First Verse

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Verily, verily your guardian (waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer)” (5:55).

There is consensus among Sunni and Shi’a that this verse was revealed regarding ‘Ali Ibn Abi Talib (‘a). In Jami’ al-Usul, quoting from Sahih Nasai it is narrated from Abdullah Ibn Salam that he said: I came to the Messenger of Allah (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 Adhan 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. Amir al-Mu’minin (‘a) gave his ring while bowing and the beggar informed the Messenger of Allah (S) that ‘Ali (‘a) has given that ring to him during bowing. The Holy Prophet (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 Abu Dharr Al-Ghifari arrived there suddenly and said: O people, I am Abu Dharr Al-Ghifari. I heard the Messenger of Allah (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) 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) when a beggar asked for alms at the gate of the Mosque; no one gave him anything; 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) and no one gave me anything. At that time Imam ‘Ali (‘a) was bowing. In that same posture, he gestured with the small finger of his right hand, which always had a ring. The beggar stepped forward and took the ring from ‘Ali’s finger.

The Messenger of Allah (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 Messenger. Please broaden my heart also and ease my affairs; and appoint from my family, ‘Ali Ibn Abi Talib (‘a) as my vizier and strengthen my back with him.

Abu Dharr said: The Prophet had hardly concluded his statement, when Jibra’il (‘a) came down and said: O Muhammad, recite this verse to ‘Ali. The Messenger of Allah (S) recited it.

This report is narrated by Suyuti through many chains of authorities, by Fakhr ar-Raazi through two chains of authorities and by Zamakhshari, Baidhawi, Nishapuri, Ibn Taba Waahidi, Samaani, Baihaqi, Nazari, author of Mishkat, writer of Masabih, and all commentators and tradition scholars of Ahl al-Sunnah and also Shi’a authorities like Suddi, Mujahid, Hasan Basri, Amash, Atba Ibn Abi Hakam, Ghalib Ibn Abdullah, Qays Ibn Rabia, Ababa Ibn Rabi, Ibn Abbas, Abu Dharr and Jabir Ibn Abdullah Ansari etc. Al-Hasan and other poets have versified this incident.

The crux of the proof on Imamate of ‘Ali (‘a) is that the word of ‘innama’ is a restrictive word and the term of ‘Wali’ has several 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, because 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:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَولِيَآءُ بَعْضٍ

“And the believer men and the believer women, they are guardians to one another” (9:71).

Angels are also friends and devotees of believers; as He says:

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا

“We [angels] have been your friends in the life of this world” (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 could it 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), because it is mentioned in our traditions that this verse includes all the Imams; and every Imam in proximity of Imamate is definitely honoured with this excellence.

The author of Kashaf has said that although only ‘Ali is implied 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 Ibn Haseen that the Messenger of Allah (S) sent an expedition and appointed Amir al-Mu’minin (‘a) as the commander of that force. ‘Ali (‘a) won the battle and took for himself 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 Amir al-Mu’minin (‘a). The Holy Prophet (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.

Ibn Abde Barr has narrated from Ibn Abbas in Istiab that the Messenger of Allah (S) said to ‘Ali (‘a): 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 only in his honour. The first phrase of the first tradition shows that no one else had the special relationship, which ‘Ali (‘a) had with the Holy Prophet (S). Moreover, according to the instruction of the Prophet, his being ‘Wali’ proves his Caliphate 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:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

“O you who believe! be careful of (your duty to) Allah and be with the true ones” (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 physically; 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 Qur’an, and they are applicable to the entire nation and valid for every era.

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 the word ‘truthful’. Otherwise, it would imply that every person is truthful, and that following him would be obligatory, whereas such a thing is absurd according to universal consensus. Therefore, ‘truthful’ should imply truthful in every word and deed and that is the infallible. That is why the existence and obedience of an Imam in every era is proved.

Other than the Messenger of Allah (S) and twelve Imams, no one else is infallible. Thus, the accuracy of their religious practices and the legitimacy of their leadership is exposed revealing the underlying reality.

Along with this, Suyuti in Dhurr al-Manthur and Tha’labi in his famous Tafsir Tha’labi have narrated from Ibn Abbas and Imam Muhammad al-Baqir (‘a) that ‘the truthful’ implied in the verse is ‘Ali Ibn Abi Talib (‘a).

Ibrahim Ibn Muhammad Thaqafi Kharkoshi, in the book of Sharfun Nabi, has narrated from Asmai from his chains of authorities from Imam Muhammad al-Baqir (‘a) that ‘the truthful’ implies Muhammad and ‘Ali (‘a) and has narrated from Amir al-Mu’minin (‘a) that he said: We are the truthful.

It is also narrated from Imam Ja’far as-Sadiq (‘a) that Aali Muhammad (‘a) are ‘the truthful’. And it is mentioned in some traditional reports that ‘truthful ones’ are those in whose honour the Almighty Allah has said:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَىٰ نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا

“Among the believers are men who were true to their covenant with Allah; some of them have fulfilled their vow (by martyrdom), and some are still awaiting, and they have not changed in the least” (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) with all sincerity, but some of them fulfilled this till they were martyred and some are waiting for martyrdom they have not changed their covenant, which is as it deserves.

It is mentioned in Sunni and Shi’a traditions that this verse was revealed in the honour of Ahl al-Bayt (‘a) and it implies His Eminence, Hamza, Ja’far Tayyar and Amir al-Mu’minin (‘a), who made a covenant that as long as they are not yet martyred, they would not forsake the help and assistance of the Holy Prophet (S); and they fulfilled this covenant.

Those who were martyred were Hamza and Ja’far and those who were awaiting martyrdom was Amir al-Mu’minin (‘a). 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 Asbab al-Nuzool through Ahl al-Sunnah channels that Amir al-Mu’minin (‘a) said: I am waiting for martyrdom, and I have not changed my covenant to Allah, which is as it deserves.

I quote two reasonings in the interpretation of this verse to prove my point, one from a famous Ahl al-Sunnah scholar and another from a great Shi’a scholar:

First Reasoning

It is that Imam Fakhr ar-Raazi, who is the Imam of Ahl al-Sunnah, 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 age 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 narrations that the Qur’an is addressed to all the duty-bound.

Moreover, the verse applies to 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 pious 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 the person 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 the truthful may keep him away from error and this meaning is applicable to every age; 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 Shi’a 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 Fakhr ar-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 exposed his reality and bigotry to the whole world and its weakness will not be concealed from any sane person.

We reply to him on some aspects for clarification.

First Aspect

When he has clarified that people are in need of an infallible leader to protect them from error, can any sane individual suggest that during a time when the Ummah of the Prophet has spread all over the world, it is possible for any single person to know about the statements of all the scholars of the Ummah? No one can oppose this, despite controversies and selfish motives present in the Ummah.

These learned scholars apparently think that their expertise is more than that of all other scholars combined. But they don’t know that they should have studied the Imamiyyah faith. Only then they would learn about the views of all Islamic sects. If for the sake of argument, they had studies all the sects and investigate their respective views, how would it be known that they have narrated their actual faith? It is possible that they had adopted dissimulation (Taqiyyah), as is allowed in Imamiyyah faith. 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 only possible in minor matters. How can error be eliminated in all issues?

Third Aspect

Apparently or rather obviously it is such that:

كُونُوا مَعَ الصَّادِقِينَ

“Be (always) with the truthful ones” (9:119).

This 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 Shi’a faith had been true, we should have known who the truthful are. It is like the saying of the Jews or the 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) had been a Prophet, we would have known his reality!

The fact is that all this only goes back to their interpretation. What is needed is to give up bigotry and to refer to evidence, reports and books with justice as demanded by the Qur’an:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

“And those who strive hard for Us, We will certainly guide them in Our ways” (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 the negation of investigation of consensus also applies to our scholars, we will reply: they consider consensus as proof, because the infallible is included in it. If two people reach consensus, and they know that one of them is infallible they regard it as proof and if a hundred thousand people reach consensus and the infallible is not included among them, they do not accept it as a 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 statements of Shi’a scholars who lived during the lifetimes of the Holy Imams (‘a) and near to that period; however, in this treatise, there is no scope for research on this matter.

Second Reasoning

When Shaykh al-Mufid (r.a.) was asked about the interpretation of this verse and as to regarding whom it was revealed, the Shaykh (q.s.) replied: It is definitely proved that this verse was revealed in the honour of Amir al-Mu’minin (‘a) and it continues 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 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 implied 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 among 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 implied. In that case, these few should be specified and named, otherwise it would entail imposition of a duty, which is unknown and that is impossible, and it is known that other than our Imams, no one has claimed specific instruction and neither has anyone made such a claim. Therefore, it is proved that it implies only them. Moreover, we have rational and textual proofs that only they are implied.

Rational Argumentation

Since it is commanded in this verse that the Ummah should obey them fully and except for one command no other command 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 infallibility is an unseen matter - which except for the Almighty Allah no one can know - there should be a clear declarative 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 Qur’an with some qualities, which have not come together in anyone, except Amir al-Mu’minin (‘a), because He said:

لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, 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 captives, 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)” (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 established in the science of lexicology. Then the first verse should be joined to it.

Its conclusion would be that you must follow the truthful (As-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), except Amir al-Mu’minin (‘a) in whom all these qualities congregated.

Therefore, only he should be implied in the first verse and the entire Ummah should be commanded to follow him in all issues, because in the verse, along with one command another command is not specified and the perfection and the congregation of these qualities in the holy personality of ‘Ali (‘a) 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 Shi’a, he was the first among men to accept the message and the position of the Prophet.

Thus, the Messenger of Allah (S) told Lady Fatimah az-Zahra’ (‘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 Amir al-Mu’minin (‘a) said: I am the sincere servant of God and the brother of the Messenger of Allah (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 anyone 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 in him, testified for him and helped him?

Imam al-Husayn (‘a) said on the night Imam ‘Ali (‘a) 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 Qur’anic declaration and widely narrated traditions, His Eminence, Amir al-Mu’minin (‘a) is ahead of all in these qualities as well.

