Peshawar Nights

Author(s):

Sayyid Muhammad al-Musawi al-Shirazi [1]

Publisher(s):

Ansariyan Publications - Qum [2]

Transcript of dialogues between Sunni scholars and Shi'i author, about major topics relating to Shi'ism
including the death of the Prophet (s), successorship, companions, infallibility, Muta' (temporary
marriage), and the family of the Prophet. Includes a search facility.

Get PDF [3] Get EPUB [4] Get MOBI [5]

Translator(s):

Hamid Quinlan [6]

Charles Ali Campbell [7]

Topic Tags:

Sunni-Shi'a [8]
Imamah [9]
Wilayah [10]

Important notice:
The Ahlul Bayt DILP team wishes to inform the reader of some important points regarding this digitized
text, which represents the English translation of a work originally written in Farsi. Whereas no one can
doubt the best intentions of the translator and the publishers in making this title accessible to an English
speaking audience, the editing and digitization process of this book (carried out by the DILP Team) has
revealed issues in the quality of translation. Based upon this fact, the DILP team has taken the liberty to
make grammatical corrections to make the text more readable and less ambiguous; spelling mistakes
and typographical errors have also been corrected and an attempt has been made to improve the highly
non-standard use of transliteration of Arabic names and terms. The online text is not an exact
reproduction of the original translation. Users wishing to see the translation as it was published should
refer to printed copies available in bookshops. Those who understand are advised to refer directly to the
original text. The Ahlul Bayt DILP Team
Translators' Preface

Recently the non-Muslim world has forcibly learned that Islam is divided into two sects, Shi’as and
Sunni, but there is so little material in languages other than Arabic and Persian on the Shi’as side of the
issue that real understanding is all but impossible. This is the consequence of the historical accident that
Western contact with Islam was almost entirely with Sunni communities, Saudi Arabia, Egypt, Ottoman
Turkey, most of Muslim India, etc.

The present work corrects this imbalance in a most extraordinary way, for the case for Shi'ite Islam is
argued and supported virtually entirely from orthodox Sunni sources. The political, juridical, and spiritual
legitimacy of the Shi'ite position has been argued, and documented in the English language, and from
sources that the West has largely overlooked.

In fact, it is shown here that the most authoritative source for interpreting of the message of the Prophet
Muhammad was his cousin and son-in-law, ‘Ali Ibn Abi Talib, and the eleven other designated
successors after him, who constitute the Imams of the Ithna Asheri (Twelve Imam) Shi’as. At various
times in history this fact has been more, or, less recognized by the Muslim world.

As recently as 1959, for example, Sheikh Mahmud Shaltut, late Rector of Al-Azhar University in Cairo,
and the Grand Mufti of the Sunni Sect, decreed that in addition to the four Sunni schools of Muslim
canon law, Hanafite, Hanbalite, Malakite, and Shafi'ite, the Ja'farite or Shi’as school of law was equally
acceptable to Muslims.

A brief account of how this came about at the instigation of Imam Mohamad Chirri, Director of the Islamic
Center of North American in Detroit, Michigan, may be found in Chirri's book "The Shiites Under Attack,"
published by the Center.

***

The present work is based on the transcript of a dialogue between several Sunni divines and a 31 year-
old Shi'ite scholar, al-`Abd al-Fani Muhammad al-Musawi Sultanu'l-Wa’adhim, of Shiraz, Iran, held over
a period of ten nights in Peshawar, India, beginning on 27 January 1927. The dialogues were a model of
mutual respect, and in spite of the seriousness of the subject and the presence of an audience of some
200, there was no breach of decorum.

The author refers to himself throughout the book as "Da'i," that is, one who prays for or invokes a
blessing upon someone, translated here as "Well-Wisher." His success is indicated by the fact that at
the end of the dialogue one of his Sunni opponents and five other dignitaries in the audience publicly
acknowledged their conversion to the Shi’as sect.
A condition of the dialogue was that only sources acceptable to both sects would be cited. The dialogue
was held in Farsi, commonly understood in the city of Peshawar. The transcript, made by four reporters
and published in the newspapers daily, was published in book form in Teheran and soon became a
classic authority in the East. The present work is based on the fourth edition, published in Teheran in
1971, the year in which Sultanu'l-Wa’adhim died at the age of 75.1

Although the dialogue was extemporaneous, such was the erudition of Sultanu'l-Wa’adhim Shirazi
(whose name means "Prince of Preachers from Shiraz") that the transcript serves as a detailed
bibliographic reference to hundreds of Sunni treatises, well known and little known, in which the claims
of the Shi'ites are acknowledged. For this reason, many of the citations refer to the author's recognized
sect or school, i.e., "Sulayman Balkhi Hanafi," indicating an adherent to the Hanafite Sect, Sibt Ibn Jawzi
Shafi'i, of the Shafi'ite sect, and so on.

In spite of the acceptance of the thesis of this book in many parts of the Sunni world, it has also aroused
hostility, and unfortunately has inspired misguided and even perverse meddling with the published
authorities. In his introduction to the fourth Persian edition, the author writes:

"...it is unfortunate enough that the selfishness of some of the scholars reached the point that their
commitment to their own belief overcame them, and they dared to meddle with the great works,
supposing that by changing or effacing certain studies the truth would be brought out!”

And since the state of him to whom God Most High has entrusted the security and preservation of the
truth (namely al-Wa’adhim, who was near the end of his life at the time of writing tr.) does not allow
much time for writing an explanatory introduction to this treatise, confirmation of this mischief will be
indicated by one example below.

On page 301 of the third volume of the Commentary, Kashshaf, compiled under the direction of Sheikh
Mustafa al-Halabi (2nd edition, 1319 A.H. published by the Main Government Printing House of Amiriah
Bulaq of Egypt), verses appear in which Jarullah Zamakhshari, the commentator of the Kashshaf,
declared publicly his belief in the legitimacy of the Shi'ites. But in the edition of 1373 A.H. from the
printing house Istiqamah bi'l-Qahara the aforementioned poem is not to be found.

This is a sample of the actions of the gentlemen of the Sunnis. By the same token some references
which we have indicated in the text of this compendium (i.e., the present book - tr.) are not to be found
in the newer editions of those references. This is further indication of what has been said. For this
reason some of them have been quoted extensively so that you may read them in this summary."

We have heard that this kind of mischief is continuing today, with new, well-financed expurgated editions
of the basic collections of traditions, i.e., Bukhari, Muslim, Tirmidhi, etc., being offered unsuspecting
libraries, to replace the older, but complete editions!

It is for this reason that the extensive bibliographic references in the original have been retained here at
the price of making the book lengthier and less easy to read.2

Thus, the work will find a place in every Department of Near Eastern Studies and every divinity school
concerned with ecumenical problems in the modern world. It should be closely studied by serious
students of political science and world history who are attempting to understand the emerging presence
of Islam in world affairs.

And it should, of course, be of intense interest to all English-speaking Muslims who wish to have
confidence in the sources on which they depend for their understanding of Islam.

***

Among the topics treated in detail are the events surrounding the death of the Holy Prophet, his attempt
to make a written will, which was frustrated by Omar, and the secret election of Abu Bakr, the first two
successors or 'caliphs' of the Sunni Muslims. Also treated in detail are the events at Ghadir Khum at
which ‘Ali is believed by the Shi’as to have been explicitly designated by the Prophet as his successor.
These are matters of incalculable significance to subsequent history and to the alignment of forces
today.

Other topics concern misinterpretation of quotations from the Prophet used to argue that any one of his
companions was infallible, thus legitimizing the appalling oppression of the people by many subsequent
generations of 'successors,' misinterpretation of the presence of Abu Bakr in the Cave with the Prophet
during his flight from Mecca to indicate a singular honor; Abu Bakr's unjust seizure of the property of the
daughter of the Prophet; the errors and weaknesses of the Caliph Omar, who acknowledged his
dependence upon ‘Ali to interpret Islamic law (Shari'at), and his termination of the practice of Muta'
(temporary marriage) contrary to the decree of the Prophet, as supported by correct understanding of
the Qur'an.

The cruelty the Caliph Uthman showed to distinguished Companions who supported ‘Ali, such as Abu
Dharr; and the strange position of the Prophet's young wife, A’ysha, daughter of Abu Bakr, who led a
military campaign against ‘Ali, husband of her contemporary, Fatima, the Prophet's own daughter of
whom she was fiercely jealous.

Fundamental to all of these is the question of the authority for transmission, and interpretation of Islamic
law and science. This was codified among the Sunnis by four principle legalists in the second and third
centuries A.H.

Their opinions contradicted each other incredibly on such issues as the lawfulness of wine and eating
dog's flesh, and permissibility of marriage to one's own daughter. By contrast, the Shi’as transmission
has been singular and consistent - And in reality was often quoted by Sunni authorities in the past, a
fact until now ignored, forgotten, or suppressed.
***

A word needs to be added regarding the transliteration of Arabic and Persian words. We have attempted
to follow a middle course between rigorous replication of the full range of the Arabic and Persian sounds,
and avoiding any forms that would be daunting to the non-Arabist. We have tended toward the latter,
reasoning that the Arabist will recognize and resolve any ambiguities in the treatment, while the non-
Arabist needs forms that are recognizable and pronounceable.

Therefore we have not attempted to differentiate between aleph (long 'a') and fatiha (short 'a'), using 'a' in
all cases. Similarly we have shown yah (long 'i') and kasra (short 'i') as 'i' except for a few cases where
the words are commonly known one way, or, the other, i.e., 'Sulayman.'

Nor have we attempted to distinguish the two letters, 'sin' and 'sad.' Both are rendered as 's.' 'Tha,'
another letter often transliterated as 's,' we have shown as 'th' in, for example, 'Ibn Thabit.' Similarly 'zay'
and 'zah' are both shown as 'z.' The 'dhad,' rendered by some as 'z' we have distinguished by using 'dh'
as in 'dhikr' or 'Ramadhan,' instead of 'z.'

The Arabic and Persian 'qaf' is given as 'q' to distinguish it from the 'ghayn' which is given as 'gh.' There is
no true 'g' sound in Arabic, but when it appears in Persian words it is transliterated as 'g,' while the 'jim'
which in Cairo is transliterated as 'g' and by the Encyclopedia of Islam as 'dj' is here simply 'j.'

The subtleties of the Arabic terminal 'ah', which in some contexts is pronounced like English 'ah' and in
others like 'at' have been largely effaced, the rendering being usually simply 'a'. In combination and in
certain plurals, however, 'at' is retained.

The Persian 'ezafeh', which is used to indicate possession by linking the possessor and the possessed
(the Persians would say Ibn al-Malik to indicated the son of the king, whereas the Arabs would say
Ibni'l-Malik) is difficult to handle. It is usually not written, but understood, and it is not readily apparent in
titles of works whether they are in fact Persian or Arabic.

For example, 'Kifayatu't-Talib fi Manaqib al-’Ali Ibn Abi Talib' appears to refer to a work in Arabic
'Kifayatu't-Talib' (Intensive Studies) on the subject of the 'Manaqib al-’Ali', i.e., the virtues of ‘Ali. This
'ezafeh' is variously given as 'i' or 'e', coupling either words with hyphens or merely joined to the first with
or without a hyphen.

Thus you will see 'Ahlul Bayt' (the people of the house, referring specifically to the immediate family of
the Prophet through his daughter, Fatima, and her husband, ‘Ali), and 'Sharh al-Nahju'l-Balagha,'
'Explanation of the Eloquent Sermons' (by Ibn Abi'l-Hadid) regarding the addresses of ‘Ali Ibn Abi Talib.

***

Many of the sources quoted are obscure, not available in English, and often referred to in various ways
by scholars, and sometimes even by the author, Sultanu'l-Wa’adhim. Where possible, these problems
have been resolved, and the name of the work or author commonly used by scholars is given.

Although we have worked from the Persian edition, we would like to acknowledge the help of an English
translation published in 1977 by the Peermahomed Ebrahim Trust in Karachi. A similar debate, but by
exchange of letters, was published in 1936 and reissued under the title of 'The Right Path' (originally 'al-
Muraja'at) by Peermahomed Ebrahim Trust in 1972.

A revised edition was issued by Zahra Publications, Blanco, TX in 1986. This exchange began in 1911
between the Sunni head of Al-Azhar University in Cairo and an eminent Shi’as scholar from Lebanon,
explaining the Shi’as beliefs. Its publication no doubt laid the groundwork for the eventual formal
recognition by Al-Azhar University in 1959 of the Shi’as Ja'farite school of jurisprudence, identified with
the Shi'ite Imam Ja'far Sadiq, mentioned above.

May Allah forgive our errors, and accept our intention, and bless Muhammad and his family!

Hamid Quinlan
Charles ‘Ali Campbell
11 Jamadi al-Awwal 1416 A.H.
7 October 1995

1. The death of Sultanu'l-Wa’adhim in 1971 is mentioned by Michael M.J. Fischer in Iran - From Religious Dispute to
Revolution - p.178, Harvard University Press 1980.
2. For instance, see Tahrif! Investigating Distortions in Islamic Texts for a few documented examples of such changes in
Sahih al-Bukhari, Sahih al-Tirmidhi, and other books [Ed.]

The Book
Bismillah Ar-Rahman Ar-Rahim

Sultanu'l-Wa’adhim Shirazi, an eminent scholar of Iran, visited India in 1927 A.D (1345 A.H.) when he
was 30 years old. He was given a rousing reception everywhere he went. People benefited from his
knowledge of tradition, history, and commentary on the Holy Qur'an.

He was persuaded to enter into a religious debate on 23rd Rajab, 1345 A.H., with people of another
belief in Peshawar, in what was then India and is today Pakistan. The discussion took place on ten
successive nights.

The two principal participants from the opposite side were renowned scholars of Kabul, Hafiz
Muhammad Rashid, and Sheikh Abdu's-Salam. Four reporters recorded the discussions in the presence
of approximately 200 people (Shi’as and Sunni Muslims).
Local newspapers published these accounts each following morning. Sultanu'l-Wa’adhim Shirazi
compiled thenewspaper accounts of the discussions in a book in Persian, published in Teheran as
Shabhaye-Peshawar, or Peshawar Nights. The following is a translation of that book.

The First Session, Thursday night, 23rd Rajab,

1345 A.H.

Hafiz Muhammad Rashid, Sheikh Abdu's-Salam, Sayyid Abdu'l-Hayy, and other scholars of that region
were present. The discussion began in the presence of a large gathering. In the magazines and
newspapers, they referred to the writer as "Qibla-o-Ka'ba," but in these pages I have referred to myself
as "Well-Wisher" and to Hafiz Muhammad Rashid as "Hafiz."

Hafiz: We are very pleased to have this opportunity to discuss the basic points on which we differ. We
should first decide how we should proceed.

Well-Wisher: I am willing to participate in discussions on the condition that we cast aside all pre-
conceived ideas, and discuss matters reasonably, like brothers.

Hafiz: I may also be permitted to make one condition: that our discussions should be based on the
injunctions of the Holy Qur'an.

Well-Wisher: This condition is not acceptable since the Holy Qur'an is so concise that its deep
significance must be interpreted through reference to other facts and hadith.

Hafiz: Right. This is sensible, but it is also necessary that reference be made to hadith and events that
are based on indisputable evidence. We should refrain from referring to doubtful sources.

Well-Wisher: Agreed. For a man like me, who is proud enough to claim relationship with the Prophet, it
is not fair to go against the examples set forth by my ancestor, the Prophet of Islam. He has been
addressed in the Holy Qur'an as follows:

"And, most surely you conform (yourself) to sublime morality." (68:4)

It is also unbecoming to act against the injunctions of the Holy Qur'an which says:

"Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with
them in the best manner...." (16:125)
Relationship with the Holy Prophet

Hafiz: Excuse me; you refer to your relationship with the Holy Prophet. It is commonly known, but I ask
that you let me know your genealogy so that I may know how your ancestral line reaches the Prophet.

Well-Wisher: My ancestral line reaches the Prophet through Imam Musa Kazim as follows: Muhammad,
son of ‘Ali Akbar (Ashrafu'l-Wa’adhim), son of Isma'il Mujtahidal-Wa'iz, son of Ibrahim, son of Salih, son
of Abi ‘Ali Muhammad,son of ‘Ali (known as Mardan), son of Abi'l-Qasim Muhammad Taqi, son of
(Maqbulu'd-din) Husain, son of Abi ‘Ali Hasan, son of Muhammad ibn Fathullah, son of Ishaq, son of
Hashim, son of Abi Muhammad, son of Ibrahim, son of Abi'l-Fityan, son of Abdullah, son of Hasan, son
of Ahmad (Abu Tayyib), son of Abi ‘Ali Hasan, son of Abu Ja'far Muhammad al-Hairi (Nazil al-Kirman),
son of Ibrahim Az-Zarir (knownas Mujab), son of Amir Muhammad al-Abid, son of Imam Musa Kazim,
son of Imam Jafar Sadiq, son of Imam Muhammad Baqir, son of Imam ‘Ali Zainu'l-Abidin, son of Imam
Husain, son of the Commander of the Faithful, ‘Ali binAbi Talib.

Hafiz: This line of descent reaches the Commander of the Faithful, ‘Ali (may Allah bless him) although
you have said that it ends with the Holy Prophet. In fact, with this genealogy, you should call yourself
among the relations of the Holy Prophet and not among his direct descendants. A descendant is one
who is directly linked with the Prophet.

Well-Wisher: Our ancestral line reaches the Prophet through Bibi Fatima Zahra, the mother of Imam
Husain. I don't understand why you insist so much on this point.

Hafiz: I think I am misunderstood. It is my point of view that descent is recognized from the male side
only. I quote an Arabic couplet: "My sons, grandsons, and daughters are from me, but my daughter's
sons are not from me." If you can prove otherwise, please do so.

Well-Wisher: There is strong evidence, both from the Holy Qur'an and from authentic hadith, to establish
my point.

Hafiz: Please relate it so that we may understand.

Well-Wisher: While you we’re speaking just now, I recalled a discussion between Harun ar-Rashid, the
Abbasid caliph, and our Imam Musa Kazim on this topic. The Imam gave such a convincing reply that
the caliph himself accepted it.

Hafiz: I would like to hear about that discussion.

Well-Wisher: Abu Ja'far Muhammad Ibn ‘Ali, entitled Sheikh Saduq, in the fourth century A.H. in his
Uyun al-Akbar ar-Ridha (Major Sources for Imam Ridha), and Abu Mansur Ibn ‘Ali Tabarsi, in his Ehtijajj
(Supports) give a detailed account of the conversation that took place between Harun ar-Rashid and
Imam Musa Ja'far in the caliph's court.
The caliph asked the Imam,"How can you claim that you are a descendant of the Holy Prophet? The
Prophet Muhammad had no descendant. It is acknowledged that descendants are from the male side
and not from the female side. You belong to the generation of his daughter." The Imam recited verses
84-85 from Chapter VI of the Holy Qur'an:

“And, We gave to him Isaac and Jacob; each did We guide, and Noah did We guide before, and of
his descendants David and Solomon and Job and Joseph and Aaron; and thus do We reward
those who do good. And, Zakariyya and John and Jesus and Elias; every one was of the good."
(6:84-85)

The Imam asked the caliph: "Who was Jesus's father?" Harun replied that Jesus had no father. The
Imam said: "There was no one, and yet Allah included Jesus in the progeny of the prophets through
Mary. Similarly, He has included us in the progeny of the Holy Prophet through our ancestor Bibi
Fatima."

Moreover, Imam Fakhru'd-Din Razi, in his Tafsir al-Kabir (Great Commentary), Bk IV, P. 124, Problem
V, says regarding this verse that the verse proves that Hasan and Husain are the descendants of the
Prophet of Islam. Since in this verse God has verified Jesus as a descendant of Abraham, and Jesus
had no father, this relationship is from the side of the mother.

In the same manner, Hasan and Husain are truly the descendants of the Prophet. Imam Musa Kazim
asked Harun if he wanted further proof. The caliph asked the Imam to continue.The Imam read verse 60
from Chapter III, "Aal-’Imran,"of the Holy Qur'an:

"But, whoever disputes with you in this matter after what has come to you of knowledge, then
say: come, let us call our sons and your sons and our women and your women and our selves,
and your selves, then let us be earnest in prayer and pray for the curse of Allah on the liars."
(3:61)

He continued, saying that no one has ever claimed that on the occasion of the spiritual contest
(Mubahala) against the Christians of Najran that the Prophet took with him anyone except ‘Ali Ibn Abu
Talib, Fatima, Hasan, and Husain. It follows, therefore that "selves" (anfusana) means ‘Ali Ibn Abi Talib.
"Women"(nisa'ana) means Fatima and "sons" (abna'ana) means Hasan and Husain whom Allah has
identified as the Prophet's own sons.

Upon hearing this argument, Harun exclaimed, "Bravo, O Abu'l-Hasan." Clearly, this reasoning proves
that Hasan and Husain are the sons of the Prophet and that the ‘Sa'dat Fatima’ (descendants of Bibi
Fatima) are of the progeny of the Holy Prophet.
Additional evidence proving that the descendants of Bibi Fatima
are of the progeny of the Holy Prophet

Ibn Abi'l-Hadid Mu'tazali, one of your greatest scholars, in his ‘Sharh-i-Nahju'l-Balagha’ (Commentary
on the Peak of Eloquence [writingsof Commander of the Faithful, ‘Ali]), and Abu Bakr Razi in his
commentary, have cited the same verse, arguing that Hasan and Husain are, from the side of their
mother, the sons of the HolyProphet in the same way that Allah in the Holy Qur'an has included Christ in
the progeny of Abraham from the side of his mother, Mary.

Muhammad Ibn Yusuf Ganji Shafi'i, in his book Kifayatu't-Talib, and Ibn Hajar Makki on pages 74 and 93
of ‘Sawa’iq Muhariqa’ from Tabrani and Jabir Ibn Abdullah Ansari, and Khatib Khawarizmi in ‘Manaqib’
from Ibn Abbas - all relate that the Prophet said: "Allah created the progeny of every Prophet from his
own generation, but my progeny was created in the generation of ‘Ali."

Also, Khatib al-Khawarizmi in ‘Manaqib’, Mir Sayyid ‘Ali Hamadani Shafi'iin Mawaddatu'l-Qurba, Imam
Ahmad Ibn Hanbal, in ‘Musnad’, and Sulayman Hanafi Balkhi in ‘Yanabiu'l-Mawadda’ relate, in more, or,
less the same words, that the Holy Prophet said:

"These, my two sons, are two flowers of this world, and both of them are Imams (leaders), whether they
are Imams openly, or, silently sitting at home.”And, Sheikh Sulayman Hanafi, in his Yanabiu'l-Mawadda,
devotes Chapter 57 to this topic, and cites many hadith from his own learned men, like Tabrani, Hafiz
Abdu'l-Aziz Ibn Abi Shaiba, Khatib al-Baghdadi Hakim, Baihaqi, Baghawi and Tabari - all relating in
slightly differing versions that Hasan and Husain are the sons of the Prophet.

Towards the end of the same Chapter, Abu Salih writes: HafizAbdu'l-Aziz Ibn Al-Akhzar, Abu Nu'aim,
Tabari, Ibn Hajar Makkion page 112 of ‘Sawa'iq Muhriqa’, from Muhammad Ibn Yusuf GanjiShafi'i at the
end of Part I after 100 Chapters of Kifayatu't-Talib, and Tabari in the narration of the life of Imam Hasan
relate that the second caliph, ‘Umar Ibn Khattab, said:

"I heard the Prophet say that on the Day of Judgement every ancestry will be disconnected except my
generation. Every generation of a daughter is from the father's side except the generation of Fatima,
which is connected with me. I am their father, and ancestor."

Sheikh Abdullah Ibn Muhammad Ibn Amir Shabrawi Shafi'i, in his book Kitabu'l-Ittihafbi Hubbi'l-Ashraf,
quoted this hadith from Baihaqi and Darqutni from Abdullah Ibn ‘Umar, and he from his father, on the
occasion of the wedding of Umm Kulthum.

And, Jalalu'd-din Suyuti quoting from Tabrani in his ‘Ausat’, has related from Caliph ‘Umar and Sayyid
Abu Bakr Ibn Shahabu'd-din Alawi on pages 39-42 of Chapter III of ‘Rishfatu's-sadi min Bahra Faza'il
Bani Nabiu'l-Hadi’ (printed in Maktabi A'lamiyya, Egypt in the year 1303 A.H.), proving that the
descendants of Fatima are of the progeny of the Prophet of Islam.
Hence, the couplet that you quoted has no force in the face of all this contrary evidence. Muhammad Ibn
Yusuf Ganji Shafi'i, in his "Kifayatu't Talib," proves that the sons of the Prophet's daughter are the sons of
the Holy Prophet. Our ancestral line goes back to Imam Husain; we are, therefore, descendants of the
Prophet.

Hafiz: Your argument is reasonable and convincing. The people dispersed for the Isha prayer.

During the recess Nawab Abdu'l-Qayum Khan, who belongs to a noble family of the ‘Sunnis’, asked
permission to ask Well-Wisher some questions.

Why Shi’as combine their prayers

Nawab: Why do the Shi’as combine the prayers of Zuhr and Asr and Maghrib and Isha? This is not in
keeping with the practice of the Holy Prophet.

Well-Wisher: In the first place, among your own learned men, there is much difference of opinion
concerning this issue. Secondly, you say that we go against the practice of the Prophet. Here you are
mistaken since the Holy Prophet used to offer these prayers in both ways, sometimes separately, and
sometimes together. Nawab Sahib, turning to his learned men, asked them if it was true that the Prophet
offered the prayers in both ways.

Hafiz: He did, but only when he was on a journey, or, when there was some other hindrance, like rain.
Otherwise, when he was at home, he always offered his prayers separately.

Well-Wisher: It is recorded in your own ‘hadith’ that the Prophet used to offer prayers separately as well
as combined at home, and without any obstruction. Many hadith confirm this fact. Muslim Ibn Hajjaj in
his Sahih, in the Chapter "Jam'a Baina's-salatain fi'l-Hazar," says that Ibn Abbas said:

"The Prophet used to say Zuhr and Asr as well as Maghrib and Isha prayers jointly without being
constrained to do so, or, when he was at home." Again Ibn Abbas narrated:"We said eight rak'ats of Zuhr
and Asr, and later seven rak'ats of Maghrib and Isha prayers jointly with the Holy Prophet.

"The same hadith’ has been related by Imam Ahmad Ibn Hanbal in his ‘Musnad’, Part 1, Page 221.
Similarly, Imam Muslim quotes a number of ‘hadith’ concerning this issue. He quotes Abdullah Ibn
Shaqiqas having said that one day Abdullah Ibn Abbas was reading an address after the Asr prayers
until the sun set and the stars were visible.

People cried, "Prayers, Prayers," but Ibn Abbas paid no heed to them. Then one of the Bani Tamimi
shouted "Prayers, Prayers." Ibn Abbas then said: "You remind me of the ‘Sunna’, but I myself have seen
the Holy Prophet combine Zuhr and Asr as well as Maghrib and Isha prayers."

Abdullah ibn Shaqiq said that he felt uncertainty about these words and went to Abu Huraira to ask him
about it. He verified what Ibn Abbas had said. Through another chain of narrators, Abdullah ibn Shaqiq
has narrated from Aqil that once Abdullah ibn Abbas spoke to the people from the pulpit.

He remained there so long that darkness fell. When someone shouted thrice, "Prayer, Prayer, Prayer,"
Abdullah Ibn Abbas became annoyed and said: "Woe be to you. You dare remind me of prayer, even
though during theHoly Prophet's days we used to combine Zuhr with Asr as well as Maghrib with Isha
prayers."

Zarqani in Sharhe Mawatta' of Imam Malik, Part I, in the Chapter of "Jama'a Baina's-Salatain,"p. 263,
states, "Nisa'i related through Amru Ibn Haram from Abi Sha'atha that Ibn Abbas said his Zuhr and Asr
prayers as well as Maghrib and Isha prayers jointly in Basra without any time lag, or, action between
them. He said that the Holy Prophet offered his prayers in the same way."

Also, Muslim in ‘Sahih’ and ‘Malikin Mawatta'’, Chapter "Jam'a Baina's-salatain", and Imam Hanbal in
Musnad quotes Ibn Abbas through Sa'id Ibn Jabir that the Holy Prophet offered his Zuhr and Asr prayers
together in Medina without being constrained to do so by fear, or, bad weather.

Abu Zubair said he asked Abu Sa'id why the Prophet combined the two prayers. Sa'id said that he too
asked Ibn Abbas the same question. Ibn Abbas replied that he combined the two prayers so that his
followers might not be put to undue hardship and suffering.

Also, in many other ‘hadith’, Ibn Abbas is related to have said that the Holy Prophet of Islam combined
Zuhr and Asr as well as Maghrib and Isha prayers without being constrained to do so. These hadith in
your ‘Sahih’ and in many other authentic books prove the permissibility of the combination of the two
prayers, both at home and during travel.

Hafiz: There is no such quotation of hadith in ‘Sahih Bukhari.

Well-Wisher: Because all the authors of ‘Sahih’, like Muslim, Nisa'i, Ahmad Ibn Hanbal, and exponents
of the Sahihain, of Muslim, Mubhari, and other great ‘Sunni’ scholars have quoted these things, this is
sufficient for us to win our point.

But in fact, Bukhari, too, has recorded these ‘hadith’ in his ‘Sahih’, but he has deceitfully put them away
from their proper place, the section concerning the combination of two prayers.

If you go through the Chapters "Bab al-Ta'akhiru'z-zuhr li'l-AsrMin Kitabe Mawaqitu's-salat" and "Bab
al-Dhikru'l-Ishawa'l-Atma" and "Bab al-Waqtu'l-Maghrib," you will find all these ‘hadith’ there. Recording
these hadith under the heading, "Permission and Authorization to Combine Two Prayers" proves that it is
the common belief of learned men of the two sects. The authenticity of these hadith has already been
acknowledged in the books of ‘Sahih’.

Accordingly, Allama Nuri in ‘Sharhe Sahih’ Muslim, Asqalani, Qastalani, Zakariyya al-Razi, in the
commentaries that they have written on ‘Sahih’ Bukhari, Zarqani in his commentary on the Mawatta' of
Malik, and others related these ‘hadith’. After quoting the ‘hadith’ of Ibn Abbas, they acknowledged their
authenticity and admitted that these ‘hadith’ are proofs of the acceptability of combining two prayers.

Nawab: How is it possible that these ‘hadith’ have been put into practice since the time of the Holy
Prophet, but learned men have adopted a different path?

Well-Wisher: This situation is not confined to this topic alone. You will see many such examples later. In
this matter, ‘Sunni’ scholars of jurisprudence, apparently without much serious thought, or, for other
reasons which I do not understand, have given unintelligible explanations contradicting these ‘hadith’.

For instance, they say that perhaps these ‘hadith’ refer to situations involving fear, danger, rains, or,
winds. Some of your older scholars, like Imam Malik, Imam Shafi'i, and some other jurists of Medina
gave the same explanation. This, despite the fact that the ‘hadith’ of Ibn Abbas clearly says that the two
prayers were offered without the constraint of fear, or, the possibility of rainfall.

Others have suggested that perhaps the sky was overcast, and those offering prayers did not know the
time. Perhaps, when they finished their Zuhr prayers, the clouds dispersed, and they saw that it was time
for Asr prayers.

So, they had to offer Zuhr and Asr prayers together. I don't think a more unlikely explanation could be
found. Perhaps these interpreters did not care to think that the person offering prayers was the Holy
Prophet of Islam (S). Clouds did not mean to him what they might to others. He understood all causes
and effects.

Apart from the fact that this explanation is unconvincing, the combining of Maghrib and Isha prayers
rejects their explanation. At that time clouds have no relevance to this question.

As we said: the ‘hadith’ of Ibn Abbas clearly states that his address continued so long that the audience
repeatedly cried, “prayers, prayers." They reminded him that the stars had appeared and it was time for
prayers. But, he purposely delayed the Maghrib prayer so that he might offer both Maghrib and Isha
prayers together. Abu Huraira also verified this action, saying that the Prophet also acted in the same
manner. Such spurious explanations, inlight of clear guidance, are regrettable.

Your own learned men reject them. Sheikhu'l-Islam Ansari, in his ‘Tuhfatu'l-Bari fiSharhe Sahihu'l-
Bukhari’ in the Chapter "Salatu'z-zuhr ma'l-Asrwa'l-Maghrib ma'al Isha," page 292, Part II, and similarly,
Allama Qastalani, on page 293, Part II of ‘Irshadu's-Sari fi SharheSahihu'l-Bukhari’, as well as other
exponents of Sahih Bukhari admit that this kind of explanation is against the obvious meaning of the
‘hadith’, and that to insist that every ritual prayer be offered separately is a groundless requirement.

Nawab: Then how did this controversy arise so that the two sects of Muslims are after the blood of each
other, and condemn each other's actions?

Well-Wisher: You say that the two sects of Muslims are inimical to each other, but I disagree. We Shi’as
do not look down upon any of the learned men, or, commonpeople of our brothers, the ‘Sunnis’. We
regret that propaganda of the ‘Kharijis’, the ‘Nasibis’, and the ‘Umayyads’ have affected the hearts of
some people. Unfortunately, some ‘Sunnis’ regard their Shi’as brothers (who are one with them as
regards the Qibla (Ka'ba), the Holy Book (Qur'an), and the Prophet as Rafizis (dissenters), idolaters, and
infidels.

