.s.) repeated this procedure for three nights, but none came, except those four.

When the Imam became certain that they were making ex-

cuses and they would not support him, he retired to his resid-

ence and began to compile the Quran and did not come out till

he had accomplished his task. Till that time Quran was

scattered on pieces of skin, wood, paper and bones. Abu Bakr

sent a message to Imam Ali (a.s.) to come and pay allegiance to

him. The Imam said: I have made an oath that I will not leave

the house, except for prayers till I do not compile the whole

Quran.

So they waited for some days and Imam Ali (a.s.) gathered

the Quran, wrapped it up in a cloth, sealed it and brought it to

the Masjid when Abu Bakr was seated there with his compan-

ions, and he (Ali) called out: O people, when the Holy Prophet

(s.a.w.s.) passed away, I was busy with his final rites; after that

I compiled the Quran in this way. No verse was revealed, ex-

cept that the Messenger of Allah (s.a.w.s.) read it out to me

and explained its interpretation. On Judgment Day, you cannot

claim that you were ignorant of it; that I did not ask for your

help, remind you of my rights and guide you to the book of

Allah.

Umar said: As much Quran we have is sufficient for us and

we don’t need yours. His Eminence said: You will not see this

Quran till the Mahdi from my descendants shows it. After that

he returned home. Umar said to Abu Bakr:

Call Ali to pay allegiance to you and as long as he does not do

that we are not safe. So Abu Bakr sent the message: Come to

the Caliph of the Messenger of Allah (s.a.w.s.). Imam Ali (a.s.)

said: Glory be to Allah, how soon have you attributed falsehood

to the Messenger of Allah (s.a.w.s.). Abu Bakr and those

around him all know that the Messenger and Allah did not ap-

point anyone as Caliph, except me.

Then he sent the message for the second time: Come to Abu

Bakr, the chief of believers. His Eminence was astounded and

he said: Glory be to Allah, only a short while passed since the

departure of Prophet and Abu Bakr himself knows that no one

is deserving of this title, except me and he was the seventh of

those whom the Messenger of Allah (s.a.w.s.) had ordered to

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address me with the title of Amirul Momineen; so he and his companion asked: Has the Almighty Allah commanded this?

He replied: Indeed it is truly from Allah and His messenger;

and he is the chief of believers and leader of Muslims, the own-

er of knowledge, the foremost of those having illuminated

countenance. On Judgment Day, the Almighty Allah would

place him on the Siraat Bridge so that he may send his friends

to Paradise and his enemies to Hell.

When people conveyed this to Abu Bakr, those hypocrites fell

silent that day. So Imam Ali (a.s.) on that night took Lady

Fatima (s.a.), Hasan and Husain (a.s.) to the houses of the com-

panions to exhaust the proof and asked them for help and sup-

port, but except for those four, no one responded.

After that Umar said to Abu Bakr: Why don’t you send

someone to summon Ali and those few to pay allegiance to you

as all have paid allegiance to you except them? Abu Bakr

asked: Whom should I send? Umar replied: I will send Qun-

fudh; he is extremely harsh, wicked and shameless and is from

Bani Saidah tribe. So they sent him with some men. When they

came to Fatima’s house, Imam Ali (a.s.) did not permit them to

enter. So Qunfudh and his men returned and said that they did

not allow us entry.

Umar said: Enter the house without permission. When they

went, Lady Fatima (s.a.) adjured them not to enter without her

permission. Qunfudh remained there and his men returned

with this update. Umar became infuriated and he said: What do

we have to do with the statement of women?

Then he ordered his men to take firewood and accompany

him; and he himself also carried firewood and piled it at the

door of Ahle Bayt (a.s.). Amirul Momineen (a.s.), Fatima, Has-

an, Husain and all members of Ahle Bayt were inside. Umar

called out: O Ali, come out and pledge allegiance to the Caliph

of the Messenger of Allah (s.a.w.s.), otherwise I will torch your

place.

Fatima (s.a.) asked: Umar, what do you want from us? He

replied: Open the door or I will burn down your place. Fatima

said: Umar, do you not fear Allah? Do you want to enter my

house forcibly? Umar did not turn back; he called for fire and

set fire to the door. Fatima wailed: O father, O Messenger of

Allah! Umar hit the point of his sword at the side of Fatima and

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lashed at her hand. Fatima addressed her respected father: Abu Bakr and Umar have committed a great aggression against

your Ahle Bayt.

Amirul Momineen (a.s.) was enraged; he rushed at Umar,

caught his collar and felled him down in such a way that his

nose was fractured. Then he caught his neck and wanted to kill

him, but he remembered the bequest of the Prophet that he

was to adopt patience and not to fight them; so he released

him and said: O son of Zahaka, by that God, who exalted the

Holy Prophet (s.a.w.s.) with prophethood, if this matter had not

been destined by Allah and the Holy Prophet (s.a.w.s.) had not

taken oath about it from me, you know that you could not have

entered my house without my permission.

So Umar called the army for his help and they barged into

the house of Amirul Momineen (a.s.) and he raised his sword.

When Qunfudh saw that the lion of God had picked up his

sword, he feared that he would not leave any of them alive; he

came running to Abu Bakr and reported the matter. Abu Bakr

said: If Ali does not come out, you all enter the house and ap-

prehend him and if he resists, burn down his place. So the

shameless Qunfudh and his men entered the house and sur-

rounding him from all sides snatched his sword, put a rope

around his neck and dragged him out.

According to the report of Ibne Abbas, Khalid attacked him

with his sword. Imam Ali (a.s.) snatched his sword and tried to

hit him with it, but he adjured the Imam and he threw down

the sword. Umar sent a message to Qunfudh that if Fatima pre-

vents you from taking Ali out, don’t pay any heed; attack her

and keep her away. When Amirul Momineen (a.s.) was dragged

up to the door of the house, Lady Fatima (s.a.) came to prevent

them from taking Ali out. The tyrant Qunfudh pulled the door

so hard and hit the side of Fatima in such a way that her rib

was fractured and she miscarried the child she was carrying at

that time, whom the Holy Prophet (s.a.w.s.) had named as

Mohsin.

Yet Lady Fatima (s.a.) continued to resist till Qunfudh lashed

at her arm and it was also injured. It was as a result of those

blows that Lady Fatima (s.a.) died. At the time she passed

away, a bruise from that beating was still there on her. They

brought out Amirul Momineen (a.s.) in that manner to Abu

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Bakr. Umar stood with a naked sword and Khalid bin Walid, Abu Ubaidah, Saalim, Maaz bin Jabal, Mughira bin Shoba,

Usaid bin Khazir, Bashir bin Saad and all hypocrites stood at

the door of Abu Bakr fully armed and equipped.

Sulaym bin Qays says: I asked Salman: Did they enter

Fatima’s house without permission? He replied:

Yes, by Allah and the head of Fatima was not even veiled.

She was wailing: O father, O Messenger of Allah (s.a.w.s.), you

departed from us yesterday and today Abu Bakr and Umar are

behaving in this manner with your Ahle Bayt. I saw Abu Bakr

and all around him weep, except Umar, Khalid and Mughira.

Umar was saying: We have nothing to do with the opinion of

women. When they brought Ali to Abu Bakr, he said: By God, if

I was having my sword with me, you will not have been able to

overcome me; by Allah I don’t condemn you for fighting me. If

those forty persons, who had pledged allegiance to me had not

broken it; I would have annihilated all of you; but may Allah

curse those who pledged allegiance to me and then broke it.

When Abu Bakr saw this, he requested them to leave Ali

alone. Imam Ali (a.s.) said: O Abu Bakr, how soon you have

started opposing the Messenger of Allah (s.a.w.s.) and harass-

ing his Ahle Bayt? On what basis do you summon people for

your allegiance? Did you not yesterday pay allegiance to me on

the command of Allah and His Messenger? Umar said: Forget

all this; we will not leave you till you don’t give allegiance. He

said: What will you do if I refuse? He replied: We will kill you in

degradation. Ali (a.s.) said: Then you would have killed the ser-

vant of Allah and brother of His Messenger.

According to the report of Ibne Abbas, Umar said: Servant of

Allah, yes, but we don’t accept your being the brother of the

Messenger. Imam Ali (a.s.) asked: Do you deny that the Mes-

senger of Allah (s.a.w.s.) deemed me as his brother? He

replied: Yes. Imam Ali (a.s.) glanced at the companions and

said: O group of Muhajireen and Ansar, I adjure you, did you

not hear the Messenger of Allah (s.a.w.s.) say on the day of

Ghadeer what he said regarding me? And what he said in

Battle of Tabuk?

After that he publicly explained all that the Holy Prophet

(s.a.w.s.) had said in his favor and all companions admitted

having heard all that from the Messenger of Allah (s.a.w.s.).

289

Abu Bakr feared lest people should extend their support to Ali, so he took the initiative and said: Whatever you said is true and

we heard it and we remember it; but we heard the Prophet say:

Allah has exalted us, Ahle Bayt and chosen the hereafter for us

over the world and has not gathered prophethood and Ca-

liphate among us. Is there anyone, who testifies for us in this

matter? Umar said: The Caliph of the Messenger of Allah

(s.a.w.s.) has said the truth and I also heard it.

Then Abu Ubaidah, Saalim, the freed slave of Huzaifah and

Maaz bin Jabal also swore. Imam Ali (a.s.) said: You five had

entered into a pact and kept its document in the Kaaba to the

effect that if the Messenger of Allah (s.a.w.s.) passes away or is

killed you will not allow his Caliphate to his Ahle Bayt (a.s.) and

this tradition was also fabricated by you that day.

“How do you know we had signed that pact?” asked Abu

Bakr. Imam Ali (a.s.) said: O Zubair, Salman, Abuzar and

Miqdad, I ask you in the name of Allah and Islam, did you not

hear the Messenger of Allah (s.a.w.s.) naming these five and

saying that they have joined that pact and drawn that docu-

ment? All of them said: Yes, we have heard thus; then Ali (a.s.)

asked the Prophet: O Messenger of Allah (s.a.w.s.), what

should I do if they act like this? He replied: If you find support-

ers, fight them, and if you cannot, keep yourself secure and do

not allow yourself to be killed.

Amirul Momineen (a.s.) said: If those forty men, who had

pledged allegiance to me had been loyal to that pledge, I would

have definitely fought Jihad with them only for the sake of Al-

lah. By Allah, this Caliphate, which Abu Bakr and Umar have

usurped from me, will not fall into the share of any of their des-

cendants till Judgment Day and the falsehood you have attrib-

uted to the Messenger of Allah (s.a.w.s.) is proved false by the

following verse of Quran:

“Or do they envy the people for what Allah has given

them of His grace? But indeed We have given to

Ibrahim’s children the Book and the wisdom, and We

have given them a grand kingdom.”(Surah Nisa 4:54)

Imam (a.s.) said: Thus, ‘the Book’ is prophethood, ‘wisdom’

is Sunnat and the ‘grand kingdom’ is Caliphate and we are the

children of Ibrahim. Miqdad arose and asked: O Ali, what do

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you command? By Allah, I shall fight if you say and restrain my hand if you order.

His Eminence said: Miqdad, restrain your hand; recall the

covenant of the Prophet and that bequest, which he made to

you. Salman says: I arose and said: By the one in whose hand

my life is. if I know that I will be able to ward off some peril

and endear my faith, I would definitely wield my sword so that

truth triumphs. You are dragging in such a humiliating manner

one, who is the brother of the Messenger of Allah (s.a.w.s.), his

successor, his Caliph and the father of his sons! Be sure if di-

vine chastisement and may you remain despaired of the favor

of God.

Then Abuzar arose and said: O those who have become devi-

ated after their Prophet and are degrading themselves due to

divine chastisement; the Almighty Allah says:

“Surely,Allah chose Adam and Nuh and the descend-

ants of Ibrahim and the descendants of Imran above the

nations.”(Surah Aale Imran 3:33)

“Offspring, one of the other; and Allah is Hearing,

Knowing.”(Surah Aale Imran 3:34)

Aale Muhammad (a.s.) have the morals of Nuh, Aale Ibrahim

are the chosen progeny of Ismail, progeny of the Prophet of the

last age. They are Ahle Bayt of prophethood, place of messen-

gership, place of frequenting of angels and these personalities

are like the heavens; lofty like mercy of Allah and like moun-

tains, cause of steadfastness of the earth. They are sacred like

the Kaaba and Qibla of the folks of the universe; like spring of the drink server a source of knowledge of truth and like the

brilliant stars, which guide the creatures. They are the blessed

tree, with whose effulgence the Almighty Allah has joined His

effulgence.3135BProphet Muhammad (s.a.w.s.) is the seal of

the prophets and chief and leader of human beings and His

Eminence, Ali (a.s.) is the successor and chief of successors,

Imam of the pious, chief of illuminated faced ones; he is the

great truthful one and the great discriminator. He is the suc-

cessor of Muhammad, inheritor of his knowledge and superior

for believers more than their selves as the Almighty Allah has

said:

“The Prophet has a greater claim on the faithful than

they have on themselves, and his wives are (as) their

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mothers; and the possessors of relationship have the bet-

ter claim in the ordinance of Allah.”(Surah Ahzab 33:6)

Abuzar said: Give precedence to one, the Almighty Allah has

preferred and relegate one, whom Allah has relegated. Give

the Wilayat and successorship to one, whom Allah has be-

stowed it.

Umar stood up and said to Abu Bakr. Why are you sitting on

this pulpit in vain? Ali wants to fight you and he sits below your

pulpit, but he does not rise up to pay allegiance; you descend

from the pulpit or order us to slay him. Imam Hasan (a.s.) and

Imam Husain (a.s.) were standing behind their respected fath-

er; when they heard about killing, they started wailing: O

grandfather, O Messenger of Allah!

Amirul Momineen (a.s.) hugged the two and said: Don’t cry,

by Allah they cannot eliminate your father; they are too lowly

to make such an intention. Umme Aiman, the nurse who had

reared the Messenger of Allah (s.a.w.s.) arrived and said: O

Abu Bakr, how soon have you displayed your jealousy and

hypocrisy.

Umar said: What do we have to do with women? And he

ordered them to expel her from the Masjid. Buraid Aslami

arose and said: You are behaving like this with the brother of

the Messenger of Allah (s.a.w.s.) and the father of his sons? All

of us in Quraish know you along with your traits; did the Mes-

senger of Allah (s.a.w.s.) not tell you and Abu Bakr: Both off

you go and salute him with the title of Amirul Momineen? You

two asked: Is it a command of Allah and His Messenger and he

replied: Yes?

Abu Bakr said: It happened thus, but after that the Holy

Prophet (s.a.w.s.) said: Prophethood and Caliphate do not gath-

er in my Ahle Bayt. Buraidah said: By Allah, the Holy Prophet

(s.a.w.s.) did not say this. By Allah, I will not live in the country

ruled by you. Umar ordered them to drive out Buraidah with

force.

Then Umar said to Ali: O son of Abu Talib, come forward and

pay allegiance. Imam (a.s.) asked: What if I don’t? Umar said: I

will eliminate you. Imam (a.s.) posed this question thrice and

got the same reply, till the proof was exhausted on those

people. Then Umar raised his hands and without Ali (a.s.)

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raising his hand Abu Bakr extended his hand, placed his hand on Ali’s hand.

According the report of Ibne Abbas, when Umar said: I will

eliminate you, Imam Ali (a.s.) said: By Allah, O son of Zahhak,

you are not capable of this and you are weaker and wicked that

you should do that. Khalid, the hypocrite, drew out his sword

and said: By Allah, if you don’t pay allegiance, I will eliminate

you. Ali (a.s.) caught his collar and he fell down flat, dropping

the sword.

Salman says: When they dragged Ali (a.s.) in the Masjid with

a rope around his neck he turned to the purified grave of the

Messenger of Allah (s.a.w.s.) and said:

“Son of my mother, surely the people reckoned me

weak and had well-nigh slain me.”(Surah Araaf 7:150)

It was the remark, which Harun had made to Musa after the

calf worship of Bani Israel. Then they asked Zubair to give alle-

giance, but he refused and Umar, Khalid and Mughira with the

cooperation of others snatched his sword and broke it. Then

they brought him forcibly and he paid allegiance under duress.

Salman says: Then they apprehended me and strangled me in

such a way that I was out of breath and in the end, I also gave

the allegiance under force.

After that allegiance was taken by force from Abuzar and

Miqdad as well and other than Amirul Momineen (a.s.) we four

gave allegiance under compulsion; but the refusal of Zubair

was much more than us. When he paid allegiance, he said: O

son of Zahhaka, by Allah, if this group of sinners had not been

there to support you, you could not have compelled me when I

am armed. I know your cowardice very well, but some Satan

worshippers have supported you, so you take advantage of

their support.

Umar became infuriated and said: Are you talking of Zah-

haka? Zubair said: Who was she that I could not name her?

Zahhaka was a black fornicating slave girl of my grandfather,

Abdul Muttalib; she fornicated with your grandfather, Nufail

and your father, Khattab was born from it. After the birth of

that illegitimate boy, Abdul Muttalib gifted the slave girl to

your grandfather and your father is the slave of our

grandfather.

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So, Abu Bakr made peace between them and they left each other alone at the moment. Sulaym says: I asked Salman, did

you pay allegiance to Abu Bakr, without saying anything? Sal-

man replied: After paying allegiance, I said: You have apostas-

ied till Judgment Day. Do you know what you have done with

yourself? You adopted the practice of disbelievers, who pre-

ceded you and created dissension in this Ummah abandoning

the practice of your Prophet, till you removed the Caliphate

from its source.

Umar said: Now, that you and your Imam have given allegi-

ance, you may say whatever you like. I said: I heard the Mes-

senger of Allah (s.a.w.s.) say: On you and your companion (Abu

Bakr, whose allegiance you have given) are sins equal to all the

sins of the Ummah till Judgment Day and the punishment equal

to that will be upon you. Umar said: You may say what you like;

your Imam has given allegiance while you were not pleased

that he was unable to get the Caliphate. I said: I testify that I

read in some heavenly scriptures that among the gates of Hell

is a gate named after you, your lineage and traits. He said: You

can say what you like as Allah has taken away Caliphate from

Ahle Bayt, whom you regarded as your gods other than

Almighty Allah. I said: I swear that I heard the exegesis of

these verses:

“But on that day shall no one chastise with (anything

like) His chastisement,”(Surah Fajr 89:25)

“And no one shall bind with (anything like) His bind-

ing.”(Surah Fajr 89:26)

That this verse is regarding you and that your chastisement

is more severe than that of infidels. Umar said: Shut up, you

son of a dirty woman! May Allah shut your mouth. Amirul

Momineen (a.s.) said: Salman, I adjure you to keep quiet. Sal-

man says: By God, if Amirul Momineen (a.s.) had not com-

manded me thus, I would have mentioned all verses and tradi-

tions that I had heard from the Prophet regarding him and Abu

Bakr. When Umar saw that I had fallen quiet, he said: You are

their obedient one and their praised.

Thus, when Abuzar and Miqdad paid allegiance and did not

say anything, Umar said: Salman, why don’t you also become

quiet as your two companions have paid allegiance without

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saying anything; your love and honor with regard to Ahle Bayt is not more than these two.

Abuzar said: Umar, do you condemn us, because of our love

and regard for Aale Muhammad (a.s.)? May Allah curse and He

has cursed those who are inimical to them and have created in-

novations regarding them and one, who forcibly usurps their

rights and hoist people over them, making people turn on their

heels from this religion. Umar said: Amen, may Allah curse

those who oppress them. They had no share in Caliphate; on

the contrary, they and others are same. Abuzar asked: Then

why did you argue with the Ansar on the basis of proximity of

the Prophet?

Amirul Momineen (a.s.) said: Son of Zahhaka, do we have no

share in Caliphate? Is Caliphate exclusive for you and Abu

Bakr, the son of the debased one; who is the son of the fly-eat-

er? Umar said: Now, that you have paid allegiance, you should

restrain from such statements; all have approved my compan-

ion and they have not approved you; so what is my fault?

Imam (a.s.) asked: But Allah and the Messenger have not ap-

proved anyone other than me; thus, you and your companion;

and those who have followed you should expect divine chastise-

ment and degradation. O son of Khattab, woe on you, do you

know what you have done? What kind of chastisement have you

prepared for yourself and your companion?

Abu Bakr said:

O Umar, now, that he have given allegiance and become se-

cure from his mischief, leave him to say what he likes. Imam

(a.s.) said: I don’t say anything, except: O Salman, Abuzar,

Miqdad and Zubair; I remind you of Allah, you heard the Mes-

senger of Allah (s.a.w.s.) say:

There is a casket of fire in Hell having twelve persons: six

from the previous nations and six from this Ummah. That cas-

ket is kept in a well of the castle of Hell. There is a stone cover-

ing the mouth of that well. When Allah intends to increase the

heat of Hell, He commands them to remove the stone from that

well; thus, it hikes the flaring of Hell.

So I asked the Prophet in your presence, who those persons

are and he said: From the previous nations are: Qabil, son of

Adam, who killed his brother, Firon and Nimrod, two men from

Bani Israel, one of whom misguided the Jews and another, who

295

deviated the Christians and the sixth of them is Iblis. From this Ummah are Dajjal and the five, who would collude in that accursed pact. They would unite on your enmity and cooperate

with each other to usurp your right; and he even mentioned

their names.

Salman says: Thus, the four us testified that we had heard

this from the Messenger of Allah (s.a.w.s.). Uthman asked: Did

you hear any tradition regarding me?

Ali (a.s.) said: Yes, I heard the Prophet cursing you and after

that I never heard him recant. Uthman became infuriated and

said: What do I have to do you? You neither left me alone dur-

ing the lifetime of the Prophet nor after his passing away.

Zubair said: May Allah humiliate you!

Uthman said: By Allah, I heard the Prophet say that Zubair

would be killed as an apostate. Salman said: At that time

Amirul Momineen (a.s.) said to me softly: Uthman is right, be-

cause after the killing of Uthman, Zubair would pledge allegi-

ance to me and then break the allegiance, apostasies and

would be killed. Sulaym says: Salman used to say: After the

passing away of the Prophet, except for four persons, everyone

apostasied. These persons became like Harun and followers of

Harun. Their opponents became like the calf and the followers

of calf.

Thus, Ali (a.s.) is like Harun and Abu Bakr is like the calf;

Umar is like the Samari. We heard the Prophet say: On Judg-

ment Day, some of my companions would approach me, from

those who apparently possess some respectability, in order to

cross the Siraat Bridge. When I see them and they see me, I

will recognize them and they would recognize me. But they

would drive them away from me and I will say: O Allah, they

are my companions.

The angels would reply: Do you know what they did after

you? They apostasied after you left them. I will say: Take them

away. I also heard the Prophet say: They will repeat the acts of

Bani Israel exactly; like a pair of shoes and size of arrows,

which are of the same size corresponding to each span of hand;

because Taurat and the Holy Quran are both written with one

hand, one pen and on one scroll and the examples and prac-

tices of both the nations are same.

296

It is narrated from Imam Ja’far Sadiq (a.s.) that when they forcibly brought Amirul Momineen (a.s.) out of the house to

compel him to pay allegiance, Lady Fatima (s.a.) also came out

and Bani Hashim ladies accompanied her. When Lady Fatima

(s.a.) came to the holy grave of the Holy Prophet (s.a.w.s.), she

said: Leave my cousin alone, except for that God, who sent

Muhammad with truth, I will expose my hair and placing the

dress of the Prophet on head stage a protest in the court of

Almighty. The she-camel of Salih is not more honorable with

Allah than me and her young one is not more honorable than

my son. Salman says: I was near the Prophet’s grave.

By Allah, I saw the walls of the Masjid rise up leaving their

foundation in such a way that if one wanted one could have

gone out from under them. I went to Lady Fatima (s.a.) and

said: My lady, the Almighty Allah had deemed your father as

mercy for the worlds; you don’t be a cause of divine chastise-

ment on this Ummah. Fatima went out from the Masjid and the

wall returned to their former position raising a cloud of dust,

which entered our nostrils.

According to another report, Lady Fatima (s.a.) took Imam

Hasan (a.s.) and Imam Husain (a.s.) to the grave of the Holy

Prophet (s.a.w.s.) in order curse this nation. Amirul Momineen

(a.s.) said to Salman: Go to the daughter of Muhammad, as I

see the surroundings of Medina shaking; if she exposes her

hair, tears her collar and goes to the grave of her respected

father and beseeches in the court of Allah, they will not get any

respite and Medina will sink into the earth along with its inhab-

itants. Salman came to Lady Fatima (s.a.) and said: Ali (a.s.) is

asking you to go back and remain there so that you may not be

the cause of chastisement on this Ummah. She said: If Ali has

said thus, I will return and remain patient.It is narrated

through authentic chains of narrators from Imam Ja’far Sadiq

(a.s.) that when they were taking Imam Ali (a.s.) forcibly to Abu

Bakr and when he reached the purified grave of the Prophet,

he recited the following verse:

“Son of my mother, surely the people reckoned me

weak and had well-nigh slain me.”(Surah Araaf 7:150)

A hand came out of the purified grave of the Prophet, which

everyone recognized that it was the Prophet’s hand and a voice

came out, which all recognized:

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“Do you disbelieve in Him Who created you from dust,

then from a small seed, then He made you a perfect

man?”(Surah Kahf 18:37)

Moreover, through Shia channels, it is narrated from Imam

Ja’far Sadiq (a.s.) and through Ahle Sunnat channels, it is nar-

rated from Zaid bin Wahab that twelve person refused to pay

allegiance to Abu Bakr. They were prominent personalities

from Muhajireen and Ansar and they also presented irrefutable

justification for their stance. From the Muhajireen were Khalid

bin Saeed bin Aas from Bani Umayyah; Salman, Abuzar,

Miqdad, Ammar and Buraidah Aslami. From the Ansar were

Abu Shahim bin Hatiyan, Sahal bin Hunayf, Uthman bin

Hunayf, Khuzaimah bin Thabit, Ubayy bin Kaab and Abu Ayyub

Ansari.

When Abu Bakr mounted the pulpit, these people counseled

among themselves that they should pull Abu Bakr down. Some

said: You will be killed and Allah has told you not to intention-

ally cast yourself into perdition. Then they decided to meet

Amirul Momineen (a.s.) and seek his counsel.

They said: O Amirul Momineen (a.s.), you have abandoned

the right, for which you were worthier than Abu Bakr, because

we heard the Messenger of Allah (s.a.w.s.) say: Ali is with truth

and truth is with Ali, wherever he goes. We want to pull down

Abu Bakr from the pulpit and we came to ask your opinion

about it.

Ali (a.s.) said: If you do that, it would lead to a civil war and

you, in comparison to them, are very few. You and they would

come with swords to me and they will say: Pay allegiance or we

would kill you. At that time, it would be necessary for me to

drive them away by force and that would go against the com-

mand of the Messenger of Allah (s.a.w.s.), because before his

demise, he told me: Soon, the people of my Ummah would plot

against you and break their covenant regarding you. You in re-

lation to me are like Harun was to Musa. After me, people of

my Ummah would be like Samari and his followers as com-

pared to Harun and his followers.

I asked: Messenger of Allah (s.a.w.s.), what should I do when

this happens? He replied: If you get supporters, you fight

against them and if you don’t, be patient and keep your life se-

cure so that you come to me oppressed. When the Holy

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Prophet (s.a.w.s.) went to his heavenly abode, I was busy in his final rituals. Then I swore that I will not leave the house, except for prayers, till I don’t compile the Quran and then I com-

piled the whole Quran.

After that I took Fatima, Hasan and Husain and went to the

houses of Badr fighters and adjured them to honor my rights. I

requested them to help me, but except for four: Salman, Abuz-

ar, Miqdad and Ammar, none responded. Thus, fear Allah and

keep quiet, because you know the malice they harbor and you

are aware of the enmity they have for Allah, the Messenger

and Ahle Bayt of Prophet. All of you go to him together and tell

them whatever you heard from the Prophet about them and

me, so that proof is complete and no excuse remains; and when

they meet the Prophet on Judgment Day, their condition would

be deplorable.

On Friday, when Abu Bakr mounted the pulpit of the Prophet

and all gathered around him, the first to speak up was Khalid

bin Saeed, since he relied on the support of Bani Umayyah. He

said: O Abu Bakr, fear Allah. You know that the Messenger of

Allah (s.a.w.s.) said in the Battle of Quraiza: O Muhajireen and

Ansar, remember that Ali (a.s.) is the Amir and my Caliph

among you and my Lord has advised me and if you don’t re-

member my advice, you will become disunited and religion

would become ambiguous to you and the evil ones from you

will be your rulers. Indeed, my Ahle Bayt are the heirs of my of-

fice and they will act according to my command after me.

O Allah, whoever from my followers obeys them and remem-

bers my advice about them, please raise them with me and re-

ward them with salvation. O Allah, keep one, who usurps Ca-

liphate from Ahle Bayt (a.s.) deprived from Paradise, whose

width is equal to the heavens and the earth. Thus, Umar objec-

ted to him and Khalid said much about his lineage and vile acts

and then finally observed: You simile in this matter is like

Shaitan, as the Almighty Allah has said in Quran:

“Like the Shaitan when he says to man: Disbelieve, but

when he disbelieves, he says: I am surely clear of you;

surely I fear Allah, the Lord of the worlds.”(Surah Hashr

59:16)

Thus, the end of those two would be that they would remain

in Hell forever and this is the recompense of the unjust.

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After that Salman arose and first said in Persian: What have you done? You don’t know what you have done.

Then he said in Arabic: O Abu Bakr, when you encounter a

problem you cannot solve, whom will you refer to? What justi-

fication do you have for taking precedence over one, who is

wiser than you and nearer to the Prophet?

He is the most learned about Book of Allah and Sunnah of

Prophet and whom the Holy Prophet (s.a.w.s.) accorded pre-

cedence during his lifetime and at the time of his death made a

bequest to him? You rejected the statement of Prophet, ignored

his bequest and broke the covenant made to him.

You invalidated the command of Prophet, who appointed

Usamah as commander over you. The aim of the Prophet was

to send you all out of Medina lest you create this mischief and

it became clear to the whole Ummah that you have not obeyed

the Prophet in any matter.

O Abu Bakr, very soon you will die and go into the grave with

this deadly sin. Beware as it is not too late. Repent for your

acts so that you don’t carry the load of sins to the hereafter.

Indeed, you also heard what we heard regarding Ali (a.s.) and

you also saw what we saw; but all this did not prevent you from

taking up the responsibility of this great misdeed.

After that Abuzar arose and said: O Quraish, you have com-

mitted a strange vile act; you disregarded the relationship of

the Prophet and a large group would apostatize as a result of

this and harbor doubts about religion. If you had left the Ca-

liphate for Ahle Bayt of the Prophet, no dissension would have

appeared among you. Now, that you have done this, who has

power to take over the Caliphate?

And a lot of bloodshed will take place in it.

The righteous among you are aware that the Holy Prophet

(s.a.w.s.) said that Caliphate is for Ali, after me. After that for

my two sons: Hasan and Husain and then for the purified

Imams from my progeny. But you rejected the directions of

your Prophet, sold your everlasting hereafter in exchange for

the temporal world and followed the practice of the past na-

tions, which apostasied after their prophets. Very soon you will

see the evil consequences of your evil deeds.

Then Miqdad arose and after dispensing many advices, said:

You know well that the allegiance of Ali rests on your neck and

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the Holy Prophet (s.a.w.s.) put you and Umar under the standard of Usamah, the freed slave of Prophet and under the Chief

of Believers, so that such thoughts may not enter your minds.

At another time, he put you two under the command of Amr bin

Aas, the source of evil and hypocrisy during the Battle of Zatus

Salalil. He was such a hypocrite regarding whom the verse of:

“Surely your enemy is the one, who shall be without

posterity.”(Surah Kauthar 108:3)

… was revealed. Thus, the Prophet appointed such a hypo-

crite over you and other hypocrites. He appointed Umar and

you as mace-bearers of that group, but you promoted yourself

from this directly to Caliphate? O Abu Bakr, you know well that

after the Holy Prophet (s.a.w.s.), Caliphate is the right of Ali

Ibne Abi Talib (a.s.). So give that right to him.

After that Buraid Aslami arose and said:

“Surely we are Allah’s and to Him we shall surely re-

turn.”(Surah Baqarah 2:156)

Abu Bakr, what harm has truth received from falsehood?

Have you forgotten that the Messenger of Allah (s.a.w.s.)

ordered us to address Ali as Amirul Momineen (a.s.) and salute

him with this appellation? The Holy Prophet (s.a.w.s.) said on a

number of occasions that he is the chief of believers and the

slayer of unjust. Thus, fear Allah and entrust the right to him,

for which he is most eligible.

Ammar stood up and said: O Quraish, Ansar and Muslims;

know that the Ahle Bayt of your Prophet are most worthy of

Caliphate and more rightful for his heirloom and they can

stage an uprising more than all of you regarding issues of reli-

gion. They can in a better way, preserve the Ummah of the

Prophet. They are the great well-wishers of Ummah. So tell

your companion, Abu Bakr to return the right to the worthy

one, before your matter becomes weak, a great mischief ap-

pears and enemies become greedy about you. You should know

that Ali is your guardian after your Prophet and you also know

that the Messenger of Allah (s.a.w.s.) discriminated between

you and Ali on many occasions.

He closed all the doors opening into the Masjid, except his

door. He married his noble daughter, Fatima to him though

many asked for her hand. He said: I am the city of wisdom and

Ali is its door. Whoever seeks wisdom should approach from

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that door. You are needful of him in all issues of religion and he is not needful of you in anything, in addition to the precedence

he commands, which none of you possess. Thus, why are you

inclined to others? Why do you trespass on his rights?

“Evil is (this) change for the unjust.”(Surah Kahf

18:50)

Now, it was the turn of Ubayy bin Kaab. He arose and said: O

Abu Bakr, do not deny the right, which Allah has kept for

someone else. Restore the right of those, who deserve. Then he

rendered more advices.

Then Khuzaimah got up and said: People, do you not know

that the Holy Prophet (s.a.w.s.) deemed my testimony as equal

to the testimony of two persons? All said: It is true. Khuzaimah

said: I testify having heard the Messenger of Allah (s.a.w.s.)

say: My Ahle Bayt separate truth from falsehood and they are

the Imams, whose obedience is necessary. I have stated

whatever I knew.

“Nothing is (incumbent) on the Apostle, but to deliver

(the message).”(Surah Maidah 5:99)

After him, Abul Shayim got up and said: I testify that the

Holy Prophet (s.a.w.s.) on the day of Ghadeer propped up Ali

(a.s.)and Ansar said: He did not prop Ali on us, except for Ca-

liphate. Some said: He propped him up, so that people may be

aware that he is the master of those, whose master the Prophet

is. We sent a group and they asked the Prophet.

He said: Tell them that after me, Ali is the guardian of believ-

ers and he is more concerned about the Ummah than the

people. I have told you what I knew. Thus, whoever may like,

may believe it and whoever likes may disbelieve; and the Judg-

ment Day is the rendezvous of everyone.

It was now the turn of Suhail bin Hunayf to rise up and after

divine praise and benedictions, he said: O Quraish, be my wit-

ness as I am testifying for the Holy Prophet (s.a.w.s.) that I saw

him between the grave and the pulpit holding the hand of Ali

and saying: O people, this Ali is your Imam after me and he is

my legatee during my lifetime as well as after my passing

away. He will repay my debts and fulfill my promises. He would

be the first to shake hands with me at Hauz Kauthar. Thus,

glad tidings to one, who follows him and woe on one, who op-

poses him and does not help him.

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Then Uthman bin Hunayf arose and said: I heard the Messenger of Allah (s.a.w.s.) say: My Ahle Bayt are the stars of the

earth. So do not take precedence over them; on the contrary,

accord priority to them as they are my representatives after

me.

Someone arose and asked: O Messenger of Allah (s.a.w.s.),

who are your Ahle Bayt? He replied: Ali and the purified ones

of his descendants. Thus, O Abu Bakr, do not be the first to

deny this statement. Do not be dishonest with the Messenger

of Allah (s.a.w.s.) and don’t embezzle what you are entrusted

with, while you are aware of truth.

After that Abu Ayyub arose and said: People, fear Allah with

regard to the right of Ahle Bayt of your Prophet. Restore the

right, which Allah made exclusive for them. Without any doubt,

you also heard what your brothers heard that the Prophet often

declared: After me, my Ahle Bayt are your Imams.

He used to gesture to Ali (a.s.) and say: He is the chief of the

righteous and slayer of the deniers. Allah abandons one, who

abandons Ali and He helps those, who help Ali. So repent in the

court of the Almighty from your injustice; doubtlessly Allah ac-

cepts repentance and He is the most merciful.

Imam Ja’far Sadiq (a.s.) said: Thus, Abu Bakr became speech-

less on the pulpit, unable to utter a single word. At last he said:

I have become your ruler, but I am not better than you. You

can cancel the allegiance, which you pledged to me.

Umar said: O fool, come down! Why are you sitting there

when you cannot respond to the arguments of Quraish? By

God, I wish to dismiss you from Caliphate and appoint Saalim,

the freed slave of Huzaifah. Abu Bakr came down and held the

hand of Umar and they went home. After that they did not ap-

pear in the Masjid for three days.

On the fourth day, Khalid bin Walid came with a thousand

men and asked: Why are you sitting idle? Bani Hashim is vying

for Caliphate. Saalim also came with a thousand men and Maaz

bin Jabal also came with a thousand men. Thus, army after

army arrived, till four thousand hypocrites came out with na-

ked swords, Umar being ahead of all of them, till they entered

the Mosque of the Prophet. Umar said: O companions of Ali, by

God, if anyone speaks like the previous day, I would strike off

his head.

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Khalid bin Saeed arose and said: O son of the black slave girl, Zahhaka, are you threatening us with your swords? Do

you wish to drive us away with excess of your men? By Allah,

our swords are sharper than yours and in spite of our minority

we are stronger than you, because the Divine Proof is among

us. By Allah, if our Imam had not restrained us from fighting,

and his obedience is incumbent on us, we would have definitely

fought to make our cause known. Ali (a.s.) said: Khalid, take

your seat, the Almighty Allah is aware of your struggle in the

path of truth and He will reward you with the best recom-

pense. So he took his seat.

Salman arose and said: God is the greatest, God is the

greatest. I heard from the Holy Prophet (s.a.w.s.) and if I have

not heard it, my ears should become deaf. He said: A day will

come, when my brother and cousin would be seated in my

Masjid with a few of his companions, when suddenly he would

be surrounded by a group of hellish people and they will intend

to kill him and his companions. There is no doubt that you are

those people.

Umar tried to attack Salman and Ali (a.s.) stopped him by

catching his collar and threw him down. Then he said: O son

Zahhaka, the black woman; if a pact had not been written be-

fore and a covenant has not been made to the Holy Prophet

(s.a.w.s.), I would have definitely shown you whose supporters

are weak and whose numbers is less. Then he said to his com-

panions: Turn back, may Allah have mercy on you. By Allah, I

will not enter this Masjid, except in the manner, in which my

two brothers, Musa and Harun entered when the companions

of Musa said: Go you and your God fight, we are sitting here.

“They said: O Musa! We shall never enter it so long as

they are in it; go therefore, you and your Lord, then fight

you both, surely we will here sit down.”(Surah Maidah

5:24)

By Allah, I will not enter, except for visiting ( Ziyarat) the

Messenger of Allah (s.a.w.s.) or when people encounter a diffi-

cult problem and I come to give justice to the rightful, because

it is not lawful for the Divine Proof appointed by the Messenger

of Allah (s.a.w.s.) to leave people in confusion.3203BWe should

know that it is a summary of traditional reports mentioned in

Shia books of history regarding that tragic event. Most of these

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points are narrated in books of biography, traditions and history of Ahle Sunnat here and there and I have mentioned some

of them in Biharul Anwar.

For example, Ibne Abil Hadid says: There are different re-

ports about Saqifah and whatever the Shia say and which a

large number of historians have also reported, it is that Imam

Ali (a.s.) refused to give allegiance till they brought him by

force. Zubair also refused to pay allegiance and said: I will not

pledge allegiance to anyone, except to Ali.

In the same way, Abu Sufyan, Khalid bin Saeed, Abbas, uncle

of the Messenger and all his sons; Abu Sufyan bin Harith and

all Bani Hashim abstained from allegiance. They explain that

when Umar came, Zubair pulled out his sword. A group of An-

sar and others were accompanying Umar, who said: Take away

Zubair’s sword and break it. The people did that and after-

wards they brought him to Abu Bakr by force. No one, except

Imam Ali (a.s.) remained and they did not bring him out, be-

cause of regard for Lady Fatima (s.a.). Some say that they

brought out Ali (a.s.) also and he paid allegiance to Abu

Bakr.Muhammad bin Jarir Tabari has mentioned a large num-

ber of reports that when Ansar saw that they could not get the

Caliphate, all of them or some of them said: We will not give al-

legiance to anyone, except Ali (a.s.). Ali bin Abdul Karim, alias

Ibne Athir Mosuli has also in his Tarikh, mentioned the same.

Moreover, Ibne Abil Hadid says that after the passing away

of the Prophet, Ali (a.s.), who had a firm determination, used to

say: I would have indeed fought Jihad. Nasr bin Muzahim has

mentioned this in Kitab Siffeen and many other historians have also narrated it, but whatever the traditionists and reliable

scholars of Ahle Sunnat say is that Ali refused to pay allegiance

to Abu Bakr for six months and remain secluded at home. As

long as Lady Fatima (s.a.) was alive, he did not pay allegiance

to Abu Bakr and he did so only after her passing away.

It is mentioned in Sahih Bukhari and Muslim that as long as

Fatima was alive, Ali has the support of people and after her

passing away they forsook him. Thus, Ali paid allegiance and

the period Fatima remained lived after the passing away of her

father, was six months.

The author says:

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It is astounding that in spite of the fact that this learned writer has narrated this tradition from his canonical books and

in the beginning said that after the passing away of Fatima, Ali

paid allegiance willingly, however, the text of Sahih Bukhari

and Muslim clearly proves that as long as Ali was having sup-

porters, and it was possible to refuse allegiance, he did not pay

allegiance. When the people turned away from him and he was

disappointed, he paid allegiance at that time.

Moreover, Ibne Abil Hadid has quoted from Kitab Saqifah of

Ahmad bin Abdul Aziz Jauhari, which he always extols, that

when people paid allegiance to Abu Bakr, Zubair, Miqdad and

some companions visited Ali and the latter was at Fatima’s

house, a venue of their mutual consultations. Umar barged into

Fatima’s house and said: O daughter of Messenger of Allah; no

one is dearer to us than your respected father and after him,

no one is dearer to us than you. However, by Allah, this does

not prevent me from torching your house, if these people gath-

er here.

When Umar bin Khattab went away and they came there,

Lady Fatima (s.a.) told them what Umar had said, and added: I

am sure he will do what he said. Keep away from this house. So

they went away and paid allegiance to Abu Bakr.

Then Ibne Abil Hadid says: It is among the famous state-

ments of Muawiyah that he wrote to Imam Ali (a.s.): Yesterday

you mounted your wife on a mule and taking your sons, Hasan

and Husain with you, you did not leave any companion of Badr

or any elder in faith, but that you went to his door when people

had paid allegiance to Abu Bakr and your intention was to mo-

bilize people to fight the companion of the Messenger of Allah;

but none accepted your advice, except four or five of them. If

you had been worthy, they would have definitely accepted your

claim. If I overlook everything you told my father when he tried

to instigate you, you said that if you had forty determined per-

sons, you would have definitely fought Abu Bakr.

Moreover, it is narrated from the book of Jauhari that Sal-

man, Zubair and Ansar wanted to pledge allegiance to Imam

Ali(a.s.) and Salman said: You were right in not giving the dis-

cretion to Muhajireen, but you committed the mistake of not

handing the authority to its source, Imam Ali (a.s.).According

to another report, he said: You did not surrender authority to

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the Ahle Bayt of the Prophet and if you had done so, never would have two persons differed and you would have lived in

prosperity.

Moreover, Jauhari has narrated from Abul Aswad that some

persons from Muhajireen became infuriated at the allegiance

of Abu Bakr and Ali and Zubair were also angry at it and they

entered Fatima’s house amicably. Then Umar came with some

people, including Usaid bin Hazir and Salma bin Salama. Lady

Fatima (s.a.) protested and adjured them in the name of Allah,

but to no avail. They surrounded the house, confiscated the

sword of Ali and Zubair and broke them. Then Umar dragged

him out, till he paid allegiance to Abu Bakr.

Abu Bakr stood up and through a sermon justified that allegi-

ance was an act, through which a mischief was created and ‘Al-

lah saved us from its evil. I was afraid, lest a mischief should

appear. By Allah, I never vied for Caliphate, but people placed

this burden on my back, to bear which I don’t have strength

and this function cannot be fulfilled by me. On the contrary, I

wanted that a person stronger than me should be appointed at

my place.’He offered many such excuses and the Muhajireen

accepted. According to another report, he said: Thabit bin

Qays was also in the group, which entered Fatima’s house with

Umar.According to another report, Abdur Rahman bin Auf was

also present in that group; and Muhammad bin Salma as well

and it was he that broke Zubair’s sword.

Then in the book of Jauhari, it is narrated from Salma bin Ab-

dur Rahman that when Abu Bakr mounted the pulpit, Ali and

Zubair were in Fatima’s house, along with a group of Bani

Hashim. Umar came and said: By the God, in whose hand my

life is, you are coming out to pay allegiance or I will torch this

house over you? Zubair came out with a naked sword. A man

from Ansaror Ziyad bin Labid engaged him and he dropped the

sword. Abu Bakr called out from the pulpit: Break the sword

and they did that. Then Abu Bakr said: Leave them, as Allah

will bring them.

Jauhari has said that in another report, it is mentioned that

Saad Ibne Abi Waqqas and Miqdad were also present with

them in Fatima’s house and they had gathered there to pay al-

legiance to Ali. Thus, Umar arrived and committed arson to the

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house. At that time Zubair came out with the sword and Lady Fatima (s.a.) also came out weeping and wailing.

Then Jauhari has narrated that Abdullah bin Musa Husaini

was asked about the circumstances of Abu Bakr and Umar and

he replied: I will reply with the response of Abdullah bin Has-

an, when he was asked about them. He said: Fatima was Sid-

diqa, infallible and the daughter of the Messenger of Allah

(s.a.w.s.) and when she passed away, she was infuriated at

them; that is why, we are also infuriated at them.

Moreover, it is narrated from Imam Muhammad Baqir (a.s.)

that Ibne Abbas used to say: I heard Umar say: After the

passing away of the Messenger of Allah, your companion was

most superior to all for Caliphate, but we feared him for two

things. I asked: What? He replied: Because of his young age

and his partiality to the descendants of Abdul Muttalib.

Ibne Abil Hadid says: However, the refusal of Ali to pay alle-

giance to Abu Bakr till he was dragged out of his house as

mentioned before, is recorded by all tradition scholars, histori-

ans and biographers and whatever Jauhari has narrated from

tradition narrators in this regard is also clear, and all this is

authentic and confirmed. Besides Jauhari, others have also

mentioned it so excessively that it cannot be doubted.

Moreover, Jauhari has narrated from Abu Bakr Bahili and Is-

mail bin Mujahid; and they narrate from Shobi that Abu Bakr

asked Umar: Where is Khalid bin Walid? He replied: He is

here. Abu Bakr said: Go both of you and get Ali here to pay al-

legiance. So Umar entered the house and Khalid remained out.

Umar said to Zubair: What sword is this? Zubair said: I pre-

pared it for allegiance of Ali. Many people had gathered in that

house, like Miqdad and all members of Bani Hashim.

Umar snatched Zubair’ssword and broke it against a stone.

Then he dragged Zubair out and handed him to Khalid. A huge

group was accompanying Khalid, whom Abu Bakr had sent to

assist. Then Umar entered the house and said to Amirul Mom-

ineen (a.s.): Get up and pay allegiance. Imam (a.s.) refused. He

dragged out Ali (a.s.) also and handed him over to Khalid. The

hypocrites surrounded them and dragged them through the

streets of Medina filled with people and all witnessed this

scene. Lady Fatima (s.a.) came out of the house with many

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ladies of Bani Hashim clan. Shrieks and wails rose up in the atmosphere.

Lady Fatima (s.a.) screamed at Abu Bakr: How soon have you

attacked the house of Ahle Bayt of the Messenger? By Allah, I

will not speak to you till I meet my Lord. When Ali and Zubair

paid allegiance and this mischief ended, Abu Bakr came and

sought the intercession of Umar with her and she became

pleased with him.

After quoting these traditional reports, Ibne Abil Hadid says:

In my view, it is certain that Lady Fatima (s.a.) passed away

from the world while she was infuriated at Abu Bakr and Umar

and she made a bequest that they should not pray her funeral

prayers and this, in the view of our scholars, is a lesser sin,

which is forgiven. However, the preferable option was that

they should have respected her sanctity.

Moreover, Ibne Abil Hadid says: I used to read out that tradi-

tion before my teacher, Abu Ja’far Naqib; that Habbar bin

Aswad speared the litter of Zainab, daughter of the Prophet,

which terrified her and the fetus she was carrying at that time

was miscarried; that is why the Holy Prophet (s.a.w.s.), on the

day of the conquest of Mecca condemned him to death. When I

read this tradition, Naqib said: When the Holy Prophet

(s.a.w.s.) condemned Habbar to death for being responsible for

miscarriage of Zainab, it is clear that if he were alive, he would

have made condemned to death, one, who threatened Fatima

and caused her miscarriage.

Ibne Abil Hadid says: I asked Naqib: Can I quote you that

companions threatened Fatima leading to her to miscarry the

fetus named Mohsin? He acted on dissimulation and said:

Don’t quote me in its favor or against it, because I have re-

served my judgment in this matter.

Then Ibne Abil Hadid has quoted from Muhammad bin Jarir

Tabari, their reliable historian, the report of Saqifah as we

have quoted.

Waqidi has narrated that Umar bin Khattab came to the

house of Ali with Usaid Ibne Hazir, Salma bin Aslam and others

and said: Come out or I would torch this house over you.

In Kitab Ghurar, Ibne Harasa has narrated from Zaid bin

Aslam that he said: I was among those who accompanied

Umar, carrying firewood to the door of Fatima’s house, when

309

Ali and his companions refused to pay allegiance. Umar said: Expel those who are present in your house, or I will burn this

house along with its inmates. At that time Ali, Fatima, Hasan,

Husain and some companions were present in the house.

Fatima asked: Will you burn this house on me and my children?

He replied: Yes, I will do that by Allah, or they should come out

and pay allegiance.

Ibne Abde Rabb, a famous Ahle Sunnat scholar, says: Ali and

Abbas were present in Fatima’s house. Abu Bakr said to Umar:

If they refuse to come here, fight them. Umar came with fire-

wood to burn down Fatima’s house. Fatima said: Son of Khat-

tab, do you want to burn down my house? He replied: Yes.

Then Ibne Hadid has narrated the circumstances of Saqifah,

as was mentioned above, but it is more reliable that he said:

Bani Hashim gathered in the house of Ali, and Zubair was also

there, because he considered himself to be from Bani Hashim

and Amirul Momineen (a.s.) used to say: Zubair was always

with us, Ahle Bayt (a.s.), till his sons reached maturity and

turned him away from us.

Thus, Umar came to Fatima’s house with some people includ-

ing Usaid and Salma. Umar said: Come and pay allegiance, but

they refused. Zubair emerged with a naked sword. Umar said:

Apprehend this dog. Salma bin Aslam snatched his sword and

hit it at the wall, breaking it. Then they dragged Zubair and Ali

to Abu Bakr and Bani Hashim accompanied them. Imam Ali

(a.s.) was saying: I am the servant of Allah and brother of His

Messenger.

When they brought him to Abu Bakr and ordered him to pay

allegiance, he said: I am more worthy of this and I will not pay

allegiance to you. On the contrary, you all pay allegiance to

me. You took this Caliphate from Ansar on the pretext of prox-

imity to Prophet and I argue with you with the same. If you

fear Allah, observe justice and accept our right as the Ansar

accepted your right, or you are deliberately committing op-

pression and have occupied the seat of Caliphate.

Umar said: We will not leave you, till you don’t pay allegi-

ance. Ali (a.s.) said: You two have hatched a nice conspiracy.

Today you are demanding allegiance for him, so that tomorrow

he may turn this Caliphate to you. By Allah, I will not obey you

310

and I will not pay allegiance to him. Abu Bakr said: I will not force you, if you are unwilling.

Abu Ubaid said: O Abul Hasan, you are young and they are

elders of your community, you don’t have the experience that

they have. Abu Bakr is more capable of fulfilling this responsib-

ility. So, you accept his Caliphate and if you survive and reach

old age, you will become worthy of it due to the excellence you

have and as a result of those struggles you have undertaken.

Ali (a.s.) said: O Muhajireen people, fear Allah and don’t take

away the rulership of Muhammad to your families and don’t

drive away Ahle Bayt from their position and right. O Muhajir-

een, by Allah, we Ahle Bayt are more worthy of this matter

than you, because it is necessary that a person should be

present among you, who recites and understands the Book of

Allah; who is having deep knowledge about religion of Allah

and is aware of the Sunnah of the Messenger of Allah (s.a.w.s.)

and who can administer the affairs of subjects. By Allah, all

these capabilities are present among us.

Thus, do not desire that which would take you away from

rightfulness.

Bashir bin Saad said: If Ansar had heard these statements

from you before allegiance, even two persons would not have

differed regarding you; but they have already given allegiance

to Abu Bakr. So Ali (a.s.) returned home and remain secluded

there till Fatima passed away. At that time he paid allegiance

to Abu Bakr.

Then he quotes from Kitab Saqifah from Imam Muhammad

Baqir (a.s.) that Ali (a.s.) put Fatima on a mount at night and

went to the houses of Ansar, soliciting their help, but they did

not respond.

They said: O daughter of Messenger of Allah (s.a.w.s.), we

have paid allegiance to that person. If your cousin had de-

livered this discourse before, we would not have sidelined him

in favor of someone else. Ali (a.s.) said: Should I have left the

body of the Messenger of Allah (s.a.w.s.) at home and come to

demand Caliphate before performing his last rites? Lady

Fatima (s.a.) said: Whatever my cousin did was right and the

Almighty Allah would inform them of the act, which those

people have committed.

311

Muhammad bin Muslim bin Qutaibah, a great scholar and

historian of Ahle Sunnat, in his History, has described the in-

cident of Saqifah as mentioned before, but it is more detailed; till he says: When Abu Bakr learned that some people have not

paid allegiance to him and they are gathered in Ali’s house, he

sent Umar to summon them. When they refused, Umar called

for firewood and said: By one, in whose hand the life of Umar

is, either you come out or I’ll burn down this house with you in

it.

People said: Lady Fatima (s.a.) is present there. Umar said: I

will burn it even if she is present. So all came out and paid alle-

giance, but Ali said: I have taken oath that I will not leave the

house till I have not compiled the Quran. Lady Fatima (s.a.)

stood at the door and said: I have not seen any community

more wicked than you. You left the body of the Messenger of

Allah (s.a.w.s.) and usurped the Caliphate without our

permission.

Umar came to Abu Bakr and said: Ali refuses allegiance. Will

you allow him to remain at home? Abu Bakr asked Qunfudh to

bring Ali. Qunfudh went and said: The Caliph of the Messenger

of Allah is calling you. Ali said: How soon you have attributed

falsehood to the Messenger of Allah (s.a.w.s.)! When this was

reported to Abu Bakr, he wept and said: Go and tell him that

the chief of believers is calling him. When he said this, Ali (a.s.)

said: How nice! He claims something, which is not possible for

him.

When Qunfudh brought this message, Abu Bakr again wept.

Now, Umar stood up and taking some men with him came to

Fatima’s house and knocked at the door. When Fatima heard

them, she began to weep. She wailed: O Messenger of Allah,

What all we had to suffer at the hands of the son of Khattab

and the son of Qahafa after you! When people heard the wails

of Fatima, they turned back weeping and their hearts were

about to break.

However, Umar remained there with some people till he

brought Ali out and took him to Abu Bakr. He told Ali to pay al-

legiance to Abu Bakr. Ali said: What if I don’t? He replied: By

God, I will strike off your head. Ali said: In that case you would

have killed a servant of Allah and brother of His Messenger.

312

He said: Servant of Allah is all right, but brother of the Messenger?

No! Abu Bakr was speechless at this time. Umar asked him:

What do you order about Ali? He replied: I cannot force him in

any matter as long as Fatima is at his side. Thus, Ali (a.s.) went

to the grave of the Holy Prophet (s.a.w.s.) and pleaded:

“Son of my mother, surely the people reckoned me

weak and had well-nigh slain me.”(Surah Araaf 7:150)

Umar said: Let us go to Fatima’s house as we have angered

her. When they sought permission to enter, Fatima did not al-

low. So they came to Ali (a.s.) and requested him to intercede

on their behalf. Ali (a.s.) asked Fatima to allow them and he

covered the face of Fatima, When they came in, Fatima turned

away from them and faced the wall. They greeted her, but she

did not respond.

Abu Bakr said: O beloved daughter of Messenger of Allah, I

am more concerned about the kindred of the Prophet than I am

concerned with my kindred. Do you think that after recogniz-

ing you and being aware of your right I will not give you the in-

heritance of the Prophet? The fact is that I heard the Prophet

say: We are the community of prophets; we don’t leave any in-

heritance; whatever we leave is Sadaqah. Lady Fatima (s.a.)

asked: Will you admit if I narrate a tradition from the Messen-

ger of Allah (s.a.w.s.)?

Yes, they replied. She said: I adjure you, did you not hear the

Prophet say: Fatima’s pleasure is my pleasure and Fatima’s

displeasure is my displeasure. One, who is devoted to my

daughter, Fatima, is in fact, devoted to me. And one, who has

pleased Fatima, has, in fact, pleased me. And one, who angers

Fatima, has, in fact, angered me? They said: Yes, we heard this

from the Messenger of Allah (s.a.w.s.).

Fatima said: Thus, I make Allah and the angels as witnesses

that you have angered me and not pleased me. If I meet the

Messenger of Allah (s.a.w.s.), I will complain to him about you.

Abu Bakr said: O Fatima, I seek Allah’s refuge from divine

anger and you. Abu Bakr wept so much that he was on the

verge of death. Lady Fatima (s.a.) said: By Allah, I will invoke

curse on you in every ritual prayer. Abu Bakr said: I will pray

for you in every ritual prayer.

313

Then he came out weeping and said to the people: Each of you goes to his wife and sleeps in a happy mood, but you left

me in these circumstances. I am not in need of your allegiance.

You all may recant my allegiance. People said: O Caliph of

Messenger of Allah (s.a.w.s.), this will only remain established

with you. If you resign from this post, the religion of Allah will

not be established. Abu Bakr said: If there was no risk that the

Firm Handle ( Urwatul Wuthqa) Islam had declined, I will not

have passed a single night with your allegiance after listening

to the statements of Fatima.

Thus, Ali did not pay allegiance as long as Fatima was alive;

and she was alive for seventy-five days after the passing away

of her father. Balazari, a famous Ahle Sunnat traditionist and

historian, who is also very much bigoted, he has narrated that

when Abu Bakr summoned Ali (a.s.) to pay allegiance and the

latter did not accept, Umar came with firewood to burn down

the house.

Lady Fatima (s.a.) came to the door and said: O son of Khat-

tab, will you burn down the house, when I am inside it? He

replied: Yes and what your father has brought (Islam) is

stronger. So, Ali (a.s.) came out and paid allegiance. Ibrahim

bin Saeed Thaqafi, who is considered reliable by both sects,

narrates from Imam Ja’far Sadiq (a.s.) that Amirul Momineen

(a.s.) did not pay allegiance to Abu Bakr till smoke did not

riseup from the house. Moreover, Balazari has narrated from

Ibne Abbas that:

During Abu Bakr’s allegiance, when Ali (a.s.)refused to pay

it, he sent Umar bin Khattab to him, saying: Bring Ali to me in

the most severe and worst manner possible. On the way, Ali

(a.s.)and Umar had an altercation. Ali (a.s.)said to Umar: Milk

the camel of Caliphate, your share is secure. By Allah, your

greed for assuring rulership for Abu Bakr is there, because he

will nominate you as his successor…

Ibrahim Thaqafi has narrated from Zuhri that Ali (a.s.) did

not pay allegiance, but after six months and people oppressed

him much after the passing away of Fatima. Also, Ibrahim has

narrated that the Aslam tribe refused to pay allegiance to Abu

Bakr and said: As long as Buraidah does not pay allegiance, we

will also not pay allegiance, because the Holy Prophet (s.a.w.s.)

had told Buraidah that: After me Ali is your Wali.

314

Thus, Amirul Momineen (a.s.) said: They gave me two

choices: one is that I should pay allegiance to them and they

may usurp my rights; two that I should undertake an armed

confrontation with them and that people may apostatize from

religion, but I chose the first option that even if I should be op-

pressed, people should not turn away from religion.

Additionally, it is narrated from Adi bin Hatim that he said: I

was never as merciful on anyone as I was to Ali. When they

dragged him by his collar to Abu Bakr and the latter demanded

him to pledge allegiance, Ali said: What if I don’t? He replied: I

will cut off your head. Ali (a.s.) raised his head to the sky and

said: O Allah, be a witness. Then he raised his hand and they

were satisfied with that allegiance.

The author says: O seeker of truth and certainty! Know that

the best argument of the opponents is that all companions

reached consensus ( Ijma) on his Caliphate and that consensus

is proof. Thus, it is necessary that his Caliphate should be val-

id. The opponents have themselves defined consensus ( Ijma) to

be an agreement of all scholars ( Mujtahids) of the time on an

issue. There are a lot of doubts and debates in this consensus.

315

First Discussion

The opponents have mentioned many contradictory points in

their books of the fundamentals of religion:

First Contradiction

Whether investigation about such issue is possible or

impossible?

Second Contradiction

Whether such a consensus has ever been established or not?

Third Contradiction

Whether on establishment of such a matter, it becomes a

proof of an issue or not?

Fourth Contradiction

If it did occur, does it reach to the level of widely related re-

ports ( Tawatur) or not and in each of those matters, many con-

tradictions and disputes have arisen.

Thus, as a result of consensus, the proof of Abu Bakr’s Imam-

ate depends on proving true these issues. When Ahle Sunnat

are not unanimous on these issues, how can they argue on the

basis of it? After that what is the guarantee that those who

reached consensus on this, will remain firm on it till their

death? Is it a condition of its validity or not? And the dispute

whether consensus alone is proof or some basis is necessary

for it? And is that basis proof?

The basis they mention is jurisprudential analogy. That the

leadership of the world and religion should be derived from

analogy of prayers, which is invalid due to many reasons:

First Reason

Imamiyah scholars have proved through many Shia and

Sunni channels that leading of prayers by Abu Bakr was not by

the command of Prophet; it was according to the directions of

Ayesha; and when the Holy Prophet (s.a.w.s.) learnt of this, in

spite of weakness, he came to the Masjid leaning on Ali and

Fazl bin Abbas or Abdullah and after ordering Abu Bakr to

leave the Mihrab, himself led the prayers in sitting position.

316

As reported by Urwah in Sahih Bukhari: “Allah’s Apostle felt a bit relieved and came out and Abu Bakr was leading the

people. When Abu Bakr saw the Prophet, he retreated, but the

Prophet beckoned him to remain there. Allah’s Apostle sat be-

side Abu Bakr. Abu Bakr was following the prayer of Allah’s

Apostle and the people were following the prayer of Abu Bakr.”

Second Reason

It is invalid to consider analogy as binding proof and some

Ahle Sunnat scholars, Zahiriya and all Mutazila do not regard

analogy as binding proof and they mention many strong argu-

ments against its validity.

Third Reason

In fact, a binding proof is binding only when it should be a

cause and in that cause the branch should be like the root.

However, in this issue, such a possibility is missing, because

they consider leadership of Prayer possible for every righteous

and sinful person; and they consider justice, valor and being a

Quraishite necessary for Caliphate along with other conditions.

Moreover, leadership of congregation is a matter, in which

excess of knowledge is not required and valor and planning in

the matter of subject is also not necessary and since Caliphate

is the rulership in all matters of the world and religion; that is

why excess of knowledge and many other conditions are re-

quired, from which even one condition was not present in Abu

Bakr, Umar and Uthman. In every matter, they used to be

caught in a quagmire like fools and seek help from Ali (a.s.)

and other companions.

The claim of some hypocrites that the Holy Prophet (s.a.w.s.)

chose him for our religion; so we should adopt him for our

worldly affairs; is nothing, but falsehood and a mistake and

their researchers, like the author of Sharh Tajrid, have defined Imamate as rulership of religion and world of the Ummah. If

this was an evidence of Imamate, why he did not use this evid-

ence against the Ansar and based his claim only on his rela-

tionship to the Prophet?

Fourth Reason

317

If analogy is binding proof, it is a binding proof in secondary matters and not on fundamental issues; and even if we were to

accept that; we say that since the Holy Prophet (s.a.w.s.) ap-

pointed Ali (a.s.) as his Caliph in Medina during the battle of

Tabuk and after that he did not dismiss him -and when Ali (a.s.)

was the Caliph in Medina, he must have been Caliph in all oth-

er places as well, because no one claims he was ever dismissed

-this argument is stronger than theirs, because Caliphate of

Medina was Caliphate of religion and the world, as opposed to

leading the Prayer.

318

Second Discussion

It is clear from previous traditional reports what type of a

consensus their consensus was? That is Saad bin Ubadah and

all his companions were out of this consensus and they defin-

itely did not pledge allegiance to Abu Bakr. Ahle Bayt of the

Prophet and all Bani Hashim also did not pay allegiance for six

months; and those who apparently paid, they did so only after

the opponents burnt down the house of prophethood and wiel-

ded their swords.

Thus, if a tyrant gains domination and a group of trans-

gressors supports him due to greed; does he become a Caliph

of Messenger of Allah (s.a.w.s.) and his obedience becomes ob-

ligatory on all people of excellence and knowledge? We all

know that allegiance for Bakhte Nassar, Nimrod, Shaddad and

Musailima Kazzab was also established by this infamy.

If they say that first consensus was not established, but after

six months when Ali (a.s.) paid the allegiance at that time the

consensus was established we will say that it is also invalid. On

the contrary, it is evident that Saad bin Ubadah and his sons

were not included in this allegiance as Ibne Abde Barr has

written in Istiab under the biography of Abu Bakr that people

paid allegiance to Abu Bakr in Saqifah Bani Saadah, on the day

the Messenger of Allah (s.a.w.s.) passed away; the next day,

which was Tuesday; public allegiance took place, but Saad bin

Ubadah and a group from Khazraj and a group of Quraish re-

fused to pay allegiance to him.

Moreover, Ibne Barr has mentioned in the same book and

Ibne Hajar Asqalani has written in Isabah that Saad neither

paid allegiance to Abu Bakr nor Umar and they were unable to

force him as they had used force on others in taking allegiance,

because his Khazraj tribe was very numerous and strong. They

feared its mischief.

When Umar became the Caliph; one day he met Saad and

said: Either you join our allegiance or leave this town. Saad

said: It is unlawful for me to live in a town, whose ruler you

are! Then he moved to Shaam as he was having many support-

ers in the outskirts of Damascus. He lived with each family for

319

a week and every week he moved from one village to another.

One day someone shot an arrow at him, which proved fatal.

The author of Rauzatus Safa says: Saad did not pay allegiance to Abu Bakr and instead moved to Shaam. After sometime

he was killed by the plot of a very prominent person of the

Muslim community, and it is clear who he is implying.

Balazari has mentioned in his Tarikh that Umar ordered

Khalid bin Walid and Muhammad bin Muslima Ansari to elimin-

ate Saad. Each of them shot an arrow at him and he died.

People were made to believe that a Jinni had killed him. They

fabricated a couplet and attributed it to the Jinn.

Their according respects to Ali (a.s.) till their last moments is

reported in widely related narrations and whatever Ali (a.s.)

had written in reply to Muawiyah, clearly proves that Imam

(a.s.) did not pay allegiance willingly.

320

Third Discussion

Even if it is supposed that allegiance was established after

six months, how could they exercise power on Muslim lives,

honor and property and send out battalions to the surrounding

areas, before its establishment and without any proof?

Moreover, it is clear that Ahle Sunnat have defined con-

sensus to be a general agreement of all and one and at the

same time. If it is not possible in one time, it is possible that

after the latter’s give allegiance the former may change their

opinion. Thus, how the consensus of Abu Bakr, which was es-

tablished gradually, be valid?

It is amazing that when many latter-day Ahle Sunnat schol-

ars, like Mulla Saaduddin author of Maqasid, the author of

Mawafiq and Sayyid Sharif observed that relying on such a consensus was humiliating, they became aloof from it and said:

When achievement of Imamate, willingly and by allegiance,

was proved, there is no need of consensus of all intellectuals,

because no rational or textual evidence supports it. On the con-

trary, only allegiance of one or two important persons is suffi-

cient to prove Imamate and to demand obedience of people.

Because we know that in spite of capability in religion, they

were content with this much in Imamate. As the appointment

of Umar by Abu Bakr and appointment of Uthman by Abdur

Rahman; and even consensus of those who present in Medina

is not necessary for their appointment; what to say of the con-

sensus of whole Ummah and scholars of all areas? And no one

refuted their statements on this issue. On the contrary, by this

time the Ansar also agreed to it.

Mulla Saaduddin has said in Sharh Maqasid that there are

many evidences of the Caliphate of Abu Bakr:

First Evidence

It is the consensus of people having a say, even if it took

place after hesitation of some of them, as they narrate that the

Ansar said: Let there be a chief from us and a chief from you

and Abu Sufyan said: O sons of Abde Manaf, have you accepted

that the ruler be from Bani Teem. I will fill up the streets with

cavalry and infantry.

321

In Sahih Bukhari etc. it is mentioned in the Book of Companions that allegiance by Ali took place after a long gap of time.

Abu Bakr’s sending of Umar and Abu Ubaidah to Ali is a subtle

message, which reliable scholars have narrated through cor-

rect chains of narrators. It comprises of a heated exchange

between two sides and some harshness of Umar. They narrate

that after Ali paid allegiance and was leaving, he said: May you

be blessed in the matter, which pleased you and made me

distressed.

They narrate that people paid allegiance to Abu Bakr, and

Ali, Zubair, Miqdad, Salman and Abuzar refused. Then the fol-

lowing day Ali (a.s.) came and paid allegiance. It is worth not-

ing that he issued a statement similar to what the author of

Mawafiq has reported.

FakhreRazi says in Nihayatul Uqool that consensus on Ca-

liphate of Abu Bakr did not take place during his lifetime; it

was completed after his death during the Caliphate of Umar,

when Saad bin Ubadah was killed. Sane and religious persons

should note how Shaitan dominated Ahle Sunnat scholars; that

in avoiding the humiliation of consensus, they cast themselves

into a greater evil; like a person escapes from the fry pan and

throws himself into the fire.

Thus, when the consensus is not established, how it can

prove the validity of that allegiance? Because it is known from

the reports of Saqifah that it was based on the rivalry of Aws and Khazraj tribes and also on the pact, which took place

between Abu Bakr and Umar that the latter should make Abu

Bakr as the Caliph and then Abu Bakr should appoint Umar as

Caliph after him.

If not giving allegiance of that group makes the consensus in-

valid how their lack of denial can be known? And when they

considered allegiance of one person sufficient, then why, in

spite of thousands of people pledging allegiance, did they re-

fuse to pay it? It can also be said that imamate of Abu Bakr was

established in absence of consensus of ordinary people of

Ummah, because it is mentioned in their Sihah books that no

one from Bani Hashim paid allegiance for six months and all al-

legiance makers were included in them, although consensus of

Ahle Bayt (a.s.) is decisive proof from the aspect of the widely

related tradition that: I leave among you two heavy things; and

322

on account of the following famous tradition that: The simile of my Ahle Bayt is like the simile of the Ark of Nuh.

The author of Kashaf has, in spite of severe prejudice nar-

rated that the Messenger of Allah (s.a.w.s.) said: Fatima is my

soul and her two sons are fruits of my heart and her husband is

the light of my eyes and Imams from her progeny are trustees

of my Lord; and they are connections between God and His

creatures and those who are attached to it, receive salvation

and one, who avoids it, is destroyed and he falls into Hell.

It is extremely astonishing of those scholars, who in spite of

claiming that knowledge, integrity and justice is required for

establishing the leadership of religion and world, regard as suf-

ficient, the allegiance of one person only to make it obligatory

for all to obey him, even if all the people of excellence, know-

ledge and reform are on the other side.

If one person testifies that a dirham of Zaid is payable on

Amr, his testimony is not accepted, but in the matter of Imam-

ate, they are content on allegiance of only one person. That is

why they regard the profligate Yazid and accursed Walid -who

made Quran as target of his archery -as Caliphs of God, whose

obedience was incumbent on all. We wish they will be called on

Judgment Day according to the verse of:

“(Remember) the day when We will call every people with

their Imam.”(Surah Isra 17:71)

They should be raised with such an Imam and should share

in his vile deeds.

323

Fourth Discussion

In the traditions mentioned above and by admission of fam-

ous Ahle Sunnat scholars, it was proved that for a long time -

for at least six months -there was dispute between His Emin-

ence, Amirul Momineen (a.s.) and Abu Bakr regarding Ca-

liphate and Imam Ali (a.s.) condemned him and his Caliphate

and

attributed

injustice

and

oppression

to

him.3297BTherefore, they should either admit that the basis of

his Caliphate was on falsehood and oppression or confess that

Imam Ali (a.s.) was in the wrong till that time; and he was dis-

owned by his imam and he denied the imamate of the rightful

imamdue to bigotry. Thus, it is necessary that one of them

lacked capability of Caliphate.3298BMost great Ahle Sunnat

scholars have accepted the correctness of the tradition that the

Messenger of Allah (s.a.w.s.) said:Ali is with the truth and the

truth is with Ali and the truth turns in the direction he turns.

Ghazzali has also inspite of his prejudice, said in Ihyaul

Uloom that never has anyone with insight related a single mis-

take in any matterto Ali. Ahle Sunnat scholars have narrated in

their Sihah books that after the Holy Prophet (s.a.w.s.), Ali is the judge and ruler of this Ummah.

As Zamakhshari has said and Ibne Abil Hadid in Sharh

Nahjul Balagha has narrated from Yahya bin Saeed Hanbali

that he said: I was present with Ismail bin Ali Hanbali, the

leader of Hanbalis in Baghdad, when a follower of his school

approached him. He had lent some money to a man from Kufa.

Ismail asked: Have you recovered your money? He replied: I

have despaired of it, because on the day of Ghadeer, I went to

the tomb of Imam Ali (a.s.), hoping to recover my money, but

there I witnessed such a condition that I forgot my money alto-

gether. People were openly condemning and criticizing the

companions.

Ismail said: So what is their sin? By Allah, they did not have

this audacity till the owner of that grave himself initiated this.

He was asked: Who is the owner of that grave? He replied: Ali

Ibne Abi Talib (a.s.). That person was shocked and he asked: Is

Ali responsible for this? Ismail replied: Yes, by Allah. That man

asked: If Ali was right, why do we believe in the imamate of

324

Abu Bakr and Umar; and if he was wrong, why do we accept him as Imam?

The narrator says: When Ismail heard this, he arose from his

place in haste saying: May Allah curse Ismail, the illegitimate

born, if he knows the reply to this question. Then he retired in-

to his house.

325

Fifth Discussion

Once we have learnt that the evidence of their Caliphate is a

good consensus, we would from the same traditions, which are

proofs of their consensus, prove the lack of eligibility of their

361Caliphs. On the contrary, prove their denial and hypocrisy.

Because it is proved from their and our traditional reports that

Umar by the order of Abu Bakr and for his pleasure intended to

burn down the house of Ahle Bayt (a.s.) of prophethood; which

was surrounded by revelation, and which was a place of the

descent of angels.

Amirul Momineen, Fatima, Hasan and Husain (a.s.) were

present in that house and Umar terrorized, warned and har-

assed them. He made them angry and fearful. On the contrary,

it is learnt from authentic traditional reports that Lady Fatima

(s.a.) was threatened and also hit at her side. He injured her

with the point of sword and she suffered miscarriage; and she

passed away while she was angry with them (Abu Bakr and

Umar).

The author of Jamiul Usul has narrated from Sahih Tirmidhi from Anas that the Holy Prophet (s.a.w.s.) said: Four women

are the most excellent in the universe: Maryam, daughter of

Imran, Khadija, daughter of Khuwailad, Fatima, daughter of

Muhammad and Asiya, wife of Firon. Then he narrates from

Sahih Tirmidhi from Jami bin Umair that he said: I went to Ayesha with my paternal aunt (father’s sister) and she asked Aye-

sha: Who was the dear most female to the Holy Prophet

(s.a.w.s.)? She replied: Fatima. She asked: Who was the dear

most male for him? She replied: Her husband.

A traditional report of the same meaning is also narrated

from Buraidah. It is mentioned in all Sihah books of Ahle Sun-

nat on the authority of Huzaifah bin Shahab that the Holy

Prophet (s.a.w.s.) said: Fatima is a part of me; one, who dis-

tresses her, in fact distresses me and one, who hurts her, hurts

me. One, who harasses her, in fact harasses me.

It is narrated from Tirmidhi that His Eminence said: Fatima

is the best of the ladies of Paradise. According the report of

Ayesha she is the best of the ladies of believers or she is the

best of the ladies of this Ummah. Moreover, according to the

326

report of Tirmidhi it is narrated from Ayesha that she said: I have not seen anyone more resembling the Prophet in manners, than Fatima. When she came to the Prophet, he stood up,

kissed her and seated her in his place and when the Prophet

went to her, she stood up, kissed him and seated him in her

place.

Moreover, it is narrated from Zaid Ibne Arqam in Sahih Tir-

midhi that the Messenger of Allah (s.a.w.s.) said to Ali, Fatima, Hasan and Husain (a.s.): I am at war with one, who is at war

with you and I am at peace with one, who is at peace with you.

It is also narrated from Huzaifah in Sahih Tirmidhi that he

said: I sought my mother’s permission to visit the Holy Prophet

(s.a.w.s.), pray the Maghrib Prayer behind him and request him

to seek forgiveness for us. I came to the Prophet and prayed

the Maghrib and Isha with him. When the Holy Prophet

(s.a.w.s.) concluded the prayer, I followed him. He heard me

and asked: Are you Huzaifah? I replied: Yes. He asked: What

do you want? May Allah forgive you and your mother. Today an

angel came to me, who had never landed on the earth before;

he had sought the Lord’s permission to visit and greet me. He

gave me the glad tiding that Fatima is the best of the ladies of

Paradise and Hasan and Husain are the best of the youths of

Paradise.

Moreover, it is narrated that the Messenger ofAllah (s.a.w.s.)

said: You must accept whatever tradition Huzaifah narrates to

you. Thalabi has narrated from the Messenger of Allah

(s.a.w.s.) that Hasan and Husain are the two gems of the Arsh

of the Almighty.

In Jamiul Usul, it is narrated from Sahih Bukhari, Muslim and Tirmidhi that Baraa reports: I saw the Messenger of Allah

(s.a.w.s.) carrying Hasan bin Ali on his shoulders and saying: O

Allah, I love him (this boy), so You also please love him. It is

narrated from all companions that Baraa reported:

The Holy Prophet (s.a.w.s.) glanced at Hasan and Husain and

said: O Allah, I love these two; thus, You also love them.

It is narrated from Tirmidhi from Anas that people asked the

Messenger of Allah (s.a.w.s.): Who are the most beloved to you

from your family members? He replied: Hasan and Husain.

He used to tell Fatima: Call my sons. Then he kissed them

and took them in his arms. Moreover, it is narrated from

327

Tirmidhi that Abu Huraira reported: The Holy Prophet (s.a.w.s.) put his hand around the neck of Imam Hasan (a.s.)

and said: O Lord, I love him, so You also love him and love one,

who is devoted to him.

Similar traditions are mentioned in Bukhari and Muslim also.

Furthermore, it is narrated from Usamah in Tirmidhi that the

Holy Prophet (s.a.w.s.) placed Hasan and Husain on his knees

and said: They are my sons and the sons of my daughter. O

Lord, I love them; so, You also love them and love those, who

are devoted to them.

Then Tirmidhi has narrated from Yaala bin Murra that the

Holy Prophet (s.a.w.s.) said: Husain is from me and I am from

Husain; O Allah, love those, who are devoted to Husain and

Husain is a tribe from the tribes.

Tirmidhi has also narrated from Abu Saeed Khudri that the

Holy Prophet (s.a.w.s.) said: Hasan and Husain are two Sayyids

and the best of the youths of Paradise.

Bukhari, Muslim, and Tirmidhi have narrated from Ibne

Umar that the Messenger of Allah (s.a.w.s.) said: Hasan and

Husain are my two basils.

Traditions of the excellence of these noble personalities are

much more than what can be collected in this treatise.

It is mentioned in widely narrated traditions that causing dis-

tress to Imam Ali (a.s.) is in fact causing distress to the Holy

Prophet (s.a.w.s.) and causing distress to the Holy Prophet

(s.a.w.s.) is same as causing distress to Almighty Allah; and Al-

lah has said that those who cause distress to Him and His Mes-

senger, He has cursed them in the world and the hereafter and

has prepared a debasing chastisement for them.

Hence, it is clear that those who caused distress to these per-

sons are accursed in the world and hereafter and counted

among those who make war against Almighty Allah and the

Prophet and they are people of disbelief and misfortune; then

how they deserve Imamate?

328

13

Chapter

Fourth Indictment: Usurpation of Fadak

That monumental calamity, which occurred by the

usurpation of Fadak at the hands of Abu Bakr and Umar

First, we will narrate the incident in brief through Shia

sources and after that quote from books of Ahle Sunnat to sup-

port it, so that may be proved beyond any doubt that this incid-

ent is accepted by both the sects.

The incident is that when Abu Bakr usurped the Caliphate of

Imam Ali (a.s.) and made his position strong after taking allegi-

ance from Muhajireen and Ansar forcibly; at that time he de-

cided to usurp Fadak from Ahle Bayt (a.s.) fearing that people

should not, due to greed for wealth, become inclined to Ahle

Bayt (a.s.); because relationship, excellence and declaration of

Allah and the Prophet was also with Ahle Bayt (a.s.). The hypo-

crites would abandon them and instead be inclined to tyrants

only if Ahle Bayt (a.s.) are deprived of material wealth.

If the Ahle Bayt (a.s.) had even a little, it was possible for

some people to become inclined to them and then their false

Caliphate would be destroyed. That is why, in the beginning,

when they were writing the accursed scroll, they fabricated the

false tradition: ‘We are the group of prophets; we don’t leave

any inheritance; whatever we leave is Sadaqah’.

Fadak was a property, which had fallen into the hands of the

Prophet without fighting war, because when Khyber was

conquered at the hands of Imam Ali (a.s.), the people of Fadak

and inhabitants of surrounding villages realized that they can-

not confront the Prophet, so they surrendered the areas to him.

At that time it was declared that windfalls are for Allah and the

Apostle. Since it was taken without fighting, it was the

329

property of the Holy Prophet (s.a.w.s.). Then the following verse was revealed:

“And give to the near of kin his due… ”(Surah Isra

17:26)

The Messenger of Allah (s.a.w.s.) asked Jibraeel: Who are the

near of kin are and what is their due. He replied: It is Fatima

and her right is Fadak. So the Holy Prophet (s.a.w.s.), by the

command of Allah, gave Fadak to Fatima that it may remain in

her possession and in possession of her descendants till Judg-

ment Day.

When Abu Bakr managed to usurp the Caliphate, he sent his

men and drove out the caretakers of Fatima from Fadak. Ibne

Babawayh and Shaykh Tabarsi etc have through reliable

chains of narrators narrated from Imam Ja’far Sadiq (a.s.) that

when Abu Bakr make his position stable and took allegiance

from most Muhajireen and Ansar, he sent someone to expel the

representative of Fatima from Fadak.

Lady Fatima (s.a.) came to Abu Bakr and said: Why do you

deny the inheritance of my respected father to me? Why have

you expelled my caretaker from Fadak, although the Messen-

ger of Allah (s.a.w.s.) gave it to me on the command of Allah?

Abu Bakr said: Bring your witnesses to support your claim.

Lady Fatima (s.a.) brought Umme Aiman and she said: O Abu

Bakr, I will not testify, till I don’t exhaust the argument

through what the Messenger of Allah (s.a.w.s.) said in my fa-

vor. I adjure you my Allah, do you not know that the Messenger

of Allah (s.a.w.s.) said: Umme Aiman is a lady of Paradise?

Abu Bakr said: Yes, I know that. Umme Aiman said: Thus, I

testify that Almighty Allah revealed to His Messenger to give

the due to the near of kin. The Messenger of Allah (s.a.w.s.)

gave Fadak to Fatima under divine command. Then Amirul

Momineen (a.s.) also came and testified in the same way.

According to another report, Imam Hasan (a.s.) and Imam

Husain (a.s.) also gave the same testimony. So Abu Bakr wrote

a document regarding Fadak and gave it to Fatima. Umar

came and asked what that document was. Abu Bakr said:

Fatima claimed Fadak and Umme Aiman and Ali testified in her

favor; so I wrote this document for her. Umar snatched the

document and tore it up and Fatima came out weeping.

330

The following day,Imam Ali (a.s.) came to Abu Bakr when Muhajireen and Ansar were around him. He said: O Abu Bakr,

Why did you impound the inheritance of Fatima, which the

Messenger of Allah (s.a.w.s.) had given to her; although during

the lifetime of the Prophet she had taken possession of it and

she was the owner of it?

Abu Bakr said: It is the right of all Muslims. If Fatima can

prove from witnesses that the Messenger of Allah (s.a.w.s.)

gave it to her and made it exclusive for her, I will return it; oth-

erwise she has no right to it. Imam Ali (a.s.) said: O Abu Bakr,

do you deny us the divinely sanctioned right, which is there for

all Muslims? Abu Bakr said: No.

Imam Ali (a.s.) said: If anything is in possession of Muslims,

and after that I claim that it belongs to me, from whom would

you demand witnesses? Abu Bakr said: From you. Imam Ali

(a.s.) said then why did you seek witnesses from Fatima, be-

cause during the lifetime of the Prophet, and even after that, it

was in her possession, and she was the owner and controller of

it?

And why did you not seek witnesses from Muslims, as you de-

manded from me in that supposed issue?

Abu Bakr fell silent. Umar said: Stop talking like this as we

cannot argue with you. If you bring just witnesses, we will give

it to you; otherwise Fatima has no right to it. Imam Ali (a.s.)

asked: O Abu Bakr, have you read the Quran? He replied: Yes.

He said: Tell me whether this statement of Allah is revealed

about us or someone else?

“Allah only desires to keep away the uncleanness from

you, O people of the House! and to purify you a (thor-

ough) purifying.”(Surah Ahzab 33:33)

Abu Bakr said: It is revealed in your favor. Imam Ali (a.s.)

said: Then if witnesses testify before you (I seek refuge of Al-

lah) that Lady Fatima (s.a.) has committed fornication, what

will you do? Abu Bakr said: I will apply the penalty on Fatima

as I apply it on others. Imam Ali (a.s.) said: If you do that, you

will become a disbeliever. “Why?” asked Abu Bakr. Imam Ali

(a.s.) said: Because you rejected the testimony of Allah regard-

ing her and accepted the testimony of people. In the same way,

you rejected the command of Allah and the Prophet that he had

given Fadak to Fatima and it was in her possession and control

331

and accepted the testimony of a Bedouin, who urinates on his heels and he testified that the Prophet leaves no inheritance.

Thus, you took Fadak from Fatima saying that it is public

property.

Without any doubt the Messenger of Allah (s.a.w.s.) said that

that the claimant has to present witnesses and the defendant

has to take the swearing; but you rejected the statement of the

Messenger of Allah (s.a.w.s.) and acted in opposition to it.

When the discussion reached this point, people started weep-

ing and wails arose. Most people testified to the statements of

Imam Ali (a.s.). Amirul Momineen (a.s.) came home and Lady

Fatima (s.a.) came to the Masjid and circled the grave of her

respected father. She complained of the tragic times and the

oppression of hypocrites in couplets, in such a way that wails

arose from doors and walls.

Abu Bakr and Umar turned to their homes and Abu Bakr

called Umar and asked: Did you see how Ali acted with us? If

he debates with us in this same manner again, he would des-

troy our rulership. So, what do you suggest? Umar said: You

can order them to be eliminated. Abu Bakr asked: Who can do

this? Umar said: Khalid bin Walid. So they summoned Khalid

and said: We would like to entrust you with a great assign-

ment. Khalid said: I will do whatever you say, even if it is

killing Ali Ibne Abi Talib.

They said: We want this only. When should I assassinate

him? Khalid asked. Abu Bakr said: When he comes for prayers,

you stand beside him and when I complete the salutation, you

rise up and slay him. Khalid said: I’ll do that.

At that time, Asma binte Umais was the wife of Abu Bakr and

before that she was wife of Ja’far Tayyar. She was among the

Shia of Imam Ali (a.s.). She heard this conversation, but was

unable to warn the Imam openly. So she told her slave girl to

go to Fatima’s house and convey greetings to her, and to and

fro, recite the following verse of Quran, in which the believer

of Firon had warned Prophet Musa (a.s.):

“Surely the chiefs are consulting together to slay you,

therefore, depart (at once); surely I am of those who wish

well to you.”(Surah Qasas 28:20)

She also said: If they don’t understand you should continue

to repeat this verse. That slave girl came conveyed the

332

greetings

and

turned

away

from

there

reciting

this

verse.3340BImam Ali (a.s.) said: Tell your mistress after greet-

ings that Almighty Allah will not allow their plot to succeed.

According to another tradition he said: If they eliminate me,

who will fight the oath breakers ( Nakiseen), the unjust

( Qasiteen) and apostates ( Mariqeen)?

Then Amirul Momineen (a.s.) arose and after getting ready

came to the Masjid for prayers and in observance of Taqayyah

stood behind Abu Bakr; but he recited his prayer individually.

Khalid was also standing beside the Imam, armed with a

sword. When Abu Bakr sat down to recite the Tashahud, he felt

regretful and feared that mischief would occur.

He was also aware of the valor and daring of Imam Ali (a.s.),

so he was extremely worried. He continued to recite the

Tashahud again and again and did not recite the salutation due

to fear, till people thought that he was making a mistake in

prayers. Then he turned to Khalid and said: Don’t do what I

had ordered you. According to yet another report he repeated

this thrice and after that recited the Salaam.

Imam Ali (a.s.) asked: Khalid, what did he order you? Khalid

replied: Abu Bakr had commanded me to eliminate you. Imam

(a.s.) asked: Will you do it? He replied: Yes, by Allah, if he had

not restrained me before saying Salam, I would have definitely

eliminated you. Imam caught him and threw him down. Umar

said: By Allah, Ali is killing him. At that time people gathered

and adjured Imam Ali (a.s.) in the name of the Messenger of Al-

lah (s.a.w.s.). Imam (a.s.) left that accursed man and caught

the collar of Umar and said: O son of Zahhaka, if the bequest of

the Messenger of Allah (s.a.w.s.) and the will of Almighty Allah

had not been there, you would definitely have come to know

that who from us is having less supporters. Then he went back

to his house.

According to another report, this incident occurred at the

time of dawn prayers and that Tashahud was prolonged so

much and he continued to ponder for so long that the sun al-

most arose. On the basis of the report of Abuzar, Imam Ali

(a.s.) held Khalid with his index and middle finger and pressed

him so hard that he was on the verge of death and he urinated

in his clothes. He was flaying his limbs and was unable to

speak.

333

Abu Bakr said to Umar: This is due to your wrong advice, I knew that it was imminent; but thanks to Allah, he did not turn

to us.

Whenever someone tried to free Khalid, Imam glared at him

and he turned away in fright. Abu Bakr called Abbas to make

peace. Abbas arrived and adjured Imam Ali (a.s.) in the name

of the Prophet, Hasan, Husain and their respected mother. At

that moment, Imam (a.s.) released him andAbbas kissed the il-

luminated forehead of the Imam.

It is mentioned in reliable books that after the usurpation of

Fadak, Amirul Momineen (a.s.) wrote a severe letter to Abu

Bakr containing many indictments and threats.

Abu Bakr became very fearful and wanted to restore Fadak

as well as Caliphate, but Umar said: I made the way of Ca-

liphate clear for you and you wish to let it go, as always? I

made Arab stalwarts submit before you, but you don’t know its

value? This is Ali Ibne Abi Talib, who has slain the leaders of

Quraish and destroyed that clan. Do not pay any attention to

his threats, as I will defeat him through intrigue.

Abu Bakr said: O Umar, I adjure in the name of Allah, leave

these fictions, by Allah, if he wants to kill you and me, he can

do so with his left hand without even moving his right hand;

and nothing has saved us from him, except the following three

qualities:

First: He is alone and is not having any supporter.

Second: He is following the bequest of the Prophet, who

commanded him not to take up arms.

Third: All Arab tribes harbor malice to him.

If these three things had not been there, the Caliphate would

have been transferred to him at that time only. Have you for-

gotten the Battle of Uhad, when all of us fled and he alone

drew his sword and slew the standard bearers and stalwarts of

Quraish? Do not be deceived by Khalid. And as long as he does

not confront us, you also don’t confront him.

The author says: As Ahle Sunnat wanted to conceal the or-

der that Abu Bakr and Umar had given about the assassination

of Imam Ali (a.s.); that is why they have not mentioned it

334

clearly in most of their books. They have merely reported that Abu Bakr spoke during prayer and addressed Khalid. The context is clear and reports of Shia in this regard are correct and

true.

As Ibne Abil Hadid says: I asked my teacher, Abu Ja’far

Naqib: Is the incident of Khalid that Abu Bakr ordered him to

eliminate Ali, true? Abu Ja’far said: Some Alawite Sadat nar-

rate it. Moreover, they narrate that a person came to Zufair bin

Huzair, a student of Abu Hanifah and inquired whether it was

lawful to exit Prayer without reciting Salaam; like speaking;

and many other acts and even by passing flatulence.

Zufair said: Yes, it is allowed as Abu Bakr said in Tashahud

whatever he said. That person asked: What did Abu Bakr say?

Zufair said: It is not necessary to ask about it. That man re-

peated his query and Zufair said: Throw him out as he must be

from the followers of Abul Khattab. Ibne Abil Hadid asked

Naqib: What do you say regarding this?

He resorted to dissimulation and said: I consider it unlikely,

but the Imamiyah narrate like this only.

In Kitab Aizah,Fazal bin Shazan has mentioned the same in-

cident quoted above from Sufyan bin Uyyana, Hasan bin Salih

bin Hayy, Abu Bakr bin Ayyash, Shareek bin Abdullah and

many other Ahle Sunnat jurists; and he says: People asked

Sufyan, Ibne Hayy and Waki: What is your view about what

Abu Bakr said? All replied: It was an evil act, but he did not

take it to completion.

Another group of the people of Medina saysthat there is no

fault of Abu Bakr; even if he wanted to eliminate a person to

maintain unity of Ummah. Since Ali was restraining people

from his allegiance, he also ordered him to be killed.

Some have, due to fear of disgrace, not mentioned the real

order. They just say that Abu Bakr ordered Khalid to do such

and such thing, when he recites the Salaam. Then he regretted

it and before Salaam, said: O Khalid, don’t do what I ordered

you.

All writers mention this without clarifying what it was. They

take his speaking as proof of the legality of speaking before Sa-

laam. After that he says: Someone asked Abu Yusuf, Chief Qadi

of Baghdad and student of Abu Hanifah: What it was that Abu

335

Bakr had told Khalid to do? Abu Yusuf did not reply and said: Shut up, what do you have to do with it?

By Allah, if Ali was satisfied with allegiance of Abu Bakr and

was obedient to him and he (Abu Bakr) and all his companions

testify that the Messenger of Allah (s.a.w.s.) said: Ali is the

from the folks of Paradise. Then there is no greater injustice on

the face of the earth than that Abu Bakr should order the

killing of Ali.

If he was not satisfied with his allegiance, it is, in fact the re-

ligion of Shia that Abu Bakr obtained precedence on Ali

through force and oppression. [End of the statement of Fazl bin

Shazan].Therefore, we can conclude that even if we don’t know

what Abu Bakr ordered Khalid, we can be sure that it must

have been something very disgraceful from the way these

people are trying to veil the matter. Which Muslim can suggest

that one having intention to kill such a great personality is eli-

gible for Caliphate? Curse of Allah be on the oppressors.

Among traditions recorded through Ahle Sunnat channels re-

garding usurpation of Fadak, is the famous sermon of Lady

Fatima (s.a.). The actual sermon proves the veracity of her

claim. Other than the Holy Imams (a.s.), who are the source of

revelation and inspiration, such a discourse cannot be issued

from anyone else and Ibne Abil Hadid, a great Ahle Sunnat

scholar has, in Sharh Nahjul Balagha, said under the discus-

sion of a letter, which Amirul Momineen (a.s.) wrote to Uthman

bin Hunayf, which is having many sections:

I quote whatever is mentioned in reports and biography from

people of traditions and their books and not from books of Shia

and their tradition reporters and whatever I mention in this

section, it is from the Kitab Saqifah of Abu Bakr Ahmad bin Abdul Aziz Jauhari and this Abu Bakr Jauhari is a scholar and a

traditionist; a prolific writer, a reliable author and a religious

personality.

All tradition scholars have extolled his virtues and they have

narrated excessively from his writings. Thus, he has narrated

the following sermon through three chains of narrators from

Zainab, daughter of Amirul Momineen (a.s.), Imam Muhammad

Baqir (a.s.) and Abdullah bin Hasan.

The author of Kashful Ghumma has also narrated from

Jauhari’s book and Masudi has also mentioned it in his Murujuz

336

Zahab, which is a very reliable book of history. Sayyid Murtaza (r.a.) has narrated it from Ayesha in his book of Shafi.

Sayyid Ibne Tawus (r.a.) has also narrated through Ahle Sun-

nat channels and Sayyid Ahmad bin Abi Tahir has narrated in

Balaghatun Nisa through many chains of narrators. Ibne Athir

has reported majority of its words in his book of Nihaya. No

one can deny this sermon due to its excessive fame. It is a very

long sermon and this treatise does not have the scope of the

whole sermon. I will quote only some of its parts regarding

Fadak.

It is narrated that when Abu Bakr decided to seize Fadak

from Lady Fatima Zahra (s.a.) and when this was reported to

Fatima, she donned her Hijab dress, covered her head and

came out along with her attendants and some female relatives.

But her covering sheet tangled in her feet due to shame that

she was coming out of her house. No onlooker was able to dis-

tinguish between her style of walking and that of the Holy

Prophet (s.a.w.s.), till she came to Abu Bakr in the Masjid.

He was there surrounded by Muhajireen and Ansar. A white

curtain was placed before Lady Fatima (s.a.) and she seated

herself behind the curtain and delivered such an emotional ser-

mon that people in the audience began to wail. Then she

paused for a while till they fell silent. Then she resumed her

discourse as follows and praised and glorified the Almighty Al-

lah in such a way that everyone was shocked.

Then she invoked blessing on the Messenger of Allah

(s.a.w.s.) and mentioned the rights of the Prophet upon his fol-

lowers. After that she said: Thus, the Almighty Allah took away

the soul of His Eminence with mercy and love, because He

liked for him the abode of the hereafter. He released him from

the travails of the world and gave him the company of the

goodly angels, pleasure of the Lord and neighborhood of

Almighty Allah. May Allah, the Mighty and the High bless my

father that he is the Messenger of the Almighty Allah and the

trustee of His revelation. He is the chosen one “You are the

slaves of Allah; you are the establishers of His commands and

prohibitions. You are the possessors of His Religion and His

Revelation, the trustworthy ones with regards to yourselves

and you should propagate it (Islam) to other nations, while you

deem yourselves worthy of all this. A pledge from you is taken

337

in advance by Allah and there is among you His Remembrance, and that is the book of Allah (Quran), the speaking one -that is

a book of complete truth, bright effulgence and brilliant light.

Its imminence is evident, its secrets are revealed, its appar-

ent are clear, its adherents become reasons for others envy, it

leads its adherents to the status of Paradise, its listeners are

guided to salvation, and through it gain the illuminated evid-

ences of Allah, it determines the commands and prohibitions,

its evidences are illuminated and its proofs are sufficient. It

contains

the

virtues

of

the

Recommendable

acts

( Mustahabbat),freedom with regards to performing Mubah and Makruh acts, and in it are written down other Legal Laws (of

Islam).”“Faith is made to cleanse you of polytheism, prayers

are prescribed to keep you away from pride, Zakat is ordered

to purify one’s self and result in increment of sustenance; Fast-

ing is prescribed so that genuineness may be reinforced.

Hajj is prescribed to establish Religion. Justice is prescribed

to establish proper harmony in the hearts.

The obligation to obey us (the Ahle Bayt) is prescribed to set

up order in the community.

Our authority ( Imamah) is prescribed to save oneself from

differences.

Jihad is the honor of Islam and humiliation for people of poly-

theism and hypocrisy.

Patience is made a medium for recompense to be bestowed.

Enjoining good is prescribed for general welfare (of the soci-

ety). Righteousness with ones parents is a safeguard against

His Allah’s) wrath.

Kindness with ones relatives is a medium of increasing

lifespan and increment of friends and relations.

Retribution is prescribed, so that people’s lives may be safe.

Fulfillment of vows leads to forgiveness. Consideration of ac-

curacy in measurement in weighing commodities saves from

loss. Prohibition of intoxicants is prescribed, so that man may

refrain from filth.

Prohibition of defaming (of adultery) is prescribed, so as to

keep oneself away from the curse of Allah.

Robbery is prohibited, so that the hands may be pure. Poly-

theism is prohibited, so that sincerity may be established in Al-

lah’s Divinity.

338

“Be careful of (your duty to) Allah with the care which is due to Him, and do not die unless you are Muslims.”(Surah AaleImran

3:102)

And obey Allah with regards to His orders and prohibitions.

For

“Those of His servants only who are possessed of knowledge

fear Allah; surely Allah is Mighty, Forgiving.”(Surah Fatir

35:28)

“O people! Know that I am Fatima and my father was

Muhammad (s.a.w.s.). I say, and I shall repeat again and again,

and I shall not utter falsehood, and whatever I do shall not be

wrong.

“Certainly an Apostle has come to you from among

yourselves; grievous to him is your falling into distress,

excessively solicitous respecting you; to the believers (he

is) compassionate, merciful.”(Surah Taubah 9:128)

If you understand and see, you will find that this Apostle is

my father and not the father of anyone of your females, and is

the brother of my cousin (Imam Ali) and not the brother of any

one of your males and how fortunate is one related to him (the

Prophet).Then the Prophet (s.a.w.s.) proclaimed the message

while stopping people from ignorance and polytheism and op-

posing the customs of polytheists. He broke their backs and

their breath had entrapped in their breasts. He called to the

way of his Lord with wisdom and kind exhortation.

He broke the idols and crushed the heads (rebellion) of the

polytheists until they were eradicated and took to flight. Then

the darkness of the night passed away and it dawned and truth

became manifest in its true form.

When the Leader of the Religion (the Prophet) spoke, foam

gushed forth from the mouths of polytheists and they became

silent. The degraded group of hypocrites was annihilated and

pledges between disbelief and animosity broke. You all started

uttering the words of sincerity (Monotheism) and were among

a group consisting of illuminated countenances and the fasting

ones, those whom Allah intended to keep off from them un-

cleanness and purify them with a thorough purification.

“And you were on the brink of a pit of fire.”(Surah Aale

Imran 3:103)

339

You were a community that was (considered just) a medium of quenching the thirst of others and a tool in the hands of the

avaricious. You were similar to the place were hasty men come

to take the fire (for their own benefit), and were being

trampled under the feet. While your state at that moment was

that you were drinking water from wayside gutter and your

food was unclean hides (of animals) or leaves. You were humili-

ated and degraded among men, fearing that people may carry

you away by force.

Allah, the Blessed, the Sublime, delivered you through the

medium of my father, Muhammad (s.a.w.s.), while you attained

this deliverance after he (the Prophet) faced numerous

straightened circumstances and scuffle with stubborn polythe-

ists, the beasts among Arabs and after that with People of the

Book (Christians and Jews).”“Whenever polytheists kindled the

fire of battle, Allah would put it off. When the adherents of

Shaitan manifested themselves or the beastly ones among poly-

theists opened their mouths of envy, he (the Prophet) dis-

patched his brother(Ali) to them. He crushed them and extin-

guished their fire with his sword. He bore extreme brutality in

the way of Allah and strove to obey the commands of Allah. He

was nearest to the Prophet of Allah (s.a.w.s.) and the Master of

the Friends of Allah.

He was always ready to serve the creations (of Allah), look-

ing at the welfare of people, endeavoring and toiling (in this

way). He was not affected with the censure of any censurer,

while you were living a life of pleasure and peace, and far from

the severity of battle; in enjoyment and security. Then you

waited for us Ahle Bayt (a.s.) to be engulfed in the tragedy and

to hear this news; and in the heat of the battle you retreated

and fled.”“When Allah exalted His Prophet (s.a.w.s.) from this

perishable world towards the abode of His prophets (a.s.) and

His ‘Chosen Ones’, the thorns of hypocrisy manifested inyou;

and the mantle of your religion gave, and the astray ones, who

were silent till yesterday, suddenly started shrieking; the de-

graded and mean ones came out of their burrows into the

open, and the valiant ones of the polytheists of falsehood star-

ted roaring.

Now, these same people have taken the reins of authority in

their hands and Shaitan has raised his head from the place of

340

his concealment, inviting you to evil; and he found you accepting his invitation. You be held him with an intention to secure

position or being deceived. Shaitan invited you to rebel and

found you to be base and mean and he incited your rage and

you were enraged.

You began to usurp the rights of others and entered the

spring that did not belong to you. You did all this when not

much time has passed after the Prophet (s.a.w.s.) and the

wound (of his death) is deep and the wounds of our hearts have

not yet healed and the corpse of the Prophet (s.a.w.s.) was not

even laid to rest in the grave. You acted very swiftly dreading

an agitation.

Beware they themselves have fallen into the pit of agitation.

“Surely into trial have they already tumbled down, and

most surely hell encompasses the unbelievers.”(Surah

Taubah 9:49)

Far from it! What has happened to you? Where are you wan-

dering? The book of Allah (i.e. Quran) is amongst you, whose

orders are apparent, and judgments, illuminated, and its em-

blems dazzling, whose commands and prohibitions are

straightforward. Did you not cast it behind your backs and

turned your faces away from it in disgust to something else for

judgment?

“Evil is (this) change for the unjust.”(Surah Kahf

18:50)

“And whoever desires a religion other than Islam, it

shall not be accepted from him, and in the hereafter he

shall be one of the losers.”(Surah Aale Imran 3:85)

You did not even wait long enough for the tempest to calm,

and hastened to take the reins (of caliphate) into your hands.

After having acquired it, you began to ignite the fire of mutiny

and became engrossed in inciting the fire.

You responded to the call of Shaitan, the seducer, and inten-

ded to put out the light of the Glorious Religion.

You began to destroy the practices of the Chosen Prophet

(s.a.w.s.);then delight in suckling the delicacies of caliphate

and thus, you oppose the Ahle Bayt (a.s.) in secret and in open;

while we have no choice, but to bear the cuts of your daggers

and the piercing of the spear.”

341

“Now, you presume that we do not getany inheritance from the Prophet (s.a.w.s.).Do you follow the customs of ignorance?

“Is it then the judgment of (the times of) ignorance

that they desire? And who is better than Allah to judge

for a people who are sure?”(Surah Maidah 5:50)

Itis as clear as sun that I am the daughter of the Prophet of

Allah (s.a.w.s.).3395BO Muslims! Is it befitting that I be de-

prived of my inheritance.

O son of Abu Qahafa?

Is it mentioned in Quran that you inherit from your father,

while according to your opinion I cannot inherit from my

father?

“Surely you have done a strange thing.”(Surah

Maryam 19:27)

Indeed, you have made a strange allegation on Allah and His

Prophet. Did you then intentionally forsake the Book of Allah

and leave it behind your backs? Allah says:

“And Sulaiman was Dawood’s heir.”(Surah Naml

27:16)

And in the episode of Zakariya (a.s.), He says:

“Therefore grant me from Thyself an heir,”(Surah

Maryam 19:5)

“Who should inherit me and inherit from the children

of Yaqub.”(Surah Maryam 19:6)

Allah also says:

“And the possessors of relationships are nearer to each

other in the ordinance of Allah.”(Surah Anfal 8:75)

And Allah says:

“Allah enjoins you concerning your children: The male

shall

have

the

equal

of

the

portion

of

two

fe-

males.”(Surah Nisa 4:11)

He also says:

“If he leaves behind wealth for parents and near relat-

ives according to usage a duty (incumbent) upon those

who guard (against evil).”(Surah Baqarah 2:180)

You presume that I do not have a share and allowance (in the

inheritance) and that I should not inherit from my father and

there is no relation between us?

Has Allah in His verses not taken into consideration you all in

general and are not all classes of men included in these

342

verses? Is my father discharged from the generality of this verse? Or you say that two people of the same community do

not inherit from one another? Is not my father and myself a

part and parcelof one community? Are you more cognizant of

understanding the general and particular verses of the Qur-

anthan my father (s.a.w.s.) and my cousin (Ali)?

Then take thou it ( Fadak) until we meet you on the Day of

Judgment, then Allah is the Best Judge, and Muhammad

(s.a.w.s.) shall be the claimant on that day, and our destined

time of meeting will be Qiyamat.

On that promised day, the fallacious shall be engulfed in

deep loss and their regret shall be of no use to them.

“For every prophecy is a term and you will come to

know (it).”(Surah Anaam 6:67)

“So shall you know: who it is on whom, will come a

chastisement, which will disgrace him, and on whom will

lasting chastisement come down.”(Surah Hud 11:39)

Then Fatima (s.a.) turned to the Ansar and said: O group of

valorous men! Aides of nation and helpers of Islam! What is

this slackness with regards to me and you behold oppression

on me and lie in slumber. Then did not my father say that the

rights of a father for his children should be considered? How

soon have you changed tracks, when you possess the strength

to defend my rights and are capable of supporting me in my

claim?

Do you say that Muhammad (s.a.w.s.) passed away and there

remains no responsibility upon you?

Then his loss is great and the crack that has appeared is

grave and the separation is immense. Unity has shattered and

the earth is engulfed in darkness due to his concealment. The

sun and the moon are in eclipse and the stars have scattered.

Hopes have broken, mountains have crumbled, the family of

the Prophet (s.a.w.s.) is lost and their sanctity is dishonored

after his death. That, by Allah, is a great calamity and ad-

versity, while this calamity is incomparable and there is no oth-

er greater calamity than the death of the Prophet (s.a.w.s.).

This (demise of Prophet) was already declared to you by the

Book of Allah, may He be glorified. You read the Quran day and

night, in a loud voice, lamenting, in a normal tone and in a

pleasant voice. What happened to Allah’s Prophets (a.s.) and

343

Apostles (a.s.) previously, the command is decisive and destiny enjoined.

“And Muhammad is no more than an apostle; the

apostles have already passed away before him; if then he

dies or is killed will you turn back upon your heels? And

whoever turns back upon his heels, he will by no means

harm Allah in the least; and Allah will reward the grate-

ful.”(Surah Aale Imran 3:144)

Beware! I said what I wanted, even though I know that you

shall not assist me, while this slackness of yours to assist us

has become your habit, but all this complaint is the result of

the grief of the heart and internal rage, and (I know that) it is

of no use, but I said it to express my internal sorrow and com-

plete my proof upon you.

Usurpit ( Fadak), and fasten it firmly, for it is weak and

feeble, while its shame and disgrace shall always remain on

you. Rage of Allah is cast upon it, and it shall be an everlasting

disgrace upon you, and it shall lead you to the fire of Allah that

will engulf the heart. Thus, Allah sees whatever you do:

“And they who act unjustly shall know to what final

place of turning they shall turn back.”(Surah Shoara

26:227)

I am the daughter of the Prophet (s.a.w.s.) who was sent to

warn you against the severe wrath of Allah:

“Act according to your state; surely we too are act-

ing.”(Surah Hud 11:121)

“And wait; surely we are waiting also.”(Surah Hud

11:122)

When the speech of Fatima (s.a.) reached here, Abu Bakr

replied to her. After Praising and Glorifying Allah, he said, “O

daughter of Prophet of Allah! Your father, Prophet of Allah,

was affectionate, generous, kind and merciful to the believers

and enraged and severe to unbelievers.

The Prophet of Allah was your father in relation and not of

any other female, and he was brother of your husband and not

of anyone else. The Holy Prophet (s.a.w.s.) preferred him (Ali)

for all important tasks than all else, and he was an excellent

aide for him. None befriends you, except the felicitous and

none, except the unfortunate can bear enmity to you.

344

You are the Chaste Progeny of Prophet of Allah and you are the virtuous and chosen ones of Allah. You are our guides to felicity and shall be our master to Paradise. And you, O best of

women, the daughter of the best of Prophets, are honest in

your speech and eminent with regards to intelligence and your

words cannot be refuted, rather they should be accepted.

By Allah! I have not disobeyed the orders of Prophet and

have not acted, except by his permission. Certainly, one, who

leads does not speak a lie. I hold Allah as witness that I heard

from Prophet of Allah that we prophets do not leave any gold

or silver, land or property as inheritance, while our inheritance

is Knowledge, Wisdom, the Book and Prophethood.

Whatever we leave behind of material things are under the

possession of one, who takes up the authority and it is up to

him to spend it as he may deem fit. I have spent from that, re-

garding what you claim, for preparing avenues and resources

for wars, like weapons and mounts, so that Muslims may suc-

ceed and obtain greatness, and they may attain victory in wars

against polytheists and enemies.

I did this after obtaining general consent of Muslims, and I

do not share this view alone. This is my personal wealth, you

may take it as you please, and I don’t wish to hoard my wealth

withholding it from you. You are the mistress of the nation of

your father and the Chaste Mother of your children. We don’t

refuse your merits and status in consideration of your father

and children. While your order upon what is in my hands is

binding, but how do you think that I disobey the orders of your

father the Prophet of Allah?”

Fatima (s.a.) replied, “Glory be to Allah! My father the Proph-

et (s.a.w.s.) never turned his face from the Quran nor opposed

it, rather he was obedient to its injunctions and traversed the

path in the light of its verses. Have you gathered unitedly upon

treachery and making excuse with deceit and fraud? These

strategies of yours are similar to strategies of hypocrites dur-

ing the lifetime of Prophet (s.a.w.s.), and this is the Quran that

is a justifiable judge and a decisive orator.

It says:

“Therefore grant me from Thyself an heir,”(Surah

Maryam 19:5)

345

“Who should inherit me and inherit from the children

of Yaqub.”(Surah Maryam 19:6)

He also says:

“And Sulaiman was Dawood’s heir.”(Surah Naml 27:16)

Allah, in His Book, has discussed in detail and clearly regard-

ing laws of inheritance; precepts and classes of heirs, and

386has explicitly declared the portions of heirs among men

and women and there is no reason for hesitation or doubt by

deceptive people. These verses of Quran have refuted suspi-

cion and doubts of those to come in future.

“Nay, your souls have made the matter light for you,

but patience is good and Allah is He, Whose help is

sought for against what you describe.”(Surah Yusuf

12:18)

Abu Bakr replied, “Certainly the words of Allah and His

Prophet (s.a.w.s.) are true and right while you, O daughter of

Prophet of Allah speak the truth. You are the mine of wisdom,

homeland of guidance and blessings, Pillar of Religion and

Evidences of truth, and I do not dispute your opinion and

words, but these Muslims seated before judged and opined

similarly. And whatever I have done was in accordance to their

opinion. This (usurpation of Fadak) is not done by me to dis-

play arrogance or deem myself to be great, nor is my personal

opinion present in it, neither do I prefer myself upon others,

and these all are witness upon these words of mine.”

Fatima(s.a.) turned towards those present and said, “O group

of Muslims! Very soon you hastened to fallacious words and

shut your eyes in the wake of ugly and harmful deeds.

“Do they not then reflect on the Quran? Nay, on the

hearts there are locks.”(Surah Muhammad 47:24)

“Nay! Rather, what they used to do has become like

rust upon their hearts.”(Surah Mutaffifeen 83:14)

These evil deeds have shut your ears and eyes. The result of

your deeds is very evil, as also what you have indicated. And

the things that you usurped are also evil, and by Allah, you

shall find it weighty and not be able to bear its burden. It send

shall be very ugly, when the curtain shall be lifted from before

you and adversities behind it shall be manifested to you. There

shall appear unto you from your Lord what you had not been

reckoning.

346

“And those who treated (it) as a lie were lost.”(Surah

Ghafir 40:78)

In conclusion of sermon, Fatima(s.a.) turned to the grave of

the Prophet of Allah (s.a.w.s.) and addressed him saying:

“Just after you, such troubles and incidents appeared, that if

you were alive, they would not have increased; your death for

us is similar to the earth devoid of rain, your nation defaulted

after your departure, then be thou witness and do not neglect

it; and the one, who occupies proximity and status near Allah,

is near to his relatives too (and does not forget them); a few

men arose, whose hearts were full of rancor, when you were no

longer amongst us and were hidden under the earth; a group

of men looked at us with resentment and deemed our status

low.

When you went away from our midst they snatched all our

rights; you were the light and a full moon from whom people

benefited, and it is you upon whom books were revealed from

Allah; while Jibraeel who brought the verses, was our aide, and

all goodness left with your passing away; and I wish death had

taken us before you. We are engulfed in such sorrow after your

departure, that no sorrow among the Arabs and Non-Arabs can

be compared to that of ours’.”

Imam Ali (a.s.) was waiting at home for Fatima (s.a.). Fatima

(s.a.) arose from the grave of the Prophet (s.a.w.s.) after her

discourse and weeping, and then she proceeded to her house

in a disturbed state. When she entered her sight fell on Imam

Ali (a.s.). She said, “O son of Abu Talib! You are sitting in se-

clusion similar to a child wrapped up in its mother’s womb. You

are taking refuge in a corner of the house like an accused. Are

you not the one, who tore the wings of hawks, while now, the

empty-handed people are usurping your rights?

This is son of Abu Qahafa ,who snatched with oppression the

gift of my father and sustenance of my sons. He opposes me

openly, and I found him to be my worst enemy. The Ansar have

displayed slackness to assist me, and Muhajireen too turned a

blind eye. None defended me or prevented their oppression. I

left in a fit of rage and returned defeated and humiliated.

From the day you sheathed your sword, you portrayed your-

self as meek in front of others. You are the one, who hunted

the wolves of Arabs and now, you take refuge on the earth?

347

Neither do you silence the speaking ones nor do you take steps to stop the fallacious. I have nothing in my fold and I wish I had

died before sitting in seclusion and humiliation.

May Allah forgive me when I have spoken harshly in your

presence.

And you should defend and assist me. Woe upon me every

sunrise! Woe upon me every sunset! My refuge (the Prophet)

has passed away and my arms have weakened due to his separ-

ation. I complain to my father and complain to Allah. O Allah!

Your Power and Might is more than anyone else’s and Your

punishment and wrath is also severer than all.”

Ali (a.s.) told her, “Woe and wailing should not be for you,

but for your enemies. Control yourself, O daughter of the

Chosen one of Allah and remembrance of Prophethood! I have

not acted feebly in the acts of religion nor have I neglected

what is destined for me. If you worry regarding your susten-

ance, know that it is already reserved for you and your Surety

(Allah) is Trustworthy.

Whatever has been destined for you in the hereafter is better

than what they snatched from you. Leave it to Allah.”

Fatima (s.a.) was pacified by these words and she said, “Ver-

ily Allah is sufficient for me and the Most Excellent Protector is

He.”

The author says:

At this point, investigation of some issues is necessary. The

first is the removal of those doubts regarding the way Lady

Fatima (s.a.) spoke to Imam Ali (a.s.) as both of them were in-

fallible personalities. The fact of the matter was based on exi-

gency, so that accursed one may become aware that Amirul

Momineen (a.s.) did not leave Caliphate on account of his

choice and that he was angry at the usurpation of Fadak.

In many places of Quran, the Holy Prophet (s.a.w.s.) is ad-

dressed in harsh words, but it implies condemnation and warn-

ing to others and it is like the harsh statements of Musa (a.s.)

when he returned to his nation and found that his followers

have adopted the worship of calf. So, Musa (a.s.) threw down

the tablets, caught the beard of Harun (a.s.), and pulled it in

spite of being aware that there was no fault of his. The inten-

tion was to expose the evil of the act his people had committed.

348

Like the chastisement Almighty Allah would send on Prophet Isa (a.s.) if he asked people to consider him and his mother as

two deities, although the Almighty knows that he never did so.

There are many examples of such discourses. If they say that

so much exaggeration on her part in her claim of Fadak, her

coming into public and delivering the sermon is in negation of

her sanctity, piety and perfection of divine cognition; it can be

replied from two aspects:

Firstly, the right was not exclusive to Lady Fatima (s.a.) that

she could have surrendered it for those oppressors. On the

contrary, all the Imams of guidance and noble descendants of

the Holy Prophet (s.a.w.s.) had a share in it till Judgment Day.

Thus, to reach a compromise in such a matter would have en-

tailed trespassing on their rights. That is why, it was incum-

bent on her to try as much as possible that their rights are not

destroyed.

Also, the intention of Lady Fatima Zahra (s.a.) was not recov-

ery of Fadak alone, on the contrary, it was to expose the disbe-

lief and hypocrisy of those enemies of faith, so that people may

recognize them and are not deceived by their misguidance and

that the proof is exhausted on all who were present there and

even those who were absent; and that evidence is established

for the Shia till Judgment Day. As she has hinted at this at the

end of this sermon: “In spite of knowing that you will not help

me, I mentioned all this to exhaust the argument.”

It was like the debating of Amirul Momineen (a.s.) with those

hypocrites regarding Caliphate and all his life his expression of

oppression and complaining, as mentioned a number of times

before. It was not due to love of the world, position and ruler-

ship, but it was to expose their injustice and apostasy, so that

proof may be exhausted on all.

Secondly is explanation of disbelief of Abu Bakr and Umar, as

mentioned in reports regarding this matter and it is possible

through a number of aspects:

First Aspect

It is learnt from the reports of Shia and Ahle Sunnat books

that Lady Fatima (s.a.) and Amirul Momineen (a.s.) considered

those two hypocrites as oppressors, usurpers and sinners in

this matter and they also considered these two lofty

349

personalities liars, false claimants and deniers of the imam; and it is necessary that one of the two sides should be right.

Ahle Sunnat people have also mentioned in their Sihah books

through numerous channels that one, who leaves the obedi-

ence of the Imam, separates from congregation and dies in this

condition would have died the death of Ignorance.

Moreover, it is narrated that one, who leaves the obedience

to the extent of one hand span, he dies the death of Ignorance

and one, who dies without having allegiance of an imam on his

neck, dies the death of Ignorance.

It is proved and very much clear that Lady Fatima (s.a.) nev-

er approved the Caliphate of Abu Bakr and considered him de-

viated and an invalid Caliph. So much so that she passed away

in this condition. Thus, one, who believes in the imamate of

Abu Bakr, has to believe that the chief of ladies of universe,

whom Almighty Allah had purified from every sin and filth died

the death of deviation and Ignorance! However, no apostate or

heretic can admit this.

In Jamiul Usul, it is narrated from Sahih Muslim and Sahih Abu Dawood that Lady Fatima Zahra (s.a.) asked Abu Bakr to

restore the inheritance she had received from her respected

father and also what Almighty Allah had given her from spoils.

Abu Bakr said: The Messenger of Allah (s.a.w.s.) said: We do

not leave any inheritance, whatever we leave is charity.

Fatima was angered and she became aloof from him and re-

mained like this till she passed away from the world. After the

passing away of Prophet, Fatima remained alive for around six

months. She continued demanding her share from what

Almighty Allah had bestowed to the Holy Prophet (s.a.w.s.);

that is Khyber, Fadak and endowments of the Holy Prophet

(s.a.w.s.) in Medina, but Abu Bakr refused to hand them over

to her.

Umar acted similarly; that is although he restored the en-

dowments of Medina to Ali and Abbas, but he retained Khyber

and Fadak. Some of these points are also mentioned in Sahih

Bukhari. Ibne Abil Hadid narrates from Kitabul Saqifah that when Abu Bakr seized Fadak from Fatima and justified his

stance, Fatima said: By Allah, I will never speak to you again.

Abu Bakr said: By Allah, I will never become aloof from you.

350

Fatima said: By Allah, I will invoke divine curse on you. Abu Bakr said: I will pray for you.

When it was the time of the passing away of Lady Fatima

(s.a.), she drew a will that Abu Bakr should not pray on her

bier. That is why she was buried during the night and Abbas

prayed on her bier. There was a period of seventy-two days

between her demise and the passing away of Holy Prophet

(s.a.w.s.). It is mentioned in Ahle Sunnat Sihah books that

neither Amirul Momineen (a.s.) nor anyone from Bani Hashim

pledged allegiance to Abu Bakr during the lifetime of Fatima.

Thus, it is clear that the Caliphate of Abu Bakr was invalid

and he was unjust in usurping Fadak; and a liar in quoting the

Holy Prophet (s.a.w.s.). If not, then Amirul Momineen (a.s.), in

spite of infallibility and purity, and not separating from truth

was disobedient, oppressor and one disowned by his imam.

Moreover, the enmity of Amirul Momineen (a.s.) is a sign of

disbelief and hypocrisy and what enmity can be more severe

than that which these people displayed in this incident and oth-

er incidents against the Holy Imam (a.s.)? So much so that Ibne

Abil Hadid has narrated from Saqifah of Jauhari that when Abu

Bakr heard the sermon of Lady Fatima Zahra (s.a.) on the mat-

ter of Fadak, he mounted the pulpit and said:

“O people! What situation is this? Why do you lend your ears

to every speech and where was this desire of yours during the

age of the Prophet of Allah (s.a.w.s.)? Beware! Then anyone,

who has heard anything regarding it ( Fadak) from the Prophet

of Allah (s.a.w.s.) should relate it, and whoever was present

should say something. Verily he is a fox who is betrayed by his

own tail (he refers to Imam Ali, Allah’s refuge), he seduces and

is the one, who says that we should return to the previous state

(of confusion) when he has turned old. He invites the weak

ones to assist him and seeks help from women, similar to the

renowned woman Umm Tahhal,1whose most dear kinsman is

one, who is more disgraced.

Beware! If I desire I could speak and if I speak I could bring

to light, but now, I have chosen silence.”

Then he turned to Ansar and said, “O Ansar! I heard your

stupid talks that you are nearer to the Prophet (s.a.w.s.), you

gave refuge to the Prophet (s.a.w.s.) and assisted him, because

351

he came to you. Beware! I shall extend my tongue and hands to the one, who thinks that we are not entitled to this position.”

Saying this, he alighted from the pulpit and Fatima (s.a.) re-

turned home.

The author says: O, seekers of truth!

Ponder upon this report and see with eyes of justice. Ali is

the chief of successors, cousin and brother of Messenger of Al-

lah (s.a.w.s.); having such excellence that friends and foes both

narrate them. Can one, who makes such allegations against

him be eligible for Caliphate and claim any share in Islam?

Another reason is falsification of Lady Fatima (s.a.), daughter

of Messenger of Allah (s.a.w.s.)and chief of ladies of universe;

in spite her infallibility proved by the statements of Holy

Prophet (s.a.w.s.) and Verse of Purification; which is in fact, a

refutation of statements of Allah and His Messenger.

1Umme Tahhal was an adulteress in the days of ignorance,

with whom the men of her own family were fond of committing

adultery. Thus, Abu Bakr uses such offensive language for

Imam Ali (a.s.). The Ulama have, in slightly different words, re-

ported from the Holy Prophet (s.a.w.s.) that, “One who reviles

Ali, really reviles me; who reviles me, really reviles Al-

lah.”(Imam Ahmad bin Hanbal, Musnad; Imam Nasai, Khasai-

sul Alawiyah; Imam Dhahabi and Fakhruddin Razi in their Taf-

seer; Ibne Abil Hadid, Shahr Nahjul Balagha; Muhammad bin

Yusuf Ganji Shafei, Kifayatut Talib; Sibte Ibne Jauzi, Tadkira

Khawasul Ummah; Imam Muslim, Sahih; Muhammad bin Talha

Shafei,

Matalibus

Soo-ol;

Hakim

Nishapuri,

Mustadrak.

Muhammad bin Ganji Shafei in Kifayatut Talib reports that

once Abdullah bin Abbas and Saeed bin Jubair saw on the brink

of Zamzam a group of Syrians ranting at Ali (a.s.). They went to

them and said, “Who among you was abusing the Holy Prophet

(s.a.w.s.)”? They replied, “None of us was abusing… Then they

said, “Well, who among you was abusing Ali (a.s.)”? They

replied, “Yes, we have been abusing Ali.” They said, “You

should bear witness that we heard the Prophet of Allah

(s.a.w.s.) saying to Ali, one who abuses you really abuses me;

one who abuses me, really abuses Allah. If someone abuses Al-

lah, He will throw him head long into the fire of hell.”

352

Second Aspect

Through Ahle Sunnat and Shia channels, it is narrated in

widely reported traditions that the Holy Prophet (s.a.w.s.) said:

Fatima is a part of me; one, who angers her, has in fact

angered me; and one, who has hurt her, has in fact hurt me, as

was mentioned previously also. It is evidence of the infallibility

of Lady Fatima Zahra (s.a.), because if divine disobedience was

possible from her, it would be necessary for Abu Bakr to issue

legal penalty on her and to support her in that disobedience

would not be approved by Allah and His Prophet. If they say

that harassing her oppressively causes displeasure of the

Prophet and keeping her happy in obedience is pleasing to the

Prophet, we will reply that specification is against the original

implication, while the tradition is general.

If it is implied, no difference will remain between her and

other Muslims and no excellence would be proved in her favor

in this statement, although by general consensus this state-

ment was issued by way of praise and it was a specific state-

ment. Also, comparing her to a part of the Holy Prophet

(s.a.w.s.) would be useless, because other people also share

this quality. Also, there is the tradition mentioned in Sihah

books of Ahle Sunnat that I leave among you two great things:

The Book of Allah and my Ahle Bayt, if you follow them, you

would never go astray.

In Mishkat etc., it is narrated from Abuzar that the Messen-

ger of Allah (s.a.w.s.) said: The simile of my Ahle Bayt is like

the simile of the Ark of Nuh; one, who boarded it, was de-

livered and one, who kept away was destroyed. In many tradi-

tions of their Sihah, it is mentioned that Ali, Fatima, Hasan and Husain are family members of the Prophet and following them

is cause of deliverance and opposing them brings destruction.

Thus, it is necessary that their statements should be based on

truth and their behavior be exemplary to be followed. They

should be infallible in words and deeds and their opponent

should be deviated and accursed.

353

Third Aspect

The claim of Abu Bakr that prophets do not leave any inherit-

ance is false and fabricated due to many reasons.

First of all it is against verses of Quran. Yahya inherited

Zakariya. If they say that inheritance implies knowledge and

prophethood, we will reply that it is invalid due to many

reasons:

First

On the basis of dictionary meaning and common parlance, in-

heritance implies inheritance of tangible property, especially

when the context of the verse shows the presence of tangible

property, because Prophet Zakariya prayed to Allah to give him

a righteous son, who would receive his inheritance. It is clear

that prophets are as such only. Thus, this condition is of no

use.

Moreover, the fear of relatives and other people can be only

regarding tangible property and not with regard to knowledge

and prophethood. Why Prophet Zakariya should fear that the

Almighty Allah would appoint prophets and scholars from his

relatives; but such a thing is possible in property, because he

knows that wealth would strengthen their sinfulness and mis-

chief; that is why he was against it. In the same way, is the

matter of Prophet Sulaiman inheriting from Prophet Dawood

(a.s.).The same arguments apply in this regard as well.

Moreover, the stance of Abu Bakr is opposed to the verses of

inheritance. How can prophethood cause deprivation of his rel-

atives from inheritance? It is mentioned in famous books of

Ahle Sunnat among the chapters of religious obligations.

Also, the testimony that Abu Bakr gave in this report is in

fact under the ambit of vested interest and it is condemnable

from many aspects. First of all, he wanted these properties to

remain under his control, so that he can give to whoever he

liked and deprive anyone he wished as is narrated in Jamiul

Usul from Abu Yahzal that Lady Fatima (s.a.) came to Abu Bakr

and demanded the inheritance of her father. Abu Bakr said: I

heard the Messenger of Allah (s.a.w.s.) say: When Almighty

354

Allah bestows some property to a prophet, it is the right of one, who assumes his successorship after him.

Second

Contexts show that his intention was to weaken them, so that

the poor may not become inclined to them and that they may

not be able to dispute with him regarding Caliphate and this

much is sufficient for allegation; on the contrary, it is from that

aspect stronger than that Abu Bakr had vested interest to pre-

vent the testimony of Ali (a.s.). They claim that some other per-

sons also supported the statement of Abu Bakr. The fact is that

all of them were his partners in that endowment and his sup-

porters in his enmity to Ahle Bayt and this allegation was clear

in them also.

Third

It is proved from authentic reports that Amirul Momineen

(a.s.) considered this report false and fabricated. As Muslim

has mentioned in Sahih from Malik bin Aws that Umar said to

Imam Ali (a.s.) and Abbas that: Abu Bakr said that the Messen-

ger of Allah (s.a.w.s.) said: We do not leave any inheritance;

whatever we leave is charity, so you two considered him a liar,

fraudulent and dishonest, although Allahknows that he was

truthful, righteous and a follower of truth. When Abu Bakr

died, and I said that I am the successor of the Holy Prophet

(s.a.w.s.) and Abu Bakr, you considered me also a liar, fraudu-

lent and dishonest. Allah knows that I am truthful, righteous

and a follower of truth.In Sahih Bukhari, a similar report is

present and Ibne Abil Hadid also quoted a similar report from

Kitab Saqifah through many chains of narrators. It was men-

tioned in authentic and correct traditions that Imam Ali (a.s.)

never forsakes the truth and also there is the Verse of Purifica-

tion, Tradition of Two Heavy things and tradition of Ark, which

were mentioned above. In the same way is the denial of Lady

Fatima Zahra (s.a.) regarding the authenticity of that tradition

all this definitely proves the falsehood of that tradition.

Fourth

If this tradition was genuine, it was necessary for Messenger

of Allah (s.a.w.s.) to mention it to Lady Fatima Zahra (s.a.), so

355

that she may not claim inheritance and he should have also explained this principle to Amirul Momineen (a.s.), who was his

successor and source of his knowledge that he should not allow

Lady Fatima (s.a.) to raise a wrong claim. No sane person sug-

gests that Lady Fatima (s.a.) heard this from her father and

after that she exaggerated so much in this regard.

That she came into the crowd of Muhajireen and Ansar and

disputed with one, who in your view was the ruler of Muslims

and delivered such discourse and accused him of oppression

and tyranny and instigated people to rise up against him. So

that this may lead to a large part of the Muslim community to

regard Abu Bakr as an usurper and an oppressor and to curse

him and his supporters till Judgment Day. If Amirul Momineen

(a.s.) knew that Fatima did not have any right and Abu Bakr

was correct, why, after her passing away he considered it law-

ful to dispute with Abbas regarding inheritance?

This proves that the Holy Prophet (s.a.w.s.) never mentioned

this to Ahle Bayt (a.s.). Now, can anyone suggest that the Mes-

senger of Allah (s.a.w.s.) committed such carelessness and mis-

take in the matter of propagation of faith, especially with re-

gard to his Ahle Bayt (a.s.)? Therefore it is definite that this

tradition was false and only a fabrication.

Fifth

Among the signs of falsehood of this tradition is that habit

and manners of people have continued through the ages in a

natural way and whatever is against the ordinary, is very much

noticeable. Also, since Prophet Adam (a.s.) special attention is

paid to the circumstances of prophets and their inheritors.

Thus, if inheritance of prophets was opposed to normal laws, it

should have been noticed and recorded somewhere in his-

tory?No one, other than Abu Bakr and some hypocrites were

aware of it? In the past, such dispute never arose regarding in-

heritance of prophets or it would have definitely been recorded

in the accounts of prophets. No one has ever recorded that the

staff of Musa or the finger ring of Prophet Sulaiman (a.s.) or

any property of any deceased prophet was ever given away as

charity or that anyone should boast that the dress of so and so

has been given to me.

356

Thus, anyone having the least understanding knows that this tradition was fabricated and he made this idiotic fabrication

not considering its consequences. All that is clear from their Si-

hah books and Ibne Abil Hadid has also admitted it, is that no

one other than Abu Bakr has narrated this tradition. Some say

that Aws bin Malik also testified to it, but they considered this

statement rare and according to books of fundamental prin-

ciples they cannot act on the statement of a single companion.

In spite of this, they act only on the tradition of Abu Bakr.

However, they mention that during the period of Umar, Ali

and Abbas disputed before him regarding inheritance and he

sought the testimony of Talha, Zubair, Abdur Rahman bin Auf

and Saad Ibne Abi Waqqas and they, due to fear, gave consen-

sual testimony.

Sixth

Among the injustices, which Abu Bakr committed against

Lady Fatima (s.a.) and Ahle Bayt (a.s.) was that in opposition to

the command of Allah and His Messenger, he denied them

share of the near of kin as specified for them in Quran.

Ibne Abil Hadid says that people think that the dispute of

Lady Fatima (s.a.) with Abu Bakr was on two issues: In inherit-

ance and gifts. It is mentioned in traditions that she disputed

with him in a third issue as well, but Abu Bakr did not give her

that also; and it was the share of the near of kin as narrated

from Anas in Kitab Saqifah that Fatima came to Abu Bakr and

said: You know that the Almighty Allah has made Sadaqah un-

lawful on Ahle Bayt (a.s.) and has specified a share for us in the

verse of the spoils of war.

Abu Bakr replied: I have read this verse, but I don’t think

that the entire share is for you. Fatima asked: Is it the property

of you and your relatives? He said: No, but I will give some of it

to you and spend the remaining in welfare of Muslims. Fatima

said: This is not the command of Allah. Abu Bakr said: It is the

command of Allah. If the Messenger of Allah (s.a.w.s.) has

made a pledge in this regard to you, you may mention it and I

will testify for it and leave that property for you and your fam-

ily members.

Fatima said: The Holy Prophet (s.a.w.s.) has not mentioned

anything specific regarding this, but I heard from him that he

357

said when this verse was revealed: O Aale Muhammad (a.s.), glad tidings to you that prosperity has come to you. Abu Bakr

said: I don’t conclude from this verse that I should give all of it

to you, but I will give as much as is sufficient for you, and

Umar also supported him in this matter.

They have narrated other traditions also on this matter.

In Jamiul Usul, it is narrated from many channels from Ibne

Abbas etc. that the Messenger of Allah (s.a.w.s.) used to dis-

tribute the share of the near of kin among his relatives, but

Abu Bakr and Umar reduced it and did not give all of it to

Fatima.

It is narrated from Imam Muhammad Baqir and Imam Ja’far

Sadiq (a.s.) that the Almighty Allah had reserved a part of

Khums for Aale Muhammad (a.s.), but Abu Bakr, due to jeal-

ousy and enmity, denied them their share; whereas Almighty

Allah says: Those who does not act according to the command

revealed by Allah, are transgressors. A large number of tradi-

tions are recorded from the channels of Ahle Bayt (a.s.) regard-

ing this.

The apparent meaning of the holy verse is that all shares

should be equal as the Ahle Sunnat and Shia jurists say with

regard to relatives and inheritance. Allah has not laid condition

of poverty and needfulness among the near of kin. Thus,

whatever Abu Bakr did, was opposed to the verse; and one,

who acts against the command of Quran, is, according to the

declaration of Quran, an oppressor and a transgressor.

Seventh

Seventhly, the objection against Abu Bakr is that according

to general consensus, he allowed wives of prophet to retain

possession of their chambers and did not say that they were

Sadaqah.

It contradicts that order, which he issued against Fatima, re-

garding Fadak and inheritance of the Prophet, because the

transfer of ownership of chambers was either due to inherit-

ance or due to gifting; the first case is against the fabricated

tradition he has narrated and the other case was needful of

proof, but Abu Bakr did not demand any witness from them as

he demanded from Fatima.

358

Thus, it was proved that in this matter, his intention was only to harass Ahle Bayt (a.s.). On this point, Ibne Abil Hadid has

narrated a very interesting thing; he says: I asked Ali Faruqi, a

teacher of Madressa Ghariba, Baghdad: Was Fatima truthful in

her claims? He replied: Yes. I asked: Then why Abu Bakr did

not give Fadak to her? He smiled and said: If that day he had

surrendered Fadak to her upon her claim, without asking for

witness or proof and the following day, she had come claiming

Caliphate for her husband, he would not have had any excuses

to reject her claim.

Ibne Abil Hadid says: Even though Ali Faruqi said it in jest; it

was true. There is scope for very long discussions in this mat-

ter, but this treatise cannot present all of them. I have ex-

plained everything in detail in Biharul Anwar.

359

14

Chapter

Fifth Indictment: His Allegiance was sudden

All theological, traditional and grammar books of Ahle Sun-

nat mention that Umar, during his Caliphate, announced from

the pulpit: “The allegiance of Abu Bakr was sudden, but Allah

saved the Muslims from its consequences, but kill anyone, who

tries to repeat this.”

Anyone having the least understanding and justice knows

that no statement clearer than this can be made in condemna-

tion of Abu Bakr and refutation of his Caliphate. If he was true,

then Abu Bakr was too far from eligibility of Caliphate and he

was the organizer of mischief for Muslims. So much so, that he

is also necessarily deserving of the death sentence. But if he

was false, he himself is not worthy of Caliphate.

If they say that the basis of Umar’s Caliphate was the Ca-

liphate of Abu Bakr, so how can he condemn it?

We would reply that since his Caliphate and rulership was

established and his awe had become rooted in the hearts of

people, he was sure that his Caliphate will not be affected by

such statements and no one will dare to raise any objection.

But at the same time he was also fearful lest after him, Amirul

Momineen (a.s.) gets Caliphate and that is why he issued such

a statement, which would pave way for the formation of Shura

and realization of his plan.

Ibne Abil Hadid has narrated from Hafiz that when Umar

heard Ammar saying that when Umar dies, I will pay allegiance

to Ali, he issued this statement. Bukhari and others have nar-

rated that Umar said in his sermon: I heard that some of you

say that if the chief of believers (Umar) dies, I will pay allegi-

ance to such and such person. You should know that even

360

though the allegiance of Abu Bakr was sudden, unplanned and without consensus, but Allah warded off its mischief.

Thus, it is proved that enmity to Amirul Momineen (a.s.) im-

pelled Umar to issue this statement and his intention was to

clear the way for the elimination of Imam Ali (a.s.) as he stipu-

lated this in Shura as well.

361

15

Chapter

Sixth Indictment: Killing of Malik bin

Nuwairah

Click to edit this text.

362

First Aspect

Without any sin or legal interpretation of religious law, he

deputed an army to a Muslim tribe and approved the killing

and plunder of that large group of Muslims. The justification,

which they state of this vileact, is that they had apostasied for

non-payment of Zakat. Its reply is that all the army men of

Khalid testified that they had called out the Adhan and prayed.

The Holy Prophet (s.a.w.s.) had declared that one, who re-

cites the formula of faith and performs the prayer is a Muslim.

They did not refuse to pay Zakat. On the contrary, they said

that they would not pay it to Abu Bakr and that they will only

pay to the successor of Prophet or distribute it among the poor

directly. Tabari has mentioned in his history that Malik re-

strained his people to reach consensus on non-payment of

Zakat and dispersed them saying: You must not argue with the

rulers of Islam. When they dispersed from there, Khalid arrived

and through that deceit and fraud mentioned above, arrested

him.

In spite of the fact that the author of Minhaj has narrated

from Khitabi:

If some people admit to the fundamentals of religion, they

are not infidels, even if they refuse to pay Zakat. They inter-

preted the word of Ruddat in its literal meaning. Thus, the

command of infidelity was not applicable on them, their des-

cendants and their women.

Moreover, Shaarey and Khabeer have said in the discussion

of rebels that hostilities should not be initiated against those

who do not initiate it. The Imam should send a trustworthy and

peaceful man to inquire about the reason of their rebellion. If it

is due to some injustice done to them, it should be removed. If

they are misunderstandings, they should be cleared. If it is

none of these, they should be rendered good counsel. If they

persist, they should be warned of a battle and it is not men-

tioned in any report that Khalid followed any such procedure,

when except for obedience; they did not display anything else?

If there is no prejudice and enmity, why Abu Bakr etc. ac-

cording to widely related reports, broke the pledge of God and

opposed the clear declaration of the Holy Prophet (s.a.w.s.)

363

and usurped the rights of Amirul Momineen (a.s.) and Lady Fatima (s.a.) and rejected the testimony of Almighty Allah and

the Holy Prophet (s.a.w.s.) regarding the infallibility and purity

of Ahle Bayt of the Prophet and laid the foundation of oppres-

sion and tyranny against them?

Why Ayesha, Muawiyah and their supporters, who fought

against Imam Ali (a.s.) and martyred the purified progeny and

other Muslims, in spite of widely related traditions like: I am at

peace with one, who is at peace with you and I am at war at

one, who is at war with you, and similar traditions that were

mentioned before, are not apostates?

On the contrary, these same people are the caliphs of Proph-

et and imams of Muslims and their obedience is obligatory and

their opposition is disbelief! Why Malik bin Nuwairah should

be regarded as an apostate and deserving of execution just for

saying that Abu Bakr was not the Caliph, or that the Holy

Prophet (s.a.w.s.) did not ask us to pay Zakat to him? And Khal-

id, in spite of those vile acts should not be regarded eligible

even of a single condemnation; on the contrary, it is necessary

that they should praise him and address him as the Sword of

God?

When some Ahle Sunnat observed that this excuse was ab-

surd, they invented another excuse for him and say that during

the conversation, Khalid mentioned the name of Prophet. Malik

said: Has your companion said this? Khalid asked: Is my com-

panion not your companion? Hence, Khalid considered him an

apostate and eliminated him. However, the invalidity of this ex-

cuse is more pronounced than the invalidity of the previous ex-

cuse as it is not mentioned in any report.

Moreover, if this matter was true, it was necessary that Khal-

id should have mentioned it to Umar and Abu Bakr have ar-

gued with Umar with the same point when he was demanding

that retaliation should be taken from Khalid. Even if it is supposed true, these statements do not clearly prove apostasy and

mere doubt is sufficient for removal of penalty.

Even if we suppose that Malik became an apostate, what was

the crime of all the people of his tribe and how immature boys

and women can be taken as prisoners? Though, the fathers of

these children were not original infidels that the command of

disbelief should be applicable to them.

364

On what interpretation were they taken as prisoners and distributed among Muslims, who slept with them without perform-

ing Nikah, and children were born from them?

365

Second Aspect

This can be either of the two: One that they were not de-

serving of killing, plunder and captivity. Then why Abu Bakr

condemned this large group of Muslims as apostates and in-

volved them in captivity and became the cause of trespassing

on the sanctity of Islam and birth of a large number of illegit-

imate children?

In these circumstances, it is necessary that he should be an

oppressor, a transgressor and even an infidel, because he is-

sued a command against divine orders. If they were deserving

to be condemned as apostates and sentenced to death then

why Umar returned their ladies and children, who had become

slaves of Muslims, the issues of Muslims born from them and

also returned the wealth that was plundered from them?

In that case, he would have been unjust to Muslims and dis-

obeyed his imam and by attributing folly to him become a

transgressor and infidel. Thus, this injustice and infidelity be-

comes necessarily applicable to one of the two (Abu Bakr or

Umar) and renders his Caliphate invalid and if one of their Ca-

liphate becomes invalid, the Caliphate of all three of them be-

comes invalid collectively.

366

Third Aspect

In this incident, Abu Bakr trespassed on some divine laws:

First of all, he did not take retaliation from Khalid for slaying

Malik.

Secondly, he did not apply the legal penalty of fornication on

Khalid for raping the wife of Malik.

Thirdly, he wasted all their killings and blood monies. In

these acts, Umar was also his partner. On the contrary, in not

taking retaliation from Khalid, Umar is the dominant partner

due to two reasons: one was that he had sworn to execute

Khalid and he acted in contravention of this oath.

Secondly, he approved the crime of Khalid, because he

agreed to eliminate Saad bin Ubadah, who was not having any

crime on him. Thus, it shows that the denial of Umar in this re-

gard was not for the sake of religion. It was, because during

Jahiliyya Umar was an ally and acquaintance of Malik. Other-

wise he should have employed a tenth of that religiosity with

regard to the oppression on Fatima and Ahle Bayt.

It is extremely surprising that Mulla Ali Qushji has claimed,

in order to dispel misgivings about fornication of Malik’s wife

that she was divorced and her waiting period was over. But no

one else has mentioned this in any traditional report. If it were

so, Khalid should have mentioned it, when Umar threatened

him with execution.

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16

Chapter

Seventh Indictment: Recanting of Caliphate

It is mentioned in reliable or rather widely related traditional

reports of Ahle Sunnat that AbuBakr was time again recanting

the Caliphate.

Tabari has mentioned in his Tarikh, Balazari in Ansab, Samani in his Fadhail and Abu Ubaidah etc. have also mentioned that after people pledged allegiance to Abu Bakr, he

used to announce from the pulpit: Please take back your allegi-

ance from me as I am not better than you, although Ali is

present among you.Imam Ali (a.s.) says in Shiqshiqya sermon

narrated by Shia and Sunni scholars: How amazing of Abu

Bakr that he should during his lifetime, regret the Caliphate,

but at the time of his death, fixed it for another man!

According to another report, Abu Bakr said: I have become

your ruler, but I am not better than you. You should follow me,

if I tread the right path; but if I deviate, you bring me to the

right path. Indeed I am having a Satan, who dominates me

when I am angry. When you find me angry, you must avoid me

as I do not affect your hair and skin.

All this proves that he did not regard himself worthy of

Imamate and he considered Imam Ali (a.s.) to be superior to

him; but the fact is that the Imamate of the inferior is invalid.

Moreover, it is an agreed matter that intellect and justice,

both are necessary conditions of Imamate. If this Satan was

taking control of him and making him lose his senses, the first

condition, intellect, was absent. And if he could not expel him

and was unable to control himself, he was a transgressor and

the second condition, justice, was also absent.

Now, let us see, if it is allowed for an Imam to give up Imam-

ate or not? If it is not allowed, why Abu Bakr did so and if it is

368

lawful, why Uthman, in spite of insistence by protestors, did not do so, till he was slain? Uthman used to say: I will not take

off the robe that God has enrobed me with, even though it is al-

lowed to express infidelity and to eat carrion at times of dire

need. Thus, it is learnt that in view of Uthman, it was even

worse than this.

Thus, there is indictment for one of the two Caliphs and one,

who is having even the slightest understanding,will become

aware of the fraud and cunning of his friend; that all this was

nothing, but deception and intrigue that they had hatched, so

that people become stable in this invalid act, as testified by the

statements of Shiqshiqya sermon.

369

17

Chapter

Eighth Indictment: Ignorant of Divine Laws

On many occasions, he proved that he was ignorant of divine

laws and many verses of Quran, about which most companions

were knowledgeable. Thus, this indictment comprises of many

indictments; however, in this treatise, we mention only some of

them.

First of all, when he was asked about the meaning of Kalalah,

he was unable to explain it. Kalalah, is defined as issues of a

father and mother, who are paternal and maternal brothers or

only paternal or maternal brothers.

This is according to the reports of Ahle Bayt (a.s.) and is also

clear from the verses of Surah Nisa. Some commentators of

Quran say that he is one without a father or a son. Sunni and

Shia have narrated that people asked Abu Bakr about the

meaning of Kalalah and he was ignorant of it.

After that, as is reported by the author of Kashaf, he said: I

say it on the basis of my personal view. If it is right and good, it

is from Allah and if it is wrong, it is from me and Shaitan; and

Allah is immune from it. Kalalah is a person, who neither has a

father nor a child. He acted rightly in deeming himself to be

the proximate one of Satan; thus, in Hell also, he would be

proximate to Satan. It is also possible that by Satan, he implied

Umar.

Another mistake is that after confessing ignorance, he inter-

prets Quran according to his personal view. Baghawi has in his

Masabih and other Ahle Sunnat scholars have also narrated

through numerous channels that one, who interprets the Quran

according to his personal view, should be assured of his place

in Hell.

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According to another report, even if it is correct, he has made a mistake. According to yet another report, the Holy

Prophet (s.a.w.s.) saw some people interpreting Quran accord-

ing to their personal views. He said: Those who preceded you

were destroyed, because of this only; they meddled and made

haphazard the Book of Allah. When people interpret Quran ac-

cording to personal views, contradictions appear, because the

view of every person is different and there is no contradiction

in the command of Allah; rather all commands are compatible

to each other. You may only say what you know and inquire

from one, who is aware of it about what you don’t know; be-

cause query is the cure of ignorance.

All these are traditional reports of Ahle Sunnat. Fakhre Razi

has said that Umar used to say that Kalala is a person without

an issue. He has narrated that when he was injured fatally, he

said: I think that Kalala is a person without issues and I am

ashamed to oppose Abu Bakr.

The author says:

Firstly

How astonishing for a man not to be ashamed of opposing

the Messenger of Allah (s.a.w.s.) and declaring his statement

as nonsense! But at the same time to be ashamed of opposing

Abu Bakr and to change his own opinion in order to honor his

view!

If the previous statement was without any proof, woe on one,

who interprets the Quran without any evidence. If someone

was having evidence, woe on him who at the time of his death

turns away from his statement only for the sake of Abu Bakr.

It is also narrated that at the time of his death, Umar used to

say: There are three things, which if the Holy Prophet (s.a.w.s.)

had mentioned, it would have better for me than the world and

all it contains: Kalalah, Caliphate and rulership. Hence, it is

known that whatever was their interpretation of Kalalah, it was

only based on their personal view.

In the same way, he was also having doubt about the Ca-

liphate of Abu Bakr and it is clear that the foundation of all the

acts of these hypocrites is on selfish desires and vested in-

terests and not on any solid proof and reasoning.

371

Sufficient to prove the ignorance of Abu Bakr is that in spite of being considered as the senior most in Islam, a confidant of

Prophet and his companion in the cave, not more than 142 tra-

ditions are narrated from him and most of them are fabricated,

like the tradition of inheritance of prophets. Whereas Abu

Huraira has narrated thousands of traditions, inspite of his

brief stint with the Prophet!

Secondly

Even the simplest person knows the meaning of Ab-

bun(grass), but Abu Bakr was unaware of it; as mentioned by

the author of Kashaf that when people asked him the meaning

of Abbun, he said: Which land carries me and which sky shades

me if I speak about Quran without knowledge?

Thirdly

He ordered cutting off the right hand of a thief, instead of

the left. Fakhre Razi says that cutting the right hand for first

crime is against the consensus of Muslims.

Fourthly

When a lady sought her inheritance from her grandson, he

said: I don’t find any share of the paternal grandmother in the

statements of Allah and the Holy Prophet (s.a.w.s.). Munira and

Muhammad bin Muslima testified that the Messenger of Allah

(s.a.w.s.) had given one-sixth share to the paternal grandmoth-

er. At that time he ordered one-sixth share to be given to her.

Fifthly

Abu Bakr punished Fujara Salmi in fire, because he had not

obeyed him, even though he repented for his mistake and some

even say that he was loudly reciting the dual formula of faith

within the flames, till he was burnt up. Thus, not accepting re-

gret and punishment by burning; both are innovation in the re-

ligion of God.

The author of Mawafiq has also narrated that he had claimed

to be a Muslim. The excuse presented by some people that he

was a heretic and the repentance of the apostate is unaccept-

able, is without any basis, because nothing is mentioned in tra-

ditional reports, except that he had called some Muslims as

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plunderers and this does not make one an apostate. Reports about prohibition of punishing by fire are authentic traditional

reports in view of Ahle Sunnat and in Sahih Bukhari it is nar-

rated from Abu Huraira and Ibne Abbas. Ibne Abil Hadid has

also narrated them.

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18

Chapter

Ninth Indictment: Appointing Umar as

Caliph

When Abu Bakr saw his death approach, he found the crimes

that he had earned during his Caliphate to be lesser than the

chastisement he was expecting, so he tried to club the chas-

tisement of Umar along with it. Moreover, he tried to fulfill the

pact he had made with Umar and also knew that other than

Umar, no one could be a hurdle in the rights of Amirul Momin-

een (a.s.). Thus he appointed Umar as the Caliph after him.

Ibne Abil Hadid has narrated that Abu Bakr summoned Uth-

man at the time of his death and said: Write down my will: In

the name of Allah, the Beneficent, the Merciful. This is the

pledge, which Abdullah bin Uthman makes with the Muslims.

So to say… then he became unconscious… so Uthman wrote: I

have appointed the son of Khattab as your Caliph… when Abu

Bakr regained his senses he asked him to read out what he had

written.

When Uthman read it out, he exclaimed: Allah is the

greatest! Were you afraid that if I died in the swoon, people

would dispute regarding the Caliphate of Umar? Yes, said Uth-

man. Abu Bakr said: May Allah give you a good recompense

from Islam and Muslims. Then he completed the document and

ordered it to be read out before the people.

After that he made bequests to Umar. Talha came to him and

said: Fear Allah, and don’t impose Umar on people. Abu Bakr

asked: Do you threaten me with Allah? If Allah asks me, I will

say: I appointed the best man as the Caliph of Ummah.

Abu Bakr committed a number of mistakes in appointing this

Caliph.

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First

What right he had to appoint the Caliph and Imam of the

people? On the contrary, he opposed the practice of the Mes-

senger of Allah (s.a.w.s.), because according to their belief, His

Eminence had not appointed anyone as his Caliph and it is ne-

cessary to emulate the Prophet as per the dictates of the Holy

Quran.

Second

He said: Umar is the best man of the Ummah, in spite of the

fact that Imam Ali (a.s.) was present and according to widely

related traditions, he (Ali) was the best, as was mentioned be-

fore and he himself had also confessed: I am not the best of

you and Ali is there among you.

Third

What impelled Uthman to write down the name of such an ig-

norant, harsh and nasty man,without the permission of Abu

Bakr in such an important matter? It was necessary for Abu

Bakr to restrain and condemn Uthman for it and not to approve

his act and also give him good recompense from Islam and

Muslims.

The Messenger of Allah (s.a.w.s.) waited for divine revela-

tion, like in the matter of Jizya, and did not take any step on the basis of his personal view. Were these audacious, ignorant

fellows better than the Holy Prophet (s.a.w.s.) that they took

such important decisions according to their whims?

In that case, the affection of these hypocrites on the Ummah

was more than the Holy Prophet (s.a.w.s.), who was mercy for

the worlds! Because His Eminence did not appoint a Caliph

and they did.

Every sane person can conclude from these contradictory

acts and statements that his aim was only to fulfill the pact he

had made to deprive Ahle Bayt from Caliphate of Messenger of

Allah (s.a.w.s.). His acts and words, which are reported

through Sunni and Shia, proving the invalidity of his Caliphate

and his deviation, are too numerous and this treatise does not

have the scope to include them all.

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Part 2

Indictments of Umar

376

This part comprises of the evil deeds and unrighteous acts of Umar and explanations of innovations of the second Caliph of

Ahle Sunnat.

We should know that the indictments of that source of mis-

chief are more numerous to be compiled even in voluminous

books. So how they can be gathered in this treatise? He was

also a partner in the indictments of Abu Bakr. On the contrary,

the Caliphate of Abu Bakr was a branch of the evils of Umar.

That is why, I will mention only a few of his indictments in this

treatise.

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19

Chapter

First Indictment: Thursday Tragedy

An account of the tradition of the pen and ink and ex-

planation of similar incidents

This indictment is based on many indictments. Ghazzali,

Muhammad Shahristani and other Ahle Sunnat scholars have

clarified that this was the first dispute, which arose in Islam

and its cause was Umar.

Shahristani has said in Al-Milal wan Nihal that the first dis-

pute that occurred in the world was the opposition of Shaitan

from the command of Allah regarding the prostration to Adam

and the first dispute that arose in Islam was the prevention of

Umar from giving pen and paper as per the command of the

Prophet.

This incident is among the widely related incidents of the life

of the Messenger of Allah (s.a.w.s.) and is narrated by Ahle

Sunnat as well as Shia and no has denied it.

In spite of his prejudice, Bukhari has mentioned this story on

seven occasions with slight variations. Muslim and other tradi-

tion scholars have also recorded it through numerous

channels.

The account of all them is same and it is that Ibne Abbas

used to say: Thursday and what a Thursday! Then he wept so

much that the pebbles became wet with his tears. According to

another report, tears flowed on his cheeks. When people asked

him which Thursday?

He replied: When the illness of the Holy Prophet (s.a.w.s.)

took a severe turn, he said: Get me a sheep scapula and ac-

cording to another report, get a scapula and inkpot or get a

tablet and ink, so that I may write a document for you that

after me you may never get deviated. Umar said: This man is

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talking nonsense and according to another report he said: The Messenger of Allah (s.a.w.s.) is talking nonsense.

According to yet another report, he said: What has happened

to him that he is talking nonsense; you hear and understand

what he is saying. According to another report, he said: The ill-

ness and pain has overcome him and the Book of Allah is suffi-

cient for us. Ibne Abbas says: Thus, people disputed and ar-

gued, although it is not proper to argue in presence of the

Prophet. Some said that it is the command of the Messenger of

Allah (s.a.w.s.), you must bring the ink and pen.

Some said: Umar says that we must not provide the pen and

ink; then many arguments took place regarding this. Finally,

the Holy Prophet (s.a.w.s.) said: Get out, all of you and leave

me alone; it is not allowed to argue in my presence. Ibne Abbas

says that it was the greatest tragedy, when people prevented

the Prophet from writing the document and they created a lot

of noise.

This tradition is also mentioned in Jamiul Usul in the same

way; rather it is narrated in more detail than Sahih Muslim and Sahih Bukhari. Qadi Ayaz, who is their famous scholar, has

written in more detail and in harsher words in his Kitabul

Shifa.

It is clear to impartial sane persons that the matter that His

Eminence wanted to write in that short respite and brief period

on the scapula could not have been the complete laws of reli-

gion. It must have been a concise matter, which would have

guaranteed the welfare of Ummah till Judgment Day.

It was nothing, but appointment of a learned and infallible

Caliph, learned about welfare and general problems of

Ummah; and mistakes were not possible from him. He should

keep the Ummah united on one path and teach Quran as it was

revealed from the aspect of its meanings and interpretation so

that the path of ignorance and deviation is completely closed

as the Holy Prophet (s.a.w.s.) had said in Hadith Thaqlayn: I

leave among you the Book of Allah and Ahle Bayt. These two

will not separate from each other.

On the day of Ghadeer, he had already specified his suc-

cessor. However, since he was aware that those people, in

spite of completion of proof, would disregard those things, he

emphasized it again and wanted to leave among them a clear

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writing, which they will not be able to deny. Umar understood this well and since it was opposed to the pact he had made

with hypocrites, he put the people in doubt that illness had

overcome the Prophet and he was talking nonsense.

When the Prophet observed that the shameless fellow was

denying his statements during his lifetime and he was suppor-

ted by hypocrites, he became certain that if he insisted on it

and a document was drawn, this man will say that the Prophet

has written nonsense and it is unreliable. So he remained con-

tent with those declarations, through which he had exhausted

proof on them previously and expelled all of them from his

chamber.

Moreover, when the Prophet saw them dispute in his pres-

ence, he feared that after writing that document the dispute

may deepen leading to physical fights and that the hypocrites

may get a pretext to destroy Islam completely. In the same

way, he prohibited Amirul Momineen (a.s.) to fight them in

case he was not having supporters and to deal with them

amicably.

It is also clearly proved that the bequest appropriate under

those circumstances was only the appointment of a successor

and to will regarding his survivors. As the whole Ummah was

the survivor of Prophet, how is it possible to leave them in a

lurch, without making any specific will? His Eminence himself

had ordered his followers to make a will.

In Sahih Tirmidhi, it is narrated from the Messenger of Allah

(s.a.w.s.) that sometimes it so happens that a man or a woman

worship God for sixty years and at the time of death acts defi-

ciently in making their will; that is why fire of Hell becomes in-

cumbent on them.

It is narrated in Jamius Sihah that a person should not pass a day or a night, except that his will is at the side of his head and

what was mentioned is supported by this report, which Ibne

Abil Hadid has narrated from Ibne Abbas. He used to say that I

was in the company of Umar on way to Shaam. One day I saw

him on a camel, going alone in a direction.

I followed him and he said: O son of Abbas, I complain to you

about your cousin; that is Ali. I said: Come with me, but he did

not agree and I always found him angry with me. What do you

think was the cause of his anger? I said: You know that very

380

well. He said: I think it was due to his not getting the Caliphate. I said: Yes, it is true and he thinks that the Messenger

of Allah (s.a.w.s.) wanted him to succeed.

He said: When Allah did not desire the Caliphate for him,

what was the use of the Prophet desiring it? The Holy Prophet

(s.a.w.s.) wanted something and Allah wanted something else.

What Allah wanted happened. The Holy Prophet (s.a.w.s.) also

wanted his uncle to become a Muslim; but since Allah did not

want it, he did not embrace Islam.

Then Ibne Abil Hadid says that it is mentioned in another re-

port that Umar said: The Holy Prophet (s.a.w.s.) wanted to ap-

point Ali as his successor at the time of his death, but I feared

mischief and discord in Islam, so I prevented him from that.

The Messenger of Allah (s.a.w.s.) understood my intention and

did not declare the succession of Ali and at last what Allah had

destined, happened.

It is narrated from Ibne Abbas that he said: I met Umar at

the beginning of his Caliphate. They had gathered a heap of

dates on a mat for him and he was eating from them. He

offered me as well and I picked one piece and he ate the whole

heap. A pitcher of water was placed before him. He drank the

water and reclining on a pillow, mentioned the praise of God.

Then he asked me from where I was coming. I said from the

Masjid.

He asked: In what condition did you leave your cousin? I

thought he was asking about Abdullah Ibne Ja’far; so I said he

was playing with his friends. Umar said: I am not asking about

him, I am asking about the head of you, Ahle Bayt. I said: He

was watering the date orchard and reciting Quran. He said: O

Abdullah, I adjure you, if you conceal it; the slaughtering of

camels would become incumbent on you. Ishe still claiming the

Caliphate?

I said: Yes. He asked: Does he think that the Holy Prophet

(s.a.w.s.) issued a clear statement appointing him as Caliph? I

said: Yes, and I say it more than this. Then I asked my father

about his claim and he testified to his veracity.

Umar said: The Holy Prophet (s.a.w.s.) was often making

such statements regarding him, which were neither clear nor

specific and sometimes due the affection he had for him, he

was mixing truth with falsehood. He tried to declare his name

381

at the time of his death, but for the sake of the well-being of Islam, and because of affection for Ummah, I prevented it. By

the right of the Holy Kaaba, the Quraish would never reach

consensus regarding him and if he takes Caliphate; the

Quraish would stage uprisings against him in the lands. The

Messenger of Allah (s.a.w.s.) realized that I have understood

his hidden intention, so he fell silent and did not mention his

name clearly and at last Allah did what was destined. [End of

the discourse of Ibne Abil Hadid and his traditional reports].We

can conclude from these traditional reports that from the be-

ginning till the end, the Holy Prophet (s.a.w.s.) wanted to spe-

cify the Caliphate of Imam Ali (a.s.) and always reiterated it,

but this hypocrite always tried to prevent it and make it inval-

id. It is also clear that he considered himself a well-wisher of

Ummah, even more than the Prophet. What he had stated

about the Arabs staging an uprising against Imam Ali (a.s.) is

also regarded as his noble virtues by his followers.

But the fact is that it was because of his conspiracy, because

after the Messenger of Allah (s.a.w.s.) he never allowed Ca-

liphate to be returned to Imam Ali (a.s.) so that he can deal

with the people according to the practice of the Holy Proph-

et(s.a.w.s.).

On the contrary, during those twenty-five years, he made the

people used to the practice of conferring huge wealth on lead-

ers and rich people and oppressing the poor and needy; acting

only on what they consider good for the world and ignoring the

commands of Allah.