First Exclusive Quality

The Almighty Allah says in Surah Hal Ataa:1

وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

“And they feed, for the love of Allah, the indigent, the orphan, and the captive” (76:8).

Sunni and Shi’a commentators and scholars of traditions have reached consensus that this verse; on the contrary, the whole Surah, was revealed in the honour of ‘Ali, Fatimah, Al-Hasan and al-Husayn. Then He said:

الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

“Those who spend their property by night and day, secretly and openly, for them shall be their reward with their Lord, and no fear shall be upon them, nor shall they grieve” (2:274).

The Shaykh has said that a Mustafidha2 report of tradition is recorded that this verse was revealed about Amir al-Mu’minin (‘a) and there is no controversy in it that he, through his personal physical effort, emancipated so many slaves that their number cannot be counted 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 establishment of Prayer and paying of Zakat and it is in the honour of ‘Ali (‘a) according to the evidence of the holy verse:

إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Verily, verily your guardian (waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer)” (5:55).

The scholars of traditions have mentioned with consensus that this verse was revealed about ‘Ali (‘a) who gave Zakat while performing the ruku’ (bowing),

The author says: It is possible that the Shaykh applied this verse to this meaning 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 fulfilment of promise; and there was no one from companions who did not break the covenant. But Amir al-Mu’minin (‘a) is one regarding whom no one even suspects that he ever broke the covenant he had made to the Messenger of Allah (S) regarding helping and assisting him, therefore, this quality is also exclusive for him.

After that the Almighty Allah speaks of steadfastness and patience 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.

Second Exclusive Quality

After the mention of all these qualities, the Almighty Allah said:

أُولَٰئِكَ الَّذِينَ صَدَقُوا وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

“These are they who are the truthful [in Faith verbally and actually] and these are the pious ones” (2:177).

No one else is as such. The truthful one, whose obedience is commanded and who has all these qualities, is Amir al-Mu’minin (‘a). The plural is used by way of respect, because Arabs used the plural form for a singular person to imply the greatness and loftiness of that person and sometimes, they used plural to hint that some others are also included. In such instance, it is possible that it denotes that the Holy Imams (‘a), who are included in that rank.

The author says: Thalabi has narrated from Mujahid in his Tafsir, and he narrates from Ibn Abbas that once Amir al-Mu’minin (‘a) 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:

الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً

“Those who spend their property by night and day, secretly and openly” (2:274).

Which was mentioned in the discourse of Shaykh al-Mufid.

It is narrated from Zaid Ibn Ruban that not as many Qur’anic verses are revealed for anyone as those revealed for Amir al-Mu’minin (‘a).

Third Exclusive Quality

Thirdly, numerous traditions, through Ahl al-Sunnah and Shi’a channels are recorded in the interpretation of this verse stating that ‘Ali was the truthful one. Thus, Ibn Marduya, Hafiz Abu Nuaim in Hilya, Suyuti in Tafsir Durre Manthur and other commentators as well have narrated from Ibn Abbas and Mujahid in the explanation of the statement of the Almighty Allah that:

وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ أُولَٰئِكَ هُمُ الْمُتَّقُونَ

“And he who brought the Truth and believed therein, those are the God fearing” (39:33).

It is said that one, who brought the truth is the Messenger of Allah (S) and one, who verified it, is ‘Ali Ibn Abi Talib (‘a). On the basis of this, truth is a relative pronoun and Kufi Arabic experts have deleted the relative pronoun.

Then the Almighty Allah says:

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَٰئِكَ هُمُ الصِّدِّيقُونَ وَالشُّهَدَاءُ عِنْدَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ

“And Those who believe in Allah and His Messengers, they are the sincere believers and the witnesses with their Lord; they shall have their reward and their light” (57:19).

Ahmad Ibn Hanbal and some others have narrated from Ibn Abbas that this verse was revealed about Amir al-Mu’minin (‘a), 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) and his light will be there with him on the Sirat Bridge.

Then the Almighty Allah said:

وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

“And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favours, of the prophets, and the truthful, and the martyrs, and the righteous; and excellent are these as companions” (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.

Shi’a and Sunni have widely narrated that ‘Ali is the truthful one of this nation. Fakhr ar-Raazi, Thalabi, Ahmad Ibn Hanbal in his Musnad, Ibn Shahruya in Firdos, Ibn Maghazili and others have narrated from the Messenger of Allah (S) that ‘the truthful’ are three: Habib Ibn Najjar - believer of Aali Yasin, Hizqil - believer of Aali Fir’awn and ‘Ali Ibn Abi Talib (‘a), who is most excellent of them.

Thalabi has narrated through another chain of authorities that the most excellent of all nations are three people, who did not deny Allah (apostatised) even for a moment: ‘Ali Ibn Abi Talib (‘a), companion of Aali Yasin and believer of Aali Fir’awn; and these personalities are truthful and ‘Ali Ibn Abi Talib (‘a) is the most excellent of them.

Hafiz Abu Nuaim has narrated from Ibad Ibn Abdullah that he said: I heard Amir al-Mu’minin (‘a) say: I am the greatest truthful one. No one after me would claim as such, except a liar. I prayed the ritual prayer seven years before everyone.

In etymology, truthful is at par with infallible or close 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), He said:

وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

“And mention Idris in the Book; verily he was a truthful one, a prophet” (19:56).

Regarding Prophet Yusuf (‘a), He said:

يُوسُفُ أَيُّهَا الصّدّيقُ

“Yusuf, O truthful one!” (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 complexion are named Kafur (camphor, which is pristine white).

Fourth Exclusive Quality

The Almighty Allah says:

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ

“Is he then (like unto him) who has a clear proof from his Lord and follows him a witness from Him” (11:17).

One having clear proof is the Messenger of Allah (S), but there is dispute as to who is the ‘witness’. It is mentioned in reliable traditions that ‘witness’ implies Amir al-Mu’minin (‘a) who was the verifier of the rightfulness of the Messenger of Allah (S).

Ibn Abil Hadid, Ibn Maghazali, Suyuti in Durre Manthur, Tabari and most scholars of the Ahl al-Sunnah have narrated through numerous channels from Ibada Ibn Abdullah and Abdullah Ibn Harith that one day Amir al-Mu’minin (‘a) 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 honour? ‘Ali (‘a) was infuriated and he said: Have you not read the following verse of Surah Hud?

أَفَمَنْ كَانَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّهِ وَيَتْلُوهُ شَاهِدٌ مِنْهُ

“Is he then (like unto him) who has a clear proof from his Lord and follows him a witness from Him” (11:17).

That: the Messenger of Allah (S) is the one with clear proof and I am his witness.

When Fakhr ar-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 Amir al-Mu’minin (‘a) should be one coming after the Messenger of Allah (S) and should be his Caliph without any time gap; and if he is implied to be his follower in excellence, it proves Imamate, 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.

Fifth Exclusive Quality

The verse of:

إِنَّمَا أَنْتَ مُنْذِرٌ وَلِكُلِّ قَوْمٍ هَادٍ

“You are only a warner and for every generation there is a guide” (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 Shi’a traditions and Ahl al-Sunnah have also narrated through numerous channels.

It is narrated from Abu Burdah Aslami in Shawahid al-Tanzil that one day the Messenger of Allah (S) asked for water to perform the ritual ablution (Wudhu). When he concluded it, he held the hand of ‘Ali (‘a) and passed it over his chest and said:

إِنَّمَا أَنْتَ مُنْذِرٌ

“You are only a warner” (13:7).

Then he placed his hand on the chest of ‘Ali and said:

وَلِكُلِّ قَوْمٍ هَادٍ

“And for every generation there is a guide” (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 Ahl al-Sunnah tradition scholar, in his book, Ma Nazala Min al-Qur’an fi Haqqi ‘Ali (‘a) 3 has narrated through a number of chains that it is narrated from Ibn Abbas: When this verse was revealed the Messenger of Allah (S) placed his blessed hand on the shoulder of ‘Ali (‘a) 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 Ibn Abbas.

Abu Nuaim has through another chain of authorities narrated from the Messenger of Allah (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 Amir al-Mu’minin (‘a) that the warner is the Messenger of Allah (S) and the guide is a man from Bani Hashim and by ‘man’, he implied himself.

Thalabi has, after narrating this traditional report from Amir al-Mu’minin (‘a) through two chains of authorities, said: ‘He implied himself’.

Abdullah Ibn Ahmad and Ibn 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 Ahl al-Sunnah and Shi’a, it is proved what the delivered Imamiyyah 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 worshipping Him, keeps them secure from deviation and misguidance:

الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ

“All praise be to Allah who guided us to this; and had Allah not guided us, we would not have been guided” (7:43).

Sixth Exclusive Quality

The verse:

وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

“And among people is he who sells his self to seek the pleasure of Allah; and Allah is affectionate unto His (faithful) servants” (2:207).

Through Ahl al-Sunnah and Shi’a channels acceptable, or rather widely related traditions have come down that this verse was revealed in the honour of ‘Ali (‘a) on the night the Quraish idolaters united to eliminate the Holy Prophet (S) and the Messenger of Allah (S) was commanded by Allah to go into concealment in a cave. That night, Quraish idolaters surrounded the blessed house of the Messenger of Allah (S), waiting for daylight.

The Messenger of Allah (S) was commanded by Allah to make ‘Ali (‘a) sleep in his bed so that the Quraish idolaters may be under the impression that the Prophet is asleep there whereas he should leave Mecca. When the Messenger of Allah (S) mentioned this good news to ‘Ali (‘a), 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 Quraish idolaters.