As for your question regarding how this difference originated, perhaps we can discuss this in later
meetings. Concerning the saying of prayers separately, or, together, ‘Sunni’ legal scholars have
recorded ‘hadith’ which permit the offering of Zuhr with Asr, and Maghrib with Isha prayers as a matter of
ease, comfort, or, safety. I do not know why some do not consider it permissible to offer the two prayers
together in the absence of any obstruction.

Some authorities, like Abu Hanifa, and his adherents, forbid it under any circumstances, whether there is
any obstruction or not; or whether the prayers are said during travel, or, at home. The ‘Shafi'ites’,
‘Malikites’, and ‘Hanbalites’, with all of their differences in essential and non-essential tenets, have
permitted the combining of the prayers during a lawful journey. But, the ‘Shi’as’ ‘ulama’, in obedience to
the Holy Imams and the progeny of the Holy Prophet, have unconditionally permitted the offering of
prayers together.

Of course the offering of prayers at the time specified for each ritual prayer is preferable to praying in
one interval, as has been clearly stated in expository books dealing with problems of religious
performance written by ‘Shi’as’ ‘ulama’. Since people are often busy with their own affairs, and have
their own cares and anxieties, they fear they might miss their prayers. Hence, for their own convenience,
and to avoid hardship, and suffering, the Shi’as say their two prayers in one interval, whether early, or,
late, during the appointed time.

Now, I think this much is sufficient to enlighten our ‘Sunni’ brothers who look at us with indignation.
Perhaps we can return to our discussions about the fundamentals, after which the questions concerning
practice will be solved.

How the Allama's ancestors migrated from the Hijaz to Iran

Hafiz Sahib asked ‘Allama Sultanu'l-Wa’adhim’ to tell him how his ancestors migrated from the Hijaz to
Iran. He gave a history of his ancestors who were murdered in Shiraz on the order of the Abbasid King.
Their mausoleums still attract pilgrims from distant places.

Notable among them are Sayyid Amir Muhammad Abid, Sayyid Amir Ahmad (Shah Charagh), and
Sayyid Alau'd-din Husain, all sons of Imam Musa Kazim. The details concerning his family are omitted.
How the grave of the Commander of the Faithful, ‘Ali, was
discovered

Mention was also made of the discovery of the sacred grave of the Commander of the Faithful, ‘Ali.

Hafiz: But, in what state was the grave of the Commander of the Faithful, ‘Ali, discovered 150 years after
his death?

Well-Wisher: Because Umayyad oppression was so intense during ‘Ali's later life, he stipulated in his will
that his body should be laid in a grave secretly at night, and that no trace of the grave should be left.
Only a few of his close companions and his sons attended the burial.

On the morning of the 2lst of Ramadhan when he was to be buried, two conveyances were prepared.
One was instructed to go to Mecca, the other to Medina. That is why for years his grave remained
unknown, except to a few companions and his own sons.

Hafiz: Why was the grave's location kept a secret?

Well-Wisher: Probably out of fear of the irreligious Umayyads. They were particularly inimical to the
members of the progeny of the Prophet. They could have desecrated the grave.

Hafiz: But, is it possible that a Muslim, even though an enemy, might violate the grave of a brother
Muslim?

Well-Wisher: Have you studied the history of the Umayyads? From the day this wretched dynasty came
to power the door of oppression was opened among Muslims. Good Heavens! What atrocities they
committed! What blood they shed, and what honors they spoiled! With deep shame, your eminent
scholars recorded their many crimes. Allama Maqrizi Abu'l-Abbas Ahmad ibn ‘Ali Shafi'i recorded the
heart-rending atrocities of the Umayyads in his book ‘Annaza' Wa't-takhasum fima baina Bani Hashim
wa Bani Umayya’.

Desecration of graves by Bani Umayyad

As examples of what they were capable of, I will cite only two events: the martyrdom of Zaid ibn ‘Ali ibn
Husain, known as Zaid Shahid (i.e., the Martyr) and the martyrdom of his son, Yahya. Historians of both
Shi’as and ‘Sunnis’ recorded that when Hisham ibn Abdu'l-Malik became the caliph, he committed many
atrocities.

With regard to the Bani Hashim, he was particularly cruel. At last, Zaid ibn ‘Ali, the son of Imam Zainu'l-
Abidin, and well known as a great scholar and a pious theologian, went to see the caliph to seek redress
for the grievances of the Bani Hashim.
But, as soon as Zaid arrived, the caliph, instead of greeting him as a direct descendant of the Holy
Prophet, abused him with such abominable language that I cannot repeat it. Because of this disgraceful
treatment, Zaid left Syria for Kufa, where he raised an army against the Bani Umayyad. The governor of
Kufa, Yusuf ibn ‘Umar Thaqafi, came out with a huge army to face him. Zaid recited the following war
poem:

"Disgraceful life and honorable death: both are bitter morsels, but if one of them must be chosen, my
choice is honorable death."

Although he fought bravely, Zaid was killed in the battle. His son, Yahya, took his body from the field,
and buried him away from the city near the river bank, causing the water to flow over it. However, the
grave was discovered and, under Yusuf's orders, the body was exhumed, Zaid's head was cut off and
sent to Hisham in Syria. In the month of Safar, 121 A.H., Hisham had the sacred body of this
descendant of the Prophet placed on the gallows entirely naked. For four years the sacred body
remained on the gallows.

Thereafter, when Walid Ibn Yazid ibn Abdu'l-Malik ibn Marwan became caliph in 126 A.H., he ordered
that the skeleton be taken down from the gallows, burnt, and the ashes scattered to the wind.

This accursed man committed a similar atrocity to the body of Yahya ibn Zaid of Gurgan. This noble man
also opposed the oppression of the Bani Umayya. He too was martyred on the battlefield.

His head was sent to Syria and, as in the case of his revered father, his body was hung on the gallows
for six years. Friend and foe alike wept at the sight. Waliu'd-din Abu Muslim Khorasani, who had risen
against the Bani Umayya on behalf of Bani Abbas, took his body down and buried it in Gurgan, where it
is a place of pilgrimage.

Misdeeds of this dynasty

In view of the misdeeds of this accursed dynasty, the body of the Commander of the Faithful, ‘Ali was
buried during the night, and no trace of his grave was left. The grave remained virtually unknown until
the days of Caliph Harun ar-Rashid. One day Harun came hunting in the locality of Najaf, where deer
lived in large numbers.

When the hounds chased the deer, they took refuge on the mound of Najaf, a small hill which the
hounds would not ascend. Several times, when the hounds retreated, the deer would come down, but
when the hounds again leapt at them, the deer took refuge on the mound.

Understanding that there was a reason for the hounds' behavior, Harun sent his men to inquire in Najaf.
They brought an old man to him and the caliph asked about the secret of why the hounds did not climb
up on the mound.
Discovery of the sacred grave of ‘Ali

The old man replied that he knew the secret, but that he was afraid to disclose it. The caliph guaranteed
him safety, and the man told him: "Once I came here with my father, who went on the mound and offered
prayers there. When I asked him what was there, he said that they had come there with Imam Ja'far
Sadiq for a visit (Ziyarat). The Imam had said that this was the sacred grave of his revered grandfather,
the Commander of the Faithful, ‘Ali, and that it would shortly become known.

"At the caliph's behest that place was dug up, and the signs of a grave became apparent along with a
tablet with an inscription in Syriac, meaning: "In the name of Allah, the Beneficent, the Merciful. This
grave has been prepared by the Prophet Noah for ‘Ali, the Vicegerent of Muhammad, 700 years before
the Deluge."

Caliph Harun paid respects to the place, and ordered the restoration of the earth. He then performed two
rak'ats of prayer. He wept much and laid himself on the grave. Thereafter, on his orders, the whole
matter was disclosed to Imam Musa Kazim at Medina. The Imam confirmed that the grave of his revered
grandfather, Commander of the Faithful, ‘Ali, was at that place.

Harun then decreed that a stone building be erected over Commander of the Faithful's sacred grave,
which came to be known as ‘Hajar Haruni’- the stone structure built by Harun. In due course, the news
spread, and Muslims visited the Holy place. Ibrahim Mujab, the great, great grandfather of ‘Sultanu'l-
Wa’adhim’ (Well-Wisher) also left Shiraz for this Holy visit, and after performing the Ziarat, died in
Karbala. He was buried near the sacred grave of his great grandfather, Imam Husain. His grave is
located in the Northwestern corner of his sacred mausoleum, and is visited regularly by his admirers.

Differences about the burial place of the commander of the

faithful

Hafiz: Despite these conclusive remarks, I think that the grave of ‘Ali (may Allah bless him) is not located
in Najaf. Scholars differ on this point. Some say it is in the State House in Kufa; some say it is in the
Qibla of the Central Mosque of Kufa; some say that it is in the gate known as ‘Bab al-Kinda’ of the
Mosque of Kufa; some hold that it is in Rahba in Kufa; still others say it is beside the grave of Fatima in
Baqi.

In our Afghanistan, too, there is a place near Kabul known as the Mausoleum of ‘Ali. According to one
account, the sacred body of ‘Ali was placed in a box, and laid on the back of a camel and sent toward
Medina. A party of men snatched the box, believing it contained valuables. On opening it, they saw the
sacred body, brought it to Kabul, and buried it at this place. That is why people revere this place.

Well-Wisher: These differences arose because of the details of his will, which stipulated that the
arrangements for his burial obfuscate his burial place. It is related from Imam Ja'far Sadiq that at the
time of his death, the Commander of the Faithful told his son, Imam Husain, that after burying him in
Najaf, he should prepare four graves for him in four different places: in the Mosque of Kufa, in Rahba, in
the house of Ju'da Hira, and in Ghira. The ‘Shi’as’ agree that his sacred grave is in Najaf.

Whatever they have learned from the ‘Ahlul Bayt is authentic. The “people of the house” know best
about what relates to the house.

I really wonder at your scholars, who have neglected the sayings of the progeny of the Holy Prophet in
every matter. They did not inquire about the location of the grave of the father from his own sons in order
to learn the truth. It is certain that the children know more about the grave of their father than others do.

If any of these current theories had been correct, the Holy Imams would have informed their followers of
it. But, they have confirmed the location in Najaf, visited the place themselves, and have exhorted their
adherents to visit it. Sibt Ibn Jauzi has, in his ‘Tadhkira’, mentioned these differences.

He says: "The sixth view is that it is in Najaf at the well known place, which is commonly visited. To all
appearances, this is the correct view." Similarly, your other scholars, such as ‘Khatib-e Khawarizmi’ in
‘Manaqib’, Muhammad ibn Shafi'i in ‘Matalibu's-Su'ul’, Ibn Abi'l-Hadid in ‘Sharhe Nahju'l-Balagha’,
Firuzabadi in his lexicon, ‘Qamus’, under the word Najaf, and others, have held that the Commander of
the Faithful's grave is located in Najaf.

Second Session, Friday night, 20th Rajab, 1345

A.H.

Hafiz: I was greatly impressed by your instructive conversation concerning your ancestral lineage. I
admit that you are a descendant of the Holy Prophet but, I wonder how a man of your learning could be
under the degrading influence of the enemies.

Having left the ways of your illustrious ancestors, you have adopted the ways of the unbelievers of Iran.
What I mean by the foolish ways of the enemies are those innovations which have entered Islam through
the Israelites.

Well-Wisher: Kindly explain what you mean.

Misconception about origin of the ‘Shi’as’ sect

Hafiz: The Israelites' whole history is stained with deceit. Abdullah Ibn Saba' San'a'i, Ka'abu'l-Ahbar,
Wahhab Ibn Munabba, and others professed Islam, and pretended to accept the ‘hadith’ of the Holy
Prophet and thus, created confusion among the Muslims.

The third caliph, Uthman Ibn Affan, pursued them, and they fled to Egypt, where they established a sect
known as the ‘Shi’as’. They spread false reports about Caliph Uthman, and fabricated ‘hadith’ to the
effect that the Holy Prophet had appointed ‘Ali as caliph, and Imam. With the formation of this sect, there
was widespread violence, which led to the murder of Caliph Uthman, and the assumption of the
caliphate by ‘Ali.

A group inimical to Uthman stood high in ‘Ali's favor. During the caliphate of the Umayyads, when the
people of the family of ‘Ali and his adherents were being killed, this group went into hiding.

Still, some people, like Salman al-Farsi, Abu Dharr Ghifari, and Ammar Yasir, supported the cause of
‘Ali. This struggle continued until the time of Harun ar-Rashid, and especially his son, Ma'mun ar-Rashid
Abbasi, who subdued his brother with the help of the Iranians, and they then spread the idea that ‘Ali
was preferable to other caliphs.

The Iranians, hostile to the Arabs who had conquered them, found an opportunity to challenge the Arabs
in the name of religion.

The ‘Shi’as’ became powerful during the period of the Dailamites and the Safavid Kings, and were finally
recognized. They were then formally known as the ‘Shi’as’ sect. Iranian ‘Zoroastrians still call
themselves Shi’as.

In short, the ‘Shi’as’ sect was founded by a Jew, Abdullah Ibn Saba. Otherwise, there would have been
no such word as ‘Shi’as’ in Islam. Your grandfather, the Holy Prophet, hated the word. In fact, the
‘Shi’as’ sect is a part of the Jewish faith.

I wonder why you left the just ways of your ancestors and followed the path of your predecessors, who
adopted Jewish ways. You should have followed the Holy Qur'an and the example of your grandfather,
the Prophet.

Absurd to associate Abdullah Ibn Saba with Shi’as

Well-Wisher: It is unusual for a learned man like you to base his arguments on utterly false grounds.
There is no sense in your associating the name of Abdullah Ibn Saba with the Shi’as. Abdullah Ibn Saba
was a Jew, and, according to ‘Shi’as’ sources, a hypocrite and is harshly condemned. If for some time
he appeared to be a friend of ‘Ali, what connection did he have with the Shi’as?
If a thief puts on the attire of a learned man, mounts the pulpit, and injures the cause of Islam, should
you be averse to learning and call learned men thieves?

In fact, ‘Shi’as’ Muslims have never been merely a political party. They have always comprised a
religious sect, which was not founded, as you say, in the time of Caliph Uthman, but was propagated
through the words and commands of the Prophet during his own time. While you argue on the basis of
the concocted evidence of enemies, I will cite for you verses from the Holy Qur'an, and records of your
own authors to establish the true position.

Meaning of Shi’as

Well-Wisher: ‘Shi’as’, as you know, literally means "follower." One of your greatest ‘ulama’, Firuzabadi,
in his ‘Qamusu'l-Lughat’, says, "The name 'Shi’as' commonly means every person who is a friend of ‘Ali
and his ‘Ahlul Bayt’.

This name is peculiar to them." Exactly the same meaning is given by Ibn Athir in Nihayatu'l-Lughat.
According to your own commentaries, the word Shi’as means "follower of ‘Ali Ibn Abu Talib" and was
used in this way during the time of the Prophet. In fact, it was the Prophet himself who introduced the
word Shi’as’ as meaning "follower of ‘Ali Ibn Abu Talib."

And, this word was used by the Holy Prophet about whom Allah says: "Nor, does he speak out of desire.
It is naught but revelation that is revealed." (53:3-4) The Prophet called the followers of ‘Ali "The Shi’as",
“the delivered", and “the rescued."

Hafiz: Where is such a thing? We have never seen it.

Well-Wisher: We have seen it, and we do not think it proper to conceal facts. Allah condemned
concealers and called them companions of Hell. Allah says,

"Surely those who conceal the clear proofs and the guidance that We revealed after We made it
clear in the Book for men, those it is whom Allah shall curse, and those who curse shall curse
them (too)." (2:159)

"Surely those who conceal any part of the Book that Allah has revealed and take for it a small
price, they eat nothing but fire into their bellies, and Allah will not speak to them on the Day of
Resurrection, nor, will He purify them, and they shall have a painful chastisement." (2:170)

Hafiz: If we know the truth and conceal it, I agree we deserve condemnation as revealed in these Holy
verses.

Well-Wisher: I hope you keep these two verses in mind so that habit or, intolerance may not overpower
you. Hafiz Abu Nu'aim Ispahani is one of the most distinguished of your narrators of ‘hadith’. Ibn
Khallikan has praised him in his ‘Wafayatu'l-A'ayan'’ as one of the great Huffaz (men of wisdom), and
one of the most learned narrators of ‘hadith’.

He also states that the ten volumes of his ‘Hilyatu'l-Auliya’ are among the most instructive of books.
Salahu'd-din Khalil ibn Aibak Safdi writes in his ‘Wafiy bi'l-Wafiyat’ about him, "The crown of narrators of
hadith, Hafiz Abu Nu'aim, was the foremost in knowledge, piety, and honesty.

He enjoyed a high position in the narration and understanding of ‘hadith’. His best work is Hilyatu'l-
Auliya in 10 volumes, consisting of derivations from the two Sahihs." Muhammad ibn Abdullah al-Khatib
praises him in Rijali'l-Mishkati'l-Masabih, saying that he is among the leading narrators of ‘hadith’ whose
narrations are whollyutterly reliable.

In short, this respected scholar and traditionist, the pride of your ‘ulama’, relates from Abdullah ibn
Abbas through his own chain of narrators in his book ‘Hilyatu'l-Auliya’ relates: "When the following verse
of the Holy Qur'an was revealed:

'(As for) those who believe and do good, surely they are the best of men. Their reward with their
Lord is gardens of perpetuity beneath which rivers flow, abiding there-in for ever. Allah is well
pleased with them and they are well pleased with Him; that is for him who fears his Lord.'
(98:7-8),

the Holy Prophet, addressing ‘Ali, said: 'O ‘Ali, the best of creatures (Khairu'l-bariyya) in this Holy verse
refers to you, and your followers (‘Shi’as’). On the Day of Resurrection, you and your followers (‘Shi’as’)
shall attain such a position that Allah will be pleased with you, and you will be pleased with Him.'"

Further merits of Shi’as

Similarly, Abu'l-Muwayyid Muwafiq Ibn Ahmad Khawarizmi in the 17th chapter of his ‘Manaqib’; Hakim
Abu'l-Qasim Abdullah Ibn Abdullahi'l-Haskani, in ‘Shawahidu't-tanzil’; Muhammad Ibn Yusuf Ganji
Shafi'i in ‘Kifayatu't-Talib’, p. 119, Sibt Ibn Jauzi in ‘Tadhkira’, p. 31, Munzir Ibn Muhammad Ibn Munzir,
and particularly Hakim, have related that Hakim Abu Abdullah Hafiz (one of the greatest of your ‘ulama’)
said:

Based on the testimony of narrators reaching back to Yazid Ibn Sharafi'l-Ansari, the scribe of the
Commander of the Faithful, ‘Ali Ibn Abu Talib, that ‘Ali said that at the time of the Prophet's death, the
Prophet rested on ‘Ali's chest and said:

"You have heard the Holy verse:

'Those who believe and do good deeds, it is they who are the best of creatures.' (98:7)

These are your ‘Shi’as’. My and your meeting place shall be at the fountain of Kauthar (in Paradise).
When all created beings assemble for reckoning, your face will be bright, and you will be identified on
that day as the leader of the bright-faced people."

Jalalu'd-din Suyuti, in his ‘Durru'l-Mansur’ quotes Abu'l-Qasim ‘Ali Ibn Hasan (commonly known as Ibn
Asakir Damishqi), who quotes Jabir Ibn Abdullah Ansari, one of the greatest companions of the Prophet,
as saying that he, and others were sitting with the Holy Prophet when ‘Ali Ibn Abu Talib came in. The
Holy Prophet said: "I swear by Him Who controls my life that this man (‘Ali) and his ‘Shi’as’ shall secure
deliverance on the Day of Resurrection."

At that time the verse cited above was revealed. In the same commentary, Ibn Adi quotes Ibn Abbas as
saying that when the above verse was revealed, the Prophet said to the Commander of the Faithful, ‘Ali,
"You and your followers (‘Shi’as’) will come on the Day of Resurrection in such a condition that all of you
will be pleased with Allah, and Allah will be pleased with you."

In the ‘Manaqib’ of Khawarizmi, the following is related from Jabir ibn Abdullah Ansari: "I was in the
presence of the Holy Prophet when ‘Ali joined us, and there upon the Holy Prophet said: 'It is my brother
that has come to you.' Then, facing towards the Ka'ba, the Prophet took hold of ‘Ali's hand and said: 'By
Him Who controls my life, this ‘Ali and his ‘Shi’as’ will be delivered on the Day of Judgement.'

Then he said: ‘Ali is the foremost of you all in belief, the most regardful about Allah's pledges, the most
just of you all in deciding matters of the people, the most equitable of you in distributing allowances
among the people, and the highest of you all in rank before Allah.'" On that occasion, the verse cited
above was revealed.

In Chapter II of his ‘Sawa'iq’, Ibn Hajar quotes Hafiz Jamalu'd-Din Muhammad Ibn Yusuf Zarandi Madani
(a great scholar of your sect) as saying that when the above verse was revealed, the Holy Prophet said:
"O ‘Ali, you and your ‘Shi’as’ are the best of created beings.

You and your Shi’as will come on the Day of Judgement in such a condition that all of you will be
pleased with Allah, and Allah will be pleased with you. Your enemies will be resentful, and their hands
shall be tied round their necks." Then ‘Ali asked who his enemy was. The Holy Prophet replied, "One
who is hostile to you, and who reviles you."

Allama Samhudi, in ‘Jawahiru'l-Iqdain’, on the authority of Hafiz Jamalu'd-Din Zarandi Madani and
Nuru'd-din ‘Ali ibn Muhammad ibn Ahmad Maliki Makki, known as Ibn Sabbagh, who is regarded as one
of your distinguished scholars and eminent theologians, in his ‘Fusulu'l-Muhimma’ relates from Abdullah
ibn Abbas that when the verse under discussion was revealed, the Prophet said to ‘Ali:

"It is you and your Shi’as. You and they will come on the Day of Judgement fully pleased and satisfied,
while your enemies will come in grief, with bound hands."

Mir Sayyid ‘Ali Hamadani Shafi'i, one of your eminent scholars, in his ‘Mawaddatu'l-Qurba’, and the well
known anti-‘Shi’as’ scholar, Ibn Hajar, in his ‘Sawa'iq-e Muhriqa’ narrate from ‘Ummu'l-Mu'minin’ Umm
Salma, the wife of the Prophet that the Holy Prophet said:

"O ‘Ali, you and your Shi’as will abide in Paradise; you and your Shi’as will abide in Paradise." The well
known scholar of Khawarizm, Muwaffaq ibn Ahmad, in his ‘Manaqib’, Chapter 19, relates on reliable
authority that the Prophet said to ‘Ali:

"In my community you are like the Messiah, Jesus, son of Mary." This statement implies that as the
followers of the Prophet Jesus were divided into three groups: “the true believers”, known as ‘hawari'in’,
the Jews, and “the exaggerators”, who associated him with Allah. In the same way Muslims would
become divided into three groups. One of them would be the Shi’as, “the true believers”. The other
group would be ‘Ali's enemies, and the third group would be “the exaggerators” of his position.

Shi’as merits proven from Sunni books

The people then dispersed in response to the call for the Isha prayer. After the prayer, Mulla Abdu'l-
Hayy returned with a commentary by Suyuti, ‘Mawaddatu'l-Qurba’, the ‘Musnad’ of Imam Ahmad ibn
Hanbal, and the ‘Manaqib’ of Khawarizmi.

He read from them the ‘hadith’ Well-Wisher had quoted in his discussions by way of verification. Since
his references had been accurate, the expressions of all those in the opposite camp changed.

In the meantime, in the ‘Mawaddatu'l-Qurba’, they came across another ‘hadith’. The Prophet said: "O
‘Ali, on the Day of Judgement, you and your Shi’as will come before Allah fully satisfied and pleased,
while your enemy will come in grief and with hands bound."

Well-Wisher: These are clear arguments supported by the Book of Allah, by authentic ‘hadith’, and by
history. Support for my position comes from the books of your own eminent scholars. These are in
addition to the numerous narrations that exist in the books, and commentaries of Shi’as.

Using the books now before you, I could go on presenting arguments in support of the point under
consideration until tomorrow morning, by the grace of Allah; but, I think that what I have presented
should be enough to dispel your doubts about Shi’as. Respected audience, we Shi’as are not Jews, we
are followers of the Prophet Muhammad.

The originator of the word "Shi’as” as meaning "the followers of ‘Ali", was not the accursed Abdullah ibn
Saba, but the Prophet himself. We never follow any individual without authoritative arguments in his
favor. You said that it was after Uthman that the word "Shi’as" came to be used referring to the followers
of ‘Ali. In fact, even in the Prophet's day, several noted companions were called Shi’as.

Hafiz Abu Hatim Razi, in his ‘Az-Zainat’, which he compiled for clarifying the meanings of certain words,
and phrases current among scholars, says that the first new word that came into general acceptance in
Islam in the days of the Prophet was "Shi’as". The word was applied to four prominent companions: Abu
Dharr Ghifari, Salman al-Farsi, Miqdad ibn Aswad Kindi, and Ammar Yasir. Many more ‘hadith’ were
quoted in support of the same point.

Now it is for you to consider how it was possible that during the time of the Prophet four of his chief
companions were called Shi’as. If the Prophet thought it was innovation, why didn't he forbid the people
to use it? The fact is that people had heard from the Prophet himself that the followers (Shi’as) of ‘Ali
were the inhabitants of Heaven. They were proud of it, and openly called themselves Shi’as.

Rank of Salman, Abu Dharr, Miqdad, and Ammar

You related a ‘hadith’ from the Prophet saying: "Verily, my companions are like stars; whomever of them
you follow, you will be properly guided." Abu'l-Fida writes in his history that these four men, who were
companions of the Prophet, abstained, along with ‘Ali, from paying allegiance to Abu Bakr, on the ‘Saqifa
day.

Why don't you consider their refusal to pay allegiance to be worthy of emulation? Your own ‘ulama’ have
written that they were loved by Allah and His Prophet. We follow them, as they followed ‘Ali. Hence,
according to your own hadith, we are on the path of guidance.

With your permission, and keeping in view the shortness of time, I present to you a few narrations in
support of my contention that these men were loved by Allah and the Prophet. Both Abu Nu'aim Isfahani
in ‘Hilyatu'l-Auliya’, Vol. I, p. 172, and Ibn Hajar Makki in the fifth ‘hadith’ of the forty ‘hadith’ narrated in
‘Sawa'iq-e Muhriqa’ in praise of ‘Ali narrated from Tirmidhi, and Hakim from Buraida, that the Prophet
said:

"Verily, Allah has commanded me to love four persons and has told me that He loves them." When the
people asked who these four persons were, he said: "‘Ali ibn Abu Talib, Abu Dharr, Miqdad, and
Salman."

Again, Ibn Hajar in Hadith No. 39 has narrated from Tirmidhi and Hakim from Anas ibn Malik that the
Prophet said: "Paradise is eager for three individuals, ‘Ali, Ammar, and Salman." Isn't the action of these
eminent companions of the Holy Prophet a model for other Muslims?

Isn't it shameful that in your view the companions are restricted to those persons who played the game
of ‘Saqifa’, or, who acquiesced in it, while the others who opposed the strategy behind ‘Saqifa’ are seen
as being unreliable? And, if that be so, then the ‘hadith’ you have quoted should have been: "Verily, a
few of my companions are like stars, etc."
Causes of Iranian's Receptivity to Shi’as'ism

You have been unkind in saying that ‘Shi’as'ism’ is a political religion, and that Iranian ‘Zoroastrians’
accepted it in order to save themselves from Arab domination. You have said so in blind conformity to
your predecessors.

I have already proved that it is an Islamic religion, one which was commended by the Prophet to his
followers. In fact, those who, without any sanction from the Prophet, laid the foundation of a ‘Saqifa’,
were themselves politicians, and not the followers of the Holy family of the Prophet. It is characteristic of
Iranians that they look into things.

When they are convinced of their truth, they accept them, as they accepted Islam when Iran was
conquered by the Arabs. They were not forced to do it. They gave up ‘Zoroastrianism’ and sincerely
embraced Islam. Similarly, when they were convinced by logic and by ‘Ali's invaluable services, they
accepted ‘Shi’as'ism’. Contrary to the assertion of many of your writers, the Iranians did not accept ‘Ali
during the caliphate of Harunu'r-Rashid, or, Mamunu'r-Rashid.

They accepted ‘Ali during the time of the Holy Prophet. Salman al-Farsi was one of the most sincere
followers of ‘Ali. He reached the highest rank of faith. The ‘ulama’ of both sects have unanimously
written that the Prophet said: "Salman is from our ‘Ahlul Bayt’ (i.e., he is one of the people of my house)."
For this reason he was called "Salman Muhammadi" and he was admittedly the staunchest supporter of
‘Ali, and a bitter opponent of ‘Saqifa’.

If, according to your own books, we follow him, we are on the straight way. He heard the verses of the
Qur'an, and the sayings of the Prophet about ‘Ali and clearly understood that obedience to ‘Ali was
obedience to the Prophet and to Allah. He repeatedly heard the Prophet say:

"One who obeys ‘Ali obeys me; and one who obeys me obeys Allah; one who is hostile to ‘Ali is hostile
to me; and one who is hostile to me is hostile to Allah."

Every Iranian, however, who went to Medina and embraced Islam, whether during the time of the Holy
Prophet or afterward, obeyed the orders of the Prophet. For this reason, the second caliph became
intolerant, and imposed several restrictions on Iranians. These hardships and sufferings bred enmity in
their hearts. They questioned why the caliph denied them Islamic rights against the injunctions laid down
by the Prophet.

Iranians grateful for ‘Ali's compassion

Apart from these conditions, Iranians were grateful to ‘Ali for his compassion regarding the treatment of
Iranian princesses taken prisoner by the Arabs. When the prisoners of Mada'in (Taisfun) were brought to
Medina, the second caliph ordered that all the female prisoners be made slaves of the Muslims.
‘Ali forbade this, and said that the princesses were exceptions, and were to be honored. Two of the
prisoners were the daughters of King Yazdigerd of Iran, and could not be made slaves. The caliph asked
what should be done.

‘Ali said that each of them should be allowed to select a husband from the Muslims. Accordingly,
Shahzanan selected Muhammad Ibn Abu Bakr (who had been brought up by ‘Ali), while the other
princess, Shahbanu, selected Imam Husain, the Prophet's grandson. Both went to the homes of these
men after a lawful wedding.

Shahzanan gave birth to a son, Qasim Faqih, father of Umm Farwa, who was the mother of our Sixth
Imam, Ja'far as-Sadiq. Imam Zainu'l-Abidin, our fourth Imam, was born of Shahbanu.

So, the establishment of ‘Shi’as'ism’ had no connection with the time of Harun and Ma'mun, or, with the
rule of the Safavid Dynasty in Iran, as you said earlier. It was openly propagated seven centuries before
the Safavid Kingdom (i.e., in the 4th century Hijri), when the Dailamites (the Buwayyids) were rulers.

In 694 A.H. the Iranian Kingdom was ruled by Ghazan Khan Mughul (whose Islamic name was
Mahmud). Since at that time, belief in the Prophet's Ahlul Bayt’ was commonly expressed, ‘Shi’as'ism’
grew steadily.

After the death of Ghazan Khan Mughul in 707 A.H., his brother, Muhammad Shah Khuda Bandeh
became the ruler of Iran. He arranged a religious debate between Allama Hilli, a learned ‘Shi’as’ scholar,
and Khwaja Nizamu'd-Din Abdu'l-Malik Maraghe'i, the chief justice of the ‘Shafi'ites’ and the greatest
‘Sunni’ scholar of that time.

Debates between Allama Hilli and the Chief Justice concerning

the imamate

The subject of this debate was the Imamate. The Allama put forward such cogent arguments to prove
that ‘Ali was the immediate successor of the Prophet, and so convincingly refuted the claims of the other
side, that all those present were completely satisfied with the reasoning of the Allama.

Khwaja Nizamu'd-Din acknowledged that the Allama's arguments could not be refuted. But, he said that,
since he was following the path of his predecessors, it was not proper to leave it. He felt that it was
important to maintain solidarity among the Muslims.

Iranian king accepted Shi’as belief

The King listened to the arguments with keen interest, accepted the ‘Shi’as’ position himself, and
announced the legitimacy of ‘Shi’as'ism’ in Iran. He subsequently proclaimed to the governors of the
regions that the weekly ‘Khutba's (sermons given in the Mosques) should proclaim ‘Ali's right as the
successor of the Prophet. He also ordered that the Kalima be inscribed on the dinars (gold coins) in this
way:

"La ilaha ill'allah; Muhammadan Rasulullah; Aliyyan Waliullah," meaning, "There is no God except Allah;
Muhammad is the Prophet of Allah, and ‘Ali is Allah's Wali (vicegerent or divinely appointed guardian of
the people)”.

In this way the roots of ‘Shi’as'ism’ were firmly established. Seven centuries later, when the Safavid
kings came to power, the clouds of ignorance and fanaticism were further removed, ‘Shi’as'ism’
flourished everywhere in Iran. Yes, there are ‘Zoroastrians’ in Iran and those who exaggerate the
position of ‘Ali and consider him Allah.

But, they should not be associated with the common Iranian people, who believe in Allah and the
Prophet Muhammad as the last of the prophets. These follow ‘Ali and his eleven descendants as
commanded by the Prophet.