That is why when the rights of Imam Ali (a.s.) were restored

and he tried to act according to the command of Allah and dir-

ections of the Holy Prophet (s.a.w.s.); that wealth should be

distributed equally; and he dealt with nobles at par with the

poor, people could not bear it. Talha and Zubair apostasied and

the mischief of Basra occurred. Umar had intentionally appoin-

ted Muawiyah in Shaam and had ordered him that if Ali ever

becomes a Caliph; he should not obey him, because he knew

well that Muawiyah was a severe infidel, a hypocrite and an en-

emy of Ahle Bayt (a.s.).Thus, it was due to his intrigue that the

battles of Siffeen and Khawarij occurred and the martyrdom of

Imam Ali (a.s.) also happened, and not due to the wrong plan-

ning of Allah and Messenger. The blood of all the martyrs is on

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him!After learning about this incident accepted unanimously by both sects, we state that his infidelity and hypocrisy is confirmed due to many reasons:

First reason

He attributed nonsense to the Messenger of Allah (s.a.w.s.),

although according to unanimity of Shia and Sunni, His Emin-

ence is infallible from uttering any wrong statement, neither

unintentionally nor intentionally and not even during illness.

He cannot act in this way even in jest; anger or in a normal

mood; as Qadi Ayaz has written in Kitab Shifa, Kermani in

Sharh Sahih Bukhari and Nawawi in Sharh Sahih Muslim. The Almighty also Allah says:

“Nor does he speak out of desire.”(Surah Najm 53:3)

“It is naught, but revelation that is revealed,”(Surah

Najm 53:4)

Second reason

Talking in this manner is extremely disrespectful, rather it is

infidelity and hypocrisy; to say that ‘he is taking nonsense’; or

leave him, he is talking nonsense; or to say: What has

happened to him that he is talking nonsense. It is clear that

one having even the least manners would not talk like that

even about the most unimportant person, what to say of the

Seal of the prophets, whom the Almighty Allah has in all places

in Quran addressed with noble appellations and respectful

names, like: O Messenger; O Prophet. He has also said:

“Do not hold the Apostle’s calling (you) among you to

be like your calling one to the other.”(Surah Nur 24:63)

And He said:

“O you who believe! Do not raise your voices above the

voice of the Prophet.”(Surah Hujurat 49:2)

It is also clear to all sane people that such manner of talking

shows extreme rudeness and utter disregard to the Prophet.

That even in such circumstances he was not aggrieved and for

the sake of his corrupted interests he created such a dispute

regarding one, who was the recipient of divine revelation. It

also proves his glee at insulting the Messenger of Allah

(s.a.w.s.), which he was unable to do before.

Third reason

He rejected the command of Allah, because the Almighty Al-

lah has mentioned in Quran a number of times:

383

“O you who believe! Obey Allah and obey the

Apostle.”(Surah Nisa 4:59)

“And whatever the Apostle gives you, accept it, and from

whatever he forbids you, keep back.”(Surah Hashr 59:7)

And He said:

“And it behooves not a believing man and a believing

woman that they should have any choice in their matter

when Allah and His Apostle have decided a mat-

ter.”(Surah Ahzab 33:36)

The Almighty Allah never mentioned that there is any differ-

ence between the health and sickness of the Prophet or that

the Holy Prophet (s.a.w.s.) is dismissed from prophethood dur-

ing his illness. He also did not say that the Holy Prophet

(s.a.w.s.) should not be obeyed when he is ill. On another occa-

sion He says:

“And whoever did not judge by what Allah revealed,

those are they that are the transgressors.”(Surah Maidah

5:47)

Fourth reason

It was mentioned in the traditional reports of Ibne Abil Hadid

that Umar had himself admitted that the Holy Prophet

(s.a.w.s.) wanted to declare the name of Ali and he (Umar) pre-

vented it. This matter was nothing, but enmity and opposition

to the Prophet. The Almighty Allah has said:

“And whoever acts hostilely to the Apostle after that

guidance has become manifest to him.”(Surah Nisa

4:115)

Fifth reason

He caused distress to the Holy Prophet (s.a.w.s.) and

angered him so much that in spite of the fact that His Emin-

ence possessed perfect manners and the Almighty Allah had

perfected his morals and made him as the mercy of the worlds;

he turned away from them and drove them away. It has come

in widely related traditions that to cause distress to His Emin-

ence is like distressing Allah. The Almighty Allah has also said:

“And (as for) those who molest the Apostle of Allah,

they shall have a painful punishment.”(Surah Taubah

9:61)

Then He says:

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“Surely (as for) those who speak evil things of Allah

and His Apostle, Allah has cursed them in this world and

the hereafter, and He has prepared for them a chastise-

ment bringing disgrace.”(Surah Ahzab 33:57)

Sixth reason

By stating that ‘The book of Allah is sufficient for us’he has

committed many blunders:

First Blunder

He has proved the ignorance or mistake of the Prophet; be-

cause if His Eminence did not know that the Book of Allah is

sufficient, he has displayed his ignorance, but if he knew it,

and despite it, was making a will, then he has committed a mis-

take and an absurd act.

Second Blunder

The verses, through which he has reasoned, are around five

hundred and it is clear that most laws of Shariah are not de-

rived from them; only some are. They are very concise, doubt-

ful and ambiguous. There is great difference of opinion in in-

terpreting them. Some say that the clearest verse is the verse

of Wudhu, but there are around one hundred doubts in it.

Apart from that, in the Holy Quran there are abrogating and

abrogated verses; the clear and the ambiguous and the general

and the particular; the definite and conditional etc. Thus, how

can the Book of Allah be sufficient to remove differences?

Moreover, if it had been sufficient, why he became confused

and sought the help of others? Why he said: If Ali had not been

there, Umar would have perished. He was time and again reit-

erating his ignorance and saying that all are more learned than

Umar, even ladies in seclusion.

Third Blunder

If the Book was sufficient, the Holy Prophet (s.a.w.s.) would

not have joined it to his Ahle Bayt as was mentioned before. In

Hadith Thaqlayn, he would not have said that the two will not

separate till they arrive at Hauz Kauthar to me. Thus, the Book of Allah is sufficient only with an Imam, who is the interpreter

of Quran and it is not sufficient on its own. That is why Amirul

Momineen (a.s.) said: I am the speaking Book of Allah.

Qutubuddin Shirazi, a famous Shafei scholar and renowned

Sufi, has said in his Makatib that a journey cannot be under-

taken without a guide, and to say that while the Book of Allah

385

and the Sunnah of the Holy Prophet (s.a.w.s.) is present among us, then what is the need of a guide, is like saying that since

books of medicine are there, what is the use of doctors? It is a

stupid mistake, because not everyone can understand books of

medicine and we cannot derive conclusions from them; it is ne-

cessary to refer to those, who can derive conclusions from

them.

“And if they had referred it to the Apostle and to those

in authority among them, those among them who can

search out the knowledge of it would have known

it.”(Surah Nisa 4:83)

The real books are the breasts of the scholars.

“Nay! These are clear communications in the breasts of

those who are granted knowledge.”(Surah Ankabut

29:49)

And they are not in stomachs and papers.

As Amirul Momineen (a.s.) said: I am the speaking discourse

of Allah and this is the silent discourse of Allah.

So far was the extract from Shafei’s book as the Almighty Al-

lah has expressed truth from his pen, and he had condemned

his ignorant imam in a severe manner.

Fourth Blunder

He has himself opposed his own assertion on a number of

occasions:

Firstly, on the day of Saqifah, before he should become free

from the funeral ceremony of Prophet, he, his brother and

some hypocrites hastened to Saqifah and busied themselves in

seizing the Caliphate and the excuse put forth by their de-

votees is that it was, because they feared mischief. If the Book

of Allah was sufficient to remove discord, this mischief should

not have taken place.

How when the Holy Prophet (s.a.w.s.) wanted to appoint a

Caliph, they accuse him of talking nonsense, but when they

themselves appoint an undeserving man, there is well being of

Ummah?

Moreover, Abu Bakr summoned Uthman at the time of his

death in order to appoint Umar as Caliph and he swooned be-

fore he could mention his name. Uthman wrote Umar’s name

of his own accord and when Abu Bakr regained consciousness

he prayed for him. Why Abu Bakr is not accused of uttering

386

nonsense when he was nearer to nonsense due to many reasons? Why he did not say: ‘the Book of Allah is sufficient for us’.

And he did not say this when he constituted the Shura

committee?

Thus, every wise and informed person can conclude from dif-

ferent statements that from the beginning to the end, the aim

of those people was only keep Ahle Bayt away from Caliphate.

This was not the first occasion when Umar has opposed the

Prophet. He was always objecting to him and was never satis-

fied by his words and acts as mentioned in Sahih Bukhari,

Sahih Muslim.

Ibne Abil Hadid and all Ahle Sunnat historians and tradition

scholars have narrated that when it was written in the treaty of

Hudaibiyah that if someone from Muslims fled to the idolaters

they would not have to return him and if someone from idolat-

ers joined the Muslims they would have to return him; Umar

became infuriated and asked the Messenger of Allah (s.a.w.s.):

Are you the Messenger of Allah? He replied: Yes. Then he

asked: Are we not Muslims and they are idolaters? Then why

should we allow this degradation in our religion? The Holy

Prophet (s.a.w.s.) said: I am doing what Allah has ordered me

and Allah will not leave me in a lurch; He would help me. Umar

asked: Did you not say that we will enter Mecca and circle the

Kaaba; then why did we not enter Mecca? His Eminence said: I

did not say that it would happen this year; it will happen after

this year.

Umar rose up in fury and said: If I had supporters, I would

have fought them. Then he came to Abu Bakr and complained

about the Prophet and condemned the Messenger of Allah

(s.a.w.s.). Abu Bakr restrained him.

On the day Mecca was conquered and the Holy Prophet

(s.a.w.s.) took the key of the Kaaba, he said: Call Umar. When

he came, His Eminence said: This is what Allah had promised

me and I had not lied.

Some have narrated in traditional reports that Umar said:

Since I embraced Islam, I was never in so much doubt about

the prophethood of the Messenger of Allah (s.a.w.s.), as I was

on the day of Hudaibiyah and this clearly shows that he was

not satisfied at the statement of the Prophet; on the contrary,

he was dissatisfied with him. And the Almighty Allah says:

387

“But no! by your Lord! they do not believe (in reality) un-

til they make you a judge of what has become a matter of

disagreement among them, and then do not find any

straitness in their hearts as to what you have decided

and submit with entire submission.”(Surah Nisa 4:65)

So, it is concluded that he was not a believer, because he

doubted the statement of the Prophet and objected why the

promise was not fulfilled. It is clear that His Eminence was also

disappointed with him and he knew that he was harboring

doubts; so he was waiting for an opportunity to make his truth

clear on that hypocrite; that is why he called him on the day of

the conquest of Mecca and said: What I was saying is this and

you attributed falsehood to me.

What he said is mentioned in Sahih Muslim and Ibne Abil Ha-

did has also narrated it in Sharh Nahjul Balagha. Abu Huraira

used to say that one day I went out in search of the Messenger

of Allah (s.a.w.s.) till I found him in an orchard of the Ansar.

The Holy Prophet (s.a.w.s.) gave me his sandals and said: Take

these sandals and go out of the orchard and the first person

that you find, who confesses to the oneness of the Almighty Al-

lah and has faith in his religion; you give him glad tiding of

Paradise.

Abu Huraira says: The first person I met was Umar. He

asked: O Abu Huraira, what these sandals are? I said: They be-

long to the Holy Prophet (s.a.w.s.) and he sent me with them so

that I may give glad tidings to whoever I meet. Umar slapped

my chest so hard that I fell down flat on my back. He said: O

Abu Huraira, turn back. So I ran to the Holy Prophet (s.a.w.s.)

wailing and Umar was in my pursuit. The Holy Prophet

(s.a.w.s.) asked: O Abu Huraira, what is wrong with you? I nar-

rated the circumstances to him.

The Holy Prophet (s.a.w.s.) asked Umar: Why did you do

this? He said: May my parents be sacrificed on you, did you

give your sandals to Abu Huraira so that he may give glad tid-

ings to people? His Eminence replied: Yes. He said: Don’t do

this; otherwise people would rely only on this. Leave them so

that they may perform good deeds. His Eminence said: All

right, leave them so that they may perform good deeds.

The author says:

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Even though from the beginning to the end it is clear that this tradition is fabricated as is clear to the wise, but it is from

a tradition of their Sihah books and it proves the shameless-

ness and rudeness of Umar in rejecting the statement of the

Holy Prophet (s.a.w.s.), which in fact, is infidelity; and he beat

up Abu Huraira and insulted him.

Even if the last part of the tradition is true, His Eminence

mentioned it for sake of exigency and perhaps it was in order

to avoid dispute with the shamelessness of that accursed one.

Moreover, both Bukhari and Muslim have written in their

Sahih that when Abdullah bin Ubayy, the hypocrite died, his

son came to the Prophet and requested him to give his shirt to

shroud his father. His Eminence gave the shirt. Then he re-

quested him to pray his funeral prayers. So the Holy Prophet

(s.a.w.s.) arose to oblige him. Umar sat up, caught the tails of

the Prophet’s shirt and said: Will you pray for him, while your

Lord has prohibited you to do so? The Holy Prophet (s.a.w.s.)

said: Umar, leave me alone. When he exaggerated much, the

Prophet said: The Almighty Allah has chosen me and said:

“Ask forgiveness for them or do not ask forgiveness for

them; even if you ask forgiveness for them seventy

times.”(Surah Taubah 9:80)

I know that if I seek forgiveness for anyone more than sev-

enty times, the Almighty Allah will forgive. Umar said: He is a

hypocrite, but the Holy Prophet (s.a.w.s.) prayed on him and

after that the verse of prohibition of praying was revealed.

Umar says: I was astounded on the audacity I showed to the

Holy Prophet (s.a.w.s.).

According to the report of Ibne Abil Hadid, people were

shocked at the audacity of Umar to the Holy Prophet (s.a.w.s.)

and in Shia traditional reports; it is narrated from Imam Ja’far

Sadiq (a.s.) that the Holy Prophet (s.a.w.s.) came to the bier in

order to mend the feelings of the son of Abdullah. Umar asked:

Has the Almighty Allah not prohibited you to stand at his

grave? His Eminence did not say anything. Umar repeated the

question. His Eminence said: Woe on you; do you know that I

said: O Allah, fill up his belly with fire and burn him in Hell

fire.

Imam Ja’far Sadiq (a.s.) said: That hypocrite compelled the

Holy Prophet (s.a.w.s.) to reveal what he did not wish to

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divulge openly so as not to disappoint the son of Abdullah. In any case, Umar acted in the most audacious and rude manner

and such a behavior is improper even with the lowliest man -

that his collar should be caught in anger and tugged at. There

is no doubt that this caused distress and was insulting to the

Prophet, according respect to whom is incumbent on all and it

is a part of Islam.

Moreover, he rejected the act and words of the Prophet and

attributed mistake and error to him.

Also, it is mentioned in two places in Sahih Bukhari that

when Hatib bin Abi Balta-a wrote a letter to Meccans that the

Holy Prophet (s.a.w.s.) was going to Mecca and Jibraeel in-

formed the Prophet that he has sent that letter through a wo-

man and she was present in so and so orchard, the Prophet

sent Imam Ali (a.s.), Zubair and the apostate to seize the letter

from her. Umar said: O Messenger of Allah, he has betrayed

the trust of Allah, the Prophet and the believers. Allow me to

strike off his neck. His Eminence asked Hatib why he did that.

He said: O Messenger of Allah, I did not do this for lack of

faith. My family is in Mecca and I don’t have anyone there to

support them. So I wanted to do a good turn to the Meccans so

that they would be nice to my family. The Holy Prophet

(s.a.w.s.) said: He is right and you don’t say anything regarding

him, except a nice word. Umar said: Allow me to strike off his

neck, he has betrayed trust.

The Holy Prophet (s.a.w.s.) said: He is from the fighters of

Badr, and the Almighty Allah has told the people of Badr that

you may do whatever you like; I have made Paradise incum-

bent on you. Although this tradition is against the traditional

reports of Shia, but we can blame the Ahle Sunnat that when

the Holy Prophet (s.a.w.s.) testified to the veracity of Hatib, ac-

cepted his excuse and said: ‘Don’t say anything regarding him,

except a nice word’, then to again attribute betrayal of trust to

him and to want to strike off his head, is rejection of the state-

ment of Prophet and clear opposition to his orders.

Moreover, Ibne Abil Hadid has written in Sharh Nahjul

Balagha and Ibne Hajar in Fathul Bari, narrating from Musnad Ahmad bin Hanbal and they certify the authorities of this report from Abu Saeed Khudri that one day Abu Bakr said to the

Holy Prophet (s.a.w.s.): O Messenger of Allah (s.a.w.s.), I had

390

gone to so and so valley, there I saw a man in a nice form engrossed in prayer.

His Eminence said: Go and slay him immediately. Abu Bakr

went there and found him praying; so he did not like to slay

him and returned from there. His Eminence asked Umar to go

and slay him. Umar also found him praying and returned. At

that time the Holy Prophet (s.a.w.s.) asked Imam Ali (a.s.) to go

and slay him. When Ali (a.s.) went there, he did not find him as

he had left that place.

The Messenger of Allah (s.a.w.s.) said: That man and his

companions recite the Quran, but faith does not go beyond

their throat and they will exit religion like an arrow leaves the

bow and they will never revert to faith.

Ibne Hajar says: The proof of the veracity of this tradition is

the tradition of Jabir, all of whose reporters are trustworthy. It

is mentioned in the report of Ibne Abil Hadid that after that the

Holy Prophet (s.a.w.s.) said: If this man had been killed, he was

the first mischief and the last mischief; that is after that mis-

chief would never have appeared. Then he said: Such people

will appear from his descendants, who will leave religion like

an arrow leaves the bow.

Hafiz Abu Nuaim in Hilya,Musali in Musnad,Ibne Abde Rabb

in Iqd and others have also narrated through many chains of

narrators that companions praised a person for his excessive

worship. The Holy Prophet (s.a.w.s.) gave his sword to Abu

Bakr and ordered him to kill him, as was mentioned above. In

the end he said: If he had been killed there would never have

been discord in my Ummah.

Thus, it was learnt that Abu Bakr did not slay him. It is a

clear disobedience of the orders of the Prophet and his being

engrossed in prayers cannot be a valid excuse, because the

Prophet had ordered his killing after the companions had de-

scribed his excessive worship.

In the previous tradition, when Abu Bakr had described his

sincerity in prayer, the Messenger of Allah (s.a.w.s.) had

ordered his killing. The disobedience of Umar was more de-

grading and condemnable, because after Abu Bakr had men-

tioned the excuse that he was praying, the Holy Prophet

(s.a.w.s.) did not accept that excuse and now he ordered Umar

to carry out the job; but Umar also repeated the same excuse

391

and it is also clear and proved that in this matter, the opposition of those two became the cause all mischief till Judgment

Day as the prevention of giving pen and ink led to the deviation

of the Ummah till Judgment Day.

It is clear from these different reports that such acts were re-

peatedly committed by him due to his inner hypocrisy; and op-

position to the Prophet was his habit and nature. Thus, no oth-

er proof of his hypocrisy can be clearer.

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20

Chapter

Second Indictment: Denying that the Holy

Prophet (s.a.w.s.) passed away

He denied a matter, whose occurrence cannot be concealed

from any sane person. As the Shia and Ahle Sunnat have nar-

rated through widely related channels that when it was known

that the Messenger of Allah (s.a.w.s.) had passed away, at that

time Abu Bakr was not present there.

Umar screamed: By God, the Prophet is not dead; he will re-

turn to the world and cut off the limbs of those who claim that

he is dead. Afterthat Abu Bakr arrived and asked: Have you not

heard this verse:

“Surely you shall die and they (too) shall surely die.”(Surah

Zumar 39:30)

Also the following verse:

“And Muhammad is no more than an apostle; the

apostles have already passed away before him; if then he

dies or is killed will you turn back upon your

heels?”(Surah Aale Imran 3:144)

When Umar heard these verses, he replied: I never heard

these verses in the Book of Allah.

In Nihaya, Ibne Athir and the author of Kamil and Zamakh-

shari has mentioned this incident in Asasul Lughat and no one

has denied it.

Thus, this issue is not without two of the following possibilit-

ies: One is that he was so ignorant of the verses of Quran and

traditions of the Prophet that he did not know such a matter,

which was from fundamentals of faith, although the Holy

Prophet (s.a.w.s.) used to often mention about things that

would occur after him, and used to say that after me Ali Ibne

Abi Talib is the guardian ( Wali) of every believer and said: O

393

Ali, after me you will fight the oath breakers ( Nakiseen), the unjust ( Qasiteen) and apostates ( Mariqeen).

During the Farewell Hajj, he repeatedly said that his end was

near and I leave among you two great things. When the Holy

Prophet (s.a.w.s.) had asked for pen and inkpot, at that time

also he had hinted at this. Moreover, how he came to know

that His Eminence would cut off the hands and feet of people?

Thus, the indictment of this incident is more than what can

be explained or interpreted

Or it was his intention to deceive the people lest before Abu

Bakr reached there, people pay allegiance to Ali (a.s.) and the

conspiracy of those hypocrites would fail. That is why he made

that claim putting people in doubt.

Finally, Abu Bakr arrived as Ibne Abil Hadid has hinted and I

have replied to the objections of Ahle Sunnat in detail in Bi-

harul Anwar.

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21

Chapter

Third Indictment: Making Hajj Tamatto and

Mutah unlawful

He made Hajj Tamatto and Mutah of Women unlawful, in-

spite of the fact that the Messenger of Allah (s.a.w.s.) had al-

lowed them.

Its detailed account is that there is no dispute among

Muslims that Mutah was a legal marriage during the time of

the Holy Prophet (s.a.w.s.) and the dispute, which has ap-

peared, is whether the command of Mutah is abrogated or still

in force.

Thus, Ahle Bayt (a.s.) have consensus that the command of

Mutah is still is in force. The following verse is revealed with regard to Mutah:

“Then as to those whom you profit by, give them their

dowries as appointed.”(Surah Nisa 4:24)

On the basis of most clear interpretations and Fakhre Razi

has also said in his Tafsir that the whole Ummah has agreed

that Mutah was lawful during the early period of Islam and

also it is narrated that when His Eminence came to Mecca to

perform Umrah, ladies of Mecca dressed up and decorated

themselves. The companions of the Prophet complained that

they have been away from their wives since a long time. The

Holy Prophet (s.a.w.s.) said: You may perform Mutah with

these ladies.

It is mentioned in Sahih Bukhari and Muslim and the author

of Jamiul Usul has also narrated numerous traditions from

Qays and Jabir etc. that the Holy Prophet (s.a.w.s.) had permit-

ted Mutah.

In Sahih Muslim, it is narrated from Qatada who narrates

from Abi Nasra that Ibne Abbas used to order people to

395

perform Mutah marriages and Abdullah bin Zubair prohibited it. I have narrated this tradition from Jabir who said: This tradition is issued by me. During the time of the Prophet, we per-

formed the Mutah marriage, but when Umar became the Ca-

liph he said: Indeed the Almighty Allah made lawful for His

Messenger whatever He wanted and indeed the Quran is re-

vealed in its stages. Thus, perform the Hajj and Umrah as Allah

has commanded you and make marriages with women perman-

ent. If they bring such a person to me, who has contracted a

limited period marriage, I would stone him to death.

Ahle Sunnat have narrated through numerous chains of nar-

rators from Ibne Abbas and Imam Ali (a.s.) that if the son of

Khattab had not prohibited Mutah, only the wretched would

have committed fornication. Fakhre Razi has also narrated a

report on this subject in his matter.

Moreover, in his Tafsir, he has narrated from Imran bin Hu-

sain that the command of Mutah was revealed in Quran and

after that no other verse was revealed abrogating it. The Holy

Prophet (s.a.w.s.) allowed people to contract Mutah marriages

and we acted on it; and the Prophet did not prohibit it. Then he

said: A man did what he liked for himself.

The legality of Hajj Tamatto is having consensus of Muslims

and the difference that Ahle Sunnat jurists have expressed is

whether it is the best type of Hajj or not. The following verse:

“And accomplish the pilgrimage and the visit for Al-

lah.”(Surah Baqarah 2:196)

… is proof of its lawfulness. Numerous traditions are men-

tioned in Sahih Bukhari, Muslim, Tirmidhi and Nasai etc. from Jabir Ansari, Ibne Abbas and Imam Muhammad Baqir (a.s.) etc.

that when the Holy Prophet (s.a.w.s.) went to Mecca for the

Farewell Hajj, he took with himself sacrificial animals and ex-

cept for the Prophet and Talha, no one else had taken along

camels with him. Since at that time Imam Ali (a.s.) was in

emen, the Holy Prophet (s.a.w.s.) wrote to him to join him for

Hajj directly from there.

When Imam Ali (a.s.) reached the Meeqaat1, he made inten-

tion that I put on the Ihram according to the intention of the

Holy Prophet (s.a.w.s.). The Prophet had taken a hundred

camels with him and made Imam Ali (a.s.) as his partner in

396

sacrifice. Thus, this is also one of the exclusive merits of Amirul Momineen (a.s.), which is mentioned in a number of

places.

After that the Prophet taught the right method of Tawaf a nd

Sayy and then he stood at the Marwah Mountain and said: If I

had known from before that the Almighty Allah would com-

mand changing to Tamatto, I would not have brought the sacri-

ficial animals with me. Thus, all those, who have not brought

sacrificial animals with them, should change their intention to

Umrah and come out of the Ihram.

Surakha Ibne Malik asked: O Messenger of Allah (s.a.w.s.)is

this order exclusive for this year or it is forever? The Holy

Prophet (s.a.w.s.) interlaced the fingers of both his hands and

said: Umrah has entered Hajj in this manner and it will remain

like this forever. Since Imam Ali (a.s.) had put on the Ihram ac-

cording to the manners of the Prophet, he was told to retain it.

After that the Messenger of Allah (s.a.w.s.) slaughtered sixty-

three camels and Imam Ali (a.s.) slaughtered the rest.

Bukhari and Muslim have narrated from Marwan bin Hakam

that a dispute arose between Imam Ali (a.s.) and Uthman bin

Affan, because the later restrained people from Hajj Tamatto.

When Imam Ali (a.s.) came to know about it, he raised the call

of Thalbiya for Hajj Tamatto and said: Labbaik, forUmrah and

Hajj. Uthman said: I am preventing people from Hajj Tamatto

and you are openly opposing me? Ali (a.s.) said: I do not leave

the Sunnah of the Prophet on the saying of anyone..

It is narrated from Matraf in Sahih Muslim that he said: Im-

ran bin Husain said: Today, I narrate a tradition for you. Per-

haps the Almighty Allah would benefit you through it. Know

that the Messenger of Allah (s.a.w.s.) sent some of his people

on Umrah on the 10thof Zilhajj and no verse was revealed ab-

rogating this command; and the Holy Prophet (s.a.w.s.) also

did not disallow it till he passed away. After that a person said

about himself whatever he wanted.

A large number of such traditions are mentioned in Sahih

Muslim,which are compiled in Jamiul Usul. I have mentioned

all of them along with replies to their objections in Biharul

Anwar.

Ahle Sunnat and Shia, through numerous and widely related

channels report that Umar used to announce from the pulpit:

397

Two Mutahs were allowed during the time of the Prophet and I prohibit both of them and will punish whoever practices any of

them: one is the Mutah of women and the other is Hajj

Tamatto.

Thus, anyone having the slightest wisdom becomes aware

that such a statement is clearly due to enmity and hatred of Al-

lah and the Prophet and a proof of the rejection of their com-

mand. One, who does this, is included in the command of the

following verse:

“And whoever acts hostilely to the Apostle after that

guidance has become manifest to him.”(Surah Nisa

4:115)

Moreover, he did not order what the Almighty Allah com-

manded, although Allah says that one, who does not command

according to what Allah has ordered is only an infidel, trans-

gressor and oppressor.

BSome Ahle Sunnat report that a person contracted a Mutah

marriage. People asked him: How did you come to know that

Mutah is lawful; and on whose authority have you heard it? He

replied: From Umar. People said: Umar used to prohibit and

punish it. He replied: Because he himself said from the pulpit

that two Mutahs were lawful during the time of the Prophet

and I make them unlawful. I accepted from him that they were

allowed during the time of Prophet, but I did not accept his

personal view of prohibiting them.

1Refer to the Glossary of Islamic Terms

398

22

Chapter

Fourth Indictment: Partiality to Mughira bin

Shoba

Mughira bin Shoba was among the leaders of hypocrites and

enemies of Imam Ali (a.s.). It is mentioned in numerous tradi-

tional reports that there were five persons, who had reached

consensus on writing the accursed document and on the de-

cision that they would assure that Caliphate does not reach

Ahle Bayt (a.s.), one of them being Mughira bin Shoba, who im-

precated Imam Ali (a.s.) from the pulpit for years.

Ibne Abil Hadid says: Our scholars from Baghdad say, why

should we not expose the defects of one, whose Islam was

based on fear and exigency and its conclusion, as mentioned in

widely related traditional reports, was Hell; who committed

fornication in his middle age who was always cursing Imam Ali

(a.s.) from the pulpit.

Who never controlled his carnal desires and was always busy

in cooperating with transgressors. He spent his time in pur-

suits other than obedience of Allah and was involved in imbib-

ing wine and helping sinners. Why should we have regard for

such a man and not expose his injustice and sinfulness? After

that he has mentioned a number of traditions that this ac-

cursed one imprecated Imam Ali (a.s.) and instigated others to

do the same.

Ibne Abil Hadid has also admitted that Mughira was notori-

ous for fornication during the period of Jahiliyya as well as

after the advent of Islam. Therefore, it is clear what Umar’s

motive was in liking such a fellow. In fact, it is a lengthy dis-

cussion, but on this juncture, we shall mention only in brief.

When Umar appointed Mughira as governor of Basra, in

spite of his merits, there was a woman of Bani Hilal tribe in

399

Basra known as Umme Jamil and Mughira visited her place dis-creetly. When people of Basra learnt of this, they were ex-

tremely shocked.

Tabari has narrated that the house of Abu Bakra was near

the residence of Mughira and there was a road in between. A

room of each of their houses faced each other and there was a

window in each of them that opened towards each other. One

day Abu Bakra was seated in his room along some of his

friends.

Suddenly there was a gust of wind and the window opened.

Abu Bakra arose to close it and when he came near it, his

glance fell at the room of Mughira and he saw that the wind

had opened his door as well. He was between the legs of a wo-

man and moving his bottom to and fro. Abu Bakra asked his

friends to come and watch that act and be witness. They asked:

Who is that woman? He replied: It is Umme Jamil, daughter of

Afqam. They said: We saw a woman, but not her face. So they

waited and continued to watch the activity till conclusion.

When they arose, people recognized that the woman was

Umme Jamil. After that Mughira set out for the Masjid immedi-

ately to pray the congregation prayer along with those who

were like him, but Abu Bakra came and prevented him. Then

people reported this incident to Umar and Mughira reported

lies to Umar in this regard. When these two letters reached

Umar, he appointed Abu Musa Ashari, an enemy of Imam Ali

(a.s.) as governor of Basra and summoned Mughira to Medina

along with the witnesses.

Ibne Abil Hadid has narrated from Aghani of Abul Faraj Isfa-

hani, which is the most reliable book of Ahle Sunnat, from

Umar bin Shaibah that Umar bin Khattab took his seat and

summoned Mughira bin Shoba along with the witnesses.

First of all he called Abu Bakra and asked: Did you see

Mughira between the thighs of Umme Jamil? He replied: Yes,

by Allah, asif I can see the pockmarks on her things. Mughira

remarked: You have indeed looked very carefully. Abu Bakra

said: I am not careless in anything, may Allah degrade you.

Umar said: By Allah, till you do not testify that you have seen

the actual penetration I will not accept your testimony. Abu

Bakra said: By Allah, I testify in this way only.

400

At that moment Umar changed his color and Amirul Momin-

een (a.s.) said: O Mughira, your one fourth of life is wasted and

some have said: Umar said it. Then Umar called Nafe and

asked him. He said: I also testify like Abu Bakra. Umar said:

No, by Allah, till you don’t testify that you have seen the actual

penetration, it is of no use. Nafe said: I testify that he had pen-

etrated fully. Umar was extremely aggrieved and Amirul Mom-

ineen (a.s.) said: Now, the half life of Mughira is gone.

Then Umar summoned Shabil bin Mabad, the third witness

and he also testified in the same manner. Amirul Momineen

(a.s.) said: Three fourth of the life of Mughira is gone. Umar’s

face became ashen. Ziyad, the fourth witness had not reached

Medina till that time and Mughira lamented to the Muhajireen

asking them to intercede for him. He also visited the wives of

the Prophet and cried. After that Umar ordered that witnesses

should be restrained from speaking to any person of Medina

till Ziyad arrived.

After Ziyad came, Umar summoned the other witnesses as

well. The leaders of Muhajireen and Ansar came there. When

Ziyad was seen, Umar said: I can see a person through whose

tongue the Almighty Allah will definitely not degrade a member

of Muhajireen. By this, he wanted to hint that he should not

mention the complete testimony. When Ziyad came, Umar saw

that he was an arrogant young man and he was coming in a

careless manner. Umar thought he should be threatened as

well. Umar’s threats despite his cowardice are famous among

Arabs and non-Arabs.

Umar said to him harshly: O sane man, what testimony do

you have? Abdul Karim, a reporter of this tradition, says that

when Abu Uthman used to narrate the traditional report of

Umar he imitated the harsh voice of Umar and screamed in

such a terrible way that I almost swooned.

Thus, it is clear from the style of the statements of that tradi-

tion that, due to the attachment that existed between Umar

and Mughira, Umartried much that fornication should not be

proved for Mughira and that he may issue the penalty of false

accusation on those witnesses, in spite of the fact that it is

wrong to trespass divine limits and to manipulate its dictates,

especially when it would lead to the penalization of so many in-

nocent souls; it is all the more appalling.

401

Traditional reports say that most witnesses gave similar testimony and this contradiction appeared due to the deception

and cunning of Umar. Abul Faraj Isfahani says that many

people have narrated that Ziyad said: I saw Mughira that he

had lifted the legs of Umme Jamil and I saw both his testicles

moving between her thighs and I heard sharp breaths and loud

sounds.

Abul Faraj says:Umar liked very much the statement of Ziyad

and the alteration of the testimony to deflect the penalty from

Mughira. He also says that when the penalty was issued on

Abu Bakra, he said: I testify that Mughira has committed for-

nication. Umar wanted to issue the penalty on him again, but

Imam Ali (a.s.) restrained him and said: If you award the pen-

alty to him. I will stone Mughira to death. This statement

shows that in view of Imam Ali (a.s.), the crime of fornication

was proved for Mughira, but he did not apply the penalty on

him in view of Taqayyah.

Some Ahle Sunnat have presented another justification of

this statement. Abul Faraj says that Umar ordered Abu Bakra

to repent. He said: Are you asking me to repent, so that you

will accept my testimony and I have taken an oath that as far

you remain alive and as far as I am alive, I will never testify

between two persons.

Moreover, Abul Faraj says that when the penalty was given

to the witnesses, Mughira said: Praise be to Allah, that He has

degraded you. Umar said: Shut up, may Allah kill you.

According to another report he said: Keep quiet, may Allah

destroy the house where they saw you.

Then Abul Faraj says: After that Umar went for Hajj. Umme

Jamil and Mughira had also gone for Hajj. Umar said to

Mughira: Woe on you, do you think that I am ignorant; by Allah

I don’t think that Abu Bakra had lied about you and I don’t see

you at anytime without dreading stones falling from the sky,

because of you. Imam Ali (a.s.) used to say: If I ever get control

on Mughira, I would have him stoned to death.Thus, one, who

deliberates on these reports, will not have any doubt that the

fornication of Mughira was proved for Imam Ali (a.s.) and

rather Umar also, but he knowingly showed him leniency and

suspended the divine penalty, instead penalized those innocent

persons.

402

23

Chapter

Fifth Indictment: Limiting the Dower

Fakhre Razi, Ibne Abil Hadid and many Ahle Sunnat and Shia

tradition scholars have narrated that one day Umar said in a

sermon: If I hear that any woman has taken dower more than

the dower of the wives of the Prophet, I will definitely recover

it from her.

According to another traditional report, he said: I will deposit

it in Public Treasury. So a lady stood up and said: Allah has not

permitted this for you and He says in Quran: If one of you has

given a Qintar to one of his wives, you must not take it back.

Umar said: You are more learned and intelligent than Umar;

even the ladies secluded at home are more learned than him.

According to the traditional report of Ibne Abil Hadid, Umar

said: Are you not amazed at an imam, who committed a mis-

take and a lady who acquired truth, disputed with him and

emerged victorious over your imam?

According to Fakhre Razi that lady said: O son of Khattab, Al-

lah has bestowed a thing to us and you are keeping it away? At

that time Umar addressed his self and said: O Umar, all are

more learned and wiser than you and after that he retracted

his order. It is clear from these reports that he was absolutely

ignorant about Quran and Sunnah and a person who himself

admits that ladies in seclusion are more learned than him, is

not eligible to rule Muslims, especially when a person, learned

in all sciences was present in the Ummah.

403

24

Chapter

Sixth Indictment: Refusing the command of

Tayammum

It is the deadliest indictment and a clear enmity to Allah and

the Prophet, but Imamiyah scholars have neither studied it in

detail nor mentioned it among his indictments. That is to re-

fuse the command of Tayammum as mentioned in Sahih

Muslim, Bukhari,Abu Dawood and Nasai. The author of Jamiul Usul has also recorded it. All have narrated from Shafiq that he said: I was in the company of Abdullah bin Masud and Abu

Musa Ashari. Abu Musa said: If a person is ritually impure

( Junub) and does get access to water even for a month, even

then he will not perform Tayammum for prayers; then what he

should do regarding the following verse of Surah Maidah?

“And (if) you cannot find water, betake yourselves to

pure earth.”(Surah Maidah 5:6)

Ibne Masud said: If you don’t find water, you must do Tayam-

mum on pure dust. If they are allowed Tayammum, whenever

the water is cold they will do Tayammum with dust. I asked: Is

that why you despise Tayammum? He replied: Yes. Abu Musa

said: Have you not heard the statement, which Ammar said to

Umar?

That the Messenger of Allah (s.a.w.s.) sent me on an errand

and on the way I became Junub and I could not find any water;

at that time I wriggled in dust like a quadruped and informed

about this to His Eminence. He said: ‘It would have been suffi-

cient for you to do like this.’

The Prophet then stroked lightly the earth with his hands

and then blew off the dust and passed his hands over his face

and hands.”

404

Abdullah said: Did you not observe that Umar was not satisfied at the statement of Ammar?

Bukhari has mentioned a similar report through another

chain as well that Shafiq Ibne Salma said: I was with Ibne Mas-

ud and Abu Musa Ashari; the latter asked the former, “O Abu

Abdur Rahman! What is your opinion if somebody becomes

Junub and no water is available?”Abdullah replied, “Do not

pray till water is found.”

Abu Musa said, “What do you say about the statement of Am-

mar (who was ordered by Prophet to perform Tayammum)?

The Prophet said to him: “Perform Tayammum and that would

be sufficient.”Abdullah replied, “Don’t you see that Umar was

not satisfied by Ammar’s statement?”Abu Musa said, “All right,

leave Ammar’s statement, but what will you say about this

verse (of Tayammum)?”Abdullah kept quiet and then men-

tioned the same absurd justification mentioned above.

Bukhari has also narrated from Saad bin Abdur Rahman from

his father that Ammar said:

A man came to Umar bin Khattab and said, “I became Junub,

but no water was available.”

Ammar bin Yasir said to Umar, “Do you remember that you

and I (became Junub while both of us) were together on a jour-

ney and you didn’t pray, but I rolled myself on the ground and

prayed? I informed the Prophet about it and he said, ‘It would

have been sufficient for you to do like this.’

The Prophet then stroked lightly the earth with his hands

and then blew off the dust and passed his hands over his face

and hands.”Umar said: O Ammar, fear Allah. Ammar said: If

you want, I will not narrate this report. According to another

report ,Ammar said: If you like, due to the right you have on

me, I will not narrate this report to anyone.

The author of Jamiul Usul, after narrating the report of

Bukhari and Muslim, says: It is mentioned as follows in the re-

port of Abu Dawood: Abdur Rahman used to say: I was with

Umar when a person came to him and said: We stay at a place

for a month or two without getting access to water. Umar said:

If I am in that place, I will not pray till I don’t get water. Am-

mar asked: “Do you remember that you and I (became Junub

while both of us) were together on a journey and you didn’t

pray, but I rolled myself on the ground and prayed? I informed

405

the Prophet about it and he taught me the method of Tayammum. Umar said: O Ammar, fear Allah. Ammar said: If you like,

by Allah, I will not narrate this tradition to anyone. Umar said:

You can do what you like.

The author says:

All these traditions are narrated from Sihah books of Ahle

Sunnat and they cannot deny their authenticity. Therefore, we

say that this matter is not without two possibilities:

When Umar asked the inquirer to leave the Prayer in case of

not getting water; and did not accept Ammar’s report, and

said: If I am there in such a situation, I will not pray till I get

water, at that time he was aware that the Almighty Allah has

made Tayammum obligatory on one, who does not have water

and the verses of Tayammum were also in his memory: that is

the two verses, in which the Almighty Allah has clearly rejected

his view; and he also remembered that the Holy Prophet

(s.a.w.s.) ordered Tayammum and explained its method.

Or that he was ignorant and unaware of the command of Al-

lah and the Messenger. If it is the first possibility, then his re-

fusal to accept the command of Tayammum, as is clear from

many traditions, would tantamount to be a blatant refusal of

Allah and the Messenger, only upon the notion that this matter

would lead to corruption. Moreover, it would imply that Allah

and His Messenger issued a command based on ignorance and

lack of knowledge. No disbelief is clearer and worse.

Although such an act was not totally unexpected from him

and all his acts were based on this principle only as he re-

moved the statement of ‘Rush to the best of the deeds’from Ad-

han and in the same way, prevented giving pen and ink to the

Prophet and also other issues, which are widely related and ac-

cepted by all sects of Islam; some of which were mentioned be-

fore and some will be explained in the coming pages.

In case of second possibility, it would prove his extreme ig-

norance, foolishness and irreligiosity. That is although he re-

mained in the company of the Prophet for more than twenty

years, he was unaware of a common issue regarding the most

important part of religion; that is Prayer; and most people are

aware of it and its need also arises very often.

How can such a fellow claim leadership of the Ummah in reli-

gion and the world? It is very amazing that when people asked

406

to him at the time of his death, why he was not appointing his son, Abdullah bin Umar as Caliph, the justification he offered

was: One, who does not know how to divorce his wife, is not

qualified for Imamate.[Although the fact was that he knew Ab-

dullah cannot argue with Imam Ali (a.s.) and very soon the

Imamate would be transferred to him; so he did not appoint

him.]But regarding Umar all his followers are content to accept

him as Imam, even though he was ignorant of a law, which was

more important and common than the method of divorcing. In

spite of the fact that Abdullah after this accepted the validity of

Tayammum, but Umar remained firm on his denial and did not

refer to all companions after hearing the statement of Ammar,

because if he was ignorant, he should have inquired about this

from others.

This proves that most arguments, on which Ahle Sunnat rely,

are invalid. That is when no one has denied the view of their

Caliph, it is necessary that he should be right. The reason of in-

validity of this argument is that when Umar ordered something

clearly opposed to Quran, Sunnah and consensus no one dis-

puted it, except Ammar, and even he was frightened after stat-

ing the truth and he said: If you like, I will not narrate it again.

When they did not have the power of refuting him in such a

well known matter, in which no worldly interests were in-

volved, how they could argue with him on the issue of Ca-

liphate and rulership?

407

25

Chapter

Seventh Indictment: Passing Wrong

Judgments

In most cases, he issued wrong judgment and when compan-

ions pointed out, he retracted his decision. As in the case of the

woman who was pregnant through fornication; he adjudged

that she must be stoned to death. Maaz said: Your judgment is

applicable on this woman, but it does not cover thesoul present

in her womb. At that time he retracted that order.

It is mentioned in Manaqib Khwarizmi that during the Ca-

liphate of Umar, they brought a pregnant lady before him and

he inquired and she confessed to fornication. Umar condemned

her to be stoned to death. By chance, Imam Ali (a.s.) met them

on the way; he inquired about the matter and told them to take

her back. Imam came to Umar and asked: Did you condemn

her to be stoned to death? He replied: Yes, she confessed adul-

tery to me directly.

Imam Ali (a.s.) said: You have the power to punish her, but

you don’t have jurisdiction on what is present in her womb.

Perhaps, you had threatened her before her confession?

Yes, said Umar. Imam Ali (a.s.) said: Do you not know that

the Messenger of Allah (s.a.w.s.) said: Legal penalty is not ap-

plicable on one, who is in custody or one, who makes a confes-

sion after being threatened. Umar allowed that woman to be

released and said: All women are helpless from giving birth to

a son like Ali. If Ali had not been there, Umar would have

perished.

Moreover, it is narrated from Manaqib Khwarizmi and

Musnad Ahmad bin Hanbal that a mentally unbalanced female

was brought to Umar with the accusation that she had commit-

ted fornication. Umar condemned her to be stoned to death.

408

Imam Ali (a.s.) asked: Do you not know that the Messenger of Allah (s.a.w.s.) said: Three people are absolved of religious responsibility: the insane, till he regains sanity; the child, till he

reaches maturity and the sleeping one, till he wakes up? At

that time, Umar released that woman.

The Chief Judge ( Qadiul Quzaat) and Ibne Abil Hadid have

also accepted this incident. There are a large number of such

incidents, but there is no scope in this book to mention them

all.

409

26

Chapter

Eighth Indictment: Innovations in Religion

This section is regarding those innovations, which he created

in the religion of God, solely on the basis of his whims and

without any proof or evidence. We shall mention only some of

them here.

Eighth Indictment: Innovations in Religion

This section is regarding those innovations, which he created

in the religion of God, solely on the basis of his whims and

without any proof or evidence. We shall mention only some of

them here.

410

Innovation One: Tarawih Prayer

That is the extra supererogatory prayer, which they recite in

congregation in the Ramadhan nights and the proof that it is

an innovation is that he has himself admitted it as the author of

Nihaya and most Ahle Sunnat tradition scholars have narrated;

that when Umar came to the Masjid at night in Ramadhan and

found it full, because of the deviation of Shaitan, he remarked:

What a nice innovation we started!

It is mentioned in Sahih Bukhari, Sahih Muslim and Jamiul Usul that Abu Salma asked Ayesha what was the practice of

Prophet Muhammad (s.a.w.s.) in Prayers during the month of

Ramadhan? Ayesha replied: During the month of Ramadhan

and in other months also, he did not recite more than eleven

rakats. First he recited four rakats, but don’t ask how sincere

and prolonged it was. After that he recited another four rakats

in an extremely nice way; after that he recited another three

rakats. I asked: O Messenger of Allah (s.a.w.s.), do you sleep

before Witr? He replied: Ayesha, my eyes sleep, but my heart

does not sleep.

Muslim has narrated in another report that Ayesha said: The

Prayer of the Holy Prophet (s.a.w.s.) during the month of Ra-

madhan and in other months was thirteen Rakats including the

Nafila of Morning Prayer.

It is mentioned in Jamiul Usul from Sahih Muslim, Sahih

Bukhari and Sunan Abu Dawood that Allah’s Apostle made a small room (with a palm leaf mat). Allah’s Apostle came out (of

his house) and prayed in it. Some men came and joined him in

his prayer. Then again the next night they came for the prayer,

but Allah’s Apostle delayed and did not come out. So they

raised their voices and knocked the door with small stones (to

draw his attention). He came out to them in anger, saying,

“You are still insisting (on your deed, i.e. Tarawih prayer in the mosque), but I thought that this prayer ( Tarawih) might become obligatory on you. So you may offer it at your homes, for

the best prayer of a person is the one he offers at home, except

compulsory (congregational) prayer.”Moreover, it is narrated

from Anas that the Holy Prophet (s.a.w.s.) was praying during

the month of Ramadhan. I came and stood behind him. Another

411

person came and then another, till a group gathered. When the Prophet realized that we were standing behind him in a row,

he concluded the prayer at the earliest and went home and be-

came engrossed in prayer. After that he said: It is because of

you that I stopped praying in the mosque. Thus, they narrate a

large number such traditions from the Prophet in their Sihah

books, which clarify that the Holy Prophet (s.a.w.s.)did not

pray any special prayers during the month of Ramadhan and if

he did so, he was not agreeable that it should be in congrega-

tion. Thus, to fix its volume and to make it an emphasized Sun-

nah is nothing, but innovation.

It is mentioned in widely related traditions narrated through

Ahle Sunnat and Shia channels that every innovation is devi-

ation and every deviation leads to Hell. It is narrated from Jabir

in Sahih Muslim that the Holy Prophet (s.a.w.s.) said in his sermon: The best of the discourses is the Book of Allah, and best

of the guidance is the guidance of Muhammad and the most

evil things are those, which are innovated; and every innova-

tion is deviation.

It is narrated in Sahih Bukhari and Muslim that the Holy

Prophet (s.a.w.s.) said: So he, who does not follow my tradition

in religion, is not from me (not one of my followers). Why do

they dislike what I do? By Allah, I am the most knowledgeable

about Allah and my fear of Allah is more than others.

It is narrated from Sahih Tirmidhi and Abu Dawood in Jamiul Usul that the Prophet said: Keep away from innovations, because every innovation is heresy and every heresy is deviation.

Some Ahle Sunnat scholars, in order to justify the deeds of

Umar, have said that innovation is of five types, which is op-

posed to the clear tradition of the Sunni and Shia. It is obvious

from declaration of Quran and traditions that every issue in-

vented in Shariah, which is not mentioned in it generally or

specially, is unlawful and an innovation.

To deem anything as a worship act, which is not based on

any Islamic law is innovation. Whether that act is independent

or an attribute of worship, whose base is not on Shariah, like to

perform an obligatory act as recommended act or vice versa,

and to invent something in worship like performing the Tawaf

in congregation or to fix a particular quantum of worship act at

412

a particular time: like Post-breakfast Prayer, which is another innovation of Umar. All this is unlawful.

Even if someone classifies innovations into five types, even

then there is no doubt that the innovations of Umar are in-

cluded in innovations, which are unlawful.

413

Innovation Two: Spying

Umar initiated the practice of spying on people at night, al-

though the Almighty Allah has prohibited it and said:

“And do not spy.”(Surah Hujurat 49:12)

Ibne Abil Hadid etc. have narrated that one night Umar came

out to learn about the circumstances of people and heard a

sound coming for a house. He climbed over the wall and saw a

couple with a bag of wine before them. Umar said: O enemy of

God, do you think that the Almighty Allah would keep your de-

fect concealed, although you are engrossed in His disobedi-

ence? That man replied: Don’t make haste; if I have committed

one mistake you have committed three: the Almighty Allah

said:

“And do not spy.”(Surah Hujurat 49:12)

… and you have spied. And He said:

“And go into the houses by their doors.”(Surah

Baqarah 2:189)

… and you have jumped over the wall.

And He said:

“So when you enter houses, greet your people with a

salutation.”(Surah Nur 24:61)

And you did not salute.

Umar said: If I forgive your mistake, will you adopt good

deeds? He replied: Yes, by Allah, I will never do this again.

Umar said: I have forgiven you.

414

Innovation Three: Three Divorces

During the lifetime of the Prophet and period of Abu Bakr,

three divorces, one after other were considered as one divorce

without reconciliation, but Umar, three years after his Ca-

liphate, declared that it should be considered as three

divorces.

The author of Jamiul Usul has narrated from Sahih Abu Da-

wood and Nasai through a number of channels from Ibne Abbas that the excuse he presented was that people may not di-

vorce excessively. But if this were to promote excess divorces,

the Almighty Allah, whose knowledge encompasses everything,

would have promulgated this rule. The Messenger of Allah

(s.a.w.s.) used to wait for divine revelation and he never issued

any order on the basis of his personal view. How can Umar

dare to modify divine laws on the basis of his personal whims?

415

Innovation Four: Changing the Place of Ibrahim

It is narrated from Ahle Bayt (a.s.) through numerous and re-

liable chains of narrators that during the time of Prophet

Ibrahim (a.s.) and after that also, the Place of Ibrahim ( Maqam

Ibrahim) was joined to the wall of the Kaaba, till the idolaters of Quraish, during the period of ignorance changed it to the

present location. When the Messenger of Allah (s.a.w.s.)

conquered Mecca, he returned the Place of Ibrahim (Maqam

Ibrahim) to its original place and it remained there till Umar

usurped the Caliphate and when he went to Hajj, he asked:

Who can tell us the location of the Place of Ibrahim ( Maqam

Ibrahim) during the period of Jahiliyya?

Another hypocrite said: I have kept its measurement calcu-

lated with a belt with me. Umar called for it and after finding

the measurements, he changed the location of the Place of

Ibrahim ( Maqam Ibrahim) to the location of Jahiliyya. Till date the Place of Ibrahim ( Maqam Ibrahim) is present in this location only and the Master of the Affair will change it to its ori-

ginal place.

This incident is among the well known facts; rather it is

among the widely related ones. They have now, housed pigeons

at the original location of the Place of Ibrahim ( Maqam

Ibrahim) and they call it Place of Jibraeel ( Maqam Jibraeel).

The author of Kashaf has also hinted at the change of Place

and said: Umar asked Muttalib bin Abi Dawaa-a: Do you know

the location of the Place of Ibrahim ( Maqam Ibrahim) during

the period of Jahiliyya? He replied: Yes, and informed him of

the same spot.

Ibne Abil Hadid says that historians have said that Umar,

first of all, deemed that Nafila Prayers during the month of Ra-

madhan should be recited in congregation and he had it pro-

claimed in all areas that this rule should be followed. It was

him that burnt down the house of Ruwisad Thaqafi, who sold

wine. He initiated the practice of spying and night patrols. He

initiated the practice of using a lash to discipline people.

People said that the lash of Umar was more terrifying than the

sword of Hajjaj. He was the first one to fine scholars and he

confiscated half their wealth. He was first to demolish the

416

Mosque of the Prophet and expand it; and the area, which he included in the Mosque also contained the house of Abbas. He

changed the Place of Ibrahim ( Maqam Ibrahim) to its present

location and previously it was adjacent to the Holy Kaaba.

Thus, it is clear that nothing else can be a greater evidence

of enmity to the Prophet. That the Sunnah of the Prophet

should be destroyed knowingly and in its place innovation, ig-

norance and infidelity should be adopted.

417

Innovation Five: Enmity to Persians

Since he had heard the Holy Prophet (s.a.w.s.) say: Our de-

votees and helpers shall be from the Persians, he bore great

enmity to them and did not allow them the rights, which Islam

had bestowed on them. He ruled that Quraish should not marry

any Arab or Persian ladies. In the same way, Quraish should

not give their daughters in marriage to other Arabs and non-

Arabs and other Arabs should not give their daughters in mar-

riage to non-Arabs.

Thus, he deemed all Arabs in relation to Quraish and all non-

Arabs in relation to Arabs as Christians and Jews, although the

Holy Prophet (s.a.w.s.) said: All Muslims are equal.

It is quoted in Jamiul Usul from Muwattah Malik that Umar prohibited that the non-Arabs to inherit from Arabs, except the

non-Arab born among Arabs, and this command is clearly op-

posed to thelaws of inheritance revealed by the Almighty Allah

in the Holy Quran.

418

Innovation Six: Awl

He innovated Awl1in inheritance, which is in contradiction of

Quran and Sunnah. Its explanation is very long and there is no

scope of it in this treatise.

1Reducing the shares of heirs.

419

Innovation Seven: ‘The Prayer is better than

sleep’

He added the words of ‘The Prayer is better than sleep’ in

the Morning Adhan as mentioned in Jamiul Usul narrating from

Muwattah Malik.

420

27

Chapter

Ninth Indictment: Unequal Distribution of

Stipends

During the period of the Holy Prophet (s.a.w.s.) and Abu

Bakr, stipends from the Public Treasury and war spoils were

distributed equally among Muslims, but Umar turned this prin-

ciple upside down and gave more to the wives of Prophet. He

fixed twelve thousand dirhams annually for Ayesha and the

other wives got ten thousand dirhams each. The fighters of

Badr from Muhajireen were sanctioned 5000 dirhams and An-

sar only 4000 dirhams. In the same way, he distributed allow-

ances in a disproportionate way.

It is narrated in Sahih Bukhari and Sahih Muslim that the Holy Prophet (s.a.w.s.) used to tell the Ansar with affection:

After me, they will give precedence to others; but you remain

patient, till you meet me at the Pool of Kauthar.

Ibne Abil Hadid etc. have confessed that Umar was the first

to start this innovation and he changed the principle of equit-

able distribution. It is clear and proved that this distribution

was oppression on those, whose share was reduced.

During the Caliphate of Imam Ali (a.s.) most of the mischiefs

arose due to this innovation only, because Ali (a.s.) wanted to

apply the Sunnah of the Messenger of Allah (s.a.w.s.), but seni-

or companions of the Prophet, like Talha and Zubair did not

agree and that is why the Battle of Basra took place. After that

other mischiefs appeared and if it was lawful to give anyone

more in distribution, Imam Ali (a.s.) would have definitely war-

ded off those mischiefs by it, to assure that the foundations of

his Caliphate may not weaken and strengthen the rule of

Muawiyah etc.

Ibne Abil Hadid says in Sharh Nahjul Balagha:

421

If someone says that Abu Bakr also distributed like Ali (a.s.), but no one refused from Abu Bakr as they did from Imam Ali

(a.s.).We would reply that the period of Abu Bakr was just after

the period of the Messenger of Allah (s.a.w.s.); that is why no

one objected to him, but when Umar became the Caliph, he es-

tablished the system of unequal allowance and people became

used to it and forgot the first distribution.

The period of Caliphate was long and the love of wealth and

excess of allowances took root in the people. Those who were

deprived also became used to that deprivation and they re-

mained content on that much. After that when Uthman became

the Caliph, he continued the system established by Umar. That

is why the habits of people became firmer.

When Caliphate reached Imam Ali (a.s.), he tried to turn

back the people to the practice of the Holy Prophet (s.a.w.s.)

after they had become accustomed to other things and had for-

gotten that practice, that is why its acceptance was so difficult

for them that they broke the incumbent allegiance and staged

an uprising against the Imam and also gained the support of

those who were bestowed more by Umar. They criticized the

practice of Imam Ali (a.s.) and praised the innovations of Umar,

till they made disenchanted most people with the Imam.

The author says:

If one ponders on this well, it would become clear that all

mischiefs that appeared in Islam and all oppressions that befell

the Ahle Bayt (a.s.) are as a result of his innovations, mischiefs

and conspiracies; as on the day of Saqifah, he sowed the seeds

of mischief and corruption and by practicing discrimination in

distribution, he watered that plant and made it fruitful through

Shura committee.

Till the time of the reappearance of His Eminence, Qaim Aale

Muhammad (a.s.) all oppressions and injustice, which befalls

Ahle Bayt (a.s.) and their Shia are fruits of this accursed tree.

Curse of Allah be on one, who sowed its seed, watered it, per-

fected it and armed it.

422

28

Chapter

Tenth Indictment: Shura Committee

Formation of the Shura committee is the most terrible act

and the most condemnable event in the history of Islam. In

brief, its story, as Ibne Abil Hadid, Ibne Athir and most Ahle

Sunnat have narrated, is that when Abu Lulu injured Umar and

he became certain that his end was near, he did not remain

content with the acts he had committed during his lifetime;

that is to keep away Ahle Bayt (a.s.) from Caliphate and to di-

minish their position; on the contrary, he took such steps that

even after him, the Caliphate should never go to Ahle Bayt

(a.s.); at the same time, his plan should seem nice and no one

should even suspect any shortcoming or ulterior motive of

Umar in that regard and think that it was a selfless step.

So first he took the advice of his companions. Some of them

said by way of sycophancy that he should appoint his son, Ab-

dullah as Caliph. Umar refused, not only because they should

not regard him as selfish, but also because he knew well that if

Abdullah becomes the Caliph, he would not be able to fulfill the

functions of that post in the right way and very soon the right

will go back to its rightful owner. He said: No, by Allah, two

persons cannot take up this office from the family of Khattab.

Whatever I have done is sufficient. I will not hoard the Ca-

liphate for my descendants and will not take up this responsib-

ility in my life and death.

Then he said: Indeed, when the Holy Prophet (s.a.w.s.)

passed away from the world, he was pleased with six persons:

Ali, Uthman, Talha, Zubair, Saad Ibne Abi Waqqas and Abdur

Rahman bin Auf. I think that I should form a committee of

these men, so that they may choose a Caliph from among

themselves.

423

Then he summoned them and remarked: Each has come hop-

ing to get Caliphate.

According the report of Ibne Abil Hadid, he said: Are you

greedy for Caliphate after me? When he repeated this, Zubair

replied: What can prevent us? You ruled as the Caliph and we,

in Quraish, are neither lesser than you in excellence nor in re-

lationship to the Prophet. Umar asked: Shall I tell you what

type of persons you are? All said: Yes, and even if we say don’t,

you will still do it. Umar said:“As for you, O Zubair, you are

quick tempered and an angry man. When you are pleased, you

are a believer and when you are angry, you are an infidel. One

day you are a human being and another day you are a Satan. If

you obtain the caliphate, you would spend a day in Mecca in

arguing over a measure of barley. I don’t know what the condi-

tion of people would be if you come to power and the Allah

Almighty Allah shall not endow you with caliphate, while you

are having these defects.”

Then Umar turned to Talha and asked, “Shall I say it or re-

main quiet?”

Talha became angry and said, “You are not saying anything

about the good qualities.”

Umar said, “Indeed I know you very well, from the day your

finger was cut off in the Battle of Uhad. You were angry due to the pain you suffered and the Prophet departed from this

world, while he was displeased with you, because of what you

said on the occasion of the revelation of the verse of Hijab.”O

Talha, did you not say that ‘If the Prophet passes away, I would

marry his widows?’The Almighty Allah has not considered

Muhammad better than us for marrying our cousins and the

Almighty Allah has revealed for you: “… and it does not be-

hoove you that you should give trouble to the Apostle of

Allah, nor that you should marry his wives after him

ever… ”

Then Umar turned to Saad bin Abi Waqqas and said,

“Indeed, you are the owner of a herd of horses, with which you

fight in the battles. And you are a hunter with bows and

arrows.

What does the tribe of Zuhra has to do with caliphate and

community affairs?”

424

Saad was a warrior and except for martial affairs, he did not have any capability in administrative and community matters.

Then why did Umar nominate him as a candidate for ca-

liphate? In the same way, he described the ineligibility of the

tribe of Saad for Caliphate and Umar criticized it in this

regard.

When he turned to Abdur Rahman Ibne Auf, he said, “As for

you, O Abdur Rahman, if half of the faith of the Muslims is

compared to your faith, your faith would prevail. However, it is

not suitable for this matter to be entrusted to a person having

a defect that you possess.

Where is ‘ Zohra’(a type of weak person) and where is this

matter?

Then he turned to Uthman, a senior member of the Umayyad

clan. It was a clan that had always confronted Islam. Umar

said, “Yes! The rulership shall indeed come to you! As if I can

see the Quraish handing it to you on the basis of their friend-

ship to you and you have imposed Bani Umayyad and Bani Abu

Muit on the people and preferred them for showering gifts.

Then a group of wolves of Arabs would rush to you and behead

you in your bed. By Allah, if you do so and you would do it

–they would also do the same.”Then he put his hand on his

forehead and said, “Thus, if it happens in this way, remember

what I said… ”After that Umar glanced at Amirul Momineen

(a.s.) and said, “By Allah if you become the caliph! If only you

hadn’t a joking nature! If you rule over them, you shall take

them towards truth and the right path.”When was the Imam

(a.s.) resorting to jest? Rather the Imam (a.s.) always lived a

life of seriousness and had a farsighted disposition, which be-

came obvious in his words and deeds. How could it be possible

for a person of a joking nature to take the Muslims to the right

path and truth? As Umar says: This position is not suitable for

one, having a joking disposition; as it is a weakness and defect

in personality.”

Ali arose and departed from there. Umar then addressed the

audience and said, “I recognize the status of a person that if

you entrust him with your affairs, he would bring you on an il-

luminated path.”They asked, “Who is it?”He replied, “It is the

same who is going from before you.”They asked, “What preven-

ted you from this?”He replied, “There is no option.”

425

According to another report, on the morning of Shura or some other time Umar remarked: I do not bunch prophethood

and Caliphate for Bani Hashim. According to another report,

he said: He is too young. After that Umar said: Ah, ah, if Abu

Ubaidah Jarrah or Saalim, the freed slave of Huzaifah, had

been alive, there was no doubt that they were suitable for

Caliphate.

Then Umar summoned Abu Talha Ansar and said: Take fifty

men from Ansar and collect these six persons in a house; but

you stand with naked swords outside that place and hasten in

this matter and do not give them respite of more than three

days; so that they may, after mutual consultations, choose a

Caliph. If five agree on one person and one opposes, kill him. If

four agree and two oppose, kill the two. If three agree on one

person and Abdur Rahman is among them, approve his choice

and if the other three oppose, eliminate all three. If three days

pass and they don’t reach any conclusion, eliminate all of them,

leaving the Muslims to choose whoever they like.

Thus, after burying Umar, Abu Talha came with fifty men and

all stood with naked swords at the door. According to Shia and

Sunni reporters, Imam Ali (a.s.) reminded them of around one

hundred of his excellences and virtues and all admitted to his

veracity. Then they consulted among themselves and said: If

the Caliphate is given to him, no one will get precedence or be

oppressed and he will consider all Muslims as equal. So they

did not agree at the Caliphate of Imam Ali (a.s.).When Talha

despaired of his Caliphate and realized that except for Ali or

Uthman, no one will get the Caliphate and since he was inimic-

al to Bani Hashim, he said: I support Uthman. Since Zubair

was the son of the paternal aunt of Imam Ali (a.s.), due to fam-

ily ties, he declared his support for him. When Saad bin Abi

Waqqas became certain that Caliphate cannot come to him, he

said: I support my cousin, Abdur Rahman; as both were from

Bani Zohra. Abdur Rahman said: I surrender my share for Ali

and Uthman.

Then Abdur Rahman said to Ali (a.s.): I give allegiance to you

on the Book of Allah, Sunnah of the Holy Prophet (s.a.w.s.) and

practice of Abu Bakr and Umar. Imam Ali (a.s.) said: I agree to

accept on the basis of the Book of Allah and Sunnah of the Holy

426

Prophet (s.a.w.s.) and then act according to my view. After that Abdur Rahman made the same offer to Uthman.

Uthman replied: I accept all the conditions. Abdur Rahman

repeated the offer thrice to Ali and Uthman and each time Uth-

man accepted it and Ali (a.s.) rejected. When Abdur Rahman

saw that Ali (a.s.) was not agreeing to follow the practice of

Abu Bakr and Umar, he placed his hand on the hands of Uth-

man and said: Peace on you, O chief of believers. Imam Ali

(a.s.) said: You have not pledged allegiance to him, but on the

same hope, on which Umar paid allegiance to Abu Bakr. May

the Almighty Allah create enmity between you.

As most reporters have said, the prayer of Imam Ali (a.s.)

was answered and such a severe enmity ensued between them

that they did not speak to each other till death separated them.

Such were the details of this incident as mentioned by Sunni

and Shia historians and both consider it to be valid proofs of

the correctness of their respective stances; but it is clear to all

sane persons that this incident includes many indictments, dis-

belief and deviation of Abu Bakr, Umar and Uthman due to

many reasons.

First Reason

He said: What Umar had done is sufficient for me and I, in

my life and death, do not find myself worthy of it. If this was

according to truth, under commands of Allah and His Messen-

ger and in accordance to their obedience, why he was avoiding

it and why he should flee from its performance? If it was only a

mistake and a falsehood and in opposition to commands of Al-

lah and Prophet, then why did he do that during his lifetime?

Why, in spite of being aware of the proof of Allah and Prophet

first he supported the candidature of Abu Bakr and then took

over the Caliphate himself, depriving the one, most rightful for

it?

Second Reason

First he said: The Holy Prophet (s.a.w.s.) was pleased by

these six persons, so they are suitable for Caliphate. After that

he mentioned one defect of each of them, which in his view

made them unsuitable for Caliphate, and most of their defects

are such that even if they are not disbelief, they are definitely

427

sins. In spite of those defects, why did he choose them for Caliphate? How was the Holy Prophet (s.a.w.s.) pleased with

them?

Ibne Abil Hadid has narrated from Jahiz that someone should

have asked Umar that first you said that the Holy Prophet

(s.a.w.s.) was pleased with these six; now why you are saying

to Talha: When the Holy Prophet (s.a.w.s.) passed away, he

was angry at you? However, there was no one, who could dare

to say even something lesser than this.

Third Reason

Umar alleged that the defect of Imam Ali (a.s.) was his hu-

mor. However, it is one of the praiseworthy qualities of the

prophets and saints and is a part of good nature and the

Almighty Allah has praised His Messenger for this quality and

has refuted and condemned its opposite. As He said:

“And had you been rough, hard hearted, they would

certainly have dispersed from around you.”(Surah Aale

Imran 3:159)

If by humor, he implied what is a opposed to dignity and re-

spect, and which includes vain discourse, then it is clear to all

that Imam Ali (a.s.) was not having such a quality; and:

“Lowly before the believers, mighty against the unbe-

lievers.”(Surah Maidah 5:54)

The awe of Imam Ali (a.s.) in the hearts of infidels and

Muslims was such that when they heard his name, they

shivered in their pants and that is why they did not accept his

Caliphate. On the contrary, Umar himself also alleged that Ali

was too proud and arrogant. It is narrated from Ibne Abbas

that when Imam Ali (a.s.) remained quiet, we could not dare to

speak up.

Ibne Abil Hadid has narrated from Zubair bin Bakkar that

Umar said to Ibne Abbas: If your companion, that is Imam Ali

(a.s.), is able to become the Caliph, the arrogance, which he is

having would lead him astray. It is narrated from Ibne Anbari

that Ali (a.s.) came to the Masjid and sat near Umar. Other

people were also seated with him. When Ali (a.s.) arose,

someone attributed pride to him. Umar said: One, who is like

him, deserves to feel proud. If his sword had not been there,

Islam would not have become established; and he is the most

428

learned of all in jurisprudence and the precedence and nobility of this Ummah is in his favor only.

Someone asked: When he is as such, why do you not appoint

him as Caliph? He replied: We despise his Caliphate, because

he is young in age and he likes the descendants of Abdul

Muttalib.

Moreover, it is narrated that Umar said to Abbas: You are the

family members of the Prophet and his cousins, then why he

did not leave the Caliphate among you? Ibne Abbas said: We

don’t know and we have never thought about him, except good.

Umar said: Your people did not like that prophethood and Ca-

liphate should both fall into your share and that you become

extremely arrogant. Perhaps you will say that the first to keep

you away from Caliphate was Abu Bakr. But his aim was not

this; it was other than it and there was no other choice. Other-

wise the opinion of Abu Bakr was in my favor. In any case, he

would have kept a share for you in Caliphate and if he had

done that, it would not have been agreeable to you, because

the people of your community look at in such a way, as a cow

glances at the butcher, who slaughters it.

Then Ibne Abil Hadid has narrated from Abdullah bin Umar

that one day his father asked Abdullah bin Abbas: Do you know

what prevented the people from giving Caliphate to you? He

replied: No. Umar said: I know the reason. He asked: What is

it? He replied: The Quraish hated that prophethood and Ca-

liphate should both come to you and you may crush the people

once and for all.

Thus, Quraish devised a plot and chose a Caliph for them-

selves; got divine help and chose the right path. Ibne Abbas

said: Will the Caliph guarantee me against his anger, so that he

may hear the reply to this? Umar said: Say what you like. Ibne

Abbas said: As for the statement that Quraish chose a Caliph

for themselves; the Almighty Allah says:

“And your Lord creates and chooses whom He pleases;

to choose is not theirs.”(Surah Qasas 28:68)

You know well that the Almighty Allah chose for Caliph one,

He chose. If Quraish chose one for themselves, whom the

Almighty Allah had chosen, then it is right, otherwise it is inval-

id. As for your saying that Quraish did not like prophethood

429

and Caliphate to gather among us; the Almighty Allahhas described the conditions of such people:

“That is, because they hated what Allah revealed, so He

rendered their deeds null.”(Surah Muhammad 47:9)

As for your saying: If it had been as such, you would have op-

pressed others; thus, if we had oppressed others due to Ca-

liphate we can still do so as a result of our relationship to the

Prophet, but only goodness is derived from the manners of the

Messenger of Allah (s.a.w.s.), regarding whom Almighty Allah

said:

“And most surely you conform (yourself) to sublime

morality.”(Surah Qalam 68:4)

Moreover, He has addressed him as follows:

“And be kind to him who follows you of the believ-

ers.”(Surah Shoara 26:215)

Umar said: O Ibne Abbas, be gentle and nice; in the matter of

Quraish, your hearts are full of a deceit and fraud that never

recedes and with a malice, which never changes. Ibne Abbas

said: O ruler of believers and hypocrites; tread the way slowly

and don’t attribute fraud and deceit to the hearts of Bani

Hashim. Indeed, their hearts are from the heart of the Messen-

ger of Allah (s.a.w.s.), which the Almighty Allah has purified

from all defects and evils and they belong to the family, in

whose honor the Almighty Allah has revealed the Verse of Puri-

fication. As for your saying that there is malice in our hearts

regarding you, thus, why that one should not have malice,

whose rights are usurped?

Umar said: O Abdullah, I have learnt about a statement of

yours and I don’t want to mention it to you lest the respect, I

have for you is no more. Ibne Abbas said: Tell me what it is? If

it is false, I will display its opposite and if it is true, you must

not be aggrieved of our rights. Umar said: I heard that you re-

peatedly say that Caliphate was usurped from you by force and

jealousy? Ibne Abbas said: As for jealousy, Shaitan was jealous

and he got Adam (a.s.) expelled from Paradise. We are also

sons of Adam and people are very jealous to us; and you know

well who is more deserving of this.

Then he continued: O Caliph, do the Arabs not argue against

non-Arabs that the Prophet is from us, and we are better than

you? Do the Quraish not claim superiority over all Arabs saying

430

that the Holy Prophet (s.a.w.s.) is from us? Thus, we have the same argument against everyone else. Umar said: Now, get up

and go home. When he arose and set out, Umar called out: O

one, who is going, indeed, despite all what you have said, I will

not give up being nice with you.

Ibne Abbas turned and said: I have great right upon you and

all Muslims due to the relationship with the Holy Prophet

(s.a.w.s.); one, who honors that right, has secured that share

and if he wastes it, has made his share invalid. Ibne Abbas said

this and went away and Umar said to the people present in the

gathering: Kudos to Ibne Abbas, I never saw him argue with

anyone without emerging victorious.

The author says:

From these contradictory reports, it is clear from every wise

and sane person that Umar knew that Caliphate was the right

of Imam Ali (a.s.), but he tried to invalidate this right through

intrigue; and in each of his statement the proof of his disbelief

and hypocrisy is clear. As he said: I don’t like that I should

bear this responsibility during my life and after death.

He should be asked that when Imam Ali (a.s.) is rightful for it

and if he becomes the Caliph, he would take the people on the

divine path; and he always repeated: If Ali was not there, Umar

would have perished. Thus, why don’t you give the Caliphate to

him after your death, so that perhaps it may serve as recom-

pense of some of your sins? And if you really did not want to

take that responsibility, why did you devise a plot so that the

Caliphate should be seized from one, who in your view is more

rightful and suitable for it?

Then you transferred it to such a person, who in your view,

and in fact also, had great nepotism; and that he would be slain

with utmost degradation?

As for his saying: I don’t think that prophethood and Ca-

liphate should gather in one person; its convincing reply was

given by Ibne Abbas and the Almighty Allah says:

“Surely the affair is wholly (in the hands) of Al-

lah.”(Surah Aale Imran 3:154)

And He said:

“Be not forward in the presence of Allah and His

Apostle.”(Surah Hujurat 49:1)

431

Numerous verses and traditions were mentioned in this regard. What was the shortcoming of Bani Hashim that they

were not capable of Imamate and Caliphate, except for the fact

that they were source of prophethood, gates of knowledge and

wisdom, standards of guidance, minarets of piety and guides to

the divine path? Why the prophethood of all prophets, like

Nuh, Ibrahim, Ismail, Ishaq, Yaqub, Dawood etc. did not be-

come a hurdle for the Caliphate of their family members?

And for the Prophet of the last age, who is the greatest

prophet it should be an obstacle? And to say that if prophet-

hood and Caliphate is for you, then nothing else remains for us.

This is only enmity, jealousy, love of position and rulership, be-

cause in the form, in which the Almighty Allah had liked Ca-

liphate for them and has not considered you worthy of it, in

this there is no shortcoming of anyone, but to present the ex-

cuse of young age whereas young age could not be an obstacle

for prophethood for Prophet Yusuf, Yahya, Isa and Sulaiman

etc.

How it can be an obstacle for Imam Ali (a.s.)? Then why for

the Caliphate of Imam Ali (a.s.), the age of forty years was

insufficient?

Moreover, in conveying the Surah Baraat and being in the

position of Prophet Harun (a.s.) in the Battle of Tabuk, which

occurred many years before that, the age of Imam Ali (a.s.) was

not less and after the passing away of the Holy Prophet

(s.a.w.s.), when years had passed after that, the age of Imam

Ali (a.s.) was less? As for his excuse that Ali had excessive love

for his relatives; if it was only for the sake of Allah and the

Holy Prophet (s.a.w.s.), how it can be a deficiency? Thus it is

clear that this indictment includes many indictments.

Fourth Reason

Those hypocrites have themselves narrated that the Imams

should be from Quraish and due to this, the Ansar surrendered

to them, but on the day of Shura, Umar said: If Saalim, the

freed slave of Huzaifah had been there, I would not have had

any doubt in his Caliphate, although he was definitely not from

Quraish and it is clearly against textual declaration and con-

sensus, yet it was the intention of Umar that if Saalim were

alive, I would have given the Caliphate to him.

432

Ibne Athir has, in Kamil, narrated from Amr bin Maimoon that when Umar was injured, people told him: If you appoint

someone as Caliph, the discord and mischief would be dis-

pelled. He said: If Ubaidah had been alive, I would have ap-

pointed him as Caliph and if the Almighty Allah has asked me

about it, I would have replied that I heard Your prophet say

that he is the trustworthy one of this Ummah. If Saalim had

been alive, I would have appointed him as Caliph and if the

Almighty Allah had asked me about it, I would have replied: I

heard Your Prophet say: Saalim’s love for Allah is very intense.

Sayyid Murtada has narrated that people asked Umar to ap-

point someone as Caliph. He replied: I can see excessive greed

for Caliphate in my companions, so I leave this matter on these

six persons. When the Messenger of Allah (s.a.w.s.) passed

away, he was pleased with them.

After that he said: If I had one of the two: Saalim or Abu

Ubaidah, I would have left Caliphate for them and had trusted

them. The Chief Judge has also narrated this report and there

is no indictment in this, but as for the second preface: that is

the Imams should be from Quraish:

In Jamiul Usul, it is narrated from Sahih Bukhari and Muslim from Abu Huraira that the Holy Prophet (s.a.w.s.) said: People

are in the obedience of Quraish and in this matter their

Muslims are in the obedience of Muslims of Quraish and their

disbelievers are in obedience of the disbelievers of Quraish.

Moreover, both have narrated from Ibne Umar that the Holy

Prophet (s.a.w.s.) said: This matter will remain in Quraish till

two persons from them survive. Bukhari has narrated from

Muawiyah that the Holy Prophet (s.a.w.s.) said: This matter

will remain in Quraish and no one will be inimical to them till

they keep the religion established, except that the Almighty Al-

lah will throw him headlong into Hell.

Tirmidhi has narrated from Amr bin Aas that the Holy Proph-

et (s.a.w.s.) said: Quraish are the rulers of people till Judgment

Day in good circumstances and bad.

The Chief Judge has reported this tradition in Mughni that on

Saqifah day no one rejected this, on the contrary, all testified

in its favor and this report is mentioned continuously. Thus, it

is concluded that in having this hope and regarding Saalim to

433

be worthy of Caliphate he had acted against his belief and against definite textual declarations.

Moreover, the excuse, which he had put forth for the Ca-

liphate of Saalim, in addition to being unknown, it is also full of

mistakes, because the intensity of faith is not something, which

could arm one with all the qualifications of Imamate and to

bear the heavy responsibilities of Caliphate and if this tradi-

tion, favoring Saalim could remove the excuse, then why the

tradition of the roasted fowl, which is widely narrated, in which

Imam Ali (a.s.) is described to be the most beloved creature of

the Almighty Allah, should not be regarded as a definite proof

of his Imamate, in spite of the fact that being a beloved of Allah

is higher than being liked by Allah?

And the severity of love does not necessarily make one the

most excellent among the people. On the contrary, it makes

one most popular. Then how he did not appoint Imam Ali (a.s.)

and disregarded other widely related traditions and numerous

verses of Quran?

Some scholars have said that it is a clear proof of what the

Shia narrate that Abu Bakr, Umar, Ubaidah and Saalim made a

pact not to allow the Caliphate for Bani Hashim and if it were

not the reason, what was the motivation of wishing that they

were alive; when they were not famous for any excellence; es-

pecially when the senior most companions of the Prophet, hav-

ing the virtuous qualities were present?

Fifth Reason

He swore that after my death I will not be responsible for

this matter; but after that he did take up the responsibility and

referred to Shura. But what is the proof that Shura can be the

source of greater Caliphate? Its ultimate stage is only that it

lawfulness should be based on Ijtihad. Even if we accept it,

how the Ijtihad of some was given precedence to the Ijtihad of

others?

Moreover, he that considered himself as Caliph, why he did

not do Ijtihad and appoint one person as Caliph and referred to

the Ijtihad of others in a matter, which apparently even had the

possibility of being condemned to death and contained threats

and warnings; and not to be content on his personal Ijtihad,

434

like Abu Bakr, although he was safer than Abu Bakr from mischief and trouble?

In fact, the root cause of the Battle of Jamal, Siffeen and

Nahrawan was nothing, but the Shura; as Ibne Abil Hadid has

narrated from Muawiyah that nothing destroyed the unity of

Muslims, but that Shura, which Umar has formed comprising

of six members, because it encouraged each of them to claim

Caliphate and their people also wished it.

If Umar had appointed one person as Caliph, like Abu Bakr

had done, this difference would not have appeared and he also

enabled those capable for mischief-making, like Muawiyah and

Amr bin Aas, greedy for Caliphate, because he appointed

Muawiyah as governor of Shaam and Amr as governor of

Egypt, only because he was aware of their enmity to Imam Ali

(a.s.).He gave governorships to them with the view that if Ca-

liphate ever came to Imam Ali (a.s.), they will never obey him.

And when he was fatally injured and no hope remained for him,

he said: O companions of Muhammad, be well wishers of each

other and if you do not, Amr and Muawiyah will dominate you

in Caliphate. When they heard this, the aspiration of Caliphate

was created in their minds and it raised its head during the

period of Imam Ali (a.s.).

Moreover, Ibne Abil Hadid has narrated from Ja’far bin

Makki Hajib that Muhammad bin Sulaiman Hajibul Hujjab was

an intelligent writer and was also well versed with the science

of philosophy. He was not prejudiced in favor of any particular

school of thought. I asked him about the circumstances of Ali

and Uthman. He replied: This enmity between Bani Hashim

and Bani Abde Shams was age old. Then after talking a great

deal about this issue, he said: Another reason in the issue of

Caliphate was that Umar left the decision of Caliphate to the

Shura and did not appoint one person as Caliph.

Thus, each member thought that he was worthy of Caliphate

and rulership, and this remained concealed in their hearts

forever and they waited for an opportunity till dispute intensi-

fied between Uthman and Ali and Uthman was slain. The main

cause of his killing was Talha and he ( Talha) did not doubt that after Uthman, the Caliphate will come to him due to his past

record and also because he was the cousin of Abu Bakr, be-

cause in the hearts of the people of that period, Abu Bakr was

435

highly esteemed and Talha was also a generous and charitable man.He had even disputed with Umar during the lifetime of

Abu Bakr with regard to Caliphate. That is why he was always

in the forefront to get rid of Uthman and to instigate the

people against him, till he disaffected from Uthman, hearts of

the people of Medina and Bedouins. Zubair also supported him

in this matter and he desired Caliphate for himself. In Ca-

liphate, the hope of both of them was not lesser than the hope

of Imam Ali (a.s.); on the contrary, their greed was more, be-

cause Ali had been relegated to the sidelines and Umar and

Abu Bakr had reduced his value in view of people; on the con-

trary, people had forgotten about him completely.

Most of those who had seen and heard his excellence and

merits during the lifetime of the Prophet were not alive and

others, who came in their place, did not recognize him. On the

contrary, they thought that he was any ordinary Muslim. None

of his excellence was famous among the people, except that he

was the cousin of the Prophet, husband of Lady Fatima Zahra

(s.a.) and father of Hasan and Husain. His other excellence and

merits were forgotten.

Moreover, the malice and deviation of Quraish was so appar-

ent that it was not shown for anyone else. Talha and Zubair

were loyal to Quraish, because they did not have those qualit-

ies, due to which the Quraish were inimical to Ali (a.s.). On the

contrary, during the last days of Uthman, they sought the sup-

port of Quraish and promised rewards to them. Among their

people they were known as virtual or rather actual Caliphs, be-

cause Umar has appointed them and chosen them for Ca-

liphate. Umar was such that his command was effective during

his lifetime as well after his death and people liked his words

and deeds.

When Uthman was slain, Talha decided to take over the Ca-

liphate and he was very greedy for it. If Ashtar and the Arab

stalwarts with him had not fixed the Caliphate for Ali (a.s.), he

would never have become the Caliph. When Talha and Zubair

failed to get the Caliphate, during the Caliphate of Imam Ali

(a.s.), they created such a great rift that they took Ayesha to

Iraq, as a result of which, the mischief of the Battle of Jamal

occurred.

436

The Battle of Jamal was a preface to the Battle of Siffeen, because if the Battle of Basra had not taken place, Muawiyah

would not have dared to oppose Imam Ali (a.s.). He deceived

the people of Shaam that Ali has become a transgressor, be-

cause he fought against Ayesha and he killed Talha and Zubair,

even though they were from the people of Paradise. Thus, it is

known that the mischief of Siffeen was also a side effect of the

Battle of Jamal.

Through the mischief of Siffeen and deviation of Muawiyah

arose all the mischiefs and evils that occurred during the reign

of Umayyads. Rather the mischief of Abdullah Ibne Zubair was

also a branch of the killing of Uthman, because Abdullah had

claimed that when Uthman became sure of his death, he ap-

pointed him as Caliph and Marwan bin Hakam and others are

witnesses to it.

Just see that how these issues are linked to each other and

how allof them are from one and the same root? All these end

at the accursed tree; that is the Shura, which Umar had sown

in mischief and deviation.

After that Hajibul Hujjab said: More surprising is that people

told Umar that you have appointed Saeed bin Aas, Muawiyah

and most hypocrites as governors, who were included among

the Muallifa Quloob(whose hearts were made to incline to

Islam through monetary gifts1), but did not give any rulership

to Ali, Abbas, Zubair and Talha? He replied: As for Ali, his ar-

rogance more than that he should accept rulership from me. As

for the others, I fear that they would spread mischief and re-

bellion in the lands.The author says:

If Umar feared that on getting power, they will create mis-

chief and each would claim Caliphate for himself, why he

deemed those six persons as equals in Caliphate? It is clear

that all mischiefs and corruptions that appeared in Islam were

rooted in that Shura and in the innovations of Abu Bakr and

Umar.

Sixth Reason

Why did he not include Salman, Abuzar,Miqdad and Ammar-

in this Shura, who are, through proven authentic reports, ac-

cepted by all sects?

437

Who were more truthful than all the people of the world and according to command of Allah were favorites of the Prophet,

devotees of Prophet and ardent supporters of Imam Ali (a.s.)?

Also Abbas, who was the uncle of the Prophet? Why he appoin-

ted persons, who, according to his own admission, were having

many defects and were unrighteous?

Seventh Reason

Why in the matter of Fadak, he did not accept the testimony

of four infallibles in the issue, which was related to Jizya and

Diyat due to his vested interests. Those people were such that

Allah and the Holy Prophet (s.a.w.s.) had testified for their in-

fallibility, purity and truthfulness. And with regard to Imamate,

which includes all the issues of the world and the hereafter col-

lectively. Why he left the matter at the discretion of those, who

had vested interests in it and absolutely the intention of selfish

interest did not prevent this?

Eighth Reason

If though he apparently included Imam Ali (a.s.) in the Shura,

but he planned it in such a way that the Caliphate should not

come to him in any way and his malice, which is the clear proof

of his infidelity, should become obvious, because Talha, was

having malice to the Holy Prophet (s.a.w.s.), which even Umar

had mentioned. He was related to Abu Bakr and was inimical

to Imam Ali (a.s.) and Imam Ali (a.s.) had disputed with him re-

garding Caliphate.

In the same way, Abdur Rahman, inspite of his relationship

with Uthman and the relations that existed between them,

would not have left the support of Uthman. Saad also, who was

from Bani Zohra and Bani Umayyah, would not leave the sup-

port of Abdur Rahman and these people in the presence of Uth-

man, could never approve the Caliphate of Imam Ali (a.s.).

Zubair, who according to the admission of Umar, was some-

times a human and sometimes a Satan, if he had also suppor-

ted that group, Imam Ali (a.s.) would have been left alone; and

if he supported Imam Ali (a.s.), they would be only two on one

side.

Even if Saad bin Abi Waqqas supported Imam Ali (a.s.) they

would have been three persons; but Abdur Rahman and Talha

438

could never approve Imam Ali (a.s.). Thus, Ali (a.s.) could never receive the Caliphate.

Ibne Abil Hadid says: Shobi in Kitab Shura and Jauhari in Kitab Saqifah have narrated from Sahl bin Saad Ansari that he

said: When Imam Ali (a.s.) and Abbas came of the meeting with

Umar, after he had formed the Shura, I was walking behind

these them. I heard Imam Ali (a.s.) say to Abbas: We have

again lost the Caliphate as a result of this plan of Umar. Abbas

asked: How can you say that? He replied: Did you not hear that

he said: The side of Abdur Rahman is to have precedence; thus,

Saad will not oppose Abdur Rahman, because he is his cousin

and Abdur Rahman is the protégée and son-in-law of Uthman.

Even if the other two support me, it would be of no use, al-

though I don’t expect the support of even one of them.

Umar’s aim was to show Abdur Rahman as superior to us. By

Allah, when their first man, Abu Bakr, was not having excel-

lence over us what is the worth of Abdur Rahman? By Allah, if

Umar survives this attack, I will remind him of all that he has

committed against us so far; and if he dies, and he will defin-

itely die, they will unite to keep the Caliphate from us; and if

they do this they will receive their recompense from me. By Al-

lah, I do not have any inclination to rulership and I do not de-

sire the world; but I want justice to be established among the

people and that the laws of Quran should be revived again.

If someone says: Why Imam Ali (a.s.) participated in Shura

knowing that the Caliphate will not come to him? Its reply is

that since Abu Bakr and Umar had on the first day claimed that

prophethood and Caliphate cannot come together in one per-

son and Umar also mentioned it often; and this view had taken

root in the minds of people; if Imam Ali (a.s.) had not particip-

ated, people would never have considered the possibility of Ca-

liphate for Bani Hashim and the right would never have come

to him. When Imam Ali (a.s.) participated in the Shura, people

learnt that the tradition of prophethood and Caliphate not com-

ing to same person was fabricated.

As Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.)

that when Umar wrote the document of that Shura, the name

of Uthman was first and the name of Ali was last. Abbas said to

Imam Ali (a.s.): Umar has mentioned your name last of all;

people will expel you. Listen to me and don’t participate in the

439

Shura. Imam Ali (a.s.) did not reply. When people gave allegiance to Uthman, Abbas said: Did I not say that they would do

this?

Imam Ali (a.s.) replied: Uncle, my participation was having

an aim, which was not known to you. Did Umar not announce

that Almighty Allah will not gather prophethood and Caliphate

for Bani Hashim? I wanted him to refute himself so that all

know whatever he said before was false and we do have capab-

ility of Caliphate. Abbas fell silent.

There are many exigencies in all issues of those lofty person-

alities, which our defective intellects cannot know. He also

knew that if he had not participated in Shura, they would have

demanded him to pay allegiance to one of them. It was possible

for to think that Ali (a.s.) had paid allegiance to them, willingly

surrendering Caliphate as opposed to that he took part in the

Shura and demanded his right and exhausted the proof so that

the misunderstanding be dispelled.

As Tabari has narrated in this incident that Abdur Rahman

said to Imam Ali (a.s.): O Ali, do not create circumstances that

may lead to your killing. I have thought on this much and con-

sulted the people, but they don’t consider anyone equal to Uth-

man. At that time Ali came out and said: Whatever has been

decreed is bound to happen. In another report of Tabari, it is

mentioned that when people paid allegiance to Uthman, Imam

Ali (a.s.) avoided it. Uthman again recited the verse, which was

revealed in his regard and the regard of those like him, who

had broken the pledge made to the Holy Prophet (s.a.w.s.).

“Therefore, whoever breaks (his faith), he breaks it only

to the injury of his own soul.”(Surah Fath 48:10)

When Imam Ali (a.s.) heard this threat, he came and gave al-

legiance and he used to say: They deceived and what a strange

deception they enacted. Sayyid Murtada has narrated from

Balazari, the most reliable historian of Ahle Sunnat, that when

Abdur Rahman gave allegiance to Uthman, Imam Ali (a.s.) was

standing and then he sat down. Abdur Rahman said: Give alle-

giance or I will kill you. At that time, except for him, no one

had any sword. Imam Ali (a.s.) came out of there in anger. The

members of Shura hastened after him and said: Give the allegi-

ance or we will do Jihad with you. They brought Ali back till he

gave allegiance.

440

Thus, by these circumstances it became clear that allegiance of the Imam was not willing and consensus was not established

regarding this Caliphate. How it could even slightly have the

aspect of willingness when threats of killing are made? Sayyid

Razi (r.a.)says:

The first trick Abdur Rahman played was that he himself quit

from the candidature, so that people may regard him as self-

less and that they may accept whatever he suggests.

Another trick was that he offered Caliphate to Imam Ali

(a.s.), but imposed conditions he knew that Ali (a.s.) would not

accept; that is to act on the practice of Abu Bakr and Umar. He

knew well that Ali considered the practice of both of them as

invalid and innovative and he will not accept this condition, but

Ali (a.s.) could not have mentioned it openly as they will get a

pretext to condemn him.

Finally, it was also an impossible thing, because their prac-

tice was mutually contradictory. Thus, they succeeded in con-

ducting the procedure of Shura according to their original

plan.

Ninth Reason

Umar ordered killing in four circumstances; two of which are

as follows:

(1) Opposition of Abdur Rahman or all supporters of Uthman.

(2) No consensus on any matter.

Now, what was their sin, which made them liable for execu-

tion? And how his view, view of Abdur Rahman and others can

be decisive proof, and which command of Allah and Prophet

supported the obligation of obeying them in such a way that

opposition to them should lead to execution of some Muslims,

whose killing according to command of Quran is unlawful and

one of the greatest sins?

Tenth Reason

He also ordered the execution of Ali (a.s.); on the contrary, it

was not an order, it was a conspiracy to get him eliminated as

is clear from its division; in spite of the fact that it is proved

through authentic traditions of Ahle Sunnat and Shia that love

for Ali is faith and enmity to him is disbelief. Fighting him is

441

fighting the Prophet and making peace with him is making peace with the Prophet.

Eleventh Reason

Even if we accept that it was obligatory to obey them and to

oppose them would make one liable for execution; why

Muslims should be instruments of killing of that infallibility

personality and what proves the correctness of the time period

that if three days pass and they do not reach a decision, all of

them should be executed?

Twelfth Reason

In spite of the fact Ali (a.s.) was having those excellence and

merits, which are proved from the reports of their own Sihah

books and most were mentioned above; like Ali does not separ-

ate from truth and Quran; he is the gate of the city of know-

ledge. He is the rightful Imam and is the decisive proof on all

the people; Umar decreed that he should obey Abdur Rahman,

who was lacking all this and Umar himself knew that he would

never leave the support of Uthman, his cousin and son-in-law;

and according to his own confession, he lacked determination,

was prejudiced against relatives and not worthy of Caliphate.

Then why his opinion was given precedence over the opinion

of Imam Ali (a.s.) and his obedience was made obligatory on

Imam Ali (a.s.) to such an extent that if he disobeyed, he should

be killed. No infidelity, enmity, hypocrisy and deviation is more

than this.

Thirteenth Reason

Even though through the consensus of Ahle Sunnat and Shia,

Imam Ali (a.s.) is proximate to the Book of Allah and he never

separates from truth and he is the Ark of Salvation and the

most learned of the Ummah, when he did not agree to follow

the practice of Abu Bakr and Umar and as a result of this, he

surrendered Caliphate, which was his exclusive right.

Thus, no other proof can be clearer of the deviation and

falsehood of those two and the invalidity of their practice, be-

cause if their practice had been according to the Book of Allah

and Sunnah of Prophet, why Imam Ali (a.s.) did not accept, in

spite of the fact that he had accepted the Quran and Sunnah?

442

Why Abdur Rahman, as a result of his non-acceptance, did not approve the Caliphate of Imam Ali (a.s.). And if it was opposed

to Quran and Sunnah, opposition of Quran and Sunnah is infi-

delity personified!

Fourteenth Reason

When Uthman agreed on the condition, his deviation and in-

validity of his Caliphate also became apparent like that of those

two. Even if we accept the correctness of Ijtihad, if Ali and Uth-

man were not Mujtahids, they were not worthy of Caliphate ac-

cording to the religion of Ahle Sunnat, because in their view an

important condition of Caliphate is Ijtihad.

Then why Umar included them in the counseling of Caliphate

and Abdur Rahman made pledge of allegiance obligatory? If

they were Mujtahid, why Abdur Rahman laid the condition that

he should not act on his Ijtihad and that he shouldn’t oppose

the Ijtihad of Abu Bakr and Umar? Why Uthman accepted this

condition every time and if such a condition is lawful, what is

the use of Ijtihad being a condition of Caliphate?

Moreover, when opposition to Messenger of Allah (s.a.w.s.),

following whom is obligatory according to declaration of Qur-

an, it should be lawful on the basis of Ijtihad as Ahle Sunnat

suggest and they attribute the mistakes of Abu Bakr and Umar

to that same Ijtihad. Then why opposition to them and false-

hood should not be lawful? There are other mistakes as well in

this Shura, but it would prolong the discussion if we mentioned

all the points. Hence, as much was discussed so far is sufficient

for the intelligent.

1They were taken prisoners of war and they and their chil-

dren embraced Islam under compulsion.

443

29

Chapter

Eleventh Indictment: Burying Abu Bakr in

Prophet’s Chamber

He buried Abu Bakr in the room of the Messenger of Allah

(s.a.w.s.) and willed that he should also be buried there, al-

though it was not lawful due to many reasons:

First Reason

It is not allowed use the property of anyone else, without leg-

al justification.

Second Reason

The Almighty Allah has ruled that no one should enter the

house of anyone else, without his permission.

Third Reason

They used a pick axe to dig next to the grave of the Messen-

ger of Allah (s.a.w.s.), although Almighty Allah has prohibited

the raising of voices before the Prophet and the honor of the

believer is same in life as well as death.

The ultimate statement in this regard is that the location of

the grave of the Prophet is not without two possibilities; either

it was a property of His Eminence at the time of his passing

away; or that during his lifetime, its ownership was transferred

to Ayesha, as some Ahle Sunnat explain. According to the first

possibility either that house reached to others as inheritance,

or it was a Sadaqah.

If it was inherited, it was not allowed for Abu Bakr and Umar

to be buried there, except after taking permission of the heirs.

It is not mentioned in any report that the permission of the

heirs was taken or that it was purchased from them. If it was

444

charity, it is necessary that they should have purchased it from Muslims or should have taken permission from them and if it

were transferred during the lifetime, in that case, it was neces-

sary that they should have demanded some proof or witness

from Ayesha and they sent someone to Ayesha and got her per-

mission only to deceive people.

In any case, it is clear to every intelligent person that the

permission of Ayesha is of no use, because if it was charity, all

the rightful ones were included in it and taking permission

from Ayesha was of no use. If it was inheritance, it was unlaw-

ful to use it without the permission of all heirs and before the

division of inheritance. The permission of Ayesha alone was of

no use.

It is narrated that one day Faddal bin Hasan passed through

a gathering, where Abu Hanifah was teaching a large number

of his students. Faddal said to his companion: By Allah, as long

as I don’t embarrass Abu Hanifah I will not go on.

He came to Abu Hanifah and after greeting him, said: I have

a brother, who says that after the Holy Prophet (s.a.w.s.), Ali is

the best of the creatures and I say that Abu Bakr is the best

after the Prophet and after that Umar; thus, you teach me a

reasoning, so that I may exhaust the proof on him.

Abu Hanifah thought for sometimes and then said: Only this

much is sufficient for their excellence that they are buried in

the same room and what reasoning can be clearer than this?

Faddal said: I mentioned this to my brother and he replied: If

that was the property of Holy Prophet (s.a.w.s.), they commit-

ted injustice; that is they are buried in a place, where they had

no right and if it was their property and they had gifted it to

the Prophet, it was also wrong as they took back something

they had gifted to him previously and broke their oath.

Abu Hanifah pondered for sometimes and then said: It was

due to the dower of their daughters that these two were buried

there. Faddal said:

I mentioned this also to my brother and he says: As long as

the Holy Prophet (s.a.w.s.) was not paying the dower of his

wives they did not become lawful for them as the Almighty Al-

lah has said:

“Surely We have made lawful to you your wives whom

you have given their dowries.”(Surah Ahzab 33:50)

445

Abu Hanifah said: Tell him that they were buried through the inheritance of their daughters. Faddal said: I told him this, he

replies: When the Holy Prophet (s.a.w.s.) passed away, he was

having nine wives and all were eligible to receive one-eighth of

that house; thus each lady was eligible for ninth part of eighth

part, which is not even one hand span in area; then how a body

was buried there?3882BMoreover, he says: They did not give

inheritance to Lady Fatima (s.a.) and said that the Prophet left

no inheritance. Then how Ayesha and Hafasa received inherit-

ance? When the discussion reached this stage Abu Hanifah

said: Expel him from here as he is a Rafidi and he has no

brother.

There is no scope in this treatise to quote whatever is men-

tioned in wide-ranging books with regard to the lineage of

Umar, his birth and his being illegitimate.

446

Part 3

Indictments of Uthman

447

His wrongful deeds are so well known that they are hardly needful of interpretation and explanation, but we shall mention

some of them in this treatise.

448

30

Chapter

First Indictment: Nepotism

He appointed some of his relatives, who were disbelievers

and transgressors, having no capability at all, as governors and

rulers of Muslims and gave to them control on the life, prop-

erty and honor of Muslims; like he appointed his maternal

brother, Walid, as governor of Kufa, who committed all sorts of

sins and transgressions. Walid was well known for his fondness

of wine.

Ibne Abde Barr in Istiab and most tradition scholars and his-

torians have written that one day Walid came to the Masjid

highly intoxicated and in rapture and recited four units during

Morning Prayer and then said: If you like, I can recite more.

The author of Istiab states that this incident is well known and reliable scholars of traditions have mentioned it. Then he says:

In the interpretation of the verse of:

“O you who believe! If an evil-doer comes to you with a

report, look carefully into it, lest you harm a people in ig-

norance, then be sorry for what you have done.”(Surah

Hujurat 49:6)

There is no difference of opinion among scholars of exegesis

that it was revealed for Walid and Almighty Allah called him a

transgressor. The author of Murujuz Zahab etc. have narrated

that his sinfulness was so famous that people stoned him on

top of the pulpit and when they brought him to Medina, Imam

Ali (a.s.) awarded him the punishment for drinking wine, al-

though Uthman did not approve it.

Moreover, Uthman allowed Marwan to interfere in his Ca-

liphate and he committed whatever oppression and injustice he

liked. In the same way, Uthman appointed Abdullah bin Ibne

Sarah as governor of Egypt and when people complained about

449

him, he appointed Muhammad bin Abi Bakr as governor and sent them back and surreptiously wrote to Abdullah that when

they come to Egypt, he should shave off the beards of some of

them and throw them into prison and impale some of them on

the stakes. However, the people of Egypt confiscated the letter

from the messenger and returned to Medina. Uthman was as-

sassinated for this.

450

31

Chapter

Second Indictment: Recalling Hakam bin

Abil Aas

The Messenger of Allah (s.a.w.s.) had exiled Hakam bin Abil

Aas from Medina due to his infidelity and hypocrisy and be-

cause the Prophet was harassed a great deal by him and as

long as His Eminence remained in Medina, he did not allow

him to enter Medina, but when His Eminence passed away, due

to the relationship that he had with Uthman, and also because

of their commonality in infidelity and hypocrisy, Uthman inter-

ceded on his behalf with Abu Bakr to allow him to return to

Medina, but Abu Bakr did not relent.

When Umar became the Caliph, Uthman repeated his re-

quest and Umar also did not concede. When Uthman became

the Caliph, he brought him and others like him back to Medina.

All companions like Imam Ali (a.s.), Talha, Zubair, Saad, Abdur

Rahman and Ammar etc. objected to Uthman, but it did not

serve any purpose, even though it was clear opposition to the

Holy Prophet (s.a.w.s.) and also opposed to the style of Abu

Bakr and Umar, which was a condition he had accepted.

Waqidi and Ibne Barr have reported these issues through nu-

merous channels.

451

32

Chapter

Third Indictment: Oppressing Abuzar

Ghiffari

Abuzar Ghiffari, in whose excellence, no one from Ahle Sun-

nat and Shia doubts and Ahle Sunnat have mentioned many

traditions of his excellence in their Sihah books. He was always criticizing Uthman for his oppressions, innovations and its

fruits. He roamed the streets of Medina and say:

“And announce painful punishment to those who disbe-

lieve.”(Surah Taubah 9:3)

Uthman expelled him from Medina and sent him to Syria.

There also, when Abuzar observed the innovations and oppres-

sions of Muawiyah he condemned him and narrated the excel-

lence of Imam Ali (a.s.). Muawiyah sought his approval through

offers of wealth, but he did not accept, till he was on the verge

of making the people disaffected from him. At that time Muaw-

iyah wrote to Uthman: If you are in need of Syria, recall Abuz-

ar. Uthman replied: Send him to me mounted on a bad-

tempered camel. Muawiyah sent that noble soul on the bare

back of a bad-tempered camel along with a nasty driver, who

was instructed to drive the camel day and night and not allow

Abuzar to sleep or rest.

When he brought Abuzar to Medina in such cruel way, the

thighs of Abuzar were injured and the flesh fell off from them.

When he met Uthman, at that time also, he did not refrain from

criticism of his evil deeds. He narrated before him all traditions

he had heard in his and his relatives’ condemnation. Uthman

falsified him and Imam Ali (a.s.) said: Abuzar is not a liar, be-

cause I heard the Messenger of Allah (s.a.w.s.) say: The sky

has not shaded and the earth has not carried any speaker, who

is more truthful than Abuzar.

452

All companions present there witnessed that Holy Prophet (s.a.w.s.) had said thus regarding Abuzar. Uthman asked: What

should I do about this liar? Should I beat him, kill him or exile

him? He wants to destroy the unity of Muslims. Imam Ali (a.s.)

said: I say what the believer of the people of Firon said in favor

of Musa (a.s.). Then he recited that verse, which said: If he is a

liar, his falsehood is his sin and if he is truthful, you will re-

ceive what he is promising you. Indeed the Almighty Allah does

not guide one, who is sinful and a liar. Uthman said: Dust in

your mouth. Imam Ali (a.s.) said: Rather it would be in your

mouth.

It is narrated that after the killing of Uthman, it was ob-

served that his mouth was full of dust. It was a miracle of

Imam Ali (a.s.).

Uthman proclaimed that no one should interact with Abuzar

or speak to him. After some days he summoned him again and

ordered him to leave Medina. Abuzar said: Send me back to

Syria, so that I may fight the infidels. He said: I recalled you

from Syria, because you created mischief there. Abuzar said:

Send me to Iraq. He said: Do you want to go among people

having uncertain faith and they also indict the imams? Abuzar

said: Send me to Egypt, but he did not agree. He finally sent

him to Rabdha, which Abuzar hated the most.

Uthman also prohibited the people to interact with him. In

that loneliness and in spite of great difficulties Abuzar re-

mained engrossed in the worship of Allah till he was admitted

into Divine Mercy. The Messenger of Allah (s.a.w.s.) had

already prophesied about those oppressions and said to Abuz-

ar: You will live alone, die alone, be raised alone and enter

Paradise alone. Some people of Iraq will perform your final

rites.

hter. She said: How will I perform your last rites? He replied:

The Holy Prophet (s.a.w.s.) informed me that a caravan of Iraqi

Hajj pilgrims would perform my final rites. When my soul

leaves the body, cover my face and wait on the route of Hajj

pilgrims. When they arrive, inform them about my demise. She

came to the road and a caravan of Iraq reached there.

Abdullah bin Masud and Malik bin Ashtar were among them.

The daughter of Abuzar informed them of his demise and they

were shattered at the news. Then they performed his final rites

453

with full decorum. After burying Abuzar, they wept much and invoked curse on one, who had expelled him from Medina in an

unjust way. One of the reasons, why Uthman beat up and humi-

liated Ibne Masud was this only, as will be explained after this.

At the time of Abuzar’sexpulsion, Uthman and his compan-

ions condemned Imam Ali (a.s.) a great deal, because the Imam

had gone to say farewell to him. Abuzar was a great companion

and he commanded precedence, regarding whom Tirmidhi has

narrated that under the sky and over the earth there is no one

more truthful than him and he is the similitude of Isa Ibne

Maryam, in spite of his other numerous merits, which Ahle

Sunnat have narrated in their S ihah, Uthman continued to op-

press and harass him due to his loyalties to Ahle Bayt of proph-

ethood. Thus, one, who insults the Ahle Bayt (a.s.) and their

supporters, how he can be eligible for Caliphate?

454

33

Chapter

Fourth Indictment: Cruelty to Abdullah bin

Masud

Abdullah bin Masud was one of the most senior companions

of the Prophet and there are more traditions in his excellence

than in favor of Uthman. Uthman stopped his allowance and

beat him up twice. Once, because he recited prayer on the bier

of Abuzar; he was given forty lashes for that and second time,

because when told to bring the copy of his Quran to compare it

with his Uthman’s copy, which was interpolated, he refused.

He was beaten up so much that his ribs were fractured and he

died after three days.

Ibne Abil Hadid has narrated that during his last moments

Uthman visited him and asked: What do you complain about?

He replied: About my sins. He asked: What do you desire? He

replied: Divine mercy. He asked: Shall we summon the physi-

cian for you? He replied: The physician has made me ill. He

asked: Shall I restart the allowance I had stopped? He replied:

When I was in need, you stopped my allowance and now, that I

am needless, you want to start it? Uthman said: It will continue

for your children. He replied: The Almighty Allah sustains

them. Uthman said: Seek forgiveness from me from Allah. He

replied: I beseech the Almighty Allah to recover my rights from

you.

Ibne Masud also made a bequest that Uthman should not re-

cite prayer on his bier.

Shahristani in Al-Milal wan Nihal, author of Rauzatul Ahbab and writer of Kashaf have mentioned in Lataiful Maarif; and the commentators of Maqasid have also mentioned and admitted to the beating, which Uthman gave to Ibne Masud.

455

34

Chapter

Fifth Indictment: Unkindness to Ammar

Uthman beat Ammar as well. He was one of the senior most

companions and tradition books of Shia and Sunni are full of

his praises as Ibne Abde Barr has narrated in Istiab that Aye-

sha used to say: There is no companion of the Messenger of Al-

lah (s.a.w.s.), but that if I want I should say something about

him; except for Ammar bin Yasir as I heard from the Holy

Prophet (s.a.w.s.) that Ammar is full of faith, even up to his

heels.

According to another traditional report: ‘from his heels upto

his head’. It is narrated from Khalid bin Walid that the Holy

Prophet (s.a.w.s.) said: May Allah take as His enemy one, who

is inimical to Ammar. Khalid says: Since I heard this from the

Holy Prophet (s.a.w.s.), I became devoted to him.It is narrated

from Anas that the Holy Prophet (s.a.w.s.) said: Paradise is

eager for Ali, Ammar, Salman and Bilal.

In Sahih Tirmidhi, it is narrated from Anas that Paradise is

eager for three persons: Ali, Ammar and Salman. It is narrated

from Ayesha that the Messenger of Allah (s.a.w.s.) said: Ammar

never encountered two choices, but that he chose one most

troublesome to his body.

In Mishkat, it is narrated from Musnad Ahmad bin Hanbal

from Khalid bin Walid that he said: There was a severe dispute

between me and Ammar. I spoke harshly to him and he com-

plained to the Holy Prophet (s.a.w.s.) and I also met the Proph-

et and complained about Ammar and was also harsh on him,

while the Prophet was silent. Ammar began to weep. The Mes-

senger of Allah (s.a.w.s.) said: May Allah be inimical to one,

who is inimical to Ammar. Khalid says: I came out from there

and tried to make amends with Ammar and pleased him.

456

In Jamiul Usul,it is narrated from Sahih Bukhari from Abu Saeed Khudri that when the Masjid of the Prophet was under

construction, all of us carried a brick each and Ammar carried

two bricks. The Messenger of Allah (s.a.w.s.) dusted his head

and remarked: Poor Ammar; he would be calling them to

Paradise and they would be calling him to Hell. Ammar said: I

seek the refuge of Allah from mischief.

However, the account of the beating of Ammar is as Asim

Kufi has written in his Futuh and the author of Rauzatul Ahbab has also described it; other scholars also present it as follows:

Some companions of the Prophet collectively wrote to Uthman

that if he did not desist from his acts, they would stage an up-

rising against him. Then they gave this document to Ammar to

convey it to Uthman. Uthman read one line and threw it away.

Ammar said: It is a letter from the companions of the Mes-

senger of Allah (s.a.w.s.); read it and think upon it and know

that it is for your own good. Uthman ordered his servants to

throw down Ammar so hard that he was unable to move. After

that he kicked in his stomach and genitals many times with

shoes on. Ammar suffered hernia and remained unconscious

till midnight. He missed his Zuhr, Asr, Maghrib and Isha

prayers.

When he regained consciousness, he performed the Wudhu

and recited lapsed ( Qadha) prayers.

Moreover, Asim Kufi has narrated in Tarikh that when Uth-

man learnt of the passing away of Abuzar, he said: May Allah

have mercy on Abuzar. Ammar was present there. He said:

May Allah have mercy on Abuzar; and we say this with sincer-

ity. Uthman said: Do you think I regret having expelled Abuz-

ar? He replied: No, by Allah, I don’t think so. Uthman was in-

furiated and he ordered: Expel him from Medina to the place,

where Abuzar resided and as long as I am alive, he should not

enter Medina again. Ammar said: By Allah, I prefer to live with

dogs and wolves than to live in your neighborhood. Then he

arose and departed from there. Uthman made a firm decision

to expel him.

Bani Makhzum, who were related to Ammar, joined hands

and said to Imam Ali (a.s.): Uthman beat up Ammar, but we

were patient, now he has ordered his expulsion. We will also

take such steps, which would make us and him regret. The

457

Imam assured them and asked them to remain patient and said that he would meet Uthman to solve this matter.

Imam Ali (a.s.) came to Uthman and said: You are hasty in

some matters and don’t pay attention to the suggestions of well

wishers. Previously you expelled Abuzar to Rabdha. He was a

pious Muslim and most well informed of Muhajireen, and he

passed away all alone. Muslims did not like this act of yours.

Now, I hear that you have expelled the most righteous of

Muslims and best of Muhajireen. Thus, fear Allah and refrain

from Ammar and others.

Uthman became infuriated and said: First of all I should ex-

pel you, as you are the main instigator of my critics. Imam Ali

(a.s.) said: You cannot talk to me like this and act in this way,

and even if you like, you will unable to do that. If you have the

slightest doubt, just and you will learn. By Allah, the mischief

of Ammar and others is due to you and it is no fault of theirs.

You commit such vile acts that they cannot remain patient any-

more and I do not like it. Then Imam Ali (a.s.) came out from

there.

Thus, one, who considers these reports, will realize that a

person whom the Holy Prophet (s.a.w.s.) praised so much and

deemed enmity to him as enmity to Allah; to beat him in such a

way and insult him; and regarding Imam Ali (a.s.) he said that

love from him is religion and faith and malice to him, is disbe-

lief and hypocrisy; if one speaks to him in such a way, one is

not having any connection with Islam and faith.

What is concluded from the authentic reports of Shia and

Sunni is that the main reason of Uthman’s enmity to Ammar

was his loyalty to Imam Ali (a.s.) as Ibne Abil Hadid has nar-

rated from Ibne Abbas that he said: Uthman asked me what

does the son of your uncle (father’s brother) and the son of my

uncle (mother’s brother) want with me? I asked: Who do you

imply? There are many sons of my uncle (father’s brother) and

your uncle (mother’s brother)?He replied: I mean Ali. I said: By

Allah, I have not seen, except good from him. He said: By Allah,

he conceals from you, what he says to others. Meanwhile Am-

mar met them and asked: What are you discussing? I over-

heard some words. I said: It is same, which you heard. Ammar

said: There are many victims, who do not know and there are

many tyrants, who remain ignorant.

458

Uthman said: You are from enemies and their followers. I swear by the might and glory of God, if I was bound to some

matters, I would have given such a punishment, which would

have recompensed for the past and served as prevention for fu-

ture. Ammar said: As for my devotion for Imam Ali (a.s.), I

don’t make any excuse for that; as for my punishment, you

don’t have any argument against me, while I have argument

against you; and I am a follower of the prophetic Sunnah.

Uthman said: By Allah, you enjoin evil and forbid good. Am-

mar said: What I heard from the Holy Prophet (s.a.w.s.) is the

opposite; when he had returned from Friday Prayer, you had

met him and there was no one else there; I had kissed his

chest, neck and face and he said: Indeed, you are devoted to us

and we also love you; you certainly enjoin good and forbid evil.

Uthman said: It was correct; but after that you changed your

stance. Ammar raised his hands to the heavens and said: Ibne

Abbas, say Amen. Then he said thrice: O Lord, distort one, who

has distorted it. For many reasons this incident is proof of the

injustice and transgression of Uthman; he harassed Ammar

many times and Ammar condemned him thrice. Uthman com-

pared the acts of Imam Ali (a.s.) to mischief and addressed him

as a mischief maker. It also proved the hatred of Imam Ali

(a.s.) to Uthman; as he has himself explained.

Thus, if he has lied, it is a deadly sin like infidelity and if he

said the truth, it is infidelity, because it is clearly proved that

Imam Ali (a.s.) was never inimical to a believer or Muslim. In

the same way, his malice to Imam Ali (a.s.), which is obvious

from his statements, is infidelity and hypocrisy personified.

459

35

Chapter

Sixth Indictment: Distributing Khums to his

Relatives

Uthman distributed Khums, which is exclusive for Ahle Bayt

(a.s.), and other funds from Public Treasury, generously among

his relatives and descendants. Four of them were his sons-in-

law; he gave four hundred thousand dinars to each of them. He

gave a hundred thousand dinars from the taxes of Africa to

Marwan.

According to the report of Kalabi and Shahristani, he gave two hundred thousand dinars to Marwan; according to Waqidi,

he gave the total collections from Africa to Marwan. Waqidi

narrates that Uthman remarked: Abu Bakr and Umar also dis-

tributed these funds among their kin and I do the same.

Moreover, Waqidi has narrated that a large amount of taxes

were brought from Basra; Uthman distributed trays filled with

it among his family members.

He also narrates that a large number of Zakat camels were

brought to Medina; he gave them to Harith bin Hakam. He ap-

pointed Hakam bin Abil Aas in charge of the Zakat of Qaza-a.

When three hundred thousand dinars were collected; he gave

it all to him. He gave a hundred thousand dinars to Saeed bin

Abil Aas and many people condemned him for that.

It is narrated that Saad bin Abi Waqqas threw down the keys

of the Public Treasury and said: I will not hold the post of

treasurer any more. Uthman gave three hundred thousand

dinars to one, expelled by the Prophet Abu Mikhnaf has nar-

rated that Uthman wrote to the treasurer, Abdullah bin Arqam

to hand over three hundred thousand dinars to Abdullah bin

Khalid, a relative of Uthman and in the same way, three hun-

dred thousand dinars to a one of his supporters. He returned

460

that letter and did not release those funds. Uthman said: You are our appointee; you must do as we say.

Abdullah said: I considered myself a treasurer of Muslims;

your treasureris a slave. Then he suspended the keys of the

Public Treasury from the pulpit. According to another report,

he threw them before Uthman and swore that he will never ac-

cept that post. Uthman gave those keys to his slave, Nabal.

Waqidi has narrated that after this incident, he ordered Zaid

bin Thabit to take three hundred thousand dirhams to Abdullah

bin Arqam and say: The chief has sent this to you; you may

spend it on your family.

Abdullah said: I don’t need this money and I don’t serve at

the Public Treasury to receive compensation from Uthman. By

Allah, if this is from public funds, my service does not make me

eligible for three hundred thousand dirhams; if it is from Uth-

man’s personal funds, I don’t want to cause loss to him. He can

give from the Public Treasury to whoever he likes.Ibne Abil Ha-

did has narrated from Zuhri that a jewel from the treasury of

the Emperor of Persia was brought to Umar; when the sun

shone on it, it emitted a bright light. Umar asked the treasurer

to distribute it among Muslims and mentioned that I think a

great mischief will arise among Muslims due to this. The treas-

urer said: This one jewel cannot be distributed to all and there

is no one, who can pay its price; perhaps next year Allah will

bestow a victory to Muslims and someone may be empowered

to purchase it. Umar said: Keep it in the treasury. After that it

remained in Public Treasury till Umar was murdered. Uthman

gifted that jewel to his daughters.

Ibne Abil Hadid has narrated that a person came to Imam Ali

(a.s.) and said: Please take some money from Uthman for me.

He said: He is a carrier of mistake; I will never approach him

for intercession. The author of Istiab etc., have reported that Uthman was survived by three widows; some say that they

were four. Thus, from the eighth of his inheritance, each got

83000 dinars as the share of those females comes to 249000

dinars or 332000 dinars.

Many reports are recorded in this regard, but to mention

them is beyond the scope of this book. One, who misappropri-

ates for his relatives public funds to this extent, especially

Khums, which is the share of the near kindred of the Prophet

461

and they squander it in their sins and transgression and for their luxuries and that the poor remain in dire straits; how can

that person be eligible for general Caliphate of the people?

It was also against the conditions, which he had, in the be-

ginning, agreed to fulfill, that he would act on the practice of

Abu Bakr and Umar, although it is among the innovations of

Umar to give preference to one over others in distribution of

public funds, but he acted in such a way that no was able to lay

any blame on him. In addition to this, he spent some funds on

those, who really deserved it; and took very little for himself,

but Uthman was so blatant that his embezzlement and harsh-

ness became clear to all and at last resulted in his

assassination.

462

36

Chapter

Seventh Indictment: Partiality to Zaid bin

Thabit

He only approved the recitation of Zaid bin Thabit, because

he was a supporter of Uthman and inimical to Imam Ali (a.s.).

When Uthman decided to remove the praises of Ahle Bayt (a.s.)

and condemnation of their enemies from Quran, he chose Zaid

bin Thabit for this job. That is why they did not accept the Qur-

an, which Imam Ali (a.s.) has compiled after the passing away

of the Holy Prophet (s.a.w.s.), in spite of the fact that he was

most learned of Quran and Sunnah.

When Umar became the Caliph, he demanded that Quran

from Imam Ali (a.s.) on the condition that he will take whatever

he wanted from it and render as invalid, whatever he liked.

Imam Ali (a.s.) did not give it to him and said: None touch this

Quran, except the purified ones from my descendants and this

Quran will not become public, till the Qaim from my family ap-

pears and commands people to read and act on it.

When Uthman decided to compile the Quran, he appointed

Zaid for this job; and he took and put to flames other copies of

Quran, that existed with Abdullah Ibne Masud and others.

Some say that first he boiled them in a huge cooking pot and

then burnt them, so that no one may know what was men-

tioned in them. It was a reason of the killing of Abdullah Ibne

Masud, because he refused to surrender his copy. At last it was

confiscated from him with absolute humiliation.

The existing version of Quran is called as Mushaf Uthman; a

copy of what he got compiled. When Ayesha learnt about it,

she said: Kill the one, who burnt copies of Quran in excess.

This act proves lawfulness of indicting and cursing Uthman, for

a number of reasons:

463

First reason

He rejected the words of Allah and it is infidelity, as the

Almighty Allah has said:

“Do you then believe in a part of the Book and disbe-

lieve in the other? What then is the reward of such

among you as do this, but disgrace in the life of this

world, and on the day of resurrection they shall be sent

back

to

the

most

grievous

chastisement?”(Surah

Baqarah 2:85)

This verse fits him perfectly: In the world he was killed in hu-

miliation and in the end, he got a great chastisement.

Moreover, he despised the revelation of some verses of Quran,

which he omitted and this destroyed all his deeds, as the

Almighty Allah says:

“That is, because they hated what Allah revealed, so He

rendered their deeds null.”(Surah Muhammad 47:9)8

Second reason

He concealed the words of Allah and the Holy Quran to a

great extent, as he burned so many copies and no concealment

is worse than this.

Third reason

He accorded precedence to the recitation of Zaid bin Thabit

over the recitations of all reciters of Quran, which is giving

preference to inferior and is also opposing the commands of

Prophet, because Ahle Sunnat have mentioned a large number

of traditions about it in their Sihah books, that Quran was re-

vealed on seven words and the Messenger of Allah (s.a.w.s.)

did not restrain people from different styles of recitation.

As narrated from Ibne Abbas in Sahih Bukha ri, the Messen-

ger of Allah (s.a.w.s.) said: Jibraeel recited the Quran on one

letter and I always sought increase from him and he increased

it; till it reached up to seven letters.

In Jamiul Usul, it is narrated from Bukhari, Muslim, Malik,

Abu Dawood and Nasai, through their authorities, quoting

Umar bin Khattab that he said: During lifetime of Prophet, I

heard Hisham bin Hakam reciting a chapter of Quran; so I

stopped to hear it.

464

He recited many words, which I had not heard from the Messenger of Allah (s.a.w.s.). I was on the verge of objecting to

him during the Prayer, but I waited till the end. After that I

wrapped his sheet around his neck and asked: From who have

you heard this recital? He replied: From the Holy Prophet

(s.a.w.s.). I said that he was lying and I have heard it in anoth-

er way from the Prophet. I dragged him to the Prophet and

said: I heard from him a Surah of Quran, which he recited

against the recitation I heard from you.

The Messenger of Allah (s.a.w.s.) said: Leave him alone.

Then he said: Recite it to me, Hisham. Hisham recited it like I

had heard from him. The Holy Prophet (s.a.w.s.) said: It is re-

vealed in this way only and you recite from Quran as much as

you can. Tirmidhi has said that this tradition is authentic.

Moreover, in Jamiul Usul,a similar report is narrated from all

five Sihah books mentioned above from Ubayy bin Kaab. Many

other traditions are also recorded meaning the same; to men-

tion them all, would prolong the discussion.Thus, to compel all

the people on one recitation and to forbid them from other re-

citations according to their admission is opposed to the com-

mand of Prophet and a heresy. And if they say that it implies

these same seven different recitations; it is false, because ac-

cording to consensus of all Qaris, differences have occurred in

reciting the Mushaf of Uthman and he made seven copies of

his version. One was placed in Medina and six were dispatched

to different areas.

Since those Qurans were written according to the prevalent

script and ‘Alif’ was deleted from their words; that is why dif-

ferences arose in recitation of the Mushaf of Uthman. The dif-

ference, which has appeared in their reports, cannot be inter-

preted to be this difference.

Author of Kitabe Nashr, who is the Imam of Qaris, has clari-

fied that these seven recitations are not the seven letters men-

tioned in traditional reports; on the contrary, some ignorant

persons, as result of the word of ‘seven’ being common in

them, have thought so. We only say this to indict them accord-

ing to traditions recorded in their Sihah books and they cannot

reject them.

Though it is clear from the traditions of our Holy Imams (a.s.)

that Quran is a single letter and it is revealed by One God. It is

465

the same Quran that Imam Ali (a.s.) brought and which they did not accept. They fabricated those traditions so as not to be

bound to accept the Quran of Imam Ali (a.s.). Or they imply

that since the Quran was not compiled and was in dispersed

form, only the Surahs and verses, which they know, should be

recited in the prayers etc., preferring the inferior.

But traditions of their Sihah books prove that the recitation

of Ibne Masud is superior to that of Zaid; rather they prove

that it is obligatory to follow the recitation of Ibne Masud and

it is not allowed to abandon it.

As the author of Istiab has narrated that the Holy Prophet

(s.a.w.s.) said: Learn Quran from four persons: Ibne Masud

Maaz bin Jabal, Ubayy bin Kaab and Salim, the freed slave of

Huzaifah. Then he said: One, who wants to recite the Quran in

a nice and better way, as it is revealed; he should recite it ac-

cording to the recitation of Ibne Umme Abd that is Ibne

Masud.

It is narrated from Abu Wael that he said: I heard from Ibne

Masud that he said: I am the most learned of Quran in this

Ummah; but I am not the best of the Ummah. There is no

Surah or Verse of Quran, about which I don’t know regarding

what it was revealed and when it was revealed. Abu Wael said:

I didn’t find anyone refuting this.

It is narrated from Abu Zabyan that he said: Ibne Abbas

asked me: According to which of the two recitations do you re-

cite the Quran? I replied: According the first –that is the recita-

tion of Ibne Masud. Ibne Abbas said: Rather it is the last. Every

year Jibraeel recited Quran once before the Holy Prophet

(s.a.w.s.); and in the year His Eminence passed away, he re-

cited it twice. Ibne Masud was also present there. Thus, he be-

came aware of whatever changes had appeared in Quran and

whatever was abrogated from it. Moreover, when people asked

Imam Ali (a.s.) about Ibne Masud, he replied: He recited the

Quran and became aware of the Sunnah and this is sufficient

for him.

It is narrated from Shafiq that Abu Wael used to say: When

Uthman issued his order regarding Quran, Ibne Masud arose

and delivered a sermon and said: They order me to recite the

Quran according to the recitation of Zaid bin Thabit. By the

one, in whose hands my life is, I have learnt seventy Surahs

466

directly from the Holy Prophet (s.a.w.s.); at that time Zaid sported locks and played with kids. By Allah, no verse of Quran

was revealed, except that I know regarding what it is revealed.

No one is more learned about Quran than me; and if I knew of

such a one, and could have reached him on my camel, I would

have gone to him.

Then Ibne Masud felt ashamed and said: I am not better than

you. Shafiq says: Thus, I entered the circles of companions of

the Prophet and did not hear anyone refuting this statement of

Ibne Masud.

Most of these traditions are quoted in Jamiul Usu l also from

their Sihah books. So to abandon and put to flames the Quran

of Ibne Masud, in whose favor these traditional reports are

mentioned and they command people to learn Quran from him

and to order the people to recite it according to Zaid, in whose

favor not even a tenth of these traditions are narrated; on the

contrary, his criticism is mentioned.

It is nothing, but preferring the inferior and rejection of the

statement of the Prophet. And since it is mentioned in Istiab,

Zaid was a supporter of Uthman and did not accompany the

Ansar in any battles of Ali (a.s.); it shows that giving preced-

ence to his Quran was in fact a blatant display of enmity to

Imam Ali (a.s.), to remove from Quran the merits of Ahle Bayt

(a.s.) and criticism of their enemies. Among the versions they

rejected and put to flames, were the versions of Ubayy bin

Kaab and Maaz bin Jabal also, in spite of the fact that it is com-

manded many a times in their Sihah books to learn Quran from

them as some of these traditions were mentioned above.

467

37

Chapter

Eighth Indictment: All Companions reached

consensus on his Infidelity

Greater than all indictments is that all senior companions ac-

cording to the consensus of Ahle Sunnat were fair; and they

consider their words and deeds binding proofs; they all de-

clared Uthman to be a sinner and an infidel; like Ammar, as

they narrate that he was often saying: Three verses of Quran

testify to the infidelity of Uthman and I am the fourth of them.

They are as follows:

“And whoever did not judge by what Allah revealed, those

are they that are the unbelievers.”(Surah Maidah 5:44)In the

second verse, Allah says:

“And whoever did not judge by what Allah revealed,

those are they that are the transgressors.”(Surah Maidah

5:47)

On another occasion He says:

“And whoever did not judge by what Allah revealed,

those are they that are the unjust.”(Surah Maidah 5:45)

I testify that Uthman ordered against what Allah has re-

vealed. Abu Wael has narrated that Ammar used to remark:

Uthman was not called anything, but infidel among the people

till Muawiyah became the ruler. Asim Kufi has narrated in Fu-

tuh that Amr bin Aas asked Ammar who killed Uthman? He

replied: The Almighty Allah.

Ibne Abil Hadid has narrated that Amr asked Ammar, wheth-

er Ali had eliminated Uthman. He replied: Ali (the High), the

God killed him and Ali was with him. He asked if he was also

among his killers. He replied: Yes, and I fight them even today.

He asked: Why did you slay him? He replied: Because he dis-

torted our religion.

468

In the same way, Abuzar and Ibne Masud also declared Uthman to be an apostate, as was mentioned above. Huzaifah used

to say: Praise be to Allah, I have no doubt in the infidelity of

Uthman bin Affan; but the doubt that I harbor is that whether

his killer was an infidel, who killed a disbeliever or a believer

whose faith is superior to all, and he eliminated him with a sin-

cere intention.3964BHuzaifah also remarked: One, who be-

lieves that Uthman was killed oppressed, on Judgment Day his

sin will be greater then the sin of those who worshipped the

Calf. People asked Zaid bin Arqam: Why do you believe that

Uthman was a disbeliever? He replied: For three reasons:

First Reason

He bestowed public funds to the wealthy.

Second Reason

He dealt with the Muhajireen companions of the Prophet as

criminals.

Third Reason

He acted against Quran. Ayesha picked up the garment of

the Holy Prophet (s.a.w.s.) and said: O Uthman, this garment

has not become old and you have discarded the religion of

Prophet. Moreover, all companions from Muhajireen and Ansar

and people of all other areas, who had come to Medina,

reached consensus to eliminate him.

After they accomplished it, some helped, some approved it

and did not prevent it and they did not help Uthman; but many

were his partners in his excesses and innovations. Thus, Ahle

Sunnat, who prove the Caliphate of Abu Bakr according to con-

sensus; should also approve the killing of Uthman, which

proves his sinfulness and transgression, which led to his

killing. It is obvious that these issues negate the qualities mak-

ing one eligible for Caliphate. The Caliph, who becomes de-

serving of death, is invalid.

Or they should admit to the invalidity of consensus on the Ca-

liphate of Abu Bakr, because most members of that consensus

were included in this and according to various versions, their

number reached upto 10000, 15000 or 25000; many times

more than those, who reached consensus on the Caliphate of

469

Abu Bakr. On the contrary, all Muslims, since they either approved his killing or did not help him; even Ayesha and

Muawiyah.

As mentioned in Tarikh Asim Kufi and in all their books; in

spite of the fact these two, due to the enmity of Imam Ali (a.s.)

on the pretext of the killing of Uthman, created havoc in the

world of Islam, but when Muslims had decided to eliminate

Uthman, Ayesha set out for Hajj. Marwan tried to convince her

to delay her journey and restrain people from rising up against

Uthman, but she refused and said: I want Uthman to be tied up

in a net and thrown into the sea, so that he may drown. Ayesha

labeled him as Nathal (long bearded fool or a Jew) in

derogation.

The author of Nihaya and all historians and language schol-

ars have narrated that Ayesha often said: Kill this old fool! Or:

Kill this Jew! May Allah kill Nathal. Ibne Abil Hadid has nar-

rated from his teacher, Abu Yaqub Mutazali that: Ayesha was

in the forefront of those who desired and instigated the killing

of Uthman. When Uthman sought Muawiyah’s help, he replied:

As long as he obeyed Allah, Allah also helped him; but when he

distorted His teachings and did not observe the sanctity of the

religion of Allah, Allah also abandoned him. I do not help one,

who is not supported by Allah. This simile proves true.

Abuzar, Ammar and other senior companions were also in-

cluded in this consensus, who had opposed that consensus (on

Abu Bakr); even Imam Ali (a.s.); as was seen previously that he

did not pay allegiance to him, except after six months and that

also under duress. Here, according to the view of most Ahle

Sunnat, he issued the decree of killing Uthman and according

to the view of other she did not disapprove his killing and in-

stead remarked: Allah killed him and I was with Him.

Moreover, those who reached consensus on the killing of

Uthman and who carried it out, after concluding that reached

consensus on the Caliphate of Imam Ali (a.s.) and paid allegi-

ance to him. Ahle Sunnat consider Imam Ali (a.s.) to be a Ca-

liph by consensus, who is necessarily to be obeyed. Then how

their consensus can valid here and not valid in the killing of

Uthman? This indictment comprises of a number of indict-

ments; but for the sake of brevity we have combined them.

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38

Chapter

Ninth Indictment: Ali testified to his In-

justice and Apostasy

Imam Ali (a.s.), who is companion of truth, the nearest one to

Quran and gateway to the city of knowledge; who is accepted

as authority on both sects; he has testified to the injustice and

apostasy of Uthman, as mentioned in his Sermon of Shiqshiqya

and his other sermons and sayings that are widely related and

clear, all prove it. To mention all of them here will prolong the

discussion.

Testimony of Imam Ali (a.s.) regarding lawfulness of killing

Uthman and not disapproving it, is a proof of Uthman’s infidel-

ity and evil and there is no need of a consensus for it. As Ibne

Abil Hadid has written: After the killing of Uthman, Imam Ali

(a.s.) said: I neither liked nor disliked this. Moreover, people

asked: Did you approve of his killing? He replied: No. They

asked: Were you disappointed by it? He replied: No. Ibne Abil

Hadid, after narrating many traditional reports of this kind,

said: It is clear from these traditional reports that Imam Ali

(a.s.) neither ordered his killing nor forbid it.

Thus, his blood was lawful to be shed in the view of Ali (a.s.)

and it being lawful in his view proves his infidelity, injustice

and such a great transgression, which became a cause of his

killing and not being pleased with his killing does not prove the

validity of his Islam and faith; on the contrary, it was, because

the Imam knew that his killing will open a Pandora of great

mischiefs, killings and apostasy of thousands in Jamal, Siffeen

and Naharwan.

It is obvious that when the killing of a disbeliever should lead

to great mischiefs, killings and apostasy of thousands; he can-

not approve it. Thus, is spite of this, the lack of disappointment

471

of Ali (a.s.) on his killing, is definite proof that his infidelity, injustice and excessive rebellion had reached to such a level that

it was equal to all those mischiefs.

Rather, Imam Ali (a.s.), more than being disappointed at his

killing displayed pleasure, as Ahle Sunnat have narrated that

Imam Ali (a.s.) after the killing of Uthman and after becoming

the Caliph recited a sermon, in which he said:The sun of Ca-

liphate arose from horizon of Wilayat and the moon of Imamate

shone from the constellation of truth. Star of rulership began

to shine on the heavens of successorship. All issues inclined to

falsehood came on the straight path. The Almighty Allah re-

placed one people with another and brought the time of truth

instead of the time of falsehood.

We were awaiting the downfall of the kingdom of falsehood

like during the years of drought, people wait for rain. Imams of

Ahle Bayt of prophethood and leaders of the religion of God are

about to take over the reins of the affairs of people and recog-

nizers of servants of Allah and they are appointed on them. No

one enters Paradise, but one, who recognizes them with Imam-

ate and they should recognize him as faithful; none enters Hell,

except one, who denies them and they deny him.

Ibne Abil Hadid says in commentary of this sermon that: The

first three sentences imply the transfer of Caliphate and the

fourth sentence implies deviations and improper acts, which

occurred during the last days of Uthman. The fifth sentence

hints that Almighty Allah replaced Uthman and his supporters

with Ali and his Shia. After that he said: If one says that in

spite of the fact that Ali (a.s.) had divorced the world, why was

he so elated on getting the Caliphate?

Its reply is that divorcing was from the aspect of desire and

worldly point of view and delight was for Imamate of religion,

rightful Caliphate and for preservation of Sharia t and nation.

After that he said: Is it lawful in the Mutazila religion to believe

that Imam Ali (a.s.) should have been so eager for the killing of

Uthman, like people are eager for rains during years of

drought? This is, in fact, the religion of Shia. We will reply that

Imam Ali(a.s.) had been eager for change and not eager for

killing. Thus, it is possible that he might have been eager of his

abdication, due to the blatant acts, which he had committed

and it is according to the religion of our companions.

472

It is now clear that those words of Amirul Momineen (a.s.) as Ibne Abil Hadid has also confessed, prove that Amirul Momineen (a.s.) was pleased at his killing and it is sufficient for his

degradation. It is narrated that during the time of Amir Timur

Gorkafi, the scholars Mawaraun Nahar (across the river)

reached a consensus and composed a statement that malice to

Imam Ali (a.s.) is obligatory on all, even though it be equal to a

grain of barley, because His Eminence had issued the verdict

of killing Uthman; then they convinced Amir Timur to act ac-

cording to that missive and apply it in his territories.

Amir Timur asked themto take that statement to Shaykh Zai-

nuddin Abu Bakr in order to know his opinion about it. The

Shaykh wrote behind that document: Woe on that Uthman, ver-

dict of killing whom, His Eminence, Ali Murtada gives. The

Amir liked his opinion and he invalidated that joint statement.

473

39

Chapter

Tenth Indictment: His Body was left Unbur-

ied for days.

The rebellion and sinfulness of Uthman had reached to such

an extent that after his killing, people of Medina did not care

for his last rites as Madaini has written in Maqtal Uthman,

Waqidi, Asim Kufi, Tabari, Ibne Abde Barr and all their schol-

ars, have mentioned in their histories that after his murder,

people of Medina and senior companions threw him in a

garbage dump and forbid the people to perform any of his fu-

neral rites.

At last, when Marwan and his three servants took him for

burial, people they learnt of it and started stoning his dead

body. After three days, Imam Ali (a.s.) asked the people not to

impede the burial and they buried him in the dead of the night

in the cemetery of Jews. According to the view of majority, he

was interred without funeral bath and shroud.

No one from Imam Ali (a.s.), senior companions and Muslims

performed his funeral prayers, except for some of his support-

ers. When Muawiyah became the governor, he proclaimed that

the wall separating the burial ground of Muslims and Jews be

demolished. Later, under the orders of Muawiyah, Muslims

buried their dead near and around the grave of Uthman and

that area joined the original burial grounds of Muslims.

It is mentioned in Tarikh Asim Kufi, which is available at this time, Imam Ali (a.s.) ordered the people to bury Uthman, even

though three days had passed since he was thrown on the

garbage dump and dogs had devoured one of his legs. They

picked it up and placed it on the flap of a small door in such a

way that his leg dangled and his head moved on that plank.

474

According to another report, the head knocked against that plank making and tapping sound. Hakim bin Kharam or Jubair

bin Mutim prayed his funeral prayer and it is clear that if Imam

Ali (a.s.) and all companions had considered him among

Muslims, they would not have avoided praying his funeral pray-

er and left him on the garbage dump for three days to be con-

sumed by cats and dogs. Who is fair even in the least, knows

that the belief of the Caliphate of Imam Ali (a.s.) cannot be

joined with belief in Caliphate of Uthman, because each in-

cludes the condemnation of one of them, whereas the Ca-

liphate of Imam Ali (a.s.) is accepted by both sides.

Thus, the Caliphate of Uthman and belief in Caliphate of

those, on whose Caliphate, rests Uthman’s Caliphate, is not

valid. Why Imam Ali (a.s.) condemned him to such an extent on

his harassment and oppression of Ammar and Abuzar; but was

so lenient and unconcerned about the killing of Uthman, leav-

ing his burial and funeral prayers, inspite of the fact that ac-

cording to the belief of that group, Imam Ali (a.s.) was his

subject?

It is mentioned in Kitab Sirat Mustaqeem that Ibne Jauzi, a

great Ahle Sunnat scholar, in emulation of Imam Ali (a.s.) said

one day: Ask me whatever you like, before you are deprived of

me. A lady asked: Is it true that Salman passed away in Maday-

an and Imam Ali (a.s.) came to Madayan in a single night,

which is at a distance of a month’s journey from Medina and

performed his last rites and returned the same night?

Ibne Jauzi said: Yes, it is narrated like this only. She said:

Uthman was killed in Medina and he was lying on the garbage

dump, and Ali (a.s.) did not pray his funeral prayer in spite of

the fact that he was present in Medina? He replied: It is true.

She asked: Then one of them was definitely in error.

Ibne Jauzi said: Curse of God on you, if you left your place

without permission of your husband, and curse on your hus-

band if you came out with his permission. She asked: Did Aye-

sha leave her place to fight against Imam Ali (a.s.) with the

permission of Holy Prophet (s.a.w.s.) or without his permis-

sion? This made Ibne Jauzi speechless.

We should know that his heresies, and evil deeds and words

are so many that they cannot be accommodated in this treatise.

On the contrary, they are mentioned in wide ranging books and

475

I have mentioned most of them in Biharul Anwar; but what is mentioned here is sufficient for the folks, who are fair.

After narrating the indictments of Uthman, Ibne Abil Hadid

has replied in brief: We do not deny that Uthman initiated

many heresies, although most Muslims deny it, but we claim

that these issues did not reach to the level of divine disobedi-

ence and did not cause invalidation of his deeds, they were

lesser sins, which are forgivable and he is forgiven and worthy

of Paradise due to three reasons:

First Reason

It is that he is from the folks of Badr and the Holy Prophet

(s.a.w.s.) said: The Almighty Allah came to know about the

folks of Badr. Then He said: You may do whatever you like;I

have forgiven all your sins.

But the fact is that Uthman was not present in the Battle of

Badr. He had stayed behind to take care of his wife, Ruqaiyyah,

daughter of Prophet and the Holy Prophet (s.a.w.s.) had as-

sured him divine recompense and war booty.

Second Reason

He was from the folk of the allegiance of Rizwan, with whom

the Almighty Allah is pleased, as He says:

“Certainly Allah was well pleased with the believers

when they swore allegiance to you under the tree,”(Surah

Fath 48:18)

The fact is that he was not present in that allegiance as well,

but the Holy Prophet (s.a.w.s.) had sent him as a messenger to

the idolaters of Mecca and meanwhile this allegiance took

place, because it was rumored that idolaters have eliminated

him. Thus, His Eminence took the allegiance on the condition

of death under the tree; then he said: If Uthman is alive; I pay

allegiance on his behalf. Then he placed his left hand on his

right hand and said: My left hand is better than the right hand

of Uthman.

Third Reason

He is of those regarding whom it is mentioned in traditions

that they are destined for Paradise. Thus, all these reasons

prove that he is forgiven and Allah is pleased with him and he

is from the folks of Paradise and these issues prove that he is

not a disbeliever, transgressor and doer of greater sins.

476

All these are absurd statements of Ibne Abil Hadid and we, by the help of Allah, reply to these questions in brief, as follows:4002BAll these reasons are based on traditions, which

they have fabricated and they are considered unreliable even

in their books and it was repeatedly mentioned that reasoning

should be only through traditional reports accepted by both

sects and which are narrated in sources of both sects as we

have done and not through reports, which are only mentioned

in their own sources and which are unacceptable to us. Their

best traditional reports being those, which Bukhari has

narrated.

Some Nasibis (Ahle Bayt haters) have also narrated from Ab-

dullah bin Umar –and Ibne Umar is one, who neither paid alle-

giance to Imam Ali (a.s.) not supported him; on the contrary,

he was inimical to him and he paid allegiance to Hajjaj, the dis-

believer and transgressor –the tradition of Ten, who were giv-

en glad tidings of Paradise ( Hadith Ashra Mubashshira) Imam

Ali (a.s.) has condemned and refuted Hadith Ashra Mubash-

shira in the Battle of Jamal. As Shaykh Tabari has narrated in

the book of Ihtijaaj that when Imam Ali (a.s.) arrayed against the people of Basra in the Battle of Jamal, he summoned Zubair

and he came with Talha. The Imam said: By Allah, both of you

are the learned persons from companions of Muhammad and

even Ayesha also knows that the Holy Prophet (s.a.w.s.) cursed

the folks of Jamal. And that person is dishonest and hopeless

who makes allegations against the Holy Prophet (s.a.w.s.).

Zubair asked: How are we accursed, when we are from the

folks of Paradise? Ali (a.s.) replied: If I had considered you as

folks of Paradise, I would not have imagined fighting you to be

lawful.

Zubair said: Perhaps you have not heard the tradition of

Saeed bin Amr bin Nufayl that he has narrated from the Holy

Prophet (s.a.w.s.) that: Ten persons from Quraish are in

Paradise. Ali (a.s.) replied: I heard it from him and he narrated

it during the reign of Uthman.

Zubair said: Do you think that he falsely attributed this tradi-

tion to the Holy Prophet (s.a.w.s.)? He replied: I will not reply

till you inform who those ten are? Zubair said: Abu Bakr,

Umar, Uthman, Talha, Zubair,Abdur Rahman bin Auf, Saad bin

Abi Waqqas, Abu Ubaidah Ibne Jarrah, Saeed bin Amr bin

477

Nufayl. Ali (a.s.) said: You mentioned only nine? Who is the tenth? He said: It is you. Ali (a.s.) said: You admit that I am

destined for Paradise and I deny whatever you have claimed

for your companions.

Zubair asked: Do you think that he attributed a false state-

ment to the Holy Prophet (s.a.w.s.)? Imam Ali (a.s.) said: I do

not suspect; on the contrary, I am sure that he has attributed a

false statement to Prophet (s.a.w.s.). By Allah, some of those

you have named are placed in a casket and that casket is in a

well, which is in the lowest ravine of Hell and there is a stone

at the mouth of that well. When the Almighty Allah intends to

flame up Hell, they remove the stone. I heard this from the

Holy Prophet (s.a.w.s.) and if I have not, may Allah give you

victory over me and cause my blood to be shed at your hands.

If I have heard it may Allah bestow victory me over you and

your companions and may He convey your souls to Hell at the

soonest.

Zubair turned to his supporter sweeping.

Moreover, Ahle Sunnat have narrated this tradition in their

Sihah books from Saeed bin Amr and Abdur Rahman bin Auf

and these two were included among those and culpable for fab-

ricating this tradition, in spite of the fact that most scholastic

theologians have proved through rational proofs that it is not

valid from the aspect of reason that Almighty Allah should in-

form anyone, except an infallible, that his end will be good and

he will be in Paradise, because it can instigate him to commit

evil deeds and there is no one, who can deny that most of those

ten were not infallible and according to general consensus,

some of them have committed greater sins.

If this report was authentic, why Abu Bakr did not mention it

in his favor in Saqifah etc.?

In the same way, Umar also never narrated it and also when

people had besieged Uthman and wanted to eliminate him; and

although he reminded them of his merits, why he did not rely

on this tradition? If this tradition had any truth, it was much

more beneficial to him than what all he had mentioned.

Also, If this tradition had been true, how can it be supposed

that senior companions and Muhajireen should dare to recite it

and all of them, especially Imam Ali (a.s.), should approve that

such a person is thrown to the garbage dump and they do not

478

pray his funeral prayers? How his helpers and supporters were not arguing in his favor through that tradition? Additionally, if

it is true, the infidelity of Talha will be proved, as according to consensus, he considered his killing lawful.

Even if this tradition was proved true, it was necessary that

Umar should have been sure that he was not a hypocrite; then

why he was always asking Huzaifah whether the Holy Prophet

(s.a.w.s.) had included him among the hypocrites.

We also say that tradition of the people of Badr is based on

the apparent meaning as Ibne Abil Hadid has understood. That

is they are given a general permission and their forgiveness is

sure for all their past and future sins or there is some permis-

sion or exception in it. On the basis of the first supposition, it

becomes necessary that no responsibility remained on them

and they were permitted to commit all smaller and greater

sins, even though that act may reach to the level of disbelief;

like considering the Holy Quran as unimportant; and it is op-

posed to consensus and fundamentals of religion.

No one from the people of Badr has claimed infallibility, ex-

cept Imam Ali (a.s.) and there is no doubt that except for him

all committed sins. Thus, informing them of this general salva-

tion tantamount making them inclined to evil deeds and this is

an evil and such a thing is impossible from the Almighty Allah.

On the basis of the second supposition: that is to make it a

permission and exception; or restriction of permission with

smaller sins and consider it to be an assurance of forgiveness

of past and future sins, although this matter is opposed to con-

sensus, it does not confer any benefit on them and does not

prove that the sins they had committed were all lesser disbe-

liefs or they should have deemed the exclusiveness of forgive-

ness only for past sins and understood the exaggeration of:

“Do what you like.”(Surah Fussilat 41:40)

… in the Battle of Badr; and consider an expression of ap-

proval and satisfaction from that preferable act of theirs. Thus,

this is also of no use to them, and all these suppositions are ap-

plicable only when we accept that Uthman was among the

people of Badr, on the basis of this, the report of Ibne Umar is

weak and his circumstances were mentioned above.

As for relying on the allegiance of Rizwan; thus, even if we

accept the validity of the traditional report that the Holy

479

Prophet (s.a.w.s.) paid allegiance on his behalf; even then it is incorrect to reason from it due to a number of reasons:

First Reason

In the above verse, the Almighty Allah made His pleasure

conditional to both faith and allegiance and not only with alle-

giance alone; and the faith of Uthman and his supporters is

doubtful and many traditions prove the hypocrisy of the three

Caliphs.

Second Reason

We do not accept that the verse is general, especially when

such qualities are mentioned after this, which prove a specific

group, because after that the Almighty Allah said:

“And He knew what was in their hearts, so He sent

down tranquility on them and rewarded them with a near

victory,”(Surah Fath 48:18)

The victory immediately after the allegiance of Rizwan was

the victory of Khyber. In that battle, the Holy Prophet (s.a.w.s.)

sent Abu Bakr and Umar and they fled. Then His Eminence

sent Imam Ali (a.s.) and he gained victory as was mentioned

before. Thus, Imam Ali (a.s.) and those who had accompanied

him, are exclusive for the command of this verse and it is not

known and proved that Uthman was among them; therefore,

his inclusion in the command of this verse is also not proved

and known. This is the reply of some Shia researchers and

scholastic theologians.

Third Reason

Even if we accept the assurance of this tradition and that

Uthman and his companions are included in it, thus, its conclu-

sion is that the Almighty Allah indeed was satisfied with believ-

ers, when they paid allegiance under the tree. How does it

prove that divine pleasure will continue for them till their last?

And that they will not commit any act against the wish of Al-

lah? And will not commit greater sins? And it is well known

that they numbered 1500 or 1300. It is proved and well known

that many of them committed great sins and prohibited acts.

If a person owns a slave and one day that slave performs a

good act; and the master tells him: I have become satisfied

480

with you as you did that; but the following day he commits a great disobedience; the master is infuriated at him and condemns and threatens him; thus, no one criticizes that master

and does not attribute contradiction to him, especially when

that verse occurs in this incident, a little before this verse. It

clearly proves that acceptance of allegiance is conditional to its

fulfillment and it is possible that they might break this allegi-

ance, as it is said that:

“Surely those who swear allegiance to you do, but

swear allegiance to Allah; the hand of Allah is above

their hands. Therefore, whoever breaks (his faith), he

breaks it only to the injury of his own soul, and whoever

fulfills what he has covenanted with Allah, He will grant

him a mighty reward.”(Surah Fath 48:10)

So we conclude that the benefit of this allegiance and satis-

faction of God falls in their share, only when they do not com-

mit any act against it, but, first they took to flight during the

Battle of Khyber and after that they showed enmity to the Ahle

Bayt of the Prophet; they invalidated the religion of His Emin-

ence and destroyed the holy laws; they dismissed his successor

and slew his beloved daughter.

How does the command of that allegiance and pleasure of

God remain for them after committing these vile acts? We have

discussed this matter in some detail, because some Ahle Sun-

nat use these verses and traditions to put ordinary Shia people

in doubt and sometimes they are unable to reply.

However, the indictments of Uthman are much more than to

be included in this treatise; thus, we are content to mention

only these many here; and one, who desires to learn about all

of them, may refer to Biharul Anwar.

In the same way are the indictments of Muawiyah, Talha,

Zubair, Ayesha, Hafasa, Bani Umayyah and Bani Abbas Caliphs

and all wicked persons, heretics etc. which may also be re-

ferred to in Biharul Anwar and books of other reliable authors.

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40

Chapter

Seventh Objective: Imamate of all the Holy

Imams (a.s.)

We should know that the word of Shia implies a person who

considers Amirul Momineen (a.s.) to be the Caliph after the

Messenger of Allah(s.a.w.s.) and Imamiyah and Ithna Ashariya

implies one, who considers all twelve Imams till Imam Qaim

(a.s.) as Imams and Caliphs of the Messenger of Allah

(s.a.w.s.).

These regard infallibility to be a necessary condition for

Imamate and after the Holy Prophet (s.a.w.s.), consider Imam

Ali (a.s.) then Imam Husain (a.s.) then Imam Husain (a.s.),

Imam Zainul Abideen (a.s.), Imam Muhammad Baqir (a.s.),

Imam Ja’far Sadiq (a.s.), Imam Musa Kazim (a.s.), Imam Ali

Reza (a.s.), Imam Muhammad Taqi (a.s.), Imam Ali Naqi (a.s.),

Imam Hasan Askari (a.s.) and then Imam Hujjat Ibne Hasan al-

Mahdi (a.s.) as the Imam and they believe that Imam Mahdi

(a.s.) is alive and is concealed from the majority of people and

after that he will reappear and remove all heresies and fill up

the world with justice and equity and this is the right religion

among all Shia sects.

Thus, most Zaidiyyah, Ismailiya, Waqifiya, Kaisaniya are in-

cluded in Shia, but they are not included in Imamiyah and

Ithna Ashariya.

From this aspect, there are many sects in Shia as Fakhre

Razi, Muhammad Shahristani and the author of Mawafiq have

mentioned and said that they are seventy and even more than

that; like Kaisaniya, who after Imam Husain (a.s.) regard

Muhammad bin Hanafiyyah, son of Amirul Momineen (a.s.) as

Caliph; some say that he is not dead, he is the Mahdi and he

has gone into occultation and he will reappear. There is no

482

Imam after him and some say that he has passed away and Imamate has gone to his descendants. There were many such

invalid sects, but praise be to Allah, none of them survive.

Some are like the Zaidiyyah, who after Imam Husain (a.s.) or

Imam Zainul Abideen (a.s.), regard Zaid Ibne Imam Zainul

Abideen (a.s.) as imam. Some consider Amirul Momineen (a.s.)

to be the immediate Caliph after the Prophet and some accept

the Caliphate of the first three unlawful Caliphs also.

Then there are Ismailiya, who consider Ismail, son of Imam

Ja’far Sadiq (a.s.) as imam, although Ismail died during the life-

time of Imam Ja’far Sadiq (a.s.) and his funeral was carried out

in full public view.

There are many sects in Ismailiya; some of which say that Is-

mail is not dead; Imam Ja’far Sadiq (a.s.) concealed him from

Mansur Dawaniqi and spread the rumor of his death. He re-

mained alive for some days after Imam Ja’far Sadiq (a.s.) and

his descendants received Imamate. Some of them say that he

died during the lifetime of Imam Ja’far Sadiq (a.s.), but the de-

claration of Imamate was not cancelled and after Imam Ja’far

Sadiq (a.s.) it was transferred to Ismail.

Most of their sects apostasied after a long time and revoking

all religious worship acts deemed all sinful acts as lawful.

Presently, they are mostly underground.

Then there is the Nawusiyyah, who say that Imam Ja’far

Sadiq (a.s.) is not dead; he has gone into hiding and will re-

appear and he is the Mahdi. The Fatha regard Abdullah Aftah,

eldest son of Imam Ja’far Sadiq (a.s.), who was having physical

and mental defects as imam. He lived for some days after

Imam Ja’far Sadiq (a.s.) and then died.

The Waqifiya claim that Imam Musa Kazim (a.s.) is alive and

in concealment and he is the Mahdi. After Imam Musa Kazim

(a.s.), they do not believe in any other Imam. In addition some

rare sects are also mentioned but 1109 years have passed from

Hijra and only three major sects remain in Shia. That is Imam-

iyah, Ismailiya and Zaidiyyah and all other sects are extinct,

and except for name, nothing else remains.

Like those who believed in the Imamate of Ismail, son of

Imam Ja’far Sadiq (a.s.), Musa Mubriqa, Ja’far Kazzab or some

other like them. As for the sects, which do not survive, their

validity is not needful of explanation, because none of them is

483

claiming Imamate now, and it is clear that religious obligations are not cancelled; thus, if religious obligations are not cancelled and there is no one to explain them, it is an impossible

situation. Moreover, there is consensus of Ummah that it is ne-

cessary for religion to survive till Judgment Day. Also, the

whole community has consensus on the negation of all reli-

gions other than Islam.

However, to prove the Imamate of the twelve Imams and to

refute all other existing and extinct faiths is possible through

five methods:

First Method: Textual Declaration (Nass)

It is textual declaration (Nass): It is of two types: one is brief

andthe other is detailed. As for the brief one; it is further hav-

ing some types:

First Type

The author of Jamiul Usul has narrated from Sahih Bukhari

and Muslim from Jabir Samra that he heard the Messenger of

Allah (s.a.w.s.) say: After me there will be twelve chiefs. After

that he mentioned some words, which I did not hear and asked

my father what the Prophet has said. He replied: He said: All of

them will be from Quraish.

According to another report, he said: The affairs of the

people will remain in force as long as twelve persons are their

rulers.

Muslim has narrated from another channel from Jabir that he

said: I went to the Holy Prophet (s.a.w.s.) with my father. I

heard him state: This religion will remain powerful and domin-

ant till the twelve Caliphs and my father said: The Prophet

said: All of them will be from Quraish.

Through another chain of narrators, he has narrated a report

of this same meaning and instead of religion, he mentioned

Islam.

Moreover, in Jamiul Usul, these same points are narrated

from Sahih Tirmid hi and Nasa i and it is mentioned in some reports that people asked the Prophet what will happen after

that. He replied: Confusion. It is mentioned in some reports

that this religion will remain established, till the twelve Caliphs

remain.

484

Moreover, in Sahih Muslim,it is narrated from Amir bin Saeed bin Waqqas that he said: I wrote to Jabir bin Samra to

inform me about what he heard from the Messenger of Allah

(s.a.w.s.). He replied: I heard on Friday at Asr, when Aslami

was stoned to death that the Messenger of Allah (s.a.w.s.) said:

This religion will survive till Judgment Day and there will be

twelve Caliphs of Quraish on them.

In another report the conclusion of this tradition is: Thus,

some liars will appear just before Judgment Day.In their au-

thentic books, it is narrated from Shobi and Shobi narrates

from Masrooq that he said: We were with Ibne Masud and he

was reciting the Quran. A man asked: Did you people ask the

prophet how many Caliphs there will be after him? Ibne Masud

said: No one asked me this since I came to Iraq. Yes, we did

ask the Holy Prophet (s.a.w.s.) about it and he said that there

will be twelve Caliphs according to the number of the chiefs of

Bani Israel, and all of them will be from Quraish.

It is narrated from Abu Jofiya that the Messenger of Allah

(s.a.w.s.) said: The dignity of my religion will continue as long

as twelve Caliphs are at its helm; all of them are from Quraish.

It is narrated from Anas that the Holy Prophet (s.a.w.s.) said:

This religion will remain established till the twelve Caliphs con-

tinue; when they go away, the earth will shake along with its

inhabitants.

Moreover, it is narrated from Abdullah Ibne Umar that the

Holy Prophet (s.a.w.s.) said: There will be twelve Caliphs after

me.

Also, it is narrated that Ibne Umar said to Ibne Abi Tufayl:

Enumerate the twelve Caliphs, after which there would be con-

fusion and killings.

It is also narrated that people asked Ayesha how many Ca-

liphs will succeed the Prophet. She replied: The Prophet in-

formed me that there will be twelve Caliphs. They asked: Who

are they? She replied: There names are written in the words of

the Prophet with me. They asked to mention them, but she re-

fused. This issue is mentioned in other words as well.

In Sahih Bukhari and Muslim, it is narrated from Abdullah bin Umar that the Holy Prophet (s.a.w.s.) said: This matter will

continue in Quraish forever till two persons remain.

485

It is narrated from Ishaq bin Sulaiman Abbasi that he said: Harun Rashid informed me that his forefathers narrated from

Abbasi that the Holy Prophet (s.a.w.s.) told him: O uncle, there

will be twelve Caliphs from my descendants. Then conflicts and

hard times will appear. After that Mahdi will appear from my

descendants and the Almighty Allah will reform his affairs

overnight. Thus, he would fill up the earth with justice and

equity after it would have been fraught with injustice and op-

pression. He will remain in the earth as long Allah likes, then

Dajjal would appear.

The reason of arguing from these traditions of the Caliphate

of the twelve Imams is that from all the sects of Muslims, no

sect believes in the Caliphate of twelve Imams, especially, the

twelve Imams, all of them being from Quraish and for as long

as the world exists, except the Twelver Shia Sect.

Then through those traditions, which are repeatedly men-

tioned in their Sihah books, our religion is proved and all other

religions are proved false. A strange prejudice of the Ahle Sun-

nat is that some of them tried to interpret these traditions ac-

cording to their religion and they say:

The twelve Caliphs are: The three Caliphs, Amirul Momineen

(a.s.), Imam Hasan (a.s.) and seven Caliphs of Bani Umayyah.

Some say that it denotes the righteous Caliphs and after

Imam Hasan (a.s.), they are Abdullah Ibne Zubair and Umar

bin Abdullah Aziz and other five Caliphs of Bani Abbas. Both

these justifications are extremely atrocious, because all Bani

Umayyah and Bani Abbas Caliphs were similar to each other in

vileness and wickedness, except for Umar bin Abdul Aziz, who

possessed some good traits.

Thus, it is useless to select some of them and to condemn

others. Moreover, all traditions apparently denote the continu-

ity of their Caliphate and it is mentioned clearly in some tradi-

tions that the twelve Caliphs will continue till Judgment Day.

In some versions, it is mentioned: When these Imams go

away, the earth will rock with its inhabitants and the system of

the Universe will be destroyed. In some, it is clearly mentioned

that the Caliphate of Quraish is in force till Judgment Day.

Therefore, it becomes clear their justifications are of no use

and these same traditions are enough to prove our assertion.

486

Second Type

The second type is Hadith Thaqlayn and other traditions of

its kind, which prove that the Holy Prophet (s.a.w.s.) com-

manded following the Quran and Ahle Bayt (a.s.) and said:

These two will not separate from each other till Judgment Day.

Thus, the period of the Caliphs of Ahle Sunnat is over and they

do not believe in the Caliphate of anyone from Ahle Bayt (a.s.).

If they are Ismailiya Imams, they are some transgressors and

apostates, who apparently followed Shia rulers. They are also

well known for sinful behavior and every kind of divine dis-

obedience and no sane person considers their Imamate valid.

The Zaidiyyah also, in their fundamentals of faith, are not re-

lying on any divine proof and according to their belief, only

that Fatimi Sayyid, who stages an armed uprising is imam. And

the Imams regarding whose Imamate they claim, if their lin-

eage is proved, it is necessary that they should be having

knowledge of divine laws and Quran, so that their proximity to

Quran is proved, although most are ignorant of Quran and Sun-

nah and are followers of Abu Hanifah in their secondary issues

of religion. They do not have any proof of their particular

choice of Imamate and neither have any textual declaration in

its support. Nor has any consensus taken place for it.

On the contrary, like all tyrant rulers, they seize power

through violence and name it as Imamate. They speak ill of

those, who are the most superior persons of Ahle Bayt (a.s.),

like Imam Muhammad Baqir (a.s.) and Imam Ja’far Sadiq (a.s.).

In spite of the fact, that except for Khawarij, the whole Ummah

admits to their excellence and glory. That is why, they are like

Khawarij and it is mentioned in traditions of Ahle Bayt (a.s.)

that Zaidiyyah are worse than Ahle Sunnat, because Ahle Sun-

nat harbor enmity with our Shia and Zaidiyyah are inimical to

us.

