الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلاَمَ دِينًا

“This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…”[1]

From the Shaikh in his al-Amaali from our master, Imam al-Sadeq Ja’far Ibn Muhammad (a.s.) from his father (a.s.) from his forefathers (a.s.), “Narrated unto us al-Hasan Ibn Ali (al-Mujtaba) (a.s.), ‘Surely Allah – Mighty and Majestic be He – on account of His kindness and mercy, when He has made obligatory upon you the duties has not done so because He needs them. Nay, it is due to His compassion. There is no god but Him. (He has done so) that He may distinguish the wretched from the pure and that He may test what is in your chests and to examine what is in your hearts; that you may compete with each other towards His mercy and try to outpace each other in your positions in His Paradise. So, He has made compulsory upon you the Hajj, the Umrah, the establishment of prayers, the paying of the poor-rate, fasting and mastership. He has ordained for you a door that you may open through it the doors of obligations and duties and a key to His path. But for Muhammad (s.a.w.a.) and the successors (a.s.) from his descendants, you would be confused and perplexed like animals. You would not be able to know a duty from the duties. Do you enter a village but through its door? When He obliged you by appointing the successors after your Prophet (s.a.w.a.), He declared, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…”. Hence, He has ordained some rights upon you for His successors and ordered you to fulfil them so that your descendants from your wives become lawful for you and so do your wealth, your foods and your drinks. Through this, you will know the blessings, growth and wealth; that it be known who from you obeys Him in secret. Thereafter, He – Mighty and Majestic be He – says, “Say: I don’t ask you for it (Prophethood) any reward but love for my nearest kinsfolk.”[2]

Then know that whoever is miserly, he will be miserly only against his own self. Surely Allah, He is the Needless while you are needy towards Him. Thereafter, do what you please, “Soon, Allah will see your action and His Messenger and the believers; then you will be returned to the Knower of the unseen and the seen; then He will inform you of what you were doing.” The Hereafter is only for the pious and there will not be any enmity but against the oppressors. I heard my grandfather (s.a.w.a.) say, ‘I have been created from the light of Allah – Mighty and Majestic be He – and my Ahle Bait (a.s.) have been created from my light. Their lovers have been created from their light and all the other people are in hell-fire.”[3]

From al-Ayyashi in his exegesis vide his chain of narrators from Zuraarah from Imam Abu Ja’far (a.s.) who said, “The last duty that Allah has revealed is mastership: “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…” He has not revealed anything after it from the duties till the Messenger of Allah (s.a.w.a.) departed.”[4]

From Ibn Baabwayh from our master Imam al-Sadeq Ja’far Ibn Muhammad (a.s.) from his father from his ancestors (a.s.) that the Messenger of Allah (s.a.w.a.) said on the day of Ghadeer-e-Khumm, “The greatest Eid of my Ummah is the day when Allah –High be His remembrance – ordered me to appoint my brother Ali Ibn Abi Taalib (a.s.) as a standard for my Ummah. They will receive guidance through him after me. It is the day when Allah has perfected the religion in it. I am from Ali. He has been created from my soil and he is the Imam of the people after me. He will explain for them in what they dispute of my Sunnah. He is the Chief of the faithful (Ameerul Momineen), the leader of the handsome, the head of the believers, the best of the successors, the husband of the chief of the women of the universe and the father of the guided Imams.

O People! Whoever loves Ali, I love him and whoever hates Ali, I hate him. Whoever joins Ali, I will join him and whoever cuts off with Ali, I will cut off with him. Whoever offends Ali, I will offend him. Whoever takes Ali as a master, I will accept to be his master and whoever bears enmity against Ali, I will be his enemy.

O People! I am the City of Wisdom and Ali Ibn Abi Taalib (a.s.) is its door. Wisdom is never approached but through its gate. He has lied who thinks that he loves me but hates Ali.

O People! I swear by the One Who raised me with Prophethood and chose me over all the creatures; I have not appointed Ali as a standard for my Ummah in the earth till Allah extolled his name in His heavens and made his mastership obligatory upon all the angels.”[5]

From the Shaikh in his Amaali from our master Imam al-Saadeq (a.s.) that Ameerul Momineen (a.s.) said, “I have been granted six things which none before me has been granted except the Holy Prophet (s.a.w.a.): Indeed, the paths have been laid open for me; I know the destinies, the calamities, the genealogies and the decisive statements. Indeed, I looked at the celestial world with the permission of my Lord. So, neither that was prior to me is hidden from me nor what will come after me. Surely, with my mastership, Allah has perfected for this Ummah their religion, completed upon them the bounties and became satisfied with Islam as their religion. When on the day of mastership, He said to Muhammad (s.a.w.a.), “O Muhammad! Inform them that today I have perfected for them their religion, completed upon them the bounties and am satisfied for them their Islam. All these are the bestowals of Allah on me. So Praise be to Him.”[6]

In al-Kaafi from Abd al-Aziz Ibn Muslim, who narrates, “We were with (Imam) al-Reza (a.s.) at Marv. We congregated in the main mosque on the day of Friday at the outset of our arrival. The discussion revolved around Imamate and the copiousness of differences amongst the people concerning it. I went to my master (a.s.) and informed him (a.s.) about the deliberations of the people on the subject. He (a.s.) smiled and said, “O Abd al-Aziz! The people are ignorant and are deceived due to their religions. Surely Allah – Mighty and Majestic be He – did not capture the soul of His Prophet (s.a.w.a.) till He perfected for him the religion and revealed to him the Quran “in it is the explanation of all things”[7]. He explained in it the lawful and the prohibited, the punishments and the laws, and everything that is required by the people, completely. He – Mighty and Majestic be He – said, “We have not left anything in the Book”[8]. And He revealed in the last Hajj which was the last part of his (s.a.w.a.) life, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…”

The affair of Imamate is from the completion of religion. The Messenger of Allah (s.a.w.a.) did not depart till he (s.a.w.a.) explained for his Ummah the signs of their religion, explained for them their paths, left them on the path of the purpose of truth, appointed for them Ali (a.s.) as a sign and an Imam. He has not left anything that the Ummah needs but that he (s.a.w.a.) has explained it. So, whoever thinks that Allah – Mighty and Majestic be He – has not perfected His religion has indeed refuted the Book of Allah and whoever refutes the Book of Allah, he is an unbeliever.

Do you know the superiority of Imamate and its position in the Ummah lest their choice be allowed in it? Verily, Imamate is far majestic in value, greater in position, higher in status, loftier in side, distant in deliberation that the people reach it with their intellects or attain it with their views or appoint an Imam with their choice. Surely, Allah – Mighty and Majestic be He – has distinguished Ibraheem – the friend – with Imamate, after Prophethood and friendship (خلة), as the third position and an honour conferred on him. He has indicated towards this fact by saying, “Surely, I am appointing you as an Imam for the people.” Ibraheem asked out of delight, “And from my progeny?” Allah – Blessed and High be He – replied, “The unjust shall not reach my covenant.”[9] Thus, this verse nullified and invalidates the Imamate of every unjust person till the Day of Judgment. And it was selection.

Then, Allah – the High – honoured him by placing it (Imamate) in his progeny: the chosen and pure ones. He declared, “And We gave him Ishaq and Yaqoub, a son’s son, and We made (them) all good. And We made them Imams who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve.”[10]

So, it was always in his progeny, who inherited it from each other, centuries after centuries, till Allah – Mighty and Majestic be He – made the Holy Prophet (s.a.w.a.) its heir. He – Majestic and High be He – said, “Most surely the nearest of people to Ibraheem are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers.”[11] So, it was exclusive for him (s.a.w.a.). Then, the Messenger of Allah (s.a.w.a.) entrusted it to Ali (a.s.) on the command of Allah – Mighty and Majestic be He – in the form of what Allah has made obligatory. So, the successors became in his (s.a.w.a.) progeny, those whom Allah has given the knowledge and the belief, vide his saying, “And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection…”[12] This is concerning the progeny of Ali, in particular, till the Day of Judgment, since there is no Prophet after Muhammad (s.a.w.a.). So whom do these ignoramuses choose?”[13]

The noble tradition informing about his Imamate is quite detailed but I have taken extracts from it only till this extent.

Traditions in this regard from our sources are numerous. In fact, even from the Sunni references, these are plenty. In Ghaayah al-Maraam, he (r.a.) has mentioned six traditions from their sources[14], all of them ending at Abu Saeed al-Khudri. Let us mention only one of them.

In Ghaayah al-Maraam: Ibraheem Ibn Muhammad al-Hamweeni – a celebrated Sunni scholar – from the chief of the memorizers Mansoor Ibn Shahr Aashob Sheerwayh Ibn Shahrdaar al-Daylami, who narrates, “Informed us al-Hasan Ibn Ahmad Ibn al-Hasan al-Haddaad al-Maqri al-Haafiz from Ahmad Ibn Abdillah Ibn Ahmad  from Muhammad Ibn Ahmad Ibn Ali from Muhammad Ibn Uthman Ibn Abi Shaibah from Yahya al-Hamaani from Qais Ibn Rabee’ from Abu Haaroon al-Abdi from Abu Saeed al-Khudri that the Messenger of Allah (s.a.w.a.) called out the people to Ali (a.s.) at Ghadeer-e-Khumm. He (s.a.w.a.) ordered the shade of a tree to be swept of the thorns and this was the day of Thursday. He (s.a.w.a.) called out to Ali (a.s.), held both his shoulders and raised him (s.a.w.a.) till the people could see the whiteness of the armpits of the Messenger of Allah (s.a.w.a.). Before they could disperse, the verse “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…” was revealed. The Messenger of Allah (s.a.w.a.) proclaimed, “Allah is the Greatest on the perfection of religion, completion of bounties and the satisfaction of the Lord with my Messengership and the mastership of Ali after me.” Thereafter, he (s.a.w.a.) declared, “Of whosoever I am his master, this Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy. You help him who helps Ali and forsake him who forsakes Ali.”

Hassaan Ibn Thaabit said, “O Messenger of Allah! Allow me to recite a few couplets concerning Ali that you may hear it.” He (s.a.w.a.) said, “Say, with the blessings of Allah.” He cried out aloud, “O chiefs of Quraish! Listen to my saying, a testimony from the Messenger of Allah (s.a.w.a.) concerning the established mastership. Then, he recited a poem that has already passed in the discussions of the previous tradition.

These poems and tradition are very famous in the books of Sunnis as well as Shiites. After citing this tradition and these couplets, al-Hamweeni says, “This tradition has many chains of narrators that terminate at Abu Saeed Sa’d Ibn Maalek al-Khudri al-Ansaari.”[15]

I say: Abu Noaim has mentioned the tradition with the chain ending at Abu Saeed al-Khudri with the addition of two more verses in the last of the earlier poems. These are as follows:

فمن كنت مولاه فهذا وليه

فكونوا أنصار صدق مواليا

هناك دعا اللهم وال وليه

و كن للذي عادي عليا معاديا

Then whosoever I am his master, he (Ali) is his master too

Then be for true friends, accepting his mastership

There he called out, ‘O Allah! Take his friend as a friend

And be an enemy for the one who takes Ali as an enemy

When you have become aware of what we have explained, then know that the noble verse establishes a definite proof upon the appointment of the affair of Imamate and Caliphate from His side because Imamate is from the religion; nay, from its pillars. Had Allah – the High – simply left it, His religion would have remained incomplete and it would be contradictory to His saying, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…” Allah – the High – has rejected all such insinuations as our master Imam Reza (a.s.) has drawn our attention towards it.

Objection: The noble verse proves the perfection of religion and the non-neglect of anything from the affairs of religion. From the issue of non-neglect, it would suffice to delegate the affair of Imamate to the choice of the Ummah – as the Sunnis claim – so it does not establish the appointment of a person in particular, as the Shiites believe.

Answer: Firstly, the Sunnis do not claim the delegation of Imamate to the choice of the people on account of a divine document from His side or from His Messenger (s.a.w.a.). They simply claim that the Messenger of Allah (s.a.w.a.) neglected or disregarded it and he (s.a.w.a.) has not provided any evidence in it. As a result, the people have congregated on the allegiance of Abu Bakr and their coming together was correct on the basis of his (s.a.w.a.) saying, ‘My nation shall not gather on a deviation.’

Had they claimed that Imamate was only after the coming together of the Ummah as per the saying of the Messenger of Allah (s.a.w.a.), Abu Bakr would not have appointed Umar and would not have regretted on his death-bed, ‘I wish I had asked the Messenger of Allah (s.a.w.a.) to whom does this affair belong after him (s.a.w.a.)! I wished I had asked him (s.a.w.a.) if the Ansaar had any right in it?’ Thus, the first caliph is clear that the Holy Prophet (s.a.w.a.) was silent about the matter of Caliphate and had neglected it and he regretted for not having asked him (s.a.w.a.) about the same.

Secondly, Imamate is far majestic in value, greater in position, higher in status, loftier in side that the people become referees in its appointment to select whomsoever they like or they choose, as has been pointed out by our master Imam Reza (a.s.) that essentially, the referee has to be informed of all the boundaries and limits of the referred one. It does not behove Allah – the Wise – to delegate the affair of Imamate, which is in the footsteps of Messengership, nay, even superior to it, in the hands of the people, those who are uninformed of the secrets of the people and their inner selves, ignorant about its limits, high position and the loftiness of its status. So, is this not but neglect? Indeed, Allah – Mighty and Majestic be He – says, “Allah knows the best where to place His message.”[16] Thus, He has informed His servants that the path is confined to His appointment only.

From what we have explained, it has become clear that what the Sunnis believe and have formed the principles of their religion on it, is not in sync with the  perfection of religion as explained in the noble verse.

Know that the noble verse proves the appointment of all the Caliphs of the Messenger of Allah (s.a.w.a.) and the Imams (a.s.) after him (s.a.w.a.), not merely the appointment of only one caliph of them. Otherwise, it would be tantamount to neglect vis-à-vis the one whose appointment has not been talked about, which is contradictory to the perfection of religion and completion of bounties. So, just as he (s.a.w.a.) has clearly talked about the mastership of Ameerul Momineen (a.s.) and his appointment at Ghadeer-e-Khumm, he (s.a.w.a.) has also elaborated that the successors (a.s.) after him are from his progeny. In the tradition of Al-Ehtejaaj, he (s.a.w.a.) said, “Then after me, Ali is your master and your Imam with the command of Allah, your Lord. Thereafter, Imamte will be in my progeny from his descendants till the Day of Judgment.”[17]

It has been recorded in the book of Sulaym Ibn Qais that our master Ameerul Momineen (a.s.) mounted the pulpit in his cantonment in the presence of the Muhaajeroon and the Ansaar. He praised Allah and glorified Him and mentioned a part of his virtues and merits. Approximately, seventy men from the people of Badr, all of them Ansaar and the remaining of the Muhaajeroon, stood up and testified that we have heard this from the Messenger of Allah (s.a.w.a.) after we have performed the noon prayers behind him (s.a.w.a.) at Ghadeer-e-Khumm. He said, “O People! Surely Allah is my Master and I am the master of the believers. I have more authority upon them than their own selves. Of whosoever I am his master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as an enemy.” At this juncture, Salmaan al-Faarsi stood up and enquired, ‘O Messenger of Allah (s.a.w.a.)! ….which kind of mastership?

He (s.a.w.a.) replied, ‘Mastership like my mastership. Of whosoever I have more authority on him than his own self.’ So, Allah – Mighty and Majestic be He – revealed, “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;…”

Salmaan asked, “O Messenger of Allah (s.a.w.a.)! These verses are only for Ali in particular?”

He (s.a.w.a.) replied, “Yes, concerning him and his successors till the Day of Judgment.” Salmaan requested, “Name them for me, O Messenger of Allah (s.a.w.a.)!” He informed, “Ali, my brother, my minister, my caliph in my Ummah and the master of every believer after me. The eleven Imams are as follows: my son al-Hasan, my son al-Husain, followed by the nine descendants of al-Husain, one after the other. The Quran is with them and they are with the Quran. They will not separate from each other till they meet me at the Pond.”

Twelve people from the people of Badr stood up and testified, “We have indeed heard this from the Messenger of Allah (s.a.w.a.) exactly as you have quoted, without any addition or subtraction.” The remaining seventy said, “Indeed, we have heard – as you have said – but we don’t remember all of it. These twelve are the chosen ones amongst us and the best of us.” He (a.s.) said, “You have spoken the truth. Everybody does not remember. Some of them have a better memory than others.” Then, four of the twelve stood up: Abu al-Haitham Ibn al-Teehaan, Abu Ayyub al-Ansaari, Ammaar and Khuzayman Ibn Thaabit (famous as) Dhu al-Shahaadatain, and said, “We bear witness that we have memorized the saying of the Messenger of Allah (s.a.w.a.) on that day, while Ali (a.s.) was standing on his (s.a.w.a.) side, “O People! Surely, Allah has ordered me that I appoint for you your Imam, my successor amongst you, my caliph from my Ahle Bait (a.s.) after me and the one whose obedience Allah has made obligatory in His Book. He has ordered you in it for his mastership. I referred to my Lord about my apprehensions concerning the taunts of the hypocrites and their refutations. He threatened me to either convey it or else, He will chastise me.

O People! Surely, Allah – Majestic is His remembrance – ordered the prayers for you in His Book and He explained it for you and I performed it for you. Similarly, poor-rate, fasting and Hajj; I explained and elaborated them for you. He ordered you in His Book about His mastership and I hold you as witness, O people, that it is only for Ali and his successors from my progeny and his progeny in particular. The first of them is my son Hasan, then my son Husain, followed by nine descendants of Husain. They will not separate from the Book till they meet me at the Pond.

O People! Indeed, I have informed you about the guided one, your master, your Imam and your guide after me. He is my brother Ali Ibn Abi Taalib (a.s.) and the one who has reached my stage from amongst you. So, follow him and obey him in all your affairs. For, with him is all that Allah has taught me and ordered me that I should inform you that it is with him. Then, ask him and learn from him and from his successors. Don’t teach them and don’t try to go ahead of them and don’t lag behind them because they are with the truth and the truth is with them. They will never squander it.”[18]

In Ghaayah al-Maraam, he (r.a.) has mentioned numerous traditions from Sunni sources that the number of Imams (a.s.) are twelve. We shall reproduce a few of them over here:

He writes in the twelfth chapter[19] concerning the fact that the number of Imams (a.s.) after the Messenger of Allah (s.a.w.a.) are twelve. Thereafter, he has mentioned that there are nine traditions from the Sunni references, he has continued the traditions.

Tradition Three: Abu al-Muayyad Muwaffaq Ibn Ahmad – a known Sunni scholar – in the book ‘Fadhaael Ameerul Momineen (a.s.)’ has mentioned his chain of narrators till it ends at Abaan Ibn Abi Ayyash from Sulaym Ibn Qays al-Helaali from Salmaan al-Muhammadi (r.a.), who narrates, “I went to the Holy Prophet (s.a.w.a.), while Husain (a.s.) was sitting on his thigh and he (s.a.w.a.) was kissing his eyes and his mouth, and saying, ‘You are chief, son of a chief, brother of a chief and father of chiefs; you are an Imam, son of an Imam, brother of an Imam and father of Imams; you are a proof, son of a proof, brother of a proof, father of nine proofs from your progeny; the ninth of them is their Qaem.’”[20]

Tradition Five: What he has narrated from Muwaffaq Ibn Ahmad again vide his chain of narrators till Abu Sulaiman, the shepherd of the Messenger of Allah (s.a.w.a.), who says, “I heard the Messenger of Allah (s.a.w.a.) say, ‘The night I was taken to the heaven, Allah – Mighty be His Majesty – said to me, “The apostle believes in what has been revealed to him from his Lord,…”[21] I said, “and (so do) the believers”. He said, ‘You have spoken the truth.’ He asked, ‘Whom have you left behind as a successor in your Ummah?’ I replied, ‘The best of them’. He questioned, ‘Ali Ibn Abi Taalib (a.s.)?’ I said, ‘Yes, O Lord!’

He said, ‘O Muhammad! I scanned the earth thoroughly then chose you from it. I derived for you a name from My Names. So, I am not remembered in any place but that you are mentioned along with Me. I am Mahmood while you are Muhammad.

Again, I scanned the earth for a second time and chose Ali from it. I derived for him a name from My Names. So, I am al-A’laa while he is Ali.

O Muhammad! Surely, I created you and created Ali, Fatemah, al-Hasan, al-Husain and the Imams from his progeny from My Light. I presented your mastership to the people of the heavens and the earth. Whoever accepted it is from the believers near Me and whoever denies is from unbelievers near Me.

O Muhammad! If any of My servants worships Me till he breaks or becomes like a dried water-skin, then comes to Me denying your mastership, I will not forgive him till he acknowledges your mastership.

O Muhammad! Do you like to see them? I replied, ‘Yes, O Lord!’ He ordered, ‘Turn to the right of the Throne.’ I turned and lo! There was Ali, Fatemah, al-Hasan, al-Husain, Ali Ibn al-Husain, Muhammad Ibn Ali, Ja’far Ibn Muhammad, Moosa Ibn Ja’far, Ali Ibn Moosa, Muhammad Ibn Ali, Ali Ibn Muhammad, al-Hasan Ibn Ali and al-Mahdi (peace be on them all), in a lamp of light, standing and praying. He i.e. Mahdi was in their middle as he was a bright star.’

He said, ‘O Muhammad! These are the proofs and he is the avenger of your progeny. By My Might and My Majesty! He is the Obligatory Proof for My friends and the avenger against My enemies.’[22]

Tradition Eight: Narrated from al-Hamweeni vide his chain of narrators till Saeed Ibn Jubair from Ibn Abbas that the Messenger of Allah (s.a.w.a.) said, “Surely, my Caliphs, my successors and the proofs of Allah on the creatures after me are twelve: The first of them is my brother and the last of them is my descendant.” He (s.a.w.a.) was asked, ‘O Messenger of Allah (s.a.w.a.)! Who is your brother?’ He (s.a.w.a.) replied, ‘Ali Ibn Abi Taalib (a.s.).’ Again, he (s.a.w.a.) was questioned, ‘Then, who is your descendant?’ He (s.a.w.a.) responded, ‘The Mahdi, who will fill the earth with justice and equity as it would be fraught with injustice and oppression. I swear by the One Who raised with the truth as a giver of glad-tidings, if nothing remains of the world but one day, Allah will prolong this day till the Mahdi from my progeny emerges. The spirit of Allah, Eesa – the son of Maryam, will descend and pray behind him. He (Mahdi) will illuminate the earth with the light of his Lord. His government will cover the East as well as the West.”[23]

In the twelfth chapter, he has mentioned numerous traditions from Sunni sources, which prove that the number of Imams (a.s.) is twelve.[24]

From Ibn Abbas, who narrates, “I heard the Messenger of Allah (s.a.w.a.) say, “O People! Know that Allah – the High – has door; whoever enters it will be saved from the hell-fire and from the Great Fear.’ Abu Saeed al-Khudri stood up and asked, ‘O Messenger of Allah (s.a.w.a.)! Guide us to this door that we may know it.’ He (s.a.w.a.) replied, ‘He is Ali Ibn Abi Taalib (a.s.), chief of the successors, leader of the believers, brother of the Messenger of the Lord of the worlds and Caliph of Allah upon all the people.’