Hafiz: It is strange that although you originally came from the Hijaz (Arabia) and have been living in Iran
for a short time, still you support the Iranians, and call them the followers of ‘Ali, who was himself
obedient to Allah. But, Iranian Shi’as, to a man, regard ‘Ali as Allah. Here are some couplets from the
works of Iranian poets indicating this view, while ‘Ali himself condemned such beliefs.

The last of these couplets shows ‘Ali saying: "Who helps at the time of difficulties? It is I, who am Allah! It
is I." A couplet of another poet says: "According to the belief of those who are intelligent and recognize
Allah, Allah is ‘Ali, and ‘Ali is Allah."

Well-Wisher: I wonder why, without making inquiries, you should accuse all Iranians of regarding ‘Ali as
Allah. Your own ‘ulama’ have made fanatical claims of this sort. They have said that the Shi’as are the
worshipers of ‘Ali and as such they are infidels. Therefore, murdering them is obligatory.

As a result, Muslims of Uzbekistan and Turkestan have recklessly shed the blood of Iranian Muslims.
The common people among the ‘Sunnis’ are often misguided by some of your ‘ulama’, and your people
consider the Iranians infidels.

In the past, your people, the Turkomans, have attacked Iranian caravans near Khorasan, plundered and
murdered the people, and said that whoever killed seven Rafizis (Shi’as), would certainly go to Paradise.
You should bear in mind that the responsibility of such murders rests squarely on your leaders, who tell
ignorant ‘Sunnis’ that Shi’as worship ‘Ali.

Islam forbids boasting about ancestors

Referring to your first point that, since I was originally connected with Arabia, Mecca, and Medina, why
should I support the Iranians, I tell you that I have no partisan spirit. Our Prophet said: "The Arabs should
not boast that they are superior to non-Arabs and vice versa; and the whites should not boast of their
superiority to the blacks and vice versa. Superiority lies only in knowledge and piety. In the Holy Qur'an,
Allah says:

'O men! Surely We have created you of a male and a female, and made you tribes and families
that you may know each other; surely the most honorable of you with Allah is the one among you
most careful (of his duty).'" (49:13)

Also, in the same chapter in the Qur'an, He says:

"The believers are brethren; therefore, make peace between your brethren and be careful of (your
duty to) Allah that mercy may be had on you." (49:10)

Accordingly, all Asians, Africans, Europeans, Americans of white, black, red, or, yellow races who are
Muslims are brothers, and no one can claim superiority to another. The greatest leader of Islam, the last
of the Prophets, acted on this principle.

He showed his special affection for Salman al-Farsi of Iran, Suhaib of Asia Minor, and Bilal of Abyssinia.
On the other hand, he rejected Abu Lahab (whose name means 'Father of Flame'), his own uncle who
was condemned by a chapter of the Holy Qur'an which said:

"Perish the hands of the Father of Flame! Perish he!" (111:1)

Islam also forbids racism

The world has witnessed disturbances of the worst order in Western countries which were the result of
racial discrimination. In those countries black people are not allowed in hotels, restaurants, churches,
and other congregations meant for white people. Islam banned such cruel practices 1,300 years ago and
proclaimed that all Muslims, regardless of race, color, or, nationality are brothers. So, if the Arabs go
astray, I will condemn them, and I will be the friend of the Iranian Shi’as.

Second, you have associated Iranian extremists with the Shi’as, who are steadfast monotheists, and
follow ‘Ali according to the commands of the Prophet. We regard ‘Ali as a pious servant of Allah and the
divinely appointed successor of the Holy Prophet.

Condemnation of the extremists

Moreover, we reject those whose beliefs are contrary to ours, like the Saba'iyya, the Khitabiyya, the
Gharabiyya, the Alawiyya, the Mukhammasa, the Bazighiyya, the Nussairiyya, who are scattered
throughout Iran, Mosul, and Syria. We Shi’as are distinct from them and consider them infidels. In all the
books written by ‘Shi’as’ ‘ulama’, and legal scholars, the Ghalis (extremists) are included among the
disbelievers, since their belief is against the tenets of ‘Shi’as'ism’.
For instance, they argue that, since the infusion of the soul into a material body is possible (as Gabriel
could appear before the Holy Prophet in the form of Dahiyya al-Kalbi), it was Allah's will that His Holy
Self appear in human form in ‘Ali's body.

For this reason they consider the position of ‘Ali higher than that of the Prophet. Such a faction emerged
during ‘Ali's own time. Some people of India and the Sudan came to him and professed that he was
Allah.

‘Ali repeatedly forbade them to hold this view, but to no effect. Finally, as is recorded in many histories,
‘Ali ordered them to be killed in wells of smoke. The details of this case have been given in ‘Baharu'l-
Anwar’, Volume VII, by the great Alim, Agha Muhammad Baqir Majlisi.

The Commander of the Faithful, and other Imams bitterly condemned such people. ‘Ali said: "O Allah, I
scorn the group of Ghullat (extremists), just as Jesus scorned the Christians. May you forsake them
forever."

On another occasion he said: "There are two groups who will suffer humiliating death, and I am not
responsible for them (since I disdain their deeds): those who exceed the lawful limits of love for me, and
are ‘Ghullat’ (extremists), and those who, for no reason whatsoever, are hostile to me. I hate those who
extol my position beyond its proper limit, just as Christ hated the Christians."

He also said: "There are two groups associated with me who will suffer ignoble death: one is composed
of those people who say they are friends and praise me beyond lawful limit; the other is composed of the
enemies who degrade my rank."

The Shi’as condemn those who praised ‘Ali and his Ahlul Bayt beyond the limit ordained by Allah and
the Prophet. Our ulama’ have unanimously held that they are all disbelievers. It is not permitted to attend
their funerals, or, to marry them. They are also deprived of inheriting Muslim property; charity and
religious taxes may not be given to them. The Holy Qur'an condemns them in these words:

"Say: O followers of the Book, be not immoderate in your religion, and do not follow the low
desires of people who went astray before, and led many astray and went astray from the right
path." (5:80)

Allama Majlisi, in his ‘Baharu'l-Anwar’ Volume III, which is the encyclopedia of the ‘Shi’as’ faith, has
recorded many ‘hadith’ condemning the ‘Ghullat’ (extremists). Imam Ja'far-as-Sadiq is quoted as
saying, "We are servants of Allah, Who created us and made us superior to the others of His creation.
Certainly we shall die and shall stand before Allah for reckoning. He who is a friend of the ‘Ghalis’ is our
enemy; and he who is their enemy, is our friend. The ‘Ghalis’ are infidels and polytheists; curse be upon
them."

A great religious head of the Shi’as has also quoted the same Imam as saying, "Allah's curse be upon
those who claim divinity and godhood for ‘Ali. By Allah, ‘Ali was an obedient servant of Allah. Curse be
upon those who have slandered us; some people say things about us that we do not say ourselves. We
declare that we have no connection with them."

Sheikh Saduq (Abu Ja'far Muhammad Ibn ‘Ali), a highly respected ‘Faqih’ (legal scholar) of the Shi’as,
quotes Zarara Ibn A'yun, a reliable ‘Shi’as’ writer, who was a ‘hafiz and companion of Imam Muhammad
Baqir and Imam Ja'far-as-Sadiq, as saying: "I told Imam Ja'far Sadiq that one of the persons known to
him believes in ‘Tufwiz’ (delegation of Divine authority).

The Imam said: 'What is meant by Tufwiz?' I replied, 'The man says that Allah created Muhammad and
‘Ali and then delegated to them His authority over the affairs of the people. So, they are the creators, the
givers of food; they are the animators, and they are the killers.'

The Holy Imam said: 'The enemy of Allah lies. When you go back to him, read him this verse from the
Holy Qur'an:

"....or have they set up with Allah associates who have created creation like His, so that what is
created became confused to them? Say: 'Allah is the Creator of all things, and He is the One, the
Supreme.'" (13:16)

Shi’as separate from Ghalis

We Shi’as are separate from the ‘Ghali’s (extremists). Let them claim that they are Shi’as. Allah, the
Holy Prophet, ‘Ali, and their descendants hate them. ‘Ali kept the chief of the ‘Ghullat’ in prison for three
days, and ordered him to repent for his wickedness.

When he refused, ‘Ali had him burned to death. If you cannot produce a single book in which the ‘Ghali’s
have been praised, you should at least condemn the intolerant ‘ulama’ who misguide the ‘Sunni’s about
the Shi’as.

Clarification about reverence towards Imams

Hafiz: Your brotherly advice is worth the consideration. But, would you please clarify some other points?
You have all along said that you do not unduly praise your Imams. You regard the ‘Ghullat’ as
contemptible and fit for hell, but you use inappropriate expressions regarding your Imams. You have said
"Blessings of Allah be upon them," although you know that, according to the Holy Qur'an, this expression
is reserved only for the Holy Prophet.

The Qur'an says:

"Surely Allah and His angels bless the Prophet; O you who believe, call for (Divine) blessings on
him and salute him with a (becoming) salutation." (33:56)
Your practice clearly violates the injunction of the Holy Qur'an. Your expression is an innovation.

Well-Wisher: This verse does not forbid us to bless any other person. We are enjoined to bless the
Prophet. In another verse of the Holy Qur'an, Allah says: "Peace be on the people of Ya Sin (Ahlul Ya
Sin)," a reference to the descendants of the Prophet.

As for the other Prophets of Allah, blessings have not been given to their descendants anywhere in the
Holy Qur'an. Blessings have been given only to the prophets of Allah.

"Peace and Salutation to Noah among the nations." (37:79):

"Peace and salutation to Abraham." (37:109):

"Peace and salutation to Moses and Aaron." (37:120).

The people of Ya Sin refers to the people of Muhammad

All commentators and scholars of your own sect admit that Allah has addressed the Prophet as ‘Ya Sin’.
Hence, Ahlul (the people of) ‘Ya Sin’ means the people of Muhammad. Among others, Ibn Hajar Makki,
a very intolerant ‘Sunni’ scholar, says in ‘Sawa'iq Muhriqa’, under the verses quoted in commendation of
the ‘Ahlul Bayt’, that a group of commentators quoted Ibn Abbas (commentator, and the chief of the
believers) as saying that ‘Ahlul Ya Sin’ means ‘Ahle’ Muhammad.

Therefore, ‘salaam’, the greeting of peace, for ‘Ahlul Ya Sin’ means ‘salaam’ for ‘Ahle’ Muhammad.
Imam Fakhru'd-Din Razi writes: "The ‘Ahlul Bayt’ of the Prophet are equal to him in five matters:

1) The ‘salaam’: ‘salaam’ for the Prophet and ‘salaam’ for ‘Ahlul Ya Sin’ (‘Ahle’ Muhammad) are the
same thing.

2) The ‘salawat’ (blessings) in ritual prayers for the Prophet and his ‘Ahlul Bayt’, which is compulsory.

3) Purity: Allah says in the ‘sura of "Ta Ha" (20:1): "(O Prophet) Clean and Pure:" The verse of purity
was revealed in praise of the ‘Ahlul Bayt’.

4) Unlawfulness of charity: Charity may not be accepted either by the Prophet or, by his ‘Ahlul Bayt’.

5) Love: Love for the Prophet means love for his ‘Ahlul Bayt’. Allah Almighty says, "Say: if you love Allah,
then follow me, Allah will love you..." (3:31) And about the ‘Ahlul Bayt’ Allah says, "...Say: I do not ask of
you any reward for it but love for my near relatives..." (42:23)

‘Salawat’ (blessings) on Muhammad and ‘Ahle-Muhammad’ is the

‘sunna’

(commendable), and in ritual prayer it is compulsory

Many of those relating ‘hadith’, particularly Bukhari in his ‘Sahih’, Volume III, and Muslim in his ‘Sahih’,
Volume I, Sulayman Balkhi in his ‘Yanabiu'l Mawadda’, and even Hajar in his ‘Sawa'iq’ quotes Ka'b Ibn
Ajza as saying:

"When the verse: 'Verily, Allah and His angels bless the Prophet...' (33:56) was revealed, we asked the
Holy Prophet, 'How should we pray for our blessings for you, Apostle of Allah?' The Prophet replied,
'Pray for your blessings in this way: "O Allah, bless (the Prophet) Muhammad and ‘Ahlul Muhammad’.""

Imam Fakhru'd-Din Razi, in Volume VI of his ‘Tafsir al-Kabir’, also narrates a similar ‘hadith’. Ibn Hajar,
commenting on the tradition, indicates that it is clear from the ‘hadith’ that praying for blessings for the
Holy Prophet is equal to praying for blessings on his descendants as well.

He also quotes the Holy Prophet as saying: "Don't be incomplete in praying for blessings for me." When
asked what he meant by 'incomplete' blessings, he said: "Do not say, 'O Allah, bless Muhammad,' but
say, 'O Allah, bless Muhammad, and his descendants.'"

Dailami writes that the Prophet said: "Our prayer remains obstructed unless we pray for blessings upon
the Prophet, and his people." Shafi'i says, "O Ahlul Bayt! In the Holy Qur'an Allah has made love for you
compulsory for us. Regarding the loftiness of your rank and position, it is sufficient to know that if a man
does not pray for divine blessings for you, his prayer is not accepted."

If the prayer for blessings for the Prophet and his descendants is deliberately omitted, the ritual prayer is
rejected. And, the Prophet said: "The ritual prayer is the pillar of faith; if the prayer is accepted, all other
deeds are accepted; if it is rejected, all other deeds are rejected."

To pray for divine blessings for the ‘Ahlul Bayt’ is the ‘sunna’ (commendable practice), and a mode of
worship which was performed by the Holy Prophet himself. We are proud to do what the Holy Qur'an and
the Holy Prophet have enjoined us to do.

Third Session, Saturday night, 25th of Rajab,

1345 A.H.

Hafiz: Based on your talk last night, I conclude that the Shi’as are divided into a number of factions. Will
you kindly let us know which of them you accept so that we may restrict our discussion to that faction.

Shi’as not divided into factions

I didn't say that the Shi’as are divided into factions. Shi’as are devoted to Allah and followers of the
Prophet and his descendants. Of course some factions have assumed the name of ‘Shi’as’ to mislead
people.

They took advantage of the name of the Shi’as, preached false beliefs, and spread confusion.
Uninformed people have included their names among the Shi’as. There are four such factions, two of
which have survived: the ‘Zaidiyya’, the ‘Kaysaniyya’, the ‘Qaddahiyya’, and the ‘Ghullat’.

The ‘Zaidiyyas’

The ‘Zaidiyyas’ follow Zaid Ibn ‘Ali Ibn Husain. They consider Imam Zainu'l-Abidin's son, Zaid, to be his
successor. At present these people are found in large numbers in Yemen and its surroundings. They
believe that of the descendants of ‘Ali and Fatima, he is "The Imam who is learned, pious, and brave.

He draws the sword and rises against the enemy." During the time of the oppressive Umayyad Caliph,
Hisham ibn Abdu'l-Malik, Hazrat Zaid rose against those in authority and courted martyrdom and was
therefore acknowledged as Imam by the ‘Zaidiyyas’.

The fact is that Zaid possessed a far higher position than that which the ‘Zaidiyyin’ claim for him. He was
a great Sayyid of the Hashimite dynasty, and was known for his piety, wisdom, prayers, and bravery. He
passed many sleepless nights in prayer and fasted frequently.

The Prophet prophesied his martyrdom, as narrated by Imam Husain: "The Holy Prophet put his sacred
hand on my back, and said: 'O Husain, it will not be long until a man will be born among your
descendants.

He will be called Zaid; he will be killed as a martyr. On the day of resurrection, he and his companions
will enter heaven, setting their feet on the necks of the people.'"

But, Zaid himself never claimed to be an ‘Imam’. It is sheer slander for people to say that he did. In fact,
he recognized Muhammad Baqir as the ‘Imam’, and pledged his full obedience to him.

It was only after Muhammad Baqir's demise that unknowing people adopted the doctrine that "he is not
the Imam who remains sitting at home and hides himself from the people; the Imam is one who is a
descendant of Hazrat Fatima, an ‘Alim, and who draws the sword and rises against the enemy and
invites people to his side." The ‘Zaidiyyas’ are divided into five factions: 1) Mughairiyya; 2) Jarudiyya; 3)
Zakariyya; 4) Khashbiyya; and 5) Khaliqiyya.
The Kaysaniyyas and their belief

The second faction is the ‘Kaysaniyyas’. These are the companions of Kaysan, a slave of ‘Ali Ibn Abu
Talib, who had freed him. These people believe that after Imam Hasan and Imam Husain, Muhammad
Hanafiyya, the next eldest son of Commander of the Faithful, ‘Ali, was the ‘Imam’. But, Muhammad
Hanafiyya himself never claimed this. He was called the sincerest of devotees. He was known for his
knowledge, piety, devotion, and obedience to divine commandments.

Some ignorant men produced evidence of what they called his opposition to Imam Zainu'l-Abidin. They
claimed that Muhammad Hanafiyya claimed to be the ‘Imam’.

The fact was otherwise. He never claimed to be the ‘Imam’. He wanted to show his ignorant followers
the rank, and position of the fourth Imam Zainu'l-Abidin. The result was that, in the same Holy mosque
when Hajaru'l-Aswad (The Black Holy Stone) affirmed the ‘Imamate’ of Imam Zainu'l-Abidin, Abu Khalid
Kabuli, chief of the followers of Muhammad Hanafiyya, along with all other followers, acknowledged
Imam Zainu'l-Abidin as the ‘Imam’.

But, a group of cunning people misled the simple, and ignorant people by saying that Muhammad Ibn
Hanafiyya had only shown modesty, that in the face of the Umayyads it was most desirable for
Muhammad Hanifiyya to do as he did.

After the death of Muhammad Hanifiyya, these people said that he was not dead, that he had hidden
himself in a cave of Mount Rizwi, and that he would reappear in the future to fill the world with justice
and peace. This group contained four sub-factions: 1) Mukhtariyya; 2) Karbiyya; 3) Ishaqiyya and 4)
Harabiyya. But, none of them exists today.

The ‘Qaddahiyyas’ and their belief

The third faction, ‘Qaddahiyya’, calls itself ‘Shi’as’, but it is a group of infidels. This sect originated in
Egypt by Ma'mun Ibn Salim (or, Disan) known as Qada and Issa Chahar Lakhtan (Jesus of Four Parts).
They took it upon themselves to interpret the Holy Qur'an and the records of history according to their
own wishes.

They hold that there are two codes of religion: one secret and the other manifest. The secret code was
given by Allah to the Holy Prophet Muhammad. The Prophet gave it to ‘Ali, and he gave it to his
descendants, and to the pure Shi’as. They believe that those who know the secret code are exempt from
prayers and the worship of Allah.

They have founded their religion on seven pillars. They believe in seven Prophets, and in seven ‘Imams’,
the seventh Imam being in occultation. They are awaiting his appearance. They are divided into two
factions:
1) The ‘Nasiriyya’ were the companions of Nasir Khusru Alawi, who through his poems, speeches, and
books attracted a large number of people to infidelity. They were spread over Tabaristan in large
numbers.

2) The ‘Sabahiyya’ (known in the West as the Assassins). They were the companions of Hasan Sabba,
a native of Egypt who came to Iran, and caused the tragic events of ‘Alamut’, which resulted in the
slaughter of large numbers of people. These facts are preserved in the records of history.

The ‘Ghullat’ and their belief

The fourth faction is that of the ‘Ghalis’, which is the most debased of all sects. They are incorrectly
known as Shi’as. In fact they are all unbelievers. They are divided into seven factions: 1) Saba'iyya; 2)
Mansuriyya; 3) Gharabiyya; 4) Bazighiyya; 5) Yaqubiyya; 6) Isma'iliyya; and 7) Azdariyya.

Not only we ‘Shi’as’ Ithna Asharis (who believe in the twelve Imams), but all Muslims of the world reject
their faith.

Shi’as Imamiyya Ithna Ashari, and their belief

This is the real ‘Shi’as’ group, which believes in the twelve Imams after the Holy Prophet. The other
factions have nothing in common with our group; they have only assumed the name ‘Shi’as’.

Belief in Allah and the Prophets

The ‘Shi’as’ Imamiyya group believes in the Ever-Existing Almighty Allah. He is One, in the sense of the
absolute oneness of His essential existence. He is One, with none comparable to Him. He is the Creator
of everything in existence. There is no match, or, equal to Him in any respect. The Holy prophets and
messengers were sent to tell the people about Allah, how to worship Him, and how to know Him.

All of the prophets preached and guided the people according to the tenets set forth by the five major
prophets: Noah, Abraham, Moses, Jesus, and last of all, the Holy Prophet Muhammad, whose religion
shall last until the Day of Judgement.

Belief in chastisement, reward, hell, Paradise, and day of

judgement

Allah Almighty has fixed recompense for our deeds, to be given to us in Paradise, or, Hell. The day fixed
for the recompense of our deeds is called the Day of Judgement. When the world's life ends, Allah
Almighty will re-animate the beings of the world from the beginning to the end. He will let them gather in
the ‘Mashar’, the place of the gathering of the souls. After a just reckoning, everyone will be given
reward, or, punishment according to his deeds.

These things have been foretold in all divine books: the Torah, Bible, and the Holy Qur'an. For us, the
most authentic source of guidance is the Holy Qur'an, which has reached us from the time of the Holy
Prophet without any change.

We act upon the injunctions contained in the Holy Qur'an, and we hope to be recompensed by Allah. We
believe in all those obligatory commandments which are contained in the Holy Qur'an, like Namaz’
(prayers), Ruza (fasting), ‘Zakat’ and ‘Khums’ (yearly religious taxes), Hajj (Pilgrimage to the Ka'ba), and
Jihad (Holy war).

Belief in the articles of practice

Similarly, we believe in the Articles of Practice of the faith, including the obligatory and optional practices
and all other injunctions that have reached us through the Holy Prophet. We are determined to abide by
them, and to perform them to the best of our capacity. And we refrain from all sins, large, or, small, like
drinking, gambling, fornication, sodomy, usury, murder, tyranny, which have been forbidden in the Holy
Qur'an, and ‘hadith’.

Belief in Imams

We Shi’as also believe that, just as there is a messenger from Allah who conveys to us orders and
injunctions, and who is elected and introduced to us by Allah, there is also a successor, caliph or
protector of religion, who is appointed by Allah, and is introduced to us through the Prophet of Allah.
Accordingly, all prophets of Allah introduced their successors to their ‘umma’ (followers).

The last of the Holy prophets, who was the most perfect and most exalted of all prophets of Allah, left for
his followers guides to help the people avoid confusion. According to the established ‘hadith’, he
introduced to the people his twelve successors, the first: ‘Ali Ibn Abi Talib. The last Imam, the Mahdi,
who is present in the world, but is in occultation, will appear at an unknown time in the future, when he
will fill the seething world with justice, and peace.

The ‘Shi’as’ Imamiyyas also believe that these twelve Imams have been ordained by Allah and have
been introduced to us through the last Holy Prophet. The last of the Holy Imams has vanished from sight
(by divine command), just as other Imams disappeared, during the time of previous prophets, as stated
in many books written by your ‘ulama’.

This sacred being has been preserved by Allah Almighty so that he may one day fill the world with
justice. In short, the ‘Shi’as’ believe in all that is contained in the Holy Qur'an, and in authentic ‘hadith’. I
am grateful to Allah that I have adopted these beliefs, not merely in blind imitation of my parents, but
through logical reasoning and study.
Hafiz: Respected sir, I am indeed obliged to you for having explained the ‘Shi’as’ beliefs, but there are
‘hadith’ and supplications in your books which run counter to your statements, and establish the heresy
of the Shi’as.

Well-Wisher: Please be specific.

Objection on ‘hadith’ of ‘ma'rifa’ (tradition of knowledge of Allah)

Hafiz: In ‘Tafsir al-Safi’, written by one of your high-ranking ‘ulama’, Faiz Kashi, there is a ‘hadith’ that
one day Imam Husain, the Martyr of Karbala, addressing his companions said: "O people, Allah Almighty
has not created his servants but to know Him. When they knew Him, they worshipped Him, when they
worshipped Him, they became adverse to worship of any other thing." One of the Companions said:

"May the lives of my father, and mother be sacrificed to you! O son of the Holy Prophet! What is the real
meaning of knowing Allah?" The Holy Imam replied, "For every man to know Allah means to know the
Imam of his time, who must be obeyed."

Well-Wisher: First, we must examine the chain of narrators of the ‘hadith’ in order to establish whether it
is authentic. Even if it is correct with regard to the chain of narrators, yet the verses of the Holy Qur'an,
and the unquestionable ‘hadith’ of the Holy Prophet in regard to the Oneness of Allah cannot be
misconstrued because of the assertion of one man.

Why don't you examine the ‘hadith’ and sayings of our Holy Imams, and the religious dialogues between
our religious heads and the atheists, which already prove the unity of Allah? Why don't you consult the
chief books and commentaries of the Shi’as, such as ‘Tawhid al-Mufazzal’, ‘Tawhid al-Saduq’, Biharu'l-
Anwar (Book of Tawhid) of Allama Majlisi and other books written by ‘Shi’as’ ‘ulama’, which are full of
continuous ‘hadith’ (on Tawhid) by our Holy Imams?

Why don't you consult ‘An-Naktu'l-I'tiqadiyya’, by Sheikh Mufid (d. 413 A.H.), one of the ‘Shi’as’ ‘ulama’,
and also his book ‘Awa'ilu'l-Maqalat fi'l-Mazahib wa'l-Mukhtarra’ or ‘Ihtijaj’ by our famous Alim, Abu
Mansur Ahmad Ibn ‘Ali Ibn Abu Talib Tabrasi. If you had, you would know how our Holy Imam ar-Ridha’
proved the unity of Allah.

It is not fair to pick out some dubious report simply to malign the Shi’as. Your own books contain
absurdities and whimsical ideas. In fact, ridiculous ‘hadith’ exist in your most authentic books like the
‘Siha al-Sitta’, (i.e., the Six Books of Accepted Traditions).

Hafiz: In fact, your words are ridiculous since you find fault with books whose greatness and authenticity
are unquestionable, particularly the ‘Sahih Bukhari’, and ‘Sahih Muslim’. Our ‘ulama’ agree that all the
‘hadith’ contained in them are true. If someone rejects these two books, he rejects the real ‘Sunni’ sect.

After the Holy Qur'an, ‘Sunni’s rely upon the authenticity of these two books. Perhaps you have seen Ibn
Hajar Makki's point in the beginning of his ‘Sawa'iqe Muhriqa’, chapter of "The Affairs" (affairs of the
caliphate of Abu Bakr) as recorded by Bukhari and Muslim in their ‘Sahihain, which are the most
authentic and reliable books after the Holy Qur'an, according to the unanimity of the followers (i.e., the
‘umma’, or community).

He says that since the whole community is unanimous in accepting the ‘hadith’ of these books, whatever
the community holds with one accord is unquestionable. On the basis of this agreement, all the ‘hadith’
contained in these books are undoubtedly acceptable. Hence, no one can have the courage to assert
that these books contain absurdities, or, ridiculous matter.

Absurd reports in ‘sahihain’ (the two collections) of ‘Bukhari’ and

‘Muslim’

Well-Wisher: First, that these books are acceptable to the whole community is open to objection. Your
claim with reference to Ibn Hajar is, itself, absurd since 100 million Muslims do not accept his point.
Hence, the unanimity of the community in the matter is just like the unanimity claimed by your people in
the matter of the caliphate. Secondly, what I say is based on valid reasons.

If you study those books with an unprejudiced mind, you will be astonished. Many of your great ‘ulama’,
such as Dar Qutni, Ibn Hazam, Allama Abu'l-Fazl Ja'far Ibn Tha'labi in ‘Kitabu'l-Imta' fi Ahkamu's-Sama'’,
Sheikh Abdu'l-Qadir Ibn Muhammad Qarshi in ‘Jawahiru'l-Mazay'a fi Tabaqatu'l-Hanafiyya’, and others,
including all the ‘Hanafi’ ‘ulama’, have criticized the ‘Sahihain’ and have acknowledged that they contain
a number of weak and unconfirmed ‘hadith’. The objective of ‘Bukhari’ and ‘Muslim’ was to collect
‘hadith’; not to consider their authenticity.

Some of your research scholars, like Kamalu'd-Din Ja'far Ibn Sa'lih have taken great pains in pointing
out the defects, and faults of the ‘hadith’ and have set forth valid grounds in support of their findings.

Hafiz: I would welcome it if you would put forward the arguments so that the audience may know the
truth.

Well-Wisher: I will cite only a few examples.

References about visibility of Allah

If you wish to study misleading ‘hadith’ regarding the incarnation of Allah, which contend that He, as a
physical being, can be seen in this world, or, will be seen in the Hereafter, (as believed by a faction of
the ‘Sunni’s, i.e., the ‘Hanbalites’ and ‘Asharites’), you may refer to your own books, particularly ‘Sahih
Bukhari’ (Vol. I, in the Chapter “Fazla's-Sujud Min Kitabu'l-Adhan”, page 100; Vol. IV, p.92 of ‘Sahih
Muslim’, "Babu's-Sira Min Kitabu'r-Riqaq", and ‘Sahih Muslim’ (Vol. I, in the Chapter "Isbatu'l-Ruyatu'l-
Mu'minin Rabbahum Fi'l-Akhira," page 86); and ‘Musnad’ of Imam Hanbal, Volume II, page 275.
You will find sufficient information of this type in those books. For example, Abu Huraira says: "The
clamor and violent rage of Hell will intensify, it will not calm down until Allah puts His leg in it. Then Hell
will say, 'Stop, stop!

It is enough for me; it is enough for me.'" Abu Huraira also narrates that a group of people asked the
Holy Prophet, "Shall we see our Creator on the Day of Judgement?" He replied, "Of course. At mid-day
when the sky is free of clouds, does the Sun hurt you, if you look at it?"

They said: "No!" Again he said: "During the nights when you see the full moon when the sky is clear,
does it hurt you?" They said: "No!" He continued: "So when you see Allah Almighty on the Day of
Judgement, you will not be hurt, just as you are not hurt by seeing these (the sun and the moon).

When the Day of Judgement comes, it will be announced by Allah that every community should follow
“its god”. So, everyone who has worshiped idols, or, anything other than Allah, The One, shall be thrust
into Hell fire.

So, shall every one of the good and bad persons be thrown into it except those who worshipped Allah
(S.W.T.), the Absolute One. They shall lie in Hellfire. At that time Allah will appear in a particular form
before the people, so that they can see Him. Then Allah will tell them that He is their Allah. The believers
will then say, 'We take refuge in Your Godhead. We are not among those who have worshiped anything
except Allah the Absolute.'

Allah will say in reply, 'Have you any sign between you and Allah so that you may see Him and identify
Him?' They will say, 'Yes.' Then Allah will show them His bare leg. Thereupon the believers will raise
their heads upwards and will see Him in the same condition as they saw Him for the first time. Then
Allah will say that He is their Creator. All of them will acknowledge that He is their Allah."

Now, it is for you to judge whether this kind of statement is tantamount to infidelity, or, not, that Allah
would physically appear before the people, and would uncover His leg! And, the strongest point in
support of my argument is that Muslim Ibn Hajjaj begins a Chapter in his ‘Sahih’ about the proof of the
visibility of Almighty Allah, and has quoted the fabricated reports from Abu Huraira, Zaid Ibn Aslam,
Suwaid Ibn Sa'id, and others.

And, some of the leading ‘ulama’ of your own sect like Dhahabi in ‘Mizanu'l-I'tidal’ and Suyuti in his
‘Kitabu'l-Lu'ualia'l-Masnu'a fi hadithu'l-Muzu'a’, and Sibt Ibn Jauzi in ‘Al-Muzu'a’, have proved on
reasonable grounds that these narrations are fabricated.

Holy Qur'an rejects doctrine of visibility of Allah

Even if there had been no proof against the above assertions, the verse of the Holy Qur'an explicitly
rejects the doctrine of the visibility of Allah. Allah says:
"Vision comprehends Him not, and He comprehends (all) vision." (6:103)

Again, when the Prophet Moses was compelled by the Israelites to go to his place of prayer, and
beseech Allah to "show Himself to him," the Holy Qur'an records the event as follows:

" He (Moses) said: 'My Lord! Show me (Thyself), so that I may look upon Thee.' He said: 'You
cannot (bear to) see me...'" (7:143)

Sayyid Abdu'l-Hayy (Imam of the Jama'at Ahlul Sunna): it not a fact that ‘Ali said: "I do not worship a god
whom I do not see?"

When ‘Ali says such a thing, it means that Allah can be seen.

Arguments and ‘hadith’ about the invisibility of Allah

Well-Wisher: Respected friend, you have taken one sentence out of context. I will recite the whole text
to you. This ‘hadith’ has been recorded by the great Sheikh Muhammad Ibn Yaqub Kulaini in his Usul
Kafi, Volume on Tawhid, as well as Sheikh Saduq in his Book on Tawhid, Chapter "Ibtal Aqida
Ruyatullah."

Imam Ja'far as-Sadiq is quoted as saying a Jewish scholar asked the Commander of the Faithful, ‘Ali,
whether he had seen Allah at the time of prayers. The Imam replied: "He cannot be seen by these
physical eyes. It is the heart which sees Him through the light of the realities of conviction."

It follows from ‘Ali's reply that what he means by seeing Allah is not seeing Him with the eyes, but
through the light of sincere faith. There are many other proofs based on reason, and recorded facts to
substantiate our point of view.