Third Type

Ibne Abil Hadid has narrated from the author of Hilyatul Awl-

iya and it is mentioned in the Fadhail of Ahmad bin Hanbal and Khasais of T atanzi that the Holy Prophet (s.a.w.s.) said: One, who desires to live like me and die like me; and that he should

settle in that Garden, which the Almighty Allah has planted

with the hand of His power; and which is my abode, it is neces-

sary from him to adopt the Wilayat of Ali after me and follow

487

the Imams and successors from his descendants. Indeed, only this is my progeny and they are created from my essence and

Almighty Allah bestowed my knowledge and perception to

them. Woe on those of my Ummah, who falsify them and cut off

the relation between me and them and disregard my position

with them; may Allah not allow my intercession for them.

Fourth Type

Zamakhshari has narrated that the Holy Prophet (s.a.w.s.)

said: Fatima is the pleasure of my heart; her two sons are the

fruits of my heart; her husband is the light of my eyes. The

Imams from her progeny are the trustees of my Lord. And they

are the rope stretched between Allah and His creatures. One,

who is attached to their obedience, will get salvation and one,

who remains aloof from them and separates from them, will

enter the lowest level of Hell. Traditions of this type are nu-

merous in their authentic books, but since they are not men-

tioned in their Sihah, they are not mentioned.

Detailed textual declaration: When the Caliphate of Imam Ali

(a.s.) is proved, the textual declaration of Imam Ali (a.s.) for

Imam Hasan (a.s.) and textual declaration of Imam Hasan (a.s.)

for Imam Husain (a.s.) and in the same way, textual declaration

of each Imam for the succeeding Imam till Imam Mahdi (a.s.) is

widely related among Imamiyah scholars and traditionists,

whose followers were present in every area. They have recor-

ded these statements in their books and writings and it is well

known that except for honesty and truthfulness, nothing else

was the reason for them, because rulership was always in the

hands of opponents and they were dominant.

However, these persons, in spite of being fearful of them,

used to record all these reports and traditions. If their aim had

been material, it was necessary that they should have aligned

with the tyrants and becoming free of fear, should remain

powerful and respected. In addition to this, we are aware that

all of them were extremely peace loving and pious and they

avoided falsehood.

Thus, one, who pays attention to these causes along with

those traditional reports, he becomes aware of their knowledge

and truthfulness and in authentic traditions of the Twelver

Shia, their holy names are widely related from the Prophet and

all Imams. All of them are miracles, because the name of each

488

Imam, his qualities and name of his parents and him are mentioned before they were born, till the occultation of the twelfth

Imam; that isImam Mahdi (a.s.).Also, all their circumstances

and description of those Caliphs, who lived during the time of

each Imam, since the time of Imam Zainul Abideen (a.s.) till the

time of Imam Qaim (a.s.) are mentioned in books of traditions,

which are famous among Shia and Sunni. Thus, there in no

doubt in these traditions.

Second Method: Precedence

It is precedence –and there is no doubt that each of our Pure

Imams was superior to all the people of his time, especially

those Caliphs, who usurped their rights, in knowledge, reform,

piety, abstinence, in excellence, merits and all supporters and

opponents have consensus on this. Scholars and jurisprudents

referred to them in all difficulties and tragic circumstances and

considered them as proof and worth of following.

They were points of reference for the common people as well

as rulers and all rulers of Bani Umayyah and Bani Abbas con-

sidered them rightful for Caliphate and were afraid of them.

Ahle Sunnat books of history and traditions are filled with

these issues and their excellence and merits, especially the ex-

cellence of Imam Hasan and Imam Husain (a.s.) are more nu-

merous than what can be calculated.

It is narrated from Sahih Bukhari, Muslim and Tirmidhi in Jamiul Usul from Baraa bin Azib that he said: I saw the Holy

Prophet (s.a.w.s.) seat Imam Hasan (a.s.) on his shoulders and

say: I love this one, O my Lord, You also love him.Also, all of

them have narrated from Baraa that one day the Holy Prophet

(s.a.w.s.) saw Hasan and Husain (a.s.) and said: O Lord, I love

them. You also love them.

Moreover, in Jamiul Usul,it is narrated from Sahih Tirmidhi from Ibne Abbas that when the Holy Prophet (s.a.w.s.) mounted Imam Hasan (a.s.) on his shoulders, someone said to Imam

Hasan (a.s.): O child, what a nice mount you have mounted.

The Messenger of Allah (s.a.w.s.) said: He is also a nice rider.

It is narrated from Anas from Sahih Tirmidhi that people

asked the Holy Prophet (s.a.w.s.), which persons from his Ahle

Bayt (a.s.) are most beloved to him. He replied: Hasan and Hu-

sain. He used to say to Lady Fatima (s.a.): Call my (two) sons.

489

When they arrived, he used to smell them, take them in his arms and hug them.

Moreover, it is narrated from Sahih Tirmidhi, from Abu

Huraira that he said: One day I was with the Messenger of Al-

lah (s.a.w.s.) for a long time, but His Eminence did not say a

word and neither did I ask him about anything, till he went to

the market of Bani Qinqaa. From there, he came to the house

of Lady Fatima (s.a.) and asked: Is my son here? That is Hasan

(a.s.). I saw Imam Hasan (a.s.) emerge and ran to His Emin-

ence and they hugged each other. The Messenger of Allah

(s.a.w.s.) said: O Allah, I love him; so You also please love him.

Also love one, who loves him.

In Sahih Bukhari also, it is narrated from Abu Huraira that

the Holy Prophet (s.a.w.s.) came to the house of Lady Fatima

(s.a.) and called Imam Hasan (a.s.) thrice. Imam Hasan (a.s.)

came and there was an amulet around his neck. When the

Prophet saw him, he extended his hands and taking him in his

arms, said: O Allah, I love him, thus, You also love him; and

love one, who loves him. Abu Huraira said: After this, no one

was as dear to me as Hasan (a.s.).

Also, it is narrated from Sahih Tirmidhi from Usamah that he

said: One evening, I went to the Messenger of Allah (s.a.w.s.)

for something. I saw him placing something on his lap and cov-

ering it with a cloth. When I my need was fulfilled, I asked:

What is there in your lap? The Holy Prophet (s.a.w.s.) removed

the cloth and I saw Hasan and Husain sleeping in his lap. His

Eminence said: These two are my sons and sons of my daugh-

ter; O Allah, I love them; You also love them and love those,

who love them.

Also, it is narrated from Sahih Tirm idhi from Yaala bin Mur-rah that the Messenger of Allah (s.a.w.s.) said: I am from Hu-

sain and Husain is from me. Allah loves one, who loves Husain.

Husain is also a Sibt from the Asbat.

Ibne Athir has said in the interpretation of this tradition in

Jamiul Usul that Sibt is the child of a child and is from the Asbat, who were the sons of Prophet Yaqub (a.s.); as if one of a

prophet.

This tradition is again quoted in Nihayatul Lughat and he

said in interpretation that in goodness and excellence, he is

equal to a whole tribe. And he says that it is mentioned in

490

another tradition that Hasan and Husain are two grandsons of the Messenger of Allah (s.a.w.s.) and then said: That is they

are two tribes from the Prophet.

Moreover, it is narrated from Abu Saeed Khudri in Sahih Tir-

midhi that His Eminence used to say: Hasan and Husain are

the best of the youths of Paradise.

Also, it is narrated in Sahih Bukhari, Muslim and Tirmidhi

that a person asked Abdullah bin Umar, what is the decree re-

garding killing of a mosquito in the condition of consecration

(Ihram)? Ibne Umar asked: Where are you from? He replied:

From Iraq. Ibne Umar said to the audience: This man is asking

me about killing of a mosquito, whereas these people killed the

son of the Prophet. I heard the Messenger of Allah (s.a.w.s.)

say regarding him (Husain) and his brother: These two are

flowers of my garden. And he said: They are Sayyids, the best

and leaders of the folks of Paradise.

Moreover, it is narrated from Sahih Nasai that Abdullah bin

Shaddad narrated from his father that he said: The Messenger

of Allah (s.a.w.s.) came out for Maghrib or Isha Prayer having Hasan (a.s.) or Husain (a.s.) on his shoulders. He put him down

and recited the Takbir and he prolonged much one of his pros-

trations. I raised my head and saw that the child was astride

the Prophet and the Prophet was prostrating. So, I again went

into prostration.

When His Eminence concluded the prayer, people asked: O

Messenger of Allah (s.a.w.s.), you prolonged one prostration

too much; till we thought that some incident has occurred or

divine revelation has descended. He replied: It was nothing of

this sort; on the contrary, my son had mounted my back and I

did not like to put him down, so that he may be satisfied fully.

In Sahih Bukhari, Sunan Abu Dawood, Tirmidhi and Nasai, it is narrated from Hasan Basri that Abu Bakr said: I saw the Messenger of Allah (s.a.w.s.) seated on pulpit and Hasan (a.s.) was

besides him. Sometimes the Prophet looked at the people,

sometimes at him and then he said: This son is a chief; perhaps

through him the Almighty Allah would make peace between

two groups of my Ummah.

It is narrated from Sahih Bukhari and Tirmidhi from Anas bin Malik that no one resembled the Prophet more than Hasan and

Husain. There are so many traditions in their excellence that it

491

is impossible to compute them; and whatever was mentioned so far, is from what happened before the Verse of Purification

and Verse of Malediction were revealed; it clearly proves the

excellence of those personalities, especially the traditions of

their being the beloved of Allah and the Messenger of Allah

(s.a.w.s.).

As it is clear and proved that love of the Messenger of Allah

(s.a.w.s.) is subservient to the love of God and the love of the

Messenger of Allah (s.a.w.s.) was not due to close relationship

and humanity as was mentioned repeatedly. When these noble

souls were beloved of the Almighty Allah and the Messenger of

Allah (s.a.w.s.), it is necessary that in all perfections also, they

should be ahead of all people of Ummah, except for Amirul

Momineen (a.s.), because his excellence was proved through

external reasonings. In many traditional reports the final state-

ment is: And their father is better than them.

Thus, only these respected persons, more all the people,

would be deserving of Caliphate, especially more than those,

who took over Caliphate during their times, through force and

the Messenger of Allah (s.a.w.s.) on most occasions had cursed

them.

Moreover, one, who is such, that his love is a necessary re-

quirement of faith, it is necessary that his love and recognition

should be from fundamentals of faith and he should never have

been smeared with any sin or impurity; otherwise, enmity to

him would become necessary, because of that sin of his.

Also, he should be having exclusiveness with the Prophet in

such a way that he says regarding him: He is from me and I am

from him; and he compared them to the tribes of Bani Israel,

who were prophets. Only such a person can be most deserving

for Imamate. In the same way, their being the best of the folks

of Paradise proves that they are best in the world, except one,

who is exempted through reasoning, because according to con-

sensus, all folks of Paradise are youthful and none of them is

aged.

If youthful implies those, who died young, it is wrong, be-

cause they passed away during maturity. Moreover, our claim

in that case is also proved, because many prophets, like Yahya

etc. are such, who passed away during their youth. Thus, when

these respectable folks are superior to prophets and also

492

infallible and leaders of people; if they say that since these personalities were youthful at that time, hence he said: They are

better than the folks of Paradise, who were youthful at this

time.

ut this interpretation is also wrong, because at that time they

were children and not youths. Even if we accept that, our

meaning is evident; because while these noble souls will be

better than all folks of Paradise, their excellence is definitely

proved during their youth. Most astonishing fact is that Ahle

Sunnat have tried to fabricate an excellence for Abu Bakr and

Umar also that Abu Bakr and Umar are the chiefs of the aged

folks of Paradise. They are ignorant of the fact that no one is

aged in Paradise.

Other suppositions are also invalid, as was concluded before.

In spite of the fact that this weak tradition, which is only nar-

rated by them, and they have also narrated it from Ibne Umar,

who is accused of bigotry and is well known for his enmity to

Imam Ali (a.s.). This tradition is contradictory to the traditions

of their being the chiefs of the youths of Paradise, which Ahle

Sunnat and Shia have narrated through widely related

channels.

Moreover, this tradition is contradictory to the traditions,

which Ahle Sunnat have narrated in their authentic books, that

the Messenger of Allah (s.a.w.s.) said: Sons of Abdul Muttalib

are the chiefs of all the folks of Paradise. That is I, Ali and

Ja’far, sons of Abu Talib, Hamza, Hasan, Husain and till His

Eminence, Mahdi. If they say that it implies that these two are

better than that group of the folks of Paradise, who were aged

at that time, in spite of the fact that this justification is very un-

likely, it is of no use to them, because it does not prove their

being superior to that group, which at that time were youths or

boys. Like Imam Ali (a.s.) and Hasan and Husain.

In the same way, is the tradition: I am the city of knowledge

and Ali is its gate. They added the spurious part: Umar is its

roof. They are ignorant of the fact that a city does not have a

roof. Also, the prolonging of the prostration for his sake proves

that he was having a great position before the Almighty Allah

that the Messenger of Allah (s.a.w.s.) abstained from the usual

practice of keeping congregation prayer brief only to satisfy

him. If each of those merits is not sufficient to prove their

493

Imamate, there is no doubt that all of them prove that the position of superiority was exclusive for them and the people of

their time did not share this excellence. Thus, only these divine

personalities will have precedence, as preferring the inferior in

place of the superior is against reason.

Third Method: Infallibility

It is infallibility –and we have proved through logical and tex-

tual proofs that infallibility is obligatory for the Imam; and ex-

cept for the Twelver Shia, no other sect believes in infallibility

of all those, whom they consider as Imams. Thus, all those

sects are invalid and the Twelver religion is truth.

Fourth Method: Miracle

It is miracle. Numerous miracles were displayed by each

Imam, which are widely related among the Shia and even the

Sunnis. Ibne Talha Shafei has mentioned in Matalibus So-ool

and Ibne Sabbagh Makki Maliki has written in Fusulul

Muhimma and Mulla Jami in Shawahidun Nubuwwah, and oth-

er Ahle Sunnat scholars have also recorded them in their books

and labeled them as Karamat (extraordinary feats). So much

so, miracles were even displayed by the special representatives

of Imam Mahdi (a.s.), through which people became aware and

certain about their office and deputyship.

Fifth Method: Consensus

Its explanation is that there is consensus of the whole

Ummah that the right religion is not other than those religions,

which exist in the Ummah. We have proved the invalidity of all

schools, because of absence of textual proof, absence of infal-

libility, absence of miracle and absence of excellence according

to consensus, because most people of these schools do admit

these issues for their Imams, whom they follow. And those who

believe in this, like Nawusiyyah and Waqifiya, they in fact,

share the belief of Twelver Shia.

Thus, the Imamate of Twelver Shia is proved by all; and to

claim Waqf (stoppage), occultation and life, which is exclusive for those sects, is invalid through definitely proved texts, which

have come down regarding their number of twelve Imams and

their being exclusive for Imamate and devotion to them.

494

In addition to these five methods, we have other methods as well to prove the Imamate of these personalities. If a person,

who is fair in the least, who discards prejudice, seeks truth and

ponders on these matters, he will obtain guidance.

495

First Method: Sciences

They are the sciences, which spread in all Muslim sects and

all those sciences have come together in our Purified Imams

and each of them has earned distinction and fame in the world

in some sciences, as was mentioned before. All scholars are

students of Imam Ali (a.s.) and they all owe their knowledge to

him. They attribute their knowledge to Imam Ali (a.s.) in all sci-

ences, like fundamentals of religion, Islamic laws, Quranic ex-

egesis, Arabic grammar, medicine, philosophy, literature, eth-

ics, politics and astronomy.

All of them have narrated from the Imam and they consider

his statements to be compulsorily followed and they cannot ob-

ject to him in spite of the prejudice they had with him due to

their invalid objectives. In the same way, they have taken all

these sciences from the progeny of Imam Ali (a.s.) and there is

no one from the people of knowledge, who doubts the excel-

lence and majesty of those personalities.

During the time of Imam Zainul Abideen (a.s.), since Bani

Umayyah were in power, and infidelity and deviation had sur-

rounded the world, there was severe dissimulation and the

Imam did not allow people to meet him. That is why very few

sciences are narrated from him, but through those supplica-

tions narrated for him in Sahifa Kamilah, which resembles

heavenly scriptures and it is proved that these were divinely in-

spired. That is why it is called as the Injeel of Ahle Bayt (a.s.) and Zabur of Aale Muhammad (a.s.).

Also, all the supplications of the Holy Imam (a.s.) that I have

collected, are many times more than Sahifa Kamilah and the

fact is that if these supplications had not been there, people

would not have learnt the method of supplicating the Almighty

Allah and learnt good manners of the Imam mentioned in

books of Shia aswell as Ahle Sunnat.

As for Imam Muhammad Baqir and Imam Ja’far Sadiq (a.s.);

during their times, which was the end of Bani Umayyah rule

and beginning of Bani Abbas regime, these two Imams dissem-

inated a lot of knowledge about lawful and unlawful, gnosti-

cism, history of prophets and other rare sciences to such an

496

extent that Shia tradition scholars all over the world always emerge victorious on scholars of other schools.

Four thousand individuals have narrated from these Imams

and most of them have written complete books. Four hundred

books of traditions were compiled by Shia authors comprising

of the saying of these two Imams. They did not need to refer to

Ahle Sunnat scholars in any matter; on the contrary, they were

needful of them, and whenever Abu Hanifah and all their

judges and scholars were rendered helpless in any matter they

sought the assistance of Muhammad bin Muslim and other per-

sons like him, who were mere disciples of these noble Imams.

Muhammad bin Noman, alias Momin Taq, a companion of the

Imam used to have a shop in Taqul Mahamil in Kufa. He

rendered their scholars helpless so many times that they nick

named him Shaitanut Taq. Hisham bin Hakam, Hisham bin

Saalim, Muhammad bin Muslim, Zurarah and other compan-

ions of Imam like them, were experts in many sciences, espe-

cially, Hisham was such an expert in scholastic theology that

during the gatherings of Caliphs and rulers, he held debates

with Ahle Sunnat and emerge victorious over all of them.Imam

Musa Kazim (a.s.) also was busy and famous in spreading

knowledge that the accursed Harun cast him into prison. So

many sciences were disseminated by Imam Ali Reza (a.s.) in

Khorasan in that brief period that independent books are writ-

ten about them. The accursed Mamun, gathered scholars of all

schools to debate with the Imam, that perhaps they will defeat

him, but he emerged victorious on them all and they admitted

to truth and joined the genuine faith.

Imam Muhammad Taqi (a.s.) became Imam at a tender age

of nine years and during the first year of his Imamate went to

perform the Hajj. A large number of Shia scholars also came to

Hajj to benefit from his company. During the three days of his

halt in Mina, he provided solutions to thirty thousand religious

problems in such a way that all were amazed and satisfied.

Imam (a.s.) held debates with Yahya bin Aqsam and scholars of

other faiths in the gathering of Mamun and after being de-

feated, all of them admitted to his excellence.

Since Imam Ali Naqi and Imam Hasan Askari (a.s.) were un-

der house arrest in Surra Man Raa and very few people had ac-

cess to them, very few traditions are narrated from them; but

497

every year a large number of letter from Shia of all over the world came to them and they sent their replies. Also, the Caliphs of the time referred to them in issues they found difficult

and gave precedence to their statements over those of all

jurisprudents.

No one has claimed that they learnt these sciences from Ahle

Sunnat scholars or narrators, because at no time did anyone

see them having any contact with any kind of teachers.

Moreover, the sciences of those personalities were exclusive

for them and different from the knowledge of others. All the

scholars were needful of them in the matter of knowledge, but

they were not needful of anyone.

Therefore, it is Ilme Ladunni, which is divinely bestowed

knowledge from Allah and the Prophet and the Almighty Allah

made them exclusive with it; that they should be points of ref-

erence for all the people of the world and deemed it as their

miracle, like the miracle of their holy grandfather was that he

informed about past things and stories of prophets without

learning them from anyone.

498

Second Method: Consensus on their Purity and

Fairness

The whole Ummah has consensus on the purity and fairness

of these noble souls and no one was able to raise any finger of

criticism against any of them or to attribute any sin or dis-

obedience to them, in spite of the effort their enemies made,

like the Caliphs and rulers and those, who were jealous to

them; who regarded as proximate those, who displayed enmity

to them; who deprived and exploited to the maximum those,

whom they suspected were loyal to them, because they saw

that most people believed in their Imamate, which is equal to

the position of prophethood. Their followers spread throughout

the lands, who claimed that they were having miracles and

were pure of all sins.

So well known was their excellence and extraordinary feats

that some extremists even came to believe in their divinity. In

spite of this, and despite the excess of their enemies, it was not

possible to make any allegations against them; although we see

that it is the habit of people that one, who possesses some posi-

tion in knowledge or reform, he does not remain safe from the

tongues of enemies, who make some allegations about him in

order to lower his respect.

Thus, it is also a miracle of Imams that Almighty Allah tied

up the tongues and hands of their enemies and exposed their

(Imams’) status among friends and foes to such an extent that

no one was able to make any allegation against them.

499

Third Method: Consensus on their Excellence

All Muslim sects-whether those, who regard them as Imams

and those, who don’t -all have consensus on their excellence,

justice, purity and lofty status, except for a few. That is

Khawarij and their like, who are out of the pale of Islam. All

consider their statements as final proofs, narrate traditions

from them, and mention them with absolute respect in their

books.

There is no doubt that a large number of scholars from Hijaz,

Iraq, Khorasan and Fars were among the companions of Imam Baqir, Imam Sadiq and other Imams (a.s.); for example, Zurarah, Muhammad bin Muslim, Abu Buraidah, Abu Basir, the

two Hishams, Humran, Bukair, Momin Taq, Aban bin Taghlib,

Muawiyah bin Ammar and many others, who all cannot be enu-

merated here and they are mentioned in books of tradition nar-

rators ( Rijal) and Shia scholars.

All of them were Shia leaders, who wrote books on jurispru-

dence and traditions and compiled the Islamic laws; each hav-

ing a number of students and followers. They were always

present in the company of Imams and they heard traditions

from them; then they returned to Iraq and other Muslim lands

and recorded those traditions in their books, narrated from

them and propagated their sayings.

Their contact and exclusivity with the Holy Imams (a.s.) is

known and proved as the association of Abu Yusuf with Abu

Hanifah or the association of the students of S hafei with Shafei. It is known to all and there is no doubt in it, that the Holy Imams (a.s.) were aware of their circumstances.

Thus, there can be only two possibilities: The issues they at-

tribute to Shia religion and the Imams; either they are true or

false. If they are true in their claim about their Imams, that is

Imamate, evidence of textual declaration for them, miracles of

these personalities, transgression of their enemies; all of it is

proved and true; and if they lie, why their Imams, in spite of

being aware of their circumstances, did not become aloof from

them and did not expose their falsehood? As declared their im-

munity from Abul Khattab, Mughira bin Shoba and all extrem-

ists and their dogmas?

500

If they knowingly and deceptively label their statements and acts as righteous, in that case, they will also be among people

of deviation, because they approved those things and at the

same time they were accepting Khums and Zakat from them;

but no Muslim had attributed such a thing to them and does

not consider them as such.

501

Fourth Method: Commanding Respect from

Enemies and Friends

The Almighty Allah compelled all enemies and friends to ac-

cord respect and honor to these noble souls; even the tyrant

Caliphs and their governors, who were extremely inimical to

them, they also accorded respect and honor to them and never

denied their excellence. As the three Caliphs, who usurped the

rights of Amirul Momineen (a.s.), during their apparent Ca-

liphate they exaggerated the position of Ali and Hasan and Hu-

sain; in the same way, those who had broken the allegiance of

His Eminence; in spite of fighting battles with them; they never

denied the excellence of His Eminence.

In the same way, Muawiyah, in spite of the fact that all his

acts were based on mischief and enmity; he never denied the

excellence and merits of Imam Ali (a.s.), and except for the

blame of being an accessory to the killing Uthman, he did not

make any allegation against him. He would have been content

only if Imam Ali (a.s.) had continued his governorship. After al-

legiance of the Imam, people always mentioned his excellence

before Muawiyah and he never denied it.

Yazid, the profligate Umayyad, in spite of his vile acts, did

not deny the excellence of Imam Husain (a.s.). He also accor-

ded respect to Imam Zainul Abideen (a.s.). On the contrary,

during the event of Harra, he ordered Muslim bin Uqbah not to

trespass on the sanctity of the Imam and his family. Bani Mar-

wan rulers also paid respect to the Imam. In the same way, all

Bani Umayyah and Bani Abbas Caliphs apparently honored the

Imam contemporary to them, much more than others.

So much so, that Mutawakkil, in spite his enmity, was ex-

tremely respectful to Imam Ali Naqi (a.s.). Although, all the

Holy Imams (a.s.) were under control of these Caliphs and

were imprisoned by them; but truth had tamed them to such an

extent that when they met them, they paid respect to them and

were unable to disrespect them in any way. This is supported

by the fact that the Almighty Allah made people inclined to

Imams and so eager to visit their holy tombs that in spite of

severe perils, they performed their Ziyarat from far off lands 502

and prayed for their needs and sought their refuge whenever afflicted by difficulties.

The Ahle Sunnat never adopt such a practice at the graves of

their Caliphs and those in whom they believe; on the contrary,

they also seek the refuge of our Holy Imams (a.s.).Moreover,

Bani Umayyah and Bani Abbas Caliph, although they were

masters of the lands and many kings of the east and the west

were obedient to them and their followers numbered many

times more than our Shia; today their graves have become ru-

ins and are abandoned; rather the location of most of them is

unknown today; and even if their location is known, no one is

inclined to visit them.

Some Sayyids, who were related to the Prophet or those like

them, are proximate to them, and apparently they are having

excellence and excess of merits; thus, in their life and death no

one honored them even a thousandth part. And if some were

accorded respect, it is because of their being related to these

same personalities; like for example, Masuma Qom and Abdul

Azim.

Thus, this is also due to miracles of those holy beings that

the Almighty Allah made creatures submissive to them during

their life and after that death ;in spite of the fact that they pos-

sessed no material wealth and position. Most were harassed by

tyrant rulers, but were never disrespected or dishonored by

them.

The oppressive rulers tried all means to make people give up

their Ziyarat, especially Mutawakkil, who razed the tomb of

Imam Husain (a.s.) and other personalities and intended to till

the land so that no trace remains of the holy mausoleums, but

he also failed when the bullocks refused to move on reaching

the sanctuary. They killed many of bullocks, but they did not

move beyond this limit.

Mutawakkil then sent his men to raze the mausoleum of the

Imam with pick axes and hammers, but when some of them

came to the grave, the Imam forbade them from this act. Their

leader ordered them shoot, but whoever shot, the arrows re-

bounded to the shooter killing him.

After that Mutawakkil ordered them to release river water on

that land; but when the water reached to the sanctuary, it

flowed around the building without entering it. Some have

503

reported that it is why it is named as ‘sanctuary’. Then Mutawakkil appointed guards to man the roads leading to the

mausoleums, and apprehend and eliminate those traveling for

Ziyarat and also demolish their houses; yet people did not

desist.

This is nothing, but that the Almighty Allah wanted to show

their lofty status and the holy rank of their tombs; in addition

to the miracles seen at their burial places; especially at the

tomb of Imam Husain (a.s.), like the blind being restored eye-

sight, warding off of calamities and being cured of maladies

that all friends, as well as foes, accept.

I have mentioned some of those miracles in Biharul Anwar,

Hayatul Qulub and Jilaul Uyun and it is narrated from many authentic channels that when Qatada Basri, a famous Ahle Sun-

nat exegesist met Imam Muhammad Baqir (a.s.), the Imam

asked: Are you the jurisprudent of Basra? He replied: Yes.

Imam said: O Qatada, Woe on you, the Almighty Allah has cre-

ated some creatures, whom He has appointed as His proof on

His creation; they are the tent pegs of the earth and trustees of

divine treasure. He chose them before creating the creatures

and they were lights to the right of the Arsh.

Qatada kept quiet for a long time, after that he said: By Al-

lah, I have cultivated the company of Caliphs, jurisprudents,

Ibne Abbas and kings, but I was never awed by them as I am

today. Imam (a.s.) asked: Do you know where you are at this

moment? You are sitting with a family, in whose honor the

Almighty Allah has said:

“In houses, which Allah has permitted to be exalted

and that His name may be remembered in them; there

glorify Him therein in the mornings and the even-

ings,”(Surah Nur 24:36)

Then Imam (a.s.) said: Right now, you are sitting in those

houses and we are those families. Qatada said: By Allah, you

are right, may I be sacrificed on you; by Allah, those houses

are not made of stone and sand; it is the family of prophethood,

Imamate and knowledge and wisdom.

Also, in another authentic traditional report, it is mentioned

that the year Hisham bin Abdul Malik performed the Hajj, he

saw in Masjidul Haram people surrounding Imam Muhammad

Baqir (a.s.) and inquiring from him issues of their religion.

504

Ikrama, the student of Ibne Abbas asked Hisham: Who is that from whose forehead, light of knowledge is shinning? I am going embarrass him. But when he came to the Imam, he began

to tremble and said: O son of Allah’s Messenger (s.a.w.s.), I at-

tended many gatherings of Ibne Abbas and others, but I never

fell into this condition; the Imam replied to him the same as he

had told Qatada.

Thus, it was known that this is also among the evidences of

Imamate that the Almighty Allah puts their love into the hearts

of their friends and puts awe into the hearts of their enemies;

so that willingly or unwillingly, they accord respect to them in

life as well as death, and seek refuge from them in the world

and the hereafter.

“That is Allah’s grace; He grants it to whom He

pleases, and Allah is the Lord of mighty grace.”(Surah

Jumua 62:4)

505

41

Chapter

Eighth Objective: Occultation of the Twelfth

Imam

We should know that traditions of the reappearance of Imam

Mahdi (a.s.) are widely related in Shia and Sunni sources as

mentioned in Jamiul Usul, quoting from Sahih Bukhari, Muslim, Abu Dawood and Tirmidhi from Abu Huraira that the Messenger of Allah (s.a.w.s.) said:

By the one, in whose control my life is, very soon Ibne

Maryam would descend among you with command and justice.

He will break the cross and kill the swine. He will abrogate

Jizya and would not accept anything from them, but Islam. He

would increase wealth to such an extent that even if people

gave charity, there will be no one to accept it.

Abu Huraira says that the Messenger of Allah (s.a.w.s.) said:

What would be your condition, when you see Ibne Maryam des-

cending from the sky and your Imam would be from among

you?

Then it is narrated from Jabir in Sahih Muslim that the Mes-

senger of Allah (s.a.w.s.) said: “An assembly of my Ummahwill

ceaselessly wage wars in the cause of righteousness and purity

until Judgment Day. Then Isa Ibne Maryam will come down.

Their leader will request him, ‘Come and lead our prayers.’

He will say, ‘Behold, one ofyouis the leader for the rest, as a

token of dignity from Allah for this Ummah.”

It is mentioned in Musnad Abu Dawood and Tirmidhi narrat-

ing from Ibne Masud that the Messenger of Allah (s.a.w.s.)

said: Should there not remain from the world, but one day, Al-

lah will prolong it, until He sends a man from me, whose name

will be like my name and his father’s name like my father’s. He

will fill the earth with justice, as it will be full of injustice.

506

According to another traditional report, he said: The world will not end until a man comes to my Ummah from my household, who is called the Mahdi.

It is narrated from Abu Huraira that the Messenger of Allah

(s.a.w.s.) said: Should there not remain from the world, but a

single day, Allah will prolong that day until a man from my

household will rise. He will fill the earth with justice and

equity, as it will be full of oppression and tyranny.

It is mentioned in Sunan Abu Dawood that Imam Ali (a.s.)

said: Even if not more than a day is left from the world, Allah

will send a man from my Household, who would fill it with

justice, as it will be full of corruption.

In Sunan Abu Dawood, it is narrated from Umme Salma that

the Messenger of Allah (s.a.w.s.) said: The Mahdi is from my

Household from the offspring of Fatima(a.s.).It is narrated

from Abu Dawood and Tirmidhi from Abu Saeed Khudri that

the Messenger of Allah (s.a.w.s.) said: TheMahdi is from us,

with an open forehead and a high nose.

He will fill the earth with equity, as it will be full of

corruption.

He will rule for seven years.

Tirmidhi has narrated from Abu Saeed Khudri that he said:

We feared that something may happen after the Messenger

of Allah (s.a.w.s.), so we asked him about it. He said:

The Mahdi will be in my Ummah. He will rise and live for five

or seven or nine. [The doubt is narrators.]

Abu Saeed says:

We asked him, “What is that?”He said:“Years.”He said:“A

man will come to him and say:

O Mahdi give me wealth.’

He will throw into his sheet so much as he can carry.”At the

end of the report, Tirmidhi says that it is a good tradition.

It is narrated in Sunan Tirmidhi from Amirul Momineen (a.s.)

that he said: This son of mine is your master, as the Messenger

of Allah (s.a.w.s.)has named him so. A man will rise from his

progeny with the name of your Apostle, similar to him in his

character, and not so similar to him in his looks. He would fill

the earth with equity.

507

Hafiz Abu Naeem has narrated forty traditions from their Sihah books, which talk of the circumstances, name and lineage

of Imam Mahdi (a.s.). Like for example:

He narrates from Ali bin Hilal and he from his father that he

came to the Prophet, when he was about to pass away. Fatima

was at his head, crying profusely until her sobs rose. The Mes-

senger of Allah (s.a.w.s.)raised his head and said:“My darling,

what is making you cry?”She said:“I fear the loss after you.”He

said:

“My darling, don’t you know that Allah, the Exalted, looked

down on earth and selected your father and sent him with His

message?

Then he looked down and selected your husband and re-

vealed on me to marry you to him?

Fatima, Allah, the Exalted, has given us, Ahle Bayt, seven

characteristics, which He has not given to anyone before us

nor will He give to anyone after us. I am the Seal of the Mes-

sengers and the most dignified of apostles before Allah, the Ex-

alted, and the most cherished of the creation to Allah, the Exal-

ted, and I am your father. My successor is the best of suc-

cessors, and the most cherished of them to Allah, the Exalted,

and he is your husband.

Our martyr is the best of martyrs and the most cherished of

them to Allah, the Exalted, and he is Hamzah Ibne Abdul Mut-

talib, your father’s and your husband’s uncle.

Ours is the one, who has two wings and flies in Paradise with

angels wherever he wishes, and he is the cousin of your father

and the brother of your husband. Ours are the two princes of

this Ummah, and they are your sons, Hasan and Husain, and

they are the chiefs of the youths of Paradise-dwellers, and their

father, by the One, who sent me with the Truth, is better than

them.

Fatima, by the One, who sent me with Truth, from their off-

spring, is the Mahdi of this Ummah. When the world is in an-

archy and chaos, when mischief manifests and roadways are

blocked, when people loot each other, with no elder pitying any

youngster, nor any youngster respecting an elder, at that time,

Allah will send from the progeny of these two, the one, who

will conquer the fortresses of misguidance and open sealed

hearts. He will establish religion in the latter days as I

508

established it earlier. He would fill the earth with equity, as it will be full of oppression.

Fatima, grieve not and cry not, for Allah, the Exalted, is more

compassionate and more benevolent to you than I am; and that

is due to your position to me and your station in my heart. Al-

lah married you to your husband, who is the greatest of all

people in stature, the most dignified of them in position, the

most compassionate of them, the fairest of them in equity, and

the wisest of them in judgment. I beseeched my Lord, the Exal-

ted, that you be the first one to join me from my family.”Amirul

Momineen (a.s.)says, “Fatima did not live, but for seventy-five

days after that, until Allah united her with her father.”The au-

thor says:

The Messenger of Allah (s.a.w.s.) has related Imam Mahdi

(a.s.) to Imam Hasan and Imam Husain (a.s.), because from the

side of his mother, he is a descendant of Imam Hasan (a.s.), be-

cause the mother of Imam Muhammad Baqir (a.s.) was the

daughter of Imam Hasan (a.s.) and it is narrated in many other

traditions that he is from the descendants of Imam Husain

(a.s.).Darqutni, the famous Ahle Sunnat traditionist has nar-

rated this same lengthy tradition from Abu Saeed and at the

end of it, he says: The Prophet said: The Mahdi of this Ummah

is from us, behind whom Isa (a.s.) would pray. Then he touched

Husain’s shoulder and said:“From him is the Mahdi of the

Ummah.

Moreover, Abu Nuaim has narrated from Huzaifah and Abu

Amama Bahili that: The Messenger of Allah (s.a.w.s.) said:

“The Mahdi is a man from my progeny, his color is an Arabic

color and his physique is an Israeli physique. There is a mole

like a glittering star on his right cheek. He would fill the earth

with equity, as it would be full of oppression. Dwellers of earth,

dwellers of heavens and the birds in the air will be pleased

with his rule.

Elsewhere, he said: The Mahdi from my offspring, a man of

forty years and with a face like a glittering star. There will be a

black mole on his right cheek. He will be wearing two light

white cloaks from Qatwan, seeming as he were from Bani Is-

rael. He will extricate treasures and conquer the cities of

polytheism.

509

Hafiz Abu Naeem has written in Awali that Abdur Rahman

Ibne Auf says:

The Messenger of Allah (s.a.w.s.) said:“Allah will send a man

from my household, whose teeth will be at a distance from one

another and whose forehead will be broad. He will fill the earth

with equity. He will give riches in grants.

Abdullah IbneUmar says:

Said the Messenger of Allah (s.a.w.s.): The Mahdi will rise;

while there will be a cloud over his head,from which a caller

will be calling:

This is the Mahdi, the Vicegerent of Allah; follow him.

Abdullah Ibne Umar also said:

Said the Messenger of Allah (s.a.w.s.), “The Mahdi will rise

while an angel will be over him, calling:

This is the Mahdi, follow him.”Jabir Ibne Abdullah Ansari

says:

The Messenger of Allah (s.a.w.s.) said:

“IsaIbne Maryam (a.s.)will descend. Their leader, the Mahdi

will say, ‘Come lead our prayers.’

He will say, ‘Behold, there is a certain leader over us, as a

token of dignity from Allah, the Exalted, for this Ummah.”The

author of Kifayatut Talib, Muhammad bin Yusuf Shafei, a Sunni

scholar, has written a book comprising of twenty-five chapters

on the reappearance, qualities and signs of Imam Mahdi (a.s.)

and therein, he says: “I compiled this book without relying on

Shia sources, to make the argument stronger.”

The narrations, quoted by us, are taken from manuscripts of

Bukhari and Muslim in our possession. We also have in our possession, an old manuscript of Sharh Sunnah of Baghawi, from which we mention the following traditions: Five traditions

are mentioned therein from the Sihah books, regarding the dis-

tinctive qualities of Imam Mahdi (a.s.).Husain bin Masud Qarra

has mentioned in Masabih, which is considered an authentic

book in Sunnis, five traditions regarding the reappearance of

Imam Mahdi (a.s.). Some Shia scholars have narrated 156 tra-

ditions regarding this matter.

More a thousand traditions are mentioned in authentic Shia

books, regarding the birth, occultation of Imam Mahdi (a.s.)

and his being the twelfth Imam, and being a descendant of

Imam Hasan Askari (a.s.). Most of these traditions are

510

miracles, because information is mentioned about each of the Imams in sequence till the twelfth Imam and also, the concealed birth of Imam Mahdi (a.s.) and that fact that Imam

Mahdi (a.s.) will have two occultations; and that the second oc-

cultation will be longer than the first.Also, that the Imam was

having a concealed birth, as well as other distinctive qualities.

All this was proved true and it is clear that books containing

the traditions of these circumstances were written and com-

piled hundreds of years before the occurrence of this event.

Thus, these traditions bring certainty due to many other

reasons in addition to the fact that they are widely related.

Moreover, the birth of the Imam and the awareness of a large

number of people about his birth; and from the time of his

birth up to the Major Occultation, rather even after that the

fact that many companions and trusted men saw the Imam and

met him is mentioned in authentic books of Shia and Sunni, as

will be mentioned after this.

The author of Fusulul Muhimma, Matalibus Soo-ol, Shaw-

hidun Nubuwwah, Ibne Khallikan, and many other Ahle Sunnat

scholars have recorded the details of the birth of Imam Mahdi

(a.s.) along with his distinctive qualities, which are narrated by

Shia. Thus, just as the birth of the ancestors of Imam Mahdi

(a.s.) is known and proved, in the same way, the birth of the

Imam Mahdi (a.s.) is also known and proved.

The prejudice and objections, which Ahle Sunnat are having

to occultation and long lifespan of the Imam are of no use as

facts, already proved through definite evidences, cannot be

denied on the basis of prejudice like infidels of Quraish denied

resurrection on the basis of prejudice: that how decayed boned

can be resurrected? In spite of the fact that many incidents of

this had occurred in the past nations.

It is mentioned in traditions of Ahle Sunnat and Shia that

whatever occurred in the past nations it’s like would definitely

occur in this Ummah.

Like the birth of Prophet Ibrahim (a.s.); since soothsayers

had predicted to Nimrod that a child is going to take birth, who

will destroy his religion and kingdom and Nimrod ordered the

men and women to be segregated. Thus, the father of Ibrahim

(a.s.) established relations with his mother in a secretive way

511

and Ibrahim (a.s.) was born in a concealed cave and remained in hiding for a long time.

In the same way, Prophet Musa (a.s.) also had similar cir-

cumstances, because soothsayers had predicted that a child

was to be born among Bani Israel, who will destroy Firon.

Therefore, Firon ordered the killing of Bani Israel newborns

and the birth of Musa (a.s.) also took place in a concealed man-

ner as is well known in history. When Musa (a.s.) fled from

Firon, he remained in outskirts of Egypt and Firon in spite of

his power was unable to learn about it.

There was only a distance of nine days’ travel between Yusuf

and Yaqub and Yusuf was the king and Yaqub was a prophet;

but since providence wanted to increase his recompense, he

did not get any information about his son for years.

Then what is the doubt that since the tyrant Caliphs learnt

that the Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.)

have predicted that the twelfth Imam, that is Imam Mahdi

(a.s.) will appear and fill up the earth with justice and equity

and will destroy the oppressive Caliphs and unjust rulers; and

the Shia are always waiting for the reappearance of His Emin-

ence, these inimical people exhausted all efforts to silence this

matter.

That is why they kept Imam Ali Naqi (a.s.) and Imam Hasan

Askari (a.s.) in custody in Surre Man Raa and kept the birth of

Imam in surveillance and always endeavored to eliminate him.

But the Almighty Allah displayed His perfect power and con-

cealed the pregnancy of his mother and kept secret his birth.

He kept him secure from oppressors, just as He had done in

the case of Ibrahim and Musa (a.s.). Allah made this matter as

clear as the morning sun for Shia and even some Ahle Sunnat,

to exhaust the proof on all the people of the world.

A large number of people became aware of the birth of Imam

Mahdi (a.s.), like Hakima Khatun, the nurse, who was her

neighbor in Surre Man Raa; and a large number of people, who

met Imam Hasan Askari (a.s.) after the birth of Imam Mahdi

(a.s.). The miracles that occurred through Narjis Khatun, moth-

er of Imam Mahdi (a.s.) are so many that they cannot be enu-

merated. I have mentioned them in Biharul Anwar, Jilaul Uyun

and other treatises.

512

The most well known statement regarding date of birth of the Holy Imam (a.s.) is that it occurred in 255 A.H. though

some have mentioned 256 A.H. and 258 A.H. As is well known

among Ahle Sunnat and Shia, Imam Hasan Askari (a.s.) passed

away in 260 A.H. thus, the age of Imam Mahdi (a.s.) at that

time according to the first view was five years and according to

the second view, it was four years and according to the third

view, it was two years. In spite of that young age, he displayed

miracles and wonder acts.

Imam Mahdi (a.s.) had two occultation: Minor and Major.

During the Minor Occultation, the Imam had some special

deputies to whom people sent their requests and inquired

about Islamic law from them and their replies came in the writ-

ing of the Imam. The special deputies conveyed to the Imam,

the Khums and gifts, which people sent for him, and the Imam

had them distributed among Sayyids and poor of Shia

community.

A large number of people benefited from these funds every

year. Great miracles were displayed at the hands of the special

deputies, which made people certain that they are appointed

by Imam (a.s.). They guessed the quantity, named the senders

and even informed of what had passed on them enroute. In the

same way, they predicted their death, sickness and circum-

stances of life. All of it was proved true, and they displayed

many miracles.

During this Minor Occultation, a large number of people had

the honor of meeting the Imam. The duration of this occulta-

tion was seventy-four years. The deputies of the Imam were

many: but those who were well known and all Shia recognized

and referred to them, were four persons (special deputies): The

first was Uthman Ibne Saeed Asadi, whose integrity was certi-

fied by Imam Ali Naqi (a.s.) and Imam Hasan Askari (a.s.), the

Imams told the Shia that whatever he said, was truth and from

us. When he passed away, his son, Abu Ja’far Muhammad bin

Uthman succeeded him, through textual declaration of Imam

Hasan Askari (a.s.) and bequest of his father, which was in fact

ordered by Imam Mahdi (a.s.).

Also, after the death of Uthman, Imam Mahdi (a.s.) wrote to

Muhammad: Indeed we belong to Allah and to Him we will re-

turn. We accept the decree of Allah and are satisfied at His

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will. Your father lived with righteousness and passed away from the world, when he was praised. May Almighty Allah have

mercy on him and may He join him to his masters, because he

always strived to fulfill their jobs, which were the cause of his

proximity to the divine court. May Allah illuminate his face and

forgive his mistakes.

May Allah increase your recompense. It was tragedy for you,

as well as for us. His separation has distressed you as well as

us. May Almighty Allah please him at the time of his resurrec-

tion. Among his merits is that the Almighty Allah gave him a

son like you, who is his successor after him and who will seek

divine mercy for him. Now, I say with the praise of Allah that

people are satisfied with your house and those issues, which

Allah has given to you. May the Almighty Allah support you,

give you strength and help us. May He give you Taufeeq and

may He remain your helper and protector.

In addition to this, many epistles were issued by the Imam in

his favor and the consensus of Shia also took place on his se-

lection and they referred to him in all matters. Miracles were

also displayed by him. He wrote books on Islamic jurispru-

dence containing traditions he had heard from Imam Hasan As-

kari (a.s.), Imam Mahdi (a.s.) and his father. Ibne Babawayh

has narrated from him that he said: By Allah, The master of

this affair shall perform the Hajj rituals every year.

He shall see the people and recognize them and they shall

(also) see him,but will not recognize him.

It is mentioned in Ikmaaluddin from Muhammad bin Musa

bin Mutawakkil (r.a.): Narrated to us Abdullah bin Ja’far Him-

yari that:

“I asked Muhammad bin Uthman Amari: ‘Have you the seen

the master of this affair?’He replied: ‘Yes.Andthe last time I

saw him, he was besides the Holy House of Allah and praying:

O my Lord, fulfill the promise that You made to me.’”

Also, from the same chain of narrators, it is narrated from

Muhammad bin Musa bin Mutawakkil (r.a.):Narrated to us Ab-

dullah bin Ja’far Himyari that:

I heard Muhammad bin Uthman Amari (r.a.) say: “I saw His

Eminence (a.s.) holding the curtain of the Kaaba,below the

spout and praying: My Lord, take revenge from Your enemies

through me.”

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Ibne Babawayh and Shaykh Tusi etc. have narrated from Ali Ahmad Dallal that he said: I came toAbu Ja’far Muhammad

Ibne Uthman(a.s.) on a certain day to offer him my greetings.

In front of him was a square frame of oak and an inscriber

was inscribing on it verses of Quran and names of the Holy

Imams on its sides.I asked, “What is this tablet for, my mas-

ter?”He said:

“It is for my grave; it will be in it.”He said either, “I will be

placed over it” or, “I will be raised over it.”Then he said:“I am

done with it, and every day, I descend into it and recite a part

of Quran and come back.”

Abu AliIbne Abi Jayyed Qummi says, I also think he said:

Abu Ja’far Ibne Uthman(a.s.)took my hand and showed his

tomb to me. He told me that on such and such day of such and

such month of such and such year, I will go towards Allah, the

Exalted, and will be buried here, and this frame of oak will be

with me.”Later, all his providential sayings came true. I was

constantly watching his state.

It was not long that he became ill and then died on the very

day of the month and the year he had confided in me; and he

was buried there.

This is also reported by his daughter, Umme Kulthum and

some other persons as well; and they narrate that he passed

away in 305 A.H. When it was the time of his death, Imam

Mahdi (a.s.) ordered him to appoint Abul Qasim Husain bin

Rauh as his successor. Ja’far bin Muhammad bin Mathil was a

close confidante of Muhammad bin Uthman and entrusted with

many tasks related to Imam Zamana (a.s.). That is why most

people expected that he will take the place of Muhammad bin

Uthman. Ja’far says: I was seated at the head of Muhammad

bin Uthman, when he was in his last moments and I was speak-

ing to him, and Husain bin Rauh was sitting at his feet.

Muhammad bin Uthman glanced at me and said: The Imam

has ordered me to appoint Husain as my representative. I

arose and taking Husain’s hand seated him at my place and

took his seat. After that Ja’far always remained at the side of

Husain bin Rauh and cooperated with him in all affairs.

Numerous Shia tradition scholars have narrated that when it

was the time of the passing away of Muhammad bin Uthman,

he summoned the Shia elders and said: If I die, the deputyship

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will go to Abul Qasim Husain bin Rauh Naubakhti, and I am instructed by the Imam to appoint him as special deputy. After

me, you must refer to him in your issues.

So all Shia referred to him and he stayed in this post for

more than twenty-one years. He was so careful in observing

dissimulation that most Ahle Sunnat people considered him as

their own and used to love him, till he passed away during the

month Shaban 326 A.H. and as per the orders of Imam Mahdi

(a.s.), he appointed the honorable Shaykh Ali Ibne Muhammad

Saymoori as the special deputy of Imam Zamana (a.s.).

His deputyship continued for three years and he passed away

on 15thShaban 329 A.H. Such was destiny that this year is as-

sociated with the demise of a large number of Shia tradition

scholars and then the Major occultation started. The signs of

Imamate were apparently disconnected.

Thiqatul Islam Muhammad Ibne Yaqub Kulaini, chief of tradi-

tion scholars and Ali Ibne Babawayh also passed away the

same year. Ahmad Ibne Ibrahim says: We met Ali Ibne

Muhammad Saymoori along with Shia teachers and elders. He

said: May Allah have mercy on Ali bin Husain Babawayh

Qummi as he has passed away at this moment. The Shia elders

noted the date and time and after seventeen or eighteen days,

news came that Ali bin Husain has passed away at that very

hour.Husain bin Ali bin Babawayh has also narrated this report

in the same manner. Ibne Babawayh and Shaykh Tusi etc. have

narrated from Hasan bin Ahmad Mukattaib that he said: We

were in Baghdad in the year Saymoori passed away. We met

him a few days before his passing away. He showed us an

epistle of Imam Zamana (a.s.) whose purport was:

In the name of Allah, the Beneficent, the Merciful. O Ali Ib-

neMuhammad Saymoori, may Allah give good rewards to your

brethren concerning you (i.e. on your death), for indeed you

shall die after six days. So prepare your affairs, and do not ap-

point anyone to take your place after your death. For the

second occultation has started and there can be no appearance

until after a long time, when Allah gives His permission, hearts

become hardened and the world is full of injustice. And

someone shall come to my partisans ( Shia) claiming that he has

seen me; but beware of anyone claiming thus before the rise of

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Sufyani and outcry from the sky, for he shall be a slanderous liar.

And there is no strength and might, except for Allah, the

High and the Mighty.

Hasan says: We copied that epistle and left. On the sixth day,

we met him again and found him in the throes of death.

Someone asked: Who is your successor? He replied: There is a

command of Allah and a wisdom, according to which action will

be taken; that is: Major Occultation. Saying this, he retired to

his perpetual abode.

The author says:

Numerous reliable and trustworthy tradition scholars narrate

having seem Imam Zamana (a.s.), but they did not recognize

him at that time and only recognized him after the Imam had

left; thus, it is possible that this tradition might imply recogniz-

ing the Imam at the time of meeting him. Or along with seeing,

it included the claim of special deputyship of the Imam.

However, the miracles displayed at the hands of the special

deputies of the Imam are so numerous that this treatise is

hardly able to mention them all. Shaykh Ibne Babawayh says:

Abu Ali Baghdadi informed me that he was in Bukhara when

Ibne Jaushir gave me ten gold coins to deliver them to Husain

bin Rauh in Baghdad. On the way, I lost one coin and I pur-

chased another and replaced it; after which I took the money

to Husain bin Rauh. Husain pointed to the coin I had added

and said: Take it back, because the coin you lost, has reached

us and you have added another coin in its stead. Then he

showed me that coin and I recognized it.

Moreover, Abu Ali says that I saw a lady in Baghdad who was

inquiring about the deputy of Imam Zamana (a.s.) and a Shia

man showed her directions to Husain bin Rauh. She asked Hu-

sain bin Rauh: Tell me what I have brought, so that I may give

it to you. Husain said: Throw it into the Tigris and then I will

tell what you had brought.

She went and threw what she had brought into the Tigris and

came back to Husain. When she entered, Husain called for the

Hookah and when it was brought, he said: This was the

Hookah you had brought and which you cast into the river. It

contains a pair of gold bangles and a big ring inlaid with two

jewels. There are two small circles also inlaid with jewels.

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There are two rings, one laid with cornelian and another of Turquoise. After that he opened the Hookah and it contained

whatever he had informed. When that lady saw this, she

swooned.

In addition to these four, there were other representatives of

the Imam as well, to whom the Shia referred, like Hakima Kha-

tun, who was mentioned before. She was the aunt of the Imam

Hasan Askari (a.s.); and Muhammad bin Ja’far Asadi, Hajiz,

Shah Muhammad bin Ibrahim bin Mahiyar, Qasim bin Alaa,

who was visually handicapped for years and seven days before

his demise, he regained his eyesight. The Imam wrote of his

demise to Azerbaijan and sent a shroud for him. Apart from

that, there were others as well, who met the Imam once in a

while and some were representatives of those special deputies.

Kulaini, Shaykh Tabarsi and Shaykh Tusi have narrated from

Zuhri that he said: I searched the Sahibul Amr much and spent

a huge amount of money in this pursuit, but not succeed, till I

met Muhammad bin Uthman Amravi, a deputy of the Imam and

served him for a long time.

One day, I beseeched him to take me to the Imam. He re-

fused, but when I emphasized, he told me to come the follow-

ing morning. When I came there, I saw in his company, a hand-

some fragrant youth, who looked like a trader and was carry-

ing something in his sleeves. Amravi gestured to that youth

and said that he is the one you wanted. I met the Imam and in-

quired from him whatever I liked and the Imam replied.

After that we reached a door, which was not so well known,

and I did not care much for it. The Imam was about to enter

that house. Amravi said: Ask him whatever you like, as after

this you will never see him again. When I stepped forward to

pose my question, the Imam did not heed; and he entered the

house and said:

Accursed, accursed is one, who delays the Maghrib Prayer

till stars appear and accursed, accursed is one, who delays the

Morning Prayer till stars disappear. That is one, who delays

prayer beyond the time of excellence.

Qutub Rawandi and Kulaini etc. have narrated from a man of

Madayan that he said: I went for Hajj in company of a friend,

and when we were seated in Arafat, we saw a youth sitting

there with us, wearing a pair of trousers and a cloak, which we

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estimated to be worth a hundred and fifty Dinars. He was wearing a pair of yellow sandals and signs of travel were not

obvious from him.

Suddenly a beggar begged and we ignored his request. The

beggar went to that youth and he picked up something from

the ground and gave it. That beggar prayed for the youth and

the youth disappeared from our sight. We asked the beggar:

What did that young man give you that you prayed for him so

much? He showed us a gold pebble with teeth like sand, and

when we weighed it, it was found to be twenty Mithqal.

I said to my friend: Our Imam and master was with us and

we did not recognize him, because this pebble has become gold

through his miracle. After that we went and searched for him

in the whole of Arafat, but did not find him. At last we asked

the people from Mecca and Medina around us, who that gentle-

man was. They replied: He is an Alawite youth and he comes

for Hajj every year on foot.

Qutub Rawandi has narrated from Hasan bin Masrooq that

one day I was in the gathering of Nasir Hamadan. Per chance

there ensued a discussion about Imam Mahdi (a.s.) and his oc-

cultation and I used to ridicule it. At that moment, my uncle

joined us when I was repeating those sentences. My uncle said:

I also had the same belief, till I got the governorship of Qom,

where people had revolted against the Caliph and they used to

slay, whoever came as the appointee of the Caliph.

I was given an army and I set out for Qom. When I reached

the Tarz province, I camped there for sometimes. One day,

when I went hunting, I came across a river. I jumped into it

and continued to follow the prey. As much as I moved on, the

stream deepened and widened and then I saw a rider mounted

on a red horse; only his eyes were visible and he was wearing

red socks. As soon as he arrived, he called me as Husain,

neither addressing me by my title nor my patronymic; so I

found it audacious. I asked: What do you want?

He replied: Why do you make fun of Imam Mahdi (a.s.) and

why do you not pay the Khums to my men?

Husain says: Though I was a brave and daring man, the awe

of that rider overcame me and I began to fear a little. Yet I put

up a brave face and said: My lord, I will do as you say. He said:

All right, you may go wherever you like, but you must pay the

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share of the deserving from whatever you receive. I accepted with all humility. Then he said: Go on, may Allah guide you to

the right path.

Saying this, he turned his horse and went away. I looked

here and there, but he had suddenly disappeared. Afterwards I

forgot about that incident.

I was thinking that the people of Qom would be hostile to me

as well, but as soon as I reached there, they came to me and

said: We opposed all governors so far, but we don’t intend to

fight you. You may take over the administration with

confidence.

I remained there and made unexpected wealth, but the army

chiefs complained to the Sultan as they were jealous that I was

holding that post for years and making money.

Hence, I was dismissed and I returned to Baghdad. I first at-

tended the Sultan’s court and then came home. People came to

meet me. Among them was Muhammad bin Uthman Amari [one

of the four special deputies of Imam Zamana (a.s.)]. He came

and sat down reclining on my pillow, which I found to be ex-

tremely audacious. People continued to come and go and my

anger deepened. When all had left, he said: I want to speak to

you in private. I said: “You may say what you like.”

He said: “Once you had met a rider on a red horse in a

stream. His message for you is that he has fulfilled his promise.

You must also fulfill yours.”As soon as I recalled that incident, I

began to tremble and said: “With all humility.”Then I arose,

took his hand and brought him to my treasure trove. He star-

ted taking out a fifth of everything till he calculated the Khums

of the monies that I had forgotten; then he went away.

Due to this incident the existence of the Master of the Affair

was confirmed for me and no more doubts remained.

The narrator says: Since I heard this from my uncle, my

doubt was also dispelled.

Shaykh Tusi etc. have narrated: Ali Ibne Husain Ibne Musa

Ibne Babawayh (a.s.)asked me after the death of Muhammad

IbneUthman Amarito ask Abul Qasim Ibne Ruh to ask our

Master of the Age(a.s.)to pray that Allah gives him a son. I

asked him for that and he delivered the request. Then he in-

formed me after three days that the Imam has prayed for Ali

520

Ibne Husain and that he will sire a blessed son that Allah will bestow him a son and there will be other sons after him.

Abu Ja’far Muhammad Ibne Ali Aswad says, I requested him

to pray that may Allah give me a son. He did not give me a

reply and said:“This cannot happen.”

Ali Ibne Husain had his son Muhammad that year and after

him other sons and no son was born to me.

Saduq(a.s.)says, Abu Ja’far Muhammad Ibne Ali Aswad would

often say when he saw me coming to the classes of our Shaykh

Muhammad Ibne Hasan Ibne Ahmad Ibne Walid (a.s.)and my

love for books of knowledge and learning, “It is not surprising

that you are fond of knowledge; you are born through the

Duaof the Imam(a.s.).”Abu Abdullah Ibne Babawayh [Shaykh

Saduq] said: I started teaching when I was less than twenty

years of age. Many a time, Abu Ja’far Muhammad Ibne Ali

Aswad would attend my classes and when he observed my

promptness in answering questions on Fiqh, he would be much

astonished by my young age and would say, “No wonder you

were born through the Dua of the Imam(a.s.).”

Muhammad bin Nuh narrates that Ali Ibne Husain Ibne Musa

Ibne Babawayh was married to the daughter of his uncle,

Muhammad Ibne Musa Ibne Babawayh, and did not have any

offspring from her.

He wrote to Abul Qasim Husain Ibne Ruh to request the

Imam to pray that Allah gives him Faqih sons. An answer

came, “You will not have sons from her. You will marry a Dail-

ami slave girl and sire two Faqih sons from her.”The narrator

says that Abul Hasan Ibne Babawayh has three sons:

Muhammad and Husain, who are very adept jurists and learn

what other people of Qom cannot. They have a brother, named

Hasan. He is the middle brother and he has devoted himself to

worship and piety and does not mix with people. He is not a

Faqih.

Whenever the two sons of Abul Hasan narrate something,

people are amazed by their learning and they say, “This is by

the blessing of Imam.”

It is a well-known thing in Qom.

Ahmad bin Ishaq Qummi said:“I went to Imam Hasan Askari

(a.s.) and wanted to inquire about his successor. His Eminence

preceded me in the matter and said:“O Ahmad bin Ishaq! The

521

Almighty Allah has not left the earth without a Divine Proof since the creation of Adam (a.s.) and He would not leave it

without a Divine Proof till the hour is established (Day of Judg-

ment). Through the Divine Proof, calamities are repelled from

inhabitants of the Earth, rain falls and the bounties of the earth

come out.”Ahmad asked: “Who is the Imam and Caliph after

you?”Imam Hasan Askari (a.s.) arose, went inside and returned

after a short while, carrying on his shoulders a boy, whose face

looked like the full moon and he looked three years old.

After that, His Eminence, Imam Hasan Askari (a.s.) said:“O

Ahmad! If you did not have a special and exalted position be-

fore Allah and the Proof of Allah, I would not have shown this

son of mine to you. His name and patronymic is same as that of

the Messenger of Allah (s.a.w.s.). He would fill the earth with

justice and equity, as it would be fraught with injustice and

oppression.

O Ahmad! In this community, his example is like that of Khizr

and Dhulqarnain. By Allah! He will have an occultation and

none shall be safe from destruction; but one, whom Allah has

kept steadfast in belief of his Imamate and given divine oppor-

tunity ( Taufeeq) to pray for his reappearance.”

Ahmad immediately asked, “Is there any sign or symbol so

that it may placate my heart?”

Just then the boy, who looked like a full moon, began to

speak and he said:“I am the remnant of Allah on His earth and

the avenger from His enemies and don’t demand proof after

what you have seen… ”

After these words of the Proof of Allah, Ahmad went out of

the house of Imam Hasan Askari (a.s.) in such a condition that

his complete being was surrounded by joy. When he again vis-

ited Imam Hasan Askari (a.s.) the following day, he asked: “O

son of Allah’s Messenger! I was highly elated for the favor you

bestowed me that day. Thus, what is the continuing practice of

Khizr and Dhulqarnain?”

Imam Hasan Askari (a.s.) said, “Prolonged occultation.”

Ahmad asked:“O son of Allah’s Messenger, would the oc-

cultation of the Promised Imam (a.s.) be also prolonged?”

Imam (a.s.) replied, “By my Lord! Yes, so much so, that even

those, who had accepted him formerly, would turn away from

their belief and none shall remain on it, except one, from whom

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Allah has taken the covenant of our guardianship and in whose hearts is rooted our love and those who support it with their

hearts.

O Ahmad bin Ishaq! This is the command of Allah and one of

the divine secrets and Unseen matters of Allah. So remember

what I tell you and keep it confidential from those who are not

worthy of it; and be thankful of this bounty, so that tomorrow,

in Qiyamat, you may reside in Paradise with us.”It is narrated through authentic chains that Yaqub bin Manfus1said: “I went

to Abi Muhammad Hasan bin Ali (a.s.) to find him sitting at his

usual place in his house. There was a room to his right with a

curtain at its entrance.

I asked the Imam: Who is the master of this affair? He

replied: Lift that curtain. When I lifted the curtain, I saw a boy

aged eight or ten years, with a broad forehead, fair

complexion, pearl-like upper lip. Soft and clear palms, broad

shoulders, long knees, a mole on the right cheek, hair reaching

to the forehead. He came out and sat in the Imam’s lap. The

Imam said: This is your master. Then he said to the child: Son,

go back till the appointed Hour. So the child arose and went in-

to the room, while I watched him continuously. Then the Imam

said: Yaqub, go and check in the room. When I went in, there

was no one there.”

Muawiyah bin Hakim, Muhammad bin Ayyub Ibne Nuh and

Muhammad bin Uthman Amari (r.a.),narrated:

“Abu Muhammad Hasan Askari (a.s.) acquainted us, forty

persons, with his newborn son, His Eminence, Mahdi, while we

were present in his house. He said: ‘This son of mine, is my

Imam and Caliph for you after me. Obey him and after me, do

not become disunited in your religion, that you be destroyed,

but you should know that, after this day, you will not see him.’

They said: We left his place and after only a few days he

[Imam Askari (a.s.)] passed away.”

It is narrated from Muhammad bin Salih Qambari that he

said: When Ja’far Kazzab disputed about the inheritance of his

brother, Imam Hasan Askari (a.s.), His Eminence, Sahibul Amr

appeared from a corner of the house and said: O Ja’far, why do

you object to my right? Ja’far was bewildered and he fell silent

and the Imam disappeared. Then Ja’far searched much, but

could find no sign of the Imam, till the grandmother of the

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mother of Imam Hasan Askari (a.s.) passed away and she made a bequest to be buried in that house. When people wanted to

bury her there, Ja’far stopped them and said that it was his

house. At that time again Imam Zamana (a.s.) appeared and

said: Ja’far, this is not your house. Then he disappeared and no

one saw him again.

Shaykh Tusi has narrated from Ismail bin Ali Naubakhti that

Imam M-H-M-D bin Imam Hasan Askari (a.s.) was born in

Samarrah in 256 A.H. His mother was Saiqal; his patronymic is

Abul Qasim and the Messenger of Allah (s.a.w.s.) had men-

tioned the same patronymic and said: His name will be same as

mine, his patronymic will be same as mine and his title will be

Mahdi. He will be the Divine Proof, the Awaited one and

Master of the Age.

Ismail bin Ali further says: When Imam Hasan Askari (a.s.)

was in his fatal illness, I was present with him. He summoned

his servant, Aqeed, a Nubian black. Prior to this, he was in the

employ of Imam Ali Naqi (a.s.). He had brought up Imam Has-

an Askari (a.s.) since childhood. Imam (a.s.) told him: “Aqeed,

boil some mastic water for me.”

Aqeed obeyed and after the water was procured, Saiqal, the

mother of Imam Zamana (a.t.f.s.) brought it to His Eminence.

His Eminence took hold of the vessel, but his hands shook so

much that the bowl clattered against his teeth. The Imam let

go of the vessel and said: “Go inside, you will find a boy in

prostration. Bring him to me.”Abu Sahl says: Aqeed said: When

I went inside, I saw that the boy was in prostration and had

raised his index finger to the sky. I saluted him. He shortened

his Prayer. I said respectfully:

“The master has called you.”At that moment, his mother ar-

rived and taking his hand brought him to his father.

Abu Sahl says: When the boy came to His Eminence, he sa-

luted him. I observed that his face was glowing like a pearl; he

had short hair and wide teeth. When the eyes of Imam Hasan

Askari (a.s.) fell on him, he wept and said: “O master of my

family, give me this water, so that I may proceed to my

Lord.”The young master complied and taking up the bowl of

mastic water brought it to the lips of his father, so that he may

drink it. Imam Hasan Askari (a.s.) said: “Prepare me for the

ritual prayer.”That child kept a towel before the Imam and

524

made ablution for him by washing his face and hands in turn.

Then he rubbed his head and both feet. The Imam said: “My

son, I give you glad tidings that you are the Master of the Time

and the Proof of Allah on the earth. You are my son and

successor.

You are born from me and you are M-H-M-D, the son of Has-

an son of Ali son of Muhammad son of Ali son of Musa son of

Ja’far son of Muhammad son of Ali son of Husain son of Ali

Ibne Abi Talib (a.s.) and you are from the progeny of the Holy

Prophet (s.a.w.s.) and the last of the Purified Imams (a.s.).The

Messenger of Allah (s.a.w.s.) gave glad tidings about you and

informed about your name and patronymic. This was told to me

by my father from his purified forefathers –blessings of Allah

be on Ahle Bayt. Indeed our Lord alone is worthy of praise and

glorification.”

Imam Hasan bin Ali Askari (a.s.) spoke thus and passed away

that very moment. May Allah bless them all.Muhammad bin

Uthman narrates: When the Master was born, Imam Hasan As-

kari (a.s.) sent for Abu Amr (First representative of Imam

Zamana and father of Abu Ja’far Amari) and he came. Imam

said, ‘Buy ten thousand pounds of bread and ten thousand

pounds of meat and distribute it according to the status of

people.’

He told him to distribute it to Bani Hashim and offer his

Aqiqah of a certain number of sheep.It is narrated from Nasim

and Mariya that: “The Master of the Age fell from the abdomen

of his mother, hobbling on his knees and raised his two fore-

fingers towards the heavens. He then sneezed and said:‘Praise

belongs to Allah, the Lord of the Worlds, and may Allah bless

Muhammad and his household. The oppressors assumed that

the Proof of Allah has expired. Were we allowed to speak up,

doubts would have disappeared.’”

Muhammad Ibne Yaqub Kulaini has directly narrated from

Nasim, maidservant of Imam Hasan Askari (a.s.) that she said:

“When I came on the tenth night after his birth and sneezed in

his presence, the Master of the Age(a.s.)said, ‘May Allah have

mercy on you.’

I was overjoyed.

He said, ‘May I not give you glad tidings about sneezing?’I

said:

525

‘Please do.’

He said:

‘It is protection from death for three days.”

Abu Ali Khaizarani said:

I heard this slave girl recall that when the Master was born,

she saw a beam of light shining from him and reaching the

zenith, and saw some white birds descending from heavens

and touching their wings to his head,face and rest of the body

and then flying away. She said:

When we informed Imam Hasan Askari (a.s.) of it, he laughed

and said:

“These are angels from heavens, who descended to be

blessed by him and they would be his aides, when he rises.”

The two Shaykhs: Shaykh Muhammad bin Babawayh Qummi

and Shaykh Tusi have mentioned in their books of occultation

through authentic chains from Bushrbin Sulaiman, a slave

trader from descendents of Abu Ayyub Ansari, who was also as-

incere Shia ofImam Ali Naqi and Imam Hasan Askari (a.s.) and

their neighbor at Samarrah, said:

“One day, Kafur, slave of Imam Ali Naqi (a.s.) summoned me

to his master. When I went to the Imam, he said:

“O Bushr, you are a descendent of Ansar. This devotion is

your legacy, which your each coming generation inherits from

the preceding generation. You are trustworthy men of us, Ahle

Bayt.

I am elevating you and ennobling you by an excellence,

through which you will surpass all Shia in devotion, by sharing

a secret with you and sending you to purchase a certain slave

girl.”

He then wrote a very fine letter in Roman script and Roman

language and imprinted his seal on it. He took out a yellow

cloth having two hundred and twenty dinars and said:

“Take this and go to Baghdad.”

He told me to go to the crossing of Euphrates on the noon of

such and such day.

“When you reach the boats of captives, you will see slave

girls in them and find buyers working for the procurers of Ab-

basids and a small group of Arab youths. When you see this,

keep an eye on a man called Amr bin Zaid, the slave trader,

526

from a distance all day long, until a slave girl is brought to the buyers, having such-and-such quality.

Her dress is two thick silks; she refuses to be seen or

touched by the examinersand does not submit to anyone, who

wants to touch her.

You will hear a cry in Roman from behind a thin veil. Know

that she is saying:

Alas from the violation of veil. One of the buyers of Amr will

say:

Mine for three hundred dinars; her modesty has ever in-

creased my desire for her. She replies in Arabic:

Even if you come in form of Sulaiman, son of Dawood and

with a kingdom like his,

I will not be interested in you. So, save your money.“The

slave-dealer says:

Then what is the solution? I have to sell you. The slave girl

replies:

Why the haste? There must be a buyer that my heart finds

rest in him and in his fidelity and honesty.

At that moment, go to Amr bin Zaid and tell him you have a

nice letter from a certain man of nobility, which he has written

in Roman language and Roman script, describing therein his

benevolence, fidelity, excellence and generosity, so she may

discern from it the character of its author. Should she be inter-

ested in him and choose him, then I am his representative in

buying her from you.”

Bushr bin Sulaiman says:

I did exactly as my Master, Abul Hasan(a.s.),had ordered me

with respect to the slave girl. When she saw the epistle, she

cried profusely and said to Amrbin Zaid:

Sell me to the author of this letter. She took the solemnest of

oaths that should he refuse to sell her to him, she will take her

life.

I negotiated the price until it settled exactly on the amount

my Master had given me.

The money being sufficient, I took the slave girl, who was

very happy and in laughter. I returned with her to the quarters

I was residing at in Baghdad. She was very restless, until she

took out from her pocket the letter of our Imam. She would

527

kiss it and put it on her eyes and place it on her cheeks and touch it to her body.

Astonished, I remarked:

You are kissing a letter you don’t know who wrote.“O incap-

able and feeble from knowing the position of the progeny of

prophets,” she said:“Lend me your ears and empty your heart

for my words. I am Malika, daughter of Yashua, son of the

Caesar of Rome. My mother is a descendent of the Disciples of

Isa( Hawariyin) and her lineage goes back to the successor of

Isa, Shamun. I will narrate to you the wondrous story.

My grandfather, the Caesar, wanted me to marry his neph-

ew, when I was a girl of thirteen. He gathered in his palace,

three hundred priests and monks from descendents of Hawar-

iyin, and from their men of stature seven hundred men. He

gathered four thousand army commanders, military officers,

leaders of armed forces and chiefs of the tribes. He erected a

throne from the dearest of his riches, adorned with varieties of

jewels and raised over forty steps.

When his nephew climbed, the crosses were fixed about; the

bishops took their stands in great reverence, and pages of In-

jeel were opened.

Suddenly the crosses collapsed to the ground, the pillars of

the throne crumbled and crashed.

My grandfather’s nephew, who had risen over the throne, fell

down unconscious. The colors of the bishops changed and their

chests trembled.

Their leader said to my grandfather, ‘Please excuse me from

facing this evil, which forebodes the demise of Christian reli-

gion and the royal creed.’“My grandfather took this as an evil

omen and said, ‘Erect these scaffolds and raise the crosses;

and bring the brother of this deceased man, whose dreams

have been ruined, so I may marry him this young girl; that the

evil of his dead brother may go away through his fortune.’

When they did so, the same thing happened to the second

nephew as had happened to the first. People scattered. My

grandfather, the Caesar stood in great distress and entered his

quarters.

I dropped the curtains and in the same night saw in my

dream Isa, Shamun, and a number of Disciples( Hawariyin)

gathered at my grandfather’s palace. They had installed a

528

pulpit of light that was defying heavens in height and eleva-tion. It was in the same spot, where my grandfather had in-

stalled his throne.

At this, Muhammad, (s.a.w.s.), his son-in-law and his suc-

cessor, Amirul Momineen (a.s.)and a number of his sons

entered. Isa stepped forward and embraced him. Muhammad

(a.s.)said, ‘O Ruhullah, I have come to propose to your suc-

cessor, Shamun for his daughter,Malika for this son of my

mine, pointing to Imam Hasan Askari (a.s.),the son of the

writer of this epistle. Isalooked at Shamunand said, ‘The

greatest honor has come to you. Let your relation be bonded

with the relation of Aale Muhammad (a.s.).’

‘Shamun said:‘It will be my honor.’

He climbed the pulpit. Muhammad (s.a.w.s.)said the rituals

and married me to his son. Isa bore witness and sons of

Muhammad (a.s.)and the Hawariyin bore witness. When I woke

up, I was scared to report this to my father or grandfather,

fearing they would kill me. Ikeptthis secret without revealing it

to them.

Meanwhile, my heart throbbed with love for Imam Hasan As-

kari (a.s.)so much that I forsook eating and drinking; I became

weak and my body grew lean and I became very sick.

There was no physician left in the cities of Rome that my

grandfather did not bring to heal me. When despair over-

whelmed him, he said, ‘O solace of my heart, does any wish oc-

cur to your heart in this world, so I may fulfill it?’

“I said:

‘Grandfather, I see the doors of relief shut on me. However,

if you save the Muslim captives in your prison from torture, re-

move their chains, do them favors, and kindly release them, I

am hopeful that Isaand his mother will give me health.’

When he did that, I made effort to display health and ate a

little.

This made him very happy and he became ever intense to

confer kindness and respect upon the captives.

“I also saw in my dreams for fourteen nights, the Mistress of

the Women of the Worlds, Fatima(a.s.). She visited me along

with Maryam, daughter of Imran, and one thousand serfs from

the Gardens. Maryam says to me, ‘This is the Mistress of the

Ladies (a.s.), the mother of your husband.’

529

So I hold her and cry and complain why Imam Hasan Askari (a.s.) does not come to visit me. The Mistress of the Ladies

(a.s.)said:

‘My son, Imam Hasan Askari (a.s.) will not visit you as long

as you believe in a partner with Allah according to the religion

of Christians. This is my sister Maryam, daughter of Imran, and

she turns to Allah with disdain from your religion.

If you want the pleasure of Allah, the Exalted, and the pleas-

ure of Isa and his mother, and to have Imam Hasan Askari

(a.s.) visit you, say:

I testify that there is no god, except Allah and Muhammad is

the Last Messenger of Allah.’“When I recited these words, the

Mistress of the Ladies of the World hugged me and my soul

was blessed. She said:

‘Now expect visitations of Imam Hasan Askari (a.s.). I am

sending him to you.’

I woke up in great excitement and expectation of meeting the

Imam. The following night, I saw Imam (a.s.)and as if I was say-

ing to him, ‘You abandoned me, my beloved, while the remedy

of your love has ruined my soul.’

He said:

‘My delay was not,but for your polytheistic beliefs.

Now that you have embraced Islam, I will visit you every

night until Allah brings us together.’

Until now, his visitations to me have not ceased.”

Bushrbin Sulaiman says:

I asked her, “How did you fall amongst the captives?”

She said:

“Imam Hasan Askari (a.s.) told me on one of the nights:

Your grandfather will shortly be dispatching an army to fight

Muslims on such and such day, and he will follow them. You

have to join them in the train of servants along with the ser-

vants from such and such route.

I did that and the vanguard of Muslims encountered us, lead-

ing to my situation that you see. No one knew that I am the

granddaughter of the Roman Caesar until now, except you and

that is, because I told you. The gentleman in whose share of

booty I fell, asked me of my name. I hid my identity and said:

‘ Narjis.’

He said:

530

‘A flame of the servants.’

I said to her, “It is amazing that you are Roman and you

speak such fluent Arabic.”She said:“Due to my grandfather’s

persistence and encouragement that I increase my learning, he

appointed a woman for me, who was his interpreter, to teach

me. She came to me day and night and taught me Arabic, until

I became fluent.”

Bushr says: When I brought her back to Samarrah, I came to

my Master, Imam Ali Naqi (a.s.). He asked her, “How did Allah

show you the glory of Islam, disgrace of Christianity and the

nobility of Muhammad and his Household?”

She said: “How would I describe, O son of Allah’s Messenger,

something, which you know better than me?”“I would like to

confer kindness on you,” he said. “Which one is dearer to you,

ten thousand dinars or a happy tiding of eternal grandeur?”

“Happy tidings of a son for me,” she said. “Rejoice the tid-

ings of having a son, who would rule the world, from the east

to the west, and fill it with equity and justice, as it will be filled

with oppression and injustice.”

“From whom,” she asked. From the one for whom the Mes-

senger of Allah (s.a.w.s.) proposed for you on such and such

night, in such and such year, replied my Master in Roman. He

said:“To whom Isa and his successor married you.”

“From your son?” she asked. “Do you know him?”

“Has there been a night he has not visited me, since I em-

braced Islam on the hands of Mistress of the Ladies!”Imam Ali

Naqi (a.s.) said:

“Kafur, call my sister Hakima.”

When she entered, he said, “Here she is.”Lady Hakima em-

braced her long and was very much happy to see her. Imam Ali

Naqi (a.s.) said, “O daughter of Messenger of Allah, take her to

your house and teach her religious duties and traditions, for

she is the wife of my son and the mother Qaim (a.s.).”The re-

spected Shaykh Muhammad bin Yaqub Kulaini, Muhammad bin

Babawayh Qummi, Shaykh Abu Ja’far Tusi and Sayyid Murtada

and other great tradition scholars have narrated through reli-

able chains of narrators from Hakima Khatun that she said:

“There was a slave girlof mine, called Narjis. My nephew came

to visit men and looked at her intensely. I said:

531

‘My Master, perhaps you have a desire for her. So, I will send her to you.’He said:

‘No, Aunt, on the contrary, I wonder at her.’

I asked, ‘What makes you wonder’?’

He said:

‘She will give birth to a boy, who is much dignified before Al-

lah, the Exalted; who would fill the earth with equity and

justice, as it will be fraught with corruption and oppression.’

I said:

‘So, I will send her to you, O my master.’

He said:

‘Seek my father’s permission in that regard.’

“I came to the house of Imam Ali Naqi (a.s.),greeted him and

sat down. He initiated the conversation:

‘Hakima, send Narjis to my son.’

I said: ‘My Master, I came to seek your permission.’

He said:

‘O blessed lady, Allah, the Exalted, desired to give you a

share in the reward and put a stake for you in the good.’

Lady Hakima said:“I returned home, adorned her and gave

her to Abu Muhammad, (a.s.). I facilitated the union between

them at my house and he stayed with me a few days and then

went to his father. Isent her with him.”Lady Hakima

said:“Imam Ali Naqi (a.s.) passed away and Imam Hasan Askari

(a.s.) took his father’s seat. I would visit him, like I visited his

father. One day, Narjis came to me to take off my shoes and

said:

‘My mistress, allow me to take off your shoes.’

I said:

‘Rather you are my mistress and the mistress of my house-

hold. By Allah, I will not forward my shoes to you so you take

them off. Nor will you service me. Rather, I will serve you with

pleasure.’

When the Imam heard this, he said:

‘May Allah reward you aunt.’

I stayed at his house until sunset. Then I called the slave girl

and said:

‘Bring me my garment, so I may leave.’

Imam (a.s.) said:

532

‘Aunt, stay with us, for tonight the infant, who is dignified before Allah, the Exalted, will be born, through whom Allah, the

Exalted, will revive the earth after its death.’

Not seeing any sign of pregnancy in Narjis, I asked, ‘From

whom, my Master’?’He said:

‘From Narjis; not from anyone else.’

Lady Hakima says, “I went to Narjis and I turned her on her

abdomen, but I did not see any sign of pregnancy. I returned

and told him of my observation.

Imam (a.s.) smiled and said:

‘Her example is the similitude of the mother of Musa. Preg-

nancy did not appear in her and none knew of it until the time

of delivery, because Firon was ripping the abdomens of preg-

nant women in search of Musa. This is like Musa(a.s.).”

Lady Hakima said:“I was constantly watching her until dawn.

She slept before me without moving from one side to the other.

At the end of the night, near dawn, she got up nervously. I

pulled her to my breast and took the name of Allah on her.

Imam (a.s.) called out, ‘Recite Inna Anzalna(Surah Qadr) on

her.”I began reciting that and asked, ‘How do you feel?’She

said:

‘The affair my Master has informed of,has approached.’

I began reciting the verses, as ordered by my Master. The

baby responded from her abdomen; he was reciting like I was

reciting and he greeted me.”Lady Hakima said:“I was shocked

when I heard that. Imam Hasan Askari (a.s.) called out, ‘Do not

wonder about the Command of Allah, the Exalted; He gives us

speech at infancy and makes us Proof on earth at maturity.’

These words had not yet finished that Narjis disappeared

from me. I did not see her, as if a veil was erected between me

and her. I ran to the Imam crying. He said, ‘Return, O aunt,

you will find her in her place.’

She said:“I returned and it was, but a moment that the veil

was removed from between me and her. I saw her as glows of

light on her strained my eyes.

I was seeing the baby (a.s.) prostrating on his face, hobbling

on his knees, raising his forefingers to the heavens and saying,

‘I bear witness that a deity other than Allah, the One without a

partner, is not; and that my grandfather is the Messenger of Al-

lah; and that my forefather is Amirul Momineen (a.s.).’

533

He then counted each and every Imam until he reached himself and said:

‘O Allah, fulfill me my promise, complete my enterprise for

me, strengthen my position and fill the earth through me with

equity and justice.’

Imam Hasan Askari (a.s.) called out, ‘Aunt, bring him here.’

I took the blessed baby to his father. When I appeared with

him in my hands before his father, he greeted his father.

Imam(a.s.)took him as birds were striking wings over his head.

He called to one of the birds and said:

‘Carry him and protect him and return him to us every forty

days.’

The bird flew away with him to the heavens, with the rest of

the birds following. I heard Imam Hasan Askari (a.s.) say:‘I en-

trust you to the one that mother of Musa entrusted.’

Seeing this, Narjis wept. he told her, ‘Relax, he will not

suckle, but from your breasts. He will be returned to you, as

Musa was returned to his mother. It is His word:

“So We gave him back to his mother that her eye might

be refreshed, and that she might not grieve.”(Surah Qas-

as 28:13)

Lady Hakima said:“I asked, ‘What bird is that?’

He said: ‘It is the Ruhul Qudus(Holy Spirit),who is assigned

to the Imams to make them successful and firm and to facilit-

ate their growth through knowledge.’

“After forty days, the boy was returned. My nephew

(a.s.)called me over and I went to him and saw a child moving

about before him.

I said:

‘My Master, this is a boy of two years.’

He smiled and said:

‘Sons of apostles and successors, when they are Imams, they

grow differently than others.

A child of ours talks in the womb of his mother, recites the

Quran, and worships his Lord. At the age of suckling, angels

obey him and descend to him every morning and evening.’

Lady Hakima said:“I saw that child every forty days, until I

saw him as a grown man in a very few days prior to the demise

of his father. I did not recognize him. I asked the Imam, ‘Who

is this man that you ask me to sit in front of?’He said:

534

‘The son of Narjis. And he is my heir after me. Soon you will not find me amongst you. So listen to him and obey him.’

“Imam(a.s.)passed away after a few days and people split dif-

ferent ways as you see. By Allah, I see him every day and night

and he informs me of what you people ask about, so I may an-

swer you. By Allah, when I want to ask him about something,

he answers me before I ask. If something comes up, his answer

comes to me immediately without my asking. He told me just

yesterday about your coming to me and ordered me to inform

you of the truth.”

The narrator, Muhammad bin Abdullah says:“By Allah, Lady

Hakima told me of things that no one knew, except Allah, the

Exalted. So I realized that this is the truth and rightfulness

from Allah, the Exalted, and that He has informed him of what

He has not informed anyone in His creation.

Muhammad bin Abdullah Mutahhari has narrated: I went to

see Hakima Khatun after the demise of Imam Hasan Askari

(a.s.) to ask her about the Hujjah and the confusion, in which people had split many ways.

She said, “Sit down.”

I sat down and she said:“O Muhammad, verily Allah, the Ex-

alted, does not leave the earth without a Divine Proof, be he

speaking or silent. He has not put it in two brothers after Has-

an and Husain, as a token of distinction for Hasan and Husain

and to mark their superiority, lest there will be their peer on

earth.

However, Allah, the Exalted, gave excellence to the progeny

of Husain over progeny of Hasan, as He gave excellence to the

progeny of Harun over the progeny of Musa, though Musa was

Divine Proof over Harun. And this excellence is for his progeny

until Judgment Day.“There must be a trial for the Ummah,”

said she, “in which falsifiers will fall in doubts, and in which

verifiers will find salvation, lest people will have an argument

against Allah after the apostles. This trial has occurred after

the demise of Imam Hasan Askari (a.s.).”

I asked, “My lady, did Hasan have a son?”

She smiled and said:“If Hasan did not have a son, who is the

Divine Proof after him, considering I told you that Imamate will

not be in two brothers after Hasan and Husain (a.s.)?”I

535

said:“My lady, tell me about the birth of my master and his occultation.”

Then she narrated the traditional report in the same as we

mentioned above.

According to another report, Hakim Khatun said: “On the

third day, my anxiety for the Wali of Allah intensified. So I

brought them a repast and began with the room where the

slave girl was. There she was sitting like a woman, who has de-

livered a child. She was wearing yellow clothes and her head

was wrapped. I greeted her and looked at the side of the room.

There was a cradle of a baby covered with green sheets. I

turned to the cradle and removed the sheets and saw the Wali

of Allah sleeping on his back, neither fastened nor tied.

He opened his eyes and began laughing and calling me with

his finger. I held him and brought him near my mouth to kiss. I

smelt such a fragrance from him that I had never smelt a bet-

ter one.

Imam Hasan Askari (a.s.)called, ‘Aunt, bring my young man

to me.’

I took him to his father. He said:

Son, speak up… ”

Then the saying of the Wali of Allah is narrated and then she

says, “I took him from his father while he was saying, ‘My dear

son, I entrust you to the one, mother of Musa entrusted. Be in

the comfort of Allah, His safeguard, protection and His

company.’

He said:‘ Return him to his mother, aunt, and hide the news

of this baby and don’t inform anyone, till the time arrives.’

I brought him to his mother and bid them farewell.”

Thiqa has narrated from Muhammad bin Ali bin Bilal from

Hakima an identical tradition. In another narration on the au-

thority of a number of great Shaykhs, it is mentioned that Lady

Hakima narrated this narrative and mentioned that it was the

night of mid-Shaban and that his mother was Narjis. The nar-

rative continues like the previous one until her saying, “There I

was, sensing my Master and hearing the voice of Imam Hasan

Askari (a.s.)as he was saying, ‘O my aunt, bring my son to me.’

So I removed the curtains from my Master, and there he was,

prostrating, touching the earth through his forehead, palms,

knees and toes. On his right forearm, was inscribed:

536

“The truth has come and the falsehood has vanished;

surely falsehood is a vanishing (thing).”(Surah Isra 17:81

I pulled him to myself and found him pure and clean. He did

not need any sort of attention. I wrapped him in a sheet and

carried him to Imam Hasan Askari (a.s.).

They mentioned the narrative in the same way, until his say-

ing, “I bear witness that a deity other than Allah is not and

Muhammad is the Messenger of Allah and that Ali is by truth

Amirul Momineen (a.s.).”

Then he mentions the Imams one by one until himself. He

prays for his devotees for relief on his hands. Then he stops.

She says:“Then something like a veil was erected between

me and Imam Hasan Askari (a.s.)and I did notsee my Master. I

said to Imam Hasan Askari (a.s.), ‘My Master, where is my

lord?’He said:

‘Someone, who is worthier than you and us took him.”Then

they mentioned the whole narration and added:

After forty days, I came to Imam Hasan Askari (a.s.) and

there was our Master, the Patron. He was walking about the

house. I had never seen a face more beautiful than his, nor

heard any tongue more eloquent than his.

Imam Hasan Askari (a.s.)said:“This is the baby who is digni-

fied before Allah, the Glorified.”

I said:“My Master, I see him in this condition and he is only

forty days old.”He smiled and said:

“My aunt, don’t you know that we Imams grow in the day to

the extent that others grow in a year.”

I arose, kissed his forehead and returned. Then I came back

and sought him, but did not see him. I asked Imam Hasan As-

kari (a.s.), “What have you done to our Master?”

He said:“Aunt, we have entrusted him to theone,mother of

Musa entrusted him to.”

Hakima binte Imam Jawad (a.s.) narrated a tradition similar

to the above, except with the difference that she said: Abu

Muhammad (a.s.) said: O Aunt, come on the seventh day. So

when it was morning, I came to greet Abu Muhammad (a.s.). I

raised the curtain to see my lord and master, but was unable to

find him. I asked the Imam: My dear, may I be your ransom,

where is my master? Imam (a.s.) replied: Aunt dear, I have en-

trusted him to one, whom the mother of Musa (a.s.) had.

537

On the seventh day, I came to the Imam, greeted him and took a seat. Imam (a.s.) said: Bring my son.

So they brought my lord and master wrapped in a yellow

cloth. Then the Imam did the same with him, which is men-

tioned in the above report. After that he placed his tongue in

the mouth of the child as if feeding milk or honey. Then he

said: Speak up, my son.

His Eminence [the twelfth Imam] said: I testify that there is

no god, except Allah and then he invoked blessings on

Muhammad and the Holy Imams (a.s.) one by one till his fath-

er. Then he recited the following verse:

“And We desired to bestow a favor upon those who

were deemed weak in the land, and to make them the

Imams, and to make them the heirs, and to grant them

power in the land, and to make Firon and Haman and

their hosts see from them what they feared.”(Surah Qas-

as 28:5-6)

It is also narrated from Hakima Khatun that she said: Imam

Hasan Askari (a.s.) said: Come to us on the seventh day.”

On the seventh day, I came, greeted him and sat down. He

said:

“Bring my son to me.”

I brought my Master, who was in a yellow dress. His father

did the same things to him like the first time and put his

tongue into his mouth and then said, “Talk, my son.”

He said:“I bear witness that a deity other than Allah is not.”

Then he praised Muhammad by invoking blessings for him

and Amirul Momineen (a.s.)and the Imams one after the other

until he stopped by mentioning his father. Then he recited:

“In the name of Allah, the Beneficent, the Merciful.

And We desired to bestow a favor upon those who were

deemed weak in the land, and to make them the Imams,

and to make them the heirs. And to grant them power in

the land, and to make Firon and Haman and their hosts

see from them what they feared.”(Surah Qasas 28:5-6)

Imam said:

“Son, read from the books that Allah has revealed upon His

prophets and apostles.”My Master began with the book of

Adam and read it in Assyrian; he read the book Idris, the book

of Nuh, the book of Hud, the book of Salih, the scrolls of 538

Ibrahim, the Torah of Musa, the Psalms of David, the Injeel of Isa, and the Quran of my grandfather, Muhammad (s.a.w.s.).

Then he narrated the stories of apostles and messengers until

his own time.

After forty days, I went to the house of Imam Hasan Askari

(a.s.)and saw the Master of the Age walking about the house. I

had never seen a face more beautiful than his, nor heard a

tongue more eloquent. Imam Hasan Askari (a.s.)said, “This is

the boy dignified before Allah, the Exalted.”

I said, “My Master, he is forty days old and I see him like

this.”He said:“My aunt, don’t you know that we legatees grow

in a day as much as others grow in a week, and grow in a week

as much as others grow in a year?”

I arose, kissed his forehead and returned. I came back and

looked for him, but did not see him. I asked my Master, Imam

Hasan Askari (a.s.), “Where is our Master?”He replied:“Aunt,

we entrusted him to the one, mother of Musa entrusted her son

to.”

Then he said: “When my Lord granted me the Mahdi of this

Ummah, He sent two angels, who carried him to the Pavilions

of the Throne. They stood him in front of Allah, the Glorified.

He said, ‘Blessed be you My servant for the support of My reli-

gion, manifestation of My command and guidance of My ser-

vants. I have taken an oath that through you, I will seize,

through you, I will grant, through you, I will forgive, through

you, I will punish. Return him, O two angels, return him.

Return him to his father like a friend of Mine is returned. Con-

vey to his father that he is in My protection, in My security and

in My eyes, until I establish through him the truth, until I per-

ish through him vanity, and until the religion is for Me

forever.”She said:“When he fell from the abdomen of his moth-

er on earth, he was found kneeling, raising his forefingers.

Then he sneezed and said:

‘All praise is due to Allah, the Lord of the worlds. And may

Allah bless Muhammad–a humble servant, neither proud nor

arrogant–and his household.’

Then he said:

‘The oppressors presumed that the Hujjah of Allah has per-

ished. If I were given permission, this doubt would be

removed.”

539

It is narrated from Abul Adyan that he said: “I was a servant of Imam Hasan Askari (a.s.), and carried his letters to different

places. I had the honor to attend to his service during his last

illness. He gave letters to me and said: ‘Go to Madayan. Your

journey will last for fifteen days. On the fifteenth day, you will

return to Samarrah. Here, wails and cries from my house will

greet you. You will see me in the room, where corpses are giv-

en the ritual bath.”I asked, ‘Master! In such a case, who will be

the Imam after you?’

Imam Hasan Askari (a.s.) responded, ‘One, who will ask you

about the replies to my letters.’

I requested, ‘Please provide me more details.’

Imam (a.s.) replied, ‘He will lead my funeral prayers.’

I pleaded again, ‘Please furnish more information.’

He retorted, ‘He will inform you about the contents of the

bag.’

The awe-inspiring personality of Imam Hasan Askari (a.s.)

prevented me from further inquiry.

I took the letters to Madayan and procured the ripostes. On

the 15thday, just as Imam Hasan Askari (a.s.) had predicted, I

entered Samarrah. Loud voices of wailing and crying echoed

from the house of Imam Hasan Askari (a.s.).

I saw Ja’far, the brother of Imam Hasan Askari (a.s.), stand-

ing at the door and receiving condolences and consolation from

the local Shia. I said to myself, ‘If this man is the Imam, then it

will be clear that the position of Imamate has undergone a

change. For, I have seen him drink, gamble and play musical

instruments.’

I went to him and offered my condolences. He did not ask me

anything.

Afterwards, Aqeed emerged from inside and said: ‘Master!

Your brother is shrouded. Come and lead his funeral prayers.’

Ja’far went to lead the prayers. Around him were some Shia

including Samman and Hasan bin Ali alias Salma, whom Mut-

amid killed.

When I entered the Imam’s house, I saw that his corpse was

shrouded and Ja’far bin Ali stepped forward to pray the funeral

prayer. As he was about to announce the Takbir, a young boy

of whitish complexion, curly hair, broad teeth, shining like a

brilliant moon came. He caught hold of Ja’far’s robe and

540

pushed him aside, saying, ‘Uncle! Move aside. I am more worthy of leading the funeral prayers of my father.’

Ja’far withdrew in a corner and his face went colorless.

The child recited the prayers on his father’s body and buried

him next to his father’s (10th Imam’s) grave. Thereafter, he

turned to me and said: ‘O Basri! Give me the replies of the let-

ters that are with you.’I handed the letters to him and said to

myself, ‘Two prophecies are already fulfilled. Now, only the

third one about the contents of the bag remains.’

I went to Ja’far bin Ali and saw him sighing. Hajiz Washsha

said: O master, who is that lad, so that I can establish the proof

on him?

He said: By Allah I never saw him before and I don’t know

who he is.We were sitting when some residents of Qom arrived

and asked about the condition of Imam Hasan Askari (a.s.).

When they were informed about his demise, they inquired

about the Imam after him. People sent them to Ja’far Ibne Ali.

They saluted him and offered their condolences. They wanted

to know from him about the money that they had brought along

with themselves, to whom did it belong and how much? Ja’far

stood up, and while gathering his clothes, said: ‘They expect

me to know the unseen!’Afterwards, a servant emerged from

the house of Imam Hasan Askari (a.s.) and announced, ‘The let-

ters of so and so are in your possession. You also have a bag

containing a thousand dinars. Of which, only ten dinars are

pure. They gave the letters and money to this servant saying,

‘The one, who has sent you must be an Imam.’

Ja’far bin Ali came to Mutamid and narrated everything. Mut-

amid sent his soldiers to the Imam’s house, who arrested and

brought Saqeel. Mutamid told her to surrender the child, but

she denied having given birth to any child and claimed that she

was pregnant so that Mutamid would give up the pursuit of the

child. He gave her in custody of Ibne Abi Shawarib the Qadi,

till Ubaidullah bin Yahya bin Khaqan died all of a sudden. The

owner of Zanj revolted in Basra. All these circumstances made

him unconcerned with Saqeel and she was released. And

praise be to Allah the Lord of the worlds and there is no part-

ner for Him.”

Shaykh Tusi has narrated in another report from Rashiq that

he said: Motazid2sent a messenger to the three of us and

541

ordered us to mount and not to take anything with us, except the prayer mat and reach so and so house in such and such locality of Samarrah. “There you will find a black servant. You

should besiege that house and apprehend anyone you see there

and bring him to me.”

Rashiq says: We reached Samarrah and made way to the

house Motazid had specified. On the doorstep was a black ser-

vantspinning threads.

We asked him who was present there.

He replied: ‘The owner.’ ByAllah, he did not stop us in any

way. We entered the house as ordered. The house was abso-

lutely clean and there was a curtain in the front; so beautiful as

we had never seen before, as if it was just made at that mo-

ment. There was no one in the house and we pulled the curtain

aside. There was a huge room with a stream of water and at

the end of which was a mat that seemed to be floating on wa-

ter. Upon the mat stood the most handsome man engrossed in

prayers.

He neither paid attention to us nor to our means.

At that moment Ahmad bin Abdullah, from among us stepped

in the water in order to enter the room, but he began to drown.

He struggled with all his might to keep himself from drowning,

till we stretched our hands and pulled him out. He fell down

unconscious for sometime.

Then another member of our group tried to step in water to

enter the room and he also fell down in the same condition. I

was shocked and awed. I addressed the owner of the house: I

seek forgiveness for you in the court of Allah, by Allah I don’t

know what the matter is and to whom we have come and in-

deed, I beg Allah for forgiveness.

However, he did not give any response to what I had said and

did not come out of his condition. Due to this,a terrible awe

struck us and we came out from there. Motazid was waiting for

us and had instructed the sentry that as soon as we returned,

we should be taken to him immediately. We reached him in the

middle of the night. He asked us about what had passed.

We related to him everything in detail. He cried: Woe unto

you, did anyone see you before me? And did anyone else hear

this from you? We said: No. He said: I am not the grandson of

my grandfather3–and he took a great oath –if I ever hear it, I

542

shall cut off your heads. We also did not dare to relate this matter to anyone as long as Motazid was alive.

Muhammad bin Yaqub Kulaini has narrated from Alibin Qays

from some official of Sawad that he said: “I saw Nasim in Sar-

manra that he broke the door of the house of Imam Hasan As-

kari (a.s.) and a person came out and seeing him with the axe,

asked: What are you doing in my house? Nasim said: “Ja’far

thinks that your father has passed away without leaving any is-

sue. I am sorry if this is your house; I will leave immedi-

ately.”And he came out.

Ali bin Qays said: A servant of the house came to me and I

asked him about it. He said: Who told you about it? I said: An

official of Iraq. He said: Nothing remains a secret from the

people.

Ahmad bin Ishaq, a representative of Imam Zamana (a.s.)

took Saad bin Abdullah to the Imam as he wanted to ask many

things from the Imam. Saad bin Abdullah says: So I accompan-

ied him to Surre man Raa till we reached the house of our mas-

ter and asked for permission to enter, which was given and we

went inside.

Ahmad bin Ishaq had a leather bag that he had concealed in-

side his Tiberian cloak. The bag contained one hundred and

sixty purses of gold and silver coins. Each purse was sealed

with the seal of the sender. When our eyes fell on the elegant

face of His Eminence, Abu Muhammad, Hasan bin Ali (a.s.), we

saw that his face was like a full moon and a child was sitting in

his lap. He was very beautiful, like a Jupiter star having nice

locks of hair. In front of the Imam was a golden pomegranate

decorated with jewels and precious stones; it was presented by

an affluent gentleman from Basra. The Imam was holding a

pen and writing something on paper.

Whenever the child caught his hand, he tossed the

pomegranate and the little one chased it and brought it back.

In the meanwhile, he wrote whatever he wanted. So Ahmad bin

Ishaq opened the cloak and the leather bag before Imam Hadi

(a.s.) [a title of Imam Hasan Askari (a.s.)]. His Eminence

glanced at the child and said: Remove the seals from the gifts

of your Shia and friends. It was asked: Master, is it lawful that

a pure hand should extend towards impure gifts and filthy

monies?”

543

His Eminence asked Ahmad bin Ishaq to take out the con-

tents of the bag, so the lawful and the unlawful can be separ-

ated. He did as he was told. The child said: “This is from so-

and-so of so-and-so locality of Qom, containing 62 dinars from

sale proceeds of a house, and inheritance from his father 45

dinars and from the money of six dresses 40 dinars and the

rent of three shops amounting to three dinars.”

Our master said: “You are right, my son. Now, tell us what is

unlawful in it?”

The child said: “There is a dinar in this purse minted in Rayy

in so-and-so year. Half of its inscription is worn out; its three

corners are cropped, such that its weight is reduced by 1.5 Da-

niq. This same amount is unlawful in it, because the sender of

this purse in so-and-so year, so-and-so month gave to a weaver,

who was his neighbor, a mound and a quarter of old cotton for

spinning. That cotton was stolen from the weaver, who in-

formed him about it, but he didn’t accept his version and in its

place took a mound and a half of softer cotton. Then he

ordered a garment be made for him from this material. Thus,

that money and the cropped amount is from that money.”

Ahmad bin Ishaq untied the purse and removed the said

dinar and the cropped pieces from it. Then he took out another

purse. The child said: “This is from so-and-so of such-and-such

locality of Qom, containing 50 dinars. It does not befit us to

touch it at all.”Ahmad bin Ishaq asked: “Why?”

He replied: “It is the sale proceeds of wheat that the sender

had paid to his farmers, but while giving, he measured some

with a correct measure and some with a tampered measure.”

Imam Hasan Askari (a.s.) said: “You are right my son.”Then

he said: “O Ibne Ishaq, take that purse and return it to the

sender and tell him to give the money to its actual owners,

those farmers, as we are not in need of it.”Then he said: “Give

me the garment sent by the old lady.”Ahmad bin Ishaq said: “I

have forgotten it.”He went out to look for it. At that moment

my master, His Eminence, Abu Muhammad Hadi (a.s.) looked

at me and asked: “What a surprise that you came here?”

I said: “Ahmad bin Ishaq encouraged me to come and meet

you.”He asked: “What happened to those questions that you

wanted to ask?”I said: “They are yet unanswered, my

544

master.”He said: “Ask whatever you want from my dearest son,” gesturing to the child.

The narrator posed all difficult questions and received satis-

factory replies. On the contrary, the Imam also miraculously

reminded him of some questions he had forgotten and replied

to them as well. This is a lengthy tradition and I have narrated

it in my other books.

Kulaini and Babawayh etc. have narrated through reliable

chains from Ghanim Hindi that he said: I was in Kashmir with

the Indian king and I was one of the forty persons who sat

around him in his court. We were scholars of Taurat, Injeel and Zabur. Once there was a discussion among us with regard to

Prophet Muhammad and we said that we have found him men-

tioned in our books. Thus, it was decided that I should go and

find him and ask him about the correct religion. So I set out

with some money.

On the way, I was waylaid by robbers and somehow managed

to reach Kabul. From Kabul I moved to Balkh that was ruled by

Ibne Abu Shoor. I went to him and told him about myself. He

summoned the scholars to have a discussion with me on Islam.

So I asked them about Prophet Muhammad. They said that he

was their Prophet and that he has passed away. So I asked

them, who his successor is. They said: Abu Bakr. I told them to

mention his lineage. They took his lineage up to Quraish. I

said: Then the person, whose successor is Abu Bakr, was not a

prophet, because according to our books, his successor should

be his cousin, the husband of his daughter and the father of his

sons.

All of them went to the king and said: This person has come

out of polytheism and gone into disbelief. Therefore, he must

be executed. I said: I am following a religion and my aim is

only to spread my knowledge.

So the king sent for Husain bin Askib and said: O Husain

have a discussion with this man. Husain said: He is surrounded

by scholars and jurists.

How can I have a discussion with him? The king said: Take

him aside and have a discussion with him as I have told you,

and be lenient with him. Husain bin Askib took me aside and I

asked him about Prophet Muhammad. He said: As the scholars

informed you, he was our Prophet, but his successor is his

545

cousin, Ali Ibne Abi Talib (a.s.), the husband of his daughter, Fatima and the father of his sons, Hasan and Husain (a.s.).I

said: I testify that there is no god, except Allah and that

Muhammad is the Messenger of Allah. He took me to the king

and I declared my acceptance of Islam. Then I came with Hu-

sain bin Askib to his house. He explained the teachings of

Islam. I said: We have read in our books that there is a suc-

cessor for every caliph. So who is the successor of Ali? He

replied: Hasan, then Husain and then he mentioned each name

till he reached the name of Imam Hasan Askari (a.s.) and then

he said: Now, you yourself search for the successor of Imam

Hasan Askari (a.s.). So I set out to search for him.”Muhammad

bin Muhammad said: And he came up to Baghdad with us. He

told us: I had a friend, who was helping me in this matter, but I

was fed up with some of his habits and separated from him.

He said: One day I was walking on the bridge in Baghdad in

a contemplative mood, when a man approached and said to

me: Come to your master. He led me to a house with a garden.

Suddenly I saw my master sitting there. He saw me, greeted

me and spoke to me in Hindi. He addressed me by my name

and asked about each of the forty persons separately. Then he

said: You are planning to go for Hajj this year with the people

of Qom. Don’t go this year, go to Khurasan instead and per-

form the Hajj next year. Throwing a small pouch to me, he

said: You may use it for your expenses and don’t stay in any-

one’s house in Baghdad; and don’t tell anyone what you have

seen.

We set out from Uqbah and our Hajj was not complete and

Ghanim went to Khurasan and he performed the Hajj the fol-

lowing year. Then he came to us kindly and did not enter Qom

and neither did he go for Hajj. He went to Khurasan instead

and died there. May Allah have mercy on him.

Qutub Rawandi has narrated from Ja’far bin Muhammad bin

Quluwayh, the teacher of Shaykh Mufeed that: “In the year 337

A.H. I had the honor of performing the Hajj and enroute to it

reached Baghdad. That year after the destruction of Qaram-

tians, they had returned Hajar al-Aswad to its prior place. Most

of my efforts were aimed to find someone, who would fix that

stone in its original spot, because I had learnt from books that

except for the Divine Proof of the time, no one can fix it in its

546

original spot; as was seen during the time of Hajjaj, when Imam Zainul Abideen (a.s.) placed it in its original spot, but I

fell severely ill and began to fear for myself, and in that condi-

tion, I was not able to continue my journey.

Then I learnt that Ibne Hisham was traveling to Mecca.

Therefore, I wrote a letter, sealed it and entrusted it to him. In

that letter I had asked about the span of my life, that whether I

was destined to die during this illness or not. I told Ibne

Hisham: My endeavor is that this letter should reach the hands

of one, who fixes the Hajar al-Aswad; and I have summoned

youfor this job.

Ibne Hisham says: When I reached Mecca and came to the

place, where Hajar al-Aswad was supposed to be fixed, I gave

an amount of cash to the caretakers of the Haram to allow me

to remain there at that fixed time. I took up a location, from

where I could see who fixes that stone. I told the guards to re-

main with me, so that they may take me through the crowd. I

saw that everyone was trying to fix the stone, but none was

able to do so and it fell down again and again. Then a young

man of wheat complexion and an elegant appearance ap-

proached; he took the stone and placed it in the proper spot.

It became so well fixed that I imagined it must not have been

so even in the beginning. Clamor arose from the people and

that young man headed towards the exit. I rose from where I

was sitting and went after him. I pushed people to right and

left and they thought I had gone insane. People were making

way for him and I did not let him get out of my sight till he sep-

arated from the people.

I was walking very fast and he moved calmly and with com-

posure. When he reached a place, where none could see him

except me, he turned to me and said: Give me what you are

carrying. I presented the letter to him. Without looking at it, he

said: Tell him that there is no danger for him in this illness and

the death, before which, he is helpless, would come after thirty

years. Tears filled my eyes and I could not even move. He left

me in this condition and went away.

Abul Qasim says: This incident was related to me by Ibne

Hisham. The narrator adds: Thirty years after that mysterious

incident Abul Qasim fell ill. He gathered his affairs, wrote

down his will and made exceptional efforts in this regard. They

547

asked him: “What fear is that? We expect that the Almighty Allah would again give you good health.”He replied: “This is the

year, about which I was warned.”

He passed away in that illness. May Allah have mercy on

him.Sayyid Ali bin Tawus has narrated that in 637 A.H. in the

morning of 16thZilqad, I was in Samarrah and I heard the voice

of Hazrat Sahibul Amr praying for the living and the deceased

Shia; his prayer included the following statements: Bring them

to life or preserve them in our honor, our dominance, our rule

and our kingdom.

Shaykh Ibne Babawayh has narrated from Ahmad bin Faras

that he said: “I heard the following incident in Hamadan and

after that I narrated it to one of our brothers in faith, who in-

sisted that I write it down for him in my own hand. I could not

reject his request and in the view of the one, who had narrated

it to me the first time there was no difference in that story:

There is a tribe in Hamadan, called Banu Rashid. All of its

members are Shia Imamiyah, when I asked them the reason for

their Shiaism, an elder of their community, whom I found right-

eous and honest, told me: It is narrated from our forefather,

Rashid Hamadani that he said: When I was returning from Hajj

and covering the distances through the desert, I was experien-

cing delight in halting and moving on. I covered a long dis-

tance on foot, till I was tired and needed some rest.

So I decided to sleep for sometimes to regain strength. I said

to myself: When the last part of the caravan passes by me, I

will get up and join them. I went to sleep and was finally

awakened by the intense sun and I could not see anyone there.

I was terrified, because I didn’t know the way. So I relied on

Allah, the Mighty and Sublime and decided to move in the dir-

ection I was facing.

After sometime, I reached greenery that had recently re-

ceived rainfall. The earth was fragrant. In the middle of that I

saw a palace glittering like a sword. I said to myself: If only I

could know about this palace, which I have never seen before

and neither have I heard anything about it. When I came to the

gate, I saw fair-complexioned servants. I greeted them and

they replied in a cheerful manner. They said: Sit down, Allah

has wished you well.

548

A servant went into the palace and returned to say: Come inside. I entered the palace and saw that its foundations were

the best type of foundations and its construction was also the

best. The servant stood at the curtain of an entrance. Then he

lifted the curtain and told me to go in. I entered the room and

saw a young man seated in such a way that a long sword hung

above his head and he seemed to be a full moon shining in the

dark.

I saluted him and he responded in a kind manner. Then he

asked: Who am I? I said: By Allah, I don’t know. He said: “I am

that Qaim of Aale Muhammad, who would appear in the last

period of time and through this sword fill the earth with justice

and equity, as it would be fraught with injustice and tyranny.”

I fell down on my face. He said: Don’t. Get up. You are a res-

ident of Hamadan and your name is Rashid. I said: My lord and

master, you are right. He asked: Would you like to return to

your family? I said: Yes, my lord and master, and I would tell

them of what I was blessed with. He gave me a pouch and ges-

tured to the servant, who walked a few steps with me. I de-

cried mounds, trees and minarets of the mosque. The servant

asked: Do you recognize this town? I said: It seems to be like

my town, Asadabad. The servant said: Yes Rashid, this is

Asadabad, you may proceed now. When I turned back, I could

see him no more.

I entered Asadabad. There were forty or fifty dinars in the

pouch. I went to Hamadan, gathered my family members and

conveyed the good news to them. Till the time these dinars las-

ted, we remained in peace and security.”

Shaykh Saduq, Tusi and Tabarsi etc have narrated through

correct chains from Muhammad bin Ibrahim bin Mahiyar and

some have narrated from Ali bin Ibrahim bin Mahiyar that he

said:

I performed twenty Hajjs hoping to meet Imam Zamana

(a.s.), but I was not successful. One night, I dreamt that a

caller was saying: O Ali bin Ibrahim, the Almighty Allah has

permitted you to perform the Hajj. I could not understand that

statement that night, but in the morning, when I got the import

of it, I began to wait eagerly for the Hajj season. When the Hajj

season arrived, I prepared for the journey and set out to Med-

ina. When I reached Medina, I inquired from the people about

549

the descendants of Imam Hasan Askari (a.s.), but could not get any information.

I was very much worried and at last set out for Mecca. On

the way, one day at Johfa, when I headed for Ghadeer at a dis-

tance of four miles from Johfa, I reached there and prayed in

the Masjid and after that I supplicated Allah very fervently;

but the aim was not fulfilled there also. So I went to Asqalan

and thus, passing each stage in turn, reached Mecca. I stayed

there for some days and remained engrossed in performing

Tawaf and other devotions.

One night, when I was doing the Tawaf I noticed an ex-

tremely handsome and fragrant young man walking about and

doing the Tawaf of the Kaaba. Some feelings arose in my heart; I moved towards him and touched him. He asked: Where do

you belong to? I said: Iraq. He asked: Where in Iraq? I said: Ah-

waz. He asked: Do you know Ibne Khazib. I said: May Allah

have mercy on him, he has passed away. He also expressed re-

gret and said: May Allah have mercy on him, he used to spend

the nights in worship and was a sincere supplicant. Do you

know Ali bin Ibrahim Mahziyar also?

I said: I am Ali bin Ibrahim. He said: O Abul Hasan, may Al-

lah keep you in health. Where is the sign that you received

from Imam Hasan Askari(a.s.)? I said: It is with me. He said: All

right, take it out. When I took it out and he saw it, he was

moved by it. After that he said: O Mahziyar, the order for you is

that you go on your way and make preparations. When a part

of the night has passed, you should come to the pass of Bani

Aamir. You will find me there. I returned to my lodging and

when it was past midnight, I prepared my mount, loaded my

belongings and sat astride the animal to set out for the pass of

Bani Aamir.

On reaching there, I found that same youth calling out: O

Abul Hasan, come this side. I turned my mount in that direc-

tion. When I reached him, he greeted me and said: Follow me,

brother. We set out from there, making conversation, passing

the mountains of Arafat and finally reached the mountains of

Mina. The dawn was about to break, when we were between

the hills of Taif. He asked me to dismount and recite the Mid-

night Prayer. I recited the Midnight Prayer and he asked me to

recite the Watr Prayer; which I also performed. Then he said:

550

Recite the dawn recitations and perform the prostration of thanks, which I also completed.

After that he mounted and asked me also to mount. Then we

set out from there, till we reached the mountain peaks of Taif.

He asked: Can you see anything? I replied: Yes, I can see a

sand dune, on which a woolen tent is fixed, through which light

is filtering and this sight is pleasing to me. He said: That is our

destination. Then he said: All right brother, move on. He star-

ted and I followed him, till we came down from the mountains

and he said: Now, dismount from your beast as even tyrants

have to show humility here. And leave the rein free. I asked:

Who is there to take care of my beast?

He said: This is the sanctuary of Imam Qaim (a.s.) and none,

but a believer can enter and neither will anyone leave it, ex-

cept for a believer. I left the rein and the two of us began to

walk till that youth reached the entrance of the tent, asking me

to wait outside. He returned a few moments later and asked

me to enter. When I entered, I saw a person dressed in a waist

cloth, with a sheet covering him. He was wheaten complexion,

medium height, round head, wide forehead, eyebrows joined,

prominent nose, full cheeks and a mole on his right cheek; it

seemed as if a grain of musk was placed on ambergesis.

When I noticed His Eminence, I greeted him and he replied

to me and asked me about the people of Iraq. I said: Maula, the

people of Iraq are living a life of disgrace and they are the

most degraded of all. He said: O Ibne Mahziyar, one day, you

will rule them just as they are ruling you today and that day,

they shall be humiliated. I said: Master, you are very remote

from your country and this will take a long time.

He said: Ibne Mahziyar, my father, His Eminence, Abu

Muhammad (a.s.) told me not to live in the community, on

which the Almighty Allah is infuriated and what is failure in the

world as well as hereafter; and a painful chastisement is re-

served for them. He also told me: Live in inaccessible moun-

tains, away from habitations. Allah is your helper, live in dis-

simulation till the Almighty Allah allows you to reappear.

My father said: Allah, the Mighty and Sublime had, at no

time, left any part of the world without His Proof, who may

help them in religious and worldly affairs, and who is their

leader in the world and hereafter.

551

That is why, I can tell you my son that I am certain, after me, you are sent by Allah, the Mighty and Sublime till today, to distinguish truth and falsehood. The Imams distinguish truth from

falsehood and destroy the basis of recognition of falsehood and

douse the fire of disbelief and apostasy.

In order to be safe from the calamities of the time, it is ne-

cessary for you to live in far off hidden places, because in every

age, every representative of God also has an enemy, who is al-

ways prepared to confront the divine appointees. It is so, be-

cause the latter considers it his religious duty to fight the en-

emies of Allah. So the exceeding number of your enemies

shouldn’t frighten you. You must also be assured that the sin-

cere believers are as eager to meet you as birds are eager to

reach their nests. People with perfect faith and absolute sincer-

ity are those, who apparently live ordinary lives and in difficult

circumstances in the world.

But in the view of Allah, these people have an exalted status

and value, even though in view of people they are helpless and

needy. They are content and they keep away from sins. It is

they, who nurture the religion of God and are prepared to fight

the enemies of faith. Allah, the Mighty and Sublime has se-

cured them through patience and forbearance. They shall re-

main in the world with the same qualities till Almighty Allah

conveys them to their eternal abode in Paradise.

They are endowed with patience, so that in times of distress

they may display the jewels of their patience and bear all

calamities of the world without any reaction, and crossing each

stage, reach the stages of hereafter. So gain from knowledge.

O son, dispel the darkness of calamites and humility with the

light of patience, so that Almighty Allah may remove that

calamity from you and be assured that all calamities and prob-

lems that befall you, increase your honor, because you are fam-

ous in the world as a righteous one. That is why your excel-

lences is famed all areas.

Son, as I can see that you were defended verbally; that is

why you were able to gain an upper hand over your enemies.

As if I can see the yellow and white flag in the vicinity of the

Kaaba. Your followers are very loyal and sincere to you. They

gather around you like pearls and they glance at your house in

hope of refuge like people stretch their hands towards Hajar

552

al-Aswad. Allah, the Mighty and Sublime has created their hearts with pure love and blessed essence and kept it purified

of every contamination and impurity of hypocrisy.

They readily accept the ways of religion and its dos and

don’ts and they are away from mischief and corruption. Due

their acceptance of divine laws, their countenances are always

shining. Due to excellence, their bodies are strong and active.

They the ones, who bring faith on the religion of truth and it is

these, who will rush to pay allegiance to you. Allah, the Mighty

and Sublime has strengthened their bodies and increased their

lifespan.

They would pay allegiance to you under a tree with thick

branches near the Tiberius Sea and as result of their allegi-

ance, the people of innovation and deviation will be scattered.

The rise of reality will begin at this time and the darkness of ig-

norance and misguidance will come to an end, through which

Almighty Allah will remove all corruptions from the earth and

after they are erased completely, the ways of faith and religion

will be established afresh. All this would happen through you.

People will be involved in spiritual maladies at this time, but

your followers and helpers will not be affected with these mal-

adies. Your acceptance will be so widespread that even an in-

fant in the cradle will be desirous of coming to you to pay alle-

giance, but those who are away from the straight path and are

like beasts, they will not be inclined to you. The rest of the

world will obtain salvation and eternal joy by serving you.

Due to you, the branches of honor will become green once

more and the edifice of respectability will remain firm in its

location.

Due to you, the lost pages of religious law and divine com-

mandments will be restored. The clouds of success and help

will rain for you. At that time, you will strangle your enemies

and help your followers. At that time, there will not remain any

oppressor that deviates from truth and neither will there be

any denier that considers the true commands debased. No en-

emy of yours will remain and neither will be anyone that points

out your defects. No opponent will be left to oppose you. Thus,

Allah, the Mighty and Sublime helps one, who relies on Him,

because Allah does what He resolves to do.

553

Then he said: O Abu Ishaq, keep this location and this meeting secret, except from those, who are reliable among your

brothers in faith; and when the signs of reappearance and ad-

vent become apparent to you, do not lag behind your brothers

in reaching me, and make haste to obtain the effulgence of cer-

tainty and religion, so that you may obtain guidance, if Allah

wills.

Ibrahim bin Mahziyar says: I stayed with His Eminence for

sometimes to gain points of wisdom and clarification of many

problems and obtained the revival of faith in my heart. After

that I became nostalgic for my people and with regret of separ-

ation from Imam asked him to allow me to leave. The Imam ac-

corded me permission and also gave me a supplication, which

carries untold spiritual benefits and which will be a source of

blessing for my children and relatives.

I had with me an amount of 50000 dirhams and I presented

that amount to the Imam, but he smiled and said that I should

use it for my expenditure in the return journey. He said that I

must not think that he has not accepted it. He said: May Allah

increase your wealth and make it last for you ever. May He

give you the rewards of the righteous and grant you the traits

of the obedient ones. All the excellence belongs only to Him.

And I pray that Allah makes you reach home safely without any

problem. I entrust you to Allah. You will never be deprived of

His mercy and blessings, if Allah wills.

O Abu Ishaq, we have adopted contentment due to His great

favors and benefits of thankfulness. And we have protected our

selves through the company of divine saints, purity of intention

and unadulterated advice. And we have guarded what is abso-

lutely clean and whose mention is very lofty.

Abu Ishaq said: I thank Allah, the Mighty and Sublime that

He showed me the right path. I returned after meeting the

Imam with a certainty that the Almighty Allah will not allow

His earth to decay and nor would He keep it devoid of His clear

proof. I publicized this report in order to increase the insight of

the people of faith and to increase the recognition of the puri-

fied progeny of the Messenger of Allah (s.a.w.s.). It was a kind

of returning the trust that I held. So I decided to submit to

what had become clear to me, so that Allah, the Mighty and

Sublime grants me the strength of determination, helps my

554

intention and increases belief in infallibility; and Allah guides whoever He likes, to the straight path.”

There are many incidents recorded on this matter, but this

treatise does not have scope to mention all of them.

Ibne Babawayh has mentioned the names of those who were

familiar with the miracles of the Master of the Age (a.s.) and

who met the Imam. They were as follows: “Among the repres-

entatives were: Uthman bin Saeed Amari and his son, Hajiz,

Bilali and Attar from Baghdad. From Kufa:Asimi. From Ahwaz,

Muslim bin Ibrahim bin Mahziyar. From Qom, Ahmad bin

Ishaq. From Hamadan, Muhammad bin Salih. From Rayy, Bas-

sami and Asadi, that is Abu Ali Asadi, the narrator of this re-

port himself.

From

Azerbaijan,

Qasim

bin

Alaa.

From

Nishapur,

Muhammad bin Shazan. Among the non-representatives were:

from Baghdad, Abul Qasim bin Abi Habis, Abu Abdullah Kindi,

Abi Abdullah Juniadi, Harun Qazzaz, Neeli, Abul Qasim bin

Dubais, Abi Abdullah bin Farookh, Masroor Tabbakh, slave of

Imam Ali Naqi (a.s.), Ahmad and Muhammad, sons of Hasan,

Ishaq Katib from Bani Naubakht, Sahib-e-Nawa and Sahib-e-

Surratil Makhtooma.

From Hamadan was Muhammad bin Kashmard, Ja’far bin

Hamadan and Muhammad bin Harun bin Imran. From

Dainawar was Hasan bin Harun and his nephews Ahmad and

Abul Hasan. From Isfahan, Ibne Badshala. From Saimara,

Zaidan.From

Qom,

Hasan

bin

Nazar,

Muhammad

bin

Muhammad, Ali bin Muhammad bin Ishaq and hisfather and

Hasan bin Yaqub. From the people of Rayy were: Qasim bin

Musa and his son, Abu Muhammad bin Harun, Sahib-e-Hisaar,

Ali bin Muhammad Kulaini and Abu Ja’far Rafa. From Qazwin,

Mardas and Ali bin Ahmad. From Qabis:two persons.From the

city of Zor:Ibne Khal. From Faris: Majrooh. From Merv: owner

of a thousand dinars, owner of money and the white letter, and

Abu Thabit. From Nishapur, Muhammad bin Shuaib bin Sa-

lih.From Yemen, Fadl bin Yazid, his sons Hasan, Ja’fari, Ibne

Ajami and Shamshati. FromMisr:father of two children, owner

of property in Mecca and Abu Rajaa. From Kashan, Abu

Muhammad bin Wajna. From Ahwaz, Hazini.”

555

And the names, mentioned in books of miracles, are more than seventy and the report mentioned by different groups of

people is widely related in meaning.

Shaykh Ibne Babawayh (r.a.) has narrated through authentic

chains of narrators from Imam Ja’far Sadiq (a.s.) that there will

be an occultation for our Qaim, and it will much prolonged. I

asked: O son of Allah’s Messenger, why it would be so? Imam

(a.s.) replied: The Almighty Allah will apply the practice of all

the prophets in this Ummah; that is why it is necessary that

Hazrat Sahibul Amr should complete the tenure of all the

prophets. The Almighty Allah says:

“That: You shall most certainly enter one state after

another.”(Surah Inshiqaaq 84:19)

Moreover, it is narrated from Abdullah bin Fazal that Imam

Ja’far Sadiq (a.s.) said: There will be an occultation for the

Master of this affair, such that every weak faith person will

doubt it. I asked: Why? He replied: We are not permitted to ex-

plain its cause. I asked: What is the wisdom behind his occulta-

tion? He replied: The same, which was behind the occultations

of past prophets and their successors and it will not be re-

vealed, except after his reappearance; as His Eminence, Khizr

did not explain the wisdom of puncturing the boat, killing the

boy and building the wall to Prophet Musa (a.s.), but at the

time of their splitting.

O son of Fazal, it is an extraordinary matter and a divine

secret; it is a divine occultation. When we have realized that

the Almighty Allah is wise, it is necessary that we should testify

that all His acts are based on wisdom, even though we may not

know it.

Kulaini has narrated that Ishaq bin Yaqub sent a letter to the

Imam of the time and handed it over to Muhammad bin Uth-

man, who sent it to the Imam. In that letter, he inquired about

the cause of occultation and how people benefit from the

Imam, during occultation. The Imam replied: As for the cause

of occultation: The Almighty Allah says:

“O you who believe! Do not put questions about things,

which if declared to you,may trouble you.”(Surah Maidah

5:101)

Indeed from my holy ancestors, there was no one, but that he

had the allegiance of the tyrant of his time on his neck. And I

556

will appear when there will be no allegiance of any tyrant and usurper of caliphate on my neck. As for how people benefit

from my occultation: it is like how the sun benefits, when it is

concealed behind the clouds. Indeed, I am the cause of divine

security for the people of the earth, just as stars are security

for the folks of the heavens.

So refrain from asking what gives you no benefit and do not

try to know what you are not obliged. On the contrary, pray

Almighty Allah to give us Ahle Bayt (a.s.), victory at the earli-

est, as your success also lies in that. Peace of Allah on you and

on those, who follow the guidance.

Ibne Babawayh has narrated through authentic chains of nar-

rators from Jabir Ansar that he inquired from the Messenger of

Allah (s.a.w.s.) whether Shias of Qaim (a.s.) would also benefit

from their Imam during the period of his occultation. He

replied: Yes, by the one, who sent me as a rightful messenger,

they would benefit from the Qaim and gain light from his efful-

gence during his occultation just as people benefit from the

Sun, even if it is concealed behind the clouds.

The author says: The simile of the sun, which is hidden be-

hind the clouds, hints at many things: first it is proved through

reliable chains of narrators that by the blessings of those holy

personalities, the effulgence of being, knowledge and guidance

and all benefits and perfections reach the creatures. Through

his blessings, intercession and mediation, the objectives of

Shia become apparent and calamities are warded off. As the

Almighty Allah said:

“But,Allah was not going to chastise them while you

were among them.”(Surah Anfal 8:33)

Sunni and Shia have narrated from the Messenger of Allah

(s.a.w.s.) that he said: My Ahle Bayt (a.s.) are security for the

creatures of the earth, just as stars are security for the folks of

the heavens.

Firstly: One, whose heart is even slightly illuminated by the

effulgence of faith, is aware of this matter that when he is sur-

rounded by hardships and faces a difficult matter, he seeks the

mediation of these holy souls and by this, doors of mercy and

guidance definitely open up for him.

557

Secondly: When the cloud is concealed in clouds, in spite of the fact that people benefit from its light; they wait for the

clouds to be dispelled and the curtain to be lifted. In the same

way, during occultation, sincere Shia are always anticipating

the reappearance and they do not fall into despair; due to

which they earn great rewards.

Thirdly: The denier of the existence of Imam Sahibul Amr in

spite of the spread of his effulgence is like one, who denies the

existence of the sun, when it is concealed behind the clouds.

Fourthly: Just as the concealment of the sun is sometimes

for the advantage of creatures; in the same way, it is possible

that sometimes it is also beneficial for his Shia, in spite of the

fact that they should benefit from the company of the Imam, it

is better for many reasons; to discuss which, will only prolong

the discussion.

Fifthly: It is not possible for many people to see the sun;

and most often the eyes of the seer go blind on seeing it.

In the same way, seeing the sun of the elegance of the Imam

is often a cause of blindness; as many people had faith in the

prophets before their advent, but when they came, they denied

them due to their selfish motives. Like for example the Jews of

Medina. It is likely that the same may happen with the Shia

during this occultation.

Sixthly: On cloudy days, some people see the sun through

cracks between clouds and some are unable to see it; in the

same way, it is possible that during occultation, some Shia may

be blessed with seeing the Imam and some may not; as Imam

Ja’far Sadiq (a.s.) said: There will be two occultations of the

Qaim: a short one and a prolonged one. During the first oc-

cultation, only the special Shia would know his location; and in

second; none will know his location, except very few selected

confidants of the Imam.

It is mentioned in another traditional report that there will

always be thirty persons in the service of the Imam and when

one of them dies, another takes his place.

Seventhly: The Imam and his holy ancestors are like the sun

in universal benefits.

Except for the blind, no one is ignorant of his benefits, as the

Almighty Allah has said regarding those blind selves:

558

“And whoever is blind in this, he shall (also) be blind in

the hereafter; and more erring from the way.”(Surah Isra

17:72)

There are many other causes as well, but there is no scope to

mention them in this treatise. After establishing definite evid-

ences and widely related traditional reports on the existence of

the Imam, it is absurd to deny the long life span of the Imam;

in spite of the fact that all Sunnis are having faith in the pres-

ence of His Eminence, Khizr; and they accept that Prophet Nuh

(a.s.) lived for more than a thousand years.

On the contrary, according to authentic traditional reports,

he is supposed to have lived for more than 2500 years. In the

same way, they agree that Luqman bin Aad lived for 3000

years and that Dajjal bin Saib is alive from the time of the Holy

Prophet (s.a.w.s.) and he will remain alive till Prophet Isa (a.s.)

descends from the sky. Also, they agree that Prophet Isa (a.s.)

will remain alive till the reappearance of the Mahdi.

Then why is it unlikely for the Almighty Allah to preserve the

life of Imam Zamana (a.s.) for a long time; and when He sees

exigency in his reappearance, He will command him to re-

appear? Asking what is the benefit of the hidden Imam, is im-

proper; because many long occultations occurred regarding

the past prophets. The Messenger of Allah (s.a.w.s.) remained

concealed from the majority of the people in Shebe Abu Talib,

in Taif and in the cave, till the time of migrating to Medina.

Thus, the benefit behind the existence of prophets may also

be present in the occultation of Sahibul Amr and if there is no

other benefit, it is that the Shia get great reward as a result of

having faith in the Imam and in waiting for him. This much is

sufficient. As is narrated, people asked Amirul Momineen

(a.s.): What is the best act for the people? He replied: Waiting

for the reappearance.

It is narrated from Imam Zainul Abideen (a.s.) that he said:

The occultation of the Twelfth Imam would be much prolonged.

Those who have faith in his Imamate during his occultation and

await his reappearance are the best people of all times, be-

cause the Almighty Allah has bestowed them such insight that

occultation for them is just like seeing and Almighty Allah has

made them like those who fought Jihad in the company of the

Prophet. They are indeed our Shia and sincere devotees and

559

those, who call people to the religion of Allah, secretly and openly.

He also said: To wait for reappearance is the best success.

Moreover, it is narrated from the Imam that: To the one, who

remains steadfast on our Wilayat during occultation, will the

Almighty Allah grant a reward of a thousand martyrs of Badr

and Uhad.

Through authentic chains of narrators, it is narrated from

Imam Ja’far Sadiq (a.s.) that he said: One, who dies waiting for

the advent of His Eminence, Qaim, is like one, who is in the

company of the Qaim in his tent. On the contrary, he is like

one, who fights Jihad in the company of the Imam; on the con-

trary, he is like one, who is martyred in the presence of the

Holy Prophet (s.a.w.s.).It is also narrated from Imam Ja’far

Sadiq (a.s.) that a time will come for the people, when their

Imam would disappear from them. Thus: glad tidings to those,

who remain steadfast on our Imamate during that period. Their

least reward is that the Almighty Allah would call them: My

servants, you brought faith in My secret and testified to My oc-

cultation; glad tidings to you for a good reward. You are My

only servants, from whom I accept worship and remit sins; and

the sins of others. I forgive you and I send rain for your sake

for My creatures and through your sake I ward off calamities

from them. If it were not thus, I would have sent My chastise-

ment on them.

The narrator asked: O son of Allah’s Messenger, which is the

best deed at that time? He replied: To hold your tongue and to

remain in your houses. Traditions related on this subject are

beyond computation.

Also, the benefit of the Imam reaches the people without

their recognition. As narrated that Imam (a.s.) goes for Hajj

every year and he recognizes the people, but the people do not

recognize him. When the Imam will reappear, most people

would say: We saw the Imam, but we did not recognize him.

It is narrated from Imam Ja’far Sadiq (a.s.) that in the master

of this affair is a simile of Prophet Yusuf (a.s.); these people are

like swine; why do they deny this when brothers of Prophet

Yusuf (a.s.), who were intelligent and wise and who were des-

cendants of prophets, they met Prophet Yusuf (a.s.) and spoke

with and him and closed deals with him and in spite of the fact

560

that he was their brother, they did not recognize him, till he himself told them. Then how can this confused Ummah deny

that the Almighty Allah conceals His Proof from them? That

they should doubt him, while he walks in their streets and

steps on their carpets; but they don’t recognize him till

Almighty Allah permits. Like He permitted Prophet Yusuf (a.s.)

to inform his brothers about himself.

Theologians say that it is obligatory on Almighty Allah to ap-

point His proof, as grace is incumbent on Him. If they testify

that Proof and he disappears from them, in that case it is the

deficiency of people. The divine proof will be complete on them

and those who have not been deficient, will be granted great

rewards; especially when through the blessings of the Holy

Imams (a.s.) the signs of those holy personalities are wide-

spread and they have explained the matters of religion to the

Shia; they have appointed jurists and narrators of their tradi-

tions as guides of religion and commanded people to refer to

them in their religious problems.

In that case, during the occultation of those holy personalit-

ies, the Shia will not be confused and bewildered. As Imam

Ja’far Sadiq (a.s.) has said: In every age, Almighty Allah has ap-

pointed some reliable narrators of the traditions of Ahle Bayt

(a.s.), who remove distortions of extremists and interpretation

of ignorant and heretics.

Also, epistles and commands of Sahibul Amr have reached

the Shia that during occultation they should refer to the narrat-

ors of our traditions, as they are my proof on you and I am the

proof of Allah on them. The evidences and textual statements

we mentioned, regarding the Imamate of His Eminence, are

not needful of these.

“And Allah guides whom He pleases to the right

path.”(Surah Baqarah 2:213)

1Also mentioned in sources as Manqush.

2Motazid Abbaside was the nephew of Mutamid and he came

to the throne in 279 A.H. after the death of Mutamid; he was a

tyrant Abbaside ruler.

3Motazid Abbas implies: If I hear anyone say that, I am not

from Bani Abbas if I don’t strike off his head.

561

42

Chapter

Ninth Objective: Rajat

We should know that it is from the consensual points of Shia

religion; on the contrary, Rajat is a fundamental principle of the community of truth and the delivered sect. That is: before

Qiyamat, during the tenure of His Eminence, the Qaim, some

very righteous persons and some extremely vile fellows would

be raised alive. The righteous will be returned, in order to see

the kingdom of their Imams, so that they may be elated and re-

warded in this world for some of their good deeds. The return

of the vile fellows is for punishment of the world and also that

the kingdom, which they did not want to go to Ahle Bayt (a.s.),

thousands of times more than that is there for them now, and

the religious Shia may take revenge from them. The remaining

people will remain in their graves; till they are raised in

Qiyamat; as mentioned in many traditions that none will return

during Rajat, except one, who has perfect faith or the complete disbeliever; however, the remaining people will be left to their

devices.

Most Imamiyah scholars, like Muhammad bin Babawayh has

stated in The Shiite Creedand Shaykh Mufeed, Sayyid Mur-

tada, Shaykh Tabarsi and Sayyid Ibne Tawus etc. have de-

clared that Rajat is truth and in the past, there was dispute

between Shia scholars and opponents in this matter. Many tra-

ditionists and Shia scholars wrote books on this subject, which

are chronicledby scholars of Rijal (science of narrators).Shaykh

Ibne Babawayh has, in the book of Man Laa Yahzarahul

Faqih,narrated from Imam Ja’far Sadiq (a.s.) that he said: That

one is not from us, who does not have faith in our Rajat and

who does not consider Mutah lawful. I have, in the book of Bi-

harul Anwar, mentioned more than two hundred traditions, in

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addition to Shia traditions narrated by more than forty persons from fifty primary sources. One, who has doubt in it, may refer

to this book. However, verses which are interpreted to be

about Rajat are too many:

First Verse

The first verse is that the Almighty Allah says:

“And on the day when We will gather from every nation

a party from among those who rejected Our communica-

tions, then they shall be formed into groups.”(Surah

Naml 27:83)

In many traditions, it is narrated from Imam Ja’far Sadiq

(a.s.) that this verse is regarding Rajat that the Almighty Allah will raise a group from every nation and the verse of Qiyamat

is that He says:

“And We will gather them and leave not any one of

them behind.”(Surah Kahf 18:47)

The Imam also said: Signs imply His Eminence, Amirul Mom-

ineen (a.s.) and the Holy Imams (a.s.).

Second Verse

In another verse, the Almighty Allah says:

“And when the word shall come to pass against them,

We shall bring forth for them a creature from the earth

that shall talk to them, because people did not believe in

Our communications.”(Surah Naml 27:82)

It is mentioned in many traditions that the Dabba implies

Amirul Momineen (a.s.), who will appear just before Qiyamat

with the Staff of Prophet Musa (a.s.) and the seal ring of Proph-

et Sulaiman (a.s.). He will hit the staff on the forehead of every

believer and it will imprinted that he is a believer. Indeed, he

will hit the seal ring on the forehead of disbelievers and it will

be imprinted that he is a disbeliever.

Ahle Sunnat have also recorded similar traditions in their

books from Ammar and Ibne Abbas.

The author of Kashaf has narrated that the Dabba will appear

from Safa and will have the Staff of Prophet Musa (a.s.) and

the seal ring of Prophet Sulaiman (a.s.).He will hit the Staff on

the forehead of the believers. A white spot will appear which

will illuminate his face like a brilliant star. It will be imprinted

563

on his forehead that he is a believer. He will hit the seal ring on the nose of the disbeliever, and it will turn black making his

whole face black. Or that it will be imprinted on his forehead

that he is a disbeliever. He says: In some recitations, the Arab-

ic word of Tukallimahum is without Tashdeed; implying that he will injure them.

It is widely mentioned in Ahle Sunnat and Shia traditions

that Amirul Momineen (a.s.), many a times said in his sermons:

I am the owner of the Staff and Misam, an instrument for

branding. Sunnis have narrated from Abu Huraira, Ibne Abbas

and Asbagh bin Nubatah etc. that Dabbatul Ardh implies

Amirul Momineen (a.s.).

Ibne Mahiyar has, in the book of Maa Nazala Minal Quran fil

Aaimma, narrated from Asbagh bin Nubatah that he said:

Muawiyah said: You Shia people think that Dabbatul Ardh is

Ali? I replied: We are alone in this; Jews also consider the

same. Muawiyah summoned a great Jew scholar and inquired

from him whether Dabbatul Ardh is mentioned in their books.

He replied: Yes. Muawiyah asked: What does it denote? He

replied: It is a person. Muawiyah asked: Do you know what its

name is? He replied: Aeliya. How similar it is to Ali!

Muawiyah remarked.

Third Verse

In the third verse, the Almighty Allah says:

“Most surely He Who has made the Quran binding on

you will bring you back to the destination. Say: My Lord

knows best him who has brought the guidance and him

who is in manifest error.”(Surah Qasas 28:85

It is mentioned in many traditions that this verse implies the

return of the Messenger of Allah (s.a.w.s.) in the world.

Fourth Verse

In the fourth verse, the Almighty Allah says:

“And if you are slain in the way of Allah or you die, cer-

tainly forgiveness from Allah and mercy is better than

what they a mass.

And if indeed you die or you are slain, certainly to Allah

shall you be gathered together.”(Surah Aale Imran

3:157-158)

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It is narrated through a number of channels that this verse is regarding Rajat and the way of Allah is the way of the Wilayat

of Imam Ali (a.s.) and his progeny. For one, who has faith in

this verse is a killing and a death. Thus, if he is killed in their

way in the world, he will return once more in their Rajat to die

a natural death and if he dies a natural death, he returns in Ra-

jat to be killed in their way. Moreover, in the exegesis of this

verse, He says:

“Every soul shall taste of death.”(Surah Aale Imran

3:185)

That is one, who is killed, has not tasted death and he will

definitely return during Rajat to taste death.

Fifth Verse

The fifth verse is that the Almighty Allah says:

“And when Allah made a covenant through the proph-

ets: Certainly what I have given you of Book and wisdom-

then an apostle comes to you verifying what is with you,

you must believe in him, and you must aid him. He said:

Do you affirm and accept My compact in this (matter)?

They said: We do affirm. He said: Then bear witness, and

I (too) am of the bearers of witness with you.”(Surah

Aale Imran 3:81)

It is mentioned in many reliable traditions that this help and

support will be there during Rajat. As Saad bin Abdullah has

narrated in Basairud Daraj aat from Imam Ja’far Sadiq (a.s.)

that: They will believe in the Holy Prophet (s.a.w.s.) and help

Amirul Momineen (a.s.) during Rajat. Then he said: Whichever

prophet the Almighty Allah raised; that is Prophet Adam and all

who came after him; will be brought into the world once more

to fight at the side of Amirul Momineen (a.s.).Shaykh Hasan

bin Sulaiman has in the book of Muntakahbul Basair, narrated

from Kitabul Wahida from Imam Muhammad Baqir (a.s.) that

Amirul Momineen (a.s.) said: Indeed, the Almighty Allah is one

and incomparable; He was unique in his oneness and there was

no one with him. Thus, he spoke a word and made it efful-

gence; and then He created His Eminence, Muhammad from

that effulgence. He created me and my progeny also from that

effulgence.

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Then He spoke a second word and through it, was created a spirit. He inserted that spirit into that effulgence and inserted

that effulgence into our bodies. Thus, we are chosen spirit of

the Almighty Allah and the words of Allah, which the Quran has

mentioned and completed His proof on the creatures, through

us. We were located under a roof of a green light, before the

creation of everything else, when there was neither Sun nor

moon, neither day nor night and neither any eye to see it. We

were engrossed in the worship of Allah and we glorified and

exalted Him; and this was before Almighty Allah created the

creatures.

After that He created the souls of prophets and took the cov-

enant from them to believe in and obey us. Then Imam (a.s.) re-

cited the same verse and said: Believe in His Eminence,

Muhammad (s.a.w.s.) and help his successor. Thus, all the

prophets will help him.

Indeed, the Almighty Allah has taken a covenant from me

and from His Eminence, Muhammad (s.a.w.s.) that we two will

help each other. Without any doubt, I helped His Eminence,

Muhammad and fought Jihad in his presence; I slain his en-

emies and fulfilled the covenant that Allah had taken from me,

but the prophets and messengers did not render any help to

me, because Almighty Allah had captured their souls. But they

will help me in future and my kingdom will stretch from east to

the west

From Prophet Adam (a.s.) to Prophet Muhammad (s.a.w.s.)

will be made alive again by the Almighty Allah and they will be

sent back to the world and fight with the sword.

O surprise! And how should I not be astonished about the

people, whom Allah would enliven, group by group, reciting:

‘Here I am’ and harkening to the call of the Divine caller they

would roam the lanes of Kufa to strike off the heads of infidels and oppressors from the first and the last. So much so, that the

Almighty Allah will fulfill the promise He made in the verse:

“Allah has promised to those of you who believe and do

good that He will most certainly make them rulers in the

earth as He made rulers those before them, and that He

will most certainly establish for them their religion,

which He has chosen for them, and that He will most cer-

tainly, after their fear, give them security in exchange;

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they shall serve Me, not associating aught with Me…

”(Surah Nur 24:55)

That is they should worship Me without fearing anyone. Dur-

ing that time Taqayyah will not be needed. For me, there is one

‘turning’ after another and one Rajat after another and I am

the master of the ‘turning’ and Rajat. I am the master of the

awe and the one with power; I am the one, who will take re-

venge again and again. I am the owner of a strange ruler and I

am the horn of iron and I am the servant of Allah and the

brother of His Messenger.

I am the trusted one of Allah and His treasurer. I am the

owner of divine secrets. I am His curtain. I am the face of

Allah.

I am the path of Allah. I am the Balance of God. I am the

gatherer of the creatures. I am that word of Allah, through

which He will gather what is dispersed and disperse what is

gathered.

I am the beautiful name of Allah and its supreme example. I

am the great sign of Allah. I am the distributor of Paradise and

Hell. I will admit the inmates of Paradise to Paradise. I will per-

form the marriage of the folks of Paradise and subject the in-

mates of Hell to chastisement. All the creatures will come back

to us. I am the center, to which everything will revert. I will

perform the accounting of all the creatures. I am the possessor

of many faces. I am the Muezzin of Araaf. I am the one, who is

visible in the sun. I am Dabbatul Ardh. I am the distributor of

hellfire and Paradise. I am the owner of Araaf.

I am the chief of believers, leader of the pious and sign of the

foremost, tongue of the truth tellers; seal of the successors and

heir of prophets, Caliph of the Lord of the worlds. I am the

straight path of my Lord. I am the decisive proof of Allah for all

who are in the earth and sky and whatever is between them.

I am the one, through whom the Almighty Allah exhausted

His proof on you in the initial stage of your creation. On Judg-

ment Day, I am the witness upon you. I am the one, who is be-

stowed with complete knowledge of future happenings and lin-

eages. I possess the heritage of all the prophets.

I am the owner of the staff and Misam 1I am one, in whose

control are given clouds, lightning and thunder, darkness and

light, wind and mountains, sea and stars, sun and moon. I am

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the horn of iron. I am the discriminator (Faruq) of this Ummah.

I am the guide. Knowledge of the Almighty Allah is bestowed to

me and all the secrets and mysteries that Almighty Allah has

delegated to Prophet Muhammad (s.a.w.s.) are bestowed to

me. I am aware of the count of everything. I am the one, whom

my Lord has taught His name, His word, His wisdom, His

knowledge and His understanding.

O people, ask me whatever you like, before you are deprived

of me. O Allah, I make You my witness on these people, and

there is no power, except what is bestowed by Allah and all

praise is for Allah.”

Sixth Verse

The Almighty Allah says:

“And most certainly We will make them taste of the

nearer chastisement before the greater chastisement

that haply they may turn.”(Surah Sajdah 32:21)

The Imam said: ‘Nearer chastisement’ means punishment

with the sword during Rajat and words of the Almighty Allah

‘haply they may turn’ denote that during Rajat, they will be

sent back in order to be punished.

Seventh Verse

The Almighty Allah says:

“They shall say: Our Lord! Twice didst Thou make us

subject to death, and twice hast Thou given us life, so we

do confess our faults; is there then a way to get

out?”(Surah Momin 40:11)

It is mentioned in traditions that one enlivening is during Ra-

jat and another in Qiyamat; and one killing is in the world and

the other in Rajat.

Eighth Verse

The Almighty Allah says:

“Most surely We help Our apostles, and those who be-

lieve, in this world’s life and on the day when the wit-

nesses shall stand up.”(Surah Momin 40:51)

That is: Help during the life in the world will be there for you

and also during Rajat. Do you not know that many divine

prophets were not helped and they were slain and the Holy

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Imams (a.s.) were also killed and they were not helped; all of them will be helped during Rajat.

There are many verses, which are interpreted to be about

Rajat, but in this treatise, we are content only with these and

the other verses will be mentioned under the explanation of

traditions, if Allah wills.

Saad bin Abdullah has narrated from Imam Ja’far Sadiq (a.s.)

in Basair that the accursed Satan begged Almighty Allah for

respite till Judgment Day, when all the people would be made

alive again. The Almighty Allah refused and He said: I give you

respite till the known hour. When that day comes, the accursed

Satan will appear with all his followers; that is from the day of

the creation of Adam till that day. Amirul Momineen (a.s.) will

come back to the world and this is the last coming of the Imam

in this world.4466BThe narrator asked: Would there be many

returns (Rajat) for Amirul Momineen (a.s.)? Imam (a.s.) replied:

Yes, and the righteous and evil people of every period come

back to the world, so that Allah may make the believers victori-

ous over the disbelievers and that the believers may take their

revenge.

When the appointed time will arrive, Amirul Momineen (a.s.)

will march forward with his companions and Iblis will come

with his companions and this battle will be fought at Rauha

near Kufa, situated on the banks of Euphrates and it will be

such a severe fight that since the creation of the earth, no such

fighting has taken place.

As if I can see that the companions of Amirul Momineen (a.s.)

will be forced to move back a hundred steps and I can also see

that some companions will retreat till they enter the

Euphrates.

The most powerful God will send armies of angels from the

clouds and the command of Allah will reach to completion. The

Messenger of Allah (s.a.w.s.) will be at the front carrying a

spear of effulgence. When Iblis will see him, he will turn and

flee. Seeing him flee, his army men will ask: Why are you run-

ning away, you are about to gain victory?

He will reply: You don’t see what I see! I am scared of Allah,

the Lord of the worlds.

The Messenger of Allah (s.a.w.s.) will step forward and spear

his back, killing him. Then all his supporters will also perish.

569

Only the monotheists will remain and there will be no sign of polytheism.

Then Amirul Momineen (a.s.) will rule for forty-four thousand

years. During that time each Shia of Imam Ali (a.s.) will get a

thousand sons each. At that time ‘ Jannatan’and ‘ Madhamatan’, two luxurious gardens will appear near Kufa Masjid and its

surroundings.

Moreover, it is narrated from the Imam that he said: “Before

Judgment Day, Imam Husain (a.s.) will perform the accounting

of people; on Judgment Day the only thing remaining will be

the sending of people to Paradise or Hell.”

It is narrated from Imam Muhammad Baqir (a.s.) through

many channels that he said: “The first to come in Rajat will be

Imam Husain (a.s.) and hewill rule for such a long time that his

brows will sag upon his eyes.”It is narrated from Imam Musa

Kazim (a.s.) that he said: “Some of those, who have passed

away from the world, will come back to the world and seek re-

venge for themselves and all who have been harassed, will take

revenge and whoever is killed will take revenge from his killer.

And for this purpose, his enemies will be brought into the

world, so that revenge might be taken from them. After this re-

taliation, they will live for thirty months and after that all of

them will die on a single night having achieved satisfaction,

whereas their enemies will be subjected to the worst punish-

ment of Hell. After that they will obtain their rights from the

court of the Almighty Allah.”

Moreover, it is narrated that people asked Imam Ja’far Sadiq

(a.s.) about the interpretation of the following verse:

“… when He raised prophets among you and made you

kings… ”(Surah Maidah 5:2)

The Imam (a.s.) said: Prophets means the Messenger of Allah

(s.a.w.s.), Prophet Ibrahim and Prophet Ismail and his descend-

ants; and kings imply the Holy Imams (a.s.).

The narrator says: I asked: But what kingdom do you pos-

sess?4479BHe replied: Rulership of Paradise and kingdom of

Rajat.

Ali bin Ibrahim has in his Tafsir, narrated from Shahar bin

Haushab that Hajjaj told me: There is a verse of Quran, whose

interpretation I have failed to understand and it is as follows:

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“And there is not one of the followers of the Book, but

most certainly believes in this before his death… ”(Surah

Nisa 4:159)

By Allah, I command the slaying of Jews and Christians just

to see how they bring faith; but I don’t see any movement on

their lips.

I said: “May the Almighty Allah bless the chief, this is not the

interpretation of this verse.”

“Then what is it?”he asked. I said: His Eminence, Isa (a.s.)

will come back to the earth, before Qiyamat and all the people

of the book, whether Jews or non-Jews, will start believing in

him and he will pray behind Imam Mahdi (a.s.).

Hajjaj said: “Woe upon you, how do you interpret it in this

way?”I said: “This interpretation was explained to me by

Muhammad bin Ali bin Husain bin Ali Ibne Abi Talib (a.s.).”“By

Allah, you brought this water from a clear and potable spring,”

he said.

Moreover, he and others have also, in the interpretation of

this verse, narrated that:

“Nay, they reject that, of which they have no compre-

hensive knowledge, and the final sequel of it has not yet

come to them… ”(Surah Yunus 10:39)

That is it is mentioned in this verse that they have received

its esoteric interpretation.

“… even thus, did those before them reject (the truth)…

”(Surah Yunus 10:39)

The Imam said: This verse was revealed about Rajat, which

the people deny. Then he said:

“And of them is he who believes in it, and of them is he

who does not believe in it, and your Lord best knows the

mischief-makers.”(Surah Yunus 10:40)

It is also narrated through authentic channels that during the

period of Rajat, the diet of the enemies of Ahle Bayt (a.s.)

would be human feces, as the Almighty Allah says:

“… his shall be a straitened life… ”(Surah Taha 20:124)

Also, Ali binIbrahim has narrated from Imam Ja’far Sadiq and

Imam Muhammad Baqir (a.s.) that the people, whom the

Almighty Allah destroyed through chastisement will not come

back in Rajat, as the Almighty Allah has said:

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“And it is binding on a town, which We destroy that

they shall not return.”(Surah Anbiya 21:95)

In authentic traditions, it is mentioned in the interpretation

of this verse:

“And We desired to bestow a favor upon those who

were deemed weak in the land, and to make them the

Imams, and to make them the heirs,”(Surah Qasas 28:5)

“And to grant them power in the land, and to make Firon

and Haman and their hosts see from them what they

feared.”(Surah Qasas 28:6)

It is a simile, which the Almighty Allah has mentioned for the

Ahle Bayt (a.s.) of Prophet, so that it may be an assurance for

the Prophet, because Firon, Haman and Qarun oppressed the

Bani Israel and killed their children. Their counterparts in this

Ummah were Abu Bakr, Umar and Uthman and their followers,

who strived to eliminate the Ahle Bayt (a.s.) of the Prophet.

Thus, the Almighty Allah promised His Prophet that just as I

kept secret the birth of Prophet Musa (a.s.) and after conceal-

ing him from Firon made him reappear again, and made him

victorious over his followers; and killed all of them at the hands

of Prophet Musa (a.s.)

In the same way, I will conceal the birth of the Qaim and by

concealing him from the Firons make him victorious over his

enemies, so that they may take revenge from their enemies.

Thus, the interpretation of this verse is that: We desired to

make those who are deemed weak in the earth… that is Ahle

Bayt (a.s.) of Prophet, and to make them as Imams as inherit-

ors of the earth, so that the kingdom of the whole earth is es-

tablished for them, and We may settle them in the earth in

such a way that they man destroy falsehood and make the

truth apparent.

Also, that We may prove to their disciples that Firon and Ha-

man –Abu Bakr and Umar –usurped the rights of Aale

Muhammad (a.s.) and that, from which feared –that is killing

and chastisement. In the same way, He will enliven Imam Hu-

sain (a.s.), his companions and their killers, so that they may

take their revenge from them.

As Qutub Rawandi etc. have narrated from Jabir Ansari that

he said: Imam Muhammad Baqir (a.s.) said: Imam Husain

(a.s.)said: The Holy Prophet (s.a.w.s.) said: Son, you will be

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taken to that land in Iraq, where prophets and their successors have met each other or they will do so; that land is known as

Amwar; you will be martyred there and a group of your com-

panions will also be martyred with you, but the pain of iron

weapons will not reach them as the Almighty Allah made the

fire cool and safe for Ibrahim (a.s.).

So, glad tidings to you that:

I am going to our prophet. We will remain in that condition

till the time, which Allah desires; that is a long time. After that

the first, for whom the earth will split is I, and my advent will

be contemporary with the emergence of Imam Ali (a.s.) and our

Qaim. Thus, that group will descend from the sky, which has

never before descended and along with that group will be

Jibraeel, Mikaeel, Israfeel and armies of angels.

Then Prophet Muhammad (s.a.w.s.) and Imam Ali (a.s.) will

come down and I and my brother and all those whom Allah has

blessed; like the prophets and successors; all will be mounted

on piebald horses of Allah; created from effulgence and no one

has mounted them before. The Prophet will take up his stand-

ard and wave it and give his sword to our Qaim. After that we

will live in the earth as long as Allah likes; that is for a long

time.

Then Almighty Allah will cause to flow from Masjid Kufa

(three) springs of oil, water and milk. Amirul Momineen (a.s.)

will give me the sword of the Messenger of Allah (s.a.w.s.) and

send me to the west and the east and all enemies of Allah who

come before me, will be eliminated and I will burn any idol that

I come across; till I reach India and conquer it.

Prophet Danial and Yusha bin Nun will come to Amirul Mom-

ineen (a.s.) and say: Allah and His Prophet said the truth.

Almighty Allah will send them to Basra along with seventy men

and they will slay the enemies and send an army to Rome. The

Almighty Allah will give him victory on Rome.

After that we will kill all the animals, whose flesh Allah has

prohibited, till no animal will remain on the earth, except the

lawful ones. I will call all communities, along with Jews and

Christians, to either accept Islam or they shall be eliminated. I

will favor those who accept Islam and the Almighty Allah will

slay those who refuse.

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Almighty Allah will send an angel to Shia man, who will clean dust from his face and show him his wife and abode in

Paradise. Every blind, cripple and afflicted will be cured

through us.

So many blessings will descend on the earth that the

Almighty Allah will create any fruit from any tree and there will

be so many fruits that summer fruits will be enjoyed in winter

and winter fruits in summer. Thus, the Almighty Allah says:

“And if the people of the towns had believed and

guarded (against evil) We would certainly have opened

up for them blessings from the heaven and the earth, but

they rejected, so We overtook them for what they had

earned.”(Surah Araaf 7:96)

Then Allah will favor our supporters in such a way that no

treasure of the earth will remain concealed from them; so

much so that if a man wants to know how his family members

are at that particular time, he will be able to know that.

Ibne Babawayh has narrated through authentic chains of nar-

rators from Hasan bin Jaham that he said: Mamun asked Imam

Ali Reza (a.s.): “O Abul Hasan what do you say about Rajat?”

Imam Ali Reza (a.s.) said: “Rajat is a fact. It was there in the

past nations also. Regarding that the Almighty Allah says and

the Messenger of Allah (s.a.w.s.) has also said that the same

will come to pass whatever occurred in the past nations.”He

also said: “Mahdi will appear from my progeny. His Eminence,

Isa Ibne Maryam (a.s.) will descend from the heavens and pray

before Imam Mahdi (a.s.).”

Abbasi has narrated from Imam Ja’far Sadiq (a.s.) that: The

tyrant Caliphs call themselves as chief of believers and have

adopted a title, which is only for Ali Ibne Abi Talib (a.s.) and so

far the interpretation of that name has not become clear. The

narrator asked: When will its interpretation become apparent?

He replied: When the Almighty Allah will gather all prophets

and believers, so that they may help him. As he has said:

“And when Allah made a covenant through the proph-

ets: Certainly what I have given you of Book and wisdom

–then an apostle comes to you verifying what is with you,

you must believe in him, and you must aid him. He said:

Do you affirm and accept My compact in this (matter)?

They said: We do affirm. He said: Then bear witness, and

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I (too) am of the bearers of witness with you.”(Surah

Aale Imran 3:81)

As mentioned before, on that day, the Messenger of Allah

(s.a.w.s.) will hand over his standard to Ali Ibne Abi Talib (a.s.)

and he will be the chief of all the creatures and all the

creatures will be under the shade of his flag. That is the time of

its realization.7630BIt is quoted from the book of Sulaym bin

Qais Hilali, from Aban bin Ayyash, which was read in the pres-

ence of the companions including Abu Tufayl and Imam Zainul

Abideen (a.s.) from the beginning to the end, he said that it

was his authentic saying.

Aban says: After that I met Abu Tufayl at his place and he

narrated some traditions about Rajat, which he had heard from

companions, Salman, Miqdad and Ubayy bin Kaab.Abu Tufayl

said: “I presented all traditions I had heard to Imam Ali (a.s.)

and he said: It is that special knowledge, which this ignorant

nation cannot bear. Then he testified to the veracity of all tra-

ditions. Apart from that he also recited many verses and

provided such a complete interpretation that I began to believe

in Rajat even more than Qiyamat.”

I had also asked Amirul Momineen (a.s.):“Where would the

Hauz of the Holy Prophet (s.a.w.s.) be situated; in this world or

the hereafter?”

He replied: “No, it will be there in the world.”“Then who will

drive away people from it?”He replied: “I will convey my fol-

lowers to that Pool and drive away my enemies.”I asked: “O

Amirul Momineen (a.s.), the Almighty Allah has said:

“And when the word shall come to pass against them,

We shall bring forth for them a creature from the earth

that shall talk to them, because people did not believe in

Our communications.”(Surah Naml 27:82)

“What is the meaning of Dabba in this verse?”

He replied: “O Abu Tufayl, leave it; don’t ask me about it.”

I asked: “O Amirul Momineen (a.s.), may I be sacrificed on

you, you must tell me about it.”

He replied: “It is the Dabba that eats, moves in the markets

and enters into matrimony.”

I asked: “O Amirul Momineen (a.s.), who is it?”He replied:

“He would be the pivot of the earth, through whom the earth is

stable.”I asked: “O Amirul Momineen (a.s.), who is it?”

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He replied: “He will be the Siddiq and Faruq of this Ummah and will be its Dabbatul Ardh and Dhulqarnain.”

I asked: “O Amirul Momineen (a.s.), who is that great

personality.”

He replied:

“… and a witness from Him recites it… ”(Surah Hud

11:17)

“… and whoever has knowledge of the Book.”(Surah Raad

13:43)

“And he who brings the truth and (he who) accepts it

as the truth -these are they that guard (against evil).

They shall have with their Lord what they please; that is

the reward of the doers of good.”(Surah Zumar 39:33-34)

Then he said: “Other than him, all will be disbelievers.”

I asked: “Please mention his name.”

He replied: “O Abu Tufayl, I have told you his name.”

Then he said: “But by Allah, common Shia, with whom I am

waging a war and who address me as Amirul Momineen and

who consider Jihad against my opponents as lawful, if I men-

tion the points mentioned in the book that Jibraeel had re-

vealed to Muhammad (s.a.w.s.), they would all desert me and

only a few will remain in the party of truth. And among the

group of my Shia there will be persons like you.”

The narrator says: I began to tremble at this and I said: “O

Amirul Momineen (a.s.), I and some people like me; would we

leave your company or remain steadfast with you?”

He replied: “No, you will remain steadfast and those like you

also.”

After that Amirul Momineen (a.s.) glanced at me and said:

“See, our matter is very difficult and complex and none can

bear it, except the messenger prophets, the proximate angels

or the believer, whose heart Allah has tested for faith.

O Abu Tufayl, as soon as the Messenger of Allah (s.a.w.s.)

passed away, due to their ignorance and deviation, people be-

came disunited and deviated, except those whom the Almighty

Allah kept secure through the blessings of us Ahle Bayt (a.s.).”

It is narrated in Muntakhabul Basair from Saad bin Abdullah,

who in turn narrates from Jabir Jofi from Imam Ja’far Sadiq

(a.s.) that he said: “Once again Imam Ali (a.s.) will return to

this world waving his flag with his son, Imam Husain (a.s.)and

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take revenge from Bani Umayyah, Muawiyah, his followers and forces.

Then the Almighty Allah will send him back with his helpers

and this time there will 30000 from people of Kufa and 70000

from others and he will fight in Siffeen once again and elimin-

ate his enemies. Not one of them will survive, who can inform

others what befell them. Then the Almighty Allah will revive his

enemies for the second time and involve them in severe chas-

tisement with Firon and his people.

Then His Eminence will arrive for the last time with the Mes-

senger of Allah (s.a.w.s.) and he will be the ruler of the whole

earth and other Imams will be his deputies. Almighty Allah will

send him openly and Allah will be openly worshipped on the

earth just as before it was done in a secret manner.

Then he said: By Allah, there will be many times worship

after that and He will give power to His Prophet on all the

people, who are born since the earth is created till Judgment

Day, till the promise that Allah has made in His Book, is

fulfilled:

“… that He might cause it to prevail over all religions,

though the polytheists may be averse.”(Surah Taubah

9:33)

It is narrated in Tafsir Ayyashi from Rifaa bin Musa that

Imam Ja’far Sadiq (a.s.) said: “Indeed the first to be revived

and sent to the world will be Imam Husain (a.s.) and his com-

panions, and Yazid, the accursed and his men; and like they

had killed them, they (Imam Husain) will now slay them in the

same way.