O People! Whoever desires to fasten unto the strong rope, in which there are no cracks, he should fasten unto the mastership of Ali Ibn Abi Taalib (a.s.) because surely, his mastership is my mastership and his obedience is my obedience.

O People! Whoever loves to recognize the proof after me, should recognize Ali Ibn Abi Taalib (a.s.).

O People! Whoever desires to follow me should accept the mastership of Ali Ibn Abi Taalib (a.s.) and the Imams from my progeny because they are the treasurers of my knowledge.”

Jaaber Ibn Abdullah al-Ansaari stood up and enquired, ‘O Messenger of Allah (s.a.w.a.)! What is the number of the Imams?’ He (s.a.w.a.) informed, ‘O Jaaber! May Allah have mercy on you, you have asked me about Islam – the whole of it. Their number is the number of months and these are twelve in number near Allah in the Book of Allah, the day He created the heavens and the earth. Their number is the number of fountains that gushed up for Moosa Ibn Imraan when he struck it with his staff. So, twelve fountains sprung from it. Their number is the number of the chiefs of Bani Israaeel. Allah – the High – says, “And certainly Allah made a covenant with the children of Israel, and We raised up among them twelve chieftains”[25]. O Jaaber! The Imams are twelve Imams: the first of them is Ali Ibn Abi Taalib (a.s.) and the last of them is the Qaaem (peace be on them all).”[26]

Briefly, the traditions from Sunni sources that the number of Imams (a.s.) is twelve is abundant and copious, if not consecutive, hence, enough to be considered as reliable.

Conclusion

Evidences of the Holy Book concerning the distinction of Imamate and Mastership of our master Ameerul Momineen (a.s.) and the infallible Imams (a.s.) from his progeny and the progeny of the Seal of the Prophets (s.a.w.a.) are of three types:

1)      Those verses that were revealed in their glory, as you have known some of them.

2) Classification of the Holy Book into three kinds: Brief (مجمل), Clear (محكم) and Ambiguous (متشابه).

Explanation: Undoubtedly, the purpose and objective of the Holy Quran is the guidance of the people towards the upright religion and that they receive guidance through the true knowledge concerning the intentions, allowances, lawful, prohibitions, punishments, laws, etc. by which their religion will become perfect. Obviously, its aim is not mere recitation and reading without deliberation and comprehension. Evidently, it is a Book that suffices for all that the Ummah needs lest it becomes a Book that lacks something and will not complete their religion for them, which will be a rejection of the divine claim and is tantamount to disbelieving in Him. It is apparent that the clear verses of the Holy Quran are not enough for all that the Ummah needs. Hence, it is necessary that this perfection should be in the Book in its entirety, brief as well as ambiguous and therefore, it is obligatory that the Ummah knows these two aspects too as a necessity.

It is known that the way to know these two aspects is certainly not through conjecture and whimsical interpretation as these two vary with the change of opinions, leading to increased confusion and commotion. It does not behove a wise person to render his aim redundant. Therefore, it is the unmistakable and explicit decision of the intellect that the Prudent Allah – the High – Who has classified the Holy Book into these three classifications has certainly accompanied it with a divine commentator to unfold its realities. There is no doubt whatsoever in the wisdom of this divine commentator, who is the knower of the entire Book from His side and is protected from errors. This divine commentator is none else than the Seal of the Prophets (s.a.w.a.) and his infallible successors (a.s.).

It is also known that the three Caliphs were not aware of the brief and ambiguous aspects of the Holy Quran as is apparent from their constant referrals in most of the cases that were unclear for them to our master Ameerul Momineen (a.s.), as has been recorded in the books of both the sects. It is not permissible to sideline the bearer of divine secrets – I mean the brief and ambiguous aspects of Quran – from the position of Caliphate and to install somebody who is totally ignorant of these facts as the divine caliph. This act concerning the Majestic Book – as is proved by the statement that with the Quran is a divine bearer till religion subsists and the Quran will not separate from him – establishes that there will be somebody in the Ummah who will claim their position and usurp their place. Otherwise, there was no need to place brief and ambiguous verses in it. The presence of codes and ambiguous verses is essential to conceal the affair for a false claimant. It has been narrated from our master Ameerul Momineen (a.s.) that Allah – the High – has classified His Book into clear, brief and ambiguous so that one can distinguish His (true) Caliph from the one who has usurped the affair.[27]

3)      The stories of the successors of the Prophets (a.s.) in the Holy Book, the narrations        of their conditions, their attributes and their sciences guide to the recognition of the successors of the Seal of the Prophets (s.a.w.a.). Whoever contemplates in the incident of Aasif Ibn Barkhiya, the minister of Prophet Sulaiman Ibn Dawood (a.s.), about whom Allah – the High – says, “One who had the knowledge of the Book said: I will bring it to you in the twinkling of an eye”[28] will realize that the demand of Sulaiman (a.s.) was not because he (a.s.) was helpless in bringing the throne of Bilqees like his minister Aasif had done, lest the minister becomes superior to the Prophet, which is impossible. The purpose was to make his successor known and that the people acknowledge his superiority and merit and accept that he is indeed eligible for the position of succession. When the successor of Sulaiman (a.s.) enjoys such a position, considering the fact that he (a.s.) was not even amongst the great Prophets (a.s.) and was only a follower of Prophet Moosa Ibn Imraan (a.s.) and acted upon his Shariat, then inevitably, the successor of Moosa (a.s.) was more superior than the successor of Sulaiman (a.s.). Now, since the Messenger of Allah (s.a.w.a.) is the greatest of all Prophets (a.s.), it is but necessary that his (s.a.w.a.) successor should be superior and higher than the successors of all the Prophets (a.s.). Hence, it is impossible that the caliph of Sulaiman (a.s.) and his successor possesses the knowledge of a part of the Book by which he has the power to bring the throne of Bilqees before the batting of an eyelid, and the successor of the Seal of the Prophets (a.s.) will be unaware of the esoteric aspects of the Holy Book!! Inevitably, his (s.a.w.a.) successor will be more knowledgeable than the successor of Sulaiman (a.s.). In fact, he (Ali (a.s.)) has the knowledge of the Book in its entirety, as said by Allah – the High – in his glory, “…and whoever has knowledge of the Book.”[29]

Our master Imam Ja’far al-Sadeq (a.s.) was asked as to who of the two is superior: one who has the knowledge of a part of the Book or the one who has the knowledge of the whole Book? He (a.s.) replied, “The knowledge of the one who knows part of the Book when compared to the one who knows the whole Book is like the drop of water the wings of a house-fly can carry from the ocean.”[30] In other words, the position of the one who has the knowledge of the entire Book is that of the ocean and the position of the one who has the knowledge of a part of the Book is that of the drop.

Know that just as the stories of the successors of the Prophets (a.s.) in the Holy Quran is an indication to the recognition of the successor of our Prophet (s.a.w.a.), similarly, the stories of the Prophets (a.s.) in it are a guide to the recognition of our Prophet (s.a.w.a.). Thus, the explanations of the miracles of Prophets Moosa, Eesa, Ibraheem, Nuh, Saaleh and all other Prophets (peace be on them all) in the course of their stories, is an explicit reminder that our Prophet (s.a.w.a.) was also having the power to perform miracles and the consecutive traditions mentioned in this regard are without an iota of doubt. It does not behove a wise and sagacious person to doubt about it because if he was not true in his Prophethood and was not capable of performing extraordinary feats and miracles, the miracles of all other Prophets (a.s.) too would become null and would not have been mentioned them in His Book. Just as the Baabis (Bahaais) and their ilk – may Allah disgrace them – have forged a lie against Allah and denied the performance of miracles at the hands of the Prophets (a.s.) so that the matter does not become difficult for them (as they too would have to perform extraordinary acts and feats).

Then, know that the verses revealed in the glory of the Ahle Bait (a.s.), which establish the distinction of mastership for them, are not limited to forty. Ibn Maghaazeli has narrated from Ibn Abbas from the Holy Prophet (s.a.w.a.) who said, “The Quran comprises of four parts: One-fourth is concerning us Ahle Bait (a.s.) exclusively, one-fourth is about the permissible, one-fourth is about the prohibited and one-fourth is about the duties and the laws. And Allah has revealed concerning us the nobilities of Quran.”[31]

In Ghaayah al-Maraam, he (r.a.) has mentioned one hundred and twenty eight (128) verses according to the traditions of both the sects.

Note: Some of the Sunnis have argued that had the Messenger of Allah (s.a.w.a.) mentioned for his companions the matter of mastership like he (s.a.w.a.) has informed them about the laws of prayers, fasting, pilgrimage, holy war, etc. they would not have opposed him (s.a.w.a.) or sought to weaken our master Ameerul Momineen (a.s.); just as they did not oppose the laws of prayers and all other laws. Their opposition and turning away would be highly improbable had they truly listened from him (a.s.).

Answer: Whoever is aware of the story of the Bani Israeel that most of them turned apostates in the absence of Moosa (a.s.) and sought to weaken Haaroon (a.s.), his successor, took the calf as a god for themselves and were tested through it and did not turn away from their deviated ways till Moosa (a.s.) returned to them, it does not behove him that he should consider as unlikely the opposition of the majority of the companions of our Prophet (s.a.w.a.) from his affair. For, the apostasy of the Bani Israeel was even more improbable for the following reasons:

1)      The Israelis were monotheists from their ancestors and did not accept the Firaon’s claim of divinity. They were waiting for the advent of their Prophet Moosa (a.s.). On the other hand, the companions of the Holy Prophet (s.a.w.a.) were born and brought up in Jaahiliyyah (paganism) and the lives of most of them was spent in idol-worship and the majority of them did not accept Islam except due to fear or greed. Allah – the High – informs, “The dwellers of the desert say: We believe. Say: You do not believe but say, we submit; and faith has not yet entered into your hearts….”[32] From them were the hypocrites for whom the Chapter of Hypocrites (Chapter 63) was revealed. Thus, it is clear that the apostasy of the Bani Israeel was more unlikely.

2)      Whatever the Bani Israeel did of taking the calf as a lord was greater and more severe in degrees than what the Muslims did of accepting someone as Caliph who was not appointed by the Holy Prophet (s.a.w.a.). For, by taking the calf as the lord, the Bani Israeel went out of the religion altogether; but the companions of the Holy Prophet (s.a.w.a.) did not go out of the religion of Islam by what they did and this was something very light and insignificant in their eyes because they thought that the affair of Caliphate and Imamate is from the branches of religion.

3)      The apostasy of the Bani Israeel was during the lifetime of their Prophet (a.s.) while the violation of the companions of the Holy Prophet (s.a.w.a.) concerning the Caliphate was after his (s.a.w.a.) departure from this world. It is obvious that the former is more unlikely than the latter. After the occurrence of the first test and mischief, there is no scope to regard the second as unlikely and improbable, to reject clear texts in this regard or to justify their acts. Even Allah – the High – had prophesied about the turning away of the majority of them after the demise of the Holy Prophet (s.a.w.a.) when He said, “…if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means do harm to Allah in the least and Allah will reward the grateful.”[33]

Moreover, it has been narrated on the authority of the Holy Prophet (s.a.w.a.), “Surely, the likeness of my Ummah is like that of the Bani Israeel; they will follow them step by step.”[34]

Perhaps, because of the similarity of the condition of this Ummah with that of the Bani Israeel, Allah – Mighty and Majestic be He – has repeated their stories in His Book so that the people will gain deep insight in their affairs, deliberate on their situation and the proof is completed upon them.

Thus, to speculate the judgement of mastership with that of prayers and other divine laws is baseless because jealousy arises in matters of mastership only. Allah – the High – says, “Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim’s children the Book and the wisdom, and We have given them a grand kingdom.”[35]

All Praise is for Allah Who guided us to this path and it would not have been possible for us to be guided had Allah not guided us and He gave me the grace to complete what I desired and to perfect my aim. Blessings of Allah be on the best of His creatures Muhammad (s.a.w.a.) and his pure and chosen progeny, those whose mastership has perfected for us our religion and is satisfied with Islam as our religion with the acceptance of their mastership.

I have completed this book during my visit to the holy grave of the Chief of the Youth of the Paradise, our master Abu Abdillah al-Husain (peace and salutations be on him, his grandfather, his father, his mother, his brother and the Imams from his progeny and descendants) on Tuesday, the last ten days of the ninth month of the lunar calendar circa 1364 A.H.

[2] Surah al-Shura (42): Verse 23

[3] Al-Amaali of Shaikh Tusi (r.a.), vol. 2, p. 667, Chapter 34.

[4] Tafseer al-Ayyashi, vol. 1, p. 292

[5] Al-Amaali of Shaikh Saduq (r.a.), p. 109, Session 26

[6] Al-Amaali of Shaikh Tusi (r.a.), vol. 1, p. 208, Chapter 8

[7] Deduced from the verse, “And We have revealed upon you the Book, an explanation for all things.” Surah al-Nahl (16): Verse 89

[8] Surah al-An’aam (6): Verse 38

[9] Surah al-Baqarah (2): Verse 124

[10] Surah al-Anbiya (21): Verses 72, 73

[11] Surah Aale Imraan (3): Verse 68

[12] Surah Rome (30): Verse 56

[13] al-Kaafi, vol. 1, p. 199

[14] Ghaayah al-Maraam, p. 87

[15] Ghaayah al-Maraam, p. 87

[16] Surah al-An’aam (6): Verse 124

[17] Al-Ehtejaaj, vol. 1, p. 74

[18] Kitaab-o-Sulaym Ibn Qays, vol. 2, p. 757

[19] Ghaayah al-Maraam, p. 27

[20] Ghaayah al-Maraam, p. 27 narrating from Manaaqeb of al-Khaarazmi

[21] Surah al-Baqarah (2): Verse 285

[22] Ghaayah al-Maraam, p. 27 narrating from Manaaqeb of al-Khaarazmi

[23] Ghaayah al-Maraam, p. 28 narrating from Faraaed al-Simtain

[24] Ghaayah al-Maraam, p. 32

[25] Surah al-Maaedah (5): Verse 12

[26] Ghaayah al-Maraam, p. 45

[27] Tafseer al-Saafi under the Surah Aale Imraan (3): Verse 7 narrating from Al-Ehtejaaj of Shaikh Tabarsi (r.a.). The author has merely brought the concept of the tradition and not quoted it verbatim.

[28] Surah al-Naml (27): Verse 40

[29] Surah al-Ra’d (13): Verse 43

[30] Tafseer al-Qummi, p. 343; Behaar al-Anwaar, vol. 26, p. 160

[31] Behaar al-Anwaar, vol. 24, p. 305; vol. 35, p. 356; vol. 36, p. 116; vol. 39, p. 290

[32] Surah al-Hujuraat (49): Verse 14

[33] Surah Aale Imraan (3): Verse 144

[34] Behaar al-Anwaar, vol. 28, p. 30

[35] Surah al-Nisaa (4): Verse 54

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللهُ يَعْصِمُكَ مِنَ النَّاسِ

“O Apostle! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people…”[1]

In Ghaayah al-Maraam, nine traditions from Sunni sources have been mentioned under the exegesis of the aforementioned verse.

Tradition One: al-Tha’labi in his exegesis under this verse records, “Abu Ja’far Muhammad Ibn Ali (a.s.) said, ‘Its meaning is, ‘Convey what has been revealed to you concerning the excellence of Ali Ibn Abi Taalib (a.s.)’. And in another manuscript, he (a.s.) said, ‘O Messenger! Convey what has been sent to you concerning Ali (a.s.).’ He (a.s.) said, ‘Thus it has been revealed’. Ja’far Ibn Muhammad (a.s.) has narrated, ‘When this verse descended, the Messenger of Allah (s.a.w.a.) took the hand of Ali (a.s.) and said, ‘Of whosoever I am his master, Ali is his master too.’[2]

Tradition Two: Again, he records, “Informed me Abu Muhammad Abdullah Ibn Muhammad al-Qaazi from Abu al-Husain Muhammad Ibn Uthman al-Nasibi from Abu Bakr Muhammad Ibn al-Husain from Hassaan from al-Kalbi from Abu Saaleh from Ibn Abbas concerning the saying of Allah – the High – “O Apostle! Deliver what bas been revealed to you from your Lord; …” he said, ‘It was revealed concerning Ali Ibn Abi Taalib (a.s.). The Holy Prophet (s.a.w.a.) was ordered to convey regarding him (a.s.). So, the Messenger of Allah (s.a.w.a.) took the hand of Ali (a.s.) and said, ‘Of whosoever I am his master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master, be enemy of the one who takes him as an enemy.’[3]

Tradition Three: In Kashf al-Ghummah from Zirr Ibn Abdullah, who said, “We used to recite during the era of the Messenger of Allah (s.a.w.a.), “O Apostle! Deliver what bas been revealed to you from your Lord” that Ali is the master of the believers. “…and if you do it not, then you have not delivered His message, and Allah will protect you from the people…”[4]

Then, he (r.a.) has continued the traditions till its end.

I say: It is appropriate to discuss three points over here:

A) The noble verse descended concerning the mastership of our master Ameerul Momineen (a.s.) at Ghadeer-e-Khumm.

B) What the Messenger of Allah (s.a.w.a.) has conveyed over here in the glory of our master Ameerul Momineen (a.s.).

C) What the Messenger of Allah (s.a.w.a.) has conveyed in his (a.s.) glory is explicit in Imamate and Caliphate.

Now, for the details:

A) Traditions from both the sects are numerous terminating at the Ahle Bait (a.s.), Ibn Abbas, Jaaber, Abu Saeed al-Khudri and Abu Hurairah that the verse was revealed only concerning him (a.s.) at Ghadeer-e-Khumm.[5] In fact, the traditions from our sources ending at the Ahle Bait (a.s.) are consecutive, along with the fact that the noble verse establishes from two aspects that the order was from Allah – the High – and that the order to convey was naught but mastership.

Explanation: From the noble verse, two things become quite obvious:

1)      The preparations of Allah – the High – in what He sent down in this instance was far more than the preparations He had made for all other revelations on the Holy Prophet (s.a.w.a.), to the extent that if the Holy Prophet (s.a.w.a.) would not convey this message specifically, his entire Prophethood would be rendered null and void.

2)      The conveyance of this message was difficult for the Holy Prophet (s.a.w.a.) because he (s.a.w.a.) feared that the people would refuse to accept it and would trouble him (s.a.w.a.) for it. Allah – the High – also threatened him (s.a.w.a.) in case of non-conveyance of the message by His – Mighty and Majestic be He – saying,‘…and if you do it not, then you have not delivered His message…’. It is irrational to use such terms except for matters that are extremely tough on the addressee.

It is known that there was nothing difficult for the Messenger of Allah (s.a.w.a.) in conveying what his (s.a.w.a.) had revealed on him (s.a.w.a.) from his own side. Rather, the difficulty and problem lied from the side of the people. Therefore, Allah – the High – had assured him (s.a.w.a.) of protection by saying, “…and Allah will protect you from the people…” Each of the aforementioned points establishes that the matter was pertaining to mastership and caliphate.

Explanation: Surah al-Maaedah was the last chapter to be revealed on the Holy Prophet (s.a.w.a.) and hence, it abrogated all the earlier verses and nothing abrogated it.[6] Therefore, his (s.a.w.a.) fear was not from the polytheists because those who did not submit to both of them were already subjugated at the time of the descent of the verse. Rather, this fear was from those who had accepted Islam from their tongues but their hearts had not acknowledged faith. From the traditions and the history of their (hypocrites’) conditions it becomes clear that the thing which these so-called Muslims denied was the mastership of our master Ameerul Momineen (a.s.). There was nothing that was heavier on them than the acceptance of his (a.s.) mastership. They did not object to prayers, fasting, Hajj, holy war, Khums, poor-rate and other Islamic laws. Yes, they did refuse to pay the Khums because of mastership as well. The incident of al-Haarith Ibn al-No’maan al-Fehri – narrated by both the sects – would suffice in this regard.[7]

To put it briefly, the Messenger of Allah (s.a.w.a.) called out to the people at Ghadeer-e-Khumm, they gathered. He (s.a.w.a.) took the hand of Ali (a.s.) and proclaimed, ‘Of whosoever I am his master, Ali is his master too.’ The news spread like wild fire in cities, till it reached al-Haarith Ibn al-No’maan al-Fehri, who came to the Messenger of Allah (s.a.w.a.) on his she-camel and reached the desert. He descended from his she-camel, tied her and came to the Messenger of Allah (s.a.w.a.) while he (s.a.w.a.) was sitting with some of his companions. He said, ‘O Muhammad! You ordered us on Allah’s behalf that we testify ‘there is no god but Allah’ and that ‘you are the Messenger of Allah’, we accepted. You commanded us that we pray five times a day, we accepted it from you. You ordered us to pay the poor-rate, we accepted it. You commanded us to fast the whole month, we accepted. You ordered us to perform the Hajj, we accepted. But you were not satisfied with this till you raised your cousin and granted him superiority over us by saying, ‘Of whosoever I am his master, Ali is his master too’. Now, was this command from your side or from Allah – Mighty and Majestic be He?’

He (s.a.w.a.) replied, ‘By the One there is no god except Him! Surely this was from Allah.’ al-Haarith turned towards his mount, grumbling, ‘O Allah! If what Muhammad says is true, then rain upon a stone from the sky or bring forth upon us a painful chastisement’. He had not reached his mount when Allah – the High – struck him with a stone that fell on his forehead and came out from his backside, killing him instantly. At this juncture, Allah – Mighty and Majestic be He – revealed, “One demanding, demanded the chastisement which must befall; the unbelievers — there is none to avert it…”[8]

So, it has become clear that the thing which was commanded to be conveyed from the Lord – the High, the Messenger (s.a.w.a.) feared from the people in its conveyance, Allah – the High – promised him (s.a.w.a.) protection from them and the extreme emphasis on its conveyance to the extent of regarding it as equal to the entire religion is nothing but mastership and Caliphate. For, the conveyance of any other thing like the Islamic laws was not a cause of fear for the Prophet (s.a.w.a.) from the people.

Just as such importance and emphasis is not appropriate but for a thing like mastership and not other Islamic laws, nothing enjoys as much reward as this mastership i.e. if this is left, then everything is forsaken. Such importance is relevant only for mastership and Caliphate because the religion is protected from being squandered by the appointment of a Caliph and his determination from the side of Allah – the High. And if this significant thing is forsaken, religion will be exposed to destruction through increase or decrease.

There is no harm in mentioning the interpretations that are contrary to the traditions and their explanations.

In Majma’ al-Bayaan, it is written: Many interpreters have different views in this regard.

It is said: Surely, Allah – the High – sent the Prophet (s.a.w.a.) with a message, which he (s.a.w.a.) felt was difficult to accomplish and feared the Quraish. Hence, Allah dispelled this fear with this verse – al-Hasan.

It is said: This verse intended to do away with the speculation that the Holy Prophet (s.a.w.a.) concealed a thing from the revelation due to dissimulation (تقية) – Aayeshah.