Moreover, apart from ‘Shi’as’ scholars, your own ‘ulama’, like Qazi Baidhawi and Jarullah Zamakhshari,
have proved in their commentaries that it is impossible to see Allah. One who believes in the visibility of
Allah, in this world, or, in the Hereafter, believes that He is a physical being. To believe this is infidelity.

Further references to absurdities in two collections of traditions

You consider that your six traditional books, particularly those of ‘Bukhari’ and ‘Muslim’, are like revealed
books. I wish that you could look at them objectively, and not exceed limits in your praise for them.
Bukhari, in the Chapter "Kitab al-Ghusl," and Muslim in Part II of his ‘Sahih’ (in the Chapter on Virtues of
the Prophet Moses), and Imam Ahmad Ibn Hanbal in his ‘Musnad’, Part II, page 315, and others of your
‘ulama’ have quoted Abu Huraira as saying: "Among the Bani Isra'il it was customary to bathe together
without clothes, so that they glanced at the genitals of one another.

They did not consider it objectionable. Only the Prophet Moses went into the water alone, so that no one
could see his private parts. The Bani Isra'il used to say that the Prophet Moses had defective genitals, so
he avoided bathing with them. One day the Prophet Moses went to the river to bathe.

He took off his clothes, put them over a stone, and went into the water. The stone fled with his clothes.
Moses ran after the stone, naked, shouting: 'My clothes! O stone, my clothes.' The Bani Israel saw the
naked Moses and said: 'By Allah! Moses has no defect in his genitals. The stone then stopped and
Moses retrieved his clothes.

Then, Moses beat the stone so severely that six or seven times the stone shrieked in pain." Do you
actually believe such a thing is possible for the Holy Prophet Moses, or that a stone, an inanimate object,
could take away his clothes? Surely it would be impossible for a Prophet to run naked before the people.

I will relate another ‘hadith’ recorded in the ‘Sahih’, which is even more ridiculous. Bukhari quotes Abu
Huraira in his ‘Sahih’ (Volume I, page 158 and Volume II, page 163) and again in the Chapter "Death of
the Prophet Moses", and Muslim also quotes the same authority (Abu Huraira) in his ‘Sahih’, Volume II,
page 309 in the Chapter "On The Merits of Moses" as saying: "The Angel of Death came to the Prophet
Moses and asked him to accept the invitation of his Creator.

Upon hearing this, Moses gave him such a slap in his face that he lost one of his eyes. So, he went back
to Allah and complained that he had sent him to a man who did not want to die and who had knocked
out one of his eyes. Allah cured his eye and ordered him to go again to Moses and to tell him that if he
wanted longer life, he should lay his hand on the back of a bull. He would live for as many years as the
number of hairs that would be covered by his hand."

Imam Ahmad Ibn Hanbal in his ‘Musnad’, Volume II, page 315, and Muhammad Ibn Jarir Tabari in his
History, Volume I, under the heading "Death of the Prophet Moses," gave the same account from Abu
Huraira with the addition that up to the time of Moses, the Angel of Death used to physically separate the
soul from the body. But, after Moses gave him a slap in the face, he came unseen.

Now, it is for you to judge what sort of nonsense this is which is included in the two collections of
traditions, which you call the most correct of all books after the Holy Qur'an. The reports I have cited
certainly insult the honor of the prophets of Allah. As for Abu Huraira, I am not surprised at his
narrations.

Your own ‘ulama’ admit that in order to fill his belly from the dainty dishes provided by Mu'awiya, he
fabricated reports. Because of his fabrications, Caliph ‘Umar had him lashed. It is surprising that sensible
people believe in such ridiculous stories.

Now, let's return to our discussion regarding the ‘hadith’ you quoted. Obviously, a just man who sees a
lone narration (narrated by only one person) would compare it with other authentic ‘hadith’. He would
correct it, or, reject it outright, rather than use it as a basis for attacking his brothers of another sect and
calling them infidels.
Since the ‘Tafsir al-Safi’ is not here with us, we cannot say anything about the authenticity of this
‘hadith’. Even if it is true, we should rely on the principle that if we know the effect, we can know the
cause.

That is, if we know the Imam as Imam, we certainly know the identity of Allah, in the same way that if
one knows the prime minister, he knows the King. It is in reference to this principle that the chapter
"Tawhid" and other verses of the Holy Qur'an were revealed.

Moreover, there are many ‘hadith’ about the unity of Allah narrated by Imam Husain himself and other
Imams. To know our Imam is a great form of worship of Allah. The same meaning has been given in
‘Ziarat al-Jami'a’, which has come down to us from our Holy Imam.

We may also interpret it in another way, as scholars have done in similar matters. Every performer of an
action may be understood by the nature of his action. Since the Prophet and his descendants attained
the highest level of human possibility, no others are as meritorious or virtuous as they. Since they are
the most evident means of knowing Allah, anyone who knows them, knows Allah.

As they have themselves said: "It is through us that Allah can be known, and it is through us that Allah
can be served." We believe that the Prophet's family taught us knowledge about Allah and the proper
way to worship Him. Those who have not followed them have lost the way.

Hadith al-Thaqalain

To stress the same point, the Prophet said in a ‘hadith’ acknowledged by both sects, "O my people! I
leave behind me for you two great objects (of authority): The book of Allah and my ‘Ahlul Bayt’. Should
you remain attached to these two, never, never shall you be misled after me (for verily these two shall
never, never be separated from each other until they meet me at the ‘Fountain of Kauthar’).”

Hafiz: We do not rely on this tradition, which you try to revise. There are many innovations in your books
and examples of polytheism, like seeking fulfillment of our desires from the Imams rather than from
Allah. What is polytheism? Polytheism means to turn to any other person or, thing rather than to Allah for
the satisfaction of our needs. It has been observed that Shi’as never invoke Allah. They invoke the
Imams. It is nothing, but polytheism.

Well-Wisher: I am afraid you distort facts. Perhaps I may be allowed to tell you what polytheism is
according to the great ‘ulama’ of Islam and according to the verses of the Holy Qur'an.

Polytheism and its kinds

Polytheism is of two kinds: open polytheism and hidden polytheism. Open polytheism means to
associate someone, or, something with Allah's All-Perfect Self, or, with His attributes. Making partners
with Allah means associating something with His Oneness, and acknowledging this association with the
tongue, like the ‘Sanamiyyas’ (idol-worshippers), or, the ‘Zoroastrians’, who believe in two principles:
light and darkness. Christians also do this.

They believe in the trinity, and divide divinity into three parts: father, son, and Holy spirit. They believe in
separate characteristics for each, and unless the three are united, the Divine self is not complete. The
Holy Qur'an rejects this belief, and Allah Almighty declares His Oneness in these words:

"Certainly they disbelieve who say: 'Surely Allah is the third (person) of three;' there is no god but
the one Allah...." (5:73)

Associating things with divine attributes means believing that His attributes, like His knowledge, or,
might, are separate from, or, in addition to, His All-Perfect Self. The ‘Ashari’s of Abu'l-Hasan ‘Ali Ibn
Isma'il Ashari Basari, are reported by your own leading ‘ulama’, like ‘Ali Ibn Ahmad in his book Al-Kashf
and Minhaju'l-Adilla fi Aqa'idi'l-Milla (The Open Just Revelation of the Beliefs of Nations), page 57, to
believe that the attributes of Allah are in addition to His All-Perfect Self, and are eternal.

So, anyone who believes that any quality, or, attribute of His is in any way an addition to His All-Perfect
Self is a polytheist. Every attribute of His is essential to Him. Polytheism in one's actions means to
associate someone with His Ever-Independent Will. The Jews believe that Allah created creatures, and
then kept Himself aloof from His creatures.

In condemnation of these people, the following verse was revealed:

"And the Jews say: 'The hand of Allah is tied!' Their hands shall be shackled and they shall be
cursed for what they say. Nay, both His hands are spread out; He expends as He pleases...."
(5:64)

The ‘Galli’s or ‘Ghullat’ (extremists) form another group of polytheists. They are also called ‘Mufawwiza’.
They believe that Allah has delegated His powers, or, entrusted all affairs to the Holy Imams. According
to them, the Imams are the creators, and they also give us sustenance. Obviously, those who consider
someone a partner in divine authority are polytheist.

Polytheism in prayer

Polytheism in prayer means deliberately turning one's attention during prayers toward a created being
rather than toward Allah. If one intends to pray to a created being, he is a polytheist. The Holy Qur'an
forbids it in these words.

“...whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service
of his Lord." (18:110)

This verse shows that the fundamental article of faith is that man should do whatever is good, and
should not associate anyone with Allah in offering obedience, and worship to Him. In other words, he
who offers prayers, or, performs the Hajj, or, does any good act merely to show to the public his
righteousness, he is a polytheist.

He has associated others with Allah in the matter of performing his deeds. The vain display of good
deeds is minor polytheism, which negates our good actions. It has been reported that the Holy Prophet
said: "Abstain from minor Polytheism." People asked him, "O, Prophet of Allah, what is minor
polytheism?"

He replied, "Al-riya wa's-sama'" (i.e., to show people, or, to let them hear of your worship of Allah). Also,
the Holy Prophet said: "The worst thing which I fear for you is your hidden polytheism; so, rise above it
since among my followers polytheism is more secret than the creeping of the ant on a hard stone in the
dark night."

Again he said: "One who offers the ritual prayer in an ostentatious way, is a polytheist. One who keeps
the fast, or, gives alms, or, performs the Hajj, or, frees a slave to show to the public his righteousness,
or, to earn a good name is a polytheist." And, since this last line refers to matters of the heart, it has
been included in hidden polytheism.

Hafiz: We note of your own statement that if someone makes an offering to any created being, he is a
polytheist. So, the Shi’as are also polytheists since they make offerings to the Holy Imams, and their
sons.

Concerning offerings or pledges

Well-Wisher: If we wish to determine the faith of a community, we should not rely on the uninformed
people of that community. We should study their reliable books. If you wish to study ‘Shi’as'ism’, don't
start with ‘Shi’as’ beggars on roads, crying "O ‘Ali, O Imam ar-Ridha’", and on that ground declare that
Shi’as are polytheists. Similarly, if ignorant people make pledges, or, offerings in the name of the Imams,
or, their sons, you should not slander all of ‘Shi’as'ism’.

If you study ‘Shi’as’ books of jurisprudence, you will find that there is not a single trace of polytheism, or,
absurdity. The insistence on the Oneness of Allah is manifest everywhere. The most famous books,
Sharhe lum'a and Shara'i, are widely available, and you may study them.

In the Chapter "Offerings," the legal pronouncements of ‘Shi’as’ jurists are cited, both in the two works
cited above and in many other publications. Since ‘nazr’ is a kind of prayer, it is essential that there
should be an intention that it be for the sake of seeking nearness to Allah.

There are two conditions for a valid ‘nazr’: intention of the heart, and utterance, or, expression in
prescribed words in whatever language it may be. Regarding the first condition, the intention of the heart
must be for the sake of Allah.
The second condition completes the first condition; the person who makes the offering (nazr) must say in
words that it is for Allah. For instance, if he pledges to keep a fast, or to give up drinking, he must make
the intention using the prescribed words, which contain the word "Lillah" (for the sake of Allah), without
which the offering is invalid.

Offerings in the name of Allah

If we make an offering not in the name of Allah, but, for someone else, whether he be dead, or, alive, or,
if we include him with the name of Allah, even if he is an Imam or his son, the offering is not valid. If this
is done deliberately and knowingly then it is evident polytheism, as is clear from the verse,

"...and not join anyone in the service of his Lord." (18:110)

‘Shi’as’ jurists agree that to make an offering in the name of any person, including Prophets or Imams, is
wrong.

If it is done intentionally, it is polytheism. An offering must be made in the name of Allah, although we
are authorized to do it whenever we like. For instance, if someone in the name of Allah takes a goat to a
particular house or place of worship or to the tomb of an Imam or son of an Imam, and sacrifices it, there
is no harm in it.

Also, if he pledges and gives money, or, clothes in the name of Allah to a certain ‘Sayyid’, a descendant
of the Prophet, or gives alms to an orphan or beggar, there is no harm in it.

Of course, if he pledges to make an offering simply for the sake of the Prophet or an Imam, a son of an
Imam, or for some other person, it is forbidden. If done intentionally, it is polytheism. It is the duty of
every prophet or religious authority to admonish people as the Holy Qur'an says,

"Say: Obey Allah and obey the Apostle; but if you turn back, then on him rests that which is
imposed on him and on you rests that which is imposed on you...." (24:54)

It is people's duty to hear what the Prophet of Allah says and to act upon it. If, however, someone does
not care to follow divine precepts, and does not act on them, it does not harm the faith or the principles
in which the faith is founded.

Hidden Polytheism: Making a Display of Prayers

The second kind of polytheism is hidden polytheism, such as making a display of our prayers, or, other
forms of obedience to Allah. The difference between this polytheism and polytheism in prayers is that in
the case of polytheism in prayers we associate some other thing, or, being with Allah.

If someone directs his attention towards anything other than Allah, in the ritual prayer, or if by the
suggestion of shaitan, he has a picture of a false deity in his mind, or if his guide is the center of his
attention, then he is a polytheist.

Nothing except Allah, should be the object of attention in our worship. The Prophet said that if someone
does a good deed and makes someone else a partner with Allah in it, then his whole deed is for the
partner.

Allah hates that action as well as its doer. It has also been reported that the Holy Prophet said that if
someone offers the ritual prayer, observes a fast, or performs the Pilgrimage and has the idea that by his
doing so the people will praise him, "then verily, he has made a partner with Allah in his action."

It has also been reported from Imam Ja'far Sadiq that if someone performs an action for fear of Allah, or
for the recompense in the hereafter, and includes in it the pleasure of a human being, then the doer of
that action is a polytheist.

Polytheism regarding causation

One kind of polytheism is that which relates to causation since most people base their hopes, and fears
on secondary causes. This is also polytheism, but it is pardonable. Polytheism means to think that power
lies intrinsically in secondary causes.

For instance, the sun nourishes many things in the world, but if one considers this power to be inherent
in the sun, then this is polytheism. However, if we believe that the power of the sun is given to it by
Allah, and that the sun is only a secondary means of His munificence, then this is never polytheism.

It is rather a form of worship since to pay attention to the signs of Allah is a prelude to attending to Allah.
A reference has been made in the verses of the Holy Qur'an to the fact that we should ponder the signs
of Allah since this leads the attention toward Allah. In the same way, reliance on secondary causes (a
tradesman's attention to trade, or a farmer's attention to his farm) make one a polytheist if he thereby
diverts his attention from Allah.

Based on the above explanation of polytheism, which of the examples cited do you consider to be
applicable to Shi’as? In what way, from the point of view of prayer, faith, or the Shi’as traditions that you
have seen, can they be charged with polytheism?

Hafiz: I admit that all you have said is correct, but if you would just take the trouble to think for a
moment, you will agree that to rely on the imams is polytheism. Since we should not seek any human
means of approach to Allah, we should invoke Allah directly for help.
Why prophets sought help from people

Well-Wisher: It is strange that you ignore what I have been saying here all along. Is it polytheism to
make requests of other people for the fulfillment of our desires? If this were true, the whole of humanity
is polytheistic. If to seek help from others is polytheism, why did the Prophet seek help from people? You
should study the verses of the Holy Qur'an so that you may know what is true and correct.

The following verses are worth attention:

"He said: 'O chiefs which of you can bring to me her throne before they come to me in
submission?' One audacious among the Jinn said: 'I will bring it to you before you rise up from
your place; and most surely I am strong (and) trusty for it.' One who had the knowledge of the
Book said: 'I will bring it to you in the twinkling of an eye.' Then when he saw it settled beside
him, he said: 'This is of the grace of my Lord....'" (27:38-40)

The bringing of the throne of Bilqis (Queen of Sheba) to Solomon was impossible for every creature.
Admittedly, it was unusual, and the Prophet Solomon, despite his knowing that it required divine power,
did not ask Almighty Allah to bring the throne, but asked mere creatures to help him.

This fact shows that seeking others' help is not polytheism. Allah, the first cause, is the Creator of the
causes of this world. Polytheism is a matter of the heart. If a man asks for someone's help and does not
consider him Allah, or His partner, it is not forbidden.

This situation is common everywhere. People go to the houses of others, and ask them for help without
taking the name of Allah. If I go to a physician, and ask him to cure me, am I a polytheist? Again, if a
man is drowning, and he cries for help, is he a polytheist? So, please be fair, and do not misconstrue
facts. The whole Shi’as community believes that if anyone considers the descendants of the Prophet as
being Allah or partners in His Self, he is surely a polytheist.

You might have heard Shi’as in trouble crying, "O ‘Ali, help me!" "O Husain, help me!" This does not
mean that they are saying "O Allah ‘Ali, help me!" "O Allah Husain, help me!" But the fact is that since the
world is a house of secondary causes, we consider them the means of deliverance from troubles. We
seek the help of Allah through them.

Hafiz: Instead of invoking Allah directly, why do you invoke the means?

Well-Wisher: Our permanent attention regarding our desires, distresses, and anguish is fixed upon
Allah, the Absolute. But the Holy Qur'an says that we should reach Almighty Allah, through some means
of approach.

"O you who believe! Do your duty to Allah and seek the means of approach to Him." (5:35)
The Holy Ahlul Muhammad (descendants of the prophet) are
means of divine bounty

We Shi’as do not regard the descendants of the Prophet as the solution to all our problems. We regard
them as the most pious of the servants of Allah and as a means of divine bounty. We attach ourselves to
that exalted family according to the injunction of the Prophet.

Hafiz: Why do you say that the words "means of approach" in the above verse refer to the descendants
of the Holy Prophet?

Well-Wisher: In many hadith, the Prophet recommended to us that in our troubles we invoke his
descendants as a means of approach to Allah. Many of your ‘ulama’, like Hafiz Abu Nu'aim Isfahani, in
his ‘Nuzulu'l-Qur'an fi ‘Ali’ (Revelations in the Qur'an about ‘Ali), Hafiz Abu Bakr Shirazi in his ‘Ma Nazala
mina'l-Qur'an fi ‘Ali’ and Imam Ahmad Tha'labi in his ‘Tafsir’ (Commentary) say that ‘wasilat’ (means of
approach) in the above verse means the descendants of the Prophet.

This reference has been apparent from many ‘hadith’ of the Prophet. Ibn Abi'l-Hadid Mu'tazali, one of
your respected ‘ulama’, says in his Sharhe Nahju'l-Balagha, Volume IV, page 79, that Bibi Fatima Zahra
referred to the meaning of this verse in the presence of the ‘Muhajirs’ and ‘Ansars’, while delivering her
address in connection with the usurpation of her estate of Fadak, in these words:

"I praise Allah for Whose Dignity and Light the residents of the skies and the earth seek means of
approach towards Him. Among His creation we are the means of approach."

‘Hadith al-Thaqalain’ (hadith of two great things)

Among the many accepted arguments about the lawfulness of our following the descendants of the
Prophet is the ‘Hadith Thaqalain’, whose authenticity has been acknowledged by both the sects. The
Prophet said: "If you keep yourselves attached to these two, never, never will you go astray after me."

Hafiz: I think you are mistaken when you say that this hadith is authentic, and that it has been accepted
by all since it is unknown by our great ulama’. To prove this I may say that the greatest narrator of hadith
of our sect, Muhammad Ibn Isma'il Bukhari, does not record it in his ‘Sahih’, which is the most authentic
book after the Holy Qur'an.

Well-Wisher: I am not mistaken about it. The authenticity of this Holy hadith has been acknowledged by
your own ulama’. Even Ibn Hajar Makki, for all his intolerance and prejudice, accepts it as true.

You should consult Sawa'iq Muhriqa (Part II Chapter II, pages 89-90, under verse 4) in which, after
quoting the statements of Tirmidhi, Imam Ahmad Ibn Hanbal, Tibrani, and Muslim, he says: "Know that
the hadith concerning attachment to the Thaqalain (the Holy descendants of the Prophet and the Holy
Qur'an) has been narrated in many ways. The narrators of this hadith number more than twenty
companions of the Prophet."

Then he says that there is some difference in the manner in which this tradition has been narrated.
Some say that it was narrated when the Prophet was on his last Hajj at Arafa; some say it was related in
Medina, when the Holy Prophet was on his death bed, and his room was full of his companions; others
say that it was narrated at Ghadir al-Khum; and some say it was narrated after his return from Ta'if.
After saying all this, he (Hajar Makki) himself comments that there is no significant difference in the
hadith itself.

As for all the different occasions, it is probable that the Prophet recounted this tradition time and again in
order to emphasize the greatness of the Holy Qur'an, and his Holy descendants. You said that since
Bukhari has not recorded this hadith in his ‘Sahih’, its authenticity is questionable.

But this hadith, although not recorded by Bukhari, has been generally quoted by the major ulama’ of your
sect, including Muslim Ibn Hujjaj and other authors of the six collections of Traditions, who have
exhaustively dealt with it in their books and do not rely solely on the collection of Bukhari.

If you acknowledge the justice of all your own ulama’, all of whom were recognized by the Sunnis of the
past, you should accept as true the hadith, which for some reason has not been recorded by Bukhari.

Hafiz: There was no motive behind that. Bukhari was very cautious in the matter of recording reports. He
was a careful scholar, and if he found the hadith, from the point of view of its text or source, to be
harmful or unacceptable to common sense, he did not record it.

Well-Wisher: As the proverb goes: "Love for something makes a man blind and deaf." The respected
Sunnis are mistaken here. You are too enthusiastic in your love for Imam Bukhari. You say that he was
a very minute scrutinizer of facts and that the reports of his Sahih are reliable and deserve the rank of
revelation. But the fact is otherwise. The chain of reports mentioned by Bukhari consists of persons who
are often condemned as liars.

Hafiz: Your assertion is false. You denigrate Bukhari's learning and ability, which is an insult to the whole
Sunni Sect.

Well-Wisher: If criticism based on knowledge is an insult, then many of your own most distinguished
ulama’ are men who have insulted the high position of learning and erudition.

I would advise you to study for yourself the books written by great authors and ulama’ of your sect who
have made comments on Bukhari's Sahih, e.g., Al-Lu'‘Ali'l-Masnu'a fi hadithi'l-Muzu'a by Suyuti,
‘Mizanu'l-Ibtidal’, and ‘Talkhisu'l-Mustadrak’ of Dhahabi; ‘Tadhkiratu'l-Muzu'a’ by Ibn Jauzi; ‘The History
of Baghdad’, compiled by Abu Bakr Ahmad Ibn ‘Ali Khatib Baghdadi, and other books of “Rijal” (namely,
treatises on the character of narrators of Traditions) by many of your great ulama’. If you read these
books, you will not dare say that I have insulted Imam Bukhari.

Bukhari and Muslim have recorded many traditions reported by

fabricators

What I have said is this: the two books, ‘Sahih’ Muslim and ‘Sahih’ Bukhari, contain hadith narrated by
liars. If you study ‘Sahih’ Muslim and ‘Sahih’ Bukhari in the light of the books of ‘Rijal’, you will find that
they have recorded many hadith reported from men who were great liars, e.g., Abu Huraira, the
notorious liar, Ikrima Kharji, Sulayman Ibn Amr, and others of the same category. Bukhari was not so
cautious in recording hadith as you think.

He did not record the Hadith al-Thaqalain, which others have done, but he had no hesitation in
recording ludicrous and insulting stories about the Prophet Moses slapping the face of the Angel of
Death, the Prophet Moses' running away naked after a stone, and Allah's visibility.

Consider another ridiculous, and insulting story recorded by Bukhari in his ‘Sahih’, Volume II, Chapter
""Al-Lahr Bi'l-Harb," page 120, and by Muslim in his ‘Sahih’ Volume I, quoting Abu Huraira as saying that
on the Eid (a holiday) some Sudanese nomads gathered in the Mosque of the Prophet.

They entertained spectators with their sport and performances. The Prophet asked A’ysha if she would
like to witness the performances. She said she would. The Prophet let her mount on his back in such a
way that she had her head over his shoulders and her face on the head of the Prophet. In order to
amuse A’ysha, the Holy Prophet was asking the entertainers to stage a better dance. At last A’ysha
became tired, and the Holy Prophet let her get down on the ground!

Judge for yourself whether such a story is not insulting. If Bukhari was so cautious about recording facts,
was it fair on his part to record such foolish stories in his ‘Sahih’. But even now you characterize these
books as the most authentic ones after the Holy Qur'an.

Of course Bukhari took special care to omit the matter of the Imamate and the Vicegerency of ‘Ali, as
well as the matter of the Ahlul Bayt. Probably he feared such information might some day be used as a
weapon against the opponents of the Ahlul Bayt.

Many authentic hadith regarding Ahlul Bayt scrupulously

avoided

So when we compare the ‘Sahih’ Bukhari with other ‘Siha, we come to the conclusion that on this topic,
the Ahlul Bayt, a hadith, however authentic, and fully supported by writers in the light of the Holy Qur'an
it may be, Bukhari has purposely failed to record it.

For instance, there are many verses of the Holy Qur'an, revelations which have a direct bearing on the
hadith (‘Hadith al-Wilaya’ on the Day of Ghadir; ‘Hadith al-Inzar al-Yaumu'd-Dar’; ‘Hadithu'l-Muwakhat’;
‘Hadith al-Safina’; ‘Hadith al-Babu'l-Hitta’, etc.) which concern the respect for, and vicegerency of, the
descendants of the Holy Prophet.

These have been avoided scrupulously by Bukhari. And on the other hand, those so-called "ahadith"
which humiliate the prophets, particularly our Prophet, and his chaste descendants, are recorded in his
book without the least consideration that they have been reported by liars.

Sources of hadith al-Thaqalain

As for the ‘hadith of Thaqalain’ (two weighty things), which Bukhari has not included in his collection, the
other authentic books of your sect have related it. In fact, even the great traditionist, Muslim, who is
regarded as being equal to Bukhari, has also related it. The other scholars who have related this
tradition are the following: Muslim ibn Hajjaj in his ‘Sahih’, Volume VII, page 122; Abu Dawud in his
‘Sahih’; Tirmidhi in his ‘Sunan’, Part 2, page 307; Nisa'i in his ‘Khasa'is’, page 30;

Imam Ahmad Ibn Hanbal in his Musnad, Volume III, page 14-17, Volume IV, page 26 and 59, and
Volume V, page 182 and 189, Hakim in Mustadrak, Volume III, page 109 and 148; Hafiz Abu Nu'aim
Isfahani in his Hilyatu'l-Auliya, Volume I, page 355; Sibt Ibn Jauzi in his ‘Tadhkira’, page 182; Ibn Athir
Jazari in his ‘Usudu'l-Ghaiba’, Volume II, page 12 and Volume III, page 147; Hamidi in Jama' Baina's-
Sahihain; Razin in his ‘Jama' Baina's-Siha al-Sitta’; Tibrani in his ‘Ta'rikh al-Kabir’; Dhahabi in his
‘Talkhis al-Mustadrak’;

Ibn Abd Rabbih in his ‘Iqdu'l-Farid’; Muhammad ibn Talha Shafi'i in is ‘Matalibu's-Su'ul’; Khatib
Khawarizmi in ‘Manaqib’; Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, Chapter page 18, 25, 29, 30,
31, 32, 32, 34, 95, 115, 126, 199 and 230, with slight narrations in words; Sir Sayyid ‘Ali Hamadani in the
second ‘Mawadda’ of his ‘Mawaddatu'l-Qurba’; Ibn Abi'l-Hadid in ‘Sharh Nahju'l-Balagha’; Shablanji in
Nuru'l-Absar, page 99; Nuru'd-Din ibn Sabbagh Maliki in ‘Fusulu'l Muhimma’, page 25;

Hamwaini in ‘Fara'idu's-Simtain’; Imam Tha'labi in Tafsir ‘Kashfu'l-Bayan’; Sam'ani and Ibn Maghazili
Shafi'i in ‘Manaqib’; Muhammad ibn Yusuf Ganji Shafi'i in ‘Kifayatu'l-Talib’, Chapter I, in the account of
the authenticity of the sermon of ‘Ghadir Khum’ and also in Chapter 62, page 130; Muhammad ibn Sa'ad
Katib in ‘Tabaqa’, Volume 4, page 8; Fakhru'd-Din Razi in Tafsir Kabir, Volume 3, under the verse of
Etesam, page 18; Ibn Kathir Damishqi in ‘Tafsir’, Volume 4, under the verse of ‘Mawadda’, page 113, Ibn
Hajar Makki in ‘Sawa'iq al-Muhriqa’; pages 75, 87, 90, 99 and 136 with variations of words.

There are several other scholars of your sect whose names I cannot relate in this meeting because of
the lack of time. Many of your scholars have related this important hadith from the Holy Prophet so
commonly and with unbroken continuity of narration from one to the other that it has attained the status
of a regularly narrated hadith. According to this hadith, the Prophet said the following: "I leave among
you two weighty things: the Book of Allah and my progeny.
If you keep yourselves attached to these two, never, never will you go astray. These two will never be
separated from each other until they meet me at the Fountain of Kauthar."

Based on this genuine hadith, we hold that we should seek adherence to the Holy Qur'an, and the Ahlul
Bayt of Muhammad.

Sheikh: This hadith of the Prophet has been related by Salih Ibn Musa Ibn Abdullah Ibn Ishaq, through
his accredited chain of narrators saying that Abu Huraira reported it in this way: "I leave behind me two
great things: The Book of Allah (the Holy Qur'an) and my sunna (tradition)...."

Well-Wisher: You again quote the hadith from the same wicked person who has been rejected by critics
of the Shi’as (like Dhahabi, Yahya, Imam Nisa'i, Bukhari and Ibn Adi, etc.). Aren't you satisfied with the
reliable references that I have made from your own great ulama’ regarding this hadith? You quote an
unacceptable version of the hadith even though both Shi’as and Sunnis have accepted that the Holy
Prophet used the words "the Book of Allah and my progeny," and not "my sunna."

In fact, "Book" (Qur'an) and "sunna" (tradition) both require interpretation. Traditions, therefore, cannot
explain the Holy Qur'an. So the progeny of the Prophet, who are the equals of the Holy Qur'an, are the
real interpreters of the Qur'an, as well as the traditions (sunna) of the Prophet.

Hadith al-Safina

Another reason we seek attachment to the descendants of the Prophet is the authentic ‘Hadith al-
Safina’, which has been narrated by all of your great ulama’, almost without exception, and with
unbroken continuity.

More than a hundred of your own scholars have related this hadith: Muslim ibn Hajjaj in ‘Sahih’, Imam
Ahmad Ibn Hanbal in ‘Musnad’, Hafiz Abu Nu'aim in ‘Hilyatu'l-Auliya’; Ibn Abdi'l-Birr in ‘Isti'ab’; Abu Bakr
Khatib Baghdadi in ‘Ta'rikh al-Baghdad’; Muhammad ibn Talha Shafi'i in ‘Matalibu's-Su'uli’; Ibn Athir in
‘Nihaya’; Sibt Ibn Jauzi in ‘Tadhkira’; Ibn Sabbagh al-Makki in ‘Fusulu'l-Muhimma’; Allama Nuru'd-Din
Samhudi in ‘Ta'rikhu'l-Medina’; Sayyid Mu'min Shablanji in ‘Nuru'l-Absar’;

Imam Fakhru'd-Din Razi in ‘Tafsir al-Mafatihu'l-Ghaib’; Jalalu'd-din Suyuti in ‘Durru'l-Mansur’; Imam

Tha'labi in ‘Tafsir al-Kashfu'l-Bayan’; Tabrani in ‘Ausat’; Hakim in ‘Mustadrak’, Volume 3, page 151;
Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, Chapter 4; Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-
Qurba’, Mawadda 2; Ibn Hajar Makki in ‘Sawa'iqu'l-Muhriqa’ under verse 8; Tabari in his ‘Tafsir’ as well
as his History; Muhammad ibn Yusuf Ganji Shafi'i in ‘Kifayatu't-Talib’, Chapter 100, page 233.

Many other great scholars of your sect have related that the Holy Prophet said: "The likeness of my Ahlul
Bayt is that of the Ark of Noah. He who gets into it is saved; he who turns away from it will be drowned
and lost."
Imam Muhammad Ibn Idris Shafi'i has referred to the authenticity of this hadith in his couplets which
Allama Fazil Ajib recorded in his ‘Zakhiratu'l-Ma'al’. Imam Shafi'i, who is recognized as one of the
distinguished religious scholars of the Sunni sect, admits that our attachment to the purified family of the
Prophet is the means of our deliverance because, of the seventy sects of Islam, the sect which follows
the descendants of the Prophet is the only one to secure deliverance.

Seeking means to approach Allah not polytheism

You said that seeking means to reach Allah is polytheism. If this were true, why did Caliph ‘Umar Ibn
Khattab seek Allah's help through the descendants of the Prophet?

Hafiz: Caliph ‘Umar never did so.

Well-Wisher: In times of need ‘Umar sought the help of the descendants of the Prophet, invoked Allah
through them, and his wishes were fulfilled. I refer to only two such occasions. Ibn Hajar Makki writes in
his ‘Sawa'iq al-Muhriqa’, after verse 14 (from The History of Damascus) that in the 17th year of the Hijra
people prayed for rain but to no effect.

Caliph ‘Umar said that he would pray for rain the next day through the means of approach to Allah. Next
morning he went to Abbas, the uncle of the Prophet and said: "Come out so that we may invoke Allah
through you for rain."