After that Imam Ja’far Sadiq (a.s.) recited:

“… and aided you with wealth and children and made

you a numerous band.”(Surah Isra 17:6)

Shaykh Kishi and Shaykh Mufeed have narrated in Kitab Ma-

jalis and Kitabul Irshad respectively, through many chains of

narrators from Abaya Asadi and Asbagh bin Nubatah that

Amirul Momineen (a.s.) said:4522B“I am the chief of the aged;

I have a Sunnah of Prophet Ayyub (a.s.). By Allah, the Almighty

Allah will gather for me my Ahle Bayt, like He gathered for

Prophet Yaqub (a.s.).”

Moreover, Shaykh Kishi has narrated from Imam Ja’far Sadiq

(a.s.) that he said: “I prayed that may Allah keep Ismail alive

577

after me, but the Almighty Allah did not accept. Instead, He gave me the excellence that Ismail will be from the ten, who

will be raised from the graves, and Abdullah bin Sharik Amiri

will (only) be one of them and he will be the standard bearer.”

It is narrated from Imam Muhammad Baqir (a.s.) that he

said: “As if I can see that Abdullah bin Sharik Amiri wearing a

black turban and having long hair, climbing a mountain and

along with the Qaim is a 4000 strong army, marching forward

with slogans of God is the Greatest.”

Shaykh Kishi has narrated that Dawood Raqqi said that he

told Imam Ja’far Sadiq (a.s.) that he has become very old. “My

bones have thinned. But I think that my end should be in your

path. He said: “This will indeed happen; if not sooner, later (in

Rajat)."

Shaykh Hasan bin Sulaiman has narrated a lengthy sermon

of Imam Ali (a.s.) from the book of Sermons of Amirul Momin-

een (a.s.) in which the Imam said:

Doubtlessly, our matter is difficult; on the contrary, most dif-

ficult. No one can bear it except the proximate angel, a mes-

senger prophet or one, whose heart, Allah has tested for faith.

Our traditions do not protect, except hearts like strong forts or

breasts that are absolutely trustworthy, or intellects that are

dignified; ‘It is a matter of great surprise; between Jamadi and

Rajab.’

A man from Shartul Khamis asked: “O Amirul Momineen

(a.s.), what is surprising about it?”

“Strange events will take place between the months of Ja-

madi and Rajab.”

A man from the audience asked: “O Amirul Momineen (a.s.).

What are those strange events?”

He replied: “May your mother mourn you! What will be

stranger than that the dead emerge from graves and kill the

enemies of Almighty Allah, the Messenger of Allah (s.a.w.s.)

and Ahle Bayt of Prophet and the following verse will be

realized:

“O you who believe! do not make friends with a people

with whom Allah is wroth; indeed they despair of the

hereafter

as

the

unbelievers

despair

of

those

in

tombs.”(Surah Mumtahina 60:13)

578

Ibne Babawayh has narrated from Imam Muhammad Baqir

(a.s.) in Ilalush Sharai that when our Qaim will appear, he will raise Ayesha, in order to award the legal punishment on her

and seek revenge for Lady Fatima Zahra (s.a.). In Kitabul Ir-

shad,Shaykh Mufeedhas narrated from Imam Ja’far Sadiq (a.s.)

that:“At the time of his reappearance in the month of Jumadi II

and ten days of Rajab, there would be heavy rainfall, as people

have not seen before. Through it, the Almighty Allah would ex-

pose the flesh and bodies of the believers in their graves. As if:

I could see them coming from Jahina shaking off dust from

their hair.”

Moreover, it is narrated from the Imam that: “When the

Qaim Aale Muhammad (a.s.) reappears, he will enliven and

bring out twenty-seven persons from the back of the Kaaba,

and raise from graves, twenty-five persons from the community

of Prophet Musa (a.s.), who judged equitably, seven people

from the folks of the cave, Yusha bin Nun, legatee of Prophet

Musa (a.s.), believer of the nation of Firon, Salman Farsi, Abu

Dujana Ansari and Malik Ibne Ashtar.”

Ayyashi has also narrated this tradition. Nomani has nar-

rated from Imam Muhammad Baqir (a.s.) that he said: “When

the Qaim of Muhammad’s family appears, Allah will support

him with His angels. Jibraeel will be in front of him, Mikaeelon

the right and Israfeel on the left. Awe will precede him about a

month’s travel before him, behind him, on the right side and on

the left side. The proximate angels will be beside him. The first

to follow him will be Muhammad (s.a.w.s.)and the second will

be Ali (a.s.).”

Shaykh Tusi and Nomani have narrated from Imam Ali Reza

(a.s.) that he said: Among the signs of the reappearance of the

Qaim is that a naked form will be seen before the sun and a

caller will call out: This is Amirul Momineen (a.s.) and he has

returned to slay the oppressors.

Moreover, the Shaykh has narrated from Imam Ja’far Sadiq

(a.s.) that he said: When our Qaim stages an uprising, an angel

will come to the grave of every believer and call out: O so and

so, your master and Imam has appeared; if you want to join

him you may do so, but if you want to remain in the blessings

of Allah, you may continue where you are. Thus, some will

come out and some will continue to lie in divine comforts.

579

Rajat is mentioned in Ziarat Jamia and other popular Ziyarats, especially in Ziyarat of Imam Husain (a.s.). In the books of

Misbahul Mutahajjid and Misbahuz Zair and in all books it is narrated from Imam Ja’far Sadiq (a.s.) that one, who recites

Dua Ahad for forty days every morning, will be included among

the companions of Imam Qaim (a.s.) and if he dies before the

reappearance of the Qaim, Allah will raise him from the grave

at the time of reappearance.

It is mentioned in that Dua: O Allah, if death becomes an

obstacle between me and the Imam, which You have made in-

cumbent for Your servants; then raise me from my grave while

the shroud is tied around me and I am holding my naked sword

and spear and that I should harken at his call; who will call all

the creatures to help the Imam.

In Misbah,Shaykh has narrated from Imam Ja’far Sadiq (a.s.)

a Ziyarat of the Messenger of Allah (s.a.w.s.) and the Holy

Imams (a.s.) to be recited from far, in which it is mentioned: I

believe in your excellence and I admit to your Rajat; I do not

deny anything with regard to the Almighty Allah and I do not

admit, except what Allah has desired.

The author of Kamiluz Ziyarat has narrated from Imam Ja’far

Sadiq (a.s.) a Ziyarat of Imam Husain (a.s.) and in that it is mentioned:

My help is ready for you; till the Almighty Allah issues the

command and makes you alive again. Thus, I will be riding

alongside you and not with your enemies. I am from those hav-

ing faith in your Rajat. I do not deny any power of Allah and do

not falsify any exigency of the Almighty Allah. I don’t say that

whatever the Almighty Allah wants is not possible.

Moreover, through authentic chains of narrators, another Zi-

yarat of Imam Husain (a.s.) and all the Holy Imams (a.s.) is nar-

rated, in which it is mentioned: O Allah, raise the Imam on the

best of the places, so that through him, You may take the re-

venge of Your religion and through him, You may slay Your en-

emies; doubtlessly You have promised him and You are that

Lord, who never goes back on his word.

Kulaini (r.a.) has, in the explanation of the capturing of the

soul, has narrated in a lengthy tradition of Imam Ja’far Sadiq

(a.s.) that he said: Thus, the soul of the believer sees the Aale

Muhammad (a.s.) in gardens of pleasure, partakes their food,

580

drinks their water and speaks to them in their gatherings, till the Qaim of Aale Muhammad (a.s.) reappears. At that time the

Almighty Allah revives those believers and they come in hordes

raising slogans of: Labbaik (Here we are!). Thus, the followers of falsehood fall into doubt and the opponents weaken. That

was the reason why the Holy Prophet (s.a.w.s.) told Imam Ali

(a.s.): Our rendezvous is the Valley of Peace; that is Najaf

Ashraf.

It is mentioned in the supplication of Sardab: O Lord, give

me Taufeeq to stage an uprising in the obedience of His Emin-

ence, Qaim. That I should remain in his service and avoid his

disobedience; and if You take me away from the world before

that, then O my Lord, include me among those who will return

during his Rajat, rule during his kingdom and live during his

tenure; those who stay under the shade of his standard and are

included in his group; whose eyes lit up on seeing the Imam.

It is mentioned in Misbah and Iqbal that an epistle came from the Imam to Abul Qasim bin Alaa that this supplication is

to be recited on 3rdShaban, birthday of Imam Husain (a.s.).

Then he mentioned that Dua upto: He is the chief of the tribe

and he will be helped during his second coming. It is a recom-

pense of his martyrdom that Imams are from his progeny;

there is cure in the dust of his grave and that people would be

victorious in the second coming of his successors after His

Eminence, the Qaim and his occultation. He will demand re-

venge for himself and his companions and please the Powerful

Lord. At the end, he says: We seek refuge at his tomb and wait

for his second coming.

Kulaini, Ayyashi, Shaykh Mufeed and Sayyid Ibne Tawus

have, through their own chains of narrators, narrated from Abu

Basir that he said: I asked Imam Ja’far Sadiq (a.s.) about thein-

terpretation of the following verse:

“And they swear by Allah with the most energetic of

their oaths: Allah will not raise up him who dies.”(Surah

Nahl 16:38)

Imam (a.s.) asked: Abu Basir, what is your opinion about this

verse? I replied: The polytheists thought so and they swore to

the Prophet that Almighty Allah would definitely not revive the

dead.4546BImam (a.s.): Pity for the one, who believes this. Ask

him whether the idolaters swore by Allah or by Laat and Uzza?

581

I said: You only tell us.4547BImam (a.s.) said: Abu Basir, when our Qaim reappears, the Almighty Allah will revive a group of

Shia and send to him, holding swords ready to strike. This in-

formation will reach those Shia, who would be alive at that

time and not dead. So and so, so and so and so and so have

emerged from their graves and are in the company of Imam

Qaim. And when this news reaches our enemies, they will say:

O Shia people, you are great liars. This is only your rule in that

also you lie? By Allah, no; they will not become alive till Judg-

ment Day. The Almighty Allah has quoted them in this verse:

“And they swear by Allah with the most energetic of

their oaths: Allah will not raise up him who dies.”(Surah

Nahl 16:38)

Moreover, Kulaini has narrated from Imam Ja’far Sadiq (a.s.)

regarding the interpretation of the following verse:

“And We had made known to the children of Israel in

the Book: Most certainly you will make mischief in the

land twice… ”(Surah Bani Israel 17:4)

That is you will slay Ali Ibne Abi Talib (a.s.) and martyr Imam

Husain (a.s.).

“… and most certainly you will behave insolently with

great insolence.”(Surah Isra 17:4)

That is you will slay Imam Husain (a.s.).

“So when the promise for the first of the two came…

”(Surah Isra 17:5)

That is the killing of Husain (a.s.);when it will be time for the

revenge of the killing of Husain (a.s.).

“… We sent over you Our servants, of mighty prowess,

so they went to and fro among the houses… ”(Surah Isra

17:5)

This is the community, which the Almighty Allah will send be-

fore the rising of the Qaim and they will not leave anyone from

the enemies of Aale Muhammad (a.s.).

“… and it was a promise to be accomplished.”(Surah

Isra 17:5)

That is the promise of the rising of the Qaim.

“Then We gave you back the turn to prevail against

them… ”(Surah Isra 17:6)

That is Imam Husain (a.s.) will rise with seventy companions

wearing gold helmets and they will tell the people that this is

582

Imam Husain (a.s.), who has done Rajat and the believers will have no doubt about it, and that he is neither Dajjal nor Shaitan. The Hujjat Qaim will be before them. When all believers

have firm certainty that he is really Imam Husain (a.s.), His

Eminence, Hujjat (a.s.) will die and Imam Husain (a.s.) will

bathe, shroud, anoint and bury him in his own grave, because

only a Wasi can perform the last rites of a Wasi.4555BThe au-

thor says:

If one says: Who will give the funeral bath to Imam Husain

(a.s.); we reply: Since the Imam died by martyrdom, there is no

need not give him the funeral bath. Or the Imams, who will re-

turn to the world after Imam Husain (a.s.) they will give him

the funeral bath and recite his prayers till this ends at the

blowing of the horn.

These verses, as per their apparent meaning are revealed

with regard to Bani Israel, but since whatever has occurred in

the past nations, its simile will come to pass in this nation as

well; that is why the Almighty Allah has narrated these incid-

ents in order to warn the people of this nation; thus, all of them

hint to the incidents, which will occur in this nation.

Shaykh Mufeed and Shaykh Tusi have narrated through reli-

able chains of narrators from Jabir Ansari and he has narrated

from Imam Muhammad Baqir (a.s.) that he said: “By Allah,

after the death of Imam Qaim (a.s.), a person from us Ahle Bayt

(a.s.) will rule for 309 years.”I asked: “When will this be?”He

replied: “After the passing away of Imam Qaim (a.s.).”I asked:

“For how many years will Imam Qaim rule the earth, after

reappearance?”

He replied: “Nineteen years, from his reappearance to his

death.”

I asked: “Then will there be a great confusion after that?”He

replied: “Yes, for fifty years. Then Muntasir will do Rajat and

he would kill his enemies and imprison them till people begin

to say that if he had been a descendant of prophets, he would

not have shed so much blood. People of the world will unite

and attack him and he will seek refuge in Kaaba. He will have

to face severe calamities and will be killed in this process.

After his killing, Saffah will rise up in fury and eliminate all our

enemies.

583

O Jabir, do you know who Muntasir and Saffah are? Muntasir implies Husain bin Ali (a.s.) and Saffah means Ali Ibne Abi

Talib (a.s.).”

Kulaini and Saffar have narrated through numerous chains of

narrators from Imam Muhammad Baqir (a.s.) that Amirul Mom-

ineen (a.s.) said:“I was given these six things: Knowledge about

death, what happens to people, commands and decisive

speech, and I am the possessor of returns, and the overcoming

of (all) overcoming, and I am the possessor of the staff and the

one, who marks and the one, who moves, who speaks to the

people.”

It is narrated from Imam Ja’far Sadiq (a.s.) in Tahdhib and Al-

Kafi that days and nights will not end till the Almighty Allah

does not make the dead alive and make the alive dead and

turns truth to its rightful persons and establishes the religion

He has chosen.

Kulaini and Ali bin Ibrahim have narrated from Imam Ja’far

Sadiq (a.s.) that the Almighty Allah gave glad tiding of Imam

Husain (a.s.) to the Messenger of Allah (s.a.w.s.) before Fatima

was burdened with him and also mentioned that Imamate will

remain in his progeny till Judgment Day. He also informed

what calamities would befall them. Then in recompense of that

He said that Imamate is fixed in his progeny and that he will be

slain. Then he will come back again in the world and will be

helped, so that he may eliminate his enemies and become the

master of the whole world. Thus, the Almighty Allah says:

“And We desired to bestow a favor upon those who

were deemed weak in the land… ”(Surah Qasas 28:5)

And it was said:

“And certainly We wrote in the Zabur… ”(Surah Anbiya

21:105)

So the Almighty Allah gave glad tidings to His Prophet that

his Ahle Bayt (a.s.) will be masters of the whole world. They

will come back in Rajat and eliminate their enemies and then

the Holy Prophet (s.a.w.s.) conveyed the news of the slaying of

Imam Husain (a.s.) to Lady Fatima (s.a.), Hence, she detested

the pregnancy.

Sayyid Ali bin Abdul Hamid has narrated in Anwarun Maziya

that people asked Imam Ja’far Sadiq (a.s.) whether Rajat was a

fact. “Yes, (it is true).”

584

Then it was asked:“Who will be the first to come back in Rajat?”

He replied: “Imam Husain (a.s.); he will be first to do Rajat

after the reappearance of Imam Qaim (a.s.).”

I (the narrator) asked: “Would all the people do Rajat with

him?”He replied: “No, but as the Almighty Allah has said:

“The day, on which the trumpet shall be blown, so you

shall come forth in hosts.”(Surah Naba 78:18)

That is one community will do Rajat after another.

It is related from the same Imam that Imam Husain (a.s.) will

come back in Rajat with his companions, who were martyred

with him; and seventy prophets will also be raised with him

like they were sent with Musa bin Imran (a.s.). Imam Qaim

(a.s.) will hand over the ring to Imam Husain (a.s.) and finally

the latter will give Ghusl (Mayyit) to Imam Qaim (a.s.), shroud, anoint and bury him.

It is narrated from the book of Fazl bin Shazan from Imam

Ja’far Sadiq (a.s.) that when the Qaim reappears and enters

Kufa at that time the Almighty Allah would send seventy thou-

sand Siddiqeen (who have testified him) and they shall join the

ranks of his companions and helpers.

In Kamiluz Ziyarat,it is narrated through reliable chains of

narrator from Buraid Ajali that he said: I asked Imam Ja’far

Sadiq (a.s.) whether the Ismail mentioned in Quran as one true

to his promise; is Ismail, the son of Ibrahim (a.s.)? He replied:

No, it is Ismail bin Hizqil, who was a prophet. The Almighty Al-

lah sent him to his nation, but the people falsified him and

skinned his head and face. So Allah’s wrath fell on them. Allah

sent Satatail, the angel of chastisement, to him.

He said:“O Ismail! I am Satatail, the Angel of Chastisement.

The Exalted Lord has sent me to you to punishyour people with

various chastisements, if you wish.”

“I don’t need this,”

Ismail replied.“Ismail, what do you want?”Allah revealed to

him.

Ismail (a.s.) replied:

O Lord! You have taken the covenant for the people to accept

You as the Lord, Muhammad (s.a.w.s.) as the Prophet, and his

successors (a.s.) as Divine Authorities. And You informed the

Prophet about what this Ummah would do to Husain bin Ali

585

(a.s.)after him; and promised Imam Husain(a.s.) that You would bring him back in this world to take revenge from those who

martyred him. My Lord! I wish that You bring me back to life

like Husain(a.s.),so that I may take revenge from those who did

this to me.

Allah promised him this and he will return to life with Hu-

sain(a.s.).”

Moreover, it is narrated from Jarir that he said: I said to

Imam Ja’far Sadiq (a.s.): “May I be sacrificed on you! How

short your lives are, O Ahle Bayt! And how close are your

deaths to one another, while the entire creation needs

you?”Imam (a.s.)replied:

There is a scroll for each of us containing everything that we

need to do during our time. Once every order on that scroll has

been carried out, we know that our death is imminent. Allah’s

Messenger(s.a.w.s) comes to us and informs us that our death

has come and he informs us of the rewards Allah has prepared

for us.

Indeed Husain(a.s.)read the sheet entrusted to him, and

knew what would happen and what was yet to come was ex-

plained to him. There were a few things left on Husain’s sheet,

which had not been fulfilled, when he rose to fight. Among

those things was that the angels asked Allah for permission to

help Husain(a.s.)and Allah granted it to them. While the angels

descended to the earth, they found that Husain’s time had

passed and he had been martyred.

Hence, they said (to Allah):“O Lord! You gave us permission

to descend to earth to support Husain, but when we arrived,

You had already captured his soul?”

The Almighty Allah revealed to them, ‘Stay besides his grave

until you see him rise again and then support him. Cry over

him and over losing the opportunity to support him. Indeed you

have been chosen to support him and to cry over him.’

The angels were aggrieved; they cried and lamented over

losing the opportunity to support Husain(a.s.). And when he

rises, they will be amonghis supporters.

It is mentioned in Tafsir Muhammad bin Abbas bin Mahiyar,

Tafsir Furat bin Ibrahim and Manaqib Shazan bin Jibraeel, in

the interpretation of the following verse:

586

“The day, on which, the quaking one shall quake. What

must happen afterwards shall follow it.”(Surah Naziyat

79:6-7)

Indeed We will help Our prophets and those who believe in

the life of the world and the day, on which witnesses will be

raised. That day excuses of the unjust will not avail them and

there will be curse for them and an evil abode and ‘quake’

means Imam Husain (a.s.) and what follows it, is Ali Ibne Abi

Talib (a.s.). First of all, Imam Husain (a.s.) will emerge from his

grave dusting his head accompanied by 75000 companions.

Thus, the Almighty Allah says:

“Most surely We help Our apostles, and those who be-

lieve, in this world’s life and on the day when the wit-

nesses shall stand up. The day, on which their excuse

shall not benefit the unjust, and for them is curse and for

them is the evil abode.”(Surah Momin 40:51-52)

Hasan bin Sulaiman has narrated from Imam Ja’far Sadiq

(a.s.) in Kitab Tanzeel that:

“Nay! You shall soon know.”(Surah Takathur 102:3)

Imam (a.s.) said: That is in Rajat.

“Nay! Nay! You shall soon know.”(Surah Takathur

102:4)

That is on Judgment Day.

Muhammad bin Abbas has narrated through authentic chains

of reporters from Imam Muhammad Baqir (a.s.) that he men-

tioned in the interpretation of the following verse:

“If We please, We should send down upon them a sign

from the heaven so that their necks should stoop to

it.”(Surah Shoara 26:4)

This verse was revealed about us and Bani Umayyah. We will

rule over them and after griefs and difficulties, they will submit

to us.

“Bani Umayyah will submit to us in defeat and it will be at

the time of sunset, at the appearance of a sign and that sign is

Amirul Momineen (a.s.) and people will recognize him with full

lineage.4587BThen he said: A person from Bani Umayyah will

go and hide behind a tree and that tree will call out: A person

of Bani Umayyah is hiding here, kill him.”

587

Shaykh Hasan bin Sulaiman has narrated from the book of Ibne Mahiyar, a great Shia tradition scholar; that Abu Marwan

said: I asked Imam Ja’far Sadiq (a.s.) about the verse:

“Most surely He Who has made the Quran binding on

you will bring you back to the destination.”(Surah Qasas

28:85)

He said: By Allah, as long as the Holy Prophet (s.a.w.s.) and

Imam Ali (a.s.) do not gather at Thawiya (in Kufa) and do not

make a Masjid having 12000 doors, till that time the world will

not come to an end.

Moreover, it is narrated from the book of Basharat of Ali bin

Tawus that Imran said: “The tenure of the world is a hundred

thousand years, from which 20000 years are for all the people

and 80000 years are reserved for Aale Muhammad (a.s.).”

Sayyid Raziuddin (r.a.) says: I remember seeing this report in

more detail in the book of Zahir bin Abdullah.

It is narrated from Mufaddal in Kamiluz Ziyarat from Imam

Ja’far Sadiq (a.s.) that he said: “As if I can see a throne of light,

which has been laid. A dome of red ruby decorated with gems

is placed on it and ninety thousand green domes surround it.

As if I can see Imam Husain(a.s.)sitting on his throne and be-

lievers going for his Ziyarat and saluting him.

The Almighty Allah will say, “My friends! Ask Me anything,

because you were hurt, humiliated and oppressed since long,

but today you will not ask Me for anything related from this life

or Hereafter, but that I will grant it.”

Imam (a.s.)added: Their foods and drinks are in Paradise, by

Allah, this is the unending honor and its greatness cannot be

gauged.”

The author says:

The word of needs of the world in this tradition shows that it

is with regard to the world ( Rajat), because there is no ques-

tion of asking for needs in Hereafter.

It is narrated in Ihtijaaj that an epistle came from Imam

Mahdi (a.s.) to Abdullah Ibne Ja’far Himyari, in which was men-

tioned a Ziyarat containing the following statements:

“I testify that you are the decisive proof of Allah; you are the

first and you are the last and your Rajat is a fact and there is

no doubt that it is the day on which,

588

“… its faith shall not profit a soul, which did not believe

before, or earn good through its faith.”(Surah Anam

6:158)

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.) in

Sifatush Shia that: “One, who believes in the oneness of Allah…

”and further on he said: “… and believes in Rajat, two Mutahs,

Meraj, interrogation in grave, the Hauz, intercession, creation of Paradise and Hell, Sirat, Mizan, raising and scattering and

recompense and accounting… is in fact, a believer and is

among the Shia of us Ahle Bayt (a.s.).”

There are many other traditions regarding this, from which

we have mentioned a large number in Biharul Anwar and there

is no doubt that Rajat is widely related to be a definite fact.

And one, who doubts in it; apparently he will be a denier of the

gathering on Judgment Day and Qiyamat; it is a matter proved

from widely related texts; to deny it only on the basis of doubt,

is against religion. Due to some qualities, which are mentioned

in some texts, if something cannot be believed in, it should also

not be denied right away.4600BAs for the distinctive features

of those Rajats; thus, it is not known whether they will occur

during the period of Imam Zamana (a.s.), before it or after it,

but it is known from some traditions that it will be contempor-

ary to the reappearance of Imam Zamana (a.s.).

Shaykh Hasan bin Sulaiman believes that each Imam is hav-

ing a period of Imamate and a period of being the Mahdi.

However, the Sahibul Amr will appear first. It is the period of

his Imamate. And the Imam will do Rajat after the Rajat of his

holy ancestors. This has been deemed to be the interpretation

of the tradition that: There are twelve Imams and twelve Mah-

dis from us, Ahle Bayt (a.s.), although it is a nice statement and

there is all likelihood in it. However, it is necessary only to ac-

cept these issues in brief and leave their details to those per-

sonages; it is best by way of precaution.

Ibne Babawayh has mentioned in the book of Shiite Creed

that: Our belief concerning Rajat is that it is a fact. Verily Al-

lah, the Mighty and Sublime said in His Mighty Book:

“Have you not considered those who went forth from

their homes, for fear of death, and they were thousands,

then Allah said to them: Die; again He gave them life…

”(Surah Baqarah 2:243)

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These people were the residents of 70000 houses, and they were visited by the plague each year. The rich on account of

their opulence, used to go out; while the poor would remain on

account of their poverty. So the plague attacked lightly those

that went; while it raged severely among those that remained.

Those that remained would say: If only we had departed, surely

the plague would not have come upon us. And those that went

would say: Had we stayed, it would have attacked us, even as it

attacked them. So they all agreed to depart from their houses

collectively, when the time of the plague was nigh. Then they

all went out and camped on the banks (of a river).4604BWhen

they had put down their belongings, Allah cried to them: Die,

and they perished, one and all. And the passers-by swept them

off from the road, and they remained in that condition as long

as Allah willed. One of the prophets of Israel named Jeremiah

passed by from there. He said: If You will, O my Lord, You

could revive them, so that they may inhabit Your cities, and be-

get Your slaves, and worship You with those who worship You.

Allah asked him through revelation: Do you wish that for your

sake, I should bring them back to life? The Prophet said: Yes, O

my Lord. So Allah revived them for his sake and sent them with

him.

Now these people died and returned to the world and (again)

they died at their appointed times. Allah says:

“Or the like of him (Uzair) who passed by a town, and it

had fallen down upon its roofs; he said: When will Allah

give it life after its death? So Allah caused him to die for

a hundred years, then raised him to life. He said: How

long have you tarried? He said: I have tarried a day, or a

part of a day. Said He: Nay! you have tarried a hundred

years; then look at your food and drink-years have not

passed over it; and look at your ass; and that We may

make you a sign to men, and look at the bones, how We

set them together, then clothed them with flesh; so when

it became clear to him, he said: I know that Allah has

power over all things.”(Surah Baqarah 2:259)

… and so their prophet remained dead for a hundred years,

then he returned to the world and remained therein, and then

died at his appointed term. He was Ezra, but according to

some traditions, he was Jeremiah.

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And the Almighty Allah says in the story of those that were selected among the Bani Israel of the community of Musa (a.s.)

for the appointed term:

“Then We raised you up after your death that you may

give thanks.”(Surah Baqarah 2:56)

It was, because when they heard the Word of Allah, they

said: We shall not believe in its truth, until we see Allah

clearly. So, on account of their wrong-doing, a thunderbolt fell

on them and they perished. Musa (a.s.) pleaded: O my Lord,

what shall I say to Bani Israel, when I return? So, Allah revived

them and they returned to the world; led a normal life and died

at their appointed times.

Allah said unto Isa Ibne Maryam (a.s.): (Remember the time)

when you caused the dead to live by My command, and all the

dead, who were revived by Isa by the command of Allah re-

turned to the world and lived therein so long as they lived, and

then they died at their appointed times.

As for the people of the Cave, “they tarried in their cave for

three hundred years and nine years over”. Then the Almighty

Allah revived them and they returned to the world to question

one another; and their story is well known.

And if a questioner were to ask: Verily the Almighty Allah

says:

“And you might think them awake while they were

asleep… ”(Surah Kahf 18:18)

(Then how can there be resurrection of those that slumber?)

To him it may be answered: Verily they were dead; for the

Almighty Allah has said:

“They shall say: O woe to us! Who has raised us up

from our sleeping-place? This is what the Beneficent God

promised and the apostles told the truth.”(Surah Yasin

36:52)

If they (the unbelievers) say: If this refers to the resurrection

of the dead, verily the people of the Cave were also dead.

There are many examples of this kind. Thus, it is established

that resurrection did take place in the past. For the Prophet,

on whom be peace, has said: There will occur among these

people (the like of) what has occurred among previous people,

even as one horseshoe resembles another, or as one arrow

feather follows another. Wherefore, according to this premise,

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it is necessary to believe that resurrection will take place in this community as well.

Our opponents (the Sunni) have related that when the

Mahdi, on whom be peace, will appear, Isa Ibne Maryam (a.s.)

will descend upon the earth and pray behind him. Now, the

descent of Isa (a.s.) to the earth is his return to the world after

death, because the Almighty Allah says:

“I will cause you to die and take you up to Myself…

”(Surah Aale Imran 3:55)

After that Ibne Babawayh has mentioned some verses, which

were mentioned before and which prove Rajat and whatever

Ibne Babawayh has said with regard to the death of Prophet

Isa (a.s.) and the people of the cave, is worth consideration in

my view and investigation of this matter is mentioned in Bi-

harul Anwa r and Hayatul Qulub.

I end this discussion with the famous tradition of Mufaddal:

Shaykh Hasan bin Sulaiman has narrated in Muntakhabul Ba-

sair through authentic chains of narrators from Mufaddal bin

Umar that he said:I asked Imam Ja’far Sadiq (a.s.): “So no time

is fixed for his reappearance?”He replied: O Mufaddal, I don’t

fix any time and neither is any time fixed for it. One, who fixes

a time for our Mahdi, considers himself to be a partner of Allah

in His knowledge and no divine secret is disclosed to people,

who have deviated from the right path and are ignorant. Only

Allah inspires the divine saints, so that proof is completed for

them.

Mufaddal says: I asked: My master, how will the reappear-

ance of Imam Mahdi (a.s.) occur and how he would be accep-

ted by the people?

He replied: “O Mufaddal, initially people will be in doubt, and

then gradually his remembrance will be exalted. His name, ag-

nomen ( Kunniyat) and lineage will be announced from heavens

and this will be talked about extensively by all: the good and

the evil and the supporters and opponents; so that it may serve

as decisive proof for them. We have mentioned his conditions,

signs, name and lineage, and declared that the great grand-

father of the Mahdi, the Messenger of Allah (s.a.w.s.) had

named him and mentioned his Kunniyat, so that no one can say

that he was unaware of his name, Kunniyat and lineage.

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By Allah, his name, Kunniyat and lineage will be talked of by all and each will mention it to others; and that will be the great

decisive proof on them. After that the Almighty Allah will make

him appear according to the promise of his grandfather, the

Messenger of Allah (s.a.w.s.). Thus, the Almighty Allah Himself

says:

“He it is Who sent His Apostle with guidance and the

religion of truth, that He might cause it to prevail over

all

religions,

though

the

polytheists

may

be

averse.”(Surah Taubah 9:33)

In another verse, He says:

“And fight with them until there is no more persecu-

tion and religion should be only for Allah… ”(Surah Anfal

8:39)

By Allah, at that time all the differences of sects and reli-

gions will disappear and all will have the same faith, as the

Almighty Allah says:

“Surely the (true) religion with Allah is Islam… ”(Surah

Aale Imran 3:19)

He also says:

“And whoever desires a religion other than Islam, it

shall not be accepted from him, and in the hereafter he

shall be one of the losers.”(Surah Aale Imran 3:85)

Mufaddal said: My master, with whom will he interact during

this period?

Imam Ja’far Sadiq (a.s.) said: “Angels and believers from the

Jinns and his trustees (reliable scholars) will convey his com-

mands and prohibitions to his governors and representatives.

His sentry on the day of the occultation will be Muhammad bin

Nasir Numairi in Sabar. After that he will appear in Mecca.

By Allah, O Mufaddal, as if I see with my own eyes; that he

has entered Mecca with the robe of the Messenger of Allah

(s.a.w.s.) on his shoulders, a yellow turban on the head and

wearing sandals of the Prophet, having stitches. He will be

holding the staff of the Prophet. Some thin goats will be am-

bling ahead of him and he will be herding them. He will reach

the Holy Kaaba in such glory, but no one will recognize him

and he will be youthful at the time of the reappearance.

“O Mufaddal, he will reappear alone and come up to the Holy

Kaaba alone. He will enter the Kaaba alone. He will remain

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alone there for the night. When it is late and all go to sleep, His Eminence, Jibraeel and Mikaeel will descend with rows of angels and Jibraeel will step forward and say: O chief and leader!

Your prayer has been accepted, now, the kingdom shall be

yours.

The Imam will pass his hand over his face and say:

“(All) praise is due to Allah, Who has made good to us

His promise, and He has made us inherit the land; we

may abide in the garden where we please; so goodly is

the reward of the workers.”(Surah Zumar 39:74)

Then he will stand between Rukn and Maqam and call out

aloud: My deputies! My special helpers, whom the Almighty Al-

lah had kept alive on the earth since before my reappearance

to help me. Come to me at once!

They will hear him from the east and the west wherever they

might be, whether busy in worship or sleeping on their beds.

His voice will reach to everyone and they would all reach

Mecca in an instant and join him between Rukn and Maqam.

Then Almighty Allah will command the ‘Noor’ and a pillar of

light will be established from the earth to heavens, through

which all believers of the earth receive light. The light of this

effulgence will even enter their homes, by which believers shall

be extremely happy.”But they will not know that our Qaim has

appeared.

After that they will stand before Imam Mahdi (a.s.) till the

morning and their number will be equal to the companions of

Badr, that is 313.

O Mufaddal, the Qaim will lean on the Kaaba and stretch his

hand. Effulgence will emit from his palm. And he will say: This

is the hand of Allah, from Allah and the Almighty Allah com-

mands you to pledge allegiance. Then he will recite the follow-

ing verse:

“Surely those who swear allegiance to you do, but

swear allegiance to Allah; the hand of Allah is above

their hands. Therefore, whoever breaks (his faith), he

breaks it only to the injury of his own soul… ”(Surah Fath

48:10)

Thus, the first to pledge allegiance to him will be Jibraeel;

after that angels and nobles from Jinns and after that nobles

will pledge allegiance for him. There will be a clamor among

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Meccans. They will say: Who is this man at the side of the Kaaba and who are in his company? What are these signs and

portents that we witnessed last night? We never saw them be-

fore. Then they will say to one another. It is the same shep-

herd. Try to recognize someone from his companions. They will

say: No, we don’t recognize anyone, except four from Mecca

and four from Medina and that is so and so.

All this will occur at sunrise. And when the sun is up, a caller

will call out from the horizon, which will be heard by all in the

earth and heavens: O creatures, he is the Mahdi of Aale

Muhammad (a.s.), whose name is same as that of his respected

grandfather, the Messenger of Allah (s.a.w.s.) and his Kunniy-

at, Abul Qasim is also same. His lineage reaches through his

father, Imam Hasan Askari (a.s.) to Imam Husain Ibne Ali

(a.s.). All of you pledge allegiance to him and you will be

guided. Do not act contrary to his orders, or you will be

deviated.

After that announcement, the first to shake hands with him

will be the angels, then Jinns and then nobles and they will say:

We heard the call from the sky and we submit to him. All

creatures will hear that call. They will discuss among them-

selves, whether they be on land or at sea, in habitations or in

wilderness.

When the sun is about to set, a caller will call out from west:

O creatures, your Lord has appeared in Palestine in the valley

of Yabis. He is from the lineage of Uthman bin Ambasa Amawi

Yazid bin Muawiyah. Follow him and you will be guided and do

not oppose him or you shall be deviated. And the angels, Jinns

and nobles will refute and reject him.

They will say: We heard you, but we will not follow your ad-

vice. At that time there will be no doubting infidel or hypocrite,

who will not be deviated on hearing that last call.

Our master, Imam Qaim (a.s.) would be standing with his

back resting on the Kaaba. He will say: People, whoever wants

to see Adam and Sheeth, should know that I am Adam and

Sheeth. And whoever wants to see Nuh and his son, Saam,

should know that I am that same Nuh and Saam. And whoever

wants to see Ibrahim and Ismail, should know that I am that

same Ibrahim and Ismail. And whoever wants to see Musa and

Yusha, should know that I am that same Musa and Yusha. And

595

whoever wants to see Isa and Shamoun, should know that I am that same Isa and Shamoun. And whoever wants to see

Muhammad (s.a.w.s.) and Amirul Momineen, should know that

I am that same Muhammad and Amirul Momineen. And who-

ever wants to see Hasan and Husain, should know that I am

that same Hasan and Husain. And whoever wants to see the

Imams from the progeny of Husain, should know that I am

those same purified Imams. Accept my call and join me as I

would inform you about all that has been said and all that has

not been said.”Those of you who have read the heavenly books

and divine scriptures should hear this: After that he would be-

gin reciting those scriptures revealed on Prophet Adam and

Prophet Sheeth and the community of Prophet Adam and

Prophet Sheeth would listen to it and say: By Allah, these are

the complete scriptures that he showed us, which even we

were unaware of and whatever was concealed from them,

whatever was cancelled from them and what was interpolated

and changed in them. After that he will recite the scriptures of

Prophet Nuh and Ibrahim (a.s.); and the Taurat, Injeel and

Zabur.

The people of Taurat, Injeel and Zabur will say: Indeed, these

are the scriptures of Prophet Nuh and Ibrahim and from which

omissions and interpolations are made. By Allah, this is the

complete Taurat, Injeel and Zabur, and it is better than

whatever we used to recite so far.

Then he will recite the Holy Quran and Muslims will exclaim:

By Allah, this is in fact is the Quran that the Almighty Allah re-

vealed on Prophet Muhammad (s.a.w.s.)and some verses had

been cancelled from it and interpolations had been done in it.

After that a walking creature ( Dabba) will appear between

Rukn and Maqam and he will write on the forehead of the be-

liever that he is a believer and mark the forehead of an infidel

that he is an infidel.Then a man will come to Imam Qaim (a.s.),

whose face will be turned to his back and he will say: My Chief

and master, I am Bashir and an angel has ordered me to

present myself in your

service and deliver to you the good news of the sinking of the

army of Sufyani in Baidha. The Imam will ask him to narrate

the incident about himself and his brother.

596

Bashir will say: I and my brother were in the army of Sufyani.

We set out from Damascus, reached Zora and plundered it.

Then we moved forward and destroyed Kufa. From there we

set out for Medina and destroyed it. Finally we demolished the

pulpit of the Prophet and tied our horses in the Masjid of the

Prophet and desecrated the place.

Then we thirteen thousand persons set out from there to raze

the Kaaba and eliminate the Meccans. When we reached

Baidha and camped there, a caller announced from the sky: O

Baidha, destroy these unjust people. So the ground sunk within

itself, swallowing all the men, except me and my brother and

not even a tether remained intact.

Meanwhile, an angel slapped both of us causing our faces to

be turned backwards as you can see and they told my brother:

O warner, go to Damascus and inform the Sufyani about the re-

appearance of Imam Mahdi (a.s.) and told me: O Bashir, go to

Mecca and meet Imam Mahdi (a.s.) and convey to him the good

news of the destruction of the unjust and repent for your past

deeds in his presence. He will accept your repentance.On hear-

ing this Imam (a.s.) will pass his hand over his face andit will

return to its normal condition and Bashir will pledge allegiance

at his hands and remain in his company.

Mufaddal asked: My master, would the angels and jinns be-

come visible to humans during that period. He replied:: Yes, by

Allah, O Mufaddal, they will converse with them, like they talk

to their companions and family members. I said: O Master,

would they go with them? He replied: Yes, by Allah, O Mufad-

dal, they will camp on the land of Hijrat between Kufa and Na-

jaf. At that time there will be 46000 angels in his army and

6000 (according to another report 46000) jinns. The Almighty

Allah will grant him victory through them.

Mufaddal asked: My master, how will they deal with the Mec-

cans? He replied: He will call them through wisdom and a

goodly exhortation and they will obey him. After that he will

appoint a person from his Ahle Bayt (a.s.) as his representative

and set out for Medina.

Mufaddal asked: My master, how will they deal with the

Kaaba? He replied: He will raze the Kaaba and rebuild it on the

foundations laid during the period of Prophet Adam (a.s.) and

on which Prophet Ibrahim and Ismail raised the walls. And no

597

one has rebuilt it on those foundations. He would also destroy all the monuments built by the oppressors, in Mecca, Medina

and in all countries. In the same way, he will raze the Kufa

Masjid and rebuild it on its original foundations. Then he will

also demolish the Atiq Castle, because its founders had been

accursed.

Mufaddal asked: My master, would Imam Mahdi (a.s.) contin-

ue to camp in Mecca? He replied: No, Mufaddal, he will ap-

point a representative from his Ahle Bayt and set out from

there. But as soon as he sets out from there, the Meccans will

attack and assassinate him. On getting this news, Imam Mahdi

(a.s.) will return to Meccaand the Meccans will come to him

weeping and wailing in regret and say: O Mahdi of Aale

Muhammad (a.s.) we repent! We repent! He will dispense good

counsel to them and again appoint another representative and

set out from there.

As soon as he leaves, again they will attack him and assassin-

ate him. So the Imam will send some jinns and nobles from his

army with instructions not to leave anyone alive, who does not

bring faith. “If the mercy of your Lord had not encompassed

everything; and I am that mercy, I would also have accompan-

ied you. They have not left any excuse between the Almighty

Allah and me.”Thus, by Allah, the helper jinns will come to

Mecca and will not leave one in a hundred or even, one in a

thousand.

Mufaddal asked: My master, please tell us about the location

of the holy house of Imam Mahdi (a.s.) and the place of the

gathering of believers? Imam Ja’far Sadiq (a.s.) said: Kufa will

be his capital and his proclamations will be issued from Kufa

Jame Masjid and Masjid Sahla will be the Public Treasury and

center for distribution of funds.

Mufaddal asked: My master, would all believers reside in

Kufa at that time? He replied: Yes, by Allah, every believer will

reside there or its outskirts. The price for land enough to ac-

commodate a horse will reach upto 2000 dirhams and most

people will be willing to buy a span of land in Saba in exchange

of a span of gold. Saba is an area of Hamadan.

At that time the population of Kufa will spread to a radius of

fifty-four miles and its borders will touch the borders of

Kerbala and the Almighty Allah will exalt the status of Kerbala

598

so much that it will be frequented by angels and believers all the time. It will have a strange glory and so many blessings will

come down there, that if a believer stands there and calls his

Lord, the Almighty Allah, in exchange of his single prayer He

would give him wealth equivalent to a thousand times the

rulership of the world.

Then Imam Ja’far Sadiq (a.s.) sighed and said: O Mufaddal,

once the different parts of land boasted among themselves.

Kaaba prided itself over Kerbala. The Almighty Allah revealed:

O Kaaba, keep quiet, don’t be arrogant to Kerbala. It is that

blessed land where Musa (a.s.) was called by the blessed tree.

It is the place where Maryam and Masih (a.s.) took refuge.

There is the shore where the head of Husain was washed.

Maryam had performed the Ghusl of birth on Isa (a.s.) at this

place and also performed the Ghusl herself. This is the best

land from where the Holy Prophet (s.a.w.s.) had gone to Meraj,

and in this land there is good for our Shia till the reappearance

of the Qaim (a.s.).Mufaddal said: My master, where will Imam

Mahdi (a.s.) go after this? He replied: After that, he will pro-

ceed to Medina and camp there and believers will experience a

strange joy and the infidels will be sorrowful in a strange way.

Mufaddal said: My master, what will be the cause of that joy

and sorrow? Imam said: He will come to the grave of the Holy

Prophet (s.a.w.s.) and call out: O people, is this the grave of my

grandfather? People would reply: Mahdi of Aale Muhammad

(a.s.), yes, this is the tomb of your grandfather. He would ask:

Who are buried with him? They will say: Two of his

companions.

Though, he knows them better than anyone else. Yet people

would pay attention to what he is saying. He would ask: Who

are they and how did only these two from all the people were

buried with my grandfather? Perhaps others are also buried

here. People would say: O Mahdi of the progeny of Aale

Muhammad (a.s.), no one other than these two are buried here,

because they were caliphs and fathers-in-law of the Prophet.

Imam Mahdi (a.s.) would repeat this question thrice and then

order them to be taken out from their graves. When they re-

move the two corpses, they would come out fresh and un-

decayed.

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Imam Mahdi (a.s.) would ask: Does anyone of you recognize them? People would reply: Yes, we recognize them through

their qualities; they were companions of your grandfather. He

would ask: Is there anyone among you having another opinion

or having any doubt in it? People would say: No. Then Imam

Mahdi (a.s.) would delay their removal for three days and this

news would spread among the people.

After that Mahdi will come to their graves and order his men:

Open their graves and search for them. They would put their

hands inside the grave and pull them out as fresh as they were

three days ago. Then he will order them to be hung from a

dried up tree; but as soon as they hang the corpses on it, it

would become green and fresh.

Seeing this, their followers would remark: This is the true

dignity they possessed and we would also benefit by our devo-

tion to them. Anyone, who has even a little devotion to them

should come and witness this spectacle.

Meanwhile the caller of the Imam would call out: All those

who are devoted to the two companions of the Prophet, should

move to one side. People would divide into two groups: a group

friendly to them and a group inimical to them. Imam Mahdi

(a.s.) would ask the group friendly to them to recant their loy-

alty. They would say: O Mahdi of the progeny of the Messenger

of Allah (s.a.w.s.), since at that time, we were not aware of

your status and the position that the Almighty Allah has given

you, we did not become aloof from them. How can we become

aloof from them now, inspite of seeing their bodies so fresh

and how the leafless tree became green due to them?

By Allah we seek aloofness from you and those who have

faith in you and from those who don’t bring faith on them, and

those who have hung them on the tree and dug them out of the

grave and dealt with them in this manner. Thus, Mahdi (a.s.)

will order the black wind to blow on them and they will fall

dead like dry date palms.

Then Imam Mahdi (a.s.) would order them to be brought

down and they would become alive by the command of Allah

and all the people would be ordered to gather. Then he would

mention all the crimes in every period of time and attribute

them to those two, beginning with the killing of Habil, son of

Adam (a.s.), then stoking of the fire for Prophet Ibrahim (a.s.),

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throwing of Prophet Yusuf (a.s.) into the well, captivity of Prophet Yunus (a.s.) in the belly of the whale, killing of Prophet

Yahya, persecution of Isa (a.s.), torture of Prophets Jirjees and

Daniyal (a.s.), beating of Salman Farsi, arson of the house of

Amirul Momineen, Lady Fatima, Hasan and Husain (a.s.), lash-

ing the side of Lady Fatima (s.a.), miscarriage of Mohsin, pois-

oning of Imam Hasan (a.s.), killing of Imam Husain (a.s.) and

his children, cousins and friends and taking prisoners of the

descendants of the Prophet and shedding blood of Aale

Muhammad (a.s.), and every blood that is shed unrightfully and

every lady who is molested, and every fraud and evil act, and

sin and oppression committed by human beings from the time

of Adam (a.s.) till the occasion of the reappearance of Imam

Qaim (a.s.), he would make the two of them responsible and

they would also confess being responsible for them.

Then he would announce that whoever has suffered any in-

justice at their hand should take retaliation from them and they

will do that. Then he would have them hung from the tree

again and then issue a command, by which a fire would emerge

from the ground and burn them along with the tree, on which

they are impaled. After that he would order the wind to blow

their ashes to the seas.

Mufaddal asked: Master, is it the last chastisement they

would suffer? The Imam replied: No, no, O Mufaddal, by Allah,

tomorrow on Judgment Day every believer and infidel would be

present in the mass gathering and also the Holy Prophet

(s.a.w.s.), Amirul Momineen (a.s.), Lady Fatima (s.a.), Imam

Hasan and Imam Husain (a.s.), and the Holy Imams (a.s.) and

all would take retaliation from those two. So much so that they

would be killed a thousand times every day and every time re-

vived by the command of Allah, so that they may be punished

again.”

After that Imam Mahdi (a.s.) will set out for Kufa and halt

between Kufa and Najaf. At that time there will 46000 angels,

6000 jinns and nobles and 313 special companions with him.

Mufaddal said: My master, what will be the condition of the

abode of the sinners at that time? He replied: Curse will be

descending on it and it will be involved in divine chastisement.

Many will destroy it completely. Yellow flag and different flags

601

of the west, invaders from the peninsula; also all the flags from far and near will wreak havoc on it and its inhabitants.

By Allah, from the beginning of the time till the end, all the

chastisements that have befallen the accursed and rebellious

people will befall it. On the contrary, such chastisement will

befall it that no eye has ever seen and no ear has ever heard.

There will be a storm of swords. Woe on its inhabitants! Who-

ever continues to reside there is really very unfortunate; and

one, who leaves that place, is bestowed with mercy by the

Almighty Allah.

By Allah, its residents will live in such a way that all will say

that it is the world. Their houses will be like castles of Paradise

and their girls will be like Houries of Paradise and their boys will be like boys of Paradise. They will be thinking that the

sustenance that Allah has created for people is only for them.

They will be bent on opposition to Allah and the Holy Prophet

(s.a.w.s.). Their judgments will be taken without the Holy Qur-

an. False testimonies, wine and sinfulness, unlawful income,

murder and killings will be widespread in the entire world.

Then the Almighty Allah through those mischiefs and differ-

ent flags, destroy it in such a way that anyone passing from

there will remark: Once Zora was based at this spot.

“Hasani is that elegant youth, who will emerge from Dailam

with an eloquent power of speech with whichhe shall plead: ‘O

Progeny of Muhammad! Please harkens to call of the dis-

tressed ones.’

And this call will be issued from the Zari (perhaps the refer-

ence is to the Kaaba). Then divine treasures hidden in Taliqaan will harkens to his call. These will not be treasures of gold and

silver; they will be strong men mounted on crimson horses and

carrying weapons and slaying the oppressors they will reach

Kufa. By this time most areas will be cleaned up and it will be a

place of refuge for them.

Then the news of the reappearance of Mahdi (a.s.) will reach

Sayyid Hasani and his companions. His companions shall ask:

O son of the Prophet, who is this gentleman that has entered

our boundaries?

He will reply: “Come on, let us go and see who it is”, while by

Allah, Sayyid Hasani would know that it is Mahdi, and he shall

602

say that only that they may recognize the companions of His Eminence.

Then Hasani shall reach the Mahdi (a.s.)and say: If you are

the Mahdi of Aale Muhammad, where is the staff of your

grandfather, the Prophet, his finger ring, his dress and coat of

armor ( Fazil)?

Where is ( Sahaab) his turban, Yarbu (his horse), Ghazba (his camel), Duldul his horse, Yafoor his donkey and the original horse of the Messenger of Allah (s.a.w.s.), Buraq and the

Mushaf (scroll) of Amirul Momineen (a.s.)?

His Eminence will show him all these things. He would take

up the staff of the Prophet and hit it upon a hard stone, it

would instantly produce sparks. His aim by this is to show the

greatness and excellence of Mahdi (a.s.) to his companions that

they pledge allegiance to him.

Then Sayyid Hasani would remark, “God is the Greatest ( Al-

laahu Akbar), O son of the Prophet, give me your hand that I

may pledge allegiance to you. Mahdi (a.s.) will stretch out his

hand. Sayyid Hasani and his companions will pay allegiance to

him, but 40000 persons having the scroll, who will be known as

Zaidiyyah, will not pay allegiance, saying: This is great magic.

The armies shall confront each other. Mahdi (a.s.) will come

out towards the deviated group and dispense good counsel to

them, inviting them towards himself, but they would persist in

their infidelity and rebellion. His Eminence will order that they

all be killed and they shall be put to the sword.

Then Mahdi (a.s.) will say to his companions: Do not take

their Qurans, leave it as it will cause them despair just as they

have changed and tampered it and they have not acted accord-

ing to it.”

Mufaddal said: My master, what will Imam Mahdi (a.s.) do

after that? Imam (a.s.) said: After that he will send an army to

Damascus, which on reaching its destination, will apprehend

Sufyani and slaughter him at Saqra.

Then Imam Husain (a.s.) will do Rajat and arise with 12000

Siddiqeen and seventy-two companions, who were martyred

with him. What an age of glory it would be!

Then the Siddiq Akbar, Amirul Momineen, Ali Ibne Abi Talib

(a.s.) will appear and a dome will be fixed for him at Najaf, one

of whose pillar will be in Najaf Ashraf and another in Hijr, one 603

in Sana and one in Tayyaba. As if I can see that the lamps of this dome is emitting light like that of the sun and the moon

and the mysteries will be investigated.

“… every woman giving suck shall quit in confusion

what she suckled, and every pregnant woman shall lay

down her burden, and you shall see men intoxicated, and

they shall not be intoxicated, but the chastisement of Al-

lah will be severe.”(Surah Hajj 22:2)

Then the great Sayyid, Prophet Muhammad (s.a.w.s.), along

with his Ansar and Muhajireen, and those who brought faith in

him and those who testified to him and ones who were mar-

tyred in the battles in his company; all would come back into

the world (Rajat). Those who had falsified him and doubted his

prophethood; disobeyed him and continued to say: He is a sor-

cerer, soothsayer and insane; he speaks according to his per-

sonal whims will also be presented. Also will be presented

those who fought against him, and they will be made to com-

pensate fully for all this. From the advent of the Prophet till the

advent of the Mahdi, all acts committed by them will be scru-

tinized and the interpretation of the following verse will be

realized:

“And We desired to bestow a favor upon those who

were deemed weak in the land, and to make them the

Imams, and to make them the heirs, and to grant them

power in the land, and to make Firon and Haman and

their hosts see from them what they feared.”(Surah Qas-

as 28:5-6)

Mufaddal said: My master, who are the Firon and Haman?

He replied: So and so. Mufaddal said: My master; would the

Holy Prophet (s.a.w.s.) and Amirul Momineen (a.s.) accompany

Imam Mahdi (a.s.)?He replied: It is inevitable that the two of

them will travel to the face of the earth till they reach to the

cave of Qaf and in the depths of darkness in the oceans. Thus, no place will remain where they don’t step.

O Mufaddal, I can see that we Imams are standing before the

Holy Prophet (s.a.w.s.) complaining for the atrocities wreaked

upon us by the Ummah, how it rejected our statements, abused

and cursed us and threatened us with death and in presence of

the Ummah, the tyrant rulers forced us out of our homes and

took us to their capitals; killed, poisoned and imprisoned us.

604

The Messenger of Allah (s.a.w.s.) would weep and then say: O sons, all these calamities had previously befallen your grandfather also.

First of all Lady Fatima (s.a.) will initiate her complaints and

narrate all the harassments on her through Abu Bakr and

Umar; that is usurpation of Fadak, her protestations for restor-

ation of her rights in the crowd of Muhajireen and Ansar and

their usurpation of Fadak on the pretext that neither the

prophets inherit nor are they inherited; and her arguments

through the examples of Prophet Zakariya and Yahya, and

Prophet Dawood and Sulaiman.

After that Amirul Momineen (a.s.) will complain for all the

calamities forced on him after the passing away of the Prophet.

Amirul Momineen (a.s.) will say to the Messenger of Allah

(s.a.w.s.): I had to face the same situation that was faced by

Harun (a.s.) from Bani Israel. And he will also say what he said

to Prophet Musa (a.s.):

“Son of my mother! Surely the people reckoned me

weak and had well-nigh slain me, therefore, make not the

enemies to rejoice over me and count me not among the

unjust people.”(Surah Araaf 7:150)

Thus, O Messenger of Allah (s.a.w.s.), I also observed pa-

tience and restraint; and remained satisfied with divine decree,

although I had exhausted the proof on them and they had

broken the pledge that you had taken from them.4693BO Mes-

senger of Allah (s.a.w.s.), I have borne so much that no one

from the successors of the prophets has done, till I was assas-

sinated by Abdur Rahman Ibne Muljim and how they broke the

allegiance they had paid to me as the Almighty Allah is the one,

who sees everything.

How Talha and Zubair went to Mecca with Ayesha under the

pretext of Hajj and they’re going to Basra from there; and fi-

nally I had to pursue them.

O Messenger of Allah (s.a.w.s.), I adjured to them in the

name of Allah, the Holy Quran and you. In spite of that they did

not desist. As a result of which, the Almighty Allah gave me vic-

tory on them. Twenty thousand Muslims were killed in that

battle and seventy hands were severed on the reins of the

camel.

605

O Messenger of Allah (s.a.w.s.), it was a severe day, which was not seen in your battles or even after that. It was the most

difficult battle I had to fight. It was a terrible situation that I

faced and it was an important contest, but I observed patience,

since you had ordered me patience and the Almighty Allah

(also) commanded patience.

“Therefore, bear up patiently as did the apostles en-

dowed with constancy bear up with patience… ” (Surah

Ahqaf 46:35)

And He said:

“And be patient and your patience is not, but by (the

assistance of) Allah… ”(Surah Nahl 16:127)

In fact, O Messenger of Allah (s.a.w.s.), the interpretation of

this verse that the Almighty Allah had revealed was realized

after your passing away.

“And Muhammad is no more than an apostle; the

apostles have already passed away before him; if then he

dies or is killed will you turn back upon your heels? And

whoever turns back upon his heels, he will by no means

do harm to Allah in the least; and Allah will reward the

grateful.”(Surah Aale Imran 3:144)

O Mufaddal, after that Imam Hasan (a.s.) will rise up before

his respected grandfather and say: Dear grandfather, I was

with Amirul Momineen (a.s.) in the abode of migration, Kufa,

when he was assassinated by the accursed Abdur Rahman Ibne

Muljim and he made to me the bequest you had made to him.

And when the news of my father’s martyrdom reached Muaw-

iyah, he sent Ziyad with a 150000 strong army and ordered

him to apprehend me, my brothers and all supporters and take

allegiance for

Muawiyah. And if anyone refused, his head should be cut off

and sent to Muawiyah.

When I got this information, I went to Kufa Masjid, prayed

there and then went to the pulpit. People gathered to listen to

my sermon. After divine praise and glorification I said:

O people, (You can see that) the country is being destroyed

and all divine signs are being erased. How much patience can

one have? The acts of these satans and rule of the usurpers is

unbearable. Now, the divine proof is complete and signs have

606

become clear; and the interpretation of the following verse is realized fully:

“And Muhammad is no more than an apostle; the

apostles have already passed away before him; if then he

dies or is killed will you turn back upon your heels? And

whoever turns back upon his heels, he will by no means

do harm to Allah in the least; and Allah will reward the

grateful.”(Surah Aale Imran 3:144)

By Allah, my grandfather, the Messenger of Allah (s.a.w.s.)

has passed away and my respected father is martyred. Satanic

doubts have begun to haunt the people. Crows of mischief have

begun to crow. You opposed the practice of the Prophet and

what a pity how blind and deaf this mischief is; that it does not

give a ear to anyone and does not harken to any call. Hypocrisy

is everywhere. Opponents are roaming about with their flags.

Armies of rebels are marching from Iraq and Shaam.

So, may Allah have mercy on you. Hasten to clear light, bene-

ficial knowledge, ever-lighted lamps and the ever-evident truth.

O people, wake up from the sleep of unawareness. By the

one, who split the seed and germinated it. Even if one of your

groups is with sincere intention, unblemished by hypocrisy, I

will fight them at every step and hinder their approach. May

Allah have mercy on you. What do you say?

But no one harkened to me as if all were under the rein of si-

lence. Only twenty men arose and said: Son of the Messenger,

we have control over our own selves. We agree to obey you.

You may issue any command to us.

I looked left and right and could not see anyone besides the

twenty. I said to myself that I should act on the practice of my

respected grandfather, because in the initial stages, although

there were thirty-nine persons with him and when their figure

reached forty, he declared his prophethood. In the same way,

when I also have as many supporters, I will do Jihad in the way

of Allah as it deserves.

Then I raised my head to the sky and said: My Lord, (You saw

that) I invited them to the truth, warned them and enjoined

good to them and forbid evil, but they were not prepared to

harken to my call; they ignored the duty of rendering help to

me; on the contrary, they assisted my enemy. O Allah, send

607

such a chastisement on them that does not spare them. Saying this I descended from the pulpit.

After that I left Kufa for Medina. Now, they came to me and

said: Muawiyah’s army came to Anbar and Kufa, plundered the

Muslims and also slew those, who did not oppose them; putting

the ladies and children to the sword

.I said: You are disloyal, but in spite of that I sent some men

and a unit of the army; but they also broke my allegiance and

joined Muawiyah and what I had predicted, came to pass.

After that Imam Husain (a.s.) will arise smeared in blood in

the company of those, who were slain with him. When the Holy

Prophet (s.a.w.s.) sees him in that condition, he will weep pro-

fusely and all the folks of the sky and earth will weep on his

weeping; and Lady Fatima (s.a.), on seeing her son in that con-

dition will scream in such way that the earth and its inhabit-

ants will tremble.

Amirul Momineen (a.s.) will be on his right, along with Imam

Hasan (a.s.) and Lady Fatima (s.a.) willbe to his right. In this

way, Imam Husain (a.s.) will proceed and the Holy Prophet

(s.a.w.s.) will embrace him and say: O Husain, may I be sacri-

ficed on you. May Allah make you happy. His Eminence,

Hamza, lion of Allah will be on the right of Imam Husain (a.s.)

and Ja’far Tayyar will be to his left. Lady Khadija binte

Khuwailad and Lady Fatima binte Asad will come with Mohsin.

They would be weeping in profusion and Mohsin’s mother,

Lady Fatima (s.a.) will say:

“This is your day, which you were promised.”(Surah An-

biya 21:103)

“On the day that every soul shall find present what it

has done of good and what it has done of evil, it shall

wish that between it and that (evil) there was a long dur-

ation of time… ”(Surah Aale Imran 3:30)

After narrating this, Imam Ja’far Sadiq (a.s.)wept so much

that his beard became wet in his tears. Then he said: May Allah

never show happiness to the eye that does not shed tears on

this mention.

Mufaddal also continued to lament for quite a long time.

Then he asked: My master, what is the recompense of these

tears? He said: Unlimited; if they fall from the eye of one, who

608

can discern the truth. Mufaddal asked: What is your opinion about the following verse:

“And when the female infant buried alive is asked for

what sin she was killed… ”(Surah Takwir 81:8-9)

The Imam said: O Mufaddal, by Allah, ‘Mawaddat’ means

Mohsin and you must regard as a liar anyone, who says to the

contrary.

Mufaddal asked: My master, what will happen after that?

Imam Ja’far Sadiq (a.s.) replied: After that Lady Fatima (s.a.)

will say: O Allah, fulfill Your promise and decide between me

and those who oppressed me, usurped by rights and forced to

me to lament each of my child.

Upon these words, all those who inhabit the seven heavens,

the carriers of Arsh and all who reside in space and the inhab-

itants of the earth and below the surface of the earth all will

amend and wail to the Almighty Allah.

After that those, who had oppressed and killed us and those,

who were pleased at our oppression, will on that day be killed

a thousand times. On the contrary, those, who were killed in

the way of Allah; there will no death for them. As the Almighty

Allah has said:

“And reckon not those who are killed in Allah’s way as

dead; nay, they are alive (and) are provided sustenance

from their Lord; rejoicing in what Allah has given them

out of His grace and they rejoice for the sake of those

who, (being left) behind them, have not yet joined them,

that they shall have no fear, nor shall they grieve.”(Surah

Aale Imran 3:169-170)

Mufaddal asked: My master, but some of your Shia do not be-

lieve in the Rajat of you all? He replied: Even though they have

heard my grandfather and all the Imams about this:

“And most certainly We will make them taste of the

nearer chastisement before the greater chastisement…

”(Surah Sajdah 32:21)

Imam Ja’far Sadiq (a.s.) said: In the following verse, the near-

er chastisement implies the chastisement during Rajat. And the

greater chastisement is the chastisement, in which the earth

and the heavens will change.

“On the day, when the earth shall be changed into a

different earth; and the heavens (as well):and they shall

609

come forth before Allah, the One, the Supreme.”(Surah

Ibrahim 14:48)

Mufaddal asked: My master, we know that you Imams are

the chosen servant of the Almighty Allah according to the fol-

lowing verses:

“We exalt in dignity whom We please… ”(Surah Anam

6:83)

“Allah best knows where He places His message.”(Surah

Anam 6:124)

“Surely, Allah chose Adam and Nuh and the descend-

ants of Ibrahim; and the descendants of Imran above the

nations. Offspring, one of the other; and Allah is Hear-

ing, Knowing.”(Surah Aale Imran 3:33-34)

Imam Ja’far Sadiq (a.s.) said: O Mufaddal, where is our men-

tion in this Quran? Mufaddal said: By Allah, this is clear from

the following verse:

“Most surely the nearest of people to Ibrahim are those

who followed him and this Prophet and those who believe

and Allah is the guardian of the believers.”(Surah Aale

Imran 3:68)

“… the faith of your father Ibrahim; He named you

Muslims… ”(Surah Hajj 22:78)

“… and save me and my sons from worshipping idols…

”(Surah Ibrahim 14:35)

And we know that the Messenger of Allah (s.a.w.s.) did not

worship idols, even for a second, neither did he indulge in poly-

theism. Also the Almighty Allah has said:

“And when his Lord tried Ibrahim with certain words,

he fulfilled them. He said: Surely I will make you an

Imam of men. Ibrahim said: And of my offspring? My cov-

enant does not include the unjust, said He.”(Surah

Baqarah 2:124)

In this verse ‘covenant’ means Imamate, which will not be

given to any oppressor

Then he said: O Mufaddal, how do you know that the op-

pressor will not get the post of Imamate? Mufaddal says: My

lord and master, don’t take my test, I am incapable of it. Please

don’t test my knowledge, because we have received all of it

from you Imams only. We have benefited from you Imams

alone.4

610

Imam Ja’far Sadiq (a.s.)said: You are right O Mufaddal. The bounty that the Almighty Allah has bestowed to you regarding

this, if you had not confessed to it, you would not have been

like this. Then he said: O Mufaddal, tell me where in the Holy

Quran, it is mentioned that infidels are oppressors?

Mufaddal said: The Almighty Allah says:

“… .and the unbelievers-they are the unjust.”(Surah

Baqarah 2:254)

and it is derived from the verse of Surah Maidah that:

“… . and the unbelievers-they are the sinners.”

The Almighty Allah will not appoint as Imam, anyone, who

has sinned and transgressed Imam Ja’far Sadiq (a.s.) said: O

Mufaddal, you have made a nice statement. Now, tell me in

what type of our Rajat do you believe? While some of our

miserly Shia consider that Almighty Allah will give material

rule and wealth and make Imam Mahdi (a.s.) as the ruler, but

woe unto them, when was our kingdom usurped that it would

be restored to us?

Mufaddal said: Your kingdom has never been usurped from

you, because it is in fact prophethood, messengership, Imam-

ate and successorship.

Imam Ja’far Sadiq (a.s.) said: O Mufaddal, if our Shia had

pondered on the Holy Quran, they would never have doubted

in our excellence. Have they not heard the following saying of

the Almighty Allah?

“And We desired to bestow a favor upon those who

were deemed weak in the land, and to make them the

Imams, and to make them the heirs, and to grant them

power in the land, and to make Firon and Haman and

their hosts see from them what they feared.”(Surah Qas-

as 28:5-6)

By Allah, O Mufaddal, although the above-mentioned verses

were revealed concerning Bani Israel, its interpretation is real-

ized through us; and Firon and Haman are from Bani Teem and

Adi (that is Abu Bakr and Umar).

Mufaddal asked: My master, what do you say regarding Mu-

tah? He replied: Mutah is lawful and it is proved by the follow-

ing saying of the Almighty Allah:

“And there is no blame on you respecting what you

speak indirectly in the asking of (such) women in

611

marriage or keep (the proposal) concealed within your

minds; Allah knows that you will mention them, but do

not give them a promise in secret unless you speak in a

lawful manner… ”(Surah Baqarah 2:235)

Imam (a.s.) said: Mutah is lawful and its evidence is present

in the Holy Quran. The Almighty Allah has made it lawful in His

book and the Messenger of Allah (s.a.w.s.) made it lawful for

all Muslims on behalf of Almighty Allah. Thus, it is mentioned:

“And all married women except those whom your right

hands possess (this is) Allah’s ordinance to you, and law-

ful for you are (all women) besides those, provided that

you seek (them) with your property, taking (them) in

marriage not committing fornication. Then as to those

whom you profit by, give them their dowries as appoin-

ted; and there is no blame on you about what you mutu-

ally agree after what is appointed; surely Allah is Know-

ing, Wise.”(Surah Nisa 4:24)

The difference between the lady who enters Nikah and one,

who enters Mutah, is that dower is prescribed for the former,

whereas for the latter, it is known as payment.

So all Muslims continued to practice Mutah during the life-

time of the Messenger of Allah (s.a.w.s.) on the occasions of

Hajj etc. during the whole tenure of Abu Bakr and the first four

years of Umar’s reign, but one day, when Umar came to Afra,

he found her suckling an infant. He was highly infuriated and

he took the child from her and brought it to the Masjid and

mounted the pulpit. He told them to announce the public pray-

ers, even though it was not a time for prayers, so all under-

stood that Umar has summoned them for something important.

People gathered immediately and Umar said:

“O Muhajireen and Ansar,and progeny of Qahtan!

Who from among you would like that your sisters and daugh-

ters should give birth to and suckle children, even though be-

ing without husband?”

Some people said: “No, we don’t like such a situation.”

Umar said: “Don’t you know that my sister, who is the daugh-

ter of my mother Khaithama and father, Khattab is also without

a husband?”

People said: “Yes, we know that.”

612

He said: “I had just been to her place and I found this child in her arms. I adjured her and asked from where she got the

child? She said: I had done Mutah.”

“Now all of you should know that the Mutah, which was law-

ful during the time of the Prophet; I prohibit it and I will lash

one, who denies its unlawfulness.”

So, dreading his lashes, all accepted the verdict and no one

dared to oppose it. And neither did anyone say that no prophet

or book has come after the Messenger of Allah (s.a.w.s.) and

the Holy Quran, which may abrogate its command. Therefore,

we don’t accept your command in opposition to the Holy

Prophet (s.a.w.s.) and the Holy Quran. On the contrary, all of

them accepted it without any objection.

Mufaddal asked: My master, what are the requirements for

Mutah? He replied: There are seventy conditions for it.

Anyone, who goes against even one of those conditions, has

wrought oppression on himself.

After that Imam Ja’far Sadiq (a.s.) said: Then my grandfather,

Ali bin Husain (a.s.) and my father Imam Muhammad Baqir

(a.s.) will arise and complain to their respected grandfather for

the oppression they had to suffer at the hands of his Ummah.

Then I will stand up and complain to my grandfather, the

Messenger of Allah (s.a.w.s.) about the oppressions wrought on

me by Mansur Dawaniqi.

Then my son, Musa (a.s.) will stand up and complain to his

grandfather, the Messenger of Allah (s.a.w.s.) about the op-

pressions wrought on him by Harun Rashid.

Then Ali bin Musa (a.s.) will stand up and complain to his

grandfather, the Messenger of Allah (s.a.w.s.)about the oppres-

sions wrought on him by Mamun Rashid.

Then Muhammad bin Ali (a.s.) will come forward and com-

plain to his grandfather, the Messenger of Allah (s.a.w.s.)

about the oppressions wrought on him by Mamun Rashid.

Then Ali bin Muhammad (a.s.) will come forward and com-

plain to his grandfather, the Messenger of Allah (s.a.w.s.)

about the oppressions wrought on him by Mutawakkil.

Then Imam Hasan Askari (a.s.) will come forward and com-

plain to his grandfather, the Messenger of Allah (s.a.w.s.)

about the oppressions wrought on him by Motizbillah.

613

Then Imam Mahdi (a.s.) will come forward, whose name will be same as that of my respected grandfather’s and he would be

wearing the shirt of the Prophet, having stains of blood from

his injuries the in Battle ofUhad. Angels will be to his left and

he will approach and stand before the Holy Prophet (s.a.w.s.)

and say:

O respected grandfather; you informed your Ummah about

my distinctive qualities and guided people about me. You told

them about my name and lineage and even declared what my

Kunniyat will be, but in spite of that your Ummah refused to

believe in me and they were bent on rebellion, claiming that he

is not even born yet. Where he was previously and where he is

at present? Where he will be and if even if he had been there

previously, he must have died by now; and today he does not

even have any descendants. If he had been a fact, why the

Almighty Allah delayed his reappearance? I continued to ob-

serve patience even after hearing this, but now, the Almighty

Allah

has

commanded

me

to

reappear.

O

respected

grandfather!

The Messenger of Allah (s.a.w.s.) will say: Praise be to Allah,

who made true His promise and made us inherit the complete

earth; and we shall reside wherever we may choose in Paradise

and how good is the reward for the doers of good. Then he will

say:

“When there comes the help of Allah and the victory…

”(Surah Nasr 110:1)

And this statement of the Almighty Allah is true:

“He it is Who sent His Apostle with guidance and the

religion of truth, that He might cause it to prevail over

all

religions,

though

the

polytheists

may

be

averse.”(Surah Taubah 9:33; Surah Saff 61:9)

Then he would recite the following verse:

“Surely We have given to you a clear victory. That Allah

may forgive your community their past faults and those

to follow and complete His favor to you and keep you on

a right way. And that Allah might help you with a mighty

help.”(Surah Fath 48:1-3)

Mufaddal asked: My master, what sin of the Prophet is men-

tioned in this verse, which the Almighty Allah forgave?

614

Imam Ja’far Sadiq (a.s.) replied: O Mufaddal, the Messenger of Allah (s.a.w.s.) prayed: O Allah, please transfer the burden

of the sins of the former and latter Shia of my brother and des-

cendants successor, but do not make me ashamed before the

prophets and messengers. So the Almighty Allah transferred

the burden to him and then He forgave all the sins.

Mufaddal said: I continued to weep for a long time and then

said: My master, the Almighty Allah has bestowed this mercy

to us for the sake of you, Ahle Bayt (a.s.).

Imam Ja’far Sadiq (a.s.) said: O Mufaddal, you and people

like you are those Shia; but don’t narrate this tradition to low-

grade Shia, or they would leave good deeds and then no one

will be able to save them from divine chastisement, because we

are only as the Almighty Allah has said:

“… and they do not intercede except for him whom He

approves, and for fear of Him they tremble.”(Surah An-

biya 21:28)

Mufaddal said: My master, the Almighty Allah says:

“… that He might cause it to prevail over all religions…

”(Surah 9:33)

But the Messenger of Allah (s.a.w.s.) was not able to prevail

on all religions?

Imam Ja’far Sadiq (a.s.) said: O Mufaddal, if the Messenger

of Allah (s.a.w.s.) had prevailed on all religions, there would

not have remained on the earth, any Jew, Majusi, Sabean or

Christian; neither these sects would have remained nor any op-

ponent or doubter, polytheist or idol worshipper; worshippers

of Laat and Uzza or devotees of Sun, Moon and stars. No fire

or idol worshipper. On the contrary, what the Almighty Allah

has said is:

“… that He might cause it to prevail over all religions…

”(Surah Taubah 9:33)

He said regard the reappearance of the Mahdi that it will be

the time of Rajat and it was in connection with that time that

the Almighty Allah said:

“And fight with them until there is no more persecu-

tion and religion should be only for Allah… ”(Surah Anfal

8:39)

Mufaddal said: I testify that your knowledge is derived from

the knowledge of Almighty Allah and you possess the kingdom

615

given to you by Allah; you speak with His permission and act according to His commands.

After that Imam Ja’far Sadiq (a.s.) said: “Then Mahdi will re-

turn to Kufa and the sky would rain golden locusts –just as the

Almighty Allah rained them on Prophet Ayyub (a.s.) in Bani

Israel -and on his companions treasures of the earth from gold

and jewels and … he would distribute it.

Mufaddal asked: My master, please tell me what the fate of

one of your Shia will be, if he dies indebted? Imam Ja’far Sadiq

(a.s.) replied: “The first thing on the agenda of Mahdi (a.s.) is

to announce: Attention, if from among our Shia, anyone owes

anything, he must inform us so that it may be repaid. Thus,

even if a piece of garlic or a grain of mustard is owed by a

Shia, it would be repaid. All debts shall be repaid even if they

constitute huge amounts of gold and silver or some other

wealth.”This tradition is longer still, but we have just quoted it

to the extent relevant to our discussion.

1 One who marks the infidels.

616

43

Chapter

Resurrection

Explanation of its prefaces and epilogues: from death till the

Final Judgment. There are a few sections in this chapter:

617

One- Proof of Physical Resurrection

In this section, it is necessary to mention a few introductory

points: We should know that whatever is mentioned in the Holy

Quran and authentic traditions regarding Judgment Day and its

prefaces and distinctive qualities and the matters on which, is

the end of the creatures after Judgment Day; to accept all of it,

is obligatory and one should not interpret them in any other

way as it will lead to heresy and deviation.

To believe in them without any doubt is a good result of faith,

as mentioned in many traditions from the Holy Imams (a.s.)

that you should accept whatever you receive from us and if you

cannot understand it, you must accept its apparent and you

should not deny it. Perhaps we have said so and it would imply

rejecting out statement, which in fact is rejecting the state-

ment of the Almighty Allah.

On this juncture we begin with the proofs of resurrection as

it is the best and most fundamental and most circumstances of

death and grave are based on it.

We should know that there are three dictionary meanings of

Maad (Resurrection): 1. Return to that place or condition, from where one is transferred. 2. Place of return. 3. Time of return.

In this instance it implies the return of the soul to the body to

receive the recompense of good and bad deeds one has com-

mitted throughout his life in the world.

Or place and time of return; all three of them return to the

same thing. Return is of two kinds: spiritual and physical.

Spiritual resurrection means the soul should endure after

leaving the body; thus, if it is successful, it will as a result of

the sciences and perfections, has obtained in the world, it will

remain pleased and content; and if it is from the unfortunate

and ignorant ones as a result of the evil traits that it has ob-

tained from this world, it will be punished and be aggrieved.

The philosophers only believe in this type of resurrection and

they interpret Paradise and Hell and reward and punishment

on these conditions.

Physical resurrection is that this body and organs would be

resurrected in Judgment Day and the souls will enter it a

second time; thus, if they are believers and righteous, they will

618

enter the physical Paradise and if they are evil and sinful people, they would enter Hell and be subjected to physical punishment of the fire of Hell and it is among the fundamental

principles of Islam.

On the contrary, all religions have agreed on this and even

Jews and Christians accept this and most of heavenly scrip-

tures inform about this; especially the verses of the Holy Quran

are clear about this and cannot be interpreted. As the Sunnis

and Shia have narrated that Ubayy bin Khalaf brought a de-

cayed bone to the Holy Prophet (s.a.w.s.) and powdered it;

then said: You say that Allah will enliven these bones in

Qiyamat. His Eminence said: Yes, and He will enliven you also

and cast you into Hell. The following verse was revealed at that

time:

“And he strikes out a likeness for Us and forgets his

own creation.”(Surah Yasin 36:78)

If Allah wills, the interpretation of this verse will be men-

tioned in the coming pages. There is no doubt that denial of

physical resurrection is disbelief and denial of the Holy Quran,

the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.).

As Fakhre Razi has said: Justice demands that belief in

whatever the Holy Prophet (s.a.w.s.) has brought from the

Almighty Allah cannot be accompanied with denial of physical

resurrection. Philosophers have denied physical resurrection

on the supposition that they consider the return of the absent

as impossible and in this matter, they have relied on some con-

jectures, which even one, having the slightest understanding

becomes certain that this is mere doubt and a deception of

Iblis.

That is why some of them, after becoming helpless by this

claim in such a difficult problem, which is the topic of discus-

sion of all intelligent beings, they claimed that it is inevitable.

And one, who due to such doubts, abandons the definite evid-

ences of Quran and Sunnah, the Almighty Allah and all proph-

ets and the Holy Imams (a.s.), then it is clear that he has gone

out of the pale of Islam, faith and certainty.

In spite of the fact that belief in physical resurrection does

not depend on the justification of the return of the inexistent,

as will be explained after this, if Allah wills.

619

A large number of Sunni and Shia scholastic theologians believe in both physical and spiritual resurrection. That is after

leaving the body, the human soul is still in existence and it can

perceive both physical and spiritual pleasures and pains.

On Judgment Day, when the souls are returned to the body;

at that time either they go to Paradise or to Hell. Those who

are successful and righteous, will get both physical as well as

spiritual pleasures in Paradise and the unfortunate ones in Hell

also will be subjected to both physical as well as spiritual

pains.

Muhaqqiq Dawani has written in Sharh Aqaid that we should

know that physical resurrection is a fundamental issue of faith

and it is incumbent to believe in it. One, who denies this type

of resurrection, is a disbeliever.

However, in spiritual resurrection; that is after separating

from the body the pleasure and pain of the soul is only mental

and the duty is not imposed, because of having faith in it and

its denier is not a disbeliever; but he is not pious as well, ac-

cording to Islamic law and intelligence.

Fakhruddin Razi has said in some of his writings that those

who believed in both physical and spiritual resurrections, they

decided to reconcile philosophy with Islamic law. They said:

Reason proves that the success of souls lies in love and recog-

nition of Almighty Allah and success of physical bodies lies in

perceptions.

To reconcile these two successes is not possible in the life of

this world, because when a person is immersed in the realiza-

tions of the illuminated spheres of the divine world, it is not

possible that he should become inclined to any of physical

pleasure; but when he remains involved in physical pleasures,

it is possible that he may become inclined to spiritual pleas-

ures, because in this world, the human souls are weak and

when it is separated from the body due to death, it seeks the

help of divine sphere and purity. It gets such a power that it

can reconcile both these points. And there is no doubt that this

is the pinnacle of perfection and the last stage.

Dawani says: To believe in both spiritual and physical is not

only reconciling the two paths; on the contrary, proofs are es-

tablished on both of them. As Shaykh Abu Ali has written in

620

Kitab Shafa wa Najat: although in the book of Maad ,he has denied bodily resurrection.

The author says:

This school is more powerful than all religions and there is

no contradiction between physical and spiritual pleasures; on

the contrary, even traditions prove this point as Ayyashi etc

have narrated from Imam Zainul Abideen (a.s.) that when the

folks of Paradise will enter Paradise and the friends of Allah

settle down in their palaces and houses, each believer from

them would be reclining on his throne and servants would sur-

round him.

Fruits would be hanging from above his head. Springs would

flow around him and stream will be slowing below his palace.

Carpets will be spread out for him and numerous pillows would

be placed there. Whatever he wishes, will be given to him, be-

fore can ask for it. Black-eyed Houries will emerge from the

gardens and join him. He will remain in those blessings till Al-

lah likes. That is for a long time.

After that the Almighty Allah will call to them: My friends,

My obedient ones, My neighbors in Paradise; do you want Me

to inform you about something better than all that in which you

are at present? They will reply: O our Lord, what is the best of

the things that we have access to? Whatever our selves may

desire is ready for us. Our eyes are delighted by the pleasures

we are having. We are in the neighborhood of the mercy of our

Lord.

When the same call will be given to them they will say: Yes,

Our Lord, please bestow us what is better than all this, in

which we are. The Almighty Allah will reply: My satisfaction

with you and My love for you is better than all you have. They

will say: Yes, our Lord, our being pleased with you and Your

love for us is better for us and we are extremely elated at it.

Then the Imam recited the following verse:

“Allah has promised to the believing men and the be-

lieving women gardens, beneath which rivers flow, to

abide in them, and goodly dwellings in gardens of per-

petual abode; and best of all is Allah’s goodly pleasure-

that is the grand achievement.”(Surah Taubah 9:72)

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) that the

Almighty Allah says: O My truthful servants, live with My

621

worship in the world, as indeed, you will live in the hereafter also with it. The apparent meaning is that they will enjoy the

real worship, but not through obligation; but due to the fact

that their pleasure is greater than worship of Allah and to sup-

plicate him and achieving His proximity.

Ibne Babawayh has narrated from Amirul Momineen (a.s.) in

Amali that whoever remains awake the whole night in worship

of Allah, the Almighty grants him a hundred thousand cities in

Firdos Paradise; each of it will have, what a soul may desire

and what is pleasing to the eye; and it will have what no mind

has ever imagined, in addition to the nobility and proximity

prepared for him.

Many traditions in Majmaul Bayan are narrated from the

Holy Prophet(s.a.w.s.) that this blessing is better than all the

blessings of Paradise that the Houries of Paradise sing in such

a melodious voice not heard from the jinns and humans; but

not implying the fashion of Shaitan; but with divine glorifica-

tion and praise.

According to another traditional report, he said: It is a tree in

Paradise. The Almighty Allah will inspire that tree: Sing for this

servant of mine as he was always engrossed in worship and he

had abstained from music. Thus, it will issue a melody in praise

of the Almighty Allah, whose like the creatures would have

never heard before. Ibne Babawayh has said in Itiqadul Imam-

iyah 1 that there are many kinds of the folks of Paradise:

Our belief concerning Paradise is that it is a permanent

abode (darul-baqaa) and an abode of safety. There is in it

neither death, nor old age, nor disease, nor calamity, nor de-

cline, nor palsy, nor care, nor sorrow, nor need, nor poverty. It

is an abode of plenty, of happiness, of quiet and of nobility.

Affliction shall not touch its inmates, or weariness. In it,

there will be things, for which the souls of men yearn and

which gives delight to their eyes, and they shall reside therein

forever.

It is an abode the inmates whereof are the neighbors of Al-

lah, and His friends ( Awliya),loved ones and the recipients of

His generosity. They are of different kinds and ranks. Among

them will be some who, like angels, will receive their favors by

sanctifying and glorifying Allah and declaring His greatness.

There will be others, who will find pleasure in different kinds

622

of foods, drinks, fruits, comfortable couches, fair women with beautiful, big, black eyes, and in being served by young pages

endowed with perpetual youth, and in sitting on cushions and

rich carpets and in dresses of silk brocade. All of them will be

able to enjoy what they like and desire, in accordance to their

own aspirations, which shall be granted to them by Allah.

Imam Ja’far Sadiq said: Verily mankind worships Allah in

three different ways. Some worship Him in greed of His

Paradise and in hope of His reward–this is the worship of ser-

vants. Some worship Him for fear of His Fire–and this is the

worship of slaves. Yet another group worships Him out of love

for Him –and this is the worship of the noble. These, indeed,

are the trusted ones ( amin, pl. umana). And this (follows from) the saying of Allah, the Glorious and Mighty:

“And they shall be secure from terror on the

day.”(Surah Naml 27:89)

Shaykh Mufeed has said in the explanation of this statement

that the reward of the folks of Paradise is in eatables and in

seeing beautiful faces, in marrying and in gaining pleasure

from what their senses can perceive, and they are under their

control. They have desire for them and they get their wish ful-

filled by gaining victory over them. There is no person in

Paradise, who will receive anything other than this. And to say

that there are in Paradise, those people also, who gain pleas-

ure from divine glorification and praise without eating; this

view is rare in the religion of Islam.

On the contrary, it is derived from Christians, because they

say that those who have obey Almighty Allah, become angels in

Paradise. They neither eat, nor drink or have sex; but the

Almighty Allah has falsified them that the doers of good are

promised food, drinks and sex; then how is this statement ac-

cepted, while the Book of Allah testifies to the opposite and the

consensus is also established contrary to it, except that they

should have emulated one, whose emulation is not allowed or

they have acted on a fabricated tradition.

The author says:

The statement of Shaykh Mufeed is absolutely right and it is

nowhere mentioned in any authentic traditions that there are

some people in Paradise, who will not enjoy any food and

drinks, and who would be like angels; and the tradition that

623

Ibne Babawayh has narrated by way of evidence, does not prove his claim, because if one group at the time of worship,

does not aim for Paradise or Hell. It does not necessitate that

they will not enjoy pleasures of Paradise, as their aim of wor-

ship in the world was not to gain worldly blessings; but in spite

of that they gain pleasure from them. Yes, it is possible that

one group may gain both physical as well as spiritual pleasure;

as we explained.

In spite of that, it is possible that in enjoying physical pleas-

ure may experience spiritual pleasure as well, because differ-

ent people will have different levels of enjoyment, depending

on their ranks. Some would graze in the gardens of Paradise

like quadrupeds and use the bounties of Paradise like animals

as they enjoyed in the world; without getting any share of prox-

imity, love and perfection. Some are desirous of Paradise, be-

cause it is place of nobility of Almighty Allah and an abode of

the friends of Allah; and they enjoy the pleasure of Paradise,

because it is a sign of divine grace, which their beloved has

prepared for them.

Thus, they perceive the fragrance of the grace of the

Almighty Allah from every blossom and taste His unlimited

mercy from each fruit and in the same way from all the boun-

ties. On the contrary, they gain pleasure in the world as well.

Thus, Paradise is spiritual and physical and the physical

Paradise is like the spiritual Paradise. As the form of worship is

a form of love and recognition and sincerity and all those mat-

ters, which complete worships; thus, one, who worshipped in

the world, in which he remained content with soul-less wor-

ship, in physical Paradise also, he does not gain any pleasure

other than physical pleasure.

And one, who in the world has become aware of the soul of

worship; and by obtaining the pleasure of worship; has become

a lover of worship, he has gained awareness of the secret of

servitude and has performed all worship acts with sincerity

and humility. In physical Paradise also, he will not gain any-

thing other than spiritual pleasure. I have explained this in Ain-

ul Hayat and Biharul Anwar.

It is from the graces of Allah bestowed on us and He is the

giver of every Taufeeq (good sense)I am content with only one

verse in proof of physical resurrection; which is clearer than all

624

the verses presented by wrong thinking theologians. The Almighty Allah says:

“And he strikes out a likeness for Us and forgets his

own creation. Says he: Who will give life to the bones

when they are rotten?”(Surah Yasin 36:78)

The context of revelation of this verse was mentioned before.

Fakhre Razi says that there are many extraordinary points in

this verse; we shall mention as much as we can and say that

among the deniers of resurrection, some have absolutely not

presented any proof and not even a conjecture; they only suf-

fice on improbability and claim of need; such is the condition of

majority of people; and many verses also prove this. For ex-

ample the following:

“Says he: Who will give life to the bones when they are

rotten?”(Surah Yasin 36:78)

Thus, this denial was only because of improbability and the

Almighty Allah has initiated the refutation of their improbabil-

ity and said:

“And forgets his own creation.”(Surah Yasin 36:78)

That We created him from dust and sperm seed, whose parts

were similar to each other and We shaped all the parts of his

body from the head to the toe in different forms; and He did

not remain content on this; but placed some conditions in those

organs, which are not their original qualities; like the power

speech and intellect; that is to understand the absolute mat-

ters, which has made man higher to other animals. If they only

remain content with improbability, why do they resort to prob-

ability in their logic and intellect, whereas this is a strange

matter?

Those people with bones were mentioned, because it is very

remote from life and it is described as decayed and powdered.

From the aspect that being decayed and dispersal of parts is

cause of more improbability. Thus, Allah, who is having perfect

knowledge and power, who brings them back, has removed

their improbability and said: He compares his power to Our

power, while forgetting his initial creation, so you tell him:

“Say: He will give life to them Who brought them into ex-

istence at first, and He is cognizant of all cre-

ation,”(Surah Yasin 36:79)

Nothing is concealed from him.

625

The deniers of resurrection have mentioned one more objection, even though it also finally returns to improbability. It is

based on two causes:

First: After being annihilated, there does not remain any-

thing else; so how it can be right to talk of its existence after

its non-existence? The Almighty Allah has replied to this objec-

tion in the following way: In the initial stage of creation also,

he was nothing and non-existent and Allah created him. In the

same way, He will bring him back even if he has become non-

existent.

Second: They say that whoever’s organs have dispersed in

the east and the west of the world and some of those parts

have entered the bodies of wild animals; how all these organs

will come together? Also, when some parts are converted into

thingsl ike brick, cups etc; how they will come together? And

more improbable is that if a person devours another, and the

organs of the eaten one become part of the body of the eater; if

both of them arrive on the plains of gathering, the parts of the

eaten one, which have entered the body of the eater, from

what will they be created? And if they are in the body of the

eaten one, how the body of the eater will be created? That is

why, the Almighty Allah has, in order to invalidate this doubt,

said:

“And He is cognizant of all creation,”(Surah Yasin

36:79)

It is because in the body of the eater there are original parts

created with semen, and additional parts created from food;

and these two types are present in the eaten one also. Thus, if

one man eats up another; the original parts of the eaten one,

would be the additional parts of the eater and the original

parts of the eater are only those parts of his body before eat-

ing. The Almighty Allah is aware of everything and is cognizant

of their original and additional parts.

Thus, He will gather the original parts of the eater and in-

serts the soul in it. In the same way, he gathers the original

parts of the eaten one and inserts the soul in it. Almighty Allah,

through his perfect wisdom and complete power gathers all the

organs, which have dispersed in the east and the west of the

world. After that the Almighty Allah has removed their doubt in

another way and said:

626

“He Who has made for you the fire (to burn) from the

green tree, so that with it you kindle (fire).”(Surah Yasin

36:80)

This is a hint that there are two kinds of trees in wilderness:

one known as Marakh and the other Aqaar. When people want fire, they rub the branch of one tree on the branch of another

and it produces fire. On the contrary, fire is produced from

trees other than the berry tree also, but it is easier to produce

fire from these trees.

“So that with it you kindle (fire).”(Surah Yasin 36:80)

“Is not He Who created the heavens and the earth able

to create the like of them? Yea! And He is the Creator (of

all), the Knower.”(Surah Yasin 36:81)

Fakhre Razi says: The reason of mentioning a green tree is

that a man is compound of a body, which is visible and a life,

which flows in his organs, for which, powerful heat is required,

which is flowing through the body. If you think that it is un-

likely for heat and life to come together in the body of man;

you must not do so, because the presence of fire in a tree, from

which moisture drips, is stranger than this. And if you think

that it is unlikely for the creation of his body; then the creation

of the heavens and the earth is greater than creation of your

bodies.

“And He is the Creator (of all), the Knower.”(Surah

Yasin 36:81)

It is a hint that His power is complete.

“The Knower.”(Surah Yasin 36:81)

It is a hint that His knowledge is all inclusive.

The author says:

Among verses proving resurrection through logical reason-

ing, whether it is physical or spiritual; is the following:

“What! Did you then think that We had created you in

vain and that you shall not be returned to Us?”(Surah

Mominoon 23:115)

In spite of the fact that this verse is a statement of Allah and

there is no doubt in it, it is a definite proof of resurrection, be-

cause it is proved from definite proofs and consensus of the in-

telligent ones that Almighty Allah is wise and an illogical act is

not committed by Him.

627

On the contrary, all his acts are based on wisdom and exigency; thus, it is necessary in the heavens and the earth and

there is an exigency in creation of all the animals and duty-

bound beings; and it is proved that that exigency is not any

profit, which may turn to the Almighty Allah, because He is

Himself needless and is complete in all aspects and being

needful of others is a necessary requirement of possibility;

thus, it is necessary that that profit should be the aim, which

turns to those creatures.

And if there is no second world and that profit is restricted to

this world only, then the exigencies of this world, which have

physical and spiritual evils many times the profit of this world

and diseases and hardships and mischiefs and the destruction

of wealth, and sickness and death of children and relatives and

is filled with other evils as well; it is not worthy that He should

create the creatures for them.

It resembles the matter that some generous person should

entertain another in a house full of wild beasts and poisonous

insects like lions, snakes, scorpions and honey bees. When that

person enters, the food should be placed before him; but at

every morsel he picks, his hand and tongue is stung by thou-

sands of honeybees and sword welding men stand before him,

who attack him all the time and they kill him before he can

gain from the hope and expectation he is having.

Thus, no wise man accepts such an invitation and neither

does he praises it. As opposed to this, if he orders that person

hard work, and promises him that when you bear those pains,

you will be bestowed with great ranks and gift you nice re-

wards. You will have to suffer pain only for a few days and

after that you will remain in comfort and prosperity for a long

time. Thus, all the intellectuals would praise him, especially

when hardship is limited and very less and the duration of com-

fort is unlimited.

1English Translation is titled A Shiite Creed

628

Two - Refutation of Objections against Physical

Resurrection

This matter depends on the awareness of man regarding the

reality of the human body and soul. We should know that there

is great contradiction in the reality of human soul. I have men-

tioned more than twenty views in Biharul Anwar and some say

that there are forty different opinions regarding this subject;

but most scholars are of the view that man is a compound of

the soul and a body.

These two elements are such realities that between them, in

spite of there being extreme familiarity, there is extreme unfa-

miliarity. That is the creation of one is from the essence of an-

gels and the ethereal world and the creation of other is from

dust, which is nothing, but a center of darkness and degrada-

tion. There is for each of them such an effect and act, which is

not there for the other.

The following are the effects and acts of the body: seeing,

hearing, wearing, speaking, sleeping, touching and such other

matters and are related to those organs and apparent senses;

the pleasure of the body and its pain lies in achieving or not

achieving them and all qualities, powers, perceptions, know-

ledge and beliefs are the function of the soul.

We cannot say to the body that it is generous, brave or noble

or believer or knowledgeable; on the contrary, the partial per-

ceptive acts also, which are performed by the body and its or-

gans, like seeing and hearing; all this is the work of the soul.

And this body and all organs are some tools of those acts as

you say that I saw with the eye, I heard with the ears; I said

with the tongue; the word of ‘I’ implies the soul and that is

your being.

All these acts are in fact the acts of the soul and all these or-

gans and powers are its tool only. For example, writing: which

is performed using a pen, but in fact the writer is someone

else. Some have said that among the effects and laws of the

soul are eating, drinking, hearing and speaking as well, but all

the apparent organs, as is clear from the circumstances of the

dream; that the body and all its powers are unaware of it; and

the body is sleeping in its place; but the soul with its intention

629

comes, goes and wanders through the cities; it speaks and hears and does everything; but there is a difference of opinion

in this.

Thus, it is concluded that man is in fact a soul and the body

is like an instrument. Some say that soul in the body is like a

lamp in the chandelier. All light is from the lamp and the chan-

delier is a veil of darkness for it. If you see the lamp unveiled,

you will become aware of its elegance. And if you witness the

body-less soul, you will know the value of its perfection and at

that time, you will know that the chandelier is a defect for the

lamp and not a cause of its elegance, although the lamp is

weak, because of the wind, it is needful of being concealed and

veiled.

As long as the patient is weak and sick, he is in need of a

blanket and coverings. The shining sun does not require a

chandelier and the healthy person is not in need to abstain

from the spring breeze.

It is narrated in Basairud Darajaat from Imam Ja’far Sadiq

(a.s.) that the soul of a believer in his body, is like an gem in a

box. When they remove the gem, they discard the box and do

not accord any importance to it.

It is mentioned in Kitab Maarijul Yaqeen that someone asked

Imam Ja’far Sadiq (a.s.) how a person sleeps in one place and

finds himself in another place in his dream. He replied: The

soul is like the sun; whose center is on the heavens, but its

light has spread to the whole world.

Moreover, in Basair, it is narrated from Imam Ja’far Sadiq

(a.s.) that soul does not merge with the body, it surrounds like

a covering. Differences, which have arisen about the soul, can

be summed up in the question whether the soul is a body or a

bodily things or it is an abstract thing. Theologians, who re-

gard the soul to be a body, from them reliable persons have

two views: one is that it is the compass of perception.

Secondly, there are two kinds of parts in the body; one is the

original parts present from the beginning of the life till its end

and second, the additional parts; which continue to change, de-

crease and increase. And man, who is the target of the word of

‘I’; in him also there are original parts and the gathering and

reward and punishment is also based on them.

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Some Shia scholastic theologians have also believed this and some traditions also support this contention; but not in the

meaning that it is the same soul; on the contrary, whatever re-

mains from the body of man in the condition of life and grave;

and which is raised on Judgment Day; it is these parts only as

will be mentioned after this. Those who do not regard it as a

body; but they consider it to be a physical breadth; their views

are absurd and not worthy of mention. And those who regard it

to be abstract; they are mostly philosophers and thinkers.

Some are from the ancient Mutazali scholars, then there is

Ghazzali and Raghib Isfahani and from Shia scholars, is Shaykh Mufeed. Though, some have said that he recanted this view in

his last days. Shaykh Bahauddin and some later scholars have

said that this meaning is apparent from many traditions, but I

have not seen any clear tradition regarding this.

If some reports imply this slightly, one cannot adopt this be-

lief only on the basis of this report, and the proofs they men-

tioned in refutation of abstraction; even though they are not

perfect and complete; but many traditions recorded in glorific-

ation of Almighty Allah apparently prove it. That being abstract

is from the exclusive qualities of Allah and most traditions, in

which the capturing of soul and its accompanying the dead,

visiting the relatives and being transferred to Wadiul Salam

and similar things are mentioned.

All prove that the soul is a body; but should be interpreted as

the facsimile body. In the same way, are those in which the

creation of the souls before the bodies and surrounding the Ar-

sh and similar things are mentioned; they prove that soul is

also a body. Except that their interpretation is through such

unlikely explanations, which without any need are unlikely

from the people of Gnosticism.

Thus, negation and acceptance; both are difficult. Some have

taken the tradition of: One, who has recognized his self; he has

in fact recognized his Lord; to mean that like Allah cannot be

recognized, in the same way, it is not possible to recognize the

self.

The Messenger of Allah (s.a.w.s.) said: Be silent about issues,

in which the Almighty Allah is silent. Amirul Momineen (a.s.)

says: Do not talk about what you are not duty bound to speak;

631

because it often happens that you may believe against the Almighty Allah and you may not be excused by Him.

What most people say that after separating from the body,

the endurance of the body and belief in spiritual resurrection is

based on accepting abstraction; is absurd.

It is possible that it is like how the bearers of divine scrip-

tures and some scholars have said: The soul is an illuminated

body from the ethereal and sanctified world, like a close fitting

garment. In that body, it is like a lamp in a room; its light

reaches to all the parts of the body and its death is coming out

of its body and separating from it.

The body of the soul is like the body of angels and like all

heavenly bodies is extremely subtle and fine and it remains se-

cure by the power of Allah. As Shaykh Abu Talib Tabarsi has

narrated that a heretic asked many questions from Imam Ja’far

Sadiq (a.s.) after getting the replies, he embraced Islam. One

of his questions was: Please tell me what happens to the light,

when a lamp is extinguished? Imam (a.s.) replied: It goes away

and does not return.

He remarked: It is possible that man is also like that at the

timeof his death; that the soul separates from him and does not

come back. Imam (a.s.) said: You have not made a right ana-

logy, because the fire is concealed in the body and the bodies

are established with senses; like stone and iron; thus, when

one is hit upon the other, fire is produced between them, by

which lamps are lit; thus, fire is proved in those two bodies and

light is destroyed and becomes non-existing, but the soul is a

subtle body put around that dense body. It is not like a lamp,

as you said. Indeed the God who created the fetus through

clear water and made it a compound from different nerves liga-

ments, hair and bones; it is Him only, who enlivens after death

and brings back man after he was annihilated.

He asked: What is the abode of the soul? He replied: Under

the earth, where the body remains, till it is raised. He asked:

Where does the soul of a person, who is crucified, live? He

replied: It remains in the hand of the angel, who captures it; as

long as he is not buried. He asked: Does the soul disintegrate

after leaving the body or it endures. He replied: The soul is in

existence till the blowing of the horn. At that time, all things

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become invalid and annihilated. Neither anybody survives nor any perception.

Thus, all the things are brought back by their controller as

He had created them the first time. The creatures will remain

non-existent for four hundred years; from the first blowing to

the blowing. It is a necessary requirement of Islam to believe

that most angels; rather all angels have bodies and many

verses and widely narrated traditions prove that they are hav-

ing bodies.

Thus, it is possible that the soul might be of the same kind.

And if it resides in the heavens, as is clear from some tradition-

al reports; thus, it is possible that it should obtain connection

with the beastly soul, which inhabits the body of man and

resides in his heart. And as a result of the expulsion of the

beastly soul, its connection with the body breaks and then at

the time of its return to the body, by the command of Allah, it

obtains the connection. Since many traditions prove the fac-

simile body, thus, it is possible that the soul, as a result of be-

ing needful of an instrument after being separated from this

body, may become connected to that body.

The reward and punishment of the world of Barzakh and its

arrival and departure may be in this body only. On the con-

trary, some believe that the facsimile body exists during the

lifetime as well and it is in accordance with this body or is ex-

ternal to it, because the weak souls do not have power to con-

trol both of them. During the condition of life and wakefulness

it is mostly related to the apparent body and in sleep, it is re-

lated to the facsimile body and with that same body, it rises up

to the heavens and is informed of the heavenly spirits and

tours through the east and west of the earth. The holy souls

are raised with the noble angels and divine inspirations come

to them. The evil souls are raised with the Satans and accord-

ing to the demands of:

“Most surely the Shaitans suggest to their friends…

”(Surah Anaam 6:121)

After death, the relation of the soul increases with the fac-

simile body and most of its reward and punishment is related

to that body. On the contrary, it is possible that strong souls,

like the souls of prophets and successors have greater control

over the facsimile bodies and if thousands of people die in one

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time, it can be present with all of them and in this way, it is possible to reconcile different traditions.

Admitting the abstractness of soul also leads to acceptance

of the facsimile body. Without this, it is very difficult to under-

stand the verses and traditions and to reconcile them. What

some people have thought that by accepting this matter, one

necessarily admits to transmigration; is absurd, because those

who believe in transmigration are disbelievers, because they

deny the final gathering ( Hashr), reward and punishment and

they don’t say that the soul returns to these same bodies; on

the contrary it is transferred from the body of Zaid to the body

of Amr. Or it becomes connected to the body of some animal in

this world only; and there is no other world than this; and this

is their reward and punishment.

They regard the soul to be eternal. They do not believe in the

creator of the Universe; they do not have faith in prophets and

consider obligatory duties to be cancelled. Thus, they are dis-

believers due to these invalid beliefs and not only due to their

belief in transmigration of souls.

According to authentic chains of traditions, it is narrated

from Habbe Arani that he said: One night, I went to the desert

of Najaf with Amirul Momineen (a.s.), which is known as Wadi-

us Salaam.

The Imam stood there and it seemed as if he was conversing

with some people. I continued standing for such a long time. I

was exhausted, so I sat down. When this prolonged much,

again I became restless and stood up again. I did this a number

of times. After that I gathered my robe and said: O Amirul

Momineen (a.s.), I fear that you might suffer some harm due to

standing for so long; please rest for sometimes.

The Imam said: I am in an intimate conversation with the be-

lievers. I said: O Amirul Momineen (a.s.), are they able to con-

verse even after death? He replied: Yes, and if they become vis-

ible to you, you will see them sitting in circles and speaking to

each other. I asked: Are their bodies present here or their

souls. He replied: Their souls; and no believer dies at any place

in the world, but that his or her soul is told to enter Wadius Sa-

laam. This valley is a part of the Adn Paradise.

According to reliable chains of narrators, it is narrated from

Abu Walaad that he said: I asked Imam Ja’far Sadiq (a.s.):

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People narrate that the souls of believers are in the nest of the birds of heavens, who live around the Arsh. He replied: No, the

believer is more respectable in the view of the Almighty Allah

that He should keep his soul in the bird nest; their souls are in

a body, same as a body he previously had.

Moreover, Abu Basir has narrated from the Imam that they

are seated on a tree of Paradise like bodies; they recognize

each other and inquire about the well being of each other. It is

also narrated from the Imam that people asked, where the

souls of believers reside.

He replied: They reside in Paradise in the form of their bod-

ies. If you see them, you will recognize them and you will say:

This is so and so man, whom you have seen in the world. It is

mentioned in some traditions that after death, the soul remains

in a body like the body of the world and it is mentioned in some

traditions that a body like the body of the world lives in the

body. This was the condition of the soul, which was mentioned,

but as for the condition of the body; we should know that there

are different beliefs of people regarding the physical bodies.

Some regard the body to be a compound of an amorphous

substance and a particular and physical form. This is the opin-

ion of most philosophers. When the body disperses, they say

that both: the bodily form and the particular form are des-

troyed and only a silhouette remains, but the other two forms:

physical and particular are incidental to the amorphous

substance.

Muhaqqiq Tusi, Khwaja Naseer (r.a.) and some philosophers

do not accept the silhouette; and they say that the body is

nothing other than the bodily form. It is continues to exist in

both the conditions of joining and separation and as a result of

separation and joining; nothing is destroyed from the body. On

the contrary, it is a dimension; that is joining, which disap-

pears. And the separation affects it. It is a very appropriate

statement, but the doubt of impossibility of the return of the

non-existing is difficult only from this statement.

Most Shia and Sunni scholastic theologians, in order to re-

move this and other doubts, have accepted it in general and re-

gard all bodies as having the same reality and in separation of

parts. According to their belief, nothing is destroyed from the

body. When we have learnt about these statements and it is

635

known that most of the doubts that haunt the deniers of physical resurrection them are improbabilities; whose reply is known

and their best doubt, on which all philosophers have relied, is

the impossibility of return of the non-existent.

On the basis of the first statement, doubt in the reality of

body is stronger, because according to their religion, bodily

and typical form has to be annihilated necessarily; and then to

return once more with all the parts is not possible, without the

return of the non-existent. Those who have the second and the

third opinion, think that this doubt is reduced as a result of ad-

opting these two opinions.

But it is doubtful, because it is clear that when the body of a

person is burnt up and his ashes are blown away in the wind;

the identity of Zaid does not remain and the form and parts re-

main; but in return of any person, it is necessary that his iden-

tity should also return after annihilation of that identity; but

according to the opinion of some scholastic theologians, who

say that the identity of every person is established with his ori-

ginal parts created from semen; those parts are all enduring

throughout his life and even after his death and after the disin-

tegration of his parts.

Thus, the identity is never destroyed and on the basis of this,

if some non-identifiable dimensions are destroyed and in their

place some others stage a return, they cannot refute that this

person is in fact in existence as the Ahle Sunnat have narrated

from the Holy Prophet (s.a.w.s.) that all the parts of the human

beings get decayed, except bones at the end of his backbones

joined to the anus.

Kulaini has narrated through reliable chains of narrators that

some people asked Imam Ja’far Sadiq (a.s.), whether the body

of the deceased gets decayed or not. He replied: Yes. Neither

any flesh remains nor any body, except the essence he was cre-

ated from; it does not decay and it remains in the grave in its

original form, so that he may be created again as he was cre-

ated the first time.

After these prefaces, we should know that even it is sup-

posed that not accepting the return of the non-existent is im-

possible, because you came to know that no proof is estab-

lished for it and to claim that it is destined is absurd, there is

no doubt in physical resurrection. Especially to believe that

636

everything would be annihilated; as at that time, there is no other choice, except to accept the impossibility as will be mentioned after this, if Allah wills. If a person believes in impossib-

ility, even then, it is possible that he is a believer in physical

resurrection, because we say that whatever is mentioned in the

Islamic law regarding the return of human beings that much is

sufficient that from its substance exactly or from those parts

exactly the same things are created.

Especially when in qualities and dimensions there is a simile

of that person, in such a way that if they see him, they will say

he is the same one, because it is the soul, which perceives

pleasure and pain. That is why, since the soul enters the man,

till the time of old age, they say he is same, even though his

face and form has changed or has deteriorated and his parts

are destroyed and in their place other parts appear.

Rather, even if they cut off most of his parts, even then it is

said in law and in public parlance that he is the same person. If

during youth, he had become liable for any corporeal punish-

ment or retaliation they award him this penalty, even though

he might have become old. If a slave commits a crime in his

youth and his master gains control over him when he has aged

and he punishes him, no one says that the master is unjust and

this is only due to the endurance of the original parts.

Or it is from the aspect that the soul is the most important

component. And only due to it, is that person considered same.

Reason suggests punishing him and does not regard it as in-

justice. In the same way, to punish after death, since on the

basis of popular belief the soul endures in its original form, and

traditions do not prove, except that the person comes back in

the same way, as they should issue the command on him ac-

cording to general parlance that it is the same person.

Just as they put water from one vessel into two vessels; it is

legally and generally said that it is the same water, which was

present in a vessel, even though they might be believing in

transmigration of souls, and are not based on such legal and

philosophical precisions, otherwise the statement was defin-

itely according to transmigration that they should command

the appearance of that impure water, from which one drop is

taken out. This matter is hinted in some traditions and verses

also as the Almighty Allah has said:

637

“Is not He Who created the heavens and the earth able

to create the like of them? Yea! And He is the Creator (of

all),the Knower.”(Surah Yasin 36:81)

Then, in the description of the people of Hell, it is said:

“So oft as their skins are thoroughly burned, We will

change them for other skins, that they may taste the

chastisement.”(Surah Nisa 4:56)

It is mentioned in the traditions of Sunni and Shia that the

arrogant ones are raised in form of ants. Sunnis have narrated

that the teeth of the infidels will be like Mount Uhad. There

will be no hair on the face of the folks of Paradise; they will be

clean shaved and wearing antimony.

It is mentioned in Ihtijaaj Tabarsi and Majalis from the traditions of Shia and Sunni that Ibne Abil Awja, the heretic, in-

quired about the interpretation of the following verse:

“We will change them for other skins, that they may

taste the chastisement.”(Surah Nisa 4:56)

He said: What is the sin of that skin that it is being punished?

Imam (a.s.) replied:

Woe on you; it is the same skin and other than that also. He

asked: Please mention an example of it from this world. Imam

(a.s.) said: It is like the breaking up of a brick and then to make

another brick in the same form. In that case it can be said that

it is the same brick and it can also be said that it is other than

that. He said: Yes, may the Almighty Allah benefit the people

through you.

In spite of those ranks, the preferable stance is that we

should verify those matters mentioned in a large number of

widely related traditions and verses and as per need testify

whatever proof is derived about physical resurrection and

whatever is mentioned about its distinctive qualities. We

should not contemplate in these matters, because we are not

duty bound to this; lest we should start believing in something,

which is not in accordance to the truth and we are not excused,

as was mentioned previously.

638

Three - Belief in Death and Hereafter

There are two important points in this section.

First Point: Everything will perish, except Allah

The first is that before anything else, we should admit that

everything other than the Almighty Allah has to die. As the

Almighty Allah has said:

“Every soul shall taste of death.”(Surah Aale Imran

3:185)

There is no eternal life for any existing being. Kulaini has

narrated from Yaqub Ahmar that he said: We went to meet

Imam Ja’far Sadiq (a.s.) to give condolence to him about his

son, Ismail. The Imam expressed mercy on him and said: The

Almighty Allah informed His Prophet about his death and said:

“Surely you shall die and they (too) shall surely

die.”(Surah Zumar 39:30)

Then He said:

“Every soul shall taste of death.”(Surah Aale Imran

3:185)

Then Imam (a.s.) said: All the folks of the earth will die; till

there will not remain anyone. Then the folks of the heavens will

die; till no one will remain, except the bearers of the Arsh,

Jibraeel, Mikaeel and the angel of death. At that time the angel

of death will come and stand before the Almighty Allah. Allah

will ask him who is remaining, although He is well aware who

remains.

The angel of death will say: O Lord, no one other than the an-

gel of death, bearers of Arsh, Jibraeel and Mikaeel remains.

The Almighty Allah will order him to ask Jibraeel and Mikaeel

to die. The angels will plead: O our Lord, these two are Your

messengers and trusted confidantes. Allah will say: I have

destined death for every living thing. Thus, the angels of death

will come to Jibraeel and Mikaeel and ask them to die. Then

they will again stand before the Almighty Allah and Allah will

ask them: Who else remains?

They will say: O our Lord, the angels of death and the bear-

ers of Arsh. The Almighty Allah will order them to ask the bear-

ers of Arsh to die. After that the angels of death will come be-

fore the Almighty Allah in dejection and look fearfully above

639

their heads. The Almighty Allah will ask: Who else remains?

They will say: O Lord, except for the angels of death, no one

remains.

The Almighty Allah will say: O, angels of death; die. So they

will also die. Now, the Almighty Allah will take the earth and

the heavens in the hand of His power and call out: Where are

those, who ascribed partners to Me? Where are those, who

deemed another god with Me? It is necessary to have faith in

the angel of death, as the Almighty Allah has appointed Israel

for capturing the souls. And from those angels are his helpers

and assistants, who capture souls under his orders and submit

to him.

Regarding this, the apparent meaning of the verses are in

contradiction to each other; because in some verses, the

Almighty Allah has attributed the capturing of souls to Himself

and in some, he has attributed it to the angels of death. In

some, it is attributed to angels. Most scholars have reconciled

these verses as follows: Some souls are captured by angels of

death and some are captured by their assistants and handed

over to them and they present all the souls before the Almighty

Allah.

It is narrated from Amirul Momineen (a.s.) that the Almighty

Allah is higher than that He should perform those tasks Him-

self. On the contrary, whatever His messengers and angels do

is all in fact His action, because they do so under His com-

mands. Thus, the Almighty Allah has chosen between Himself

and His creation angels, messengers and envoys as He says:

“Allah chooses messengers from among the angels and

from among the men; surely Allah is Hearing, See-

ing.”(Surah Hajj 22:75)

Thus, the angels of mercy capture the soul of one, who is an

obedient servant; but the angels of chastisement capture the

soul of one, who is disobedient. Some assistants of the angel of

death are angels of mercy and angels of chastisement, who act

according to his orders and their action is in fact, the action of

the angel of death. What these angels do is attributed to the

angel of death. So this matter is definite that the Almighty Al-

lah captures the souls and the angels capture it and his assist-

ant angels capture it.4886BIn another traditional report, it is

said that the Almighty Allah plans all the affairs as He likes. He

640

appoint to whatever matter any of His creatures that He likes; and it is not that the owner of the knowledge should mention

every knowledge to the people as there are weak and strong

persons and such is the condition of people that some are cap-

able to understand some sciences and some are not, except the

special ones and saints of the Almighty Allah for whom Allah

makes it easy to obtain that knowledge and helps them in un-

derstanding it. It is sufficient for you to know that the Almighty

Allah is the enlivener and the giver of death. He captures the

souls through the hands of whichever of His angels etc. that

He likes.

The author says:

It is hinted in this holy tradition that the Imam also along

with all the Holy Imams (a.s.) capture some souls or is having a

role in capturing all the souls as per the command of Allah, but

they have not clarified it due to Taqayyah from hypocrites and from those having weak understandings. As he has said in

some lesser known sermon: I am by the command of Allah, the

giver of life and death.

Moreover, this tradition proves that in some matters, a brief

belief is sufficient and the investigation of their details is not

necessary. In reconciling those verses, it is narrated from

Imam Ja’far Sadiq (a.s.) that the assistants of the angels of

death are also angels. He is like that ruler having many depu-

ties and he can send them wherever and whenever he likes.

Thus, those angels, who are helpers and assistants, they cap-

ture the souls; then the angel of death takes those souls from

them; after that the Almighty Allah takes those souls and also

the souls, which the angel of death has captured from the an-

gel of death.

In the traditions of Meraj, it is narrated through numerous

channels that the Messenger of Allah (s.a.w.s.) saw the angel

of death on the first heaven and asked: How do you capture all

the souls in an instant, although some are in the east and some

in the west. The Angel of death replied: I summon them and

they obey me.

According to another traditional report, he said: The whole

word in my view is like a pail placed before one of you. And

wherever he like, he may stretch his hand and take a morsel;

and all the world in my view is like that Dirham in your hand;

641

and you may turn it in whichever direction you like When it is known that a brief faith is sufficient, there is no need to do into

the details of this matter. The denial of the angel of death and

physical powers or heavenly spirits or to interpret it through

active intelligence, as the philosophers do, is disbelief. We

should know that there is dispute whether souls of animals are

captured by the angel of death or by some other angel. Since

no definite statement is seen regarding it; it is not necessary to

contemplate on it.

On the contrary, we should collectively know that life and

death of all animals is through the power of Almighty Allah and

only He is the enlivener and giver of death to all. It is possible

that angels of death may be capturing their souls or someone

else. The Almighty Allah is having numerous agents and the ap-

parent conclusion of the verses is that their souls are also pre-

served till Judgment Day, as will be known after this, if Allah

wills.

Second Point: Throes of Death

It is necessary to confess to all what is mentioned in authent-

ic traditions regarding the throes of death, hardships of death

and all its conditions; the arrival of the Holy Prophet (s.a.w.s.)

and the Holy Imams (a.s.) at the time of capturing of the soul of

every believer to give him glad tidings and to ease the hardship

of death; and at the time of the capturing of the soul of hypo-

crites and infidels to increase the severity of their death and to

inform them of everlasting chastisement.

But one should not contemplate in those conditions; that how

is their arrival at the death of every person and how that de-

ceased is able to see them. Whether these personalities arrive

in their original bodies or in facsimile bodies, as was previously

mentioned, because to contemplate on all this is a cause of

dominance of Shaitan and his instigation. There are widely re-

lated to traditions in this regard and this couplet that Amirul

Momineen (a.s.) recited to Harith Hamadani is also almost

widely related:

O Harith Hamadani, one, who dies, whether a believer or a

hypocrite; he definitely sees me.

It is mentioned in many reliable traditions from Imam Ja’far

Sadiq (a.s.) that when time comes for the death of a believer,

the Almighty Allah send two breezes to him; one is Mansiya

642

and the other is Maskhiya. Mansiya makes him forget his family and wealth and Maskhiya motivates him to dare and to give

up life. After that when the angels of death arrive to capture

his soul, they tell him: O friend of Allah, do not make haste; by

the God, who sent Prophet Muhammad (s.a.w.s.) with truth, I

am more kind to you than a kind father; open your eyes and

look up.

At that time the Holy Prophet (s.a.w.s.), Amirul Momineen

(a.s.), Fatima, Hasan and Husain and the Imams from their

progeny will appear for him. The angels of death tell him: This

is the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.), whose

companion you will become. That believer will open the eyes

and see those personages. After that a caller calls out to him

from the Almighty Allah:

“O soul that art at rest!”(Surah Fajr 89:27)

“Return to your Lord, well-pleased (with him), well-

pleasing (Him),”(Surah Fajr 89:28)

“So enter among My servants,”(Surah Fajr 89:29)

“And enter into My garden.”(Surah Fajr 89:30)

At that moment, nothing would be more preferable for him,

except that his soul should be captured and joined to that

caller. It is mentioned in other reliable traditions that no soul

ever dies, except that it sees the Holy Prophet (s.a.w.s.) and

Amirul Momineen (a.s.).The narrator asked: Does he come

back to the world after he sees these personages? He replied:

No, when he sees them, he moves to the hereafter. Thus, the

Holy Prophet (s.a.w.s.) comes and sits at his head and Imam Ali

(a.s.) sits at his feet. The Messenger of Allah (s.a.w.s.) says in

his ear: Glad tidings to you, I am the Messenger of Allah, I am

better for you than what all you left in the world. Then Amirul

Momineen (a.s.) rises up and says in his ear: O Wali of God, rejoice that I am Ali Ibne Abi Talib; whom you were devoted to

and my benefit reaches you at this point. Then Imam (a.s.)

said: It is mentioned in the Book of Allah that:

“Those who believe and guarded (against evil):”(Surah

Yunus 10:63)

“They shall have good news in this world’s life and in

the hereafter; there is no changing the words of Allah;

that is the mighty achievement.”(Surah Yunus 10:64)

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In another authentic tradition, he said: When the tongue becomes speechless in the throes of death, the Holy Prophet

(s.a.w.s.) and Amirul Momineen (a.s.) arrive. The Holy Prophet

(s.a.w.s.) sits on his right and Amirul Momineen (a.s.) sits to

his left. The Holy Prophet (s.a.w.s.) tells him: What you had

hoped for is before you and you have become secure from what

you feared.4902BAfter that he opens the door of Paradise for

him and says: This is your abode in Paradise; if you like, we

can send you back to the world and we are prepared to give as

much gold and silver you may want. He says: I have no need of

the world. At that time his complexion turns fair and perspira-

tion appears on his forehead; both his lips tighten and his nose

becomes long and his eyes water.

When the soul is separated from his body, the world is

presented to him once more, but he selects the hereafter.

Thus, the soul is with him. The soul shares giving him the fu-

neral bath and also assists those who turn him over during the

wash. When he is placed in the coffin after being shrouded and

the coffin is lifted; the soul walks before them. The souls of be-

lievers come to welcome him and salute him. And they give the

glad tidings of what the Almighty Allah has prepared from the

bounties of Paradise.

When he is placed in the grave, his soul is inserted into his

body up to the waist. Then they ask him about his religious be-

liefs, of which he is cognizant. When he replies, the door of

Paradise is opened for him. After that the effulgence of

Paradise and its coolness enter upon him and his grave.

Moreover, it is narrated through authentic chains of narrat-

ors from Imam (a.s.) that he said addressing the Shia: Indeed,

the Almighty Allah accepts your deeds and forgives; and when

the life of the believer reaches to his throat, he becomes elated

and he sees what pleases him. When he is in the throes of

death, the Holy Prophet (s.a.w.s.), Amirul Momineen (a.s.),

Jibraeel and the angel of death come to him. Amirul Momineen

(a.s.) comes to him and says: O Messenger of Allah (s.a.w.s.),

he is a devotee of us Ahle Bayt (a.s.), you also regard him as a

friend.

The Holy Prophet (s.a.w.s.) tells Jibraeel: This person was de-

voted to Allah, the Prophet and his Ahle Bayt (a.s.); you also re-

gard him as a friend. Jibraeel says to the angel of death: This

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person was devoted to Allah, the Prophet and his Ahle Bayt (a.s.); you also regard him as a friend and be kind and lenient

with him. After that the angel of death comes to him and says:

O servant of Allah, have you adopted that as a result of which

you may free yourself from divine chastisement and due to

which you got security and you were freed from hellfire and in

the life of the world, you remain attached to the great infallibil-

ity of the Almighty Allah?

He will reply: Yes. The angel of death will ask: What is that?

He will reply: It is the Wilayat of Ali Ibne Abi Talib (a.s.). The angels of death will say: You are right, and the Almighty Allah

has saved you from what you feared and you got what you had

been desirous of. Thus, glad tidings to you for the companion-

ship of the past righteous, the Holy Prophet (s.a.w.s.), Ali,

Fatima, Hasan and Husain and the Imams from his progeny.

After that they capture his soul in a gentle way.

They bring his shroud and anointment from Paradise. That

anointment will more fragrant than Musk. Then they will make

him wear a yellow robe from Paradise and after placing him in

the grave, open a door of Paradise, so that the fragrance of the

flowers of Paradise reaches him. His grave will widened before

him and to his right and left to the extent of one month's

travel. They will tell him: Now, go to sleep as a bridegroom

sleeps in his chamber. He will be told: Glad tidings of Paradise

from your Lord, who is not infuriated at you. After that he is

blessed with seeing Aale Muhammad (a.s.) in the gardens of

Paradise.

He eats their food and drinks their drinks and converses with

them and frequents their company till the Qaim of Aale

Muhammad (a.s.) will appear. When he appears, the Almighty

Allah will raise that believer and he joins his companions say-

ing Here I am.

At the time of the death of a disbeliever, the Holy Prophet

(s.a.w.s.), Amirul Momineen (a.s.), Jibraeel and angels of death

come to him. Amirul Momineen (a.s.) comes near him and says:

He was inimical to us Ahle Bayt (a.s.); you also be inimical to

him. The Holy Prophet (s.a.w.s.) tells Jibraeel: He was inimical

to Allah, His Messenger and his Ahle Bayt (a.s.); you also be in-

imical to him. Jibraeel tells the angel of death: This man was

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the enemy of Allah, His Messenger and his Ahle Bayt (a.s.); you also be inimical to him; and capture his soul in a harsh manner.

So the angels of death approach him and ask: Did you, in the

life of the world, adopt what might have secured you from the

chastisement of Allah and have you obtained immunity from

the fire of Hell and remained attached to the great infallibility?

He will reply: No. The angels of death will say: O enemy of Al-

lah, may you get the fury, divine chastisement, fire of Hell and

what you feared and now, you have reached them.

Then they take his life from his body harshly and appoint 300

satans on his soul, who all spit on his face and torture his soul.

When they place him in the grave, they open a door of Hell in

his grave, through which flames of Hell and stench enter.

There are many traditions regarding this and it is necessary to

confess to all of them generally and it is not necessary to in-

vestigate their details.

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Four - Barzakh

We should know that it is necessary to testify to the world of

Barzakh, its reward and punishment and the endurance of the

soul after its separation from the body; as was mentioned be-

fore. We should also believe in the interrogation of the grave

by Munkir and Nakeer. Barzakh is the intervening period

between death and Judgment Day.

When the deceased is buried, two interrogating angels ar-

rive. The Almighty Allah reinserts his soul till the waist. They

make him sit up and pose questions to him. Some of those,

after being questioned remain in comfort and bounties and

some remain in chastisement and hardships. This interrogation

and the squeeze of the grave is related to this body and all oth-

er issues of Barzakh are related to the soul. We shall discuss

this under different headings:

First Issue: Survival of the Soul in Barzakh

We should know that there is no doubt in survival of the soul

after its separation from the body. It is mentioned in many

verses of Quran and widely related traditions. The Almighty Al-

lah says:

“And reckon not those who are killed in Allah’s way as

dead; nay, they are alive (and) are provided sustenance

from their Lord;”(Surah Aale Imran 3:169)

“Rejoicing in what Allah has given them out of His

grace and they rejoice for the sake of those who, (being

left) behind them, have not yet joined them, that they

shall have no fear, nor shall they grieve.”(Surah Aale Im-

ran 3:170)

He says, with regard to the disbelievers or those who refuse

to pay Zakat that:

“Until when death overtakes one of them, he says: Send

me back, my Lord, send me back;”(Surah Mominoon

23:99)

“Haply I may do good in whatI have left.”(Surah

Mominoon 23:100)

..after that He said:

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“It is a (mere) word that he speaks; and before them is

a barrier until the day they are raised.”(Surah Mominoon

23:100)

It is mentioned in many traditions narrated through Sunni

and Shia channels that after separating from the worldly body,

the soul is joined to a subtle body, which is a facsimile of the

worldly body and in subtlety; it is like the bodies of angels and

jinns. Thus, it starts moving with that body as was mentioned.

Shaykh Mufeed has narrated from Yusuf bin Zabyan, through

authentic chains of narrators that he said: I was in the com-

pany of Imam Ja’far Sadiq (a.s.), when the Imam said: What do

the people say regarding the soul of believers after death? I

said: They say that they reside in the nests of green birds. He

said: Glory be to Allah; believers are more honored in the sight

of Allah; when it is the time of the death of believers; the Holy

Prophet (s.a.w.s.), Imam Ali (a.s.), Fatima, Hasan and Husain

come to them and the proximate angels of Allah also accom-

pany them.The Almighty Allah makes his tongue testify to the

monotheism of God, prophethood of Muhammad and Wilayat of

Ahle Bayt (a.s.). The Holy Prophet (s.a.w.s.), Ali, Fatima, Hasan

and Husain then testify to him and along with them, the prox-

imate angels as well. If he is tongue-tied, the Almighty Allah in-

forms the Prophet of the beliefs of this believer due to that

knowledge, which is in his heart.

Thus, His Eminence testifies to those beliefs and due to the

testimony of the Holy Prophet (s.a.w.s.), Imam Ali (a.s.),

Fatima, Hasan and Husain and also those proximate angels

testify to it, who are with them. After that when the Almighty

Allah captures his soul, He takes him to Paradise in a form,

which is like the form of this world. He eats and drinks. Thus,

anyone, who has died recently, if he lives in that vicinity, he re-

cognizes him.

Ibne Babawayh has narrated from the Holy Prophet (s.a.w.s.)

in his Amali that on the night of Meraj, the Holy Prophet

(s.a.w.s.) passed by an old man seated below a tree and many

children were gathered around him. The Prophet asked

Jibraeel: Who this he? He replied: It is your respected forefath-

er His Eminence, Ibrahim (a.s.). He asked: Who are these chil-

dren around him? He replied: They are children of believers.

He feeds them. Ali bin Ibrahim has narrated from Imam Ja’far

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Sadiq (a.s.) that the upbringing of children of our Shia is on Lady Fatima (s.a.).

The author says:

There can be two possibilities in these three traditions: that

is the soul taking the form of a body or becoming a facsimile

body. Many traditions are recorded about incidents of prophets

and successors after their passing away, as Imam Ali (a.s.)

showed the Holy Prophet (s.a.w.s.) to Abu Bakr in Masjid Quba.

Imam Hasan (a.s.) showed Amirul Momineen (a.s.) to his com-

panions. Imam Ali (a.s.)saw Yusha and spoke to him. Imam

Ja’far Sadiq (a.s.) met Imam Muhammad Baqir (a.s.) and also

similar cases, which are mentioned in books like Basairud Da-

rajaat and narrated through different channels.

In addition to these two possibilities, there is possibility of

the original body as well, as Shaykh Mufeed and some Imam-

iyah theologians believe. That: after three or more days, the

holy souls of prophets and successors return to the original

body and take them up to the heavens. The Prophet seeing the

prophets on the night of Meraj is interpreted in this way only

and the transmogrification of Bani Umayyah into frogs is hav-

ing all three possibilities; however, in some cases, the attribu-

tion is clearer in original body.

It is narrated from Fazl bin Shazan in Sahaiful Abrar that

Imam Ali (a.s.) went to sleep on a rock in the wilderness of Na-

jaf. Qambar offered to spread a cloth for him, but he refused:

No, not here, it will disturb the grave of a believer or gathering

of believers.

Asbagh bin Nubatah said: I have known the grave of a believ-

er, that it was and it will remain; but what is the meaning of

disturbing the gathering of believers?

Imam Ali (a.s.) replied: O son of Nubatah, in this wilderness,

the souls of all male and female believers are in bodies of light

on pulpits of light.

Hasan bin Sulaiman has also narrated this tradition in the

book of Mukhtasar from the book of Fazl bin Shazan and in the

end, added: O son of Nubatah, if the curtain is raised, you will

definitely see the souls of believers seated in circles; they visit

and speak to each other. The soul of every believer is in this

valley and the soul of every disbeliever is in the Barhut of

Yemen.

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Moreover, it is mentioned in the book of Shifa wa Jila, narrating from Imam Zainul Abideen (a.s.) that they tell the soul of

the believer at the time of giving the funeral bath: Would you

like to be returned to that body, in which you had been? It

replies: What would I do with hardships, loss and grief? Kulaini

has narrated from Imam Ali Naqi (a.s.) that there were no

dreams for human beings in the beginning of creation; this

phenomena started later.

The narrator asked: What was the reason for it? He replied:

The Almighty Allah sent a messenger to the people of his time.

He obeyed and worshiped God. He propagated and guided

them. They asked: What would we get if we act in this way, be-

cause your wealth is not more than our and your family is not

more powerful than ours?

That messenger said: If you obey me, the Almighty Allah will

admit you to Paradise and if you disobey me, Allah will send

you to Hell. They asked: What is Paradise and Hell? The proph-

et described them. They asked: When would we go there? He

replied: After death. They said: We see our dead that they get

decayed and only bones remain.

Thus, their ridicule and denial of that prophet increased. At

that time Almighty Allah introduced dreams. They came to the

prophet and narrated in astonishment what they had seen. The

prophet said: Almighty Allah wants to exhaust the proof on you

by this; after death also, the souls will remain like this even

though your bodies may decay, but your souls will continue to

be punished till your bodies are not raised.

In Mahasin, it is narrated from Imam Ja’far Sadiq (a.s.) that

the Imam said to Abu Basir: One, who dies on belief in our

Wilayat is a martyr. Even if the martyr dies on his bed, he is alive near Allah and he receives sustenance. It is mentioned in

many traditions that when you visit the graves of your relatives

and brothers they become aware of it and are pleased by your

company and when you leave, they feel lonely again.

Kulaini has narrated through authentic-like chains of narrat-

ors from Imam Ja’far Sadiq (a.s.) that the believer comes to vis-

it his family and sees what he likes, and they conceal what he

dislikes. Thus, some arrive every Friday and some less fre-

quently and some more frequently in accordance to their

deeds. In another reliable tradition, he says: There is no

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believer and disbeliever, but that he visits his family at the time of sunset.

Thus, if the believer sees that his family members are per-

forming good deeds, he thanks the Almighty Allah. When the

disbeliever sees his family members performing good deeds he

becomes regretful.

It is narrated from Ishaq bin Ammar through trustworthy-like

chains that he said: I asked Imam Musa Kazim (a.s.): Does a

deceased come to visit his family members? Imam (a.s.)

replied: Yes. I asked: How frequently? He replied: In a week, a

month or a year, depending on his rank. I asked: In what form

does he come? He replied: In form of a subtle bird. He perches

on their wall and he sees them. If he finds them in comfort, he

is pleased and if he finds them in hardships, he is aggrieved.

According to another traditional report, he said: They visit in

accordance to their excellence; some visit every day, some

once in two days and some once in three days; and one, who

visits the least, visits once year at the time of sunset in form of

a sparrow or a bird smaller than it. An angel accompanies him

and shows him what would please him and conceal from him

what would aggrieve him. After that he takes him back

satisfied.

Moreover, it is narrated from Imam Ja’far Sadiq (a.s.) that

the soul of the believer says farewell to its Lord. The Almighty

Allah sends two angels along with him. He arrives in form of a

bird, perches on his house and sees his family members and

listens to their conversation.

I have explained the method of reconciliation between these

traditions in the book of Miratul Uqool and all other traditions, I have mentioned in Biharul Anwar.

It is mentioned in reliable traditions that Abu Basir asked

Imam Ja’far Sadiq (a.s.) about the souls of believers. Imam

(a.s.) said: They are in certain chambers of Paradise; they par-

take Paradise food, drink Paradise water and say: O Lord, do

not establish Qiyamat for us and do not fulfill the promise You made to us and don’t join our first to our last. Thus, it is known

from these widely related traditions that the soul survives after

the body as well and it is rewarded and punished.

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Second Issue: Questioning of the Grave and its Reward and Punishment

We should know that there is consensus among Muslims that

interrogation in the grave is a fact. The soul is returned to the

body to facilitate this. On the contrary, it is a necessary funda-

mental of Islam and its denier is an infidel. Ibne Babawayh has

narrated from Imam Ja’far Sadiq (a.s.) that one, who denies

three things is not our Shia:

Meraj, questioning of the grave and intercession. Therefore,

the arrival of two interrogation angels is necessary.

It is mentioned in many traditions that one is named Munkir

and the other, Nakeer. It is mentioned in some traditional re-

ports that with regard to believers, it is Mubashshir and Bashir and with regard to opponents, it is Munkir and Nakeer. It is so, because they come in a nice form for believers and give glad

tidings of rewards and unlimited bounties. For the disbelievers,

they come in a terrible form and promise chastisement to

them.

It is famous among Imamiyah theologians that questioning of

the grave is not general; on the contrary, it is only for the per-

fect believer and the absolute denier. Children, insane and

those who are of weak faith are not subjected to interrogation.

In the same way, there is no interrogation of the grave for the

deceased after placing whom in the grave, Talqeen is recited.

As mentioned in traditional reports that when they place him in

the grave and recite Talqeen, the two angels say to each other:

Let us go away, he has been reminded of his testimony.

Shaykh Shaheed says: According to consensus, the interroga-

tion of the grave is a fact, except for one for whom Talqeen has

been recited. Some Ahle Sunnat scholars have narrated in

their books from Abu Amama Bahili that the Messenger of Al-

lah (s.a.w.s.) used to say: When one of you dies and dust is cast

on him; one of you should stand at his grave and say: O so and

so son of so and so, and mention the name of his mother; then

say: remember that belief you left the world with.

That is the testimony of the oneness of God, prophethood of

His Eminence, Muhammad; also that you chose the lordship of

Allah, Islam as your religion, His Eminence, Muhammad as

your prophet, the Quran as your book and Imam Ali (a.s.) and

all Imams as your Imams. At that time Munkir and Nakeer turn

652

back saying: Why are we waiting for? His testimony has been reminded to him. Imam (a.s.) said: If the name of his mother is

not known, he should be attributed to Lady Hawwa.

There is dispute whether there is interrogation of the grave

for prophets and successors as well, but it is not necessary to

contemplate on this, although most likely, there will be no

questioning for them. With regard to interrogation of children

also, there is dispute among Sunnis; but most likely there will

be no questioning for them.

Shaykh Mufeed has written in Sharh Aqaid Saduq that after

the death of the bodies, the souls are of two types: Some are

transferred to rewards and punishment and some become in-

valid and do not get reward or punishment. People asked Imam

Ja’far Sadiq (a.s.): Where does the soul of deceased reside? He

replied: If the deceased was an absolute believer or complete

disbeliever, his soul is transferred from his body to another

body, like that same body and till Judgment Day he continues

to get the recompense of his deeds.

After that when the Almighty Allah decides to raise them up

on Judgment Day, He creates their bodies and returns their

soul to their original bodies to give them the full recompense of

their deeds. So the believer after death is transferred from his

body to another body similar to his original body and he is

taken to one of the gardens of this world and he resides there

in bounties till Judgment Day.

The soul of a disbeliever is transferred from his body to a

body exactly like his original body. Then he is taken to Hell, so

that he may remain there in chastisement till Judgment Day

and its evidence is the following verse concerning the believer,

which the Almighty Allah has mentioned regarding the believer

of Aale Yasin:

“It was said: Enter the garden. He said: O would that

my people had known;”(Surah Yasin 36:26)

“Of that, on account of which, my Lord has forgiven me

and made me of the honored ones!”(Surah Yasin 36:27)

The proof regarding the disbelievers is the statement, which

the Almighty Allah has mentioned regarding Firon and his

men.

“The fire; they shall be brought before it (every) morn-

ing and evening and on the day when the hour shall

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come to pass: Make Firon’s people enter the severest

chastisement.”(Surah Ghafir 40:46)

The second kind is that there is neither questioning for them

nor any reward and punishment. It is narrated from Imam

Ja’far Sadiq (a.s.) in traditions that the interrogation of the

grave and special Rajat is there only for those, who have abso-

lute faith or complete disbelief; for the rest of the people, there

is no interrogation and Rajat.

It is mentioned in traditions that the souls of prophets and

Imams, along with their bodies, rise up to the skies and their

residence is in their original bodies, which they have in the

world; but this matter is only for those personages and not for

anyone else.

It is narrated from the Messenger of Allah (s.a.w.s.) that one,

who recites Salawat on me at my grave, I hear it and one, who

recites Salawat on me from a distance, it reaches me. And he

said: One, who recites Salawat on me once, I invoke blessings

on him a hundred times. Thus, whoever wants, he may recite

the Salawat in excess and whoever wants, he may recite it less.

Thus, His Eminence said: They hear the Salawat after passing

away from the world. And it is not possible, except that they

should be alive near the Almighty Allah.

In the same way, the Holy Imams (a.s.) hear one, who salutes

them from near; and the salutation made to them from far off

reaches them. Authentic reports of those personages are recor-

ded in this meaning. The Almighty Allah says:

“And reckon not those who are killed in Allah’s way as

dead; nay, they are alive (and) are provided sustenance

from their Lord;”(Surah Aale Imran 3:169)

It is narrated that the Holy Prophet (s.a.w.s.) stood at the

edge of the well of Badr and addressed the idolaters, who were

killed that day and their bodies had been thrown into that well.

He said: Indeed you were bad neighbors for the Messenger

of Allah. You expelled him from his house, exiled him from his

town; then became united on his enmity and fought a battle

against him. I have found the promise of my Lord true. [Have

you also found the threat of the Lord true?]

Umar said: O Messenger of Allah, why are you speaking to

the dead? He replied: O son of Khattab, because by Allah, you

cannot hear more than them. There is no distance between

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them and that the angels chastise them with iron maces, except that I should turn away from them.

It is narrated that Imam Ali (a.s.), after the battle in Basra

mounted and went through the rows of the dead, till he came

to the body of Kaab bin Aswad, the Qadi of Basra, who was an

appointee of Umar and he had come out fight in Basra with a

Quran around his neck accompanied by his family members.

All of them were killed. When the Imams noticed him among

the slain, he asked that he should be made to sit up.

Then he said: O Kaab, I found the promise of my Lord true.

Have you also found the promise of your lord true? Then he

ordered them to make him lie down again. He repeated this

procedure with Talha as well. At that time one of the compan-

ions of the Imam asked: What was the use of talking to the

slain, when they are unable to hear you? Imam (a.s.) replied: O

man, by Allah, these two heard my statements as the people of

the well of Badr had heard the statements of the Holy Prophet

(s.a.w.s.).These reports and traditions prove that the souls of

some dead return to them to enjoy or to be punished and this is

not common for all those, who die as we have narrated. [End of

the statement of Shaykh Mufeed.]

Kulaini has narrated many traditions from Imam Ja’far Sadiq

(a.s.) that there is no interrogation in the grave, except for

those, who have been sincere in faith or those, who are abso-

lutely disbelievers. As for the others, they are unaware of

them; that they do not oppose them.

According to correct chains of narrators, it is narrated from

the same Imam that questioning is imposed on a person on

whom pressure is applied.

Moreover, it is narrated through reliable chains of narrators

that two angels approach the deceased after he is buried. They

are Munkir and Nakeer. Their voice is like thunder and their

eyes like lightning. They crack the earth with their teeth. Their

hair hang on both their sides, they walk between them and ask:

Who is your Lord? What is your religion? If that believer says:

My Lord is Allah and my religion is Islam, they ask him what he

says about the one, who is raised from among them.

He says: You ask me about His Eminence, Muhammad

(s.a.w.s.) the prophet? They will reply: Yes. Do you testify that

he is the Messenger of God? He will reply: Yes, I testify that he

655

is the Messenger of God. They will then say: Go to sleep in a comfortable way. Then they will widen his grave nine yards

and open a door to Paradise in it. Then he sees his place in

Paradise. If the dead is an infidel, the two angels come with

awe and make Shaitan stand before him. The eyes of Shaitan

are redder than copper.

When they question him, he says: I don’t know. At that time

they leave the Shaitan to him and impose ninety-nine serpents

in his grave; such that if one of those serpents blows on the

earth, it will never produce grass. They also open a door to

Hell and he sees his placein Hell.

Moreover, it is narrated from Abu Bakr Hadhrami that he

said: I asked Imam Ja’far Sadiq (a.s.): Who will be interrogated

in the grave? He replied: Those, who had perfect faith and

those, who were absolute infidels. I asked: What will be the

condition of others? He replied: By Allah, they are left alone. I

asked: What are the questions about? He replied: About divine

proof and Imam, who is present among you.

Thus, they ask the believer: What do you say regarding so

and so son of so and so (that is the Imam of the time)? He

replies: He is my Imam. When he gives this reply, they tell him:

Go to sleep, may the Almighty Allah give you a comfortable

sleep. Then they open a door to Paradise. The gift of the breeze

of Paradise continues to reach him till Judgment Day. In the

same way, they ask the infidel: What do you say regarding so

and so son of so and so (that is the Imam of the time)? He

replies: I heard his name, but I don’t know who he was. They

say: You will definitely not know him. Then they open a door of

Hell for him and the heat of Hell continues to reach him till

Judgment Day.

It is narrated through reliable chains of narrators from Imam

Musa Kazim (a.s.) that the believer is questioned in the grave:

They ask: Who is your Lord? He replies: Allah. Then they ask:

What is your religion? He replies: Islam. Then they ask: Who is

your Prophet? He replies: His Eminence, Muhammad. Then

they ask: Who is your Imam? He replies: So and so gentleman.

They ask: How did you recognize him? He replies: It was

something, to which the Almighty Allah guided me and kept me

steadfast on it. At that time they will tell him: Go to a sleep free

of every worry, like the sleep of a bridegroom.

656

Then they open a door of Paradise for him, so that the fragrance of Paradise and its flowers reach him. He says: O Lord,

please establish the Judgment Day at the soonest; perhaps I

may return to my family and wealth.

In the same way, they ask the infidel: Who is your lord? He

replies: Allah. They ask: Who is your prophet. He replies:

Prophet Muhammad (s.a.w.s.). They ask: What is your religion?

He replies: Islam. They ask: From where have you learnt it? He

replies: I heard it from people and did in the same way. They

hit him with a mace in such a way that all men and jinns can-

not bear; and he melts down like solder. Then they bring back

his soul and place his heart between two plates of fire. He

says: O Lord, remove the Qiyamat.

The author says: This tradition proves that the belief of Ahle

Sunnat on Allah and Prophet and as a result of their not believ-

ing in the true Imams and not being attached to them is only

conjectural and imitative and is baseless.

As mentioned in the book of Husain and Saeed, quoting

through reliable chains of narrators from Sulaiman Khalid that

he said: I asked Imam Ja’far Sadiq (a.s.): Whom does the in-

mate of the grave meet. He replied: Two angels, known as

Munkir and Nakeer. They come and pose questions: Was the

Messenger of Allah rightful? If he is from the doubters, he

says: I don’t know, but I heard from people that he was the

Messenger of Allah. I don’t know, whether it was true or not.

They give him such a blow, which is heard in addition to

those who are not duty-bound, by all the residents of the heav-

ens and the earth and if he is from the people of certainty, he

does not fear anything and he says: I testify that His Eminence

was the Messenger of Allah (s.a.w.s.) and he came with guid-

ance and religion of truth. He sees his position in Paradise.

Then they widen his grave and say: Go to sleep in full comfort.

Ibne Babawayh has narrated from Imam Ali Reza (a.s.) that

when a believer dies, 70000 angels accompany his bier to his

grave. When they place him in the grave, Munkir and Nakeer

arrive and recognize him. They ask him: Who is your Lord?

What is your religion? Who is your Prophet? He replies: My

Lord is Allah, Prophet Muhammad is my prophet and Islam is

my religion. Thus, they widen his grave as far as the eye can

see. They bring food of Paradise and place flowers of Paradise

657

and its breeze in his grave. This is the meaning of the following statement of the Almighty Allah:

“Then if he is one of those drawn nigh (to Al-

lah),”(Surah Waqiyah 56:88)

“Then happiness and bounty.”(Surah Waqiyah 56:89)

In the grave…

“And a garden of bliss.”(Surah Waqiyah 56:89)

In the hereafter…

When some infidel dies, 70000 angels from the agents of Hell

accompany him till his grave. He adjures the carriers of the

bier to take him back. His voice is heard by everything, except

the Jinns and men who are duty-bound and he says: If only I

had returned to the world once more and would have been a

believer. And he says: Please take me to the world once more;

perhaps I may perform good deeds in those things, which I

have left. The agents of Hell reply:

“It is a (mere) word that he speaks; and before them is

a barrier until the day they are raised.”(Surah Mominoon

23:100)

At that moment, an angel calls out: He is a liar; if he is re-

turned to the world, he will again do what he was forbidden.

When they place him in the grave and people go away from

there; Munkir and Nakeer approach him in a very terrible

form. They make him sit and ask him about his Lord, his reli-

gion and his book. He would be confused and unable to reply.

They will give him such a blow of divine chastisement, which

would terrify everything. After that they would again question

him, but he will reply: I don’t know. They will say: You will nev-

er know it and you will never be guided and never be success-

ful. Then they will open for him a door to Hell and instead of

items of hospitality, they will bring for him hot water of Hell

and this is the implication of the following saying of the

Almighty Allah:

“And if he is one of the rejecters, the erring

ones,”(Surah Waqiyah 56:92)

“He shall have an entertainment of boiling wa-

ter,”(Surah Waqiyah 56:93)

“And burning in hell.”(Surah Waqiyah 56:94)

That is in the hereafter; but in the grave, he is asked about

fundamentals of belief; especially the Imamate of the Imams.

658

Traditions are widely related through Shia and Sunni channels, that in the grave there will be interrogation regarding the

Wilayat of Ali Ibne Abi Talib (a.s.) as Shaykh Kishi has narrated through reliable chains from Yunus bin Abdur Rahman that he

said: I went to meet Imam Ali Reza (a.s.) and he asked: Has Ali

bin Abu Hamza died? I replied: Yes. He said: He has entered

Hell. He was asked: Who is the Imam after my respected fath-

er; and he replied: I do not regard anyone as the Imam after

him. So they gave him such a blow that his grave became full

of fire.

According to another traditional report he was made to sit up

in his grave then questioned about the Imams. He mentioned

the names of all the Imams till he reached to me. When he was

asked, he abstained from replying. So they gave him a blow,

which filled his grave with fire.

It is narrated from Zarin bin Jaish in Basairud Darajaat that

Amirul Momineen (a.s.) used to say: After they bury a dead,

two angels, Munkir and Nakeer approach him. Before

everything else, they ask him about his god, then about his

prophet and then his Wali and Imam. If he replies (correctly)

he is saved and if he fails to do so, they punish him.

Someone asked: What will be the circumstances of one, who

recognizes his god and his prophet, but does not recognize the

Wali? He replied: He will be in bewilderment; he is neither

from these nor those. And there is definitely no way of salva-

tion for one deviated by Almighty Allah.

People asked the Holy Prophet (s.a.w.s.): O Messenger of Al-

lah (s.a.w.s.), who is the Wali? He replied: At this time, your

Wali is Ali and after him, his successor. And in each period of

time, there is a scholar, due to whom the Almighty Allah ex-

hausts the proof on creatures. So that they may also not say

like those who were deviated before them, said. That is when

their prophets went away from the world, they said: O our

Lord, why you did not send a prophet to us? That: we should

follow your signs, before humiliation reached us. Their devi-

ations were that they did not become aware of the signs, who

were the successors. Thus, the Almighty Allah replied: Tell

them:

“Wait then, I too with you will be of those who

wait.”(Surah Araaf 7:71)

659

Very soon, you will become aware, who the companion of the right way is, and who it is that has received guidance. Their

hope and waiting was that they said: It is not necessary for us

to recognize the successors or Imams. Thus, the Almighty Allah

chastised them.

The companions of the Siraat Bridge are the successors, as

they stand on Siraat Bridge and none enters Paradise, except

one, who recognizes them and they recognize him. And none

enter Hell, except one, whom these gentlemen do not regard

as their Shia and he does not recognize them with Imamate,

because these personages are the cognizant of Allah, about

whom the people were informed and deemed to be his witness

on them, whereas on the day of the covenant, oath was taken

from the souls.

The Almighty Allah has mentioned them in His Book, when

He says:

“And on the most elevated places there shall be men

who know all by their marks.”(Surah Araaf 7:46)

“How will it be, then, when We bring from every people

a

witness

and

bring

you

as

a

witness

against

these?”(Surah Nisa 4:41)

That day, those who have not believed and had disobeyed the

Prophet and successors; they would wish they were turned to

dust. On that day, they would not conceal anything from the

Almighty Allah.

Shazan bin Jibraeel has narrated in the book of Fadhail etc

that when mother of Amirul Momineen (a.s.), Lady Fatima

binte Asad departed for the heavenly abode, Imam Ali (a.s.)

came to the Holy Prophet (s.a.w.s.) weeping. He asked, why he

was crying; may the Almighty Allah never make your eyes

weep? He replied: My mother has passed away.

The Messenger of Allah (s.a.w.s.) said: On the contrary, my

mother has passed away; she starved her children and fed me.

She left the hair of her children uncombed and applied oil in

my hair. By Allah, there was a date palm in the house of Abu

Talib. She took initiative in the morning and gathering dates

from it keep them concealed from my cousins fed them to me.

After that the Holy Prophet (s.a.w.s.) arose and turned his at-

tention to her final rites. He gave his robe to shroud her body.

660

When he accompanied the bier, he took slow steps and was barefooted. He recited seventy Takbirs in her funeral prayer

and then lay down in her grave. After that he placed her in the

grave and recited the dual testimony of faith. When the grave

was closed and people wanted to disperse, the Holy Prophet

(s.a.w.s.) said thrice: Your son! Not Ja’far or Aqeel; but your

son, Ali Ibne Abi Talib (a.s.).When he came away from their

people asked: O Messenger of Allah (s.a.w.s.), today you per-

formed such acts in that funeral, which you did not in other fu-

nerals. He said: As for my slow walk, it was due to the crowd of

angels. As for saying the Takbir seventy times; it was because seventy rows of angels prayed on her. As for laying in the

grave, it was because once during her lifetime, I mentioned the

squeeze of the grave to her and she said: O for the squeeze! So

I lay down in the grave, so that the earth may not squeeze her.

I gave the shroud from my garment, because during her life-

time, I mentioned the Judgment Day and said: People would be

raised unclothed. She said: O for the nakedness! So I gave her

the shroud of my garment that she may be raised with a

shroud. As for my telling her: ‘Your son, your son’, it was be-

cause the two angels arrived and asked her about her god; she

replied: Allah is my Lord. Then they asked: Who is your Proph-

et. She replied: It is His Eminence, Muhammad. Then they

asked: Who is your Imam and Wali? She was ashamed to say

that it was her son, Ali. So I told her to reply that it is your son,

Ali Ibne Abi Talib (a.s.). So the Almighty Allah illuminated her

eyes.

The author says: This tradition proves that interrogation is

done about the Imam even before his Imamate andit is neces-

sary that this be exclusive for one, who is aware of the Imam-

ate of that Imam. It is also possible that it is exclusive to the

proximate ones of Almighty Allah or was exclusive for Lady

Fatima, due to her majesty, as hinted in the last part of the

tradition.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) through

authentic chains of narrators that when they take out the bier

of a believer from his house, angels accompany it till his grave

and they crowd over it, till they convey him to the grave. When

he reaches into his grave, the earth tells him: Welcome, you

have arrived happily and in a nice state and you have come to

661

your family. By Allah, I preferred that your like should have walked on me. And you will see how I conduct with you.

They widen his grave to the extent one can see. Then two an-

gels: Munkir and Nakeer, come to him and pose questions.

Who is your god? He will reply: Allah. Then they will ask: What

is your religion? He will reply: Islam. Then they will ask: Who

is your prophet? He will reply: His Eminence, Muhammad.

Then they will ask: Who is your Imam? He will reply: So and

so. At that time a caller will call out from the sky: My servant

has stated the truth. Spread the carpet of Paradise in his

grave. Open a door of Paradise towards his grave. Dress him in

a garment of Paradise, so that he may come to Me. And what is

with us is better for him. Then they will tell him: Go to sleep

like a new bridegroom and with a sleep sans discomfort.

If he is a disbeliever, the angels will accompany him to the

grave and the earth tells him: May you not be welcome; you

have come to a very bad place. By Allah, I hated that someone

like you should walk on me. Now, you will see how I deal with

you. So the earth straitens for him and squeezes him in such a

way that his ribs telescope in each other. Then Munkir and Na-

keer approach him, but not in the form they assume while visit-

ing believers. They make him sit up and return his soul to his

body and ask: Who is your Lord?

He is bewildered and he says: I heard people say that there

is God. Munkir and Nakeer will say: You will definitely not

know! In the same way, they will inquire about the prophet and

the Imam and he will offer the same reply. At that time a voice

will come: My servant has uttered a lie! Spread the carpet of

fire in his grave and make him wear the dress of fire. Open a

door towards fire in his grave, till he comes to Us and what is

with Us is worse than this. They give him three blows of the

mace of fire and each time flames flare up from his grave. If

that blow is delivered to the mountains of Tahama, they would

be pulverized.

The Almighty Allah imposes snakes in his grave, who sting

and tear him up. The Shaitan also keeps him in grief and all the

creatures can hear his cries, except for the Jinn and men.

Indeed, the folks of the grave hear sound of the shoes of those

who accompany their bier and their hitting one hand over the

662

other and this is the meaning of the following statement of the Almighty Allah:

“Allah confirms those who believe with the sure

word.”(Surah Ibrahim 14:27)

Moreover, it is narrated through reliable chains from Imam

Ja’far Sadiq (a.s.) that there is no location of grave, but that it

says three times every day: I am the abode of dust, I am the

abode of hardships, I am the abode of nobility and according to

another traditional report, it says: I am the abode of strange-

ness, I am the abode of loneliness, I am the abode of nobility, I

am the abode of poverty; I am a garden from the gardens of

Paradise or I am a pit from the pits of Hell.

The Imam said in the first tradition that when a believer ser-

vant enters the grave, it says: You arrived very happy and in a

better way and you came to your people… till the end as men-

tioned in the tradition of Imam Ja’far Sadiq (a.s.). Till it says: A

door is opened for him and he sees his place in Paradise. Then

a person enters from that door, anything better than which his

eyes have never seen.

The believer says: O servant of Allah, I have not seen any-

thing better than you. He replies: I am your good faith and

your good deed. Then his soul is taken and placed at the spot

shown to him in Paradise. They say: Now, go to sleep happily, a

breeze continues to reach his body forever, that he should con-

tinue to gain pleasure and fragrance from it, till he is raised in

Qiyamat. When the disbeliever enters the grave, it says: You

are not welcome, and it squeezes him in such a way that is

bones are pulverized. He again returns to his original

condition.

At that moment a door is opened for him to Hell. A person

enters from that door, worse and more terrible than all he has

ever seen. He says: I am your bad deed and your wicked beliefs

you had harbored. Then his soul is placed in the spot, which

was shown to him in Hell. A flame continues to reach his body,

so that he may continue to experience heat and pain forever,

till he is raised on Judgment Day. Sixty-nine snakes are im-

posed on his soul, so that they may continue to sting and tear

him up. If one of those snakes blows on the ground, it will nev-

er produce grass again. Some Ahle Sunnat have narrated from

Abu Huraira in the interpretation of this verse that:

663

“Allah confirms those who believe with the sure word

in this world’s life and in the hereafter.”(Surah Ibrahim

14:27)

That statement is confirmation of dual testimony.

“And in the hereafter.”(Surah Ibrahim 14:27)

When he is in grave, two angels arrive and ask him about

Almighty Allah, Prophet, Qibla and Imam and Imam is Ali (a.s.).

“And Allah causes the unjust to go astray.”(Surah

Ibrahim 14:27)

That is the Almighty Allah makes the oppressors deviate from

the Wilayat of Ali (a.s.) in the grave, so they do not reply,

whereas they ask the Imam. Moreover, it is narrated from the

Holy Prophet (s.a.w.s.) that there are two angels of God,

named Naakir and Nakeer. They approach the deceased and

ask regarding Allah, Prophet, religion and Imam. If he replies

correctly, they hand him over to the angels of bounties. If he

fails, they hand him over to the angels of chastisement.

As Kulaini (r.a.) has narrated from Imam Ja’far Sadiq (a.s.)

that the dead is asked about five things in the grave: Prayer,

fast, Hajj, Zakat and Wilayat of us, Ahle Bayt. Thus, Wilayat says to the other four from the corner of the grave of the believer: It is incumbent for me to make up for whatever defi-

ciency you may have.

Moreover, it is narrated from the Imam that when the body

of the believer enters the grave, the Prayer stands to his right

and Zakat stands to his left and doing a good turn to the par-

ents also comes before him and patience recedes to one side.

When the two interrogating angels arrive, patience says to

Prayer, fast and Zakat: Help your companion, and if you fail, I

will help him

.It is mentioned in Tafsir Imam Hasan Askari (a.s.) that

Amirul Momineen (a.s.) said: One, who strengthens the Shia

and exhausts for them the argument against the Nasibis, as the

weak Shia was himself incapable of it, the Almighty Allah

teaches him to say: My lord is Allah, my prophet is His Emin-

ence, Muhammad, my Wali and Imam is Ali, My Qibla is Kaaba, my pleasure is Quran and the capital of my hereafter, believer

men and women are my brothers and sisters. The Almighty Al-

lah says: You have exhausted your proof and the lofty ranks of

664

Paradise have become obligatory for you. Then his grave is transformed into the finest gardens of Paradise.

It is narrated from the same Imam in Majalis through correct

chains of narrators that when a believer dies, six forms enter

his grave along with him; one of them being more beautiful and

fragrant than others. Then a form stands to his right, a form to

his left, one before him, one at his feet and the fifth stands be-

hind. The most beautiful form remains at his head side. Thus,

any question or chastisement that approaches him from any

side is prevented by the format that side.

Afterwards, the most beautiful form tells the others: Who are

you, may the Almighty Allah give you a good reward on my be-

half. The form at the right says: I am Prayer; one, on the right

says: I am Zakat. One, in front says: I am fast. One behind says:

I am Hajj and Umrah. One, at the feet says: I am a good turn to

the fathers of believer. Then all of them ask: Who are you? You

are the most elegant and fragrant of us. It will reply: I am

Wilayat and love for Aale Muhammad (a.s.).

Ibne Babawayh has narrated through reliable chains of nar-

rators from Imam Zainul Abideen (a.s.) that His Eminence dis-

pensed moral teachings to the people in the Masjid of the

Prophet; which included:

O son of Adam, what hastens to you is your death and it is

about to reach you and the angels of death capture your soul

and you go towards a lonely destination (grave). Then they re-

turn your soul to you and Munkir and Nakeer question you

through a tough examination. Indeed, the first question they

ask you is about your religion, which you followed. Then the

scripture you recited and the Imam, whose Wilayat you adop-

ted. Then they ask about your age, what depleted it? And your

wealth; from where you obtained it and in what you spent it.

So, you may be ready with your excuses before examination.

If you are a believer and a pious person, and aware of your reli-

gion; you have followed the truthful Imams, have been devoted

to the beloved saints of the Allah. The Almighty Allah will, due

to your love, teach and remind you and make you speak a good

discourse and thus, you will give a good reply and they will

give you glad tidings of the pleasure of Allah, Paradise and

beautiful females.

665

The

angels

will

welcome

you

with

‘happiness’

and

‘bounty’( Ruh and Raihan). If this does not happen, and your tongue is confused, your reasoning is invalid and you fail to

reply, they will give you tidings of hell and angels will welcome

you there with hot Hameem water and burning in hellfire.

However, the squeeze of the grave and its reward and pun-

ishment is a matter, on which there is consensus of Muslims,

as mentioned previously. It is clear from reliable traditions that

the squeeze of the grave is on the original body. It is not gener-

al; rather it follows the interrogation of the grave. There is no

squeeze as well for one, who is not interrogated.

Ali Ibne Ibrahim has said, in the interpretation of this verse:

“And before them is a barrier until the day they are

raised.”(Surah Mominoon 23:100)

This refutes those who deny reward and punishment and

chastisement of the grave before Qiyamat. Imam Ja’far Sadiq

(a.s.) said: By Allah, I am not apprehensive for you, except re-

garding Barzakh. On Judgment Day, you will be with us and we

will intercede for you.5019BIbne Babawayh etc. have narrated

from Imam Ja’far Sadiq (a.s.) that when Saad bin Maaz Ansari

passed away, the Messenger of Allah (s.a.w.s.) ordered them to

give him the funeral bath, to anoint and to shroud him. When

his bier was lifted, the Holy Prophet (s.a.w.s.) accompanied it

barefoot and without a robe. Sometimes, he held it from the

right and sometimes from the left. When they reached the

grave, the Prophet entered it and placed him in it. Then he

fixed bricks over it and filled the cracks with mud and stones.

After that he said: I know well that he will be concealed in

the grave, but the Almighty Allah likes that if a person does

something, he should do it nicely. Saad’s mother remarked: O

Saad, congratulations to you for Paradise.

The Holy Prophet (s.a.w.s.) said: O mother of Saad, do not

consider this incumbent on your Lord. Indeed, Saad has just

encountered a squeeze in the grave. The companions asked: O

Messenger of Allah (s.a.w.s.), you did for Saad all what you

never did for anyone else? He replied: Because angels accom-

panied his bier barefoot and robe-less; so I also followed them.

My hand was in the hand of Jibraeel. I held it (bier) where he

held.

666

Companions said: In spite of all you did regarding him, you say that he has suffered a squeeze? He replied: Yes, he was

very harsh to his wife and according to another report, he said:

His tongue was very harsh for his wife.

It is mentioned in the book of Hasan bin Saeed that Imam

Ja’far Sadiq (a.s.) said: When Saad was buried, the Holy Proph-

et (s.a.w.s.) addressed him and passed his hand over his grave.

Then the back of the Prophet began to tremble and he said: O

Saad, this is the way it is done. When the companions asked:

What is happening? He replied: There is no believer, but that

there is a squeeze for him in the grave.

Kulaini (r.a.) has narrated through trustworthy chains of nar-

rators from Imam Muhammad Baqir (a.s.) that when

Ruqaiyyah, the daughter of the Prophet passed away due to the

excesses of Uthman, the Prophet came to her grave. Lady

Fatima (s.a.) stood besides the grave and her tears dripped in-

to the grave. The Holy Prophet (s.a.w.s.) was wiping her tears

with his garments and supplicated. Then he said: I was aware

of the weakness of Ruqaiyyah, so I implored the Almighty Allah

to keep her secure from the squeeze of the grave.