Ahl al-Sunnah have narrated through various channels numerous traditions that this verse was revealed for ‘Ali (‘a). Like Fakhruddin Raazi in Tafsir Kabir, Nishapuri in his Tafsir, Thalabi in his Tafsir, Hafiz Abu Nuaim in Nuzul al-Ayaat, Ahmad in Musnad, Samani in Fadha’il, al-Ghazali 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 traditional reports of Thalabi and Abu Nuaim. Thalabi, in his famous Tafsir, has narrated from Suddi from Ibn Abbas that this verse was revealed about ‘Ali (‘a) on the night when the Messenger of Allah (S) fled to the cave and making ‘Ali Ibn Abi Talib (‘a) sleep in his bed. He has also narrated that when the Messenger of Allah (S) decided to migrate to Medina, he left ‘Ali (‘a) 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) wanted to move to the cave and when the idolaters had surrounded his house, the Holy Prophet (S) ordered ‘Ali (‘a) 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) followed the instructions. At that time the Almighty Allah revealed to Jibra’il and Mika’il:

I have established brotherhood between you two and made one of you to exceed the other in age. Which of you would sacrifice his life for the other? None of them volunteered. Almighty Allah revealed: Why did you not emulate ‘Ali Ibn Abi Talib (‘a)? I made him brother to Muhammad (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, descend to the earth and protect him from the mischief of the enemies.

The two angels immediately came down; Jibra’il sat at the head of ‘Ali (‘a) and Mika’il at his feet and Jibra’il 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 revealed to the Holy Prophet (S) when he was heading to Medina. Hafiz Abu Nuaim has also mentioned that this verse was revealed about ‘Ali (‘a) narrating from Ibn Abbas.

Seventh Exclusive Quality

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Verily Allah intends but to keep off from you (every kind of) uncleanness, O’ you the people of the House! And purify you (with) a thorough purification” (33:33).

We should know that authentic traditions have come down through Ahl al-Sunnah and Shi’a channels that this verse was revealed in the honour of Amir al-Mu’minin (‘a), Lady Fatimah (‘a), al-Hasan (‘a) and al-Husayn (‘a).

It is mentioned in all Sihah books of Ahl al-Sunnah and their other reliable sources as Thalabi has narrated from Abu Sa’id Khudri that the Messenger of Allah (S) said: This verse is revealed in my honour and in honour of ‘Ali, Fatimah, Hasan, and al-Husayn (‘a).

Moreover, Thalabi etc. have narrated from Umm Salama that she said: The Messenger of Allah (S) was in my chambers; Fatimah brought a Harira preparation for the Holy Prophet (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) asked Fatimah to call her husband and sons. ‘Ali, Hasan, and al-Husayn (‘a) arrived. All of them sat down to consume the Harira. At that moment the Almighty Allah revealed this verse. The Messenger of Allah (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.

Umm Salama says: I put my head into the room and asked: O Messenger of Allah (S): Am I also included in this honour? 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 A’isha with my mother. My mother asked A’isha, why she had revolted in the Battle of Jamal. She replied: It was a divine decree. 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) gather ‘Ali, Fatimah, Hasan, and al-Husayn (‘a) under a sheet and say: O Lord, these are my Ahl al-Bayt (‘a), and the special personalities. 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 Ibn Ja’far Tayyar that this verse was revealed for Ahl al-Bayt (‘a) that Zainab, the wife of Prophet also wanted to join them, but the Messenger of Allah (S) did not allow.

It is narrated from Wasila Ibn Asqa that the Holy Prophet (S) said: My Ahl al-Bayt (‘a) are ‘Ahaqq’ (more rightful) for Caliphate and everything else.

It is narrated from Umm Salama by the author of Jami’ al-Usul 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 Ahl al-Bayt (‘a)?’ He replied: Your end is good, you are from the wives of the Messenger. At the time of the revelation of the verse, the Holy Prophet (S) ‘Ali, Fatimah, Hasan, and al-Husayn were present in that house. The Prophet covered them with the cloak and said: O Lord, these are my Ahl al-Bayt (‘a), keep away impurity from them and keep them pure as it deserves.

According to another report in Jami’ al-Usul, the Prophet said: O Lord, these are my Ahl al-Bayt (‘a), and the special personalities. Umm Salama also begged to be admitted into the cloak, but the Holy Prophet (S) did not accept; he just said: Your end is good.

Then in Sahih Tirmidhi there is a report from Amr Ibn Salma on the same issue and the author of Jami’ al-Usul and author of Mishkat have narrated from Sahih Muslim from A’isha that one day the Messenger of Allah (S) came out wearing a black sheet with designs. He covered ‘Ali, Fatimah, Hasan, and al-Husayn in it and recited this verse.

Thalabi has also narrated this tradition from A’isha.

Ibn Hajar, the most bigoted of their scholars, has written: It is the view of most commentators that this verse was revealed about ‘Ali, Fatimah, Hasan, and al-Husayn, from the aspect that the word of ‘ankum’ is a plural pronoun.

It is narrated in Sahih Muslim and Jami’ al-Usul that al-Husayn Ibn Samra asked Zaid Ibn Arqam: Are the wives of the Prophet included in his Ahl al-Bayt? Zaid replied: No, the wife remains with the husband for a time; when he divorces her, she returns to the house of her father and joins her people. On the contrary, Ahl al-Bayt of the Prophet are his near kindred, on whom Sadaqah is unlawful.

In Jami’ al-Usul it is quoted from Sahih Tirmidhi that Anas Ibn Malik said: After the verse of purification was revealed in the honour of Ahl al-Bayt (‘a), for six months, when the Holy Prophet (S) came out of his chamber, he stood at the door of Fatimah said the Prayer: my Ahl al-Bayt (‘a); come for Prayer. Then the Prophet recited the verse of purification till the end.

Shi’a and Sunni have narrated through many channels from Abu Sa’id Khudri, Anas Ibn Malik, A’isha, Umm Salama and Wasila etc. that this verse was revealed in the honour of the folks of the cloak (Aali Aba). In other words, it is clear from the widely related reports of Shi’a 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 personalities are immune 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:

إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ

“His command, when he intends anything, is only to say to it ‘Be’, so it is” (36:82).

Second Implication

Intention in the meaning of determination and it is impossible 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 implication is not possible in this verse due to some reasons:

First Reason

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 to worship Me.

Second Reason

According to the context and style of widely related traditions it is known that this verse was revealed in divine praise and glorification, therefore, the Messenger of Allah (S) deemed them special and covered them with the cloak and said: Only these are my Ahl al-Bayt (‘a) and special personalities. So, the verse emphasizing restriction was revealed. Thus, Fakhruddin Raazi has, in spite of extreme bigotry, said:

لِيُذْهِبَ عَنكُمُ الرّ‌ِجْسَ

“To keep off from you (every kind of) uncleanness” (33:33).

وَيُطَهّـِرَكُمْ تَطْهِيراً

“And purify you (with) a thorough purification” (33:33).

That is to honour 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) 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 supplication of the Holy Prophet (S) and not accepted it.

Fourth Reason

If this meaning had been implied, why Umm Salama exaggerated so much to ask for being admitted into the cloak and why the Holy Prophet (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:

First Proof

The change of feminine pronoun to masculine pronoun is proof that the address is not to those ladies. One, who contemplates on verses of Qur’an knows that such instances are numerous in verses of Qur’an; that is one incident is mentioned in another incident and this verse also addresses many incidents, that during the mention to wives, it then 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 audience at this point is having all the attributions because in this change there is a criticism of wives; that is, you all included with the Holy Prophet (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 Ahl al-Bayt (‘a) also! So, this verse is included among the verses of wives only to highlight the infallibility and purity of Ahl al-Bayt (‘a).

These two reasons, which occurred to this humble servant4 are easier in compatibility and more appropriate than those, which commentators have mentioned.

Second Proof

This issue will be considered evidence only if it possesses any factuality, but nothing was learnt from Qur’an, and this matter was not proved because the author of Jami’ al-Usul has narrated from Zaid Ibn Thabit that after that when we collected the Qur’an, the verse of:

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ

“Among the believers are men who were true to their covenant with Allah” (33:23).

With Khuzaimah Ibn Thabit and then we included it in the Qur’an.

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 as-Sadiq (‘a) that in Surah Ahzab there were many verses in condemnation of the people 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 Qur’an is according to revelation, because it is said regarding many Meccan 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 widely related traditions of Sunni and Shi’a that this verse is only in the honour of Ahl al-Bayt (‘a). If the reason of compatibility of the verses is not clear to us, there is no harm in it. I mentioned this in reply to their objections in my other elaborate books and this treatise is insufficient 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 mentioned in the verse after this, which is the clear context of universality.

Therefore, it is necessary that those personalities be infallible from all sins. If it is said that the verse does not prove infallibility in future, we would say that when infallibility is proved in general, it is sufficient, because no one among 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 fulfilment of the action and it is permanent.

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

“Allah desires ease for you, and He does not desire hardship for you” (2:185).

يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ

“Allah desires that He should make light your burden” (4:28).

يُرِيدُونَ أَنْ يُبَدِّلُوا كَلَامَ اللَّهِ

“They want to change Allah’s Words” (48:15).

وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ

“And Satan intends to mislead them far astray” (4:60).

There are many verses like this and when infallibility is proved, Imamate is also proved in those men, from the reasonings mentioned in the infallibility of the Imams, because by consensus of the Ummah, no one else is infallible other than them.

Eighth Exclusive Quality

It is the verse of Mubahila:

فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ

“And whoever dispute with you concerning him, after what has come to you of knowledge, say: 'Come! Let us call our sons and your sons, our women and your women, and our selves and your selves, then let us invoke in earnest and lay the curse of Allah upon the liars” (3:61).

Numerous widely related traditions are recorded through Sunni and Shi’a channels that this verse was revealed in honour of the folks of the cloak (Aali Abaa).

Thus, the authors of Mishkat and Jami’ al-Usul and others have narrated from Sa’ad Ibn Abi Waqqas in Sahih Muslim that when the verse of Mubahila was revealed, the Messenger of Allah (S) called ‘Ali, Fatimah, Hasan, and al-Husayn (‘a) and said: O Allah, these are my Ahl al-Bayt (‘a).

Also, in Mishkat, Jami’ al-Usul and Sahih Muslim, it is narrated from A’isha that one morning the Messenger of Allah (S) was covered in a coloured sheet. Hasan came to him, and he admitted him into the sheet, then al-Husayn arrived, and he was also admitted. Then he recited the above verse.