Abbas asked ‘Umar to sit for some time so that the means of approach to Allah could be provided. The
Bani Hashim (Ahlul Bayt) were then informed. Abbas then came out with ‘Ali, Imam Hasan, and Imam
Husain. Other Bani Hashim were behind them. Abbas asked ‘Umar that no one else be added to their
group. Then they went to the place of prayers where Abbas raised his hands for prayers, and said: "O
Allah, you created us, and you know about our actions.

O Allah, as you were kind to us in the beginning, so be kind to us in the end." Jabir says that their
prayers had not ended when clouds appeared, and it began to rain. Before they could reach their
homes, they were drenched.

Bukhari also reports that once during the time of famine ‘Umar Ibn Khattab invoked Allah through Abbas
Ibn Abdu'l-Muttalib and said: "We betake ourselves to our Prophet's uncle with you; so Allah, send down
rain." Then it began to rain. Ibn Abi'l-Hadid Mu'tazali in his Sharh Nahfu'l-Balagha (Egyptian edition),
page 256, writes that Caliph ‘Umar went along with Abbas, the uncle of the Prophet, to invoke Allah for
rain.

In his prayers for rain, Caliph ‘Umar said: "O Allah, we betake ourselves to your Prophet's uncle and of
his ancestors and of their remaining respectable men. So guard the position of your Prophet through his
uncle. We were guided toward You through the Prophet so that we may seek their help and do
repentance."
If to seek out the descendants of the Prophet and to call upon them for our needs in the way of Allah is
polytheism, then Caliph ‘Umar was the first polytheist. The Ahlul al-Muhammad, from the time of the
Prophet to this day, have been the means of approach in our prayers and invocations of Allah. We
regard them only as very pious people and the nearest ones to Allah.

Therefore, we consider them a means of our approach to Allah. And the best proof for this is our books
of invocation prescribed by our infallible Imams. We accept the instructions of our Imams.

I have two books with me: ‘Zadu'l-Ma'ad’ by Allama Majlisi and ‘Hidayatu'z-Za'irin’ by Sheikh Abbas
Qummi, which I present to you for your consideration. (Both Hafiz and the Sheikh studied the books.)

They read the ‘Du'a al-Tawassul’ (invocation of seeking nearness), and they found that the Prophet's
family was part of the invocation. Everywhere they were mentioned as means of approach to Allah. At
that time Mulla Abdu'l-Hayy read the whole of ‘Du'a al-Tawassul’, prescribed by the purified Imams and
quoted by Muhammad Ibn Babawayh al-Qummi.

Du'a al-Tawassul

This is an invocation of Allah. Just as ‘Ali has been addressed here, all of the Imams have been
addressed in the same manner. The influence of the family of the Prophet is sought to approach Allah.
They are addressed in this manner: "O our master and guide! We seek your help to reach Allah. O most
respected in the eyes of Allah Almighty: recommend us to Him." The whole family of the Prophet has
been addressed in a like manner.

Shi’as do not malign Sunnis

When these invocations were being read, some Sunni gentleman exclaimed with wonder and sorrow at
what a great misunderstanding people had created. Well-Wisher asked: "Is there any trace of
polytheism in these invocations? Is not Allah's Holy name present everywhere? How many of your
ignorant and intolerant people have murdered poor Shi’as believing that they had killed an infidel? The
responsibility of these affairs lies squarely on ulama’ like yourselves.

Have you ever heard that a single Shi’as has ever murdered a Sunni? The fact is that the Shi’as ulama’
do not spread poison. They do not create enmity between Shi’as and Sunnis, and they regard murder as
a great sin. In matters of difference of faith between them, they clarify positions through discussions
based on knowledge, and logic, and let it be known through their talk that the Sunnis are their brothers. "

Sunni ulama’ call Shi’as infidels

On the other hand, the deeds of the fanatical Sunni ulama’ are noteworthy. The followers of Abu Hanifa,
Malik Ibn Anas, Muhammad Ibn Idris, and Ahmad Ibn Hanbal, who have significant differences, call the
followers of ‘Ali Ibn Abu Talib and Imam Ja'far Ibn Muhammad polytheists and infidels.

A great many learned and pious Shi’as were martyred on verdicts given by Sunni ulama’. Conversely,
there is no such example of cruelty on the part of Shi’as ulama’. Your ulama’ often utter curses on
Shi’as, but you will not find anywhere curses on the Sunnis in the books written by Shi’as ulama’.

Hafiz: You are not fair. You are stirring up hatred for nothing. Give a single example of a learned Shi’as
murdered on the verdict of our ulama’! Who from our ulama’ has uttered curses on the Shi’as?

Well-Wisher: If I were to go into the details of the deeds of your ulama’ or your common people, one
meeting would not be long enough. I will refer only to a few examples regarding their deeds so that you
may know that I am not stirring up hatred, but revealing facts.

If you study the books of your fanatical ulama’, you will find sections where they have cursed Shi’as. For
instance, consult the books of Tafsir of Imam Fakhru'd-Din Razi. Whenever he had the occasion, e.g.,
concerning the verses of ‘Wilaya, he repeatedly writes "Curse be on the Rafizis, curse be on the Rafizis!"
But our ulama’ have never written such things against our Sunni brothers.

An example of the cruel treatment of your ulama’ regarding Shi’as men of learning is the verdict of two
great Qazis of Syria (Burhanu'd-Din Maliki and Ibad Ibn Jama'at Shafi'i) against one of the great Shi’as
jurists, Abu Abdullah Muhammad Ibn Jamalu'd-Din Makki Amili. That great jurist was known in his time
for his piety and knowledge of jurisprudence.

An example of his scholarship is his book, ‘Lum'a’, which he wrote in seven days without having with him
any book on jurisprudence except ‘Mukhtasar Nafi'’. Moreover, the ulama’ of the four schools of law
(Hanafi, Maliki, Shafi'i, and Hanbali), were among his pupils.

Because of the oppression by the Sunnis, this gentleman often practiced ‘Taqiyya’ (dissimulation in the
face of danger), and did not openly declare his Shi’as'ism. The great Qazi of Syria, Ibad Ibn Jama'at,
who nursed a grudge against him, spoke ill of him to the ruler of Syria (Baidmar), and accused him of
being a ‘Rafizi’, and ‘Shi’as’.

This learned scholar was arrested. After suffering imprisonment and torture for a year, on the verdict of
those two qazis (Ibnu'l-Jama'at and Burhanu'd-Din) he was murdered, and his body hanged on the
gallows. Since they declared that a ‘Rafizi’, and a polytheist was on the gallows, the common people
stoned the body. Afterward, the body was burned, and the ashes scattered.

Among the ulama’ and the pride of Shi’as jurists in Syria in the 10th century Hijri, was Sheikh Zainu'd-
Din Ibn Nuru'd-Din ‘Ali Ibn Ahmad Amili. He was well known among both friends and foes for his
learning and integrity. A prolific author, he kept aloof from the world and wrote 200 books on various
subjects. Although he led a secluded life, the Sunni ulama’ developed animosity towards him, jealous of
his popularity among the people.
The chief among his opponents was Qazi Sa'ida, who wrote to King Sultan Salim the following
complaint: "Verily, there lives in the territory of Syria a man who is an innovator, one who does not
belong to any one of the four schools of law."

Sultan Salim ordered that this jurist be presented to the court at Istanbul. He was arrested in Masjidu'l-
Haram and was kept prisoner in Mecca for forty days. On the sea journey to Istanbul, he was beheaded
and his body was thrown into the sea. Only his head was sent to the king.

Respected people! I beseech you in the Name of Allah to say whether you have ever heard of such
behavior on the part of the Shi’as ulama’ towards a Sunni because he did not follow the Shi’as school of
law. What argument can you advance to prove that if a man deviates from any of the four schools of law,
he is an infidel and his murder is obligatory?

Is it reasonable to follow schools of law which came into being centuries after the Prophet, while those
who follow the law which has existed since the time of the Holy Prophet are ordered be murdered?

Shi’as and the four Sunni schools of law

For Allah's sake please say whether the four Imams - Abu Hanifa, Malik, Shafi'i, and Ahmad Ibn Hanbal
- were alive during the lifetime of the Prophet. Did they obtain the fundamentals of the faith from the
Prophet directly?

Hafiz: No one ever claimed this to be so.

Well-Wisher: Was not the Commander of the Faithful, ‘Ali a constant associate of the Prophet, and was
he not declared to be the gate of the City of Knowledge?

Hafiz: He certainly was one of the dignified companions of the Prophet, and in some respects he was
superior to them all.

Well-Wisher: Are we not justified, therefore, in holding that to follow ‘Ali is obligatory? The Prophet
himself said that obeying ‘Ali was obeying him and that ‘Ali was the gate of the City of Knowledge? The
Prophet also said that whoever wanted to gain knowledge should go to ‘Ali's door.

Also, according to the ‘Hadith al-Thaqalain’ and the ‘Hadith al-Safina’, which are recognized by both
Sunnis and Shi’as, deviation from the path shown by the descendants of the Prophet will lead to our
ruin. Dis-obedience to, or antagonism against, the family of the Prophet, is tantamount to disobedience
to the Prophet himself.

In spite of all this, the Shi’as ulama’ have never shown such intolerance towards even the common
Sunnis, not to speak of their ulama’. We have always exhorted the Shi’as that the Sunnis are our
brothers in Islam, and we that should remain united.
On the other hand, the Sunni ulama’ have often incited their people, saying that Shi’as are innovators,
Rafizis, Ghalis, or Jews. They say that, since the Shi’as do not follow one of four Sunni jurists (Abu
Hanifa, Malik, Shafi'i, or Ahmad Ibn Hanbal), they are infidels. The fact is that those who follow the
Prophet's progeny are rightly guided.

Murders of Shi’as in Iran and Afghanistan

The Turks, the Khawarizmis, the Uzbegs, and Afghans looted and murdered innocent Shi’as.
Muhammad Amin Khan Uzbeg, known as Khan Khawa, and Abdullah Khan Uzbeg mercilessly murdered
and looted Shi’as and admitted doing so.

The Sunni ulama’ proclaimed that the Shi’as were infidels and that their lives could be taken according
to religious law. The Amirs of Afghanistan acted in like manner. In 1267 A.H. on Ashura (the 10th of
Muharram), the Sunnis attacked the Imambara in Qandahar, where the Shi’as were mourning the
murder of the grandson of the Prophet.

They brutally murdered many Shi’as, including children, and plundered their property. For years the
Shi’as led miserable lives and were prohibited from observing their religious rites. On the day of Ashura,
a few of them would go into underground halls and secretly mourn Husain's martyrdom and the others
who were slaughtered on the plains of Karbala. It was King Amanullah Khan who removed the ban on
Shi’as and treated them kindly.

Martyrdom of Shahid al-thalis

In the cemetery of Akbarabad (Agra), India, there lies one of the most pious and learned jurists of the
Shi’as, Qazi Sayyid Nurullah Shustari. He was savagely murdered at the age of 70 in 1019 A.H. by King
Jahangir, following a verdict from the Sunni ulama’ that he was a Rafizi.

Hafiz: You are attacking us without any reason. I am myself greatly shocked to hear the excessively
harsh behavior of ignorant people, but the practices of the Shi’as, too, were responsible for such events.

Well-Wisher: May I know what the Shi’as did which warranted murder?

Hafiz: Every day thousands of people stand before the tombs of the dead and invoke them for
assistance. Isn't this practice an example of worshipping the dead? Why do the ulama’ not object when
millions of them put their faces on the ground prostrate in worship of the dead? I wonder at how you still
call these things monotheism.

As the discussion with Mawlana Hafiz continued, the Hanafi Jurist, Agha Sheikh Abdu-s-Salam, was
studying ‘Hidayatu'z-Za'irin’. He said with great emphasis, "Look here! (pointing to the book). Your
‘ulama’ say that when the pilgrims have finished their ziarat (pious visit) in the mausoleums of the
Imams, they should offer two units of ‘Namaz al-Ziarat’. Perhaps they do not intend it for the name of
Allah; otherwise, what does ‘Namaz al-Ziarat’ mean?

Is it not polytheism to offer the ritual prayer for the Imam? Pilgrims who stand with their faces towards
the tomb, and offer prayers are the best proof of their polytheism. This is your authentic book. Can you
defend your position?

Well-Wisher: You are indulging in childish talk! Have you ever been on such a pilgrimage, and seen the
pilgrims firsthand?

Sheikh: No.

Well-Wisher: So, how can you say that the pilgrims offer prayers with their faces towards the tomb, and
that this prayer of ‘Ziarat’ is a sign of polytheism?

Sheikh: This book says that they should offer Namaz al-Ziarat for the Imam.

Well-Wisher: Let me have a look at it. Let me read the instructions concerning ‘Ziarat’, until we reach the
subject of prayer, which is the point of your objection. Whenever you find any trace of polytheism, please
point it out. And, if you find signs of monotheism from top to bottom, do not feel sorry for that, but say
that you were under a misunderstanding. The book is here before you.

Instructions about ziarat

The instructions are as follows: "When the pilgrim reaches the ditch of Kufa, he stands there and recites
the following: 'Allah is Most Great, Allah is Most Great, the Possessor of Greatness, Sublimity, and
Eminence. Allah is Most Great, the Possessor of Greatness, Holiness, Glory and Grace. Allah is Most
Great above that which I fear. Allah is Most Great. He is my Support; on Him do I rely and in Him lays
my hope, and towards Him I turn.'

When the pilgrim reaches the Gate of Najaf, he should recite: 'Praise be to Allah, who guided us to this.
We would not have been guided if Allah had not guided us.'

When he reaches the Gate of the Sacred Courtyard, he should recite, after praising Allah: 'I bear witness
that there is no god except Allah, the One. He has no partner. I also bear witness that Muhammad is His
servant and His Prophet. He brought us truth from Allah. I also bear witness that ‘Ali is a servant of Allah
and brother of the Prophet of Allah. Allah is Most Great, Allah is Most Great, Allah is Most Great.

There is no god except Allah, and Allah is Most Great. All praise is due to Allah for His guidance and His
support to respond to what He has revealed on the way to Him.'

When the pilgrim reaches the gate of the mausoleum, he should recite: 'I bear witness that there is no
god but Allah, the One. He has no partner with Him....' until the end.
When, after having asked permission of Allah, the Prophet, and the Imams, the pilgrim reaches the
inside of the mausoleum, he recites various Ziarats which contain salutations to the Holy Prophet and
the Commander of the Faithful. After Ziarat, he offers six rak'ats of ritual prayer and, two rak'ats for the
Commander of the Faithful, and two rak'ats each for the Prophets Adam and Noah, who are buried in the
same precincts."

‘Namaz al-ziarat’ and invocations after the prayer

Is the performance of the ritual prayer as an offering for the souls of parents and other believers not
enjoined upon us? Are these injunctions polytheism? It is for humanity's sake also that when a man goes
to see a friend he gives him some present.

There is a Chapter in the books of both sects in which the Prophet enjoins us to offer presents to the
believers. So when a pilgrim reaches the tomb of his beloved master and knows that the thing which he
loved most was the prayer, he offers two rak'ats of prayer in his approach to Allah and offers the prayer
as a present to the Holy soul of the master. Is this polytheism? After having read the principles
underlying the prayer, read also the invocation after the prayer, so that all your doubts may be removed.

Invocation after namaz

The practice of the invocation is that after completion of the prayer at the head of the tomb of the buried
Imam, with our faces towards the Ka'ba (not towards the tomb), we recite the following invocation: "O
Allah! I have made a present of this prayer to my leader and master, your Prophet and the brother of
your Prophet, the Commander of the Faithful, ‘Ali Ibn Abu Talib. O Allah, send your blessings on
Muhammad and his progeny. Accept these two rak'ats of prayer from me, and recompense me, as you
would recompense the doers of good deeds.

O Allah! I offered this prayer for Your sake and bowed down before You, and prostrated in obeisance to
You. You are One Who has no partner. It is not permissible to offer prayer or to bow down or prostrate
before any but You. You are Allah, the Great, and there is no god except You."

Respected gentlemen! For Allah's sake, be fair. From the time a pilgrim sets his foot on the soil of Najaf,
until after he offers his ‘Namaz al-Ziarat’, he is busy remembering Allah.

Sheikh: It is strange that do you not see here written: "Kiss the doorstep and enter the haram (interior) of
the mausoleum." We have heard that when the pilgrims reach the doors of the mausoleum of their
Imams, they prostrate in obeisance. Is this prostration not for ‘Ali? Is it not polytheism when we prostrate
before someone other than Allah?

Well-Wisher: If I were you, I would not say a word. I would keep quiet until the last meeting of this
debate, and listen to the logic of my responses. But I will tell you briefly once more that kissing the
threshold or the floor of the mausoleums of the Imams is not polytheism.

You have misinterpreted the word "kissing", and consider it equivalent to prostration. When you read the
book in our presence, and make such radical changes, I wonder how you will slander us when you are
alone addressing the uninformed masses.

The instructions contained in this book and in all other books regarding invocations and places of Ziarat
are that the pilgrim, by way of showing respect, should kiss the threshold, not prostrate. How can you
consider kissing, and prostration the same thing? And, where have you seen, either in the Holy Qur'an or
in any hadith, that kissing the threshold of the mausoleums of a prophet or an Imam is prohibited?

So if you have no reasonable reply to this question, you should not waste our time. And, as you say, you
have "heard" that the pilgrims prostrate in obeisance. You have not actually seen this. The Qur'an says:

"O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you
harm a people in ignorance, then are sorry for what you have done." (49:6)

According to this injunction of the Holy Qur'an, we should not rely on the statement of a wicked person.
We should make strenuous efforts to know the truth, even undertake journeys if necessary in order to
ascertain the truth of a report firsthand. When I was in Baghdad, I went to the tombs of Abu Hanifa and
Sheikh Abdu'l-Qadir Jilani and saw what the people did. It was more serious than what you described
regarding Shi’as practices, but I never talked about it.

When I reached the tomb of Abu Hanifa at Mu'azza'm, I found a group of Sunnis repeatedly kissing the
floor, instead of the threshold, and rolling on the ground. But since they did not appear to be malicious
and because I had no grounds for condemning them, I never mentioned the incident to anyone. I
understood that they were doing so out of love, not as worship.

Respected sir! Certainly no pious Shi’as ever prostrated for anyone but Allah. If, however, we fall down
on the ground in a manner similar to prostration and rub our foreheads on it (without intention of
worship), this is insignificant. To bow down before a respected person without considering him Allah or
to fall down on the ground and rub one's face on it, is not polytheism. It is the result of intense love.

Sheikh: How is that when we fall down on the ground and put our forehead on it that this action would
not amount to prostration?

Well-Wisher: Prostration depends on intention, and intention is a matter of the heart. Only Allah knows
our heart's intentions. For example, we may see people lying down on the ground in the manner of ritual
prostration. It is true that prostration to anyone but Allah is not proper, even though it be without any
intention. However, since we are not aware of their heart's intention, we cannot call it ritual prostration.
Prostration of the brothers of Joseph before him

Therefore, prostration in a manner similar to the ritual prostration (but without its intention), to show
reverence to someone is not polytheism. For example, the Prophet Joseph's brothers prostrated before
him. At that time, two Prophets, Jacob and Joseph, were present, but they did not forbid them to do so.

Allah says in the Chapter of Joseph in the Holy Qur'an.

"And he raised his parents upon the throne, and they fell down in prostration before him, and he
said: 'O my father, this is the significance of my vision of old; my Lord has indeed made it to be
true....'" (12:100)

Moreover, the Holy Qur'an says in several places that the Angels performed the prostration before the
Prophet Adam. So if prostration is polytheism, then the brothers of the Prophet Joseph and the angels of
Allah were all polytheists. Only the cursed Iblis (Satan) was a monotheist!

Invoking Imams is not worshiping the dead

Now, I want to reply to the respected Hafiz, who said that invocation before the tombs of the Holy Imams
is tantamount to worshipping the dead. You ask why the Shi’as seek help at the tombs of the Imams.
Perhaps, you believe that there is no life after death and say, "What is dead is annihilated."

Allah describes in the Holy Qur'an this mistaken point of view, saying:

"There is naught but our life in this world; we die and we live and we shall not be raised again."
(23:37)

As you all know, those who believe in Allah know that there is life after death. When a man dies, his
body becomes lifeless, but, unlike the animals, his soul and sense of speech remain with similar, but
purer bodies, and will be blessed or chastised in the transitory state (barzakh) or purgatory.

Martyrs and those killed in the way of Allah enjoy special blessings. This has been narrated in the Holy
Qur'an.

"And reckon not that those who are killed in Allah's way to be dead; nay, they are alive (and) are
provided with sustenance from their Lord, rejoicing in what Allah has given them of His grace,
and they rejoice for the same of those who, (being left) behind them, have not yet joined them,
that they shall have no fear, nor shall they grieve." (3:169-170)

I focus on the words,

"They are alive (and) are provided with sustenance from their Lord...." (3:169)
They reply to us, but since our hearing is blocked by the veils of the material world, we do not hear their
voices. Accordingly, in the salutation (ziarat) to Imam Husain, we say, "I bear witness that you hear what
I say and that you reply." Have you read sermon No. 85 of Nahju'l-Balagha?

The progeny of the Prophet are introduced as follows: "O, people, this is a saying of the Prophet: 'He
who dies from among us is not dead, and he who decays (after dying) from among us does not really
decay.'"1 That is, in the realm of light and spirituality, the Ahlul Bayt live and remain imperishable.

Accordingly, Ibn Abi'l-Hadid Mu'tazali and Sheikh Muhammad Abduh, the famous mufti of Egypt,
commenting on the above, say that the descendants of the Holy Prophet are not dead in the way others
are. So, when we stand before the tombs of the Imams, we do not stand before the dead, and we do not
address the dead. We stand before the living and speak to the living. Hence, we are not worshippers of
the dead.

We worship Allah. Don't you believe that ‘Ali, Imam Husain, and the martyrs of Badr, Hunain, Uhud, and
Karbala sacrificed their lives in the way of Allah for the sake of truth? Didn't they face the tyranny of the
Quraish, the Bani Umayya, Yazid, and his followers, whose aim was to obliterate the religion?

Just as the firmness of the companions of the Prophet and the sacrifices of the martyrs of Badr, Hunain,
and Uhud led to the defeat of infidelity, in the same way Imam Husain's firm resolve to sacrifice his life
strengthened Islam. If the Imam had not stood firm against evil forces, the damned Yazid would have
destroyed Islam and would have infused his infidelity into the Muslim community.

Sheikh: It is surprising that you call the caliph of the Muslims, Yazid Ibn Mu'awiya, an unbeliever. You
should know that Mu'awiya Ibn Abu Sufyan, appointed him caliph. The second caliph, ‘Umar Ibn Khattab,
and the third caliph, Uthman the oppressed, appointed Mu'awiya Amir of Syria.

Because of their ability and talent, people sincerely accepted them as caliphs. So your reference to the
caliphs of the Muslims as unbelievers means that you have insulted not only all the Muslims who
accepted them as caliphs but you have also insulted the previous caliphs, who sanction their being
caliph or Amir.

Of course they made a mistake, a pardonable mistake, which occurred during their caliphate. The
Prophet's grandson, Imam Husain, was murdered, but this was forgiven. Since they repented, Allah, the
Merciful, excused them. Imam Ghazali and Damiri have elaborately dealt with this point in their books
and have proven the purity of Caliph Yazid.

Well-Wisher: I never expected that your fanaticism would go so far as to defend the cause of damned
Yazid. You say that since their predecessors thought it fit to make them Amir or ruler, that all Muslims
should have accepted them.

This statement makes no sense. We say that a caliph should be pure (absolutely free from all sin) and
divinely commissioned, so that we may not have to endure oppression. You say that Ghazali and Damiri
have defended the position of Yazid. But they were as fanatical as you are.

No sensible person would every try to defend the actions of the cursed Yazid. You say that Yazid
committed a "mistake" in murdering Imam Husain. But to murder the dearest son of the Prophet, along
with 72 other people, including small children and old men, and to take the pious daughters of the
Prophet prisoner bareheaded and barefaced, was not a mere "mistake." It was an unspeakable atrocity.
Moreover, his crimes were not confined to this gruesome slaughter alone. There are many other
instances of his infidelity.

The infidelity of Yazid

Among the facts proving Yazid's infidelity are his own poetic couplets. For instance, he writes:

"If drinking (wine) is prohibited in the religion of Muhammad, let it be so; I will accept Christianity."

"It is this world alone for us. There is no other world. We should not be deprived of the pleasures of this
world."

These couplets appear in the collection of his poetical works, and Abu'l-Faraj Ibn Jauzi has recorded
them in his Radd Ala'l-Muta'asibu'l-Anid. Again he says:

"One who frightens us with the story of doomsday, let him do so. These are false things which deprive us
of all the pleasures of sound and music."

Sibt Ibn Jauzi writes in his ‘Tadhkira’, page 148, that when the descendants of the Prophet were brought
as captives to Syria, Yazid was sitting in the second story of his palace. He recited the two following
couplets:

"When the camel litters carrying prisoners appeared, a crow cawed (a bad omen in Arabia). I said: O
crow, whether you caw or not, I have taken vengeance on the Prophet."

"Vengeance" refers to the fact that his elders and near relatives were killed in the battles of Badr, Uhud,
and Hunain. He avenged their deaths by killing the sons of the Prophet.

Another proof of his infidelity is that when he had a party to celebrate Husain's martyrdom, he recited the
irreligious couplets of Abdullah Ibn Uzza Ba'ri. Sibt Ibn Jauzi, Abu Raihan, and others have written that
Yazid wished for the presence of his ancestors, who were all infidels, and were killed in the battle of
Badr on the order of the Prophet. Yazid said:

"I wish those of my clan who were killed at Badr, and those who had seen the people of the Khazraj clan
wailing (in the battle of Uhud) on account of lancet wounds, were here.
They would have hailed me with loud cries and said: 'O Yazid, may your hands never be paralyzed'
because I have killed the chiefs of his (the Prophet's) clan. I did so as revenge for Badr, which has now
been completed.

The Bani Hashim only played a game with government. There has come no message from Allah, nor
was anything revealed. I would not belong to the Khandaq family if I had not taken vengeance on the
descendants of the Prophet. We avenged the murders of ‘Ali by killing his son, a horseman and a brave
lion."

Sanction by Sunni ulama’ for cursing Yazid

Most of your ulama’ regard Yazid as an infidel. Even Imam Ahmad Ibn Hanbal and many other great
ulama’ of your sect suggest that curses on him should be recited. Abdu'r-Rahman Abu'l-Faraj Ibn Jauzi
has written a book on this subject, ‘Kitabu'l-Radd Ala'l-Muta'asibu'l-Anidu'l-Mani'an La'n al-Yazid
La'natullah’.

Only a few of the fanatical ulama’ of your sect, like Ghazali, have shown partiality to Yazid and have
fabricated ludicrous objections in defense of him. However, the majority of your ulama’ have noted his
irreligious, tyrannical behavior.

Muslim states that as caliph, Yazid attempted to do away with religion. Mas'udi, in his Muruju'z-Dhahab,
Volume II, says that the character of Yazid was like that of Pharaoh, but that Pharaoh was more just to
his subjects than Yazid was. Yazid's rule brought disgrace on the fair name of Islam.

His wickedness included drinking wine, murdering the Prophet's son, cursing the Prophet's successor,
‘Ali, demolishing the House of Allah (Masjidu'l-Haram), and mass killings. He committed countless
transgressions against divine law, sins which are unforgivable.

Nawab: How was Yazid responsible for mass killings?

Well-Wisher: Many historians have related this fact. Sibt Ibn Jauzi in his Tadhkira, page 63, says that
some of the people of Medina went to Syria in 62 A.H. When they learned of the sinful deeds of Yazid,
they returned to Medina, broke their allegiance to him, cursed him, and turned out his Governor, Uthman
Ibn Abi Sufyan. Abdullah Ibn Hanzala (Ghusilu'l-Mala'ikat) said:

"O people, we did not revolt against Yazid until we verified that he was an irreligious man. He killed the
descendants of the Prophet, illegally associates with mothers, daughters, and sisters, drinks wine, and
does not offer the ritual prayer."

When this news reached Yazid, he sent a large army of Syrians under Muslim Ibn 'uqba against the
people of Medina. The slaughter of Muslims continued for three days. Yazid's forces killed 700 noblemen
of the Quraish, Muhajirs, and Ansars, and 10,000 common people. I am ashamed to say how the
Muslims were humiliated. I will quote only one passage of Tadhkira, page 163, by Sibt Ibn Jauzi,
reported by Abu'l-Hasan Mada'an: "After the mass slaughter of the people of Medina, 1,000 unmarried
women gave birth to children."

Should Yazid be cursed?

Sheikh: These accounts indicate his sins. Sins are forgivable and may be condoned, and Yazid did show
repentance. Allah, who is the Forgiver of sins, forgave him. So why do you always curse him and call
him wicked?

Well-Wisher: Some lawyers go on arguing a client's case until the last moment because they have
received fees from them, even though they know well the merits of the case. But I fail to understand why
you are so interested in defending Yazid, in the face of his murders of Allah's Apostles and his slaughter
of the people of Medina.

Moreover, your assertion that he showed repentance is not proven. Don't his denials of the main
principles of Islam, the Day of Resurrection, the revelation, and prophethood merit our condemnation?
Hasn't Allah cursed the oppressors?

If these arguments are not sufficient for the advocates of Yazid Ibn Mu'awiya, I will, with your permission,
quote two hadith from your distinguished ulama’.

Bukhari and Muslim in the Sahih, Allama Samhudi in Ta'rikhu'l-Medina, Abu'l-Faraj Ibn Jauzi in Kitabu'r-
Radd Ala'l-Muta'asibu'l-Anid, Sibt Ibn Jauzi in ‘Tadhkira al-Khawasu'l-Umma’, Imam Ahmad Ibn Hanbal
in ‘Musnad’ and others quote the Holy Prophet as saying: "If anyone frightens and oppresses the people
of Medina, Allah will frighten him (i.e., on the Day of Judgement). He will be cursed by Allah, by the
angels, and by all humanity. And on the Day of Judgement, Allah will not accept any of his deeds."

The Prophet also said: "Curse be on him who frightens my city (the people of Medina)." Didn't this mass
slaughter frighten the people of Medina? If it did, then acknowledge along with the Prophet, the angels,
and all the people that that wicked malefactor was cursed and will go on being cursed until the Day of
Judgement.

The majority of your ulama’ have cursed Yazid. Abdullah Ibn Muhammad Ibn Amir Shabrawi Shafi'i in
‘Kitabu'l-Ittihaf be Hubbi'l-Ashraf Raji' ba La'n al-Yazid’, page 20, writes that when the name of Yazid
was mentioned before Mulla Sa'd Taftazani, he said: "Curse be on him, and on his companions, and
helpers."

Allama Samhudi in his Jawahiru'l-Iqdain, is reported to have said: "The ulama’ in general have
concurred that it is permitted to curse him who murdered Imam Husain, or who ordered him to be
murdered, or who sanctioned his murder, or who agreed to his murder."
Ibn Jauzi, Abu Ya'la, and Salih Ibn Ahmad, arguing from the verses of the Holy Qur'an write that, "It is
proven that cursing Yazid is permissible. It is the duty of all Muslims that they should know the rights that
Imam Husain has over them, and how, with the strength of his suffering oppression and tyranny, he
watered the tree of Islam with his own blood and the blood of his family. Otherwise, that blessed tree
might have died because of the tyranny of the Bani Umayya. It was Husain who gave Islam a new life."

I regret that, instead of recognizing the services that these Holy people rendered for Islam, you raise
objections about pilgrims who visit their tombs and call them worshippers of the dead. We often read that
in the central places of countries, like Paris, London, Berlin, and Washington there are tombs honoring
the "unknown soldier." It is said that, suffering the tyranny of the enemy and in defense of his country, he
sacrificed his life. But there was no mark on his body or clothes to indicate his family or city.

Because he gave his life in defense of his country, even though he was unknown, he is worthy of
respect. When a king or any prominent personality visits such cities, he visits the grave of the unknown
soldier and places wreaths of flowers on it.

An unknown soldier receives much respect, but I regret that, instead of respecting the pilgrims who visit
the tombs of learned, pious Muslims, we criticize them. Some of them knew the entire Qur'an by heart.
They sacrificed their lives in the defense of Islam. These people include the trustees of Allah, the Holy
Prophet, and descendants of the Holy Prophet.

Desecration of Graves

Some Muslims have actually demolished such tombs and made tea on the chests placed over the
graves! Such a tragedy occurred in 1216 A.H. on the Eidi'l-Ghadir, when most of the residents of
Karbala go to Najaf for pilgrimage.

The ‘Wahhabis of Najaf attacked Karbala and murdered the Shi’as. They demolished the tombs of those
who sacrificed their lives for the sake of Islam. About 5,000 residents of Karbala, including the ulama’,
the elderly, women, children, were slaughtered.

The treasury of Imam Husain was looted and precious stores, gold lamps, and valuable carpets were
taken. The precious chest above the tomb was burned and tea was made on it. Many people were taken
away as prisoners. Woe be to such Muslims!

How regrettable it is that in all civilized countries the tombs of kings, intellectuals, and even unknown
soldiers are respected, but Muslims, who are expected to show a better sense of the importance of the
preservation of the tombs of those who are their pride, plunder and destroy them like savages. In Mecca
and Medina the Wahabis destroyed the tombs of the martyrs of Uhud, including that of Hamza, the
ancestors of the Holy Prophet, like Abdu'l-Muttalib, Abdullah, and others.