And so on and so forth.[9]

Al-Ayyaashi narrates in his exegesis through his chain of narrators from Ibn Abi Umair from Ibn Udhainah from al-Kalbi from Abu Saaleh from Ibn Abbas and Jaabir Ibn Abdullah, both of whom said, ‘Allah ordered Muhammad (s.a.w.a.) to appoint Ali (a.s.) for the people and inform them of his (a.s.) mastership. The Messenger of Allah (s.a.w.a.) feared that they may say, ‘He has favoured his cousin’ and will taunt him for the same. Allah revealed the verse for him and he (s.a.w.a.) declared his (a.s.) mastership on the day of Ghadeer-e-Khumm.[10]

This tradition has been informed to us in its totality by Abu al-Hamd from al-Haakem Abu al-Qaasim al-Haskaani vide his chain of narrators from Ibn Abi Umair in the book ‘Shawaahed al-Tanzeel’.[11]

I say: The view of al-Hasan is not contrary to the contents of the traditions. At the most, he has not determined the moment of descent (شأن النزول), either due to his ignorance of the place of its occurrence or fear of the people or being in harmony in what is more important. Apparently, it is either of the last two reasons. In fact, it is the last one as is apparent from the narration of al-Ayyaashi through his chain of narrators from Ziyad Ibn al-Mundhir Abu al-Jaarood, the founder of the Zaidiyyah Jaaroodiyyah sect, who says, ‘I was with Abu Ja’far Muhammad Ibn Ali (a.s.) in the desert while he (a.s.) was conversing with the people. A person from the people of Basrah called as Uthmaan al-A’shi stood up and narrating from al-Hasan al-Basri said, ‘O son of Allah’s Messenger! May I be held your ransom! al-Hasan al-Basri has narrated a tradition to us. He thinks that the following verse was revealed concerning a person but did not inform us about that person “O Apostle! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message,…” Its interpretation: Do you fear the people? Allah will protect you from the people.’ Imam Abu Ja’far (a.s.) replied, ‘What is (wrong) with him? May Allah not complete his religion!’ End of what we intend.[12]

As for the narration from Aayeshah, it is as far from the verse as the distance between the sky and the earth. Since, even if it is assumed that whatever has been mentioned is correct, the wordings should have been, ‘O people! The Messenger has conveyed what has been revealed from his Lord’ all in the past tense. He should not have commanded His Messenger (s.a.w.a.) to convey and threaten him (s.a.w.a.) if he forsakes. Perhaps even attributing the tradition to Aayeshah seems like an error.

Now, it is appropriate to draw the attention to some of the peculiar characteristics of the noble verse.

I say: The usage of the term ‘Messenger’ instead of ‘Prophet’ and its like because it is appropriate for the level of conveyance the mention of the attribute of messengership. Specially, since the conveyance was of extreme significance like in this case. The usage of the scale تفعيل instead of اِفعَال denotes the extreme significance of the message to be conveyed to the people and hence the scale used proves the description of the position through the source and not the scale of اِفعال which merely denotes the joining of the source with the position. The passive voice used in the verb اُنْزِلَ (what has been revealed) is to indicate that the complete importance shown in the verse is only for the position of the sent message, notwithstanding its relation to the subject. Thereafter, Allah – Mighty and Majestic be He – says, ‘…from your Lord…’ as an explanation that the revelation of this important affair is from the side of Allah – the High – to repel any speculation whatsoever of the ignorant from the Ummah. From the noble verse it can be understood that the descent of this important affair was prior to its actual occurrence. The Messenger of Allah (s.a.w.a.) delayed its conveyance fearing mockery of the ignorant from them and was waiting that the protection from Allah – the High – comes to him (s.a.w.a.). Allah emphasized its conveyance through this verse, threatened His Messenger (s.a.w.a.) in case of forsaking its conveyance and granted him (s.a.w.a.) protection from the people.

In the traditions of the Ahle Bait (a.s.), it has come that the verse of mastership was revealed on the Day of Arafah but the Messenger of Allah (s.a.w.a.) feared from his people, the hypocrites and the evil that they would disperse and return to their ignorant ways. Jibraeel (a.s.) requested him (s.a.w.a.) that he (s.a.w.a.) should seek protection from his Lord against the people. He (s.a.w.a.) waited for Jibraeel (a.s.) to bring the protection against the people from Allah – May His Name be Majestic. This was delayed till he (s.a.w.a.) reached Majid al-Khaif, where he (a.s.) brought the verse of mastership but not protection. Again, he (s.a.w.a.) postponed its conveyance till he (s.a.w.a.) reached ‘Keraa’ al-Ghameem’ between Makkah and Madinah, when Jibraeel (a.s.) came to him (s.a.w.a.) and ordered him (s.a.w.a.) about the thing which had come from the side of Allah but did not bring the protection.

He (s.a.w.a.) said, ‘O Jibraeel! Verily I fear my people that they will deny me and they will not accept my saying concerning Ali (a.s.).’ Saying this, he (s.a.w.a.) resumed his journey. When he (s.a.w.a.) reached Ghadeer-e-Khumm – three miles before al-Johfah – Jibraeel (a.s.) came to him at approximately five hours past noon with divine reprimand, reproach and protection against the people. He (a.s.) said, ‘O Muhammad! Surely, Allah – the High – conveys salutations to you and says to you, “O Apostle! Deliver what bas been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people…”

B) Traditions from both sects are consecutive that he (s.a.w.a.) provided divine evidence on the mastership of our master Ameerul Momineen (a.s.) during his return from the last pilgrimage at Ghadeer-e-Khumm and declared, ‘Of whosoever I am his master, Ali is his master too.’ In Ghaayah al-Maraam[13], eighty-nine traditions have been recorded from Sunni sources, some of which are as follows:

Tradition One: From the Musnad of Ahmad Ibn Hanbal who records, “Narrated unto us Affaan from Hammaad Ibn Salmah from Zaid Ibn Ali Ibn Thaabit from al-Buraa Ibn Aazeb, ‘We were with the Messenger of Allah (s.a.w.a.) in his journey. We dismounted at Ghadeer-e-Khumm and were invited for congregational prayers. A place beneath a tree was cleaned for the Messenger of Allah (s.a.w.a.). He (s.a.w.a.) performed the noon prayers, after which he (s.a.w.a.) took the hand of Ali (a.s.) and asked, ‘Don’t you know that I have more authority upon the believers than they themselves?’ They all replied, ‘Yes.’ He (s.a.w.a.) enquired again, ‘Don’t you know that I have more authority over every believer than his ownself?’ They all responded in the affirmative. Thereafter, he (s.a.w.a.) raised the hand of Ali (a.s.) and said to them, ‘Of whosoever I am his master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy.’ Then Umar met him (a.s.) and said, ‘Congratulations to you, O son of Abu Taalib! You have become the master of every believing man and woman.’[14]”

Tradition Two: Ahmad Ibn Hanbal records, “Narrated unto us Affaan from Abu Awaanah from al-Mughairah from Abu Ubaidah from Ibn Maimoon Ibn Abdillah who says, ‘Zaid Ibn Arqam said while I was listening, ‘We dismounted along with the Messenger of Allah (s.a.w.a.) at a valley called as the valley of Khumm. He (s.a.w.a.) ordered for prayers and performed it. Thereafter, he (s.a.w.a.) addressed us – while a shade was provided for the Messenger of Allah (s.a.w.a.) with the help of a cloth under a tree. He (s.a.w.a.) asked, ‘Don’t you know or don’t you witness that I have more authority upon a believer than his own self?’ They all replied, ‘Yes.’ He (s.a.w.a.) declared, ‘Of whosoever I am his master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy.’[15]

Tradition Three: Abdullah Ibn Ahmad Ibn Hanbal records, “Narrated unto us Abdullah Ibn Noaim from his father who said that Husain Ibn Muhammad and Abu Noaim both said that narrated unto us Qatar from Abu al-Tufail, ‘Ali (a.s.) gathered the people at al-Rohbah and said, ‘O people! I ask you for the sake of Allah, any Muslim man who has heard the Messenger of Allah (s.a.w.a.) say on the day of Ghadeer-e-Khumm what he has heard should stand up.’ Thirty people stood up.’ Abu Noaim says, ‘Many people stood up and bore testimony that the Messenger of Allah (s.a.w.a.) took his (a.s.) hand and said to the people, ‘Do you know that I have more authority upon the believers than they themselves?’ They all replied, ‘Yes, O Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) declared, ‘Of whosoever I am his master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy.’[16]

Then he has continued the traditions till its end.

Tradition Eight: Ahmad Ibn Hanbal records, “Narrated unto us Ibn Numair from Abd al-Malik Ibn Atiyyah al-Aufi who says, ‘I came to Zaid Ibn Arqam and said, ‘My maternal uncle reported to me on your authority a tradition in favour of Ali (a.s.) on the day of Ghadeer-e-Khumm. I would love to listen it from you.’ He replied, ‘O people of Kufa! You are in what you are in (i.e. you are not trustworthy).’ He said, ‘You will not reach any harm from me.’ He answered, ‘Yes. We were at al-Johfah when the Messenger of Allah (s.a.w.a.) emerged at noon holding the hand of Ali (a.s.) and enquired, ‘O people! Do you not know that I have more authority upon the believers than they themselves?’ They all replied, ‘Yes.’ He (s.a.w.a.) declared, ‘Of whosoever I am the master, Ali is his master too.’ I asked, ‘Did the Messenger of Allah (s.a.w.a.) also say, ‘O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy.’ He retorted, ‘I am only informing you what I have heard.’[17]

Tradition Twenty-Five: From al-Jam’ Bain al-Sahaah al-Sittah from Part III from the collection of Abu al-Hasan Rizeen al-Abdari – Imam al-Haramain – in Manaaqeb of Ameerul Momineen Ali Ibn Abi Taalib (a.s.), which is to the extent of one-third of the book of Saheeh Abu Dawood al-Sajistaani – a book of Sunan – and from Saheeh al-Tirmidhi from Abi Surhah and Zaid Ibn Arqam that the Messenger of Allah (s.a.w.a.) proclaimed, ‘Of whosoever I am the master, Ali is his master too.’[18]

Tradition Twenty-Eight: Abu al-Hasan al-Shaafei records, “Informed us Abu Bakr Ahmad Ibn Muhammad Ibn Taawaan from Abu al-Khair Ahmad Ibn al-Husain Ibn al-Sammaak from Abu Muhammad Ja’far Ibn Muhammad Ibn Nusair al-Jildi from Ali Ibn Saeed Ibn Qutaibah al-Ramli from Hamzah Ibn Rabeeah al-Qarashi from Ibn Shawdhab from Matraq al-Warraaq from Shahr Ibn Hawshab from Abu Hurairah who said, ‘Whoever fasts on the eighteenth of Dhilhajj, the reward of sixty months of fasting will be written for him. It is the day of Ghadeer-e-Khumm when the Holy Prophet (s.a.w.a.) took the hand of Ali Ibn Abi Taalib (a.s.) and asked, ‘Don’t I have more authority upon the believers?’ They all replied, ‘Yes, O Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) proclaimed, ‘Of whosoever I am the master, Ali is his master too.’ Umar Ibn al-Khattaab said, ‘Congratulations to you, O son of Abu Taalib! You have become my master and the master of every believing man and woman.’ Thereafter, Allah – the High – revealed, ‘Today I have perfected for you your religion.’[19]

Tradition Forty: Ibn al-Maghaazeli records from Ahmad and the chain of narrators terminates at Zaid Ibn Arqam, who said, “Ali (a.s.) implored the people in the mosque saying, ‘I ask you for the sake of Allah, any man who has heard the Prophet (s.a.w.a.) say, ‘Of whosoever I am the master, Ali is his master too. O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy.’ I was amongst those who concealed (the truth) and as a result, lost my sight.[20]

Tradition Forty-One: Ibn al-Maghaazeli records from Ahmad, “Informed us Ahmad Ibn Muhammad Ibn Taawaan from al-Husain Ibn Muhammad al-Alawi al-Adl al-Waaseti reaching to Atiyyah al-Aufi who says, ‘I saw the son of Abu Aufa in the foyer after he became blind. I asked him about the tradition.’ He replied, ‘O people of Kufa! You are in what you are in (i.e. you are not trustworthy).’ I said, ‘May Allah better your condition! I am not from them. You will not face any disgrace from me.’ He asked, ‘Which tradition?’ I responded, ‘The tradition of Ali (a.s.) on the day of Ghadeer-e-Khumm.’ He informed, ‘The Messenger of Allah (s.a.w.a.) came to us in his pilgrimage on the day of Ghadeer-e-Khumm holding the arm of Ali (a.s.) and asked, ‘O people! Don’t you know that I have more authority upon the believers than they themselves?’ They all replied, ‘Yes, O Messenger of Allah (s.a.w.a.)!’ He (s.a.w.a.) proclaimed, ‘Of whosoever I am the master, Ali is his master too.’[21]

Tradition Fifty-One: From the book ‘al-Ansaab’ of Ahmad Ibn Yahya Ibn Jaaber al-Balaadhari in Part I concerning the virtues of Ameerul Momineen (a.s.). He writes, ‘Ali (a.s.) said on the pulpit, ‘I ask you for the sake of Allah of a man who has heard the Messenger of Allah (s.a.w.a.) say on the day of Ghadeer-e-Khumm, ‘O Allah! You take him as a slave who takes Ali as his master and take him as an enemy who takes Ali as his enemy’ but that he should stand up and testify.’ Sitting beneath the pulpit were Anas Ibn Maalik, al-Buraa Ibn Aazeeb and Jurair Ibn Abdullah al-Bajalli. He (a.s.) repeated his imploration but none replied. He (a.s.) cursed, ‘O Allah! Whoever conceals this testimony while he is aware of it, do not take him out of this world till he sees a sign by which he is recognized.’ Consequently, Anas became a leper, al-Buraa became blind and Jurair turned apostate after accepting Islam. He came to the mountains and died in the house of his mother.[22]

Tradition Eighty-Four: Ibn Abi al-Hadeed records in his Sharh, “A group of our teachers from Baghdad have mentioned that a number of companions, Taabe’een (those who saw the companions but not the Prophet (s.a.w.a.)) and traditionalists were deviated from Ali (a.s.) thinking evil about him (a.s.). From them is the one who concealed his (a.s.) virtues and merits and helped his (a.s.) enemies, inclining towards the world and sacrificing the Hereafter. From these was Anas Ibn Maalik. Ali (a.s.) implored at Rohbah al-Qasr – or at Rohbah of the Grand Mosque at Kufah, ‘Who from you has heard the Messenger of Allah (s.a.w.a.) say, ‘Of whosoever I am the master, Ali is his master too.’ Twelve people stood up and testified to it. Anas Ibn Maalik was from those who did not stand. Ali (a.s.) asked him, ‘O Anas! What prevents you from standing up and testifying? You were indeed present over there.’ He replied, ‘O Ameerul Momineen (a.s.)! I have become old and have forgotten.’ Ali (a.s.) cursed, ‘O Allah! If he is a liar, then inflict white spots on his forehead which cannot be hidden by the turban.’ Talhah Ibn Umar reports, ‘By Allah! I could clearly see the white spot between his eyes (forehead).’

Uthmaan Ibn Matraf narrates that a person asked Anas Ibn Maalik in the last part of his life about Ali Ibn Abi Taalib (a.s.). He replied, ‘I have taken an oath that I will not hide a tradition which you have asked me concerning Ali (a.s.) after the day of al-Rohbah. He (a.s.) is the chief of the pious on the Day of Judgment. By Allah! I heard this from your Prophet (s.a.w.a.).’[23]

I say: From those who have hidden the news, nay, have ordered to deny the tradition of Ghadeer-e-Khumm despite knowing about it is Abu Hanifah, one of the Imams of the Sunnis.

Shaikh Mufeed (r.a.) has recorded in his Amaali vide his chain of narrators reaching till Muhammad Ibn Naufil Ibn Abid al-Sairafi, who said, “Abu Hanifah al-No’man Ibn Thaabit came to us. We mentioned Ameerul Momineen (a.s.) and our discussion revolved around Ghadeer-e-Khumm. Abu Hanifah remarked, ‘I have told my followers, ‘Don’t acknowledge Ghadeer-e-Khumm in front of them (Shias) lest they defeat you.’ On hearing this, the face of al-Haitham Ibn Habeeb al-Sairafi changed and he asked, ‘Why you don’t acknowledge it? Is it not available with you, O No’maan?’ He replied, ‘It is available with me and indeed I have narrated it too.’ He enquired, ‘Then why don’t you acknowledge it while Habib Ibn Abi Thaabit has narrated unto us from Abu al-Tufail from Zaid Ibn Arqam that Ali (a.s.) implored for the sake of Allah at al-Rohbah whoever heard him (a.s.).’ Abu Hanifah responded, ‘Don’t you see there has been so much deliberation on this topic to the extent that it has created tension amongst the people?’ al-Haitham shot back, ‘So should we deny Ali (a.s.) or refute his saying?’ Abu Hanifah answered, ‘We neither deny Ali (a.s.) nor do we reject his (a.s.) statement but you know that some people have indulged in exaggeration concerning him (a.s.).’ al-Haitham retorted, ‘The Messenger of Allah (s.a.w.a.) speaks about him (a.s.) and sermonizes concerning him (a.s.) while we fear from them and are scared about the exaggeration of an exaggerator or about the opinion of a speaker.’[24]

It is apparent from the traditions that after the three caliphs came to power, most of the people concealed the virtues and merits of Ameerul Momineen (a.s.), inclining towards them, specially the tradition of Ghadeer due to its explicit nature and its elaborate evidence on the distinction of his mastership and caliphate.

It has also become evident for you that the likes of Anas Ibn Maalik, Zaid Ibn Arqam and al-Buraa Ibn Aazeb, who were known for their companionship of the Holy Prophet (s.a.w.a.), were from those who concealed their testimony in particular to the tradition of Ghadeer during the reign of Ameerul Momineen (a.s.) and in his (a.s.) presence despite his (a.s.) implorations; to the extent that he (a.s.) cursed them. Consequently, Anas became a leper and others became blind and related the tradition later. Then, what will you say about the masses, notwithstanding the paucity of the pious in all times and the inclination of the people towards the rulers and kings? Nevertheless, all praise is for Allah – the High – that the tradition of Ghadeer was manifest despite the great efforts to conceal it; so much so that it has attained the status of consecutiveness (تواتر) even amongst the Sunnis.

After narrating eighty-nine traditions from their sources, Sayyed Hashim Bahraani (r.a.) writes in Ghaayah al-Maraam, “Muhammad Ibn Jurair al-Tabari – the author of Taareekh – has recorded the tradition of Ghadeer-e-Khumm and brought seventy-five chains of narrators for it. He has even written an exclusive book on the subject title ‘al-Wilaayah’, despite being a Sunni. Abu al-Abbas Ahmad Ibn Muhammad Ibn Saeed Ibn Uqdah has mentioned about Ghadeer-e-Khumm, written a special book on it and mentioned hundred and five chains of narrators for it.”[25]

The poems of Hassaan Ibn Thaabit – a companion of the Prophet (s.a.w.a.) – compiled on this day (of Ghadeer) are quite popular. Proponents as well as opponents have recorded these in their narrations.

In the narrations of al-Hamweeni and Muwaffaq Ibn Ahmad, it is recorded, “Hassaan Ibn Thaabit said, ‘O Messenger of Allah (s.a.w.a.)! Allow me to say a few couplets concerning Ali (a.s.) that you may listen to them.’ The Messenger of Allah (s.a.w.a.) replied, ‘Say with the blessings of Allah.’ Hassaan Ibn Thaabit stood up and said, ‘O Chiefs of Quraish! Listen to my saying as a testimony from the Messenger of Allah (s.a.w.a.) concerning the established mastership.

يناديهم يوم الغدير نبيّهم          بخمّ وأسمع بالرسول مناديا

وقال فمن مولاكم و وليّكم      فقالوا ولم يبدوا هناك التعاميا

إلهك مولانا وأنت وليّنا           ولا تجدن في الخلق للامر عاصيا

فقال له قم يا علي فإنني          رضيتك من بعدي إماماً و هاديا.

On the day of Ghadeer, their Prophet called out to them

At Khumm and how hearing were the people to the Messenger as an announcer

And he asked, ‘Who is your master and your leader?’

They replied while they did not manifest any delusion then.

Your God is our master while you are our leader.

And you will not find amongst the creatures anyone disobedient to the command

So he (s.a.w.a.) said to him (a.s.), ‘Stand, O Ali! For surely I am

Satisfied with you as an Imam and guide after me.[26]

Briefly, there is no doubt whatsoever in the origin of the tradition and none denies it except an obstinate and arrogant person. There is no need to mention the traditions from our sources but we will seek divine blessings by stating only one of them as a token.

It has been recorded in Ghaayah al-Maraam from Ibn Baabwayh (r.a.), “Narrated unto me my father (r.a.) from Ahmad Ibn Idrees from Yaqoob Ibn Yazeed from Muhammad Ibn Abi Umair from Muhammad al-Qibti who narrates, ‘Imam Ja’far Ibn Muhammad al-Sadeq (a.s.) said, ‘The people became negligent of the saying of the Messenger of Allah (s.a.w.a.) concerning Ali Ibn Abi Taalib (a.s.) at the fountain of Umm-e-Ibrahim just as they were negligent of his (s.a.w.a.) saying on the day of Ghadeer-e-Khumm that the Messenger of Allah (s.a.w.a.) was at the fountain of Umm-e-Ibrahim and with him (s.a.w.a.) were his companions when Ali (a.s.) entered. They did not give way for him (a.s.). When he (s.a.w.a.) saw that they are not giving way for him, he (s.a.w.a.) reprimanded them saying, ‘O people! This is my Ahle Bait (a.s.). You are taking them lightly while I am alive amongst you! By Allah! Even if I go away from you, surely Allah will not go away from you. Verily, the two fragrances of Paradise are for the one who follows Ali (a.s.), accepts his mastership, submits to him (a.s.) and to the successors from his progeny. It is obligatory upon me that I cause them to enter in my intercession because they are my followers. And whosoever follows me, he is from me; a tradition emanating from my father (Prophet) Ibrahim (a.s.) because I am from Ibrahim and Ibrahim is from me. My superiority is superiority for him and his superiority is a superiority for me while I am superior to him (a.s.), a fact verified by the saying of my Lord, ‘…a progeny of each other and Allah is all-Hearing, all-Knowing.[27]’[28]

C) This noble tradition (of Ghadeer-e-Khumm) is explicit concerning the Imamate of our master Ameerul Momineen (a.s.) and his immediate succession to the Holy Prophet (s.a.w.a.) and no doubt whatsoever can be entertained about it. Therefore, the earlier ones began hiding the tradition or denying it on any pretext which they found and did not narrate it as an argument in its proof. As for the later ones, when they saw that despite the intense efforts of their predecessors in concealing the tradition, it has acquired the status of consecutiveness and it was not possible for them to deny it. Even if some opponents have refuted it – as has been narrated – they fabricated some arguments as evidences. Thus, their debates were based on the following reasons:

1)         The word ‘Maula’ has numerous meanings like leader, slave, neighbour, ally, emancipator, helper, lover, friend, etc. There is no clear context over here that denotes the intention of having the authority of execution as mentioned by the Shias. Therefore, the word will be used in its general meaning and it will not be correct to specify any single meaning for it.

2)         Fakhr al-Raazi has argued that the word ‘Maula’ has not come either literally or customarily in the meaning of the one having authority. Hence, there is no question of using it in that sense.[29]

3)         Even if we accept the tradition being an evidence for Imamate and Caliphate, there is no proof for it being an evidence of Ali (a.s.) being the immediate successor of the Holy Prophet (s.a.w.a.) for it to contradict the Sunni creed. For, his (a.s.) Imamate in its totality is acceptable to both the sects. Hence, the tradition establishes nothing more than his (a.s.) Imamate.