Hafiz Abu Nuaim and others have narrated from Ibn Abbas that when the delegation of Najran arrived and the Almighty Allah revealed this verse, the Messenger of Allah (S) came with ‘Ali, Fatimah, Hasan, and al-Husayn and said: When I supplicate, 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) challenged the Christians to imprecation contest; they sought respite to consider the issue and agreed to participate in the contest the following day. When they consulted 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). By God, no people ever debated with 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 return home.”

So, they came to the imprecation contest, in the morning and saw the Holy Prophet (S) carrying Imam al-Husayn (‘a) in his arms and holding the hand of Imam al-Hasan (‘a), followed by Lady Fatimah (‘a) and finally ‘Ali (‘a). The Messenger of Allah (S) had instructed them to say Amen when he supplicates. Observing this scene, the Christian Bishop said:

O Christians, I am seeing such faces, that were they to supplicate 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) 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 refused. 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 2,000 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) 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 A’isha, has said at the end: When the Prophet admitted them into the cloak, he said:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ

“Verily Allah intends but to keep off from you (every kind of) uncleanness” (33:33).

The description of the event of Mubahila is widely related among Sunni and Shi’a 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) and the excellence of all the ‘folks of the blanket’ from a number of aspects. A million salutations and benedictions be upon them.

First Aspect

It is that if the Messenger of Allah (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 disastrous outcome of swiftly acceptable supplication.

Second Aspect

He informed them that if you agree to enter into the imprecation contest with me, divine retribution will descend on you. He would not have issued the challenge if he had no confidence 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) 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 genuineness of the Prophet, they should not have paid heed to the imprecation of the Prophet and his Ahl al-Bayt (‘a). They would have kept their honour 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, killings and hardships and not agreed to accept humiliation of paying Jizya.

Fourth Aspect

It is mentioned in most reports that Christians were dissuading 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), Amir al-Mu’minin (‘a), Fatimah, Hasan, and al-Husayn, are the most excellent among the creatures of God and the most beloved to the Prophet.

Even their adversaries and prejudiced opponents like Zamakhshari, Baidhawi and Fakhr ar-Raazi etc. have admitted this. Zamakhshari, who is the most prejudiced of them all, has written 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 confidence in his rightfulness than if he had participated in the imprecation contest alone. Since their inclusion was an expression 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 opponents. 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 beloved 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 dearer to him than his life. Then Muhaddith Zamakhshari says: This is the greatest proof for the excellence of the ‘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 personalities 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) loved those who were most beloved in the view of Allah, because many verses and traditions condemn loving children, 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 Salman, Abu Dharr, Miqdad and similar believers. Thus, Imam Zayn al-’Abidin (‘a) says in praise of those personalities: When they were the best creatures and best people, to prefer others for Imamate would be logically wrong.

Sixth Aspect

Fakhr ar-Raazi, the great Ahl al-Sunnah scholar, who is famous for his prejudice says that Shi’a prove from this verse that ‘Ali Ibn Abi Talib (‘a) is superior to all prophets and companions, except for the Messenger of Allah (S), because the Almighty Allah said:

“Let us call our selves and yourselves” (3:61).

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 according to consensus of supporters and opponents other than ladies and children, one compared to ‘our selves’ was none other than ‘Ali Ibn Abi Talib (‘a). 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 metaphor 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.

Therefore, he should share other perfections, and from the perfections of the Holy Prophet (S) is that he was supreme among all prophets and companions. Therefore, ‘Ali (‘a) should also be superior to all prophets and companions.

After explaining all reasonings, he says that since there is consensus that Muhammad is superior to ‘Ali, and also that divine prophets are superior to non-prophets, they also are superior to ‘Ali. But he has not replied to the superiority of ‘Ali over other companions, because he did not have any reply to it. And the invalidity of the reply he gave about the prophets is also clear, because Shi’a 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 Shi’a scholars that ‘Ali (‘a) and all the Holy Imams (‘a), except for the Last Prophet, are superior to all the prophets.

It is mentioned in acceptable or rather widely related traditions 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 Amir al-Mu’minin (‘a) is also proved from this reasoning, because from all the perfections of the Messenger of Allah (S) is the obligatoriness of his Imamate 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 preference of the inferior is invalid. If he says that it could imply calling 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 traditional reports recorded through Shi’a and Sunni channels on the specialty of ‘Ali (‘a). Thus, it is mentioned in Sihah books that the Messenger of Allah (S) said to ‘Ali (‘a): O ‘Ali you are from me and I am from you. It is mentioned in Firdaws al-Akhbar that the Holy Prophet (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) 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 aspect, 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 possibilities also:

That: we are calling our and your sons, women, and selves. Secondly, from us and you each of us should call the sons, women, 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 address to the addressees may imply ‘let us call our sons and your sons’ the repetition of ‘sons; may be for verbal concession. Since the pronouns are conjunction on genitive form, the repetition of preposition is also genitive form according to experts of Arabic.

Or it might be from the aspect that the beginning is apparently probable with circumstantial expression as they are having 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 determination of that group was not necessary before the occurrence of Mubahila.

In the same way, it was not necessary for the gathering of the pronouns of ‘our sons’, ‘our women’ and ‘our selves’ that it has all possibilities and that also in the beginning; because 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 initiator of Mubahila, and it is known that the initiation of Mubahila was the Messenger of Allah (S); and on the basis of consensus of traditional reports, ‘Ali (‘a) 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 specification 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 Mubahila the least from those who were present there? Except we say that inclusion of all generates clamour, and it would have been alleged that the Prophet was not confident of his claim that he has brought a huge crowd in order to intimidate 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 Amir al-Mu’minin (‘a) that he should be their Imam and leader.

Also, his sons were the sons of the Prophet and Fatimah, 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 personalities came for the Mubahila from themselves as well as the whole Ummah, like that group was also the representing the Christians and had come on behalf of all of them. Therefore, this reason also is also most effective in proving our objective.

In the same way, the fourth reason also proves the excellence of ‘Ali (‘a) from the aspect that all companions who were eligible to be included in Mubahila were none other than ‘Ali, his wife, and his sons. This is the proof that no one else has the eligibility for Imamate.

Therefore, to stop them does not give them the benefit of the first meaning; despite the fact that that meaning is supported by traditions of both sides as has become clear. If it is said that it is applied to the nearest metaphor when other meanings 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 necessary to insist on it and as proof of their being more worthy of Imamate and Caliphate the real aim on this occasion is sufficient for the purpose discourse, which was repeatedly mentioned.

Ninth Exclusive Quality

وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ

“And that the retaining ear might retain it” (69:12).

That is, he obtains and retains the verses of Qur’an and divine facts. Shi’a and Sunni scholars have narrated through acceptable channels that this verse was revealed in the honour of Amir al-Mu’minin (‘a).

Thus, Thalabi in his Tafsir, Hafiz Abu Nuaim in his Hilya, Wahidi in his Asbab al-Nuzul, Tabari in Khasais, Raghib Isfahani in Mahazirat, Ibn Maghazali in Manaqib, Ibn Marduya in his Manaqib, and most Shi’a and Sunni tradition scholars and commentators have narrated from Amir al-Mu’minin (‘a), Ibn Abbas, Buraidah Aslami, Zahak and a large number of people and some versions state that Amir al-Mu’minin (‘a) said:

The Messenger of Allah (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 incumbent 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) said: I prayed to the Almighty Allah to deem them as your ears and the Almighty Allah accepted my prayer. Amir al-Mu’minin (‘a) said: After that I never forgot anything I heard from the Prophet; and how was it possible from me to forget, when the Prophet had prayed? Zamakhshari, Fakhr ar-Raazi, despite their extreme prejudice, have narrated this report.

Zamakhshari has written in Kashaf:

‘Retaining ear’ denotes the ears, which remember whatever they hear, and do not forsake acting on its commands. After that they have mentioned this last report: If you say why the Almighty Allah had mentioned ‘ear’ as a singular and a common noun, we will 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 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). 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 inquire about those from him only? The Almighty Allah has said:

هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ

“Are those who know equal to those who know not?” (39:9).

All verses and reasonings mentioned above are supported by the fact that Imam ‘Ali (‘a) was the most knowledgeable of the people about the meanings and words of the Holy Qur’an. Ibn Hajar has narrated from Ibn Sa’ad that Amir al-Mu’minin (‘a) said: By Allah, no verse was revealed, but that I know regarding 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 Ibn Sa’ad and Abu Tufayl that ‘Ali (‘a) 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 the plains or the mountains.

Ibn Dawood has narrated from Muhammad Ibn Sirrin that when the Messenger of Allah (S) passed away from this world, ‘Ali (‘a) 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 Qur’an. Then he compiled the Qur’an according to the order of revelation.

Ibn Sirrin says: How nice it would have been if we had received that Qur’an, because it contained numerous sciences. Tabari has narrated from Umm Salama that he said: I heard from the Holy Prophet (S): ‘Ali is with Qur’an and Qur’an is with ‘Ali and the two shall not separate till they meet me at Hauze Kawthar.

It is also narrated that the Holy Prophet (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 progeny, my Ahl al-Bayt (‘a). Then he raised the hand of ‘Ali and said: This ‘Ali is with Qur’an and the Qur’an is with ‘Ali. The two of them would not separate from each other till they meet me at Hauze Kawthar. At that time, I would ask how you treated them after me.

The author says: When such a person, who, despite extreme prejudice, has narrated these traditions and has not refuted them; it is sufficient to prove his Imamate and Caliphate, whereas at the time of his passing away, the Holy Prophet (S) said: I am going and I leave among you in my stead two things; then he took the hand of ‘Ali (‘a) and said: He is with Qur’an and the two of them will not separate from each other. It is clear that the words and meaning of Qur’an is with him only and only he is the commentator of Qur’an, and the Qur’an testifies to his rightfulness; and following Qur’an 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 contemplates on this tradition and who is unaffected by prejudice, would understand that it is a clear declaration on his appointment, overlooking the fact that his being well versed is proved and this is sufficient for his being more qualified for Imamate.