Moreover, it is narrated through correct chains of narrators

that Yunus asked Imam Ali Reza (a.s.): Is there squeeze of the

grave for one, who is crucified? Imam Ali Reza (a.s.) replied:

Yes, the Almighty Allah commands the atmosphere to squeeze

him.

It is narrated from Imam Ja’far Sadiq (a.s.) in another report

that the Lord of the atmosphere and the earth is one and the

same, the Almighty Allah reveals to the atmosphere and it

squeezes him harder than squeeze of the earth.

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.)

that the Holy Prophet (s.a.w.s.) said: Prophet Isa (a.s.) passed

by a grave and noticed that its inmate was being chastised.

Then he passed the same grave the following year and found

that he was not being punished anymore. He asked the

Almighty and Allah revealed: O spirit of Allah, one of his sons

has come of age and he has repaired a road and adopted an

orphan; so I forgave him due to the deeds of his son.

Moreover, it is narrated from the Imam that the Holy Proph-

et (s.a.w.s.) said: For the believer, the squeeze of the grave is

expiation ( Kaffara) for his deeds, like wasting divine bounties.

667

It is also narrated from this Imam that the believers, who dies between the sunset of Thursday and sunset of Friday and

in another report he says: One, who dies on Friday eve or Fri-

day, is exempted from the squeeze of the grave.

Ali bin Ibrahim has narrated through correct-like chains from

Imam Ja’far Sadiq(a.s.) that when the disbeliever is interrog-

ated in the grave, he says: I don’t know. He is given a terrible

blow, which is audible to all creatures, except human beings.

Then Shaitan is imposed on him, having eyes that are red, like

copper; and he says: I am your brother. They impose snakes

and scorpions on him and his grave becomes dark. Then he is

squeezed so hard that teeth from one side pierce the other.

In another report, he said that if that person is an enemy of

Allah and he does not give a good reply, they will give him such

a blow that, except for Jinns and humans, all creatures will be

terrified of it. Then a door will be opened into hell and he will

be told: Go to sleep in the most terrible way. His grave will be-

come narrow, like tip of a spear and he will be pressed

between irons, till his brain matter oozes from his toes.

Almighty Allah will impose snakes and scorpions on him that

they may continue to rip him apart till Allah raises him. He will

yearn for the Judgment Day due to the wickedness of his acts.

Kulaini has narrated from Imam Muhammad Baqir (a.s.) that

the Messenger of Allah (s.a.w.s.) said: There was no Prophet,

but that he served as a shepherd before prophethood. I was

also a shepherd before prophethood and I observed camels and

goats grazing peacefully in the pasture, there being nothing to

terrify them. But all of sudden they would be startled and stop

grazing. I was astonished, till Jibraeel informed me that a dis-

believer is given such a terrible blow in the grave that all

creatures hear it and get terrified. Then I realized that the an-

imals were terrified of this; so implore for the refuge of Allah

from the chastisement of the grave.

Rawandi has narrated from Imam Muhammad Baqir (a.s.)

that there is no loneliness of the grave for one, who performs

his genuflection ( Ruku) perfectly. It is narrated from Ibne Ab-

bas that there are three parts of the punishment of the grave:

one third for backbiting, one third for tale-telling and one-third

for not washing the impurity of urine. It is narrated through

trustworthy chains of narrators in Mahasin from Imam Ja’far

668

Sadiq (a.s.) that the worst chastisement of the grave is due to urination.

In Ilalush Sharai, it is narrated through correct chains of narrators from the Imam that some righteous person of Bani Israel

or some scholar was told in his grave: We will give you a hun-

dred lashes as chastisement of the grave. He said: I cannot

bear them. The angels continued reducing the quantum, but he

reiterated his plea till the matter reached to one lash. He again

reiterated that he would be unable to bear it. The angels said:

There is no option. He asked: For what crime are you giving

this lash? They reply: One day, you prayed without ablution

and also when you passed a weak and oppressed man, you did

not help him. So, when they give him one lash, the grave is

filled with fire.

Kulaini (r.a.) has narrated through reliable chains of narrat-

ors from Abu Basir that he said: I asked Imam Ja’far Sadiq

(a.s.): Can anyone escape the squeeze of the grave? He replied:

I seek refuge of Allah, how few are those, who will be saved

from it! Indeed, when Ruqaiyyah was martyred by Uthman, the

Messenger of Allah (s.a.w.s.) stood at her grave and raised his

head to the sky and tears were flowing from his eyes.

He said: I remembered the cruelties that Ruqaiyyah suffered

at the hands of Uthman, so I wept and implored the Almighty

Allah to forgive her for my sake and exempt her from the

squeeze of the grave. He then said: May Almighty Allah save

Ruqaiyyah from the squeeze of the grave for my sake. So the

Almighty Allah saved that martyred victim for the sake of the

Prophet.

After that His Eminence said: When Saad bin Maaz passed

away, the Messenger of Allah (s.a.w.s.) accompanied his bier

and seventy thousand angels followed. Then the Messenger of

Allah (s.a.w.s.) raised his head to the sky and said: Even one,

who is like Saad, has to suffer the squeeze of the grave. Abu

Basir said: May I be sacrificed on you, we heard that he was

squeezed, because he disregarded the impurity of urine? Imam

(a.s.) replied: Allah forbid, it was not like that; it was because

he was very harsh to his wife. Then the Imam said: The mother

of Saad remarked: O Saad, congratulations to you for Paradise.

The Holy Prophet (s.a.w.s.) said: O mother of Saad, don’t be so

confident. He has just been squeezed in the grave.

669

Moreover, it is narrated through correct chains of narrators that Umar bin Zaid said to Imam Ja’far Sadiq (a.s.): I heard you

say that all our Shia are in Paradise, even though they might

be sinners. He said: It is right, by Allah;all of them are in

Paradise. I said: May I be sacrificed on you, even those, who

commit greater sins? Imam (a.s.) said: Yes, on Judgment Day,

all of you will enter Paradise due to the intercession of the

Messenger of Allah (s.a.w.s.) and his successor; but by Allah, I

am apprehensive of you regarding Barzakh. He asked: What is

Barzakh? Imam replied: It is the grave –from the day a person

dies, till Judgment Day.

The author says: It is concluded from many reliable tradi-

tions that there is no squeeze for the believer; as Kulaini has

narrated from Abu Basir that when the believer is buried, he

soul is returned to the upper part of his body and the angels

question him about the true beliefs. When he replies, a door is

opened to Paradise from where the illumination, fragrance and

coolness of Paradise enter. I asked: May I be sacrificed on you,

then where is the squeeze of the grave?

He replied: Far from it! There is no squeeze of the grave for

believers. By Allah, the land the believer walks on prides over

other lands; and when he enters the grave it says: When you

walked on me, I was eager that you would come to me and now

that you have entered, you will see how I conduct with you. So,

it widens from him to the extent one can see.

It is very difficult to reconcile between these traditions. If the

believer is considered to be an implication of the perfect be-

liever, who can be more perfect than Fatima binte Asad,

Ruqaiyyah and Saad bin Maaz, except that regarding Fatima

and Ruqaiyyah it should be considered that imploration was

made by way of precaution.

Or, that believers imply infallibles and it is possible for those,

whose rank is lower than infallibility; like His Eminence, Sal-

man, Abu Zar and their like. Possibly, traditions stating that

there is no squeeze for believers may be interpretable; that the

squeeze is not severe and it may not be opposed to the light

squeeze that occurred for Saad bin Maaz. There is hint in tradi-

tions that the squeeze of Saad bin Maaz was light.

Or to imply that it is not squeeze by way of anger; and for the

believer it is by way of grace only that he may become eligible

670

to enter Paradise as the believer getting involved in worldly problems is also as such. Or it is said that this was the case in

the early period of Islam; that it was general for non-infallible

and after that it was removed from the believers as a result of

the intercession of the Holy Prophet (s.a.w.s.) and the Holy

Imams (a.s.).This is more likely, although it is having improb-

ability in some traditions. It is narrated from Zurarah in good-like tradition that he said: I asked Imam Muhammad Baqir

(a.s.): Why shoots of berry are placed with the corpse? He

replied: It wards off chastisement and accounting of the dead,

as long as it is fresh; and the chastisement is over in one day

and in one hour. During this, people bury the dead and return.

Two shoots are placed, so that the dead is not punished and

even after they dry up, the Almighty Allah does not chastise.

The author says:

There are two possibilities in this explanation; first is that the

chastisement of the original body is in the first hour.

Secondly, the beginning of chastisement is in the first hour;

when the Almighty Allah is merciful at that time and He has

not punished, He will not punish after drying up also; and this

is clearer.

Third Issue: Location of the Soul and the facsimile body in

Barzakh Kulaini has narrated from Habbe Arabi that Amirul

Momineen (a.s.) said: Wherever a believer may die, his soul is

instructed to enter Wadius Salaam, which is the desert of Najaf

Ashraf; and indeed, it is an illumination of Adn Paradise. It is also narrated that a person said to Imam Ja’far Sadiq (a.s.): My

brother is in Baghdad and I fear that he will die there.

Imam (a.s.) asked: Why are you apprehensive, he can die

anywhere. No believer lives in any corner of the earth, but that

the Almighty Allah transfers his soul to Wadius Salaam. He

asked: Where is Wadius Salaam? On the outskirts of Kufa, he replied. As if I can see them seated in circles and conversing

among themselves.

It is mentioned in many traditions that the souls of believer

in forms of bodies reside in Paradise under a tree. They recog-

nize each other and pose questions to each other; eat and drink

the food and drinks of Paradise and say: Our Lord, please es-

tablish Qiyamat for us and bestow what You promised and join

the first of us with our last.

671

When a soul of believer reaches there, they gather around it.

Some say: Leave him alone a bit, as he is just free from a great

terror. When he regains posture, they ask him about each of

their friends and companions. If he says that so and so is alive,

they hope that he would of the delivered ones and will join

them after death. If he says that he is dead, they remark: He’s

gone to the lower side of Hell.

The souls of disbelievers are punished in Hellfire. According

to another report, the fire of Hell is shown to them and they

say: O Lord, please don’t establish Qiyamat for us and don’t

fulfill the promise of our chastisement; don’t join our last with

our first. Many traditions were mentioned in this regard above.

Kulaini has narrated through correct chains of narrators

from Zarbas Kunnasi that he said: I asked Imam Muhammad

Baqir (a.s.): People say that our Euphrates emerges from

Paradise, how is that possible? Whereas the water of Eu-

phrates emerges from the west and many springs and rivulets

join it. Imam (a.s.) said: There is a Paradise of Allah, which He

has created in the west and the water of your Euphrates

emerges from there.

Every evening, souls of believers head to this Paradise from

their graves, partake its fruits, enjoy its bounties, meet each

other and recognize each other.

In the morning, they emerge from Paradise and go away

floating in atmosphere between the earth and sky. When the

sun rises, they return to their graves. These souls meet and re-

cognize each other above the atmosphere. Imam (a.s.) said:

There is a fire (hell) of God, which He has created in the east,

so that the souls of the disbelievers may dwell in it.

Every night, they eat the food of Zaqqum and drink its hot

water ( Hameem).In the morning, they go to that valley situated

in Yemen, known as Barhut. It is hotter than all the fires of the world. These souls reside there, meet each other and recognize

each other. When it is night, they are again returned to the

Fire. Such will be there condition till Judgment Day. The nar-

rator asked: What will be the condition of those, who believe in

the oneness of Allah and in the prophethood of the Holy Proph-

et (s.a.w.s.)?That is some sinners from Muslims; who die

without having faith in any of the Imams and who are not

aware of your Wilayat and Imamate? He replied: They are in

672

their graves and they do not emerge. They open a way to Paradise, which Allah has created in the West for one, who performed good deeds and no enmity was displayed by him; and a

breeze blows on him till Judgment Day.

Then the Almighty Allah accounts his deeds and either ad-

mits him to Paradise or sends him to Hell. Thus, his destiny is

in the hands of Allah. Same is the condition of those with weak

faith, the fools and Muslim children not having reached matur-

ity. However, for Ahle Bayt haters (Nasibis) from the Muslims,

who harbor prejudice in their false religion; they open a hole

from their gravesinto the fire, which Allah has created in the

east. Till Judgment Day the flames and smoke of that fire and

Hameem comes towards him. Then their return is to the

Hameem of Hell. They burn in the fire and are asked: Where is

one, whom you called instead ofAllah?

That is where is one, whom you took as your Imam, instead

of the Imam that Allah has deemed as the Imam of the people?

Moreover, it is narrated that the narrator asked Imam Ja’far

Sadiq (a.s.) regarding the Paradise of Adam. He replied: It was

a garden of Paradise, in which the sun and the moon rose and

set. If His Eminence, Adam (a.s.) had been in the Paradise of

hereafter, he would never have come out of it.

Ali bin Ibrahim has narrated in the interpretation of the fol-

lowing verse:

“And they shall have their sustenance therein morning

and evening.”(Surah Maryam 19:62)

This is from the gardens of the world. Before Qiyamat, the

souls of the believers are taken there, because in the Garden of

Perpetuity, there is no sun and moon and day and night.

Moreover, it is mentioned in the interpretation of the follow-

ing verse:

“So as to those who are unhappy, they shall be in the

fire; for them shall be sighing and groaning in it:”(Surah

Hud 11:106)

“Abiding therein so long as the heavens and the earth

endure.”(Surah Hud 11:107)

It is the fire that exists in the world, before Judgment Day.

Then the Almighty Allah said:

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“And as to those who are made happy, they shall be in

the garden, abiding in it as long as the heavens and the

earth endure.”(Surah Hud 11:108)

He said: It is among the Gardens of the world, where the

souls of the believers are taken.

“A gift, which shall never be cut off.”(Surah Hud

11:108)

Its proof is that in the hereafter, the heavens and the earth

are changed; thus, it is necessary that Paradise of the world

and the fire should be in the world. Then it is narrated that

someone asked Imam Ja’far Sadiq (a.s.) regarding the inter-

pretation of the following verse:

“The fire; they shall be brought before it (every) morn-

ing and evening.”(Surah Ghafir 40:46)

Imam (a.s.) said: What do the Ahle Sunnat say regarding

this? The narrator said: They say that this fire is in the here-

after (in perpetuity) and there is no punishment for them after

death till Judgment Day. Imam (a.s.) said: They will be from the

delivered ones. He asked: May I be sacrificed on you, how is

that possible? He replied: It is in the world, where there is day

and night. Another context is that the Almighty Allah says after

this:

“And on the day when the hour shall come to pass:

Make

Firon’s

people

enter

the

severest

chastise-

ment.”(Surah Ghafir 40:46)

Moreover, it is narrated from Imam Hasan Mujtaba (a.s.) that

every Friday eve, souls of believers gather at the huge rock of

Baitul Muqaddas and on Judgment Day also, the gathering of

the creatures will be at the same location; and the souls of dis-

believers gather at Hadhramaut in Yemen.

Kulaini has narrated through many chains of narrators from

Imam Ja’far Sadiq (a.s.) that the Messenger of Allah (s.a.w.s.)

and Amirul Momineen (a.s.) said: The worst water on the face

of the earth is the water of Barhut; and it is a valley in

Hadhramaut, where the souls of disbelievers are chastised.

Moreover, it is narrated from Imam Ja’far Sadiq (a.s.) that

there is a valley behind Yemen, known as Barhut; none dwells

in that valley, except scorpions and black snakes; and no bird,

except the owl lives there. There is a well in that valley known

as Barhut. Every morning and evening the souls of idolaters

674

are taken there and made to drink festering water( Sadeed) water.

It is also narrated through trustworthy chains of narrators

that a Bedouin came to Imam Muhammad Baqir (a.s.).Imam

(a.s.) asked: Where do you come from? He replied: From Ahqaf

of the nation of Aad; and I saw a valley over there; dark and

black, whose bottom is not visible. Small and big owls; and

many poisonous creatures live there. Imam (a.s.) asked: Do you

know what valley is that? He said: No, by Allah. Imam (a.s.)

said: It is Barhut and the soul of every disbeliever is lodged

there.

Ali bin Ibrahim has narrated through authentic chains of nar-

rators from the Imam that he said: One day, a man came to the

Holy Prophet (s.a.w.s.) in fear and his face had turned pale. He

said that he had witnessed an astonishing event, which caused

this restlessness. On the Prophet’s inquiry, he said: “My wife

has a disease, to cure which, she requested me to fetch some

water from the well at Wadi-e-Barhut (Mineral water cures

skin diseases). I took a leather bag and a bowl and left.

When I reached there, the eerie surrounding made me fear-

ful and I hastily started searching for the well. I found one well

and was about to fill water in the bag, when I heard the noise

of chains above me. I heard a voice requesting me for water as

he was dying of intense thirst. When I looked above, I saw a

man hanging by a chain from his neck. I was confused, but

agreed to his request for water.

When I extended water to him, the chain was suddenly

pulled, and the man almost reached the blazing sun. I was

dumb-founded and scared, and started filling the water bag,

when that man was sent down again. He again requested me

for water, and like before, when I extended my hand, the chain

was pulled up. This happened thrice.

The third time, I was totally frightened and ran away from

there. O Prophet! Please tell me what it was.”The Holy Prophet

(s.a.w.s.) replied, “That man in Wadi-e-Barhut was none other

than the accursed Cain ( Qabeel, the son of Prophet Adam), who

had mercilessly murdered his brother Abel (Habeel). He will be

punished in this manner, and on the day of Qiyamat, he will be

fed to the blazing fire of hell.”

675

It is narrated from Abdullah bin Sinan in Basairud Darajaat that he said: I asked Imam Ja’far Sadiq (a.s.) regarding Hauze

Kauthar. He replied that its width is approximately equal to the distance between the desert of Syria and Sana in Yemen. Abdullah was astonished. Then Imam Sadiq (a.s.) asked him, “Do

you wish to have a glimpse of it?”

He replied, “Yes O, son of the Prophet!”

Imam (a.s.) escorted him outside Medina and struck his foot

on the ground. Abdullah says that by the Imam’s order, the

veils of the unseen were lifted from my eyes. I saw a stream

flowing beneath, and the place, where we were standing was

surrounded by it. On one side of the stream I saw flowing wa-

ter, whiter than ice, and on the other side, milk, and in

between was flowing the Pure Drink ( Sharabe Tahoora)

colored red like rubies ( Yaqoot).

I had never witnessed such a beautiful view before, nor wine

(It is not the usual intoxicating liquid, rather it is a pure drink

reserved for believers in Paradise) flowing between water and

milk. Imam (a.s.) said: “As mentioned in Quran, rivers of milk,

water and wine flow in Paradise, verily this stream flows from

it.”

There were beautiful trees on both sides of this river, and

between the trees were ‘ Houries’ of Paradise, standing with

their beautiful hair flowing in the air, whose likeness cannot be

seen in this world.

The Imam (a.s.) went to one of the ‘Houries’ and asked for a

drink. The ‘Hourie’ saluted Imam (a.s.) and filled the cup with

water from the stream and presented it to Him. Imam (a.s.)

gave the cup to me. I drank and was surprised, for I had never

tasted such delicious and tasty water in my life, nor ever smelt

such fragrance of musk. I said, “May my life be your ransom,

the likeness of what I saw today can never be imagined in my

life.”

Imam Sadiq (a.s.) replied: Whatever you have seen is quite

less as compared to the blessings reserved for our Shia. When

anyone among them dies, their spirits stroll in these gardens,

and drink and bathe in these streams, and thus, gain pleasure

by consuming the delicious fruits.”When our enemy dies, his

soul is taken to Wadi Barhut. He remains in the chastisement

676

of that valley forever. He is fed with Zaqqum and made to drink Hameem. Thus, seek refuge of Allah from that valley.

Ibne Quluwayh has stated in Kamiluz Ziyaraat: It is narrated

from Abdullah Ibne Bukair that he said: I accompanied Imam

Sadiq (a.s.) from Medinato Mecca. On our journey, we stopped

at a place called Usfan and passed by a black, frightening

mountain to the left of the road.I said, “O son of Allah’s Mes-

senger! How frightening this mountain is! I never saw anything

like this on our route.”Imam (a.s.)asked, “Ibne Bukair! Do you

know wha tmountain it is?”I replied, “No.”Imam (a.s.)said:

It is called Kamad and it overlooks a valley of Hell housing

the killers of my father, Husain(a.s.).

Liquids of Hell flow under the killers of my father (in this val-

ley). These liquids include Ghislin, Sadeed, Hameem, which

emerges from the Putrid Well, what comes out from the clay of

Khabal (pus), what comes out from Jahannam, what comes out from Hutamah, what comes out from Saqar, what comes out from Hameem, what comes out from Hawiya and what comes out from Saeer.

Every time I pass by this mountain on my journey, I stop and

see those Two seeking refuge from me and I look at the killers

of my ancestors(a.s.)and say:

“Indeed you established the foundations of what the killers of

Husain(a.s.) did. You showed us no mercy during your reign.

You killed us, denied and usurped our rights and tyrannized

our affairs by deposing us. May Allah not have mercy on those

who have mercy on you two.

Now, taste the evil of what you brought forth, because Allah

is not unjust to any of His servants.”

Sometimes, I climb the mountain of Kamad, where those two

are located and I stand there to soothe some of what is in my

heart and the second one begs and succumbs to despair more

intensely.

I asked, “May I be sacrificed on you! What do you hear when

you climb this mountain?”Imam (a.s.) replied:

I hear the voices of those two. They call out, “Come to us, so

that we can talk, indeed we repent.”And (then) I hear a call

from the mountains which cries out, “Answer them and tell

them:

677

“He shall say: Go away into it and speak not to

Me;”(Surah Mominoon 23:108)

I asked, “May I be sacrificed on you! Who else is there with

them?”

Imam (a.s.)replied, “Every tyrant Firon, whose actions Allah

has mentioned (in the Quran) and everyone, whotaught disbe-

lief to people.”I asked, “Who are they?”

Imam (a.s.) replied:

The likes of Bulis, who taught the Jews that:

“The hand of Allah is tied up!”(Surah Maidah 5:64)

The likes of Nastur, who taught the Christians that Isa:

“The Messiah is the son of Allah!”(Surah Taubah 9:30)

And who told them that the trinity of the godhead. And the

likes of Firon (at the time) of Musa who said:

“I am your lord, the most high.”(Surah Naziyat 79:24)

And the likes of Namrud who said: “I have overpowered

everyone on earth and I have killed those in the heavens”; and

the killer of Amirul Momineen (a.s.), the killer of Fatima and

Mohsin (a.s.)and the killers of Hasan and Husain(a.s.); and also

Muawiyah and Amr Ibne Aas, who have no hope of being

saved.

And anyone, who incited animosity against us and helped

(our enemies) with his tongue, wealth or hand, will also be with

them.

I asked, “May I be sacrificed on you! You hear all this and

you are not frightened?”Imam (a.s.) replied:

O son of Bukair! Our hearts are not like hearts of people. We

are Allah’s obedient, purified and chosen servants. We see

what people do not see and we hear what people don’t hear.

The angels come down to us (while we are traveling) on our

conveyances. They roll in our beds. They witness us, when we

eat; they attend out funerals and bring the news of what will

take place in the future. They pray with us, pray for us, place

their wings over us and our children roll over their wings.

They prevent animals from coming near us. They bring vari-

ous types of seasonal fruits for us from different lands and wa-

ter from every land, which we find in our jugs.

There is not any day or hour or prayer time, when the angels

are not prepared (to serve us).The news of every land and what

678

takes place in it, the news of the Jinn and the news of all angels in the heavens are brought to us every night.

Whenever an angel dies in any land and is replaced with an-

other angel, we are informed of it and we are informed about

the performance of this angel in comparison to the angel he

replaced.

The news of all the six earths all the way to the seventh earth

is brought to us (at all times).

I asked, “May I be sacrificed on you! Where does this moun-

tain end?”Imam (a.s.)replied, “In the sixth level of the earth

and Hell is located in one of its valleys. There are many keep-

ers who guard this valley. Their number is greater than the

number of stars in the sky, drops of rain, creation in the seas

and the grains of soil in the earth. Every one of these keepers

from among the angels has a dedicated duty that he carries out

and never abandons it.”

Zaid Nursi has narrated in his book that Imam Ja’far Sadiq

(a.s.) said: When it is Friday and Eid day, the Almighty Allah orders Rizwan, caretaker of Paradise to announce among the

souls of believers that the Almighty Allah has permitted them

to visit their friends, family and brothers who are alive. These

souls stay in the chambers of Paradise. Then the Almighty Al-

lah commands Rizwan to bring a she-camel of Paradise for

each of the souls, having litter of emerald and curtain of Yellow

Ruby. Those she-camels will be covered with silks and bro-

cades of Paradise. They mount the she-camels, wearing robes

of silk and donning crowns of Turkish corals. The crowns

gleam on their heads like stars twinkling from far and near.

The souls of believers gather in the fields of Paradise. The

Almighty Allah commands Jibraeel: Send the angels of heavens

to welcome them. Angels of each heaven welcome them and

accompany them till the lower heaven, till those souls descend

into Wadius Salaam. It is a desert behind Kufa; that is the desert of Najaf Ashraf. From there they disperse in cities and

villages to visit their family and friends, with whom they had

resided in the world.

A number of angels accompany them to turn their faces away

from what they dislike and turn them to what they like. These

souls also visit the graves their original bodies are buried in.

When people conclude the Friday and Eid Prayer, Jibraeel calls 679

out among them: Now, turn back to the chambers of Paradise and they oblige.

When Imam (a.s.) said this, a man from the audience cried

and asked: May I be sacrificed on you, this is for the believers;

what will be the fate of the disbelievers? Imam (a.s.) replied:

They are some accursed bodies below the dust and some

wicked souls placed in Wadi Barhut in the Well of Sulphur.

They are all punished over there.

Their terror and fear reaches their evil and accursed bodies

below the dust, like one, who sleeps and sees fearful dreams.

That body is always terrified and those souls are punished with

different punishments. They are forever captive in the prison of

the infuriated Lord and will not get any relief till our Qaim reappears. At that time the wicked souls are returned to their

bodies and His Eminence, the Qaim slashes their necks and on

Judgment Day they go to the fire and enter Hell and they shall

be chastised therein forever.

The author says: It is clear from this tradition that the souls

of believers are in Paradise of perpetuity even in the sphere of

Barzakh above the sky, and it is known from the previous traditions that they live in the Paradise of the earth. The previous

traditions are mostly reliable and it is possible that this matter

is exclusive for some proximate servants.

Thus, it is necessary to believe, in general, whatever is men-

tioned in this chapter. Whatever is learnt from authentic tradi-

tions and definite reasoning’s is that the soul endures even

after death. If it has perfect belief, it is in enjoyment, and if it

has absolute disbelief, it is in chastisement. There is nothing in

Barzakh for those having a weak faith and those unable to dis-

criminate between truth and falsehood or the proof was not ex-

hausted for them. Like those, who reside in countries of infidel-

ity or Sunnism and have no information regarding difference

between religions and even if they are aware of it, they cannot

come to other countries to search for the religion of truth.

On the contrary, some opponents also, who are devoted to

Ahle Bayt (a.s.) and bear no grudge with Shia people; they are

confused and they do not specially recognize the Imam; in the

same way, young children and insane persons; thus, for these,

there is neither any questioning for them in Barzakh nor any

reward and punishment; their decision will be taken on

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Judgment Day when Almighty Allah decides about them ac-

cording to His justice or according to His grace.

As for the remaining people; in the grave their souls return

to their body or in some parts; that they may be able to under-

stand the questions and reply them. They are interrogated

about some beliefs and some acts and are rewarded or pun-

ished in accordance to that.

The squeeze of the grave is on the whole, a confirmed fact.

Some are exempted from interrogation, like one, for whom the

Talqeen was recited. Some believers are exempted from it as

well, as was mentioned previously. All this occurs in the origin-

al body. After that the soul is attached to the facsimile body,

which is subtle, like bodies of Jinns and angels; and this facsim-

ile body is a like of the original body in form.

Chastisement and enjoyment is for this body and it is pos-

sible that the soul, as a result of some matters that occur with

regard to the original body, may experience pain and discom-

fort, depending on the relationship they had with it and also

they knew that it will return to it, as is clear from some

traditions.

As a result of this, most traditions that talk of reward and

punishment, narrowness and wideness of the grave and the

movement of the soul in the atmosphere that it flies to visit its

family and friends andto see the Holy Imams (a.s.) in their

forms and to see their enemies or regarding punishment and

also all those things, which are narrated in this regard, accord-

ing to all schools of thought they are true, without any doubt.

Thus, in most traditions the grave implies a place, where the

soul lives in the world of Barzakh, even though to believe that

formation of the souls is possible without facsimile bodies, but

since in many reliable traditions the facsimile bodies are men-

tioned and from different views, no view is against it from the

Islamic law and logic, that is why it is necessary to accept it.

The allegation that in this instance, transmigration becomes

necessary is invalid as you have learnt it. The best reasoning is

need of negation of transmigration in religion and consensus of

Islam is on its invalidity. It is clear and proved that this matter

is of those, whose denial is necessary for religion and con-

sensus is established for it, and how it can be included in

them?

681

Though many Muslims, like Shaykh Mufeed etc, theologians and tradition scholars have accepted this. Shaykh Mufeed has

said in reply to necessary issues that it is narrated from the

Holy Imams (a.s.) that every dead is not punished in the grave;

only that deceased is punished in the grave, who is having ab-

solute infidelity; and every deceased is not rewarded and only

that deceased is rewarded, who was having perfect faith.

Other than these two groups the rest of the deceased are left

to their devices. In the same way, it is narrated that the ques-

tioning of the grave is also exclusive for these two groups only,

as is mentioned in traditions.

As for chastisement of disbelievers and rewarding of believ-

ers in the grave:

It is mentioned in traditions that Almighty Allah places the

soul of every believer in a body, which is like his worldly body

and keeps him in enjoyment in a Paradise of the world. When

the trumpet is blown, his body, which is decayed in dust, is re-

created anew. Then his soul is returned to it and he is raised

up in the field of gathering and ordered to be taken to the

garden of perpetuity and he remains there in luxury forever.

However, the body, in which the soul is returned is not like

the body of the world; on the contrary, the Almighty Allah mod-

erates its conditions and improves his form; as a result of

which, he never becomes senile and in Paradise there is no

kind of tiredness or laziness. The soul of the infidel is placed in

a body, which is like his body of the world and till Judgment

Day, he remains in that punishment and in a fire.

Then in Qiyamat his body is created, from which he was sep-

arated. In the grave that soul is returned to that body and in

the hereafter, he will be punished with that body only. And his

body is arranged in such a way that it is never destroyed.

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Five - Some Conditions and Portents of Judgment

Day

First, we will discuss the coming out of God and Magog, who

are mentioned in the Holy Quran. The Almighty Allah has said,

in the story of Dhulqarnain that when he built the barrier to

prevent Gog and Magog from coming out, He said:

“He said: That, in which my Lord has established me is better,

therefore, you only help me with workers, I will make a forti-

fied barrier between you and them;”(Surah Kahf 18:95)

“Bring me blocks of iron; until when he had filled up

the space between the two mountain sides, he said: Blow,

until when he had made it (as) fire, he said: Bring me

molten brass, which I may pour over it.”(Surah Kahf

18:96)

“So they were not able to scale it nor could they make a

hole in it.”(Surah Kahf 18:97)

“He said: This is a mercy from my Lord, but when the

promise of my Lord comes to pass He will make it level

with the ground, and the promise of my Lord is ever

true.”(Surah Kahf 18:98)

And in another place, He says:

“Even when Gog and Magog are let loose and they shall

break forth from every elevated place.”(Surah Anbiya

21:96)

“And the true promise shall draw nigh, then lo! The

eyes of those who disbelieved shall be fixedly open: O

woe to us! Surely we were in a state of heedlessness as to

this; nay, we were unjust.”(Surah Anbiya 21:97)

Commentators have narrated from Huzaifah that the Mes-

senger of Allah (s.a.w.s.) said: Gog is a community and Magog

is another community; each is having four hundred tribes.

None of them dies, till he has produced a thousand issues.

They are of three types: one is like tall trees; one type is hav-

ing same length and breadth and they are such that no moun-

tain or iron can stay firm in their way; the third type is such

that they spread one ear and cover themselves with the other.

They do not pass by any elephant, lion or swine and all anim-

als; but that they devour it; and they also consume whichever

683

of them dies. Their vanguard will be in Syria and the main forces will be in Khorasan. It will cover all the rivers of the east and the Mazandaran river.

Since their description is not mentioned in reliable tradi-

tions, we have stated this much only. The conclusion is that it

is necessary to have a general belief regarding their existence

and advent just before Qiyamat. It is also necessary to believe

in the barrier of Dhulqarnain expressly mentioned in the Holy

Quran. We must not be misguided by the views of heretics. It is

also not necessary to delve deeper in investigating these

matters.

The second is Dabbatul Ardh mentioned previously in the

chapter of Rajat.

Third is the rising of the sun from the west, as the Almighty

Allah has said:

“On the day when some of the signs of your Lord shall

come, its faith shall not profit a soul, which did not be-

lieve before, or earn good through its faith.”(Surah An-

aam 6:158)

Ahle Sunnat narrate from the Holy Prophet (s.a.w.s.) that the

signs of the Almighty Allah are: Rising of the sun from west,

Dabbatul Ardh, Dajjal, Dukhan, death and Qiyamat.

Ayyashi has narratedfrom Imam Ja’far Sadiq (a.s.) that the

signs of the Almighty Allah are:

Rising of the sun from west, Dabbatul Ardh and Dukhan.

Kulaini and Shaykh Tusi have narrated through authentic

chains of narrators from the Imam that when the sun will rise

from west, all will bring faith, but their faith will be of no use

to them.

Ali bin Ibrahim has narrated through authentic chains of nar-

rators that when the sun rises from west, at that time whoever

brings faith; it will be of no use to him.

Fourth is Dukhan or smoke, which is mentioned in the previ-

ous traditions as well; it is a hint to the statement of the

Almighty Allah, in which He says:

“The day when the heaven shall bring an evident

smoke,”(Surah Dukhan 44:10)

“That shall overtake men; this is a painful punish-

ment.”(Surah Dukhan 44:11)

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“Our Lord! Remove from us the punishment; surely we

are believers.”(Surah Dukhan 44:12)

After that the Almighty Allah said:

“Surely We will remove the punishment a little, (but)

you will surely return (to evil).”(Surah Dukhan 44:15)

Most commentators say that this Smoke is one of the signs of

Qiyamat, which will surround all, before Qiyamat. It will enter

the ears of infidels and hypocrites and their heads would be

like roasted shells. Every believer will experience a condition

like that of a common cold. The earth will become like a place,

in which fire is lighted. This smoke will continue for forty days

and after that it will disappear, as narrated through Ibne Abbas

and Hasan Basri etc.

But in the traditions of Ahle Bayt (a.s.) this condition is men-

tioned only in brief and details are not present. One should

have belief about this in the same way. What some have said

that Smoke being a hint to that famine that occurred during

the time of the Prophet is opposed to the authentic traditions

of Shia and Sunni. It is mentioned in some traditional reports

that this Dukhan will appear during Rajat.

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Six - Blowing of the Trumpet and Annihilation of

Everything

We should know that many verses prove the blowing of the

trumpet. Through channels of Shia and Sunni, it is mentioned

in many traditions that the Almighty Allah has created Israfeel

and along with him created a great trumpet, whose one end is

in the east and the other is in the west. From the day Israfeel

was created, he is waiting for the command of Allah, with his

mouth touching that trumpet.

As Imam Zainul Abideen (a.s.) has said in Sahifa Kamilah:

“And Israfil, the trumpeter, the vigilant, who is waiting for

Your permission and order to warn the dead with the blast,

who are lying in the tombs.”Thus, by blowing the trumpet, he

enlivens the dead, who are involved in the recompense of their

deeds.

The Almighty Allah has said in Surah Kahf:

“And the trumpet will be blown, so We will gather them

all together;”(Surah Kahf 18:99)

And He says in Surah Taha:

“On the day when the trumpet shall be blown, and We

will gather the guilty, blue-eyed, on that day.”(Surah

Taha 20:102)

Then he says in Surah Mominoon:

“So when the trumpet is blown, there shall be no ties

of relationship between them on that day, nor shall they

ask of each other.”(Surah Mominoon 23:101)

Then He says in Surah Naml:

“And on the day when the trumpet shall be blown, then

those who are in the heavens and those who are in the

earth shall be terrified except such as Allah please, and

all shall come to Him abased.”(Surah Naml 27:87)

Commentators of Quran have said that they would die of the

intensity of terror, except one, whom Allah does not want to

die. And they narrate that those, who do not die in the blowing

of the trumpet are Jibraeel, Mikaeel, Israfeel and Israel. Allah

has said in Surah Yasin:

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“They wait not for aught, but a single cry ,which will overtake them while they yet contend with one another.”(Surah

Yasin 36:49)

Here, the implication is about the first blowing, through

which they will die. Commentators of Quran have narrated that

the Qiyamat will be established when two persons unroll a

sheet of cloth to buy and sell, but they will not be able to fold it

up again, but that the Judgment Day will be established. A per-

son will have picked up a morsel, but he will die before he can

convey it to his mouth. Then the Almighty Allah has said:

“So they shall not be able to make a bequest, nor shall

they return to their families.”(Surah Yasin 36:50)

Ali bin Ibrahim has narrated that in the last period of time, a

call will be raised up in the world, while people will be busy in

their dealings in markets. All would perish, where they stand

and none will be able to return home; neither would they be

able to make any bequest. Then the Almighty Allah said, re-

garding the second blowing:

“And the trumpet shall be blown, when lo! From their

graves they shall hasten on to their Lord.”(Surah Yasin

36:51)

“They shall say: O woe to us! Who has raised us up

from our sleeping-place? This is what the Beneficent God

promised and the apostles told the truth.”(Surah Yasin

36:52)

“There would be naught, but a single cry, when lo!

They shall all be brought before us.”(Surah Yasin 36:53)

And in Surah Saad, He says:

“Nor do these await aught but a single cry, there being

no delay in it.”(Surah Saad 38:15)

And then He says in Surah Zumar:

“And the trumpet shall be blown, so all those that are

in the heavens and all those that are in the earth shall

swoon, except such as Allah please; then it shall be blown

again, then lo! They shall stand up waiting.”(Surah Zu-

mar 39:68)

And He says in Surah Qaf:

“The day when they shall hear the cry in truth; that is

the day of coming forth.”(Surah Qaf 50:42)

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“Surely We give life and cause to die, and to Us is the

eventual coming;”(Surah Qaf 50:43)

“The day, on which the earth shall cleave asunder un-

der them, they will make haste; that is a gathering to-

gether easy to Us.”(Surah Qaf 50:44)

It is seen from these verses that the trumpet will be blown

twice: the first time all the folks of the earth and most folks of

the heavens will die instantly; the second blowing is at the time

of resurrection and rising, as due to it the creatures are en-

livened once.

Some tradition scholars say that the trumpet will be blown

thrice. The first is the blowing of terror that terrifies the

people; the second is the blowing of the scream, through which

they die and the third is the blowing of the standing up, with

which they become alive and emerge from the grave.

But this view is rare and in authentic traditions, not more

than two blowing are mentioned. The interpretation offered by

some that ‘ Soor’ is the plural of ‘ Soorat’(face) and the blowing implies the blowing of the souls in bodies on Judgment Day, is

absurd and opposed to the apparent meaning of the verses.

It also goes against reliable traditions as Ali bin Ibrahim has

narrated from Suwair bin Abu Faqta that he said: I asked Imam

Zainul Abideen (a.s.): What is the duration between the first

and the second blowing? Imam (a.s.) replied: As long as the

Almighty Allah wants. I asked: O son of Allah’s Messenger, how

do they blow the trumpet? He replied: As for the first blowing,

the Almighty Allah commands Israfeel to descend to the earth;

Israfeel descends with the trumpet, having one head and two

outlets. The distance between the two outlets is the distance

between the earth and the sky.

When angles see Israfeel descending to the earth with the

trumpet, they remark: The Almighty Allah has permitted the

destruction of the folks of the earth and heavens. Israfeel

comes down at Baitul Muqaddas and faces the Kaaba, and people realize that Almighty Allah has permitted the destruction of the folks of the earth.

When Almighty Allah will intend to bring forth Qiyamat, He

will order Israfeel to blow the trumpet ( Soor). The trumpet is

large and illuminated, and has one mouth piece and two tubes,

one pointing to the earth and other to the sky. Israfeel will go

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to the Baitul Muqaddas (in Jerusalem) and while facing the Qibla, blow the trumpet.

When the sound comes out from the side pointing to the

earth, all living beings on it shall die, and when the sound

comes out from the end pointing to the sky, all living being in it

shall also die. Then Allah will say to Israfeel “Die” and he too

shall die.

The entire universe will remain thus till Allah wishes. Then

Allah commands the heavens and they start moving; and or-

ders the mountains to move and they disintegrate and disap-

pear. The Imam explained that they are leveled to the earth;

and this earth is changed into another earth; that is an earth,

on which no sin has been committed.

That earth will appear plain, without any outcrop, tree or

mountain, like it was spread for the first time. Then He will es-

tablish His throne on water, like He did the first time and its

stability will appear with greatness and power. Almighty Allah

will call out in a loud voice audible in all the corners of the

earth and the heavens; He will say:

“Whose Kingdom is it today”?

Since there will be no one to answer, He Himself will say

“Verily Allah’s, the Dominant (Qahhar), the Compelling

(Jabbar).”

I created the creatures and I have destroyed them. I am that

God, except whom there is no other god. I neither have a part-

ner nor any minister. I created the creatures through the hand

of My power and I destroyed them by My divine will and again

I am enlivening them through My power. Then Almighty Allah

will blow the trumpet by His power and a sound will emerge

from that end towards the sky.

None will remain in the heavens, but that he would be en-

livened and stand up as before. The carriers of the Arsh will

come again and Paradise and Hell will be present once more.

All the creatures will be gathered for accounting of deeds. The

Messenger of Allah (s.a.w.s.) said this and wept very much.

It is mentioned in Tafsir Ali bin Ibrahim and the book of Zaid Tarsi quoting from Ubaid bin Zurarah that he said: I heard

Imam Ja’far Sadiq (a.s.) say: When the Almighty Allah will des-

troy the folks of the earth; He will wait for the duration of the

689

time He had created them for and like the duration He has destroyed them in.

On the contrary, thousands times that duration. After that He

will put to death the folks of the first heavens and leave them

in that condition for the duration, in which He created and for

the duration, in which He has given death to the folks of the

earth and folks of minority; on the contrary, thousands of times

of that duration.

Then He will put to death the folks of the second heavens

and delay for thousands of times of that duration.

Then He will put to death the folks of the third heavens and

in the same way, He will put to death the folks of every heaven

and leave them in that condition for thousand times the dura-

tion, in which He created.

Finally, He will put to death the folks of the seventh heaven.

Then Imam Ja’far Sadiq (a.s.) said: After that He will delay for

duration of all past durations. On the contrary, many thousand

times that. Then He will give death to Mikaeel and delay for

duration thousand times the previous duration.

Then He will give death to Jibraeel and delay for duration

thousand times the previous duration. Then He will give death

to Israfeel and delay for duration thousand times the previous

duration. Then He will give death to the Angel of death and

delay for duration thousand times the previous duration. After

that He will say:

“Whose Kingdom is it today”?

Since there will be no one to answer, He Himself will say

“Verily Allah’s, the Dominant (Qahhar), the Compelling

(Jabbar).”

Where are those who claimed divinity? Where are those ar-

rogant ones?

After that He creates anew all the creatures. Ubaid says: I

asked: Does it happen like that? And I considered those dura-

tions to be very long. Imam Ja’far Sadiq (a.s.) said: The previ-

ous durations before the creation of the creatures are mostly

long; you came to know about it, but you will not come to know

about this.5160BThe author says:

This tradition is apparently opposed to those verses and tra-

ditions, which were mentioned previously and they prove that

most inmates of the heavens will die due to the blowing of the

690

trumpet in an instant. And this tradition since, its narrator is ignorant, it cannot oppose those traditions and verses and its

apparent implication is that all souls and bodies will be annihil-

ated completely, as will be explained after this, if Allah wills.

Some conclude that when all the creatures are annihilated

what is the purpose of the address of:

“For whom is the Kingdom today?”

Thus, this conclusion is absurd, because the Almighty Allah,

who is all knowing and all wise, whatever He does, is having

some wisdom behind it, even though that wisdom may be con-

cealed from us and it is possible that in it there is an aspect of

grace for the duty bound, because when the truthful informer

will narrate this report before its occurrence, it will make the

world unreliable for them and they will not become proud of

worldly wealth and their knowledge in the power and planning

of the Almighty Allah will increase.

As for the annihilation of all things before Qiyamat; there is

no doubt in it, that other than the Almighty Allah, all living be-

ings die and after that they will again be enlivened in Qiyamat,

but there is a dispute whether, bodies and souls etc, which are

other than Holy being of the Almighty Allah, all are annihilated

or the souls remain and all bodies etc. are destroyed including

the heavens and the earth and also all bodies are annihilated.

Then the Almighty Allah recreates them. Or that none of

them is annihilated. On the contrary, their parts are separated

and dispersed. And the Almighty Allah by His power gathers

their original parts or all the parts and returns the soul to

them.

There are many different views among Ahle Sunnat regard-

ing this and there is no use of stating them here. Each of them

justifies his beliefs with the help of Quranic verses and tradi-

tions. Those who believe in the annihilation of all things, rely

on the following verses:

“He is the First and the Last.”(Surah Hadid 57:3)

“Surely He begins the creation in the first instance,

then He reproduces it.”(Surah Yunus 10:4)

“Everything is perishable, but He.”(Surah Qasas 28:88)

“Everyone on it must pass away.”(Surah Rahman

55:26)

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“And there will endure for ever the person of your Lord,

the Lord of glory and honor.”(Surah Rahman 55:27)

They reason through the apparent meaning of these verses,

which proves that gathering implies bringing together the

scattered parts, like the story of Ibrahim (a.s.) and Uzair. And the fact is that verses are in any aspect not clear and direct.

Logical evidences are present on both the sides; and it is diffi-

cult for anyone to decide. Most Sunni theologians believe that

souls are not annihilated and most Shia theologians believe

that both the souls and bodies of the duty-bound are annihil-

ated as Khwaja Naseer (r.a.) has written in Tajreed:

Unwritten reasoning proves the annihilation of bodies. And

in the duty-bound, along with the difference of parts, they in-

terpret the annihilation of all things as was mentioned previ-

ously; that Imam Ja’far Sadiq (a.s.) said in reply to a heretic:

The soul endures till the blowing of the trumpet; at that time

all things are destroyed; neither any perception remains nor

any feeling. After that everything is brought back by their cre-

ator like He created them in the beginning. For the duration

that the creatures remain in existence; that is four hundred

years.5168BIt is mentioned in some sermons of Nahjul

Balagha, which are mostly considered widely related, that: He

is the one, who destroys everything after their creation, till

their existence is annihilated like them and after creation of

things to annihilate them and is not stranger than bringing

them from nothing into existence; and why it should not be so?

Though if all the animals of the world: like birds, quadrupeds

and all their kinds, all the ignorant and intelligent ones of all

nations unite to create a mosquito, they will never succeed and

they will not find any means to do that; on the contrary,

without any doubt all their intellects will be bewildered in its

knowledge and they will admit their failure in creating a

mosquito.

Whereas the Almighty Allah after destroying everything,

wanders alone and nothing is there with Him, just as it was be-

fore their creation. After annihilation there will be neither time

nor place. At that time death and time will be destroyed and

years and hours will disappear. Nothing will remain, except the

Almighty Allah, the most powerful one as the return of all mat-

ters is to Him alone. When He created all of them, they did not

692

possess any power and when He destroyed, they could not prevent it. If they had the power to prevent it, they would defin-

itely have been eternal.

When He created them, it was neither for strengthening his

rulership nor for decline and loss or seeking help over the en-

emies, or due to loneliness that he should get company from

them. His annihilation after creating them is not due to any

grief, which is obtained through their determination or power

or to allow them to continue had been difficult for Him. Then

after annihilating them, He again brings them into creation,

without there being any need of them or seeking something

from them.

Thus, this sermon clearly shows that in annihilation of all

things and on the basis of this, to believe in the return of the

non-existent, there is no other option. And the reasons, which

they mention in correctness of resurrection, along with admis-

sion of impossibility of the return of the non-existence, is of no

use. On the contrary, the more apparent is legality of the re-

turn of the non-existent from the aspect of Islamic law and

reason and while the Almighty Allah can bring something from

non-existence to existence, why He cannot create it after it has

become non-existent, although He has not crossed the limits of

possibility.

If someone claims that this is a natural course of events, it is

valid, but traditions regarding the absolute annihilation of all

things have not reached to this limit that they should create

certainty. So the traditions must not be rejected and it is better

to leave them in the rank of probability.

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Seven - Events Preceding Qiyamat

It is necessary to have faith in all that Almighty Allah has

mentioned in the verses of Quran that they will occur before

Qiyamat and the farfetched explanations of heretics and due to doubts of the philosophers, no interpretations should be given

way in it, as the Almighty Allah has said:

“On the day when We will roll up heaven like the

rolling up of the scroll for writings.”(Surah Anbiya

21:104)

And He said:

“And when the heaven is rent asunder, and then becomes

red like red hide.”(Surah Rahman 55:37)

Then He said:

“And the heaven shall cleave asunder, so that on that

day it shall be frail,”(Surah Haqqah 69:16)

Then He said:

“On the day when the heaven shall move from side to

side,”(Surah Tur 52:9)

Regarding stars also, He has said in many places that their

light will fade, as will fade the lights of the sun and moon, and

they will fall down from the sky. The sun and the moon will de-

cline. Sun and moon will come together:

“And the mountains shall be as tufts of wool”(Surah

Maarij 70:9)

They will separate from each other. They will be like

scattered dust. They will be leveled to the earth. A great quak-

ing will occur in the earth; such that all the buildings will be

razed. And the earth would become leveled.

Moreover, He said:

“And they ask you about the mountains. Say: My Lord

will carry them away from the roots.”(Surah Taha

20:105)

“Then leave it a plain, smooth level;”(Surah Taha

20:106)

“You shall not see therein any crookedness or uneven-

ness.”(Surah Taha 20:107)

Ali bin Ibrahim has in his Tafsir, narrated through authentic

chains of narrators from Imam Muhammad Baqir (a.s.) that

694

when the Almighty Allah wants to gather the people, He will ask the announcer to call out and He will gather all Jinns and

men in a single moment in one place.

Then He will bring the first heaven and place it behind the

people; then bring the second heaven, which is twice the size

of the first; in the same sequence He will bring down all the

heavens and put them around all the people. After that, a cloud

will come down with angels and the caller will announce the

following verse:

“O assembly of the jinn and the men! If you are able to

pass through the regions of the heavens and the earth,

then pass through; you cannot pass through, but with au-

thority.”(Surah Rahman 55:33)

Then Imam (a.s.) wept and the narrator asked: Where will

the Messenger of Allah (s.a.w.s.), Amirul Momineen (a.s.) and

their Shia be at that time? He replied: They would be located

on many hills, which are more fragrant than Musk. They will be

atop pulpits of effulgence. All would be aggrieved, but they will

not be disappointed. All would be terrified, but they will not be

terrified. Then the Imam recited:

“Whoever brings good, he shall have better than it; and

they shall be secure from terror on the day.”(Surah Naml

27:89)

Then he said: By Allah, in this verse, the ‘good’ implies the

Wilayat of Amirul Momineen (a.s.).5184BAli bin Ibrahim has

narrated from the Imam that on Judgment Day, the Almighty

Allah will gather all people in one place on the earth. Then He

will inspire the first heaven to descend with all those who are

on it. So, the first heaven will descend along with twice the

numbers, which are in the earth. Then the second heaven will

descend, along with twice the number, which are in the first

heaven.

In this way will descend the folks of all heavens, who in num-

ber are twice their predecessors. The Jinns and men will be

present in seven veils. A caller from the angels will call out to

them with the verse mentioned above. All of them will see that

the angels have surrounded them from all sides and they can-

not escape in any way.

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Eight - Gathering of the Animals

The Almighty Allah has said:

“And

when

the

wild

animals

are

made

to

go

forth,”(Surah Takwir 81:5)

Then Allah says:

“And there is no animal that walks upon the earth or a

bird that flies with its two wings, but (they are) genera

like yourselves; We have not neglected anything in the

Book, then to their Lord shall they be gathered.” (Surah

Anaam 6:38)

It is well known among commentators of Quran that in both

these verses, gathering implies gathering in Qiyamat… some

say that it implies their destruction in the world and it is well

known among Shia and Sunni theologians that all of them will

be gathered.

Qatada, a famous Sunni commentator of Quran, has said that

everything will be gathered, even the housefly; so that it may

be recompensed for the oppressions suffered. Mutazila say that

the Almighty Allah will gather all animals on Judgment Day, so

that the hardships they had suffered, because of being killed or

slaughtered may be recompensed and after recompensing

them, if He likes, He will keep some of them alive in Paradise

and destroy some of them as mentioned in traditions. Ashaira

say that this is not obligatory on Allah, but He will resurrect

the quadrupeds. Then He will take retaliation from the horned

animals for the tyranny they committed on the horn-less anim-

als. At that time He will tell them: Die and all of them will die.

It is mentioned in the interpretation of the first verse in Ma-

jmaul Bayan that the Almighty Allah resurrects the animals to

give them what they are eligible for; that is recompense for the

pain they suffered in the world and He takes revenge of some

from others, while what they were deserving of, reaches them.

Some say that the recompense is forever; some say that it is

time bound; some of them say that the Almighty Allah will keep

recompense them forever by way of grace.

Ahle Sunnat have narrated from Abu Huraira that the Mes-

senger of Allah (s.a.w.s.) said that the Almighty Allah will re-

surrect all creatures in Qiyamat; including the cattle,

696

quadrupeds, birds and other things. To such extent would be the justice of Allah that day that He will takes the revenge of

the horn-less animal from the horned ones; then He will say:

Turn to dust, and they will all oblige. That is the reason that

the infidel says:

“O! would that I were dust!”(Surah Naba 78:40)

He wishes to become dust, in order not to be punished.

It is narrated from Abu Dawood that he said: One day I was

with the Holy Prophet (s.a.w.s.), when a couple of goats

clashed hitting, each other with their horns. The Prophet said:

Do you know, why they are fighting each other? Companions

said: We don’t know. The Prophet said: But Allah knows, and in

Qiyamat, He will judge between them.5194BKulaini has nar-

rated and Barqi has stated in Mahasin that Amirul Momineen (a.s.) said in one of his sermons: O people, sins are of three

kinds: first is the sin, which is forgiven. The second is that,

which is not forgiven; and the third is that for which forgive-

ness is hoped and chastisement for whom is feared.

Thus, the first sin is of one, whom the Almighty Allah has

punished him in the world; and Almighty Allah is more merciful

and forbearing that He should punish him again. The second

sin is the oppression of people on each other. When Almighty

Allah takes the accounts of creatures, He will swear and say:

By My might and honor, I do not miss any oppression of any-

one; so much so that even if one hits his hand on that of others;

or touches the palm or the horned animal hits at hornless an-

imals with his horn. He takes retaliation from some of them

and takes the rights of some from others, till no excess of any-

one remains. Then He takes them to accounting.

The third sin is what the Almighty Allah has concealed from

His servant and given him Taufeeq to repent for. That servant

cries and humbles himself for that sin and is hopeful for the

mercy of his Lord regarding this sin. Thus, we are also hopeful

for him, by we are also fearful of his being chastised.

The author says: These different kinds of sins are of believ-

ers, because infidels are punished in the world as well as the

hereafter and in the third instance the cause of apprehension

is incidence of hurdles in conditions of repentance. Otherwise

as a result of that promise that Allah has made, it is obligatory

697

on Him to accept repentance, as mentioned in many reliable traditions.

It is narrated through Shia and Sunni channels that the Mes-

senger of Allah (s.a.w.s.) said: On Judgment Day, four persons

would be mounted. I will be mounted on Burraq; my brother,

Salih will be mounted on the she-camel, which his nation ham-

strung; my daughter Fatima, on my she-camel Ghazba, and Ali

Ibne Abi Talib (a.s.), on a she-camel of Paradise

.In some reports, instead of Fatima, ‘my uncle Hamza, the

chief of the martyrs’ is mentioned, that he will be mounted on

my she-camel Ghazba. It is mentioned in the tradition about

deniers of Zakat that one, who does not pay Zakat of quadru-

peds and dies, the Almighty Allah will raise him up in the field

of Mahshar, in such a way that everything having a sting will

bite him and every poisonous creature will walk over him.

Ibne Babawayh has narrated through authentic chains of nar-

rators that the Messenger of Allah (s.a.w.s.) saw a camel,

whose legs were tied and a load was placed on its back. He

asked: Where is the owner of this she-camel. Tell him that he

should be prepared as this she-camel will dispute with him on

Judgment Day.

It is narrated from Imam Ja’far Sadiq (a.s.) that the camel, on

which three Hajjs are performed or according to another re-

port, seven Hajjs, it is said to belong to Paradise.

It is narrated from the Messenger of Allah (s.a.w.s.) that:

Make your sacrifices good, as they will be your mounts on the

Siraat Bridge. It is also narrated that the horses used by fighters in holy war in the world, will be their mounts in Paradise as

well.

It is narrated from Imam Ja’far Sadiq (a.s.) that there will be

no quadrupeds in Paradise, except for the ass of Balam Baoor,

she-camel of Salih, wolf of Yusuf (a.s.) and dog of the folks of the cave.

A large number of traditions are narrated in this regard and

it is known from the apparent meaning of verses and traditions

that quadrupeds will be resurrected and oppressions wrought

on them would be accounted for. Some other animals will be

raised for different exigencies and some will enter Paradise

like the she-camel of Salih (a.s.) etc. Resurrection of animals

698

on Judgment Day and their being rewarded for their plight in the world is not proved from authentic reports.

That is why most Shia scholastic theologians have only men-

tioned it, without going into the details. As for other duty-

bound creatures from angels, jinns and devils etc; there is no

dispute that all of them will be resurrected. Angels will enter

Paradise and devils will enter Hell, except very few of them,

who might have brought faith, as is clear from some rare re-

ports. The sinners from Jinns will be sent to Hell and their be-

lievers, due to their faith and good deeds will be rewarded, but

there is a dispute whether Jinns will go to Paradise or will re-

main at the heights (Araaf). Most people believe that they will enter Paradise, but their ranks will be lower than that of human beings and some have said that their reward will be in

Araaf.

Ali bin Ibrahim has said that people asked the Messenger of

Allah (s.a.w.s.): Do the believers from Jinns enter Paradise? He

replied: No, but there are many areas between Paradise and

Hell, where believers from Jinns and sinners from Shia will

reside; but the claim is not proved only on the basis of this, re-

port; rather one should briefly know that the Almighty Allah,

according to His promise, will definitely reward the doers of

good and it is known from the apparent meaning of the verse

that they would also be rewarded with Paradise. Especially the

verses of Surah Rahman; the Almighty Allah has mentioned

bounties for both: humans and jinns, but this report proves the

opposite. Some commentators of Quran have said regarding

the exegesis of the following verse:

“Before them neither man nor jinni shall have touched

them.”(Surah Rahman 55:56)

This verse proves that there is divine reward for the Jinns as

well and that their spouses will be fairies of Paradise.

Some have said that this verse means that the Hourie Allah

will bestow to man, no human being has ever touched her. And

the Hourie He will bestow to Jinns will be as such that no Jinn

would have touched her. However, this reasoning is weak and

it is preferable to maintain silence in this regard.

699

Nine - Circumstances of Children and Insane etc

We should know that there is no dispute among our scholars

that the children of believers will enter Paradise with their par-

ents as the Almighty Allah has said:

“And (as for) those who believe and their offspring fol-

low them in faith, We will unite with them their offspring

and We will not diminish to them aught of their

work.”(Surah Tur 52:21)

It is mentioned in many traditions that this verse is revealed

regarding the children of believers; they are taken to Paradise

with their parents. Some have said that it implies those ma-

tured persons, whose deeds are deficient from reaching to the

ranks of parents; so, the Almighty Allah joins them to the ranks

of their parents due to their faith.

It is narrated from Ibne Abbas. Some say that both are in-

cluded in this verse, but the first matter is apparent and well

known. Ahle Sunnat have narrated from Amirul Momineen

(a.s.) that the Messenger of Allah (s.a.w.s.) said: Believers and

their children are in Paradise and then he recited the cap-

tioned verse.

Ali bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.)

that the children of our Shia are reared by Lady Fatima (s.a.)

and on Judgment Day, she gifts them to their parents.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) that the

children will be deficient from the deeds of their parents; so

they are united with their parents, that they might be pleased.

Nawadir Rawandi has narrated from Imam Ali Reza (a.s.),

and in the Luck now edition, it is mentioned that he narrates

from Imam Musa Kazim (a.s.) that: You should not marry an ex-

tremely beautiful wife, who is barren. Indeed I will pride my-

self on Judgment Day over other nations due to your exceeding

numbers. Do you not know that children live below the throne

of Allah and seek forgiveness for their parents? His Eminence,

Ibrahim (a.s.) looks after them and Lady Sarah rears them on a

mountain of Musk, amber and saffron.

Ibne Babawayh has narrated through authentic chains of nar-

rators from Imam Ja’far Sadiq (a.s.) in the book of Faqih that when a child of a believer dies, a caller from the heavens calls

700

out: so and so son of so and so has died; if his father or mother or his relative from believers has died, that child is given over

to him so that he may feed him; otherwise he is given over to

Lady Fatima (s.a.) that she may feed him; till his father, mother

or a believer relative dies. Thus, Lady Fatima (s.a.) takes care

of him.

Moreover, it is narrated through authentic chains of narrat-

ors from the same Imam that the Almighty Allah hands over

the children of believer to Prophet Ibrahim (a.s.) and Lady

Sarah, that they may feed them from a tree of Paradise, which

has large number of teats. It is located in a palace of pearls. On

Judgment Day, they will be dressed up in fine garments, per-

fumed and given to their parents as gifts. Thus, they will all be

rulers in Paradise with their parents and this is the meaning of

the above verse of Quran: then Imam (a.s.) recited the above

verse.

Also, in some reliable books, it is narrated from Imam

Muhammad Baqir (a.s.) that when the Messenger of Allah

(s.a.w.s.), during ascension reached to the seventh heaven and

met all the prophets over there, he asked: Where is my father,

Ibrahim. Angels replied: He is in the company of the children

of the Shia of Ali. After that when the Prophet entered

Paradise, he decried Prophet Ibrahim (a.s.) under a tree. That

tree had a large number of teats and numerous children were

taking a suck.

Whenever a teat escapes the mouth of child, Ibrahim (a.s.)

replaces it.

Prophet Ibrahim (a.s.) greeted the Holy Prophet (s.a.w.s.)

and inquired about Ali Ibne Abi Talib (a.s.). He replied: I left

him as my deputy in my nation. Ibrahim (a.s.) said: You left a

very nice and capable Caliph. Almighty Allah has made his

obedience incumbent on angels and these are the children of

his Shia. I requested the Almighty Allah to give them in my

charge, that I may rear them and the drinks they take gives

them the taste of all the fruits and streams of Paradise.

The author says:

It is possible that some children may be given to Lady Fatima

(s.a.), and some to Prophet Ibrahim (a.s.) and Lady Sarah or

first they are given to Lady Fatima (s.a.) and she in turn gifts

701

them to Ibrahim (a.s.). As for the children of disbelievers, there is dispute in this.

Some say that they are under the charge of their parents and

they go to hell with them. Some say that they go to Heaven.

Some say that Allah will deal with them according to His know-

ledge on Judgment Day; if He knows that if they had been

alive, they would have been righteous, He admits them to

Paradise and if He knows that if they had been alive, they

would have adopted wickedness, He sends them to Hell.

There is no dispute among Shia theologians that all of them

will not go to hell. Some have said that they will enter Paradise

as servants of the folks of Paradise; and some have said that

they will definitely go to Paradise. Most are of the view that

they would be from the folks of Araaf.

Kulaini, Ibne Babawayh and most Shia tradition scholars be-

lieve that the Almighty Allah will make them duty bound in an-

other way on Judgment Day and depending on that He will re-

ward or punish them. This is according to many traditions re-

corded in this regard.

As Ibne Babawayh has narrated through authentic chains of

narrators from Zurarah from Imam Muhammad Baqir (a.s.) in

Khisaal that on Judgment Day, the Almighty Allah will exhaust

proof on five persons: children, one, who lived between periods

of two prophets, that is a long time has passed since the arrival

of the past prophet. People of deviation had arrived after that

and there was no other prophet; like during the period of

Jahiliyya. Thus, in that condition, many people on whom the ar-

gument is not exhausted, are excused.

One, who has not understood the beginning of the call, till

the argument is not exhausted on him. And the idiot, who can-

not differentiate between right and wrong. That is those, hav-

ing a weak faith. And the insane, who cannot understand any-

thing and who is not duty bound for anything. And the born

dumb and deaf.

Thus, the Almighty Allah exhausts the argument on each of

them. He sends a messenger for them and kindles a fire. That

messenger tells him: Your Lord has commanded you to enter

this fire. The fire becomes cool for one, who enters it and one,

who disobeys, is thrown into Hellfire.

702

Moreover, in the books of Al-Kafiand Maniul Akhbarit is narrated through authentic chains of narrators from Zurarah that

on Judgment Day, children and extremely aged persons, who

are unable to understand anything; persons who died during

Fatara (between two prophets); the insane, who cannot dis-

criminate between truth and falsehood; all will argue against

the Almighty Allah that the argument was not exhausted on

them. At that time the Almighty Allah exhausts the argument

by sending an angel; after that the same continues as in the

above-mentioned tradition.

Kulaini has narrated through good like chains from Hisham

that people asked Imam Ja’far Sadiq (a.s.) about the fate of

one, who died during Fatara, one, who did not reach maturity

and one, who is insane. Imam (a.s.) replied: The Almighty Allah

exhausts proof on them. He makes a fire and orders them to

enter; the fire is cool and safe for one who obeys; and one, who

does not enter it, is told by Almighty Allah: I gave you a duty

and you disobeyed. The same is applicable for the dumb and

deaf as well.

Kulaini has narrated through another chain of narrators re-

garding children; that on Judgment Day, the Almighty Allah

gathers them and lights a fire and then orders them to throw

themselves into it. The fire becomes cool for whom, the

Almighty Allah knows are people of righteousness, and about

whom, Allah knows that they are wicked; they refuse to enter it

and they are ordered to be cast into Hellfire. They put forth the

excuse that they have not been put to any test. The Almighty

Allah tells them: I just gave you a duty, but you did not obey; so

how you would have believed, if I had sent a prophet to you to

give you a command from unseen.

In Tauheed, Ibne Babawayh has narrated through Ahle Sun-

nat chains from Abdullah bin Salam that he said: I asked the

Holy Prophet (s.a.w.s.): Does the Almighty Allah punish any of

His creatures without exhausting the proof on him? He replied:

Allah forbid! (no). Abdullah asked: Where are the children of

idolaters: in Paradise or Hell? He replied: the Almighty Allah is

more worthy of this.

On Judgment Day, Allah orders the fire known as Falaq,

which is worse than all the fires of hell. So it emerges from its

place, while it is dark and black; along with chains and iron

703

collars. Almighty Allah commands it to be blown at the mouth of creatures; due to its intensity of blowing, rends asunder,

light of the stars fade, all seas dry up, all mountains disinteg-

rate and all eyes become dark.

Due to its terror in Judgment Day, pregnant women get mis-

carriages; children become old persons; the Almighty Allah or-

ders the children of idolaters to throw themselves into that

fire. About those Allah knows is righteous, they throw them-

selves into the fire and it becomes cool and secure for him as it

had become for Prophet Ibrahim (a.s.).Regarding one, Allah

knows that he is wicked, he refuses to enter that fire. The

Almighty Allah commands the fire to take him up as he has ig-

nored the divine command. Thus, this group will be under the

charge of their parents in Hell and many traditions are men-

tioned in this regard. This matter is also not beyond reason.

Ibne Babawayh says that some theologians have denied this.

They say that there is no duty in the abode of recompense. Its

reply is that the abode of recompense of believers is Paradise

and the abode of recompense of disbelievers is Hell and this

duty is neither in Paradise nor Hell. It will be at some other

place.The author says:

How is it improbable that hereafter might be an abode of re-

compense for some; and for some it is an abode of recompense

as well as an abode of duty. Shaykh Tusi, in the book of

Ghaibat, has narrated from Zurarah that Imam Ja’far Sadiq

(a.s.) said: If Almighty Allah wishes, He has the right to admit

the deviated ones to Paradise and it is preferable for Him and

not a defect.

Zurarah asked: May I be your ransom, how is that possible?

Imam (a.s.) replied: The speaking one [Imam] passes away

and the silent one also does not say anything (because of

Taqayyah). On the basis of this, a person who dies between

these two, would be admitted to Paradise.

The author of Tawilul Ayaat Bahira has mentioned in the ex-

planation of the following verse:

“Round about them shall go youths never altering in

age,”(Surah Waqiyah 56:17)

… which describes the folks of Paradise, narrating from

Amirul Momineen (a.s.) that he said: These are the children of

people; neither do they possess any good deed that they might

704

be rewarded nor committed any sin, that they might be punished; that is why, they are appointed as servants for the folks

of Paradise. Someone inquired from the Messenger of Allah

(s.a.w.s.) regarding the fate of the children of idolaters. He

replied: They will be servants of the folks of Paradise and they

are created in form of children to serve the folks of Paradise.

Shaykh Tabarsi has also under the interpretation of this

verse, narrated these two traditions.

Kulaini has narrated through correct chains of narrators

from Zurarah that he said: I asked Imam Ja’far Sadiq (a.s.):

What do you say regarding those children, who die before

reaching maturity? He replied: People inquired from the Mes-

senger of Allah (s.a.w.s.) regarding them and he said: Allah

knows better how they will be dealt with. Imam Ja’far Sadiq

(a.s.) said: You should leave it to the Almighty Allah and don’t

comment on it.

The author says:

The fact of the matter is that we should know in brief that ra-

tional and textual evidences, verses and reports are recorded

to the effect that the Almighty Allah is fair; He does not resort

to injustice. Children, insane and those who are handicapped

and on whom the proof is not exhausted, or who are mentally

retarded and cannot discriminate between truth and falsehood;

He will not punish them or He would give them another duty

and will make reward and punishment dependant on it as is

mentioned in many of the traditions and we have narrated

some of them.

Mohiuddin Arabi, the father of Ahle Sunnat Sufis has also be-

lieved this. Thus, I recall that I have seen in the book of Fu-

tuhaat that the Almighty Allah either keeps them in Araaf or admits them into Paradise; but they will get a lower status in

Paradise; or some of them will be servants of the folks of

Paradise. Or some will remain in Paradise and some in Araaf.

Thus, as mentioned in this true tradition, their fate should be

left for the Almighty Allah and we should know that Allah, the

Mighty and the High deals with them according to demands of

justice, He does not oppress them and does not punish them,

without exhausting the proof on them.

If all these serve the folks of Paradise, it will not be a service,

which would be a hardship for them, on the contrary, they

705

would enjoy it; as the angels derive pleasure from the services related to them. And Allah knows best.

706

Ten - Balance of Deeds and Accounting

We should know that there is no controversy among Muslims

regarding the factuality of the Balance of deeds and it is men-

tioned in the Holy Quran on a number of occasions. The

Almighty Allah has said in Surah Araaf:

“And the measuring out on that day will be just; then

as for him whose measure (of good deeds) is heavy, those

are they who shall be successful;”(Surah Araaf 7:8)

“And as for him whose measure (of good deeds) is

light, those are they who have made their souls suffer

loss ,because they disbelieved in Our communica-

tions.”(Surah Araaf 7:9)

In Surah Mominoon, also, a similar point is mentioned; in

Surah Kahf He says, regarding the infidels

“And therefore, We will not set up a balance for them

on the day of resurrection.”(Surah Kahf 18:105)

In Surah Anbiya it is said:

“And We will set up a just balance on the day of resur-

rection, so no soul shall be dealt with unjustly in the

least; and though there be the weight of a grain of mus-

tard seed, (yet) will We bring it, and sufficient are We to

take account.”(Surah Anbiya 21:47)

In Surah Qariah also, the mention is made of the heaviness

and lightness of Balance:

Thus, there is no doubt in the factuality of the balance of

deeds ( Mizan) and its denial is absolute disbelief. However,

there is dispute regarding its meaning. Most commentators

and scholastic theologians of Ahle Sunnat and Shia have relied

on its apparent meaning and they say that on Judgment Day,

the Almighty Allah will fix a balance having a balancing rod

and two huge pans. The deeds of people will be weighed in it.

The good deeds will be placed on one side and the bad deeds

on the other, but they differ as regards the condition of weight;

because deeds are some concepts, which neither have weight

nor are they established independently. Some have said that

the scrolls of deeds is weighed. Ahle Sunnat have narrated

from Ibne Umar that people inquired from the Messenger of

707

Allah (s.a.w.s.) about what would be weighed on Judgment Day.

He replied: The scroll of deeds is weighed.

On the basis of this, it is necessary that the Almighty Allah

bestows weight to the scroll of deeds, according to the deeds.

Some have said that the good deeds will be personified in illu-

minated forms and the evil deeds will take the shape of dark

forms and they are weighed against each other.

Some believe that the deeds would be personified and they

say that according to difference of scholars, the transformation

of realities is allowed as in dreams divine cognition takes the

form of water and milk; but this is very unlikely from logic. The

resurrection Muslims believe in, is not having compatibility

with it, because they believe that this same body will be resur-

rected and they do not accept difference in form.

On the basis of this, to accept the transformation of reality is

only a mistake and most reasonable view is that the Almighty

Allah creates some things from those words and deeds; like for

example good and bad face. So that their goodness and evil

takes form and it may be inspected. although this is in accord-

ance to one who believes in the resurrection of facsimile

bodies.

Moreover, even if we suppose the Balance ( Mizan) to be

fixed, again there is dispute in its meaning, whether there is

one and the same balance for all or it is different for each per-

son. Even if we suppose that it is different for all, whether one

is for weighing all his beliefs, deeds, morals and types of acts;

or it is different for all? Since we don’t know the specification

of this; in this regard, a general faith is sufficient and Ahle

Sunnat and Shia theologians believe that Mizan is a metaphor

of justice and reward and punishment is a metaphor of weigh-

ing of deeds according to justice.

They say that if that person believes in the justice of God,

what is the need of weighing in the balance and if he is not

having belief, how he would get certainty from this weighing;

on the contrary, he can say that you brought many bodies and

weighed them and displayed this. How I can know that this was

in accordance to justice?

Thus, there is no use of this weighing and its support is what

is narrated from Hisham bin Hakam in Ihtijaaj that a heretic

asked Imam Ja’far Sadiq (a.s.) about Mizan. Imam (a.s.) said:

708

Deeds are not bodies, which might have heaviness and lightness, and only that person is needful of weighing anything who

is unaware of their weight. Whereas nothing is concealed from

the Almighty Allah. He asked: Then what is the meaning of

Mizan? He replied: It implies justice. He asked: Then what is

the meaning of the following verse:

“Then as for him whose measure (of good deeds) is

heavy”(Surah Araaf 7:8)

He replied: Whose good deeds are more.

Kulaini and Ibne Babawayh have narrated from Hisham bin

Saalim that people asked Imam Ja’far Sadiq (a.s.) regarding

the meaning of the following verse:

“And We will set up a just balance on the day of resur-

rection.”(Surah Anbiya 21:47)

He said: Balances imply prophets and successors (a.s.).

Shaykh Mufeed says: Mizan implies dispensing of justice

between deeds; to put everything in its proper place and to

convey every right to its rightful owner. It does mean what the

Hashawiyya have understood. That on Judgment Day, there

will be many balances like the balances of the world and every

balance is having two pans; the deeds will be placed in them.

Since deeds have many dimensions, they cannot be weighed

and they are described as heavy and light metaphorically. The

implication is that whatever is heavier than deeds, it is having

eligibility of a great divine reward and whatever is light and its

measure is less, and the doer of the act is not rightful for great

divine reward and the tradition, in which it is mentioned that

Amirul Momineen (a.s.) and the Imams from his descendants

are criterion; it implies that they judge between the acts and

command by justice and divine reward.

In the proverb of Arabs, it is said: So and so is in my view the

Mizan of so and so person. Its implication is that he is an equal

of him and what the Almighty Allah has said about accounting

and fear about it, it implies that he is left on his own deeds and

one who is dealt in this way, is not purified of his deeds; and

one, whom the Almighty Allah should forgive, gets salvation.

One, whose balance is heavy; implies one, who is more de-

serving of divine reward.

Thus, they are the successful ones. And one, whose balance

is light, it implies that his obedience is less and he is not

709

eligible for divine reward. Thus, they are those, who harm their selves and they will abide in Hell forever. The Holy Quran is revealed in the language of Arabs and its metaphor is well known

in their language.

The author says:

Due to this it is difficult to ignore the apparent connotation

of the verses, but since reports in this matter are mutually con-

tradictory, it is necessary to have faith in the Mizan and its

meaning should be left to the interpretation of these person-

ages; and it is difficult to take any side. As for the accounting

and questioning of people; in this regard a large number of tra-

ditions and verses are mentioned. It is obligatory to have faith

in them in general. It is mentioned in many verses that the

Almighty Allah is a swift taker of accounts. He is the fastest ac-

count taker ( Asraul Haasibeen).Regarding some, He has said

that there is an evil accounting from them and the accounting

is hard for them. He has also said that their return is to Us and

their accounting is on Us. And He says: I question those, to

whom prophets were sent. And I question the prophets. It is

mentioned in traditional reports that Allah takes the account of

the creatures in a blink of the eye. It is mentioned in another

traditional report the time it takes to milk a goat.

It is narrated from Amirul Momineen (a.s.) that accounting of

one person does not prevent Allah from taking the account

from another, as giving sustenance to one does not prevent

Him from giving sustenance to another. Ibne Babawayh has

said in The Shiite Creed that: Our belief concerning the reck-

oning ( Hisaab) is that it is real. Some of it will be undertaken by Allah, the Mighty and Glorious, and some by His Proofs (the

Imams). The reckoning of Prophets and Imams will be under-

taken by Allah; while every Prophet will be entrusted with the

reckoning of his vicegerent. And the vicegerents ( Awsiya) will

take the reckoning of the whole of their communities. Allah,

who is Blessed and Exalted above all, will be witness for the

prophets ( Anbiya) and apostles ( rusul); and these (prophets and apostles) will be witnesses for the vicegerents ( Awsiya).

And the Imams will be witnesses for the people, and this is

borne out by His saying:

710

“How will it be, then, when We bring from every people

a

witness

and

bring

you

as

a

witness

against

these?”(Surah Nisa 4:41)

And Allah says:

“Is he then who has with him clear proof from his Lord,

and a witness from Him recites it .”(Surah Hud 11:17)

And the witness (here referred to) is the Prince of Believers,

Ali Ibne Abi Talib. And He

“Surely to Us is their turning back, then surely upon Us

is

the

taking

of

their

account.”(Surah

Ghashiya

88:25-26)

Imam Ja’far was asked concerning the saying of Allah, Exal-

ted is He:

“And We will set up a just balance on the day of resur-

rection, so no soul shall be dealt with unjustly in the

least.”(Surah Anbiya 21:47)

He said the scales (or balance) are the Prophets and their

vicegerents ( Awsiya). Among men, there will be some, who will

enter Paradise without a reckoning; but everyone will be ques-

tioned according to the saying of Allah:

“Most certainly then We will question those to whom

(the apostles) were sent, and most certainly We will also

question the apostles;”(Surah Araaf 7:6)

… that is, concerning religion.

And as for sins, no one will be questioned about them, except

he, whose reckoning is being taken. Says Allah:

“So on that day neither man nor jinni shall be asked

about his sin.”(Surah Rahman 55:39)

… that is, especially those who are Shia of the Prophet and

the Imams, and not of the others. as is handed down in the

commentaries of the Quran. And everyone, whose reckoning is

taken shall be punished, although [it be that the punishment

amounts to no more than a slight detention.]

And no one shall escape the Fire, and no one shall enter the

Garden (merely) by virtue of his actions, except by the mercy

of Allah, Exalted is He above all. And verily Allah will address

His slaves, whether they be the earlier or the later ones, in one

speech containing the complete reckoning of the deeds of

every person. And each person shall hear only the part related

to himself, so that he shall imagine that he alone is being

711

addressed and no one else. And Allah, Exalted is He, will not be diverted from addressing one person, because He is addressing another. And He will be quit of His reckoning of the

prior and later ones (i. e. all mankind) in the space of half an

hour, according to the computation of the hours of this world.

Allah will confront each person with a book wide open, in-

forming Him of all his actions, omitting neither a minor nor a

major sin. In this fashion will Allah constitute each person his

own reckoner and judge, for he will be told:

“Read your book; your own self is sufficient as a reck-

oner against you this day.”(Surah Isra 17:14)

Allah will put a seal upon the mouths of certain people, and

their hands and feet and all their limbs will testify to things

they are hiding:

“And they shall say to their skins: Why have you borne

witness against us? They shall say: Allah Who makes

everything speak has made us speak, and He created you

at first, and to Him you shall be brought back.”(Surah

Fussilat 41:21)

[End of the statement of Shaykh Saduq and this learned

scholar has reconciled the traditions in this way.]

Kulaini has narrated from Imam Zainul Abideen (a.s.) that

neither Mizan is fixed nor scroll of deeds is opened for polythe-

ists; on the contrary, they are taken to Hell in hordes.

Fixing of the balance and unfurling of the scroll of deeds is

for Muslims.

Ibne Babawayh and Shaykh Tusi have narrated through au-

thentic chains of narrators from Imam Muhammad Baqir (a.s.)

that: The servant does not move two steps till the Almighty Al-

lah does not ask him about four things: about his age, in what

he spent it; secondly his youth, in what he spent it; third, his

wealth, from where he got and how he spent it.

Fourth, regarding love for us Ahle Bayt (a.s.). Ibne Babawayh

has narrated through authentic chains of narrators from Imam

Ja’far Sadiq (a.s.) that on Judgment Day, two believer men will

be made to stand for accounting. Both will be made to stand up

for accounting: one is poor and the other is rich.

The poor one will ask: O Allah, why do You make me stand?

By Your might and honor, You are well aware that You did not

bestow me any power or rule that I should either do justice or

712

oppress. You also did not give me excess of wealth, that Your right should become obligatory on me, and whether I paid it or

not. You only gave me as much sustenance as You had destined

for me and You knew that it was sufficient for me.

The Almighty Allah will say: My servant is right, leave him,

so that he may enter Paradise. And that rich man continues to

stand; he perspires so much that even if forty camels drink it, it

would be sufficient for them. After that he enters Paradise and

that poor asks him: What prevented you from coming sooner.

He replies: The prolongation of the accounting; my shortcom-

ings were exposed one after another and the Almighty Allah

used to forgive me; till He encompassed me with His mercy

and included me among the penitents. Then he asked: Who are

you? He will reply: I am the same beggar, who was with you in

the Mahshar. He will say: The blessing of Paradise have trans-

formed you so much that I could not recognize you.It is nar-

rated from Husain bin Saeed in the book of Zuhd that a person

came to Imam Muhammad Baqir (a.s.) and asked:

O son of Allah’s Messenger, I have committed a sin, which is

between me and God. No one is aware of it from the creatures.

That sin is very heavy and hard for me and I consider you more

honorable that I should mention it to you.

On Judgment Day, the Almighty Allah will take account of the

believers Himself and after informing of each sin, will forgive

him and neither would he divulge it to a proximate angel nor a

messenger prophet. On the contrary, He will keep some of the

sins concealed from that person so that he should not be much

ashamed. Then He will order his evil deeds to change into good

deeds and this is the meaning of the following verse:

“So these are they of whom Allah changes the evil deeds to

good ones; and Allah is Forgiving, Merciful.”(Surah Furqan

25:70)

According to another report Shaykh Tusi said: On Judgment

Day, the sinful believer is brought for accounting. The

Almighty Allah Himself takes his account and He does not in-

form any of the creatures about it. He mentions his sins dir-

ectly to him; and when he confesses, Almighty Allah orders his

deed recording angels to change his bad deeds into good and

show them to the people. When people see, they say: This man

is not having a single sin in his account. At that time the

713

Almighty Allah orders them to take him to Paradise. This is the interpretation of the above verse. It is exclusive for our Shia.

It is narrated in Uyun Akhbar Reza (a.s.) that the Messenger

of Allah (s.a.w.s.) said: The Almighty Allah takes the account of

all the creatures, but He sends without accounting to Hell one,

who has taken a partner to Him. Moreover, it is narrated

through very reliable chains that the first thing, which a person

would be questioned about, is the love of us, Ahle Bayt (a.s.).

Shaykh Tusi has narrated in Amali and others have also nar-

rated that Amirul Momineen (a.s.) wrote in the letter to the

people of Egypt, which he sent through Muhammad bin Abi

Bakr. In that letter, he wrote: One, who performs a sincere act

for the Almighty Allah, is recompensed by the Almighty Allah in

the world and the hereafter and in both places He suffices for

him in all matters.

The Almighty Allah says: O My servants, who believe; fear

the chastisement of your Lord. For those who have performed

good deeds, there is divine reward. The earth of the Almighty

Allah is vast. The Almighty Allah rewards much, those who are

patient. Thus, the Almighty Allah does not take the account of

what He has bestowed to the believers in the world. The

Almighty Allah says:

“For those who do good is good (reward) and more

(than this).”(Surah Yunus 10:26)

It is narrated from Imam Ja’far Sadiq (a.s.) that there is no

servant, but that one proof of Allah is on him; either due to a

sin he has earned or due to a blessing in thankfulness of what

he has been deficient in.

It is narrated from Amirul Momineen (a.s.) that on Judgment

Day, the believer servant is made to stand before the Almighty.

He commands them to compare His blessings and his acts.

Thus, divine blessing encompass his deeds.

The Almighty Allah says: Grant my blessings to him and cal-

culate his good and bad deeds. If both are equal, the Almighty

Allah removes his evil due to his good and admits him to

Paradise. If the good is more, the Almighty Allah, due to that

excess, grants him a great reward. If his evil deeds are more,

but he has abstained from polytheism; that is he is a Shia and

his beliefs are correct; thus, if the Almighty Allah likes, He

forgives

714

809him through His mercy and is kind to him by overlooking his shortcomings.

Shaykh Tusi has narrated from Imam Ja’far Sadiq (a.s.) that

he said: On Judgment Day, the Almighty Allah will appoint us

to take the account of our Shia. Thus, the sins, which are

between the person and God, we beseech Allah to forgive them

for our sake and what is our right, we pardon them. Then the

Imam recited the following verses:

“Surely to Us is their turning back, “(Surah Ghashiya

88:25)

“Then surely upon Us is the taking of their ac-

count.”(Surah Ghashiya 88:26)

It is narrated from Imam Ja’far Sadiq (a.s.) in Basairud Dara-

jaat that the Messenger of Allah (s.a.w.s.) said: I am the first to come to the Almighty Allah; then the Book of Allah comes to

me; then my Ahle Bayt (a.s.); then my Ummah. The Almighty

Allah questions my Ummah: How did deal with My Book and

the Ahle Bayt of your Prophet.

Ayyashi has narrated that Imam Ja’far Sadiq (a.s.) said in the

explanation of the following verse:

“And follow not that, of which you have not the know-

ledge; surely the hearing and the sight and the heart, all

of these, shall be questioned about that.”(Surah Isra

17:36)

The ears are asked about what they heard and the eye is

asked about what it saw; and the heart is asked what it be-

lieved in.

Kulaini and Barqi have narrated through correct chains from

Imam (a.s.) that there are three things a believer is not sup-

posed to account for: the food he eats, the cloth he wears; that

righteous wife, who assists him and keep her chastity intact

due to him.

It is narrated in Uyun Akhbaar Reza that Imam (a.s.) said:

There is no real bounty in the world. Ahle Sunnat jurists

present in the assembly observed: the Almighty Allah says:

“Then on that day you shall most certainly be questioned

about the boons.”(Surah Takathur 102:8)

Thus, bounties imply, cold water and it is from the bounties

of the world. The Imam asked: Have you interpreted it in this

way? You are having many contradictory views. Some say it is

715

cold water, some claim that it is tasty food and some say it is a good dream.

However, my respected father informed that when all these

views were mentioned in the presence of my grandfather; he

became enraged and he said: The Almighty Allah does not ask

His servants of what He has given to them by way of grace and

He does not remind them of His favors. Reminding of favors is

considered a bad ethical trait for creatures; so how it can be

attributed to the Creator?

However, the bounty is belief in our Wilayat and Imamate

and the Almighty Allah questions about it after Tauheed and

prophethood, and that is why, He has mentioned it as a bounty,

because when a believer fulfills it, he is admitted to the ever-

lasting bounty of Paradise, which has no decline. Indeed, my

respected father informed me through his respected forefath-

ers and they from Amirul Momineen (a.s.) that the Messenger

of Allah (s.a.w.s.) said to Amirul Momineen (a.s.):O Ali, indeed,

the first that a servant will be asked after his death is the testi-

mony to the oneness of God, and that His Eminence,

Muhammad is His Messenger and that you are the Wali of be-

lievers, because of what is deemed for you, that is Imamate

and which I have deemed, from successorship. Thus, one con-

fesses to these beliefs, he goes to such a bounty, which does

not have any decline.

Kulaini has narrated through reliable chains of narrators

from Imam Zainul Abideen (a.s.) that Amirul Momineen (a.s.)

said: On Judgment Day, the Almighty Allah will raise people

from the graves, unclothed, barefoot, clean shaved and defect-

less as they were created initially.

They will herd them into a field, till they stand in a pass of

Mahshar. All these will crowd much and will not allow passage.

Their breaths will stop, they would perspiring profusely; their

wails will rise; this is the first terror of the Judgment Day.

Then an angel will call out on behalf of the Almighty Allah,

whom all will hear. They will fall quiet and lower their sights.

They will tremble and be extremely terrified and will raise

their heads towards that voice. Thus, the wise and just Allah

calls out to them:

I am that God, except whom there is no god. I am the fair

ruler and I do not oppress. Today, I will judge you with justice

716

and extract the right of the weak from the strong. I will recompense hardships of people with rewards and punishments and

as a result of forgiving of oppression I reward. Today, no op-

pressor will be able to cross this pass, who has some oppres-

sion in his account, except that the oppressed party forgives

and I reward him for that.

Thus, cling to each other and demand your recompense from

whoever has oppressed you in the world. I am your witness on

them and my testimony is sufficient. Thus, the oppressed will

go around seeking out the oppressors and demand their requit-

al and they will remain in that condition for ages; at last their

condition will become serious and they would be sweating a

lot.

According to another report, the sweat reaches up to their

mouths and in the Tehran edition it is up to the thighs and

their wails increase further. The majority of the people desire

that they should overlook their sufferings and get relief from

this pass. At that time a caller calls out to them to keep quiet

and listen to their Lord. When all fall silent, the Almighty Allah

says: If you forgive the oppressions of each other, you will get

relief from this pass and if not I will take up the responsibility.

Most people are elated and they forgive their oppressions

hoping for relief, but some say: O Allah, our oppression is great

that we should forgo it. Rizwan, the caretaker of Paradise is in-

structed to show them a silver palace of Firdos Paradise filled with gold, silver and diamonds; and Houries and pages.

A caller calls out from Allah: O creatures, raise your head

and see this palace. When they see it, every person wishes that

the palace is given to him. The caller calls out that this palace

is for one, who forgives the excess of a believer. At that time,

most of them will forgive and get relief, but some will not. The

Almighty Allah will say: That person does not enter My

Paradise, who has a liability to some Muslim till they recover it

at the time of accounting. O creatures, be prepared for the

accounting.

Thus, they open their path, so that they may assemble near

the Arsh of God in the field of accounting. The scrolls of deeds

are unfurled, the balance is fixed and all prophets and Imams,

who are witnesses on creatures and each Imam testifies on the

717

people of his time to whom he was appointed by Allah and whom he had called to Allah.

At that time a man from Quraish asked: O son of Allah’s Mes-

senger, if the right of the believer is on a disbeliever, what will

be taken from him, while he is an inmate of Hell. Imam (a.s.)

replied: The sins of the Muslim are reduced in accordance to

the right he had on the disbeliever and that disbeliever is pun-

ished as a result of that right of the Muslim on him, in addition

to the chastisement already fixed for him due to his disbelief.

Then that man asked: If the right of a Muslim is there on an-

other Muslim, how is it recovered? He replied: The good deeds

of the oppressor are taken in lieu of the rights of oppressed

and added to the sins of the oppressor. He asked: What if the

oppressor is not having any good deeds to his credit? He

replied: The sins of the oppressed are taken from his account

and added to the account of the oppressor.

It is narrated in Ilalush Sharai that on Judgment Day, the

creditor arrives and files his complaint. If the debtor is having

good deeds to his credit, they are taken away, and if he does

not have any good deeds, the sins of the creditor are added to

his account.

The author says:

According to verses and reports, it is basically proved that

accounting on Judgment Day is confirmed; and its details that

who would be questioned and who would be taken to Paradise

or Hell is not known. It is also not known what the questioning

will be about.

Some believe that they question about all the worldly boun-

ties, as mentioned in the traditions of Ahle Sunnat and Shia,

that there is accounting of the lawful of the world and punish-

ment for its unlawful.

It was mentioned in the previous traditions that a believer

will not be accounted for the bounties of the world; and it was

mentioned in some traditions that food, clothes and wife is not

accounted for. It is mentioned in reward of most deeds that it

doer goes to Paradise without accountability. Traditions recor-

ded about some people, who will go unaccounted to Paradise,

are exceptions to the general rule that all will have to account

for. Other traditions can be reconciled from two aspects:

718

The first aspect is that not having to account for is exclusive for believers and there is accounting for all others.

Another reason is that not taking the account should be from

the necessary matters, like those three things, which were

mentioned. Taking account should be in unnecessary issues

like extravagance in spending and earning through unlawful

means and spending in illegal ways and hoarding of unlawful

wealth etc. We should know that there are various traditions

regarding resurrection in the nude and being raised clothed. It

is mentioned in some traditions that they would be raised un-

clothed, as the tradition of Fatima binte Asad shows.

It is mentioned in reliable traditions that you must give your

dead nice shrouds, as they will be raised with the same. It is

possible that resurrection is absolutely for non-believers or for

perfect non-believers and raising clothed is for believers or for

perfect believers and regarding Fatima binte Asad, the laying

of the Prophet in her grave might have been for extra

precaution.

719

Eleven- Questioning of Prophets

Questioning of prophets; testimony of witnesses; giving of

the scrolls of deeds in the right and left hand and some circum-

stances of Qiyamat.

The Almighty Allah says:

“On the day when Allah will assemble the apostles,

then say: What answer were you given? They shall say:

We have no knowledge, surely Thou art the great Knower

of the unseen things.”(Surah Maidah 5:109)

And He said:

“Most certainly then We will question those to whom

(the apostles) were sent, and most certainly We will also

question the apostles;”(Surah Araaf 7:6)

“Then most certainly We will relate to them with know-

ledge, and We were not absent.”(Surah Araaf 7:7)

And He said:

“And on the day when We will raise up a witness out of

every nation, then shall no permission be given to those

who disbelieve, nor shallthey be made to solicit fa-

vor.”(Surah Nahl 16:84)

And He said:

“How will it be, then, when We bring from every people

a

witness

and

bring

you

as

a

witness

against

these?”(Surah Nisa 4:41)

And He said:

“And on the day when We will raise up in every people

a witness against them from among themselves, and

bring you as a witness against these-and We have re-

vealed the Book to you explaining clearly everything, and

a guidance and mercy and good news for those who sub-

mit.”(Surah Nahl 16:89)

And He said:

“On the day when their tongues and their hands and

their feet shall bear witness against them as to what they

did.”(Surah Nur 24:24)

The giving of the scroll of deeds of the delivered people in

the right hand and that of the condemned in their left hand is

mentioned in many traditions.

720

It is narrated through correct chains of narrators in the interpretation of this verse that: The prophets are questioned how

your nations conducted regarding your successors? They reply:

We don’t know, what they did with our successors.

Ali bin Ibrahim has narrated through correct-like chains of

narrators from Imam Muhammad Baqir (a.s.) in the interpreta-

tion of this verse:

“On the day when Allah will assemble the apostles,

then say: What answer were you given? They shall say:

We have no knowledge, surely Thou art the great Knower

of the unseen things.”(Surah Maidah 5:109)

That is we have no knowledge, how they conducted with our

successors.

Imam (a.s.) said: On Judgment Day, people will be gathered

for accounting; terrors will pass over that day and they will not

reach the field of gathering, except after bearing great hard-

ships. Then they will be made to stand before the Arsh and the

Almighty Allah will address them. And the first to be

summoned through a call heard by all creatures is His Emin-

ence, Muhammad bin Abdullah, the Qarshi and Arab prophet.

He will made to stand at the right side of the Arsh.

After that your Imam, that is His Eminence, Ali Ibne Abi Talib

(a.s.) will be summoned. He will stand to the right of the Mes-

senger of Allah (s.a.w.s.). Then all Imams from the progeny of

the Holy Prophet (s.a.w.s.) will be summoned along with the

whole Ummah. They will be made to stand to the right of

Amirul Momineen (a.s.). After that each prophet will be

summoned along with his community and made to stand at the

right side of the Arsh.

Then the first to be summoned for interrogation will be the

Pen( Qalam). It will arrive in human form and stand before the

Arsh. The Almighty Allah will ask: Did you write on the Tablet

( Lauh) all that I inspired you? The Pen will reply: O Lord, You know that I have written everything You inspired to me.

Almighty Allah will ask: Who will testify your claim? The Pen

will say: O Lord, can anyone of Your creatures be informed of

Your exclusive secret? The Almighty Allah will say: You have

exhausted your argument.

Then the Tablet ( Lauh) will be summoned. It will also arrive

in human form and stand besides the Pen. Allah will ask: Did

721

the Pen write on you all that I inspired it? The Tablet will say: Yes, my Lord, I have conveyed all of it to Israfeel.

Now Israfeel will be summoned and he will also come in hu-

man form and stand to the side of the Pen and Tablet. The

Almighty Allah will ask: Did the Tablet convey to you all it was

supposed to? Israfeel will reply: Yes, my Lord, I conveyed all of

it to Jibraeel.

Then Jibraeel will be summoned and he will appear and stand

besides Israfeel. The Almighty Allah will ask: Did Israfeel con-

vey to you all what he was supposed to? Jibraeel will reply: Yes,

my Lord, I have conveyed all of it to Your messengers and

prophets. I delivered Your messages, revelations and books to

all Your prophets and after them all I conveyed everything to

His Eminence, Muhammad bin Abdullah, the Arab and the

Quraishite and Your beloved.

Imam Muhammad Baqir (a.s.) said: The first to be summoned

for questioning will be His Eminence, Muhammad bin Abdul-

lah. The Almighty Allah will accommodate him near His Arsh

and that day no one would be as proximate and as honored to

God as him. Has Jibraeel delivered to you all I had commanded

him to like, knowledge, wisdom and revelation? The Messenger

of Allah (s.a.w.s.) will reply: Yes, my Lord, he delivered to me

all the knowledge, wisdom and revelation You had commanded

him to.

The Almighty Allah will ask His Eminence, Muhammad

(s.a.w.s.): Did you convey to your Ummah what Jibraeel

brought to you from My knowledge and Book? The Holy Proph-

et (s.a.w.s.) will reply: Yes, my Lord, I delivered to my Ummah,

the Book and knowledge that Jibraeel revealed to me from You.

I struggled in Your way.

The Almighty Allah will ask: Who will verify your assertions?

The Holy Prophet (s.a.w.s.) will say: You have Yourself wit-

nessed the deliverance of the message; moreover, Your angels

and the righteous from my Ummah will also vouch for it. Then

the angels will be summoned and they will verify that the Holy

Prophet (s.a.w.s.) had indeed delivered the message, which

was entrusted to him. Then his Ummah will be summoned and

it will also give witness that he had indeed delivered the

message.

722

Then the Almighty Allah will ask the Prophet: Did you appoint anyone as your successor in your Ummah, who may es-

tablish My knowledge and wisdom among them and explain My

Book to them? To explain to them what they will differ in after

you and also be the Divine Proof and Caliph on the earth?

The Messenger of Allah (s.a.w.s.) will reply: Yes, my Lord, I

appointed as Caliph, Ali Ibne Abi Talib (a.s.), my brother, suc-

cessor, vicegerent and the best of my Ummah. I appointed him

during my lifetime, so that he might become signpost of guid-

ance and I invited all to his obedience. I appointed him as my

Caliph, so that he might be the Imam and leader of the Ummah

till Judgment Day.

Then Ali Ibne Abi Talib (a.s.) willbe summoned and asked:

Did Muhammad make a bequest to you and appoint you as his

Caliphate in the Ummah to be the sign of the path of guidance?

Did you occupy his position after him?

820Amirul Momineen (a.s.) will say: Yes, my Lord, His Emin-

ence, Muhammad (s.a.w.s.) did make a bequest to me and ap-

pointed me as his Caliph in the Ummah, but when You called

him to Yourself, his Ummah denied and deceived me; they

rendered me weak and had almost killed me. They gave pre-

cedence to one, whom You had relegated and relegated one,

whom You had given precedence. They did not accept my

statements and did not obey me. Thus, I struggled against

them as per Your command, till they martyred me.

Then Amirul Momineen (a.s.) will be asked: Did you leave

someone as Caliph on the earth, so that he may call people to

My religion and My obedience and guidance?

Amirul Momineen (a.s.) will reply: Yes, my Lord, I left Hasan,

my son and grandson of Your Prophet.

Then Imam Hasan (a.s.) will be summoned and asked the

same questions as Amirul Momineen (a.s.) was asked. Then

each Imam will be summoned one after the other and his proof

will be exhausted on the people of his Ummah. Then the

Almighty Allah will accept their justification.

Then Allah will say:

“This is the day when their truth shall benefit the

truthful ones.”(Surah Maidah 5:119)

Kulaini has narrated that on Judgment Day the Almighty Al-

lah will gather all the creatures and the first to be summoned

723

will be Prophet Nuh (a.s.). He will be asked if he had discharged the duty of messengership. He will reply in the posit-

ive. He will be asked, who can vouch for his statement. He will

reply: His Eminence, Muhammad bin Abdullah (s.a.w.s.). Then

Nuh (a.s.) will emerge from there and stepping over the heads

of people come to Prophet Muhammad (s.a.w.s.). His Eminence

will be seated on a hillock of Musk and Imam Ali (a.s.) will be

there in his company. This is the meaning of the following

verse of the Holy Quran:

“But when they shall see it nigh, the faces of those who

disbelieve shall be sorry, and it shall be said; This is what

you used to call for.”(Surah Mulk 67:27)

Nuh (a.s.) will say: O Muhammad, the Almighty Allah is ask-

ing me to provide witness for deliverance of message. The

Messenger of Allah (s.a.w.s.) will say: O Ja’far and Hamza, go

both of you and testify in favor of Nuh (a.s.); that he had in-

deed delivered the message of God.

Imam Ja’far Sadiq (a.s.) said: Thus, Ja’far Tayyar and Hamza,

uncle of the Prophet, will testify in favor of Nuh (a.s.) that he

had indeed delivered the message of God.

The narrator asked: May I be sacrificed on you,where will

Imam Ali (a.s.) be at that time? He replied: The rank of Imam

Ali (a.s.) is much more exalted that he should be sent as a

witness.

The author says:

The summoning of Prophet Nuh (a.s.) first, is perhaps with

relation to all prophets after summoning of the Prophet

(s.a.w.s.) and his successors (a.s.).

Ayyashi has narrated from Imam Zainul Abideen (a.s.) that

Amirul Momineen (a.s.) said: On Judgment Day, the balances

will be fixed and prophets and witnesses will be presented and

the witnesses are the Imams; each Imam will testify for the

people of his time, to whom he was appointed by the command

of Allah and whom he guided to the path of Allah.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) in the in-

terpretation of the verse:

“How will it be, then, when We bring from every people a

witness and bring you as a witness against these?”(Surah Nisa

4:41)

724

This verse is only revealed with regard to the Ummah of Muhammad. There is an Imam from us for every period of this

Ummah, who is the witness over them and His Eminence,

Muhammad is witness on us.

There are many traditions of this meaning that the people of

every age are presented with the Imam of their time and the

people, who are testified for by their Imams get deliverance.

The deniers and opponents are condemned to Hell on the basis

of his testimony.

Shaykh Tusi (r.a.) has mentioned in Majalis through correct

chains of narrators that people asked ImamJa’far Sadiq (a.s.)

about the interpretation of the verse:

“Say: Then Allah’s is the conclusive argument.”(Surah An-

aam 6:149)

Imam (a.s.) said: On Judgment Day, the Almighty Allah says

to His servant: Were you aware? If he says: Yes, He says: Then

why have you not practiced? If he says: I was ignorant, He

says: Why did you not seek knowledge? Thus, the divine proof

is exhausted on him and this is the Hujjat Baligha of Allah on the creatures.

Kulaini has narrated through reliable chains of narrators that

Imam Ja’far Sadiq (a.s.) said: A person from you, that is from

the righteous or Shia, who lives in a locality. The Almighty Al-

lah deems him to be the proof on his neighbors and tells them:

Was so and so person not among you; did you not hear his

discourse; did his wails at night not reach your ears? Thus, he

is the proof of Allah. Almighty Allah says regarding the details

of Qiyamat:

“And when the books are spread,”(Surah Takwir 81:10)

Ali bin Ibrahim has said that scrolls imply the deeds of

people.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that on

Judgment Day, each person will be given the scroll of his deeds

and he would be told to read it. The Almighty Allah will remind

him of all his deeds, including glancing, speaking, writing or

taking a step, in such a way, as if he has done at that very mo-

ment. He will say: Woe on us, what a scroll is this? That it has

neither left out a greater nor a lesser sin.

BAli bin Ibrahim has narrated in the interpretation of the

verse:

725

“Until when they come to it, their ears and their eyes

and their skins shall bear witness against them as to

what they did.”(Surah Fussilat 41:20)

That when they will arrive in Qiyamat, their ears, eyes, and

their skin will testify for their acts.

Ali bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.)

that skin implies their private parts. And this verse is revealed

about those, who when reminded of their acts, they deny them

and say that they have not done it. At that time their recording

angels testify against them. Imam (a.s.) said: The disbelievers

say: O Allah, these are Your angels and they testify for You.

Then they swear in the name of Allah and deny their acts, as

the Almighty Allah has said:

“On the day that Allah will raise them up all, then they

will swear to Him as they swear to you, and they think

that they have something; now, surely they are the li-

ars.”(Surah Mujadila 58:18)

These are the ones, who usurped the rights of Amirul Momin-

een (a.s.). At that time the Almighty Allah seals their mouths

and their organs turn vocal. The ear testifies their hearing

that, which is deemed unlawful by Allah; the eye testifies their

seeing what was deemed unlawful by Allah; the hands testify

their doing what they did; legs testify about their effort to com-

mit unlawful; the private parts testify about what it has com-

mitted unlawfully. Then the Almighty Allah makes their

tongues speak.

“And they shall say to their skins: Why have you borne

witness against us? They shall say: Allah Who makes

everything speak has made us speak, and He created you

at first, and to Him you shall be brought back.”(Surah

Fussilat 41:21)

Kulaini has narrated through reliable chains of narrators

from Imam Muhammad Baqir (a.s.) that organs do not testify

against the believers; on the contrary, they testify against one,

on whom divine chastisement is confirmed.

Ayyashi has narrated that a person came to Amirul Momin-

een (a.s.) and he was claiming defects in the Holy Quran;

among his objections was: On one occasion, the Almighty Allah

has said:

726

“They shall not speak except he whom the Beneficent

God permits and who speaks the right thing.”(Surah

Naba 78:38)

On another occasion, He says:

“They would say: By Allah, our Lord, we were not poly-

theists.”(Surah Anaam 6:23)

Moreover, He says:

“Then on the resurrection day some of you shall deny

others, and some of you shall curse others.”(Surah Anka-

but 29:25)

Thus, all these statements contradict each other.

Imam (a.s.) said: All these do not occur on one and the same

occasion that they should be contradictory of each other. On

the contrary, there are numerous occasion of Judgment Day,

whose length is fifty thousand years. Thus, the Almighty Allah

gathers them in one place where they recognize each other.

Some seek forgiveness for others and they are those, who were

obedient to prophets and who cooperated with each other in

good works and on piety.

The folks of disobedience curse each other and they are

those, who have committed sins in the world and they have co-

operated with the arrogant and oppressors. From them some

will curse others and they attribute infidelity to each other. On

another occasion, they run away from each other, as the

Almighty Allah has said:

“The day,on which a man shall fly from his broth-

er,”(Surah Abasa 80:34)

“And his mother and his father,”(Surah Abasa 80:35)

“And his spouse and his son.”(Surah Abasa 80:36)

If they had cooperated with each other in oppression and

transgression.

Then they gather at another place and weep there. If those

wails were audible for people, it would definitely make every

creature oblivious of their occupation; and split the mountains,

except if Allah wants. They will weep incessantly, till they weep

with tears of blood. Then they are gathered in another place;

where they are made to speak up and they say: By Allah, O

God, we were not polytheists. They will not confess to their

deeds.

727

Thus, their mouths are sealed and their hands, legs and skins are made to speak up. They testify to each of the sins that they

have committed. Then the seal is removed from their tongues

and they ask their skins and legs: Why did you testify for us?

They reply: One, who made other things speak, has also given

us the power of speech. Then they gather at another place,

where the whole world is made to speak. There no one speaks

up, except whom the Beneficent Lord permits, and he speaks

the word of truth. Thus, the prophets are brought to question

them; as He says:

“How will it be, then, when We bring from every people

a

witness

and

bring

you

as

a

witness

against

these?”(Surah Nisa 4:41)

The Holy Prophet (s.a.w.s.) will be witness on the witnesses

and the witnesses are the prophets5376BThen they gather at

another place; where they dispute with each other. The

Almighty Allah recovers the right of the oppressed from the op-

pressor. This place is the court of justice of the Almighty Allah

and all these events precede the accounting. When the ac-

counting begins, each man is involved in his own circum-

stances and he does not pay attention to others. I beseech Al-

lah for the blessing of that day.

It is narrated in Ilalush Sharai that people asked Imam Ja’far Sadiq (a.s.): Is it preferable to perform supererogatory prayers

in one place or different places? Imam (a.s.) replied: In differ-

ent places, because on Judgment Day, all these places will

testify for him.

Kulaini has narrated through correct chains of narrators

from the Imam that when a person performs the repentance of

Nusuh, the Almighty Allah loves him and conceals his sins in

the world and the hereafter. The narrator asked: How He con-

ceals them? He replied: He makes him forget them and erases

his sins from the scroll of deeds the two recording angels have

written and He reveals to his organs to keep his sins concealed

from him and reveals to the places of the earth to conceal the

sins he has committed on them. When he arrives on the stage

of accounting there is nothing to testify for his sins.

It is mentioned in many traditions that on Judgment Day, the

Holy Quran will testify and intercede for one, who has recited

728

it and has acted on it; till he will be conveyed to the lofty stages of Paradise.

Ibne Babawayh has narrated from the Imam that: We are wit-

nesses on our Shia and our Shia are witnesses on the people.

They are rewarded and punished on the basis of the testimony

of our Shia.

It is mentioned in many traditions that every day that dawns,

calls man: O son of Adam, I am a new day, and I am a witness

on you. Thus, you must say a good word or perform a good

deed in me, so that I may witness for you on Judgment Day.

After this, you will never see me again. In the same way, the

night also calls out.

Moreover, it is narrated from the Imam that on Judgment

Day, the believer will be given an open scroll stating that this

scroll is of the wise and powerful Allah; admit so and so to

Paradise.

It is mentioned in Tafsir Imam Hasan Askari (a.s.) that the

Messenger of Allah (s.a.w.s.) said: Just as the Almighty Allah

has commanded you all to preserve your lives, properties and

loans by appointing fair witnesses for them, in the same way,

He has observed precaution regarding the people by appoint-

ing witnesses on their good and bad deeds.

Many angels are appointed on each person, who keep a re-

cord of all their actions like words, deeds and glances. In the

same way, the places on the earth, where he does good and

bad deeds are also witnesses. Days, night and even months are

witnesses to his good and bad deeds. The righteous believers

are also witnesses to his good and bad deeds. There are many

people, who will succeed due to such testimony on Judgment

Day and there are many, who will be punished through such

testimony on Judgment Day.

829Indeed, the Almighty Allah gathers all his servants in a

field on Judgment Day in such a way that all would be visible

and they would all be able to hear the voice of the caller from

Allah.

Then all the days, nights, months, years and places of the

world will be summoned, so that they may give witness. Thus,

one, who has done a good, his organs will testify in his favor as

will testify the hours, days, months and years; and hours of Fri-

day eve and that person will get everlasting success. For one,

729

who has committed evil, these will testify against him and he will get everlasting misfortune. So, act for the Judgment Day

and gather provisions for it.

After that Imam (a.s.) has mentioned the excellence of the

months of Rajab, Shaban and Ramadhan and fasting in those

months and excellence of performing good deeds and the testi-

mony of those months in favor of that person.

Husain bin Saeed has said in Kitab Zuhd narrating from

Imam Ja’far Sadiq (a.s.) that when the Almighty Allah wants to

take the account of a believer, He gives his scroll of deeds in

his right hand and He takes account of him personally, so that

no one is aware of it. The Almighty Allah says: Did you this and

that? He replies: Yes, my Lord. The Almighty Allah says: I have

forgiven them and changed them with good deeds. Thus, all

the people will say: Glory be to God, this man is not having a

single sin in his account.

This is the interpretation of the statement of Allah. Thus,

one, whose scroll is given in the right hand; after that he will

be accounted for; one is an easy account and he will return to

his people happily. The narrator asked: What people? Imam

(a.s.) replied: The people he has in the world; that same will be

his family members in Paradise as well, provided they are be-

lievers. Then Imam (a.s.) said: If the Almighty Allah is having

an ill intention about someone; He takes his account in public

and after exhausting proof on him, gives his scroll in his left

hand as the Almighty Allah has said:

“And as to him who is given his book behind his

back,”(Surah Inshiqaaq 84:10)

“He shall call for perdition,”(Surah Inshiqaaq 84:11)

“And enter into burning fire.”(Surah Inshiqaaq 84:12)

“Surely he was (erstwhile) joyful among his follow-

ers.”(Surah Inshiqaaq 84:13)

“Surely he thought that he would never return.”(Surah

Inshiqaaq 84:14)

This is a hint that the hands of infidels and hypocrites will be

tied around their necks and their scrolls of deeds will be

handed to them in their left hand. Both these points are men-

tioned in the supplication of Wudhu at the time of washing of

the hands: O Allah; give my scroll in my right hand and the let-

ter of my perpetuality in Paradise in my left hand; and take an

730

easy accounting from me. May the Almighty Allah, not give my scroll of deeds in my left hand and neither from behind my

back; and do not tie my hands around my neck.5391BWe

should know what is the difference in this. What is the meaning

of testimony of organs parts? Some have said that He creates a

voice in them. Some say that He gives them a tool of speech.

Some say that He creates a quality in them proving the sins

committed by them and the word of ‘speaking’ is mentioned

metaphorically. In the same way, is the witnessing of times,

places of the world and doors of heavens through whom the

deeds of believers are taken to the heavens.

But some have adopted a different opinion; they say: It im-

plies the testimony of the angels appointed on them. Some say

that lifeless things also possess a weak perception. Some are of

the view that on Judgment Day, the Almighty Allah will give

them perception and tools of speaking. Some say that He cre-

ates a facsimile for them and this is most probable. We must

have faith in all of them in brief and not contemplate on their

details and processes, because if this had been necessary, the

Holy Imams (a.s.) would have explained that as well and had

not left them to our defective intellects.

“And Allah speaks the truth and He guides to the

way.”(Surah Ahzab 33:4)

731

Twelve - Wasila, Liwa, Hauz etc.

Wasila, Liwa, Hauz and intercession and all ranks and posi-

tions of the Holy Prophet (s.a.w.s.) and all his Ahle Bayt on

Judgment Day.

We should know that there are widely related traditions from

Ahle Sunnat and Shia regarding each of the above issues. On

the contrary, all of them are fundamental principles and it is

necessary to have faith in all of them. Especially on Hauze Kau-

thar and greater intercession. In this treatise, we mentioned

only a few reports and most reports are mentioned in the book

of Hayatul Qulub.

Kulaini, Ibne Babawayh, Ali bin Ibrahim and all tradition

scholars have narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah

(s.a.w.s.) said:

When you pray, pray for Wasila. People asked what Wasila

is? He replied: It is my throne in Paradise, having one thousand

legs and the distance between each is a month’s journey on an

Arabian thoroughbred horse. The legs are of rubies, emeralds

and other gems; and of gold, silver, aloes wood, musk and am-

bergris; and some will be of effulgence. Thus, they bring it out

on Judgment Day and place it next to the prophets. It will stand

out prominently among them, like a moon among the stars. On

that day there will be no prophet, martyr and truthful one, but

he will say: May rejoice the one, who is given this rank.

A caller will call out: O prophets, truthful, martyrs and be-

liever; this is the rank of Muhammad (s.a.w.s.).Then the Mes-

senger of Allah (s.a.w.s.) said: That day, I will come dressed in

a raiment of effulgence and with a crown of rulership and hon-

or. Ali Ibne Abi Talib (a.s.) will be walking ahead of me, holding

my standard. It is the tablet of Ahmad inscribed with: There is

no god, except Allah; one, who is successful by Allah is the de-

livered one,

We will pass through the gathering of prophets and they will

observe: Are they two angels, whom we cannot recognize?

When we pass through the angels, they will remark: Are they

messenger prophets?

732

I will ascend the pulpit and Ali will follow me. When I sit on the highest step Ali (a.s.), will stand a step below with my

standard.

All the prophets and believers will raise their heads and see

us. They will remark: Glad tiding be to such exalted creatures

that they have attained such a rank with the Almighty Allah.

Then a caller will call out from Allah, so that all hear him:

This is My beloved, Muhammad and this is My Wali, Ali Ibne

Abi Talib (a.s.). Glad tidings for one, who holds him dear and

Woe on one, who is inimical and makes allegations against him.

Then the Messenger of Allah (s.a.w.s.) said to Amirul Momin-

een (a.s.): On that day, there will be none holding you dear, but

that he would be pleased on hearing this. And there will be

none, who harbors grudge against you, who had fought you

and denied the right of Imamate, but that his face will blacken

and his feet will tremble.

Then two angels will approach me from the Almighty Allah.

One is Rizwan, the caretaker of Paradise and the other is Ma-

lik, the warden of Hell. Rizwan greets me saying: Peace on you,

O Messenger of Allah (s.a.w.s.). I will respond his greeting and

ask: O fragrant and honorable angel, who are you? He will

reply: I am Rizwan, the caretaker of Paradise. My Lord has

commanded me to hand over the keys of Paradise to you. I will

say: I accept it from Allah and I thank and praise Him for all

that He has bestowed on me. Please give the keys to my broth-

er, Ali Ibne Abi Talib (a.s.). Rizwan will give the keys to Ali

(a.s.) and take leave.

After that Malik, the warden of Hell approaches and says:

Peace on you, O beloved of Allah (s.a.w.s.). I will respond: And

peace on you, O angel; how severe is your blazing; how harsh

is your countenance! Who are you? He will reply: I am Malik,

the warden of Hell. My Lord has ordered me to hand over the

keys of Hell to you. I will say: I accept it from Allah and I thank

and praise Him for all that He has bestowed on me and for the

excellence, He has given me over others. Please give the keys

to my brother, Ali Ibne Abi Talib (a.s.). Malik will give the keys

to Ali (a.s.) and take leave.

Then Ali (a.s.) will come with the keys of Paradise and Hell

till he sits at the end of it (Hell) holding its reins, when the roar

of its flames will rise up, its heat will be maximum, its flares

733

will be many. Hell will call out: O Ali, keep away from me, as Your effulgence has reduced my flares. Ali will say: Keep quiet,

you have to obey me today.

Then people will arrive in hordes after hordes. Imam Ali (a.s.)

will say: Leave that one, he is my friend and take that one, he

is my enemy.

Indeed, that day Hell would be more obedient to Ali (a.s.)

than a slave is to his master. If he likes, he can take it to the

right and if he likes, he can take it to the left, as on that say, he

is the distributor of Paradise and Hell.

Ali bin Ibrahim has narrated from his father from Sulaiman

Dailami from AbuBasir from Imam Ja’far Sadiq (a.s.)that he

said: On Judgment Day, Muhammad (s)would be summoned

and dressed up in a robe and a sheet. Then he would be made

to stand to the right of the Arsh. Ibrahim (a.s.)would be

summoned then, and dressed in a white robe and made to

stand to the left of the Arsh.

Then Amirul Momineen Ali (a.s.)would be summoned and

dressed up in a robe and a sheet and made to stand to the right

of the Prophet. Ismail (a.s.)would be summoned and dressed in

a white robe and made to stand at the left of Ibrahim (a.s.).

Then Hasan (a.s.)would be summoned and dressed in a robe

and a sheet and made to stand to the right of Amirul Momineen

(a.s.). Then Imam Husain (a.s.)would be summoned and

dressed in a robe and a sheet and made to stand to the right of

Imam Hasan (a.s.).

Then other Imams would be summoned and dressed in robes

and sheets and made to stand to the right of their companions.

Shia would be summoned and made to stand before them. Lady

Fatima (s)would be summoned and women from her progeny

and their Shia would enter Paradise without accounting.

Then a caller would call out from the leg of the throne: from

Allah, the Lord of Might and from the high horizon. What a

good person your father is, Muhammad! And that is Prophet

Ibrahim (a.s.);and what a nice brother you have, and that is Ali

Ibne Abi Talib (a.s.);and what good grandsons you have and

they are Hasan and Husain (a.s.);and what nice children you

have and that is Mohsin; and how good are the guided Imams

from your progeny; that is so and so… till the last. And how

good are your Shia. You should know that Muhammad (s), his

734

successor, his two grandsons and the Imams from his progeny; only they are successful. Then they would be sent to Paradise

and that is the statement of the Almighty Allah:

“Then whoever is removed far away from the fire and

is made to enter the garden, he indeed has attained the

object.”(Surah Aale Imran 3:185)1

It is narrated from Imam Ja’far Sadiq (a.s.) in Basairud Dara-

jaat that on Judgment Day, a pulpit will be placed, which will be visible to all the creatures. Amirul Momineen (a.s.) will

mount that pulpit. There will be an angel to his right. It will

call out: O creatures, this is Ali Ibne Abi Talib (a.s.), he admits

in Paradise whoever he likes. On his left will be an angel that

will announce: O people, this is Ali Ibne Abi Talib (a.s.), he

sends to Hell whoever he likes.

Ayyashi has narrated that on Judgment Day, a pulpit will be

raised to the right of the Arsh. It will be having twenty-four

legs. Ali Ibne Abi Talib (a.s.) will arrive holding the Standard of

Praise ( Liwaul Hamd). He will mount that pulpit. Then

creatures will be presented before him. Those he recognizes to

be his Shia, he will admit to Paradise and those he does not

consider to be his Shia, he will send to Hell. Its interpretation

is present in the Book of Allah: He says:

“And say: Work; so Allah will see your work and (so

will) His Apostle and the believers; and you shall be

brought back to the Knower of the unseen and the seen,

then He will inform you of what you did.”(Surah Taubah

9:105)

Believers imply Ali Ibne Abi Talib (a.s.) and the Imams from

his progeny.

A large number of traditions are narrated from Ahle Sunnat

and Shia channels with regard to this verse:

“Do

cast

into

hell

every

ungrateful,

rebellious

one,(Surah Qaf 50:24)

This address is to Prophet Muhammad (s.a.w.s.) and Imam

Ali (a.s.); that: Put every denier and malicious into Hell.

It is narrated from Amash and Hasan bin Salih etc. that this

verse was revealed as follows:

“O Muhammad, and O Ali, Put every denier and mali-

cious one into Hell.”

735

It is narrated from Imam Ja’far Sadiq (a.s.) in Tafsir Furat bin Ibrahim that the Messenger of Allah (s.a.w.s.) said: The

Almighty Allah has promised Maqam Mahmud (the praised sta-

tion) for me and said:

“Maybe your Lord will raise you to a position of great

glory.”(Surah Isra 17:79)

He will fulfill that promise on Judgment Day, when a pulpit

consisting of a thousand legs will be raised for me. I will mount

that pulpit. Jibraeel will bring the standard of praise ( Liwaul

Hamd) and hand it to me, saying: This is Maqam Mahmud,

which the Almighty Allah promised you. I will summon Ali (a.s.)

on the pulpit. He will stand a step below and I will hand over

the Standard of Praise ( Liwaul Hamd) to him.

Then Rizwan will arrive and present the keys of Paradise to

me, saying: This is Maqam Mahmud, which the Almighty Allah

promised you. I will hand over those keys to Ali. Then Malik,

the caretaker of Hell will arrive and give the keys of Hell and

say: This is Maqam Mahmud, which the Almighty Allah prom-

ised you. Please send to Hell your enemies, enemies of your

progeny and enemies of your Ummah. I will give those keys to

Ali. Thus, the obedience of Paradise and Hell to me and Ali will

be the most; more than the obedience of a wife to her husband.

This is the meaning of the following verse:

“[O Muhammad, and O Ali] Do cast into hell every un-

grateful, rebellious one,(Surah Qaf 50:24)

Then I will arise and praise the Almighty Allah in such way

that no one before that has ever done, Then I will extol the

praise of the proximate angels; I will extol the praise of the

prophets and messengers; I will extol the praise of the right-

eous nations. After that I will sit down and the Almighty Allah

will praise me.

His angels will also praise me; all his prophets and messen-

gers will praise me; the excellent nations will also praise me.

Then a caller will call out from the center of the Arsh: O

creatures, close your eyes, so that Fatima, daughter of the be-

loved of Allah may retire to her palace. Thus, Fatima, my

daughter will pass from there. She would be dressed in two

green robes and seventy thousand Houries will be surrounding

her. When she reaches the gate of her palace, His Eminence,

736

Imam Hasan (a.s.) will be standing and His Eminence, Imam Husain (a.s.) will also be standing there headless.

Lady Fatima (s.a.) will ask Imam Hasan (a.s.): Who is this?

He will reply: He is my brother, whom the followers of your

father martyred and severed his head. At that time a call will

come to her from the Almighty Allah: O daughter of the be-

loved of Allah, whatever the followers of your father have done

to your beloved son, I showed it to you and as a recompense of

that tragedy of yours I have stored its reward for you; that I

will not look at the accounts of people till you, your sons, your

Shia and also those who have done a favor to you do not enter

Paradise.

Then the Almighty Allah admits all of them to Paradise, be-

fore He takes the accounts of people. This is the interpretation

of the verses:

“They will not hear its faintest sound, and they shall

abide in whattheir souls long for.”(Surah Anbiya 21:102)

“The great fearful event shall not grieve them, and the

angels shall meet them: This is your day,which you were

promised.”(Surah Anbiya 21:103)

In Uyun Akhbaar Reza, Ibne Babawayh has narrated from

Imam Ali Reza (a.s.)through his respected forefathers from the

Messenger of Allah (s.a.w.s.) that he said to Ali (a.s.): You will

be the first to enter Paradise. My standard will be held by you;

and that is the standard of Praise ( Liwaul Hamd) having sev-

enty flags and each flag, bigger than the sun and the moon.

In Ilalush Sharai it is narrated from Imam Zainul Abideen

(a.s.) and he has in turn quoted through his respected forefath-

ers that the Messenger of Allah (s.a.w.s.) that he said to Ali:

You will be the first to enter Paradise. Amirul Momineen (a.s.)

asked: O Messenger of Allah (s.a.w.s.), will I enter Paradise

even before you? The Prophet replied: Yes, you are my

standard-bearer in the hereafter, like you’re my standard-bear-

er in the world and the standard-bearer is always in the front.

Then he said: O Ali, as if I can see that you will enter Paradise

holding my standard; Adam and anyone, who succeeded him

from the prophets and successors; all of them will be under

this standard.

In Amali and Khisaal it is narrated through numerous chains of narrators from Ibne Abbas that the Messenger of Allah

737

(s.a.w.s.) said: Jibraeel came to me extremely elated and said: O Muhammad, the Almighty Allah sends you His greetings and

says: Muhammad is the messenger of mercy and Ali is one,

who will establish My proof. I do not chastise one, who is de-

voted to Ali, even if he has disobeyed Me and I do not have

mercy on one, who is inimical to him, even though he may obey

Me.

Then the Messenger of Allah (s.a.w.s.) said: on Judgment

Day, Jibraeel will come with the standard of Praise (Liwaul

Hamd) having seventy flags and each flag, bigger than the sun

and the moon. I will be seated on one of the seats of the pleas-

ure of Almighty Allah atop the heavenly pulpit. I will take that

standard and pass it to Ali.

At this point, Umar arose and asked: O Messenger of Allah

(s.a.w.s.), how Ali is having the strength to bear the standard

having seventy flags and each flag is bigger than the sun and

moon? The Prophet became infuriated and said: On Judgment

Day, the Almighty Allah will give to Ali strength like the

strength of Jibraeel, effulgence like the effulgence of Adam,

forbearance like the forbearance of Rizwan; elegance like the

elegance of Yusuf and voice similar to the voice of Prophet Da-

wood and if Dawood had not been the orator of Paradise, Allah

definitely would have given Ali, a voice exactly same as him.

Ali would be the first to drink from the spring of Salsabeel

and Zanjabeel and his Shia are having such rank with Allah

whose wish all the formers and latter have. Barqi, Ayyashi and

Kulaini have narrated through many chains of narrators re-

garding the exegesis of the following verse:

“(Remember) the day when We will call every people

with their Imam.”(Surah Isra 17:71)

That the Prophet will be called with his companions, Amirul

Momineen (a.s.) with his companions, Imam Hasan (a.s.) with

his companions and each Imam with the people of his time.

Thus, from them one, who recognizes his Imam and had

obeyed him, his scroll of deeds will be given to him in his right

hand and taken to Paradise; and one, who will not recognize

his Imam, will be taken to Hell. At that time the followers of

the imams of deviation will be seeking aloofness from their

leaders and their leader swill be seeking aloofness from them

and they will be cursing each other.

738

The Almighty Allah says:

“On the day when (some) faces shall turn white and

(some) faces shall turn black; then as to those whose

faces turn black: Did you disbelieve after your believing?

Taste Therefore, the chastisement ,because you disbe-

lieved. And as to those whose faces turn white, they shall

be in Allah’s mercy; in it they shall abide.”(Surah Aale

Imran 3:106-107)

Sayyid Ibne Tawus and others also, have narrated through

numerous chains of narrators from Abuzar Ghiffari that the

Messenger of Allah (s.a.w.s.) said: A standard will come under

the calf of this nation, Abu Bakr. I shall stand up and take his

hand. Once I take the hand, his face and his companions’ faces

will turn black. Their feet will shake and their hearts will be in

pain. I shall ask them:

What did you do with the Two Heavy Things after me?

They will say:

We denounced the greater one and tore it down, and forced

the smaller one to stay at home and usurped its rights. I shall

tell them:

Go to the left. They will return tired, thirsty and black-faced,

without taking a sip from the Heavenly Pool.5436BAfter that

the standard under the Firon of this nation will return, that is

Umar. And the majority of my Ummah will be under this

standard.

Those who have changed their religion are amongst them.

Those who get angry for the sake of this world and those who

get happy for the sake of this world are amongst them. I shall

stand up and take his hand. Once I take his hand, his face and

his companions’ faces will turn black. Their feet will shake and

their hearts will be in pain. I shall ask them:

What did you do with the Two Heavy Things after me? They

will say:

We denounced the greater one and tore it down, and fought

with the smaller one and killed it, I shall tell them:

Go on the path of your friends! They will return tired, thirsty

and black-faced, without having even taken a sip of the Pool’s

water.

Then the flag of so and so, that is Uthman shall enter. who is

the leader of fifty thousand people of my nation.

739

I shall stand up and take his hand. Once I take his hand, his face and his companions’ faces will turn black. Their feet will

shake and their hearts will be in pain. I shall ask them:

What did you do with the Two Heavy Things after me? They

will say:

We denounced the greater one and opposed it, and belittled

the smaller one and disobeyed it. I shall tell them:

Go on the path of your friends! They will return tired, thirsty

and black-faced ,without having even taken a sip of water.

Then the flag of the Makhdaj shall enter; that is the leader of the Khawarij. He will be the leader of seventy thousand people

of my Ummah. I shall stand up and take his hand. Once I take

his hand, his face and his companions’ faces will turn black.

Their feet will shake and their hearts will be in pain. I shall

ask:

What did you do with the Two Heavy Things after me? They

will say:

We denounced the greater one and opposed it, and fought

with the smaller one and killed it. I shall tell them:

Go on the path of your friends! They will return tired and

thirsty, without having even a sip of the Heavenly Pool’s water.

Then the flag of Amirul Momineen, Imam Ali (a.s.)–the divine

leader of the pious ones and the Leader of those with white

foreheads shall enter. I shall stand up and take his hand. Once

I take his hand, his face and that of his companions will turn lu-

minous and white. I shall ask them:

What did you do with the Two Heavy Things after me? They

will say:

We testified and followed the greater one and acknowledged

it, and supported the smaller one and assisted it and fought

their enemies. I shall tell them:

May you return quenched and happy. They will take a drink

from the Pool and shall never again become thirsty. The face of

their leader will shine like the sun and the face of their com-

panions shall be as full moon on the fourteenth night and as

bright as the stars in the sky.

When Abuzar narrated this tradition, Amirul Momineen (a.s.)

and Miqdad (r.a.) testified that the Prophet has informed in

this way only and the Almighty Allah says:

740

“Surely We have given you Kauthar,”(Surah Kauthar

108:1)

There is dispute among commentators with regard to the

meaning of Kauthar. Some say that it denotes prophethood and

divine scriptures. According to some it is excess of good. Some

are of the view that it implies companions, followers and ex-

cess of Ummah. Some claim that it stands for excess of des-

cendants through Fatima. Some even say that it stands for in-

tercession. However, it is famous among the commentators

that it implies the Pool of Kauthar ( Hauz Kauthar).

A large number of traditions are recorded on this issue

through Ahle Sunnat and Shia channels. Ahle Sunnat have nar-

rated from Ayesha and Ibne Umar that Kauthar is a stream in

Paradise; and it is narrated from Ibne Abbas that when this

chapter was revealed, the Holy Prophet (s.a.w.s.) mounted the

pulpit and recited it to the people. When he descended, people

asked: O Messenger of Allah (s.a.w.s.) what is the Kauthar,

which the Almighty Allah has bestowed to you? He replied: It is

a stream in Paradise; whiter than milk and straighter than an

arrow. Its banks are of pearls and rubies. Some green bird visit

that stream, whose necks will be like the necks of Khorasani

camels.

People asked: O Messenger of Allah (s.a.w.s.), how nice those

birds are! He asked: Shall I inform of something better? They

replied, Yes, O Messenger of Allah (s.a.w.s.). He said: One, who

partakes those birds and drinks the water, will earn the pleas-

ure of the Almighty Allah. It is narrated from Imam Ja’far Sadiq

(a.s.) that it is a stream in Paradise, which the Almighty Allah

has given to His Prophet as recompense for his son,

Ibrahim.5444BIt is narrated from Anas that the Messenger of

Allah (s.a.w.s.) said: It is a stream in Paradise; my Lord has

promised a great good to me. It is my pool. On Judgment Day,

the people of my Ummah arrive at that stream. It is having

goblets as numerous as the stars, but they will remove a group

of people from there. I will say: My Lord, they are from my

Ummah. I will be told: You don’t know what innovations they

created after you.

Muslim has narrated this correct tradition in his Sahih.

In Majalis, Shaykh Mufeed (r.a.) has narrated it, and Ali Ibne

Ibrahim in his Tafsir, and in Bashratul Mustafa it is narrated 741

from Imam Muhammad Baqir (a.s.) that on Judgment Day, the Almighty Allah will gather all the people from the formers and

latters in a place, naked and barefoot. They will be made to

stand in the way of Mahshar till they perspire profusely and

their breathing stops. They will remain in this condition for

long periods of time as the Almighty Allah has said:

“And the voices shall be low before the Beneficent God

so

that

you

shall

not

hear

aught,

but

a

soft

sound.”(Surah Taha 20:108)

Then a caller will call out from the Arsh: Where is the Proph-

et of mercy, Muhammad bin Abdullah? The Holy Prophet

(s.a.w.s.) will arise and set out before the people, till he

reaches the Pool of Kauthar, whose length is from the Basra to

Yemen. Then they will summon Amirul Momineen (a.s.) and he

will stand to the right of the Messenger of Allah (s.a.w.s.).

After that people will be allowed to pass.

Some of them will be allowed to drink the water and some

will be prevented. When the Holy Prophet (s.a.w.s.) sees that

some friends of Ahle Bayt (a.s.) are driven away due to their

sins; they will weep and repeatedly say: O Lord, they are from

the Shia of Ali. At that time the Almighty Allah will send an an-

gel who will inquire: O Muhammad, why are you weeping? He

will reply: How I should not weep for a group of the Shia of my

brother? I see that they are being taken to the folks of Hell and

prevented from coming to the Pool to me.

The Almighty Allah will say: I have forgiven them for your

sake and overlooking their sins have united them with the sup-

porters of your progeny; I have included them in your party. I

have conveyed them to the Pool to you; I have accepted your

intercession in their favor and as a result of this exalted your

status.

After this, Imam Muhammad Baqir (a.s.) said: So numerous

will be the men and women who that day will wail and call out

O Muhammad! So on that day one, who is having belief in our

Imamate and is from my friends, will be included in our party

and will come to the Pool with us.

Moreover, all of them have narrated through their chains

from Ibne Abbas that Amirul Momineen (a.s.) inquired from the

Prophet about Kauthar. He replied: It is a stream originating

from below the Arsh of God. Its water is whiter than milk,

742

sweeter than honey and softer than butter. Its pebbles are emeralds, rubies and corals. Its grass is saffron and its silt is more

fragrant than Musk. Its legs are below the Arsh of God. Then

the Prophet slapped the side of Amirul Momineen (a.s.) and

said: O Ali, this stream is mine and after me it belongs to you

and your followers.

It is narrated from Ibne Abbas that the Messenger of Allah

(s.a.w.s.) said: The Almighty Allah has bestowed a stream in

heaven to me originating from below the Arsh of God. There

are a million palaces on it, each made of gold and silver bricks;

its grass is saffron, its pebbles are pearls and rubies; its

ground is of white musk. And it is better than everything for

my Ummah. It is hinted at in the verse:

“Surely We have given you Kauthar,”(Surah Kauthar

108:1)

Ibne Babawayh has mentioned in Amali and Uyun from Imam Ali Reza (a.s.) that the Messenger of Allah (s.a.w.s.) said: One,

who does not have faith on my pool, will not be brought on it

by Allah; and one, who does not have faith in my intercession,

the Almighty Allah will not allow my intercession for him.

Moreover, he said: O Ali, you are my brother in the world and

the hereafter; you are my minister, my standard bearer and the

owner of my pool. One, who loves you, has loved me and one,

who is inimical to you is inimical to me.

Also, it is narrated from Imam Ja’far Sadiq (a.s.) that the

Messenger of Allah (s.a.w.s.) said: One, who desires to get re-

lief from the terrors of Judgment Day, he should be devoted to

my Wali and obey my successor and my caliph after me, that is

Ali Ibne Abi Talib (a.s.). Without any doubt, he is the cup bear-

er of my Pool; he drives away his enemies from there and

provides drinks to his friends. One, who is not given to drink

from there will remain thirsty forever; and one, who gets a

drought, will never be thirsty and troubled again.

It is narrated through authentic chains of narrators from

Imam Ja’far Sadiq (a.s.) that Amirul Momineen (a.s.)said: On

Judgment Day, I will remain with the Holy Prophet (s.a.w.s.)

and my progeny will remain with me. Thus, one, who desires to

be with us, it is necessary to listen to our commands and act

according to our directions. Without any doubt, there will be

for us, on Judgment Day, an intercession for our devotees. So,

743

make efforts and take precedence on each other in meeting us at the Pool. Indeed, we drive our enemies from there and

provide drinks to our friends and followers. One, who takes one

drought of that water will never feel thirsty ever. Our Pool is

full and two streams of Paradise join it: one is the spring of

Tasneem and the other is the stream of Moin. Saffron is growing at its banks. Its pebbles are of pearls and rubies and it is

the Pool of Kautha r.

In Majalis, Shaykh Mufeed has narrated from Amirul Momin-

een (a.s.) that he used to say: I will drive away with these

hands my enemies from the Pool of the Messenger of Allah

(s.a.w.s.) and our friends will arrive on that Pool.

It is narrated through another chain of narrators of Ahle Sun-

nat from Abu Ayyub that the Messenger of Allah (s.a.w.s.) said:

No person of my Ummah arrives at my Pool, except whose

hearts are purified of false beliefs and negative qualities and

their intention is correct and they have faith my successor,

who is after me; that is Ali Ibne Abi Talib (a.s.). They are such

that whatever should be given to him, they give with ease and

whatever is to be taken from them, they do not take with diffi-

culty. Ali drives away from the Pool, those who are not from his

Shia as the Arabs drive away diseased camels from their flocks.

Ibne Babawayh has narrated from Ibne Abbas that the Mes-

senger of Allah (s.a.w.s.) said: I am the chief of all the prophets

and better than all proximate angels. My successors are better

than successors of all prophets and messengers. My compan-

ions, who have continued to follow my practice, are better than

the companions of all the prophets and messengers.

My daughter, Fatima, is the chief of the ladies of the world.

My chaste wives are mothers of believers. My Ummah is the

best of all. I am having the most followers on Judgment Day.

There is a pool for me, whose breadth is from Basra to Yemen.

It is having water bags, as numerous as the stars of the sky.

My caliph on that Pool is same as my caliph in the world.

People asked: O Messenger of Allah (s.a.w.s.), who is that?

He replied: The Imam of Muslims, chief of the believers and

the master of all faithful after me; it is Ali Ibne Abi Talib (a.s.).

He provides drinks to his followers from that Pool and removes

his enemies from there, like you drive away the stray camel.

Then he said: One, who is devoted to Ali in the world and

744

follows him, will arrive to me at the Pool and will be with me tomorrow in Paradise in my grade. One, who is inimical to Ali

in the world and those who disobey him, I will not see him on

Judgment Day and he will not see me. He will be removed from

before me and taken to Hell from the left side.

Hafiz Abu Naeem, a famous Sunni tradition scholar, has nar-

rated from Anas bin Malik that the Messenger of Allah

(s.a.w.s.) said: The Almighty Allah has bestowed the Kauthar to me. It is a stream in Paradise, whose length and breadth is

from the east to the west. One, who drinks from it will never be

thirsty again. One, who washes his face in it, his hair will never

become disheveled. Does not drink from it one, who has broken

my covenant and one, who has eliminated my Ahle Bayt.It is

narrated from the Messenger of Allah (s.a.w.s.) that His Emin-

ence, Ali drives away from that pool one, who is not from his

Shia. Ahmad bin Hanbal has also in Fadhail, narrated a report

similar in points.

Ibne Quluwayh has mentioned in Kamiluz Ziyaraat through

authentic chains of narrators from Masma Kardeen that Imam

Ja’far Sadiq (a.s.) said:Allah will have mercy on whoever cries,

sympathizing with whatwas done to us, before his tears fall

from his eyes. If one of those tears were to fall on Hell, it would

extinguish the burning heat in such a way that no heat would

remain in it.

Know that, one, whose heartaches for us, will be pleased by

seeing us at the time of his death, in such a way that his pleas-

ure will stay in his heart until he meets us by the Pool (on Judg-

ment Day).Indeed(the Pool of ) Kauthar will be delighted when

one of our lovers comes to it and will serve him with various

foods to such an extent that he will not wish to leave it ever.

Masma! One, who drink seven a sip from the Pool will never

feel thirsty again and they will never ask for another drink. It is

as cold as camphor, as fragrant as musk and as tasty as ginger.

It is sweeter than honey, softer than butter, purer than a tear

and more aromatic than ambergris. It emerges from Tasnim

and passes through the streams of Paradise and flows over a ri-

verbed of pearl and rubies. The number of jugs in it is greater

than the number of stars; they are made of gold, silver and dif-

ferent gems.

745

Its fragrance can be perceived from a distance of a thousand years and such fragrances emanate from it onto the face of

whoever drinks from it, that he will say, “I wish I had been left

right here. I don’t need anything else and I don’t wish to be

moved from here.”O Kardeen, know that you will be of those,

who will drink from it and everyone, whose eyes wept on us,

will be blessed by looking at Kauthar and be given a drink from

it.

Desires of those who love us more will be satisfied in a great-

er way and they will feel more pleasure and will find Kauthar

water tastier than those who love us less.

Amirul Momineen (a.s.)will be standing by Hauz Kauthar

with a thorny stick, he will be a tour enemies in such a way

that one of them will say, “I bear witness that there is no god,

but Allah and Muhammad is Allah’s Messenger!”Imam

(a.s.)will reply, “Go to your so and so leader and ask him to in-

tercede for you.”The man will say, “My leader, whom you men-

tioned, dissociates himself from me.”

Amirul Momineen (a.s.)will reply, “Go back and ask the one,

whom you used to love, follow and whom you preferred above

the rest of creation to intercede for you, since he was the best

of creation in your eyes, for indeed only the best of creation

can intercede.”The man will say, “I am dying of thirst!”

Amirul Momineen (a.s.)will reply, “May Allah aggravate your

thirst and need for water!”I ( Masma) asked, “May I be sacri-

ficed on you, how can he even come near the Pool when others

cannot?”

Imam (a.s.)replied:

He stayed away from evil acts and abstained from insulting

us, when we were mentioned in his presence and he avoided

some other sinful acts that others dared to commit, but this

was not based on following or loving us. On the contrary, it

was based on his diligence in worship and religious acts and on

being preoccupied with himself rather than talking about oth-

ers, bu this heart was filled with hypocrisy and his religion

based on hating us, those who incite hatred towards us, believ-

ing in the authority of those two persons of the past (Abu Bakr

and Umar) and giving preference to them over all.

A large number of traditions are recorded on this topic, but

we are content only to mention this much.

746

As for intercession; we should know that there is no dispute among Muslims in this matter and it is a necessary principle of

Islam; that intercession is from the Holy Prophet (s.a.w.s.) on

Judgment Day for his Ummah, on the contrary, for all the na-

tions. The dispute present is in the matter is whether interces-

sion is only for seeking the benefits of those believers, who are

eligible for reward, or it will also be there to get chastisement

cancelled from the sinners.

Most Ahle Sunnat believe that there will be intercession in

both instances.

Khawarij and Mutazila believe that intercession is only in the

former instance; that is for increase in reward and it is not

there for removal of chastisement. They say that like it is oblig-

atory on the Almighty Allah to fulfill the promise of reward, in

the same way, it is obligatory on Him to fulfill the promise of

chastisement. Intercession is of no use in removal of

chastisement.

However, among Imamiyah scholars there is no dispute that

intercession is for removal of chastisement from the sinful

Shia, if they have committed greater sins and intercession and

it is not exclusive to the Messenger of Allah (s.a.w.s.); on the

contrary, Lady Fatima Zahra (s.a.) and the Holy Imams

(a.s.)will also intercede for their Shia with permission of the

Holy Prophet (s.a.w.s.).It is clear from many traditions that

scholars and pious persons from Shia will also intercede. Ahle

Sunnat and Shia have narrated from the Messenger of Allah

(s.a.w.s.) that he said: I have saved my intercession for the

doers of greater sins from my Ummah.

In Khisaal it is narrated through Ahle Sunnat sources from

Anas that the Messenger of Allah (s.a.w.s.) said: Every prophet

supplicated for one thing and it was fulfilled, but I concealed

my supplication, so that I may intercede for my Ummah on

Judgment Day.

Also, it is narrated from Imam Ja’far Sadiq (a.s.) that the

Messenger of Allah (s.a.w.s.) said: There are three kinds of

people, who intercede with Allah and their intercession is ac-

cepted: the prophets, the scholars and then the martyrs.

It is narrated from Imam Ali Reza (a.s.) that the Messenger

of Allah (s.a.w.s.) said: Almighty Allah does not allow my inter-

cession for one, who does not have faith in it.

747

Then he said:

My intercession is not, except for the doers of greater sins

from my Ummah; as for the pious, they are not needful of

intercession.

The narrator says: I asked Imam Ali Reza (a.s.): Then what is

the meaning of the following statement:

“And they do not intercede except for him whom He ap-

proves, and for fear of Him they tremble.”(Surah Anbiya

21:28)

He replied: That is: do not intercede, except for one, whose

religion He has liked.5488BIt is mentioned in Majmaul Bayan

that in our view, intercession is proved for the Holy Prophet

(s.a.w.s.), his chosen companions, who follow his practice,

Imams of Ahle Bayt and the righteous believers. The Almighty

Allah will give relief to a large number of sinners as a result of

their intercession.

This supported by what is narrated from the Messenger of

Allah (s.a.w.s.) by our scholars. That the Holy Prophet (s.a.w.s.)

said: I will intercede on Judgment Day and my intercession will

be accepted. Imam Ali (a.s.) will also intercede and it will be

accepted; my Ahle Bayt will also intercede and it will be accep-

ted. And one, who intercedes for the least number of believers,

he will intercede for forty brothers in faith, who are con-

demned to Hell.

Verses proving the absence of intercession are in fact re-

garding disbelievers, their idols, the opponents and their

Caliphs.

The Almighty Allah has said in Surah Maryam:

“They shall not control intercession, save he who has

made a covenant with the Beneficent God.”(Surah

Maryam 19:87)

Most commentators are of the view that covenant implies

faith; some say that none can intercede, except one, whom the

Almighty Allah has allowed; and they are prophets, successors,

martyrs, scholars and believers, as mentioned in traditions.

It is mentioned in a correct tradition that it denotes a be-

quest a person makes at the time of his death regarding his

true faith.

It is mentioned in many traditional reports that no one inter-

cedes, except with the permission of Allah.

748

It is a refutation of the claim of idolaters, who say that we worship the idols that they might intercede for us with Allah.

Ibne Babawayh has narrated from Amirul Momineen (a.s.)

that Lady Fatima (s.a.) asked the Messenger of Allah (s.a.w.s.):

O respected father, where should I meet you on the day of the

great halt and great terror. He replied:

In Paradise, when the Standard of Praise ( Liwaul Hamd) will

be with me and I will intercede for my Ummah.

Then Fatima asked:

O respected father, where should I look for you, if I don’t find

you there? He replied: At the Hauze Kauthar, when I will be

giving drinks to my Ummah. Then Fatima asked: What if I don’t

find you there as well? He replied: At the Siraat Bridge, as I

will be standing there and saying: O Lord, please convey my

Ummah to the other side safely.

Fatima asked: What if I don’t find you there as well? He said:

At the Mizan, as I will be there praying for my Ummah. Then

Fatima asked: What if I don’t find you there as well? He

replied: At the edge of the Hell, when I will be removing its

flares from my Ummah. At that time Lady Fatima (s.a.) became

elated.

Ali Ibne Ibrahim has narrated through trustworthy chains of

narrators from Samaa-a that he said: I asked Imam Ja’far Sadiq

(a.s.) regarding the intercession of the Messenger of Allah

(s.a.w.s.) on Judgment Day. He replied: On Judgment Day, per-

spiration will be bridling the people. That is the sweat of their

body will reach up to their mouths and they will be in distress.

They will say: Come let us go to Prophet Adam (a.s.) that he

may intercede for us. Adam (a.s.) will reply: I have committed a

mistake and thus, I am not worthy to intercede with Almighty

Allah. People will approach Prophet Nuh (a.s.) and he directs

them to the prophet after him.

In this way they approach one prophet after another till they

come to Prophet Isa (a.s.). He will say: Go to His Eminence,

Muhammad (s.a.w.s.). When they approach him, he will say:

Come, and he will take them to the gate of Paradise. Then he

will prostrate to the court of the Almighty Allah and remain in

that position for a long time, till a call will come from Almighty

Allah: Raise your head and intercede; I will accept your

749

intercession and ask whatever you like; I will bestow you. This is the interpretation of the following verse of the Holy Quran:

“Maybe your Lord will raise you to a position of great

glory.”(Surah Isra 17:79)

It is narrated from Imam Ja’far Sadiq (a.s.) in Amali and

Bashratul Mustafa that on Judgment Day, the Almighty Allah

will gather all people from the former and latter in one place. A

great darkness will envelop them. All will weep and wail and

say: O Allah, please remove this darkness. A group will come to

the Mahshar, before whom would be a light and it will illumin-

ate the ground of Qiyamat.

People of Mahshar will say: Are these prophets and messen-

gers? A voice will come: They are not prophets. They will ask:

Are they angels? A voice will come: They are not even angels.

They will ask: Are they martyrs? A voice will come: They are

not even martyrs. They will ask: Then who are they?

A voice will come: O people of Mahshar, ask them only.

People of Mahshar will ask: Who are you? They will reply: We

are Alawites; the progeny of Muhammad, the Messenger of Al-

lah (s.a.w.s.); we are descendants of Ali, Wali of Allah; we are

exclusive with seven divine nobilities: secure and satisfied. At

that time a voice will come from the Almighty Allah: Intercede

for your fans, people of Mawaddat (love) and Shia. Thus, they

will intercede and their intercession will be approved.

It is narrated from ImamJa’far Sadiq (a.s.) in Ilalush Sharai

that our Shia are created from the effulgence of us and they re-

turn to it. By Allah, you will join us in Qiyamat; we intercede

for you and that is accepted. You will also intercede and it will

be accepted. There is no one from you, except that a fire will

appear to his left and a garden to his right. Thus, he will send

his friends to Paradise and his enemies to Hell.

It is narrated from Imam Ja’far Sadiq (a.s.) in Khisaal that

one, who denies three things is not from our Shia: (1) Meraj

(ascension) of Prophet Muhammad (s.a.w.s.), (2) Questioning

in the grave by Munkar and Nakeer, (3) Our Intercession

(Shafa-at).

Ali bin Ibrahim has narrated through correct-like chains of

narrators from Imam Muhammad Baqir (a.s.) that he said: By

Allah, we will intercede exceedingly. So much so, that when

our enemies observe this, they will recite the following verse:

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“Are there for us then any intercessors so that they

should intercede on our behalf? Or could we be sent back

so that we should do (deeds) other than those, which we

did?.”(Surah Araaf 7:53)

Also, it is narrated through reliable chains of narrators that

Abu Ayman came to Imam Muhammad Baqir (a.s.) and said: O

Abu Ja’far, you fool people and say: intercession of

Muhammad, intercession of Muhammad!

Imam Muhammad Baqir (a.s.) was infuriated till his complex-

ion changed. Then he said: Woe on you, O Abu Ayman, have I

deceived you to maintain chastity of your stomach and private

parts, but if you see the terror of Judgment Day you will beg

for the intercession of Muhammad (s); Woe on you! Is there in-

tercession, except for whom Hell has become obligatory?

Then he said: There in no one from the first and the last, ex-

cept that he is needful of intercession of Muhammad on Judg-

ment Day.

Then Imam Muhammad Baqir (a.s.) said: There is interces-

sion for the Messenger of Allah (s.a.w.s.) for his Ummah and

for us is the intercession of our Shia and for our Shia is inter-

cession for their family members. Then he said: There would a

believer, who would intercede for persons as numerous as the

tribe of Rabia and Mudhar and the believer will even intercede

for his servant and say: He fulfilled the right of my service and

he protected me from heat and cold.

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.)

that the Paradise is having eight gates: through each gate

enter prophets and the truthful; from one gate, the pious and

the martyrs; through five gates our Shia enter and I will contin-

ue standing at the side of Siraat Bridge. I will pray: O Allah,

keep them safe and convey to the other side my Shia and

friends. Also one, who had my Wilayat and love in the world.

Suddenly, a voice will come fromthe center of the Arsh: I

have accepted your plea and approved your intercession for

your Shia. At that time, each man from my Shia, who is de-

voted to me and who has helped me and fought my enemies

through acts or words, will intercede for seventy thousand

people from his neighbors and relatives. Through one door will

enter all Muslims, who have testified for the oneness of God

and prophethood; and who do not have an iota of malice for us.

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It is narrated in Sawabul Aamaal that: Imam Ja’farSadiq (a.s.) said, “On the day of Judgment, a believer will pass by a

person whom he had known in the world. An angel will be ap-

pointed to take that person to Hell and he will call out to the

believer, ‘Please help me, for I had done good to you and ful-

filled your desire in the world. Can you repay that good deed

today?’

The believer will ask the angels to leave that person. Upon

hearing the desire of that believer, Allah will order the angels

to obey the believer and leave that person alone.”

Also, it is narrated from the same Imam through authentic

chains of narrators that the believer intercedes for his friend

and relative, if he is not an Ahle Bayt hater ( Nasibi), Even if all the messenger prophets and proximate angels intercede for a

Nasibi, it will not be accepted.

It is narrated from the Imam in Ilalush Sharai that on Judg-

ment Day, a scholar and a worshipper will be brought and

made to stand before Almighty Allah; they will tell the worship-

per to enter Paradise and ask the scholar to stop there and in-

tercede for people as recompense for teaching them good

things.

According to another tradition, they will tell the worshipper,

but your courage was restricted only for yourself; you go to

Paradise; and they will tell the scholar: You had the courage to

guide the people; now, intercede for those who have benefited

from your knowledge and take them to Paradise.

Furat bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.)

that Jabir said to my respected father, Imam Muhammad Baqir

(a.s.): May I be sacrificed on you, please narrate a tradition in

excellence of your chaste grandmother, Lady Fatima Zahra

(s.a.); so that when I narrate it before the Shia, they may be-

come elated. Imam (a.s.) said:

My respected father narrated from my respected grandfath-

er, the Messenger of Allah (s.a.w.s.) that he said: On Judgment

Day, pulpits of effulgence will be fixed for prophets and mes-

sengers and my pulpit will be the highest of all. The Almighty

Allah will ask me to recite a sermon. I will recite such a sermon

that none of the prophets and messengers would have ever

heard such a sermon.

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Then pulpits of effulgence will be installed for the successors. A pulpit will be placed for my successor, Ali Ibne Abi

Talib (a.s.) as well. He will be asked to deliver a sermon. He

will recite such a sermon that none of the successors would

have ever heard such a sermon.

Then pulpits of effulgence will be installed for the progeny of

the prophets and successors. A pulpit of effulgence will be

placed for my two sons, who were most beloved to me in my

lifetime. They will be asked to deliver a sermon. They will re-

cite such a sermon that none from the progeny of the prophets

and successors would have ever heard such a sermon.

Then Jibraeel will call out: Where is Fatima, daughter of

Muhammad? Where is Khadija, daughter of Khuwailad? Where

is Maryam, daughter of Imran? Where is Aasiya, daughter of

Muzahim? Where is Kulthum, mother of Yahya? All of them will

be raised. Then the Almighty Allah will say: O people of the

gathering, for whom is the greatness today?

“To whom belongs the kingdom this day?”(Surah

Ghafir 40:16)

Prophet Muhammad (s.a.w.s.), Imam Ali (a.s.) and Hasan and

Husain (a.s.) will reply:

“To Allah, the One, the Subduer (of all).”(Surah Ghafir

40:16)

The Almighty Allah will say: O people of the gathering, I have

honored Muhammad, Ali, Hasan, Husain and Fatima (a.s.). O

people of the gathering, close your eyes, as Fatima is going to

Paradise.

Then Jibraeel will bring a she-camel of Paradise decked with

precious stones and brocade and make it kneel before Lady

Fatima Zahra (s.a.). She will mount it. The Almighty Allah will

send a hundred thousand angels, who will move ahead of her

and a hundred thousand angels, who will move behind her and

a hundred thousand angels, who will take her on their wings.

In this way, they will take her up to the gate of Paradise.

When Lady Fatima Zahra (s.a.) reaches the gate of Paradise,

she will look behind. Allah will ask: O daughter of My beloved,

why are you looking behind? She will reply: O Allah, I want my

honor to become apparent today. Allah will say: O daughter of

My beloved, turn to the Mahshar again and take the hand of

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whoever is devoted to you or devoted to your progeny and admit him in Paradise.

Imam Muhammad Baqir (a.s.) said: O Jabir, by Allah, on that

day Lady Fatima Zahra (s.a.) will pick her Shia from Mahshar

just like a bird picks good grains with its beak. When Shias

reach the gate of Paradise, the Almighty Allah will inspire them

to look back. Allah will ask: O My friends, why are you looking

back, although I have deemed the daughter of My beloved as

your intercessor? They will say: O Allah, we would like that our

honor should also become apparent this day.

A voice will come: My friends, look back and see in the Mah-

shar, if you can see anyone, who has loved you, because of love

for Lady Fatima (s.a.) or gave food to you, because of love for

Lady Fatima (s.a.) or given water to you, because of love for

Lady Fatima (s.a.) or refuted your backbiting, because of love

for Lady Fatima (s.a.), take his hand and admit him in

Paradise.

Imam Muhammad Baqir (a.s.) said: By Allah, none will re-

main in Mahshar, except the doubter, the disbelievers and hy-

pocrites. When this group enters the levels of Hell, they will

call out, as the Almighty Allah has said:

“So we have no intercessors,”(Surah Shoara 26:100)

“Nor a true friend;”(Surah Shoara 26:101)

Then they will say:

“Would that we were sent back, and we would not re-

ject the communications of our Lord and we would be of

the believers.”(Surah Anaam 6:27)

Imam (a.s.) said: It will never be so.

“Nay, what they concealed before shall become mani-

fest to them; and if they were sent back, they would cer-

tainly go back to what they are forbidden, and most

surely they are liars.”(Surah Anaam 6:28)

It is narrated through authentic chains of narrators from Ab-

dul Hamid Wabishi that I asked Imam Muhammad Baqir (a.s.):

I have a neighbor, who commits all sins and even forsakes the

prayer more than anything else. Imam (a.s.) said: Glory be to

Allah; and he imagined it to be something great.

Then he asked: Do you want me tell you about someone, who

is worse? I replied: Yes. He said: One, who harbors malice to

us is worse than this. And if there is one before whom when

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Ahle Bayt of the Prophet is mentioned and he weeps, the angels stroke his back and all his sins are forgiven, except that he

should commit a sin, which takes him out of the circle of faith.

His intercession is accepted in his favor and it is not accepted

for the Nasibi. The believer man intercedes for his neighbor,

even though he might not possess any good; and he says: O Al-

lah, my neighbor used to keep away his harm from me. Then he

intercedes for him.

The Almighty Allah says: I am your Lord, and it is worthy that

I should reward him on your behalf. Then the Almighty Allah

admits that neighbor to Paradise, even though he was having

no virtue in his account. One, who will intercede for the least

number of people, will be that one, who intercedes for thirty

persons.

There are many more traditions regarding intercession but

this treatise does not have scope to quote even a tenth of them.

1Tafsir Qummi 1:128

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Thirteen - Siraat Bridge

We should know that one of the issues of religion, to believe

in which, is necessary, is the Siraat; it is a bridge on Hell, and no one can enter Paradise without passing over it. It is mentioned in reliable traditional reports of Sunni and Shia that it is

thinner than hair, sharper than a sword and hotter than fire.

The sincere believers will pass over it like a flash of light-

ning; some will be able to cross it with difficulty, but will get

deliverance. Some will slip on it and fall into the Hell. It is an

example of the Straight Path ( Siraat Mustaqeem) in the world.

That is the religion of truth and the path of Wilayat, love and

obedience of Amirul Momineen (a.s.) and the Holy Imams (a.s.)

from the progeny of Imam Ali (a.s.). One, who deviates from

that path and in word or deed gets inclined to falsehood, he

will fall into Hell from that same level of Hell. In Surah Hamd,

the Straight Path ( Siraat Mustaqeem) hints to both.

Ibne Babawayh says in The Shiite Creed: Our belief concern-

ing the Bridge ( Siraat) is that it is true, and that it is the bridge to Hell. It is the place, through which the whole of mankind

will pass. Allah the Mighty and Glorious says:

“There is not one of you, but shall come to it; this is an

unavoidable decree of your Lord.”(Surah Maryam 19:71)

According to another view, Siraat means the Imams of Allah.

And to him who knows them and obeys them in this world, Al-

lah will grant permission (to traverse) the path, which is the

bridge over Hell, on the Day of Resurrection–the Day of Regret

and Contrition. And the Prophet said to Ali: O Ali, on the Day of

Resurrection, I shall sit near the Bridge with you and Jibraeel,

and no one will cross the Bridge unless he can produce a writ

(of absolution)by reason of devotion (Wilayah) to you.

Shaykh Mufeed has said that Siraat is in the meaning of the

path and that is why the Wilayat of Amirul Momineen (a.s.) and

Imams from his progeny is known as Siraat, which is the path

of salvation.

It is mentioned in traditions that on Judgment Day, the path

to Paradise is like a bridge; all the people cross it and it is the

Siraat, on the right of which stands the Messenger of Allah

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(s.a.w.s.) and on the left stands Amirul Momineen (a.s.). A call comes to both of them from Allah:

“Do

cast

into

hell

every

ungrateful,

rebellious

one,”(Surah Qaf 50:24)

It is narrated through authentic chains of narrators from

Imam Ja’far Sadiq (a.s.) in Amali that many kinds of people will

cross the Siraat. It is thinner than hair and sharper than the

edge of the sword. Some pass over it like a flash of lightning;

some like a galloping horse, some walk over it, some crawl on

all fours, some remain clinging to it, the bodies of some are

scorched by fire, bodies of some are not.

Ali bin Ibrahim and Ibne Babawayh has narrated through

their own chains from Imam Ja’far Sadiq (a.s.) that when the

following verse was revealed:

“And hell is made to appear on that day.”(Surah Fajr

89:23)

People asked the Messenger of Allah (s.a.w.s.) the meaning

of this verse. He said: Jibraeel informed me that when Almighty

Allah will gather all the formers and latters on Judgment Day,

the Hell will be brought over there. It will be having a hundred

863thousandbridlesdragged by a hundred thousand in an ex-

tremely humiliating and harsh manner and there will be a furor

in Hell.

Then Hell will sigh and such a scream will emanate from it

that if Almighty Allah had not given respite to all creatures till

accounting, all would have perished by it. Then a flame will

come out and surround every good and bad person. At that

time there will no human being or angel who will not plead: My

Lord, save me! And you, O Prophet will call out: My Lord, save

my Ummah! Then they will place the Siraat Bridge on Hell. It

will be thinner than hair and sharper than a sword.

It will have three stages: One of kindness to relatives ( Sile

Rehem) and trustworthiness. The second stage will be of pray-

er. The third stage will be that of divine justice –that is to judge

among the oppressed. Then people will be ordered to cross the

Siraat Bridge.

First they will be stopped at the stage of kindness to relatives

( Sile Rehem) and trustworthiness. If they had severed relations and misappropriated the property of others, they will not be allowed to cross this stage, till they do not discharge the duty;

757

otherwise they will fall into Hell. If they escape this stage, they will be stopped at the stage of prayer. If they escape this as

well, they will be stopped at the third stage of divine justice.

And this is hinted at in the following verse:

“Most surely your Lord is watching.”(Surah Fajr 89:14)

All the people will cross the Siraat Bridge. Some will be hold-

ing on to it. Some will waver with one foot and the other leg

will help them to regain balance. They will be surrounded by

angels beseeching the Almighty Allah: Please God, forgive

them. Grant them Your mercy and convey them safely to the

other side. The condition of the people will be such that they

will drop like moths fall around the lamp. Those who manage

to cross safely will remark: All praise is for Allah and good

deed are perfected through the blessings of Allah and gardens

are formed. I praise that Almighty, who saved me from His

grace and mercy after I had lost all hopes. Indeed my Lord is

merciful and One, who thanks the deeds of His servants.

The author says:

It is possible that trustworthiness might be in wealth and

property and divine justice in other issues. Or the first implies

the right of Allah and the second, right of others. It is not im-

probable that Sile Rehem might imply concession for Aale

Muhammad (a.s.) and trustworthiness might imply not being

dishonest to their covenant, because it is supposed to be more

important than Prayer and we all know that Wilayat is the most

important issue and it is not mentioned here, but if it is said

that it is exclusive for Amirul Momineen (a.s.), then infidels, id-

olaters and adversaries enter hell in the beginning before ar-

riving at the Siraat.