I say: The conjecture that the word ‘Maula’ is a common word, which is apparent. As for its scale, then it is on the scale of مفعل which in all instances denotes time or place. And as for its root, then it is made from و-ل-ي which as stated in al-Misbaah al-Munir[30] is in the meaning of proximity and he has not stated any other meaning for it. After stating this, he has mentioned the instances of its usage.

The truth is that it implies nearness sans distance, literally or conceptually, as has been witnessed by the frequency of instances of its usages. From the instances that are in conformity with its literal closeness is the friendship between the two verbs because it implies the bringing of either of them behind the other without any distance or gap. Like you say, ‘news followed each other’ or ‘what is as follows’ i.e. what is near to each other, or ‘they followed each other’ i.e. they came after each other’. Now, from the occasions that denote conceptual proximity is the closeness between two persons denoting love, help and authority. So on and so forth. For, these are the causes of conceptual proximity between two sides and each one of them is the opposite of the other for the proximity of kingdom and authority. Nay, they the opposites then; at the most, both vary from each other in their sides. Thus, one of them has the rope of authority in his hand while the other has it in his neck.

As for the application of the term توليin the meaning of ‘turning away from a thing’, then it is on account of the preposition ‘عن’ because the conjunction of a thing is turning away from it, just as the inclining towards it implies. So, the original meaning is proximity and the conjunction is preserved in all cases. It will not change with the change of the meaning. Only the special extolled characteristics will change on the original meaning with the changes of instances and the change of transitiveness with the preposition ‘عن’ and its ilk. Thus, the ignorant thinks that the meaning changes in the instances and the word will be common amongst various meanings.

When this has become clear for you, it will become even more obvious that there is no scope for what they think of brevity due to the non-multiplicity of original meanings in which the word is used that brevity will be allowed in the usage in the absence of determined context.

This was with regards to the original meaning.

As for the special extolled characteristics with varying instances, the matter is even clearer with the usage of the word ‘Maula’ for ‘the owner of authority’, ‘the executor of authority’ by its own self, regardless of the circumstance, as the word returns to it in application, regardless of the circumstance about the peculiarity of the instance. Indeed, al-Mubarrad has elaborated it – as per what the author of Majma’ al-Bayaan[31] has narrated as you know – and the completeness of its usage and manifestation. Rather, its explanation in it with regards to its instance. For, the Messenger of Allah (s.a.w.a.) is the one who has more authority upon the believers than they themselves. When he (s.a.w.a.) declared before the Ummah, ‘Of whosoever I am the master, Ali is his master too’, nothing will be understood from it except mastership and divine authority. Like a king who says to his subjects, ‘Of whosoever I am his master, my son or my brother or my cousin is his master too’. From this declaration, nothing will be comprehended except mastership of authority and determination of a caliph for himself and its explanation. In fact, it is a complete explanation with regards to the beginning of the tradition, where the Holy Prophet (s.a.w.a.) first took the affirmation, ‘Don’t I have more authority upon you than you yourselves?’ The question over here is not but for confirmation. So, he (s.a.w.a.) first took the confirmation of his (s.a.w.a.) mastership upon them from the side of Allah – the High – by their saying, ‘By Allah, yes’. After their acknowledgment of mastership, he (s.a.w.a.) declared, ‘Of whosoever I am the master, Ali is his master too’. Now, which context will be clearer and more evident than this that the application in this instance will be nothing but mastership and divine authority?!!

What we have explained will not contradict some traditions where the beginning of the tradition has not been mentioned for the sake of brevity or on account of forgetfulness or for any other reason whatsoever. For, its mention in most of them is sufficient for validity and for it becoming the context for the determination of the mode of mastership to become objectionable due to the beginning of the tradition or its absence, lest its absence be understood as downgrading of reliability and validity on grounds of contradiction because there is no contradiction in them at all.

From what we have understood it has become apparent that there is no brevity in the tradition. Even if we accept the general usage of the word ‘Maula’ for the aforementioned three reasons: (a) the application of the word itself in the meaning of the one having authority, (b) Its determination apparently and clearly vis-à-vis its instance and (c) the beginning of the tradition as discussed above.

As for the argument of Raazi, it is nothing but sheer skepticism in the evident because if he intends the non-application of ‘Maula’ in the meaning of the one having authority, literally and customarily, he has not intended from it the meaning of the one having authority in their usages, even if it is due to absoluteness, it is clearly invalid. For, application of the word ‘Maula’ for a chief and owner of a slave, the one who has more authority than the slave in his affair, is from the known applications that cannot be refuted. In fact, this is the meaning that is immediately understood from it. And if he intended from it the non-usage of the scale of مفعل (which is used to denote time or place) in the superlative sense, then it is correct but of no avail to him because the application of the term ‘Maula’ for chief and the owner of the affair who has greater authority to exercise is in the sense that it is the place of authority for the slave, as he is taking from the continuous rope for his greater authority in the concerned affair; not because it has come on one scale in the meaning of another lest it be claimed that it is not popular in this meaning, literally or figuratively.

To conclude, the application of the word ‘Maula’ for the one having greater authority is like its application on one who frees, friend, neighbour, ally, helper, cousin or any other word that can be used to denote the place of authority. Thus, it is meaningless to accept all the instances and reject this instance in particular, despite it being the most manifest and most popular of all applications.

As for the third argument, it will suffice to dispel what we have explained repeatedly that the divine evidence on the Imamate and Caliphate of Ameerul Momineen (a.s.) is sufficient to establish his (a.s.) distinction for it because there is no scope for allegiance, appointment by another, Consultative Council and other things in the presence of a divine evidence from the side of Allah – the High – and His Messenger (s.a.w.a.). Moreover, the general nature of his (a.s.) mastership in the noble tradition under discussion for those who were under the mastership of the Messenger of Allah (s.a.w.a.) and the non-exception of the Caliphs from it despite their presence in the addressed congregation, establishes the immediacy of the succession. For, there is no mastership for the one who will come later over the one who will come first. Had they been prior to our master Ameerul Momineen (a.s.) in mastership, it would have been obligatory to exclude and except them from this announcement.

The strangest thing over here is the narration of some of the ignoramuses. That is, the word ‘Maula’ in this noble tradition refers to the one who has authority in inheritance and hence, there is no evidence for the Shiite belief in it. For, the manifestation of the word in usage, explanation, application and beginning as the one who has greater authority – as you know – is an obstacle from the application of any other meaning.

Also, the authority of inheritance is limited to three: Authority to emancipate, the authority to stand guarantee in a crime and the authority of Imamate; and whatever we have mentioned is not in harmony with any of these.

For, if the authority of Imamate is intended, then it is the verification of the aim, not its rejection. If the authority to stand guarantee in crime is intended, then it is null and void from two aspects:

A)    The onus of standing guarantee in a crime will not be allowed in the case of the Holy Prophet (s.a.w.a.) because from his stipulations is that he (s.a.w.a.) will not be a predecessor for a guaranteed one, whether from the aspect of genealogy or as a cause. In the presence of this condition, he (s.a.w.a.) will be the owner of wealth only on account of Imamate and mastership. Hence, there is no ground to prefer the authority of guarantee with regards to him.

B)    The authority of surety in a crime will not essentially go beyond the guarantor, as per the consensus of the Muslims. Therefore, there is no reason for him (s.a.w.a.) to appoint anybody else as the inheritor.

And if the authority to emancipate be intended, then it is on account of the group of those who emancipate from the side of his father and al-Abbas, his sons and Aqeel will also be included in this group. As a result, it will not be distinct to our master Ameerul Momineen (a.s.). Over here, the group from the side of the father and mother will not be given preference over the group from his father, that it be said, ‘al-Abbas and his sons were prevented from it because of their relationship only from their father’. Nay, the demand for giving preference to the nearest is the proof of authority for al-Abbas only. Giving preference to his cousin from the side of his father and mother over his paternal uncle, it will only be in the case of the mother being included as a party to the inheritance, as in the case of genealogical inheritance.

But as for the inheritance of authority which revolves around the father only, there is no scope for giving preference to the cousin over the paternal uncles from the side of his father.

Briefly, this ignorant has just heard the authority of inheritance without fully comprehending it that he can follow himself what he is saying.

[2] Ghaayah al-Maraam, p. 334 narrating from Tafseer al-Tha’labi

[3] Ghaayah al-Maraam, p. 334 narrating from Tafseer al-Tha’labi

[4] Ghaayah al-Maraam, p. 334 narrating from Kashf al-Ghummah, vol. 1, p. 437 (Tehran Edition). In it is ‘Zirrr from Abdullah’

[5] Majma’ al-Bayaan, vol. 3, p. 223; Ghaayah al-Maraam, pp. 334-335

[6] Tafseer al-Ayyashi, vol. 1, p. 288

[7] Ghaayah al-Maraam, pp. 397-398.

[8] Surah al-Maarej: Verses 1,2

[9] Majma’ al-Bayaan, vol. 2, p. 223

[10] Tafseer al-Ayyaashi, vol. 1, p. 331

[11] Majma’ al-Bayaan, vol. 2, p. 223; Shawaahed al-Tanzeel, vol. 2, p.381

[12] Tafseer al-Ayyaashi, vol. 1, p. 333

[13] Ghaayah al-Maraam, p. 79

[14] Ghaayah al-Maraam, p. 79 narrating from Musnad of Ahmad Ibn Hanbal

[15] Ghaayah al-Maraam, p. 79

[16] Ghaayah al-Maraam, p. 79

[17] Ghaayah al-Maraam, p. 79

[18] Ghaayah al-Maraam, p. 81; Manaaqeb of Ibn Maghaazeli, p. 24

[19] Ghaayah al-Maraam, p. 82

[20] Ghaayah al-Maraam, p. 83; Manaaqeb of Ibn al-Maghaazeli, p. 23

[21] Ghaayah al-Maraam, p. 83

[22] Ghaayah al-Maraam, p. 84

[23] Ghaayah al-Maraam, p. 89

[24] Amaali of Shaikh Mufeed (r.a.), p. 26, Session 3

[25] Ghaayah al-Maraam, p. 89

[26] Ghaayah al-Maraam, p. 87; Behaar al-Anwaar, vol. 37, p. 112 and 150; vol. 38, p. 267

[27] Surah Aale Imraan (3): Verse 34

[28] Ghaayah al-Maraam, p. 90; al-Amaali of Shaikh Saduq (r.a.), p. 98, Session 23

[29] Tafseer al-Fakhr al-Raazi, vol. 12, pp. 26-30

[30] Al-Misbaah al-Munir, p. 840

[31] Majma’ al-Bayaan, vol. 3, p. 209

إِنَّمَا وَلِيُّكُمُ اللهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

“Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.”[1]

In the exegesis of this verse in Ghaayah al-Maraam, twenty-four traditions have been recorded from Sunni references.

Tradition One: al-Tha’labi narrates from al-Sudi from Atabah Ibn Abi Hakeem and Ghaaleb Ibn Abdullah, “The word of Allah – the High – ‘Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow’ refers to Ali Ibn Abi Taalib (a.s.) because when a beggar came to him (a.s.) while he (a.s.) was bowing in prayers, he (a.s.) gave him his ring.”

Then al-Tha’labi says, “Informed us Abu al-Hasan Muhammad Ibn al-Qasem al-Faqeeh from Abdullah Ibn Ahmad al-Sha’raani from Abu Ali Ahmad Ibn Ali Ibn Rezeen from al-Mudhaffar Ibn al-Hasan al-Ansaari from al-Seri Ibn Ali al-Warraaq from Yahya Ibn Abd al-Hameed al-Hamaani from Qais Ibn al-Rabee’ from al-A’mash from Ebaayah Ibn al-Rab’ee from Abdullah Ibn Abbas (r.a.) who while sitting at the edge of (the fountain) of Zamzam said, ‘The Messenger of Allah (s.a.w.a.) said’ when a person entered wearing a turban. Now, Ibn Abbas had not even said ‘‘The Messenger of Allah (s.a.w.a.) said’ but that the person ‘The Messenger of Allah (s.a.w.a.) said’. So Ibn Abbas said to him, ‘I ask you for the sake of Allah, who are you?’ He uncovered his turban from his face and said, ‘O people! Whoever knows me, then indeed he has known me. But whoever does not know me, then (he should know) that I am Jandab Ibn Junaadah al-Badri Abuzar al-Ghaffari. I heard the Messenger of Allah (s.a.w.a.) with these two ears (and if I lie) these ears should become deaf and I saw the Messenger of Allah (s.a.w.a.) with these two eyes (and if I lie) these eyes should become blind. He (s.a.w.a.) says, ‘Ali is the leader of the good people, the killer of the transgressors, helped is the one who helps him and forsaken is the one who forsakes him’. One day, I was praying the noon prayers with the Messenger of Allah (s.a.w.a.) when a beggar entered the mosque and asked for alms. Nobody gave him anything. As a result, the beggar raised his hands towards the skies and invoked, ‘O Allah! Be a Witness that I begged in the mosque of the Messenger of Allah (s.a.w.a.), but none gave me anything.’ At this juncture, Ali (a.s.) was praying and was in the state of bowing. He (a.s.) indicated to the beggar with the little finger of his right hand and this was in front of the Holy Prophet (s.a.w.a.). When he (s.a.w.a.) completed his (s.a.w.a.) prayers, he (s.a.w.a.) raised his head towards the skies and prayed, ‘O Allah! (Prophet) Moosa (a.s.) asked you, ‘He said: O my Lord! Expand my heart for me, And make my affair easy to me; And loose the knot from my tongue; (That) they may understand my word; And give to me an aide from my family; Haroun, my brother; Strengthen my back by him; And associate him (with me) in my affair.’[2] So, You send down upon him (a.s.) as the Quran has spoken, ‘He said: We will strengthen your arm with your brother, and We will give you both an authority, so that they shall not reach you’[3] O Allah! I am Muhammad, Your Prophet and Your Chosen One. O Allah! Expand for me my heart, make my affair easy to me, give to me an aide from my family, Ali; strengthen my back with him.’

Abuzar said, ‘The Messenger of Allah (s.a.w.a.) had barely completed his invocation, when Jibraeel (a.s.) descended from the side of Allah – the High – and said, ‘O Muhammad! Read.’ He (s.a.w.a.) enquired, ‘And what should I read?’ He (a.s.) said, ‘Read: “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.”[4]

Tradition Two: From the book ‘al-Jam’o bain al-Sehaah al-Sittah’ of Rezeen, Part 3, in the exegesis of  Surah al-Maaedah under the saying of Allah – the High –  “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow” from Saheeh al-Nesaai from Ibn Salaam who narrates, “I came to the Messenger of Allah (s.a.w.a.) and said, ‘Verily, our people are furious with us because we have testified in Allah and His Messenger (s.a.w.a.). They have taken an oath that they will not speak with us. So, Allah – the High – revealed, “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.” Thereafter, Belaal called out for the noon prayers. The people commenced the prayers and were between prostration and bowing when a beggar asked for alms and Ali (a.s.) gave his ring while he (a.s.) was in a state of bowing. The beggar informed the Messenger of Allah (s.a.w.a.), who recited for us the verse, “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow. And whoever takes Allah and His apostle and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant[5]”[6]

He (r.a.) has continued the traditions till he says,

Tradition Ten: Muwaffaq Ibn Ahmad concerning the reply of Moaviyah’s letter to Amr Ibn al-Aas. Amr Ibn al-Aas wrote, “Indeed, you know O Moaviyah, what has been revealed in his book concerning Ali (a.s.) of the verses that comprise of his virtues and in which none can equal him (a.s.). Like His saying, “They fulfil vows”[7], “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow”[8] “Is he then who has with him clear proof from his Lord, and a witness from Him recites it and before him”[9] and Allah – the High – said, “Of the believers are men who are true to the covenant which they made with Allah”[10] and indeed Allah -  the High – said to His Messenger (s.a.w.a.), “Say: I do not ask of you any reward for it but love for my near relatives.[11]”[12]

Tradition Eleven: Muwaffaq Ibn Ahmad in a chain that terminates at Ibn Abbas (r.a.) narrates, “Abdullah Ibn Salaam entered and with him were a few people from his nation who had believed in the Holy Prophet (s.a.w.a.). They said, ‘O Messenger of Allah (s.a.w.a.)! Our houses are far and we don’t have any place to sit and talk except this place. When our people saw that we have believed in Allah and His Messenger (s.a.w.a.), they drove us away and decided not to sit with us, not to give their children in marriage to us and not to talk to us. Indeed, to bear all these things is difficult for us.’ The Holy Prophet (s.a.w.a.) said to them, ‘Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.’

Thereafter, the Holy Prophet (s.a.w.a.) went towards the mosque while the people were in states of standing and bowing (in prayers). He (s.a.w.a.) spotted a beggar and asked him, ‘Did anybody give you anything?’ He said, ‘Yes, a ring of gold.[13]’ The Holy Prophet (s.a.w.a.) enquired, ‘Who gave it to you?’ The beggar pointed to Ali Ibn Abi Taalib (a.s.) and said, ‘That person who is standing in prayers.’ Again, he (s.a.w.a.) asked, ‘In which state did he give you?’ The beggar replied, ‘He gave me while he was bowing.’ On hearing this, the Holy Prophet (s.a.w.a.) declared the greatness of Allah by saying ‘Allah-o-Akbar’, then recited the verse, ‘And whoever takes Allah and His apostle and those who believe for a guardian, then surely the party of Allah are they that shall be triumphant.’[14]

Hassaan Ibn Thaabit recited the following poem,

‘O Aba Hasan! May my life and blood be sacrificed for you

And so does everything that flies and walks

Will my praise and writings go waste?

Never does praise in the way of God go waste

So, you are the one who donated while you were bowing

May the lives of the nation be sacrificed for you, O best of those who bow!

Then, Allah revealed about you the best of mastership

And amongst it are the clear laws of the Shariah’”[15]

Then, he (r.a.) has continued the traditions till its end.

There is no dispute amongst the Muslims that this verse was revealed concerning our master Ameerul Momineen (a.s.) as has been explained by Ibn Shahr Aashob[16]. Hence, there is no need to cite more narrations from their (Sunni) sources. To invoke divine blessings, we shall state a few traditions from our sources:

In the book of al-Kaafi, narrating from our master Imam Sadeq (a.s.) concerning the verse of Allah – Mighty and Majestic be He – “Only Allah is your Master and His Apostle and those who believed” He (a.s.) said, ‘He implied, ‘They have more authority upon you i.e. they have more right than you upon your lives and your wealth.’ ‘those who believed” refers to Ali and the Imams (a.s.) from his descendants till the Day of Judgement. Thereafter, Allah – Mighty and Majestic be He – has described them by saying, “those who keep up prayers and pay the poor-rate while they bow.” Ameerul Momineen (a.s.) was bowing during the Noon prayers; he had prayed two units of prayers and was in a state of bowing. He was wearing a robe, the value of which was one thousand Dinars. The Holy Prophet (s.a.w.a.), who received it as a gift from al-Najaashi (the Ethiopian Emperor), made him (a.s.) wear it. The beggar came and said, ‘Salutations be on you, O friend of Allah and who has more authority upon the believers than they themselves! Give charity to the destitute. He removed his robe and indicated to the beggar to take it. So Allah – Mighty and Majestic be He – revealed this verse concerning him and the bounty of his children was made out of his bounty. So, whoever of his children has attained the position of Imamate, for him is such bounty, and they too donate while they bow.

The beggar who had begged for alms from Ameerul Momineen (a.s.) was from the angels and those who ask the Imams (a.s.) from his descendants, are also from the angels.”[17]

Again, in al-Kaafi, from our master Imam Sadeq (a.s.) from his father (a.s.) from his grandfather (a.s.) concerning the saying of Allah – Mighty and Majestic be He – ‘They recognize the favour of Allah, yet they deny it’[18], he (a.s.) said, ‘When the verse ‘Only Allah is your Master and His Apostle and those who believe’ was revealed, a group from the companions of the Messenger of Allah (s.a.w.a.) gathered in the mosque of Madinah. They said to each other, ‘What do you say about this verse?’ Some of them replied, ‘If we deny this verse, we deny all of them and if we believe in it, then it’s a disgrace for us when Ali Ibn Abi Taalib (a.s.) has authority over us.’ They said, ‘We know that Muhammad (s.a.w.a.) is truthful in whatever he (s.a.w.a.) says. But we will turn away and will not obey Ali (a.s.) in whatever he (a.s.) orders us.’ Thus, this verse descended, ‘They recognize the favour of Allah, yet they deny it’, that is, the mastership of Ali (a.s.) while the majority of them denies this mastership.’”[19]

From Al-Ehtejaaj of Shaikh Tabarsi (r.a.) in the letter of Imam Abul Hasan III Ali Ibn Muhammad al-Haadi (a.s.) to the people of Ahwaaz when they asked him (a.s.) about the issue of compulsion (جبر) and freewill (تفويض). He (a.s.) wrote, “The Ummah is unanimous and there is no dispute amongst them concerning the fact that the Holy Quran is the truth; there is no doubt in it, near all the sects. In this consensus, they are right and in the verification of what Allah has sent down, they are guided. As the saying of the Prophet (s.a.w.a.) goes, ‘My Ummah will not gather on any deviation’[20]. Thus, he (s.a.w.a.) informed that on whatever the Ummah is unanimous and they do not oppose each other, will be the truth.

This is the meaning of the tradition, not as the ignorant interpret it and not like what the opponents believe in the falsification of the judgment of the Book and following the laws of forged traditions and fabricated narrations, and following the lowly, destructive desires that are at variance with the text of the Book and the realization of the clear, illuminating verses. We ask Allah that He gives us the Grace for rectification and guides us towards guidance.

When the Book has testified the truth of a tradition and its veracity, a group from the Ummah denies it, disputing it with a tradition from these forged traditions. Consequently, due to their denial and refutation of the Book, they become deviated.

The most correct tradition the veracity of which is endorsed by the Book is the tradition on which the Ummah is unanimous that the Messenger of Allah (s.a.w.a.) said, ‘Surely, I leave behind amongst you two successors: the Book of Allah and my progeny. Till you fasten unto both of them, never will you be deviated after me and surely both of them shall not separate from each other till they meet me at the Pond.’

The last words from him (s.a.w.a.) in this are bearing exactly the same meaning of his (s.a.w.a.) saying, ‘Surely, I leave behind amongst you two weighty things: the Book of Allah and my progeny, my Ahle Bait (a.s.). They shall never separate from each other till they come to me at the Pond. Till you fasten unto both of them, you will never be deviated.’ We found the documentary testimonies of this tradition in the Book of Allah like His saying, “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.”[21]

The narrations of the scholars are unanimous that this verse is concerning Ameerul Momineen (a.s.) who gave charity while he (a.s.) was in a state of bowing. He (a.s.) thanked Allah for this and the verse descended in his favour.

Then we found the Messenger of Allah (s.a.w.a.) had indeed explained it for his (s.a.w.a.) companions with these words, ‘Of whosoever I am his master, Ali is his master. O Allah! You take him as a slave who takes Ali as his master and You take him as an enemy, who takes Ali as his enemy.’ He (s.a.w.a.) also said, ‘Ali will repay my debts and fulfil my promises. He is my successor upon you after me.’ And his (s.a.w.a.) saying when he (s.a.w.a.) appointed Ali (a.s.) as his (s.a.w.a.) successor in Madinah. He (a.s.) asked, ‘O Messenger of Allah (s.a.w.a.)! Are you leaving me behind for women and children?’ He (s.a.w.a.) replied, ‘Are you not satisfied that you are unto me as Haroon was to Moosa except that there is no prophet after me?’