Tenth Exclusive Quality

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَٰنُ وُدًّا

“Verily those who believe and do righteous deeds, soon the Beneficent (Allah) will appoint love for them” (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 Ibn Azib reported that the Holy Prophet (S) said to ‘Ali (‘a): 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 Ma Nazala Min al-Qur’an fi ‘Ali quoting his chains of authorities from Baraa Ibn Azib. Also, through Zahak through his chains of authorities, has narrated from Ibn Abbas that this verse was revealed in the honour of Amir al-Mu’minin (‘a). That is the Almighty Allah appoints his love in the hearts of believers.

Also, it is narrated that the Messenger of Allah (S) said to ‘Ali: Raise your head and ask your Lord so that He gives you whatever you may ask. ‘Ali (‘a) raised his hands and said: O Lord, fix a love for me with You. At that time Jibra’il brought this verse.

Similarly, Ibn Jubair has narrated in the interpretation of this verse that love for ‘Ali (‘a) resides in the heart of every believer. It is narrated from Muhammad Ibn al-Hanafiyyah that there is no believer, but that the love of ‘Ali (‘a) is there in his heart. It is also narrated from Ibn Abbas that we were in Mecca. The Messenger of Allah (S) held the hand of ‘Ali (‘a) and then prayed four units of prayer on Mount Badr and looking at the heavens, said to ‘Ali (‘a): Raise your hands to the heavens and pray and ask for whatever you want from Allah 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) recited it to the companions. They expressed great astonishment on this incident.

The Prophet asked: Why are you astonished? The Qur’an has four parts: one is especially in praise of us, Ahl al-Bayt, one part 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 Qur’an in praise of ‘Ali (‘a) and most tradition scholars and commentators have stated that this verse was revealed about him as Nishapuri in his famous Tafsir, Ibn Marduya in Manaqib, Sajistani in Gharaibul Qur’an, Tabari in Khasais, Ibn Hajar in Sawaiq and other scholars have mentioned in their books.

Overlooking the acceptable traditional reports mentioned in Shi’a 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). 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 disbelief (kufr) and hypocrisy. 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 denote 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 traditional report mentioned in Mishkat from Sahih Tirmidhi and Musnad Ahmad Hanbal that the Messenger of Allah (S) said: No hypocrite loves ‘Ali, and no believer hates him.

It is also narrated from Musnad that the Messenger of Allah (S) said: One, who abuses ‘Ali abuses me. Ibn Abde Barr has said in Isti’ab that a group of companions have narrated that the Messenger of Allah (S) said to ‘Ali (‘a): None loves you, but a believer, and none hates you, but a hypocrite. ‘Ali (‘a) 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) 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.

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 Ibn Abde Barr].

It is narrated from Sahih Tirmidhi in Jami’ al-Usul from Imam ‘Ali (‘a) that the Messenger of Allah (S) held the hands of Imam al-Hasan (‘a) and Imam al-Husayn (‘a) 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). In Sahih Tirmidhi also, it is narrated from Umm Salama.

In Sahih Muslim, Tirmidhi and Nasai it is mentioned that Imam ‘Ali (‘a) 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.

Ibn Hajar in al-Al-Sawa’iq al-Muhriqahh has narrated from the Messenger of Allah (S) that when Amr Aslami complained to the Prophet about Amir al-Mu’minin (‘a), he said: You have distressed me. Amr said: I seek refuge of Allah from causing distress to you.

The Holy Prophet (S) said: One, who caused distress to ‘Ali has in fact distressed me.

Ibn Hajar narrates that Buraidah had gone to Yemen with ‘Ali (‘a) 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), so that perhaps ‘Ali (‘a) might be discredited in his view. The Messenger of Allah (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) and I am better than Ibrahim. Then he recited the verse:

ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ

“Some of them are offspring of the others; and Allah is All-Hearing, All-Knowing” (3:34).

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 Jami’ al-Usul narrating from Sahih Tirmidhi and Sahih Bukhari.

Ibn Hajar, Ibn Athir, Tirmidhi, author of Mishkat and other tradition scholars have narrated through various chains of authorities from the Messenger of Allah (S) that he said: Indeed, the Almighty Allah commanded me to love four people: ‘Ali, Salman, Abu Dharr, and Miqdad. It is obvious that the command of loving those four people was, because they did not forsake ‘Ali (‘a) in any way.

Ibn Hajar has narrated through a number of channels from the Messenger of Allah (S) that he said: One, who distressed ‘Ali, has distressed me.

It is narrated from the Messenger of Allah (S) that he said: One, who has abused ‘Ali (‘a), has abused me.

It is narrated from Umm Salama that the Messenger of Allah (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) said: Love of ‘Ali is at the top of the scroll of deeds of a believer.

It is narrated from Manaqib Ahmad Ibn Hanbal that ‘Ali (‘a) said: I was asleep in an orchard of Medina. The Messenger of Allah (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), the Almighty Allah would not have created Hell.

It is mentioned in Firdaws al-Akhbar of Dailami and other books of Ahl al-Sunnah from Abdullah Ibn ‘Umar that the Messenger of Allah (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.

It is also narrated from him that love of ‘Ali consumes sins like fire consumes dry wood.

Harawi and Gharibain quote from Ubadah Ibn Samit that he said: We used to test the legitimacy of children through the love of ‘Ali (‘a). Whichever child was found not loving ‘Ali (‘a), he was not considered legitimate.

There are a large number of traditions in this regard from Shi’a and Sunni channels. And through the style of those reports, it is obvious to every person with insight that these reports either denote Imamate or some other lofty rank, for which Imamate is necessary. This is such because the supremacy of a person in an Ummah and his love being the sign of his faith and legitimacy and a cause of everlasting success and entering perpetual 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 Allah (S) and his Wilayat 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 expressed, it would be a great sin, but it does not entail hypocrisy, expulsion from faith and everlasting punishment.

Therefore, it is learnt that the Wilayat of ‘Ali (‘a) 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) makes a man go out of faith or rather Islam.

Someone may say that on the basis of whatever you have mentioned, it becomes necessary that the position of ‘Ali would be higher than that of prophethood, although denial of prophethood is a cause of going to Hell, but its admission does not lead one to faith and enter Paradise.

We will reply that although confession of prophethood is superior and it is the root, but since confession of Imamate necessarily includes the confession of prophethood and confession 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 confession of prophethood cannot lead to deliverance, because special actualization depends on general actualization and general 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 necessarily 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 Amir al-Mu’minin (‘a) and following him, confession of all the Holy Imams (‘a); also, belief in resurrection and all necessary fundamentals of faith are important, 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 elevation in ranks and deliverance from chastisement.

Eleventh Exclusive Quality

وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

“It is not righteousness that you should enter the houses from their backs; but righteousness is the one who guards himself (against evil); and enter the houses by their doors and fear Allah, so that you may be successful” (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 Ahl al-Bayt (‘a).

Imam Muhammad al-Baqir (‘a) says that Aali Muhammad (‘a) 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 Jami’ al-Usul quoted from Sahih Tirmidhi that the Messenger of Allah (S) said: I am the city of knowledge and ‘Ali is its gate.

Also, in Mishkat, it is narrated from Tirmidhi that the Prophet (s) said: I am the abode of wisdom and ‘Ali is its gate.

It is narrated in Isti’ab that the Messenger of Allah (S) said: I am the city of knowledge 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 knowledge and discernment, we must come to Amir al-Mu’minin (‘a). The best and the most important need for an Imam is his knowledge, which the whole community is in need of. Same is the case regarding judgment of cases.

Thus, it is proved that there is no one other than Imam ‘Ali (‘a), who is so much needed in the Islamic Ummah after the Messenger of Allah (S).

We should know that this tradition is another proof that Imam ‘Ali (‘a) is the most knowledgeable one of the Ummah.

Ibn Abde Barr, an important Ahl al-Sunnah scholar, says in Isti’ab that the Messenger of Allah (S) said to the companions: The most knowledgeable of them is ‘Ali Ibn Abi Talib (‘a). As long as a person does not get expertise in all sciences, he does not become an expert judge.

Moreover, it is narrated from Ibn 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)? He replied: No. by Allah, I don’t know of anyone more knowledgeable than him.

Ataa was a prominent Ahl al-Sunnah scholar and traditionist. Also, it is narrated from Ibn Abbas that he used to say: By Allah, ‘Ali was given nine parts of knowledge, which were exclusive for him and the tenth part he shared with others.

It is also narrated from Sa’ad Ibn 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.

Fakhr ar-Raazi, a Sunni Imam, says in Arba’een on behalf of Shi’a that no one has any dispute that ‘Ali Ibn Abi Talib (‘a) was extremely brilliant, knowledgeable and at the pinnacle of learning; whereas the Messenger of Allah (S), who was an epitome of knowledge and wisdom was very much concerned about his training and guidance. Since his childhood, ‘Ali (‘a) remained under the care of the Messenger of Allah (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). Therefore, it is obvious that such a student in service of such a teacher in such special circumstances should reach the pinnacle of perfection and excellence.

But Abu Bakr came into the service of the Holy Prophet (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 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 Fakhr ar-Raazi in favour of Shi’a is a tradition narrated in Jami’ al-Usul from Sahih Tirmidhi that ‘Ali (‘a) 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, otherwise I joined him.

In Mishkat, it is narrated from Sahih Tirmidhi from Umm Atiyyah that she said: The Messenger of Allah (S) sent ‘Ali (‘a) 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 arrangement of the Prophet in training of Amir al-Mu’minin (‘a).

Then Fakhr ar-Raazi says that there may be some evidence proving the excellence of ‘Ali (‘a).

First Evidence

The verse:

وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ

“And that it might be retained by the retaining ears” (69:12).

.......which is revealed in honour of ‘Ali (‘a) and when it becomes restricted to excess of understanding, it would become restricted to excess of knowledge.

Second Evidence

The Messenger of Allah (S) said: ‘Ali is the best of you all in adjudication. Since adjudication is needful of all information; so, when he has precedence over every person in adjudication, he has precedence over everyone in all sciences.

Third Evidence

‘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 decisions were given by others many times, but such a thing never happened in case of ‘Ali.