It is narrated in Maaniul Akhbaar that people asked Imam

Ja’far Sadiq (a.s.) the details about Siraat; he replied: It is a

path to the recognition of God; and there are two Siraats: One

is the Siraat of the world and the other, Siraat of the Here-

after. Siraat of the world is the Imam, whose obedience is ob-

ligatory. One, who recognized him in the world and followed

him, is able to cross the bridge over Hell; and one, whodid not

recognize him in the world, he slips on the Siraat Bridge he

tumbles into Hell.

It is mentioned in Tafsir Imam Hasan Askari (a.s.)under the

explanation of Siraat Mustaqeem that: The Sirat Mustaqeem in

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this world is one, which may not contain excessiveness, defects and shortcomings with regard to belief in the Holy Imams

(a.s.). It is the straight road, which never drifts towards un-

truth. The Sirat of Hereafter is one, which leads the faithful be-

liever straight to Paradise. Those, following this path will never

turn from Paradise towards Hell, but will reach straight the

greatest fragrant Paradise.

Moreover, in Maaniul Akhbaar, it is narrated from the Imam

under the interpretation of Mirsaad that it is a stage on the Siraat Bridge; no one with an outstanding right on him will pass

it. It is narrated through Ahle Sunnat channels in Manaqib,

from Anas that the Messenger of Allah (s.a.w.s.) says under the

interpretation of the following verse:

“But he would not attempt the uphill road,”(Surah

Balad 90:11)

That there is a very difficult pass on Siraat Bridge; its length

is equal to the journey of three thousand years. They fall for a

thousand years. For a thousand years they walk on thorns and

through snakes and scorpions; and then climb upwards for a

thousand years. I will the first to cross that valley and the next

will be Ali Ibne Abi Talib (a.s.). None will cross this valley with

ease, except for Muhammad and Aale Muhammad (a.s.).

Moreover, in Tafsir Maqatil, it is narrated from Ibne Abbas

under the interpretation of this verse:

“On the day, on which Allah will not abase the Proph-

et.”(Surah Tahrim 66:8)

“And those who believe with him.”(Surah Tahrim 66:8)

That is Ali, Fatima, Hasan, Husain, Ja’far and Hamza.

“Their light shall run on before them and on their right

hands.”(Surah Tahrim 66:8)

866That it will give light on Siraat for Ali and Fatima seventy

times like the light of the earth. Thus, their effulgence will be

running before them and to their right and they would be fol-

lowing it. And Ahle Bayt of Muhammad and Aale Muhammad

(a.s.) will cross the Siraat like a flash of lightning in a single

group. Another group will cross it like wind; another group will

cross it like a galloping horse; another group will cross it walk-

ing; another group will cross it crawling on all fours; another

group will cross it like infants, dragging themselves on the

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earth. The Almighty Allah will make the Siraat broad for the believers and narrow it for the sinners.

“They shall say: Our Lord! make perfect for us our

light.”(Surah Tahrim 66:8)

Thus, Imam Ali (a.s.) will cross it on a litter of green emerald

and Fatima will accompany him on a camel of red ruby sur-

rounded by seventy thousand Houries. They will cross like a

flash of lightning.

In Majalis, the Shaykh has narrated through Ahle Sunnat

channels from Anas that on Judgment Day, the Siraat will be

laid over Hell, none shall cross it, but one having the permit, in

which the Wilayat of Ali Ibne Abi Talib (a.s.) will be mentioned.

This is hinted at in the following statement of the Almighty

Allah:

“And stop them, for they shall be questioned:”(Surah Saffat

37:24)

It is mentioned in Tafsir Imam Hasan Askari (a.s.)quoting

from the Messenger of Allah (s.a.w.s.) that when the Almighty

Allah will raise all creatures, the caller of the Almighty Allah

will call out from below the Arsh:

O

people!

Close

your

eyes,

so

that

Fatima

binte

Muhammad(s.a.), Chief of the ladies of the world, may pass

over the Sirat bridge. All will close their eyes and Fatima

(s.a.)will pass over the bridge. At that time everybody will close

their eyes, except for Muhammad, Ali, Hasan, and Husain

(a.s.),their descendants and their family members, because

they would be her blood relatives (i). When she enters

Paradise, her chador will be spread on the Sirat bridge, a

corner of which will be in the Field of Gathering.

Then an announcer from Allah will announce:

O devotees of Fatima(s.a.),catch hold of a strand of her

chador. Hearing this, all the followers of Fatima(s.a.),chief of

the ladies of the world, will cling to the threads of her chador

and they number more than two thousand Fiyam. They asked:

Allah’s Messenger, how many does Fiyam denote? His Emin-

ence (s.a.w.s.)replied: One million.

Kulaini has narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that he said: Take account of your

selves, before you are accounted for. Indeed, there are fifty

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stops in Qiyamat and each halt is of the duration of a thousand years of the world, as the Almighty Allah has said:

“In a day, the measure of which is fifty thousand

years.”(Surah Maarij 70:4)

Ibne Babawayh says in The Shiite Creedthat: Our belief con-

cerning this is that verily these mountain-passes ( aqabat) have each a specific name; some are called fardh (compulsory duty)

others, amr (command); yet others, Nahy (prohibition). So when a man will reach a mountain-pass (Aqaba) called fardh,

and he had neglected it (in his life), he will be stopped there

and the dues of Allah will be demanded of him. now, if he goes

out of it by means of some good act performed by him in the

world, or by the mercy of Allah reaching him, then he escapes

from it and goes on to another Aqaba. He will not cease to be

sent from one Aqabato another, and will be stopped and ques-

tioned regarding his shortcomings in respect of each stage.

If he escapes safely from all the stages, he arrives at the

Abode of Permanence ( darul baqa). Here, he comes upon a life,

which is everlasting and perpetual beatitude, without any af-

fliction whatever. He will reside in the neighborhood of Allah,

with the Prophets, and His Proofs (Imams), the veracious ones,

the martyrs and the righteous ones from among His slaves.

And if he is stopped at a pass, and is questioned about a cer-

tain due, in respect of which he is found wanting, and neither a

good action on his own part, nor the mercy of Allah reaches

him, he will stumble and hurl down in the fire of Hell, may Al-

lah protect us from it.

All these passes are on the Bridge ( Siraat). The name of one

of them is al-Wilayah (love of Imams). All mankind will be

stopped before it and questioned as regards their love for the

Prince of Believers, Ali, and for the Imams, who followed him.

He, who will have a proper answer will be saved and will be

permitted (to cross the Bridge safely). And he, who is unable,

will tarry and be hurled down (in the fires of Hell). And (the

proof) of this is the saying of Allah, the Mighty and Glorious:

“And stop them, for they shall be questioned:”(Surah

Saffat 37:24)

And the name of another pass is Mirsad (watch) and that is

on account of the saying of Allah, the Mighty and Glorious:

“Most surely your Lord is watching.”(Surah Fajr 89:14)

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Allah, the Mighty and Glorious, says: I swear by My Honor and Glory, the wrong-doing of a wrong-doer is not permissible

to me. One of the passes is called ar-Rahm (kindness); another, al-Amana (trust); another, as-Salat (prayer). There is a special Aqaba named after each (act which is) fardh (compulsory), or

amr (command), or Nahy (prohibition); and before each one of these, the individual will be detained and questioned.

762

Fourteen - Paradise and Hell

We should know that as mentioned in the verses of Quran

and in widely related traditions, it is a necessary part of Islam-

ic faith to believe in Paradise and Hell. One, who, like the

apostates and heretics, deny Paradise and Hell right away or

like the philosophers, explains them away, is without any

doubt, a disbeliever. In this regard the philosophers are di-

vided into two groups: the first group is that of the illuminists,

who believe in the world of similes: They apparently believe in

Paradise and Hell and those details, which are mentioned in

Shariah, but neither do they believe in physical resurrection,

nor agree that Paradise and Hell are material like this material

world.

On the contrary, in their view, it is a middle world between

the world of physicality and abstract world; likethe condition in

dreams or like the images seen in the water and mirror. Thus,

reward and punishment will be like good or bad dreams.

Now, this matter is clearly opposed to the stand of Quranic

verses and traditions. On the contrary, it is making fun of the

manifest religion. If they say that many Muslims have believed

in simile in the world of Barzakh, we will reply that there are

two differences: the first is that the matter they have believed

in, for that denial of the return of the bodies to it in Mahshar is

not necessary; and it does not necessitate the rejection of

verses and clear traditions regarding physical resurrection.

Secondly, the facsimile world they have confessed to, is other

than those similes and they say that the facsimile body is a

subtle body like the bodies of the angels and jinns. In the world

of Barzakh, the soul becomes attached to it. And they do not in-

terpret it to be a world of dream and imagination.

Another group is of the peripatetic’s and most philosophers

belong to this group.

They interpret all those things mentioned in Shariah, like the

bounties of Paradise, Houries and palaces, with the pleasure

obtained by the soul after it is separated from the body. As a

result of their perfection and awareness they have obtained in

the world and this is its success and its reward and Paradise.

Those, who are ignorant and they have not achieved that

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awareness and those perfections, as result of this, they are in pain and regret and this is their misfortune and the chastisement of Hell.

Since the soul in this world, was always under the control of

the body and immersed in the dirt of the world of nature, it

was not able to perceive that pleasure and pain, like it should

have done, but after being separated from the body all these is-

sues become clear to it. Since most people of all nations were

ordinary people, unaware of the pleasure of the spiritual world,

that is why those physical pleasures are mentioned in divine

scriptures, sayings of prophets and traditions in order to en-

courage them to good deeds and to warn them of sins and mis-

chief and only by way of metaphor, the interpretation of those

spiritual pleasures is in form of palaces, streams and fruits.

The interpretation of the spiritual world is done in Zaqqum,

Zarie, Hameem, Fire and their like as Shaykh Abu Ali has men-

tioned in Risala Madda wa Maad.

In Shifa due to the fear of Muslim scholars, physical resur-

rection is attributed to the Holy Prophet (s.a.w.s.). One, who is

having even the least awareness and fairness, when he refers

to the invalid beliefs and absurd statements of this group, he

will know that most of those issues cannot be compatible to be-

lief in the laws of the prophets. Those who follow the beliefs of

this group and are compelled to live among Muslims due to

fear of execution and excommunication; so they mentioned a

few words of the fundamental of religion, but in the heart, they

are opposed to it.

“They say with their tongues what is not in their

hearts.”(Surah Fath 48:11)

Sometimes, they express some principles of religion by way

of ridicule, but, when they mingle with their disciples and con-

fidants, they say:

“Surely we are with you, we were only mocking.”(Surah

Baqarah 2:14)

People, who have started believing in those false principles

as a result of emulating the philosophers or by deviation of the

Satan, are excused in this regard; because one, who believes in

all these, it is not possible from a single individual; but a single

person regards each habit to be in material form; and also says

what is proved, thus its absence is impossible.

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Intellects, heavens, deception and elements are considered eternal and also the different kinds of created things; and they

regard the return of the non-existent thing to be impossible. In-

tellects, heavens and amorphous substances should be re-

garded as eternal and the created things are also believed to

be eternal. He also regards the ordinary things impossible; that

the skies should join each other. One should not believe in dis-

tance between them.

In astrology, he should consider supernatural phenomena as

impossible and believe in these invalid beliefs and their like.

How he can accept that the Almighty Allah is the doer with ab-

solute power and He can do whatever He likes? The world and

human beings are created things. Resurrection will be physic-

al, Paradise is above the heavens and it consists of Houries and

palaces, houses and abodes, trees and streams. The heavens

will split and intermingle. Stars will lose their shine and drop

down; rather all of them will be annihilated. Angels are bodies,

but they possess feathers.

All the seven heavens are full of them: they descend to the

earth and go up to the skies. The Messenger of Allah (s.a.w.s.)

went up the heavens during Meraj (ascension). Prophet Isa and

Prophet Idris (a.s.) have been raised up to the heavens. In this

way, many miracles of prophets and successors, like splitting

of the moon, reviving of the dead, turning back of the sun and

its rising from the west; eclipse of sun and moon on unlikely

times; bursting forth of great streams from small stones; swal-

lowing by a staff of heaps of sticks and ropes and such other

miracles.

Thus, it is proved that believing in the principles of philo-

sophers is incompatible to most principles of religion. In that

case, it becomes necessary that either they should be deniers

of the prophethood of prophets or imagine these divine person-

ages to be (Allah, forbid) deceivers; as all their life they kept

people in misguidance and compound ignorance and in view of

people, displayed falsehood in the garb of truth. That the

Almighty Allah entrusted guidance to such a deviated sect.

Most astonishing is the fact that that people, who consider

themselves to be followers of Shariah, and make elaborate ar-

rangements in fulfillment of moral and legal functions, they

teach such a misleading book with complete belief and no one

765

has heard that they refuted or denied them and removed those doubts. On the contrary, if someone refutes or denies those beliefs, they create other doubts that perhaps they might be able

to popularize their false beliefs and they ridicule one, who criti-

cizes those having such beliefs. The Fakhriyya say that we are

not from the group of those who curse.

“They desire to put out the light of Allah with their

mouths, and Allah will not consent save to perfect His

light, though the unbelievers are averse.”(Surah Taubah

9:32)

Thus, there is no doubt in the physicality of Paradise and

Hell and one, who denies it, is a disbeliever. However, Ahle

Sunnat theologians have differed in this matter. Are Paradise

and Hell already created or they will be created on Judgment

Day?

Most theologians believe that they are already created and

they were created in the beginning of the creation.

Very few people from Mutazila believe that they will be cre-

ated later in Qiyamat; and it is not proved and known that any-

one from Imamiyah has ever believed in this improper view.

This view is attributed to Sayyid Razi, but it was very unlikely

from that gentleman and many verses during the revelation of

Quran proved their existence.

“It

is

prepared

for

those

who

guard

(against

evil).”(Surah Aale Imran 3:133)

“It is prepared for those who believe.”(Surah Hadid

57:21)

“It is prepared for the unbelievers.”(Surah Baqarah

2:24)

“Near which is the garden, the place to be resorted

to.”(Surah Najm 53:15)

Most traditions of Ascension (Meraj) also prove that the Mes-

senger of Allah (s.a.w.s.) entered Paradise and His Eminence

was shown the Hell as well. Most commentators and theolo-

gians consider the Paradise of His Eminence, Adam to be the

Paradise of perpetuity.

Ibne Babawayh has narrated through authentic chains of nar-

rators from Abu Sult Harawi that he said: I asked Imam

AliReza (a.s.): O son of Allah’s Messenger (s.a.w.s.), please tell

me whether Paradise and Hellfire are already created and

766

existent or not? He replied: Yes, and the Messenger of Allah (s.a.w.s.) entered Paradise and saw Hell also on the night he

was taken to the heavens.

I said: Some people say that they have been destined today,

but not created as yet. Imam (a.s.) said: Neither they are from

us and nor we are from them. One, who denies the existence of

Paradise and Hell has falsified the Holy Prophet (s.a.w.s.) and

us and has no share from our Wilayat and he will remain in

Hell forever. The Almighty Allah says:

“This is the Hell,which the guilty called a lie.”(Surah

Rahman 55:43)

“Round about shall they go between it and hot, boiling

water.”(Surah Rahman 55:44)

The Messenger of Allah (s.a.w.s.) said: When I was taken up

to the heavens, Jibraeel held my hand and entered me into

Paradise and gave me a fresh date from Paradise. I ate it and it

transformed into a seed in my loins. When I came back to the

earth and established relations with Lady Khadija (s.a.), she be-

came pregnant with Fatima; thus, Fatima is a Hourie ( Houriya)

in goodness and morals and apparently she is human ( Insiya).

When I desire to smell the fragrance of Paradise, I smell my

daughter Fatima.5591BAli bin Ibrahim has narrated that the

proof that Paradise and Hell are created, is that the Almighty

Allah says:

“Near which is the garden, the place to be resorted

to.”(Surah Najm 53:15)

The Farthest Lote Tree ( Sidratul Muntaha) is located on the

seventh heaven; thus, the Paradise is also situated there. The

proof that Paradises are above the heavens is that the Almighty

Allah has said regarding the infidels:

“The doors of heaven shall not be opened for them, nor

shall they enter the garden.”(Surah Araaf 7:40)

The proof that Hellfire is located on the earth is that He says:

“So by your Lord! We will most certainly gather them

together and the Shaitans, then shall We certainly cause

them to be present round hell on their knees.”(Surah

Maryam 19:68)

And the terror of Hell is that sea encompassing the whole

world and it will become fire as He says:

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“And when the seas are set on fire,”(Surah Takwir

81:6)

After that He says:

“And We will leave the unjust therein (earth) on their

knees.”(Surah Maryam 19:72)

It is narrated from Ibne Abbas in Khisaal that two Jews came

to Amirul Momineen (a.s.) and posed some questions; includ-

ing; Where is Paradise and Hell located? He replied: Paradise

is on the sky and Hell is on the earth. They asked: What is the

meaning of seven? He replied: There are seven gates of Hell

compatible to each other? He asked: What is eight? Imam (a.s.)

replied: Paradise has eight gates.

It is narrated through authentic chains of narrators from

Muhammad bin Isa Qummi in Rijal Kishi that he said: I asked

Imam Ali Reza (a.s.) that Yunus is of the view that Paradise and

Hell are not created as yet. Imam (a.s.) declared: He is wrong;

where was the Paradise of Adam?

It is narrated through another channel from the Imam that

he said similarly.

Ibne Babawayh has narrated in Sifatush Shia from Imam

Ja’far Sadiq (a.s.) that: He is not our Shia, who denies four

things: Meraj of the Prophet, questioning of the grave, exist-

ence of Paradise and Hell, and intercession.It is narrated from

Imam Ali Reza (a.s.) that one who believes in Rajat, Mutah and

Hajje Tamatto, and Meraj, questioning of the grave, Hauz and

intercession and existence of Paradise and Hell and Siraat and

Balance ( Mizan); raising of the dead and gathering on Judg-

ment Day, and reward and punishment, is rightfully a believer

and from among the Shia of us, Ahle Bayt (a.s.).

Ibne Babawayh has said: And our belief concerning Heaven

and Hell is that they are both created things. Verily the Proph-

et entered Paradise, and saw the Fire, at the time of his ascen-

sion. We believe that no one goes forth from this world, until

he sees his own place, either in Heaven or in Hell.

And verily no true believer ( mumin) goes forth from this

world, without being shown the best place that he has seen in

this world, and he sees also his place in the next world. Then

he is asked to choose between the two, and he chooses the

next world ( al-akhira), and at this moment, he dies.

768

In common parlance (when someone dies) people say: So and so has made a gift of his spirit. now, no one gives away anything, save by his own free will, unless he is compelled or

constrained.

As regards the Garden ( janna) of Adam, it was one of the gar-

dens of this world, in which the sun rose and set; it was by no

means the Garden of Eternity ( Jannatul Khuld). If it were the

Eternal Paradise, he would never have gone forth from it. We

believe that the people of Paradise reside therein eternally as a

reward (for their good actions); and the inhabitants of Hell re-

main there forever as a punishment (for their sins).Not a single

person enters Paradise, except that he is shown his place in

Hell and told: This was your place. Had you disobeyed Allah,

you would surely have been in it. And no one enters Hell-fire,

but is previously shown his place in Paradise and told: This was

your place, if only you had obeyed Allah, you would surely have

been in it. And these (the righteous ones) inherit (the houses in

Paradise) the place of those (i.e. the unrighteous ones and the

unbelievers). And this is in accordance with the saying of Allah:

“These are they who are the heirs,”(Surah Mominoon

23:10)

“Who shall inherit the Paradise; they shall abide-

therein.”(Surah Mominoon 23:11)

The least of believers in point of rank in Paradise shall have

ten times of what he had in this world. However, we should

know that the location of the Paradise is above the heavens.

And it is popularly believed that it is on the seventh heaven. It

has come in verses of Quran that the breadth of Paradise is

equal to the heavens and the earth.

There is dispute regarding its meaning. Some have said that

if the heavens and the earth are placed side by side, the width

of Paradise is equal to all of them. Some are of the opinion that

it means that if the heavens and earth are divided into layers

and each of those layers is composed of continuous surfaces;

then if some are connected to others, it will definitely equal the

breadth of Paradise. Some others think that it will be for each

person as much as this.

In any way, they object that when its breadth is equal to the

breadth of the heavens and the earth, how is it possible for it

to be accommodated in the heavens? Its reply is that it is above

769

all the seven heavens and that why, it is possible that it might be bigger than all the heavens. As is mentioned in the description of Paradise that its roof is the throne (Arsh) of the

Beneficent.

It is also narrated that the envoy of Hercules, the ruler of

Rome asked the Messenger of Allah (s.a.w.s.): You are inviting

and guiding people to such a Paradise, whose breadth is equal

to the seven heavens and the earth, then where is Hell located?

The Prophet replied: Glory be to Allah, when the day rises

where does night remain? The tradition means that like days

and nights are opposites of each other and when the day is on

the rise the night remains below; in the same way, Paradise is

above the heavens and the Hell is below the earths.

Ahle Sunnat have narrated that people asked Anas bin Malik:

Is Paradise located on the earth or above the heavens? He

replied: Which heaven and which earth has the capacity to ac-

commodate Paradise? They asked: Then where is it located?

He replied: It is above the seventh heaven and below the Arsh.

And if it is said that in case, Paradise is above the heavens and

Hell is below the seventh layer of the earth, then how Siraat is

placed over the Hell and how they cross it? We will reply that it

is not necessary to contemplate on these matters, rather it is

not lawful.

It is necessary to believe in general what the prophets have

informed and we must not go into the details of those things,

as it may cause satan to create doubt in our minds. One, who

eschews the false beliefs of philosophers and accepts the

verses and traditions, for him all these can be compatible with

each other, because when the stars crash, the skies are rolled

up and the Arsh comes down, at that time, the Paradise will

also come down and its roof will also be Arsh. It is possible that

the verse:

“And the garden shall be brought near for those who

guard (against evil),”(Surah Shoara 26:90)

May be a hint to this only. And the Hell is raised up and

made apparent as He says:

“And the hell shall be made manifest to the erring

ones,”(Surah Shoara 26:91)

Ali bin Ibrahim has narrated that all earth and all seas turn

into fire and supplement Hell; and after that the Siraat is laid

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over it; and there is a straight path to Paradise; when they pass through all this, they reach Paradise and the Arsh of God,

which is its roof. One edge of the Arsh is joined to Mahshar,

which will be the venue of prophets, successors and believers.

The pulpits of the prophets and successors will be placed

there, but as philosophers have said; we must not regard the

Arsh to be heavenly; on the contrary, it is a huge body, which

is a square having a number of legs. The length of Siraat,

which is a journey of many thousands of years is compatible

with these issues.

Space is a conceptual matter and is subject to the dweller;

and like before the creation of the universe, there was no

space; it became specified only after the creation of the uni-

verse; in the same way, after the movement of Paradise and

Hell, their location will be specified and the previous locations

will go into oblivion. At that time, the command of ‘above the

bodies’( Fauq Ajsam) will be actualized.

In the same way, impossibility of this type by reason of space

is not proved and known; and if we suppose that it is im-

possible that the Almighty Allah will create another body at

that place.

Thus, one, who shuns false principles of philosophers, whose

base is on baseless testimony for him all these issues become

reconciled to each other. In spite of this, to contemplate on

them, as we have mentioned before, is not necessary and only

a summarized belief is sufficient.

Allah gives Taufeeq for every good act and He is the refuge

of all.

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Fifteen - Paradise

Qualities of Paradise mentioned in verses of Quran and tra-

ditions of infallibles and whose belief is necessary.

We should know that Paradise is the abode of perpetuity and

well being. There is no death in it, according to consensus of

the Ummah:

“Except our previous death?”(Surah Saffat 37:59)

If the quotation of the statement is not from the folks of Hell,

the exception will be cut off and it will imply the death of the

world and not the death of Paradise, as some imagined in the

past and some have declared them to be disbelievers due to

this only.

In the same way, the Almighty Allah has said in another

verse that:

“They shall not taste therein death except the first

death.”(Surah Dukhan 44:56)

That is: It implies the death of the world. Moreover, there is

no old age, blindness and deafness; pain and disease, illness

and blowing, and no pain and discomfort in Paradise. Also,

there is no poverty, needfulness and backwardness. Whatever

a soul may desire and whatever may please the eye, is at the

disposal of man. Paradise is an abode of perpetuity and one

never comes out of it. It is an abode of pure and good people.

There is no malice and enmity; jealousy and dispute. Every

person is satisfied with what the Almighty Allah has bestowed

to him; and he does not aspire for the rank and position of

others.

Some have said that those who possess lofty ranks, come to

meet those, who are of lesser rank; but the latter never go the

higher rank, lest their respect is reduced and they may be dis-

appointed with their own status.

This matter is not necessary, because it is possible that the

Almighty Allah has made them satisfied at their rank and so

that they do not aspire for the ranks of others. Moreover, since

some people in the world give preference to bad foods to nice

and delicious dishes, and adopt degraded ranks and invalid oc-

cupations over lofty ranks, in the same way, it is possible that

each person may regard his rank as better than other and he is

772

satisfied and pleased in it. That is why the Almighty Allah has said:

“And

therein

shall

be

what

their

souls

yearn

after.”(Surah Zukhruf 43:71)

Thus, what one aspires is given that thing and there are dif-

ferent aspirations of different people. However, it is narrated

in a reliable traditional report that those, who possess a lower

rank, do not go towards the higher levels.

Also, the folks of Paradise do not pass any excreta, urine or

any other dirt; they only exude perspiration and that is also fra-

grant. Their spouses also, who will be from Houries and hu-

mans, will have no menses or post natal and other discharges;

and no stools or urine; they will also not have jealousy and

greed; enmity and bad intention, which are usual female qualit-

ies: This is the explanation of the following:

“And they shall have pure mates in them.”(Surah

Baqarah 2:25)

Light in Paradise is not from the Sun, moon or stars; rather

the atmosphere there will always be like the time of early dawn

to sunrise:

“And extended shade,”(Surah Waqiyah 56:30)

The wines of the world produce intoxication, headaches and

induce nausea; and it is necessary for one to talk nonsense and

curse, when one imbibes it; but the wine of Paradise is does

not have any of these and is a thousand times tastier; because

drinking, eating Kebabs, fruits and meeting friends produces

more pleasure and being served by handsome servants and the

company of beautiful Houries offer more excitement. That is

why the Almighty Allah has described their gathering in

Paradise in the following way:

“On thrones decorated,”(Surah Waqiyah 56:15)

“Reclining

on

them,

facing

one

another.”(Surah

Waqiyah 56:16)

“Round about them shall goyouths never altering in

age,”(Surah Waqiyah 56:17)

“With

goblets

and

ewers

and

a

cup

of

pure

drink;”(Surah Waqiyah 56:18)

“They shall not be affected with headache thereby, nor

shall they get exhausted,”(Surah Waqiyah 56:19)

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“And fruits such as they choose,”(Surah Waqiyah

56:20)

“And the flesh of fowl such as they desire.”(Surah

Waqiyah 56:21)

“And pure, beautiful ones,”(Surah Waqiyah 56:22)

“The like of the hidden pearls:”(Surah Waqiyah 56:23)

“A reward for what they used todo.”(Surah Waqiyah

56:24)

“They shall not hear therein vain or sinful dis-

course,”(Surah Waqiyah 56:25)

“Except the word peace, peace.”(Surah Waqiyah 56:26)

That is: See the grace and mercy of the Almighty Allah, how

He has conducted with those lowly servants; and in order to

make them inclined to obedience, has described their gather-

ings with such elaborate arrangements; and instead of that de-

fective deed, which is performed by his weak servants through

His Taufeeq and with the help of causes and instruments cre-

ated by Him only in this short mortal life in the world. What

type of physical and spiritual gatherings He has prepared in

the perpetual Paradise for those disobedient, sinful and mortal

servants!

“To Him belongs the kingdom, and to Him is due (all)

praise, and He has power over all things.”(Surah Tagh-

abun 64:1)

Moreover, we should know that the houses of Paradise are

mostly chambers, because the pleasure of visiting the streams,

flowers and vegetables is mostly in chambers and the defect of

chambers in the world is the hardship and needfulness of des-

cending from them, however, the folks of Paradise do not need

to descend; and if they like they can descend easily.

It is narrated that the streams of Paradise, without being

bound by banks are as high as they want and they flow below

houses, chambers and trees.

Ibne Babawayh has, in Fiqh Amali, narrated from Abdullah

bin Ali that he said: I met Bilal, the Muezzin of the Holy Proph-

et (s.a.w.s.) in Egypt and asked him to describe Paradise. Bilal

said: I heard from the Messenger of Allah (s.a.w.s.) that the

boundary wall of Paradise is of alternate gold, silver and ruby

bricks and instead of cement, a mixture of musk is used. Its

arches are made of red, green and yellow rubies.

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I asked: What are the doors made of? He replied: Its doors are of different kinds: The gate of mercy is of red ruby. I asked:

What is its circle made of? He replied: The gate of patience is

the fourth gate, and it is a platform of red ruby not having any

circle. The gate of thankfulness is of white ruby; it is has two

flaps; between the two flaps is a distance of five hundred years’

travel. That gate calls out: Bring my family to me. I asked:

Does it speak? He replied: Yes, Allah, the Mighty and Sublime,

makes it speak.

However, the gate of sorrow is made of yellow ruby and it is

a single flap. How few are those, who will enter through that

gate, but it is a huge gate. Only the deserving servants of God

enter through it, who had been folks of piety, abstinence and

inclined to Allah; and they seek proximity to Him. When they

enter Paradise, they sit in the boats and sail through clear

streams. Those boats are made of rubies; its oars are of pearls.

The angels of effulgence are present in those boats, dressed in

green, rather deep green

.I asked: Are they from green effulgence? He replied: Those

garments are green, having a divine effulgence and they stroll

on both banks of that stream . I asked: What is that stream

called? He replied: Jannatul Maawa. I asked: Is there another

Paradise between that Paradise? He replied: Yes, Adn Paradise

and it is in the middle of all Paradises. Its boundary is of red

ruby and its pebbles are pearls. I asked: Is there another

Paradise in its middle? He replied: Yes, Jannatul Firdos, its

boundary wall is of effulgence and chambers are of divine ef-

fulgence and the Almighty Allah says:

“In them are goodly things, beautiful ones.”(Surah

Rahman 55:70)

Some have said that these are ladies of the world and they

are better than Houries. It is narrated that the women of folks

of Paradise hold the hands of each other and sing in a melodi-

ous voice that the creatures had never heard.

They say: We are those cheerful ones who are never infuri-

ated. We are those staying ones who never move out. We are

the “goodly things, beautiful ones” and friends of honorable

husbands. When the Houries mention this, the ladies of the

world reply:

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We are performers of Prayer and you did not pray. We observed fasts and you never fasted. We performed the ablution

and you did not. We gave charity and you did not. Thus, these

ladies emerge victorious over the Houries.

Ayyashi has narrated that people asked Imam Ja’far Sadiq

(a.s.): If a believer man is having a believer wife, and both

enter Paradise after death, would they be spouses of each

there also? He replied: The Almighty Allah is just; if the man is

superior to that woman, he is given the choice; if he likes that

woman to be his wife; and if not, she will not be his spouse. If

that woman is better than that man, she is given the choice; if

she chooses him as her husband, he will be given to her, other-

wise not.

The Messenger of Allah (s.a.w.s.) said: Don’t say that

Paradise is only one Paradise. The Almighty Allah says: Near to

those two Paradises are two other Paradises. And do not say

that there is only one level in Paradise; rather there are many

levels and some are higher than others; and there is increase

in levels due to the deeds of the people.

The narrator asked: If the house of one is higher than that of

others, is it possible for a person to meet another? He replied:

The one residing at the higher level can visit the one, who lives

at the lower level; but one, who inhabits the lower level, cannot

go to the higher level, but if they like to meet each other, they

can meet each other sitting in their own chairs in their respect-

ive levels.

It is also narrated that Alaa bin Sababa asked the Imam:

People are astounded, when we say that a group will come of

Hell and enter Paradise and they object how it is possible for

them to stay in Paradise with the friends of God? Imam (a.s.)

replied: The Almighty Allah says:

“And

besides

these

two

are

two

(other)

gar-

dens:”(Surah Rahman 55:62)

The narrator asked: Were they disbelievers? He replied: No,

by Allah, if they had been disbelievers, they would never have

entered Paradise. He asked: Were they believers? He replied:

No, if they had been believers, they would never have entered

Hell. They are between believers and disbelievers.

Ibne Babawayh has narrated through Ahle Sunnat chains of

narrators from Ibne Abbas that the ring of the gate of Paradise

776

is made of red rubies and it hangs on planks of gold. When it strikes the plank it calls out: O Ali!

Ali Ibne Ibrahim has narrated that a Christian of Syria asked

Imam Muhammad Baqir (a.s.): The folks of Paradise eat, but do

not produce excreta; what is its example in the world? Imam

(a.s.) replied: It is the fetus. It feeds in the womb what the

mother consumes, but does not produce excreta.

Also, it is narrated from Imam Ja’far Sadiq (a.s.) through cor-

rect chains of narrators that the Messenger of Allah (s.a.w.s.)

entered Paradise on the night of Meraj and saw some angels

constructing a building of gold and silver bricks; but some-

times they stopped working. He asked: Why do you sometimes

stop working? They replied: We wait for the expenses. He

asked: What is your cost? They replied: The saying of believers:

Glory be to Allah and praise be to Allah, and there is no god,

except Allah, and Allah is the greatest. When the believer says

this, we build and when he stops, we also stop.

Ibne Babawayh and Ayyashi etc have narrated through reli-

able chains of narrators from Amirul Momineen (a.s.) that

Tooba is a tree in Paradise rooted in the house of the Holy

Prophet (s.a.w.s.) and there is no believer, but there is a

branch of this tree in his house. He does not wish for anything,

but that branch provides it to him. If a fast rider rides in its

shade for a hundred years, he will not be able to come out of it.

If a crow flies below it, its feathers will whiten of age, but it

will not reach the branch of that tree.

Ibne Babawayh has also narrated from the Imam that there

is a tree in Paradise, from the upper part of which winged

horses emerge with bridles and saddles; which neither urinate

nor defecate. The friends of God mount them and fly anywhere

in Paradise they like. Those, who are lower to them in level,

they say: O Lord, which deed has made them eligible for this

grade. The Almighty Allah will reply: They stood in prayers all

night and fasted the days; they fought Jihad with My enemies

without fear and they gave charity, without being miserly.

It is also narrated from Imam Ja’far Sadiq (a.s.) that the Mes-

senger of Allah (s.a.w.s.) said: There are many chambers in

Paradise, from whom it is possible to see outside and from out-

side to inside. That one from my Ummah stays in those

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chambers, who had a nice tongue, who fed others, who greeted all those he met and who prayed at night, when all were

asleep.

It is narrated by from Imam Musa Kazim (a.s.) that Lady

Umme Salma asked the Messenger of Allah (s.a.w.s.): If a wo-

man was married twice and both husbands are admitted to

Paradise, whose wife would she become? The Holy Prophet

(s.a.w.s.) said: O Umme Salma, she will be given to the hus-

band, who has better nature. O Umme Salma, having a good

nature is best in the world and the hereafter.

Ali bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.)

through correct like chains that T ooba is a tree rooted in the house of Amirul Momineen (a.s.) and having a branch in the

house of each Shia. Each of its leaves shades one nation. He

said: The Messenger of Allah (s.a.w.s.) kissed Lady Fatima

(s.a.) often. Ayesha found this improper and she objected: Why

do kiss a married female so much? He said: O Ayesha, on the

night of Meraj, I entered Paradise; Jibraeel took me to Tooba

tree and gave me a fruit from it, which I ate. The Almighty Al-

lah transformed it into a seed in my loins. When I returned to

the

earth and established relations with Khadija, she became

pregnant with Fatima. When I kiss Fatima, I smell the fra-

grance of Tooba from her.It is also narrated through correct

like chains from Abu Basir that he said: I asked Imam Ja’far

Sadiq (a.s.): O son of Allah’s Messenger, may I be sacrificed on

you, please make me eager for Paradise.He said: The fragrance

of Paradise can be perceived from a distance of a thousand

years. From the folks of Paradise one, who is having an abode

at the lowest level, he is such that if all Jinns and humans be-

come his guests, he will have food and drinks enough to suffice

them all; and nothing will decrease from all the bounties of

God that he is having. When one having the least grade enters

Paradise, he is able to see three gardens; when he enters the

garden, which is the lowest, he sees so many women, servants,

streams and fruits that his eyes lit up and he is elated; he

thanks the real bounty-giver. He is told to raise his head and

look above. When he sees another garden, he decries many

bounties he had not seen in the first garden.

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He says: Lord, give it to me as well. He is told: If you are given it, you may wish for more. He says: This will be sufficient

for me and I will not ask for more. When he enters that garden,

his joy is doubled and he thanks Almighty Allah. At that time

they open a door to Jannat Khuld before him. He sees a thou-

sand times more than what he had seen before. He prays to Al-

lah: All praise is for You as You saved me from the chastise-

ment of hell and bestowed to me unlimited bounties.

Abu Basir started weeping and he said: May I be sacrificed

on you, please increase my eagerness further. Imam (a.s.) said:

There is a stream in Paradise, at the banks of which, girls

sprout; a believer passes by one of them and he likes her, he

takes her and the Almighty Allah makes another girl to grow

over there. Abu Basir said:

May I be sacrificed on you, please increase my eagerness.

892Imam (a.s.) said: Each believer will be given eight hun-

dred virgins, four thousand chaste women and two wives from

Hourul Ein. He asked: May I be sacrificed on you, eight hun-

dred virgins?

He replied: Yes, when he ravishes them, they will be virgins.

He asked: May I be sacrificed on you, what are the Hourul Ein

created from? He replied: From the luminous clay of Paradise

and the glow of their body is visible from a distance of seventy

miles.

According to another report, the marrow of their calf bones

is visible through seventy robes. Their heart is the mirror of

believer and he will see his face in it; and the heart of the be-

liever will be the mirror of Hourul Ein. Abu Basir said: May I

be sacrificed on you, do the Houries say anything.

He replied: Yes, a discourse, which is extremely sweet and

they sing in such melodious voice that its like is never heard by

the creatures. They say: We are ever-lasting, which never per-

ish. We are soft bounties, which never feel sad. We are resid-

ents, which never leave Paradise. We are satisfied ones, who

never get infuriated. Glad tidings to the one, who is created for

us; glad tidings to one, for whom we are created. We are such

that if one of our hair is hung in the center of the sky, its light

will dazzle the eyes.

According to another report: If one of us is made to stand be-

low the sky, they will indeed become needless of the light of

779

the sun.It is narrated from Imam Ja’far Sadiq (a.s.) in Sawabul Aama al that the Almighty Allah has not created any creature,

but that He has made for each of them a house in Paradise and

a house in Hell. When the people of Paradise settle down in

Paradise and people of Hell settle down in Hell, a caller will

call out:

O people of Paradise, look at Hell. They will do so and the

houses prepared for them in Hell will be shown to them and

they will be told: These would have been your houses, if you

had disobeyed the Almighty Allah. If it is possible for a person

to die of happiness, it is necessary that that day the folks of

Paradise would also have died as that chastisement is taken

away from them. Then they will call out:

O people, of Hell, raise your heads and see your houses in

Paradise. When they look up, they will be shown their houses

and bounties prepared for them and they will be told: These

are your houses, if you had obeyed God, you would have

entered them. If it is possible for a person to die of grief, on

that day the people will die of grief. After that the houses of

the folks of Hell are given to the folks of Paradise in inherit-

ance and the houses of the folks of Paradise located in Hell,

are given as inheritance to the folks of Hell. This is the mean-

ing of the following verse:'

“These are they who are the heirs,”(Surah Mominoon

23:10)

“Who shall inherit the Paradise; they shall abide

therein.”(Surah Mominoon 23:11)

Ali bin Ibrahim has narrated through correct like chains from

Imam Ja’far Sadiq (a.s.) that there is no good deed, but that the

Almighty Allah has mentioned a reward for it; but He has not

mentioned the reward of the Midnight Prayer, as it is very

great. He has only said:

“These are they who are the heirs,”(Surah Mominoon

23:10)

“Who shall inherit the Paradise; they shall abide

therein.”(Surah Mominoon 23:11)

Then Imam (a.s.) said: Indeed there is a mercy of the Almighty

Allah for His believer servant, every Friday. On Friday, the

Almighty Allah sends to him an angel with a robe. When he

reaches the door of the Paradise of that believer, he says: Seek

780

permission for me, so that I may visit so and so believer. The gatekeepers go and ask that believer: The messenger of your

Lord stands at your door and he is seeking permission to meet

you. That believer seeks counsel from his wives.

They say: O our master, by Allah, who made Paradise lawful

for you, we do not know of anything better than that your Lord

has sent a robe for you. Thus, he wraps one around his waist

and puts another on his shoulder; and whatever he passes is il-

luminated by the light of those robes, so much so that he

reaches the promised rendezvous of meeting God. When all are

gathered there, an effulgence from Allah shines on them and

they all fall into prostration.

The Almighty Allah says: My servant, raise your head; this is

not the day of prostration and worship. I have removed all

hardships from you. They will say: What can be better than

what you bestowed? A voice from the Almighty Allah will come:

I have multiplied seventy times, whatever I had bestowed you.

So every Friday their bounties are multiplied seventy times

than the former bounties as the Almighty Allah has mentioned

in the Holy Quran.

Thus, when the believer turns from there, whatever he

passes, is illuminated by his light, till he reaches his wives. All

of them say: By Allah, who made Paradise lawful for us. We

never found you so handsome before. He says: It is, because I

have seen the effulgence of my Lord. Then Imam (a.s.) said:

His wives are not jealous of each other. They do not have

menses. They have no vanity.

The narrator asked: May I be sacrificed on you, I want to ask

you something, which I am ashamed of. He said: Ask. He

asked: Is there music and song in Paradise? Imam (a.s.)

replied: Without any doubt there is a tree in Paradise. The

Almighty Allah will inspire the winds to produce such sound

from that tree that the creatures would have never heard be-

fore. Imam (a.s.) said: It is a reward for one, who abstained

from music in the world due to the fear of Allah.

The narrator says: I said: Please add more. He said: the

Almighty Allah has created a Paradise with His hands, which

no eye has seen and no creature is aware of it. The Almighty

Allah opens it every morning and says: Increase the Nasim and

increase the Shamim. As the Almighty Allah has said:

781

“So no soul knows what is hidden for them of what will

refresh the eyes; a reward for what they did.”(Surah Sa-

jdah 32:17)

Kulaini has narrated through authentic chains of narrators

from Imam Muhammad Baqir (a.s.) that people asked the Mes-

senger of Allah (s.a.w.s.) regarding the interpretation of the

following verse:

“The day, on which We will gather those who guard

(against evil) to the Beneficent God to receive hon-

ors,”(Surah Maryam 19:85)

The Prophet said: O Ali, this is not a group, but that it is

mounted. And they are some people, who have abstained from

sins. Thus, Allah has taken them as friends and made them His

confidantes. He liked their deeds and named them as God-

fearing.

Then the Prophet said: O Ali, by the one, who split the seed,

grew up the grass and created the creatures; when this group

emerges from the graves the angels will welcome them. There

will be for them many she-camels of honor having litters of

gold inlaid with pearls and rubies and their robes will be of silk

and brocade from the weavers of Paradise. Those she-camels

will fly with them and each of them will move with a thousand

angels in front, a thousand angels at the right and a thousand

angels at the left and they will convey him to the big gate of

Paradise.

There is a tree at the gate of Paradise, each leaf of it shades

a thousand men. To right of that tree is a purifying spring.

Each of them will drink a gulp from that water. As a result of

which, the Almighty Allah will purify them of jealousy and the

excess hair from their body will fall off. This is the meaning of

the following verse:

“Their

Lord

shall

make

them

drink

a

pure

drink.”(Surah Insan 76:21)

Then they will go to another spring at the left of the tree,

known as the essence of life ( Ainul Hayat). Thus, they become

immortal. After that they will be made to stand before the Ar-

sh, while they would have been rid of all calamities, diseases

and pains. They will never suffer from them again.

Allah will address the angels accompanying him: Gather My

friends towards Paradise and don’t make them stand with the

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people, as My pleasure for them has taken precedence and My mercy has become incumbent for them; then how I should

want to make them stand with those, who committed good and

bad deeds. The angels take them to Paradise.

When they reach the main gate of Paradise, they will knock

and the chain will produce a loud voice. All Houries, whom the

Almighty Allah has prepared for His friends in the palaces of

Paradise would be elated on hearing this sound and they will

wish each other saying: The friends of Allah have come to us.

Then they will open the gate of Paradise for them and they will

enter. Their wives, from the Houries and humans, will see

them and say: Welcome to you, you come in the best health

and moods; how intense was our desire to meet you. Their

friends will also say the same.

Thus, Imam Ali (a.s.) asked the Messenger of Allah (s.a.w.s.)

about the interpretation of the verse:

“They shall have high places, above them higher

places.”(Surah Zumar 39:20)

He asked: What are those chambers prepared for? The

Prophet replied: O Ali, Allah prepared those chambers with

pearls, rubies and emeralds for His friends. Their roof is of

gold, decorated with silver. Each chamber has a thousand

doors and on each door an angel is appointed. There will be

thick carpets in each of those chambers; some will be spread

on others. All of them will be from brocade and silk of different

colors. Between them musk and amber will be filled. This is the

meaning of this verse:

“And exalted thrones.”(Surah Waqiyah 56:34)

When the believer enters his house in Paradise, a crown of

honor will be placed on his head and he will be dressed in

robes of gold and silver laid with rubies and pearls. He will be

dressed in seventy robes of each type and color made of gold,

silver, rubies and pearls, as the Almighty Allah has said:

“They shall be adorned therein with bracelets of gold

and (with) pearls, and their garments therein shall be of

silk.”(Surah Hajj 22:23)

When the believer sits on his throne, that throne will move

with joy and when that friend of Allah settles in his house in

Paradise, the angel appointed on his gardens will seek his per-

mission to congratulate him for the blessings of God.

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Maidservants and slaves, who are at the service of that believer, will tell the angel: Stay put in your place, as the friend of

Allah reclines on his throne, and his black-eyed Hourie wife is

ready to copulate with him. Just wait till he is free.

Thus, that Hourie wife of that believer comes out of her tent

and her maids surround her. She would be wearing seventy

robes spun from rubies, pearls and emeralds, dyed with musk

and amber. On her head would be the crown of nobility; on her

feet would be sandals of gold, inlaid with rubies and pearls;

whose straps will be of red rubies.

When she comes to the friend of God, he will try to arise, be-

cause of eagerness; she will say: O friend of God, this day is

not the day of hardships; you don’t have to get up; I am from

you and you are from me. Then the two of them will embrace

each other for five hundred years of this world and none of

them will be fed up of it. Then the believer will glance at her

neck and see a necklace of red rubies in it. In the middle of it,

will be a tablet inscribed with:

O friend of God, you are My beloved and I am your beloved

Hourie. My eagerness for you is at its zenith and your eager-

ness for me has peaked. After that the merciful Lord will send

a thousand angels to congratulate the believer and to marry

the Hourie to him. When the angels reach the main gate of his

899gardens, they will ask the angel posted there to seek per-

mission for them and say: Allah has sent us to congratulate

him.

The sentry angel will say: Wait, I will ask the chamberlain to

inform the friend of God. Between him and the chamberlain

will be a distance of three huge gardens. That angel will ap-

proach the chamberlain and inform him that the Almighty Allah

has sent a thousand angels to congratulate the friend of God

and they would like permission to enter.

The chamberlain will say: It is difficult for me to seek permis-

sion the friend of God as he is in private with his wife. Between

the chamberlain and the friend of God, is a distance of two gar-

dens. Thus, the chamberlain will approach the valet and the

valet will inform the special servants and tell them that mes-

sengers of the Almighty Allah are at the door, they are one

thousand angels, who have come to congratulate the friend of

God, waiting for permission to enter and leave.

784

When the servants will tell this to the friend of God, he will permit and they will enter. The house would be having a thousand doors, each guarded by an angel. Then all the sentries

will open the doors and an angel messenger of God will enter

from each door.

“And the angels will enter in upon them from every

gate:”(Surah Raad 13:23)

Then each angel will deliver the message of the Almighty

God. This is the meaning of the following statement of the

Almighty Allah:

“Peace on you, because you were constant, how excel-

lent, is then, the issue of the abode.”(Surah Raad 13:24)

Then Imam (a.s.) said: There is hint to the same thing in

thisverse:

“And when you see there, you shall see blessings and a

great kingdom.”(Surah Insan 76:20)

He said: It is a hint to that, in which that friend of God is.

That is nobility, bounties and great rulership, such that the an-

gels, who are in fact messengers of God; and without his per-

mission they do not enter his house and gardens.

Then he said: Underneath their palaces streams flow, and

fruits are accessible to them, as the Almighty Allah has said:

“And close down upon them (shall be) its shadows, and

its fruits shall be made near (to them), being easy to

reach.”(Surah Insan 76:14)

If that person stands up, the tree will rise up to his height,

the branches will shorten, so that his hand may reach them

and if he wants, they can lower further. Imam (a.s.) said: Since

they will be very near to them, it will easy for them to pick the

fruits, such that if the believer wants a specific fruit, he can

pick it with his mouth, while he is reclining against a pillow.

Every kind of fruits will address him before he eats them: O

friend of God, please eat me. Then he said: There is no believ-

er, but that he has many gardens. Some have closed the house

and some have left them open. Streams of wine, water, milk

and honey. When the friend of God demands breakfast, they

present everything to him, whatever his soul desires, without

him mentioning it. After that they remain in private and visit

each other. That is under continuous shade; at a time between

the dawn and sunrise; on the contrary, better than that.

785

Each believer has at least seventy Hourie wives and four human wives. He lives for an hour with a Hourie and sits alone

for an hour reclining on his throne. They glance at each other.

Sometimes the believer reclines on his throne, when a ray of

effulgence surrounds him. He asks his retainers: What is that?

Perhaps the Almighty Allah had glanced at me and this was a

ray of his majesty.

The retainers say: The Almighty Allah is holier than that His

lights should resemble these lights. It was a light of a Hourie

from your consorts, who has not yet come to you. At this mo-

ment the eagerness of meeting you overcame her and she

glanced at you from her tent; and saw you reclining on the

throne and as a result of eagerness for you, she smiled and the

brilliance you saw, was the flash of her teeth.

The friend of God will say: Allow her to come to me. A thou-

sand slaves and a thousand maids will inform that Hourie that

the friend of God has called her. She will climb down from her

tent, wearing seventy robes of different colors knitted from

gold and silver and decorated with musk and amber. Her

calves will be visible through seventy robes. Her height will be

seventy yards and the distance between her two shoulders will

be seventy yards.

When she comes to the friend of God, the servants will ac-

cord a welcome to her with gold and silver trays filled with

pearls, rubies and emeralds, which they will shower on her.

Then they will embrace each other for years, without any of

them feeling bored.

Then Imam Muhammad Baqir (a.s.) said: The gardens of

Paradise mentioned in the Quran are: Jannat Adn, Jannatul Fir-

dos, Jannatun Naeem and Jannatul Maawa. However, there are

other gardens as well, which these gardens have surrounded

and the believer has the choice of enjoying any of them.

When the believer desires something, he says: Glory be to

You O Allah. When he says thus, that thing is presented to him,

without his asking or ordering it. This is hinted in the following

verse:

“Their cry in it shall be: Glory to Thee, O Allah! and

their greeting in it shall be: Peace.”(Surah Yunus 10:10)

That is they greet him:

786

“And the last of their cry shall be: Praise be to Allah,

the Lord of the worlds.”(Surah Yunus 10:10)

Imam (a.s.) said: When the believers conclude their preoccu-

pation and eat and drink; they say: Praise be to Allah, the Lord

of the worlds, but this verse:

“For them is a known sustenance,”(Surah Saffat 37:41)

… means that their servants know what they want and they

bring it to the friends of God, before they ask.

“Fruits, and they shall be highly honored,”(Surah Saf-

fat 37:42)

Ibne Babawayh has narrated in Khisa althrough Ahle Sunnat

from Jabir that the Messenger of Allah (s.a.w.s.) said: Two

thousand years before the creation of the heavens and the

earth, it was written on the gate of Paradise: There is no god,

except Allah; Muhammad is the Messenger of Allah; and Ali is

the brother of the Messenger of Allah (s.a.w.s.).

Moreover, it is narrated from Imam Ja’far Sadiq (a.s.) that

the Messenger of Allah (s.a.w.s.) said: When the Almighty Allah

created Paradise, He made it with gold and silver bricks, walls

of rubies, roof of emeralds, pebbles of pearls and sand of saf-

fron and musk. Then He said: Speak. It said: There is no god,

except You; You are that living one, that never dies; You are

such established one that everything is established by You and

You are not established due to anything. One, who enters me is

fortunate.

Almighty Allah says: By my might and honor I will not enter

into you one, who is always drinking wine or is intoxicated with

something else; the back-biter, the cuckold, one, who assists

the oppressors; the eunuch, the stealer of shrouds, one, who

cuts off relations, one, who denies divine destiny, one, who be-

lieves in forced destiny; and who regards the acts of people to

be acts of God.

Also, it is narrated from Imam Muhammad Baqir (a.s.) that

he said: By Allah, Paradise has never been without the souls of

believers, since the Almighty Allah has created it and the Hell

has never been without the souls of the infidels and sinners

since it was created.

The author says:

This tradition does not negate that in the world of Barzakh,

the souls of the believers reside in the Paradise of the world

787

and the souls of disbelievers reside in the Hell of the world, because in this tradition the believers and disbelievers imply

creatures, who resided in the earth before the creation of

Adam (a.s.) as will be mentioned after this.

It is also possible that it implies the Paradise of the world.

The Almighty Allah says:

“On the day that We will say to hell: Are you filled up?

And it will say: Are there any more?”(Surah Qaf 50:30)

Ali bin Ibrahim and Husain bin Saeed have narrated that the

Almighty Allah promised to Hell that He would fill it up on

Judgment Day. When it would be full of disbelievers and sin-

ners, the Almighty Allah will ask it for conformation. It will say

due to this: Is there any scope for more? That is I am full.

Paradise will say: O Lord, You promised Hell that You would

fill it up and also promised me similarly. You have filled it up;

why don’t You fill me also? On that day, the Almighty Allah will

create a creation and fill Paradise with them. After that Imam

Ja’far Sadiq (a.s.) said: Glad tiding to them that they did not

see the impurities and grief of the world.'

Ali bin Ibrahim has narrated that Imam Zainul Abideen (a.s.)

said: Recitation of Quran is always incumbent on you, because

Almighty Allah created Paradise with the hand of His might.

He made it with bricks of gold and silver, which were cemen-

ted with musk; its dust is saffron and sand is of pearls. He

made its ranks according to the number of the verses of Quran.

One, who recites the Quran, is asked to go up reciting the Qur-

an. Thus, his rank will be higher than all, except the prophets

and the veracious.

In Ihtijaaj,it is narrated from Hisham bin Hakam that a

heretic, who embraced Islam with the blessings of Imam Ja’far

Sadiq (a.s.), asked the Imam: It is said that when one of the

residents of Paradise picks and eats a fruit, that same fruit re-

grows. Imam (a.s.) said: That is right and its example in the

world is a lamp; that even if a hundred thousand lamps are

lighted with it, its light does not decrease. He said: You people

say that the folks of Paradise eat and drink, but do not produce

any waste matter.

He replied: Yes, because their nourishment is subtle and

fine; it does not have weight and thickness; it leaves their body

in form of perspiration. He asked: How is this possible that

788

every time a man unites with the same Hourie, he finds her a virgin?

He replied: It is, because she is created from a pure essence,

neither she encounters trouble nor does anything mingle with

her body. That only thing that enters her aperture, is the in-

testine of her spouse. She is free from menses and other such

impurities. That is why her hymen is always intact so that, ex-

cept for the organ of her husband, nothing enters and exits it,

because it is said that the Hourie wears seventy robes, but her

husband can see the marrow of her calves in spite of the robes,

flesh, bone and skin.

He replied: Yes, just as someone from you sees the coin un-

der the surface of clear water, even though its depth might be

one metre. He asked: How do the folks of Paradise enjoy the

bounties of Paradise, although each of them is such that he

does not see his son, brother or relative in Paradise? And when

he does not see them in Paradise, would he not think that they

are in Hell? How he would then be able to enjoy the bounties of

Paradise, when his friend is chastised in Hell?

Imam (a.s.) said: Some learned persons have said that the

Almighty Allah makes them forget all his relatives. And some

have said that he waits for their arrival and hopes that they are

at the Heights ( Araaf).The author says:

The doubt of the Imam in replying to the query was perhaps

due to the deficiency of the understanding of the inquirer.

Overlooking this report, it is possible that in that world, the

corrupt worldly desires vanish and their love may be purified

with the love of the actual beloved; and they might want to be

aloof from the enemies of God, be inimical to them and may en-

joy their being chastised; as in the world also, the friends of

God had severed love with His enemies; they fought and con-

fronted them, and slain them personally and derived pleasure

from it. The Almighty Allah has said:

“You shall not find a people who believe in Allah and

the latter day befriending those who act in opposition to

Allah and His Apostle, even though they were their (own)

fathers, or their sons, or their brothers, or their

kinsfolk.”(Surah Mujadila 58:22)

And this verse also supports this statement:

789

“The day, on which a man shall fly from his broth-

er,”(Surah Abasa 80:34)

“And his mother and his father,”(Surah Abasa 80:35)

“And his spouse and his son-“(Surah Abasa 80:36)

It is possible that this was the reason, but the Holy Imam

(a.s.) did not mention it, because of the deficiency of the under-

standing of the inquirer, and both reasons, which were accord-

ing to his understanding, are narrated in words of others. And

Allah knows best.

Ali bin Ibrahim has narrated that the Messenger of Allah

(s.a.w.s.) said: When I entered Paradise, I saw the Tooba tree

that it was rooted in the house of Ali and there is no house and

castle in Paradise not having a branch of that tree in it, On that

tree are many hampers, full of robes of Paradise silk and bro-

cade; for each believer, there are a thousand hampers; each

hamper contains robes of different colors; such that none of

them resembles the other.

All these are the garments of the folks of Paradise. In the

center of that tree is a long shade between the width of

Paradise equal to the heavens and earth. It is prepared for

those, who had faith in Allah and His messengers. A fast rider

gallops under that shade for a hundred years, but is unable to

cover it; and this is what the Almighty Allah means, when He

says:

“And extended shade,”(Surah Waqiyah 56:30)

Below that tree are fruits and foods for the folks of Paradise

hanging in their houses. There are hundred colors and hundred

types of fruits, from which some he has seen in the earth and

some he has never seen before. What he has heard and what

he has not heard. Whichever fruit they eat, a similar fruit

grows at that spot as He says:

“Neither intercepted nor forbidden,”(Surah Waqiyah

56:33)

Under that tree is a stream, from which another four streams

flow. The streams contain water, which is never contaminated,

streams of milk whose taste never spoils; streams of wine…

“Delicious to those who drink.”(Surah Saffat 37:46)

Streams of honey, which is cleaned of wax.

It is mentioned in many traditional reports that on the wed-

ding night of Lady Fatima (s.a.), Jibraeel and Mikaeel came

790

with many thousands of angels to Paradise and the Almighty Allah commanded the Tooba tree to shower them with robes,

silks, brocade, pearls, emeralds, rubies and perfume of

Paradise. And the Almighty Allah gave the Tooba Tree as

dower to Lady Fatima (s.a.) and placed it in the house of Imam

Ali (a.s.).

Ayyashi has narrated through reliable chains of narrators

from Abu Dilawar that he said: I asked Imam Ja’far Sadiq (a.s.):

May I be sacrificed on you, there is a person among our com-

panions, who is extremely pious and a believer of Ahle Bayt

(a.s.); he also puts in extensive prayers; in spite of that he re-

mains involved in vain pursuits, music and singing.

Imam (a.s.) said: Does this prevent him from praying at the

best time, fasting, visiting the sick, attending the funerals of

believers and meeting believer brothers?

I replied: No, it does not prevent him from any good deeds.

He said: Then, it is satanic instigation and he will be forgiven.

Then he said: Some angels back-bit about human beings in

pursuit of selfish pleasures and desires, in lawful and not un-

lawful way. The Almighty Allah did not like the criticism of

those angels for human beings and He created the human de-

sires and pleasures in their nature, so that they may not criti-

cize believers. When those angels observed this, they pleaded

in the divine court: O Lord, forgive us and overlook our defi-

ciency and return us to the condition, for which You have cre-

ated us and compelled us to it. We fear that we would fall into

great calamities.

So the Almighty Allah removed it from them. On Judgment

Day, when the folks of Paradise enter Paradise, these angels

will seek permission to enter their houses; when they are per-

mitted they will enter, greet them and say to them: Peace on

you, for that in which you were patient in world, in abstaining

from pleasures and lawful lusts.

Sayyid Ibne Tawus has narrated through trustworthy chains

of narrators from Imam Ja’far Sadiq (a.s.) that he said: On

Judgment Day, Rizwan, the keeper of Paradise would see some

people entering Paradise, who did not pass from his side. He

will ask: Who are you and from where did you enter?

They will reply: Leave us alone, we are those, who wor-

shipped the Almighty Allah secretly and no one was aware of it.

791

That is why the Almighty Allah also admitted us into Paradise, secretly.

Kulaini has narrated that Imam Musa Kazim (a.s.) said: My

respected father said: There is a stream in Paradise called

Ja’far. On its right bank is a pearl containing a thousand

castles; and each castle contains a thousand castles for His

Eminence, Muhammad and Aale Muhammad (a.s.). To its left is

a yellow pearl containing a thousand castles; and each castle

contains a thousand castles for His Eminence, Ibrahim and pro-

geny of Ibrahim (a.s.).

Moreover, it is narrated through correct like chains from

Halabi that he said: I asked the explanation of the following

verse:

“In them are goodly things, beautiful ones.”(Surah

Rahman 55:70)

He said: They are the righteous females of Shia. I said:

“Pure ones confined to the pavilions.”(Surah Rahman

55:72)

He said: The Houries are in fact those ladies who remained

in veils. They live in tents of pearls, rubies and coral, each hav-

ing four doors. Seventy young girls stand at each entrance.

Everyday a felicity from the Almighty Allah reaches them, so

that Allah may give good news to believers due to them.

Also, it is narrated that people asked the Imam: What is the

meaning of the saying of people: May Allah give you a goodly

reward ( Khair)? He replied: There is a stream in Paradise

called Khair. It emerges from Kauthar and the Kauthar issues

from the side of the Arsh. On that stream, are situated the

houses of prophetic successors and their Shia. Girls sprout

from both the banks of that stream. Whenever a girl is picked,

at that spot another one grows. Those girls are named Khair

and they are the goodly favor. Thus, when a person says to an-

other: May Allah reward you with good. It implies those

houses, which the Almighty Allah has prepared for His chosen

ones.

Furat bin Ibrahim has narrated from Salman Farsi that

Amirul Momineen (a.s.) inquired from the Messenger of Allah

(s.a.w.s.) the qualities of the castles He bestows to the martyrs.

The Holy Prophet (s.a.w.s.) replied: They are built with al-

ternate gold and silver bricks cemented together with musk

792

and ambergris; their dust is saffron and their flaps are of camphor. There are four thousand streams in each of those castles.

A stream of honey, a stream of wine, a stream of water. Around

these streams grow coral trees. On both the banks of those

rivers are tents of a piece of pearl without any crack.

The Almighty Allah told them: Be and they were. From their

inside, the outside is visible and their inside is visible from the

outside. There will be a chair in each tent, laid with red rubies

and its legs will be made from green emeralds. On each chair a

Hourul Ein will be seated.

Each Hourie will be wearing seventy yellow and seventy

green robes. The marrow of her calf bone will be visible, in

spite of the bone, skin and embellishments; like wine is visible

in clear glass. Each Hourie will be having seventy tresses.

Each tress will be held by one maid and in the other hand will

be a heater to smoke it with incense. From that heater will

arise fragrant fumes, without fire, only by the power of Allah.

Ibne Babawayh has narrated in the rewards of the first ten

day of Zilhajj that one, who recites the following lines of divine

oneness ten times every day, the Almighty Allah will, as a re-

ward of each recital bestow him a rank of rubies and a rank

pearls in Paradise. There will be a distance of hundred years’

of travel of a fast rider. In each rank, would be a city and each

city will have a palace of a flawless gem.

Each of those cities will have so many houses, castles, cham-

bers, rooms, floor coverings, women, chair, thrones, Houries,

pillows, stages, servants, streams, trees, jewellery and robes

that no creature can describe them. When that reciter of de-

claration of divine unity emerges from the gave, a light will

emit from his head and seventy thousand angels will walk in

front, right and left of him till he reaches the gate of Paradise.

When he enters Paradise, angels would follow him, till they

reach a city, whose exterior is of red rubies and the interior, of

green emeralds. It would be having all what the Almighty Allah

hascreated in Paradise. When they reach that city, he would be

asked: O friend of God, do you know what this city is? And who

are you? They will say: We are those angels, who were present

with you, when you recited those declarations of divine unity.

And whatever is there is in this city is your reward for reciting

those declarations of divine unity.

793

The Shaykh has narrated in Tahdhib and Sayyid has men-

tioned in Iqbal through authentic chains of narrators from Ibne Abi Nasr that he said: One day, we were present in the company of Imam Ali Reza (a.s.) when the excellence of Ghadeer

was mentioned in the conversation. Some of those present

there denied it.

Imam (a.s.) said: My respected father has informed me

through his respected grandfather that more than the earth,

the Ghadeer day is popular in the heavens. Indeed there is a

castle of God in Lofty Paradise, made of alternate gold and sil-

ver bricks. There are a hundred thousand domes of red rubies

and a hundred thousand tents of green rubies. Its gravel is

musk and ambergris and there are four streams flowing in it: a

stream of wine, a stream of water, a stream of milk and a

stream of honey. Around that castle grow trees bearing every

kind of fruit.

On those trees are birds, whose body is of pearls and wings

of rubies and they sing in the most melodious manner. On

Ghadeer day, the inmates of the heavens come to that castle.

They recite the glorification and praise of Allah. Those birds fly

up and then dive into the water; then turn about in musk and

ambergris.

912When angels gather, the birds soar and sprinkle musk

and ambergris on them. Her Eminence, Fatima (s.a.) is

sprinkled with Tooba tree. They send gifts to each other. When

it is the end of the day, a call comes to them from Allah: Go

back to your levels, indeed, you are blessed by Muhammad and

Ali.

Kulaini has narrated from the Messenger of Allah (s.a.w.s.)

that one, who says: ‘There is no god, except Allah’, a tree of

red rubies is planted for him in Paradise rooted at a place of

white musk; it will be sweeter than honey, whiter than snow

and more fragrant than musk, fruits of that tree resemble the

breasts of virgins. When each fruit would be split, seventy

robes will come out of each of them.

In Amali,it is narrated from Abu Saeed Khudri that the Holy

Prophet(s.a.w.s.) said: On the night of Meraj, when Jibraeel

took me to Paradise and seated me on a throne of Paradise, he

handed me a quince, which split and a Hourie came out from it

with very black eyelashes, and she said:

794

Peace on you, O Ahmad. Peace on you, O Muhammad. Peace

on you, O Messenger of Allah (s.a.w.s.). I asked: May Allah

have mercy on you, who are you? She replied: I am Raziya and

Marziya; Almighty Allah created me from three things: My

lower boy is of musk and the upper part is of Camphor;

between the two is ambergris; I was kneaded with the nectar

of life. Then the Almighty Allah said: Be, and I became the

present creation for your cousin, successor and minister, Ali

Ibne Abi Talib (a.s.).It is narrated from Imam Muhammad Baqir

(a.s.) in KitabIkhtisaas that the Almighty Allah says: Enter

Paradise as result of My mercy and be delivered of Hell as a

result of My forgiveness. Distribute Paradise among yourselves

according to your deeds. I swear by My honor that I admit you

to the abode of perpetuity and the house of nobility.

When you enter, your height will equal that of His Eminence,

Adam (a.s.); that is sixty yards. Your youthfulness will be like

that of Prophet Isa (a.s.); that is thirty-three years; your tongue

will be like that of Prophet Muhammad (s.a.w.s.); that is Arab-

ic; your elegance will be like that of Prophet Yusuf (a.s.) and ef-

fulgence will shine through your body. Your heart being pure

of malice and jealousy will be like that of Prophet Ayyub

(a.s.).Also, it is narrated from the Imam that Paradises are four

in number, because the Almighty Allah has said:

“And for him who fears to stand before his Lord are two

gardens.”(Surah Rahman 55:46)

Imam (a.s.) said: It implies one, who is faced with one of the

unlawful carnal desires of the world, but he abstains from it

only for fear Allah. This verse is in his honor and both these

gardens are for the believers and veracious.5754BAfter that

the Almighty Allah said:

“And

besides

these

two

are

two

(other)

gar-

dens:”(Surah Rahman 55:62)

Imam (a.s.) said: In addition the two gardens mentioned

above, there are two more gardens lower than them from the

aspect of excellence and rank and not with regard to location;

they are for the companions of the right hand; one is Jannatun

Naeem and the other is Jannatul Maawa.

These four gardens are full of bounties, which in excessive-

ness are like leaves of trees and stars of the sky. There is a

boundary around the four gardens having a circumference of

795

five hundred year’s of travel. It is made of bricks of gold, silver, pearls and rubies, cemented together with musk and saffron.

Its arches are constructed from effulgence. It is possible to see

ones face mirrored in its walls due to their shine and clarity.

That boundary is having eight gates, each having two flaps, as

wide as a year’s journey galloping on a thoroughbred horse.

Also, he said that the pebbles of Paradise are of silver in-

stead of stones and saffron instead of gravel. What is swept is

musk; its stones are of yellow rubies and its chairs are also

made of pearls and rubies. As the Almighty Allah has said:

“On thrones decorated,”(Surah Waqiyah 56:15)

Imam (a.s.) said: That is the chairs will be made of rubies and

pearls instead of cane. On those chairs, bridal chambers will be

fixed, also of pearls, but they will be lighter than feathers and

softer than silk. There will be carpets on those chairs, as big as

sixty chambers of the world. Some carpets will be laid over

others; and this is the meaning of the statement of Allah:

“And exalted thrones.”(Surah Waqiyah 56:34)

And His saying that:

“On thrones, they shall gaze;”(Surah Mutaffifeen

83:23)

Imam (a.s.) said: Throne implies the chairs having bridal

chambers fixed on them and said: The Messenger of Allah

(s.a.w.s.) said that streams of Paradise flow on the earth,

without there being a depression in the land; they are whiter

than snow, sweeter than honey and softer than but-

ter.5761BTheir gravel consists of musk, having much fra-

grance; its sand is of pearls and rubies. Springs of those

streams spurt from any location, where the friend of God

prefers. Even if he were to have all the humans and jinns of the

world as his guests, foods, drinks, jewellery and robes will be

sufficient for all of them, without any reduction from what he

has.

Moreover, it is narrated from the Messenger of Allah

(s.a.w.s.) that date trees of Paradise are made of red gold

branches, parapets of emeralds and bunches of white pearls,

leaves of green robes. Its dates are whiter than snow, sweeter

than honey and softer than butter. They will be seedless and

each bunch will be twelve yards long. From the top to the bot-

tom of leaves, all dates will be bunched together. As much is

796

picked from them, the same will re-grow on it immediately.

This is hinted at in the following verse:

“Neither intercepted nor forbidden,”(Surah Waqiyah

56:33)

Each fresh date is as big as a huge earthen pitcher; and ba-

nana and pomegranate is like a big bucket. Their leaves are of

gold and their shoots of pearls.

Also, it is narrated from Imam Muhammad Baqir (a.s.) that

the folks of Paradise will be without facial hair. There will be

no hair on their bodies. They will be wearing antimony in their

eyes, crown on their heads, necklace, bangles and rings. They

are soft, plump and dignified creatures. Each is given the

power of a hundred men in eating, drinking and having sex.

The taste of morning and evening meal remains in their mouth

for forty years.

The Almighty Allah will cover their faces and bodies with

silk. They will be fair complexioned, wearing yellow jewellery

and green garments; they will be immortal; they will remain

awake forever; they will be absolutely needless; they will be

happy forever; they will be ever smiling; they will always re-

main dignified; they will have a good nature; they will always

be satisfied and happy; they will eat with enjoyment and never

feel hungry; they will be fully quenched; they will be dressed

and will never become unclothed. They will ride to meet each

other. They will be greeted by lads having perpetual elegance,

having silver jugs and gold utensils. All of them will be stand-

ing to serve and the folks will be reclining on chairs and glance

at them and from the side of the Almighty Allah welcome and

peace will be conveyed to them always.

We should know that so many traditions have come down re-

garding the qualities of Paradise and its bounties that it is im-

possible to write or speak of all of them. The extent, to which

we have mentioned in this treatise, is sufficient for the faithful.

Most traditions and verses are quoted in Biharul Anwar and

some in Ainul Hayat, in the chapter of Paradise and Hell.

May Allah reward all believers with bounties of Paradise and

save them from Hell fire.

797

Sixteen - Hell

May Allah give us and all believers refuge from Hell, for the

sake of Muhammad and his descendants, the intercessors of

Judgment Day.

The Almighty Allah says:

“Then be on your guard against the fire, of which men

and stones are the fuel.”(Surah Baqarah 2:24)

Most commentators say that stone implies Sulphur stone and

some say that it implies the idols, which are taken to Hell along

with those who worshipped them. Numerous verses declare

that disbelievers will remain in Hell forever.

The Almighty Allah says:

“Surely those who disbelieve and die while they are dis-

believers, these it is on whom is the curse of Allah and

the angels and men all;”(Surah Baqarah 2:161)

“Abiding in it; their chastisement shall not be

lightened nor shall they be given respite.”(Surah

Baqarah 2:162)

And He has said in many places that those who lead or follow

the disbelievers seek immunity from each other and said:

“When those who were followed shall renounce those

who followed (them), and they see the chastisement and

their ties are cut asunder.”(Surah Baqarah 2:166)

And He said:

“And whoever of you turns back from his religion, then

he dies while an unbeliever-these it is whose works shall

go for nothing in this world and the hereafter, and they

are

the

inmates

of

the

fire;

therein

they

shall

abide.”(Surah Baqarah 2:217)

And He said:

“(As for) those who swallow the property of the orphans

unjustly, surely they only swallow fire into their bellies

and they shall enter burning fire.”(Surah Nisa 4:10)

It is narrated from Imam Muhammad Baqir (a.s.) that the

Messenger of Allah (s.a.w.s.) said: On Judgment Day, some

people will emerge from their graves, while flames will be pro-

truding from their mouths. People asked: Who are those, O

Messenger of Allah (s.a.w.s.)? The Holy Prophet (s.a.w.s.)

798

recited the above verse. That is they are usurpers of the property of orphans.

And He said:

“And whoever kills a believer intentionally, his punish-

ment is hell; he shall abide in it, and Allah will send His

wrath on him and curse him and prepare for him a pain-

ful chastisement.”(Surah Nisa 4:93)

And He said:

“Surely the hypocrites are in the lowest stage of the

fire and you shall not find a helper for them.”(Surah Nisa

4:145)

Commentators say that like Paradise, Hell is also having dif-

ferent

levels

and

the

hypocrites

occupy

the

lowest

level.5779BAnd He said:

“Surely (as for) those who disbelieve, even if they had

what is in the earth, all of it, and the like of it with it,

that they 0might ransom themselves with it from the

punishment of the day of resurrection, it shall not be ac-

cepted from them, and they shall have a painful punish-

ment.”(Surah Maidah 5:36)

“They would desire to go forth from the fire, and they

shall not go forth from it, and they shall have a lasting

punishment.”(Surah Maidah 5:37)

And He said:

“They shall have a drink of boiling water and a painful

chastisement, because they disbelieved.”(Surah Anaam

6:70)

And He said:

“And certainly We have created for hell many of the

jinn and the men.”(Surah Araaf 7:179)

And He said:

“And (as for) those who disbelieve and reject our com-

munications,

these

are

the

companions

of

the

flame.”(Surah Maidah 5:10)

And He said:

“And (as for) those who hoard up gold and silver and

do not spend it in Allah’s way, announce to them a pain-

ful chastisement,”(Surah Taubah 9:34)

“On the day when it shall be heated in the fire of hell,

then their foreheads and their sides and their backs shall

799

be branded with it; this is what you hoarded up for

yourselves, therefore, taste what you hoarded.”(Surah

Taubah 9:35)

And He said:

“Allah has promised the hypocritical men and the hypo-

critical women and the unbelievers the fire of hell to

abide therein; it is enough for them; and Allah has

cursed them and they shall have lasting punish-

ment.”(Surah Taubah 9:68)

And He said:

“Then it shall be said to those who were unjust: Taste

abiding chastisement; you are not requited except for

what you earned.”(Surah Yunus 10:52)

And He said:

“And they asked for judgment and every insolent op-

poser was disappointed:”(Surah Ibrahim 14:15)

“Hell is before him and he shall be given to drink of

festering water:”(Surah Ibrahim 14:16)

“He will drink it little by little and will not be able to

swallow it agreeably, and death will come to him from

every quarter, but he shall not die; and there shall be

vehement chastisement before him.”(Surah Ibrahim

14:17)

BImam Ja’far Sadiq (a.s.) said: Sadeed is blood and puss ooz-

ing from the genitals of adulterers, when they are in Hell. And

it is said that its color is like water and its taste is like Sadeed

(drink of festering water).

It is narrated from Imam Ja’far Sadiq (a.s.) and the Messen-

ger of Allah (s.a.w.s.) that when Sadeed is brought to him, he

despises it; when it is brought near his mouth, it gets scalded

and the skin of his face and head falls into it. When he drinks

it, it tears up his intestines and exit from his rear.

It is narrated Imam Ja’far Sadiq (a.s.) that every inmate of

Hell oozes out filth and pus like a stream. They cry so much

that streams of tears flow before them; then the tears disap-

pear and blood flows and they weep so much that boats can

float in their tears.

And He said:

“And surely Hell is the promised place of them

all:”(Surah Hijr 15:43)

800

“It has seven gates; for every gate there shall be a sep-

arate party of them.”(Surah Hijr 15:44)

Hell is having seven gates, each for different bad traits. It is

narrated from Amirul Momineen (a.s.) that Hell is having seven

doors, that is seven layers; one above the other. The Imam

placed one hand over the other and said: Like this. Then he

said: Almighty Allah established Paradise in width and placed

Hell in layers. The lowest Hell is called Jahannam. Above is

Natyy, above it is Hutamah, then Saqar, then Jahannam, then

Saeer, then Hawiya.

Some say that the lowest is Hawiya and the topmost is Jahan-

nam. It is narrated from Ibne Abbas that: The first level is Ja-

hannam, then Saeer, then Saqar, then Jaheem, then Natiyy,

then Hutamah and then Hawiya. Some have said that Hell has

seven gates and some are above others. Above it, that is the

first level is the level of Muslims; they will be chastised in it for

their sins and then released.

The second level is the place for Jews; the third for Christi-

ans; the fourth for Sabeans; fifth for Majus; sixth for idolaters

of Arab and the seventh layer, which is lowest ( Asfal), is for the hypocrites.

And He said:

“(As for) those who disbelieve and turn away from Al-

lah’s way, We will add chastisement to their chastise-

ment, because they made mischief.”(Surah Nahl 16:88)

Some have said that snakes and scorpions are increased in

excess in fire, whose stings are like tall trees.

It is narrated from Ibne Abbas that it implies many streams

of molten copper, through which the inmates of Hell are

punished.

Some have said that snakes are increased for them, as huge

as elephants and camels; and scorpions like black mules.

And He said:

“So by your Lord! We will most certainly gather them

together and the Shaitans, then shall We certainly cause

them to be present round hell on their knees.”(Surah

Maryam 19:68)

“Then We will most certainly draw forth from every

sect of them him who is most exorbitantly rebellious

against the Beneficent God.”(Surah Maryam 19:69)

801

“Again We do certainly know best those who deserve

most to be burned therein.”(Surah Maryam 19:70)

“And there is not one of you, but shall come to it; this

is an unavoidable decree of your Lord.”(Surah Maryam

19:71)

“And We will deliver those who guarded (against evil),

and

We

will

leave

the

unjust

therein

on

their

knees.”(Surah Maryam 19:72)

Commentators have differed regarding the arrival at Hell.

Some say that arrival implies reaching Hell and not entering it.

As Allah says in another place:

“And We will leave the unjust therein on their

knees.”(Surah Maryam 19:72)

Some say that it implies entering Hell. All the creatures will

enter Hell and it will become cold and safe for the believers as

the inferno had become for Prophet Ibrahim (a.s.). Chastise-

ment is certain for the disbelievers. This matter is narrated

from Jabir and Ibne Abbas

Allah says that when the raging of Hell decreases, We in-

crease it further. And He said:

“Surely We have prepared for the iniquitous a fire, the

curtains of which shall encompass them about.”(Surah

Kahf 18:29)

Some have said that Saraadiq is a wall of fire surrounding it;

or it is smoke and flames of fire, which reach them before they

enter Hell. Or it is a metaphor that the fire surrounds them

from all sides:

“And if they cry for water, they shall be given water like

molten brass, which will scald their faces; evil the drink

and ill the resting-place.”(Surah Kahf 18:29)

And He said:

“Then (as to) those who disbelieve, for them are cut

out garments of fire, boiling water shall be poured over

their heads.”(Surah Hajj 22:19)

“With it shall be melted what is in their bellies and

(their) skins as well.”(Surah Hajj 22:20)

“And for them are whips of iron.”(22:21)

“Whenever they will desire to go forth from it, from

grief, they shall be turned back into it, and taste the

chastisement of burning.”(22:22)

802

It is narrated from the Messenger of Allah (s.a.w.s.) that they will hit their heads with many maces; and if one of them is

brought to the earth and all humans and jinns try to lift it, they

will be unable to do so.

Also, it is narrated that the fire will throw them upwards due

to the flames. When they reach the upper layers of Hell; their

heads would be clubbed with maces. They will go down to a

depth of seventy years of travel and not a moment of peace

would there be for them.

In another traditional report, it is narrated from Imam Ja’far

Sadiq (a.s.) that these verses are regarding Bani Umayyah; fire

will surround them like a garment surrounds man. Their lower

lip will sag till their navels and the upper lip will reach to

above the head; and when they want to come out from there,

maces of iron will pound their heads, so that they may return

to the castles of Hell.

BAnd He said:

“And as for him whose good deeds are light, these are

they who shall have lost their souls, abiding in

Hell”(Surah Mominoon 23:103)

“The fire shall scorch their faces, and they therein

shall be in severe affliction.”(Surah Mominoon 23:104)

“Were not My communications recited to you? But you

used to reject them.”( Surah Mominoon 23:105)

“They shall say: O our Lord! our adversity overcame us

and we were an erring people:” (Surah Mominoon

23:106)

“O our Lord! Take us out of it; then if we return (to

evil) surely we shall be unjust.” (Surah Mominoon

23:107)

“He shall say: Go away into it and speak not to Me;”

(Surah Mominoon 23:108)

And He said:

“But they reject the hour, and We have prepared a

burning fire for him who rejects the hour.” (Surah Fur-

qan 25:11)

“When it shall come into their sight from a distant

place, they shall hear its vehement raging and roar-

ing.”(Surah Furqan 25:12)

803

“And when they are cast into a narrow place in it,

bound, they shall there call out for destruction.” (Surah

Furqan 25:13)

“Call not this day for one destruction, but call for de-

structions many.”(Surah Furqan 25:14)

It is narrated from Imam Ja’far Sadiq (a.s.) that the raging of

Hell will be audible from a distance of a year’s journey. And it

is said that their houses and abodes will be as narrow as a peg

in a wall. And it is said:

“But the word (which had gone forth) from Me was

just: I will certainly fill hell with the jinn and men to-

gether.”(Surah Sajdah 32:13)

And He said:

“And (as for) those who disbelieve, for them is the fire of

hell; it shall not be finished with them entirely so that they

should die, nor shall the chastisement thereof be lightened to

them: even thus, do We retribute every ungrateful one.”(Surah

Fatir 35:36)

“And they shall cry therein for succor: O our Lord! take

us out, we will do good deeds other than those, which we

used to do. Did We not preserve you alive long enough,

so that he who would be mindful in it should mind? And

there came to you the warner; therefore, taste; because

for the unjust, there is no helper.”(Surah Fatir 35:37)

Imam Ja’far Sadiq (a.s.) said: The condemnation is for those

aged eighteen; thus, what will be condition of those elder to

him?

After that He has mentioned the bounties of Paradise for the

believers. Then He says:

“Is this better as an entertainment or the tree of

Zaqqum?”(Surah Saffat 37:62)

“Surely We have made it to be a trial to the un-

just.”(Surah Saffat 37:63)

“Surely it is a tree that grows in the bottom of the

hell;”(Surah Saffat 37:64)

“Its produce is as it were the heads of the ser-

pents.”(Surah Saffat 37:65)

“Then most surely they shall eat of it and fill (their)

bellies with it.”(Surah Saffat 37:66)

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“Then most surely they shall have after it to drink of a

mixture prepared in boiling water.”(Surah Saffat 37:67)

“Then most surely their return shall be to hell.”(Surah

Saffat 37:68)

Commentators have said that Zaqqum is a tree in fire, whose

fruits are extremely bitter, hard and foul smelling; that is since

Abu Jahl and other idolaters of Quraish made fun how is it pos-

sible for a tree to grow in fire, that is why the Almighty Allah

said:

“Surely We have made it to be a trial to the un-

just.”(Surah Saffat 37:63)

Some have said in the interpretation of the heads of Satans

that it is a bitter and foul smelling fruit, which grows in wild.

Some say that the Shaitan is a kind of snake and the fruit is

compared to the head of that snake. Some have remarked that

it is the rule of Arabs that evil things are compared to the head

of Shaitan.

It is narrated that so intense will be the hunger of the in-

mates of Hell that they will forget the chastisement of Hell and

plead to Malik, the warden of Hell. Malik takes them to that

tree; and Abu Jahl is also there among them. They all eat its

fruits, till their bellies are full. That fruit boils in their stomachs like a boiling pot.

When they ask for water, Malik get them the Hameem,

whose heat is at the peak and it had boiled for years in the pots

of Hell. When that Hameem is brought before them, their faces

scald and when it enters their stomach, everything inside it,

melts.

And He said:

“This (shall be so); so let them taste it, boiling and in-

tensely cold (drink).”(Surah Saad 38:57)

Some have said that Ghassaq is a kind of water, so cold that

it burns them with its coldness. Some say that it is a spring in

Hell flowing with the poison of every poisonous creature. Some

have said that the water of the folks of Hell, is filth and pus,

which they are made to drink. Some have said that it is a chas-

tisement, which no one, except the Almighty Allah knows

about. And it is said that there is another kind of chastisement

which no one, except the Almighty Allah knows about.

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It is said that there is another kind of chastisement like these chastisements. And it is said that there is for them a ceiling of

fire above and below them,. And it is said that those, who are

present in the fire, will say to the wardens of Hell to request

the Almighty Allah to reduce their chastisement for one day at

least. They will reply:

“And those who are in the fire shall say to the keepers

of hell: Call upon your Lord that He may lighten to us

one day of the punishment.”(Surah Ghafir 40:49)

“They shall say: Did not your apostles come to you with

clear arguments? They shall say: Yea. They shall say:

Then call. And the call of the unbelievers is only in er-

ror.”(Surah Ghafir 40:50)

And He said:

“Surely the guilty shall abide in the chastisement of

hell.”(Surah Zukhruf 43:74)

“It shall not be abated from them and they shall

therein be despairing.”(Surah Zukhruf 43:75)

And He said:

“And they shall call out: O Malik! let your Lord make

an end of us.

He shall say: Surely you shall tarry.”(Surah Zukhruf

43:77)

Ibne Abbas says: They will get this reply after pleading for a

thousand years. And he said: The Zaqqum tree is the food of

that sinner; that is Abu Jahl. It will boil in their stomachs like

molten copper, like water boils in a pot. The keepers of Hell

will be commanded:

“Seize him, then drag him down into the middle of the

hell;”(Surah Dukhan 44:47)

“Then pour above his head of the torment of the boil-

ing water:”(Surah Dukhan 44:48)

“Taste; you forsooth are the mighty, the honor-

able:”(Surah Dukhan 44:49)

“Surely this is what you disputed about.”(Surah

Dukhan 44:50)

The two angels appointed on Hell, will say: All what you have

done is present in your scroll of deeds with us.

“(You two) Do cast into hell every ungrateful, rebelli-

ous one,”(Surah Qaf 50:24)

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It is mentioned in traditions of Ahle Sunnat and Shia that the address of ‘You two’ is to the Messenger of Allah (s.a.w.s.) and

Amirul Momineen (a.s.).

Some say that this address is to angels appointed on infidels.

And He said:

“The guilty shall be recognized by their marks, so they

shall be seized by the forelocks and the feet.”(Surah Rah-

man 55:41)

“When the fetters and the chains shall be on their

necks; they shall be dragged.”(Surah Ghafir 40:71)

“Into boiling water, then in the fire shall they be

burned.”(Surah Ghafir 40:72)

“Then shall it be said to them: Where is what you used

to set up.”(Surah Ghafir 40:73)

And He said:

“When they shall be cast therein, they shall hear a loud

moaning of it as it heaves,”(Surah Mulk 67:7)

“Almost bursting for fury. Whenever a group is cast in-

to it, its keeper shall ask them: Did there not come to

you a warner?”(Surah Mulk 67:8)

“They shall say: Yea! indeed there came to us a warner,

but we rejected (him) and said: Allah has not revealed

anything, you are only in a great error.”(Surah Mulk

67:9)

And they will say:

“And they shall say: Had we,but listened or pondered,

we should not have been among the inmates of the burn-

ing fire.”(Surah Mulk 67:10)

And He said:

“Surely with Us are heavy fetters and a flaming

fire,”(Surah Muzzammil 73:12)

“And

food

that

chokes

and

a

painful

punish-

ment,”(Surah Muzzammil 73:13)

That is Zaqqum.

And He said:

“I will cast him into hell.”(Surah Muddaththir 74:26)

“And what will make you realize what hell is?”(Surah

Muddaththir 74:27)

“It leaves naught nor does it spare aught.”(Surah Mud-

daththir 74:28)

807

“It scorches the mortal.”(Surah Muddaththir 74:29)

“So oft as their skins are thoroughly burned, We will

change them for other skins, that they may taste the

chastisement; surely Allah is Mighty, Wise.”(Surah Nisa

4:56)

“Over it are nineteen.”(Surah Muddaththir 74:30)

It is said that their eyes are like a flash of lightning; their

teeth are horns of the cow; flames protrude from their mouths;

the distance between their shoulders is equal to a thousand

years journey. Each palm of their hand can accommodate the

largest Arab tribes of Rabia and Mudhar. Mercy has been re-

moved from their hearts. Each of them at one time picks sev-

enty persons and throws them into Hell, wherever he likes.

Some have said that nineteen angels are appointed especially

on Saqa r and for other levels there are other wardens.

It is narrated that when the following verse was revealed,

Abu Jahl said to Quraish: Muhammad says that there are nine-

teen guards of Hell and each of you are courageous and dar-

ing; is it not possible that each of you apprehend one guard.

One of them asked: I am enough for seventeen; you all take

care of remaining two; at that time the following verse was

revealed:

“And We have not made the wardens of the fire others

than angels, and We have not made their number, but as

a trial for those who disbelieve.”(Surah Muddaththir

74:31)

He also said: The keepers of Hell will tell the disbelievers: Go

towards the fire, which you were denying. Go to a black fire,

which is severe and dark, and has three sections; or a smoke,

which comes out of Hell, and its flames encompass the disbe-

lievers from above, from the right and from the left; that their

breathing stops.

Some have said that flames protrude and encompass the infi-

dels like a veil; then it divides into three parts; and remains

like this till he is free from chastisement. Some say that it is

the shade of the smoke of Hell. When they enter it, it is of no

use to them and it does not save them from the flames of Hell.

The conflagrations of fire throw them out, which are like

castles in size and like yellow and black camels in form.

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Allah says: Hell is the abode of sinners and the place of return for the transgressors and disbelievers. There are many

periods in it; one after another. And their stay in them will nev-

er end.

Some have said that there are forty-three Haqabs and each

Haqab consists of seventy Hareef; each Hareef being of seven

hundred years and each year is of 360 days and each day is of

a thousand years.

It is narrated from Imam Muhammad Baqir (a.s.) through

many reliable chains that this verse is about that group of

Muslims, who will come out of Hell.

It is narrated from Imam Ja’far Sadiq (a.s.) in Maaniul Akh-

baar that there are eight Haqabs, each being of eighty years;

each year is of 360 days and each day is of a thousand years

according to your reckoning.

Ahle Sunnat have narrated from Ibne Umar that the Holy

Prophet (s.a.w.s.) said: One, who enters Hell, he does not ever

come out of it again, till he had not spent many Ahqaab in it.

Each Haqab is more than sixty years, each year is of 360 says,

each day is equal to a thousand years of your reckoning. Thus,

no one should expect to come out of Hell. In it, they neither

taste any Bard nor drink. Ibne Abbas said that Bard implies

sleep. Some have said that it denotes cool breeze; and neither

any water, except Hameem and Ghassaq.

And He said:

“He thinks that his wealth will make him immor-

tal.”(Surah Humazah 104:3)

“Nay! he shall most certainly be hurled into the crush-

ing disaster,”(Surah Humazah 104:4)

“And what will make you realize what the crushing dis-

aster is?”(Surah Humazah 104:5)

“It is the fire kindled by Allah,”(Surah Humazah 104:6)

“Which rises above the hearts.”(Surah Humazah 104:7)

“Surely it shall be closed over upon them,”(Surah Hu-

mazah 104:8)

“In extended columns.”(Surah Humazah 104:9)

It is said that the gates of Hell are closed for them and then

nailed with nails of red hot iron, so that they may lose hope of

ever leaving that place and no breeze should reach them.

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Ayyashi has narrated from Imam Muhammad Baqir (a.s.) that infidels and polytheists will scold the monotheists and Muslims

and say: Your monotheism was of no use to you and we are

same in being sent to Hell. At that time the Almighty Allah will

become lenient to Muslims and ask the angels to intercede for

them. The angels will intercede as much as the Almighty Allah

likes. Then He will ask the prophets to intercede and they will

also intercede for whom the Almighty Allah likes. Then He will

ask the believers to intercede; they will also intercede for

whom the Almighty Allah likes.

After that He will say: I am the most merciful of the merciful

ones; go out due to My mercy. Thus, they will leave the fire like

moths and like the creatures who gather at fire. Then Imam

(a.s.) said: After that rods are pulled and the gates are closed

for the infidels. By Allah, those who remain now, will abide

forever in Hell.

Ali bin Ibrahim has narrated through correct like chains of

narrators from Abu Basir that he said: I said to Imam Ja’far

Sadiq (a.s.): O son of Allah’s Messenger (s.a.w.s.), please make

me fearful as my heart has become hard. Imam (a.s.) said: You

be ready for a long life (in the hereafter); to be certain, Jibraeel

came with a bitter face to the Messenger of Allah (s.a.w.s.) and

before that he was always smiling.

The Holy Prophet (s.a.w.s.) looked at him and asked, “O

Jibraeel! What has happened to you, for you look sad and

angry.”

To which Jibraeel replied, “The blower, which was used to in-

cite the flames of the fire of hell has been stopped.

”The Prophet asked him as to what the blower was? Jibraeel

replied, “O Prophet! According to the orders of Allah, the fire

of hell was given air with this blower for a thousand years, till

it turned white. Then again it was given air for a thousand

years, till it turned red. While again it was given air for a thou-

sand years and ultimately it turned dark and black.

If one drop of the Zaree (a liquid, which is the admixture of

the sweat of the people of hell, and the wastage oozing from

the private parts of fornicator women, which will be boiled in

large vessels by the heat of the fire of hell, and the evil doers

will be given to drink it) be poured in the seas in this world,

the entire world would be ruined due to its filth. If one ring of

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the seventy feet chain to be bound in the necks of the people of Hell be placed on the earth, it would melt due to intense heat.

And if one shirt of the shirts of the people of Hell be hung

between the sky and the earth, the entire world would perish

due to foul odor.”

After saying this Jibraeel and the Holy Prophet (s.a.w.s.) both

wept. When Allah saw this, He sent one of His angels. The an-

gel said, “O Prophet! Allah sends salutations to you, and says

that surely He has kept this punishment far away from you.”

After this whenever Jibraeel came to the Prophet, He was in

a good mood.”

Imam Sadiq (a.s.) continued, “On that day, the dwellers of

Hell will become aware of Allah’s great chastisement, likewise

the dwellers of Paradise will also become aware of Allah’s

Mercy and Blessings. When the evildoers will be thrown into

the fire of hell, they will try hard for seventy years and finally

come to the mouth of Hell. Angels standing there will strike

their heads with iron clubs, and they will again fall into the bot-

tom of the pit. They will then be given new skins, so as to re-

peat and prolong this punishment.”

Imam (a.s.) asked Abu Basir, “Is this enough for you”? He

replied, “Verily it is enough.”

It is narrated from authentic chains of narrators from Amr

bin Thabit that Imam Muhammad Baqir (a.s.) said: The inmates

of Hell in fire, due to the pain of the divine chastisement plead

like dogs and wolves. O Amr, what do you think of those, from

whom there is no death; that they should get rid of punish-

ment; and their punishment is never reduced or lightened; they

remain in the fire thirsty and hungry, and deaf, dumb and

blind; their faces are black and they are deprived and regret-

ful; and involved in the fury of their Lord. He neither has

mercy on them nor reduces chastisement. Fire continues to

blaze for them.

Instead of water, he is made to drink Hameem, and instead

of food he is given Zaqqum. Their bodies are ripped apart with

hooks of fire and maces of fire are hit at their heads. The an-

gels, who are extremely filthy and severe, keep them in torture

and do not pity them. They are dragged on the fire face down,

They are tied up in chains with Shaitans and captivated in

chains and collars. If they pray, their prayers are not accepted.

811

If they have a wish, it is not fulfilled. This is the condition of those who enter Hell.

It is narrated from Imam Ja’far Sadiq (a.s.) that there are

seven gates of Hell. From one enter Firon, Haman and Qaroon;

that is Abu Bakr, Umar and Uthman. From another enter Bani

Umayyah; this gate is exclusive for them and no one shares it

with them.

There is a gate called Baabe Natiyy; there is a gate called

Baabe Saqar; there is a gate called Baabe Hawiya; one, who enters from it is drops for seventy years; then the Hell boils up

and throws them to the upper layer; they again go down for

seventy years. This will continue forever. There is a gate, from

which our enemies and those who have fought us and those

who have not assisted us, will enter. This is the largest gate

and its heat and severity is also the most.

It is narrated through authentic chains of narrators that

people asked Imam Ja’far Sadiq (a.s.) the meaning of Falaq. He

said: It is a valley in Hell, having seventy thousand houses,

each having seventy thousand rooms, each containing seventy

thousand black snakes. There are seventy thousand pots of

poison in the belly of each snake and all inmates of Hell have

to pass that valley.

In another tradition, he said: The fire of the world is one part

of seventy from the fire of Hell, which is extinguished with wa-

ter seventy times and then lit again and if this were not done,

no one would have been able to go near it. Indeed on Judgment

Day, Hell will be brought to the fields of Mahshar, so that the

Siraat Bridge may be laid on it. At that time Hell will wail in

such a way that all proximate angels and messenger prophet

will start weeping and wailing.

It is mentioned in another tradition that Ghassaq is a valley

in Hell, having three hundred and thirty castles, each castle

having three hundred and thirty houses; in each house there

are forty corners; there is a snake in each corner; in the stom-

ach of each snake there are three hundred and thirty scorpi-

ons. In the sting of each scorpion there are three hundred and

thirty pots of poison. If one of those scorpions sprinkles its

poison on all the inmates of Hell, it is enough to kill them all.

It is mentioned in another tradition that there are seven

levels of Hell:

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The first level is Jaheem; its inmates are kept on heated stones, such that their brains boils like a cooking pot.

The second level is Lazza; regarding which the Almighty Al-

lah says:

“By no means! Surely it is a flaming fire(Lazza)”(Surah

Maarij 70:15)

“Dragging by the head,”(Surah Maarij 70:16)

“It shall claim him who turned and fled (from

truth),”(Surah Maarij 70:17)

“And amasses (wealth) then shuts it up.”(Surah Maarij

70:18)

The third level is Saqar, regarding which the Almighty Allah

says:

“And what will make you realize what hell is?”(Surah

Muddaththir 74:27)

“It leaves naught nor does it spare aught.”(Surah

Muddaththir 74:28)

The fourth level is that of Hutamah, conflagrations, from

which are like castles in size and like yellow camels in form.

It powders the bones of those who are cast in it. Their soul

does not depart and when they are powdered like antimony,

the Almighty Allah bring them back to their original condi-

tion.5863BThe fifth level is that of Hawiya: it houses those who

plead: O our Lord, please help us. The Lord responds by mak-

ing them drink a pot full of filth, blood and the sweat oozing

from them like molten copper. When it is brought to their

mouths, due to its heat the flesh and skin of their faces falls in-

to it, as the Almighty Allah has said:

“Surely We have prepared for the iniquitous a fire, the

curtains of which shall encompass them about; and if

they cry for water, they shall be given water like molten

brass, which will scald their faces; evil the drink and ill

the resting-place.”(Surah Kahf 18:29)

One, who is thrown into Hawiya, falls into the fire for seventy

years.

“His abode shall be the abyss.”(Surah Qariah 101:9)

“And what will make you know what it is?”(Surah Qari-

ah 101:10)

“A burning fire.”(Surah Qariah 101:11)

813

As much as his skin burns, the Almighty Allah grows another skin on his body.

“(As for) those who disbelieve in Our communications,

We shall make them enter fire; so oft as their skins are

thoroughly burned, We will change them for other skins,

that they may taste the chastisement; surely Allah is

Mighty, Wise.”(Surah Nisa 4:56)

The sixth level is that of Saeer, having three hundred cur-

tains; in each curtain there are three hundred castles of fire; in

each fire there are three hundred houses of fire; in each house

there are three hundred kinds of chastisement; there are

snakes of fire, scorpions, iron collars and chains of fire for the

inmates of that level. As the Almighty Allah has said:

“Surely We have prepared for the unbelievers chains

and shackles and a burning fire.”(Surah Insan 76:4)

The seventh level is Jahannam; containing the Falaq; which is a well in Hell. When its mouth is opened, the Hell flares up.

This level is worse than all the levels of Hell.

There is a mountain of iron in Hell, called Sauda. Hutamah is

a river of molten copper, which flows around that mountain.

This is the worst place of that level.

It is narrated from Imam Musa Kazim (a.s.) that there is a

valley in Hell, called Saqar. It has not breathed from the day the Almighty Allah created it.

If Allah allows it to breathe to the extent of a pinhole, it will

definitely scorch everything on the earth. Inmates of Hell seek

the refuge of Allah from the heat of that valley and foul smell,

filth and also those chastisements that the Almighty Allah has

prepared for its inmates.

There is a mountain in that valley, all inhabitants of that val-

ley seek the refuge of Allah from its heat, foul smell and filth,

and also those chastisements that the Almighty Allah has ap-

pointed for its inmates. There is a defile in that mountain and

all inhabitants of that defile seek the refuge of Allah from its

heat, foul smell, filth and chastisements. There is a well in that

defile.

All inhabitants of that defile seek the refuge of Allah from its

heat, foul smell, impurity and severe chastisement. There is a

snake in that well. All inhabitants of that well seek the refuge

of Allah from its evil, foul smell, dirt and the poison, which the

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Almighty Allah has placed in its fangs. There are seven caskets in the belly of that snake. Five persons from the past nations

and two persons from this nation are housed in it

.As for the five, they are as follows: Qabeel, who slain his

brother, Habeel; Namrud, who disputed with Prophet Ibrahim

(a.s.) and said: I kill and I give life; Firon, who claimed divinity;

Yahuda, who misguided the Jews; John, who misguided the

Christians. As for the two: they are two Bedouins of this nation

who did not have faith in Allah; that is Abu Bakr and Umar.

It is narrated from Amirul Momineen (a.s.) that tunnels are

dug in the fire for the sinners. Their legs are tied up with

chains; their hands are tied to their necks; they are made to

wear garments of molten copper; robes of fire have been cut

for them and wrapped around them. They are involved in such

chastisement, whose heat has reached to the maximum.

Gates of Hell are closed before them and are never again

opened; they do not ever get any ventilation; their sorrow nev-

er ends; their chastisement is always severe and their punish-

ment is always fresh. They never die. They beseech to Malik:

Please ask your Lord to eliminate us. He replies: You will re-

main in this chastisement forever.

It is narrated through reliable chains of narrators from Imam

Ja’far Sadiq (a.s.) that there is a well in Hell, from which the in-

mates of Hell seek the refuge of God. It is an abode for every

arrogant one, every oppressor and every rebel, who did not

have faith in Judgment Day; for one, who is inimical to Aale

Muhammad (a.s.). Then he said: One getting the least punish-

ment in Hell, is one, who shall abide in a river of fire, wearing

two sandals of fire, with straps of fire; due to the heat, his

brain matter would be boiling and he will be under the impres-

sion that he is suffering the worst punishment of Hell [although

it is the least].It is mentioned in another tradition that Falaq is a well in Hell, from whose heat, the inmates of Hell seek

refuge. It sought the permission of God to take one breath and

when it breathed, it scorched all the folks of Hell. There is a

casket of fire in that well, from whose heat, the inmates of that

well seek refuge; it has an ark containing six persons from the

past nations and six from this.

The six from the past are: (1) Son of Adam (a.s.), who slain

his brother. (2) Namrud, who cast Prophet Ibrahim (a.s.) in the

815

inferno. (3) Firon (4) Samiri, who deemed calf worship as his religion. (5) One, who deviated the Jews after their prophet. (6)

One, who deviated the Christians after their prophet.

The six from this nation are: Abu Bakr, Umar, Uthman,

Muawiyah, chief of the Khawarij, the accursed Ibne Muljim; it

is narrated from the Messenger of Allah (s.a.w.s.) that he said:

If there are a hundred thousand persons in this Masjid and if

an inmate from Hell breathes and its effects reaches them, in-

deed the Masjid and all in it will be scorched.

Moreover, he said that there is a snake in Hell having a neck

like that of a camel; if it stings anyone, he remains in pain for

forty years. And there are scorpions as well, as big as mules

and the effect of their sting also endures for the same period.

It is narrated from Abdullah Ibne Abbas that there are seven

gates of Hell. There are seventy mountains at each gate. There

are seventy thousand defiles in each of the mountains. There

are seventy thousand valleys in each of the defiles. There are

seventy thousand cracks in each of the valleys. There are sev-

enty thousand houses in each of the cracks.

There are seventy thousand snakes in each of the houses.

Each snake is as long as a three months’ journey. Their fangs

are like long date palms. They approach people and grab at the

eye lashes and tears away the skin and flesh from the bones.

When a person flees from it, he falls into one of the streams of

Hell, in which he sinks for forty years or forty centuries.

It is narrated through correct chains of narrators from Imam

Ja’far Sadiq (a.s.) that when the folks of Paradise enter

Paradise and the inmates of Hell enter Hell, an announcer will

call out from God: O inmates of Hell, if death is difficult in

some circumstances, will you recognize Me? They will reply:

No. Then death will be brought there in form of a white sheep

and placed between Paradise and Hell and they will be told:

This is death.

At that time the Almighty Allah will issue the command to

slaughter it. Then he will say: O folks of Paradise, remain in

Paradise forever, as there is no death for you; and O inmates of

Hell, remain in Hell forever, as there is no death for you. This

is the day regarding which, Allah has said:

“And warn them of the day of intense regret, when the

matter shall have been decided; and they are (now) in

816

negligence and they do not believe.”(Surah Maryam

19:39)

Imam (a.s.) said: It implies this day only; the Almighty Allah

will order the folks of Paradise and Hell to remain in their

places forever and there will be no death for them. On that

day, the inmates of Hell will regret, but it would be of no use

and their hopes would be dashed.5885BIt is narrated from

Imam Ja’far Sadiq (a.s.) in Iqabul Aamaal that the Messenger

of Allah (s.a.w.s.) said:

There are four kinds of people, who will involve other in-

mates of Hell in their punishment. They will wail aloud after

drinking boiling water. The people of Hell will ask: “What is

the sin of these four types of people, for they are given extra

punishment in addition to that given to us?

Their punishment is increasing our suffering also.”

One of them would be hanging in a casket of fire, second will

be drinking vomit and smoke, dirt and blood will be coming out

of the mouth of the third and fourth will eat his own flesh

continuously.

The first one will be asked: “O one away from the mercy of

Allah! What sin did you commit, for which we have to suffer in

addition to our own punishment?”

He will reply, “I was having rights of others and I died

without fulfilling them.”

Then the person drinking smoke will be asked, “O one away

from the mercy of Allah! What sin did you commit, for which

we have to suffer in addition to our own punishment?”

He will reply, “The reason I am away from the mercy of Allah

is that when my body became impure with urine, I did not puri-

fy it.”

Then the person whose mouth will have dirt and blood com-

ing out will be asked, “O one away from the mercy of Allah!

What sin did you commit, for which we have to suffer in addi-

tion to our own punishment?”

The person will reply, “I am away from the mercy of Allah,

because I spread scandals and publicized obscenity.”

Then the person, who is eating his own flesh will be asked,

“O one away from the mercy of Allah! What sin did you com-

mit, for which we have to suffer in addition to our own

punishment?”

817

He will reply, “I ate the flesh of people by backbiting and slander.”

Ali bin Ibrahim has narrated through correct like chains of

narrators from Imam Ja’far Sadiq (a.s.) that the Messenger of

Allah (s.a.w.s.) said: I heard a sound on the night of Meraj,

which terrified me.

Jibraeel said: This is the sound of that stone, which I had

dropped from the edge of Hell seventy years ago. It has

reached the bottom of Hell today. After that the Messenger of

Allah (s.a.w.s.) never smiled as long as he lived.

Then the Holy Prophet (s.a.w.s.) said: Jibraeel soared above

and I followed him, till I reached to the first heaven. I saw all

the angels rejoicing, but one of them was quite different from

the others. His face was fearful and showed signs of anger. He

saluted me, but unlike others, did not smile at me. I asked

Jibraeel as to who he was.

Jibraeel replied, “Verily You should fear him, for we all fear

him. He is the keeper of Hell. From the day Allah appointed

him, his anger and wrath increases for Allah’s enemies. And

when Allah shall order him to take revenge from His enemies,

he shall do so with harshness and severity. If he had ever met

anyone joyously, he would also have smiled at you.”

I saluted that angel and he answered me and gave me good

news of Paradise.

Then I told Jibraeel, “O Jibraeel! Tell him to let me have a

glimpse of hell.”

Jibraeel requested him and he lifted the veil and opened one

of the doors of hell. Suddenly flames of fire erupted from it,

which reached the sky and covered it entirely, and started

roaring and raging and creating terror. I told Jibraeel to re-

quest him to put back the veil. The keeper of Hell ordered the

flames, which had reached the sky, to go down.”

Ibne Babawayh has narrated through trustworthy like chains

of narrators from Imam Muhammad Baqir (a.s.) a report of the

same meaning and at the end of it, he says: After that the Mes-

senger of Allah (s.a.w.s.) never smiled again till he passed

away.

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.)

that the Messenger of Allah (s.a.w.s.) said: On Judgment Day,

hellfire will address three kinds of people; it will say to the

818

ruler: O man, the Almighty Allah gave rulership and power to you, but you did not observe justice; then it picks him up like a

bird picks a grain and swallows him. It says to the reciter of

Quran ( Qari): You deemed your recitation of Quran as an em-

bellishment for yourself and disobeyed the Almighty Allah in its

presence; then it swallows him as well.

Then it addresses the wealthy: O man, the Almighty Allah

gave you a very wide and nice world and asked as a loan very

less from you; so that it may be returned to you a thousand fold

in Qiyamat; but you observed miserliness; then it picks and

swallows him as well.

It is narrated from Imam Ja’far Sadiq (a.s.) that the fire of

Hell is a chastisement for disbelievers and a mercy for the war-

dens of Hell. They derive pleasure from it and it does not harm

them at all.

In the letter, which Amirul Momineen (a.s.) wrote to the

people of Egypt, mentioned in the description of Hell:

“Be afraid of the fire -the Hell, whose depth is fathomless

whose intensity is enormous and where new kinds of punish-

ments are constantly being introduced. The Hell is an abode,

where there is no place for His Mercy and Blessings. Prayers of

those, who are thrown there will neither be heard nor accepted

and there will not be any lessening in their sufferings and

sorrows.”

And the Almighty Allah said:

“The dwellers of the garden shall on that day be in a

better abiding-place and a better resting-place.”(Surah

Furqan 25:24)

Imam Muhammad Baqir (a.s.) said: When the inmates of Hell

will be dragged to Hell, before they enter the fire, a smoke

from Hell will welcome them. Angels will tell them: Enter this

shade, which has three sections. They will think that it is

Paradise; but when they enter it, they will reach Hell and they

will be sent to Hell in hordes. This will occur in the afternoon

of Judgment Day, which is the time of the noon nap in the

world.

At that time, gift of Paradise would be brought for the folks

of Paradise and they will be admitted into their houses in the

afternoon. This is the meaning of the words of Allah that:

819

“Excellent the recompense and goodly the resting

place.”(Surah Kahf 18:31)

It is said, regarding the words of Allah that:

“And you will see the guilty on that day linked together

in chains.”(Surah Ibrahim 14:49)

“Their shirts made of pitch and the fire covering their

faces.”(Surah Ibrahim 14:50)

It is said regarding the fornicator:

“And he who does this shall find a requital of

sin;”(Surah Furqan 25:68)

Imam Muhammad Baqir (a.s.) said: Athaam is a stream of

molten tin. There is a hilly area of fire before this stream. It is

an abode of those, who worshipped others than God, or killed

someone wrongly; and the fornicators will also live there.

It is narrated from Imam Zainul Abideen (a.s.) that there is

valley in Hell called Saeer.

When the fire of Hell dims, it is opened to make the Hellfire

rage again and this is the meaning of the verse:

“Whenever it becomes allayed We will add to their

burning.”(Surah Isra 17:97)

Ali bin Ibrahim has narrated that when the inmates of Hell

enter Hell, they fall for a distance of seventy years of travel;

when they reach the bottom, the Hell inhales and throws them

to the top. At that time, they are clubbed with maces of fire to

push them down again and this continues forever.

Kulaini and Ibne Babawayh have narrated through trust-

worthy correct like chains of narrators from Imam Ja’far Sadiq

(a.s.) that there is valley in Hell for the arrogant, called Saqar.

It complained of its severity of heat and pleaded to Allah to

take a breath. The Almighty Allah allowed it to take a breath

and when it breathed, it scorched all the inmates of Hell.

It is narrated in Ihtijaaj that a heretic asked Imam Ja’far

Sadiq (a.s.) whether fire was not sufficient as punishment that

the Almighty Allah created snakes and scorpions as well? Imam

(a.s.) replied: Allah punishes with snakes and scorpions those,

who say that the Almighty Allah has not created them, and they

attributed partners to God, so that they may taste the divine

chastisement.

Ibne Babawayh has narrated from Imam Muhammad Baqir

(a.s.) that there is a mountain in Hell, called Saad; there is a

820

valley in Saad, known as Saqar. There is a well in Saqar, called Haibat. A curtain is raised from that well; the inmates of Hell wail due to its heat. That well is the abode of tyrants and oppressive Caliphs.

Moreover, it is narrated from Imam Musa Kazim (a.s.)

through good chains of narrators that there was a believer man

in Bani Israel, in whose neighborhood lived a disbeliever, who

was kind and helpful to the believer in the world. When that

disbeliever died; the Almighty Allah made a house of mud in

hellfire to protect him from the heat of Hell and his sustenance

reaches to him through another channel. Allah tells him: All

this is a recompense for your kindness on your believer

neighbor.

Kulaini has narrated through reliable chains of narrators

from Imam Muhammad Baqir (a.s.) that there lived a believer

man in the kingdom of a tyrant king; that king wanted to cause

harm to that believer, so he fled from there and settled in a

country of polytheists. One of the polytheists gave him shelter

and was kind to him. When time approached for the death of

that polytheist, the Almighty Allah revealed to him: By My

might and power if there had been an abode for you in My

Paradise, I would have definitely settled you in it; but Paradise

is impossible for one, who dies in polytheism; but O fire, bring

him out of his place and threaten him, but do not harm him and

his sustenance is brought to him morning and night. The nar-

rators asked: From Paradise? Imam (a.s.) replied: From

wherever Allah likes.

The author says:

These two traditions are not contradictory to the verses men-

tioned before. They prove that infidels will be punished forever

and never would their chastisement decrease, because their

being in Hell is also a chastisement, even though they might

not be tortured. In the second tradition, the threatening of the

fire is mentioned, which is their chastisement, and these things

do not reduce for them. It is possible that these traditions

might be specific for those verses.

It is narrated from Muhammad bin Hanafiyyah and Ibne Ab-

bas that when the Almighty Allah orders people to cross the

Siraat Bridge, the believers will be able to cross it easily and

the hypocrites will fall into Hell. The Almighty Allah will ask

821

Malik to ridicule the hypocrites in Hell. Malik will open a door in Hell looking towards Paradise and call them: O hypocrites,

come here and leaving the Hell enter Paradise. Hypocrites will

swim through hellfire for seventy years and reach that door;

and when they try to exit, that door will be closed and another

will be opened in another location.

They will be told: Enter Paradise through this door. Then

they will again struggle for seventy years and swimming

through the seas of fire reach that door, it will also be closed.

This will continue with them forever as they ridiculed the be-

lievers and told them:

“Surely we are with you, we were only mock-

ing.”(Surah Baqarah 2:14)

This is the meaning of the verse:

“Allah shall pay them back their mockery, and He

leaves them alone in their inordinacy, blindly wandering

on.”(Surah Baqarah 2:15)

Imam Hasan Askari (a.s.) has said in the interpretation of

this verse that:

Allah shall pay them back their mockery, and He leaves

them alone in their inordinacy, blindly wandering on.

(Surah Baqarah 2:15)

Allah shall pay them back their mockery… (Surah

Baqarah 2:15)

Allah says: O Muhammad! Allah will give the reprisal of this

mockery in this world as well as in the Hereafter.

And He leaves them alone in their inordinacy… (Surah

Baqarah 2:15)

He will also, because of His leniency, give them respite and

grant them time to repent, and I promise forgiveness if they

repent.

… blindly wandering on. (Surah Baqarah 2:15)

They will remain restless and confused, as they will not re-

frain from this mean habit of harassing Muhammad and Ali

(a.s.) as much as they can.

BImam Musa Kazim (a.s.) said: In this world, Allah’s manner

of mocking them is that they are being dealt with as per Islam-

ic rules due to their oral (outward) acceptance of Islam and

therefore, the Prophet of Allah is treating them nicely and law-

fully yet sarcastically, until sincere believers understand what

822

is behind this piquant gesture and as ordered by Allah, curse them (the hypocrites who make a show of belief).In the Hereafter, the Almighty Allah will put them in the block of the

cursed and the disgraced ones, and will torture them in various

ways and place believers in Paradise before the divinely selec-

ted Muhammad (s.a.w.s.). He will make the believers see the

fate of hypocrites, who used to mock them in the world. When

these faithful look at hypocrites entangled in various kinds of

humiliating punishments and curses, they will smile and laugh

and mock the hypocrites deriving natural pleasure therefrom.

They will also be pleased with the bounties of Paradise. Then

believers will recognize the names and habits of the hypo-

crites, who will be suffering from various kinds of chastise-

ments. Some will be bitten by pythons of Hell and some held in

claws of huge Hell-birds, being torn into pieces. Some will be

receiving hits of flames and batons of fire, some will be drown-

ing in boiling water and some lying in pus and other obnoxious

dirt. Flames of Hellfire will be tossing them here and there

constantly.

Thereafter, when the tortured hypocrites look at the true be-

lievers [whom they were mocking due to their love for

Muhammad (s.a.w.s.) and his purified progeny Ahle Bayt

(a.s.)], they will find believers reclining happily on the most

comfortable beds of Paradise, eating heavenly fruits, tasting

pleasures of Paradise through windows of their luxurious

palaces, benefiting from services of youthful male and female

servants. Angels will be getting for them precious gifts, saying:

“Peace on you, because you were constant, how excel-

lent, is then, the issue of the abode. (Surah Raad 13:44)

Then believers, who see the hypocrites, will call them by

their names, asking: Why are you suffering in this disgrace

Come, we are opening the windows of Paradise, so that you

may get rid of torture and share bounties of Paradise with us.

The hypocrites and infidels will reply: How at all can we get

your pleasures? The believers will say: Just look at these doors

of Paradise. The tortured ones will look and feel that perhaps

they will get rid of torture of boiling water. So they will try to

reach those doors, but they will be constantly hit by flames, un-

til they reach the doors only to find them closed. The hits of

flames will again push them back into Hellfire and boiling

823

water. The believers will laugh at them reclining on their luxurious beds and mock them. In short, this is what is meant by

the divine words:

“Allah shall pay them back their mockery, and He

leaves them alone in their inordinacy, blindly wandering

on. (Surah Baqarah 2:15)

And,

“So today those who believe shall laugh at the unbe-

lievers. (Surah Mutaffifeen 83:34)

“On thrones, they will look.”(Surah Mutaffifeen 83:35)

Also, the Almighty Allah has said:

“And when souls are united,”(Surah Takwir 81:7)

Imam Muhammad Baqir (a.s.) said: As for the folks of

Paradise:

“The dwellers of the garden shall on that day be in a

better abiding-place and a better resting-place.”(Surah

Furqan 25:24)

As for the inmates of Hell, thus, each of them are joined to

that Shaitan, who has deviated them. The Almighty Allah said:

“Therefore, I warn you of the fire that flames:”(Surah

Lail 92:14)

“None shall enter it,but the most unhappy,”(Surah Lail

92:15)

“Who gives the lie (to the truth) and turns (his) back.”(Surah

Lail 92:16)

Ali bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.) in

the exegesis of these verses that there is a valley in Paradise

and there is a fire in that valley; none burns in it and none be-

comes eligible for it, except the most wicked; that is Umar,

who falsified the Messenger of Allah (s.a.w.s.) regarding the

Wilayat of Imam Ali (a.s.) and turned away from his Wilayat

and did not accept it.

After that Imam (a.s.) said: The condition of the fires of Hell

is such that some of them are lower than others. The fire of

this valley is exclusive for the Nasibis (Ahle Bayt haters).

Supporting this is the report, which Shaykh Mufeed has men-

tioned in Ikhtisaas narrating from Imam Ja’far Sadiq (a.s.) that

Amirul Momineen (a.s.) said: One day, I went to the rear of

Kufa and Qambar was walking before me. Suddenly the

824

accursed Iblis appeared and I said: You are a very wicked old man.

He said: O Amirul Momineen (a.s.), why do you say that? By

Allah, I narrate one thing, which passed between me and God,

and there was no third entity to witness it. Indeed the Almighty

Allah sent me to the earth as result of the mistake that I com-

mitted, and I reached the fourth heaven; there I called out: O

my Lord, and my chief and leader, I do not think that You have

created anyone more wicked than me.

The Almighty Allah revealed tome: Yes, I have a creation who

is more wicked than you. Go to Malik, the warden of Hell; he

will show you his face and condition. I went to Malik and said:

The Almighty Allah sends you His greetings and ask you to

show me one, who is more wicked than me. Malik took me to

Hell and lifted its cover; a black fire emerged from it and I

feared that it would burn me and Malik. Malik said: Calm down

and it calmed. Then he took me to another lever; another fire

emerged from it; Malik asked it to calm down and it calmed.

To whichever level Malik took me that fire was blacker and

hotter, till he took me to the seventh level. There such a fire

erupted that I thought that it will destroy me, Malik and all the

Almighty Allah has created. I shaded my eyes with my hand

and asked Malik: Please ask it to calm down or I will perish.

Malik replied: You will not die till the Known Hour.

There I saw the faces of two men; having chains of fire

around their necks; they were hanging upside down. A group

stood at their heads carrying maces and they were hitting

them. I asked: Malik, who are they? He replied: Have you not

read what was written on the side of Arsh? I had read it that

the Almighty Allah had before creating Adam or before creat-

ing the world, wrote on the side of Arsh: There is no god, ex-

cept Allah, Muhammad is the messenger of Allah; I helped and

supported

962him through Ali; these are his two enemies and oppress-

ors: Abu Bakr and Umar.

Kulaini has narrated in a lengthy reliable tradition from

Imam Ja’far Sadiq (a.s.) that five types of disbelief are men-

tioned in the Book of Allah. Among them is ‘ Jahood; denial and

it is denial of the lordship of the Almighty Allah and saying that

825

is neither any God, nor Paradise and Hell; this is the statement of heretics, who are known as atheists.

Sayyid Ibne Tawus has written in the book of Zuhudin Nabi

that Imam Ali (a.s.) said: the Messenger of Allah (s.a.w.s.) said:

By the one, in whose control is the life of Muhammad, if a drop

of Zaqqum falls on all the mountains of the earth, they would

definitely sink into the seventh layer of the earth and would be

unable to bear it; so what will be the condition of one, whose

diet is Zaqqum?

By the one, in whose control is my life. If a drop of Ghisleen

is dropped on the mountains of the earth, they would all sink

into the seventh layer of the earth and be unable to bear it; so

what will be the condition of one, whose drink is Ghisleen?

But the one in whose control is my life; if one of the hammers

that the Almighty Allah has mentioned in Quran, is placed on

the mountains of the earth, they would indeed all sink into the

seventh layer of the earth and would be unable to bear it; so

what will be the condition of one, who is hammered with them

in Hell?

Moreover, it is mentioned in the same book that when the

following verses were revealed:

“And surely Hell is the promised place of them

all:”(Surah Hijr 15:43)

“It has seven gates; for every gate there shall be a separate

party of them.”(Surah Hijr 15:44)

The Messenger of Allah (s.a.w.s.) wept very much and the

companions also wept due to the weeping of the Prophet, but

they did not know what information Jibraeel had brought; and

they could not even ask about it. It was the habit of the Holy

Prophet (s.a.w.s.) that when he saw Lady Fatima (s.a.), he was

extremely pleased. One of companions went to Fatima’s house

to summon her. He saw her kneading barley flour and said:

“And Allah is better and more abiding.”(Surah Taha

20:73)

He greeted Lady Fatima (s.a.) and mentioned the condition

of the Prophet and his weeping. Lady Fatima Zahra (s.a.)

arose, put on old covering sheet patched with date leaves in

twelve places. When Salman noticed that sheet, he began to

weep: And remarked: What a surprise; that Caesar, king of

Rome, Choesroe and the king of Persia wear, silk and brocade

826

and Fatima, daughter of Muhammad, who is the best of

creatures wears such a dress?

When Lady Fatima (s.a.) came to her respected father, she

said: O Messenger of Allah (s.a.w.s.), Salman is amazed at my

dress; by the one, who sent you as a rightful messenger; I and

Ali do not have anything since five years, but a single sheep-

skin, our camel feeds on it during the day and at night we sleep

on it. Our pillow is also of a skin filled with date leaves.

he Messenger of Allah (s.a.w.s.) said: O Salman, this daugh-

ter of mine will be among the first of those who enter Paradise.

After that Fatima said: O father, may I be sacrificed on you,

what caused you to weep? He replied: Jibraeel came with these

two verses. When Lady Fatima Zahra (s.a.) heard the verses,

she fell down face wards and said: Woe, O Woe on the one,

who enters Hell.

Salman said: If I had been only a sheep that were

slaughtered and its meat consumed; and I had not heard the

description of Hell. Abu Zar said: How nice it would have been

if my mother had not given birth to me and I had not heard

about Hell. Ammar said: If only I had been a bird and flew

around in wild and there had been no accounting and reprisal

for me and I had not heard about Hell.

Amirul Momineen (a.s.) said: Also, if the beasts had torn me

into pieces and my mother had not given birth to me and I had

not heard about Hell. After that Amirul Momineen (a.s.) placed

his hand on his head; he used to weep and say: O woe! The

journey is long and there is lack of provision in Qiyamat; they

wander in the fire and hooks of fire tear up their flesh; they are

some ailing ones, whom none visits; they are some wounded,

whose wounds no one treats; they are some prisoners, in free-

ing whom, no one strives. They eat fire and drink fire; they

wander in the layers of Hell wearing cotton and wool and then

don the garments of fire. After having sexual relations with wo-

men, they become intimate with Shaitans.

We should know that a large number of traditions are recor-

ded in the description of Hell and regarding the severities of its

chastisement; but we have been content to mention only these

in this treatise and most traditions and verses are mentioned in

Biharul Anwar. May the Almighty Allah awaken all believers

827

from the sleep of deviation for the sake of Muhammad and his purified progeny.

828

Seventeen - Heights (Araaf)

The Almighty Allah said:

“And the dwellers of the garden will call out to the in-

mates of the fire: Surely we have found what our Lord

promised us to be true; have you too found what your

Lord promised to be true? They will say: Yes. Then a crier

will cry out among them that the curse of Allah is on the

unjust.”(Surah Araaf 7:44)

“Who hinder (people) from Allah’s way and seek to

make it crooked, and they are disbelievers in the here-

after.”(Surah Araaf 7:45)

It is narrated through authentic chains of narrators of Shia

and Sunni that the caller, who will issue this call in Qiyamat is

Amirul Momineen (a.s.).

It is narrated from Ibne Abbas that he said: There are many

names of His Eminence, Ali (a.s.) in Quran, which people do

not know; one of them being: Muezzin, which is mentioned in

this verse; he will call out: Now, the curse of Allah is on those,

who have falsified my Wilayat and belittled my right.

Then the Almighty Allah has said that there will be a barrier

between Paradise and Hell.

“And between the two there shall be a veil”(Surah

Araaf 7:46)

It is said that it is Araaf –a barrier between Paradise and

Hell; and He said:

“And on the most elevated places there shall be men

who know all by their marks, and they shall call out to

the dwellers of the garden: Peace on you; they shall not

have yet entered it, though they hope.”(Surah Araaf

7:46)

“And when their eyes shall be turned towards the in-

mates of the fire, they shall say: Our Lord! place us not

with the unjust people.”(Surah Araaf 7:47)

“The dwellers of the most elevated places shall call out

to men whom they will recognize by their marks saying:

Of no avail were to you your amassing’s and your behav-

ing haughtily:”(7.48:An)

829

“Are these they about whom you swore that Allah will

not bestow mercy on them? Enter the garden; you shall

have no fear, nor shall you grieve.”(Surah Araaf 7:49)

This is the translation of the apparent words. Commentators

have differed regarding Araaf and those who will be present

there. It is famous that Araaf is a barrier between Paradise and

Hell, as the Almighty Allah has said in another place:

“Then separation would be brought about between

them, with a wall having a door in it; (as for) the inside

of it, there shall be mercy in it, and (as for) the outside

of it, before it there shall be punishment.”(Surah Hadid

57:13)

Whose apparent is mercy, as it will be towards Paradise and

its unseen is chastisement, as it will be towards Hell.

Some have said that Araaf are arches on that barrier. Some

say it is Siraat. However, the first view is famous and clearer.

Moreover, there is difference of opinion regarding those,

who are present in Araaf. Some say that it is those, whose good

deeds equal their bad deeds; their good deeds prevent them

from entering Paradise and their sins are barriers between

them and Hell. Thus, they are placed here, till the Almighty Al-

lah decides their fate. After that they would be admitted to

Paradise.

Some say that they are angels in form of human beings, who

recognize the folks of Paradise and Hell and they are care-

takers of Paradise and Hell or it is recorder of deeds, who are

witnesses on people in the hereafter. Some have said that they

are the best of believers.

Thalabi has narrated from Ibne Abbas that Araaf is a high

place on Siraat Bridge; Ali, Ja’far, Hamza and Abbas will be

standing there and they will recognize their friends through

the luminosity of their faces and recognize their enemies

through the blackness of their faces.

In many traditions, it is narrated from the Holy Imams (a.s.)

that they said: We are the folks of the Heights ( Araaf), who recognize people through their faces. Those who recognize us

and we recognize them, we admit them to Paradise. And one,

who is not our Shia, and we don’t recognize them, we send him

or her to Hell.

830

It is mentioned in other traditional reports that a group of weak faith Ahle Sunnat will be present in Araaf and those, for

whom there is hope for divine forgiveness.

“Made to await Allah’s command, whether He chastise

them or whether He turn to them (mercifully), and Allah

is Knowing, Wise.”(Surah Taubah 9:106)

… as well as the sinners from Shia, whose good and bad

deeds are equal. The aim of reconciling the traditions is that

the folks of Araaf, who are rulers in Araaf, they will be the Holy

Prophet (s.a.w.s.) and the Holy Imams (a.s.) and they will send

the real believers to Paradise in the first instances and convey

them over Siraat and send their enemies, infidels, prejudiced

and opponents to Hell.

A group of transgressors and weak faith Ahle Sunnat, as will

be explained after this, if Allah wills, are the folks of Araaf; as

they are stopped in Araaf and in the end, they will enter

Paradise through the intercession of Messenger of Allah

(s.a.w.s.)and Ahle Bayt (a.s.); or some of them who are worthy

of intercession, enter Paradise and some live in Araaf forever

and both cases are possible as Ibne Babawayh has said in A

Shiite Creed:

Our belief concerning Purgatory ( Araaf) is that it is a wall

between Paradise and Hell, and upon it there will be:

“On the most elevated places there shall be men who

know all by their marks.”(Surah Araaf 7:46)

These men will be the Prophet and his successors.

No one will be able to enter the Garden, except he, who re-

cognizes them and whom they recognize. And no one will enter

the Fire, except he, who denies them (their rights) and whom

they (the Imams) deny (as not belonging to their party).

In the Purgatory there will be others, who will await the com-

mand of Allah, whether He punishes or forgives them.

Shaykh Mufeed has said that Araaf is mountain between

Paradise and Hell. Some have said that it is a barrier between

Paradise and Hell and the conclusion regarding this is Araaf is

a place neither in Paradise nor in Hell. Traditions have come

down in this regard.

On Judgment Day the Messenger of Allah (s.a.w.s.), Amirul

Momineen (a.s.) and the Holy Imams from his progeny will

stand in Araaf and they are regarding whom, Allah says:

831

“And on the most elevated places there shall be

men.”(Surah Araaf 7:46)

Almighty Allah informs them about the folks of Paradise and

inmates of Hell, because of those signs apparent from their

foreheads, as He has said:

“Who know all by their marks.”(Surah Araaf 7:46)

Moreover, He has said:

“The guilty shall be recognized by their marks.”(Surah

Rahman 55:41)

And He has said:

“Surely in this are signs for those who examine.”(Surah

Hijr 15:75)

Amirul Momineen (a.s.) said: I am the owner of the Staff and

Misam; it implies that he will know the condition of people

through intelligence.

It is narrated from Imam Muhammad Baqir (a.s.) that we are

those ‘who examine’( Mutawassimeen), whom the Almighty Al-

lah has mentioned.5975BIt is mentioned in traditions that the

Almighty Allah places that group on Araaf, who are not eligible

for rewards due to their good deeds and they also do not de-

serve to live in Hell. They are:

“Made to await Allah’s command.”(Surah Taubah

9:106)

… whom Allah has mentioned; there is intercession for them.

They will live Araaf, till they are permitted to enter Paradise

through intercession of Messenger of Allah (s.a.w.s.) and

Amirul Momineen (a.s.). Some have said that Araaf is the loca-

tion of those, who due to their deeds on the earth, were not eli-

gible for Paradise or Hell.

Thus, the Almighty Allah puts them in that place and He be-

stows on them some blessings due to the hardships they had

suffered in the world, which are lower than the ranks of those,

who become eligible for Paradise through their deeds and

which are given to them in Paradise.

And they also accept the issues, which we mentioned and tra-

ditions are also recorded in this regard. The Almighty Allah

knows best, what is the reality and whatever is certain is that

Araaf is a place between Paradise and Hell. There stand those,

who are divine proofs on the creatures and they were men-

tioned previously. On Judgment Day:

832

“Made to await Allah’s command.”(Surah Taubah

9:106)

A group of people will also live there and after that the

Almighty Allah knows best what their fate will be. [End of

statement of Shaykh Mufeed].

Shaykh Tabarsi has narrated from Imam Ja’far Sadiq (a.s.)

that Araaf are some hills between Paradise and Hell; every

prophet and successor of prophet is made to stand there with

sinners of his time, as commanders of army along with their

weak soldiers stand to defend them, whereas the righteous

have already gone to Paradise.

Thus, the caliph of each time says to the sinners, who stand

with them: Look at your brothers, as they were righteous and

they have already entered before. So these sinners salute them

as the Almighty Allah has said:

“And they shall call out to the dwellers of the garden:

Peace on you; they shall not have yet entered it, though

they hope.”(Surah Araaf 7:46)

In the same way, the sinners have not entered Hell and they

hope for the mercy of the Lord; that through divine mercy and

intercession of Muhammad and Aale Muhammad (a.s.), they

will enter Paradise. When the sinners look at Hell, they say:

“And when their eyes shall be turned towards the in-

mates of the fire, they shall say: Our Lord! place us not

with the unjust people.”(Surah Araaf 7:47)

Thus, the folks of Araaf –prophets and their successors call

out that command, which reaches them from the Almighty

Allah:

“Enter the garden; you shall have no fear, nor shall you

grieve.”(Surah Araaf 7:49

Moreover, Shaykh Tabarsi and Saffar etc. have narrated

from Asbagh bin Nubatah that one day, I was with Amirul

Momineen (a.s.) when Abdullah bin Kawwa entered and asked

Amirul Momineen (a.s.) about the interpretation of the verse:

“And on the most elevated places there shall be men

who know all by their marks.”(Surah Araaf 7:46)

Imam (a.s.) said: Woe on you, O son of Kawwa; we will be on

the Heights. We will recognize our supporters from their faces.

We are the Heights, without whose knowing, there is no other

way to know Allah, the Most Holy, the Most High. We are the

833

Heights that Allah on the Day of Judgment will make known to everyone on the bridge. No one will enter Paradise, without

knowing us and our knowing them. No one will enter Hell, ex-

cept those do not know us and we will ignore them.

If Allah, the Most Holy, the Most High, would want to let

people know Him, He may do so, but He has made us the door

to knowing Him, the bridge, the path and the aspect to Him.

Whoever deviates from our authority and guardianship or con-

siders others more excellent than us, will fall off the bridge.

People are same in following guidance. They are not equal with

those, who have found the sparkling fountains to those, who

gather around polluted waters. Such are not equal with those

who have found the sparkling fountains that flows by the order

of the Lord, without ceasing and reduction.”1Ali bin Ibrahim

has narrated through correct like chains of narrators from

Imam Ja’far Sadiq (a.s.) that Araaf are some elevated places

between Paradise and Hell. ‘Men’ denotes the Holy Imams

(a.s.).They stand on the Araaf along with some of their Shia,

whereas the perfect believers would have entered Paradise

without accounting. Thus, the Holy Imams (a.s.) say to their

sinful followers: Look at your believer brothers; they entered

Paradise without accounting. Thus, they salute them and are

hopeful that they will join them through the intercession of

theHoly Imams (a.s.). The Imams (a.s.) tell them: Look at your

enemies in Hell. When they look at them, they plead:

“They say: Our Lord! place us not with the unjust

people.”(Surah Araaf 7:47)

The Holy Imams (a.s.) recognize their enemies in Hell, they

call out to them and say:

“Of no avail were to you your amassing’s and your be-

having haughtily:”(7.48:An)

“Are these they about whom you swore that Allah will

not bestow mercy on them?”(Surah Araaf 7:49)

These are our Shia and brothers, about whom you

swore in the world that divine mercy will not help them.

Then the Holy Imams (a.s.) tell their followers, who

have committed sins:

“Enter the garden; you shall have no fear, nor shall you

grieve.”(Surah Araaf 7:49)

Then the Almighty Allah says:

834

“And the inmates of the fire shall call out to the dwell-

ers of the garden, saying: Pour on us some water or of

what Allah has given you. They shall say: Surely Allah has

prohibited them both to the unbelievers.”(Surah Araaf

7:50)

“Who take their religion for an idle sport and a play

and this life’s world deceives them; so today We forsake

them, as they neglected the meeting of this day of theirs

and as they denied Our communications.”(Surah Araaf

7:51)

1Al-Kafi, 1:184/9

835

Eighteen - Those condemned to Hell forever and

those, who will not live therein forever

We should know that there is no dispute that the folks of

Paradise will remain in the bounties of Paradise forever; and

one, who enters Paradise, whether without chastisement or

with it, will never come out of it again and regarding this also

there is no dispute among Muslims.

Those infidels and hypocrites also, on whom proof is ex-

hausted, will also live in Hell forever and their chastisement

will never be reduced. A large number of verses were men-

tioned in this regard, although children of infidels and insane

persons will not be sent to Hell.

It was mentioned previously that they will either enter

Paradise or continue to live in Araaf. Or they might be given

some kind of responsibility and those of weak reason, who can-

not differentiate between truth and falsehood, or those who

live very far from Islamic territories and who cannot investig-

ate and search for the true religion; or they might be living in

the period of ignorance or Fatara (when there is no prophet)

and on whom, the proof is not exhausted. All these are in-

cluded in:

“Made to await Allah’s command.”(Surah Taubah

9:106)

And there is possibility of their deliverance and there is no

dispute in it, that one, who is a denier of even one of the funda-

mentals of belief, is included among disbelievers and he will

reside in Hell forever. And the necessary fundamentals of faith

are those matters, which are deemed as inevitable in Islam,

one, who considers his own faith as lawful.

But it is rarely regarding the new convert to Islam and till

that time that principle has not become necessary in his view.

For example, Prayer, fasts of the month of Ramadhan, Hajj and

Zakat and the like. One, who omits these, is not a disbeliever,

but one, who regards omitting them as lawful is a disbeliever

and is eligible for execution.

In the same way, if he commits an act that tantamount to dis-

respect of religion or divine sanctities, as intentionally burning

down of Quran, throwing it into impurities or placing foot on it;

836

or he abuses or talks ill of Almighty Allah, angels, prophets or the Holy Imams (a.s.), whether in poetry or prose.

Or damages the Holy Kaaba or intentionally makes it impure.

In the same way, if he dishonors tombs of Messenger of Allah

(s.a.w.s.) and the Holy Imams (a.s.) verbally or practically. Or

he insults the dust from the grave of Imam Husain (a.s.)

verbally or practically; for example, he cleans himself with it

after urinating or insults the tradition books of Shia.

The same is applicable to books and jurisprudence of Shia

scholars; or he insults a worship act, which is from the neces-

sity of faith; or regards an idol or something else to be his deity

and prostrates to it. Or displays symbols of infidelity, which

should be an expression of disbelief. Like for example, he

wears a crucifix or applies vermillion ( Tilak) on his forehead

like Hindus; with the intention of displaying those signs. Some

other things will also be mentioned under the explanation of

the necessary principles of faith, if Allah wills.Other than Shia

Imamiyah, all Ahle Sunnat, Zaidiyyah, Fatihiyya, Waqifa, Kais-

aniya, Nawusiyyah and all Ahle Sunnat sects, if they deny any

of the necessary principles of faith, they will also be disbeliev-

ers, impure and will remain in Hell forever; like the Khawarij,

who staged an uprising against the Imam of the time and who

talk ill of the Holy Imams (a.s.) or like those extremists, who

consider the Holy Imams (a.s.) as gods or better than the Mes-

senger of Allah (s.a.w.s.); or those who claim that the Almighty

Allah has incarnated into the Holy Imams (a.s.) or regard those

personalities as creators of the universe on the basis of some

traditions. Also, the Ahle Bayt-haters (Nasibis) who bear

grudge with the Holy Imams (a.s.) or some of them., because

love for them is a necessary principle of faith.

It is narrated from Imam Ja’far Sadiq (a.s.) that Ghusl is not

allowed from a well, in which drain water from a bathroom col-

lects, because it is the bath water of the illegitimate born and

the Nasibis are worse than the illegitimate born.

Indeed the Almighty Allah has not created anything worse

than a dog. However, the Nasibi in the view of God, is more de-

graded than a dog. The anthromorphists; that is those who re-

gard God as having a body; or regard Him as an ordinary

young man; they are also disbelievers and they will reside in

Hell forever. Other than them, there are two kinds of Ahle

837

Sunnat sects; first are those prejudiced ones, on whom the proof has been exhausted and they are aware of the invalidity

of their faith, but they deny the truth due to prejudice in favor

of some personages and worldly matters. Or they have adopted

the false religion due to following their forefathers.

They have the capacity of discerning between truth and

falsehood, but they don’t search out the true religion and do

not forgo invalid selfish motives, so that the truth may become

evident to them. They do not search out the true religion, al-

though they are capable of it.

Secondly are those, who are weak in intellect and as a result

of this, they cannot discern between truth and falsehood. Or

who live in countries of opponents and are not capable to mi-

grate from there and search out the true religion. Or they live

in the period of ignorance or Fatara, when people of falsehood

are dominant and people of truth are in hiding due to fear; that

is why the facts have not become evident for them; and their

like, to which we have already hinted. As for the second group,

thus, in view of scholars, it is well known that they are in-

cluded in:

“Made to await Allah’s command.”(Surah Taubah

9:106)

Neither can they be declared as disbelievers nor believers;

and their fate will be known in the hereafter; as the Almighty

Allah has said:

“Except the weak from among the men and the chil-

dren who have not in their power the means nor can they

find a way (to escape);”(Surah Nisa 4:98)

Thus, these groups are such that perhaps the Almighty Allah

will forgive them and the Almighty Allah is the one, who for-

gives. In the interpretation of this verse, it is mentioned in

many traditions that it denotes those, who neither find any way

to disbelief that they knowingly become disbelievers, nor do

they find any way to faith. They are children; and also those

men and women, whose intellect is like that of children. Some

have said that Mustazaf (the weak) is one, who is devoted to

Ahle Bayt (a.s.), but who does not seek immunity from their en-

emies.6007BIt is mentioned in some traditional reports that

one, who learnt about the difference between faiths and under-

stood them, is not a Mustazaf (the weak).

838

Then the Almighty Allah said:

“Except the weak from among the men and the chil-

dren who have not in their power the means nor can they

find a way (to escape);”(Surah Nisa 4:98)

“So these, it may be, Allah will pardon them, and Allah

is Pardoning, Forgiving.”(Surah Nisa 4:99)

… and they are known as:

“Made to await Allah’s command.”(Surah Taubah

9:106)

It is mentioned in traditions that it denotes those, who have

come out of polytheism and idolatry, but who have not recog-

nized faith with sincerity, so that they may enter Paradise and

they have also not denied it, so that they may be dispatched to

Hell.

It is narrated from Zurarah through correct chains of narrat-

ors in Mahasin that people asked Imam Ja’far Sadiq (a.s.) about

the interpretation of the following verse:

“Whoever brings a good deed, he shall have ten like

it.”(Surah Anaam 6:160)

Is this verse regarding one, who is not Shia? Imam (a.s.)

replied: No it is exclusive for believers. I asked: One, who

prays, fasts, abstains from unlawful, is also pious; but he is

neither cognizant nor a Nasibi? He replied: Almighty Allah ad-

mits them to Paradise through His mercy.

Shaykh Tusi has narrated from Kamil bin Ibrahim in Kitabul

Ghaibah that he said: “A group of Mufawweza (extremists) sent

Kamil bin Ibrahim Madani to His Eminence, Imam Hasan As-

kari (a.s.). Kamil bin Ibrahim says: I said to myself: I will ask

the Imam if only those, who have the same beliefs as us will

enter Paradise?

I greeted him and sat near a door, across which a curtain

was drawn. Just then a gust of wind moved the curtain away. I

saw a four-year-old handsome boy, who called out: O Kamil bin

Ibrahim. I began to tremble and automatically said: Here I am,

my master.

The boy said: You have come to the Wali of Allah and proof of

Allah to ask if those who don’t have the same belief as us will

enter Paradise. I said: By Allah, I wanted to ask this only. He

said: If it is so, very few people will enter Paradise. No, by Al-

lah, even the Haqqiya will enter Paradise. I asked: Who are

839

Haqqiya? He replied: Who love Imam Ali (a.s.) and who swear by his right, but they don’t know what his rights and merits

are.

As for the first group, which is prejudiced and adversaries;

there is dispute regarding them: some say that they are disbe-

lievers in both the world and the hereafter; and they are im-

pure; and in the hereafter, they will abide forever in Hell. This

is the view of Sayyid Murtada and some other scholars.

But most Imamiyah scholars believe that in the world, they

are regarded as Muslims and in the hereafter, they will abide

in Hell forever. Some have said that they come out of Hell after

entering it, but they don’t enter Paradise; they stay in Araaf

and some very few people believe that they enter Paradise

after a prolonged chastisement, but this view is rare and weak.

Allamah Hilli has said in Sharh Yaqoot that: As for those, who

say that there was no express text in favor of the Caliphate of

Amirul Momineen (a.s.); most of our scholars say that they are

disbelievers; and some have said that they are sinners. Among

those, who regard them as sinners, there is dispute among

them with regard to their hereafter.

Most say that they will abide in Hell forever and some say

that they get relief from chastisement and enter Paradise.

However, in view of the author, this is a rare view and he be-

lieves that they get relief from chastisement, but they do not

enter Paradise.

Traditional reports proving the disbelief of Ahle Sunnat, their

being in hell forever and their deeds being unacceptable, are

widely related through Sunni and Shia channels. To say that

they do not live in Hell forever or that they enter Paradise, is a

rare view and its followers are not known. On the contrary, it

appeared in modern scholastic theologians, who are unaware

of the reports and sayings of the ancient scholars.

Ibne Babawayh has said in A Shiite Creed: (The literal mean-

ing of ) zulm is the placing of a thing at a place, which is not its own. So he, who claims the Imamate, not being an Imam, is an

accursed wrong-doer ( zalim). And he, who ascribes Imamate to

those, who are not entitled to it, he too, is an accursed wrong-

doer.

840

And the Prophet said: He, who denies Ali his Imamate after me, verily denies my apostleship ( Nubuwwah). And he, who

denies my apostleship, has denied Allah His divinity.

And the Prophet, on whom be the blessings and mercy of Al-

lah, said: O Ali, you will be the wronged one ( mazlum) after

me; and he who wrongs you, has verily wronged me; and he

who acts justly towards you, has verily acted justly towards

me; and he, who denies your (claims) has verily denied mine;

and he who befriends you, has verily befriended me; and he

who, treats you as an enemy, has verily treated me as an en-

emy; and he, who obeys you, has verily obeyed me; and he,

who disobeys you has verily disobeyed me.

And our belief concerning him, who denies the Imamate to

the Prince of Believers, Ali Ibne Abi Talib (a.s.) and the Imams

after him, is that he is the like of him, who denies the apostle-

ship of all the prophets (a.s.). And our belief concerning him,

who believes in (the Imamate of) the Prince of Believers and

denies a single one of the Imams after him, is that he is in the

same position as one, who accepts all the prophets, but denies

the apostleship of our Prophet Muhammad.

Imam Ja’far Sadiq said: He who denies the least among us is

like him who denies (the claims of) the first among us. And the

Prophet said: The Imams after me are twelve, the first of them

is the Prince of Believers, Ali Ibne Abi Talib, and the last of

them is the Mahdi (rightly guided), the Qaim (the upholder of

the true religion); obedience to them is obedience to me and

disobedience to them is disobedience to me; and he who denies

one of them, has verily denied me.

Imam Ja’far Sadiq said: He who doubts in the infidelity ( Kufr)

of our enemies who have wronged us, is himself an infidel

(kafir).The Prince of Believers said: Ever since I was born, I

have always been wronged. When Aqil suffered from ophthal-

mia ( ramad), he used to say: Do not sprinkle eye-powder into

my eyes, until you sprinkle it into Ali’s, and they would do so,

although I had no ophthalmia.

\Our belief concerning him who fought Ali is that he was an

unbeliever ( kafir), on account of the saying of the Prophet

(s.a.w.s.): He, who fought Ali, fought me; and he, who waged

war on Ali, waged war on me; and he, who waged war on me,

did so against Allah. And (also) on account of his (Prophet’s)

841

saying to Ali and Fatima and Hasan and Husain (a.s.): I am the enemy of those, who wage war against you, and at peace with

those, who are at peace with you.

As for Fatima (s.a.), our belief is that she is the leader of the

women of the world, both the earlier and the later ones. And

verily Allah the Mighty and Glorious is wroth with him, who

evokes her anger, and is well-pleased with him, who pleases

her, for He has weaned her and those who revere her from the

Fire. And she left the world displeased with those, who had

wronged her and usurped her rights, and denied her the inher-

itance left by her father.

The Prophet said: Verily, Fatima is a part of myself; he who

angers her, has angered me, and he who gladdens her, has

gladdened me. And the Prophet said: Verily Fatima is a part of

myself, and she is my spirit (ruh), which is between my two

flanks.

What displeases her, displeases me, and what gladdens her,

gladdens me.

Our belief is that absolution is necessary from four idols

( awthan):

Yaghuth, Yauq, Nasr, and Hubal [Abu Bakr, Umar, Uthman

and Muawiyah], and the four (female) idols (andad): Laat,

Uzza, Manat, and Shira [Ayesha, Hafasa, Hinda and Umme

Hakam]; also from those who worship them, and all their par-

tisans and followers. Verily these are the worst of Allah’s

creatures, and the declaration (of belief in) Allah and His Mes-

senger and of the Infallible Imams does not become complete

without seeking absolution as regards their enemies.

Our belief regarding those, who killed the prophets and the

Infallible Imams is that they are unbelievers ( kuffar) and polytheists ( mushrikun), who will forever remain in the lowest

stage of the Fire. And he, whose belief is other than what we

have related, has not, according to us, any concern with the re-

ligion of Allah.

Shaykh Mufeed has said in Kitab-e-Maail that: Imamiyah

scholars have consensus that one, who denies even one of the

Imams and also denies what the Almighty Allah has made ob-

ligatory on them; that is necessity of their obedience; thus, he

is a disbeliever and a misguided fellow and he is deserving to

remain in Hell forever.

842

In another place, he has said that Imamiyah scholars have consensus that all heretics are infidels and it is obligatory on

the Imam if he is in power to order them to repent and after

that call to the true faith and exhaust proofs on them. If they

recant their heresies and come to the right path, he should ac-

cept their repentance; otherwise execute them, because they

have apostatized from faith. If any of them die on that religion,

he is from the inmates of Hell.

Sayyid Murtada has written in Shafi and Shaykh Tabarsi has

stated in Malhis that it is proved among the Imamiyah that

one, who fights against Imam Ali (a.s.) is a disbeliever and its

proof is the consensus of the true faith of Imamiyah sect; and

their consensus is proof as the infallible is included in it.

Moreover, we know that one, who fights Imam Ali (a.s.), is def-

initely a denier of his Imamate and denial of his Imamate is dis-

belief as is the denial of prophethood, because both are at par

as regards their importance in religion. Then he has reasoned

through many traditions in this regard.

Shaykh Zainuddin has also, in Risala Haqaiqul Eimaan, also

discussed this matter in detail and it is proved and apparent

that he regards the infidelity of this group to be consensual,

and whatever is clear from all traditions in this regard is that

those adversaries, who are not of weak intellect, in the here-

after they are same as disbelievers and they will never come

out Hell.

They are also like disbelievers in the world; but since the

Almighty Allah knew that before the reappearance of the Qaim,

the false rules will dominate the kingdom of truth and the Shia

will be compelled to have interaction, contact and dealings

with adversaries in this false rule, therefore, He issued many

laws, so that the life and property of Shia remain safe. That is

to consider them as pure, to regard their slaughter as lawful,

to marry among them and to inherit from them; to apply all

Islamic laws on them, so that during their rule, the Shia are

not unduly harassed.

When the Sahibul Amr will appear, he will declare them to be

same as idolaters and they will be like disbelievers in all as-

pects. As Shaykh Mufeed and Shahid Thani have clarified this,

and because of this, it is possible to reconcile among the

traditions.

843

Moreover, it is possible that we say that since in this time they are in doubt, they are regarded as Muslims in this world;

but during the time of the Qaim, when they deny that obvious

and evident truth, which will become clear through evident

miracles; at that time they will become same as all disbeliev-

ers.Among the traditions, which prove their disbelief, is this

widely related tradition, which Ahle Sunnat and Shia have nar-

rated from the Messenger of Allah (s.a.w.s.); that one, who

dies, without knowing the Imam of his time, he has died the

death of Ignorance. People asked Imam Ja’far Sadiq (a.s.) to

explain this tradition. He replied: That is he dies on disbelief,

hypocrisy and deviation.

Kulaini has narrated through reliable chains of narrators

from Imam Ja’far Sadiq (a.s.) that there are three kinds of

people, on whom the Almighty Allah does not glance with

mercy: and does not accept their deeds, and there will be a

painful chastisement on them:

First:

One, who claims Imamate and who is not appointed from the

Almighty Allah.

Second:

One, who denies an Imam, who is declared as such from the

Almighty Allah.

Third:

One, who thinks that both are having a share from Islam.

In many traditions, the interpretation of these verses is un-

derstood to be Ahle Sunnat and traditions have come down re-

garding the everlasting chastisement of disbelievers and

polytheists.

Moreover, it is mentioned in many traditions that even if a

Nasibi strives much in worship, he is still included in the mean-

ing of this verse:

“Laboring, toiling,”(Surah Ghashiya 88:3)

“Entering into burning fire,”(Surah Ghashiya 88:4)

That is one, who acts or bears hardship; that is a Nasibi; and

he will burn in that hot and scorching fire.

It is mentioned in reliable traditions of Ilalush Sharai and

Sawabul Aamaal that a Nasibi is not one, who bears enmity to

us, Ahle Bayt; because there is no one, who says that I am the

enemy of Muhammad and Aale Muhammad (a.s.). Rather,

844

Nasibi is one, who has enmity with you, because he knows that you love us and that you are our Shias.

Ibne Idris has narrated in the book of Sarair from

Muhammad bin Ali bin Isa’s book of Masail that people wrote

to Imam Ali Naqi (a.s.) asking: Does one, who prefers Abu Bakr

and Umar over Amirul Momineen (a.s.) and believes in the

Imamate of both of them, a Nasibi? Imam (a.s.) replied: One,

who believes this, is a Nasibi.

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.)

that the Messenger of Allah (s.a.w.s.) said: On the night of

Meraj, when I was taken up to the heavens, the Almighty Allah

revealed to me about Ali, Fatima, Hasan and Husain; and He

said: O Muhammad, if a servant worships Me so much that he

is reduced to decayed musk; after that he comes to Me such

that he denies their Imamate; I will not allow him to settle in

My Paradise and will not allot space for him below my Throne

( Arsh).

It is mentioned in Tafsir Imam Hasan Askari (a.s.) under the

interpretation of the following verse:

“Whoever earns evil and his sins beset him on every

side, these are the inmates of the fire; in it they shall

abide.”(Surah Baqarah 2:81)

Imam (a.s.) said: The sin, which encompasses him, will take

him out of the pale of faith and makes him bereft of our friend-

ship and makes him feel secure from the anger of the Almighty

Allah. That is to make someone a partner to Allah and to deny

Him and to deny the prophethood of Muhammad and deny the

Wilayat of Imam Ali Ibne Abi Talib (a.s.) and the Wilayat of his

successors. Each of these sins have surrounded him and have

erased his good deeds and those who act on this are going to

be the inmates of Hell and they will abide in Hell forever.

Kulaini has narrated through authentic chains of narrators

from Imam Muhammad Baqir (a.s.) regarding the interpreta-

tion of this verse that when he denies the Imamate of Amirul

Momineen (a.s.); he is from the inmates of Hell and he will

abide therein forever.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that the

enemies of Ali (a.s.) will remain in Hell forever and they will

never come out of it.

845

It is narrated from Imam Muhammad Baqir (a.s.) in Tafsir Furat bin Ibrahim that Amirul Momineen (a.s.) said: On Judgment Day, a caller will call out from the sky: Where is Ali Ibne

Abi Talib (a.s.). I will rise up and will be asked: Are you Ali? I

will reply: Yes, I am the cousin of the Prophet, his successor

and his heir. They will say: You are right; enter Paradise. The

Almighty Allah has delivered you and your Shia and secured

you and your Shia from the great fear. All of you may enter, se-

cure and confident. There is no fear for you today and you shall

never aggrieve.

In Ilalush Sharai it is narrated from Imam Musa Kazim (a.s.)

that the Almighty Allah curses some people while they pray. He

was asked: Why? He replied: They deny our right and falsify

our Imamate.

It is narrated through authentic chains of narrators in

Maaniul Akhbaar that Imam Ja’far Sadiq (a.s.) said to Humran:

Draw the rope of the religion of truth and Wilayat of Ahle Bayt

(a.s.) between you and the people of the world. One, who is op-

posed to you in Wilayat of Ahle Bayt (a.s.) is a heretic, even if

he may be from the progeny of Ali and Fatima.

989In another tradition, it is narrated through good, correct

like chains of narrators that you should be aloof from one, who

goes out of the pale of Imamate, even though he may be from

the progeny of Ali and Fatima.

It is narrated in Iqabul Aamaal from Imam Ja’far Sadiq (a.s.)

that the Almighty Allah deemed Imam Ali (a.s.) to be a sign

between Himself and His creatures; and there is no other sign.

One, who follows him is a believer and one, who denies him is

a disbeliever; and one, who harbors doubt in it, is an idolater.

Moreover, it is narrated from Imam Ja’far Sadiq (a.s.) that if

all the people on the face of the earth deny Amirul Momineen

(a.s.), the Almighty Allah will chastise all of them and send

them to Hell.

Also, it is narrated from Imam Musa Kazim (a.s.) in Kamalud-

din that one, who doubts with regard to the identity and char-

acteristics of Imam of the time, has denied all what the

Almighty Allah has sent.

In Kitab Ikhtisaas, it is narrated from Imam Ja’far Sadiq (a.s.) that there are twelve leaders after the Messenger of Allah

(s.a.w.s.), with whom the angels speaks. One, who increases or

846

decreases even one of them, he leaves the pale of the religion of God, and has no share from Wilayat.

It is narrated in Taqribul Maarif that a freed slave of Imam

Zainul Abideen (a.s.) asked the Imam in private: As a right of

my service is on you, please inform me about the condition of

Abu Bakr and Umar. Imam (a.s.) said: Both were disbelievers

and one, who has their Wilayat is also a disbeliever.

Moreover, it is narrated that Abu Hamza Thumali asked

Imam (a.s.) the condition of Abu Bakr and Umar. Imam (a.s.)

said: Both were disbelievers and one, who has their Wilayat is

also a disbeliever.

There are many traditions in this regard and they are spread

through the books of traditions. From them a large number of

traditions are mentioned in Biharul Anwar; but prominent com-

panions of Shia Imamiyah, who had committed greater sins

and died heedlessly thus, there is no dispute about them in

Shia Imamiyah that they will not remain in Hell forever.

The intercession of the Messenger of Allah (s.a.w.s.) and the

Holy Imams (a.s.) will come to help most of them as was men-

tioned previously; but the issue, whether it is possible that

some of them might enter Hell and that intercession may not

help them, or through the grace of Allah, one of them does not

enter Hell and their chastisement is in the world, at the time of

death, in the grave or on Judgment Day; thus, traditions on this

topic are very ambiguous and different. As if the reason for

their ambiguity and difference is that Shia must not dare to

commit greater sins.

As Ibne Babawayh has narrated through good, correct like

chains of narrators from Imam Musa Kazim (a.s.) that no one

will remain forever in Hell, except the people of denial and dis-

belief and the folks of deviation and polytheism; and from the

believers, those who have abstained from greater sins, their

lesser sins will not be questioned; as the Almighty Allah has

said:

“If you shun the great sins, which you are forbidden,

We will do away with your small sins and cause you to

enter an honorable place of entering.”(Surah Nisa 4:31)

The narrator asked: O son of Allah’s Messenger (s.a.w.s.),

thus, for whom among the believers, does intercession become

necessary? He replied: My respected father has informed me

847

through his purified forefathers and they have narrated from Imam Ali (a.s.) that he said: I heard from the Messenger of Allah (s.a.w.s.) that my intercession is not, except for those of my

Ummah, who commit greater sins. However, as for the

righteous, there is no fear for them, and they have no need

for intercession.

The narrator asked: How there will be intercession for one,

who commits greater sins; whereas the Almighty Allah has

said:

“And they do not intercede except for him whom He ap-

proves.”(Surah Anbiya21:28)

And one, who commits greater sins is not likeable? His Emin-

ence said: There is no believer, who commits a sin, except that

he despises it and he regrets committing it and the Messenger

of Allah (s.a.w.s.) said: Regret is sufficient for repentance. He

also said: One, whose good deed pleases him and his sin ag-

grieves him, is a believer. So one, who commits a sin, and does

not regret it, is not a believer and intercession is also not in-

cumbent for him; he would be one, who has oppressed his self

and the Almighty Allah says:

“And warn them of the day that draws near, when

hearts shall rise up to the throats, grieving inwardly; the

unjust shall not have any compassionate friend nor any

intercessor who should be obeyed.”(Surah Ghafir 40:18)

The

narrator

asked:

O

son

of

Allah’s

Messenger

(s.a.w.s.),why he is not a believer, who does not regret the sin,

which he has committed? Imam (a.s.) replied: It is so, because,

one, who has committed a greater sin, and who knows for cer-

tain that he is promised chastisement and although he is re-

gretful of his act, when he will be regretful, he will definitely

repent for it and become eligible for intercession and when he

is not regretful, but he is insistent upon it. The one, who is in-

sistent is not forgiven, because he is not a believer and he has

not understood the consequences of the sin he has committed.

If he had faith in its consequences, he would definitely have

been regretful.

The Messenger of Allah (s.a.w.s.) said: There is no greater

sin with seeking of forgiveness ( Istighfar) and there is no less-er sin with insistence, but the Almighty Allah has said:

848

“And they do not intercede except for him whom He ap-

proves.”(Surah Anbiya 21:28)

Religion confessing to the recompense of good and bad

deeds; that is it is included in religion and one, whose religion

the Almighty Allah has liked is, in any case regretful of the sins

he has committed as he knows their consequences in the

hereafter.

It is mentioned in Tafsir Imam Hasan Askari (a.s.) that the

Messenger of Allah (s.a.w.s.) said: Wilayat of Ali is such a good

deed, in presence of which, no sin, however great, can harm,

but in order to purify such sinners, they have to suffer some

worldly hardships and they get some punishment in hereafter,

till they are absolved of their sins through the intercession of

their purified masters.

Whereas love for the enemies of Ali (a.s.) and opposition of

Ali (a.s.) is such a sin that in its presence, no good deed can be-

nefit, but through the enmity of Ali (a.s.) they surely get benefit

of worldly bounties and good health and when they pass away,

they are involved in a severe chastisement in the hereafter.

Then he said: Denier of Ali’s guardianship will not even see

Paradise; he will be shown only as much to know that if he had

been a friend of Ali (a.s.), this palace would have been there for

him; by learning about it, his sorrow and regret would

increase.

One, who loves Ali (a.s.)is disgusted with his enemies and

honors his successors; he will not even see the fire of Hell, but

indeed, he would be shown that if he had been on the path op-

posed to this, that would have been his destination.

If he committed sins other than disbelief, he will be sent to

Hell to abide in it till his sins are purified like the warm water

of bath cleans the dirt from body. After that he will enter

Paradise through the intercession of his honorable masters.

Then His Eminence (a.s.)said: O Shias, fear Allah, indeed

you’ll get Paradise though it be late due to your bad deeds. You

must try to get better grades in it. Someone asked: O Allah’s

Messenger (s.a.w.s.), would any of your and Ali’s friend also go

to Hell?

He replied: Yes. Those ,who have made their souls unclean

by opposing Muhammad and Ali (a.s.)and by oppressing the

faithful men and women and disobeying our law.

849

That man will arrive on Judgment Day in unclean and filthy condition.

Muhammad and Ali (a.s.)will tell him:

O man, you are covered with such dirt and filth that you are

not fit to accompany your righteous masters, heavenly fairies

and proximate angel sunless and until you become pure from

the dirt of the sins you are responsible of. Then he will be

made to enter the first level of Hell and there, he will be in-

volved in a severe punishment for his other sins. Some guilty

persons will suffer great hardships in the field of resurrection.