So we came to know that the Book testifies with the verification of the traditions and the realisation of these testimonies. Hence, it is necessary for the Ummah to acknowledge them since these traditions are in conformity with the Quran.

When we realised that these traditions are in harmony with the Book of Allah and the Book of Allah is in consonance with these traditions, a guide towards them, following these traditions becomes compulsory. None will dispute this but the obstinate and the mischievous ones.”[22]

Again from Al-Ehtejaaj in a tradition from Ameerul Momineen (a.s.), he records, “The hypocrites asked the Messenger of Allah (s.a.w.a.), ‘Is there anything remaining for your Lord to make compulsory for us after what He has already done? Let Him mention it that our souls are at peace that there is nothing remaining.’ So, Allah revealed concerning this, ‘Say: I exhort you only to one thing,…’[23] that is, mastership. Then Allah revealed, “Only Allah is your Master and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.”

There is no dispute amongst the Ummah that on that day none paid the poor-rate while he was bowing except one man. Had his name been mentioned in the Book, they would have dropped it along with what they dropped from his remembrance. This – and all things similar to it – is from the secrets whose proofs are mentioned for you in the Book so that the distorters may remain ignorant about its meaning and it should reach to people like you. And at this juncture, Allah – Mighty and Majestic be He – said, ‘…This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion;… [24]’[25]

Explanation: It is possible to reconcile between what is narrated in al-Kaafi that the thing given as charity was a robe and what is narrated in other traditions and is also famous amongst the Shias as well as the Sunnis that it was a ring. Possibly, he (a.s.) had given a robe in the Noon prayers while bowing and in some other prayer, he (a.s.) had given a ring while bowing and the verse descended after the second giving.

This is proved by what has been narrated by al-Hamweeni from Sunni sources vide the chain of narrators terminating at Ammar Ibn Yaasir (r.a.) that he (a.s.) was bowing in a recommended prayer and a beggar asked him (a.s.). He (a.s.) removed his ring and gave it to the beggar after which the verse descended.[26]

The ring – as per what Ammar al-Saabaati has narrated – from Imam Abu Abdillah al-Sadeq (a.s.) was embedded with a ruby stone, weighing five mithqaal, and its ring was silver weighing four mithqaal.[27] What has been narrated in some Sunni traditions that the beggar said ‘He gave me a silver ring’ is perhaps a mistake and committed due to oversight.

I say: Indeed, it has become clear for you from what we have explained that there is no dispute amongst the Muslims concerning the fact that this noble verse was revealed in favour of our master Ameerul Momineen (a.s.).

It has also become quite apparent that the phrase ‘…those who keep up prayers…’ has a special application and not a general meaning for whoever pays the poor rate while in a state of bowing. For, he does not have a special merit by which some of the believers are distinguished; leave alone the propriety of limiting the mastership to him (a.s.). So, the derived attribute in the incident is merely taken as an introduction, not as a subject which revolves around a judgment which will be applicable for anybody who pays the poor rate while in a state of bowing. Thus, necessarily it is an introduction of a special personality who is the subject of the judgment.

None has been introduced in the traditions from both the sects, notwithstanding their abundance and copiousness – rather their consecutiveness – except our master Ameerul Momineen (a.s.). There is no scope for wavering or hesitating in its application for our master Ameerul Momineen (a.s.).

The plural tense used in the verse does not contradict this application because such usage for reverence and respect is customary. Moreover, the usage of the plural tense also indicates another fact. That is, his (a.s.) belief is the most complete in precedence, steadfastness and certainty in the levels of faith; his (a.s.) obedience for Allah – the High – is the most perfect vis-à-vis sincerity in degrees of obedience, focusing only on the attention of Allah – the High – and devoid of any trace of greed and fear, as has been narrated from him (a.s.), ‘I neither worshipped You because of fear of Your Fire nor due to the greed of Your Paradise. Nay, I found You worthy for worship and hence I worshipped You.’[28] Therefore, the use of the plural terms indicates towards this very meaning. To equate him (a.s.) with all the believers implies the perfection of all the degrees of belief and that the greatest levels of obedience were found in him (a.s.). He (a.s.) was positioned at the highest levels of certainty, belief and the most complete levels of obedience. Texts of both the sects in numerous instances have proved this fact. For example, the saying of the Holy Prophet (s.a.w.a.) when Ali (a.s.) came out to fight against Amr Ibn Abdawud, ‘Total belief has come out to fight against total polytheism.’[29] And that he (a.s.) is the most beloved creature in front of Allah – the High – and His Messenger (s.a.w.a.) in the tradition of the roasted bird.[30] And in the battle of Tabuk, the Messenger of Allah (s.a.w.a.) said, ‘Tomorrow, I will give the standard to a man who loves Allah and His Messenger and Allah and His Messenger love him; he is firm, not fleeing. He will not return till Allah grants victory at his hands.’[31] And many other similar accepted texts that are a testimony to his (a.s.) condition. Anybody who has even a faint knowledge about his (a.s.) condition will not doubt about these facts.

When it has become apparent for you what we have explained, then know that the noble verse is clear and explicit in the distinction of total mastership, great leadership and caliphate for our master Ameerul Momineen (a.s.). For, the master – regardless of its numerous meanings like owner of the affair, friend, lover and helper – returns to its most popular meaning which is the first one. Hence, one who controls the affairs of an immature child is his master, the master of a woman is who regulates the affairs of her marriage, the master of someone’s blood is he who can demand retaliation, the master of covenant (crown-prince) is the one who owns the covenant of rule, etc.

In Majma’ al-Bayaan: Al-Mubarrad says in the book ‘al-Ebaarah’ about the attributes of Allah, “The original Master is the One Who has the greatest authority i.e. He is the most worthy and its like is Maula.”

So, the word ‘Master’ (ولي) is in the meaning of the one who has the most authority (اولي), as is apparent, notwithstanding the contexts over here. But when the contexts are considered, then it becomes clear and over here, it is for two reasons:

First: Just as the master is added to the one whom he needs to take his place is a specified context near the knowledgeable people about the intention of the owner of the affair like the guardian of the child, the guardian of the woman, etc. in a way that none will imply these guardians to be their lover or helper or friend or neighbor. The only certain meaning which can be derived from it is the owner of the affair.

Similarly, considering as master the one whose authority is established for the opponent from the aspects of wisdom, law or custom, is a determined context near them in the implication of the owner of the affair.

Don’t you see when you say, ‘The master of the subjects is the king and his crown-prince and successor’ nobody implies that it means lover, helper, etc. Rather, it is decisively clear that the reference is to the owner of the authority. The same applies in this discussion. For, the sovereignty of Allah – the High – is established upon the creatures as an intellectual necessity. The same holds true for His Messenger (s.a.w.a.) upon the Ummah on account of his messengership and caliphate of Allah – the High. Thus, master over here implies owner of the affair. The phrase, ‘…those who believe, those who keep up prayers…’ followed by the conjunction ‘and’ in the verse and preceded by Allah and His Messenger (s.a.w.a.) shows the common factor of mastership between the three. Therefore, it is determined that the established mastership is for the one who paid the poor rate while bowing is the mastership of Allah – the High – and that of His Messenger (s.a.w.a.) in the meaning of having the most authority, maximum right and ownership of the affair.

Second: The element of limitation i.e. the word ‘only’ (اِنَّمَا) which according to all Arabic litterateurs is used for confinement and limitation. So, the word ولي in all its other meanings is not confined to Allah alone, His Messenger (s.a.w.a.) and the believers who established prayers and pay the poor rate while bowing. Thus, the only meaning in which the element of limitation will be truly applicable will be that of the mastership of the affairs and possessing the maximum authority.

Objection: Apparently, considering the context of the preceding four verses i.e. “O you who believe! Don’t take the Jews and the Christians as friends…”[32] and the verse is joined by two more verses i.e. “O you who believe! Don’t take those who take your religion as a mockery and a joke…” till His saying, “…and those who disbelieve as friends…”[33], over here, the  word ‘ولاية’ implies love because here, prohibition is for ولاية of Jews, Christians and unbelievers. Obviously, prohibition in such a case can be made only for love, and not for mastership and authority because the believers did not take the aforementioned people as the ‘possessors of authority’ that they would be prohibited from it. Thus, it is determined that ولاية, always implies love. Also, limitation over here is merely metaphorical, not real.

Answer: Mere usage of the word ولي in the preceding or following verses is unrelated with this verse in the meaning of lover is not the cause of deriving the same meaning for the word in this verse as well. Also, in the preceding and the following verses too, it is appropriate to interpret the word in the meaning of ‘possessors of authority, and the ones who possess more authority and more right’. It is guidance for the believers that the master of your affairs is Allah – the High, His Messenger (s.a.w.a.) and the believer bearing the described qualities in the verse. You are under the mastership of their affairs. You don’t have any choice in taking the love between you and between those who disbelieve in them. It is obligatory upon you to obey your masters, to follow their commands and to refrain from what they prohibit. Therefore, the verse emphasizes and highlights the preceding and following prohibitions.

Then, to disregard the limitation is not possible except in case of descent and revelation[34] because, essentially disregarding the alphabets is only on account of following what is added to it. Thus, anything which is not intended to be limited, the elements of limiting words will not be used for it.

Limiting the ولي to Allah – the High, His Messenger (s.a.w.a.) and the believer with the described qualifications, if it was revealed with taking the ولي in the meaning of love or helper, would be correct only if their love and affection descended in the position of all those whose love is obligatory from the believers. And this will not be complete till the believer who has been described with the desired qualities in the verse is close to His Messenger (s.a.w.a.), his (s.a.w.a.) Caliph and His Proof upon His servants; otherwise, there is no scope for descent.

To make him (a.s.) as an associate to His Messenger (s.a.w.a.) in limiting the love for him and the presence of Caliphate in him (a.s.) through the noble verse necessitates his distinction through it due to the absence of divine texts for the caliphate of the three caliphs, along with the confessions of the opponents. Moreover, limiting mastership after Allah – the High – and His Messenger (s.a.w.a.) to the believer possessing the mentioned characteristics, even if it was through descent, is not in consonance and harmony with them (the three caliphs) being eligible in front of Allah for the eminent position of Caliphate. In fact, in this case it becomes necessary that they be associated with the Messenger of Allah (s.a.w.a.) like the believer with the mentioned traits has been associated.

Objection: Such limitation will not be complete as per your ideology too, whether effectively or through descent, because Imamate and Caliphate is not limited to one person, as per your belief. Rather, the number of Imams – according to you – is twelve, like the number of months and the number of the grandsons of the Bani Israeel.

Answer: Limitation of mastership would not have been correct vis-à-vis our master Ameerul Momineen (a.s.) if the Imamate of each of the twelve Imams (a.s.) would have been at par horizontally with each other, like the rights of the partners with regards to their shareholdings. But when the Imamate of each one of them is in the vertically order, that is, there will be only one Imam in each era, or that every following Imam (a.s.) will be the successor of his predecessor, hence it will not be out of place to limit mastership in this arrangement due to the return of the mastership of the following Imams (a.s.) to the mastership of Ameerul Momineen (a.s.). Therefore, it will be correct to limit mastership to our master Ameerul Momineen (a.s.) because the Imamate of all the Imams (a.s.) returns to his (a.s.) mastership. Similarly, it will be correct to limit the mastership to the Messenger of Allah (s.a.w.a.) in the sense that the mastership of all the Imams (a.s.) returns to his (s.a.w.a.) mastership. Correspondingly, it will correct to limit the mastership to Allah – the High – because He is the Origin in mastership and the mastership of the Messenger of Allah (s.a.w.a.) and that of Ameerul Momineen (a.s.) and the infallible Imams (a.s.) emanates from the mastership of Allah – the High.

Yes, it is incorrect to limit mastership in the arrangement which does not return to His mastership. Thus, limitation will be incorrect as per the creed of the opponents, those who regard our master Ameerul Momineen (a.s.) to come after their caliphs. But as for our religion, he (a.s.) is the first of the caliphs and the chief of the successors (a.s.). Thus, limitation is complete and there is no shortcoming in it whatsoever.

All Praise is for Allah, it has become extremely clear from what we have explained that the noble verse is explicit in proving the distinction of Imamate for our master Ameerul Momineen (a.s.).

All Praise is for Allah Who explained the truth to the one who has the heart or lends an ear while he is a witness.

[2] Surah Taha (20): Verses 25-32

[3] Surah Qasas (28): Verse 35

[4] Ghaayah al-Maraam, p. 104

[5] Surah Maaedah (5): Verses 55-56

[6] Ghaayah al-Maraam, p. 104

[7] Surah al-Insaan (76): Verse 7

[8] Surah al-Maaedah (5): Verse 55

[9] Surah Hud (11): Verse 17

[10] Surah al-Ahzaab (33): Verse 23

[11] Surah al-Shura (42): Verse 23

[12] Ghaayah al-Maraam, p. 104; Manaaqeb of al-Khaarazmi, p. 200

[13] In the tradition of Imam Sadeq (a.s.), it is said as ‘ring of silver’.

[14] Surah al-Maaedah (5): Verse 56

[15] Ghaayah al-Maraam, p. 105; Manaaqeb of al-Khaarazmi, p. 265

[16] Manaaqeb-o-Aale Abi Taalib (a.s.), vol. 3, p. 3

[17] al-Kaafi, vol. 1, p. 288

[18] Surah al-Nahl (16): Verse 83

[19] al-Kaafi, vol. 1, p. 427

[20] Refer Behaar al-Anwaar, vol. 2, p. 225 and vol. 28, p. 104; al-Mo’jam al-Mufahharas le Alfaaz al-Hadith al-Nabawi, vol. 1, p. 367.

[21] Surah al-Maaedah (5): Verse 55

[22] Al-Ehtejaaj, vol. 2, pp. 251-253

[23] Surah al-Sabaa (34): Verse 46

[24] Surah al-Maaedah (5): Verse 3

[25] Ghaayah al-Maraam, p. 109 narrating from Al-Ehtejaaj, vol. 1, p. 601 (al-Uswah publication)

[26] Ghaayah al-Maraam, p. 106 narrating from Faraaed al-Simtain

[27] Ghaayah al-Maraam, p. 109

[28] Awaali al-La’ali, vol. 1, p. 404 and vol. 2, p. 11

[29] Kashf al-Ghummah, vol. 1, p. 272 and in it is ‘Total Islam has come out against total polytheism’

[30] Ghaayah al-Maraam, pp. 471-477

[31] Ghaayah al-Maraam, pp. 465-470

[32] Surah al-Maaedah (5): Verse 51

[33] Surah al-Maaedah (5): Verse 57

[34] Explanation: Verily, the limitation of mastership in the meaning of love for Allah – the High – and His Messenger (s.a.w.a.) will be correct only if it implies that the love of all  the believers with each other vis-à-vis belief and faith returns to the love of Allah and His Messenger (s.a.w.a.) because the origin is only Allah – the High – and His Messenger (s.a.w.a.). And the believer, who has been associated with His Messenger (s.a.w.a.), if he is an Imam whose obedience is obligatory, belief will not be complete except with the acceptance of his mastership and fastening unto his rope. So, it is correct to limit love in him too because he is an origin in belief just as the Messenger of Allah (s.a.w.a.) is an origin in it. Otherwise, there is no scope for the limitation of love in it because of the non-return of the love of the believers to His love. – Author (r.a.).

مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ . بَيْنَهُمَا بَرْزَخٌ لاَ يَبْغِيَانِ

“He has made the two seas to flow freely (so that) they meet together. Between them is a barrier which they cannot pass.”[1]

In Ghaayah al-Maraam, seven traditions have been recorded from Sunni sources in its exegesis.

Tradition One: al-Maaleki in al-Fusool al-Muhimmah from Anas Ibn Maalek concerning His saying, “He has made the two seas to flow freely (so that) they meet together”, he said, ‘(It refers to) Ali (a.s.) and Fatemah (s.a.).’ “There come forth from them pearls, both large and small”[2] (implies) al-Hasan (a.s.) and al-Husain (a.s.) and the author of the book ‘al-Durar’ has narrated.[3]

Tradition Two: Muhammad Ibn al-Abbas from Sunni references says, “Narrated unto us Ali Ibn Abdullah from Ibraheem from Muhammad Ibn al-Sult from Abi al-Jaarood Ziyaad Ibn al-Mundhir from al-Zahhaak from Ibn Abbas who said, concerning the verse of Allah – Mighty and Majestic be He – “He has made the two seas to flow freely (so that) they meet together” (refers to) Ali (a.s.) and Fatemah (s.a.); “Between them is a barrier which they cannot pass” is the Holy Prophet (s.a.w.a.), and “There come forth from them pearls, both large and small” are al-Hasan (a.s.) and al-Husain (a.s.).”[4]

Tradition Three: Abu Ali al-Tabarsi has narrated from Sunni references from Salmaan al-Farsi (r.a.), Saeed Ibn Jubair and Sufyaan al-Thauri that ‘the two seas’ implies Ali (a.s.) and Fatemah (s.a.) ‘between them is a barrier’ refers to Muhammad, the Messenger of Allah (s.a.w.a.) and ‘there come forth from them pearls, both large and small’ implies al-Hasan (a.s.) and al-Husain (a.s.).[5]

Tradition Four: Ibn Shahr Aashob from Sunni sources from al-Hirkausi in the book ‘al-Lawaame’ and Sharaf al-Mustafa’, Abu Bakr al-Shirazi in his book; Abu Saaleh , Abu Ishaaq al-Tha’labi, Ali Ibn Ahmad al-Taaee, Ibn Alaweeyah al-Qattaan – all in their exegesis of the Holy Quran – from Saeed Ibn Jubair, Sufyaan al-Thauri, and Abu Noaim al-Isfahaani in ‘Fi Maa Nazal Fi al-Quran Fi Ameerul Momineen (a.s.)’ from Hammaad Ibn Salmah, from Thaabit from Anas from Abu Haalek from Ibn Abbas; and al-Qaazi al-Nazeeri from Sufyaan Ibn Oyainah from Ja’far al-Sadiq (a.s.) – and the words belong to him – concerning the saying of Allah – the High –  “He has made the two seas to flow freely (so that) they meet together”, he said, ‘Ali (a.s.) and Fatemah (s.a.) are the two deep oceans, neither of them will pass the other. And in the tradition, “Between them is a barrier” is the Messenger of Allah (s.a.w.a.). “There come forth from them pearls, both large and small” refers to al-Hasan (a.s.) and al-Husain (a.s.).”[6]

Tradition Five: From Abu Moaviyah al-Dhurair from al-A’mash from Abu Saaleh from Ibn Abbas, “Verily, Fatemah (s.a.) was weeping due to hunger and lack of clothes. The Holy Prophet (s.a.w.a.) advised her, ‘O Fatemah! Be content with your husband. By Allah! He is the Chief in this world and the Chief in the Hereafter.’ Thus, he (s.a.w.a.) brought about reconciliation between the two of them and Allah – the High – revealed, ‘He has made the two seas to flow freely’. He says, I sent the two oceans, Ali Ibn Abi Taalib (a.s.) the ocean of knowledge and Fatemah (s.a.) the ocean of Prophethood; ‘they meet together’ they join; ‘I am Allah, I made a link between the two of them’. Then He said, ‘Between them is a barrier, a blockade i.e. the Messenger of Allah (s.a.w.a.) prevents Ali Ibn Abi Taalib (a.s.) from grieving for the world and stops Fatemah (s.a.) to argue with her husband for the sake of this world. O Jinn and men, ‘You two deny’ the mastership of Ameerul Momineen (a.s.) and the love of Fatemah al-Zahraa (s.a.). He said, ‘pearls (big)’ al-Hasan (a.s.) and ‘pearls (small)’ al-Husain (a.s.). For, the word اللؤلؤ is used for big pearls and المرجان is for small pearls. Perhaps, they are called as ‘oceans’ for the vastness of their merits and the abundance of their goodness. For, an ocean is called so due to its vastness and the Holy Prophet (s.a.w.a.) rode a horse and said, ‘I found it as an ocean’.[7]

Tradition Six: In the book, ‘al-Manaaqeb al-Faakherah Fi al-Etrah al-Taaherah’ from al-Mubarak Ibn Masroor, who reports, ‘Informed me al-Qazi Abu Abdillah from his father from Abu Ghaalib Muhammad Ibn Abdillah directly from Abu Haaroon al-Abdi from Abu Saeed al-Khudri who chronicles, ‘I asked Ibn Abbas concerning the saying of Allah – Mighty and Majestic be He – “He has made the two seas to flow freely (so that) they meet together”. He said, ‘Ali (a.s.) and Fatemah (s.a.).’  ‘Between them is a barrier which they cannot pass.’ The Messenger of Allah (s.a.w.a.). ‘There come forth from them pearls, both large and small’ al-Hasan (a.s.) and al-Husain (a.s.).’”[8]

Tradition Seven: al-Tha’labi too has narrated the above tradition and his chain of narrators terminates at Sufyaan al-Thauri.[9]

As for traditions from our sources, they are truly copious. In Ghaayah al-Maraam, five traditions have been recorded from our sources; we shall mention only two of them seeking divine blessings.

Tradition One: From Ibn Baabwayh who records, “My father narrated unto me from Sa’d Ibn Abdullah from al-Qasem Ibn Muhammad al-Isbahaani from Sulaiman Ibn Dawood al-Minqari from Yahya Ibn Saeed al-Attaar, who narrates, “I heard Abu Abdillah (a.s.) say, ‘He has made the two seas to flow freely (so that) they meet together. Between them is a barrier which they cannot pass’ Ali (a.s.) and Fatemah (s.a.) are two deep oceans of knowledge. Neither of them transgresses the other. ‘There come forth from them pearls, both large and small’ al-Hasan (a.s.) and al-Husain (a.s.).”[10]

Tradition Two: From Muhammad Ibn al-Abbas from Ali Ibn Mukhallad al-Dehaan from Ahmad Ibn Sulayman from Ishaaq Ibn Ibraheem al-A’mash from Katheer Ibn Heshaam from Kahmash Ibn al-Hasan from Abu al-Saleel from Abuzar (r.a.) concerning the saying of Allah – Mighty and Majestic be He – “He has made the two seas to flow freely (so that) they meet together”, he said, ‘Ali (a.s.) and Fatemah (s.a.)’. “There come forth from them pearls, both large and small” al-Hasan (a.s.) and al-Husain (a.s.). So whoever sees these four, Ali, Fatemah, al-Hasan and al-Husain (peace be on them all) will not love them but a believer and none shall hate them but an unbeliever. So, be believers with the love of the Ahle Bait (a.s.) and don’t be unbelievers on account of their hatred lest you be thrown in hell-fire.’[11]

When you have become aware of what we have elaborated, then know that five points can be derived from the noble verses:

1)      The elevated status of our master Ameerul Momineen (a.s.) and our lady Fatemah al-Zahra (s.a.) and their lofty position near Allah – Blessed and High be He – as He has named them as oceans. For, an ocean is used to denote vastness and expanse. It is written in al-Misbaah al-Muneer, ‘An ocean is called so due to its vastness’[12]. The position is that of the manifestation of His bounties and endowments upon His servants and these two (a.s.) are from the vast majestic bounties which He has bestowed upon the Jinn and the humans. Thus, He – the High – questions, ‘Then which bounties of your Lord will you two (Jinn and humans) deny?’[13]

2)      Both are equal to each other and are similar to the extent that neither of them can pass the other. Traditions about the merits and excellences of our lady al-Siddiqah al-Taaherah (s.a.) have proved this fact, that is, ‘But for Ali (a.s.), there would be none equal to Fatemah (s.a.) from the earlier ones to the recent ones.”[14]

3)      Their marriage was ordained by Allah – Blessed and High be He.