Fourth Evidence

‘Ali (‘a) 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 Qur’an. By Allah, I know which verse was revealed in the desert and which was revealed at sea; which was revealed in the 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 understanding of divine reality. The sermons of ‘Ali (‘a) and his statements contain so many secrets of the unity of Godhead, divine justice, prophethood, free will and predestination, and the circumstances 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 Shi’a with ‘Ali (‘a) is obvious, while Khawarij, in spite of the distance they maintain from ‘Ali (‘a), follow their leaders, who are students of ‘Ali (‘a).

Thus, it is proved that theologians of all sects who are the most superior personalities of Imamiyyah sect are his students only. In the science of exegesis, Ibn Abbas, who is known as the chief of commentators, was a student of ‘Ali (‘a). He has reached such a level in the science of jurisprudence that the Messenger of Allah (S) said: The most judicious among you is ‘Ali.

Of his accomplishments is the science of rhetoric and it is known that those who came after him, none of them could even reach the lowest of his levels. Among those sciences is the knowledge of Arabic syntax and all know that Abul Aswad organized this science through the instructions of ‘Ali. Of this knowledge is the knowledge of mysticism and this knowledge also ends with him.

Therefore, it is proved that after the Holy Prophet (S), Amir al-Mu’minin (‘a) 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 superior to all the people in the universe, as the Almighty Allah has said:

هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ

“Are those who know equal to those who know not?” (39:9).

He also said:

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

“Allah will exalt in high degree those of you who believe and those who have been granted knowledge” (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 abundance in Imam ‘Ali (‘a); and it will be more pronounced in the coming pages.

Twelfth Exclusive Quality

It is that the Almighty Allah has said:

وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ

“But if you conspire against him, you may not achieve anything. Then, verily Allah is his Protector and Gabriel and the righteous believers” (66:4).

That is if A’isha and Hafsa cooperate with each other to cause distress the Messenger of Allah (S), Allah is the helper of the Prophet, Jibra’il and the best of the believers; that is one, who is most excellent of them. Shi’a and Sunni have narrated through many channels that ‘the believers that do good’ denotes Amir al-Mu’minin (‘a).

In Shawahid al-Tanzil, it is narrated from Imam Muhammad al-Baqir (‘a) that when the verse was revealed, the Messenger of Allah (S) held the hand of Amir al-Mu’minin (‘a) and said: O people, he is the best of the believers.

Hafiz Abu Nuaim has narrated in Ma Nazala Min al-Qur’an fi ‘Ali, Thalabi in his Tafsir, Ibn Marduya in Manaqib from Asma Bint Umais that the Messenger of Allah (S) said: The best of the believers is ‘Ali Ibn Abi Talib (‘a).

Fakhr ar-Raazi has mentioned in Arbaeen that commentators of Qur’an say that the best of believers is ‘Ali Ibn Abi Talib (‘a). On this occasion, Mawla denotes helper, because the meaning, which is common to Allah, Jibra’il and best of the believers, cannot mean anything other than helper. Therefore, this verse proves the superiority of ‘Ali (‘a) from two aspects:

First Aspect

The word of ‘he’ proves limitation. Therefore, it would mean that the helper of Muhammad (S) is God, Jibra’il and best of the believers, and no one else; and it is known that the Messenger of Allah (S) is on the pinnacle of commanding obedience.

Second Aspect

It is that the Almighty Allah initiated with His self, then mentioned Jibra’il and then finally ‘Ali (‘a); and it is a very lofty rank. [End of the discourse of Fakhr ar-Raazi].

We say that from other aspects also this verse proves the excellence of Imam ‘Ali (‘a), because the style of discourse proves that at that time the implication of the best of the believers was limited only to ‘Ali (‘a) and it is automatically obvious that among the companions 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 Imamate is also included in it, and this meaning is absolutely clear and if along with those ranks, we prove the superiority of ‘Ali (‘a) over all companions, there can be no doubt in it.

Thirteenth Exclusive Quality

أَجَعَلْتُمْ سِقَايَةَ الْحَاجِّ وَعِمَارَةَ الْمَسْجِدِ الْحَرَامِ كَمَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَجَاهَدَ فِي سَبِيلِ اللَّهِ لَا يَسْتَوُونَ عِنْدَ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“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” (9:19).

الَّذِينَ آمَنُوا وَهَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَأُولَٰئِكَ هُمُ الْفَائِزُونَ

“Those who believed and emigrated, and strove in Allah’s way with their properties and their selves, have a greater rank with Allah, and these they are the triumphant” (9:20).

We should know that Shi’a and Sunni commentators and tradition scholars are unanimous that this verse was revealed in praise of Amir al-Mu’minin (‘a); so much so that the writer of Kashaf, Fakhr ar-Raazi and Baidhawi have not denied it despite their extreme bigotry.

Thalabi has narrated from Hasan Basri, Shobi and Muhammad Ibn Kaab Qarti that this verse was revealed about Abbas and Talha Ibn Shaibah, because they used to boast. Talha used to say: I am the caretaker of the Ka’ba and I have the keys; if I want, I can spend the night in the Ka’ba. Abbas said: I provide Zamzam water to the pilgrims, if I want, I can spend the night in the mosque. Amir al-Mu’minin (‘a) heard this conversation and said: I don’t know what you are saying. I prayed for six months facing Qibla before everyone and fought Jihad. The captioned verse was revealed at that time.

In Jami’ al-Usul, this same traditional report is quoted from Sunan Nasai from Muhammad Ibn Kaab Qarti. Ibn Marduya and many other people have narrated from Shobi and Ibn Abbas that there was an argument between Amir al-Mu’minin (‘a) and Abbas. Abbas used to say: I am the uncle of the Prophet, and you are his cousin. Providing drinking water to pilgrims 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 Fadha’il al-Masajid that Hafiz Abu Nuaim narrates from Ibn Abbas and Ibn Asakir narrates from Anas Ibn 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) and the water supplier to pilgrims. Shaibah said: I am more superior, as I am the treasurer and caretaker of the House of God; He has appointed me as the treasurer. Amir al-Mu’minin (‘a) 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 performed Jihad. Later the three of them reported this dialogue to the Holy Prophet (S), but he did not offer any reply, so they returned from there. After some days, this verse was revealed, and the Messenger of Allah (S) recited it to them.

Hafiz Abu Nuaim in Ma Nazala Min al-Qur’an fi ‘Ali has quoted from Ibn 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:

حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ

“Then wait till Allah brings about His command” (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), 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; Amir al-Mu’minin (‘a) 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 infuriated at this, and he went to the Holy Prophet (S) to complain about ‘Ali.

The Messenger of Allah (S) called ‘Ali (‘a) and asked him why he spoke to his uncle in such a manner. He replied: O Messenger of Allah (S), I spoke the truth with emphasis even though it might have infuriated someone. Jibra’il came down and said: O Messenger of Allah (S), your Lord conveys 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 honour of ‘Ali (‘a) is that the Almighty Allah has mentioned in these verses that those people are successful. Sunni scholar, Samani has narrated from Imam Muhammad al-Baqir (‘a) in the book of Fadha’il al-Sahaba that they asked Umm al-Mu’minin, Her Eminence, Umm Salama about Imam ‘Ali (‘a); she replied: I heard the Messenger of Allah (S) say: ‘Ali and his Shi’a are successful on Judgment Day.

The author says: This verse is revealed about Amir al-Mu’minin (‘a). Therefore, it becomes clear that he is most eligible and rightful for Imamate, because according to these verses, belief, Hijrah and Jihad are criteria of pride, excellence and success in both the worlds; and according to unanimity, ‘Ali (‘a) had precedence over all in these qualities.

Ibn Abde Barr has narrated from Salman, Abu Dharr, Miqdad, Khababa, Jabir, Abu Sa’id Khudri and Zaid Ibn Arqam in Isti’ab that he said: ‘Ali is the first of those who embraced Islam. All these people give precedence to him over all companions. Muhammad Ibn Ishaq has written that among men, the first to believe in the Messenger of Allah (S) was ‘Ali. After him is Khadija. He has also written that according to numerous channels, it is narrated from Salman that the Messenger of Allah (S) said: The first of you to reach me at Hauze Kawthar will be the one, who believed in me first of all and that is ‘Ali (‘a). Then he writes that this is mentioned in many traditional reports.

It is narrated from Ibn 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); the standard of the Messenger of Allah (S) was held by him in every battle; during Battle of Uhud all fled the battlefield, except him and only he was steadfast; he gave the funeral bath to the Messenger of Allah (S) and buried him. Abul Muzaffar Samani says in Fadha’il al-Sahaba, Dailam in Firdaws al-Akhbar, and other tradition scholars have narrated from Abu Dharr and Abu Ayyub Ansari that the Messenger of Allah (S) said: Angels invoked benediction on ‘Ali for seven years, because no one other than him prayed with me; according to another report, ‘Before anyone becomes a Muslim.’

It is narrated in Firdaws al-Akhbar that the Messenger of Allah (S) said: ‘Ali was the first to pray with me. It is among the unanimously agreed issues that ‘Ali had precedence in faith. In his Musnad, Abdullah Ibn Ahmad Hanbal has through many chains of authorities mentioned that ‘Ali was the foremost in faith. To discuss this further would prolong our discussion 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 Ma Nazala Min al-Qur’an fi ‘Ali, Hafiz Abu Nuaim has narrated from Ibn Abbas that the Almighty Allah did not reveal any Surah in Qur’an, 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 He has 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). Mujahid has narrated from Ibn Abbas that the Messenger of Allah (S) said: ‘O those who believe’ is not revealed in any verse, but that ‘Ali (‘a) 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 is the Sayyid and the noble.

Hafiz and others have narrated this through numerous authorities from Amash, Mujahid and Ibn 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 Qur’an 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 Shi’a and Sunni tradition scholars like Thalabi, Wahidi, Ibn Marduya, Hafiz Abu Nuaim, have narrated through numerous channels that there was an argument between ‘Ali and Walid Ibn Uqbah, half-brother of Uthman and the latter said to Amir al-Mu’minin (‘a): 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) replied: Shut up, O transgressor. The Almighty Allah revealed the following verse in support of the statement of ‘Ali (‘a):

أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا لَا يَسْتَوُونَ

“Is he then who is a believer like him who is a transgressor? They are not equal” (32:18).