They also destroyed the tombs of the family of the Prophet, his sons, like Imam Hasan, Imam Zainu'l-
Abidin, Imam Muhammad Baqir, Imam Ja'far Sadiq, Bibi Fatima, daughter of the Holy Prophet, and
many others of the Bani Hashim and distinguished ulama’. Still they call themselves Muslims.

Of course they construct huge mausoleums for their own great men and kings. The fact is that the
ulama’ of both sects have quoted many hadith inviting us to visit the graves of the faithful, so that the
tombs may be saved from destruction. The Holy Prophet himself visited the graves of the faithful and
invoked Allah for their deliverance.

The descendants of the Holy Prophet are martyrs in the way of

Allah, and are alive

Do you think that the exalted family of the Prophet who gave their lives in the way of religion are
martyrs? If you say they are not martyrs, what is your argument? If they are martyrs, how can you call
them "dead?" The Holy Qur'an states:

"They are alive (and) are provided with sustenance from their Lord." (3:169)

So according to the Holy Qur'an and the hadith, those Holy people are alive. Hence, we are not
worshippers of the dead. We do not salute the dead, we praise the living. And no Shi’as, educated or
uneducated, regards them as the sole remover of his difficulties.

He regards them as pious servants of Allah and a means of approach to Allah. We place our desires
before the righteous Imams so that they may invoke Allah to show kindness to us. When we say, "O ‘Ali,
help me," " Husain, help me," it is just like a man who wants to approach the king. He may go to the
prime minister and ask him for help. He certainly does not consider the prime minister of the king as the
final resort for removal of his difficulties.

His only aim is to approach the king through him since, by virtue of his position; he can easily approach
the king. The Shi’as do not regard the descendants of the Prophet as partners in divine actions; they
consider them as his pious servants.

The position of infallible Imams

Since they are the representatives of Almighty Allah, they submit the desires of the needy to Him. If the
request is worthy, He accepts it. Otherwise, its recompense is given in the hereafter. One point should
not be allowed to remain unexplained: the Shi’as regard the position of the faultless Imams as higher
than that of the other martyrs of Islam.

Hafiz: This statement requires an explanation. What is the difference between your Imams and all other
Imams except that they are related to the Prophet?
Well-Wisher: If you look at the position of the Imamate, you will see a clear contrast between the
conception of the Imamate held by Shi’as and Sunnis.

1. Nahju'l-Balagha, English translation, Volume 1, page 130, published by Peer Muhammad Ebrahim Trust, Karachi.

Fourth Session, Sunday night, 2nd Rajab 1345

A.H.

Discussion regarding Imamate

Well-Wisher: You good people are aware that the word "Imam" has many meanings. Literally it means
"leader." Imam al-Jama'at means "one who leads the congregational prayers." He may also be the leader
of men in political or spiritual matters. Imam al-Jum'a means "one who leads the Jum'a prayers."
Therefore, the Sunnis, followers of the four schools of law, call their leaders "Imams," such as Imam Abu
Hanifa, Imam Malik, Imam Shafi'i, and Imam Hanbal.

These theologians and jurists are their leaders in religious matters, and they have set forth religious laws
based on their research or on their own speculation regarding the lawfulness of actions.

Accordingly, when we study the books of jurisprudence of the four Imams, we find many differences
among them concerning the fundamentals of faith and the articles of the practice of the faith.

Similarly, all sects have such leaders, and among the Shi’as the ulama’ and jurists hold the same
position. With the disappearance of our living Imam of the Age, they issue legal pronouncements based
on their knowledge of the Holy Qur'an, the authentic sayings of the Prophet, and the apostolic Imams.

But we do not call them Imams because the Imamate belongs exclusively to the twelve successors,
descendants of the Prophet. There is another difference. The Sunnis later closed the door of ijtihad
(striving to interpret the law).

From the fifth century A.H. when, by order of the king, the opinions formulated by the ulama’ and jurists
were collected, the so-called Imamate was confined to the four Imams, and the four schools of law
(Hanafi, Maliki, Shafi'i, and Hanbali) were established. People were forced to follow one of them, as is
the practice at the present time. It is not known on what grounds following one Imam is preferable. What
characteristics does the Imam of the Hanafis possess which the Imam of Malikis does not?

What characteristics does the Imam of the Shafi'is possess which the Imam of Hanbalis does not? And if
the Islamic world is forced to confine itself to following one of the four schools, then the progress of the
Muslim community is totally blocked, even though Islam teaches us that we should move forward with
the times. To do this, we need the guidance of the ulama’.

There are many matters in which we should not follow the verdict of a deceased mujtahid (from jihad, to
strive, meaning in this case, one who strives to interpret and to formulate religious practice and law, as
ijtihad refers to the process of striving) but should turn to the living mujtahid for guidance.

Many mujtahids were born later among you who were of higher rank in learning than those four "Imams."
I do not know why preference is given to the latter so that none but they may be followed and the right of
others ignored. In Shi’as jurisprudence, mujtahids in every age until the appearance of the Holy Imam of
our time have the right to practice. In regard to new problems, we cannot follow the verdict of a
deceased mujtahid.

Limitation to four schools of law has no basis

It is strange that you call the Shi’as innovators and worshippers of the dead. They follow the injunctions
of the twelve Imams, the descendants of the Prophet. However, it is not known on what grounds you
attempt to force Muslims to follow the Ash'aris or Mu'tazalis regarding the fundamentals (usul) and one of
the four Imams in the articles of the practice (furu') of the faith.

Those who do not follow them are called Rafizis. Since Abu'l-Hasan Ash'ari, Abu Hanifa, Maliki Ibn Anas
Muhammad Ibn Idris Shafi'i, and Ahmad Ibn Hanbal were like many other Muslim ulama’ and jurists, and
since there is no injunction from the Holy Prophet to follow them, the restriction to follow them alone is
an innovation. If I were to make this charge, what would you say in reply?

Hafiz: Since the four Imams possessed a high degree of devotion to Allah, piety, uprightness, and
integrity, along with a vast knowledge of jurisprudence, it has become necessary for us to follow them.

Well-Wisher: We are not compelled by logic to confine ourselves to follow them alone. Many others of
your ulama’ possessed these same qualities. The restriction to follow them alone is an insult to other
ulama’ of equal merit. We cannot be forced to follow any one person or persons without an authoritative
instruction from the Holy Prophet. There is no such authorization by the Prophet about your four Imams.
So how can you restrict religion to these four schools of law?

Shi’as'ism compared to four schools of law

Only a few nights ago you called the Shi’as sect "political," and said that since it did not exist during the
Prophet's time - that it came into being during Uthman's caliphate - it was unlawful to follow it. The night
before last we proved that Shi’as'ism was founded in the time of the Prophet on his own instructions. The
chief of the Shi’as, the Commander of the Faithful, ‘Ali, was brought up and trained by the Prophet from
early childhood and received his religious knowledge from him.
According to the records in your own authentic books, the Holy Prophet called him the Gate of
Knowledge. He explicitly said: "Obedience to ‘Ali is obedience to me, and disobedience to ‘Ali is
disobedience to me." In a gathering of 70,000 people, he appointed him Amir and caliph and ordered all
Muslims, including ‘Umar and Abu Bakr, to pay allegiance to him.

But it is not known how your four schools of law came to be established, nor which of the four Imams
saw neither the Prophet nor whether any authorization has been reported from the Prophet about them
so as to explain why Muslims should be forced to follow them.

Without any compelling reason you follow your elders and offer nothing to authorize their Imamate
except that they were great mujtahids, men of learning and piety. But, if these qualities are present to
the highest degree in the progeny of the Prophet, then isn't it obligatory for us to follow them?

Are these schools of law, which have no link with the Prophet, innovations, or is that sect founded by the
Prophet and led by his descendant an innovation? In the same way, there are the other eleven Imams
about whom there are separate hadith showing that they are the equals of the Holy Qur'an.

In the Hadith al-Thaqalain it is clearly stated that "Whoever is attached to these two is rescued, and
whosoever stays away from them is lost." In the Hadith al-Safina the Prophet said: "Whosoever keeps
aloof from them is drowned and lost." Ibn Hajar in Sawa'iq (Bab al-Wasiyyatu'n-Nabi, page 135), quotes
a hadith from the Prophet saying that: "The Qur'an and my progeny are my Trusts; if you keep
yourselves attached to these two, never shall you go astray."

In support of this, Ibn Hajar quotes another hadith from the Prophet about the Holy Qur'an and his
purified progeny: "Do not go beyond the bounds of the Qur'an and my progeny; do not neglect them.
Otherwise, you will be destroyed. And do not teach my descendants since they know more than you do."

After this, Ibn Hajar comments that the above hadith proves that the descendants of the Prophet are
superior to all others in knowledge and in discharging religious responsibilities.

The four imams have declared each other to be infidels

It is, however, astonishing that, knowing that the progeny of the Prophet are superior to all others, the
Sunnis follow Abu'l-Hasan Ash'ari in the fundamentals of Islam and the four Imams in the articles of
practice of the faith.

To follow such a course is due to fanaticism and arrogance. And even if we suppose what you say is
true, that your four Imams are worthy of your allegiance because they were learned and pious, then why
has each of them accused the other of infidelity?

Hafiz: You are very unkind. You say whatever comes to mind. You malign our Imams. This statement is
a lie. If anything has been said against them, it is from the Shi’as ulama’. From our side nothing has
been said against them. We have shown them respect.

Well-Wisher: You apparently haven't read your ulama’s books. Your own distinguished ulama’ have
written books concerning their rejection. Even the four Imams have charged one another with violating
divine laws.

Hafiz: Who are those ulama’? What are their statements?

Well-Wisher: The companions of Abu Hanifa, Ibn Hajar (‘Ali Ibn Ahmad Andalusi, who died in 456 A.H.),
and others have always censured Imam Malik and Muhammad Ibn Idris Shafi'i. Similarly, the
companions of Imam Shafi'i, like Imamu'l- Haramain, Imam Ghazali and others have condemned Abu
Hanifa and Malik. Let me ask you something: what sort of people were Imam Shafi'i, Abu Hamid
Muhammad Ibn Muhammad Ghazali, and Jarullah Zamakhshari?

Hafiz: They were great jurists, learned scholars, pious men, and our Imams.

The Sunni ulama’s condemnation of Abu Hanifa

Well-Wisher: Imam Shafi'i said: "There never was born a more damned person in Islam than Abu
Hanifa." He also said: "I looked into the books of the companions of Abu Hanifa, and I found in them 130
pages containing matter in opposition to the Holy Qur'an and the Sunna."

Abu Hamid Ghazali in his book ‘Manqul fi Ilmi'l-Usul’ says: "In fact Abu Hanifa distorted the religious
code, made its way doubtful, changed its arrangement, and intermingled the laws in such a way that the
code prescribed by the Holy Prophet was totally disfigured. One who does so deliberately and considers
it lawful is an infidel. One who does it knowing it to be unlawful is a sinner." According to this great
scholar, Abu Hanifa was either an infidel or a sinner.

Many other books condemn Abu Hanifa. Jarullah Zamakhshari, the author of ‘Tafsir al-Kashshaf’ and
one of your pious ulama’, writes in Rabiu'l-Abrar that Yusuf Ibn Asbat said: "Abu Hanifa rejected at least
400 hadith of the Prophet of Islam." Yusuf remarked that "Abu Hanifa said: 'Had the Prophet of Islam
known me, he would have accepted many of my sayings.'"

Your own ulama’ have made similar criticisms of Abu Hanifa and the other three Imams. They can be
found in Ghazali's ‘Mutahawwal’, Shafi'i's ‘Nuqtu'sh-Sharifa’, Zamakhshari's Rabiu'l-Abrar, and Ibn
Jauzi's Muntazim. Imam Ghazali says in his Mutahawwal, "There are many mistakes in Abu Hanifa's
work. He had no knowledge of etymology, grammar, or hadith." He also writes, "Since he had no
knowledge of hadith, he relied on his own conjecture. The first being who acted on conjecture was
Satan."

Ibn Jauzi writes in his Muntazim, "All the ulama’ are united in condemning Abu Hanifa. There are three
categories of such critics: one group holds that his faith in the fundamentals of Islam was uncertain;
another says that he lacked a strong memory and could not remember hadith; a third believes that he
acted on conjecture and that his opinion was always at variance with the true hadith."

Your own ulama’ have criticized your Imams. The Shi’as ulama’ have not attributed anything to them
except what your own ulama’ have said about them. On the other hand, there is no difference of opinion
among the Shi’as ulama’ concerning the position of the twelve Imams.

We regard the Holy imams as the pupils of the same teaching. These Imams - all of them - acted
according to divine laws which the last of the Prophets gave them. They never acted on conjecture or
approved of innovations. What they said or did agreed with the sayings of the Prophet. Hence, there was
no difference among them.

Imamate according to Shi’as means vicegerency of Allah

According to the definition given by the ulama’, the Imamate or Vicegerency of Allah, is one of the
fundamentals of Islam. We believe that the Imamate is the Vicegerency of Allah for all of creation and
the Khilafat al-Rasul (successors of the Prophet) for this world and the hereafter. Therefore, it is
obligatory for all mankind to follow its tenants in all matters, temporal as well as spiritual.

Sheikh: It would be better if you did not declare categorically that the Imamate is included in the
fundamentals of the faith, since the great ulama’ of Islam deny its inclusion. It is included in the articles
of the practice of the faith. Your ulama’ have made it a part of the fundamentals.

Well-Wisher: My statement is not confined to the Imamate of the Shi’as. Even your great ulama’ have
the same belief. One of them is your famous commentator Qazi Baidhawi, who says in his ‘Minhaju'l-
Usul’ in connection with the discussion on narrations of hadith, "The Imamate is one of the fundamental
principles of the faith, whose denial and opposition leads to infidelity and innovation."

Mulla ‘Ali Qushachi says in ‘Sharh al-Tajrid’, "The Imamate is the general vicegerent of Allah for both the
affairs of this world and religion, like the caliphate of the Prophet." And Qazi Ruzbahan, one of the most
fanatical of your ulama’, points to the same meaning. He says: "The Imamate, according to the followers
of Abu'l-Hasan Ash'ari, is the vicegerency of the Prophet of Islam for establishing the faith and
safeguarding the interests of the Muslim community.

All the followers are bound in duty to comply with its dictates. Had the Imamate not been a part of the
articles of the practice of the faith, the Prophet would not have said that 'Whosoever dies not knowing
the Imam of his age, dies the death of ignorance.'"

This has been quoted by your distinguished ulama’, like Hamidi in ‘Jam'i-Bainu's-Sahihain’ and Mulla
As'ad Taftazani in ‘Sharhe Aqa'id al-Nasafi’. Not knowing a single article of the practice of the faith
would not be equivalent to ignorance stated by Baidhawi about not knowing the fundamentals, namely
that ignorance of them is the cause of infidelity. Therefore, the Imamate is one of the fundamentals of
the faith and is the completing stage of prophethood.

Hence, there is a vast difference between the concept of our Imamate, and those interpreted by you.
You call your ‘ulama’ Imams, such as Imam Azam, and Imam Maliki. But, this is in the verbal sense. We
also use the terms ‘Imam al-Juma'a, and ‘Imam al-Jama'at.

So there may be hundreds of Imams at one time, but in the technical sense in which we use the word
"Imam," it means vicegerency of Allah. In this sense there is only one Imam at one time. The noble
qualities of knowledge, magnanimity, valor, devotion to Allah, and piety have been perfected in him.

He surpasses humanity in all merits and occupies a state of infallibility. The world shall not be without
such an Imam until the Day of Judgement. An Imam of such excellence is at the highest stage of
spiritual attainment. Such an Imam is divinely commissioned and is appointed by the Holy Prophet. He
surpasses all creation, including the prophets of the past.

Hafiz: On the one hand you condemn the Ghalis, and on the other hand, you yourself unduly praise the
Imams and consider their position higher than that of the prophets. Common sense denies this, and the
Holy Qur'an has also declared that the prophets are placed at the highest rank. Their position lies
between Divine Self-Existence and the possible. Since your assertion is not supported by reason it
cannot be accepted.

The rank of imamate is higher than that of general prophethood

Well-Wisher: You have not yet asked on what grounds I have made this statement, and therefore you
say it is without reason. The best proof for my statement is the Holy Qur'an, which, narrating the life of
the Prophet Abraham, says that, after giving him three tests (of life, wealth, and sons), Allah intended to
make his rank more exalted.

Since prophethood and the title of Khalil (Friend) did not apparently warrant a higher rank, the office of
Imamate was the only office of a higher order to which even a Prophet of Allah could be entrusted.

The Holy Qur'an says:

"And when his Lord tried Abraham with certain words, he fulfilled them. He said: 'Surely I will
make you an Imam of men.' Abraham said: 'And of my offspring?' 'My covenant does not include
the unjust,' He said." (2:124)

This verse, which indicates the position of the Imamate, also proves that the rank of the Imamate is
superior to that of prophethood, since the position of the Prophet Abraham was raised from prophethood
to the Imamate.

Hafiz: This means, according to your reasoning, that ‘Ali's position was superior to that of the last
Prophet. This is what the Ghalis believed, as you have yourself admitted.

General and special prophethood

Well-Wisher: I do not mean what you have concluded. As you know, there is a great difference between
general prophethood, and special prophethood. The rank of the Imamate is higher than the rank of
general prophethood, but lower than special prophethood. The last Prophet is the highest stage of
special prophethood.

Nawab: Excuse my interruption. Weren't all the prophets sent by Allah? They are undoubtedly of the
same rank. The Holy Qur'an says:

"We do not differentiate between any of the prophets." (2:285)

Then why have you differentiated between them and divided prophethood into two categories, general
and special?

Well-Wisher: Of course this verse is true in its proper context. That is, so far as achieving the aim of
prophethood is concerned (which means teaching the people about existence of Allah, the Day of
Judgement, and the training of their minds), all the prophets from Adam to the last of the prophets, are
equal. But they differ in their qualities, achievements, and rank.

Differences in the rank of the prophets

Is a prophet who was sent to guide 1,000 people equal to one who sent to guide 30,000 people or to one
sent to guide all of humanity? Let's take an example. Is the teacher of first-grade students equal to a
teacher of fourth-grade students? Are the teachers of higher classes equal to professors or university
teachers?

All belong to the same administration and work under the same general program, their aim being to
educate students. Yet, in view of the teacher's knowledge, they are not equal.

Each is different from the other according to his learning, ability, and achievement. From the point of
view of the aim of prophethood, all the prophets of Allah are equal. However, because of differences in
rank and knowledge, they are different. The Holy Qur'an says:

"We have made some of these Apostles to excel the others; among them are they to whom Allah
spoke, and some of them He exalted by (many degrees of) rank." (2:253)

Your own Jarullah Zamakhshari says in his Tafsir al-Kushshaf that the above verse means that our
Prophet was superior in rank to all others because of his special merits, the most important of which was
that he was the last of the prophets.
Nawab: I am glad you solved this problem, but I have another question, though it is somewhat irrelevant.
Please tell us briefly the main characteristics of special prophethood.

Well-Wisher: There are many qualities peculiar to special prophethood, and there are innumerable
reasons proving how one prophet of all of them is the special prophet of Allah. In fact, that stage
concludes the cycle of prophethood.

But these sessions are not arranged to prove the prophethood of Allah for Muslims. If we were to
discuss this topic fully, we would drift from the topic of the Imamate. I will, however, briefly discuss the
point.

Characteristics of special prophethood

The perfection of humanity lies in the perfection of the soul. Moral and spiritual perfection cannot be
attained without purifying the soul. This purification is impossible unless one is guided by the power of
wisdom. One is then able to rise higher and higher with the force of knowledge, and right action until he
reaches the acme of humanity, as has been explained by ‘Ali. He said: "Man has been created with the
power of speech, which is the essence of humanity.

If speech is adorned with knowledge and action, it resembles the existence of the ethereal realm, which
is the origin of man's creation.When his speech reaches the place of temperance and is cleared of all
physical matter; it becomes one with the ethereal realm. Then it leaves the animal world and reaches the
highest stage of humanity."

Man's power of articulation renders him superior to all existence. But there is one condition attached to it:
that he cleanse his soul of all impurities with knowledge and right action. These two factors in man are
like two wings of a bird, which fly higher according to the strength of the wings. Similarly, man's level of
human attainment rises according to his knowledge, and right action. To pass beyond the province of
animality and to reach the sphere of humanity depends upon the perfection of the soul.

The man who combines in himself the faculties of knowledge and right action and reaches the third of
three classes of men (the common people, the elite, and the most elite), arrives at the lowest stage of
prophethood. When such a man becomes the object of Allah's special attention, he becomes a prophet.
Of course prophethood also has different stages. A prophet may reach the highest point in the highest of
these three classes.

This rank is the highest in the sphere of possibility, which the sages call the First Wisdom, and which is
the First Effect or the First Consequence. There is no rank higher than this in the realm of existence.
This position is occupied by the last of the prophets, who is second to none except the First Cause.
When the Prophet was raised to this highest stage, prophethood was concluded.

The Imamate is a stage lower than the highest stage of prophethood, but it is a stage higher than all
other ranks of prophethood. Since ‘Ali was raised to the stage higher than prophethood and was one in
spirit with the Holy Prophet, he was endowed with the office of the Imamate and was thus superior to all
previous prophets.

Hafiz: The last part of your remarks is perplexing. First, you say that ‘Ali was at the stage of
prophethood; second, that he was one in spirit with the Prophet Muhammad; third, that he was superior
to the other prophets. What are your arguments to prove the truth of your assertions?

Arguments for the rank of prophethood for ‘Ali from hadith of

manzila

Well-Wisher: That ‘Ali attained the rank of prophethood can be proven by the reference to the Hadith of
‘Manzila’ (Tradition Regarding Ranks), which has been unanimously narrated in more or less the same
words. The last of the Holy prophets repeated a number of times and in different congregations: "Are you
not content that you are to me what Aaron was to Moses, except that there shall be no prophet after
me?" On other occasions he said to his followers: "‘Ali is to me as Aaron was to Moses."

Hafiz: The authenticity of this hadith has not been proven. Even if it were proven to be true, it would be a
single narration and therefore unacceptable.

Authenticity of hadith of manzila from the usual sources

Well-Wisher: In providing information regarding the genuineness of this hadith, I will refer to your books.
It is not a single narration. It has been authenticated by your own distinguished ulama’, like Suyuti,
Hakim Nishapuri, and others, who have proved its reliability with unanimous sources. Some of them are
the following:

(1) Abu Abdullah Bukhari in his Sahih, Volume III, the Book of Ghazawa, Qazwa Tabuk, p. 54, and in his
book Bida'u'l-Khalq, p. 180;

(2) Muslim ibn Hajjaj in his Sahih, printed in Egypt, 1290 A.H., Volume II, under the heading, "The Merits
of ‘Ali;" pages 236-7;

(3) Imam Ahmad ibn Hanbal in ‘Musnad’, Volume I, "Grounds for Naming Husain," pages 98, 118, 119;
and footnote of the same book, Part 5, page 31;

(4) Abu Abdu'r-Rahman Nisa'i in ‘Khasa'isi'l-Alawiyya’, page 19;

(5) Muhammad ibn Sura Tirmidhi in his Jami';

(6) Hafiz Ibn Hajar Asqalani in Isaba, Volume II, page 507;
(7) Ibn Hajar Makki in ‘Sawa'iq Muhriqa’, chapter 9, pages 30 and 34,

(8) Hakim Abu Abdullah Muhammad ibn Abdullah Nishapuri in ‘Mustadrak’, Volume III, page 109;

(9) Jalalu'd-Din Suyuti in ‘Ta'rikhu'l-Khulafa’, page 65;

(10) Ibn Abd Rabbih in ‘Iqdu'l-Farid’, Volume II, page 194;

(11) Ibn Abdu'l-Birr in ‘Isti'ab’, Volume 2, page 473;

(12) Muhammad ibn Sa'd Katib Waqidi in ‘Tabaqatu'l-Kubra’;

(13) Imam Fakhru'd-Din Razi in ‘Tafsir Mafatihu'l-Ghaib’;

(14) Muhammad ibn Jarir Tabari in his ‘Tafsir’; as well as in his ‘Ta'rikh’;

(15) Sayyid Mu'min Shablanji in Nuru'l-Absar, page 68;

(16) Kamalu'd-Din Abu Salim Muhammad ibn Talha Shafi'i in ‘Matalibu's-Su'ul’, page 17;

(17) Mir Sayyid ‘Ali ibn Shahabu'd-Din Hamadani in ‘Mawaddatu'l-Qurba’, towards the end of Mawadda
7;

(18) Nuru'd-Din ‘Ali ibn Muhammad Maliki Makki, known as Ibn Sabbagh Maliki, in ‘Fusulu'l-Muhimma’,
pages 23 and 125;

(19) ‘Ali ibn Burhanu'd-Din Shafi'i in ‘Siratu'l-Halabiyya’, Volume II, page 49;

(20) Sheikh Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’,

(21) Mulla ‘Ali Muttaqi in ‘Kanzu'l-Ummal’, Volume VI pages 152-153;

(22) Ahmad ibn ‘Ali Khatib in ‘Ta'rikh Baghdad’;

(23) Ibn Maghazili Shafi'i in ‘Manaqib’;

(24) Muwaffaq ibn Ahmad Khawarizmi in ‘Manaqib’;

(25) Ibn Athir Jazari ‘Ali ibn Muhammad in ‘Usudu'l-Ghaiba’;

(26) Ibn Kathir Damishqi in his ‘Ta'rikh’;

(27) Ala'u'd-Daula Ahmad ibn Muhammad in ‘Urwatu'l-Wuthqa’;

(28) Ibn Athir Mubarak ibn Muhammad Shaibani in ‘Jami'u'l-Usul’;

(29) Ibn Hajar Asqalani in ‘Tahdhibu't-Tahdhib’;

(30) Abu'l Qasim Husain ibn Muhammad Raghib Isfahani in ‘Muhadhiratu'l-Udaba'’, Volume II page 212.

Many other eminent scholars of yours have narrated this grand ‘hadith’ with slight variations in words
from many of the companions of the Holy Prophet, such as:

(1) ‘Umar ibn Khattab,

(2) Sa'd ibn Abi Waqqas,

(3) Abdullah ibn Abbas,

(4) Abdullah ibn Mas'ud,

(5) Jabir ibn Abdullah Ansari,

(6) Abu Huraira,

(7) Abu Sa'id Khudri,

(8) Jabir ibn Sumra,

(9) Malik ibn Huwairi's,

(10) Bara'a ibn 'Azib,

(11) Zaid ibn Arqam,

(12) Abu Rafi',

(13) Abdullah ibn Ubai,

(14) Abu Suraiha,

(15) Hudhaifa ibn Assad,

(16) Anas ibn Malik,

(17) Abu Huraira Aslami,

(18) Abu Ayyub Ansari,

(19) Sa'id ibn Musayyab,

(20) Habib ibn Abi Thabit,

(21) Sharhbil ibn Sa'd,

(22) Umm Salma (wife of the Holy Prophet),

(23) Asma bint Umais (wife of Abu Bakr),

(24) Aqil ibn Abi Talib,

(25) Mu'awiya ibn Abu Sufyan, and a host of other companions. In short, all of them have related with
slight variation of words that the Holy Prophet (S) said: "O ‘Ali, you are to me as Aaron was to Moses,
except that there will be no prophet after me."

Are all these great ulama’ - and there are many I have not mentioned - not sufficient to prove that this
hadith has been unanimously accepted as true? Would you now confirm that you were under a
misunderstanding?

Since you assume an attitude of doubt in regard to the veracity of this hadith, you should consult
Kifayatu't-Talib fi Manaqib al-’Ali Ibn Abu Talib, chapter 7, compiled by Muhammad ibn Yusuf Ganji
Shafi'i, who is one of the most prominent ulama’ of your sect. After quoting six hadith in praise of ‘Ali, this
author comments (page 149) on this hadith as follows:

"This is a hadith whose authenticity has been acknowledged by all. It has been narrated by the most
learned Imams and Huffaz (those who know the Qur'an by heart), like Abu Abdullah Bukhari in his Sahih,
Muslim ibn Hujjaj in his Sahih, Abu Dawud in his Sunan, Abu Isa Tirmidhi in his Jami', Abu Abdu'r-
Rahman in his Sunan, Ibn Maja Qazwini in his Sunan. All of them have unanimously acknowledged its
authenticity. Hakim Nishapuri has said that this hadith has entered the stage of continuity."

I'm sure that I needn't present further evidence to show that this hadith is genuine.

Hafiz: I am not an irreligious man, so I will not reject your sensible reasoning, but I draw your attention to
the statement of the great scholar and theologian, Abu'l-Hasan Amadi, who has rejected this hadith.

Well-Wisher: I wonder why a learned man like you, after hearing the views of your own distinguished
ulama’, would give any credence to the statement of a wicked man, who did not even perform the ritual
prayers.

Sheikh: Man is free to express his faith. If someone expresses his views, we should not slander him. It is
unbecoming of you to malign him instead of giving a logical reply to his remarks.

Well-Wisher: You misunderstood me. I do not unjustly censure anyone. I was not alive during the time
of Amadi. Your own ulama’ have reported that he was an irreligious man.

Sheikh: Where have our ulama’ said that he was irreligious man?
Amadi unreliable as narrator of hadith

Well-Wisher: Ibn Hajar Asqalani has written in ‘Lisanu'l-Mizan’: "Saif Amadi Mutakallim ‘Ali Ibn Abi ‘Ali,
the author, was banished from Damascus because of his irreligious views, and it is true that he did not
offer prayers."

And Dhahabi, who is also one of your prominent ulama’, reported the same thing in his ‘Mizanu'l-I'tidal’.
He said that Amadi was an innovator. If Amadi had not been a wicked and irreligious innovator, he would
not have made slanderous remarks about all the companions of the Holy Prophet, including your own
Caliph, ‘Umar Ibn Khattab (one of the reporters of the hadith).

It's not quite fair that you fault the Shi’as for not accepting hadith recorded in Siha. If a hadith comes
from authentic sources, it is acceptable even if it is in the Siha. But if an established hadith, which is
recorded by Bukhari, Muslim, and other authors of Siha, is rejected by Amadi, you find no fault with that.

If you wish to know the complete arguments regarding the authenticity and sources of this hadith from
the recordings of your own ulama’, and if you are prepared to condemn people like Amadi, you may
consult the volumes of ‘Abaqatu'l-Anwar’, written by the great scholar and commentator, Allama Mir
Sayyid Hamid Husain Dihlawi.

In particular, you should consider the hadith of Manzila so that you may know how this great Shi’as
Allama has collected sources from your own legal scholars and established the hadith's reliability.

Hafiz: You said that one of the reporters of this hadith was ‘Umar Ibn Khattab. I'd like to know more
about that.

Confirmation of hadith of manzila by ‘Umar ibn Khattab

Well-Wisher: Abu Bakr Muhammad Ibn Ja'afaru'l-Mutiri and Abu'l-Laith Nasr Ibn Muhammad
Samarqandi Hanafi, in their books, ‘Majalis’, Muhammad Ibn Abdu'r-Rahman Dhahabi in his ‘Riadhu'n-
Nazara’, Mulla ‘Ali Muttaqi in his ‘Kanzu'l-Ummal’, and others have reported from Ibn Abbas as saying
that one day ‘Umar Ibn Khattab said: "Leave the name of ‘Ali (that is, do not speak so much ill of ‘Ali)
because I have heard the Holy Prophet saying that ‘Ali had three qualities. If I had any one of these
qualities, I would have treasured it more than anything on which the sun shines.

Once I, Abu Bakr, Abu Ubaida, Jarra and some other companions were present, and the Holy Prophet
was resting against ‘Ali Ibn Abu Talib. He patted ‘Ali's shoulders and said, ‘Ali! So far as faith is
concerned, you are the first of all the believers and so far as Islam is concerned, you have taken the
lead.' Then he said, ‘Ali! You are to me as Aaron was to Moses. And he is a liar who thinks he is my
friend if he is your enemy.'"

Is it permissible in your belief to reject the statement of Caliph ‘Umar? If it is not permissible, why do you
pay attention to the absurd statements of a man like Amadi?

The position of single narration in the Sunni sect

I have yet to reply to one of your remarks. You said that this hadith is a single narration, and hence it is
not acceptable. If we say such a thing according to the pattern of the men which we have in view, we
would be justified.

But it surprises me to hear such a thing from you because in your sect even a single narration is
sufficient to establish the truth of a matter. If someone refuses to admit the authenticity of a single
narration, he is, according to your ulama’, an unbeliever.

Maliku'l-Ulama’ Shahabu'd-Din Daulatabadi said in ‘Hidayatu's-Sa'da'’: "If someone refuses to accept a

lone report or conjecture and says that it is not acceptable, he is an infidel. If he says that this single
narration is not correct, and this conjecture is not proved, he is a sinner, not an infidel."

Hafiz: We have drifted from our main topic. Please let us know how you can prove through this hadith of
Manzila that ‘Ali occupied the rank of a prophet.

Characteristics of ‘Ali

Well-Wisher: This hadith proves that ‘Ali (a.s.) possessed three characteristics:

(1) The rank of a prophet;

(2) The rank of successor to the Holy Prophet; and

(3) his superior position among all the companions of the Holy Prophet.

Like the Holy Prophet, ‘Ali's followers likened him to Aaron, who was a prophet, was invested with the
caliphate of Moses, and was superior to all the Bani Isra'il.

Nawab: Was Aaron (a.s.) a prophet?