Explanation: Just as the meeting of the two physical oceans (seas) of this universe are attributed to their Sender, Who caused them to meet and join, similarly, the meeting and joining of the spiritual oceans too is attributed to their Sender and He is Allah – the High. The verb ‘He made to flow freely’ (مرج) is an active verb and is attributed to Allah – the High. So, meeting – in reality – emanates from the method of sending and not merely in pursuance of it. Traditions from both the sects have proved this point.

From the Sunni traditions, is what has been narrated in Ghaayah al-Maraam in the Chapter, ‘Ali (a.s.) is the best of creatures after the Messenger of Allah (s.a.w.a.)’ from Abu al-Hasan Ibn Maghaazeli al-Shaafei, the jurist, in the book ‘al-Manaqeb’ vide his chain of narrators ending at Abu Ayyub al-Ansaari, who states, “The Messenger of Allah (s.a.w.a.) fell ill. Fatemah (s.a.) came to visit him (s.a.w.a.) to enquire about his (s.a.w.a.) well-being. When she (s.a.) saw the state of the Messenger of Allah’s (s.a.w.a.) strain and weakness, she (s.a.) was choked by tears till she could no longer control them and began weeping. He (s.a.w.a.) consoled her, ‘O Fatemah! Surely Allah – Mighty and Majestic be He – scanned the earth, chose from it your father and sent him as a Prophet. Again, He scanned it for the second time and chose your husband from it. Thereafter, He revealed to me that I should get you married to him and take him as my successor. Don’t you know, O Fatemah, because of your reverence in front of Allah, He made you marry the one who is the greatest of them in forbearance, the foremost of them in peace and the most supreme of them in knowledge.’ (On hearing this), Fatemah (s.a.) became happy and rejoiced. Again, the Messenger of Allah (s.a.w.a.) said to her (s.a.), ‘O Fatemah! He (Ali) has eight unbeatable qualities: Belief in Allah and His Messenger (s.a.w.a.), his wisdom, his marriage to Fatemah (s.a.), his children al-Hasan (a.s.) and al-Husain (a.s.), his enjoining good, his prohibiting evil, his judgement with the Book of Allah – Mighty and Majestic be He. O Fatemah! Verily, we Ahle Bait (a.s.) have been given seven characteristics that are neither given to any of the earlier ones before us (or he (s.a.w.a.) said, ‘the Prophets) nor shall it be found by any of the last ones except us: From us is the most superior of the Prophets (a.s.) and he is your father; our successor is the best of successors and he is your husband; our martyr is the best of martyrs and he is Hamzah, your uncle; from us is the one who will have two wings by which he will fly in Paradise as he wishes and he is Ja’far, your uncle; from us are the two grandsons of this Ummah and they are your two sons and by the One in Whose hands is my life, from us is the Mahdi of this Ummah.’”[15]

He has also narrated it from al-Hamweeni vide another of his chain of narrators from Ali Ibn Helaal from his father, with addition.[16]

And from Shiite sources, he has recorded from Salmaan (r.a.) with many more merits.[17]

4)      The elevated status of the two chiefs of the youths of paradise, al-Hasan (a.s.) and al-Husain (a.s.), in front of Allah – the High – as He has called them as ‘pearls – big and small’ and likened them to it. Thus, He has declared their position amongst the Jinn and humans to be like that of pearls – both big and small – in the material world. So, just as pearls are an adornment for them in the material world, which they love and each one of them tries to acquire them to the best of his ability, they (may our lives be sacrificed for them) too are an embellishment and decoration for the believers, whom they love, hasten to acquire their affection, love and mastership (peace be on them both, their grandfather, their father, their mother and the Imams from their descendants).

5)      The distinction of Imamate and Caliphate for our master Ameerul Momineen (a.s.) and his two sons, al-Hasan (a.s.) and al-Husain (a.s.) – the two chiefs of the youth of Paradise. For, it is essential that the one who enjoys such a high position in front of Allah – Blessed and High be He – from the Jinn and the humans, nay, through whom He has obliged all the Jinn and the humans, and asked them, ‘Then which bounties of your Lord will you two (Jinn and humans) deny?’, then it is not permissible for anyone from the Jinn and the humans to overtake in the high position of Caliphate of Allah – the High – and His Messenger (s.a.w.a.). Moreover, it is essentially impermissible for those whom Allah – the High – has bestowed as bounties upon the Jinn and the humans to be a follower and adherent of the one upon whom the bounties have been bestowed. 

If you desire further elaboration, then know that Allah’s – Mighty and Majestic be He – terming Ali (a.s.) as an ocean shows the vastness of his knowledge and goodness. None of the three caliphs could match Ali (a.s.) in knowledge or any of the magnificent traits by which they could claim eligibility for this noble position of Caliphate and mastership. Whoever is informed of their anecdotes and stories will not bear any doubt whatsoever about what we have explained.

Ibn Qutaibah writes in his famous work of history[18]: Abu Bakr said during his illness in which he expired in reply to Abd al-Rahmaan Ibn Auf, “Yes, by Allah, I am not distressed by anything except three things that I did; I wish I had left them. And three things that I left, I wish I had done them. And three things I wish I had asked the Messenger of Allah (s.a.w.a.) about them. As for the three things that I did – and I wish I had not done them – was I wish I had left the house of Ali (a.s.) even if he (a.s.) declared a war against me. I wish on the day of Saqeefah Bani Saaedah I would have struck the hand of one of the two men viz. Abu Ubaidah (al-Jarrah) or Umar; for he was the Chief and I was the minister. I wish when I took al-Salmaa (or al-Sullami) as a prisoner in the attack, I should have either killed him with my sword or freed him but not burnt him alive.

As for the things that I left[19] – and I wish I should have done them– when I took al-Ash’ath Ibn Qais as a prisoner, I should have killed him and not left him alone because I heard from him and saw him which no rebel or evil person would have seen him do it but assist him in it. And I wish when I sent Khaaled Ibn Waleed to Syria, I should have sent Umar Ibn al-Khattaab to Iraq so that I could have opened both my hands freely in the way of Allah.

As for the things I would have loved to ask the Messenger of Allah (s.a.w.a.) about them, first would have been about this affair (caliphate) after him (s.a.w.a.) so that none would have disputed about it. (Secondly), I should have asked him (s.a.w.a.) whether the Ansaar have any right in it (caliphate) and (thirdly), I wished I had asked him (s.a.w.a.) about the inheritance of the daughter of the brother and father’s sister. For, I had all these things in mind.”

How can one prefer such a person to such an important position and status, which follows in the footsteps of Prophethood? Nay! Worse than this – as you know – and more shocking was that despite having such a condition, how could he hasten on the first day along with all his brothers and congregate in the Saqeefah of Bani Saaedah to appoint a Caliph???!!! They left the dead body of the Messenger of Allah (s.a.w.a.) to determine Caliphate for one amongst themselves without consulting our master Ameerul Momineen (a.s.) and others from the Bani Hashim lest they would dispute their word.

Moreover, how could he hand over Caliphate for the second caliph on the last day of his life and did not maintain status quo as – as per his belief and their belief – the Messenger of Allah (s.a.w.a.) had done? This was the condition of the first caliph.

As for the second caliph, it would suffice to state whatever is famous amongst the books of both the sects and that is, on a number of occasions, he had declared his ignorance saying, ‘But for Ali, Umar would have been destroyed’![20] Some of them have numbered it as seventy times!!

As for the third caliph, his condition is even more apparent and is not hidden for the one who follows their traditions.

Conclusion: How could those, who were bearing these conditions, even think of disputing with the ‘Door of the City of Prophet’s (s.a.w.a.) Knowledge’, who has been named in the Holy Quran as an ocean and whom Allah has made as a sign which He has endowed upon the Jinn and the humans???!!

All Praise is for Allah Who guided us to the recognition of His Proof and did not make us from the deniers of the sign and guidance would not have been possible for us had Allah not guided us.

[2] Surah Rahmaan (55): Verse 22

[3] Ghaayah al-Maraam, p. 413; al-Fusool al-Muhimmah, p. 12

[4] Ghaayah al-Maraam, p. 413

[5] Majma’ al-Bayaan, vol. 9, p. 201; Ghaayah al-Maraam, p. 413

[6] Manaaqeb-o-Aale Abi Taalib (a.s.), vol. 3, p. 318; Ghaayah al-Maraam, p. 413

[7] Manaaqeb-o-Aale Abi Taalib (a.s.), vol. 3, p. 319; Ghaayah al-Maraam, p. 414

[8] Ghaayah al-Maraam, p. 414

[9] Ghaayah al-Maraam, p. 414

[10] Ghaayah al-Maraam, p. 414 narrating from Shaikh al-Saduq (a.r.)

[11] Ghaayah al-Maraam, p. 414

[12] Al-Misbaah al-Muneer, p. 48

[13] Surah Rahmaan (55): Verse 21

[14] Behaar al-Anwaar, vol. 43, p. 107

[15] Ghaayah al-Maraam, p. 449; Manaaqeb of Ibn Maghaazeli, p. 101

[16] Ghaayah al-Maraam, p. 449

[17] Ghaayah al-Maraam, p. 452

[18] Al-Imaamah wa al-Siyaasah, p. 18

[19] These are the words from the manuscript from which I have copied. But it is known that only two things have been mentioned in this and perhaps, the third has been dropped due to the mistake of the manuscript writer. And Allah knows. I could manage to locate the mention of the third in the book, ‘al-Eqd al-Fareed’ by Ibn Abd Rabbeh, the words of which are as follows: ‘And I wish the day I dispatched Khaaled Ibn Waleed to the Ahl al-Raddah, I should have stood at Dhee al-Qissah. Had the Muslims become victorious, they would have become victorious. But if they would be defeated, I would be on the point of meeting or helping.’ – The Author (r.a.)

[20] Sharh-o-Nahj al-Balaaghah by Ibn Abi al-Hadeed, vol. 12, p. 205;  al-Ghadeer, vol. 6, p. 327

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا

“Surely (as for) those who believe and do good deeds for them will Allah bring about love.”[1]

Indeed, in Ghaayah al-Maraam, thirteen traditions have been mentioned from Sunni sources that this verse was revealed concerning our master Ali Ameerul Momineen (a.s.).

Some of these are as follows:

From Ibn Maghaazeli al-Shaafe’i in his ‘al-Manaaqeb’ reporting directly from Ibn Abbas, who chronicles, “The Messenger of Allah (s.a.w.a.) took my hand and took the hand of Ali (a.s.) and prayed four units of prayers. Thereafter, he (s.a.w.a.) raised his hands towards the skies and supplicated, ‘O Allah! (Prophet) Moosa Ibn Imran asked You and I, Muhammad, ask you that You expand my heart for me, make my affair easy for me, untie the knots of my tongue that they may understand my saying; and make for me a minister from my family, Ali; strengthen my back with him and, make him a partner in my affair.” Ibn Abbas said, “Then, I heard an announcer call out, ‘O Ahmad! You have been granted what you asked.’”

The Prophet (s.a.w.a.) said, ‘O Ali! Raise your hand towards the sky and ask your Lord, He will grant you.’ So, Ali (a.s.) raised his hands towards the sky while he (a.s.) was supplicating, ‘O Allah! Make a covenant for me and bring about love for me near Yourself.’ Allah – the High – revealed on His Prophet (s.a.w.a.), “Surely (as for) those who believe and do good deeds for them will Allah bring about love.” The Holy Prophet (s.a.w.a.) recited this verse for his companions. They were truly amazed by it. The Holy Prophet (s.a.w.a.) asked, ‘Are you amazed that the Quran is divided into four parts. One-fourth is concerning us Ahle Bait (a.s.) exclusively, one-fourth is the permissible, one-fourth is the prohibited and one-fourth is about ethics and laws. And Allah has sent concerning us the precious verses of the Quran.’”[2]

From al-Tha’labi in his exegesis under the exegesis of the aforementioned verse, he records, “Informed us Abd al-Khaaleq Ibn Ali Ibn Abd al-Khaaleq from Abu Ali Muhammad Ibn Ahmad Ibn al-Hasan al-Sawwaaf at Baghdad from Abu Ja’far al-Hasan Ibn Ali al-Farsi from Ishaaq Ibn Basheer al-Kufi from Khaaled Ibn Yazeed from Hamzah from Abu Ishaaq al-Sabe’ei from al-Buraa Ibn Aazeb that the Messenger of Allah (s.a.w.a.) said to Ali Ibn Abi Taalib (a.s.), ‘O Ali, say, ‘O Allah! Make for me a covenant with You and instil my love in the hearts of the believers.’’ So, Allah – Mighty and Majestic be He – revealed, “Surely (as for) those who believe and do good deeds for them will Allah bring about love”.”[3]

From Ibraheem Ibn Muhammad al-Hamweeni who reports that Waahedi said, “Informed us Ismaeel Ibn Ibraheem Ibn Hamwayh from Yahya Ibn Muhammad al-Alawi from Abu Ali al-Sawwaaf at Baghdad from al-Hasan Ibn Ali Ibn al-Waleed Ibn al-No’maan al-Farsi from Ishaaq Ibn Basheer from Khaaled Ibn Yazeed Ibn Hujrah al-Zayyaat from Abu Ishaaq from al-Buraa that the Messenger of Allah (s.a.w.a.) said to Ali (a.s.), ‘O Ali, say, ‘O Allah! Make for me a covenant with You and instil my love in the hearts of the believers.’’ So, Allah – the High – revealed, “Surely (as for) those who believe and do good deeds for them will Allah bring about love”. He said, ‘It was revealed concerning Ali Ibn Abi Taalib (a.s.).’”[4]

And from Shiite sources, he has mentioned eleven traditions. Some of these are as follows:

From Muhammad Ibn Yaqub from Muhammad Ibn Yahya from Salmah Ibn al-Khattaab from al-Hasan Ibn Abd al-Rahmaan from Ali Ibn Abi Hamzah from Abu Baseer, who reports, “I asked Imam Abu Abdillah (a.s.) concerning the saying of Allah – the High – “Surely (as for) those who believe and do good deeds for them will Allah bring about love”. He (a.s.) replied, ‘The mastership of Ameerul Momineen (a.s.), it is the love which Allah – the High – has talked about.’”[5]

From Ali Ibn Ibraheem in his exegesis, “Narrated unto us Ja’far Ibn Ahmad from Ubaydullah Ibn Moosa from al-Hasan Ibn Ali Ibn Ali Ibn Abi Hamzah from his father from Abu Baseer, who says, ‘I asked Imam Abu Abdillah (a.s.) about concerning the saying of Allah – the High – “Surely (as for) those who believe and do good deeds for them will Allah bring about love”. He (a.s.) replied, ‘The mastership of Ameerul Momineen (a.s.), it is the love which He has mentioned.’”[6]

When you have become aware of what we have mentioned from the abundant traditions recorded by both the sects that prove that this noble verse was revealed in the glory of our master Ameerul Momineen Ali Ibn Abi Taalib (a.s.), then know that it establishes the distinction of Imamate and Caliphate for him (a.s.).

Explanation: The phrase ‘bring about’ in the noble verse can be implied either in the involuntary world (تكويني) or in the voluntary world (تشريعي). And the word ‘love’ can either mean mastership and Imamate or absolute love and affection.

If we say that the implication is in the voluntary world, as traditions from Shiite reveals show as do the narrations of Ibn al-Maghaazeli, al-Tha’labi and al-Hamweeni, due to the reference of the referred covenant to the covenant of Caliphate and Imamate, then the evidence is clear and obvious.

Objection: There is no ground to interpret ‘love’ as mastership and Imamate since that will not be its true meaning, as is apparent, nor will it have any such metaphorical implication as there is no true relation for usage between the two meanings.

Answer: Presence of true love for a person necessitates being to his liking and not opposing him. So, vis-à-vis an action, a person will be said to love a deed when he agrees to it, follows it and treads on its path, just as the phrase ‘who loves to spread indecencies’ in the verse “Surely (as for) those who love that scandal should circulate respecting those who believe”[7] is used to denote backbiting. For, true love necessitates manifestation of its effects externally. And if its effects are not found externally, then that person will not be said to have true love. It is permissible to imply its effects as an allusion. So, the intention of mastership and Imamate from the word ‘love’ is a real implication, and if not, then at least, it can be said to have been used as an allusion.

If we say that the meaning of the voluntary sense of love is for absolute love and affection, then the evidence is established.

Explanation: There is no doubt that our master Ameerul Momineen (a.s.) claimed Caliphate and Imamate and did not consider anyone from the Ummah as eligible for it. He (a.s.) refused to pay allegiance to Abu Bakr and argued against him and other companions. He (a.s.) also sought help from them to get back his right from Abu Bakr. He (a.s.) did not pay allegiance to Abu Bakr of his (a.s.) volition, a reality more apparent than daylight. None will deny these facts but an obstinate opponent. So, his (a.s.) love, which Allah has made obligatory for him (a.s.), demands that one should testify in him (a.s.) and follow in his (a.s.) footsteps. Otherwise, the claimant of his (a.s.) love will not be true in his claim. For, it is necessary that true love is that whose effects are manifested externally. Then how can one claim to love him (a.s.) while opposing him (a.s.)?

Objection: Presence of love does not necessitate verification of the claim of the loved one. For, the believers have been ordered to love each other but they have not been ordered to verify the claims of each other without evidence.

Answer: Love vis-à-vis belief is all inclusive and hence, there is no scope for limiting verification to each other. And the verification of each one of them for the other necessitates the verification of the plaintiff for the defendant.

But over here, the general believers have been ordered to love our master Ameerul Momineen (a.s.) and hence, it is obligatory on them to verify his (a.s.) claim and follow him (a.s.).

Also, his (a.s.) love being made obligatory on all the believers is not but being a complete form of obedience to Allah and His Messenger (s.a.w.a.). It is dearest and most beloved thing near Allah – the High – and His Messenger (s.a.w.a.). Thus, it would be irrational to give preference to anyone else other than him (a.s.) in the Caliphate of Allah – the High – and His Messenger (s.a.w.a.).

If the implication is involuntary (تكويني), then too the proof is established, whether by love mastership and Imamate is intended or absolute love and affection.

Explanation: To consider the involuntary (تكويني) meaning over here implies destining his (a.s.) love and facilitating its causes in the hearts of the believers, in a way that they are guided towards it and they select his (a.s.) love and affection. Hence, there will not be a believer but that he will love him (a.s.) and there will not be a hypocrite but that he will hate him (a.s.). Obviously, this destining of love is not in the meaning of compulsion and coercion. Limiting his (a.s.) love only from all the believers in their hearts is not for any reason but because its is the closest and most beloved thing near Allah – the High – and near His Messenger (s.a.w.a.). Thus, only he (a.s.), and none else, is eligible and deserving for the Caliphate of Allah – the High – and the Messenger of Allah (s.a.w.a.).

All Praise is for Allah Who granted us his (a.s.) love and the love of the infallible ones from his progeny (peace be on them all) and granted us enmity of their enemies.

[2] Ghaayah al-Maraam, p. 373; al-Manaaqeb of Ibn Maghaazeli, p. 328

[3] Ghaayah al-Maraam, p. 373

[4] Ghaayah al-Maraam, p. 373 narrating from Faraaed al-Simtain

[5] Al-Kaafi, vol. 1, p. 431; Ghaayah al-Maraam, p. 374

[6] Ghaayah al-Maraam, p. 374 narrating from Tafseer al-Qummi, p. 417

[7] Surah Nur (24): Verse 19

وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللهِ وَاللهُ رَؤُوفٌ بِالْعِبَادِ

“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”[1]

In Ghaayah al-Maraam, it has been recorded from Tafseer al-Tha’labi, Part I, in the exegesis of Surah al-Baqarah (2), verse 207, the saying of Allah – the High – “And among men is he who sells himself to seek the pleasure of Allah” that when the Messenger of Allah (s.a.w.a.) intended to migrate (to Madinah), he (s.a.w.a.) left behind Ali Ibn Abi Taalib (a.s.) in Makkah to repay his (s.a.w.a.) debts, return the trusts that were lying with him (s.a.w.a.) and ordered him (a.s.) in the night when he (s.a.w.a.) left for the cave – while his (s.a.w.a.) house surrounded by the polytheists – that he (a.s.) should sleep on his (s.a.w.a.) bed. He (s.a.w.a.) said to him (a.s.), “O Ali! Cover yourself with my Hadhrami sheet and sleep on my bed. God willing, no difficulty shall reach unto you from them.” He (a.s.) duly obliged. So, Allah – Mighty and Majestic be He – revealed to Jibraeel (a.s.) and Mikaaeel (a.s.), “Verily, I made brotherhood between you two and made the age of one more than the other. Which one of you is willing to sacrifice his life for the other?” Both of them chose life. So, Allah – Mighty and Majestic be He- revealed unto both of them, “Can’t you two be like Ali Ibn Abi Taalib (a.s.)? I created between him (a.s.) and Muhammad (s.a.w.a.) while he (a.s.) was willing to sleep in the bed of Muhammad (s.a.w.a.) and sacrifice his life. Descend to the earth and protect him (a.s.) from his enemies.” So Jibraeel (a.s.) descended near his (a.s.) head while Mikaaeel (a.s.) came near his (a.s.) feet.  Jibraeel (a.s.) said, ‘Congratulations to a person like you, O son of Abu Taalib (a.s.). Allah is taking pride in you in front of the angels.’ At this juncture, Allah revealed on His Messenger (s.a.w.a.) who was on his way to Madinah in praise of Ali Ibn Abi Taalib (a.s.). “And among men is he who sells himself to seek the pleasure of Allah…”[2]

Al-Maaleki records in his book ‘al-Fusool al-Mohimmah’, “Imam Hujjatul Islam Abu Haamid al-Ghazzaali (r.a.) in his book, ‘Ehyaa al-Uloom al-Deen’ writes, ‘The night when Ali Ibn Abi Taalib (a.s.) slept on the bed of the Messenger of Allah (s.a.w.a.), Allah – the High – revealed to Jibraeel (a.s.) and Mikaaeel (a.s.), “Verily, I made brotherhood between you two and made the age of one more than the other. Which one of you is willing to sacrifice his life for the other?” Both of them chose life and loved it. So, Allah – Mighty and Majestic be He- revealed unto both of them, “Can’t you two be like Ali Ibn Abi Taalib (a.s.)? I created between him (a.s.) and Muhammad (s.a.w.a.) while he (a.s.) was willing to sleep in the bed of Muhammad (s.a.w.a.), protecting him (s.a.w.a.) with his (a.s.) life and preferring his (s.a.w.a.) life to his own. Descend to the earth and protect him (a.s.) from his enemies.” So Jibraeel (a.s.) descended near his (a.s.) head while Mikaaeel (a.s.) came near his (a.s.) feet.  Jibraeel (a.s.) said, ‘Congratulations! Congratulations to a person like you, O son of Abu Taalib (a.s.). Allah is taking pride in you in front of the angels.’ At this juncture, Allah – Mighty and Majestic be He – revealed. “And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”[3]

In Majma’ al-Bayaan, it is narrated from al-Sudi from Ibn Abbas that this verse was revealed concerning Ali Ibn Abi Taalib (a.s.) when the Holy Prophet (s.a.w.a.) took flight from the polytheists to the cave and Ali (a.s.) slept on his (s.a.w.a.) bed. As a result, this verse descended while he (s.a.w.a.) was between Makkah and Madinah. It is narrated that when he (a.s.) slept on his (s.a.w.a.) bed, Jibraeel (a.s.) stood near his (a.s.) head while Mikaaeel (a.s.) was near his (a.s.) feet. Jibraeel (a.s.) was calling out to him, ‘Congratulations! Congratulations to person like you, O son of Abu Taalib (a.s.)! Allah is taking pride in you in front of the angels.’[4]

I say: The traditions from both the sects are numerous; nay, they are almost consecutive. And indeed, in Ghaayah al-Maraam, eleven traditions have been narrated from Sunni sources and the same number from our sources.[5]

From what al-Tha’labi and Hujjatul Islam al-Ghazzali have mentioned, it is apparent that the descent of the verse in his (a.s.) glory, the coming down of the two proximate angels for his (a.s.) protection, the saying of Jibraeel (a.s.), ‘Congratulations! Congratulations to person like you, O son of Abu Taalib (a.s.)! Allah is taking pride in you in front of the angels’ for his (a.s.) sleeping upon the bed of the Holy Prophet (s.a.w.a.) in that night, are all accepted and acknowledged facts for which there is no need to mention the chain of narrators since mentioning the tradition without the chain of narrators and both (al-Tha’labi and al-Ghazzali) have mentioned it without these chains considering it as accepted. If a person is bent upon rejecting something, he cannot see even something clearer than this.