Then from there, some pious Shias sent by their masters will

pick them up as birds pick grains. Sins of some Shias are very

minor and light. They become pure after suffering hardships

from kings etc. and suffering physically in the world. So their

sins are forgiven by the time they are buried. Some Shias are

such that their sins are not forgiven by the time of death, so

they feel severe agonies of death; and this is the expiation of

their sins.

If some sins are still left on him and they are very severe and

if he feels uneasiness or horror on Judgment Day and people

flee from him, this disgrace will also be expiation of his sins. If

some sins are still left, then, when his body is placed in the

grave and people disperse, leaving him alone, then the fatigue

of his loneliness will be the expiation of his sins.

If his sins are more and great, they will be forgiven through

bearing the severities of the field of resurrection. If they are

still more, he will be sent to the upper level of Hell and purified

of his sins.

This is the greatest punishment that our fans ( Mohib) may

have to suffer. And these are the greatest sinners among them

and they are not our Shias. They are called our fans ( Mohib).

They are friends of our friends and enemies of our enemies, be-

cause our Shias are those who obey us, who follow our path

and emulate our deeds.

Ibne Babawayh etc. have narrated from Imam Ali Reza (a.s.)

that he said: By Allah, not even two persons from you will be

seen in Hell; by Allah, not even one of you will be seen in Hell.

The narrator asked: Where is this mentioned in Quran? He

replied: In Surah Rahman, the Almighty Allah says:

850

“So on that day neither [from you] man nor jinni shall

be asked about his sin.”(Surah Rahman 55:39)

The narrator said: ‘From you’ is not there in our Quran.

Imam (a.s.) said: By Allah, it was there, but Uthman deleted it.

And if it were really not there, the chastisement of Allah would

be removed from all creatures.6086BKulaini has narrated

through trustworthy chains of narrators from Masir that he

said: I came to Imam Ja’far Sadiq (a.s.) and he said: What is the

condition of your companions? I said: In view of Ahle Sunnat,

we are worse than Jews, Christians, Majus and idol worship-

pers. The Imam was reclining and when I said this, he sat up

straight and asked: What did you say? I repeated my state-

ment. He said: By Allah, not even two persons from you will

enter Hell; no by Allah, not even one will enter Hell; you are

the deserving ones of this verse whose purport is what

happened to us; why we don’t see those, whom we consider as

the greatest mischief makers and the worst creatures?

Then he said: Ahle Sunnat will look for you in Hell, but will

not find even one of you there.

Kulaini etc. have also narrated through many chains tradi-

tional reports on this issue.

Furat bin Ibrahim has narrated from Imam Ja’far Sadiq (a.s.)

that the Messenger of Allah (s.a.w.s.) said: O Ali, you will be

joined with my effulgence on Judgment Day and I will be joined

to divine effulgence and your descendants will be connected to

your effulgence and your Shia will be connected to the efful-

gence of your descendants. Thus, where would they take you,

except to Paradise. When you enter Paradise and settle in your

houses with your spouses, the Almighty Allah will reveal to Ma-

lik: Open the gates of Hell as My friends may glance at the ex-

cellence I have given them over their enemies.

Thus, the gates of Hell would be opened and you will see

them. When the inmates of Hell will perceive the fragrance of

Hell, they will say: O Malik, do you think that Allah will reduce

our chastisement, as we can perceive a pleasing breeze. Malik

will reply: The Almighty Allah revealed to me to open the gates

of Hell so that the folks of Paradise may look at you. So, they

will raise their heads and recognize them.

A man from Hell will call out to a person of Paradise: Were

you not hungry and I fed you? Another man will say to the

851

other: Were you not unclothed and I gave you clothes? Then one more fellow will say to yet another person: Were you not

frightened and I gave refuge to you? Then one more fellow will

say to yet another person: Was I not keeping your secrets con-

fidential? In this way if any person from the folks of Hell is hav-

ing some right on a person of Paradise, he will mention it and

he will testify for it; thus, they will ask them to plead to the

Almighty Allah that He may forgive them for their sake. They

will supplicate and the Almighty Allah will forgive them and

they will enter Paradise.

In Paradise, the folks of Paradise will scold them and call

them Hellish. They will tell those, who have interceded for

them: You all interceded for us and the Almighty Allah gave us

relief from His chastisement; now, you pray that He may re-

move this label from us, and bestow us a place in Paradise.

They will pray and the Almighty Allah will order a breeze to

blow on the face of the folks of Paradise and they will forget

that title. And He will appoint a place for them in Paradise.

Hasan bin Saeed has narrated through correct chains of nar-

rators from Muhammad bin Muslim in Kitabuz Zuhd that he

said: I asked Imam Ja’far Sadiq (a.s.) about the condition of the

inmates of Hell. Imam (a.s.) said: My respected father used to

say that they shall come out of Hell. They are (first) brought to

a spring known as the Spring of beasts and it is close to the

gate of Paradise. They sprinkle the water of that spring on

them and like grass grows up, their flesh, skin and hair also

grow up.

It is narrated through correct chains of narrators from Hum-

ran bin Aban that he said: I asked Imam Ja’far Sadiq (a.s.) re-

garding one, who enters Hell and then is taken out from there

and admitted into Paradise. Imam (a.s.) said: If you like, I will

inform you whatever my father said regarding this: Some

people are brought out from Hell in such a way that they are

like burnt coals. Then they are taken to a stream near the gate

of Paradise, known as Haiwan. Its water is poured on them,

and their blood, flesh and hair grow up.

Also, it is narrated through trustworthy chains of narrators

from Imam Muhammad Baqir (a.s.) that some people are burnt

in the fire, till they become like coals; at that time intercession

comes to their rescue and they are taken to a stream through

852

the sweat of the folks of Paradise; and they bathe in it. Their blood and flesh grows up and dirt and the effect of burning in

the fire vanishes and they enter Paradise. They are addressed

as Hellish in Paradise. They raise their voices in protest that

may Allah remove this label from them and it is removed. Then

Imam (a.s.) said: The enemies of Ali will abide forever in Hell

and intercession will never reach to them.

It is narrated through reliable chains of narrators from Hum-

ran that he said: I asked Imam Ja’far Sadiq (a.s.)that Ahle Sun-

nat say: Are you not amazed at those, who say that the

Almighty Allah will bring out some people from Hell and deem

them to be the folks of Paradise along with the friends of Allah?

Imam (a.s.) reply: Do they not read the following verse of

Quran:

“And

besides

these

two

are

two

(other)

gar-

dens:”(Surah Rahman 55:62)

By Allah, there is a place between Paradise and Hell also;

and I can’t say due to the fear of the adversaries. When the

Qaim will appear, before the disbelievers, he will begin with

the Ahle Sunnat or their scholars and he will eliminate them.

A report of this topic is also narrated in Majmaul Bayan.

Indeed in Kitabul Zuhd,it is narrated from Ibne Aban that

Imam (a.s.) said with regard to the inmates of Hell that they

enter Hell, because of their sins and they come out of it due to

divine forgiveness.

It is narrated through correct chains of narrators from Imam

Muhammad Baqir (a.s.) that one, who is last to leave Hell is a

man called Hamam. He will call the Almighty Allah for a long

period in Hell: Yaa Hannaano Yaa Mannaano!

The author says: The people, regarding whom it has come in

traditions that they come of Hell and enter Paradise, perhaps

the sinful Shia may be included in them and it is possible that

it may be exclusive for those who are weakened.

It is narrated from Ibne Babawayh that whatever Imam Ali

Reza (a.s.) mentioned to Mamun regarding Pure Islam it is

mentioned in therein that the Almighty Allah does not send any

believer to Hell, although Hehas promised Paradise to him and

does not take out from Hell any disbeliever, although He has

threatened to keep him in hellfire forever. Sinners of

853

monotheistic faith enter the fire and they come out of it and intercession is allowed for them.

In Khisaalit is narrated in the tradition of Amash from Imam

Ja’far Sadiq (a.s.) as well.

Also, in the book of FadhailushShia,it is narrated from Imam

Ja’far Sadiq (a.s.) that he said to his Shia: There are for you,

your houses in Paradise and there are for you, your graves in

Paradise. You are created for Paradise and your return will be

to Paradise.

It is narrated through authentic chains of narrators from the

Imam that: A person is friendly to you and he does not know

what you say and does not know your beliefs as well and the

Almighty Allah makes him enter Paradise. And a person is in-

imical to you and he does not know what you say and what you

believe in and the Almighty Allah sends him to Hell.

Kulaini and Ayyashi have narrated from Ibne Abi Yafur that

he said: I asked Imam Ja’far Sadiq (a.s.): I interact with people

and I am much astonished with some, who do not have your

Wilayat and have Wilayat for Abu Bakr and Umar; but they are

trustworthy, truthful and loyal. And I am amazed of some, who

have your Wilayat, but are not trustworthy, truthful and loyal.

Imam (a.s.) sat up straight and turned to me in fury.

Then he said: There is no religion for one, who worships Al-

lah with the Wilayat of such a tyrant imam, whose imamate is

not approved by Allah. And there is no fury for one, who wor-

ships the Almighty Allah with the Wilayat of a just Imam who is

appointed by the Almighty Allah. I asked: Is there no religion

for them and no chastisement for these? He said: Yes, have you

not heard the statement of the Almighty Allah that:

“Allah is the guardian of those who believe. He brings

them out of the darkness into the light.”(Surah Baqarah

2:257)

t is so, because they adopted the Wilayat of every just Imam,

who is appointed by Allah.

And He said:

“And (as to) those who disbelieve, their guardians are

Shaitans who take them out of the light into the dark-

ness.”(Surah Baqarah 2:257)

Imam (a.s.) said: That is they adopted the Wilayat of every

tyrant, who is not appointed by the Almighty Allah. Thus, as a

854

result of their Wilayat, they came out from the light of Islam to the darkness of disbelief.

And the Almighty Allah made Hellfire definite for them along

with the disbelievers. Thus, they are the inmates of Hell and

they will remain in it forever.

Moreover, Kulaini has narrated through correct chains of

narrators from Imam Muhammad Baqir (a.s.) that the Almighty

Allah said:

I will chastise every subject in Islam that follows a tyrant

Imam, who is not appointed by Allah, even though those people

may be righteous and pious in their deeds; and I forgive every

person in Islam, who is having faith in the just Imam appointed

by Allah, although he may oppress his self and is a wicked

man.

Also, it is narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that indeed the Almighty Allah is

not ashamed of chastising those, who believe in an imam not

appointed by Allah, although they may be righteous in their

deeds. And indeed, the Almighty Allah is ashamed of chastising

the people, who believe in an Imam appointed by Allah, al-

though they may be unrighteous in their deeds and oppressors.

It is narrated through authentic chains of narrators from

Imam (a.s.) in Uyun Akhbaar Reza (a.s.) that the Messenger of

Allah(s.a.w.s.) said: On Judgment Day, we will be entrusted to

take the accounts of our Shia. From them whoever is having a

sin between him and God, we will judge and the Almighty Allah

will approve our decision. And one, whose sin is between him

and the people; we will ask them to forgive and they will for-

give for our sake. And one, whose sin is between him and us

we are worthier to forgive it.

Also, itis narrated from the Imam that the Messenger of Al-

lah (s.a.w.s.) said to Imam Ali (a.s.): Give glad tidings to your

Shia that I am their intercessor at a time when nothing is of

any use, except my intercession.

It is narrated in Majalis of Shaykh Mufeed and Shaykh Tusi

has also narrated from the Messenger of Allah (s.a.w.s.) that:

Never give up the love of us Ahle Bayt; because one, who

meets the Almighty Allah and is devoted to us, he will enter

Paradise through our intercession. By the one, in whose

855

control my life is; no good deeds of any servant benefit him, except through recognition of our right.

Shaykh Tusi in Majalis has narrated from Imam Ali Naqi

(a.s.) that the Messenger of Allah (s.a.w.s.) said: O Ali, the

Almighty Allah has forgiven you, your Shia and the friends of

your Shia.

Also, it is narrated from Imam Ali Reza (a.s.) that the Mes-

senger of Allah (s.a.w.s.) said: The Almighty Allah says: Admit

into Paradise one, who has faith in Me, in my Prophet and My

Wali, whatever his deeds may be.

It is mentioned in Majalis from Imam Muhammad Baqir (a.s.)

that: The fire does not consume one, who believes in the true

religion.

Also, it is narrated from Imam Muhammad Baqir (a.s.) that

no man has believed in Imamate of the Imam, but that he is

saved from the fire. The narrator asked: Even if he is among

those who sin too much? Imam (a.s.) said: If it is like this, the

Almighty Allah will involve him in trials through physical ill-

nesses. And if this issue is not the penalty of his sins, his

sustenance will be straightened. If that is also not the penalty

of his sins, He will make him suffer the throes of death, so that

when he comes in Qiyamat, he will not have any sin in his ac-

count and he will enter Paradise.

Kulaini has narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that believers are of two kinds:

First is one, who has fulfilled all the conditions of the Almighty

Allah and has performed all the acts of faith, as the Almighty

Allah said:

“Of the believers are men who are true to the covenant,

which they made with Allah.”(Surah Ahzab 33:23)

And in hereafter, he intercedes for other and is not needful

of the intercession of others.

The second is that believer, whose feet shake; and who has

committed sins. Thus, he is like a weak grass, which grows up,

sometimes it is slanted and sometimes straight. It bends in

whichever direction the wild blows. He is the one, whom the

conditions of the world and the condition of the hereafter af-

fect and he is needful of intercession, but his end is good.

Ayyashi has narrated from Imam Ja’far Sadiq (a.s.) that he

said: What prevents you from testifying that one, who dies on

856

the religion of Shia is from the folks of Paradise? Indeed the Almighty Allah says: It is incumbent on Me to deliver the

believers.

Shaykh Mufeed has narrated from Imam Ja’far Sadiq (a.s.) in

Majalis that one day the Messenger of Allah (s.a.w.s.) was

mounted during a journey. Suddenly he alighted and per-

formed five prostrations. When he mounted again, some com-

panions asked the reason for it. He said: Jibraeel came down

and conveyed the good news that Ali would reside in Paradise;

so I prostrated to thank Allah; and when I arose, Jibraeel said:

Fatima will also be in Paradise. I again I prostrated to thank Al-

lah; and when I arose, Jibraeel said: Hasan and Husain are the

best of the youths of Paradise. I again I prostrated to thank

Allah.

When I arose, Jibraeel said: One, who is devoted to them will

also be in Paradise. I again I prostrated to thank Allah; and

when I arose, Jibraeel said: One who is friendly to those who

are devoted to them will also remain in Paradise. I again I pros-

trated to thank Allah.

In Basharatul Mustafa, it is narrated from Huzaifah bin

Mansur that he said: I was with Imam Ja’far Sadiq (a.s.), when

a person entered and said: May I be sacrificed on you, I have a

brother, who is not deficient in your love and respect, but he

imbibes wine. Imam (a.s.) said: This is a serious matter that

one of our followers should be in this condition, but I will in-

form you of one, who is worse than this: he is one, who instig-

ates enmity to us. One, who is the most degraded of believers,

although there is no degradation in believers; even his inter-

cession is valid for two hundred persons.

If the inhabitants of seven heavens, seven earths and the sev-

en seas intercede in favor of a Nasibi, their intercession will

not be accepted. Your brother that you mentioned, will not

leave the world, till he does not repent or the Almighty Allah

will involve him in some illness, so that it may be an expiation

of his sins; that when he meets Allah, there will be no sin in his

account.

Indeed, our Shia are on the right path and in goodness. My

respected father often said: Love the lover of Aale Muhammad

(a.s.), even though he may be a sinner and be inimical to the

857

enemy of Aale Muhammad (a.s.), even though he may fast the days and stand the nights in prayer.

Also, it is narrated from Imam Muhammad Baqir (a.s.) that

the Almighty Allah will raise my Shia from their graves along

with each sin and defect that they had; and their faces will be

luminous like full moon. They will be at peace and all their de-

fects will be concealed. They will be bestowed security. All

would be terrified, but they will not be apprehensive. All the

people will be aggrieved, but they will not be so. And they will

be gathered while being mounted on she camels, whose sides

will be of gleaming gold and they will be excellent and well be-

haved without training. Their necks will be of red rubies and

softer than silk, only due to the excellence that our Shia have

with the Almighty Allah.

According to another report, they will be dressed in gar-

ments as white as milk; there will be wearing shoes of gold,

whose straps will be of pearls and they will be glittering. Those

she camels will be of effulgence; their litters will be of gold, in-

laid with pearls and rubies. All would be wearing a royal crown

and coronets. and they will say: There is no god, except Allah,

Muhammad is the Messenger of Allah and Ali is the Wali of

Allah.

Shaykh Kishi has narrated in Rijal from Ubaidullah bin Zur-

arah that he said: I came to Imam Ja’far Sadiq (a.s.) and asked:

May I be sacrificed on you, a person who likes Bani Umayyah;

would be raised with them? Imam (a.s.) replied: Yes. I said: A

person is devoted to you, would he be raised with you? He

replied: Yes. I asked: Even though he may be a fornicator and a

thief? Imam (a.s.) gestured with his head: Yes.

Moreover, it is narrated from Amr bin Ilyas that he said: I

came to Abu Bakr Hadhrami, when he was in his last moments.

He said: It is not a time, when a person should lie. I testify for

Ja’far bin Muhammad that I heard from Imam (a.s.) that he

said: Hellfire does not touch one, who believes in our Wilayat

at the time of his death. According to another report, he said: I

have heard from Imam (a.s.) that he said: No one enters Hell,

except… Traditions of this purport are in excess, but many oth-

er traditions are opposed to them that prove that believers

would also be subject to chastisement as some of them were

mentioned before.

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Ibne Babawayh and Shaykh Tusi have narrated through correct and authentic chains of narrators from Jabir that Imam

Muhammad Baqir (a.s.) said: O Jibraeel, one, who claims to be

a Shia, can he remain content to just claim love to us Ahle

Bayt. By Allah, he is not our Shia, except one, who abstains

from the disobedience of Allah and who obeys Him.

O Jabir, our Shia, in the past were not distinguished, except

through piety, humility, sincerity and excess of remembering

Allah, and excess of prayer and fast and doing a good turn to

the parents and neighbors, beggars, poor, debtors and helping

the orphans; and truthfulness; and recitation of Quran; and re-

straint from speaking, except for uttering a good word;and as a

result of being trustworthy in his tribe and in all things.

Jabir said: O son of Allah’s Messenger (s.a.w.s.), I don’t see

any of the Shia having these qualities. Imam (a.s.) said: O Jabir,

do not go to the path of falsehood; is it sufficient only to say

that I am devoted to Ali and regard him as Imam? If he says

that I am devoted to Messenger of Allah (s.a.w.s.); although the

Messenger of Allah (s.a.w.s.) is superior and better than Ali

(a.s.); but he does not performing the acts of the Messenger of

Allah (s.a.w.s.) and does not act according to his Sunnah, that

love will not benefit him.

So, fear Allah, and act to obtain the rewards stored with Al-

lah. There in no relationship between Allah and any person. In

the view of Allah, the most favorite and the most honorable is

one, who is more pious for Allah and more obedient to Him. By

Allah, no one can gain proximity to the court of Allah, except

through His obedience. We have no power to save you from

Hell and we have no argument on Allah as well. One, who is

obedient to Allah is our friend and one, who is disobedient to

Allah is our enemy. None can achieve our Wilayat, except

through piety and good deeds.

It is narrated from Imam Ja’far Sadiq (a.s.) in Khisaal that No one is Shia Ja’fariya, except one, whose stomach and private

parts are free of the unlawful and whose effort in obedience is

severe; who makes his deed sincere for his Creator and is

hopeful for His rewards and is fearful of His chastisement. If

you see such people, these are Shia Ja’fariya.

Shaykh Mufeed has narrated in Irshad and Shaykh Tusi has

narrated in Majalis that: On a certain evening, Ali(a.s.) was

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departing from the mosque. The surroundings were bright due to moonlight. He saw behind him, a group of people walking towards him. He enquired as to who they were? They said: “We

are your Shias.”

Ali (a.s.) looked at their faces carefully and said. “Why is it

that your faces do not exhibit any sign of you being a Shia?”

“Master, what are the signs of a Shia?”

“Their faces are pale due to excessive worship and the fear

of Allah, their backs are bent due to prolonged prayers, too

much fasting causes their abdomen to touch their backbones,

their lips become dry by repeating endless invocations, and

their hearts are filled with the fear of Allah.”

It is narrated from Imam Muhammad Baqir (a.s.) that our

Shia is not, except one, who obeys Allah.

Ibne Idris has narrated from Sarair from Imam Ja’far Sadiq

(a.s.) that he is not our Shia, who verbally claims to bea Shia

and opposes us in acts and tradition.

But our Shia is one, who supports us verbally and sincerely

and who follows our tradition and who acts in accordance to

our acts; and these are our Shia.

In Al-Kafi, it is narrated through authentic chains of narrat-

ors from Imam Ja’far Sadiq (a.s.) in the interpretation of the

verse:

“And whoever is granted wisdom, he indeed is given a

great good.”(Surah Baqarah 2:269)

Imam (a.s.) said: Wisdom is recognition of the Imam and ab-

staining from those greater sins, for whom there is threat of

hellfire.

Also, it is narrated through good chains of narrators from

Muhammad bin Hakam that he said: I asked Imam Musa Kazim

(a.s.): Do greater sins take one out of the pale of faith? Imam

(a.s.) replied: Yes, the sins lesser than greater sins, also take

one out of the pale of faith.

The Messenger of Allah (s.a.w.s.) said: When the fornicator

fornicates, he is not a believer and when a thief steals, he is

not a believer at that time.

Also, it is narrated through correct chains of narrators from

Abdullah bin Sinan that he said: I asked: Imam Ja’far Sadiq

(a.s.): A person commits a greater sin, and after that he dies.

Does that sin expel him from the pale of Islam? And if they

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punish him, his chastisement will be everlasting like the chastisement of polytheists and idolaters or is there is some limit to

it?

Imam (a.s.) said: One, who has committed a greater sin and

he considers it to be lawful, that sin makes one leave the pale

of Islam; and they punish him with the severest chastisement;

and if that person confesses that the sin I committed is unlaw-

ful, and he dies in that condition, it makes him leave the pale of

faith and does not expel him from the pale of Islam. His chas-

tisement is also lighter than the punishment of the first person.

Moreover, it is narrated through authentic chains of narrat-

ors from Imam Ja’far Sadiq (a.s.) that the Messenger of Allah

(s.a.w.s.) said: There are three qualities; such that if they are

found in a person, he is a hypocrite, even though may fast and

pray and claim Islam; that is one, who when he is entrusted

with something, he betrays the trust; and when he speaks, he

lies; and when he promises, he breaks it.

We should know that there are excessive traditions on the

subject of qualities of a Shia and qualities of a believer; in the

same way, a large number of traditions are recorded with re-

gard to sins, which expel man from Islam and there are many

exigencies in those ambiguities and differences. Including that

the people having carnalities should not become arrogant due

to the reports; on the contrary, they should always keep

between fear and hope, as this is the great sign of faith.

Having too much hope leads one to arrogance and being safe

from the chastisement of Allah and it is from the greater sins.

And having excessive fear, leads one to despair of divine mercy

and this is also from the greater sins; that is why the leaders of

religion, who are physicians of the souls and hearts, they have

given you the medicine of both. If you are stricken with the

malady of pride, you may cure your illness by the verses of

fear. And if you are too much hopeful from what your Lord has

said:

“What has beguiled you from your Lord, the Gracious

one,”(Surah Infitar 82:6)

He should also contemplate on those verses and traditions

consisting of threats, warnings and severe consequences. If

you rely on the intercession of the Messenger of Allah (s.a.w.s.)

and the Holy Imams (a.s.), who are intercessors of Judgment

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Day, thus, contemplate that if only this had been a guarantee, why those personages remained fearful of divine chastisement

day and night? And why they should have sighed with heavy

hearts and shed tears through the eyes of sorrow.

Moreover, intercession is a branch of faith and faith is a

branch of certainty and certainty is rarer than red Sulphur.

Moreover, how do you know that a defective faith will not be

destroyed through instigations of Satan? Obedience and wor-

ship of Allah, is that boundary, which is appointed to protect

the faiths from instigations of Satan.

Essence of religious beliefs is placed in the casket of your

heart. Do not leave obligatory duties; the greater sins are

locked in these caskets and locks. Performing the recommen-

ded deeds, putting on the best behavior, abstaining from

despicable acts, keeping away from bad moral behavior; all

these are the defenders of that casket and the thief of faith,

that is the Shaitan is waiting in ambush for you; if he finds a

crack, he will convey himself into the chest, and try his best to

take away the gems of faith.

So much so, that he will make them invalid through doubts,

but you expel one by one all the defenders, that there is no

need of them. You open the lock and restraints. That the inter-

cession of the intercessors is sufficient for me. You are sleep-

ing in the sleep of ignorance and are intoxicated with temporal

pleasures. You have accommodated the doubts of Shaitan in

your chest and you have driven away from yourself the angels

of mercy, who are defenders of faith. Those thieves of faith and

certainty, are day and night busy in creating satanic doubts

and at the time of death, the corresponding Satans are also

their partners.

When you wake up from the sleep of ignorance, intoxication

and carelessness after wasting all the capital of faith and good

deeds. When the path is closed for you. Severe and terrible an-

gels are posted at your head and no matter how much you say

it will be of no use:

“My Lord, send me back; Haply I may do good.”(Surah

Mominoon 23:100)

When all intercessors have become your enemies. When your

unlawful desires are destroyed and gone; and except for the

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deception of falsehood and everlasting loss, you have not earned anything else.

We seek the refuge of Allah from this and it is a manifest

loss.

Thus, how do you know that after committing all the sins,

this defective faith will remain with you? Imam Ja’far Sadiq

(a.s.) said: The Almighty Allah has described the circumstances

of some righteous and prominent persons of religion that they

beseech in the court of the Almighty Allah:

“Our Lord! make not our hearts to deviate after Thou

hast guided us a right.”(Surah Aale Imran 3:8)

Imam (a.s.) said: They said thus, because they knew that

there are some hearts, which become inclined to falsehood

after being guided.

Also, there are verses and traditions, which prove that believ-

ers and Shia do not enter Hell, so how he can he be proud of

them? Though the believer, Shia and Mohib have many mean-

ings. As it will be explained after this, if Allah wills.

How do you know what Shia and believer imply in these tra-

ditions? And whether those meanings are relevant to you or

not?

Moreover, grief, suffering and loss in the hereafter is based

only on chastisement and evil consequences; on the contrary,

deprivation from grace and unlimited lofty ranks and being

kept away from proximity of Allah is sufficient for everlasting

grief. Grazing like animals in the pastures of Paradise is not

sufficient for preparation of obedience and abstaining from

prohibited things, if fear overcomes you. Thus, if the fear is

such that it becomes a cause for your performing of good and

it keeps you away from prohibited; it is better than all

conditions.

If that fear is such that with relation to Allah and His grace,

it is a cause of evil thoughts and makes a person lazy from sup-

plication and acts, it is a greater sin. If you are involved in this

condition, it is necessary that you should contemplate on

verses of grace and traditions of hope. On the contrary, in the

throes of death and near to that occasion the dominance of

hope on fear is better.

863

Nineteen – Faith and Islam; disbelief and apostasy

–explanation of their rules

We should know that there is dispute in the meaning and

components of faith and it is famous among scholastic theolo-

gians that the literary meaning of faith is to testify and believe.

They have disputed regarding its value in Islamic law and in

this regard, the gist of the issue is that faith is either from the

acts of the heart or it is only from the external acts or from

both. The first issue is to confess only through the heart.

It is the religion of the Ashaira faith and a large group of

Shia Imamiyah and also Khwaja Naseer in Fazul, have believed

in this; but they dispute regarding the meaning of testimony.

Our scholars say that it is knowledge. Ashaira say that you

have to make your heart firm on this, which is learnt through

the information of an informer and it is an earned matter,

which is proved and obtained through the condition of the one,

who testifies; that is why the reward is also related to it.

As opposed to knowledge and divine recognition; these are

also obtained with endeavor and effort. For example, the

destined matters; some have clarified testimony means that

you intentionally associate yourself to truth from your inform-

er. Thus, if that unintentional knowledge awakens in your

heart, it will not be testified, even though it is divine cognition

and the invalidity of this statement is clear.

Those who believe in this, it would be necessary for them to

accept most disbelievers, having apparent knowledge about

the Messenger of Allah (s.a.w.s.), as believers; but this is op-

posed to consensus and large number of verses.

As the Almighty Allah has said, regarding the disbelievers:

“So when Our clear signs came to them, they said: This

is clear enchantment.”(Surah Naml 27:13)

Then He said:

“And they denied them unjustly and proudly while their

soul had been convinced of them.”(Surah Naml 27:14)

He also said: When there came to them a Book from Allah

verifying what they have, they disbelieved.

Thus, it is necessary that the testimony should be sincere or

conditional along with denial, without Taqayyah and need, as is 864

conditional that he should not commit any act, which should cause him to disbelieve; like dropping the Quran in impurities

and acts like this as is known. Or they say that testimony de-

notes that they should become certain and deem it to be their

faith and have the intention to declare it, except in case of

need. If it is something else, that is mere external act, thus it is

only uttering of the testimonies verbally.

And this is the religion of Karamatians from Ahle Sunnat. It

is their statement that one, who recites the testimonies is a be-

liever, even though he may deny in his heart and the proof of

the invalidity of this religion is the consensus of Imamiyah and

the statement of the Almighty Allah that:

“The dwellers of the desert say: We believe. Say: You do

not believe, but say, We submit; and faith has not yet

entered into your hearts.”(Surah Hujurat 49:14)

Or it denotes all the acts of the organs, including the obligat-

ory and recommended acts. This is the religion of the Khawarij.

And Qadi Abdul Jabbar and some Mutazila have also believed

in this. Or that it implies all physical acts, like the obligatory

acts and abstaining from unlawful acts and this is the religion

of Ali Jubai, Abu Hashim and most Mutazila of Basra.

If it is the third case, that is the act of both heart and body;

thus, either it denotes beliefs and worship acts and all obedi-

ence of the body and this is the view of all tradition scholars

and some people from Ahle Sunnat. Many traditions of Shia

and Sunni support this view and same is concluded from some

verses also, which are revealed about the qualities of believers.

They say that faith is testimony by heart, confession by tongue

and acting with physical body.

A large number of traditions are mentioned in this regard

and Shaykh Mufeed has also accepted this. Or it is having faith

by heart and confession by heart; and this is the religion of Kh-

waja Naseer in Tajreed. Thus, in this regard there are seven different religious views: three are views that the Imamiyah

scholars have accepted. And some verses and traditional re-

ports prove the first view and some prove the sixth view and

some prove the seventh view. Some verses and traditional re-

ports prove other views as well. Between all of these, due to

some reasons, they can be have one of the following reasons:

First reason:

865

We should accept that faith in the religious terminology denotes a number of things. First: True beliefs along with ab-

staining from greater sins and fulfillment of obligatory duties;

whose abandonment is included in greater sins. For example,

prayer, fast, Zakat, Hajj, Jihad and their like, and this matter is

proved from many authentic and correct traditions.

Second reason:

True beliefs, along with fulfillment of all obligatory duties

and abstaining from all sins; and this matter also becomes ap-

parent from some traditions.

Third reason:

Certainty in true beliefs to the level of perfection, along with

fulfillment of all obligatory duties and acting on prophetic prac-

tices; and abstaining from sins and detestable acts.

Fourth reason:

Only necessary fundamentals of belief along with not denying

them or along with confessing to them, in the condition of ab-

sence of Taqayyah, as was mentioned before.

Most traditions prove the first statement as is narrated from

Imam Ali Reza (a.s.) that those who commit greater sins are

neither believers nor disbelievers; on the contrary, they are

needful of intercession and they are Muslims. It is mentioned

in many traditions that one, who omits the Prayer is a disbe-

liever; one, who refuses to pay Zakat is a disbeliever; one, who

leaves the Hajj is a disbeliever; the fornicator is not a believer

at the time of committing fornication; the drinker of wine is not

a believer at the time of drinking wine; the thief is not a believ-

er at the time of committing the theft.

And one, who commits fornication or theft; at the time of

committing that act, the spirit of faith separates from him and

when he is free from it, or he repents, it comes back to him.

The fruit derived from that faith is degradation and chastise-

ment in the world and the hereafter, because one, who ab-

stains from greater sins, his smaller sins are forgiven accord-

ing to the declaration of Quran.

The second meaning of faith is the true beliefs, along with

performance of all obligatory acts and abstaining from all pro-

hibited acts as is mentioned in traditional reports about these

people losing faith, who commit other than the greater sins or

who leave non-obligatory acts from the duties; and the fruit of

866

this faith is being joined to the proximate ones and being raised with the truthful ones. Or being addition to divine rewards or lofty heights.

The third meaning of faith is certainty of the true beliefs to

the level of perfection and performance of obligatory and op-

tional acts and abstaining from all prohibited and detestable

acts; and to be described with good qualities and to purify one-

self from base moral behavior. As the verses of Surah

Mominoon are there regarding qualities of the believer. And

this faith is exclusive for the prophets and successors as is

mentioned in many traditions from Amirul Momineen (a.s.) and

the Holy Imams (a.s.) in the interpretation of believer and dis-

believers and in the interpretation of the statement of the

Almighty Allah:

“And most of them do not believe in Allah without asso-

ciating others (with Him).”(Surah Yusuf 12:106)

Many traditions are recorded that all are divine calamities;

on the contrary, to rely on anyone other than the Almighty Al-

lah is also included in this polytheism; even to rely on the num-

ber of the units ( rakat) of prayer as a result of changing the

ring from one finger to another. The fruit of this faith are those

revealed for prophets and successors, like the ranks of perfec-

tion and proximity of the Mighty and Sublime and great inter-

cession; and inspirations of the Almighty Allah and those rank,

to understand which, the intellect fails.

The fourth meaning of faith is only the true beliefs; without

acts absolutely; and the fruit obtained from it is security of life,

wealth and honor in the world. That is getting killed and being

deprived of property and being secure from degradation and

insult; except that some act should be committed by him,

which makes him eligible for execution, stoning to death or

disciplining.

The fruit of the hereafter is that all his acts would be correct

collectively, even though they might not reach to the level of

acceptance, they will at least save him from chastisement even

though he might not become eligible for divine reward or he

may become eligible for some reward, but does not become eli-

gible for lofty ranks. He will not remain in Hell forever.

On the contrary, according to one view, he will definitely not

enter Hell, although chastisement may visit him in Barzakh and

867

on Judgment Day, on the basis of difference of views, but he will not remain in Hell forever and will become eligible for forgiveness and intercession.

Most Imamiyah scholastic theologians define faith as such:

either apparent behavior or conditional to absence of denial

from the aspect of enmity as was learnt under the quoting of

statements; and in any case, it is conditional to it that he

should not commit any act, which is a cause of apostasy, as

was mentioned.

And what is opposed to this faith is denial; it includes all the

sects of followers of false religion, like the disbelievers, poly-

theists, the hypocrites, Ahle Sunnat and all Shia sects: like

Zaidiyyah, Fathiyya, Waqifiya, Kaisaniya, Nawusiyyah and all

other than Shia Ithna Ashari; because they will remain in Hell

forever, as was mentioned before.

Fifthly:

That he should verbally mention the dual formula of faith and

apparently he should not deny any issue, which is from the ne-

cessary principles of Islam and he should not commit any act,

which may cause disrespect to the religion of Islam, although

he may not harbor belief in such things; even if he does not be-

lieve in the Holy Imams (a.s.), but he should not express it.

The fruit of this faith according to well- known view is that

his life and property will remain secure; it would be possible to

marry with him; he will be eligible to inherit from Muslims; all

apparent laws of Muslims will apply to him; on the basis of

well- known view; but he does not have any share of the here-

after and none of his acts is acceptable; he is like all disbeliev-

ers; on the contrary, he is worse than some disbelievers and

the hypocrites are also included in this faith. Thus, with this

reason, it is possible to reconcile all verses and traditions and

in every instance one of the meanings will be implied in ac-

cordance to it.

The second reason is that faith should apply the actual funda-

mentals of beliefs; but it should be conditional to acts and due

to this, it is possible to reconcile between some verses and tra-

ditions, but without merging, it is of no use according to the

first reason.

The third reason is that the faith should be only the actual

beliefs and such issues mentioned in traditions that on entry of

868

acts some conditions of acts and leaving of the prohibited and moral acts are proved. They should consist of the perfection of

faith. There are many levels of perfection of faith and verses

and different traditional reports are based on those levels.

Most Imamiyah scholars have reconciled the verses and tradi-

tional reports with this reason, although this reason is closer to

the first reason, but to rely on the first reason is more

appropriate.

The fourth reason is that we should say that faith is the actu-

al religious beliefs and faith is progressive and is perfected

through acts and obedience till it reaches to the level of cer-

tainty. There are many levels of certainty as well and from the

levels of faith and certainty, every level from levels of faith and

certainty is having many necessary requirements and many

evidences from acts and worship deeds.

As a person is present at home. A boy comes and tells him

that a lion is heading in this direction and he will enter this

house, although he would be fearful to some extent, he will not

believe in him at all. If after him another person comes and

conveys the same information, his belief and fear will increase

and as much information reaches him and as their contexts be-

come apparent, his fear goes on increasing and he becomes en-

grossed in trying to ward it off. Till he sees the lion from a dis-

tance. At that time he jumps up and starts running.

On the contrary, he throws himself from high story. In the

same way, are the levels of having faith in divine reward and

punishment. As much his faith is perfect, as much his eager-

ness increases to those things, which are rewarding and his

fear increases for that, which causes divine chastisement.

Thus, it is proved that the evidences and effects of faith are

acts, as it is narrated from Imam Ja’far Sadiq (a.s.) that the

Messenger of Allah (s.a.w.s.) said: Faith is not corrected

through decking ourselves according to selfish desires. Faith is

what is pure in the heart and the acts should testify for it and

should witness its receipt in the heart. We should know that

just as the life of a person is from the heart the spiritual and

religious life is also from the heart. And as the sight and hear-

ing of man is from actual eyes and ears, in the same way, the

spiritual sight and hearing of man is from the eyes and ears of

the heart. And one, who does not have the spirit of faith is

869

dead, on the contrary, he is worse than dead. As the Almighty Allah has mentioned regarding the disbelievers:

“Dead (are they), not living.”(Surah Nahl 16:21)

And He said about them:

“Deaf, dumb (and) blind, so they do not under-

stand.”(Surah Baqarah 2:171)

And He said:

“For surely it is not the eyes that are blind, but blind

are the hearts, which are in the breasts.”(Surah Hajj

22:46)

And it is only, because life is an issue, which should be aim of

knowledge and power and effects should be related to it. The

apparent life is the aim of the perceptive sciences, which are of

use to him in this short temporal life. And life obtained through

knowledge and divine recognition is everlasting; its effects are

ideal and lead to divine recognition and divine proximity. They

open up the eyes and ears of the heart. Divine inspirations

reach into the corners of his soul. He sees everything through

the light of Allah.

“Surely in this are signs for those who exam-

ine.”(Surah Hijr 15:75)

This body is like a house having many openings: powers,

signs and when the lamp of faith is alight in the heart, its light

issues from all the openings; and as much bright that lamp is,

as much its light will emit from the doors and openings. We

should know that the heart is said to imply two things: one is

the conical form that is present in the left side of the human

body and second is the speaking human soul.

We should know that the life of the body of man is as a result

of animal spirit. And the animal spirit is a subtle vapor com-

posed of blood and sourced in the heart. It rises up from the

heart to the brain and from there spreads to all the organs

through veins. And the speaking soul, since its perfections and

capabilities are dependent on the development of the body,

that is why in spite of the fact it should before being associated

with the ethereal world, associate with this body and establish

relations with what is the reason of the life of the body and aim

of the compound perceptions; that is the animal spirit and

since its source is the heart, as compared to other organs, it is

more connected to the heart.

870

That is why in most verses and traditional reports, the self is described as the heart and dependence of the well- being of

the body to the heart is also in this same meaning. And the

quality obtained by the soul from the sciences, spreads to all

the parts of that body. And as much it is perfect in the quality

of the self, as much is its effect on the body. Its power is mostly

seen in the organs of the body.

Like for example the spring, through which streams flow; as

much water collects in the spring, as much the streams remain

full and through the conical heart many streams issue forth in-

to the body. And from the spiritual heart also there are innu-

merable streams flowing on intellects and power. The actual

distributor and one, who bestows physical and spiritual susten-

ance distributes according to the eligibility and need of every-

one and both these springs are continuously flowing from the

unlimited seas of grace.

However, the servant is required to act according to the di-

vine good sense and remove from those streams what prevents

the flow. And to remove the dirt of the corrupted matter cre-

ated in the body so that it keeps away the slush and filths of

satanic doubts and selfish desires from those streams. So that

both the physical and spiritual springs of life flow according to

the divine plan.

As is narrated from the Messenger of Allah (s.a.w.s.) that

man is a lump of flesh; when it is healthy, the whole body is in

health; and when it is ill, the whole body is sick. And it is the

heart of man.

According to another report, he said: When the heart is pure,

the whole body is pure and when the heart is filthy, the whole

body is also filthy.

Moreover, it is narrated from Imam Muhammad Baqir (a.s.)

that hearts are of three types: One heart is surrendered and

nothing can remain in it; it is the heart of the disbeliever.

Another heart is one, visited by both: good and evil; and the

stronger of the two dominates the heart. One more heart is

wide. In it a lamp is alight from the divine lights emitting a

light forever and its light never fades; this is the heart of a

believer.

It is narrated from Imam Ja’far Sadiq (a.s.) that the heart of

man to the body is like an Imam. Don’t you see in all creatures

871

that all physical organs are controlled by the heart? They inform the people about their conditions and whatever the heart

intends, they accept its command. In the same way, the Imam

is like heart of the universe and it is necessary that he should

also be obeyed like that.

Imam Zainul Abideen (a.s.) said: The servant is having four

eyes: two eyes are situated in the head, through which he sees

the issues of the world; there are two eyes in the heart,

through whom he sees the issues of the hereafter. Thus, who-

ever’s well- being the Almighty Allah intends, He makes both

eyes of his heart seeing, through which he learns about unseen

matters and becomes aware of his defects. If a person is unfor-

tunate and having a bad fate, the eyes of his heart go blind.

Imam Ja’far Sadiq (a.s.) said: The heart is having two ears;

one ear is having the spirit of faith and good deeds and in the

other ear Shaitan blows evils and doubts. Thus, man becomes

inclined to the one that dominates.

Imam Ja’far Sadiq (a.s.) said: My respected father used to

say: Nothing corrupts the heart, like sin. Indeed a heart com-

mits a sin; as long as the sin dominates it and makes it sur-

render, nothing stays in it.

Also, it is narrated from the Imam that the Almighty Allah re-

vealed to Prophet Musa (a.s.): Do not forgo My remembrance

in any condition; as abandoning My remembrance causes the

hardening of the heart.

It is narrated from Amirul Momineen (a.s.) that the tears of

the eyes do not go dry, except due to the hardening of the

heart and the hardening of the heart does not occur, except

through the excess of sins.

There are many traditions in this regard and this treatise

does not have scope to mention them all. Thus, it is concluded

from this research that the real faith is an ideal matter and is

related to conscience. It is having different levels and some

good deeds are related to each of the levels; and these are ef-

fects of faith and testimonies of its presence. Due to this, it is

possible to reconcile between all verses and traditions. On this

juncture, it is necessary to mention a few more points:

First Point: Can Faith Increase or Decrease?

There is dispute regarding the issue whether faith can in-

crease or decrease? Most theologians say that faith is worship,

872

by believing in the beliefs of faith and it cannot increase or decrease. Some regard this dispute to be secondary to faith and

they say that those who regard acts to be a part of faith; it is

obvious that according to their religion, due to excessive and

deficiency of their acts, their faith also increases and

decreases.

Those who regard faith to be absolute; they say that it cannot

increase or decrease. They explain away the verses and tradi-

tions, which prove increase or decrease of faith; that increase

implies perfection of faith and decrease implies decrease of its

perfection. According to that investigation, which was men-

tioned previously, it is possible that in actual certainty also,

there should be increase or decrease, as the Almighty Allah

mentioned in the story of Prophet Ibrahim (a.s.) that he asked

the Almighty Allah:

“And when Ibrahim said: My Lord! show me how Thou

gives life to the dead, He said: What! and do you not be-

lieve? He said: Yes, but that my heart may be at

ease.”(Surah Baqarah 2:260)

Then He said:

“And those who believe may increase in faith.”(Surah

Muddaththir 74:31)

There many evidences of this kind in verses of Quran and tra-

ditions. Moreover, it is proved that our faith and certainty is

not like the certainty of the Messenger of Allah (s.a.w.s.) and

the Holy Imams (a.s.). Amirul Momineen (a.s.) said: If the cur-

tains are lifted, my certainty will not increase. It is obvious that

this matter is exclusive for His Eminence and those, who are

like him.

It is narrated from Imam Ja’far Sadiq (a.s.) that one day the

Messenger of Allah (s.a.w.s.) was offering the Morning Prayer

in the Masjid. He glanced at a young man, known as Haritha

bin Malik, whose head was drooping due to lack of sleep, his

color had turned pale and body was extremely weak; he had

sunken eyes. The Prophet asked him what was wrong and he

replied: “I awoke with certainty.”

The Prophet said: “People claim something, for which there

is some reality, sign and testimony. So what is the reality of

your certainty?”

873

He replied: “It is that it always keeps me distraught and sad; keeps me awake during the nights, makes me fast on hot days

and has turned me away from worldly affairs and made me de-

test all that is there in the world and my certainty has reached

to such a level as if I can see the throne of the Almighty erec-

ted for accounting on Judgment Day and all creatures are be-

ing gathered. As if I am standing amidst them and as if I can

see the people of Paradise deriving pleasure from the blessings

of Paradise seated on sofas, speaking to each other reclining

comfortably. As if I can see the folks of Hell being punished

there and crying out for help. As if I can hear the sound of the

burping of Hell.”

The Holy Prophet (s.a.w.s.) said: “This is a man, whose heart

the Almighty Allah has illuminated with the light of Faith.”

Then he told him: “Retain this attitude.”

He said: “O Messenger of Allah (s.a.w.s.), pray that Allah

grants me martyrdom.”

The Prophet prayed for him and after some day she was dis-

patched to Jihad in the company of Ja’far Tayyar and was mar-

tyred there after nine persons.

There are many verses and traditional reports proving this.

Second Point: Elements of sincere faith

Khwaja Naseer has stated in Risala Qawaidul Aqaid: In view

of Shia, there are three principles of faith: (1) Testimony of

oneness of God. (2) Testimony of justice in His acts. (3) Testi-

mony of prophethood of the prophets and after that testimony

of Imamate of the infallible Imams (a.s.). It is clear from this

statement that in necessary fundamentals of Islam, the testi-

mony is not reliable in faith.

Though it is the consensus of the scholars that denial of ne-

cessary fundamentals of religion leads to infidelity; except that

it should be considered included in prophethood, as its denial

leads one to the denial of prophethood.

As causing insult to holy Kaaba and the Holy Quran and their

like is also considered as infidelity due to this. And the fact is

that it is necessary to have faith in what is from the necessary

fundamentals of Islam and its denial is infidelity, except that

there should be someone, who is a fresh convert to Islam and

not aware of the necessary fundamentals of Islam.

874

Shahid Thani (q.s.) said: Divine recognitions, from which faith is obtained are five basic fundamentals:

First root is recognition of the Almighty Allah; though it is

proved that the Almighty Allah is existent; He is eternal and is

the Necessary Being ( Wajibul Wujood biz Zaat). His existence

is the demand of His eternal existence, without His becoming

needful of a cause and also that his qualities of perfection

should testify to His positive qualities and regard Him pure of

all what is not befitting His greatness and majesty. From the

qualities of creatures and possibilities. They have disputed re-

garding the number of Divine Qualities of Perfection ( Sifaat

Kamaaliya ilaahi).

Khwaja Naseer has said in Tajreed that there are eight qual-

ities: (1) Power (2) knowledge (3) life (4) intention (5) percep-

tions (6) speech (7) truthfulness (8) prominence. Some have

omitted perception and truthfulness and replaced them by

being all-seeing and all-hearing. And instead of being promin-

ent they have said survival. Allamah has in many of his theolo-

gical books said that there is power, knowledge, life, intention,

detestability, perception, being eternal, being everlasting,

speech, truthfulness.

The second root is testimony to the justice and wisdom of

God; justice is that He does not oppress and that matter, which

is bad from the aspect of intellect, is not committed by Him.

And in promise and those matters, which He has made obligat-

ory on Himself, He does not go back on them. Wisdom is that

He never commits any vain act. All His deeds are based on wis-

dom and exigency.

The third root is testimony to the prophethood of Prophet

Muhammad (s.a.w.s.) and testimony of all what His Eminence

has brought; in detail and their testimony should be with detail

and what is known in brief, its testimony should also be in

brief.

It is said that it is not unlikely that the things His Eminence

has brought, their testimony should be sufficient briefly in in-

vestigation of faith and if the duty bound is capable on their de-

tailed knowledge, the detailed knowledge of all those things

that His Eminence has brought is obligatory; like the Shariats

in order to act on them. As for what His Eminence has in-

formed of, like circumstances of resurrection and hereafter;

875

like the duties of worship acts, questioning of the grave, chastisement of grave; bodily resurrection, accounting, Siraat

Bridge, Paradise and Hell, balance and scroll of deeds.

Also all the issues proved and known through widely related

reports, which the Holy Prophet (s.a.w.s.) has informed about.

Thus, it has come in investigation of faith, their testimony is re-

liable with their details. Some scholars have clarified that in in-

vestigation of faith, their testimony is interpretation in detail.

Then he has said: Apparently their brief testimony should be

sufficient in such a way that if the duty bound believes that all

those things are true, which the Holy Prophet (s.a.w.s.) has in-

formed of, in such a manner that when one of the parts of the

detail is proved for him; he should make a detailed investiga-

tion. In that case he would be a believer, even though he might

not have become aware of the details of those parts.

This is supported by the fact that in the beginning of Islam

most people were unaware of their details; on the contrary,

they became aware of it gradually, although they testified to

oneness of God and prophethood till they become aware of

everything, they were considered as believers.

On the contrary, this is the condition of the majority of

people in all periods of time; as is clear from the general cir-

cumstances. Thus, if initially, it is necessary to have detailed

faith, then it would take out most believers beyond the pale of

faith; something unlikely from the wisdom of the Almighty

Allah.

Though their knowledge is among those things, which per-

fect the faith and sometimes their knowledge becomes obligat-

ory, in order to preserve the laws of Shariah and to remove the

doubts of misguiders and not inclusion in religion of those

things, which are not included in religion; thus, this is the

second reason of their being obligatory and not from the as-

pect that faith should be dependant on it.

Moreover, whether in actualization of faith, the infallibility

and purity of the Holy Prophet (s.a.w.s.) and also since His

Eminence is the seal of the prophets and there is no prophet

after him, and other than him, the laws of prophethood; the in-

vestigation of its conditions is also reliable. Thus, it is known

from the statements of some scholars that it is reliable, but not

unlikely. That only a brief testimony should be sufficient.

876

The author says:

Though the apparent meaning of this statement is that if in

issuing the order of faith on some person the belief of five prin-

ciples in detail, and all what the Holy Prophet (s.a.w.s.) has

brought, its brief faith is sufficient. However, he should not be

a denier in any of the necessary fundamentals of Islam; be-

cause a person, who is brought up among Muslims, it is not

possible for him to remain unaware of

these issues: like prayer, fast of the month of Ramadhan and

Hajj. And if there is someone, whose ignorance is possible,

they do not declare him to be a disbeliever and if he refuses

after he is informed of these things, he would be an apostate as

will be explained after this.

Then he said: The fourth root, after the prophethood of Mes-

senger of Allah (s.a.w.s.) is testimony of the twelve Imams. This

is exclusive for Imamiyah sect and is from the necessary funda-

mentals of their religion, because the opponents regard Imam-

ate to be of the secondary issues of religion and not from the

primary issues and there is a condition that one should testify

that these personages guide people to truth and in enjoining

good and prohibiting evil, their obedience is incumbent on all;

because this is the aim of their appointment as Imams.

But the testimony that these personages are pure of all smal-

ler and greater sins and base traits; and also the testimony that

these personalities are appointed by the declaration of the

Almighty Allah and not by people and also that these person-

ages are protectors and guides of the law of the Prophet and

they are aware of everything, which is for the well- being of

Ummah; regarding their sustenance and hereafter; and also

that their knowledge is not through their personal opinion.

On the contrary, it is a certainty that they have obtained it

from one, who did not speak according to his personal desire;

whatever he said was divine revelation and each Imam has ob-

tained this knowledge from his preceding Imam along with the

seven divine spirits, which they were having and some were in-

tuitional sciences, which they received from the Almighty

Allah.

Or from other aspects that they were causes for certainty of

these personalities as is mentioned in traditions that they were

divinely inspired. That an angel accompanies them and inspires

877

divine sciences to them, which were needed and these sciences are engraved on their hearts; and no time and period is without

those personages.

It is necessary for one of them to be present in every age,

otherwise the earth will be destroyed along with its inhabit-

ants; and also that with their end, the world will also end. That

is; the earth cannot survive without them. From among the

twelve Imams, the last Imam is Imam Mahdi (a.s.), who is alive

and present, but he is in occultation. When the Almighty Allah

will command, he will reappear.

And the matter that in proving the Imam, belief in all these

issues is a condition or only belief in Imamate and their obedi-

ence being compulsory is sufficient. With regard to it the same

reasons should be taken into account, which we have explained

in the chapter of prophethood. On the contrary, the first state-

ment should be preferred. That if one believes in their Imam-

ate, it is as if belief in everything is obtained; especially if their

infallibility has been proved through logical and textual reason-

ing’s and it is not unlikely that according to the second state-

ment. Only this much can be regarded as sufficient that for

faith, the belief of Imamate and obligatoriness of obedience is

sufficient as is clear from traditions that during the periods of

the Holy Imams (a.s.) there were some persons among Shia,

who did not believe in their infallibility.

So much so, they considered them to be among the righteous

scholars as is clear from the book of Rijal Kishi, but in spite of this, the Holy Imams (a.s.) considered them as believers, on the

contrary, they deemed their judgments reliable. Can such a

person, who was born during the period of some Imam and

who believed in all previous Imams till the Imam of his time;

but he remained unaware of the Imams after his time; can he

be called as a believer? Apparently this much is sufficient for

him.

Thus, many traditions are mentioned regarding this in many

books of tradition and science of tradition narrators (Rijal).Yes,

belief in all twelve Imams is incumbent for one, who came after

all the Imams. Like the people living during the occultation of

Imam Zamana (a.s.).

The author says:

878

In the first issue, with regard to a common man, the view of Shaykh Zainuddin is not correct in my view and the issue that

belief in Imamate and incumbency of obedience is sufficient for

belief; it is also inappropriate and absurd; because there are

many qualities of the Holy Imams (a.s.), whose belief is neces-

sary for the Shia and the Imams have said truth according to

the statement of the Almighty Allah and the Holy Prophet

(s.a.w.s.).If this is not so, how the Imamate of every Imam can

be proved from the statement of the preceding Imam? Like

denial of a necessary fundamental of faith, is like denial of the

Holy Prophet (s.a.w.s.) and a person as a result of that goes out

of the religion of Islam, in the same way, denial of a necessary

fundamental of Imamiyah sect leads to the denial of Imamate

and it takes one out of the religion of Shia.

Thus, it is mentioned in traditions that Imam (a.s.) said: One,

who does not consider Mutah as lawful, is not our Shia. From

such necessary fundamentals of Shia faith that the twelve

Imams are infallible and there will be no Imams after him. And

Imam Mahdi (a.s.) is alive and in occultation and will definitely

appear one day and the world cannot be devoid of the Imam.

Imam is the scholar of every knowledge, which the Ummah

may be in need of.

Thus, denial of every such necessary fundamental of faith

leads to the denial of Imamate, but some matters, which only

scholars and traditionists are aware of and others have no

knowledge of them, and do not reach to the limit of being ne-

cessary; do not take one outside the pale of religion. For ex-

ample, Imam is a Muhaddath and the angel speaks to them.

And during the night of power ( Shabe Qadr) the angels and

spirits descend on them and after death, their pure body is

taken to the sky; and such other matters.

He also said that it is clear from traditions that there were

some Shia during the time of the Holy Imams (a.s.), who did

not believe in their infallibility; regarding this firstly it is pos-

sible that at that time this was not considered a necessary fun-

damental of faith; and also if it is said that this command is re-

garding the people, on whose deviation is the consensus of

companions; like Zurarah and Abu Basir. Most scholars have

interpreted as such and have rejected their chains.

879

Even if this is regarded as right, since they were not infallible, they might have made a mistake; and after that they

might have repented. And if it is said that this view is regard-

ing some other people, then their faith and justice will be

wrong; that is the non-Muslims.

Imams used to behave nicely with all kinds of people accord-

ing to exigency, good and bad and what they said regarding

the belief of the later Imams. In my view, it should be inter-

preted that when that person or regarding some of the Imams

after him, he should have heard from the Imam of the time or it

is learnt through correct chains of narrators; it is obligatory for

him to believe in all the Imams; otherwise it is not necessary

from him to believe in the future Imams; and the questioning of

Fatima binte Asad in grave, regarding the Imamate of Amirul

Momineen (a.s.) is also having the same order.

Then he says: The fifth root of the principles of faith is that

he should have faith in physical resurrection. There is con-

sensus of all Muslims on this matter and it is from the neces-

sary fundamentals of faith, but the philosophers deny it and

they believe in spiritual resurrection. Thus, after some invest-

igation, which was mentioned above, he says: The chastise-

ment of the grave etc. and whatever is there regarding resur-

rection regarding whom there are verbal evidences; that is tra-

ditions; are present.

For example, accounting, Siraat Bridge, Balance of Justice,

opening of the scroll of deeds. The everlasting chastisement of

the disbeliever in Hell and the presence of the believer in

Paradise forever. Without any doubt, the brief testimony of all

these things is necessary as there is consensus of the whole

Ummah on this and widely related traditions are recorded

about them.

That is why, denial of them will take one out of the pale of

faith, but to believe in them in detail; like how the accounting

will be conducted; what kind of Siraat Bridge is? And whether

Mizan is really a Balance or it is in fact justice; regarding

whom innumerable traditions are present. Apparently it is not

necessary; that not being aware of their details is not a hurdle

in faith; and in the same way, to know that the Hell is on the

earth and Paradise is on the heavens and many such things.

Third Point: Meaning of Islam

880

There is dispute regarding the meaning of Islam. Some believe that Islam and faith means one and the same thing. Some

say that Islam means confession to the dual testimony of faith

along with belief; and not denying any of the necessary funda-

mentals of faith. This Islam can be beneficial in the world only

and it is of no use in the hereafter; till the time that he does not

have faith in all the belief of the religion of the Imamiyah; the

most important of them being the belief in the twelve Imams.

Some say that the meaning of Islam is mere verbal expres-

sion of the dual testimony of faith, although they might not be-

lieve in it. Thus, even the hypocrites are included in this and

the apparent rules of Islam will apply to them also on the

meanings and most meanings of faith and Islam are implied,

which were mentioned previously.

So much so that the highest rank of faith, even for that the

word of Islam is used. That is the meaning of Islam is being

obedience in all commands and prohibitions and same are their

consequences as was mentioned in the meaning of faith, but

when Islam is compared to faith, the implication will be same

for both the meanings, which we have mentioned here.

Fourth

Point:

Is

certainty

of

divine

recognition

necessary?

There is dispute whether for faith, certainty of divine recog-

nition is necessary or only a strong conjecture is sufficient. And

there is dispute also whether faith should be obtained through

proof and evidence or it is lawful through emulation ( Taqlid). It is known from the apparent statement of the Allamah and other scholars that faith should be obtained through proof and

evidence; on the contrary, some have claimed consensus and

brought verses, in which it is prohibited to follow conjecture. It

is clear that if the branches of faith are not included in this, the

roots of religion are definitely included. Also in a large number

of traditions, Taqlid is condemned.

Also, the Almighty Allah says:

“The believers are only those who believe in Allah and

His Apostle then they doubt not.”(Surah Hujurat 49:15)

Khwaja Nasiruddin Tusi is content in his book of Fusul that

only a conjectural testimony is sufficient in faith. And those

who believe in sufficiency of conjecture and Taqlid, they bring the argument that in the beginning of Islam, proofs and

881

reasoning’s were not presented for those who embraced faith, on the contrary, for their Islam, only this much was sufficient

that they should express Islam and recite the dual testimony of

faith.

Also, it necessitates that most weak and ordinary Muslims

should be considered as disbelievers, because they do not have

perfect certainty and with a slightest doubt their beliefs and

Islam is shaken. It is not unlikely that this group is also of the

deprived and they may be included among the folks of the

heights and those who hope for the command of Allah. Some

say that it is not necessary for all people to have cognition of

religious beliefs with details and that also through reasoning’s

of logical doubts, by proving the faith one should have the

power

to

remove

the

objections

of

disbelievers

and

adversaries.

Yes, the Wajib Kifai is definitely there, that there should be a group of scholars, who remove from Islam the objections of disbelievers and opponents, but for ordinary creatures this much

faith is sufficient that they should have awareness of their faith

with brief proofs. Thus, the Almighty Allah says in the Holy

Quran regarding His existence and oneness and the rest of the

roots of religion in this way.

It is narrated that the Messenger of Allah (s.a.w.s.) asked a

Bedouin: How did you recognize God? He replied: When we

see the droppings of camel on a road, we know that a camel

has passed by, and when we see human footprints, we under-

stand that a man has passed from there; can such huge sky

along with its luminous stars and such a vast earth, along with

its plains and mountains, not testify that their maker the

Almighty Allah is present?

The Messenger of Allah (s.a.w.s.) said to the audience: It is

necessary for you to have a faith like that of this Bedouin.

Thus, it is a very strong view. One, who considers the Islam of

the early period and the first Muslims, he would know that one,

who was offered Islam, he was only made to confess the prin-

ciples of belief; and in order to make him believe in prophet-

hood, he was shown miracles. Then the rules of worship and

obedience were taught to him. After that gradually, the habit of

worship and after that his faith was perfected through hearing

the verses and he reached to the level of knowledge of

882

certainty. In that period, they were not presented with conditions, which may lead to doubts.

Thus, even today we see that some pious and righteous

Muslims, who did not fall in the dispute of apparent sciences;

their certainty and faith is very perfect. As opposed to some

scholars, whose life passed in research of doubts and deeds of

ordinary obedient believers are more effective than their

deeds. Their expertise gradually increased in those sciences,

signs and requirements of knowledge; like fear of God and

truthfulness etc.

According to verses of Quran, things which result in perfect

faith, real cognition and original knowledge are displayed from

them less. Thus, it is learnt that in fact it is not the real know-

ledge; on the contrary, there is another way to gain it. We have

in some of our lengthy books, written with detail about this;

but in this treatise, there is no scope to go into further details.

Fifth Point: Disbelief after Faith

Can a person become a disbeliever, after he has acquired

perfect faith or not? There is dispute regarding this. Many

theologians from Ahle Sunnat and Shia are of the view that it is

possible for him to lose his faith. On the contrary, it has

happened and the apparent meaning of many verses, prove

this. Thus, the Almighty Allah says:

“Surely, those who disbelieve after their believing, then

increase in unbelief, their repentance shall not be accep-

ted.”(Surah Aale Imran 3:90)

On another occasion, He says:

“O you who believe! if you obey a party from among

those who have been given the Book, they will turn you

back as unbelievers after you have believed.”(Surah Aale

Imran 3:100)

At another place, He says:

“Surely (as for) those who return on their backs after

that guidance has become manifest to them, the Shaitan

has made it a light matter to them; and He gives them

respite.”(Surah Muhammad 47:25)

Once more, He says:

“O you who believe! whoever from among you turns

back from his religion, then Allah will bring a people, He

shall love them and they shall love Him, lowly before the

883

believers, mighty against the unbelievers, they shall

strive hard in Allah’s way and shall not fear the censure

of any censurer; this is Allah’s grace, He gives it to whom

He pleases, and Allah is Ample-giving, Knowing.”(Surah

Maidah 5:54)

There are many other verses of this type.

Sayyid Murtada Alamul Huda and some other Shia theolo-

gians say that in their view, they cannot lose real faith; and

what is mentioned about apostatizing of some people, it seems

that they did not initially have full faith or that they had hypo-

critical faith. Or their faith was just conjectural and did not

reach to the level of certainty. And the verses that prove this

possibility of becoming disbeliever after faith is proved; its

meaning is explained that the faith of such people was verbal

and not real and sincere.

The special laws framed in Shariat for apostate are for such

a one, who has committed apparent apostasy. It does not prove

that he become an apostate in essence. Sometimes it so hap-

pens that actually a person is a disbeliever, or as per face value

the law of faith was applied to him; and after display of disbe-

lief, they declare him as apostate; while it is possible that he

might be a believer and is on his faith in view of Allah; but

since he did not pay good respect to Islamic law, that is why

the legislator declared him to be an apostate; so that laws and

divine sanctities should remain safe and no one should dare to

do that.

Researchers and modern scholars have from the side of

Sayyid Murtada have explained as thus, and it is very unlikely

and apparently meaning of verses and traditions due to these

logical justifications and unlikely doubts there is no chance to

interpret them. If someone remains content on conjecture in

obtaining faith; there is no doubt that its decline is very much

possible.

If in obtaining faith, we deem certainty to be a condition,

then it is possible that the certainty obtained through logical

proofs and rational laws, keeping in view those strong doubts

and conjectures, to drive away whom it is not capable, should

decline; as opposed to this by appearance of doubt or by con-

jecture of its opposite. Some scholars have said on behalf of

the Sayyid that if we accept that decline of real certainty is not

884

possible, it is possible that decline of faith should have been due to such acts, which make one a disbeliever.

For example, to prostrate to the idols or to consider the di-

vine sanctities trivial. Its reply is that we cannot accept such

acts by a person having faith; whether it is possible in itself;

but it is definitely impossible from him.

Thus, if these acts are committed by him, it is a proof that he

was not having faith, and he is false in his claim. The fact is

that if he had gained perfect certainty, which is exclusive for

the proximate ones of God, and had reached to certain truth

( Haqqul Yaqeen), decline of this certainty is impossible and incidence of such acts is also impossible from him.

If it is only through absence of justification, there is possibil-

ity of a contradiction due to the reasoning established on him;

then the doubt of that decline and the incidence of those acts;

both are possible; as is the statement of the Almighty Allah:

“Then there is (for you) a resting-place and a deposit-

ory.”(Surah Anaam 6:98)

In the interpretation of this verse, it is mentioned in many

traditions that faith is of two kinds: one is stable and perman-

ent; that even though mountains may move from their place,

but there is no decline in it; the second type is given as a loan

and a gift; if the Almighty Allah wants,

He completes it; and if He wants, He can take it back.

Kulaini has narrated through correct chains of narrators

from Husain bin Naeem that he said: I asked Imam Ja’far Sadiq

(a.s.): Sir, why is a person a believer in the view of Allah, and

his faith is proved to Allah; then the Almighty Allah transfers

him from faith to infidelity? He replied: Allah, the Mighty and

the High is just; He does not summon His servants, but to faith

and not to infidelity. He does not bring anyone to disbelief.

Thus, one, who believed in Allah, the faith is proved for him in

view of Allah. Then Allah does not allow him to move from that

faith to disbelief.

The narrator says: Then I asked: There is a disbeliever and

his disbelief is proved to Allah, does Allah bring him from that

disbelief to faith? He replied: The Almighty Allah created all

human beings on one nature, in such a condition when they

neither know how to get faith on Shariat nor to deny Shariat,

the Almighty Allah sends His prophets to call them to believe in

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Him. At that time, the Almighty Allah guides whoever He likes, and does not guide whoever He does not like.

The author says:

It implies nature. That it was having the capability for both:

Islam and disbelief; and the conclusion of the reply is that the

Almighty Allah has created all the people on a nature, which is

worthy of Islam; whether there be difference in their worthi-

ness and capability, but by sending the prophets and by send-

ing proofs and evidences, the proof was exhausted; that is why

on Judgment Day, no excuse will remain for anyone.

No one was compelled to disbelieve; neither by his birth nor

due to lack of guidance; but some of them are eligible for spe-

cial guidance from Almighty Allah and it this, which support his

faith; and some due to their bad choice, evil deeds and morals,

do not become eligible for those guidance’s and they become

disbelievers; even then, they are not forced to disbelieve.

Thus, this is the meaning of the matter between two matters;

to which, we had hinted, at the beginning of this treatise. And

it is possible that the last two sentences of the tradition may

imply that some have obtained guidance from that general

guidance and some did not. According to the view of scholastic

theologians, this meaning is more appropriate and the first

meaning is more compatible with traditions.

Also, it is narrated through correct chains of narrators from

Imam Muhammad Baqir or Imam Ja’far Sadiq (a.s.) that the

Almighty Allah has created a special creation for faith, from

whom the faith will never decline and has created a special

creation for disbelief; such that disbelief will never leave them.

And He has created a creation between them: to some He has

given faith, if He likes, He may complete this bounty on them

and if He likes,

He may take it back.

It is narrated through good chains of narrators from Imam

Ja’far Sadiq (a.s.) that he said: There is a person, who is a be-

liever in the morning and a disbeliever in the evening and he is

a believer in the evening and a disbeliever in the morning. And

there are some people to whom faith is given as a loan. It is

taken away from them after sometime and the name of those

people is Maadeen.

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It is also narrated from Isa Qummi that he said: I was in the company of Imam Ja’far Sadiq (a.s.) and Imam Musa Kazim

(a.s.) was a child at that time; he was playing with a lamb. I ap-

proached him and asked: Do you not see what your respected

father does with us? Sometimes he asks us to perform an act

and sometimes he restrains us from it. First he told us to be

friendly to Abul Khattab; now, he tells us to curse him and be

aloof from him.

Imam Musa Kazim (a.s.) said, while he was just a child: The

Almighty Allah has created a creation for faith and faith will

never separate from them; and He has created a creation for

disbelief and disbelief will never leave them. There is a cre-

ation between them, which is given faith as a loan; they are

called as Maadeen. As long as the Almighty Allah likes, He

keeps it with them and whenever He likes,

He takes it back.

Thus, Abul Khattab was from this group; that faith was given

to him by way of a loan. Isa says: When I met Imam Ja’far

Sadiq (a.s.) again,

I mentioned this conversation with him. He said: That young

lad is the source of knowledge of prophethood and the know-

ledge of Prophet is given to him in inheritance.

Through another chains of narrators, it is narrated from

Imam Ja’far Sadiq (a.s.) that he said: The Almighty Allah ap-

pointed prophets on prophethood and they can never apostat-

ize and He has given faith to some believers; they also can nev-

er apostatize; and to some it is given as a loan; if they continue

to beseech the Almighty Allah with humility, faith will remain

with them and they will remain on faith till their last.

There is another traditional report narrated through authent-

ic chains of narrators that Imam (a.s.) said: Much regret and

despair will be there for one, who does not gain from

something, which he has seen and known; and who does not

act in accordance to his knowledge and does not value religion

as he should have done; and does not become aware of its

profit and loss?

Someone asked: How can we know that those who claim Shi-

aism will get salvation?

He replied: One, whose acts in accordance to his word; itis

evidence of his deliverance. And one, whose deed is not in

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accordance to his word; his faith is given to him on loan; it is given as a trust to him.

In another tradition, he said: The Almighty Allah created the

faith of believers wrapped in the heart; when Allah likes,

He shows that concealed gift and grows the tree of faith. He

sends the rain of wisdom on it, and sows the seed of knowledge

in it. Thus, the sower of that seed and the grower of that crop

is the Almighty Allah Himself.

It is mentioned in another report that the heart of man is

restless between his chest and throat; till faith is bound up

with it. Then it gets rest and stabilizes from shaking. Thus, the

Almighty Allah says:

“And whoever believes in Allah, He guides aright his

heart.”(Surah Taghabun 64:11)

And in the reading of Ahle Bayt (a.s.),it is as follows:

That is: He gets faith and the Almighty Allah gives relief to

his heart from doubts and misgivings.

The author says:

This point is mentioned in many traditions and supplications.

Itis stated that we should seek refuge from decline of faith with

deviating mischiefs. The fact is that if faith reaches to the level

of perfect certainty and the certain truth( Haqqul Yaqeen), then its decline is generally impossible, but his reaching this stage

is very rare and is exclusive for honorable prophets, the great

successors and perfect believers, as is proved from traditions

mentioned above; but it is very rare to reach faith to that limit

and its observance is quite difficult for common people; rather

it is like an impossible duty.

Thus, apparently it is sufficient that for the faith of most of

the people as much conjecture, as may satisfy their self, is suf-

ficient. There is no doubt that it is possible for going away of

such a faith. And there are many grades of faith, as was learnt

previously. Thus, in some stages, it is possible that it might go

away with a little doubt. On the contrary, it is changed with

doubt and denial. This is known as borrowed faith and it be-

longs to the Maadeen.

In some stages, its decline is impossible. Neither does it de-

cline from reason nor from beliefs or acts. In some, decline

from reason and act is possible; it does not decline from be-

liefs. Like those disbelievers, who were certain of the veracity

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of the Messenger of Allah (s.a.w.s.), but they denied due to the invalid worldly vested interests; like Abu Jahl and his group.

And like the hypocrites from the companions; who has on day

of Ghadeer and on many other occasions, heard clear cut de-

claration on the caliphate of Amirul Momineen (a.s.); but they

became deniers for the love of the world. Thus, there is no

doubt that in instance of perfect certainty absence of apparent

denial is a necessary condition for faith.

Thus, the Almighty Allah says regarding some disbelievers

that they denied, although their hearts were certain of it. Thus,

it is possible that the loss of faith and apostatizing of man can

be due to apparent denial; or due to committing of such an act,

whose doer is deemed as a disbeliever by Shariat. For ex-

ample: prostrating to an idol or slaying a prophet or an Imam;

or to throw the Quran in a dirty place in a disgraceful manner;

or to insult the Kaaba or commit similar acts.

Sixth Point: Denial and Apostasy

Explanation of denial and apostasy (may Allah give us

refuge) so that their meanings should become clear.

As most theologians say, denial means lack of faith in such a

person who should have been a believer. Since the meanings of

faith and Islam and their consequences have been explained,

as opposed to it, there is a denial and its result is not the result

of its opposing faith.

Thus, according to most well- known view, having faith in the

actual Shia Imamiyah beliefs is Faith; and its result is non-

entry into Hell. Lack of any of these beliefs is denial, whether it

is by way of doubt or opposed to it; it is a doubt in beliefs. Or

that in fact, the thought of those beliefs has not passed in his

mind, as was mentioned previously that the condition of belief

in five principles is that there should be no denial of any of the

necessary fundamentals of faith; rather of any necessary fun-

damentals true Shia Imamiyah faith; and an act that causes ex-

pulsion from religion should not have been committed.

Like insulting the Holy Quran or Kaaba, or prostrating to an

idol, or wearing a crucifix or a Zunnar1that display signs of

denial, such acts also lead to disbelief and the person goes bey-

ond the pale of faith. And if these matters are after confession

of the dual testimony of faith and after expression of Islam, the

rule of apostasy will apply to him.

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Thus, Shaykh Shaheed (r.a.) and other scholars have said: An apostate is one, who breaks up his Islam or himself announces

his expulsion from Islam or through expression of a religion,

whose follower is called as a denier; for example: Christians,

Jews, Magians and idolaters; or he denies a necessary funda-

mental of faith. Or he does something opposed to the neces-

sary fundamental of faith; or an act that clearly proves

disbelief.

For example, he prostrates to the Sun or an idol; or he inten-

tionally puts the Holy Quran in impurity or insults the holy

Kaaba. Thus, regarding apostasy, it is well known among

scholars that an apostate is of two kinds: One is the natural

apostate and the other is the communal apostate.

The natural apostate is one, who is born in Islam and he was

conceived in the condition of Islam; that when he was con-

ceived, his parents were Muslim. For such an apostate, the leg-

al ruling is that if he repents, his repentance is not acceptable

and his execution is necessary; his wife will separate from him

and since the time of his apostasy she will observe the waiting

period ( Iddah) of death and his wealth will be distributed

among the heirs and there is no dispute among scholars re-

garding the two kinds of apostasy.

But there is dispute, whether in view of Allah, his repentance

is acceptable or not. Most scholars believe that his repentance

is acceptable because there is no doubt that he was indeed

duty bound by Islam. If we say that his repentance is not valid,

then the duty of repenting will be an impossible duty for him;

therefore, when his apostasy is for example not known to any-

one; or it is known, but he has no power to execute him; in that

case the matter of his repentance will be between him and Al-

lah and the repentance will be accepted and his transactions

and worship acts will be valid; but his property and wife will

not be returned to him, although he can remarry his wife after

the waiting period. In view of some, he can demand the wife in

the waiting period only; but this matter is not without doubt.

Some scholars say that in spite of the matter of his repent-

ance being between him and God, his repentance will not be

acceptable and he will remain in Hell forever. And it is such an

impossible matter that he has made incumbent on himself.

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The communal apostate is one, who is born on disbelief and later embraced Islam and then after that again apostasied. The

popular view is that such a man can be compelled for repent-

ance. If he recants, apparently the matter of repentance is

between him and God; the repentance will not be accepted and

if does not repent, his execution is necessary.

There is dispute regarding the period of respite in repent-

ance. In view of some, it is three days, as is proved from one

traditional report; some say that there is no limit to it. He

should be given respite till he re-embraces Islam; on the con-

trary, he should be compelled through threats; and if he still

persists, he should be executed. These rules are for men.

If a woman apostatizes, she is given life imprisonment and

she must not be executed, whether she is born from a Muslim.

And at the time of every prayer, she is to be punished by

lashes, so that she may accept Islam.

Ibne Junaid has differed with our scholars and he says that

apostate is of one type only; whether he is natural or commun-

al. He should be compelled to repent; if he repents, his repent-

ance will be accepted; otherwise his killing is necessary. Most

Ahle Sunnat scholars also are of the same view. It is not lack-

ing in strength.

1A Christian or a Jew’s girdle, distinguishing him from a

Muslim.

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Details of the necessary fundamentals of Islam

It should be clear that Shia scholars briefly say denial of any

of the necessary principles of the religion of Islam leads to infi-

delity, but they do not explain the necessary principles. In

books of jurisprudence, it is mentioned separately on various

occasions that this matter is from the necessary principles.

Therefore, it is necessary that on this point, it should be ex-

plained to some extent.

It should be clear that necessary principles of faith is that,

whose definition should be such that anyone, who accepts that

faith, should be aware of it; but there can be some rare person,

who has embraced it recently or he has been brought up in

country far from Islamic countries and these rules did not

reach there. For example, the obligatoriness of Daily Prayer

and the number of units ( Rakats) and the method of bowing

and prostrating in prayer and the Takbeeratul Ahraam 1, stand-

ing and reciting of chapters of Quran; although in some of

these issues, according to apparent statement, he is generally

concealing it.

Generally, it should be known that purity is necessary for

Prayer and Ghusl Janabat, Ghusl Haiz and Ghusl Nifas are ob-

ligatory. According to apparent view, the coming out of urine,

stools and intestinal gas invalidates ablution; and the bath for

touching of the corpse and the funeral Prayer and burial of the

dead is obligatory and briefly knowing that paying Zakat and

fasting during Ramadhan are obligatory and it is known that

there is Ihraam and halting in Arafat and Mashar.

Briefly, it should be known that in Hajj, there is sacrifice,

tonsuring the head and stoning of Jamarat, in addition to know-

ing their obligatoriness and recommended-ness; it should be

known according to the apparent view and briefly that Jihad is

obligatory; that congregational prayer is having precedence on

individual prayer. It should be known briefly that giving charity

to the poor is preferable and one should be aware of the excel-

lence of knowledge and scholars.

The excellence of speaking the truth, if there is no risk of

harm and the bane of lying, if it is not beneficial. It should also

be known that fornication and sodomy is unlawful and to kiss a

892

woman or a boy with lust is unlawful. It should be known in accordance to the popular view that grape wine is unlawful and it

is not like soft drinks. Their unlawfulness is not from the neces-

sary fundamentals of Islam; as some Ahle Sunnat consider

them lawful; but it is not unlikely that it should be a necessary

fundamental of Shia religion.

It should be known briefly that it is unlawful to consume

pork, carrion and blood; and it is unlawful to marry the mother,

sister, daughter, niece, paternal and maternal aunts; and even

the mother-in-law; and to marry two sisters at the same time.

It

should be known that committing injustice and appropriating

the property of others, in an illegal way, is unlawful.

It is unlawful to kill a Muslim in an illegal way. To talk with a

Muslim in a shameful way is unlawful. To harass someone

without reason, or to beat or punish someone is unlawful. To

back bite about someone or to make allegations against

someone is most probably unlawful.

That there is merit in obeying the parents and their disobedi-

ence is bad.

On the contrary, it is necessary to fulfill the duty of Sile Ra-

hem (joining of relations). It should be known what the rules of inheritance are and that the heirs of the dead are eligible to inherit the property of the deceased. It is necessary to fulfill the

bequest of the dead. We should know that charity and good

deeds on behalf of the deceased are beneficial for them. We

should know that fasting carries great excellence and reward.

We should know that sexual intercourse becomes lawful

through Nikah and divorce leads to separation. We should

know that the body should be concealed from Namehram (un-

related person of the opposite sex) and to look at Namehram

with lust is unlawful. Coition with animals is unlawful. It should

be known that a transaction of sale, agreement of agency and

mutual agreements enable legal transfer of property.

It should be known that flesh of lawful animals become law-

ful by Islamic slaughter. It should be known that stealing and

robbery are unlawful in Islam. It should be known that the Holy

Quran is truly a divine scripture; it is revealed from the

Almighty Allah and it is a miracle of the Messenger of Allah

(s.a.w.s.).It should be known that love of Ahle Bayt (a.s.) is

893

obligatory and one should have faith in their greatness. Thus, those who deny all this; like the Nawasib and Khawarij etc, are all deniers, because they deny one of the necessary principles

of faith. In addition to this, many necessary principles of faith

were mentioned in the beginning of this treatise.

There are many other issues, that are proved through widely

related traditional reports and are definite in view of Muslims;

specially the beliefs of Shia.

It was mentioned previously that there are some issues,

which in view of Shia Imamiyah are included among necessary

principles of faith and in view of other Muslims they are not ne-

cessary; like belief in Imamate of the Twelve Imams and their

greatness; on the contrary, according to popular view, belief in

their infallibility and that their Imamate is declared by the

Almighty Allah and declared by the Messenger of Allah

(s.a.w.s.).And that the number of Imams will not exceed twelve.

The twelfth Imam is alive and present in the world. He will re-

appear one day and defeat all false religions. And that aloof-

ness from the three enemies of Ahle Bayt (a.s.), Muawiyah,

Yazid and other Caliphs, who were opponents of Ahle Bayt

(a.s.) is obligatory, because they falsely claimed Caliphate. On

the contrary, aloofness is obligatory from the Ismailiya and

Zaidiyyah Caliphs also, because they made a false claim of

Imamate.

Aloofness is necessary from those enemies of Ahle Bayt

(a.s.),who harassed the Holy Imams (a.s.) along with apparent

enmity, like: Talha, Zubair, Ayesha, Ibne Muljim, Ubaidullah

Ibne Ziyad, Umar Ibne Saad and Sinan bin Anas, because their

repentance till their last moments is not proved.

In other words, aloofness from all the enemies of Ahle Bayt

(a.s.) is necessary; and good belief is necessary regarding their

true friends, like Salman Farsi, Abuzar, Miqdad, Ammar Yasir

etc. And to perform Mutah and Hajj Tamatto and to utter

Hayya Alaa Khairil Amal and to wipe the feet in ablution and

washing downwards in ablution, on the basis of apparent

view,is necessary. That it is not allowed to pray with folded

hands, saying Amen in Prayer, and saying As- Salaatu Khairum

minan naum. To sit still after the second prostration is

preferable.

894

Prostration of thanks is recommended after Prayer and after Prayer,it is recommended to recite the Ziyarat of the Messenger of Allah (s.a.w.s.) and Imams (a.s.). Paying respect to the

tombs of these honorable personages; on the contrary, accord-

ing to popular view, to respect the tombs of all righteous ones,

believers and their relatives and friends is obligatory.

Unlawfulness of dog meat, insects (crawling creatures) and

predatory animals is proved on the basis of commonly accepted

view.

Coition is unlawful with related ( Maharim) females, even if

the male organ is covered with silk.

It is unlawful to believe in absolute determination.

It is unlawful to believe in cancellation of worship acts.

These are the issues that should be regarded as the neces-

sary fundamentals of Islam. That is their appearance in

Twelver religion should be such that one, who follows that reli-

gion, should know them well and their denial is like the denial

of the Messenger of Allah (s.a.w.s.), although this is not clari-

fied in the statements of most of the scholars, but itis proved

from their arguments on infidelity of the denier of necessary

fundamentals of faith.

It is mentioned in traditions that the Holy Imams (a.s.) have

said that one, who does not believe in our Rajat and does not

consider our Mutah lawful, is not from us.

There are many traditions regarding aloofness from their en-

emies and opponents. It is said that one, who is not aloof from

them, is not our Shia, on the contrary, he is our enemy.

I have mentioned many traditions through Shia and Sunni

channels regarding this in our book of Nafhaatul Laahoot; and

mentioned more in Biharul Anwar.

Imam Ali Reza (a.s.) says in the treatise, which he wrote un-

der the title of Sharai Deen for Mamun:

“In pure Islam, it suffices to confess that there is no god, but

God, the One for Whom there exists no partner; the Only God;

the One and Only; the Eternal; the Self-Existing; the Ever-Last-

ing; the All-Knowing, for Whom there is no ignorance; the All-

Powerful, for Whom there is no incapability; the All-Sufficient,

for Whom there is no need; the All-Just, for Whom there is no

wrong. He is the One, who created everything. There is noth-

ing like Him. There is no one similar to Him. There is no one

895

opposed to Him. There is no one equal to Him. He is the subject of all worship, supplications, desires and fears.

And that Muhammad is His Servant, Messenger, Trustee,

and Appointee among His creatures. He is the Master of the

Messengers, the Seal of the Prophets, and the noblest person

of the Two Worlds. There are no Prophets after him and there

will be no changes in his Islamic Laws.

And that everything, with which Muhammad bin Abdullah

(the Prophet) came, is the evident Right. We believe in him as

well as all the Messengers, Prophets, and Proofs of God that

preceded him. We believe in his Truthful Book, in which it is

stated, ‘No falsehood can approach it from before or behind it:

It is sent down by One Full of Wisdom, Worthy of all Praise.’

And that his Book supersedes all of the other Divine Books. It

is correct form the beginning up to the end. We believe in all

its verses whether they are decisive, allegorical, particular,

general, promising, threatening, repealing, repealed, or ex-

press news. No creature can ever create its equivalent.

Moreover, the evidences for the believers after the Prophet

(s.a.w.s.), the manager of the affairs of the Muslims, the

spokesman of the Quran, the knower of its decrees is his broth-

er, successor and trustee –Ali Ibne Abi Talib (s). His position

relative to Muhammad (s) is the same as that of Harun’s posi-

tion relative to Musa(s). He is the Commander of the Faithful

Believers, the Leader of the God-Fearing ones, the Leader of

the lustrous ones, the best of the Trustees of the Prophet

(s.a.w.s.)and the inheritor of the Knowledge of the Prophets (s)

and the Messengers (s).After him comes Hasan (a.s.) and Hu-

sain (a.s.) –the masters of the youth in Heaven. Then there is

Ali Ibne Husain he adornment of the worshippers. Then there

is Muhammad Ibne Ali (a.s.) –the analyzer of the knowledge of

the prophets. Then there is Ja’far Ibne Muhammad Sadiq (a.s.)

–the inheritor of the knowledge of the trustees. Then there is

Musa Ibne Ja’far Kazim (a.s.). Then there is Ali Ibne Musa Reza

(a.s.). Then there is Muhammad Ibne Ali (a.s.). Then there is Ali

Ibne Muhammad (a.s.). Then there is Hasan Ibne Ali (a.s.).

Then there is His Proof –the Riser; the Awaited One. May God’s

blessings be upon them all. I bear witness to their trusteeship

and divine leadership. And the earth will never be left without

the sublime God’s proof for His creatures present.

896

They are the reliable grip, the leaders towards guidance, and the proofs for the people of the world for as long as the earth

and whatever is on it, lasts.

Anyone, who opposes them (the Imams) is deviant, mislead-

ing, and the deserter of the Truth and Guidance. The Imams

(a.s.) are the interpreters of the Quran and the spokespersons

of the Prophet (s.a.w.s.)with explanations. Whoever dies

without acknowledging them has died as one, who died during

the Age of Ignorance.

Piety, chastity, honesty, goodness, perseverance, diligence,

returning what we are entrusted with to either the pious or

wicked persons, extended prostration (to God), fasting in day-

time, worshipping at nighttime, avoiding forbidden acts, pa-

tiently expecting the Relief, patience at times of calamities,

and good companionship are all among the features of their

religion.

The ritual ablution -as the Sublime God decreed in His Book -

is washing the face and the hands from the elbows, and pour-

ing water over the head and the feet once. What invalidates the

ablution is defecating, urination, flatulence, sleeping or going

into a state of major ritual impurity.

Whoever wipes over his slippers or shoes (in the ritual ablu-

tion) is opposing the Sublime God and His Messenger

(s.a.w.s.), and abandons what is obligatory and His Book.

The ritual bathing ( Ghusl) on Fridays is based on tradition.

So is the ritual bathing on the two Eids ( Adha and Fitr);upon entering Mecca or Medina; going on pilgrimage, entering the

state of ritual consecration for the Hajj(Ihram), on the first

night of the month of Ramadhan, the 17th night, the 19th night,

the 21st night, the 23rd night of Ramadhan. All these are based

on traditions. However, the ritual bathing for major ritual im-

purity is obligatory, so is the ritual bathing for menstruation.

The obligatory prayers include the noon prayer –that is four

units, the afternoon prayer is four units, the evening prayer is

three units, the night prayer is four units, and the Morning

Prayer, two units. These are seventeen units of prayers. The re-

commendable prayers consist of thirty-four units. Eight units

before the noon prayer, eight units before the afternoon pray-

er, four units after the evening prayer, two units after the night

prayer, eight units for dawn, even and odd -three units

897

(odd),for which the ending Salam is said after the second unit (making it even), and two units for the morning.

Prayers said that the onset of their established times are no-

bler. The reward for congregational prayers is twenty-four

times that of individual prayers. Do not pray behind a sinful

congregational prayer leader. Pray only behind congregational

prayer leaders, who believe in Divine Leadership. Do not pray

while you are wearing skins of dead animals or beasts.

It is not permitted to say ‘ As-salaamu alaina wa ala ibadillah

as-saliheen’in the first Tashahud of the prayer since saying so implies termination of the prayer and once you say that your

prayer ends.

Shortening the prayers is valid, after you travel four farsakhs

away from your home. When prayers are shortened on a jour-

ney, fasting should be broken. If not, the fasting is void and

should be made up later when you are no longer on a journey.’

Qunut is obligatory in the following prayers -the morning

prayer, the noon prayer, the afternoon prayer, the evening

prayer and the night prayer.

There are five times of saying God is the Greatest( Takbir) re-

quired in funeral prayers. Whoever says it fewer times, has op-

posed the tradition. When the corpse is being put into the

grave, they should deliver it slowly with its feet going in first.

It is a tradition to say ‘ Bismillaahir Rah’maanir Rahim’ in a

loud voice in all prayers. The obligatory alms-tax on each two-

hundred Dirhams is five Dirhams. There is no alms-tax on less

money. No alms-tax is required on property, unless one year

passes. It is not proper to pay the alms-tax to non-Shiites. The

one-tenth levy on wheat, barley, dates and raisins is obligatory

when they amount to as much as five wasqs. Each was q equals

sixty’ saa’ each of which equals four mudds(3 kilograms). The

alms-tax for fasting ( Zakat al-Fitr) is obligatory on everybody, whether they are young or old; free or a slave; male or female.

It is prescribed on wheat, barley, dates, and raisins. It is four

times half a bushel. It is not permitted to be given to anyone,

who is not from among our followers. The maximum period of

menstruation is ten days, and the minimum period is three

days. A semi-menstruant person should use cotton pads and

perform the ritual bathing before she performs any prayers.

The menstruant quits saying her prayers, and does not have to

898

make up the prayers she misses during her period of menstruation. She quits fasting; however, she should make up for the

days of fasting that she misses.

Fasting should be observed during the (Arabic) month of Ra-

madhan only when the new moon is seen, and should be

stopped when the new moon (of the next month) is seen. It is

invalid to offer the recommendable prayers in congregations as

this would be an innovation (in religion). All innovations in reli-

gion result in our loss and we end up in the Fire. It is recom-

mendable to fast during three days of every month -one day for

each 10 days of the month: a Thursday from the first ten days,

a Wednesday from the middle ten days, and a Thursday from

the last ten days of the month. It is recommendable for one to

fast during the month of Shaban. It is acceptable to make up

the missed days of fasting of Ramadhan in different days.

The Hajj pilgrimage to the Holy House of God is obligatory

upon one, who finds a way to do it. ‘Way’ in this regard stands

for the needed funds and a way to go there -i.e. a means of

transportation, and good health. Any forms of Hajj pilgrimage,

except for that of Tamatto(major) Hajj pilgrimage are not al-

lowed, except for the people of Mecca and those present there.

It is also not allowed to opt for HajjIfraad or Hajj Al-Kiraan except for the people who live there. Entering the state of ritual

consecration (or wearing Ihram) is not allowed before reaching

the Meeqat. The Sublime God says, ‘And complete the Hajj or

Umrah in the service of God… ’It is not allowed to offer for sac-

rifice a castrated sheep, because it is imperfect. It is also not

acceptable to offer for sacrifice a sheep, whose testicles have

been pressed between two rocks such that it has lost its libido.

Jihad(the Holy War) is obligatory only under the leadership

of a just leader. Whoever gets killed for defending his wealth is

considered a martyr. It is not allowed to kill any atheists or im-

posters during their concealment of faith, except for murderers

or aggressors, who cause corruption; and only when you have

no fear for the safety of yourself and your companions from the

aftermath. The concealment of faith is obligatory when needed.

There is no expiation for telling lies in order to fend off oppres-

sion from oneself as a part of concealment of faith.

Divorce is valid only when it is implemented according to

Islamic laws that the Sublime God mentioned in His Book or

899

according to the tradition of the Prophet (s.a.w.s.). Any other form of divorce is invalid, including the forms that oppose the

Book. Similarly, any form of marriage that opposes the Book is

invalid. It is not allowed for a man to marry more than four free

women at the same time. It is not allowed for a husband who

divorces his wife three times to marry her again, until after she

marries someone else. The Commander of the Faithful (s) said,

‘Stay away from women (i.e. do not try to marry them) who

were divorced three times at once, for they are still married

women.’

It is obligatory to send blessings upon the Prophet

(s.a.w.s.)in every situation, including when sneezing, slaughter-

ing animals, and so on.

It is obligatory to cherish the friends of the Sublime God and

to hate and disavow the enemies of God, avoid them and their

leaders.

It is obligatory to treat one’s parents with kindness.

In case the parents are polytheists, you may not obey them in

disobedience to the Exalted the Honorable God. Neither should

you do so by following others, as it is not allowed to obey any

creatures by disobeying the Creator!

The legality of a fetus (of an eatable animal) is proven when

the legality of (slaughtering of) its mother is proven.

And the two allowed things, for which the Sublime God has

sent down decrees to you in His Book, and which God’s Proph-

et (s.a.w.s.)has established as his traditions are temporary

marriage and Hajj.

The laws of the obligatory acts are exactly as they have des-

cended from the Sublime God in His Book. There should be no

reduction in inheritance. No one inherits from one, except for

one’s parents and children. The only exception to this rule is

for one’s husband or wife. The possessor of share is more en-

titled (to inheritance) than him, who has no share; and there is

no Asabah(discrimination) in God’s religion.

An offering should be slaughtered for a newborn baby,

whether male or female, on the seventh day after birth. On the

same day, the baby’s hair should be cut, his name should be

chosen, and charity equal in weight to his cut hair should be

given in either gold or silver. Circumcision is a commendable

and obligatory act for boys and is an honorable deed for girls.

900

God the Blessed the Sublime said, ‘On no soul doth God

Place a burden greater than it can bear… ’The people’s deeds

are created (by the Sublime God) as optional deeds, not com-

pulsory ones. The Sublime God created destiny, not indeterm-

inism. God is the Creator of all things. Do not believe in fatal-

ism or indeterminism. God, the Majestic, does not punish an in-

nocent person instead of a sinful one. Likewise, He does not

torment the children for the sins that their fathers have com-

mitted. God the Exalted says,’… No bearer of burdens can bear

the burden of another… ’

He also says, ‘That man can have nothing, but what he

strives for… ’God forgives, never treats (anyone) unjustly, nev-

er orders His servants to obey somebody that He knows would

oppress them and lead them to deviation. He never chooses

anyone to convey His Message whom He knows would disbe-

lieve in Him and follow Satan.

Islam is something different from faith. Every faithful believ-

er is a Muslim. However, every Muslim is not a faithful believ-

er. A thief is faithless the moment he commits robbery and an

adulterer is faithless the moment he is committing adultery. In-

dividuals, who are subject to religious punishments, are

neither believers nor atheists -they are Muslims. The Sublime

God will not submit the faithful believers to Hell after He has

promised them Paradise. Any atheist, who is submitted to Hell

will not depart from the Fire, since he has been promised the

Fire and an eternal stay in it. He will not forgive anyone, who

associates partners with Him. However, He will forgive anyone

else He wills for any other sins. Those who commit sins, but be-

lieve in the Unity of God will not remain in the Fire. They will

be taken out of it. Intercession is permissible for them.

Nowadays is the time of concealment of faith since this land

is only the land of Islam (and not the land of faith). It is neither

the land of atheism nor is it the land of faith. It is obligatory to

enjoin good and forbid evil when possible -that is when it

would not threaten one’s own life. Faith includes returning

what we are entrusted with, and abstaining from all major for-

bidden acts. It includes acknowledgement by the heart, verbal

declaration, and acting according to the major principles (of

the religion).Declaring that God is the Greatest is obligatory on

the two Eids. It is obligatory to say God is the Greatest after all

901

the five prayers on Eid ul-Fitr starting from the evening prayer on the day before the Eid. It is obligatory to say God is the

Greatest after ten prayers on Eid ul-Azha starting from the

noon prayer on the day of the Eid. If one is at Mina, it is oblig-

atory to say it after fifteen prayers.A woman during the puer-

peral state should not abandon saying her prayers for more

than eighteen days. She should offer prayers if she becomes

clean before the end of this period. However, if these eighteen

days pass and she does not get clean, she should perform the

ritual bath (Ghusl), pray and act as the semi-menstruant does.

Belief in the agony of the grave, the angels Munkar and Na-

keer, resurrection after death, the Scale, and the Bridge; all

these are obligatory: The belief in the disavowal of those who

oppressed (and still oppress) the Members of the Holy House-

hold of Muhammad (s.a.w.s.)-especially those who tried to

force them out (of their homes), oppressed them; and changed

the traditions established by their Prophet (s.a.w.s.). It is oblig-

atory to disavow those who breach their covenants ( Nakiseen),

the hypocrites, and the Kharijites, who dishonored the veil of

the Household of God’s Prophet (s.a.w.s.)by breaking their cov-

enants with their Leader, having that lady (Ayesha) ride a

camel, (and taking her to Basra); started to fight with the Com-

mander of the Faithful (a.s.); killed the pious Shiites whom God

may forgive.

It is also obligatory to disavow those who denounced the

good companions and deported them, honored those who had

abandoned God’s Prophet (s.a.w.s.), distributed government

funds among the rich and put the fools in charge of the

Muslims’ affairs such as Muawiyah and Amr Ibne Aas -who

were both damned by God’s Prophet (s.a.w.s.). It is also oblig-

atory to disavow those of their friends who fought with the

Commander of the Faithful (a.s.), killed the Helpers ( Ansar),

the Immigrants ( Muhajireen), the noble ones and the good

doers from the past.

It is also obligatory to disavow those who believe in the set-

ting up of the council, and disavow Abu Musa Ashari, and those

of his friends -those whose efforts have been wasted in this life,

while they thought that they were acquiring good by their

works. They are those who deny the Signs of their Lord… ’

902

They disbelieved in the authority of the Commander of the Faithful (a.s.) and in this state they will meet their Lord! They

disbelieved and they will meet God while not believing in his

Divine Leadership. Thus, they have ruined their deeds. Then

we will not set up any Scale of Deeds for them on the Resurrec-

tion Day for their deeds to be weighed! They will be the dogs

residing in the Fire. It is also obligatory to disavow the first

and the last one of those built-up idols who were the leaders in-

to corruption and loss, the forerunners of oppression. It is also

obligatory to disavow those, who ham-strung the she-camel of

Salih-they were the oppressors of the first and the last, and of

anyone, who is friends with them.

And the friendship with the Commander of the Faithful (a.s.)

and with those, who followed the way of their Prophet

(s.a.w.s.), and who did not change their way such as Salman

Farsi, Abuzar Ghiffari, Miqdad bin Aswad, Ammar bin Yasir,

HuzaifahYamani, Abil Haitham Ibne Tayyihan, Sahl Ibne Hun-

aif, Ubadahbin Samit, AbuAyyub Ansari, Khuzaimahbin Thabit

Zul-Shahadatain, Abu Saeed Khudri and the like -may God be

pleased with and have Mercy upon them -is obligatory. And the

friendship with their followers, who have been guided along

their path -may God be pleased with them -is obligatory.

And the forbiddance of alcohol -whether a little or a lot, the

forbiddance of all intoxicating drinks -whether a little or a lot,

the forbiddance of any small amount of whatever a lot of is in-

toxicating. Even if one is compelled to drink, he should not,

since it will kill him. Canine beasts and all birds with claws are

forbidden to eat. Eating spleen is forbidden, since it is like eat-

ing blood. The eating of all floating (dead) fish, eels, sheat fish,

and scale less fish is forbidden.

It is also obligatory to believe in (the necessity of) the abstin-

ence from the forbidden deeds -which include killing what the

Sublime God has forbidden; fornication; stealing; drinking alco-

hol; ingratitude to parents; fleeing from the battlefield; wrong-

ful use of orphans’ property; eating dead animal’s meat; drink-

ing blood; eating pork; or eating the meat of any animal that is

slaughtered and consecrated in the name of someone (or

something) other than God -except in states of utmost

necessity.

903

Furthermore, it is furthermore obligatory to believe in the forbiddance of usury after getting to know about it, unlawful

trade; gambling; cheating in weighing and measuring; false ac-

cusation of married women; sodomy; perjury; being despaired

of receiving God’s Comfort; feeling of security from God’s un-

expected plans; losing hope in God’s Mercy; supporting op-

pressors and relying upon them; false swearing; not paying

back other people’s rights even though one is able to do so; de-

ceit and arrogance; being wasteful or miserly; treachery; be-

littling the pilgrimage to the Kaaba; fighting with the Sublime God’s friends; engaging in licentious acts; and finally (but not

last) insistence on committing sins.

Ibne Babawayh has mentioned traditions of the same topic in

the book of Khisaal through many chains of narrators from

Amash that Imam Ja’far Sadiq (a.s.) said: These are the rules of

religion for one, who holds on to them fast and the Almighty Al-

lah has shown him the path of guidance.

After that he mentioned most issues according to Shia reli-

gion and also added: Prayer on unlawful leather is invalid, al-

though it might have been tanned seventy times.

And in the beginning of Prayer, we should not recite:

“Exalted be Your majesty O Lord!”

When the dead body of a lady is put in the grave, it should be

entered from the side.

The grave should be shaped like quadrangle and not like a

hump.

It is obligatory that one should love and believe in the friends

of Allah; and aloofness from their enemies is obligatory, and

those, who oppressed the descendants of the Prophet and in-

sulted the sanctity of the companions of the Messenger of Allah

(s.a.w.s.). Those, who usurped Fadak from Lady Fatima Zahra

(s.a.) and deprived her from her inheritance; who torched her

blessed house and laid the foundation of oppression on Ahle

Bayt (a.s.);those, who distorted the practices of the Messenger

of Allah (s.a.w.s.).Aloofness is also obligatory from Talha,

Zubair, Muawiyah and their followers; and from the Khawarij.

Aloofness is obligatory from the killer of Amirul Momineen

(a.s.) and other Holy Imams (a.s.), and those believers, whose

love is necessary.

904

Imam (a.s.) included Jabir Ibne Abdullah Ansari and Abdullah bin Samit among them.

He also said: The transgressors are neither believers nor dis-

believers and intercession is allowed for them. Intercession is

also allowed for the Mustazifeen(weak faith), if Allah has liked their religion.

Among the greater sins, the foremost is polytheism.

Since these two traditions are having authentic chains of nar-

rators in explanation of the true faith, and they were narrated

from two infallible Imams, we have included them in this

treatise.

Seventh Point: Is Emulation Sufficient?

Since most scholastic theologians do not regard emulation

sufficient in spiritual cognition, and regard it as incumbent

with proof to obtain the certainty of cognition. And there is dis-

pute in the details of duty of cognition. Some say that the per-

son is duty bound, when it is possible for him to obtain the

knowledge of cognition. As it is necessary for being duty bound

that he should be capable of what he is made duty bound to

and he should understand the difference between him and

others.

Thus, before that condition, it is impossible for him to be

duty bound, but he will become duty bound after that, whether

he has reached the age of legal religious maturity or not; and it

is possible that he may become duty bound a few years before

legal religious maturity and it is possible that he may not be

duty bound even after some years from the aspect that there

are different ranks of understanding in people. Some jurists

say that the detail present in duty of cognition, the same is the

time of being duty bound to perform all worship acts. That is

the beginning of the age of legal religious maturity.

Thus, after the investigation of age of legal religious matur-

ity, it is first of all obligatory that before performing the acts

he had obtained cognition. It is narrated from Shaykh Tusi

( r.a.): If the boy is sane, he gains age of legal religious maturity and becomes duty bound since the age of ten. It is debated

whether the boy is not answerable till he reaches the age of

legal religious maturity; thus, it is necessary that he should not

be duty bound for cognition before legal religious maturity.

905

Objection is applicable to the previous statement that how is it possible that a girl, in spite of weak intellect should become

duty bound for cognition and the boy as compared to the girl is

having more intelligence, how he should not become duty

bound for divine cognition till the beginning of the sixteenth

year. Then there is a dispute whether the duty bound, when he

is engrossed in contemplation, since the five cognitions are

theoretical, is he a disbeliever or a believer?

In view of Sayyid Murtada, he is definitely a disbeliever and

Sayyid Zainuddin says that this is a difficult matter, because it

necessitates labeling every person as a disbeliever in the be-

ginning of the perfection of his intellect, which is the beginning

time of the duty of cognition. And it is necessary that if he dies

at that time, he should abide in Hell forever and this is unlikely

from the vast mercy and justice of the Almighty Allah.

Rather in some cases, it necessitates injustice and can be

called as a duty beyond the capability of the duty bound; as the

person of such disbelief will be punished as a denier and we

say that there is consensus of all on the denier, who is sup-

posed to abide in Hell forever is a denier, who has adopted

denial from the aspect of beliefs.

If someone says that when he is not from the inmates of Hell,

he should be from the folks of Paradise, because there is no

third choice; in that case the non-believer has become a person

of Paradise and it is against consensus that a non-believer

should enter Paradise. Its reply is that it is possible that his

entry into Paradise is by divine grace, as in case of children.

And the exclusivity of consensus is for those, who are duty

bound to have faith. And a long passed that he did not obtain

faith, although it was possible for him; in fact for such a per-

son, the rule is that neither can he be labeled as a believer nor

a disbeliever till there is in fact the period of his view and

contemplation.

On the contrary, the rule of his parents’ belief will apply to

him; as for the children, because it is not yet proved that they

are fully duty bound, so that they may leave the rule of chil-

dren. Thus, he will remain in that same condition till the time a

view and belief may be possible for him, which can take him to

faith. [End of statement of Sayyid Zainuddin, Shaheed Thani.]

The author says:

906

In view of the author, the fact is that the ranks of faith as was learnt before, are different and every person is duty bound

only to a specific stage of faith. The Almighty Allah says:

“And We do not lay on any soul a burden except to the

extent of its ability.”(Surah Mominoon 23:62)

Barqi, Ayyashi and Kulaini have narrated through authentic

chains of narrators from Zurarah, Humran, Muhammad bin

Muslim, Hamza and Tayyar that Imam Ja’far Sadiq (a.s.) said:

Write down our view and belief, as the Almighty Allah will

question His servants from the same arguments, which He has

given them, and to the extent that He has given them.

Thus, He sent the prophet to them and sent down the Book

and mentioned the laws of commands and prohibitions in it. He

commanded prayer and fasting. He said regarding the Prayer:

If a person is asleep and the prayer lapses, there is no prob-

lem. He should fulfill that later. And regarding fast, He said: If

you are unwell, do not fast, when you regain health, you should

fulfill it. It is same in all things He has kept ease for the people

and in every matter, there is love of God and His will. I don’t

say that He has left them free to do what they like. He guides

some of them through special divine opportunities ( Taufeeqaat)

and leaves some of them to their devices.

On the basis of this, things they are made duty bound to, are

less than their capacity; and He saved them from what were

difficult, but people are not aware of this. In spite of such leni-

ency, they opposed the Shariat. Thus, the Almighty Allah has

said regarding Jihad: The weak, old and who cannot afford, and

those who are sick; it is no problem if they do not join Jihad

and there is no sin on them:

“It shall be no crime in the weak, nor in the sick, nor in

those who do not find what they should spend (to stay

behind), so long as they are sincere to Allah and His

Apostle; there is no way (to blame) against the doers of

good; and Allah is Forgiving, Merciful;”(Surah Taubah

9:91)

“Nor in those who when they came to you that you

might carry them, you said: I cannot find that on which

to carry you; they went back while their eyes overflowed

with tears on account of grief for not finding what they

should spend.”(Surah Taubah 9:92)

907

Thus, the Almighty Allah has absolved all of them from the duty.

Barqi and other narrators have narrated through authentic

chains of narrators from Imam Ja’far Sadiq (a.s.) that he said:

The Almighty Allah does not ask them, except what He has giv-

en and informed them.

Also, it is narrated from authentic chains of narrators from

Imam Ja’far Sadiq (a.s.) that he said: In the interpretation of

this verse, it is not that the Almighty Allah should order the de-

viation of some people after He has guided them and explained

to them what they have to do and the things to be avoided. The

Holy Imam (a.s.) said: That is after that he should mention the

issues earning the pleasure of Allah or what causes His anger.

And the Almighty Allah said:

“Then He inspired it to understand what is right and

wrong for it;”(Surah Shams 91:8)

The Almighty Allah also said:

“Surely We have shown him the way: he may be thank-

ful or unthankful.”(Surah Insan 76:3)

Then, He says in another place:

“And as to Thamud, We showed them the right way, but

they chose error above guidance.”(Surah Fussilat 41:17)

It is mentioned in another tradition from the Holy Imam (a.s.)

that: There is no one such that the truth is not made evident on

him, whether he accepts it or does not.

It is narrated from Kulaini that people asked Imam (a.s.):

Whose function is it to bestow cognition? He replied: It is the

function of the Almighty Allah and there is no interference of

people in it.

It is also narrated that Abdul Aala asked Imam (a.s.): Is a

condition fixed for people, through which they might get cogni-

tion? He replied: No. Then he asked: Are they made duty

bound to get cognition? He replied: No, it is incumbent on the

Almighty Allah that He should make it clear to the people and

the Almighty Allah does not make anyone duty bound, except

to the extent of capability of every person and he does not

make duty bound, except to what He has bestowed.

In another tradition, he says: There are six things a man is

not given choice in: cognition and ignorance, divine pleasure

and divine fury, sleep and wakefulness.

908

In another tradition, he says: There is no right of the Almighty Allah on the people that they should recognize, on the

contrary, it is the right of the people that He should make them

aware of Himself and after identification and cognition, it is in-

cumbent on Allah to accept it.

Also, it was asked from the Imam:

If a person is not having any knowledge, does he have any re-

sponsibility? He replied: No.

It is mentioned in another traditional report that he said: The

people are not duty bound in the knowledge the Almighty Allah

has concealed from them.

Ibne Babawayh and other scholars have narrated through

correct chains of narrators from Imam (a.s.) that the Messen-

ger of Allah (s.a.w.s.) said to him: Nine things are exempted

from my Ummah: mistake, forgetfulness, compulsion, anxiety,

not knowing the solution, what they are not capable of; jeal-

ousy, bad omens and tempting thoughts about the world’s cre-

ation, as long as it is not verbally expressed.

There are many kinds of such traditions and there are ex-

tensive discussions and interpretations about them that I have

mentioned in my other books. In brief, one should know that

till the Almighty Allah does not inform man about one thing, He

does not punish him for leaving it.

Thus, there are many kinds of exhaustion of proof: one is that

for example, the parents of someone are Muslims and they

have been brought up in Islamic atmosphere and the religion

of truth has become established in his heart and his faith has

become strong at the beginning of maturity. There are many

types of this as well:

First type

It is that merely through his conjecture he has obtained con-

jectural emulation from his parents, relatives and teachers. It

is not unlikely that this much should be sufficient for most

people, as was mentioned previously.

Second Type

It is that during this period, he has continued to hear brief

reasoning’s gradually and at the time of the beginning of ma-

turity, conjectural knowledge, which is near to certain know-

ledge was obtained through reasoning’s. Thus, this first meth-

od is sufficient. If both types of people mentioned above are in

909

pursuit of certainty, by getting engrossed in obedience, worship and in obtaining sciences of truth, may with humility and

sincerity ask the Merciful Lord for cognition.

In this way, day by day, faith will develop and strengthen, till

in accordance to their cognition, they reach the lofty ranks of

certainty and cognition. If they are deficient and lazy in these

issues, even then they will be eligible for forgiveness of the

Almighty Allah and intercession of the Holy Prophet (s.a.w.s.)

and the Holy Imams (a.s.), upon the condition that any deviat-

ing mischief should not have turned them away from the path.

(Refuge of Allah!). And they must have got deviated, because

this is due to their own shortcomings, but those, who have

grown up in the areas of opponents, if they really seek the

truth, and leave aside prejudice, then as per the demand of:

“And (as for) those who strive hard for Us, We will most

certainly guide them in Our ways.”(Surah Ankabut

29:69)

Though the Almighty Allah will create for then a channel of

guidance through His hidden graces and will guide them to the

true path. If He does not do this, He will exempt them ,as was

mentioned before and if these people remain adamant on pre-

judice, do not pay heed to truth and remain on false religious

beliefs, the fault lies with them; then they will not be excused.

Most of the time, it so happens: that facts don’t reach some

people to the stage of explanation. They are also included

among the hopeful ones for divine grace. And that they should

be more concerned about obtaining guidance and seek the true

religion. Their hearts should be devoid of prejudice and selfish

aims and truth should not have become apparent to them;

without any doubt they will also be considered excused. Even

though they might not get Paradise; they will not be cast into

Hell as well. It was explained regarding the weak faith and

those who are hopeful for divine mercy.

Thus, in brief, it is necessary to know that the Almighty Allah

does not oppress any of His servants and does not chastise

anyone, till He exhausts the argument on him. It is not neces-

sary for every person to contemplate on their remaining spe-

cial conditions and parts.

1Saying: Allaahu Akbar= God is the Greatest

910

Part 4

Smaller and Greater Sins

911

We should know that it is well known among Shia and Ahle Sunnat scholar that sins are of two types. Shaykh Tusi and

some other scholars say that all sins are greater, because they

comprise opposing the commands and prohibitions of Almighty

Allah. Smaller and greater are comparative terms, so all sins

come under one section only. For example: kissing a stranger

woman is smaller as compared to fornication and it is greater

as compared to eyeing her with lust.

Same view is attributed to Shaykh Mufeed, Abu Salah, Ibne

Barraj and Ibne Idris. However, it seems very unlikely and it is

opposed to many verses and traditions. Thus, the Almighty Al-

lah says:

“If you shun the great sins, which you are forbidden,

We will do away with your small sins.”(Surah Nisa 4:31)

On another occasion, He says:

“And those who shun the great sins and indecen-

cies.”(Surah Shura 42:37)

Most scholars say that it means from smaller sins and it is

mentioned in traditions that greater sins expel one from justice

and if there is no insistence on smaller sins, it will not expel

them from justice and it is not unlikely that it not being smaller

denotes that the sin should not be regarded as trivial and dis-

obedience of God must not be done, because disobedience of

God is a very serious sin.

Butit is definitely true that some sins are worse than others;

and some seem to be smaller as compared to others; that is

why the fact is that sins are of two types: greater –after com-

mitting which, if a man does not repent, he is expelled from

justice and becomes liable for divine chastisement; on the con-

trary, from some aspects, he goes out of the pale of faith, as

was concluded before.

The second is smaller sins: If there is no insistence on them,

a person is not expelled from justice.

In the instance of abstaining from greater sins denial of hav-

ing committed the sin is easier than divine forgiveness and the

Almighty Allah forgives through His grace and does not chas-

tise them according to His promise. It is well known among

scholars that insistence on smaller sins is itself a greater sin.

There is dispute regarding insistence.

912

The Martyr says: One insistence is practical and one insistence is mandatory. Practical insistence is repeating regularly a

kind of smaller sin, or to commit different types of smaller sins

and not repenting. The meaning of mandatory insistence is that

someone commits a smaller sin and after that he intends to

commit it again, but if after smaller sin, neither the thought of

repentance passes nor the thought of committing it again, ap-

parently such a person cannot be called as insistent. Perhaps

his good deeds, fast and prayer etc., may be the expiation of

that sins.

Thus, it is mentioned in traditions in the same way, only. This

was the statement of the Martyr. Some say that if after one

smaller sin, there is intention of committing another smaller

sin, it is also construed as insistence. Some are of the view that

if after committing the smaller sin, the sinner does not seek

forgiveness immediately, it is counted as insistence, but on this

basis, no difference remains between greater and smaller sins.

Some are of the opinion that the meaning of insistence is

committing many smaller sins, whether they are of one or dif-

ferent kinds. Some are of the view that committing each of the

mentioned types is insistence. Some say that there is con-

sensus that to commit many sins, whether of different types, in

such a way that committing is more than abstaining, and when

one gets a chance, he repeats it without repenting for the pre-

viously committed sin; this makes difference in justice.

The author says:

I think that after a smaller sin, only an intention to commit it

again is not insistence. Insistence is only that he should re-

peatedly commit a sin, without repenting; or that he should

commit many smaller sins in such a way that he is unheeding

about religion and religious law; and during this period no re-

gret for his sins is seen from him.

There are many views of scholars regarding the definition of

greater sin and there are different traditions. Some say that

those sins, regarding whom the Almighty Allah has promised

chastisement in Quran, are greater. Some are of the view that

a greater sin is one, regarding which the Shariat has fixed a

penalty or has clearly mentioned chastisement for it. Some say

that greater sin is that sin, whose doer is not having any re-

gard of religion and faith. In view of some, greater sin is that

913

on whose unlawfulness a definite proof is present. In view of some, greater sin is that regarding which the Holy Quran has

mentioned a severe threat. Some Ahle Sunnat and Shia tradi-

tions say that greater sins are seven in number:

The Greater Sins are;

(1) To associate others (attribute partners) to Allah.

(2) Killing anyone, whose killing is prohibited by Shariat.

(3) To accuse falsely a chaste woman of adultery.

(4) Wrongfully acquiring the property of orphans.

(5) Fornication

(6) To flee (cowardly) from the battlefield.

(7) To disobey parents.

In view of some thirteen more are included in it:

(1) Sodomy

(2) Usury

(3) Backbiting

(4) False oath

(5) drinking Wine

(6) Regarding Kaaba as trivial

(7) Stealing

(8) Perjury

(9) Violating the pledge made with the Imam

(10) Reverting to disbelief after Hijrat

(11) Despairing from divine mercy

(12) To be fearless of divine chastisement

(13) Sorcery.

Some scholars have added another fourteen sins to this list:

1) Consuming carrion

(2) consuming blood

(3) Pork

(4) Consuming the flesh of an animal slaughtered without ut-

tering the name of God, although there is no necessity

(5) Accepting bribes

(6) Gambling

(7) Under weighing

(8) Co-operating with oppressor in oppression

(9) Denying the rights of others without need

(10) Wasteful expenditure

(11) Unlawful expenditure

(12) Misappropriation

914

(13) Playing instruments of music (14) Insistence on sins.

In the tradition of Imam Ali Reza (a.s.) almost the same sins

are mentioned.

It is narrated that someone asked Ibne Abbas: Are greater

sins seven in number?

He replied: They are almost seven hundred.

What is concluded from reliable traditions is in either of the

two:

Firstly: Sins threatened with Hell fire

Firstly, there are sins threatened with Hell fire in the Holy

Quran, which produces fear of chastisement and leaving of ob-

ligatory acts, command of whose obligatory nature has come in

the Holy Quran; like for example: Prayer, fasting, Hajj, Zakat.

Secondly: Sins threatened Severely

In widely narrated traditions, such a threat is mentioned re-

garding them that necessitates severe chastisement. Some

have also included those sins, the doers of which are cursed in

Quran. Some say that those sins are also included, which are

promised a severe chastisement in authentic traditions, wheth-

er that tradition is widely related or not. The former statement

is preferable and the latter is precautionary.

In the authentic tradition narrated by Amr bin Ubaid, the fol-

lowing issues are specially mentioned: The Imam said:

1) To attribute partners to Allah.

2) To despair from the mercy of Allah.

3) Not fearing the retribution of Allah.

4) To disobey ones parents.

5) To kill a believer.

6) To slander a believing man or a woman of adultery (or

sodomy).

7) Usurpation of orphan’s property.

8) Retreat from Jihad(Holy war).

9) To take interest.

10) Magic

11) Adultery(fornication).

12) Taking a false oath.

13) Betrayal of trust, or to act unfaithfully.

14) Failure to pay Zakat.

15) To bear a false witness.

16) Concealing evidence.

915

17) Drinking of wine.

18) To willfully omit obligatory prayer.

19) Failure to perform any obligatory religious act.

20) Breaking an oath.

21) To break ties with relatives.

Thus, adding all those things, doers of which are threatened

with chastisement or curse is mentioned; there are nearly sev-

enty such sins.

The author says:

My respected father compiled all of them in one of his writ-

ings and those issues, which were mentioned in authentic tra-

ditions and soothsaying: that is informing about Jinns etc., sod-

omy, omitting fasts of the month of Ramadhan without excuse,

to delay Hajj without excuse, to take intoxicating drinks, to

break the pledge of allegiance made to the Imam, to revert to

wandering after Hijrat, and perhaps it denoted going into a

town with no religious scholar present from whom one could

inquire religious problems, attributing falsehood to Allah and

Prophet, making allegations on the Imams, backbiting about

someone or making false allegation against someone.

In view of some, it also includes omission of a recommended

act, restricting water supply to people when they are in need of

it, and to do something that will impel people to abuse ones

parents and to cause loss to the heir in ones will.

Some have said that it is a great sin to regard the will and ex-

igency of the Almighty Allah as detestable and to object to His

will, pride, jealousy and bearing grudge against believers, com-

mitting oppression in the sanctuaries of Mecca and Medina,

creating rumor that harms someone, cutting off an organ of a

believer without any justification, consuming carrion and other

impurities, cuckoldry, insistence on smaller sins, enjoining evil

and prohibiting good, lying, violating a promise; on the basis of

some views, misappropriation of truth or cursing or abusing a

believer and abusing someone without any reason.

To excessively beat up the slave or a slave girl, to restrict wa-

ter supply, to close up public roads, to leave ones dependents

unsupported, usurpation, oppressing Muslims, using narcotics,

regarding believers as lowly, spying on their defects, to criti-

cize them without justification or to make allegations against

them, to abuse them and to have negative opinion about them,

916

to frighten them without justification, forsaking enjoining of good and forbidding of evil, cultivating the company of sinners,

regarding sins as trivial, consuming the unlawful; but it is

doubtful whether all of these are greater sins.

Unlawfulness of music is clear, but there is dispute whether

it is a greater sin or not, and many traditions prove the unlaw-

fulness of singing and listening to songs. It is mentioned in

some traditional reports that it is a greater sin and the mean-

ing of Ghinais to rotate the voice in the throat in such a manner that the hearer should experience pleasure or grief. It is

well known that whether it is in Dua, in good remembrance or

in Quran; there is no difference in it, but most scholars regard

Huddi as lawful, which is sung by camel drivers to drive the

camels fast.

Some scholars have regarded the Marsiya of Imam Husain

(a.s.) also to be lawful and this view is not without strength, if

it is by way of a Nauha (dirge) and some have considered as

lawful, singing of women during wedding occasions if stranger

men don’t them. During Matam, it is lawful for women to recite

Nauha if it does not contain false statements. In these issues,

the justification of weeping is not without strength, because

authentic traditions are narrated regarding them.

But Ibne Idris and some other scholars consider all of them

unlawful, and omitting them is precautionary. Traditions recor-

ded regarding a pleasant voice do not prove music lawful, be-

cause sometimes the element of a nice voice seems very good,

even if repetition is not there.

In the same way, sometimes, the Holy Quran is recited in a

way that apparently tones do not combine, but it is so effective

that the listeners cry. There is no problem in it. There are

many traditions that Quran should be recited in a nice and

plaintive voice. It is possible that this justification is based on

this only.

Traditions with preference and clarification for music are

based on Taqayyah, because some Sunni scholars and Sufis

claim that music is sanctioned by Quran; on the contrary, they

think that it is recommended.

Among Shia scholars, none has disputed the unlawfulness of

instruments of music, like drums, guitar and tambourine ( daff)

etc., but there is dispute in their being a greater sin, but those

917

who regard music as greater sin, in their view, these things are greater sins through the first method.

Some scholar regard beating tambourine ( Daff) without stick

to be lawful during weddings or circumcision and some say

that it is basically unlawful and this is preferable. All kinds of

gambling are unlawful. Some say that it is a greater sin; that is

playing backgammon, chess, marbles etc, in which bets are

laid, it is unlawful, but betting in fencing, spear fight, horsera-

cing, camel race, elephant race, archery is lawful.

Different types of gambling, which are specially prohibited

like chess, backgammon and dice; their learning, teaching and

playing, even if there is no betting, even then it is all unlawful.

Some scholars are of the view that games of chance are unlaw-

ful and this statement is not without strength. It is known from

the apparent meaning of traditions that chess and backgam-

mon are greater sins.

Yahya bin Saeed has written in Jame that it is not even lawful

to look at backgammon and chess and to greet one, who plays

these games, is also unlawful.

It is mentioned in authentic traditions that selling chess kits

is unlawful and to use its money is unlawful and keeping it in

one’s possession is unlawful and infidelity. Playing it, is poly-

theism. To greet one, who is playing it, is a serious disobedi-

ence. One, who touches it, is as if he has touched pork. His

prayer is not valid till he does not wash his hands and one, who

glances at it, is such that he has glanced at the genitals of his

mother. One, who watches its player or greets the player; both

are same in sin.

If someone sits with an intention of playing, he has made his

place in Hell and this will be a matter of regret for him in the

life and hereafter. Thus, you must not at all adopt the company

of a person, who is proud of this game, because it is such a

gathering whose folks are every moment in expectation of di-

vine fury.

If bets are laid in running, throwing stones and lifting heavy

weights etc., or boat race and wrestling, polo, and other

games, it is unlawful and if played without condition, there is

dispute, but it is difficult to apply the command of unlawful-

ness, especially if the aim is physical exercise and to practice

getting an upper hand over the opponent, especially many

918

traditions are recorded regarding wrestling, which proves justification.

On the contrary, the being recommended of wrestling is

clear in the tradition, in which it is mentioned that Imams Has-

an and Husain (a.s.) wrestled in the presence of the Prophet

and he encouraged both of them.

The Allamah has mentioned definitely that thimble games

and asking whether my fist contains odd or even, is unlawful

and polo, shooting, archery, aiming pellets, standing on one

leg, staying under water whether bets are laid or not and

wrestling, send pigeons far away with condition and running

with betting, even if no bets are laid, doubt is expressed and it

is lawful to domesticate pigeons for love and attachment, on

the contrary, it is recommended and it is lawful for couriers.

But if the aim is to send with conditions or bets, then it is

generally believed to be unlawful and without betting there is

dispute. And its justification is not without strength. On the

contrary, its omission is precautionary. There is dispute re-

garding flying pigeons for time pass. Most scholars regard it as

detestable; some say that it is unlawful. It is in the instance

when there is no unlawful act in it. If it is so that stealing the

pigeons of others, or peeping in others’ houses or throwing

stones to break their utensils as is the custom nowadays, it

would be without any doubt unlawful; and making animals

fight, whether bets are laid or not; most scholar say that it is

unlawful.

In view of some, it is definitely unlawful to have animal

fights. The Allamah says: To praise such a person deserves

condemnation. And condemnation of such a person deserves

praise. It is without any dispute unlawful.

In the same way, it is unlawful to describe the beauty of a be-

liever lady, whom one is acquainted with. In the same way,

praising the elegance of boys, whether they are in plain clothes

or decorated; whether they are familiar with them or not;

whether it is needed in poetry or prose and it is lawful to

praise the beauty of hostile women.

There is no dispute regarding unlawfulness of sorcery. Sor-

cery is performed through knots, blowing or speaking. Or

through an act, which affects the body, mind or intellect of an-

other person without the role of the sorcerer being revealed.

919

Some have counted as sorcery using angels and Jinns to do some jobs. Or satans are summoned to know unseen matters.

Or summoned to cure the insane or epileptic person, or to

enter into the body of a woman or a boy; so that they may

speak through their tongue. If someone claims knowing unseen

matters, it will apparently be included in a kind of sooth

saying.

The Martyrs has said that illusion and magic is also included

in sorcery and there is no dispute that all kind of sorcery is un-

lawful and apparently they are greater sins; however, some

scholars have regarded learning them as lawful, not with the

aim of offense; but for defense and from some aspects it is a Ki-

fai obligation in order to ward off the illusion of that sorcerer, who claims prophethood.

920

Difference between Sorcery and Miracle

Shaykh Bahauddin Amili said: When the Messenger of Allah

(s.a.w.s.) opened his fingers and water flowed from them, there

was no possibility of sorcery in them; if he had closed his fist

the possibility of sorcery would have been possible.

The fact is that miracles of prophets are clearer than that the

possibility of sorcery should exist in them. In case of sorcery,

at the most what is possible is that some drops of water

emerge; and not that thousands are able to quench their thirst.

Or that a staff should be able to swallow seventy thousand

rough ropes Itis known that there is no prophet after the Mes-

senger of Allah (s.a.w.s.)and the matter of Hazrat Sahibul Amr

would be such that no one would have doubt in it. It has come

in traditions regarding sorcery that: Open it and do not close

it; most traditions are applied to it that sorcery must be ex-

posed through Quran and Dua and not through magic.

One, who regards magic as lawful, his execution is obligat-

ory. There is no dispute that soothsaying is unlawful. It is said

that it is an act, through which Jinns comes under the control

of man and they bring information and this is also like sorcery.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: One,

who practices soothsaying, has become aloof from the religion

of Muhammad.

There is no dispute that creating illusions is unlawful and il-

lusion is that strange matter, which jugglers perform on roads

through sleights of hand, which seem strange to the audience,

because they are unaware of the true reason.

There is dispute regarding alchemy. Whether it is having

truth or not; if in fact there is no truth in it, then it is waste of

time and money. It is deceiving others and all this is without

any dispute unlawful. If it had any truth, it would have been

possible. And the stronger conjecture is that it is not known to

anyone. Its knowledge might have been exclusive for prophets.

Even if we suppose that someone is knowledgeable of it, it is

difficult to judge that it is unlawful, but if it creates some mis-

chiefs, it is unlawful.

Thus, Shaykh Shaheed has said: Abstaining from all such

things is advised by precaution.

921

There is no doubt in the unlawfulness of physiognomy, which can be defined as the art of attributing the lineage of a person

to someone based on the similarity of their appearance. Thus,

it was mentioned before regarding Usamah that physiognom-

ists declared him to be the son of Zaid through the similarity of

their feet.

Scholars have said that physiognomy is unlawful when it is

believed to be true and an unlawful matter should be based on

it. For example, when some lineage is proved on the basis of

Shariat, but it is invalidated through physiognomy; or to make

some Mahram into Namehram and Namehram into Mahram;

and such kinds of matters, which leads to opposing the Shariat.

In the country of Arabs and non-Arabs there is another kind

of physiognomy, through which a decision is taken, based on

physical traits that such and such qualities would be good in so

and so person or they will be bad? Or a person having such

traits will be miserly. That so and so will be brave. Or that the

age of so and so will be less or more etc.

There is consensus of all scholars that selling carrion, wine

and pork is unlawful and also selling of intoxication things: like

hemp or cannabis, and beer etc. Selling of wild dogs is unlaw-

ful, but hunting dogs and watchdog of shepherd and watchdog

of orchard, farm watchdog can be bought and sold. It is well

known that it is unlawful to sell urine and stool of animals,

whose flesh is unlawful for consumption. There is dispute re-

garding the sale and purchase of urine and stool of animals,

whose flesh is lawful; but it being lawful is more likely.

With regard to polluted oil, it is famous that it can be sold for

lamps lighted under the open sky. Apparently there is an as-

pect of justification in lighting it in under the roof also. It may

also be added to things like soap etc. and may be used for oil-

ing animals. It is commonly believed that using the fat taken

from dead animals is not lawful. And it becomes clear from reli-

able traditional reports that to burn it in a lamp is lawful.

It is not unlikely that they can be used in such issues where

ritual purification is not necessary. Along with other unlawful

things their sale and purchase is also unlawful. Sale and pur-

chase of items that the disbelievers worship or prostate to it,

like the idol, the crucifix, the picture of Isa and Lady Maryam

is unlawful.

922

In the same way is the sale and purchase of musical instruments and instruments of gambling, but if the aim is to gain a

lawful profit from it and if the buyer buys it in order to make

profit from it keeping it in its original form it is lawful. Some

have laid a condition that it is unlawful when it becomes worth-

less on breaking up. And if he is paid for it even after it is

broken and it is not sold that the buyer will himself break it

and make lawful profit, and his honesty is reliable; then selling

it is lawful. Some say that as long as its form is not changed by

breaking it up, it is not lawful to sell it.

Same is dispute regarding silver and gold utensils. It is also

unlawful like other illegal things to sell weapons to the en-

emies of religion, when they are fighting Muslims or Shia. And

some have declared them to be unlawful absolutely. In the

same way, it is also unlawful to sell them to robbers and ban-

dits, especially when they are causing harm to Muslims or

Shia; and in view of some, it is completely unlawful. In the

same way, it is well known among scholars that selling grapes

is unlawful if the buyer purchases it for fermenting wine. That

is at the time of selling, it should be mentioned as such or that

he may just mention it.

Sale of wood is unlawful if the buyer uses it to make idols or

instruments of gambling. If it is sold to one, who is in that

same occupation, but at the time of purchases, he does not

mention for what he is buying, it is generally believed that this

sale is also detestable and in view of some scholars, it is unlaw-

ful. However, there are many traditions of justification.

There is also dispute in renting out a house, shop or boat

when unlawful things may be stored in them or sold from them

or may be transferred from one place to another. There is also

dispute in sale of transmogrified animals like monkey and ele-

phant etc. and in sale of wild beasts like lion, cheetah, but jus-

tification is more common. Especially regarding hunting anim-

als, like cheetah, falcon and eagle etc. also among the scholars

there is lawfulness of sale of cat. Some have claimed consensus

on this.

Sale of wild animal skins is commonly believed to be lawful;

like the pelts of lion, cheetah etc. Ibne Barraj says: The cost of

the cat must be given in charity, but it is known what his proof

is. Ibne Junaid says: Sale proceeds of animals, whose flesh is

923

unlawful, like transmogrified or wild beasts etc. should not be used in paying for food and drinks; but its authority is also

unknown.

Making three dimensional replicas of living objects is also

unlawful. That is if there is light on one side its shadow should

fall on the other side. Whether it is joined to the wall or separ-

ate and it is apparent from reliable traditions that it is unlawful

to make three dimensional replicas of living objects. Thus, the

pictures drawn on walls and floors are not unlawful.

Making three dimensional replicas of trees, flowers, grass

and houses is not unlawful. Some scholars regard making rep-

licas of living objects absolutely unlawful, and this statement is

opposed to reliable traditions, although it is preferable. Selling

of replicas of living objects is commonly believed to be

unlawful.

To regard planets to be fully controlling the destiny, accord-

ing to the view of most scholars it is unlawful. To regard them

to exercise some influence; like the heat of the sun and the

coolness of the moon; most scholars say that it is transgression

and some regard it as effective and they say that Nature is run-

ning like this; that when such is a condition on the heavens

such would be its effect on the earth; or that the Almighty Al-

lah has deemed it to be a sign of this matter. Most say that it is

not unlawful.

Shaheed Makki says that it is detestable. Most scholars say

that to contemplate in astrology, to learn or teach it, all is un-

lawful. Thus, many traditions prove this. Ibne Tawus and some

other scholars say that they are not unlawful if one does not

have faith in their effects. Whatever is clear from all reliable

traditions is that positions of planets are signs of all phenom-

ena and this science is only with the prophets and successors.

And it is for them to inform about future events, along with

other sciences this is also a science exclusive to them.

That is why and due to other exigencies others are prohibited

to contemplate on this. That they must not regard them to be

the cause behind accidents and that is why learning and teach-

ing of this science is prohibited. The astrologer is like the

soothsayer and the soothsayer is like a sorcerer and the sorcer-

er is like a disbeliever and the disbeliever will abide in Hell

forever.

924

Imam Ja’far Sadiq (a.s.) told an astrologer: O man, burn your books of astrology.

But the good and evil effect of the planets is also proved from

traditions; that some are lucky and some unlucky; and people

are having deficient knowledge about them; and the Almighty

Allah is powerful that through Dua, Sadaqah and mediation in

His divine court; He may change their misfortune into luck and

He changes their good fortune into bad luck, and on relying on

one’s defective conjecture, committing of sins, shortage of me-

diation and weak reliance.

That is why He has ordered that Sadaqah should be given to

wards off calamities and to keep away fear, one must pray with

sincerity and humility. He has prohibited observing good and

bad omen, but allowed this observance for marriage and jour-

ney etc. He has forbidden some things when moon is in the

Scorpio.

The author says:

In my view, this is also not according to the terminology of

astrologers. Its implication is that there should be no confront-

ation of stars in Scorpio. Thus, the Arabs were depending on

this only. In addition to this, among the Arabs, there was no

tradition of astrology or calendar. Otherwise the methods of

holy Shariat, as is apparently known in transactions and wor-

ship acts, they are kept on apparent issues, which the nobles

as well as the commoners all have to follow.

Today, most stars of Scorpio constellation have relocated to

Sagittarius and the placement of the heavens and the know-

ledge of their quantity and form is popularly known that it is

not unlawful. On the contrary, in view of some people, it is re-

commended, because through this the wonderful aspects of di-

vine wisdom are known and the greatness of the Almighty Al-

lah is known.

But the fact is that being very particular and busy about

them is a waste of time, because all these are based on some

conjectures, in which they become according to the movements

of some planets. And in some cases they become helpless and

say that it is from the difficult problems of this art and the dif-

ferent conclusions, which are fixed, are opposed to each other

in many issues, without the Almighty Allah, who is their creator

and without prophets and successors, who are given their

925

knowledge through revelation and divine inspiration. Others are not aware of their real facts, but it is good to have some

knowledge about it; which may facilitate identification of the

direction of the Qibla and awareness of times of prayers.

The Martyr says: Divination, numerology and their like is un-

lawful, if it is believed that they are having a definite influence

on real issues, because the knowledge of the unseen is exclus-

ive for the being of the Almighty Allah. If he says or hears

about good omen there is no problem; because it is narrated

that the Holy Prophet (s.a.w.s.) used to like a good omen and

regarded taking a bad omen as bad.The author says:

The advisable option is one must not refer to such persons

and not testify to their statement, because many traditions pro-

hibit consulting soothsayers and diviners. Diviners are those,

who predict future events through their conjectures and calen-

dars; and the saying that numerology was initiated by Prophet

Daniyal, has no basis.

Ibne Idris, has in Kitab Sarair narrated from Hasheem in the

book of Ibne Mahbub Shaqtaul Mashayakh that he said: I

asked Imam Ja’far Sadiq (a.s.): There is a person in our island

who informs that the stolen items are with so and so; and he in-

forms about such hidden matters. Imam (a.s.) said: The Holy

Prophet (s.a.w.s.) said: One, who consults a sorcerer, soothsay-

er or a liar, and believes in his statement, has indeed become a

disbeliever and a denier of the blessed Book revealed through

him.

Scholars have said that it is unlawful to adulterate goods; for

example to sell milk adulterated with water and to act as an

agent to deceive people is unlawful.

Some scholars have forbidden tattoos that ladies make on

their bodies, but this is not without doubt. Most scholars say

that men are forbidden to wear ladies clothes and to put on

feminine ornaments and make up; like shaping the eyebrows;

or wearing garments exclusive for ladies; wearing anklets and

earrings.

In the same way, women are also forbidden to wear gents

garments; but its certainty is not free off doubt; and it is better

to avoid such garments exclusively used by disbelievers, be-

cause Imam Ja’far Sadiq (a.s.) said: Allah revealed to one of His

prophets: Tell your people not to wear the dress of My

926

enemies, and neither should they adopt the diet of My enemies and they should not adopt the appearance of My enemies; or

they would also become My enemies like them.

Most scholars say that it is unlawful to take compensation for

obligatory duties. For example: to bathe a corpse; to put on a

shroud; to lead congregation prayer. Sayyid Murtada has de-

clared that it is lawful to take compensation for them; and this

view is not without strength. Such compensation is deemed as

a recommended act.

In the same way, it is said that taking compensation of Adhan

is unlawful, but the Sayyid regards it as lawful. The compensa-

tion of leading congregational prayer is also not unlawful. And

it is commonly held that compensation of judging and arbitra-

tion is also not lawful; but in view of some scholars, it is lawful

and they have declared it lawful that compensation should be

given to the Muezzin, leader of congregation and judge from

Public Treasury. If there is some endowment for it, it should be

given from that. It is well known that taking compensation for

reciting the marriage contract, marriage proposals and recit-

ing the formula of divorce is lawful.

In view of many scholars, it is not lawful to sell or buy the

Holy Quran. If it is sold, the cost must be taken of only the pa-

per and binding; and some have regarded that also detestable.

The advisable option is that one must sell the binding and cov-

er and gift the rest; because a lot of traditions are recorded in

its unlawfulness.

Among them is a report of Samaa-a that he said: I heard from

Imam Ja’far Sadiq (a.s.) that he said: Do not sell the Holy Qur-

an, because its sale is unlawful. I asked: What is the rule con-

cerning its purchase. He replied: Purchase the binding, paper

and cover and do not purchase the pages the Quran is written

on; otherwise it would become unlawful for you and the seller

will be forbidden its cost.

It is narrated from the Imam in a true tradition that I like to

purchase the Quran as compared to selling it. This tradition

proves detestability. It is well known that it is detestable to

take compensation for writing the Quran and in view of some it

is unlawful to laya condition of compensation and to write with intention of taking compensation. In traditions, prohibition is

mentioned. It is advisable not to stipulate a condition before;

927

he should accept whatever is given later on; or deem it to be the compensation of words not from Quran; for example, signs

of verse, one-fifth, tenth and half etc; or he should include all

of them and deem it to be the compensation.

Compensation of writing books of jurisprudence, traditions

and other books is lawful and it is well known among scholars

that to the extent it is obligatory to memorize from Quran, it is

unlawful to take compensation for it and to take compensation

for teaching more than that is detestable. If the condition is

stipulated beforehand, it is more detestable. In view of some,

to take compensation after stipulating condition is unlawful.

The best thing is not to stipulate a condition.

To take compensation for teaching necessary religious rules,

roots of religion and practical laws is regarded unlawful by

most scholars. And it is lawful to teach other legal sciences,

Dua, medicine, crafts, etc.

The author says:

To take compensation for definitely obligatory religious

rules; it is not proved whether is lawful or unlawful; and it is

generally believed that taking compensation for reciting Quran

as gift for a dead or a living is lawful; but in some traditions

where it is mentioned as unlawful and prohibited it is based on

the fact that the condition was stipulated beforehand, because

there is severe detestability in it and it is advisable that previ-

ously condition should not be stipulated.

It is unlawful to accept a bribe in matter of legal judgment,

whether the judgment is in favor of the giver of the bribe or his

opponent; on the contrary, it is among the greater sins.

It is narrated from Imam Muhammad Baqir (a.s.) that taking

bribe legal cases is denial of Allah and the Messenger; and giv-

ing of bribes is also unlawful, except in case he knows that the

judgment will not be unprejudiced and in his favor and the

truth will be trespassed on; in that case, some have deemed it

to be lawful.

It is unlawful to refer ones dispute to a tyrant ruler or a

ruler, who is incapable of judgment, except in the case that one

is unable for find a fair judge or is unable to make a fair judg-

ment, because of dissimulation. Or that his judgment is not ac-

cepted. In that case, to refer a case to him is allowed, but the

preferable option is not to take the case to them. It is

928

mentioned in traditions that even if he delivers judgment in his favor, on truth, even then whatever compensation he takes, is

unlawful.

Also, it is detestable to write the Holy Quran with gold water,

or to write with anything other than ink. In view of some, it is

unlawful. Those who regard it as unlawful, in their view, it is

unlawful to write ‘one-tenth’ etc. with gold.

Thus, it is narrated from trustworthy chains from Samaa-a

that he said: I asked Imam Ja’far Sadiq (a.s.): Sir, a man writes

Quran with one-tenth of gold water. Imam (a.s.) replied: It is

not a nice act. Samaa-a said: His livelihood depends on this.

Imam (a.s.) said: If he leaves it for the Almighty Allah, He

would appoint another channel of livelihood for him.

In another traditional report, it is narrated from Muhammad

Ibne Warraq that he said: I asked Imam Ja’far Sadiq (a.s.) with

regard to a Quran whose ‘one-tenth’ and ‘one-fifth’ was written

in gold water and the last chapter was written with gold water.

The Imam did not point out any defect in that, except that it

was written with gold; and he said: I do not like a Quran writ-

ten with gold. It is best to write it with ink, as was written be-

fore. That is how Amirul Momineen (a.s.) wrote and not what

Uthman wrote.

This tradition shows that writing ‘one-tenth’ with gold or dec-

orating the pages of Quran with gold is not absolutely bad. In

view of Abu Salah, it is unlawful to decorate Quran with gold.

It is commonly believed among scholars that it is unlawful to

decorate Masjids with gold and in view of some, it is absolutely

unlawful to make inscriptions on Masjid; but the basis of none

of these views is known. To include the Masjid in a thorough-

fare or in a house is unlawful. It is unlawful to take wet impur-

ities inside the Masjid. Some regard taking dry impurities also,

but it is not proved.

It is unlawful to help an oppressor in oppression; and co-op-

eration in other issues is not unlawful. For example, in con-

struction, cooking and in other lawful things; and in some tra-

ditions, basically their company and co-operating with them is

forbidden when there is possibility that it may be construed as

cooperating with the opponents of religion. The Almighty Allah

says:

929

“And do not incline to those who are unjust, lest the

fire touch you.”(Surah Hud 11:113)

Most scholars say that it is hearty inclination and some say

that the oppressors implied in this are polytheists and some

say that it denotes participating in their injustice and being

satisfied with their acts; and to express likeness for them and

not their company and opposition, which may be for removing

the harm. It is mentioned in some traditional reports that it

means friendship, well-wishing and obedience.

Thus, one should be opposed to oppressors and unjust with

regard to their injustice and transgression and not like their

acts and deeds and the preferable option is that needless dis-

simulation or religious exigency, for example, guidance should

be intended. Or to remove their harm from the believers or

some necessary matter is to be solved through them; one

should not cultivate their company.

It is famous among scholars that learning, teaching and

memorizing abrogated books like Injeel, Taurat and Zabur is unlawful. In the same way, people of deviation and innovation,

for example, books of Ahle Sunnat and opponents, and the

philosophers, gnostics and heretics is unlawful; but if the inten-

tion is to refute them; or to take the words of truth from them,

or it is an occasion of Taqayyah, there is no problem in it.

It is well known among scholars that it is allowed to buy com-

modities that rulers and kings collect as levies from public. If

they give some gifts and endowments, it should be accepted,

even though they might have taken them from public.

Most scholars say that if it is handed over to that person, in

that case it is allowed. There is doubt that if the father of

young children is duty bound to maintain them he can take

from his property to the extent of maintenance and can take it

from the property of grown up child, if he does not pay any

maintenance. And if it is possible for him to claim through the

court of law, in that case he should not take it without filing a

claim.

1090Most scholars say that the wife can give in charity, food

from the house of her husband without his permission if he has

not forbidden it; but she must not do so to an extent that it

causes loss to him. If someone gives some property to be

930

distributed among religious poor persons, it is commonly believed that if he himself has that quality, he can keep a part of

it.

Some have stipulated that he should not take more than the

share of others. And it is known from some traditional reports

that it is unlawful; but the preferable option is that he can take

it in case of extreme needfulness and he can give it to his fam-

ily members if he does not have the capability to maintain

them.

It is well known among scholars that other than human be-

ings, it is lawful to castrate other animals; and it is unlawful in

view of some scholars.

In view of some scholars it is absolutely unlawful to use a

sling and some say that ifis for entertainment, it is unlawful.

Sale of Ivory and bones and making combs etc. of them is

lawful; and in view of some, it is detestable, but no cause is

known for it. On the contrary, using its comb is recommended.

Great scholars have clarified that it is unlawful to relate fic-

tional stories, like for example the Story of Amir Hamza, whose

fiction is confirmed.

For example, traditional reports fabricated by Ahle Sunnat,

in which mistakes of prophets are mentioned and transgression

and sins are attributed to them. Or praise of tyrant caliphs is

mentioned or there is mention of Sufi sect; or allegations are

made against Shia scholars; or other useless stories regarding

them; but if it is with intention of refuting them, or an occasion

of dissimulation, and he is compelled to read or hear such stor-

ies, then there is no problem in it.

Thus, according to some commentaries, the verse of:

They are listeners of a lie.”(Surah Maidah 5:42)

… proves this.

It is narrated from Abu Salah in Al-Kafi that lying is a sin and this is also included in lying that one should attend the gatherings of story-tellers at night, who narrate false battles or make

imaginary additions to them.

Shaykh Yahya bin Saeed has written in the book of Jame that

attending gatherings of story-tellers and incidents mixed with

untruths is unlawful and attending gatherings of other stories

is detestable as it is an obstacle in waking up in the last part of

the night.

931

Ibne Babawayh has written in The Shiite Creed that story-tellers were mentioned in the gathering of Imam Ja’far Sadiq

(a.s.); he said: May Allah curse them, they ridicule us. Then

someone asked: Is it allowed to listen to the stories of story-

tellers? He replied: No. And he said: One, who obeys a person,

it is as if he worships him; thus, if the teller speaks from Allah,

the hearer has worshipped Allah and if he tells from Satan,he

has obeyed the Shaitan. Then someone asked: The Almighty Al-

lah says:

“And as to the poets, those who go astray follow

them.”(Surah Shoara 26:224)

What is the meaning of this? He replied: Poets denote story-

tellers.

The best option is not to read even the incidents of the peri-

od of infidelity and ignorance, and tales of Persian kings, even

if they are true; although in case of some religious exigency or

profit there is no problem in it; because Almighty Allah says:

“And of men is he who takes instead frivolous dis-

course to lead astray from Allah’s path without know-

ledge, and to take it for a mockery; these shall have an

abasing chastisement.”(Surah Luqman 31:6)

Shaykh Tabarsi and other commentators have said that this

verse was revealed about Nasr bin Harith. He traveled to Per-

sia for trading and from there, brought the ancient stories of

Persian kings, read them among Quraish and said: Muhammad

informs you of Aad and Thamud, I will inform you of Rustom, Asfandiyar and great Persian kings. The Quraish were pleased by it and they did not listen to Quran. Kulaini has also narrated

this.

Shaykh Tusi and Kulaini have narrated through good chains

of narrators from Imam Ja’far Sadiq (a.s.) that Amirul Momin-

een (a.s.) saw a story teller, who related stories in the Masjid;

he punished him with lashes and expelled him from the Masjid.

Shaykh Ibne Babawayh has narrated through authentic

chains of narrators from Imam Ja’far Sadiq (a.s.) that the Mes-

senger of Allah (s.a.w.s.) said: When you see someone narrat-

ing stories of the period of Ignorance on Fridays, you must hit

at his head, even though it might be with pebbles.

It is allowed to recite couplets without falsehood and vain

things; but it is detestable to read and hear it in excess,

932

especially during the month of Ramadhan, Friday eve and Friday; and to recite them at night and in condition of Ihraam and in the holy sanctuary, even though the couplets may be true.

It is narrated that a stomach full of dirt and puss is better

than a belly full of couplets.

And it is narrated that one, who recites a line of a couplet, it

will be his fortune that day.

There is a report from the Messenger of Allah (s.a.w.s.) that

the couplet is from Satan, but it is also narrated from the Imam

(a.s.) that he said: Indeed wisdom is a part of couplets.

Couplets are narrated from Amirul Momineen (a.s.), Imam

Ali Reza (a.s.) and other the Holy Imams (a.s.); and most of the

time these gentlemen used to bring their like and basis.

Many rewards are mentioned in traditions for praise and ex-

tolling of the Messenger of Allah (s.a.w.s.) and the Holy Imams

(a.s.) and Marsiya of Imam Husain (a.s.).No one disputes that

couplets containing lewdness, condemnation of a believer,

praise of a beautiful lady or a boy; are absolutely unlawful, but

it is mentioned at the end of the tradition: If a person extols the

beauty of his wife or slave girl in a couplet or other than that;

it is not unlawful. Some say that although it is not unlawful, it

is against chivalry, hence, it is against justice.

However, the condition of chivalry, which jurists have laid in

justice, is not proved and in the couplets, in which there is ex-

ceeding praise, and there is doubt of lying; if it is possible to

interpret it as metaphor or hyperbole, it is not unlawful. And if

it is not so, in view of some, since it is included in lying, it is

unlawful, because people would interpret it to be against facts

and the basis of the couplets was not on that. The intention of

the poet was also not this; on the contrary, his aim is creativity

and it is not unlikely. If it is praise of some oppressor and en-

couragement for his tyranny, in that case it is not unlikely that

it is unlawful.

Among the unlawful acts is jealousy, malice and enmity with

the believers. Most scholars regard it as absolutely unlawful,

but since they are concepts, till they are not known, their ex-

pression is sin.

The author says:

This is my view as well. It is with regard to having negative

perception of believers, that its expression is

933

unlawful. If it is really unlawful, it necessitates obstruction. It will be explained later on,if Allah wills.

Leaving the company and interaction with believers is a sin.

Thus, it is clear from many traditions, but the apparent possib-

ility regarding this is that abstaining should not be due to

malice, because there can be many reasons for abstaining from

meeting.

Among the unlawful things is backbiting the believers. Innu-

merable traditions have come down in its prohibition.

Peeping in the houses of Muslims and looking at their women

through window or cracks, is unlawful. If such a person is for-

bidden and he does not fall in line and if a thing is thrown on

him that he dies, his blood is lawful, but as far as possible he

should be forbidden in a lenient way and such harsh steps must

not be taken at the outset.

It is unlawful for men to wear silk; but at the time of fighting

the infidels and at the time of such a battle when there is no

other thing to wear and there is a risk in not wearing it; then

there is no problem; and if it is not pure silk; on the contrary, it

is mixed with cotton or wool, then it is allowed, but it should

not be more than a tenth part or according to some a fifth part.

It is better not to put it on the face. If a pillow or a carpet is

made of it, there is no problem in it.

Wearing gold is unlawful for men; but gold and silk is al-

lowed for children. In view of some, it is not allowed to admin-

ister them wine, intoxicants and narcotics.

No one has any dispute that it is unlawful to eat in gold and

silver utensils. And it is commonly known that their use is ab-

solutely unlawful. There is dispute in keeping them without us-

ing them. Use of silver partly, for example, handle of sword,

ring or gilding the edge of a vessel with silver, is commonly be-

lieved to be lawful and most say that one should avoid the sil-

ver part. In view of some, it is lawful to decorate the cover of

Quran or scabbard with silver as it has come in traditions. The

best thing is that the saddle and bridle should not be made of

silver.

It is mentioned in authentic traditions that if the silver is gil-

ded in such a way that it cannot be removed; in that case it is

lawful. If it can be separated, one must not mount such a

saddle.

934

There is dispute regarding small vessels, like antimony holder and perfume containers; and it is lawful to apply antimony

with silver applicator.

There is dispute in decorating Masjids and holy places with

gold and silver lanterns. In the same way, there is dispute in

decorating walls and ceilings with them.

There is doubt in decorating the Hookah and making it ac-

cessories with gold and silver; but there is precaution in ab-

staining from it; especially when there is likelihood that it is

unlawful.

It is not unlikely that the outlet of gold and silver may be of

gold and if the lower part, which is put in the mouth; if it is not

of gold or silver, it is preferable.

Legality of gilding mirror or caskets with gold or silver is

doubtful; but abstaining from it is best.

It is not unlawful if an eatable is taken out from the silver or

gold vessel into another utensil and eaten from it.

Gold and silver ornaments are lawful for ladies, but with re-

gard to utensils, the order is same as for men.

It is unlawful for a man to look at a boy with lust; whether

that boy is plain or dressed up. Apparently no one has any dis-

pute with this; and it is unlawful to kiss him with lust.

The Messenger of Allah (s.a.w.s.) said: Beware of the simple

and handsome boys of the rich, because their mischief in

houses is more than that of girls.

And he said: One, who kisses a boy with lust, on Judgment

Day, the Almighty Allah will put a bridle of fire on his mouth.

It is narrated that angels of the earth and the heavens curse

one, who kisses a boy with lust and the angels of mercy and

the angels of fury curse him. On Judgment Day, the Almighty

Allah will award him a place in Hell and Hell would be his evil

resort. Without the intention of lust and pleasure, a man can

see the body of man, excluding the private parts; and woman

may see the body of ladies, excluding the private parts.

It is unlawful for a man to glance at the private parts of an-

other man. In the same way, it is unlawful for a woman to

glance at the private parts of another woman. It is obligatory

for men and women to conceal their private parts from

Namehram matured person and also from a child who can dis-

criminate between good and bad. Private parts of men imply

935

the penis, testicles and anus. Private parts of women imply the vagina till the anus.

In view of some, the private parts of both men and women

are from the navel till the knees. Some have said from navel till

half the thigh; this last view is stronger. Some scholars say that

infidel women are Namehram for Muslim ladies. A man is al-

lowed to see the whole body of his maid slave and his wife. He

may also glance at the private parts. The master may look at

the body of his maid slave, if she is not married. A man can

glance at the body of his related (Mahram) ladies; like mother

and sister etc. and the vice versa is also allowed. Same is the

rule for a Mahram, who has become a Mahram with relation of

nursing. A Mahram is also allowed to touch the parts, which he

is allowed to see, but it should not be with lust.

The author of Jame says:

A man may see from Mahram woman her face, hands, chest,

calves and shoulders, because the Almighty Allah made it law-

ful for a Mahram to see the ornaments and the parts of orna-

mentation are these only. And there isno dispute that except

for face and hands, it is not lawful to see without need; wheth-

er it is with intention of lust or not. And there is also no dispute

that it is not lawful to see their face and hands with lust. In

view of some, to look without lust is

Allowed, but there is detestability in it. Some are of the view

that it is basically unlawful.

In view of some, one glance is lawful and the second glance

is unlawful. The former statement is not without strength.

Many verses and traditions prove that there is dispute whether

a matured male slave is allowed to see his mistress or not? It is

well known that it is unlawful. If he is castrated, penis cut or a

eunuch, in view of some, it is lawful for them to glance at their

mistress. This statement is not without strength. Some say that

they are allowed to see other than the owner. Some regard it

to be basically lawful, and this is the best option; though some

traditional reports prove the two former views, especially on

the first view; but some occasions are excepted.

Firstly

For example, a man is allowed to see the face and hands of a

woman who he intends to marry and some say that he is also

allowed to see the neck and hair. There is also a tradition

936

regarding this. In the same way, a woman is allowed to see a man she wants to marry.

Secondly

A man is allowed to see the face, hands, hair and beauty of

the slave girl he wants to purchase. There is dispute regarding

seeing the whole body. Precaution demands that without trans-

fer of ownership, it is not allowed.

Thirdly

It is well known that it is lawful to glance at the face, hands

and hair of disbelievers,who are under protection of Muslims;

but it should not be with lust. In view of some it is unlawful.

However, the former statement is stronger.

Fourthly

It is well known that seeing the slave girl of another person

without lust is allowed, as was customary in the ancient age

when female slaves served in gatherings of males. Some re-

gard it to be unlawful; but lawfulness is stronger.

Fifthly

It is allowed to look at young girls and very old ladies

provided there is no lust in it. This statement is the most popu-

lar and strongest.

Sixthly

In times of need, the barber, surgeon, blood letter and physi-

cian may see the whole body and even the private parts and to

give testimony.

No one has any dispute in not observing the veil from imma-

ture and innocent boy. There is dispute regarding veil from im-

mature, who has reached the age of understanding. The best

option is that his guardian should prohibit him from going be-

fore Namehram ladies. It is obligatory for ladies to conceal

their whole body from him, except the face and hands.

It is well known among scholars that it is not allowed for a

woman to look at Namehram man. Some regard the face and

hands as exempted and this view is not unsupported; as during

the time of the Messenger of Allah (s.a.w.s.), women attended

gatherings of men, participated in prayer and went to the mar-

ket for necessary matters and they were not forbidden.

There is dispute in hearing voice of stranger ladies. Some re-

gard it as absolutely unlawful and some regard it as unlawful,

937

as lust is present in it and there is risk of scandal. The best option is not to speak or listen more than needed.

It is better that a woman should greet from behind the door

and greet in a harsh manner and not speak in a way that

should seem that she is unhappy.

There is dispute in anal intercourse with the wife; some say

that it is unlawful. Detestability is more famous.

Rubbing the male organ to effect ejaculation is unlawful. If a

person plays with his hand or finger or with his wife or slave

girls without intention of ejaculation, it is allowed; but it is not

allowed with anything else. And there is dispute whether it is

allowed to rub the male organ with any part of the female, ex-

cept her genitals; it is well known that it is not unlawful.

No one has any dispute that sodomy is unlawful.

Scattering of money at the time of marriage is lawful and it is

famous that its consumption is lawful, but if there is doubt

whether the owner approves, then it is not allowed; and it is

said that its picking up, except when there is clear permission

to pick it from the master; or it is known through the context

that it was thrown with the aim that it should be picked up.

Intercourse is unlawful with the woman when she is in Haiz

or Nifas; and there is dispute regarding intercourse after stoppage of bleeding and before she performs the ritual bath

(Ghusl).The woman, who is in permanent marriage and is not a

slave; in view of some scholars, it is unlawful to practice coitus

interruptus with her; and some regard it as detestable. Some

say that if one practices this, he will have to pay ten gold coins

in blood money of the sperm to the woman.

No one has dispute against the illegality of intercourse with a

woman, before she completes nine years of age.

It is unlawful to abstain from intercourse with a woman in

permanent marriage for more than four months without any

reason; and if it is with her permission, there is no problem in

it.

It is unlawful for man to marry a Mahram woman, except

cousins (maternal as well as paternal). Same is the rule for wo-

men. In the same way, marriage is not allowed with foster rel-

atives when conditions are present for fostering. For example,

foster mother, foster sister, foster daughter, foster maternal

aunt (mother’s sister) and foster niece and with a woman with

938

whom one has copulated even once in her capacity as a wife or slave girl; the mother, grandmother (mother’s mother) and

great-grandmother, grandmother (father’s mother) and great-

grandmother of that woman becomes unlawful for him; and so

on in the upper levels of lineage; and the daughter of his son,

to all the lower levels of lineage.

For a woman becomes unlawful, the grandfather of the man

who has intercourse with her to all higher levels of lineage and

the sons and grandson to all lower levels of lineage.

If marriage was performed, but intercourse was not done, in

that case this woman becomes unlawful for his father and sons;

and the daughter of this woman does not become unlawful

forever; because as long as this woman is in marriage, he can-

not marry the daughter and when she leaves the marriage, he

can marry the daughter.

There is dispute regarding marriage with the mother of that

woman. The stronger and most commonly accepted view is

that it is unlawful.

The slave girl of the son for the father and the slave girl of

the father for the son is lawful if intercourse has not taken

place.

Permanent or temporary marriage is unlawful with two sis-

ters at the same time; whether they are half or full siblings. If

one sister leaves the marriage, the other can be married after

the revocable period of waiting and in case of irrevocable peri-

od of waiting, he can marry within that period; but not in case

of temporary marriage; because a genuine tradition proves

that it is unlawful and some scholars accept this

It is well known among scholars that marriage is unlawful

with the niece of the wife, till there is approval of the wife, and

in view of some, it is absolutely lawful and in view of others, it

is absolutely unlawful; but precaution is better. There are

many other branches of this issue, as was mentioned above re-

garding lawful intercourse.

Fornication with another of these above women does not

cause invalidation of marriage. For example, if a man fornic-

ates with the daughter of his wife; his wife does not become

unlawful for him.

There is dispute about such fornication before marriage.

Most scholars are of the view that there is no prohibition and

939

this is the prevalent view. Some say that it is not absolutely a cause for prohibition. This view is stronger. Some say that if

fornication is committed with the aunt of the woman it does

not lead to prohibition of marriage and in view of some it is a

cause of prohibition.

If a person purchases a slave girl and touches her body or

looks at that part of the body prohibited for strangers; in view

of some, this slave girl becomes unlawful for the father and son

of that man; some say that she becomes unlawful after kissing.

The popular view is that she does not become unlawful; and

such tradition is interpreted as detestability.

Most scholars are of the view that foster relations, for ex-

ample, foster son, foster brother, foster sister are at par with

blood relations in the above rules.

It is lawful to own two slave girls, who are sisters at the same

time; but intercourse with both is unlawful. Intercourse with

one renders intercourse with the other unlawful as long as she

is in his ownership.

If a person marries a woman before expiry of the waiting

period while he is aware of the waiting period that in such

waiting period marriage with her is unlawful; in that case this

woman becomes unlawful for him forever and she can never

become lawful for him. If he is not aware of the waiting period

or he does not know that marriage is prohibited during the

waiting period or he is unaware of both the things; and he pen-

etrates after the waiting period, even then she becomes unlaw-

ful forever.

If he has not penetrated, the marriage becomes void and he

can marry her again. In these laws of revocable waiting period,

waiting period of death, waiting period of doubt, and perman-

ent and temporary marriages; all are at par.

There is dispute regarding Istibra (quarantine) of a slave girl.

The most dominant view is that this command is not applicable

in this case.

Most scholars are of the view that if man marries an already

married woman, like all the above laws there is the order of

waiting; and many traditions and verses prove this. It is clear

from some traditions that she does not become unlawful, but

acting on the former rule is better.

940

If a person commits fornication with a married woman or a woman, who is in revocable waiting period; it is well known

that she becomes unlawful forever; but there is some dispute

in its evidence. Or irrevocable waiting period and waiting peri-

od of death does not lead to prohibition. If he fornicates a wo-

man, who neither is married nor in revocable waiting period,

she does not become unlawful forever and marriage is possible

with her according to popular view. And some say that she

does not become lawful as long as this man does not repent. It

is mentioned in a traditional report that his repentance should

be testing him and suggesting him to do that again. If he is not

instigated by it, it will be known that his repentance was genu-

ine. Most scholars interpret it to be recommended.

There is dispute regarding marriage with professional prosti-

tutes. Most prevalent view is that it is detestable; and some say

that it is unlawful; but abstaining from it is better. And if Allah

forbid, the wife of a person commits fornication; it is well

known that she does not become unlawful for him, even if she

repeats it; but in view of some scholars, if she repeats, she be-

comes unlawful for the husband.