Well-Wisher: Yes.

Nawab: Can you cite a verse from the Holy Qur'an in support of this point?

Well-Wisher: Allah mentioned his prophethood in many verses. He says:

"Surely We have revealed to you as We revealed to Noah, and to the prophets after him. We
revealed to Abraham, Isma'il, Isaac, and Jacob and the tribes, and to Jesus, Job, Jonah, Aaron,
and Solomon; and We gave to David Psalms." (4:163)
And again He says:

"And mention Moses in the Book; surely he was one purified, and he was an apostle, a prophet.
And We called to him from the blessed side of the mountain, and We made him draw nigh,
holding communion (with us). And We gave to him out of Our Mercy his brother, Aaron, a
prophet." (19:51-53)

Hafiz: So, according to your reasoning, Muhammad (S) and ‘Ali (a.s.) were both prophets.

Well-Wisher: I didn't express it the way you have. Of course, you yourself know that there is a great
difference of opinion regarding how many prophets there have been. Some claim that there have been
120,000, or, even more.

But, all of them in their respective periods were divided into groups, and were subordinate to a major
prophet to whom a sacred book was revealed containing a new religious law. Five of them were major
prophets: Noah (a.s.), Abraham (a.s.), Moses (a.s.), Jesus (a.s.), and the last of the prophets,
Muhammad (S), whose rank is the highest.

Aaron (a.s.) was one of those prophets who was not permanent, or, independent. He was subordinate to
the ‘shari'a’ (religious code) of his brother, Moses. ‘Ali (a.s.) reached the rank of prophethood but was
not elevated to the rank of prophet per se since he was subordinate to the ‘shari'a’ of Muhammad.

In this ‘hadith’ of ‘Manzila’, the purpose of the prophet was to tell people that, just as Aaron (a.s.) had
reached the rank of prophethood but was subordinate to Moses, ‘Ali (a.s.) reached the rank of
prophethood. The Imamate was conferred upon him, but he was subordinate to Muhammad (S).

Significance of ‘Ali's rank

In his commentary on the Nahju'l-Balagha, Ibn Abi'l-Hadid says in connection with this hadith that by
mentioning the rank of Aaron in comparison to Moses, the Prophet indicated that ‘Ali Ibn Abu Talib
occupied that rank. Similarly, Muhammad Ibn Talha Shafi'i, in his ‘Matalibu's-Su'ul’, page 19, after
explaining the rank and position of Aaron, says:

"The gist of the matter is that the position of Aaron in relation to Moses was that Aaron was his brother,
his representative, partner in prophethood, and his successor or vicegerent when Moses was on a
journey.

The Prophet of Allah has also in this hadith indicated that ‘Ali held the same position as Aaron held,
except prophethood, which has been excluded by his saying: 'There will be no prophet after me.'"

Therefore, it is proven that ‘Ali was the Prophet's brother, wazir (assistant), representative, and his
successor, as declared by the Prophet in his journey to Tabuk. This hadith is unanimously accepted as
true. The same view has been expressed by Ibn Sabbagh Maliki in his ‘Fusulu'l-Muhimma’, page 29,
and by many others of your prominent ulama’.

Hafiz: I think your claim that if our Prophet had not been the seal of the prophets, ‘Ali would have held
that office, is peculiar to you alone. No one else has said this.

Well-Wisher: This claim is not confined to me and the Shi’as ulama’. Your own ulama’ have held the
same view. One of your great ulama’ is Mulla ‘Ali Ibn Sultan Muhammad Harawi Qari. In his ‘Mirqat al-
Sharh bar Mishkat’, he says, commenting on the hadith of Manzila, "There is an indication in this hadith
that if there were any prophet of Allah after the last of the prophets, it would have been ‘Ali." Another of
your prominent ulama’ who has interpreted this hadith the same way is the well known scholar, Jalalu'd-
Din Suyuti.

He writes towards the end of his Baghiatu'l-Wu'az Fi Tabaqatu'l-Huffaz, giving the chain of chroniclers
up to Jabir Abdullah Ansari, that the Holy Prophet told the Commander of the Faithful, ‘Ali "Had there
been any prophet of Allah after me, it would have been you!"

In addition, Mir Sayyid ‘Ali Hamadani Faqih Shafi'i says in the second of the six Mawadda in his book
‘Mawaddatu'l-Qurba’, quoting a narration from Anas Ibn Malik, that the Prophet said: "Verily, Allah made
me superior to all the prophets, chose me for excellence, and made for me a successor, my cousin, ‘Ali.

Through him, He strengthened my shoulders, just as the shoulders of Moses were strengthened by
Aaron. He, (‘Ali) is my vicegerent and assistant. If there were any prophet after me, it would have been
‘Ali, but there will be no prophet after me."

So you see that I am not alone in claiming the rank of prophethood for ‘Ali. The Prophet and your own
ulama’ have acknowledged it. Since he possessed the rank of Aaron, and since the era of prophethood
had ended, ‘Ali was the fittest person for the caliphate (vicegerency). One indication of ‘Ali's exalted rank
was that the Prophet permitted the door of ‘Ali's house to remain open toward the mosque.

These comments caused excitement and confusion among the Sunnis. Well-Wisher asked why it was
so.

Nawab: Last Friday we went to the mosque to offer prayers. Hafiz Sahib told us about the superiority of
Caliph Abu Bakr. He said that he was permitted to keep the door of his house opened towards the
mosque. We are surprised to hear you say that this permission was peculiar to ‘Ali. Please clarify this
point.

Well-Wisher: (Turning to Hafiz Sahib) Have you made this statement?

Hafiz: Yes. It is recorded in our authentic hadith, as reported by the pious and just companion of the
Holy Prophet, Abu Huraira. The Prophet ordered "That all doors opening towards the mosque be closed
except the door of Abu Bakr's house, for Abu Bakr is from me and I am from Abu Bakr."
Well-Wisher: Surely you know that because of the merit of the Commander of the Faithful, ‘Ali, the Bani
Umayya made continued efforts through secret means and particularly through the servile flatterers of
Mu'awiya, like Abu Huraira and Mughira, to fabricate such hadith.

Moreover, the followers of Abu Bakr, because of their support of him, strengthened these fabricated
hadith. Ibn Abi'l-Hadid, in his commentary on Nahju'l-Balagha, Volume I, and again in Volume 3, page
17, discusses in detail that among the many fabricated hadith is the one which tells about the closing of
the doors of all the houses towards the mosque, except that of Abu Bakr.

Contrary to this forged hadith, there are many authentic hadith, which are recorded not only in authentic
Shi’as books, but also in reliable books of your own ulama’, like Sahih.

Nawab: Since it is a controversial issue, with Hafiz Sahib saying it is peculiar to Abu Bakr, and with you
saying it is peculiar to ‘Ali, we would appreciate it if you would quote from our books so that we may
compare your references with those of Hafiz Sahib.

Hadith that by order of the Prophet the doors of houses facing

the mosque were closed except the door of ‘Ali's house

Well-Wisher: The following sources have narrated that the Prophet ordered that all the doors of the
houses opening toward the mosque be closed except the door of ‘Ali's house: Ahmad ibn Hanbal in
‘Musnad’, Volume I, page 175, Volume II, page 26 and Volume IV, page 369; Imam Abu Abdu'r-Rahman
Nisa'i in ‘Sunan’ and in ‘Khasa'isi'l-Alawi’, pages 13-14; Hakim Nishapuri in ‘Mustadrak’, Volume III,
pages 117-125 and Sibt Ibn Jauzi in ‘Tadhkira’, pages 24-25 have testified to the reliability of this
‘hadith’ on the basis of chains of narrators of Tirmidhi and Ahmad.

Again, Ibn Athir Jazri in ‘Athna'l-Matalib’, page 12, Ibn Hajar Makki in ‘Sawa'iq Muhriqa’, page 76, Ibn
Hajar Asqalani in ‘Fathu'l-Bari’, Volume VII, page 12, Tibrani in ‘Ausat’, Khatib Baghdadi in his ‘Ta'rikh’
(History), Volume VII, page, 205, ibn Kathir in ‘Ta'rikh’, Volume 7, page 342, Muttaqi Hindi in ‘Kanzu'l-
Ummal’, Volume VI, page 408, Haithami in ‘Majma'u'z-Zawa'id’, Volume IX;, page 65, Muhibu'd-Din
Tabari in ‘Riyadh’, Volume II, page 451, Hafiz Abu Nu'aim in ‘Faza'ilu's-Sahaba’ and in ‘Hilyatu'l-Auliya’,
Volume IV, page 183, Jalalu'd-Din Suyuti in ‘Ta'rikhu'l-Khulafa'’, page 116, in ‘Jamu'l-Jawami'’, in
‘Khasa'isu'l-Kubra’.

And in ‘La'aliu'l-Masnu'a’, Volume I, page 181, Khatib Khawarizmi in ‘Manaqib’, Hamwaini in ‘Fara'id’, Ibn
Maghazili in ‘Manaqib’, Munawi Misri in ‘Kunuzu'd-Daqa'iq’, Sulayman Balkhi Hanafi in ‘Yanabiu'l-
Mawadda’, page 87, devoting the whole of Chapter 17 to this very issue, Shahabu'd-Din Qastalani in
‘Irshad al-Bari’, Volume VI, page 81, Halabi in ‘Siratu'l-Halabiyya’, Volume III, page 374 and Muhammad
ibn Talha Shafi'i in ‘Matalibu's-Su'ul’, and many others, particularly from among the prominent
companions of the Holy Prophet (S), have narrated the same thing.
For instance, Caliph ‘Umar Ibn Khattab, Abdullah Ibn Abbas, Abdullah Ibn ‘Umar, Zaid Ibn Arqam, and
Jabir Ibn Abdullah Ansari have confirmed the reliability of this hadith. Some of your prominent ulama’, in
order to save the people from being misled by the Bani Umayya, have emphasized the truth of this
hadith. Muhammad Ibn Yusuf Ganji Shafi'i, in his book ‘Kifayatu't-Talib’, chapter 50, has dealt with this
hadith under a special heading.

Quoting from authentic sources, he says that since a number of doors of the companions of the Prophet
opened towards the mosque, and since the Prophet had forbidden everyone to enter the mosque in the
state of janaba or haiz (pollution making the ritual bath essential), he ordered that all doors of the houses
be closed excepting the door of Hazrat ‘Ali's house.

He said, "Close all the doors; but let the door of ‘Ali's house remain open." Muhammad Ibn Yusuf Shafi'i
says that it is peculiar to ‘Ali that he was permitted to enter and stay in the mosque in the state of
janaba.

He goes on to say: "In short, the Holy Prophet's conferring this privilege exclusively on ‘Ali was a great
honor. It shows that the Prophet knew that ‘Ali, Fatima, and their descendants were entirely free from
impurity, as is clearly shown by the 'verse of purity' in the Holy Qur'an."

These remarks of a Shafi'i scholar may be compared to the hadith mentioned by Hafiz Sahib. Leaving
aside all the authentic sources we have quoted, if you have any proof of Abu Bakr's purity, please
present it.

The fact is that even Bukhari and Muslim in their collections of traditions have pointed out this fact that a
polluted person cannot stay in the mosque. The Prophet said, "It is not permitted for anyone who is
polluted to stay in the mosque except for me and ‘Ali."

Perhaps I may be allowed here to quote a hadith from the second Caliph, ‘Umar Ibn Khattab, which has
been reported by Hakim in Mustadrak, page 125, by Sulayman Balkhi in Yanabiu'l-Mawadda chapter 56,
page 210, and by others, like Imam Ahmad Ibn Hanbal, Khatib Khawarizmi, Ibn Hajar, Suyuti, and Ibn
Athir Jazri.

He said: "Verily, ‘Ali Ibn Abi Talib possessed three outstanding merits. If I possessed any one of them, it
would have been better for me than red-haired animals (camels): (1) The Prophet gave his daughter in
marriage to him; (2) The Prophet ordered that all the doors of the houses opening towards the mosque
be closed except the door of ‘Ali's house; (3) The Prophet bestowed upon him the flag (of Islam) on the
day of the Battle of Khaibar."

From these remarks, it is now clear that ‘Ali was similar to the Holy Prophet in all respects, just as Aaron
was to Moses.

So when Moses found Aaron fittest for this office, he asked Allah to make him his associate in his
mission, so that he might be his wazir (minister or assistant). Similarly, when the Holy Prophet saw that
there was no one among all of his followers as deserving as ‘Ali, he asked Allah Almighty to make ‘Ali
his minister and associate.

Nawab: Are there further hadith regarding this issue?

Well-Wisher: Yes, many exist concerning this matter in your own books.

Nawab: I am prepared to listen to them provided you, too, (pointing toward the ulama’ of the other side)
would like to listen.

Hafiz: No harm. Listening to hadith is as devotional a deed as the narration thereof.

While bowing in ritual prayer, ‘Ali gave a ring to a beggar

Well-Wisher: Ibn Maghazili Faqih Shafi'i in his ‘Manaqib’, Jalalu'd-Din Suyuti in ‘Durr al-Mansur’, the
renowned theologian, Ahmad Tha'labi, in ‘Kashfu'l-Bayan’, Sibt Ibn Jauzi in ‘Tadhkiratu'l-Khawasu'l-
Umma’, in connection with the verse of ‘Wilaya’ quotes from Abu Dharr Ghifari and Asma Bint Umais
(wife of Abu Bakr) that they said that one day they offered their noon prayers in the mosque when the
Prophet was present. A beggar began asking for alms. No one gave him anything. ‘Ali was bowing (in
the ritual bow). When he pointed to his finger, the beggar removed the ring from his finger.

The Holy Prophet saw what happened and raising his head towards the sky, said "O Allah, my brother
Moses prayed to you: 'O my Lord, expand for me my breast and make easy for me my task. Appoint for
me a helper from my family, Aaron, my brother.'"

The verse was revealed telling Moses that his prayer was granted. Allah appointed for him a helper and
strengthened his hands and gave them such power and authority that no one could overpower them.

"...and Moses said to his brother Aaron: 'Take my place among my people, and act well and do
not follow the way of the mischief-makers.'" (7:142)

Aaron's position as Prophet as well as caliph

Hafiz: You said that Aaron was an associate of Moses in prophethood. How was he then made his
caliph? An associate in prophethood holds a position superior to that of a caliph or successor. If the
partner is a prophet and he is made the caliph, this is a lowering of his rank.

Well-Wisher: The principal prophethood belonged to Moses, and Aaron's prophethood was subordinate
to that of Moses. But regarding preaching he was his associate, as is evident from Moses' requests,
recorded in the Holy Qur'an:

"He (Moses) said: 'O my Lord! Expand my breast for me, and make my affair easy for me, and
loose the knot from my tongue, (that) they may understand my family; Aaron, my brother,
strengthen my back by him, and associate him (with me) in my affair.'" (20:25-32)

Similarly, ‘Ali was one who, besides possessing the rank of a prophet, was an associate of the Prophet
in all stages, and special qualities.

Hafiz: I am astonished to hear you exaggerating the position of ‘Ali. We are all amazed. You just said
that ‘Ali possessed all the characteristics of the Prophet.

Well-Wisher: These statements are not exaggerations. They are facts. The Prophet's successor should,
according to common sense, be the model of the Prophet. Even your own great ulama’ have expressed
similar beliefs. Imam Tha'labi, in his commentary, confirmed this point.

And the great Sunni scholar, Alim Fazil Sayyid Ahmad Shahabu'd-Din, in his ‘Tauzihu'd-Dala'il’, has
referred to this point as follows: "It is not a secret that the Commander of the Faithful resembled the
Prophet of Allah in most good qualities, selfless actions, habits, prayers to Allah, and all other exalted
ways of life.

This has been proved by authentic reports and reliable sources and does not require any proof or
argument. Some ulama’ have counted some of those qualities which ‘Ali and the Holy Prophet
possessed equally."

Among the qualities shared by both is their lineal descent. And arguing from the verse of purity, we see
that ‘Ali is similar to the Holy Prophet in purity. (This verse was revealed in reference to five people:
Muhammad, ‘Ali, Fatima, Hasan and Husain.) ‘Ali, like the Prophet, was the Vicegerent of Allah.
According to both sects, the following verse was revealed in reference to ‘Ali:

"Only Allah is your Friend and His Apostle and those who believe, those who keep up prayers
and pay the poor-rate while they bow." (5:55)

‘Ali was similar to the Holy Prophet in the performance of the duties of prophethood and preaching, as
the affair of the Sura of Immunity (Bara'a) shows. The Prophet gave certain verses of the Sura to Abu
Bakr and instructed him to recite them to the people during the Hajj.

The angel Gabriel soon appeared before the Prophet and told him that it was Allah's will that the matter
of the Holy Qur'an should be conveyed either by the Prophet himself, or by one who was of him. ‘Ali was
identical with the Prophet in his role as Vicegerent of Allah.

The Prophet himself said: "I have been commanded by Allah to announce this to you." Then he grasped
the hand of ‘Ali and said, "Know you all, of whomsoever I am the Maula (Master), ‘Ali is also his Maula
(Master)." Moreover, the self of ‘Ali is declared to be the self of the Prophet. The 'Verse of Imprecation'
(Mubahala) says:
"But whoever disputes with you in this matter after what has come to you of knowledge, then
say: 'Come let us call our sons and your sons and our women and your women and our selves
and your selves; then let us be earnest in prayer and pray for the curse of Allah on the liars.'"
(3:61)

To return to the time in the mosque when ‘Ali gave the beggar his ring and the Prophet invoked Allah,
asking Him to make ‘Ali his associate in his prophethood. Then the Holy Prophet prayed: "O Allah! I am
Muhammad, Your chosen one and Your Prophet. Expand for me my breast. And make easy for me my
task and appoint for me a helper from my family, ‘Ali. Strengthen my back through him."

Abu Dharr related, "By Allah! The prayer of the Prophet had not ended when the angel Gabriel appeared
and revealed this verse to him:

'Only Allah is your Friend and His Apostle and those who believe, those who maintain prayers
and pay the poor-rate while they bow.'" (5:55)

The Prophet's prayer was granted, and ‘Ali was appointed his vizier. Muhammad ibn Talha Shafi'i, in
Matalibu's-Su'ul, page 19, has dealt with this issue in detail. Furthermore, Hafiz Abu Nu'aim Isfahani in
‘Manaqatu'l-Mutaharin’, Sheikh ‘Ali Ja'fari in Kanzu'l-Barahin, Imam Ahmad ibn Hanbal in ‘Musnad’,
Sayyid Shahabu'd-din in Tauzihu'd-Dala'il, Jalalu'd-Din Suyuti in ‘Durr al-Mansur’, and other prominent
scholars of your sect have narrated this in their works. Some of them have narrated from Asma Bint
Umais (the wife of Abu Bakr) and some from other companions.

The following was narrated by Abdullah ibn Abbas: "The Prophet took me and ‘Ali by the hand. He
offered four rak'ats of prayer, and raising his hands toward the sky, said, 'O Allah! Moses, son of Imran,
begged of you to appoint for him a helper and to make easy for him his task. I am Muhammad. I beg of
you to expand for me my breast and make easy for me my task. Keep my tongue fluent so that the
people may understand my speech. Appoint for me a helper from my family, ‘Ali. Strengthen my back
through him, and associate him with me in my affair.'

I heard a voice saying, 'O Ahmad! I have granted your request.' Then the Prophet took ‘Ali by the hand
and said, 'Raise your hands towards the sky and pray to Allah so that He may bestow something upon
you.' Then ‘Ali raised his hands and said, 'O Allah, promise me on Your part that you will hold me in Your
affection.' Immediately the angel Gabriel appeared and brought this verse of the chapter 'Mary':

'Surely (as for) those who believe and do good deeds upon them will Allah bestow love.' (19:96)

When the companions of the Prophet were surprised at this, the Prophet said, 'Why are you astonished?
The Holy Qur'an has four parts: One-fourth concerns us (the Ahlul Bayt); one-fourth concerns lawful
matters; one-fourth is for unlawful matters; and one-fourth concerns commandments and ordinances. I
swear by Allah that there are many verses in the Holy Qur'an which have been revealed in praise of ‘Ali.'"
Sheikh: Even if this hadith is taken to be authentic, it does not indicate a special rank for ‘Ali. The same
hadith has been narrated concerning Caliph Abu Bakr and Caliph ‘Umar. Qaz'a Ibn Suwaid has narrated
from Ibn Abi Malika who quotes Ibn Abbas as saying that the Holy Prophet said, "Abu Bakr and ‘Umar
are to me as Aaron was to Moses."

Well-Wisher: You should take into account the character of some of your narrators. Sometimes you
argue from the reports of Amadi and sometimes from those of the notorious liar and forger, Qaz'a Ibn
Suwaid, even though your own leading ulama’ have discredited him. Allama Dhahabi, in his ‘Mizanu'l-
I'tidal’, in the description of the affairs of Qaz'a Ibn Suwaid, and Ammar Ibn Harun, rejects this hadith and
says simply, "It is a lie."

When your own ulama’ reject Qaz'a, the hadith that he narrates should be rejected. Compare this hadith
of Qaz'a with the chain of hadith that I have quoted from the most prominent ulama’ of your sect and
decide yourself which of the hadith you accept.

Fifth Session, Tuesday night, 27th Rajab 1345

A.H.

Hafiz: From your eloquent talk last night, I conclude that you wanted to prove that ‘Ali was the immediate
successor of the Prophet, though in fact this hadith has only a specific significance. It was narrated
during the journey of Tabuk. There is no proof that it has general significance.

Well-Wisher: In this hadith the word "Manzila" (Rank) is used in the general sense. The word showing
exception clearly proves that the reference is of general significance. The Prophet named ‘Ali along with
the word "prophet" and described his ‘Manzila’ using the phrase: “except that there shall be no prophet
after me.”

Most eminent ulama’ and authors have quoted the hadith from the Prophet, who is reported to have said
to ‘Ali. "Are you not content that you are to me as Aaron was to Moses except that there shall be no
prophet after me?"

During his absence of forty days, Moses did not leave matters to the discretion of his followers. He
appointed Aaron, the best man among the Isra'ilis, to act as his Caliph and successor. Similarly the last
prophet, whose religion is most perfect, had even greater reason to protect his people from the chaos of
their free will. He preserved the code of religion so that it might not pass into the hands of the ignorant,
those who would change it according to their whims.
The ignorant people would depend on their own conjecture and create divisions in the matter of law. So,
in this sacred hadith the Prophet says: "‘Ali is to me as Aaron was to Moses," confirming that ‘Ali held the
same levels of merit and authority as Aaron did. ‘Ali was superior to the whole umma (community), and
therefore the Prophet appointed him his helper and his successor.

Hafiz: What you have said about this hadith is above question. But if you just consider the matter
carefully, you will admit that this hadith has no general significance. Its significance is confined to the
Battle of Tabuk when the Prophet appointed ‘Ali his Caliph for a fixed time.

Hadith of manzila narrated several times

Well-Wisher: You might have been justified in your remark if this hadith had been narrated at Tabuk
only. But the Prophet repeated the same hadith on different occasions. It was narrated when
brotherhood among different individuals among the muhajirs (refugees) was established in Mecca.

It was also narrated in Medina when brotherhood was established between the Muhajirin and the Ansar.
On each occasion the Prophet selected ‘Ali as his brother, saying, "You are to me as Aaron was to
Moses except that there shall be no prophet after me."

Hafiz: So far as I have observed, the hadith of ‘Manzila’ was narrated only at the Battle of Tabuk. The
Prophet left ‘Ali in his place, which caused ‘Ali to worry. The Prophet consoled him with these words. I
think you have been misled.

Well-Wisher: No, I am not mistaken. Your own authentic books have narrated it. Among them are
Mas'udi (a reliable reporter according to both sects) who writes in his ‘Muruju'dh-Dhahab’, Volume II,
page 49, Halabi in ‘Siratu'l-Halabiyya’, Volume II, pages 26 and 120, Imam Abdu'r-Rahman Nisa'i in
‘Khasa'isu'l-Alawiyya’, page 19, Sibt Ibn Jauzi in his ‘Tadhkira’, pages 13-14, Sulayman Balkhi Hanafi in
‘Yanabiu'l-Mawadda’, chapter 9 and 17, and several others have narrated this ‘hadith’.

They all say that, apart from the two occasions of establishing brotherhood, it has been narrated on
many other occasions as well. Therefore, this hadith is not to be construed in a restricted sense or for a
particular occasion only. Its general significance is an established fact. lt was through this hadith that the
Holy Prophet declared on appropriate occasions ‘Ali's succession after him. One of those occasions was
the Battle of Tabuk.

Hafiz: How is it possible that the companions of the Prophet heard this hadith in its general sense,
knowing that it meant the succession of ‘Ali was willed by the Prophet and yet, after the death of the
Prophet, they became hostile and accepted another man as caliph?

Well-Wisher: I have many references in support of my answer to your question, but the best response
for this occasion is to consider the trials of Aaron in a very similar situation. The Holy Qur'an states that
when Moses appointed Aaron his successor, he gathered round him the Bani Isra'il (according to some
reports, 70,000 people). Moses emphasized that in his absence they should obey Aaron, his Caliph and
successor. Moses then went up the mountain to be alone with Allah. Before a month passed, Samiri
incited dissension among the Isra'ilis.

He fashioned a golden calf and the Bani Isra'il, having left Aaron, gathered round the treacherous Samiri
in large numbers. It had been only a short time before this that the same Bani Isra'il had heard Moses
say that during his absence Aaron was to be his Caliph and that they should obey him.

Nevertheless, 70,000 people followed Samiri. The Prophet Aaron loudly protested this action and
forbade them from indulging in such sinful acts, but no one listened to him. The verse of Sura A'raf
states that when Moses came back, Aaron said to him:

"Son of my mother! Surely the people reckoned me weak and had well-nigh slain me..." (7:150)

Aaron was the ordained successor of Moses

The Bani Isra'il themselves heard the clear instruction from Moses, but when Moses went up to the
mountain, Samiri seized his opportunity. He fashioned a golden calf and misguided the Bani Isra'il.

Similarity between the affairs of ‘Ali and Aaron

Similarly, after the death of the Prophet, some people who had heard him say that ‘Ali was his
successor, turned against ‘Ali. Imam Ghazali referred to this fact in the beginning of his fourth treatise in
‘Sirru'l-'Alamin’. He states that some people returned to the state of their former ignorance. In this
respect, there is great similarity between the situation of Aaron and that of ‘Ali.

Like many of your own great scholars and historians, Abu Muhammad Abdullah Ibn Muslim Ibn Qutayba
Bahili Dinawari, the well-known Qazi of Dinawar, in his ‘Al-Imama Wa Siyasa’, Volume I, page 14,
narrates in detail the events of Saqifa. He says that they threatened to burn down ‘Ali's house and they
forcibly took him to the mosque and threatened to kill him unless he swore allegiance to them.

‘Ali went to the sacred grave of the Prophet and repeated the same words of the Holy Qur'an which
Aaron spoke to Moses:

"He (Aaron) said: Son of my mother! Surely the people reckoned me weak and had well-nigh
slain me..." (7:150)

Nawab: When the succession of ‘Ali had been established, why did the Prophet use words which only
implied that sense? Why didn't he clearly announce that ‘Ali was his successor, so that no objection
could have been raised after him?

Well-Wisher: I told you that the Prophet expressed the truth in both ways. This is evident from your own
books, which have recorded numerous hadith in this regard. Literary people know that allusion is more
impressive than a mere statement, particularly when the allusion is so deep-rooted that it contains in it a
world of meaning.

Nawab: You say that there are many clear hadith recorded by your ulama’ concerning the succession of
‘Ali. Will you please tell us more about this? We are told that there is no hadith which proves ‘Ali's
succession.

Well-Wisher: There are many hadith concerning the caliphate in your own authentic books.

Hadith of invitation to relatives and the Prophet's appointing ‘Ali

as his successor

Of all the hadith concerning the vicegerency of ‘Ali, the hadith of Invitation is the most important. On the
day the Prophet proclaimed his prophethood, he also proclaimed that ‘Ali was his successor. The ulama’
of your sect, including Imam Ahmad Ibn Hanbal, Muwaffaq Ibn Ahmad Khawarizmi, Abu Ja'far
Muhammad Ibn Jarir Tabari, Ibn Abi'l-Hadid Mu'tazali and a host of others have reported that when
verse 214 of the Chapter Shu'ara:

"And warn your nearest relations," (26:214)

was revealed, the Prophet invited forty of the Quraish, to Abu Talib's house.

He put before them a leg of goat, some bread, and a cup of milk. They laughed and said: "O
Muhammad! you have not served enough food for even one man." The Holy Prophet said: "Begin eating
in the name of Allah."

When they had eaten and were fully satisfied, they said to each other: "Muhammad has bewitched you
with this food." The Prophet stood up among them and said: "O descendants of Abdu'l-Muttalib! Allah
Almighty has sent me as a messenger to the whole of creation in general and to you in particular.

I invite you to make two statements which are light and easy for the tongue, but on the scale of action
they are heavy. If you make the two statements, you will be masters of the lands of the Arabs and the
non-Arabs. Through them you will go to Paradise and will obtain immunity from Hell.

These two expressions are: first, to bear witness to Allah's Oneness, and second, to bear witness to my
prophethood. The one who first of all acknowledges my call and helps me in my mission is my brother,
my helper, my heir, and my successor after me."

The Prophet repeated the last sentence three times, and each time none except ‘Ali responded to him,
saying, "I will aid and help you, O Prophet of Allah!" So the Prophet declared: "This ‘Ali is my brother, and
he is my successor and Caliph among you."
Confirmation by Sunni ulama’ and by European writers

Besides the Shi’as and Sunni ulama’ of Islam, many impartial historians of other nations have given the
details of this feast. They had no religious bias, being neither Shi’as nor Sunnis. One of these writers is
the nineteenth-century British historian and philosopher, Thomas Carlyle. In his "Heroes and Hero-
worship" he described the details of the feast at Abu Talib's house. After the Prophet's statements, ‘Ali
stood and proclaimed his faith in the Prophet. Therefore, the caliphate was bestowed on him.

Other European writers have confirmed this fact, including George Sale of England and Hashim, a
Christian of Syria, in his Maqalatu'l-Islam, and Mr. John Davenport in his Muhammad and the Qur'an. All
agree that the Prophet, immediately after the proclamation of his prophethood, called ‘Ali his brother,
helper, successor, and Caliph. Moreover, several hadith confirm that the Prophet emphasized this fact
on many other occasions.

Clear hadith about the caliphate of ‘Ali

(1) Imam Ahmad Ibn Hanbal in his ‘Musnad’, and Mir Sayyid ‘Ali Hamadani Shafi'i in ‘Mawaddati'l-Qurba’
towards the end of the fourth ‘Mawadda’, have recorded that the Holy Prophet said, "O ‘Ali! You shall
discharge responsibilities on my behalf, and you are my Vicegerent over my following."

(2) Imam Ahmad Ibn Hanbal in ‘Musnad’, Ibn Maghazili Faqih Shafi'i in ‘Manaqib’ and Tha'labi in his
‘Tafsir’ (commentary) have reported that the Holy Prophet said to ‘Ali: "O ‘Ali! You are my brother,
successor, vicegerent, and the payer of my debt."

(3) Abu Qasim Husain Ibn Muhammad (Raghib Ispahani) in ‘Mahadhiratu'l-Udaba wa Muhawaratu'sh-
Shu'ara wa'l-Balagha’ (printed in Amira al-Shazafiyya, Sayyid Husain Afandi, 1326 A.H.), part II, page
213, quotes from Ibn Malik that the Prophet said: "Verily, my friend, helper, Vicegerent, and the choicest
of men whom I am leaving behind, who will pay my debt and fulfill my promise, is ‘Ali Ibn Abu Talib."

(4) Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’, at the beginning of the sixth ‘Mawadda’, narrates
from the second Caliph, ‘Umar Ibn Khattab, that when the Prophet (S) established the relationship of
brotherhood among the companions, he said: "This ‘Ali is my brother in this world and in the Hereafter;
he is my successor from among my kin and my Vicegerent among my umma; he is the heir of my
knowledge and the payer of my debt; whatever he owes to me, I owe to him. His profit is my profit, and
his loss is my loss; one who is his friend is my friend; one who is his enemy is my enemy."

(5) In the same Mawadda’, he quotes a hadith from Anas ibn Malik, which I have mentioned earlier.
Toward its end he says that the Holy Prophet said, "He (‘Ali) is my Vicegerent and helper."

(6) Muhammad Ibn Ganji Shafi'i quotes a hadith from Abu Dharr Ghifari in his book, Kifayatu't-Talib, that
the Prophet said, "The flag of ‘Ali, the commander of the believers, the leader of the bright-faced people,
and my Vicegerent, will come to me at the Fountain of Kauthar."

(7) Baihaqi, Khatib Khawarizmi, and Ibn Maghazili Shafi'i write in their Manaqib that the Prophet said to
‘Ali: "It is not proper that I depart from the people without you becoming my successor since you are the
choicest of the believers after me."

(8) Imam Abu Abdu'r-Rahman Nisa'i, one of the Imams of the Six Books of Traditions, narrates in detail
from Ibn Abbas the virtues of ‘Ali in connection with hadith 23 in Khasa'isu'l-Alawi. After describing the
rank of the prophet Aaron, the Holy Prophet said to ‘Ali: "You are my Vicegerent after me for every
believer."

This hadith and others in which the Holy Prophet used the phrase "after me" clearly prove that ‘Ali was
his immediate successor.