The usage of the present tense, and not the past tense, for the word ‘selling’ by Allah – Mighty and Majestic be He – although according to a view it would have been appropriate to use the past tense because it is informing about an incident that transpired in the past, is to notify that the quality of selling himself to gain the satisfaction of Allah – the High – is his (a.s.) noble virtue and honourable trait, which is continuously found in him (a.s.). It was not a thing which he (a.s.) did occasionally. For, the present tense shows that it was a characteristic that was found in him (a.s.) permanently as the frequent use in the instances of usage establishes. Hence, it is brought to show a quality that belongs to his (a.s.) essential being. Therefore, not using the past tense over here and instead using the present tense is to bring to attention that he (a.s.) was habitually possessing this noble quality and honourable trait. Due to which, Allah – the High – took pride in him (a.s.) in front of the proximate angels. Whoever is aware of his (a.s.) characteristics in wars and other occasions, will know for sure that this was indeed his (a.s.) characteristic.

When you have become acquainted of what we have explained, it will become clearer than daylight for you that the distinction of Caliphate and Imamate is for him (a.s.). For, the one who attained the most perfect levels of servitude from maturity to this great majestic position and for the one who enjoys such a status, it is irrational that he should be under the mastership of the one who is lower than him in status and esteem; leave alone the one who is far lower in degrees lower than him. Hence, the flight of the three caliphs along with those who fled in the Battles of Ohod and Khaibar and their lack of courage to fight against Amr Ibn Abdawud show the domination of their love for their own lives over the love of Allah and His Messenger (s.a.w.a). Thus, according to the consensus of both the sects, the Messenger of Allah (s.a.w.a.) declared in the Battle of Khaibar, “Tomorrow, I shall give the standard to a man who loves Allah and His Messenger and whom Allah and His Messenger love. He will not return till Allah gives victory at his hand.”[6] Now, his (s.a.w.a.) declaration, along with proving the perfect position of our master Ameerul Momineen (a.s.) since he (s.a.w.a.) gave him (a.s.) the standard and Allah gave victory at his (a.s.) hands, it also establishes the weak position of the earlier ones in their love for Allah – the High – and His Messenger (s.a.w.a.) since they returned with the standard and Allah did not grant victory at their hands. And whoever is weak in his love for Allah – the High – and His Messenger (s.a.w.a.), how can Allah chose him over the one who loves Allah – the High and His Messenger (s.a.w.a.), was perfect in his (a.s.) love to the extent that he (a.s.) did not give preference to anything over His satisfaction.

Objection: Just as our master Ali Ameerul Momineen (a.s.) had the merit and privilege of sleeping on the bed of the Holy Prophet (s.a.w.a.) and selling his self to seek the satisfaction of Allah – the High – , similarly, Abu Bakr too had the honour of giving him (a.s.) company in the cave and being his (s.a.w.a.) close companion. In fact, He declared him as the second of the two from His Messenger (s.a.w.a.). It proves the perfection of his merit and excellence, as the Holy Prophet (s.a.w.a.) said to him, “Don’t grieve; surely Allah is with us.”[7]

Answer: Mere accompanying and being together in one place and terming one person as the companion of the other neither proves merit nor demerit. Similarly, the term ‘the second of the two’ and its like too do not prove any superiority, leave alone perfect excellence and merit. Don’t you see that  Allah –the High – has made an unbeliever a companion of a believer and a believer a companion of an unbeliever. He – Mighty and Majestic be He – declares in Surah Kahf, “…so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.”[8] He also said, “His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust…?”[9] And said, “Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are…”[10] In none of the above terms, any virtue or merit has been mentioned for the companions of the secret counsel.

It can also be argued that in the saying of Allah – the High – “So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see…”[11], singular tense ‘him’ has been used, which proves that the only common thing between Abu Bakr and the Holy Prophet (s.a.w.a.) was only in the company that he kept with the latter and being with him (s.a.w.a.) in the cave, not in the descent of tranquillity, along with the fact that tranquillity was something that was common and general for all the believers.

Objection: It can be debated that the singular verse refers to Abu Bakr as he was the one who grieved and was in need of tranquillity.

Answer: The pronoun ‘him’ in ‘strengthened him’ refers to the Holy Prophet (s.a.w.a.), for sure, and separation between the two pronouns is removed from and unbecoming of an eloquent speech. In fact, it is not at all permissible over here because the beginning of the verse under discussion is explaining the help and assistance to the Holy Prophet (s.a.w.a.). So, Allah – the Mighty – informs, “If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see…”[12] Therefore, the saying of Allah – the High – “So Allah sent down His tranquillity upon him” explains the help and assistance of Allah – the High – for him (s.a.w.a.) only. Had the pronoun implied Abu Bakr, the last part of the verse would not be in harmony and consonance with its beginning. Hence, it’s determined that the pronoun refers only and only to the Messenger of Allah (s.a.w.a.).

[2] Ghaayah al-Maraam, p. 344

[3] Ghaayah al-Maraam, pp. 345-346; al-Fusool al-Muhimmah, p. 48; al-Mahajjah al-Baidhaa , vol. 6, p. 80; Tafseer al-Burhaan, vol. 1, p. 206

[4] Majma’ al-Bayaan, vol. 2, p. 301

[5] Ghaayah al-Maraam, pp. 344-347

[6] Ghaayah al-Maraam, pp. 465-470

[7] Surah Taubah (9): Verse 40

[8] Surah Kahf (18): Verse 34

[9] Surah Kahf (18): Verse 37

[10] Surah Mujaadelah (58): Verse 7

[11] Surah Taubah (9): Verse 40

[12] Surah Taubah (9): Verse 40

وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللهَ هُوَ مَوْلاَهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ وَالْمَلاَئِكَةُ بَعْدَ ذٰلِكَ ظَهِيرٌ

“…and if you back up each other against him, then surely Allah it is Who is his Guardian, and Jibreel and the good-doer from the believers, and the angels after that are the aides.”[1]

Shaikh al-Tabarsi (r.a.) in Majma’ al-Bayaan writes, “Both Shiite and Sunni traditions have been recorded that the term ‘the good-doer from the believers’ implies Ali (a.s.) and it’s the view of Mujahid. In the book, ‘Shawaahed al-Tanzeel’ vide the chain of narrates ending at Sudair al-Sairafi from Imam Abu Ja’far (a.s.), who said, “Indeed, the Messenger of Allah (s.a.w.a.) introduced Ali to his companions twice: First, when he (s.a.w.a.) declared, ‘Of whosoever I am his master, Ali is his master too.’ Second, when the verse ‘then surely Allah it is Who is his Guardian, and Jibreel and the good-doer from the believers’ was revealed, the Messenger of Allah (s.a.w.a.) took the hand of Ali (a.s.) and said, ‘O people! He is ‘the good-doer from the believers’.” Asmaa Bint Umays said, ‘I heard the Holy Prophet (s.a.w.a.) say, ‘And ‘the good-doer from the believers’ is Ali Ibn Abi Taalib (a.s.).’”[2]

In Ghaayah al-Maraam, six traditions from Sunni sources have been mentioned. [3] Some of these are as follows:

Ibn Shahr Aashob has recorded in his book al-Manaaqeb from Sunni references vide Tafseer Abu Yusuf Yaqub Ibn Sufyaan al-Niswi, al-Kalbi, Mujahid, Abu Saaleh and al-Maghrebi from Ibn Abbas, “Hafsah saw the Holy Prophet (s.a.w.a.) with (his wife) Maariyah al-Qibtiyyah in the house of Ayeshah. He (s.a.w.a.) said to Hafsah, ‘Will you conceal my secret?’ She replied in the affirmative. He (s.a.w.a.) confided, ‘I have made her (Maariyah) unlawful for myself due to the purity of her heart.’ Hafsah informed Ayeshah and revealed unto her about the prohibition of Maariyah. Ayeshah spoke to the Holy Prophet (s.a.w.a.) about the matter and the verse “And when the Prophet secretly communicated a piece of information to one of his wives…. then surely Allah it is Who is his Guardian, and Jibreel and the good-doer from the believers”. He said, ‘By Allah! The good-doer from the believers is Ali (a.s.). He says Allah is sufficient for him and the angels after that are the aides.’

Al-Bukhari and al-Mosuli record that Ibn Abbas said, “I asked Umar Ibn al-Khattaab about the two women who were backing each other against the Prophet (s.a.w.a.), he replied, ‘Hafsah and Ayeshah’.”[4]

As for the traditions from our sources, then they are truly copious. Some of which are as follows:

1) In Ghaayah al-Maraam from Muhammad Ibn Maahiyaar – a reliable person – in his exegesis while discussing the verses that were revealed in the glory of the Ahle Bait (a.s.) has brought fifty-two (52) traditions under this verse from both Shia and Sunni sources.

2) Narrated unto us Ja’far Ibn Muhammad al-Husaini from Eesa Ibn Mehraan from Mukhaawel Ibn Ibraheem from Abd al-Rahmaan al-Aswad from Muhammad Ibn Abdullah Ibn Abi Raafe’ from Fatemah (s.a.), who said, “The day when the Messenger of Allah (s.a.w.a.) expired, he (s.a.w.a.) became unconscious and then regained consciousness while I was crying, kissing his hands and saying, ‘Who is there for me and my children after you, O Messenger of Allah?’ He (s.a.w.a.) said, ‘After me, there is Allah for you and my successor, the good-doer from the believers, Ali Ibn Abi Taalib (a.s.).”[5]

I say: Traditions that prove this verse to be revealed in the glory of our master Ameerul Momineen (a.s.) and that the good-doer from the believers refers to him (a.s.) support what has been established by the consecutive traditions from both the sects. In fact, it necessarily establishes our master Ameerul Momineen (a.s.) is the most superior of the believers, their leader and the best of them after the Holy Prophet (s.a.w.a.). He (a.s.) was the most helpful towards Allah – the High – and the Messenger of Allah (s.a.w.a.) in all instances. Hence, the distinction of being a good-doer, righteous and helpful will not be proper for anyone among the believers except him (a.s.). Moreover, distinction is not proper in any field except for the one who is not the best in the presence of the best. When it has become clear for you that he (a.s.) is distinct in righteousness and help for the Messenger of Allah (s.a.w.a.) from amongst all the believers because his (a.s.) righteousness was perfect and his (a.s.) help perfect, the distinction of Caliphate and Imamate for him (a.s.) becomes apparent. Since, evidently it is impossible for the one who is most special in front of Allah and the Messenger of Allah (s.a.w.a.) should follow and be under the mastership of the one who does not enjoy such a position in front of Him – the High.

Do you think that it is permissible that the one who is not the most distinct to be the followed one and master of the one whom Allah has made distinct with righteousness and assistance for His Messenger (s.a.w.a.) from amongst all the believers and associated his assistance for His Messenger (s.a.w.a.) as His Own assistance and the assistance of the trustworthy Jibraeel (a.s.)?

All Praise is for Allah Who guided us to this and it would not have been possible for us to be guided had Allah not guided us.

[2] Majma’ al-Bayaan, vol. 10, p. 316

[3] Ghaayah al-Maraam, pp. 365-366

[4] Manaaqeb-o-Aale Abi Taalib, vol. 3, p. 77; Saheeh al-Bukhari, vol. 4, p. 1868; Ghaayah al-Maraam, pp. 365-366

[5] Ghaayah al-Maraam, p. 366

أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى

علَى مَا فَرَّطتُ فِي جَنبِ اللهِ وَإِن كُنتُ لَمِنَ السَّاخِرِينَ

“Lest a soul should say: O woe to me for what I fell short in the side of Allah, and most surely I was of those who laughed to scorn.”[1]

In Ghaayah al-Maraam, after mentioning that there are three traditions from Sunni sources concerning this verse, he (r.a.) records them as follows:

Tradition One: Muhammad Ibn Ibraheem – famous as Ibn Zainab al-No’maani – has narrated it from the Sunni sources that narrated unto us Muhammad Ibn Abdullah Ibn Muammar al-Tabaraani at Tabariyyah circa 333 A.H. (and this person was from the lovers of Yazeed Ibn Moaviyah and was an enemy of the Shiites) from his father from Ali Ibn Haashem from al-Hasan Ibn al-Sakan from Abd al-Razzaaq Ibn Hammaam from his father from Mina – the slave of Abd al-Rahmaan Ibn Awf from Jaaber Ibn Abdullah al-Ansaari, who narrates, “A delegation from the people of Yemen came to the Messenger of Allah (s.a.w.a.). The Holy Prophet (s.a.w.a.) said, ‘The people of Yemen have come to you crumbling.’ When they came to the Messenger of Allah (s.a.w.a.), he (s.a.w.a.) said, “A people whose hearts are soft while belief has penetrated into their hearts. From them is the helped one, who will emerge amongst seventy thousand to help my heir and the heir of my successor, carrying swords in their hands.’ They asked, ‘O Messenger of Allah! Who is your successor?’ He (s.a.w.a.) replied, ‘He is the one whom Allah has said you to fasten unto him (a.s.). So, He –Mighty and Majestic be He – ordered, “And hold fast by the covenant of Allah all together and be not disunited…”[2] They requested, ‘O Messenger of Allah! Explain unto us what is this covenant?’ He (s.a.w.a.) complied, ‘It is the saying of Allah ‘except under a covenant with Allah and a covenant with men’[3]. So the covenant with Allah is His Book and the covenant with men is my successor.’ They asked, ‘O Messenger of Allah! Who is your successor?’ He (s.a.w.a.) replied, ‘He is the about whom the verse ‘lest a soul should say: O woe to me! for what I fell short in the side of Allah’ descended.’ They enquired, ‘O Messenger of Allah! What is this side of Allah?’ He (s.a.w.a.) responded, ‘He is the one about whom Allah has said, ‘And the day when the unjust one shall bite his hands saying: O! Would that I had taken a way with the Apostle’[4]. He’s my successor and the path for those after me.’ They said, ‘O Messenger of Allah! By the One Who raised you with the truth! Show him unto us, for surely we are eager to meet him.’ He (s.a.w.a.) replied, ‘He is the one whom Allah has appointed as a sign for those who examine. For certainly, if you look at him like the ‘for him who has a heart or he gives ear and is a witness’[5] you will know that he is your successor just as you recognize that I am your Prophet. Disturb your rows and study the faces carefully; the one towards whom your hearts yearn, then he is the one. For, Allah – Mighty and Majestic be He – says in His Book ‘therefore make the hearts of people yearn towards them’[6] and towards his progeny (a.s.).’ So Abu Aamer al-Ash’ari from the Ashariyeen, Abu Ghurrah al-Khaulaani from the Khaulaaniyeen, Zibyaan, Uthman Ibn Qays, Ghurbah al-Dausi from the Dausiyeen and Laaheq Ibn Elaaqah stood up. They broke the rows and examined the faces carefully. They caught the hand of a stout man with scarce hair on his head and said, ‘Our hearts yearn for him, O Messenger of Allah!’ He (s.a.w.a.) retorted, ‘You are the chosen ones of Allah when you recognized the Messenger of Allah before you were introduced to him. How did you recognize that he is the one?’ They raised their voices, weeping and said, ‘O Messenger of Allah! We looked at the people but we did not look for them. But the moment we saw him, our hearts started trembling, then our selves gained contentment, our hearts started exploring, our eyes shed tears and our hearts rejoiced as if he was our father and we are his sons.’ The Holy Prophet (s.a.w.a.) remarked, ‘but none knows its interpretation except Allah and those who are firmly rooted in knowledge’[7] You are for him at a position due to which goodness has come to you foremost and you are distant from the fire.’ This group remained eminent till they were martyred with Ameerul Momineen (a.s.) in the battles of Jamal and Siffeen. They were martyred at Siffeen (may Allah be satisfied with them). The Holy Prophet (s.a.w.a.) had given them glad tidings about Paradise and informed them that they will be martyred along with Ali Ibn Abi Taalib (a.s.).”[8]

Tradition Two: The author of ‘al-Manaaqeb al-Faakherah Fi al-Etrah al-Taaherah’ records, “It is narrated from Abu Bakr that the Messenger of Allah (s.a.w.a.) informed, ‘I and you, O Ali, were created from the side of Allah – the High.’ He asked, ‘O Messenger of Allah (s.a.w.a.)! What is the side of Allah – the High?’ He (s.a.w.a.) replied, ‘A hidden secret and a treasured knowledge. Allah has not created anyone from it but us. So, whoever loves us has fulfilled the covenant of Allah and whoever hates us will say while breathing his last, O woe to me! for what I fell short in the side of Allah.’[9]

Tradition Three: Ibraheem al-Hamweeni – a celebrated Sunni scholar – vide his chain of narrators ending at Abu Ja’far Ibn Baabwayh narrates from his father from Sa’d Ibn Abdullah from Ahmad Ibn Muhammad Ibn Eesa from al-Abbas Ibn Ma’roof from Abdullah Ibn Abd al-Rahmaan al-Basri from Abi al-Moizz Hameed Ibn al-Muthannaa al-Ajali from Abu Baseer from Khaithamah al-Jo’fi who narrates that I heard Imam Abu Abdillah (al-Sadeq (a.s.)) say, “We are the side of Allah, we are His selected ones, we are His chosen ones, we are the recipients of the inheritances of the Prophets (a.s.), we are the trustees of Allah –Might and Majestic be He –, we are the proofs of Allah, we are the pillars of belief, we are the supports of Islam, we are Allah’s mercy upon His creatures, through us He opens and through us He seals, we are the Imams of guidance, we are the lamps of darkness, we  are the lighthouses, we are the foremost, we are the last, we are the knowledge elevated for the truth, whoever fastens unto us will join us and whoever lags behind will be destroyed, we are the handsome ones, we are  the chosen ones of Allah, we are the clear way and the straight path to Allah, we are bounty of Allah –Mighty and Majestic be He – upon His creatures, we are the paths, we are the mines of Prophethood, we are the place of Messengership, we are the places where angels frequent, we are the lamps for the one who seeks light  through us, we are the paths for the one who follows us, we are the guides to Paradise, we are the viaducts and the bridges over which whoever passes will not be overtaken and whoever lags behind will be destroyed, we are the greatest summit, through us Allah – Mighty and Majestic be He – causes mercy to descend, through us rains descend, we are the ones through whom divine chastisement is kept away from you. So whoever recognizes us, gains insight about us, recognizes our rights and takes our affair, he is from us and towards us.”[10]

Traditions from our sources are truly numerous. Some of these are as follows:

Ibn Baabwayh (r.a.) through his chains of narrators narrates from Abu Baseer from Imam Abu Abdillah (r.a.), who said, “Ameerul Momineen (a.s.) said, ‘I am the guide, I am the guided, I am the father of the orphans and the destitute, I am the spouse of the widows, I am the refuge of every weak and the security of every frightened person, I am the leader of the believers towards paradise, I am the strong rope of Allah, I am the reliable cord of Allah and the word of piety, I am the eye of Allah and His truthful tongue and His hand, I am the side of Allah about whom He says, ‘Lest a soul should say: O woe to me for what I fell short in the side of Allah’, I am the open hand of Allah with mercy and forgiveness on His servants, I am the door of Hittah, whoever recognizes me and recognizes my right then indeed he has recognized his Lord because I am the successor of His Prophet (s.a.w.a.) in His earth and His proof upon His creation. None shall deny this except the one who the refuter of Allah and His Messenger (s.a.w.a.).[11]

From Shaikh Tabarsi (r.a.) in al-Ehtejaaj in a lengthy tradition from Ameerul Momineen (a.s.), “Indeed, (Allah) – Majestic is His remembrance – has exceeded in the explanation and establishing the argument in His saying about His chosen ones and His successors, ‘Lest a soul should say: O woe to me for what I fell short in the side of Allah’ introducing to the creatures their closeness. Don’t you see that you say ‘so and so is on the side of so and so’ when you intend to show the proximity of one to another? Allah – Blessed and High be He – has used these codes in His Book and none is aware of them except Him, His Prophets (a.s.) and His Proofs (a.s.) in His earth for His knowledge about what the distorters will do in His Book; they will drop the names of His Proofs (a.s.) to confuse the Ummah in this regard so that it may help them in their falsehood. Hence, He kept codes in them and blinded their hearts and their eyes (intellects) that they may leave these and other things of the addresses which prove about what they will do in this regard.”[12]

I say: Consecutive traditions from both the sects prove the contents of the first tradition establish that the successor of the Holy Prophet (s.a.w.a.) is our master Ameerul Momineen (a.s.). In Ghaayah al-Maraam, he (r.a.) has mentioned more than fifty traditions in this context from Sunni sources.[13]

Succession in this tradition and in all other traditions is clearly about Caliphate of the Messenger of Allah (s.a.w.a.) in the position of Messengership which is his (s.a.w.a.) mastership and the greatest leadership. For, the delegation of Yemen had questioned him (s.a.w.a.) about his (s.a.w.a.) successor and his substitute in the affairs of Muslims and not about his (s.a.w.a.) successor in the spending of wealth and its like. His (s.a.w.a.) reply that he is the one for whom you are ordered to fasten unto and that about the verse ‘Lest a soul should say: O woe to me for what I fell short in the side of Allah’ is even clearer and apparent. Thus, there is no scope for the probability that succession is other than the issues pertaining to Caliphate and Imamate.

When this has become clear for you from the traditions of both the sects that the side of Allah in the noble verse is Ameerul Momineen (a.s.), it will become apparent for you the distinction of Imamate and Caliphate for him (a.s.).