If a person commits sodomy with a boy and a part of the

male organ enters the anus, in that case the mother, sister and

daughter of that boy becomes unlawful for that man, if this act

was committed before marriage and if this act was committed

after marriage, it is well known that they do not become unlaw-

ful. It is well known among scholars that this law is applicable

to all levels of lineage, but this issue is not without doubt; in

any case it cannot be applicable in the children of sister; and

the popular view is that there is no difference between the act-

ive and the passive partner in this; whether he is matured to

not; whether he is young or not; and it is well known that these

relations do not become unlawful for the passive partner.

However, in view of some, the mother of the, sister and

daughter of the active partner become unlawful on the passive

partner, but there is no proof of this issue.

If a person marries during Ihraam and he is aware that it is

unlawful in this condition, then according to well- known view,

this woman becomes unlawful for him forever and some say

that she becomes unlawful even if he was unaware of the pro-

hibition. In view of some, she becomes absolutely unlawful in

941

case of awareness, whether he had penetrated or not; and if he was unaware, in case of penetration, she is unlawful.

A free man is allowed to have four permanent wives at one

time and not more. He is also allowed to have two slave girls

and two women; but not more than four. In Mutah and owning

by the right hand, he can have as many as he likes.

A slave in a permanent marriage can have four slave girls

and two free women; or one free woman and two slave girls. In

Mutah as many as he likes and in case of owning by the right

hand according to one view when he is the owner.

A woman divorced thrice does not become lawful till the mat-

ter of legalization does not occur; and neither does she become

lawful in divorce of the waiting period, because in that divorce

of waiting period, she becomes unlawful forever.

A woman who has been accused of fornication ( Liaan) by the

husband becomes unlawful for him forever.

It is necessary to maintain equality among wives. That is one

should sleep one night with each of the wives and one should

not oppress them. He should provide regular maintenance to

all of them.

The woman is supposed to obey the husband and she cannot

leave the house without his permission.

There are many other laws related to marriage, but there is

no scope in this book to mention them all.

Among other laws there are laws pertaining to Zihar; that is

to say to the wife that she is like a mother to him etc. There are

many laws of this as well.

There are sub clauses of the laws; including the laws of Ilaat

for marriage. That is one should make a vow that he will not

cohabit with the wife for four months or more; there are many

rules pertaining to this as well.

Among other laws is the law of Liaan. That is to accuse the

wife of adultery; or say that her children are not from his seed;

and both approach the Hakim Shara and curse each other in

case he or she is a liar so that the legal penalty does not be-

come applicable. Or the denial of the child is proved. There are

many laws of this as well. Thus, after the Laan is proved, the

wife would become unlawful for him, forever.

There are rules and regulations on freeing the slave or his

becoming free after the death of the owner. Also, there are

942

laws of freeing the slave after paying a certain amount of money.

There are many laws governing the slave mother, who gives

birth to a child from the master.

Same is the case of taking an oath, making a vow and making

a covenant with Allah. It is unlawful to omit their fulfillment

when the conditions are fulfilled.

There are many rules governing bequests and acting against

them is prohibited. It is not lawful to oppose the will and cause

loss to the heir.

There are many laws governing lost property and finding a

lost property.

There are many laws governing roads, schools and inherit-

ance. There are numerous laws concerning hunting, slaughter,

unlawful slaughter, lawful meat and unlawful meat animals.

There is dispute regarding the unlawful parts of lawfully

slaughtered animals:

First:

Blood that flows at the time of the slaughter, but that blood

that remains in the heart, liver and veins, is pure; but there is

dispute in its lawfulness.

Second:

Apparently there is no dispute in the illegality of spleen.

Third:

There is no dispute regarding unlawfulness of eating the

penis.

Fourth:

Testicles: These are also unlawful without any dispute.

Fifth:

Feces of the slaughtered animal; there is no dispute in it be-

ing unlawful.

Sixth:

Urinary bladder:

Seventh:

Gall bladder

Eighth:

Womb

1.Blood

2.Excrement

3.and 4. Male and female genitals

943

4.Womb

5.Glands

6.Testicles

7.Pituitary gland, a ductless gland in the brain

8.Themarrow in the spinal cord

9.The two wide (yellow) nerves on both sides of the spinal

cord, (as an obligatory precaution).

10.Gall bladder

11.Spleen

12.Urinary bladder

13.Eye balls

As precaution, the wind pipe should also not be consumed.

If it is interpreted to be all veins, than the meat will have to

be shredded and eaten as the Jews do.

Except for the first five there is dispute in all the rest. Some

regard them as detestable; especially the veins of heart, and

chambers of heart; most scholars say that they are detestable.

Ibne Babawayh says: In some traditional reports, instead of

the word of genitals, the word of skin is mentioned; that is why

some contemporary scholars regard the head and hooves to be

unlawful as they are mostly cooked with skin, but through such

a chainless tradition generally opposed to traditions and

verses, it is difficult to apply the order of prohibition.

Though many traditions have come down in praise of head

and hooves, without any condition and exception and it is pos-

sible that at that place skin implies genitals, because the word

of skin is sometimes used in the meaning of shame; and it is

mentioned in verses that on Judgment Day your ears, eyes and

your skin will testify. It is proved from reliable tradition that

‘skins’ in the verse imply the genitals.

Dried meat pieces are detestable and it is prohibited to eat

them. Animals nourished on human feces; most believe that

their meat is unlawful. Some say that if the stink of feces has

pervaded the meat, it is unlawful. It becomes pure through Ist-

ibra (quarantine);that is some other feed is given to it. Its duration is as follows:

The camel is quarantined for forty day, cow for twenty, thirty

or forty days according to different views. Sheep and goats are

to be quarantined for seven, five and four days; water or land

fowls are quarantined for three or five days. The fish is

944

quarantined for twenty-four hours. The best option is that during this period they should be fed with clean feed.

It is popularly believed that the flesh of the animal and flesh

of all its future generations becomes unlawful if a man has in-

tercourse with it. It is obligatory that it should be slaughtered

and burnt up, if that animal was otherwise lawful meat animal.

It is well known that the animal fed on milk of pig; its flesh

and bones have not developed from that milk, then its flesh and

milk is detestable. And it is recommended that it should be

quarantined for seven days. If its meat and bones grow from

that milk, its meat and milk is unlawful, and even that of its fu-

ture generations.

Consuming dust and mud is unlawful, except the dust of the

grave of Imam Husain (a.s.). It is lawful to the extent of seek-

ing cure from it.

It is unlawful to drink boiled grape juice, but if two-third of it

has evaporated or turned to vinegar; it is allowed.

There is dispute regarding unlawfulness of the syrup of res-

ins and the prevalent view is that it is not unlawful as a large

part of its juice had dried by the sun and it is not unlawful to

eat food added with resins.

It should be known that using the property without permis-

sion of its owner is not lawful, except for two cases; one: eating

from the houses of those regarding whom the Almighty Allah

has said in Quran:

“Nor is there blame on yourselves that you eat from

your houses.”(Surah Nur 24:61)

Some say: Our houses imply the houses of the children, be-

cause the children and their property belong to the father.

Some have included the wives as well. Some say that the

Almighty Allah has not mentioned them as it was obvious by

the first method and it is not unlikely that the mention of self

should have been as opposed to the lawfulness of the other son

by way of exaggeration. And it is possible that something else

that comes at home and it is not known whether it is ours, may

be implied.

“Or

your

fathers’

houses

or

your

mothers’

houses.”(Surah Nur 24:61)

There is dispute whether like the father, the grandfather and

the great grandfather are included in this or not.

945

“Or

your

brothers’

houses,

or

your

sis-

ters’houses.”(Surah Nur 24:61)

All the brothers and sisters are included in this whether they

are paternal or maternal, whether full or half:

“Or your paternal uncles’ houses, or your paternal

aunts’ houses, or your maternal uncles’ houses, or your

maternal aunts’ houses.”(Surah Nur 24:61)

This rule does not include the father or mother, or the uncle

of the grandfather and maternal uncle (mother’s brother).

“Or what you possess the keys of.”(Surah Nur 24:61)

Some scholars say that houses denote the houses of his

slave, because the property of the slave is the property of the

master; or it implies the house of those, whose guardian this

person is; for example the guardian of an immature child; he

can take and spend from his property in accordance to the

needs. Some say that it implies a property a person may find in

his house and does not know that it belongs to him.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: It

implies one, who is the attorney of someone and he guards his

property and he can spend from that property.

“Or your friends’(houses).”(Surah Nur 24:61)

There is dispute regarding Siddiq. Some say that it implies

friend and that he should be true in his friendship. And some

say that it implies that friend, whose inner conscience is com-

patible with his conscience, like the apparent is compatible

with each other.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: By

Allah, it implies one, who goes to the house of his friend and

eats whatever he likes there without the permission of the

owner.

In another traditional report, it is mentioned that Imam (a.s.)

asked a person: “Does one of you come to his brother in faith,

puts his hand into his pocket and fulfills his need and that

brother in faith does not stop him?”

I replied: “I don’t know of such a one among us.”

Imam (a.s.) said: “Then you are not true friends of each

other.”

Also, it is narrated from Imam (a.s.) that he said: Among the

greatness and sanctity of a true friend is that they should have

946

attachment, love and respect like ones brother, father and sons.

It is narrated from Ibne Abbas that Siddiq is friend more

valuable than the parents, because when the inmates of Hell

plead, they will not plead to the parents; on the contrary, they

will say there is neither any intercessor for us nor any true

friend. Then the Almighty Allah says:

“It is no sin in you that you eat together or separ-

ately.”(Surah Nur 24:61)

It should be known that the apparent meaning of the verse

that a person can absolutely eat from the house of the above

relations, but scholars explain it in such a way that if one does

not have knowledge of the owner not being disagreeable, he

can use it and if he has strong conjecture of the master of the

owner not being disagreeable, in that case there is dispute

among scholars.

Some have laid the condition that if he entered the house

with permission of the owner, he may use. And some say that

eating such things is allowed, which if not eaten, there is risk

of harm; but both these conditions are absurd when they are

investigated, because the basis of the command is there when

the permission of the owner is there. And they say that this is

the apparent situation of those houses; that the owner of the

house approve seating from it.

Thus, it is made as the replacement of clear permission. In

that case, when the context of permission is clear; seeking of

permission seems annoying. For example someone is presented

food and he asks: Am I allowed to eat? And some say that the

wealth of the world etc.; everything belongs to God; and He is

well aware of the exigencies of His servants. And this verse ab-

solutely allows permission; so what is the problem when the

Almighty Allah has allowed His servant such share in the prop-

erty of his relatives and friends; whether the owner may pro-

hibit; but he can use it.

Thus, it is mentioned in the book of Jamiul Jawame that it is

narrated from the Holy Imams (a.s.) that there is no problem in

eating from the house of the above mentioned relatives; wheth-

er it be by their approval; but without any wastage.

In Majmaul Bayan, it is written that from the houses of the

above mentioned relatives the issue of eating without

947

permission is like the case of a hungry person, who enters an orchard and as per his need eats the fruits. Or a traveler is

very thirsty during a journey and he finds a herd of sheep; and

he quenches his thirst with their milk. It is a kind of ease from

the Almighty Allah for His servants. Some say that this verse

proves that the wife from the house of the husband and the son

from the house of the parents and the parents are allowed to

eat from the house of the son.

Thus, if their maintenance is obligatory and its condition are

present, then there is no need of permission; but if he spends

more than needed, then permission is necessary; and when

their maintenance is not obligatory and its conditions are

present, then permission is not necessary; but if in condition

that he is not aware of the permission of the master, then there

is no problem to use without permission.

This view is very farfetched. If in case, the master is not

agreeable there is absence of lawfulness and on knowing his

approval consensus may also be proved; even then, there is no

need to lay conditions in the verse. Otherwise condition should

be laid in accordance to that estimation.

It is mentioned in the tradition narrated by Zurarah that a

wife can eat from the house of her husband without his permis-

sion. And it is mentioned in a good traditional report that the

wife can eat from the house of her husband and also give in

charity from it; and a close friend can eat from the house of his

friend and give in charity from it.

Based on this, some have reasoned that the persons men-

tioned in the verse, using their property will be lawful by the

first method, when it is a thing lesser than eating. For ex-

ample, sitting in their houses or praying on their floor; or to do

Wudhu with their water. And not using their property more

than this. Though it is clear from the first traditional report

that it is lawful to take money from the pocket; but on the basis

of this, report, it is difficult to create exclusivity in the general-

ity of verses and traditions. It is clear from reliable traditions

that people are allowed to drink water, make ablution, purify

after urination from streams and canals without permission of

the owner provided the owner does not have to suffer greater

harm.

948

Thus, it is narrated that there are three things, in which the right of all human beings are same: Water, forest wood and

grass; that is wood and grass in legal forest. In the same way,

it is allowed to pray in the jungle; when the master does not

have to suffer any serious loss from it. Same is the rule about

doing Tayammum from the dust of the jungle.

Thus, it is narrated from the Messenger of Allah (s.a.w.s.) in

widely related traditions that the Almighty Allah made the

whole world as place of prostration for my Ummah; that is He

has deemed it to be a place of prayer and has purified it.

The guardian of an orphan and manger of his estate may

take the recompense of his job and as per need or without

need;

he can definitely take it from the property. The preferable

option is to take whichever is lesser of the two: similar recom-

pense and need.

Secondly:

It is well known among scholars that the fruit bearing trees

on passage ways; or farms of musk melon or carrots; or field of

wheat etc.; it is allowed to eat from them.

So much so, Shaykh Tusi has claimed consensus on this and

many traditions prove its validity. And according to a correct

tradition, it is considered unlawful; but those who regard it

lawful, they lay the condition that passing from there should

not be with the intention of eating from it. And he should eat in

such a way that other things of the owner are not spoilt. He

must not take away anything from it. He should not be aware

that the owner would dislike it. The better option is that till he

does not find the contexts of the approval of the master, he

should not eat from it. It is famous among scholars that the

hunt, which is not for consumption or trade and is only for fun;

it is unlawful.

It is unlawful to swear aloofness from Allah, the Messenger

of Allah (s.a.w.s.) and the Holy Imams (a.s.). In view of some

scholar it necessitates a penalty.

It is unlawful for a woman to slap her face, scratch the

cheeks and tear at the hair in times of grief.

It is well known that it is unlawful for the wife to tear her

clothes on death of her husband and the husband to tear his

949

clothes on death of his wife; on the contrary, it is unlawful on death of other relatives as well.

In view of some, it is lawful to tear at the collar at the death

of ones parents and it is mentioned in reliable traditions.

According to some traditional reports, it is lawful for the wife

to tear her clothes on death of the husband. Some have

deemed it to be absolutely lawful, but from some traditions ap-

parent detestability is seen; thus, there is precaution in

abstinence.

It is well known among scholars that it is lawful for a woman

to tonsure her head without proper justification.

It is lawful for a physician to practice medicine, surgery and

operations if there is no risk to the life of the patient; to put

drop in eyes, to apply with applicator and to do surgery,

provided it is with full precautions, it is lawful; but the non-

physician is not allowed to do such things.

It is well known that a stranger man and woman cannot stay

in a room without the presence of a third person. It is unlawful

for stranger man and woman to shake hands; but itis allowed if

there is a cloth in between; in that case also, the hand should

not jerked unduly.

It is unlawful to sleep nude under the blanket with anyone

other than ones wife or slave girl; whether both are men or wo-

men; whether they are Mahram or Namahram. The best option is that two men or two women, and man and woman, should

not sleep in same blanket even if they are clothed. And even if

they do sleep, they should put a layer of the blanket in

between.

Ibne Babawayh has narrated from Imam Muhammad Baqir

(a.s.) that the Messenger of Allah (s.a.w.s.) prohibited one man

kissing another and sleeping of two men in a blanket, when

there is no cloth between them.

It is narrated from Imam Ja’far Sadiq (a.s.) that the Messen-

ger of Allah (s.a.w.s.) said: Two boys or two girls; or one boy

and one girl after the age of ten, should be made to sleep in

different beds. They are not supposed to sleep in same beds.

In another tradition, it is mentioned that their beds should be

separate after the age of six.

Shaykh Yahya bin Saeed has written in the book of Jame that

a Namahram is not allowed to kiss a girl when she reaches the

950

age of six and to take her in the lap. Itis better if this is observed from the age of five. Thus, same is mentioned in one

traditional report.

It is mentioned in many traditions that kissing a girl or mak-

ing her sit in the lap is not allowed after she reaches the age of

six. Perhaps it is detestable between the ages of five and six.

It is necessary to take the permission of the owner before en-

tering the house of strangers; and it is recommended to salute

at the time of entering the house. Apparently responding to

such a salutation is not obligatory.

Thus, the Almighty Allah says:

“O you who believe! Do not enter houses other than

your own houses until you have asked permission and sa-

luted their inmates.”(Surah Nur 24:27)

Ahle Sunnat have narrated from the Messenger of Allah

(s.a.w.s.) that in order to inform the owner, one must say:

Glory be to Allah, Praise be to Allah or Allah is the greatest. Or

he should be informed by clearing the throat. After that he

should salute saying: Peace on you, can I come it? He should

repeat this thrice. Thus, if he gets the permission, he should go

in, otherwise he should return. Then he said: Saluting like this

and taking permission is better for you. Perhaps you remember

the divine laws:

“It is no sin in you that you enter uninhabited houses

wherein you have your necessaries; and Allah knows

what you do openly and what you hide.”(Surah Nur

24:29)

And if you don’t find anyone in the house you must not enter.

If the owner says: Go away, or he says that permission is not

given; you must go away.

There is no fear if you enter a house, which is not the resid-

ence of a particular person; like for example the guest house or

inn, because it is for you to take rest. Or in a house, where

merchandise is kept, as anyone is allowed access there.

“And Allah knows what you conceal and what you do

openly.”(Surah Nahl 16:19)

It is not unlikely that it is allowed to enter the drawing rooms

of most people, where contexts are found to enter without

permission.

951

It is narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that seeking of permission should be

three times:

On the first time the owner hears, on the second time the

owner considers whether to permit or not; and the third time

he may permit or not. Thus, if permission is not given the third

time also, one should return from there.

It is narrated through authentic chains of narrators from

Imam (a.s.) that the Almighty Allah said:

“Until you have asked permission.”(Surah Nur 24:27)

‘Permission’ implies that he should first alert the owner by

the sound of his footwear and then salute him.

It is narrated from Imam (a.s.) that he said: No permission is

required to enter non-residential places; like public baths,

guest houses and caravansaries.

Kulaini has narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that he said: The Messenger of

Allah (s.a.w.s.) has prohibited a man to approach a Namahram

lady, except with her consent, as it is at her discretion.

It is narrated through authentic chains of narrators from

Imam Ja’far Sadiq (a.s.) that he said: When a person wants to

enter the apartment of the father, he must take prior permis-

sion; and when the father enters the apartment of the son, he

is not required permission.

It is mentioned in one traditional report that someone asked

the Holy Imam (a.s.): Is a man supposed to take permission to

enter the apartment of his father? He replied: Yes.

When I go to my father I first seek his permission, because

he might be with my mother in private and may not like it; al-

though I was a child at that time.

It is better if one seeks permission along with salutation.

It is narrated through authentic chains of narrators from the

Imam that he said: A person should not enter the house of his

married sister or daughter without permission, when they are

married.

It is mentioned in another tradition that a matured person

should not enter the houses of his mother, sister and aunt and

other Mahram ladies without permission and he must not go

without salutation.

Firstly:

952

Salutation is obedience of God. The Almighty Allah has said:

“O you who believe! let those whom your right hands

possess and those of you who have not attained to pu-

berty ask permission of you three times; before the

morning prayer, and when you put off your clothes at

midday in summer, and after the prayer of the nightfall;

these are three times of privacy for you; neither is it a sin

for you nor for them besides these, some of you must go

round about (waiting) upon others; thus, does Allah

make clear to you the communications, and Allah is

Knowing, Wise.”(Surah Nur 24:58)

These are verses on this subject. Many important points can

be derived from them, but most scholars have not paid atten-

tion to this; so much so some commentators consider them

from the abrogated verses, although it is clear from reliable

traditions that they are not abrogated. Some of their benefits

are mentioned; that the Almighty Allah has commanded the

slaves to approach their owners after seeking permission dur-

ing these times. Here, the word of ‘ Mamalik’ is used.

Some Ahle Sunnat commentators say that it denotes slave

girls; but our traditions deny this and it is also opposed to the

apparent meaning of the verse. Some day that it implies slaves.

It is clear from the tradition of Zurarah also that it implies the

slaves; and slave girls are not implied. Some say that both:

male as well as female slaves are included in this.

Thus, it is clearly mentioned in the tradition of Fadhal bin

Yasar; and it is possible that inclusion of slave girls may be by way of recommendation or due to dissimulation.

Secondly:

This verse proves that slaves are also like Mahram children;

the difference between them is of being free and enslaved; it is

a support to the view of those who say that slaves and eunuchs

are Mahram.

Thirdly:

To make children duty bound to seek permission, when they

have not reached the age of responsibility; so what is the

meaning of it? Some say that immature implies their guardi-

ans, that they should make them aware of it. And what he has

said that there is no problem in it for you or them; this also

supports it. Some say that it is by way of recommendation, but

953

the former view is more apparent. Thus, in all cases, the implication is the child, who has sense of good and bad, private

parts and other than private parts.

Fourthly:

Scholars say that there is emphasis on these three times; be-

cause during these times, there is possibility that these places

may be exposed. Thus, before Morning Prayer is a time when

he sleeps and rises up; he takes off his bed clothes and puts on

the day clothes. In the same way, is the afternoon time, when a

person takes a nap. In the same way, in the evening, it is time

to remove the day clothes and put on the night clothes; and it

is time of privacy with the spouse. Some say that during those

times people had intercourse and then prayed after Ghusl; that

is why during those times it is prohibited to enter without

permission.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) that when

your servant reaches the age of maturity, he should seek per-

mission in all three times of privacy, even though his quarters

maybe in your house and the Almighty Allah has permitted that

he should not enter without permission in these times as these

are the times of privacy and rest.

Fifthly:

“Some of you must go round about (waiting) upon oth-

ers.”(Surah Nur 24:58)

“And when the children among you have attained to

puberty, let them seek permission as those before them

sought permission; thus, does Allah make clear to you

His communications, and Allah is knowing, Wise.”(Surah

Nur 24:59)

This emphasis and explanation is by way of cause, because at

that time no permission is needed; they need you and you need

them. If they wait for permission, there will be a delay and the

matter will become difficult.

Other necessary orders are salutation and replying to the

salutation.

Firstly:

The Almighty Allah says:

“And when you are greeted with a greeting, greet with

a better (greeting) than it or return it; surely Allah takes

account of all things.”(Surah Nisa 4:86)

954

To explain the meaning of this verse, it is necessary to investigate the matter that Tahiya means only Salaam. Many com-

mentators say that every kind of prayer and greeting comes in

this ambit and in view of some, every good act is included in it.

Thus, it is mentioned in the same way, in the Tafsir of Ali bin

Ibrahim.

Some say that it implies, gift or reward. As one receives,

same he should give in return or more than it, but this view is

very weak and it is proved through many traditions that it only

implies Salaam or every kind of salutation, prayer and paying

respect.

Thus, it is narrated from Amirul Momineen (a.s.) through au-

thentic chains of narrators that if one of you sneezes, you

should tell him: May Allah have mercy on you. And he should

reply: May He forgive you and have mercy on you also.

Imam (a.s.) quoted the above verse,in order to illustrate this

meaning.

Ibne Shahr Ashob has narrated that a slave girl of Imam Has-

an (a.s.) presented a flower to him and in return emancipated

her. When he was asked, he said: The Almighty Allah has

taught us this only; and he recited the above verse to illustrate

it and said: What can be better than this flower; except freeing

her?

Kulaini has narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that he said: Written Salaam

should also be responded to like verbal Salaam.

Many traditions are recorded on this subject:

Secondly:

In Majmaul Bayan, it is narrated from Ibne Abbas that a nice

reply should there when the saluter is a believer.

Thus, when a Muslim greets, he should say: As Salaamu

A’laikum. It should be responded with: Wa a’laikumus Salaam wa Rah’matullaahi wa barakaatoh.

This is the form of a nice reply to a Salaam and only for a

Muslim.

When a disbeliever salutes, one should say: Wa Alaikum.

Some say that both instances are for Muslims.

It is mentioned in one report that a man came to the Messen-

ger of Allah (s.a.w.s.) and said: Peace on you. His Eminence

replied: And peace on you and the mercy of Allah. Then

955

another person arrived and said: Peace on you. And His Eminence replied: And peace on you and the mercy of Allah and His

blessings. Then a third person came and said: Peace on you

and the mercy of Allah and His blessings. His Eminence re-

sponded: Same to you. Companions asked: Your Eminence, you

replied the first and the second with increase, but not the

third? He replied: The third one did not leave any salutation for

me,so I replied to him a like.

The conclusion is that basically Salaam is a greeting and it is

obligatory to reply to it. Other words of the greeting are by

way of precaution and one can use them, except for prayer

times. Rules of greeting during prayers will be mentioned

later, if Allah wills.

Some scholars say that if a person says: Salaamun A’laikum

or A’laikum Salaam; it is correct and its reply is obligatory.

Allamah says: In case he says A’laikum Salaam; reply is not

necessary, because it is not Salaam, it is reply of Salaam.

This view is supported by a tradition, which Ahle Sunnat

have narrated that a person came to the Messenger of Allah

(s.a.w.s.) and said: A’laikumus Salaam O Messenger of Allah

(s.a.w.s.). He replied: A’laikumus Salaam is the greeting of the deceased; you should say: Salaam A’laik and you will be responded with A’laikumus Salaam.

There is dispute whether Salaamun or Salaaman or As-Salaam or Salaami A’laika or Salaamullah A’laika should be said.

The apparent view of Ibne Idris is that no one is particular,

which can be said to be obligatory. The command of the verse

generally includes all of them and its being obligatory is more

apparent.

Thirdly:

There is dispute that when a number of people do Salaam,

whether each of them are supposed to be replied individually

or all together in one reply. It is mentioned in book of Tad-

hkirah that the apparent view of the Allamah is that if the doer of Salaam is one, A’laikumus Salaam must be said; and overlooking it if he says A’laikumus Salaam to all also, it is correct.

When two persons meet each other on the way and both salute

each other the reply of Salaam is obligatory on both. So far

was the statement of the Allamah.

956

It is the view of Ibne Idris and some other scholars that the reply of Salaam A’laik is sufficient and this is the strongest and

most apparent view.

Thus, in the book of Husniyah,Ibrahim bin Hashim, has nar-

rated from Imam Ja’far Sadiq (a.s.) that he said: If a Muslim sa-

lutesyou, you should respond with A’laikumus Salaam; if a dis-

believer says Salaam, you must respond with: A’laik.

Fourthly:

In view of most scholars, nice reply is not obligatory; as is

clear from the apparent meaning of the verse and traditions.

Traditions stating that if the saluter is a believer, a nice reply

is obligatory, are from Ahle Sunnat channels and not reliable.

Fifthly:

Scholars have claimed consensus that reply of Salaam is Kifai

obligation and not universal ( Aini) obligation; thus, from reply, the duty of others is fulfilled, but the condition is that the giver

of reply should be included among those who are saluted. If

the saluter wanted to salute only one person, only he should

reply. Reply of others will not fulfill his responsibility. When

one goes to a group of people, it is detestable to salute only

one of them; one should include all in Salaam.

There is dispute whether by the reply of a child, who has

reached age of understanding, the duty of others is fulfilled or

not. The best option is not to be content with it. And if the sa-

luter is a child, who has not reached the age of understanding,

replying to him is not obligatory. There is dispute whether it is

obligatory to reply to the Salaam of a child. It seems to be ob-

ligatory from the apparent meaning of the verse.

Sixthly:

It is famous among scholars that reply of the Salaam must be

immediate; delay makes one a sinner. Some say that if one

does not reply, an obligatory duty remains on him, like other

obligatory duties,till he does not fulfill it.

Seventhly:

Most scholars say that it is obligatory to make the saluter

hear the reply of the Salaam, except during prayers. Reply of

the Salaam should be loud enough for the saluter to hear, if he

is not deaf. It is not unlikely that in case of his being deaf, it is

obligatory to explain it to him by some action, which makes

him fully aware that he has replied to his Salaam.

957

It is narrated through authentic chains of narrators from Imam Ja’far Sadiq (a.s.) that he said: When one of you salutes,

he should do so in a loud voice, so that there remains no scope

for complaining that I saluted, but did not receive any reply. It

is possible that a soft answer may not be audible to the one,

who has saluted; and the one, who is replying, should do so in

a loud voice so that the one, who is saluting may not complain

that he has not received the reply of the Salaam.

The Allamah says: If someone calls out from behind a wall or

a curtain: As Salaamu A’laikum; or writes the Salaam in a let-

ter, or sends it through someone verbally, in that case accord-

ing to some Ahle Sunnat scholars, reply is obligatory. Then the

Allamah mentions the preferable option that if the intended

person hears the Salaam, the reply is obligatory and in other

cases it is not obligatory.

This view of the Allamah is strong.

After that he says: Nowadays, it is the habit of the people

that they salute at the time of leaving a gathering or returning

after a meeting; this is in fact a supplication and not a greeting

and its reply is not obligatory, it is recommended.

The author says:

It is learnt from the discourse of the Allamah that there is no

proof for saluting at the time of leaving.

In the book of Qurbul Asnad, Humair has narrated from

Imam Ja’far Sadiq (a.s.) that he said: When a person is leaving

a gathering, he should say farewell to the members of the gath-

ering by Salaam; thus, if after he leaves, people of gathering

have a nice discussion, he will have a share in goodness; and if

they discuss something bad, the sin will on them only and this

person will not have any share in it.

It is narrated in the book of Jamiul Usul that the Messenger

of Allah (s.a.w.s.) said: When one of you leaves a gathering, he

should say farewell by Salaam to the members of the

gathering.

It seems as if the Allamah has considered those traditions

weak and like recent scholars, has not accorded any import-

ance to them, but it is not unlikely to reason through those tra-

ditions for doing a recommended act and because of the gener-

ality of the verse, it can also be interpreted to be an obligation.

Eighthly:

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Some scholars say that it is unlawful for stranger men to greet ladies; because the voice of women should be concealed

from stranger men. Most intellectuals and later scholars have

refrained from expressing any opinion about it, as it was men-

tioned previously that it is not unlawful to hear the voice of a

woman, without having any intention of lust, but it is detest-

able for the woman to reply to the Salaam.

Thus, Kulaini has narrated through good like correct chains

of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger

of Allah (s.a.w.s.) used to salute ladies and replied. Amirul

Momineen (a.s.) also saluted ladies, but he detested saluting

young women, and remarked: It should not be that I like her

voice, and thus, its sin as compared to the divine reward

sought from Salaam should be more on me. Perhaps he did this

to instruct others. Those who say that it is unlawful to Salute

the strangers, on the basis of their statement, there is dispute

that if someone salutes a stranger, whether the reply of the

statement is obligatory or not. And if a stranger man salutes a

woman, there is dispute whether the reply is obligatory or not.

The dominant view is that in those cases, reply is obligatory.

Ninthly:

There is dispute whether one should salute the Zimmi disbe-

lievers first or not. Most scholars are of the view that one

should not; and apparently the type of dispute is not clear and

traditions are also mentioned in prohibition, but even if this

problem is not social, having certainty about it being unlawful

is difficult. In any case ,restriction is necessary in it that it is

unlawful without need or exigency.

Kulaini has narrated through correct chains of narrators

from Abdur Rahman bin Hajjaj that he said: I asked Imam

Musa Kazim (a.s.): Sir, if I have some work with a Christian

doctor; should I do Salaam to him or not and should I supplic-

ate for him or not? Imam (a.s.) replied: There is no problem,

your supplication will not be of any use to him.

Also, a tradition of the same meaning is narrated through

correct like good chains of narrators. Allamah says: One should

not initiate Salaam to the Zimmi disbeliever and if a Zimmi dis-

believer salutes; a disbeliever under protection of Muslims or if

a stranger salutes, and later it is learnt that he is disbeliever,

959

he should be replied with salute; that is one should say: May Allah guide you.

Or he should say: May God begin your day in health; or: May

God give you a long life. And if it is necessary to reply, he

should only say: A’laik.

[End of the statement of the Allamah.]

It is narrated through correct chains of narrators from Imam

Muhammad Baqir (a.s.) that the Messenger of Allah (s.a.w.s.)

said: If a Muslim does Salaam to you, you should reply: A’laiku-

mus Salaam. If a disbeliever greets, you should just say: A’laik.

It is narrated through trustworthy chains of narrators from

Imam Ja’far Sadiq (a.s.) that Amirul Momineen (a.s.) said: If

you initiate Salaam to the People of the Book, you should say:

Tasleem. And if they initiate, you should reply: A’laikum.

In another traditional report, it is narrated through trust-

worthy chains of narrators from Imam Ja’far Sadiq (a.s.) that

he said: When a Jew, Christian or idolater greets, and one, who

is greeted is sitting; he should say: A’laikum.

It is mentioned in another correct like trustworthy tradition

that you should say A’laik.

Thus, it is learnt from all these reliable traditions that one

must not initiate in saluting disbelievers; and there are many

traditions regarding this, but there is no problem at the time of

need and exigency. In reply to their Salaam one should say:

A’laik or Waa’laik or Waa’likum; that is with the Arabic

‘ waw’(and) or without it.

Some Ahle Sunnat scholars do not regard it lawful to say it

with the Arabic ‘ waw’(and); and in view of someone can say the

full Salaam also; some say that it is detestable and some are of

the view that it is unlawful, but abstinence is best. There is dis-

pute in the obligation of one form of Salaam; and the best op-

tion is not to abstain.

The explanation of other than the Salaam, which the Allamah

has mentioned, according to the author he has not seen it in

any book of traditions.

Kulaini has narrated from Imam Ali Reza (a.s.) that someone

asked Imam Ja’far Sadiq (a.s.): How do we greet the Jews and

Christians? He replied: You should say: May God give you more

in your world.

960

In another tradition, it is narrated from Khalid Khallashi that he said: I asked Imam Ja’far Sadiq (a.s.): When I meet a Zimmi

disbeliever, he definitely shakes hand with me. He replied: You

should rub your hand on the wall or in the dust. I asked: What

is the rule of shaking hand with a Nasibi? He replied: You

should wash the hand.

It is narrated from Imam Muhammad Baqir (a.s.) in correct

tradition that if one shakes hand with a Majusi, one should

wash the hand and perform ablution.

It is mentioned in another tradition that if one shakes hand

with Jews, Majus and Christians, one should do so with a cloth

in between and if by chance one happens to shake hand

without a cloth, one should wash the hand.

Most scholars have interpreted the command of washing

when the hand is wet. If it is dry, it should be rubbed against

mud and the last rule is based on precaution.

Tenthly:

With regard to Salaam and initiating of Salaam, a lot of ex-

cellence and divine reward is mentioned; but in this treatise

there is no scope to mention all of it.

It is narrated from Imam Ja’far Sadiq (a.s.) that one, who ini-

tiates Salaam is more excellent in obedience of Allah and the

Messenger.

It is narrated from Amirul Momineen (a.s.) that there are sev-

enty merits in Salaam: from which sixty-nine are for one, who

initiates and one for the person who replies.

It is narrated from the Messenger of Allah (s.a.w.s.) that the

greatest miser is one, who is miserly in Salaam.

In the same way, a large number of traditions are mentioned

regarding expression in Salaam.

Thus, Ibne Babawayh has narrated through authentic chains

of narrators from Imam Ja’far Sadiq (a.s.) that the Messenger

of Allah (s.a.w.s.) said: Expression in Salaam means not to act

miserly in doing Salaam to a Muslim.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: It is

also humility that you should initiate Salaam to whoever you

meet.

The Messenger of Allah (s.a.w.s.) said: When you meet each

other, you must meet with Salaam and shaking of hands and

when you disperse, disperse reciting Istighfar.

961

It is mentioned in another reliable tradition that among the rights of one Muslim over another is that when he meets him,

he should salute him first.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) that Sal-

man Farsi used to say: Fulfill the Salaam of God by expression.

Without any doubt, the Salaam of God does not reach the op-

pressors; that is do not abstain from Salaam fearing oppression

of oppressors.

In some traditions certain occasions of exception are also

mentioned. Thus, it is narrated from Imam Ja’far Sadiq (a.s.) in

Qurbul Asnad that Amirul Momineen (a.s.) regarded it detest-

able to reply to Salaam during the sermon of the Imam.

Ibne Babawayh has narrated from Imam Ja’far Sadiq (a.s.) in

his Khisaal that he said: Three kinds of persons must not be

greeted with Salaam: one, who is accompanying a coffin;

second one, who is walking to Friday Prayer; third: one, who is

in the bathroom.

It is also narrated from Amirul Momineen (a.s.) that the Mes-

senger of Allah (s.a.w.s.) has forbidden greeting with Salaam

four types of persons:

One: One, who is intoxicated; Two: One, who is drawing a

picture; Three: One, who is playing backgammon; Four: One,

who is gambling. Imam (a.s.) said: I add the fifth: One, who is

playing chess.

It is also narrated from Imam Ja’far Sadiq (a.s.) and he nar-

rates from his holy forefathers that six types of persons must

not be greeted with Salaam: Majusi, Jews, Christians; one, who

is in the toilet; one, who is seated on a table where wine is

served; a poet, who in his poetry attributes wantonness to

chaste ladies and those who abuse each other in jest, calling

each other bastards.

It is narrated from Amirul Momineen (a.s.) that six types of

persons must not be greeted with Salaam:, Jews, Christians,

chess players, drunkards, guitar players, and those who in-

dulge in abusing each other in jest.

Moreover, Imam Ja’far Sadiq (a.s.) has narrated from his re-

spected father Imam Muhammad Baqir (a.s.) that he said: Do

not greet with Salaam: Jews, Christians, fire worshippers, id-

olater, those who sit on a table, where wine is served, the

chess players, backgammon players and the eunuch; and a

962

poet who attributes loose morals to chaste ladies; and also those who are in prayers, because in that condition he cannot

reply; as the Salaam is recommended and its reply is obligat-

ory. You must not salute the usurer and one, who is in toilet or

bathroom and one, who is an open sinner. Emphasis has come

down regarding saluting the player of chess.

It is mentioned in some traditional reports that even reply to

the Salaam of a wine drinker should not be given.

The narrators of these traditions are mostly Ahle Sunnat and

they have narrated traditions through many channels on this

subject. Some believe that if a person salutes in these circum-

stances; for example in bathroom, or during the sermon of an

Imam, his reply is not obligatory; and it is possible that the pro-

hibition saluting them may be interpreted to be actual detest-

ability. Or may be interpreted in the sense that it will be less in

reward; like the Akhund Mulla Ahmad (r.a.) has mentioned

both possibilities. There is detestability in saluting in bathroom

when the person does not have a cloth around his waist.

From some Holy Imams (a.s.) the occurrence of Salaam in

bathroom is proved. It is commonly believed that it is not de-

testable to salute one, who is in a bathroom.

Different traditions are mentioned in this matter and it is not

unlikely that the traditions of prohibition may have been based

on dissimulation.

Author of Kanzul Irfan says: One, who is playing chess or

backgammon or engrossed in music or singing; or busy in vain

games of pigeon flying; or other sinful acts, he should not be

saluted. I have not seen this verdict in any other book. It is

likely that it is better to abstain from saluting on such occasion

with the intention of Nahy Anil Munkar.

This author writes: In view of some Hanafi and Shafei the

reply of the Salaam is exempted when a person is delivering a

sermon or reciting the Quran; or he is sitting in the toilet; or is

in the bathroom; but this is incorrect, because a duty is not

cancelled due to involvement.

In my view, it is more likely that it is detestable to salute a

person, who is praying as it is possible that the concentration

of the worshipper may be disturbed; and by replying there may

be interruption of his obligatory act; moreover, this statement

and reasoning; both are weak.

963

Eleventh: Explanation of Rules of Salaam

It is recommended to say Salaam in plural form: Like: Peace

on all of you.

Thus, Kulaini has narrated from Imam Ja’far Sadiq (a.s.)

through authentic chains of narrators that he said:

Three kinds of persons should be replied in plural: whether

they might be solitary.

Firstly: When someone sneezes, he should be told:

Yarh’amokumullaah.

Secondly: When someone is saluted, he should be told: Peace

on you.

Thirdly, when he prays for someone, he should say:

Afaakumullaah.

In all these three cases, if the addressee is single, the fact is

taking into account the accompanying angels and recording

angels he is eligible for the plural word.

The saluter should include them as well in Salaam and Dua.

On the contrary, he should include all believers. The first view

is clearer and it is known that the woman also in case of plural

should be saluted with male plural form, as is clear from the

statement of some scholars.

It is narrated through another chain from Imam (a.s.) that he

said: There are ten rewards for one, who says: As I; and there

are twenty rewards for one, who says: As SalaamuA’laikum wa

Rah’matullaah; and there are thirty rewards for one, who says:

As SalaamuA’laikum wa Rah’matullaahiwa barakaatoh.

The saluter must not mention any more words, and leave the

increase for the responder, but it is not allowed to mention

more than the prescribed words in the reply also.

Thus, Kulaini has narrated through correct chains of narrat-

ors from Imam Muhammad Baqir (a.s.) that he said: Amirul

Momineen (a.s.) passed by a group of people. He said: As Sa-

laamuA’laikum. They said in reply: Wa A’laikumus Salaam wa

Rah’matullaah wa barakaatoh wa maghfiratan wa rizwanatan.

Imam (a.s.) said: Do not exceed for us the reply, which angels

said in response our respected forefather, Prophet Ibrahim

(a.s.). The angels had said: Rahmatullaahiwa barakaatoh

Alaikum Ahle Bayt.

It is recommended that the mounted one should salute the

pedestrian; the standing one should salute the one, who is

964

seated; and the smaller group should salute the bigger group; the young should salute the elders; the horse rider should salute the camel rider; the mule rider should salute these two;

one who enters a gathering should salute the members of the

gathering. If it is vice versa also, it is allowed.

Thus, it is mentioned in many traditions that the Messenger

of Allah (s.a.w.s.) used to salute children as well.

Twelfth:

The Almighty Allah says:

“So when you enter houses, greet your people with a

salutation from Allah, blessed (and) goodly.”(Surah Nur

24:61)

We should know that there is dispute regarding the inter-

pretation of this verse:

Firstly:

It implies saluting the occupants of the house as if they as

dear as your life; self implies those who are as dear to us as

our life as is mentioned in this verse:

“And you do not kill one another.”(Surah Nisa 4:29)

A greeting being from God is a hint at the excellence of Sa-

laam: That is do not say according to the custom of people of

Jahiliyya: Saba al Khair etc. On the contrary, you should say:

As Salaamu A’laik; Allah has chosen this greeting for you and it is a means of blessings and pleasure.

Thus, it is narrated from Ali bin Ibrahim that when compan-

ions met the Messenger of Allah (s.a.w.s.) and greeted with:

Anatum Sabaahan and Anim Masaa-an; the Almighty Allah re-

vealed this verse:

“So when you enter houses, greet your people with a

salutation from Allah, blessed (and) goodly.”(Surah Nur

24:61)

The Messenger of Allah (s.a.w.s.) said: The Almighty Allah

has changed the method of greeting; and has taught a greet-

ing, which is customary in Paradise; that is: As Salaamu

A’laikum.

Secondly:

It implies greeting the family members.

Ibne Babawayh has narrated in Maaniul Akhbaar from Imam

Muhammad Baqir (a.s.) that he said: It implies greeting the

965

family members, when they enter the house; and they should be replied. This is saluting the selves.

In Majmaul Bayan also, this point is narrated from Imam

Ja’far Sadiq (a.s.).

Thirdly:

It implies saluting Allah when no one is present in the house;

one

should

say:

As

Salaamu

A’laina

Wa

a’laa

I’baadillaahis’S’aalih’een.1

Ali bin Ibrahim in his Tafsir, has explained it in the following

way:

When a person enters a house; he should salute whoever is

present there; and if no one is present, he should say: Peace on

us from our Lord.

It is mentioned in some copies that if he does not find any-

one, according to some scholars, he should say: As Sa-

laamuA’laikum wa Rah’matullaahiwa barakaatoh. Intended by

this should be the two recording angels ( Kiraaman Katibayn);

who are always present with him.In Khisaal,it is narrated

through authentic chains of narrators from Amirul Momineen

(a.s.) that when one of you enters his house, he should greet

his family members and say: As Salaamo A'laika. In reply you

should say: Hayyakallaahu bis Salaami was Ahallaka daarul

Maqaam 2.

It is narrated from the Messenger of Allah (s.a.w.s.) that he

said: When you meet someone from my Ummah, you should

greet him so that your lifespan may increase. When you enter

your house, you should salute the family members, so that

there is increase in the blessings of your house.

It is narrated from Ibne Abbas that the implication with this

verse is that when you enter the Masjid, you should greet the

people present there and the third reason is clearer and is sup-

ported by reliable traditions. Thus, one should not unduly inter-

pret the meaning of ‘selves’.

On the basis of this, it is not unlikely that only this should be

implied: That salute your selves from Almighty Allah; that is

say: Peace on us from our Lord, the Almighty Allah; as is clear

from the traditional reports of Imam Muhammad Baqir (a.s.).

Thirteenth: From the Imamiyah scholars, no one has any

dispute that if a worshipper is saluted, it is obligatory on him

to respond in the same words.

966

There is dispute that if he responds in same words, is the prayer rendered invalid or not. Some say that it absolutely invalidates prayer. In view of some, it does not invalidate abso-

lutely. Some say that if after Salaam and before the reply,he

has recited something else, in that case the prayer is invalid;

otherwise not.

Some have explained its details in other forms as well, which

we have mentioned in Biharul Anwar and it is difficult to rule it to be invalid. The recommended option is that one should repeat the prayer if he did not absolutely respond to the Salaam.

Salaam should be replied as soon as one is greeted and delay

is allowed only to the extent that it should not be considered

that he has not replied.

If one is greeted, when one is reciting a sentence; he should

respond immediately after completing that sentence.

Fourteenth: It is well known among scholars that when a per-

son is praying and another greets with the words: As Sa-

laamuA’laikum; it is obligatory that the reply should be ver-

batim; and replying A’laikumus Salaam is not allowed.Ibne

Idris says: From the words of Salaam, any words can be used

to reply, but according to well-known view it is preferable and

precautionary; and if instead of A’laikum, A’laik is said, there is doubt whether the reply was complete or not.

If the saluter says: A’laikumus Salaam, it is not obligatory to reply. In view of some, if there is intention of Dua from the

reply, and he is also deserving of Dua, then reply is necessary.

Allamah (r.a.) has doubt in this matter, but there is dispute in

case of reply; whether it is obligatory or recommended. It’s be-

ing obligatory is not without strength. In case of it being oblig-

atory, whether saying: SalaamuA’laikum is exclusive or reply-

ing in the like manner is also allowed?

It is known through correct traditions that reply in the like

manner is better, if it’s opposite is also present and the view of

choice of both is also not without strength.

Fifteenth: Apart from Salaam, if other greetings like: Inam

Sabaahan or Sabbahkumullaahu bil Khair etc and other such prayer is said, there is dispute among scholars, whether its

reply is obligatory or not. The dominant view is that he should

reply in the like manner or with better words or with the use of

the word of Salaam, because the verse is general.

967

The same is clear from other traditions also. And if Salaam is said in its reply, it is better that the greeter should reply this

Salaam and that is why in saying salaam there is lesser defect

than Salaam without replying, although there is more obedi-

ence of the Sunnah in this. And if the same words are said to

one, who is praying, there will be more chance of doubt in it.

Especially, when they are mentioned in Persian or said in a

stretched manner. That is to say: Salaam a'laik or something

like it.

Ibne Idris and the Muhaqqiq (r.a.) say that replying is not al-

lowed. The Muhaqqiq says: If one says Dua in the instance of

his being eligible for Dua or intends Dua from Salaam and not

Salaam, in my view it is not prohibited.

The Allamah says: If the person says: Salaam A’laikum, the

reply should be in the same words and A’laikumus Salaam

must not be said as it is in contravention of the command of

the Quran.

Someone asked Imam Ja’far Sadiq (a.s.): What should one do

if one is greeted during prayers? He replied: He should say:

Salaam A’laikum and not A’laikumus Salaam, because when Ammar the companion said Salaam to the Messenger of Allah

(s.a.w.s.), he replied in the same way.

The Allamah says: When, except for the word of Salaam, one

is saluted with some other word of greeting, he must respond

with the same words and keeping in mind the universality of

the verse, he can also say: SalaamuA’laikum, and if he does not say the word of greeting, saying the word of Dua in reply is allowed, if he is deserving of Dua and the intention is of Dua and

not as reply to Salaam, and in that case it would be obligatory.

This problem is very difficult and the reply of Salaam with in-

tention of Dua is not without strength; and if it is with intention

of Dua, he say a word of Arabic greeting it is not unlikely that

it should be lawful. One, who is involved in such circum-

stances, it is precautionary for him to repeat the prayer,

whether he has replied or not.

Sixteenth: If someone is saluted during prayers, he is sup-

posed to reply in a loud voice, so that as far as possible the

doer of Salaam hears it.

From the statement of the Muhaqqiq it is apparently clear

that it is not obligatory to make him hear it. He should just say

968

it as he would have done if he were not praying. Or he should make a gesture so that the saluter knows that he has replied.

Traditions proving that it is not obligatory to make him hear

the reply are perhaps based on dissimulation.

Thus, the Martyr has said: Same is well known among Ahle

Sunnat and from the aspect of dissimulation it is that reply is

not absolutely obligatory.

The Allamah has said in Tadhkirah that if there is risk of

harm, he should observe dissimulation and reply in mind, so

that he may gain the reward of replying and also be safe from

the harm of enemies.

Seventeenth: There is dispute that when this person is in

prayer and the other person replies, whether it is recommen-

ded for him to reply for it or it is unlawful. Some say that it is

recommended, because the order of the verse is unconditional.

In view of some, it is lawful with the intention of Dua. Or it is

unlawful as was mentioned before. It is not unlikely that leav-

ing the reply is better.

We have prolonged this matter a great deal, because a per-

son often has to face these situations and many scholars have

not paid attention to it.

Some commentators say that this blessed verse is having

possibility of the meaning of gift. Therefore, it is best to men-

tion some rules regarding it.

We should know that it is well known among scholars that if

a person gives something to another, to give in its lieu is not

obligatory.

It is narrated from Shaykh Tusi that gift absolutely demands

that alike of it should be returned.

Abu Salah Halabi believes that if one having a lesser rank

gifts something to a person of higher stature, it demands that

he should be recompensed with a better gift; and he should at

least give alike of it; and till he does not, it is not lawful to

spend from it. Both these views are unlikely and rare. Its detail

is that when someone gives something, he lays the condition

that its recompense be given or not given. Or he leaves it

without condition.

Thus, when there is no condition the giver’s gift would be

lawful. Along with the choice of invalidating the exchange and

when recompense is a condition, acting on this condition is

969

necessary and in instance of like recompense, he will have to give that stipulated thing and if the acceptor of gift gives a

conditional thing to the giver, it will be obligatory for him to

accept it. This contract cannot be invalidated, but there is dis-

pute whether the giver is under obligation to accept it or not.

Apparently it is not necessary: he can accept it or reject it. If

the giver of gift always gives the recompense and when there

is absolute condition of return; and nothing in particular is

mentioned. Thus, any amount etc. if accepted mutually; only

that much is necessary. If they are not mutually agreeable, it is

apparent that it is necessary for the taker of gift to return the

gift or to pay its cost.

There is dispute whether the cost should be according to its

original or actual value if he likes to continue the endowment.

There is also dispute whether the taker of the gift is obligated

to fulfill the condition or has choice to either accept or return

the same thing. This problem is having many further branches.

It is well known among scholars that it is unlawful to face

Qibla or keep ones back to Qibla when one is defecating or urinating. In view of some scholars it is detestable.

It is unlawful for a ritually impure person ( Junub) to touch

verses of Quran or names of God; and in that condition it is

also unlawful for him to touch the names of the Holy Imams

(a.s.).Also, it is unlawful for him to read the Surahs, in which

there is obligatory prostration ( Wajib Sajdah)in that condition.

On the contrary, to read portions from them is unlawful.

It is absolutely unlawful for him to enter Masjidul Haraam

and Masjid of the Holy Prophet (s.a.w.s.) in that condition. He

is also not allowed to stay or to leave anything in other Masjids

as well. It is better that he should not visit tombs of the Mes-

senger of Allah (s.a.w.s.) and other Holy Imams (a.s.) in this

condition. There is dispute whether it is allowed for him to

touch the text of Quran or not; it is precautionary that he

should not touch the text of the Holy Quran and holy names.

It is unlawful to beat or torture the wife or slave without any

fault or without any dishonesty. To punish them more than

need is also not allowed. Some scholars say that a child or

slave should not be given more than ten lashes. However, most

scholars regard it as detestable. It is mentioned in a traditional

report that the lawful extent of their punishment is five or six

970

lashes. It is mentioned in another traditional report that in beating a child to discipline him, three lashes is the limit.

It is mentioned in correct traditions that the slaves must not

be punished with legal punishment as long as you don’t see the

crime deserving of it; otherwise the penalty for the beater is

nothing, except that the slave should be emancipated.

It’s being obligatory is proved from the statement of Shaykh

Tusi. It is mentioned in another genuine tradition that a person

can punish his bachelor slave with a maximum of ten lashes.

Shaykh Yahya bin Saeed has written in Jame that the state-

ment of a child regarding a gift and regarding permission to

enter the houseis sufficient.

Among the prohibited acts is hunting in the holy sanctuary in

the pilgrim garb ( Ihraam) or without it. And in condition of pilgrim garb ( Ihraam) other than the holy sanctuary hunting in

the wilderness is also prohibited.

Every impure thing is unlawful, whether it is originally im-

pure or it has become polluted by an impurity. Or a compound,

in which something unlawful is mixed, it is unlawful.

To come to the rescue of the oppressed and to remove op-

pression from him to the extent of one’s capability is obligat-

ory; and if one does not have the capacity of warding off, it is

unlawful to be present there at that time.

To narrate a fictional dream or quote from someone else is

also not lawful. To listen to those, who are not willing to di-

vulge, is unlawful.

It is mentioned in some traditional reports that if woman sits

at a place and she goes away from there; as long as that place

remains warm, it is unlawful for a man to sit there; and he can

sit there after it has cooled. According to some it is detestable.

In the book of Kafi,Abu Salah Halabi has included the follow-

ing things as unlawful; that is all the acts, which are immor-

al(bad) are unlawful:

For example:

To instigate a person to an evil act or to dissuade him from

some good deed; to participate in bad deeds, without regarding

them as bad. To praise one, who deserves condemnation; to

condemn one, who deserves praise whether this praise may be

in prose or poetry; using instruments of vain pastimes and

gambling things; to make idols or crucifixes; to make

971

prohibited drinks and their accessories; to manufacture unlawful medicines; to manufacture poison; to keep in captivity wild

beasts or poisonous animals; to castrate animals and to

slaughter animals not sanctioned by Shariah.

Also, to torture animals in a way prohibited in Shariah; to

forcibly extract labor from them more than what is allowed in

Shariah; to make ladies ornaments for men; to make tattoos on

faces of women; to decorate the Masjid or the Quran with gold;

to make worship houses for deviated groups like Christians,

Jews and fire worshippers etc.

Also, to use a sling or bow; to gather anti-social elements for

committing sinful acts; to cooperate with evil-doers; to support

practically or verbally; or to advise the forceful occupants of

countries and territories; to compile and write things of infidel-

ity and deviation and to write that which casts aspersion on the

reasoning’s or beliefs or believers. If it is for objection and re-

futation there is no problem; to make effort in acts, which are

bad according to reason or religious texts; to participate in sin-

ful gatherings and rave parties etc.

To deliver a wrong verdict or to give a verdict in a matter

one does not have any knowledge about.

To memorize or make others memorize unlawful matters.

To make an intention of committing an evil act and to despise

obligatory things.

To sell things, whose unlawfulness is proved or to take re-

compense for making them or teaching them. To learn or mem-

orize them or to accord respect to them or to preserve them.

To other help others in that matter practically or verbally or

take some payment for it; all this is unlawful. And in the same

way, accepting payment for teaching religious knowledge, for

teaching method of worship and giving of verdict; teaching

Quran recitation; leading Friday Prayer or congregation Prayer

or reciting Adhan or Iqamah; giving of funeral bath; or shroud-ing, burial and reciting the funeral prayer. To take payment for

all these is unlawful.

In the same way, it is unlawful to accept payment for making

Jihad against infidels, enjoining of good and forbidding of evil,

encouragement of worship acts; etc.

Sodomy is unlawful as are its prefaces, like embrace and kiss

etc; and even to sleep with that person in the same blanket.

972

It is unlawful to have intercourse with animals.

Masturbation is unlawful.

All the prefaces leading to fornication: looking with lust, em-

bracing, kissing, talking, being alone, to lie together; all these

are unlawful.

Sexual intercourse is also unlawful with the wife when she is

in menses or post-natal bleeding.

Sexual intercourse is also unlawful with the wife if she is hav-

ing Istihaaza bleeding.

Sexual intercourse is also unlawful with the wife if a person

has done Zihar with her by saying to her: Your back is like the back of mother; till the penalty is not paid.

If a man has intercourse with a woman thinking that she is

unmarried, then till she is not quarantined, intercourse with

that man is unlawful.

Sexual intercourse is unlawful in the pilgrim garb ( Ihraam)

till one comes out of it and in the same way, with a person who

is fasting, till one does not end his fast.

After purchasing the slave girl, till she does not do quarant-

ine ( Istibra) it is unlawful to have intercourse with her.

In case of purchasing a pregnant slave maid; it is unlawful to

have intercourse with her till she is free of the pregnancy.

For one, who makes allegation of adultery on his wife when

she is deaf and dumb, she would become unlawful for him from

the time he makes the allegation.

After that he has discussed the problems of lineage, nursing

and unlawfulness of narcotics and has also mentioned some de-

testable acts. Since we have already mentioned them above,

we do not mention them again. The problems discussed in this

regard are according to the well-known view and some are op-

posed to it, but since Abu Salah Halabi has, as compared to

other scholars, investigated these issues more, to act on his

view is most probably the better option and is nearer to pre-

caution. That is why we have quoted his statement here.

The taboos that we have discussed here, all this is part of

total divine laws; their detail and commentary is not possible in

multiple volumes also. For example, regarding prayer, in spite

of the fact that the complete investigation was done and a

thousand obligatory acts are mentioned and leaving each

973

obligatory act is unlawful. Then if it invalidates the prayer, it is a greater sin.

Scholars have mentioned around three thousand recommen-

ded acts of prayer along with prefaces and conditions, and

then the performance of each obligatory act is itself obligatory

and leaving it, is unlawful. From denial of every recommended

act that it is obligatory is innovation and unlawful.

In the same way, is fasting, Zakat, Itikaf, Hajj; there are thousands of rules with regard to each of them; and denial of

each of them is a Taboo.

In the same way, other rules regarding different circum-

stances of man, for example to enter the house or regarding

behavior with the family members; many obligations are there

upon him; like providing maintenance to parents, according re-

spect to them and not to speak to them in a loud voice and say

ugh to them. If they abuse, we should bear it with patience and

we must not confront them.

In the same way, it is the duty of father to provide food and

clothes to the children and not to harm them; and also not to

harass them, which might lead to their disobedience and to

train and educate them in the best way; to make them habitual

to perform obligatory acts and to avoid the unlawful acts; to

teach them the rules etiquettes and fulfill the needs of their up-

bringing in the best way. In addition to this, there are many

rules regarding these issues.

With regard to the wife, it is ordered to provide her mainten-

ance and not to force her to difficult tasks; and to be patient on

her harshness and not to cause her undue harassment; also to

sleep with her every fourth night and at least to have inter-

course with her once in four months. Such other rules, which

are mentioned in books of traditions and if one is having mul-

tiple wives, he should be fair with them in distribution and oth-

er issues.

If one is having slaves, one should not take heavy labor from

them and conduct with them with kindness and not allow them

to remain hungry or unclothed. There are many such laws.

One should fulfill the rights of servants, retainers and neigh-

bors. If one of them is hungry, he should feed him and not to

deny them the necessities of life ( Maoon). For example: bread,

yeast, salt and water etc. and if they are in need of carpet or

974

utensils etc. one should not deny them. Maoon implies these kinds of things.

The Almighty Allah says:

“So woe to the praying ones, who are unmindful of

their prayers; who do (good) to be seen,and withhold the

necessaries of life.”(Surah Maoon 107:4-7)

It is narrated from Imam Ja’far Sadiq (a.s.) that he said:

Maoon is a loan you give to another, and it is a good turn you

do with others; and the necessaries of life you lend to the

neighbor is also included in Maoon; and it is equivalent to

Zakat. The narrator says: I said: We have a neighbor; when we

lend something he returned it broken or spoilt; so is there any

problem if we abstain from giving it to him? Imam (a.s.)

replied: If this is the case, then there is no problem if you don’t

give.

In addition, there are some rights of animals a person keeps

in his house. It is obligatory to give them fodder and water;

and a burden beyond their capacity should not be loaded on

them and they must not be beaten up unjustifiably.

It is mentioned in a traditional report that the Almighty Allah

chastised a woman, as she had starved a cat to death.

In the same way, there are numerous rights of the family

members and most of them are obligatory as well. We have

been content to mention only some of them. In the same way,

are the rules of conduct while going out; and with friends and

enemies,

disbelievers

and

Muslims,

acquaintances

and

strangers; in attending gatherings and walking on the roads,

regarding which traditions are mentioned in the Book of Ishrat.

That is the rights of doing a good turn to relatives, compan-

ions, friends and rights of brothers in faith; rights of one

Muslim over others; rules of conduct with Zimmi disbelievers;

condemnation of behaving with malice and jealousy with

Muslims; prohibition of tale telling; picking faults or of expos-

ing the defect of others.

To make allegations or think ill of someone; to be bigoted

against someone; whether it be with an ordinary member of

public, with a citizen or one residing in the locality or society;

to display arrogance or show off in speech, behavior or dress-

ing; to be hateful of someone without any reason; to do

something foolish.

975

Or to abuse anyone; to make lewd comments; to beat up anyone unjustifiably; to behave harshly and to do injustice or

treason; to boast having committed vain things; to instigate

others to disobedience; to issue a verdict without knowledge;

to help oppressors or to approve their acts and to openly com-

mit unlawful acts. And many such kinds of issues are men-

tioned, on which severe chastisement and threat of punishment

is recorded.

For example the obligation of enjoining good and forbidding

evil: and to love for Allah and hate for Allah and to be furious

in the way of Allah; to be lenient with someone with regard to

an issue of God; to force ones family members and children to

divine obedience.

There are rules of conduct with Zimmi disbelievers and ob-

servation of their security and not breaking the oaths given to

them.

To observe dissimulation with opponents or tyrant rulers in

circumstances where there is risk of death; dissimulation is un-

lawful in killing; to cut off a physical part or blind or to commit

a similar act; there is dispute in lawfulness of dissimulation.

And that on the occasion of dissimulation, it is lawful to give a

false testimony, but in case when there is risk of someone get-

ting killed and for removing oppression and harm of a tyrant

from oneself or another believer, it is lawful to take a false

oath; but in those two instances as far as possible, one should

observeToria3.For example, a property of a believer is there

with another believer; and the oppressor intends to seize it by

force; one can say in Toria, that his property is not with him

and the intention must be to say: His property, which can be

given to you, is not there with me. In dissimulation it is also al-

lowed to utter words of disbelief, as Ammar Yasir had done and

the Almighty Allah mentioned the excuse of the dissimulation

of Ammar. In the same way, dissimulation is lawful in abusing

the Holy Prophet (s.a.w.s.) and the Holy Imams (a.s.).

But it is clear from some traditions that dissimulation is not

lawful in declaring immunity from them. In some traditions, the

justification of this is mentioned. The conclusion of reconciling

the traditions is that one should not practice dissimulation in

abusing and one should accept being killed as the respected

father of Ammar did. One should pray to the Almighty Allah to

976

keep oneself safe from such calamity, but he can also resort to dissimulation, as Ammar did.

It is mentioned in some traditional reports that dissimulation

is not lawful in drinking wine and other intoxicants, but its law-

fulness is well known among scholars; and they have explained

away traditions that do not mention it as lawful.

Scholars have allowed drinking of medicines containing un-

lawful material; but some traditions of unlawfulness are also

mentioned, especially regarding wine. Thus, it is extremely

difficult.

A lie, in which there is a great exigency, by way of dissimula-

tion, is lawful; but as far as possible, it should be in the form of

Toria and should be Shariah sanctioned. For example, one is

busy at home in important work and some people come to meet

him, which will disturb his work; he sends information to them

that he is not present, but the intention is that he is not there

in a particular place.

It is mentioned in traditions of Ahle Sunnat and Shia that on

Judgment Day, every falsehood will be questioned; but three

kinds of lies will not be interrogated: one is that in times to

battle he says something that reveals his intention and the op-

ponent should conclude something else; second: a person, who

wants to effect reconciliation between two persons, and he

says on behalf of one something that he has not said. Thirdly:

One, who promises his family members something under exi-

gency and he does not fulfill it.

As lying is justified under exigency, in the same way, truth,

which creates mischief among the believers, is not lawful.

With regard to breaking of promise, it is well known among

scholars that it is detestable; but if it is a condition made ne-

cessary in some contract or transaction, it is necessary to fulfill

it. It is proved from many traditions and verses of Quran that

breaking of promise is not lawful, unless Insha Allah was said at the time of promise, or some evil will be created by fulfillment of promise.

We have mentioned further details of these laws in Sharh

Kafi and Biharul Anwar.

Among the obligatory acts is adopting aloofness from Sufis

etc. and to keep away from them and to avoid according re-

spect to them.

977

It is not possible to mention all unlawful acts in this treatise.

We have learnt that there are numerous laws for man in every

circumstance: verbally as well as practically; whether he is at

home or outdoors. There are different rules of interaction with

every class of people: for example there are different rules of

conduct with the wife, children, slaves and servants; they are

different for Muslims and non-Muslims. There are different

rules with the righteous and different for dealing with sinners

and anti-social elements. There are different rules of conduct-

ing with oppressors.

One should not think that obligation is only for prayer, fast,

Hajj and Zakat and prohibition is not restricted only to adul-

tery, sodomy and wine. No, rather one should always beware

and must observe his circumstances all the time. He should

ponder on each of his act and word. He should avoid what he

finds to be against divine law. If he unintentionally commits a

mistake, he should make up for it and seek forgiveness from

God. The above mentioned issues are only a part of the divine

laws, some of which we have explained.

Especially the Chapter of Social interaction is so vast that

there are different rules for every class and people of every

age.

Transactions, exchanges and every kind of relations; some of

them being obligatory, some unlawful, some recommended,

some detestable, some lawful; thus, it is obligatory to be aware

of them and to act on them. One should have knowledge of

rules applicable in every situation and then act according to it.

Thus, Amirul Momineen (a.s.) said: O traders, you should

first learn the rules of business; and then undertake trading.

Indeed, the trader is a sinner and the place of the sinner is in

Hell, except for one, who acts on truth; one, who gives the

right and takes the right; because there are many kinds of sale

and purchase: some of them being lawful, some detestable,

some lawful and some recommended; regarding each, there

are many rules. If someone regards a lawful as unlawful and

unlawful as lawful, he is deserving of divine chastisement. One,

who regards unlawful as lawful, due to ignorance will also be

involved in chastisement. He will have the right of others on

him.

978

In the same way, there are numerous rules of the lawful and prohibited in issues of hiring, loans, mortgage, arbitration,

trusts, lease and partnerships. Similarly, there are different

rules of marriage, divorce, nursing, allegation of adultery, Zi-

har and Ilaat 4 and matters related to sex, opposing whom leads one to fall in sins. Also, there are rules and regulations governing the ownership of male and female slaves etc. and their

emancipation, gradual freedom-buying and management.

There are laws related to hunting and lawful and unlawful

slaughtered animals, as well as foods and drinks, which are ne-

cessary for man every moment.

There are laws of inheritance, as the Almighty Allah distrib-

uted the property of the deceased among his heirs with justice;

it should be acted upon. One, who opposes them will be a sin-

ner and will be indebted to the Almighty Allah and the rights of

people with injustice and the burden of wrongful appropriation

in it will remain on him; and he will be guilty of creating innov-

ation in religion. Thus, Ibne Khattab through his personal con-

jecture and malice to religion, created innovations

like Awl5 in inheritance and shares of male and female heirs;

and till Judgment Day he corrupted the religion of Muslims.

In the same way, there are laws of Shariah for inheritance,

retaliation, blood monies, legal punishments; archery and

horse race; this shows that all books of jurisprudence and tra-

dition are filled with divine laws of the lawful and the prohib-

ited and rules and Sharai duties are there in large numbers;

which are beyond computation. It is impossible to mention

them in this treatise.

By writing this much, it was aimed to hint only at some of

them so that the seekers of truth should know that it is not

easy to obey the laws of God. On the contrary, to obey the

Almighty Allah and to tread the path of business is extremely

difficult. Without divine help one does not get this honor. Man

is always helpless that he should turn to Him in repentance

and helplessness; he should not be proud of his defective acts.

The Almighty Allah says: When Satanic thoughts occur to the

pious, they turn to Allah and become aware and then they be-

come owners of insight.

The prophets and successors are emphasized more to act on

these laws. It is their duty to teach them to the people and

979

implement those laws among them. One, who opposes, should be punished in the legal way. In absence of those personages,

those responsible for most of them are scholars and narrators

of traditions, because they are protectors of faith and repres-

entatives of the Holy Imams (a.s.). It is obligatory for everyone

to cooperate with them in implementing these laws, and to

refer to them in every matter and to obey their commands.

Thus, it is mentioned in reliable traditions that one, who re-

jects their command, has rejected our command and rejecting

our command is equivalent to attributing a partner to Allah.

1Peace upon us and on the righteous servants of Allah.

2May Allah keep you alive in security and make the Paradise

lawful for you.

3Saying one thing, but implying another.

4Vow not to cohabit with the wife for four months or more.

5Reducing the shares of all heirs

980

Part 5

Necessity of Repentance and its

conditions; Sins to be repented

for

981

There are many sub topics of this chapter:

982

44

Chapter

Topic One: Obligatory nature of repentance

We should know that no one has any dispute about repenting

from sins. There is only dispute in the fact whether it is neces-

sary for all sins or sins, which do not take a person beyond the

pale of Islam. That is, what the Almighty Allah does not over-

look, because it was mentioned previously that in the instance

of abstaining from greater sins, the Almighty Allah overlooks

the minor sins. And whether they should also repent from sins,

which take one out of the pale of Islam or not?

Most scholars say that repenting from them is not necessary;

but the better option is that man should always feel remorse

for his sins and always pray for forgiveness. He should also

ponder on the circumstances of those, who are proximate to

God; that how they wept and repented for years for having

committed the least detestable act or leaving the better option.

And then their repentance was accepted.

He should also know that the result of sin is not only in the

hereafter; on the contrary, sin darkens the heart of a person

and keeps him away from the honor of proximity with court of

God, and deprives him from becoming worthy of divine graces.

It does not allow him to achieve divine sense ( Taufeeq) and

gives Shaitan the chance to dominate man. It makes him dare

to commit other greater sins. And also to consider any sin

paltry tantamount to insistence on sin and insistence on smal-

ler sin is itself a greater sin.

Worldly calamities often befall man due to sins. Thus, the

Almighty Allah says:

“And whatever affliction befalls you, it is on account of

what your hands have wrought, and (yet) He pardons

most (of your faults).”(Surah Shura 42:30)

983

Imam Ja’far Sadiq (a.s.) said: Fear the sins and do not regard them as paltry; as they will not be forgiven. Someone asked:

Which are they? He replied: It is that a person commits a sin

and says how nice it would have been if other than this, I had

no other sin on me?

It is narrated from Imam Muhammad Baqir (a.s.) that he

said: Insistence on sin is that a person commits a sin, but does

not repent for it.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said:

Nothing corrupts the heart of man, except that he commits a

sin and the sin affects his heart; till it blinds the heart and

truth cannot stay there; and he should turn away from God and

be engrossed in the temporal world.

He also said: No vein is restless and no stumble occurs, and

there is no headache, and no illness befalls, except as a result

of the sin, which a person has committed and the sins the

Almighty Allah forgives, are more.

He also said: Sin deprives one from sustenance and it is due

to sins that a person is deprived of the Midnight Prayer.

Hesaid: The Almighty Allah does not take back any bounty,

except because of sin.

It is narrated from Imam Muhammad Baqir (a.s.) that he

said: There is a white dot and effulgence of faith in the heart of

every believer. When he commits a sin, blackness appears on

the white spot and covers it up entirely. If he repents, that

blackness disappears, but if he does not, and continues to sin

more, the blackness becomes permanent, till the whiteness of

effulgence of faith is covered up completely. When a person

goes on committing sins and reaches that stage, then goodness

does not approach.

There is dispute among scholars whether when a person has

repented from a sin, should he continue to repent for it or the

first repentance is sufficient.

Khwaja Naseerudin Tusi and the Allamah says: It is obligat-

ory to continue repentance forever; because remorse for a bad

deed and leaving the bad intention is always obligatory, but

there is some doubt in this matter; because it is clear from tra-

ditions and verses that the seeker of repentance is freed of

chastisement on the first Taubah.

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Also, it is not known whether remorse and leaving the intention of sin will remain there forever or not; and the intention of

sin is definitely evil, but till the sin is not committed, the inten-

tion of sin is forgiven, as will be mentioned later. Leaving of re-

morse is also same; because both of them do not mostly separ-

ate from each other. Even if we suppose that he gets some pun-

ishment, even then acting on it, will be a part of Taubah, but

eligibility of chastisement for the first sin is not proved and

even these two gentlemen will agree.

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45

Chapter

Topic Two: Selective Taubah

There is dispute among theologians whether selective

Taubah-to repent for one sin and not to repent for other sins-

will cover all the sins or not. Or that he should repent for all

sins? Allamah Naseeruddin Tusi and some other scholars say

that repentance is valid only if it is sought for all sins.

According to Allamah Hilli and some other scholars; repent-

ance for some is sufficient for forgiveness of all sins. That is

they regard selective Taubah valid.

The author says:

The second view is correct, because if it is not so, it necessit-

ates that an infidel, who has recently embraced Islam and has

repented from infidelity; but did not repent from other sins like

lying etc. his repentance will not be accepted and if his repent-

ance is not accepted, he will remain eligible to remain in Hell

forever.

Also, there is dispute whether Taubah is correct for a stipu-

lated time: for example he says at the time of Taubah that he

will not commit that sin for a year.

The fact is that such a Taubah is invalid, because there is

condition for Taubah that he should not commit that sins his

whole lifetime again.

There is also dispute in the matter whether collective repent-

ance for all sins is sufficient or at the time of repentance each

sin should be mentioned separately. The stronger view is that

collective repentance is sufficient, especially when one does

not remember all the sins in detail.

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Chapter

Topic Three: Meaning of Taubah and its

conditions

Some scholars say that at the time of Taubah one should

have an intention that this is act is a sin and it is prohibited

and I repent for having committed it; and not because one re-

gards it to be harmful or painful.

For example, if he repents from drinking wine, because it is

harmful, it will not be Taubah. On the contrary, when it is

known that it is a sin, he should repent from it immediately.

Most scholars are of the view that the condition of Taubah is

not having intention of committing it again.

That is, he should be determined firmly not to commit that

act again, but in view of some, there is no condition as remorse

necessitates this intention.

Thus, it is narrated in traditions that remorse is sufficient for

Taubah.

Some scholars say that Taubah is valid in three ways:

Firstly: To regard sin as being harmful to oneself.

Secondly: He should know that sin is a barrier between him

and the Almighty.

Thirdly: To think it is a mortal poison for one, who commits

it.

When one is aware of these things and one becomes certain

of them, another condition will develop automatically, through

which one will be aggrieved of having displeased the beloved:

that is the Almighty Allah. First, he will feel remorse for sins.

Thus, that remorse is known as regret and feeling sorry.

After that a third condition develops; through which he will

automatically have intention of three things: One is that he

should leave the sin he had committed; secondly: with regard

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to the future, he will not do that again all his life; thirdly: With regard to the past, he will be of the view that he should make

up for it somehow.

For example, if one has omitted some worship act, he should

fulfill it. Or if he is under some debt; he should repay it. Thus,

these three things: that is knowledge of harmfulness of sin, re-

gret for having committed it and intention of these issues is

achieved in sequence. On some occasions, all three of them are

collectively called as Taubah; and most of the time, only regret is called Taubah.

They regard cognition of these matters to be a preface of

Taubah and the aim, which is created in a matter, is called as

its result. In some instances they interpret the compound of re-

gret and aim to be Taubah.

Since Taubah is included among worship acts, the conditions

of worship should be observed in it. Thus, the first and the best

condition of worship is sincerity: that is why Taubah should

only be for the Almighty Allah. There should not be the slight-

est interference of show off in it, because desire of the here-

after and aim of escaping of Hell is opposed to sincerity.

In this instance also, it is observed that the aim of Taubah

should not be achievement of Paradise or deliverance from

Hell. A repentance having this intention is incorrect.

But this view is invalid; and there are many evidences for its

invalidity. One understands the meaning of intention, knows

that with regard to most creatures, the highest level of inten-

tion is this only; that he should have one aim from both the

issues.

On the contrary, to lay a condition among general public

without these two issues is beyond human capacity and in Al-

Kafi it is narrated from Imam Ja’far Sadiq (a.s.) that one, who abstains from wine even for other than Allah; the Almighty Allah will bestow him with the cool and sealed wine of Paradise.

It is possible that the Almighty Allah has reserved this kindness

for abstaining from wine, although there is no real Taubah in

this instance.

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Chapter

Topic Four: Types of sins to be repented

Most Imamiyah scholars, jurists and theologians say that if

sins are repented for, there is no need of any other thing; it is

sufficient only that after quitting it, one should be determined

not to do it again.

If other than Taubah something else is required, that is he is

liable to restore the right of God or right of the servant. Or if

some monetary right is there on him, then it is necessary that

along with Taubah, he should also fulfill this right; and in some

cases he has the choice of only repenting. Or he should fulfill

the religious command in order to make up for it.

For example, in fulfillment of monetary rights of Allah, it is

obligatory to free a slave; if he is able; otherwise he should re-

pent. In non-monetary rights of Allah, one is that, in which leg-

al penalty is fixed; and one, in which there is no legal penalty.

Thus, if a legal penalty is fixed, and he has committed this sin,

he has the choice of appearing before the Imam or the repres-

entative of the Imam, or he should repent and must not reveal

the sin.

In the first case, if the religious ruler does not get the proof

of sin, he will not punish and the sin will remain; but through

Taubah there is no possibility that it will remain after that, if

Allah accepts. If in the instance the legal penalty is applied,

and there is no repentance, whether the sin is cancelled or not;

it is a difficult matter. It is apparently concluded from most tra-

ditions that the sin is erased after legal penalty is implemen-

ted, because it is unlikely from the divine mercy that Allah

should punish in the world as well as in the hereafter.

Thus, it is narrated through good chains of narrators from

Humran that he asked Imam Muhammad Baqir (a.s.): Would a

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person, who is stoned for adultery in this world, be punished on the Judgment Day or not?

Imam (a.s.) replied: It is unlikely from divine mercy.

It is narrated from Amirul Momineen (a.s.) that he said: Sins

are of three types: (1) Forgiven sin (2) Unforgiven sins (3) Sins,

about which there is hope as well as fear for its doer.

The forgiven sins are those, which the Almighty Allah pun-

ishes the sinner in this world for, because it is against His for-

bearance and kindness to punish His servant twice for the

same sin.

Unforgiven sins are rights of others and oppressions that one

has committed, because the Almighty Allah has sworn by His

might and majesty that he will not overlook any oppression of

any oppressor.

Third are those sins, which the Almighty Allah has concealed

from others, and given the sinner an opportunity of Taubah;

that he should fear the Almighty Allah and be hopeful of His

forgiveness. We also hope for divine forgiveness and are terri-

fied of His chastisement.

The author says:

Fear is from the aspect that there is possibility of dispute in

the conditions of Taubah. And there is representative of the

Imam, or he should repent and must not reveal the sin.

In the first case, if the religious ruler does not get the proof

of sin, he will not punish and the sin will remain; but through

Taubah there is no possibility that it will remain after that, if

Allah accepts. If in the instance the legal penalty is applied,

and there is no repentance, whether the sin is cancelled or not;

it is a difficult matter. It is apparently concluded from most tra-

ditions that the sin is erased after legal penalty is implemen-

ted, because it is unlikely from the divine mercy that Allah

should punish in the world as well as in the hereafter.

Thus, it is narrated through good chains of narrators from

Humran that he asked Imam Muhammad Baqir (a.s.): Would a

person, who is stoned for adultery in this world, be punished

on the Judgment Day or not?Imam (a.s.) replied: It is unlikely

from divine mercy.

It is narrated from Amirul Momineen (a.s.) that he said: Sins

are of three types: (1) Forgiven sin (2) Unforgiven sins (3) Sins,

about which there is hope as well as fear for its doer.

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The forgiven sins are those, which the Almighty Allah punishes the sinner in this world for, because it is against His for-

bearance and kindness to punish His servant twice for the

same sin.

Unforgiven sins are rights of others and oppressions that one

has committed, because the Almighty Allah has sworn by His

might and majesty that he will not overlook any oppression of

any oppressor.Third are those sins, which the Almighty Allah

has concealed from others, and given the sinner an opportunity

of Taubah; that he should fear the Almighty Allah and be hope-

ful of His forgiveness. We also hope for divine forgiveness and

are terrified of His chastisement.

The author says:

Fear is from the aspect that there is possibility of dispute in

the conditions of Taubah. And there is right of God in the sin,

and there is no legal penalty for it, for example, missed prayer,

which should be fulfilled at another time; or not paying Zakat;

or the Qadha of fasting. Or leaving of prayer, whose Qadha is not possible; like the Eid prayer; thus, Taubah is sufficient for

it.

In rights of people, if it is monetary right, he should repay

the money and it is obligatory to be free of responsibility and if

the owner of the right is dead, his heirs will be present, he

should repay it to them; even if the debtor may not be present.

On his behalf, his heirs or others, who have discretion on his

property, should repay his debt. If he does so, that person will

be absolved of his duty in the hereafter.

In the instance that this right is not fulfilled, he will be liable

for it on Judgment Day.

There is dispute as to who will be demanding his right there.

Most scholars say that the first rightful will be the claimant.

A tradition on this same point is narrated through correct

chains of narrators from Imam Ja’far Sadiq (a.s.). Some say

that the heir of the last level will be rightful claimant.

Does the Imam have the last right of inheritance? In view of

others it is the right of the Almighty Allah. If his heir is not

found, it is necessary to make an intention that he will return it

when he finds the heir. And if there is no hope of ever finding

the owner, he should give that money in charity. If after giving

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it away in charity, the original owner appears and he does not approve that charity, it is obligatory to restore it again.

When one is indebted of non-monetary thing; for example he

has deviated someone. It is necessary for him to guide him to

the truth and remove him from false beliefs. And if that is not

possible; regarding that it is mentioned in some traditions that

as many persons have been misguided by him, till all of them

do not return to guidance, the Taubah will not be accepted.

Most scholars think that it implies that Taubah will not be

perfect.

When a person is liable to pay blood money he should sur-

render himself to the heirs of the slain. For example, if he has

killed the father of someone; he should approach his son and

say: I am the killer of your father, kill me instead of him, accept

the blood money or forgive.

Or if for example he has cut off a part of his body; he should

go to his heir and say: I have done this, take retaliation from

me, accept the blood money or forgive; and if it is a right,

whose legal penalty is fixed; for example if one has abused

someone and one, who has been abused knows that he was ab-

used as such. Then he should be given the choice to punish or

to forgive. And if he is not aware of it, the scholars have differ-

ing views in this; whether he should be informed or not. Some

say that it is a human right and till he does not forgive, he will

not be forgiven.

Khwaja Naseeruddin Tusi, Allamah and most other scholars

say that he should not be informed, because it will refresh the

pain of the right holder and enmity will be created. Obtaining a

brief pardon is sufficient, if possible. If, God forbid, one has

committed fornication with the wife of someone, since a human

right has been trespassed in this as well, the same procedure

must be followed. Same is the rule with regard to backbiting.

Kulaini has narrated from Imam Ja’far Sadiq (a.s.) that

someone asked the Messenger of Allah (s.a.w.s.): What is the

expiation of backbiting. He replied: When one recalls it, one

should seek divine pardon for it. In this case it seems that the

person whose backbiting is done, is unaware of it.

Khwaja Naseeruddin says in Tajreed: If the person, whose

backbiting is done, learns about it, it is obligatory to seek his

pardon.

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The Allamah says in Sharh Tajreed: In the instance of his being aware, seeking pardon is obligatory, because he is caused

grief and it must be corrected. In case he is not aware, there is

no need to seek his pardon, because he was not hurt in any

way, but there should be regret and remorse from the Almighty

Allah in both cases and one should make a firm intention never

to commit it again.

In Misbahush Shariah, it is narrated from Imam Ja’far Sadiq

(a.s.) that he said: If the person, whose backbiting is done

comes to know about it, there is no solution, except that his

pardon should be sought; and if he is not informed, the back-

biter is supposed to continue praying for divine pardon in his

favor.

Shaykh Zainuddin (q.s.) says: Two traditions are there re-

garding the expiation of backbiting: One is to seek divine par-

don in favor of the person whose backbiting is done; second

that if there is some monetary right on someone or there is

some right with regard to respect or honor, he should get it

pardoned from the owner of the right, before that time comes,

when he will not to give as expiation and the holder of the right

will be given his good deeds and if he does not have good

deeds in his account, the sins of the right holder will be added

to his account.

These two traditions can be reconciled that pardon should be

sought in case the concerned person is aware of backbiting;

and it is possible for the backbiter to get pardon. The prayer of

divine pardon is in case when getting pardon is impossible for

the backbiter.

We should know that following are the conditions for proving

repentance or mere regret or remorse accompanied with a firm

intention to never commit it again is sufficient as repentance;

and to perform the above mentioned acts are other obligatory

acts. There is dispute in this among scholars. The second view

is more popular among them. That is there is no condition, on

the contrary, they are going to complete the repentance; if he

does not, he will not be liable for chastisement of leaving re-

pentance. Rather, he is not even liable for chastisement of

leaving these acts.

It is proved from some traditions that there are conditions

and this procedure is nearer to precaution.

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48

Chapter

Topic Five: Time of Repentance

No one has dispute that repentance is obligatory immediately

and delay is a sin, because sin is like a fatal poison. Like one,

who has ingested poison needs immediate treatment to save

his life; in the same way, the sinner is supposed to repent as

soon as possible, so that the sin many not prove fatal for him.

Delay in repentance is another sin. He will have to seek par-

don for this as well. If then if he delays, he will be liable for two

more sins: and they will go on multiplying and in an hour will

reach a figure difficult to compute. And since repentance is

possible in half of a minute or even a third or fourth part of a

minute; if this is accounted for it will reach such proportions

that except the Almighty Allah, no one can compute it, what to

say if day, month or year is distributed on the sins and then in-

numerable sins are included in them.

Thus, it is concluded that just as we cannot compute divine

blessings, in the same it is impossible to compute the sins of a

person. Some scholars say that one, who delays repentance in-

tending to do it later, definitely falls into one of the two

dangers, and they are such that even if he escapes one of

them, he will definitely fall into the other.

Firstly, it is possible that death might take him away before

he can repent; and thus, he will lose the chance of being

pardoned and the door of repentance will close; and the time

will come, regarding which the Almighty Allah says:

“And spend out of what We have given you before death

comes to one of you, so that he should say: My Lord! why

didst Thou not respite me to a near term?”(Surah Mun-

afiqun 63:10)

994

Some commentators say in the interpretation of this verse that in the last moments, when the veil is removed from the

person, he says: O angel of death, give me respite for a day so

that I may seek the pardon from my Lord, take some provision

of good deeds. The angel of death replies: The days of your life

are over and the door of your repentance is closed. This reply

causes choking in his throat and he begins to swallow the

draughts of regret and despair. Then mostly at this terrible mo-

ment, the accursed Satan even destroys his faith. We seek the

refuge of Allah from this.

The second peril in delaying repentance is that the darkness

of sins increases and becomes more established on the hearts;

it is impossible to remove it, because when a person commits a

sin, dust and blackness appears on the heart like vapor gathers

on a mirror. If the same continues, it becomes absolutely hazy;

and if it is kept like this for sometimes, this haze enters the

mirror and spoils it forever; and then it is not possible to clean

it in any way rendering it useless.

In the same way, when sins affect a heart continuously and it

is not compensated with good deeds, it becomes so firmly en-

trenched that it is not possible to remove it. Thus, the Almighty

Allah says:

“And Allah has set a seal upon their hearts so they do

not know.”(Surah Taubah 9:93)

As it is mentioned in tradition the condition of this heart wor-

sens to the extent that the laws of Shariahbecome trivial in the

view of this man and he begins to despise divine commands.

He washes off his hands from faith. May Allah keep us and all

believers secure from this condition.

We should know that the last time for acceptance of repent-

ance is the time when man becomes certain of his death and he

can see the issues of the hereafter: That is he can see the angel

of death; and his abode after his death: Paradise or Hell is

shown to him; or he sees the Messenger of Allah (s.a.w.s.) and

the Holy Imams (a.s.) as they arrive at the time of death.

There is consensus of scholars that repentance of that time is

not of any use, as the Almighty Allah says:

“And repentance is not for those who go on doing evil

deeds, until when death comes to one of them, he says:

Surely now, I repent; nor (for) those who die while they

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are unbelievers. These are they for whom We have pre-

pared a painful chastisement.”(Surah Nisa 4:18)

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: The

witnessing of death denotes observing the matters of the

hereafter.

It is narrated from the Messenger of Allah (s.a.w.s.) that the

Almighty Allah accepts the repentance of man till his soul does

not reach up to his throat.

Some commentators say that it is a divine favor that the an-

gel of death is commanded to capture of the soul of man from

the toes and to capture it gradually up to the chest; then he

comes up to the throat, so that he gets this much respite; per-

haps he might become inclined to the Almighty and repent and

make a bequest before seeing the issues of the hereafter and

before Allah should get his sins pardoned through a display of

helplessness; and that he may get the rights upon him

pardoned from the people. At the time of his death, the men-

tion of God should be on his lips and his afterlife may be good.

In the instance when the sinner, as a part of his repentance,

makes a firm intention never to commit the sin again; if he is

incapable of committing that act; whether his repentance will

be accepted or not? There is dispute among scholars regarding

this.

For example, if someone has committed a sin and then the in-

strument of fornication has been cut off; at that time he re-

pents that he will never commit that sin again if he regains his

capacity; would his repentance be accepted or not? Most schol-

ars are of the view that it will be accepted. Very few believe

that it will not be accepted, but it is absurd.

In the same way, if he becomes involved in a fatal illness and

there is certainty that he will die in that; there is dispute re-

garding the acceptance of his repentance also. It is generally

thought that it will be accepted.

It is clear from some verses and traditions that repentance is

not accepted after the chastisement begins as the Almighty Al-

lah has mentioned in the incident of Firon:

“Until when drowning overtook him, he said: I believe

that there is no god, but He in Whom the children of Is-

rael believe and I am of those who submit.”(Surah Yunus

10:90)

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He was told:

“What! now! and indeed you disobeyed before and you

were of the mischief-makers.”(Surah Yunus 10:91)

Then the Almighty Allah says on another occasion:

“And wherefore was there not a town, which should be-

lieve so that their belief should have profited them, but

the people of Yunus? When they believed, We removed

from them the chastisement of disgrace in this world’s

life and We gave them provision till a time.”(Surah Yun-

us 10:98)

Ibne Babawayh has narrated through authentic chains of nar-

rators from Imam Ja’far Sadiq (a.s.) that someone asked him

why the Almighty Allah drowned Firon when he had accepted

belief in God and confessed to His oneness. He replied: He ac-

cepted belief when he saw the chastisement and belief of this

time is unacceptable. Same is the rule of the Almighty Allah for

all past and future people: the Almighty Allah says:

“But when they saw Our punishment, they said: We be-

lieve in Allah alone and we deny what we used to associ-

ate with Him.”(Surah Ghafir 40:84)

“But their belief was not going to profit them when

they had seen Our punishment; (this is) Allah’s law,

which has indeed obtained in the matter of His servants,

and there the unbelievers are lost.”(Surah Ghafir 40:85)

Then He said:

“On the day when some of the signs of your Lord shall

come, its faith shall not profit a soul, which did not be-

lieve before, or earn good through its faith.”(Surah An-

aam 6:158)

He also said: When Firon began to drown, he expressed faith,

but he was told: Do you believe now, when it is of no use? And

not before that it should have profited you? At that time you

disobeyed God and spread mischief in the land. You claimed di-

vinity and misguided people and you oppressed the Bani Israel.

Also, it is narrated from Imam Ja’far Sadiq (a.s.) that he said:

An Imam and a divine proof is always present on the earth,

who is aware of divine commands and prohibitions and he calls

people to Allah. This divine proof will not be absent from the

earth, except four days before Qiyamat. When no divine proof

remains on the earth, the doors of repentance will be closed

997

and those, who did not adopt belief before that; believing at that time will be of no use. This will be the worst of the

creatures and it is for them that the Qiyamat will be

established.

It is mentioned in the Tafsir of Imam Hasan Askari (a.s.) that a dweller of the desert came to the Holy Prophet (s.a.w.s.) and

asked: Till what time is repentance acceptable. He replied: The

door of repentance is open for human beings till the sun rises

from the west. What the Almighty Allah has said that:

“On the day when some of the signs of your Lord shall

come, its faith shall not profit a soul,which did not be-

lieve before.”(Surah Anaam 6:158)

It denotes the time when the sun will rise from the west.

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49

Chapter

Topic Six: Types and Ranks of Repentance

The lowest rank of repentance is what was explained above.

That is regret and remorse on past sins and a determination

never to commit it again. Then its ranks go up gradually; till

the highest stage; which is the rank of the repentance of

prophets and truthful.

Thus, it is mentioned in Nahjul Balagha that a person said: ‘I seek forgiveness of Allah’ in the presence of Amirul Momineen

(a.s.). Imam (a.s.) said: May your mother mourn for you. What

do you think seeking forgiveness is? Istighfar is the rank of Illi-yeen 1. It is a word having six meanings.

First: There should be remorse from sins;

Second: An intention never to commit it again;

Third: To restore the rights of other, which one has upon

him, so that he should be purified at the time of his death and

no right of anyone remains on him;

Fourth: To fulfill the obligatory duties he had missed.

Fifth: To know how much flesh grew on your body through

unlawful ways and to reduce it to such an extent that it is com-

pletely dissolved and after that new flesh may develop through

lawful means.

Sixth: To make the body taste the hardship of worship and

obedience as he had made it taste the pleasure of sin and dis-

obedience. After that recite A staghfirullah and seek pardon.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: One

who continues committing sins and at the same time seeks for-

giveness for them, is in fact ridiculing.

Kulaini and other scholars have narrated through authentic

chains of narrators from Imam Ja’far Sadiq (a.s.) that the Mes-

senger of Allah (s.a.w.s.) said: the Almighty Allah accepts the

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repentance of one, who repents a year before his death. Then he said: One year is too much, because perhaps he might have

the Taufeeq of repenting; repentance will be accepted from

one, who repents a month before his death. Then he said: One

month is also too long; repentance will be accepted from one,

who repents a week before his death. Then he said: This period

is long; repentance will be accepted from one, who repents a

day before his death. Then he said: One day is also too much;

repentance will be accepted from one, who repents before ob-

serving the hereafter.

Most scholars interpret this tradition as abrogation and they

reason that abrogation is allowed before the act.

The author says:

In my view, it is a hint to various stages of repentance. And

the most perfect repentance is what should be performed a

year before death. And during the year he should reform his

act and make amends of his past. If such a repentance is not

possible, he should do so a month before his death. If that is

also not possible, then it should be a week before his death and

so on till the last moment.

It is narrated from Imam Ja’far Sadiq (a.s.) in Misbahush

Shariah that repentance is a rope that the Almighty Allah has

suspended to His servants and has deemed it to be a medium

between Himself and His servants. It is a great favor for His

servants and a person must seek forgiveness at all times.

There are different forms of repentance for different persons:

thus, the repentance of prophets is performed from anxiety for

divine proximity; and repentance of the chosen servants –that

is the repentance of successors is from a brief moment without

remembrance of God. The repentance of saints and friends of

God, by passing of different thoughts. The repentance of spe-

cial servants by inclination to others than God. The repentance

of common people is from sins.

Then there are for each of them their real ranks and recogni-

tion of the limits of each is different for each rank, whose ex-

planation is very detailed.

We should know that the repentance of common people is to

wash his conscience with the water of remorse and guard his

self in future. He should continue to regret his past sins; he

should always be apprehensive of Allah. He should not regard

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his sins to be trivial, because this thought leads to carelessness and sloth. Along with remorse, he should weep for his past

shortcomings. He should restrain his self from worldly desires

in future and beseech the Almighty Allah to give him Taufeeq

to remain firm on his repentance and to save him from the mis-

chief of selfish desires and restrain him from reverting to sins.

It is necessary that he should make his rebellious self obedi-

ent to himself and make it walk on the right path. He should

perform acts of worship, make up for what he has missed; he

should exonerate himself from the rights of others that remain

unfulfilled. He should become aloof from friends and compan-

ions who commit vile acts. He should spend the nights in pray-

er and the days fasting and through this struggle improve his

prospects in the hereafter. He should seek the help of Allah

and pray to keep him on the straight path. He should, during

times of trouble, remain steadfast on fear and hope, so that he

may not be demoted from the ranks of seekers of forgiveness,

because repentance purifies man from the filth of sins, in-

creases the reward of good acts and enhances the ranks.The

Almighty Allah says:

“So Allah will certainly know those who are true and He

will certainly know the liars.”(Surah Ankabut 29:3)

The Messenger of Allah (s.a.w.s.) said: When the effect of

Taubah is not seen on the penitent, you should know that he

has not repented. It is necessary for the penitent to satisfy

those who have rights on him; he should perform the prayers

he has missed. He should conduct with others with humility

and good manners. He should refrain himself from selfish de-

sires. By keeping fasts he should thin down his thickened neck.

He should become pale through worship and night vigils. Lack

of diet should make the belly thin and the back should be bent

due to the fear of Hell. His bones should melt away in eager-

ness of Paradise. His heart should be soft from the terror of the

angel of death. The thought of death should dehydrate his skin.

These effects of Taubah should appear in him.

Someone asked the Messenger of Allah (s.a.w.s.): How

should a penitent be? He replied: The penitent, who does not

satisfy those whose rights are upon him, is not a penitent. The

penitent, who does not worship in excess, is not a penitent.

And a penitent, who does not change his dress, is not a

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penitent. The penitent, who does not change his friends, is not a penitent. The penitent, who does not change his gatherings

and food, is not a not penitent. The penitent, who does not

change his bed and pillow, is not a not a penitent. The penit-

ent, who does not adopt generosity, is not a not a penitent. The

penitent, who does not decrease his ambitions and restrain his

tongue, is not a not a penitent. The penitent, who does not

send provisions for the hereafter more than his diet, is not a

not a penitent. When a person is firm on these things, he is the

real penitent and his repentance will be accepted.

The Almighty Allah said:

“O you who believe! turn to Allah a sincere turn-

ing.”(Surah Tahrim 66:8)

1Highest point.

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Taubah Nasuh

There is dispute among scholar regarding Taubah Nasuh.

It is narrated from Imam Ja’far Sadiq (a.s.) that he said: Tau-

bah Nasuh is that in which the inner aspect of a person is like his outer aspect; or rather, better than that.

It is mentioned in a tradition that he said: Taubah Nasuh is

that a person should repent from one sin and make a firm in-

tention never to commit it again.

There is another traditional reports that: Taubah Nasuh is

that Taubah, after which the penitent does not sin again.

The narrator says: Who will commit a sin after repentance?

He replied: The Almighty Allah likes one, who being involved in

the mischiefs of the world, happens to commit a sin; and after

that he repents.

Kulaini has narrated through authentic chains of narrators

from Imam Muhammad Baqir (a.s.) that he said: Sins of the be-

liever are forgiveness after Taubah; that is why he should per-

form good acts anew. This method is exclusive for believers.

The narrator asked: What is the rule if someone sins after

Taubah and then does Taubah again? He replied: Remember, if

he is regretful of his sin, and he repents from it, the Almighty

Allah will accept his repentance. The narrator asked: If he sins

again and then repents, would he be forgiven? He replied:

When a believer repents, the Almighty Allah forgives him, be-

cause the Almighty Allah is merciful; He accepts repentance

and forgives the sins.

Imam (a.s.) said: Do not make the believers despair of divine

mercy.

Some scholars say that Taubah Nusuh is a repentance, which

gives good counsel to its doer and then does not allow him to

sin again.

Some say that it is a repentance that makes him advise oth-

ers to repent in the same way. Some say that it is repentance,

which is sincerely for Allah. Some regard Taubah Nusuh to be

a repentance, which uproots selfish desire and blackness from

the heart of man, and it should clean through the effulgence of

worship and obedience the filth, which has gathered on the

heart, because the effect of sin is not only chastisement of

1003

hereafter, which might be forgiven through Taubah; on the contrary, sin darkens the heart of man, dirties the soul and the

angels of mercy abandon him in distaste; and he is deprived of

the special favor of God.

It can be illustrated from the example of a thief, who enters

the house of a person and takes it in his absolute possession or

a bandit enters the house, while the owner is in deep sleep. Or

if the enemy of a person takes the possession of his house and

continues to destroy the house for a long time. The owner ex-

pels him, but he cannot live in that house comfortably as be-

fore, till he does not put in order, what that intruder has dis-

turbed and till he does not repair the broken things and re-

places all items he has lost. After all this arrangement that

house will once again be fit to live in.

In the same way, while selfish desires: like a robber or Shait-

an; like the enemy; and desires of rebellious self, have

plundered the heart for a long time and have been destroying

the past good deeds since a long time and the owner of the

house had been in deep sleep. When he wakes up, he sees that

the house is destroyed and all the possessions are plundered

and everything is damaged. The house having the effulgence of

faith has become dark and dilapidated with the filth of sins.

As soon as he regains consciousness, he should immediately

feel remorse for his carelessness. He should repent and pray to

the Almighty Allah for forgiveness. He should chase away those

enemies from his heart. When he succeeds, he should redecor-

ate that house through good morals and benevolent deeds.

Through good acts, he should acquire the causes of the lost

articles. He should dispel darkness of sins through worship and

abstinence and clean the walls of his heart from the filth of

sins. He should block the openings, through which the Satan

intrudes. At that time, this house would be able to regain its

previous condition, or rather a better condition than before.

He must ponder on the circumstances of prophets and mes-

sengers; that in spite of their being leaders of faith how re-

morseful they were on commission of the slightest shortcoming

or leaving off a preferable act ( Tark Awla). How they were

making amends for that. Prophet Adam (a.s.) wept for three

hundred years on one Tark Awla that tears streamed on his

cheeks. Then his repentance was accepted. Prophet Dawood

1004

(a.s.) was weeping so intensely that the excess of tears caused grass to grow on the ground and when he sighed, that grass

used to burn down due to its heat. This is the perfect Taubah.

This subject demands more details, but there is no scope of

this in this treatise.

1005

50

Chapter

Topic Seven: Acceptance of Taubah is oblig-

atory on Allah

There is no dispute among Muslim scholars that Taubah re-

moves divine chastisement, but there is dispute whether ra-

tionally, it is obligatory on God, to punish after Taubah or not?

If He punishes even after Taubah, it would be injustice. Or that

Allah has through His grace for all people or for only this

Ummah has made this obligatory on Himself and because of

this, it is obligatory on the Almighty Allah to fulfill His promise.

The Mutazila sect believes in the first view and the Ashaira

believe in the second.

Shaykh Tusi, Shaykh Tabarsi, Allamah Hilli and many Imam-

iyah theologian scholars are of the second view.

In Tajreed,Shaykh Naseeruddin has adopted silence regard-

ing this matter and has not relied on any of the views com-

pletely. However, the fact is that acceptance of repentance is

not rationally obligatory on God; on the contrary, it is only His

grace on this Ummah that He forgives all the sins if one re-

pents for them.

Such was not the case for previous nations. Thus, thousands

of Bani Israel men were killed for worship of the calf and their

repentance was accepted and it is written that the organ, with

which they were sinning till it was not slashed, repentance was

not accepted.

In i, in a supplication, the chief of those who prostrate, says:

I intone the praise of that God, who showed us the way of re-

pentance. We do not regard it, except as His grace. If we do

not regard any other of His mercies, what a great bounty it is

for us. And what a great favor it is on us. For people before us,

this was not the rule of Taubah.

1006

In another Dua the Holy Imam (a.s.) says: O Lord, if I were to cry unto You till my eyelashes should fall off, wail loudly till my

voice should cease, stand to serve You till my feet swell, bend

down to adore You till the bones of my spine stick out, put my

head on the ground to adore You till my eyeballs come out of

their sockets, eat the dust of the earth throughout my life,

drink water of ashes1to the end of my days and remember You

in the meantime till my tongue becomes dumb and then never

raise my glance to the horizon of the sky, feeling shame before

You, I could not deserve, thereby, the obliteration of a single

sin out of all my sins!

And if You were to forgive me when I should deserve Your

forgiveness and pardon me when I should merit Your Pardon,

verily it would not be due to me on account of merit, nor do I

deserve it on account of worth for my recompense from You,

for the first thing wherein I disobeyed You, was hell fire. So if

You chastise me, You would not be unjust to me.

Many such kinds of discussions are found in supplications

and traditions.

1That is, water mixed with ashes.

1007

51

Chapter

Topic Eight: Acts that Allah does not punish

On the contrary, He has promised forgiveness for them. They

are many:

Firstly: Mental instigations and thoughts beyond the control

of man.

Kulaini has narrated from Muhammad bin Humran that he

said: I asked Imam Ja’far Sadiq (a.s.) regarding evil thoughts

and he said that there is no sin for them; when such thoughts

occur to you, you must recite: There is no god, except Allah.

It is narrated through good chains of narrators from Jamil

Ibne Darraj that he said: I asked Imam (a.s.): I have many evil thoughts. He replied: At that time you should recite:

There is no god, except Allah. Jamil says: Whenever an evil

thought occurred to me, I used to recite:

There is no god, except Allah. And it went away.

It is mentioned in another tradition narrated through authen-

tic chains of narrators from Humran that Imam Muhammad

Baqir (a.s.) said that a person came to the Messenger of Allah

(s.a.w.s.) and said: I have become a hypocrite. His Eminence

said: By Allah, you have not become a hypocrite. If you had be-

come a hypocrite, you would not have come to me and in-

formed me of it. I think that the present enemy –that is the

Shaitan –came to you and asked you who has created you?

and you replied: Allah. Then he asked: Who has created Al-

lah? That man said: By one, who sent you as a rightful messen-

ger; it is exactly as happened. He said: Since the accursed

Shaitan failed to dominate you through evil deeds and sins,

that is why he wanted to dominate and deviate you.

1008

Thus, if anyone of you faces this condition, he should remember Allah with His oneness and recite: There is no god, except

Allah.

It is narrated through correct like good chains of narrators

according to the report of Muhammad bin Muslim, this same

tradition is narrated from Imam Ja’far Sadiq (a.s.) and at the

end of it the Messenger of Allah (s.a.w.s.) said: By Allah, this is

pure faith.

It is also narrated through correct chains of narrators from

Hasan bin Mahran that a person wrote a letter complaining to

Imam Muhammad Taqi (a.s.) that different evil thoughts and

various doubts haunted him. He replied: If Allah wills, He will

keep you steadfast in faith and will not allow Shaitan to

emerge victorious on you.

After that he wrote: Some people came to the Holy Prophet

(s.a.w.s.) and asked: O Messenger of Allah (s.a.w.s.), some-

times we are haunted by such evil thoughts that we cannot de-

scribe to you. If a sharp wind throws us down and shatters us,

it is more preferable to us than that we should describe those

things to you. His Eminence asked: Do you really have such

feelings? They replied: Without any doubt. He said: By the one,

in whose control my life is; this is sincere and pure faith. Thus,

when you are haunted by such thoughts, you must say: We be-

lieve in Allah and His Messenger and there is no power and

strength except for Allah.

The author says: In view of the above tradition, there are

some reasons for his faith.

Firstly: It is narrated through authentic chains of narrators

from Imam Ja’far Sadiq (a.s.) that he said: It implies that this

fear you have: that why such a thought occurred to you and

you feared that this should not lead to your destruction; this in

fact is belief. If you had not been a believer, you must not have

been worried about such thoughts.

Secondly: The reason why his faith is real is that when such

thoughts occurred, he invalidated them through reasoning,

strengthened his faith and becomes a man of certainty.

Thirdly: It is known from the previous tradition that when

the Shaitan despairs from involving into sin, he tries to snare a

believer by creating such thoughts; thus, from the aspect of

this condition, it is pure faith. The first meaning narrated from

1009

the Imam is the best and in such condition there are many reasons for commanding the recital of the confession of divine

oneness.

Firstly: Perhaps death may come in that condition; in that

case, he will depart from the world reciting the holy Kalimah.

Secondly: The thoughts that occurred to him at that time, he

drives them away saying that there is no deity, except for the

Holy Lord.

Thirdly: The confession of holy divinity drives away the

Shaitan and removes from the heart the thoughts he had cre-

ated. That is why one, who is in the fear of death, is ordered to

recite this holy Kalimah.

Fourthly: It is clear from its meaning that the sequence of

cause and effect ends on His being. That is why He does not

have any inventor.

Fifthly: The holy being, having all the qualities of perfection, cannot be a creation and in need of anyone.

Sixthly: If a person makes an intention of sin, but he does

not commit it, the Almighty Allah forgives it through His grace.

Kulaini has narrated through correct authentic-like chains of

narrators from Imam Muhammad Baqir (a.s.) that Adam (a.s.)

pleaded to the Almighty Allah: O Lord, You imposed Shaitan on

me and made him flow in my neck like blood. Now, appoint

something for me, through which I can remain safe from his

mischief.

The Almighty Allah revealed to Adam (a.s.): O Adam, I have

appointed that the sin will not be recorded of anyone from your

progeny, who only makes an intention of sinning. And if he has

committed one sin, only one will be recorded. And one, who

makes an intention of a good act, but does not act upon, his

good act will be recorded; and if he does it practically; ten

good acts will be recorded.

Adam(a.s.) requested: O Lord, increase it. He said: I have

deemed that one, who commits a sin and then seeks My for-

giveness, I will forgive him. Adam (a.s.) said: O Lord, please in-

crease it. Allah said: I have expanded repentance for your pro-

geny till the time when the soul is in the throat. Adam (a.s.)

said: This is sufficient for me.

It is narrated through authentic chains of narrators from

Imam Ja’far Sadiq (a.s.) that he said: There are four qualities in

1010

presence of whom, if someone becomes eligible for divine chastisement, he is really very unfortunate.

First that if one intends to perform a good deed, and is not

able to carry it out due to unavoidable circumstances, one re-

ward will be recorded in the scroll of his deeds, and if he does

it, ten rewards will be written in the scroll of his deeds. If he

had intended to sin, but has not actually done so, no sin will be

recorded. If he has done it, he is given respite for seven hours.

The angel of the right side, who records the good deeds tells

the angel of the left, don’t make haste to record his sin, per-

haps he will do something to erase it, because the Almighty Al-

lah says:

“Surely good deeds take away evil deeds.”(Surah Hud

11:114)

Or that he might seeks forgiveness and says:

I seek forgiveness of the one, except whom there is no god,

knower of the unseen and the seen, the powerful and the wise,

the forgiving and the merciful, majestic and noble, I turn to

Him for mercy. If he recites this, that sin will not be recorded.

And when seven hours are over and he neither performs a

good act nor seeks forgiveness, but the recorder of good deeds

tells the recorder of sins: Record the sin of this unfortunate

and deprived fellow.

The author says: Perhaps this absolute Istighfar may be sufficient and the above mentioned supplication of seeking for-

giveness is stated in the tradition, because there is more per-

fect method of seeking repentance.

It is narrated through authentic chains of narrators from

Imamzadeh Abdullah that he said: I asked my respected father:

These two recording angels, who are to the left and right of

man, how they become aware of the intention of man to sin or

to perform a good act? He replied: Is stench and fragrance

same?

I said: No. He said: When a person intends to do something

nice, a fragrance comes out through his breath. The angel of

the right hand perceives it and tells the angel of the left hand:

Wait, don’t write anything yet, he has intended good, and I will

record it.

If he performs that deed, the tongue of the angel acts as a

pen and his saliva acts as ink, and that good deed is recorded.

1011

And when he makes an intention to commit a sin, he exudes a stench, perceiving which the angel of the left hand says to the

angel of the right hand: Wait, he has made an intention of sin; I

will record it. When this fellow commits the sin, the tongue of

that angel acts as the pen and the saliva acts as ink, and the

sin is recorded.

We should know that the Almighty Allah says:

“And whether you manifest what is in your minds or

hide it, Allah will call you to account according to it;

then He will forgive whom He pleases and chastise whom

He pleases, and Allah has power over all things.”(Surah

Baqarah 2:284)

The generality of this verse, according to the apparent tenor,

contradicts the traditions mentioned on this topic and the pre-

vious matter, because it is clear from the verse that the

Almighty Allah will inquire about everything in his heart; after

that He might forgive or punish, and this command includes

thoughts and intentions of sin. Reconciliation is possible by the

method that its meaning is exclusive for Shia and “He forgives

whoever He likes” denote the Shia; that is He will forgive the

intentions and evil thoughts of Shia and take their account

from the non-Shia; although this is also not free of doubt ac-

cording to reasoning, because from the aspect of the generality

of meaning, it includes those things beyond the control of man.

Shaykh Tabarsi says: In the view of some scholars, this verse

has been abrogated and its abrogator is the following verse:

“Allah does not impose upon any soul a duty, but to the

extent of its ability.”(Surah Baqarah 2:286)

They have also narrated a weak tradition to support this, but

this view is incorrect, because what is not under the control of

man, its duty is not lawful, and rationally also, it is inappropri-

ate that the Almighty Allah should first impose a duty and then

abrogate it.

Thus, the verse should imply that the command and prohibi-

tion is according to those issues concealed from us, but the

thoughts, which occur automatically and which are not in-

cluded in duties, they are not included in the command of this

verse, according to reason and according to the statement of

the Messenger of Allah (s.a.w.s.), forgiven for this Ummah is

1012

what a person commits in forgetfulness, or the evil thought, which passes in their mind

The Almighty Allah will not make them account for it. Rather,

He will take into account if a person is determined to commit

it, provided he is able to avoid it. Thus, such an intention is

mental; and the Almighty Allah will recompense it as He will

recompense the acts of other organs. Even then He will recom-

pense the intention of evil and not its commission.

But in the instance of a good deed, the same will be the re-

compense, which is to be acted upon; that is the committing of

the actual act.

Thus, it is mentioned in tradition that one, who sits waiting

for prayer is same as he is praying. That is the reward for wait-

ing will be equal to praying. This is a special mercy of the

Almighty Allah. [End of statement of Shaykh Tabarsi.]

1013

Acts of the mind and its recompense

Among the verses proving the recompense of mental

thoughts, is that the Almighty Allah says:

“And follow not that, of which you have not the know-

ledge; surely the hearing and the sight and the heart, all

of these, shall be questioned about that.”(Surah Isra

17:36)

In one verse, He says:

“And do not conceal testimony, and whoever conceals

it, his heart is surely sinful.”(Surah Baqarah 2:283)

Then on another occasion, He says:

“Allah does not call you to account for what is vain in

your oaths, but He will call you to account for what your

hearts have earned.”(Surah Baqarah 2:225)

It is learnt from these verses that the thought of the heart

will be recompensed.

Then He says on another place:

“And whoever respects the signs of Allah, this surely is

(the outcome) of the piety of hearts.”(Surah Hajj 22:32)

In this verse, piety is related to the heart.

It is narrated from the Messenger of Allah (s.a.w.s.) that he

gestured to the heart and said: Piety is here, the Almighty Al-

lah has severely threatened those, who expose scandals among

believers. Love is an act of the heart.

Also, infidelity, polytheism, jealousy, malice and enmity etc.,

on which the Almighty Allah has declared chastisement; all of

them are acts of the heart; then how is it possible that they will

not be accounted for?

Scholars have mentioned many reasons in reconciling the

traditions and verses. Its detail is that the acts of the heart are

of various kinds:

Firstly: Thoughts passing through the mind, on which the

man is not having any control are the types mentioned above;

without any dispute, there is no punishment for them, and

neither is it an imposed duty.

Secondly: A desire of sin appearing in the mind without any

voluntary intention; most of the time for common people, this

is also not under his control.

1014

For example, he thinks about fornication or sodomy; but it is not accompanied with an intention to commit it. Or he happens

to glance at a beautiful face, although he did not intend it and

he is corrupted; but has no intention of sinning; this condition

is also not voluntary; neither is it an occasion of duty.

That is why it is mentioned in traditions that the first glance

is in your favor and the second glance is against you. Or to pro-

long the first glance with an intention of lust. And if this glance

leads to infatuation it is not unlikely that it will lead to divine

chastisement; even though it may become uncontrollable in the

end as is mentioned in tradition:

Someone asked Imam Ja’far Sadiq (a.s.): What is infatuation?

Imam (a.s.) replied: Some hearts devoid of the remembrance of

Allah; the Almighty Allah makes them cling to the love of

others.

Thirdly: Imagination of sin and after fulfillment of desires,

as result of desires, the heart is involved in desires and due to

being careless of chastisement he pays attention to the present

pleasure and profit and says: I must commit this act; this will

create intention in the self; and then increases to an extent

that it becomes firm and the fear of the world and shame also

may not restrain him; in such a condition, the intention is con-

firmed after a lot of hesitation and contemplation.

After determination,it is possible that the act may not actual-

ize, due to the reason that after that it will cause regret or that

he forgets. Or any other obstruction may appear that he cannot

do it. Thus, the real imagination of sin and fulfillment of de-

sires and inclination of the self, since it is not voluntary; there

is no chastisement for it. In view of reason and according to

the apparent meaning of tradition also, it is proved that there

is no chastisement for him.

Some scholars say that if these circumstances have de-

veloped voluntarily then he is liable for punishment and in case

they are not voluntary, it is not liable for punishment. And even

if he has made a firm determination of act, but is unable to act

on it for some obstruction, it is known from the apparent mean-

ing of the traditions that this intention will also not be accoun-

ted for.

Some Ahle Sunnat scholars have explained it as follows: If he

has abstained from the act due to the awe of Allah, the

1015

Messenger and Judgment Day and is regretful for it, a good deed will be recorded for him and this good deed will erase the

sin of intention of evil. And if the act is not performed due to

some other reason no sin will be written for him.

Some Imamiyah theologians have also followed their view

and used as proof, the traditional report that it is narrated

from the Messenger of Allah (s.a.w.s.) that he said: When a

person intends to commit a sin, angels plead in the court of the

Almighty Allah: O Lord, Your servant wants to commit a sin.

Almighty Allah says: If he commits it, you record it; and if he

does not, you must write a good deed for him, because leaving

it, will be for My sake.

Moreover, it is narrated from the Messenger of Allah

(s.a.w.s.) that people will not be raised on Judgment Day, ex-

cept upon their intentions and these scholars say that we know

that if someone makes a firm intention to kill a particular

Muslim, or to fornicate with a woman, and he dies the same

night; his death will be on insistence of sins and he will be

raised on that same intention of his.

The final argument in this matter is what the Messenger of

Allah (s.a.w.s.) said: When two Muslims raise a sword against

each other the killer and the killed will both go to Hell.

Someone asked: Why will the slain go to Hell? He replied: Be-

cause he was having an intention to kill a Muslim.

The author says: These traditions are narrated through Ahle

Sunnat channels and they do not contradict the reliable tradi-

tions and even if we accept them, it is possible that writing of a

good may depend on the instance when leaving the acts is for

the sake of Almighty Allah and if it is not for Allah, neither a

good act will be written nor a sin.

And the other is a brief tradition and in that it is not clearly

mentioned and the example they have stated is the first thing

and it is prohibited.

In the third tradition, it is possible that those intentions are

implied that is taking hold of the sword and standing face to

face and assisting him on his death; and those who say that

they will be punished they imply that they will be punished for

the intention of sin and not on the actual act. Thus, if that same

intention is acted on, the second sin will depend on the actual

act.

1016

Fourthly: The acts of the heart regarding false beliefs or regarding doubts in the fundamentals of faith; on those acts man

is definitely liable for chastisement.

Fifthly: Acts of the heart with regard to bad morals, like

malice, jealousy, enmity to believers or negative thoughts

about someone.

Most scholars regard them as disobedience and sin, even

though a person may not display them; but it is known from

many traditions that the expression of those acts is sin. In fact

it is not a sin from the aspect of the ease of Shariat.

This view is the most appropriate, because it creates no

hurdle in faith. Apparently it seems that there being no ac-

counting for intention of sin is exclusive for believers.

Thus, in that case, there is no contradiction with traditions

implying that the inmates of Hell will remain forever in Hell,

because in the world their intention was that if they remained

forever in the world, they will remain disbelievers forever and

continue to disobey God.

There can be many other solutions as well.

We should know that the apparent view of most scholars, jur-

ists and theologians is that making an intention of sin and to be

prepared for it is unlawful.

But the Almighty Allah is one, who forgives through His

mercy; He has promised forgiveness, as in the case of minor

sins; which are definitely sins, not in the instance of abstaining

from major sins, the merciful Allah will forgive them.

Thus, what Khwaja Naseeruddin has mentioned in Tajreed, that intention of an evil act is also an evil; it does not negate

forgiveness.

The view of Abu Salah also, as mentioned previously was

same.

Sayyid Murtada has said in the interpretation of the follow-

ing verse:

“When two parties from among you had determined

that they should show cowardice, and Allah was the

guardian of them both.”(Surah Aale Imran 3:122)

It implies that the thought of cowardice passed through their

hearts and not that they intended it.

After that he says: The intention of sin is that he should be

prepared to sin.

1017

Some scholars have said more than this that the intention of a greater sin is also a greater sin and the intention of disbelief

is also disbelief.

Shaykh Shaheed (q.s.) has said in Qawaid that intention of

sin is having no effect in chastisement and neither is there any

right to condemn it, till the time the maker of intention does

not commit the sin and he said: It is from the issues, regarding

whom it is proved from traditions that the Almighty Allah will

forgive them.

Then he says: If a person makes an intention to sin, but he

does not commit the act, which he has regarded as sin; and

after that he learns that it was not a sin; thus, whether that in-

tention will have any effect or not. There is doubt about it, be-

cause intention is not opposed to sin; it is equal to it, as it is an

intention of sin. And there is no punishment for an intention of

sin. From this aspect, it is possible that insulting the sanctity of

divine law and daring to commit a sin is found, although some

of our scholars say that if a person drinks lawful water thinking

that it is wine, his intention will be considered as an intention

of sin and perhaps even the acts of physical organs are in-

cluded in it. There are some other issues, which are occasions

of consideration.

Firstly: If he sees his wife, in the house of someone else in

make-up and commits intercourse with her, and later he comes

to know that she was not a stranger; she was his own wife.

Secondly: That he commits intercourse with his wife and he

knows that she is in menses; but she is not in menses at that

time.

Thirdly: He sees someone with food and does not know that

it belongs to him; he seizes it and eats it up; later he comes to

know that it belonged to the one, who had it in his possession.

Fourthly: To slaughter the goat of someone else and later

come to know it was his own.

Fifthly: He kills someone considering him innocent and later

it is learnt that he was liable for death, whose murder is forgiv-

en.[End of statement of Shaykh Mufeed.]

Shaykh Bahauddin says: Same is the case when a person of-

fers prayers knowing that the dress he is wearing is silk; or

that it is usurped; and he also knows that prayer is not valid in

such clothes; but after the prayer, he comes to know that it

1018

was not pure silk or usurped; it was one, in which prayer is valid.

Shaykh Bahauddin is unsure in this matter whether his pray-

er is valid or not. However, it is most likely that there should

be no doubt in the validity of his prayer.

This prayer is valid in the view of those scholars, who regard

prohibition of prayer to be a cause for corruption.

1019

52

Chapter

Topic Nine: Things that Allah will not ac-

count for

It is narrated through correct and authentic chains of narrat-

ors from Ahle Sunnat and Shia that the Messenger of Allah

(s.a.w.s.) said: The Almighty Allah has exempted my Ummah

from nine things:

Firstly: ( Qata) -An act committed without an intention or by mistake. For example one was shooting a deer, but a man is

hit; he is injured or dead. Or for example, the religious judge

may commit a mistake, although he made every possible effort

and there was no shortcoming on his part; or a doctor errs in

the treatment of a patient even after diligence. In all these

cases there is no sin on the doer.

But in some instances there is worldly recompense; like the

Aaqila are bound to pay the blood money ( Aaqil a are those who pay the blood money on behalf of their relative). In the same

way, if someone is killed in sleep, he is not guilty and his blood

money will be paid from his wealth or it will be paid by Aaqila.

The mistake of the religious judge will be compensated

through the Public Treasury ( Baitul Maal).According to the

well known view and in matter of a doctor some scholars say

that he is liable to pay blood money from his property. Some

are of the view that if the doctor absolves himself from before,

his guarantee is cancelled.

Secondly: Forgetfulness or to commit a sin by mistake or to

leave an obligatory duty, there is no sin in all these. For ex-

ample he forgets a main element ( Rukn) of prayer; he is bound

to pray that prayer again. And if he forgets one or some acts of

prayer, he should perform the Sajdah Sahv.

1020

Thirdly: The sins, from which he is ignorant; regarding them the apparent view of the scholars is that unaware ignorant is

definitely excused.

Many traditions and verses prove this and they can be used

as reasoning’s in many issues, whether the mistaken person is

ignorant of the true issue or from the occasion of that

command.

But most scholars are of the view that this matter is exclus-

ive to special occasions. For example, the body, dress or place

of prostration of a person, who is praying is impure; but he is

unaware of it. In this regard, it is generally thought by scholars

that he is not duty bound to repeat the prayer at that time or

later.

Or for example, the place where he had prayed was usurped,

but he was unaware of it.

For example, due to unawareness, he recited softly what he

was supposed to recite loudly and recited loudly what he was

supposed to recite softly.

Or for example, he married a woman in her waiting period

and he was not knowing that marriage is not valid during wait-

ing period; and other issues of this kind, which scholars have

mentioned and there not being accountable implies the in-

stance when in spite of attention he committed it, it is clear

that this rule is general for all issues. Many rational justifica-

tions prove this.

Fourthly: Acts, he is incapable of performing; as mentioned

in the verse:

“Our Lord do not impose upon us what we have not the

strength to bear.”(Surah Baqarah 2:286)

Some scholars say that it implies a duty beyond his capacity,

although it is improper on the part of the Almighty Allah to do

this. It is possible that He mentioned it by way of servitude and

humiliation.

Some say that it implies those calamities and chastisements,

which befell the past people and previous nations and the

Almighty Allah secured this Ummah from them for the sake of

blessings of the Messenger of Allah (s.a.w.s.).Apparently it

seems that it implies those difficult duties and laws fixed for

the previous nations and ease and concession is given for this

1021

Ummah. Apparently same is the conclusion of this tradition also.

Fifthly: Issues, in which a person is helpless, even though

this condition may also be from the Almighty Allah. For ex-

ample, to eat carrion when nothing else is available and there

is fear of starvation to death. Or to drink impure ( Najis) water in compulsive circumstances; or if the morsel is stuck in the

throat and nothing else is there, except wine. In that case he

can drink wine; or to take unlawful medicine, when no other

cure is possible.

The scholars generally believe in the legality of that medi-

cine, but it is mentioned in many traditions that it is unlawful

to take as medicine unlawful things, especially wine.

So much so that it is also prohibited to apply it to the eyes.

It is mentioned in traditions that one, who applies even an

applicator of wine on the eyes, on Judgment Day, the Almighty

Allah will insert a similar applicator of Hell fire into his eye.

It is also mentioned in tradition that Allah has not placed a

cure in any unlawful thing.

Some scholars are of the view that use of wine as medicine in

any way is definitely not permitted. On the contrary, same is

the rule for every unlawful thing. However, justification is

more popular.

The rule is same in compelling circumstances; even though it

may be one’s own doing. For example, someone wounds him-

self or someone else has wounded him. In such compelling cir-

cumstances the obligatory fast can be ended.

Scholars say that it is not lawful for a rebel and sinner to

consume carrion; on the contrary, he cannot eat any unlawful

thing, because the Almighty Allah says:

“But whoever is driven to necessity, not desiring, nor

exceeding the limit, no sin shall be upon him.”(Surah

Baqarah 2:173)

There is dispute regarding the meaning of Baaghi and Aadi.

It is mentioned in some traditional reports that Baaghi is one, who stages an uprising against the Imam of the time and Aadi

are the highway robbers.

It is mentioned in another traditional report that Baaghi is

known as one, who is seeking a quarry and Aadi is one, who

1022

steals. In compelling circumstances, carrion is not allowed for them and Shortened Prayer ( Qasr) is also not valid for them.

It is mentioned in another tradition that Baaghi is one, who

hunts for fun and not to sustain his family, which is lawful in

Shariat.

Aadi is one, who steals and most scholars believe that he can

only consume as much is sufficient for his survival; but he is

not allowed to eat to satiation.

Sixthly: Things he is compelled to eat. Their explanation was

given under the rules of dissimulation ( Taqayyah).

Seventhly: Teera: It means the effect of bad omens on the heart. For example when Arabs started ona journey, they took

omens. If a bird or a prey passed from the right, it was con-

sidered a good omen and if it passed from left, it was regarded

as bad omen.

In Persia also, it is the custom that when one is starting a

journey, if one happens to see a dead body, it is regarded as a

bad omen.

But it is mentioned in tradition that there is no omen in this

Ummah. There are many possibilities of it:

Firstly: That the accounting or there being no punishment is

implied. That is if a thought like this occurs to someone; since

it is not voluntary, and its effect is imminent on the heart, that

is why the Almighty Allah does not punish it. Its penalty is that

one should rely on Allah in that matter.

Thus, it is mentioned in traditions that when the thought of a

bad omen occurs, you should pass away from there and not pay

any heed to it.

Secondly: It implies removing the evil effect of bad omen

from this Ummah and to show that through reliance on what

the Messenger of Allah (s.a.w.s.) and the Holy Imams (a.s.)

have said and through reliance on God; and to rely on supplica-

tions to remove their effect; they will not have any effect.

Thirdly: In this tradition, the removal of Teera implies prohibiting it and to reiterate that it is unlawful; as the author of

Nihaya and many Ahle Sunnat scholars have understood.

But this meaning of the tradition is very unlikely and the first

meaning is clearer.

Many different traditions are recorded regarding the mean-

ing of Teera and all can be reconciled by saying that if a person 1023

is having weak reliance on Allah and its effect becomes strong on the heart it is possible that the bad omen may affect and

when reliance on Allah is strong and one does not care for it, it

will not affect him.

Eight: Evil thoughts in the mind of people.

It is narrated from Imam Ja’far Sadiq (a.s.) in a correct tradi-

tion that there are three things, from which no prophet was re-

lieved and those who are lower in status, what can be said

about them?

First: Anxiety about the evil thoughts of the Ummah.

Second: Teera.

Third: Jealousy; but a believer does not act on jealousy.

There are many possibilities in this sentence of the tradition.

Firstly: The evil thought should imply satanic instigation,

which appears by thinking about the circumstances of people

and seeing the circumstances of people one has evil expecta-

tion from them. Thus, the Almighty Allah does not punish it, be-

cause mostly it is not possible to disappear from the heart, but

it is obligatory that one should not be certain on that thought,

or to express it and not to act on it.

For example, he should object to them or refuse to accept

their testimony.

It is mentioned in Ahle Sunnat traditions that when you have

a misgiving in some matter, you must not believe it or investig-

ate it.

It is mentioned in another tradition: Beware, refrain from

misgivings, because it is the greatest lie.

Secondly: It should imply those evil thoughts regarding cre-

ation; that who has created God and where does He reside?

And similar thoughts on expression of which, a person be-

comes a disbeliever, as was explained before.

Thirdly: It denotes evil thoughts regarding free will and de-

termination or with regard to the acts of people or creation of

the universe; or regarding the exigency in creation of Shaitan

or exigency in creation of poisonous creatures; or exigency in

giving power to the oppressors and infidels; or exigency in cre-

ation of infidels or creation of Hell.

All these issues are such that perhaps no one is free from

such thoughts and misgivings and all are forgivable provided

1024

they are not entrenched on the heart; and no doubt should have come regarding the justice and wisdom of Allah.

In the report Ibne Babawayh (r.a.),its conclusion is that they

are forgiven till one does not speak about them. On this occa-

sion the first meaning seem to be more apparent.

Ninth: Jealousy, till it is not expressed verbally or through a

gesture.

It is known from this tradition that the jealousy, which is not

shown is not included among sins, so it is remitted, although

this matter contradicts the well known stance, however, it is

more compatible with divine mercy, because there is no one

without these feelings. If it was deemed a sin, it would have

been loss for most people and it is possible that as long as it is

not expressed, it is also included in evil thoughts as was men-

tioned above.

When it is bad for the Almighty Allah and its commission is

impossible from Him then perhaps it is implied that these qual-

ities were exclusive with that Ummah. Therefore, it is not op-

posed that some may be common with him in this Ummah and

other Ummahs. Allah knows best.

It is mentioned in many traditions that whatever command

that has come down for the servant; the Almighty Allah is more

deserving that He should accept its excuse till He does not ex-

plain any matter for the servants. Regarding this the Almighty

Allah does not exhaust the proof for them so He does not pun-

ish them for leaving it.

Moreover, it is mentioned in many traditions that the

Almighty Allah has exempted children from duties till they

reach the age of maturity and from the insane till they do not

get sanity; and from the sleeping till he does not awaken.

Shaykh Tusi has through reliable chains of narrators nar-

rated from the Messenger of Allah (s.a.w.s.) that the Almighty

Allah reveals to the scribe angels to write the deed of the be-

liever servant at the ultimate moment and it is narrated in Al-

Kafi through correct like good chains of narrators from Ali bin Atiyyah that he said:

I was with Imam Ja’far Sadiq (a.s.) when a person inquired

from him regarding a person, who commits an act in extreme

fury; if the Almighty Allah will punish him for that? Imam (a.s.)

1025

replied: Allah is more kind that He should remove him from that place than punish him for that.

Ibne Babawayh has mentioned in The Shiite Creed: Our be-

lief concerning the obligation to obey the law ( taklif) is that Allah imposes upon His slaves (mankind) only such legal obliga-

tions as are within their powers (to obey), for He says:

“Allah does not impose upon any soul a duty,but to the

extent of its ability.”(Surah Baqarah 2:286)

Now (in the Arabic idiom) wusa (capacity, scope) indicates a

lesser degree of potentiality than taqa (strength). And Imam

Ja’far Sadiq has said: I swear by Allah, Allah has not burdened

His slaves, save to a lesser extent than their capacity. For He

has only imposed upon them five prayers during the course of

a day and night; and only thirty days of fast during the year;

and only five out of every two hundred dirhams (as Zakat); and

only one pilgrimage during the course of a lifetime, although

the full extent of their capacity is greater.

1026

53

Chapter

Conclusion -Condition of the Universe after

Qiyamat

Ibne Babawayh and Ayyashi have narrated from Muhammad

bin Muslim that Imam Muhammad Baqir (a.s.) said: Since the

Almighty Allah has created the earth, he has created seven

worlds, which are not the progeny of human beings. He has

created them from the Adeeme Arz; that is the face of the

earth, and created them one after another with their world.

Then He created the father of that human being. Then he

created his progeny from him. No, by Allah, Paradise has never

been without the souls of believers, from the day it was cre-

ated; and Hell has never been without the souls of disbelievers

since it was created. Perhaps you think that when Judgment

Day arrives, the Almighty Allah will send the bodies of the folks

of Paradise along with their souls to Paradise and settle the

bodies of the inmates of Hell along with their souls in Hell. No

one will worship Allah in the towns and neither will He create

anything, which might worship Him, believe in His oneness and

pay respect to Him.

It is not like this; on the contrary, He will create other

creatures, who may worship Him with His oneness and will

create another earth, which may continue to bear them. He

will create another sky, so that it may shade them. Have you

not heard that the Almighty Allah has said:

“On the day when the earth shall be changed into a dif-

ferent earth, and the heavens (as well).”(Surah Ibrahim

14:48)

And He said:

1027

“Were We then fatigued with the first creation? Yet

are they in doubt with regard to a new creation.”(Surah

Qaf 50:15)

This implies the creation that will appear after the Qiyamat.

Also, in Khisaalit is narrated through authentic chains of narrators from the same Imam in the interpretation of another

verse that he said: When the Almighty Allah annihilates this

creation and destroys this universe; and settles the folks of

Paradise in Paradise and sends the people of Hell to Hell; He

will change this universe into a new universe; and will bring

about fresh creation without male and female; who will wor-

ship Him with His oneness. He will create for them another

earth, which they will inhabit, and create another sky, which

will shade them. Do you think that Allah has created only this

earth, and He has not created any other creation?

On the contrary, by Allah, the Almighty Allah has created

thousands of worlds and thousands of Adams and you are from

the last worlds and the last Adams.

We should know that great tradition scholars have recorded

these traditions in reliable books and Imamiyah theologians

have neither objected nor agreed with them; and this is not op-

posed to rational arguments; but they have not reached to the

extent that they may create certainty.

It is narrated from the Holy Imams (a.s.) in many traditions

that: Many traditions comprising of strange and extraordinary

things will reach you from us and your minds will refuse to ac-

cept them, but you must not make haste to reject and deny

them and to regard its sayer trivial; you should leave their in-

terpretation to us.

Thus, because of this tradition, we neither deny them nor

have certain faith in them; we leave them as possibilities.

Haqqul Yaqeen was completed at the end of Shaban, 1109

A.H. Since it was written in hasty circumstances and in a very

hectic period, I beseech the readers not to make haste in mak-

ing objections against it; because years have passed since ar-

rangement and classification of the original Imamiyah prin-

ciples; and their writings have disappeared and most claimants

of knowledge have turned away from them. They have taken

Mutazila as their leaders and abandoned the holy verses and

widely related traditions.

1028

Although in this treatise, I have been able to compile only limited discussions, I beg you tos eek forgiveness for me and

pray for my well being.

Praise be to Allah, the Lord of the worlds, and peace and be-

nedictions be on the best of His creatures, Muhammad and his

purified progeny.

1029

54

Chapter

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Ali bin Abil Karam

Jazari (Ibne Athir)

Sharh Nahjul

Abu Haamid bin Haibatullah

d. 655

Balagha Izuddin

Madaini (Ibne Abil Hadid)

Al-Mukhtasar fee

Allamah Abul Fida

d. 732

Akhbaril Bashar

Ismail bin Ali (Abul Fida)

Al-Bidaya wan

Hafiz Imaduddin Abul Fida

d. 774

Nihaya

Ismail bin Umar Damishqi

(Ibne Kathir)

Al-Abr wa Diwanul

Waliuddin Abdur Rahman bin

d. 808

Mubtada wal

Muhammad Ashbili

Khabar

(Ibne Khaldun)

Rauzatul Manazir fee

Qadi Mohibuddin Muhammad d.815

Akhbarul Awail wal

bin Muhammad Halabi

Awakhir

(Ibne Shahna)

Miscellaneous

Balaghatun Nisa

Abul Fadl Ahmad bin Abi Tahir

Maruzi (Ibne Taifoor)

d. 280

Abu Abdur Rahman Ahmad bin Shuaib Nasai

Khasais Amirul

Hafiz

d. 303

Momineen (a.s.)

Dalailun Imamah

Imam Abu Ja’far Muhammad

bin

d. 310

Jurair Tabari

Al-Wilayah

Imam Abu Ja’far Muhammad

bin

d. 310

Jurair Tabari

Mojamus Saghir wa

Abul Qasim Sulaiman

bin

d. 360

1035

Mojamul Kabir

Ahmad Khummi Tibrani

Manaqib Ali

Shaykh Ali bin Muhammad bin

d. 483

Ibne Abi Talib (a.s.)

Maghazali Shafei

Sirrul Aalmeen

Hujjatul Islam Abu ham-

id

`

d. 505

Muhammad bin Ghazzali Tusi

Ahyail Uloomiddeen

Hujjatul Islam Abu ham-

id

d. 505

Muhammad bin Ghazzali Tusi

Rabiul Abrar

Imam Jarullah Mahmood bin

d. 528

Umar Zamakhshari

Al-Milal wan Nahal

Abul Fath Muhammad bin

Abdul

d.548

Karim bin Abi Bakr Ahmad

Shahristani

Al-Futuhat-e-Makkiya

Abu Abdullah Muhiyud-

din

d. 638

Muhammad bin Ali (Ibne Arabi)

Tadkiratus Sabt

Shamsuddin Yusuf bin Qiza-

ughali

d. 654

(Sibte Ibne Jauzi)

Tadkiratu Khawasil

Shamsuddin Yusuf

bin

d. 654

Ummah

Qizaughali (Sibte Ibne

Jauzi)

Matalibus So-ool fee

Abu Saalim Kamalud-

din

d. 652

Manaqib Aale Rasool

Muhammad bin Talha

Shafei

Kifayatut Talib fee

Abu Abdullah Muhammad

bin

d. 658

Manaqib Ali Ibne

Yusuf Kanji Shafei

Abi Talib (a.s.)

Talkhis

Abu

Abdullah

Muhammad bin

d. 748

Ahmad Zehni

Sirre

Alamun

Abu

Abdullah

Muhammad bin

d. 748

1036

Nubla

Ahmad Zehni

Al-Fusulul

Muhimma

Nooruddin

Ali

bin

Muhammad

d. 855

bin Sabbagh Maliki

Al-Idhaan Fee Maa

Hafiz Jalaluddin Suyuti

d. 911

Aqadu Shera min

Ashaar

Jameus Saghir wa

Hafiz Jalaluddin Suyuti

d. 911

Jameul Kabir

Irshadus Saari LiI

Abul Abbas Shahabud-

din

d. 923

Sharh Sahih Bukhar

Ahmad bin Muhammad

Qastalani

Sawaiqul Mohriqa fee

Shahabuddin Ibne Ha-

jar

d. 974

Raddi Alaa Ahlil Bada

Haithami Makki

wa Zanadiqa

Aqaidul Akabir

Sayyid Abdul Wahab

Sherani

d. 976

Ahqaqul Haqq

Qadi Noorullah Hu-

saini

d. 1091

Tustari

Shaheed

Isafur Raghibeen

Muhammad Ali Sabbagh

Misri

d. 1206

Yanabiul Mawaddah

Hafiz Sulaiman bin Ibrahim

Qunduzi

d. 1291

Sharh Nahjul Balagha

Shaykh Muhammad Abduh

Misri

d. 1323

As-Siltu Bainat

Dr. Kumail Mustafa

Shaibi

Tasawwuf wa Tashayyo

Alaamun Nisa

Umar Reza

Noorul Absaar

Momin bin Momin

Shablanji Misri

Tawarikh Mawalidul

Ibne Khashshab

Aimma

1037

Faslul Khitab

Muhammad Bukhari

Hanafi

Al-Hadith Mutasalsil

Ahmad bin Ibrahim

Balazari

Miraatul Asraar

Arif Abdur

Rahman

Sharhul Mawahib

Zarqani

Fadaiul Khamsa min

Allamah Murtada

Sihahe Sitta

Husaini Firozabadi

1038

55

Chapter

Glossary of Islamic Term

sa.s.

:An abbreviation of ‘alaihis sa-

laam’, that is “Peace on him”.

a.t.f.s.

:An abbreviation of ‘ajjil allaahu

ta’ala farajahu shareef’,

that is “May Allah hasten his

reappearance”.

Aale Muhammad

:Progeny of Muhammad

Aamal

: Rituals

Ababeel

:Little birds that destroyed the

army of the People of Elephants by dropping on them pebbles

of baked clay they had carried in their beaks and claws.

Abjad

:Numerical values of Arabic

letters

Ahle Sunnat wal Jamat : Majority Muslims who believe Abu

Bakr to be the first caliph

Ahlul Bayt

:People of the house. They are

The Holy Prophet (s.a.w.s.), Janabe Fatima Zahra (s.a.), Ali

(a.s.) and his eleven successors.

Allamah

:Learned scholar

AmirulMomineen

:Leader of the believers. Title of

Imam Ali bin Abi Talib (a.s.)

Amr-e-Takveeni

:Things beyond the control of

man. Natural factors etc.

Amr-e-Tashri

:Things under the control of man.

Voluntary deeds etc.

Arsh

:Throne or heavens

Ashura

:10thof Mohurrum, day of the

martyrdom of Imam Husain (a.s.) and the tragedy of Kerbala

Asr

:Afternoon (prayer)

1039

Ayat

:Verse of the Holy Quran

Azaan

:Call for prayer

Bada

:Change in divine will

Baseer

:All-seeing

Bismillah

:In the Name of Allah

Dirham

:Unit of currency

Dua

:Invocation

Daurah

:Occasional revision of what one

has memorized so far

Durood

:See Salawaat

Etekaaf

:A recommended ritual consist-

ing of a continuous stay of at least three days in the mosque

during the last ten days of the month of Ramadan.

Fajr

:Morning

Faqih

:Jurisprudent

Firon

:Pharaoh

Ghusl

:Ritual bath

Ghufaila

:A two rakat Prayer between

Maghrib and Isha

Hadith-e-Nabawi

:A statement of the Holy Prophet

(s.a.w.s.) or a Masoom (a.s.)

Hadith-e-Qudsi

:A saying of Allah apart from the

verses of Quran

Hafiz/Haafiz

:One, who knows the Quran by

heart

Hafiza/Haafiza

:Feminine of Hafiz

Hajar-e-Aswad

:The black stone in the Kaaba

Hajj

:Annual pilgrimage to Makkah

during the month of Zilqad

Halaal

:Permissible, legal

Haraam

:Prohibited, illegal

Hasanah

:Unit of heavenly rewards

Hauze Ilmiya

:Islamic religious school

Hazrat

:His or Her Eminence

Hifz

:Learning the Quran by heart

Hijrat/Hijrah

:Flight of the Holy Prophet

(s.a.w.s.) from Mecca to Medina. Beginning of the Islamic

calendar

Hourul Eein

:Black eyed

Houries of Paradise Huffaz/Huffaz

:Plural of Hafiz

1040

Hujjat

:Proof

Huroof:(Singular=Harf) Arabic for letter/alphabet

Iblees

:Satan

Iddah

:Waiting period for women be-

fore they could remarry

Iftar

:Breaking of the fast

Ijma

:Consensus

Illiyyin

:Heights of Paradise, a divine

matter, from which all good is created

Insha-Allah

:If Allah wills

Iqamah

:Shorter call for Prayer

Isha

:Late evening

Istekhara

:Seeking the advice of Allah

Janabat

:A state of ritual impurity that

can be removed by performing Ghusl (Bath)

Jannatul Maawa

:Paradise, Lit. Garden of perpetuity

Junub

:Ritually impure through sexual

intercourse or discharge of semen.

Juz

:Arabic word for part. 30thpart

of Quran

Kaaba

:The Holy House of Allah, the

directions that Muslims face during prayers.

Kaffarah

:Fine, penalty

Khariji

:A group, which arose against Ali

bin Abi Talib (a.s.) after the battle of Siffeen. A heretic sect

Khilqat

:Creation

Liaan:

: Sworn allegation of adultery

committed by either husband or wife

Maghrebain

:The two prayers of Maghrib (early

evening) and Isha (late evening)

Maghrib

:Evening prayer, time of sunset

Mahram(pl.Mahrams) :Relatives between whom marriage is

prohibited

Makrooh

:Detestable, in the Islamic termin-

ology it denotes an action, performing which does not incur

sin, but refraining from which earns divine rewards

Makruh

:variant spelling of above term

Maliki

:Followers of the Sunnite Imam

Malik

1041

Maqaam

:Lit. place, usually the Place of

Ibrahim, a spot in the Kaaba complex

Maraja’Taqleed

:The Mujtahid whom people fol-

low in matters of practical law

Marwar

:Repetition of latest lessons

Masjidul Haram

:The sacred mosque in Mecca

Masoomeen:(Singular-Masoom) : Infallible

Maula

:Master

Meeqaat

:Specific places from where a Hajj

pilgrim wears the Ihram.

Mehr

:Dower

Mithqal

:A measure of weight of about

4.6 gms.

Miswak

:Brushing of teeth, especially

with a twig

Momin

:Believer

Mubah

:Permitted. It denotes an action,

performing of which, earns no rewards and refraining from it is

not punishable

Mullahs

:Muslim scholars/leaders

Mureed

: The Restorer

Mus’haf

:Scroll

Mustahab

:Recommended. It is an action,

performing which earns rewards and refraining from it is not

punishable

Mutawatir

:A tradition related through so

many narrators that it is considered absolutely authentic

Najis

:Unclean

Nasibi

:A person who harbors malice

against any one of the members of Holy Ahle Bayt (a.s.)

Nafila

: Recommended prayers

Nawafil

:Plural of NafilaPara:30thpart of

Quran

q.s.

:An abbreviation of ‘Quddasa

Sirruhu’, which literally means: “May his resting place remain

pure.”

Qaim

:One would rise. A title of Imam

Mahdi (a.s.)

Qari

:Reciter of Quran

Qibla

:Prayer direction

1042

Qiyam

:Standing position in Ritual

Prayer

Qunoot

:Supplication recited in ritual

prayers, usually in the second unit (rakat)

Quraish

:the tribe of the Messenger of

Allah (s.a.w.s.)

Rajm

:Stoning,

punishment

for

adultery

Rakat

:A unit of ritual prayer

Rizq

:Sustenance

Ruhul Quds

:An angel

Rukn

:Lit. pillar usually a place in the

Kaaba complex

Ruku

:Bowing down or genuflection in

the ritual prayers

s.a.

:An abbreviation of ‘sallallaahu

alaihi wa sallam’, that is “Blessings be on him and peace”.

s.a.w.s.

:An abbreviation of ‘sallallaahu

alaihi wa aalihi wa sallam’, that is “Blessings be on him and his

Progeny and peace”.

Sadaqah

:Voluntary charity, alms

Safar

:Second month of the Islamic

calendar

Sajdah

:Prostration

Salaam

:Salute, Islamic greeting

Salaat

:Ritual prayers

Salawaat

:Allaahumma

S’alle

a’laa

Muha’ammadinw

wa

aali

Muh’ammad

(O

Allah,

bless

Muhammad and the Progeny of Muhammad)

Samee

:All-hearing

Saqifah

:The place where Abu Bakr took

caliphate

Sayyid

:Lit. chief. A term for descend-

ants of Lady Fatima through Imam Husain (a.s.)

Sayyidush Shohada

:Chief of the Martyrs, a title of

Imam Husain (a.s.)

Shabaan :The eighth month of the Muslim (Lunar) calendar

Shab-e-Qadr

:The Night of Power or 19th, 21st

and 23rd nights of the month of Ramadan

1043

Shaf

: Lit: Middle. It is a Two Rakat

prayer and a part of Salaat of Shab (Midnight Prayer)

Shahadatain

:the two testimonies of Islamic

faith.

Shaitaan

:Satan

Shariat/ Shariah

:Islamic law

Shaykh

:Lit. elder. A genealogical divi-

sion among Muslims

Sheb-e-Abi Talib

:Valley in Mecca where the Mes-

senger of Allah (s.a.w.s.) and the early Muslims took refuge for

some time

Shukr

:Thankfulness

Shura

:Consultation committee formed

by Umar for selecting Uthman as the next caliph

Siraat

:Path

Sujud

:Plural of Sajdah, prostration

Sunnah

:Practice (esp. of the Messenger

of Allah)

Surahs

:Chapter of Quran

t.s.

:Abbreviation of Taaba Saraa.

See the meaning of ‘q.s.’

Taqeebaat

:Supplications and devotions re-

cited after the ritual prayers

Tabi’in

:Followers of the companions of

the Prophet

Tahlilaat

:Saying: Laa Ilaaha illallaah

Tajweed

:Intonation of Quran

Takbir

:Allaho Akbar, God is the Greatest

Takbiratul Ihram

:Saying Allaho Akbar at the begin-

ning of the ritual prayer

Talqeen

:Prayer recited to the dying per-

son or the dead at the time of burial

Taqayyah

:Dissimulation

Taqleed

:Emulation of a scholar in Islam-

ic practical law

Taqwa

:Piety

Tasbeehaat

:Plural of Tasbih, glorification of

Allah (esp. in bowing and prostrations in the ritual prayers)

Tasbih

:Rosary

1044

Tashahud

:Recitation in the sitting position

in the second and the last unit of the ritual prayer

Tawakkul

:Reliance

Tawfeeq (pl.Tawfeeqaat)

:Divine inspiration

Tawheed

:Belief in the absolute Oneness of

Allah

Tayammum

:Substitute of ablution/ritual bath

when use of water is not possible or advisable

Taziyah

:A replica of the tomb of Imam

Husain (a.s.)

Thawaab

:Divine rewards

Thawr, cave of

:The cave where the Messenger of

Allah (s.a.w.s.) hid on way to Medina

Tooba

:It is a tree of Paradise, which

can give whatever one wishes

Torah

:The Old Testament

Two Shaykhs

:Abu Bakr and Umar

Umrah

:Optional pilgrimage to Mecca

Umratul Qaza

:Lapsed Umrah

Wajib

:Obligatory

Wajib-e-Kifai

:An obligatory duty, but if at least

one person fulfills it, all the people are absolved.

Wasilah

:Mediation

Watr

:Single Rakat Prayer. A part of

Midnight Prayer

Wilayat

:Guardianship, belief in the

guardianship of Ahle Bayt (a.s.) and love towards them

Wudhu

:Ritual ablution

Zakat

:Obligatory Islamic wealth tax

Ziarat

:Visitation/ or recitation of sa-

lutation while facing the tomb of religious personalities

Zihar

: Pre-Islamic form of divorce,

consisting in the words of repudiation: You are to me like my

mother’s back. (anti a’layyah ka-zahri ummi).

Zuhoor

:Reappearance (of Imam Mahdi

[a.t.f.s.]).

Zuhr

: Noon prayers

Zuhrain

:The two ritual prayers of Zuhr

(noon) and Asr (afternoon)

1045

56

Chapter

Some Important Books Published by Ja’far

Propagation Centre (JPC)

Sahifa Alawiya

Sahifa Alawiya, as the title suggests, is a collection of sup-

plications of Amiru Momineen, Imam Ali (a.s.) in original Arab-

ic, along with the English Translation.

Hayatul Quloob

This is a three volume book from the pen of Allamah

Muhammad Baqir Majlisi (r.a.); the first volume regarding the

divine messengers from Prophet Adam (a.s.) till the last, except

the Prophet of Islam (s.a.w.s.).The second volume exclusively

deals with the life and miracles of the Prophet of Islam

(s.a.w.s.) and it contains more than thousand miracles, which

were omitted in the translation of Rev. James Merrick, whose

translation of the second volume of Hayatul Quloob was pub-

lished under the title of Life and Religion of Muhammad.

The third volume is regarding succession to Muhammad.

One thousand Ayats revealed about Imam Ali (a.s.)

This is one of our latest publications and the most important

so far; because it comprises the valuable sayings of the Proph-

et Muhammad (s.a.w.s.) and the Holy Imams (a.s.) regarding

the interpretation of verses of Quran, which specially imply the

excellence of Imam Ali (a.s.) and his successors.

House of Sorrows

It is one of the most acclaimed books of the great tradition

scholar, Shaykh Abbas Qummi, who being the illustrious stu-

dent of Allamah Muhammad Baqir Majlisi, has emulated the

style of his teacher in preserving and disseminating the herit-

age of the true successors of Prophet Muhammad (s.a.w.s.).

1046

This book is a moving account of travails of the Chief of the ladies of the world. Lady Fatima Zahra (s.a.) and it would definitely move to tears those who have even the slightest regard

for the household of Prophet Muhammad (s.a.w.s.).

It is translated by Mr. AejazAli TurabHusain (Al Husainee),

who has also added a very valuable Translator’s note compar-

ing the status of women in Islam and elsewhere.

1047

"Wisdom is the lost property of the Believer,

let him claim it wherever he finds it"

Imam Ali (as)

Document Outline

- Chapter 1

- Chapter 2

- Chapter 3

- Chapter 4

- Chapter 5

- : Admitting to the Existence of the Creator of the Universe

- Eternality of Allah

- Allah is Omnipotent and Supreme

- Allah is All-knowing

- Allah is all-seeing and all-hearing

- God is Living

- God is Murid (with intention)

- Allah is Mutakallim

- Allah is Truthful (Sadiq)

- Qualities of Perfection

- Chapter 6

- Second Discussion: Allah is not a compound, body or substance-He has no place or direction.

- Third Discussion: The Creator is Unique

- Eyes Cannot See Him

- Fifth Discussion: Allah is not Incidental

- Sixth Discussion: Explanation of Divine Names

- Seventh Discussion: Allah does not Incarnate

- Eighth Discussion: No Partner in Eternality

- Chapter 7

- Second Discussion: Allah does not commit evil

- Third Discussion: Allah does not impose anything beyond ones capacity

- Fourth Discussion: Grace is Obligatory on Allah

- Fifth Discussion: Allah is Wise

- Chapter 8

- Second Objective: Miracles

- Third Objective: Qualities of the Prophets (a.s.)

- Fourth Objective: Superiority of Imams and Prophets over angels

- Fifth Objective: Prophethood of the Holy Prophet (s.a.w.s.)

- Sixth Objective: Ascension of the Prophet

- Seventh Objective: Merits of the Prophet

- Eighth Objective: Whether the Prophet was sent to the angels or not?

- Ninth Objective: Whether the Holy Prophet (s.a.w.s.) followed any religious law before the proclamation (Besat) of prophethood or not?

- Tenth Objective: The Holy Prophet (s.a.w.s.) was unlettered (Ummi)

- Chapter 9

- Second Objective: Requirements of Imamate

- Eight Necessary Qualifications of the Imam

- Third Objective: Specialties of the Imam

- Fourth Objective: Recognition of the Imam

- Fifth Objective: Imamate and Superiority of Amirul Momineen (a.s.)

- Rational Argumentation

- First Exclusive Quality

- Second Exclusive Quality

- Third Exclusive Quality

- Fourth Exclusive Quality

- Fifth Exclusive Quality

- Sixth Exclusive Quality

- Seventh Exclusive Quality

- Eighth Exclusive Quality

- Ninth Exclusive Quality

- Tenth Exclusive Quality

- Eleventh Exclusive Quality

- Twelfth Exclusive Quality

- Thirteenth Exclusive Quality

- Fourteenth Exclusive Quality

- Fifteenth Exclusive Quality

- Sixteenth Exclusive Quality

- Seventeenth Exclusive Quality

- Eighteenth Exclusive Quality

- Nineteenth Exclusive Quality

- Twentieth Exclusive Quality

- Twenty-first Exclusive Quality

- Sixth Objective: Widely related traditions of the Two Sects

- One- Tradition of Ghadeer Khum

- Firstly: Meaning of Maula

- Two: Hadith Manzilah

- Three: Love of Imam Ali (a.s.) for Allah

- Four - Special Position of Imam Ali (a.s.)

- Five - Truth is always with Amirul Momineen (a.s.)

- Six: Superiority of Imam Ali (a.s.) over all companions as confessed by Ahle Sunnat

- Determination

- Politics and Rulership

- Seven - Reports of Ahle Sunnat canonical books declaring the Imamate of Imam Ali (a.s.)

- Tradition One

- Tradition Two

- Tradition Three

- Tradition Four

- Tradition Five

- Tradition Six

- Tradition Seven

- Tradition Eight

- Tradition Nine

- Tradition Ten

- Tradition Eleven

- Tradition Twelve

- Tradition Thirteen

- Tradition Fourteen

- Tradition Fifteen

- Tradition Sixteen

- Tradition Seventeen

- Tradition Eighteen

- Tradition Nineteen

- Eight - Indictments of those who usurped the right of Imam Ali (a.s.)

- Part 1 - Indictments of Abu Bakr

- Chapter 10

- Chapter 11

- Chapter 12

- First Discussion

- Second Discussion

- Third Discussion

- Fourth Discussion

- Fifth Discussion

- Chapter 13

- Second Aspect

- Third Aspect

- Chapter 14

- Chapter 15

- First Aspect

- Second Aspect

- Third Aspect

- Chapter 16

- Chapter 17

- Chapter 18

- Part 2 - Indictments of Umar

- Chapter 19

- Chapter 20

- Chapter 21

- Chapter 22

- Chapter 23

- Chapter 24

- Chapter 25

- Chapter 26

- Innovation One: Tarawih Prayer

- Innovation Two: Spying

- Innovation Three: Three Divorces

- Innovation Four: Changing the Place of Ibrahim

- Innovation Five: Enmity to Persians

- Innovation Six: Awl

- Innovation Seven: ‘The Prayer is better than sleep’

- Chapter 27

- Chapter 28

- Chapter 29

- Part 3 - Indictments of Uthman

- Chapter 30

- Chapter 31

- Chapter 32

- Chapter 33

- Chapter 34

- Chapter 35

- Chapter 36

- Chapter 37

- Chapter 38

- Chapter 39

- Chapter 40

- First Method: Sciences

- Second Method: Consensus on their Purity and Fairness

- Third Method: Consensus on their Excellence

- Fourth Method: Commanding Respect from Enemies and Friends

- Chapter 41

- Chapter 42

- Chapter 43

- One- Proof of Physical Resurrection

- Two - Refutation of Objections against Physical Resurrection

- Three - Belief in Death and Hereafter

- Four - Barzakh

- Five - Some Conditions and Portents of Judgment Day

- Six - Blowing of the Trumpet and Annihilation of Everything

- Seven - Events Preceding Qiyamat

- Eight - Gathering of the Animals

- Nine - Circumstances of Children and Insane etc

- Ten - Balance of Deeds and Accounting

- Eleven- Questioning of Prophets

- Twelve - Wasila, Liwa, Hauz etc.

- Thirteen - Siraat Bridge

- Fourteen - Paradise and Hell

- Fifteen - Paradise

- Sixteen - Hell

- Seventeen - Heights (Araaf)

- Eighteen - Those condemned to Hell forever and those, who will not live therein forever

- Nineteen – Faith and Islam; disbelief and apostasy –explanation of their rules

- Details of the necessary fundamentals of Islam

- Part 4 - Smaller and Greater Sins

- Difference between Sorcery and Miracle

- Part 5 - Necessity of Repentance and its conditions; Sins to be repented for

- Chapter 44

- Chapter 45

- Chapter 46

- Chapter 47

- Chapter 48

- Chapter 49

- Taubah Nasuh

- Chapter 50

- Chapter 51

- Acts of the mind and its recompense

- Chapter 52

- Chapter 53

- Chapter 54

- Chapter 55

- Chapter 56

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

: Admitting to the Existence of the Creator of the Universe

Eternality of Allah

Allah is Omnipotent and Supreme

Allah is All-knowing

Allah is all-seeing and all-hearing

God is Living

God is Murid (with intention)

Allah is Mutakallim

Allah is Truthful (Sadiq)

Qualities of Perfection

Chapter 6

Second Discussion: Allah is not a compound, body or substance-He has no place or direction.

Third Discussion: The Creator is Unique

Eyes Cannot See Him

Fifth Discussion: Allah is not Incidental

Sixth Discussion: Explanation of Divine Names

Seventh Discussion: Allah does not Incarnate

Eighth Discussion: No Partner in Eternality

Chapter 7

Second Discussion: Allah does not commit evil

Third Discussion: Allah does not impose anything beyond ones capacity

Fourth Discussion: Grace is Obligatory on Allah

Fifth Discussion: Allah is Wise

Chapter 8

Second Objective: Miracles

Third Objective: Qualities of the Prophets (a.s.)

Fourth Objective: Superiority of Imams and Prophets over angels

Fifth Objective: Prophethood of the Holy Prophet (s.a.w.s.)

Sixth Objective: Ascension of the Prophet

Seventh Objective: Merits of the Prophet

Eighth Objective: Whether the Prophet was sent to the angels or not?

Ninth Objective: Whether the Holy Prophet (s.a.w.s.) followed any religious law before the proclamation (Besat) of prophethood or not?

Tenth Objective: The Holy Prophet (s.a.w.s.) was unlettered (Ummi)

Chapter 9

Second Objective: Requirements of Imamate

Eight Necessary Qualifications of the Imam

Third Objective: Specialties of the Imam

Fourth Objective: Recognition of the Imam

Fifth Objective: Imamate and Superiority of Amirul Momineen (a.s.)

Rational Argumentation

First Exclusive Quality

Second Exclusive Quality

Third Exclusive Quality

Fourth Exclusive Quality

Fifth Exclusive Quality

Sixth Exclusive Quality

Seventh Exclusive Quality

Eighth Exclusive Quality

Ninth Exclusive Quality

Tenth Exclusive Quality

Eleventh Exclusive Quality

Twelfth Exclusive Quality

Thirteenth Exclusive Quality

Fourteenth Exclusive Quality

Fifteenth Exclusive Quality

Sixteenth Exclusive Quality

Seventeenth Exclusive Quality

Eighteenth Exclusive Quality

Nineteenth Exclusive Quality

Twentieth Exclusive Quality

Twenty-first Exclusive Quality

Sixth Objective: Widely related traditions of the Two Sects

One- Tradition of Ghadeer Khum

Firstly: Meaning of Maula

Two: Hadith Manzilah

Three: Love of Imam Ali (a.s.) for Allah

Four - Special Position of Imam Ali (a.s.)

Five - Truth is always with Amirul Momineen (a.s.)

Six: Superiority of Imam Ali (a.s.) over all companions as confessed by Ahle Sunnat

Determination

Politics and Rulership

Seven - Reports of Ahle Sunnat canonical books declaring the Imamate of Imam Ali (a.s.)

Tradition One

Tradition Two

Tradition Three

Tradition Four

Tradition Five

Tradition Six

Tradition Seven

Tradition Eight

Tradition Nine

Tradition Ten

Tradition Eleven

Tradition Twelve

Tradition Thirteen

Tradition Fourteen

Tradition Fifteen

Tradition Sixteen

Tradition Seventeen

Tradition Eighteen

Tradition Nineteen

Eight - Indictments of those who usurped the right of Imam Ali (a.s.)

Part 1 - Indictments of Abu Bakr

Chapter 10

Chapter 11

Chapter 12

First Discussion

Second Discussion

Third Discussion

Fourth Discussion

Fifth Discussion

Chapter 13

Second Aspect

Third Aspect

Chapter 14

Chapter 15

First Aspect

Second Aspect

Third Aspect

Chapter 16

Chapter 17

Chapter 18

Part 2 - Indictments of Umar

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Innovation One: Tarawih Prayer

Innovation Two: Spying

Innovation Three: Three Divorces

Innovation Four: Changing the Place of Ibrahim

Innovation Five: Enmity to Persians

Innovation Six: Awl

Innovation Seven: ‘The Prayer is better than sleep’

Chapter 27

Chapter 28

Chapter 29

Part 3 - Indictments of Uthman

Chapter 30

Chapter 31

Chapter 32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37

Chapter 38

Chapter 39

Chapter 40

First Method: Sciences

Second Method: Consensus on their Purity and Fairness

Third Method: Consensus on their Excellence

Fourth Method: Commanding Respect from Enemies and Friends

Chapter 41

Chapter 42

Chapter 43

One- Proof of Physical Resurrection

Two - Refutation of Objections against Physical Resurrection

Three - Belief in Death and Hereafter

Four - Barzakh

Five - Some Conditions and Portents of Judgment Day

Six - Blowing of the Trumpet and Annihilation of Everything

Seven - Events Preceding Qiyamat

Eight - Gathering of the Animals

Nine - Circumstances of Children and Insane etc

Ten - Balance of Deeds and Accounting

Eleven- Questioning of Prophets

Twelve - Wasila, Liwa, Hauz etc.

Thirteen - Siraat Bridge

Fourteen - Paradise and Hell

Fifteen - Paradise

Sixteen - Hell

Seventeen - Heights (Araaf)

Eighteen - Those condemned to Hell forever and those, who will not live therein forever

Nineteen – Faith and Islam; disbelief and apostasy –explanation of their rules

Details of the necessary fundamentals of Islam

Part 4 - Smaller and Greater Sins

Difference between Sorcery and Miracle

Part 5 - Necessity of Repentance and its conditions; Sins to be repented for

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48

Chapter 49

Taubah Nasuh

Chapter 50

Chapter 51

Acts of the mind and its recompense

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56