After that He said:

أَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ جَنَّاتُ الْمَأْوَىٰ نُزُلًا بِمَا كَانُوا يَعْمَلُونَ

“As for those who believe and do righteous deeds, the gardens (of bless) are their abiding-place, and entertainment for what they used to do” (32:19).

According to numerous channels, Hafiz Abu Nuaim and others have narrated from Ibn Abbas and Mujahid etc. that the believer is ‘Ali Ibn Abi Talib (‘a) and transgressor is Walid Ibn Uqbah. The reasoning of this verse leaves no doubt in perfection 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 excellence and faith.

Fourteenth Exclusive Quality

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

“Surely those who believe and do righteous deeds, they are the best of all creatures” (98:7).

After that He said:

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ

“Their reward with their Lord will be Gardens of eternity, beneath which rivers flow, therein dwelling forever; Allah is well-pleased with them, and they are well-pleased with Him. That is for him who fears his Lord and Cherisher” (98:8).

We should know that many widely related traditions narrated through numerous Shi’a and Sunni channels say that this verse was revealed about Amir al-Mu’minin (‘a) and his Shi’a.

Hafiz Abu Nuaim has narrated through his chain of authorities from Ibn Abbas and Imam Muhammad al-Baqir (‘a) that when this verse was revealed, the Messenger of Allah (S) said to Amir al-Mu’minin (‘a): The implication of this verse is you and your Shi’a. On Judgment Day you and your Shi’a would arrive pleased and satisfied and your enemies would be inflicted with chastisement, having chains around their necks.

Abu Nuaim has also narrated from Harith Awar that Amir al-Mu’minin (‘a) said: We, Ahl al-Bayt cannot be compared to others. A man came to Ibn Abbas and mentioned all this in astonishment. Ibn 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).

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

“Surely those who believe and do righteous deeds, they are the best of all creatures” (98:7).

In Shawahid al-Tanzil, Abul Qasim Haskani has narrated from Buraidah Ibn Sharajeel, the scribe of Amir al-Mu’minin (‘a) that he said: I heard ‘Ali (‘a) say: The soul of the Messenger of Allah (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:

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

“Surely those who believe and do righteous deeds, they are the best of all creatures” (98:7).

Then he said: They are your Shi’a and our rendezvous is at the Pool of Kawthar. When the nations are gathered for accounting, they would see your shinning faces.

It is also narrated from Ibn Abbas that this verse is revealed about ‘Ali and his Ahl al-Bayt. Ibn Marduya and all Sunni tradition scholars have narrated this point through various channels.

It is supported by what Fakhr ar-Raazi etc. have narrated from Ibn Mas’ud that the Messenger of Allah (S) said: ‘Ali is the best of men; one, who denied this is an infidel. Fakhr ar-Raazi etc have also narrated from Sunni authorities that the Messenger of Allah (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 eliminate him.

Ibn Marduya has narrated through Abul Bashar Ansari, and he narrates from his father that: I went to A’isha, and she asked: Who killed them (the Khawarij)? I replied: ‘Ali. She said: The enmity that I harbour against ‘Ali cannot restrain me from stating the truth. I heard the Messenger of Allah (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.

It is narrated from Masrooq that he said: I adjured A’isha to narrate to me whatever she had heard about the Khawarij. She said: I heard the Messenger of Allah (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 proximate. 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 Shi’a and Sunni, that ‘Ali (‘a) and his Shi’a 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 envy in the hearts of hypocrites, whose details would be mentioned later.

Fifteenth Exclusive Quality

قُلْ كَفَي بِاللَّهِ شَهِيداً بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَابِ

“Say: Allah is sufficient as a witness between me and you and he with whom is the knowledge of the Book” (13:43).

It means the knowledge of Qur’an or the protected tablet. It is narrated in acceptable traditions from Sunni and Shi’a channels that it implies Amir al-Mu’minin (‘a) and his sons, Al-Hasan and al-Husayn (‘a) possess complete knowledge of Qur’an.

Thus, Sunnis have narrated from Shobi that no one after the Messenger of Allah (S) had as much knowledge of Qur’an as ‘Ali. Asam has narrated from Abdur Rahman Salmi that he said: Ibn Masud said: I did not see anyone reciting Qur’an better than ‘Ali. Abdur Rahman has also narrated that Ibn Masud said: If I had known anyone more knowledgeable about Qur’an, 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.

Tha’labi has narrated through his chains of authorities from Abdullah Ibn Attar that he said: I was with Imam Muhammad al-Baqir (‘a) in the Masjid when I saw Abdullah Ibn Salam sitting in a corner. I said: Ahl al-Sunnah think that Abdullah Ibn Salam is one, who had the knowledge of the Book. Imam (‘a) said: It was Amir al-Mu’minin (‘a), who had the knowledge of the Book of Allah.

Tha’labi and Abu Nuaim have, through their chains of authorities, narrated from Muhammad Ibn al-Hanafiyyah that ‘One, who has the knowledge of the Book’ was ‘Ali. Suyuti has narrated that people asked Ibn Jubair: Is Ibn Salam the ‘one, who has the knowledge of the Book’? He replied: How can it be possible? This chapter was revealed in Mecca and Ibn Salam embraced Islam in Medina.

Therefore, it is concluded that ‘Ali was the one having much more knowledge about Qur’an than others, and the Almighty Allah says that there is not a dry and a wet thing, but that its knowledge is in the Qur’an. Thus, ‘Ali (‘a) was more learned than the whole Ummah and even the prophets.

This verse proves the superiority and Imamate of ‘Ali (‘a) through three ways:

Firstly, his being most learned – as was mentioned repeatedly.

Secondly, the Almighty Allah made him His equal in testifying to the veracity of the Messenger of Allah (S). And there can be no rank loftier than this.

Thirdly, to suffice only on the testimony of ‘Ali (‘a) proves his infallibility, because other than the infallible, the claim cannot be proved by the testimony of any one person and infallibility is the proof of Imamate as was mentioned before.

Sixteenth Exclusive Quality

It is the verse of Najwa, regarding which Shi’a and Sunni commentators have narrated that when companions of the Prophet posed excessive queries, which caused great discomfort 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).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً

“O you who believe! When you intend to hold confidential talks with the Messenger, spend something in charity before your private counsel” (58:12).

But as admitted by Baidhawi and all commentators, no one from the companions consulted the Prophet in confidence for ten days, except Amir al-Mu’minin (‘a). Both sects are unanimous on this point. At last, the verse was abrogated. and the Almighty Allah said:

أَأَشْفَقْتُمْ أَن تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

“Are you afraid of spending in charity before your private consultation? If then you do it not and Allah has forgiven you, then establish prayers and pay alms-tax and obey Allah and His Messenger. And Allah is All-Aware of what you do” (58:13).

Hence, it shows that there is reprimand in this verse for all companions, except Imam ‘Ali (‘a), as he alone acted on it, according to the agreement of all commentators.

Hafiz Abu Nuaim and all commentators have narrated from Mujahid that Imam ‘Ali (‘a) said: There is one verse in Qur’an, 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 Ibn Abbas that they used to consult the Prophet in private when they needed, till this caused great discomfort to the Messenger of Allah (S). At that time, 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, Ma Nazala Min al-Qur’an fi ‘Ali, has narrated from Ibn 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). He changed one dinar into ten dirhams and consulted the Messenger of Allah (S) ten times in private; each time giving one dirham in Sadaqah.

The second report is what is narrated from Ibn Abbas that when this verse was revealed people stopped consulting the Prophet and Amir al-Mu’minin (‘a) gave Sadaqah and consulted 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) in this quality is great nobility for ‘Ali (‘a). It also exposes the falsity of the claim of adversaries that their tyrant Caliphs spent huge wealth in 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.

Seventeenth Exclusive Quality

وَاعْتَصِمُواْ بِحَبْلِ اللّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ

“And hold fast by the cord of Allah all together, and do not separate” (3:103).

The ‘rope of Allah’ is the metaphor of what the Almighty Allah has deemed to be the cause of salvation of this Ummah, and it is mentioned in many traditions that it implies Ahl al-Bayt of the Messenger (S). As Tha’labi has stated in his Tafsir, narrating from Aban Ibn Taghlib said that Imam Ja’far as-Sadiq (‘a) said: We are those, whom the Almighty Allah has called as ‘rope of Allah’. Hafiz Abu Nuaim has also narrated the same from Abu ju’fi Saigh from Imam Ja’far as-Sadiq (‘a).

Ahle Sunnah scholars have narrated from Abu Sa’id Khudri that the Messenger of Allah (S) said:

People, I leave two ropes among you; if you remain attached to them, you will never 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 Ahl al-Bayt. Indeed, they will not separate from each other till they join me at the Pool of Kawthar.

Eighteenth Exclusive Quality

قُلْ هَذِهِ سَبِيلِي أَدْعُوا إِلَي اللَّهِ عَلَي بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي

“Say [O’ Our Apostle]: ‘This is my way. I invite to Allah with clear sight, I and whoever follows me” (12:108).

Many traditions are narrated from Ahl al-Bayt (‘a) that it implies one, who followed the Prophet before everyone else, and that is ‘Ali (‘a). Ibn Marduya has narrated this from scholars of the Ahl al-Sunnah of tradition, and also from Imam Muhammad al-Baqir (‘a). It is mentioned in another traditional report that it implies Aali Muhammad (‘a). Moreover, the Almighty Allah said:

هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ

“It is He Who strengthened you with His help and with [the support of] the believers” (8:62).

It is mentioned in authentic reports of tradition of both sects that ‘believers’ imply ‘Ali (‘a) or the help of Allah’ implies the help, which the Almighty Allah has rendered through ‘Ali (‘a). 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). 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:

هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَبِالْمُؤْمِنِينَ

“It is He Who strengthened you with His help and with [the support of] the believers” (8:62).