Explanation: The term ‘side of Allah’ is not applicable absolutely on any person except the one who is exclusively devoted to His closeness. This is essential because one who gains nearness to Him – the High – once through His obedience and then becomes distant from Him – the High – due to His disobedience cannot be the side of Allah and will not qualify for the usage of this term for him from the side of Allah – the High. In fact, it is apparent from the second tradition attributed to the first Caliph from Sunni sources that the most perfect levels of closeness and proximity with which the Holy Prophet (s.a.w.a.) and Ali Ameerul Momineen (a.s.) are distinguished and are exclusively devoted essentially requires infallibility and absolute purity.

One who enjoys such a position cannot be compared to the side of the people, which is the first Caliph who was chosen, according to them, by the elite (اهل الحل و العقد) for Caliphate. Do you think that if the matter would come to a pass between the side of Allah and the side of people in the Caliphate of Allah – the High – and His Messenger (s.a.w.a.), will the side of people be preferred to the side of Allah – the High? No, never. So, it has become obvious that the noble verse proves the presence of the attribute and quality in our master Ameerul Momineen (a.s.). Caliphate and Imamate can never be separated from him (a.s.) and it is not allowed to give preference to other than him (a.s.) in Caliphate.

All this is without taking into consideration the other qualities and attributes mentioned in the aforementioned traditions. If these are considered, then the matter becomes even clearer and more apparent.

For, the proofs of the first tradition are extremely clear and manifest.

The second tradition establishes that he (a.s.) is the closest person to the Messenger of Allah (s.a.w.a.) and that he (a.s.) is the best of creatures after him (s.a.w.a.). Hence, it’s known that there is no scope to prefer anybody else to him (a.s.) vis-à-vis the Caliphate from Allah – the High – and His Messenger (s.a.w.a.).

As for the third tradition, every statement mentioned in it is a proof and evidence for his (a.s.) Imamate, Caliphate and the Caliphate of the infallible Imams (a.s.) from his (a.s.) progeny. One cannot refuse to accept the tradition just because it is narrated from Imam Sadeq (a.s.) and not any other chain terminating at the Holy Prophet (s.a.w.a.) because he (a.s.)’s word is accepted by the Ahle Sunnah.

[2] Surah Aale Imran (3): Verse 103

[3] Surah Aale Imran (3): Verse 112

[4] Surah Furqan (25): Verse 27

[5] Surah Qaaf (50): Verse 37

[6] Surah Ibraheem (14): Verse 37

[7] Surah Aale Imraan (3): Verse 3

[8] Ghaayah al-Maraam, p. 341 narrating from al-Ghaibah of No’mani, pp. 39-41

[9] Ghaayah al-Maraam, p. 341

[10] Ghaayah al-Maraam, pp. 341-342

[11] Ghaayah al-Maraam, p. 342 narrating from al-Saduq (r.a.)

[12] Al-Ehtejaaj, vol. 1, p. 75; Ghaayah al-Maraam, p. 343

[13] Ghaayah al-Maraam, pp. 341-343

وَمَن يُطِعِ اللهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللهُ عَلَيْهِم

مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ

أُولَـئِكَ رَفِيقًا

“And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favours from among the Prophets and the truthful and the martyrs and the good, and a goodly company are they!”[1]

In Ghaayah al-Maraam: Al-Shaykh al-Toosi (r.a.) in Masaabeeh al-Anwaar[2] from Anas Ibn Maalek who narrates, “One day, the Messenger of Allah (s.a.w.a.) led us in the morning prayers, after which he (s.a.w.a.) turned to us with his noble face. I asked, ‘O Messenger of Allah! Can you explain for us the saying of Allah – Mighty and Majestic be He – “And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed favours from among the Prophets and the truthful and the martyrs and the good, and a goodly company are they!”

He (s.a.w.a.) replied, “As for the Prophets, then it (refers to) me; ‘the truthful’ (refers to) my brother Ali Ibn Abi Taalib (a.s.); ‘the martyrs’ (implies) my uncle Hamzah and ‘the good’ (implies) my daughter Fatemah (s.a.) and her sons al-Hasan (a.s.) and al-Husain (a.s.).”

Anas says, ‘Abbas (the uncle of the Holy Prophet (s.a.w.a.)) was present then. (On hearing this), he leapt and sat in front of the Messenger of Allah (s.a.w.a.) and asked, ‘Am I not from the same spring (ancestor) as you, Ali, Fatemah, al-Hasan and al-Husain (peace be on them all)?’ The Holy Prophet (s.a.w.a.) asked, ‘Why do you say this, O uncle?’ Abbas replied, ‘Because you consider Ali, Fatemah, al-Hasan and al-Husain (peace be on them all) superior to us.’ The Holy Prophet (s.a.w.a.) smiled and explained, ‘As for your saying, O uncle, are we not from the same spring? You are right. But, O uncle, surely Allah created me, Ali, Fatemah, al-Hasan and al-Husain (peace be on them all) before He created Adam, when there was neither the erected sky nor the spread earth nor darkness nor light nor Paradise nor Hell nor sun nor moon.’  Abbas asked, ‘How did Allah commence your creation, O Messenger of Allah (s.a.w.a.)?’

He (s.a.w.a.) elaborated, ‘O uncle! When Allah intended to create us, He spoke a word from which He created a light. Again, He spoke a word and created from it a soul. He mixed the light with the soul. Then, He created me, my brother Ali, Fatemah, al-Hasan and al-Husain. We were glorifying Him when there was no glorification and were praising Him when there was no praise. When Allah intended to initiate the creatures, He split my light and created from it the Throne (العرش). Thus, the Throne is from my light and my light is from the light of Allah and my light is superior to the Throne. Then, He created the light of my brother Ali Ibn Abi Taalib and created from it the angels. So, the angels are from the light of Ali and the light of Ali is from the light of Allah; hence, Ali is superior to the angels. Then, He split the light of my daughter Fatemah from which He created the heavens and the earth. My daughter Fatemah’s light is from the light of Allah – Mighty and Majestic be He – and my daughter Fatemah is superior to the heavens and the earth. Then, He split the light of my son al-Hasan and created from it the sun and the moon. Thus, the sun and the moon are from the light of my son al-Hasan and the light of my son al-Hasan is from the light of Allah. So, al-Hasan is superior to the sun and the moon. Then, He split the light of my son al-Husain and created from it the Paradise and the heavenly fairies (الحور العين). So, Paradise and the heavenly fairies are from the light of my son al-Husain and the light of my son is from the light of Allah. Thus, my son is superior to the Paradise and the heavenly fairies. Thereafter, Allah ordered the darkness to pass through the cloud of darkness. The skies covered the angels with darkness. The angels cried with glorification and praise. They cried, ‘Our God! Our Master! From the time You have created us and introduced us unto these shadows (lights), we have not seen anything evil. So, for the sake of these shadows, remove this darkness from us.’ Allah brought forth from the light of Fatemah some lamps and hung them in the middle of the Throne, due to which the skies and the earth became bright and were resplendent with its light. It is for this reason that she is called as al-Zahraa. The angels said, ‘Our God! Our Master! To whom does this brightness belong due to which the skies and the earth have become illuminated?’ Allah revealed unto them, ‘This light – which I have created from the light of My Majesty for My Ummah – is the light of Fatemah, the daughter of My beloved, the wife of My friend (who is also) the brother of my Prophet and the father of My Proofs upon My servants. I hold you as witnesses, O My angels, that I will surely make the reward of your glorifications and praises for this woman and her Shias and those who love her till the Day of Judgement.’

When Abbas heard this tradition from the Messenger of Allah (s.a.w.a.), he stood up and kissed the forehead of Ali Ibn Abi Taalib (a.s.) and said, ‘By Allah! O Ali, you are the conclusive argument for the one who believes in Allah and the Last Day.’[3]

I say: That the term ‘the truthful’ refers to our master Ameerul Momineen (a.s.) has been narrated copiously by the two sects – in fact, it has been recorded consecutively by us – on the authority of the Messenger of Allah (s.a.w.a.) who said, ‘It refers to three people: Habeeb – the carpenter, the believer of the progeny of Yaasin; Hizqeel (Ezekiel) – the believer of the progeny of Firaon (Pharaoh) and Ali Ibn Abi Taalib (a.s.), who is the most superior of the three.” In Ghaayah al-Maraam, he (r.a.) has narrated it from sixteen chains of Sunni sources.[4] Some of these are as follows:

1)  Abdullah Ibn Ahmad Ibn Hanbal says, “Narrated unto us Muhammad from al-Hasan Ibn Abd al-Rahmaan al-Ansaari from Umar Ibn Jamee’ from Abu Lailaa from his brother Eesa Ibn Abd al-Rahmaan Ibn Abi Lailaa from his father, who cites on the authority of the Messenger of Allah (s.a.w.a.), “‘The truthful’ are three: Habeeb Ibn Moosa – the carpenter and he is the believer of the progeny of Yaasin; Hizqeel – the  believer of the progeny of Firaon and Ali Ibn Abi Taalib (a.s.) is the third and the most superior of the three.”[5]

2)  The second part of the two parts of the book ‘al-Firdaus’ and it is the half of the book from the writing of Ibn Sheerwayh al-Daylami in the Chapter of the alphabet Suaad (ص) Dawood Ibn Belaal that the Messenger of Allah (s.a.w.a.) said, “‘The truthful’ are three: Habeeb Ibn Moosa – the carpenter and he is the believer of the progeny of Yaasin; Hizqeel – the  believer of the progeny of Firaon and Ali Ibn Abi Taalib (a.s.) is the third and the most superior of the three.”[6]

3) From Ibn al-Maghaazeli from both the sides with his chain of narrators terminating at Abu Lailaa from his father from the Messenger of Allah (s.a.w.a.).[7]

4) From al-Tha’labi in his exegesis through the chains from Abd al-Rahmaan Ibn Abi Lailaa from his father, who said, “The foremost of the nations are three, who never ever disbelieved in Allah: Ali Ibn Abi Taalib (a.s.), the person mentioned in Surah Yaasin and the believer of the progeny of Firaon. These are the truthful and Ali (a.s.) is the most superior of them.”[8]

5)  Ali Ibn al-Ja’d from al-Hasan from Ibn Abbas concerning His saying, وَالَّذِينَ آمَنُوا بِاللهِ وَرُسُلِهِ أُوْلَئِكَ هُمُ الصِّدِّيقُونَ “And (as for) those who believe in Allah and His apostles, these it is that are the truthful”[9] He said, “The truthful of this nation is Ali Ibn Abi Taalib (a.s.) and he is the greatest truthful (الصديق الاكبر), the supreme separate (الفاروق الاعظم). Then He said, ‘the witnesses in the sight of their Lord’, Ibn Abbas said, ‘These are Ali, Ja’far, Hamzah. These are the truthful and these are the witnesses of their messengers upon their nations that they (the messengers) have indeed conveyed the message. Then he said, ‘Their reward is for their verification of Prophethood and their light upon the path.’[10]

I say: From the narration of al-Tha’labi, it is apparent that that the possession of this great quality – which is the level of truthfulness – or its perfection, depends upon being foremost in belief in Allah – the High – and His Messenger (s.a.w.a.) as compared to all the people. Thus, the complete truthful person will only be our master Ameerul Momineen (a.s.) due to him being the foremost in belief vis-à-vis the belief of all the people – a fact acknowledged and accepted by all Muslims. Thus, the ultimate level of truthfulness is proved for him (a.s.) according to the consecutive traditions of both the sects. For, the sum of all the traditions narrated from both the sects – nay, only from the opponents itself – reaches to the level of consecutiveness, for sure.

Now, know that the scale of فعيل proves the binding of the source and its continuity, as testified by the continuous and uninterrupted in the instances of usage. Therefore, the word سكير is not used but for an alcoholic and the one who is always drunk, just like the word شريب is used for the one who drinks (any drink) a lot. Therefore, the term صديق is for the one who is bound by truth and is steadfast on it. Moreover, this meaning will not be fulfilled except for the one whose words are testified by his deeds and vice-versa, and the perfection of this level inevitably leads to infallibility.

When it has become clear for you what we have explained, it will also become apparent for you that the distinction of Caliphate and Imamate is only for him (a.s.) because it is essentially impossible for the one who enjoys such a high status to be under the allegiance and fealty of the one who is not truthful in his words and deeds.

Objection: Even Abu Bakr was truthful. In fact, he was famous by this title amongst the Muslims.

Answer: The application of the title ‘the truthful’ for Abu Bakr is like the usage of the epithets ‘the caliph of the Messenger of Allah (s.a.w.a.)’ and ‘Ameerul Momineen’ for him, which was the fabrications of the people and obviously, cannot be relied upon. How can you compare a title given by the people – who don’t have any knowledge about the inner self and secrets and do this only as per their desires – with the designation given by Allah – the High – Who is the Knower of the inner selves of His servants and their secrets?!!

[2] This book is not from Shaikh al-Toosi (r.a.). In Ghaayah al-Maraam, it is written, ‘Ibn Baabwayh  in the book Misbaah al-Anwaar’; this attribute too is incorrect. Refer al-Dhareeah, vol. 21, p. 103

[3] Ghaayah al-Maraam, p. 427

[4] Ghaayah al-Maraam, p. 648

[5] Ghaayah al-Maraam, p. 647

[6] Ghaayah al-Maraam, p. 647

[7] Ghaayah al-Maraam, p. 648; Manaaqeb of al-Maghaazeli, pp. 246-247

[8] Ghaayah al-Maraam, p. 648 narrating from Tafseer al-Tha’labi

[9] Surah Hadeed (57): Verse 19

[10] Ghaayah al-Maraam, p. 648 narrating from Manaaqeb of Ibn Shahr Aashob, vol. 3, p. 89 (Printed at Qom).

طُوبَى لَهُمْ وَحُسْنُ مَآبٍ

“…Tuba shall be theirs and a goodly return” [1]

In Ghaayah al-Maraam, it is recorded from al-Tha’labi who states, “Informed me Abdullah Ibn Muhammad Ibn Abdullah Ibn Muhammad from Muhammad Ibn Uthman Ibn al-Hasan from Muhammad Ibn al-Husain Ibn Saaleh from Ali Ibn Muhammad al-Dahhaan and al-Husain Ibn Ibraheem al-Jassaas, who both narrate from al-Husain Ibn al-Hakam from Hasan Ibn Husain from Hayyaan from al-Kalbi from Abu Saaleh from Ibn Abbas, who says, ‘Tuba’ (طوبي)implies a tree whose roots are in the house of Ali (a.s.) in Paradise and it has a branch in the house of every believer; it is called as طوبي. And ‘and a goodly return’ means a goodly revisit.[2]

Also, al-Tha’labi records from Abu Saaleh who says “Informed us Abdullah Ibn Sawaad from Jandal Ibn Waaleq al-No’mani from Ismaeel Ibn Umayyah al-Qarashi from Dawood Ibn Abd al-Jabbaar from Jaaber from Imam Abu Ja’far (a.s.) who informs, ‘The Messenger of Allah (s.a.w.a.) was asked about the saying of Allah ‘…Tuba shall be theirs and a goodly return’, he (s.a.w.a.) replied, ‘A tree in Paradise; its root is in my house and its branch is upon the people of Paradise.’ He (s.a.w.a.) was questioned, ‘O Messenger of Allah (s.a.w.a.)! We had enquired from you (earlier) and you said, ‘A tree in Paradise; its root is in the house of Ali and its branch is upon the people of Paradise.’ He (s.a.w.a.) clarified, ‘Surely, my house and Ali’s house is one tomorrow in one place.”[3]

From Muhammad Ibn Seereen concerning the saying of Allah – the High – “Tuba shall be theirs”, he said, “It’s a tree in Paradise. Its root is in the room of Ali and there is no room in Paradise but that in it is a branch from its branches.”[4]

Describing the Tree of Tuba, al-Tha’labi has narrated two traditions:

A)    Moaviyah Ibn Qurrah narrates from his father that the Messenger of Allah (s.a.w.a.) said, “Tuba is a tree that Allah – the High – has planted with His own hands, blew in it from His spirit. Jewellery and clothes grow on it. Surely, its branches can be seen from beyond the veils of Paradise.”

B)    Andar Ibn Umayr narrates, “It’s a tree in the Garden of Eden. Its root is in the house of the Prophet (s.a.w.a.) and in every house and room, there is a branch from it. Allah has not created a colour except black or flower but that it can be found in it. Allah has not created any fruit but that it is found in it. Two fountains gush out from it: Camphor and Salsabeel. Moqaatel says that through it, every leaf shadows an Ummah; on it is an angel who is glorifying Allah with various kinds of glorifications.[5]

As for the traditions vide our sources, they are truly copious. We shall cite only two traditions for the sake of auspiciousness.

Tradition One: Ibn Baabwayh through his chain of narrators records on the authority of Abu Baseer, who says that Imam Sadeq (a.s.) said, “Tuba is for the one who fastens unto our affair in the occultation of our Qaem and his heart is not deviated after guidance.” I asked him (a.s.), ‘May I be held your ransom, what is Tuba?’ He (a.s.) informed, “It’s a tree in Paradise; its root is in the house of Ali Ibn Abi Taalib (a.s.). There is not a believer but that in his house is a branch from its branches and this is the saying of Allah – Mighty and Majestic be He – ‘…Tuba shall be theirs and a goodly return.’”[6]

Tradition Two: Muhammad Ibn Yaqoob vide his chain of narrators records on the authority of Abu Baseer from Imam Abu Abdillah (a.s.), who says, “Ameerul Momineen (a.s.) said, ‘Surely, for the people of religion there are signs by which they are recognized: Speaking the truth, repaying the trust, fulfillment of covenant, maintaining relations with the kith and kin, having mercy on the weak, not looking at (prohibited) women, generous with goodness, good behaviour, extensive forbearance and following the knowledge in what makes them nearer to Allah, a proximity. Tuba is for them and a goodly return. And Tuba is a tree in Paradise; its root is in the house of the Holy Prophet (s.a.w.a.) and there is not a believer but that in his house is a branch from it. His heart will not feel the desire of a thing but that he can procure the desired thing from this branch. If a fast rider travels in its shadow for a hundred years, he will not come out from it. If a crow flies from its lowest branch, it can never reach to its highest branch till it falls due to old age. Thus, be inclined towards it. A believer is the one who keeps himself busy and the people are in comfort due to him. When night dawns on him, he falls on his face and prostrates before Allah – Mighty and Majestic be He – with the nobility of his body, whispering with the One Who created him about the freedom of his neck. Beware! Then be like this.’”[7]

I say: From the aforementioned traditions, which are abundant in Sunni sources and consecutive in our references, and that explain the noble verse under discussion, it is understood that our master Ameerul Momineen (a.s.) is the chief of the believers, the best of them and the most superior of them after the Holy Prophet (s.a.w.a.). He (a.s.) was to the Holy Prophet (s.a.w.a.) what Prophet Haroon (a.s.) was to Prophet Moosa (a.s.). None is nearer to the Holy Prophet (s.a.w.a.) than him (a.s.) in status and position.

Explanation: His (s.a.w.a.) response to the questioner, “Surely, my house and the house of Ali (a.s.) is one tomorrow in one place” proves that Ali’s (a.s.) position unto the Messenger of Allah (s.a.w.a.) is like that of his (s.a.w.a.) self and both of them will be in one position near Allah – High be His Glory. Like his (s.a.w.a.) saying, “Its root is in the houe of Ali and its branch is upon the people of Paradise; and there is not a believer but that in his house is a branch from it” manifests that he (a.s.) is the most superior of the believers, their chief and the best of them after the Holy Prophet (s.a.w.a.). The first point is also established through the Verse of Malediction (آية المباهلة), the Tradition of Position (حديث المنزلة) and the Tradition of Brotherhood (حديث المواخاة), both of which are consecutively narrated by both the sects. From these, the second meaning also becomes clear because it is necessary that the one, who is of the level of the self of the Holy Prophet (s.a.w.a.) and his (s.a.w.a.) brother, should be the Chief of the Believers, the most superior of them and the best of them.

It is proved especially by the consecutively narrated traditions by both the sects. In Ghaayah al-Maraam, he (r.a.) has mentioned through Sunni sources more than fifty traditions in this context.[8]

From these traditions is what has been narrated from Abu al-Muayyad Muwaffaq Ibn Ahmad – the most eloquent of speakers of Khaarazm and a celebrated Sunni scholar – in his book about the excellences and superiority of Ameerul Momineen (a.s.) through his chains of narrators that end at Anas that the Messenger of Allah (s.a.w.a.) said, “O Anas! Pour water for me for ablution.” Then, he (s.a.w.a.) performed two units of prayers, after which, he (s.a.w.a.) said, “The first to enter upon you through this door will the Chief of the Believers, the Leader of the Muslims, the Guide of the Handsome and the Seal of the Successors.” I was praying secretly, ‘O Allah! Let this person be from the Migrants (Ansaar)’ when Ali (a.s.) came. He (s.a.w.a.) asked, “Who is it, O Anas?” I said, ‘Ali.’ He (s.a.w.a.) stood up happily, embraced him and began wiping the sweat of Ali’s (a.s.) face with his face. Thereafter, Ali (a.s.) said, “O Messenger of Allah! Indeed, I have seen you display so many acts (of affection) with me from before.” He (s.a.w.a.) replied, “And what will stop me from doing these acts when you are the one who will repay on my behalf, listen to my voice and explain for them in what they will dispute after me.”[9]

Explanation: The phrase ‘Seal of the Successors’[10] implies the seal of the successors of the Prophets (a.s.). It is not contradictory to the fact that he (a.s.) is the first of the successors vis-à-vis to our Prophet (s.a.w.a.). After it has become apparent for you that he (a.s.) is of the level of the self of the Holy Prophet (s.a.w.a.) and that he (a.s.) is the most superior of the believers, their chief and the best of them after the Holy Prophet (s.a.w.a.), it will be clear for you that the distinction of Caliphate and Imamate lies with him (a.s.) because it is impossible that somebody who enjoys such an elevated status and lofty position should be under the allegiance and subjugation of an inferior person from the believers.

[2] Ghaayah al-Maraam, p. 392 narrating from Tafseer al-Tha’labi

[3] Ghaayah al-Maraam, p. 392 narrating from Tafseer al-Tha’labi

[4] Ghaayah al-Maraam, p. 392

[5] Ghaayah al-Maraam, pp. 391-392 narrating from Tafseer al-Tha’labi

[6] Ghaayah al-Maraam, p. 392 narrating from al-Saduq (r.a.)

[7] Al-Kaafi, vol. 2, p. 239; Ghaayah al-Maraam, p. 396

[8] Ghaayah al-Maraam, pp. 454-460

[9] Ghaayah al-Maraam, p. 619 narrating from Manaaqeb of al-Khaarazmi, p. 42

[10] This is in the narration of Muwaffaq Ibn Ahmad. Otherwise, both Shias and Sunnis have narrated on the authority of Anas, ‘Best of the Successors’ instead of ‘Seal of Successors’. Therefore, ‘Seal of the Successors’ appears to be negligence on part of the narrator or the manuscript writer. Even if it’s correct, it should be interpreted according to what we have explained since none has claimed successorship other than him (a.s.). The Sunnis differ on successorship and caliphate. They think successorship to be for Ali (a.s.) and caliphate for Abu Bakr through allegiance. None of them has claimed successorship of the Holy Prophet (s.a.w.a.).