Hafiz Abu Nuaim has narrated in Hilya and Al-Kulayni has quoted Abu Salih from Abu Huraira and has narrated a report of the same matter. Tha’labi, has, in his commentary, narrated from Ibn Jubair from Abul Humra, servant of the Holy Prophet (S) that he said: I heard the Messenger of Allah (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 authorities from Imam Muhammad al-Baqir (‘a) that the following verse was revealed in the honour of ‘Ali:

يَا أَيُّهَا النَّبِيُّ حَسْبُكَ اللَّهُ وَمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ

“O Prophet! Allah suffices you, and the believers who follow you” (8:64).

It is ‘Ali (‘a), 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 Amir al-Mu’minin (‘a) is the real follower of the Messenger of Allah (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 Messenger of Allah (S), calling to Allah or propagation of religion is confined only to ‘Ali (‘a).

Nineteenth Exclusive Quality

وَقِفُوهُمْ اِنَّهُم مَّسْؤُولُونَ

“And stop them, for verily they must be questioned” (37:24).

Hafiz Abu Nuaim has narrated in Hilya and in some other books; Abul Qasim Haskani has written in Shawahid al-Tanzil; Ibn Shiruya in Firdaws al-Akhbar, Ibn Marduya in Manaqib and other scholars of tradition have narrated through many chains of authorities from Ibn Abbas and Abu Sa’id Khudri that people would be interrogated about love for ‘Ali (‘a).

Hafiz Abu Nuaim has narrated in Manaqibat al-Muttahirin through many chains of authorities from Buraidah etc. that once we were in the company of the Holy Prophet (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, Ahl al-Bayt. ‘Umar asked: O Messenger of Allah (S), what is the sign of loving you after your passing away? The Messenger of Allah (S) placed his hand on the head of ‘Ali (‘a) and said: The sign of the love for me 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.

Twentieth Exclusive Quality

قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبَی وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْناً

“Say [O Muhammad! Say unto people]: ‘No reward do I ask of you for this [Divine Call] except to be kind to my close relatives.’ And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof” (42:23).

According to the traditions of Shi’a 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 enhance his reward. In another verse he is asked to say:

قُلْ مَآ سَأَلْتُكُم مِنْ أَجْرٍ فَهُوَ لَكُمْ

“Say: ‘Whatever reward I have asked of you; it is for yourselves” (34:47).

Muslim has narrated from Ibn Zubair that in this verse, the relatives imply the nearest kindred of the Messenger of Allah (S) and Abu Hamza ath-Thumali has in Tafsir of Ibn Abbas narrated that when the Messenger of Allah (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 ath-Thumali has narrated from Suddi, and Tha’labi has narrated from Ibn Abbas that ‘earning of good’ implies love for Aali Muhammad (‘a). According to Shi’a and Sunni traditional reports, it is narrated from Imam al-Hasan Mujtaba (‘a) that he said in his sermon: We are those Ahl al-Bayt, whose love the Almighty Allah has made incumbent on every Muslim in this verse; as He says:

قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبَی وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْناً

“Say [O Muhammad! Say unto people]: ‘No reward do I ask of you for this [Divine Call] except to be kind to my close relatives.’ And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof” (42:23)

The earning of good is also love and devotion to us. Abul Qasim Haskani has, in Shawahid al-Tanzil, narrated from Jubair and he narrates from Ibn Abbas that when this verse was revealed, the companions asked: O Messenger of Allah (S), who are those whose love has become incumbent on us? The Holy Prophet (S) replied: It is ‘Ali, Fatimah, and their sons (‘a). According to the report of Abu Nuaim, it is their two sons.

Tha’labi has also narrated a report of the same matter from Ibn Abbas.

In Shawahid al-Tanzil¸ it is narrated from Abu Amama Bahili that the Messenger of Allah (S) said: The Almighty Allah created the prophets from different trees and I and ‘Ali are created from one and the same tree. I am the root of tree and ‘Ali is its branch; Al-Hasan and al-Husayn (‘a) are its fruits and our Shi’a are its leaves. One, who becomes attached to one of its shoots, would be delivered. One, who is inclined to anyone other 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), 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 Ibn Arqam that the Messenger of Allah (S) came to Lady Fatimah (‘a) and Al-Hasan and al-Husayn 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 Umm Salama and Abu Sa’id Khudri as well.

Abu Huraira has narrated that the Messenger of Allah (S) glanced at Imam ‘Ali (‘a), Al-Hasan and al-Husayn and mentioned the same. It is narrated from Jabir that the Messenger of Allah (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. Al-Hasan and al-Husayn are its shoots; one, who is attached to one of its shoots, would be admitted into Paradise by Allah.

Tha’labi has mentioned in the interpretation of:

عُلّـِمْنَا مَنطِقَ الطَّيْرِ

“We have been taught the language of the birds” (27:16).

Then when the lark screeches, it says: May the Almighty Allah curse the enemies of Aali Muhammad (‘a).

Tha’labi, the author of Kashaf and Fakhr ar-Raazi have narrated from Jarir Ibn Abdullah that the Messenger of Allah (S) said:

One, who dies on the love of Aali Muhammad (‘a), dies a martyr. And one, who dies on the love of Aali Muhammad (‘a), dies delivered. And one, who dies on the love of Aali Muhammad (‘a) dies forgiven and one, who dies on the love of Aali Muhammad (‘a) dies with perfect faith and one, who dies on the love of Aali Muhammad (‘a), the angel of death and Munkir and Nakir give him glad tidings of Paradise. And one, who dies on the love of Aali Muhammad (‘a) is taken to Paradise like a bride is conducted to her husband. And one, who dies on the love of Aali Muhammad (‘a), two doors are opened in his grave towards Paradise and one, who dies on the love of Aali Muhammad (‘a); the Almighty Allah sends angels with mercy to visit his grave. And one, who dies on the love of Aali Muhammad (‘a) dies on the Sunnah and congregation (Jamaat).

But one, who dies on the enmity of Aali Muhammad (‘a), dies in despair from the mercy of Allah. And one, who dies on the enmity of Aali Muhammad (‘a) dies a disbeliever. And one, who dies on the enmity of Aali Muhammad (‘a) would not be able to smell the fragrance of Paradise.

In Sharh Nahj al-Balagha, Ibn Abil Hadid has quoted from Musnad Ibn Hanbal that the Messenger of Allah (S) recited 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 believer 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 Tha’labi that on the Night of Ascension (Meraj), an angel came to the Holy Prophet (S) from the Almighty Allah and said: O Messenger of Allah (S), you ask all the prophets, on which issue they were sent. When the Holy Prophet (S) inquired, those prophets and messengers replied: On the Wilayat of you and ‘Ali Ibn Abi Talib (‘a).

Traditions on this matter are so numerous that they cannot be counted.

Fakhr ar-Raazi has said in his Tafsir that Aali Muhammad (‘a) are those, whose matter returns to the Holy Prophet (S). And those, whose matter returns more to the Holy Prophet (S), would be the progeny of the Prophet; and doubtlessly, the relationship of ‘Ali, Fatimah, Al-Hasan and al-Husayn to the Holy Prophet (S) was most proximate and this matter 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 Ummah. If we apply it to near relationship, it is those personalities only; if we apply to the Ummah who accepted the call of the Prophet, even then it is the same personalities. 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), who are those near relations, whose love is obligatory on us? The Messenger of Allah (S) replied: It is ‘Ali, Fatimah, Al-Hasan and al-Husayn. Therefore, it is proved that these four personalities are the near kindred of the Prophet; so, it is necessary that they should be specialised with more respect, and there is some evidence for this:

First Proof

It is the revelation of verse in the honour of these personalities.

Second Proof

Second proof is that when it is proved that the Messenger of Allah (S) was fond of Lady Fatimah (‘a) and he said: Fatimah is a part of me, whatever hurts her hurts me; and it is proved through widely related traditions that the Holy Prophet (S) loved ‘Ali, Al-Hasan and al-Husayn (‘a), therefore, it is obligatory on the whole Ummah to love them, because the Almighty Allah has said:

وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

“And follow him so that you may be guided” (7:158).

فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ

“Therefore, let those who go against His order beware” (24:63).

قُلْ إِن كُنتُمْ تُحِبُّونَ اللّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّهُ

“Say: ' If you love Allah, then follow me, Allah will love you” (3:31).

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ اُسْوَةٌ حَسَنَةٌ

“Indeed, in the messenger of Allah you have an excellent pattern (of conduct)” (33:21).

All these verses prove following and emulating the Holy Prophet (S).

Third Proof

The third proof is that praying for the progeny is a great position. Therefore, they prove that loving Aali Muhammad (‘a) is an obligatory duty. Moreover, the author of Kashaf has narrated from Suddi that the Holy Prophet (S) said to Lady Fatimah (‘a): Bring your husband and both your sons; when they arrived the Holy Prophet (S) covered them with a robe and raising his hands to the heavens prayed:

“O Allah, these are Aali Muhammad (‘a), so please shower Your blessings on them; indeed, You are the praised and glorified.” Umm Salama says: I lifted the corner of the robe in order to join them; but the Holy Prophet (S) pulled it away and said: You are having a good end.

Twenty-First Exclusive Quality

الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ طُوبَي لَهُمْ وَحُسْنُ مَأَبٍ

“Those who believe and do righteous deeds; joy is for them, and a goodly (final) return” (13:29).

Tha’labi has narrated from Ibn Abbas that Tuba is a tree in Paradise, whose root is in the palace of ‘Ali (‘a) and one of its branches is in the house of every believer.

Also, it is narrated from Jabir from Imam Muhammad al-Baqir (‘a) that people asked the Messenger of Allah (S) regarding Tuba. The Holy Prophet (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).” He said: In Paradise, my house 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 Hayat al-Qulub all the verses, which theologians have narrated in the honour of Amir al-Mu’minin (‘a) and Ahl al-Bayt (‘a), but in this book, we shall be content to mention only these many traditional reports.

• 1. Surah al-Insan.
• 2. Extensively narrated.
• 3. The meaning is: What is revealed in Qur’an regarding ‘Ali (‘a).
• 4. Allamah al-Majlisi.