(9) There is the "Hadith of Creation," which has been narrated in different ways. Imam Ibn Ahmad Ibn
Hanbal in his ‘Musnad’, Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’, Ibn Maghazili Shafi'i in
‘Manaqib’, and Dailami in ‘Firdaus’ have quoted the Prophet as saying: "I and ‘Ali were created of the
same Divine Light 14,000 years before Adam was created.

From the loins of the Prophet Adam and through his Holy progeny, the Light was inherited by Abdu'l-
Muttalib, and from him it was divided and inherited by Abdullah, (father of the Prophet) and Abu Talib,
(father of ‘Ali). I was granted prophethood, and ‘Ali was granted the caliphate."

(10) Hafiz Abu Ja'far Muhammad Ibn Jarir Tabari (d.310 A.H.) writes in his ‘Kitabu'l-Wilaya’ that the
Prophet said in the beginning of his renowned address at ‘Ghadir al-Khum’: "The angel Gabriel has
conveyed Allah's command to me that I stop at this place and inform the people that ‘Ali Ibn Abu Talib is
my brother, my successor, my Caliph (Vicegerent) after me. O men! Allah has made ‘Ali your Wali
(guardian), and Imam (guide). Obedience to him is obligatory on each one of you; his command is
supreme; his utterance is truth; curse be on him who opposes him; Allah's mercy be on him who
befriends him."

(11) Sheikh Sulayman Balkhi in ‘Yanabiu'l-Mawadda’ reports from the ‘Manaqib’ of Ahmad, and he from
Ibn Abbas, a hadith which describes many of ‘Ali's merits. I quote all of it. Ibn Abbas reports that the
Prophet said: "O ‘Ali, you are the bearer of my knowledge, my Wali and friend, my successor, the heir of
my knowledge, and my Caliph. You are the trustee of the heritage of all the preceding prophets. You are
the confidant of Allah on this earth and Allah's proof for the whole of creation.

You are a pillar of Iman (faith) and the guardian of Islam. You are a lamp in darkness, a light of
guidance, and for the people of the world you are a raised standard. O ‘Ali! He who follows you is
delivered; he who disobeys you will perish; you are the luminous way, and a straight path; you are the
leader of pure men, and the head of the believers; to whomsoever I am Master (Maula), you are also his
Master (Maula), and I am the Master of every believer (man or woman).
Only he is your friend who is born of lawful wedlock. Allah did not transport me to the heavens to speak
with me without telling me, 'O Muhammad! Convey my salutation to ‘Ali and tell him that he is the Imam
of my friends and the Light of worshippers.' Congratulations to you, O ‘Ali, on this marvelous excellence."

(12) Abu Mu'ayyid Muwafiqu'd-Din, the best orator of Khawarizm, in his Faza'il of the Commander of the
Faithful, printed in 1313 A.H., Chapter XIX, page 240, quotes the sources who reported that the Prophet
said: "When I reached ‘Sidratu'l-Muntaha’ ('the farthest Lote Tree,' the highest station during the ‘Mi'raj), I
was addressed thus: 'O Muhammad! When you tested the people, whom did you find the most
obedient?'

I said ‘Ali.' Allah then said, 'You have told the truth, Muhammad!' Further, he said, 'Have you selected a
Vicegerent who will convey your knowledge to the people, and teach my servants from My Book those
things which they do not know?' I said, 'O Allah! Whomever you select, I will select.' He said, 'I have
selected ‘Ali for you. I make him your Vicegerent and successor.' And He furnished ‘Ali with His
knowledge and forbearance. He is the Commander of the Faithful whom no one can equal in rank
among his predecessors or successors."

There are many such ‘hadith’ in your authentic books. Some of your just ulama’, like Nizzam Basri, have
acknowledged this fact. Salahu'd-Din Safdi in his ‘Wafa Bi'l-Wafiyya’, in connection with the account of
Ibrahim Ibn Sayyar Ibn Hani Basri, known as Nizzam Mu'tazali, says: "The Prophet of Allah confirmed
the Imamate of ‘Ali and appointed him the Imam (Guide). The companions of the Prophet were also fully
aware of it, but ‘Umar, for the sake of Abu Bakr, covered the Imamate of ‘Ali with a curtain."

It is clear from your own books, hadith, and Qur'anic commentaries that ‘Ali occupied the highest position
of virtue. Khatib Khawarizmi reports from Ibn Abbas in ‘Manaqib’, Muhammad Ibn Yusuf Ganji Shafi'i in
his ‘Kifayatu't-Talib’, Sibt Ibn Jauzi in his ‘Tadhkira’, Ibn Sabbagh Maliki in ‘Fusulu'l-Mawadda’,
Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, and Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’,
‘Mawadda V’, quotation from the second Caliph, ‘Umar Ibn Khattab, - all confirming with slight variations
of words - that the Prophet said: "If all the trees were pens, if the seas were ink, if all the jinn and men
were recorders - even then the virtues of ‘Ali Ibn Abu Talib could not be enumerated."

Characteristics of the companions

Sheikh ABDU'S-SALAM: (Turning to Hafiz Muhammad Rashid Sahib) Allow me to say something briefly.
(Turning to well-wisher). We never deny the high qualities of ‘Ali, but to confine praise to him alone is
not fair since the principal companions of the Holy Prophet were, one and all, men of virtue. You are
indulging in one-sided talk, which misleads the people. Permit me to quote a hadith in their praise so
that the truth of the matter may be revealed.

Well-Wisher: I'm not concerned with personalities. The Qur'anic verses and authentic hadith’ lead us in
one direction. I swear by Allah (S.W.T.) that I do not blindly love, or, hate anyone. I ask the audience to
stop me if at any time I resort to anything which is against reason, or, common sense. The ‘hadith’
acknowledged by both [‘Shi’as’ and ‘Sunni’] sects should be relied upon. I do not deny the good qualities
of the upright companions of the Prophet (S), but we should search among them for one who is superior
to the whole community.

Our discussion is not about virtuous men, as the virtuous were many [virtuous were more than one
around Propphet Muhammad (S)]. We should find out who was the most meritorious person after the
Prophet (S), so that we may follow him.

Sheikh: You make unnecessary restrictions. In your books there is not a single ‘hadith’ in praise of the
caliphs. How can we argue on that basis?

Well-Wisher: On the first night of our discussions, you will recall that Hafiz Sahib himself agreed to a
debate on the condition that our arguments be based on verses of the Holy Qur'an, and on ‘hadith’
accepted by both sects.

Since I have your authentic books, I agreed to it. As all of you will confirm, I have not deviated from that
stand. In support of my points, I have cited only verses of the Holy Qur'an, and ‘hadith’ recorded in the
authentic books of your own eminent scholars.

When you made this condition, you did not realize that you would be trapped later on. Still, I don't want
this condition to be taken absolutely. I am prepared to hear even your one-sided ‘hadith’ if they are
authentic. Then we can determine facts justly. I have no hesitation in accepting facts in comparing the
merits of ‘Ali (a.s.).

Sheikh: You cited a ‘hadith’ concerning ‘Ali's (a.s.) vicegerency, but overlooked the fact that there are
many ‘hadith’ about Caliph Abu Bakr.

Well-Wisher: Keeping in mind that your own prominent ‘ulama’, like Dhahabi, Suyuti, and Ibn Abi'l-Hadid
have reported that the Amawi's and the followers of Abu Bakr have fabricated many ‘hadith’ in praise of
Abu Bakr, you may cite a ‘hadith’ from many of those so that a just man may judge its authenticity.

Hadith in praise of Abu Bakr

Sheikh: There is an authentic hadith narrated by ‘Umar Ibn Ibrahim Ibn Khalid, who reports from Isa Ibn
‘Ali Ibn Abdullah Ibn Abbas, and he from his father, and he from his grandfather, Abbas, that the Prophet
of Islam told that gentleman, "O uncle! Allah has made Abu Bakr Caliph of his religion. So listen to him
and obey him so that you may secure deliverance."

Well-Wisher: This is a rejected hadith.

Sheikh: How is it a rejected hadith?

Well-Wisher: Your own prominent ulama’ have rejected it. Because the reporters of this hadith were
notorious liars and forgers, your ulama’ do not consider it worthy of acceptance. Dhahabi in his Mizanu'l-
I'tidal, writing about Ibrahim Ibn Khalid, and Khatib Baghdadi, writing about ‘Umar Ibn Ibrahim say, "He is
a great liar." A hadith narrated by a liar is unacceptable.

Sheikh: It is reported from reliable sources that one of the pious companions of the Prophet, Abu
Huraira, narrated that Gabriel appeared before the Holy Prophet and said, "Allah sends His salutation to
you. He says, 'I am satisfied with Abu Bakr; ask him if he too is satisfied with me or not.'"

Well-Wisher: We should be very cautious about citing hadith. I draw your attention to a hadith which
your own ulama’, like Ibn Hajar (in Isaba) and Ibn Abdu'l-Bar (in Isti'ab) quote from Abu Huraira that the
Prophet said, "There are many who misquote me, and one who misrepresents me has his abode in Hell.
When a hadith is reported to you on my behalf, you should put it before the Holy Qur'an."

Another hadith acknowledged by both sects, narrated by Imam Fakhru'd-Din Razi in his Tafsir Kabir,
Volume lI, page 271, reports that the Prophet said, "When a hadith from me is reported to you, put it
before the Book of Allah. If it agrees with the Holy Qur'an, accept it. Otherwise, reject it." The books of
your own eminent ulama’ state that one of those who fabricated hadith in the name of the Holy Prophet
was this rejected man, Abu Huraira, whom you have called pious.

Sheikh: I didn't expect a man of your standing to make slanderous remarks about the Prophet's
companions.

Well-Wisher: You want me to be in awe of the word "Sahabi" (companion), but you are mistaken if you
think the word "Sahabi" necessarily conveys honor. True, the companionship of the Holy Prophet
enhances one's virtue, but this is based on the condition that the companion is obedient to the Prophet.
If he acts against the instructions of the Prophet, then surely he will be rejected. Weren't the munafiqin
(hypocrites) companions of the Prophet? Yes, and they were all cursed.

Sheikh: It is not proved that they were rejected. If they were rejected, what is the proof that they will go
to Hell? Is everyone who is rejected or cursed destined for Hell? A cursed person is one who, according
to the explicit ordinance of the Holy Qur'an, or the saying of the Prophet, is declared as such.

Abu Huraira's character and his condemnation

Well-Wisher: There are clear grounds to show that Abu Huraira was an unreliable man. Your own
ulama’ have confirmed this fact. One of the reasons for his being cursed is that, according to the words
of the Prophet, he was an associate of the cursed son of the cursed Abu Sufyan.

Abu Huraira was one of the hypocrites. On some occasions in Siffin he offered prayers led by the
Commander of the Faithful, ‘Ali. At other times he sat at the dining table of Mu'awiya to eat his fancy
food.
As reported by Zamakhshari in ‘Rabiu'l-Abrar’ and Ibn Abi'l-Hadid in the commentary on ‘Nahju'l-
Balagha’, when Abu Huraira was asked the reason for his double-dealing policy, he said, "Mu'awiya's
food is very rich and savory, and prayers behind ‘Ali are preferable."

Your own ulama’, like Sheikhu'l-Islam Hamwaini in Fara'id, Chapter 37, Khawarizmi in ‘Manaqib’, Tibrani
in ‘Ausar’, Ganji Shafi'i in ‘Kifayatu't-Talib’ (and a host of others) quote from this same Abu Huraira, and
others that the Prophet said, "‘Ali is with the Truth, and the Truth is with ‘Ali."

When he left ‘Ali and courted the favor of Mu'awiya, was he not damnable? If one not only keeps silent
at seeing the vicious deeds of Mu'awiya, but actually cooperates with him and helps him in order to
advance his own worldly position and to fill his belly, is he not to be condemned?

The same Abu Huraira himself narrates (as recorded by your own eminent ulama’, like Hakim Nishapuri
in ‘Mustadrak’, Volume II, page 124, Imam Ahmad Ibn Hanbal Tibrani, and others) that the Prophet said,
"‘Ali is with the Qur'an and the Qur'an is with ‘Ali.

These two shall not be separated until they reach me at the Fountain of Kauthar. ‘Ali is from me, and I
am from ‘Ali. He who profanes ‘Ali, profanes me. He who profanes me, profanes Allah." Mu'awiya, in his
address of the Jum'a prayers, cursed ‘Ali, Hasan, and Husain.

He ordered that in all congregations those revered people should be cursed. So if a man is so intimately
associated with such damned people and is pleased with their actions, is he not to be condemned? And,
while associating with such people, if he helps them by fabricating hadith and forces people to utter
curses against revered people, is he not to be condemned?

Sheikh: Is it reasonable for us to accept these slanders, that a sincere companion of the Prophet,
fabricating hadith, may force people to curse ‘Ali?

Well-Wisher: Of course it is hard to believe that a sincere companion would do such a thing. If any of
the companions has done such a thing, it means that he was not sincere. There are many hadith
narrated by your own ulama’ that the Holy Prophet said, "One who profanes ‘Ali, profanes me and Allah."

Sheikh: To be frank, when you slander the companions of the Holy Prophet, saying that they fabricated
hadith, how can we hope that you will not attribute evil motives to the high-ranking ulama’ of the Sunnis?
You Shi’as have a remarkable tendency for slandering great men.

Well-Wisher: You are unfair in attributing such things to us. Islamic histories of the past 1,400 years
testify against it. From the beginning of the first century of Islam, the Umayyads abused the infallible
Imams, the descendants of the Holy Prophet, and their adherents, the Shi’as. Even today, your
prominent ulama’ record slanderous reports against the Shi’as in their books in order to mislead the
people.

Sheikh: Who of the Sunni ulama’ has slandered the Shi’as?

Ibn Abd Rabbih's slanders against the Shi’as

One of your great literary scholars, Shahabu'd-Din Abu ‘Umar Ahmad Ibn Muhammad Ibn Abd Rabbih
Qartabi Andalusi Maliki (died 48 A.H.), in his ‘Indu'l-Farid’, Volume I, page 269, has called the Shi’as "the
Jews of this Umma."

He says that, just as the Jews are enemies of the Christians, the Shi’as are enemies of Islam. He claims
that the Shi’as, like the Jews, do not accept the fact that one may be divorced three times from the same
person, nor do they accept the practice of 'idda (the prescribed period of chastity for women after
divorce).

Both the Shi’as here and the Sunnis who are familiar with their Shi’as friends will laugh at these claims.
You will find in all books on Shi’as jurisprudence stipulations regarding three divorces and idda after
divorce.

He also alleges that the Shi’as, like the Jews, are the enemies of Gabriel, because Gabriel
communicated Allah's commandment (wahi) to the Prophet, not to ‘Ali. (Laughter among the Shi’as
audience.) We Shi’as believe in the Holy Prophet. We believe that Allah's commandments were revealed
to him through Gabriel, whose rank is far higher than that attributed to him by this worthless writer.

Slanders by Ibn Hazm

Another of your great ulama’ is Abu Muhammad ‘Ali Ibn Ahmad Ibn Sa'id Ibn Hazm Andalusi (died 456
A.H.), who has recorded particularly queer notions about the Shi’as in his famous Kitabu'l-Fasl fi'l-Milal
Wa'n-Nihal. For example, he says that the Shi’as are not Muslims. They are heretics, the followers of
Jews and Christians.

In Volume IV, page 182, he writes that, "According to the Shi’as, it is lawful to marry nine women." This
report can be disproved easily by consulting Shi’as books which clearly state that it is unlawful to keep
more than four wives in permanent marriage at one time. There are many other similar unfounded
allegations and filthy things attributed to Shi’as in this book, which you would be ashamed to hear.

Slanders by Abu Taimiyya

One of your most irreligious ulama’ is Ahmad Ibn Abdu'l-Halim Hanbali, known as Ibn Taimiyya (died
728 A.H.). He had extreme malice toward the Shi’as, the Commander of the Faithful, ‘Ali, and the
descendants of the Prophet. His Minhaju's-Sunna is filled with his bitter enmity against ‘Ali and the
progeny of the Holy Prophet.

Anyone who is even slightly acquainted with the facts would be astounded to hear his lies. For example,
he writes that "There is no larger group of liars than the Shi’as sect, and it is for this reason that the
authors of Siha's did not include in their books hadith narrated by them."

In Volume X, page 23, he says that the Shi’as believe in four fundamentals of religion - tawhid (Oneness
of God); adl (justice of Allah); nabuwat (prophethood); and imamate (vicegerency). In fact, in Shi’as
books of faith, available everywhere, it is written that the Shi’as faith consists of three fundamentals:
tawhid, nabuwat, and ma'ad (the Day of Judgement); adl is part of tawhid and the imamate is part of
nabuwat.

In Volume I, page 131, he states that the Shi’as do not gather in the mosques. They do not offer jum'a or
congregational prayers. If they ever offer prayer, they do it individually. (Laughter among the Shi’as.) But
of course we place great emphasis on congregational prayers. In many cities of Iraq and Iran, which are
centers of the Shi’as, our mosques are crowded with worshippers offering congregational prayers. On
the same page, he writes that the Shi’as do not make the pilgrimage to the Ka'ba.

"Their Hajj (pilgrimage) consists only in visiting the tombs, which they consider superior to the Pilgrimage
to Mecca. They condemn those who do not go for ziarat to the tombs." (Laughter.) Shi’as books of
prayer contain a special Chapter for the Hajj prayer (Kitabu'l-Hajj).

Shi’as theologians have written many books prescribing the rituals for the Hajj, wherein special
instructions have been given to perform the Hajj rites. Many hadith from our Imams insist that if a Muslim
(Shi’as or Sunni) has the means, and yet fails to perform the Hajj, he is excommunicated from Islam.

When he dies, he is told: "Die whatever death you can, be it the death of a Jew, a Christian, or a fire-
worshiper." Can you believe that in the face of such instructions Shi’as would refrain from performing the
Hajj?

In addition to these misrepresentations, this wicked man has said that a great Shi’as Scholar,
Muhammad Ibn Muhammad Ibn Nu'man (Sheikh Mufid), wrote ‘Manasikhu'l-Hajj li'l-Mashahid’. The
correct title is ‘Mansikhu'z-Ziarat’, which is available everywhere, and which contains instructions about
the visit to the places of ziarat, including the Holy shrines of the most revered Imams.

If you consult these books of ziarat, you will find that a visit to the tombs of the Holy Prophet and the
Imams is commendable, not obligatory. The best proof against the allegation of this irreligious man is the
practice followed by Shi’as, who make the pilgrimage by the thousands every year. Another false
accusation of this liar can be found in Volume I, page 11, where he says that the Shi’as call their dogs by
the name of Abu Bakr and ‘Umar and always curse them (Abu Bakr and ‘Umar). (Laughter among the
Shi’as.) This is ridiculous.

According to the Shi’as belief, the dog is utterly polluted. A Muslim house with a dog is deprived of
Allah's blessings. Therefore, Shi’as Muslims are strictly forbidden to domesticate dogs except under
certain conditions (hunting, protecting the house, or herding sheep).
One of the many reasons for discord between Yazid and the grandson of the Prophet, Imam Husain,
was that Yazid was fond of dogs and domesticated them without good reason. Ibn Taimiyya also writes
that since the Shi’as are awaiting the reappearance of the last of their Imams, in many places,
particularly in the sardab (underground hall) of Samarra (where the Holy Imam disappeared), they keep
ready a horse.

They call for their Imam to appear, saying that they are fully armed to serve him. He also writes that the
Shi’as turn toward the East during the last days of Ramadhan and call for the Imam to appear. Some of
them even forego their ritual prayers, thinking that if they were busy saying their prayers and the Imam
appeared; they might be deprived of their service to him (laughter by the Sunnis and the Shi’as). We are
not so much surprised at this wicked man's ridiculous stories.

But we are surprised at the behavior of the present ulama’ of Egypt and Damascus who, without asking
the Shi’as with whom they live, follow the absurdities of men like Ibn Taimiyya. It would be tiring to give a
long list of the inaccurate reports of Ibn Hajar Makki, Hafiz, and Qazi Ruzbahan. Their books are known,
although from the point of view of authenticity, they have no value.

For instance, the Milal wa'n-Nihal of Muhammad Ibn Abdu'l-Karim Shahrastani (died 548 A.H.), in the
eyes of scholars, has not the least value. One will not find anything in it except utterly false beliefs
attributed to Shi’as, like the worship of ‘Ali and belief in the transmigration of the soul. Obviously he was
not a man of learning. Writing about Ithna Ashari Shi’as, he says that the tomb of ‘Ali Ibn Hadi
Muhammad Naqi, who came after Imam Muhammad Taqi, is in Qum.

But even children know that the Holy shrine of Imam ‘Ali Naqi is located adjacent to the shrine of his son,
Imam Hasan Askari, in Samarra. I don't think further references of this nature are necessary to prove
that the Sunni ulama’ have concocted false reports concerning the Shi’as. And I am not alone in levelling
charges against the integrity of Abu Huraira. The Sunni ulama’ have also exposed his bad character in
their own books.

Abu Huraira's character and hadith calling for his condemnation

Ibn Abi'l-Hadid Mu'tazali, in his commentary on the ‘Nahju'l-Balagha’, Volume I, page 358, and in
Volume IV, reports from his Sheikh and teacher, Imam Abu Ja'far Asqalani, that Mu'awiya Ibn Abu
Sufyan organized a group of companions of the Holy Prophet and the children of the companions for the
purpose of fabricating hadith. Among those who concocted filthy hadith against ‘Ali were Abu Huraira,
Amir Ibn As, and Mughira Ibn Shaba.

Giving details of these stories, Ibn Abi'l-Hadid narrates that Abu Huraira once entered the Kufa mosque
and saw a huge gathering of people who had come to welcome Mu'awiya. He shouted to the crowd: "O
people of Iraq. Do you think that I would tell a lie in opposing Allah and His Prophet and buy Hellfire for
myself? Hear from me what I have heard from the Prophet. 'Every Prophet has a Haram (sacred
dwelling place) and my Haram is Medina.

One who is responsible for innovation in Medina is cursed by Allah, by His angels, and by all humanity.' I
swear by Allah that ‘Ali was responsible for an innovation." (That is, ‘Ali incited dissension among the
people and so, according to the Prophet, should be cursed). When Mu'awiya learned of this (that Abu
Huraira did such a thing for him and did it in ‘Ali's capital, Kufa), he sent for him, gave him a reward, and
made him the governor of Medina.

Aren't his misdeeds sufficient to prove that he deserves condemnation? Is it proper that a man who
mistreats the most noble of the caliphs should be regarded as pious simply because he had once been a
companion of the Prophet?

Sheikh: On what grounds do Shi’as consider him accursed?

Well-Wisher: There are many arguments in support of our view. One of them is that one who abuses the
Prophet is, according to both sects, condemned. According to the hadith which I mentioned earlier, the
Holy Prophet said, "One who abuses ‘Ali, abuses me; one who abuses me, abuses Allah." It is clear that
Abu Huraira was one of those who not only abused ‘Ali Ibn Abu Talib, but who fabricated hadith to incite
others to abuse him.

Abu Huraira's collusion with Busr ibn Artat in the massacre of

Muslims

We also condemn Abu Huraira for his collusion with Busr Ibn Artat in the massacre of thousands of
Muslims. It has been reported by your own historians, including Tabari, Ibn Athir, Ibn Abi'l-Hadid, Allama
Samhudi, Ibn Khaldun, Ibn Khallikan, and others that Mu'awiya Ibn Abu Sufyan sent the cruel Busr Ibn
Artat with 4,000 Syrian soldiers to Yemen via Medina to crush the people of Yemen and the Shi’as of
‘Ali. The assailants murdered thousands of Muslims in Medina, Mecca, Ta'if, Tabala' (a city of Tihama),
Najran, Safa, and its suburbs.

They did not spare the young or old of the Bani Hashim or the Shi’as of ‘Ali. They even murdered the
two small sons of the Holy Prophet's cousin, Ubaidullah Ibn Abbas, the governor of Yemen, who had
been appointed by ‘Ali. It is said that more than 30,000 Muslims were killed on the order of this tyrant.

The Bani Umayya and their followers committed these insane atrocities. Your beloved Abu Huraira
witnessed this slaughter and was not only silent but actively supported it. Innocent people, like Jabir ibn
Abdullah Ansari, and Abu Ayyub Ansari sought refuge.

Even the house of Abu Ayyub Ansari, who was one of the Prophet's chief companions, was set on fire.
When this army turned towards Mecca, Abu Huraira remained in Medina. Now I ask you to tell us, in the
name of Allah, whether this deceitful man who had been in the company of the Holy Prophet for three
years, and who narrated more than 5,000 hadith from the Prophet, had not heard those famous hadith
regarding Medina.

The ulama’ of both the sects (like Allama Samhudi in ‘Ta'rikhu'l-Medina’, Ahmad Ibn Hanbal in ‘Musnad’,
Sibt Ibn Jauzi in ‘Tadhkira’, page 163) have quoted from the Holy Prophet (S), who said repeatedly: "He
who threatens the people of Medina with oppression will be threatened by Allah and will be cursed by
Allah, by His angels, and by humanity.

Allah will not accept anything from him. May he be cursed who threatens the people of Medina. If
anyone harms the people of Medina, Allah will melt him like lead in fire." So why did Abu Huraira join the
army which devastated Medina? Why did he fabricate hadith in opposition to the rightful successor to the
Prophet? And why did he incite people to revile the man about whom the Prophet had said: "To abuse
him is to abuse me"? You decide whether a man who fabricated hadith in the name of the Prophet was
not cursed.

Sheikh: It is unkind of you to call the most reliable companion of the Holy Prophet an irreligious
fabricator.

Condemnation of Abu huraira and ‘Umar's beating him

Well-Wisher: It is not I alone who am "unkind" to Abu Huraira. The first man who was unkind to him was
the second Caliph, ‘Umar Ibn Khattab. Ibn Athir and Ibn Abi'l-Hadid in his ‘Sharhe-Nahju'l-Balagha’,
Volume III, page 104 (printed in Egypt), and several others have reported that after Caliph ‘Umar
appointed Abu Huraira governor of Bahrain in 21 A.H., the people informed the Caliph that Abu Huraira
had amassed great wealth and had purchased many horses.

‘Umar therefore deposed him in 23 A.H. As soon as Abu Huraira entered the court, the Caliph said: "O
enemy of Allah and enemy of His Book! Have you stolen Allah's property?" He replied, "I never
committed theft, but the people have given me gifts."

Ibn Sa'ad in Tabaqat, Volume IV, page 90, Ibn Hajar Asqalani in Isaba, and Ibn Abd al-Rabbih in Iqdu'l-
Farid, Volume I, write that the Caliph said: "'When I made you the governor of Bahrain, you had not even
shoes on your feet, but now I have heard that you have purchased horses for 1,600 dinars.

How did you acquire this wealth?' He replied, 'These were men's gifts which profit has multiplied much.'
The Caliph's face grew red with anger, and he lashed him so violently that his back bled. Then he
ordered the 10,000 dinars which Abu Huraira had collected in Bahrain be taken from him, and deposited
in the account of the Baitu'-Mal."

This was not the first time that ‘Umar beat Abu Huraira. Muslim writes in his ‘Sahih’, Volume I, page 34,
that during the time of the Prophet, ‘Umar Ibn Khattab beat Abu Huraira so severely that the latter fell
down on the ground. Ibn Abi'l-Hadid writes in his commentary on ‘Nahju'l-Balagha’, Volume I, page 360:
"Abu Ja'far Asqalani has said: 'According to our great men, Abu Huraira was a wicked fellow. The hadith
narrated by him were not acceptable.

‘Umar beat him with a lash and told him that he had changed hadith and had attributed false sayings to
the Holy Prophet.'" Ibn Asakir in his ‘Ta'rikh Kabir’, and Muttaqi in his ‘Kanzu'l-Umma’ report that Caliph
‘Umar lashed him, rebuked him, and forbade him to narrate hadith from the Holy Prophet.

‘Umar said: "Because you narrate hadith in large numbers from the Holy Prophet, you are fit only for
attributing lies to him. (That is, one expects a wicked man like you to utter only lies about the Holy
Prophet.) So you must stop narrating hadith from the Prophet; otherwise, I will send you to the land of
Dus." (A clan in Yemen, to which Abu Huraira belonged.)

Ibn Abi'l-Hadid, in his commentary on ‘Nahju'l-Balagha’, Volume I, page 360 (printed in Egypt) reports
from his teacher, Imam Abu Ja'far Asqalani, that ‘Ali said, "Beware of the greatest liar among the people,
Abu Huraira Dusi." Ibn Qutayba, in ‘Ta'wil al-Mukhtalifu'l-Hadith’, and Hakim in ‘Mustadrak’, Volume III,
and Dhahabi in ‘Talkhisu'l-Mustadrak’, and Muslim in his ‘Sahih’, Volume II, reporting about the
characteristics of Abu Huraira, all say that A’ysha repeatedly contradicted him and said, "Abu Huraira is
a great liar who fabricates hadith and attributes them to the Holy Prophet."

In short, it is not we alone who have rejected Abu Huraira. According to Caliph ‘Umar, the Commander
of the Faithful, ‘Ali, Ummu'l-Mu'minin A’ysha, and other companions and followers of the Prophet said
that he was completely unreliable. Accordingly, the Sheikhs of the ‘Mu'tazilite’s and their Imams, and the
‘Hanafi’ ulama’ generally reject the hadith narrated by Abu Huraira. Moreover, in his commentary on
Muslim's ‘Sahih’, Volume IV, Nadwi emphasizes this point: "Imam Abu Hanifa said, 'The companions of
the Prophet were generally pious and just.

I accept every hadith with evidence narrated by them, but I do not accept the hadith whose source is
Abu Huraira, Anas Ibn Malik, or Samra Ibn Jundab."

We reject the same Abu Huraira, whom Caliph ‘Umar lashed and called a thief and a liar. He was
rejected by Ummu'l-Mu'minin A’ysha, Imam Abu Hanifa, and by many companions and followers of the
Holy Prophet.

We reject the same Abu Huraira who was rejected and called a liar by our master, the chief of the
monotheists, ‘Ali, and by the Holy Imams and descendants of the Prophet. We reject Abu Huraira who
was a belly-worshiper, who, despite knowing the superiority of ‘Ali, ignored him.

He preferred his patron, the damned Mu'awiya, sat at his table to relish dainty dishes, and concocted
hadith in opposition to ‘Ali. In view of our discussion so far, you and I are obliged to see to it that when a
hadith from the Holy Prophet is under consideration, we should first refer it to the Holy Qur'an. If the
hadith agrees with the Qur'an, we should accept it, otherwise not.
Reply to the supposed hadith that Allah said "I am pleased with
Abu Bakr - is he also pleased with me?"

The hadith which you narrated earlier (although it is one-sided) may be referred to the Holy Qur'an. If
there is no hindrance, we will surely accept it. One ayat of the Qur'an, however, says:

"And certainly We created man and know what his mind suggests. We are nearer to him than his
jugular vein." (50:16)

You are aware that hablu'l-warid (jugular vein) is a common expression used to express extreme
nearness. The meaning of this verse is that Allah is All-Knowing. Nothing is hidden from Him, however
deep it may be in man's breast.

Allah knows the secrets of our hearts. And in the Chapter of "Yunus" He says:

"And you are not (engaged) in any affair, nor do you recite concerning it any portion of the
Qur'an, nor do you do any work but We are witnesses over you when you enter into it. And there
does not lie concealed from your Lord the weight of an atom in the earth or in heaven, nor
anything less than that nor greater, but it is in a clear book." (10:61)

According to these verses, and according to common sense, nothing is hidden from Allah. He knows
what man does or thinks.

Now compare this hadith with these two verses, and see whether they can be reconciled. How is it
possible that Allah Almighty would not be aware of the pleasure of Abu Bakr, so that He Himself might
be obligated to ask him whether he was pleased with Him or not? Common sense and the Holy Qur'an
indicate that this "hadith" is false.

Ahadith in praise of Abu Bakr and ‘Umar and their

disqualification

Sheikh: There is no doubt that the Holy Prophet said: "Allah will show Himself to all the people in
general, and to Abu Bakr in particular." He also said, "Allah did not put anything into my breast that He
did not put into Abu Bakr's breast." He also said: "I and Abu Bakr are like two horses who are equal to
each other in a race." Again he said: "In the sky there are 80,000 angels who pray for blessings for him
who is a friend of Abu Bakr and ‘Umar. And in the next level of the sky there are 80,000 angels who
curse him who is an enemy of Abu Bakr and ‘Umar."

The Holy Prophet also said: "Abu Bakr and ‘Umar are the best of all mankind from beginning to end."
Abu Bakr's and ‘Umar's rank can be assessed from the hadith in which the Holy Prophet said: "Allah
made me from His light, Abu Bakr from my light, and ‘Umar from Abu Bakr's light, and my followers from
‘Umar's light. ‘Umar is the lamp of the People of Paradise." There are many such hadith recorded in our
authentic books. I have narrated only a few so that you may know the real position of the caliphs.

Well-Wisher: The meaning of these hadith leads to heresy and infidelity, which clearly proves that the
Holy Prophet could not have said such things. The first hadith implies that Allah has a body and it is
infidelity to believe that Allah has a body. The second hadith indicates that Abu Bakr shared in what was
revealed to the Holy Prophet. The third hadith implies that the Holy Prophet was in no way superior to
Abu Bakr. The other hadith conflict with innumerable hadith, which are accepted by both sects, that the
best people of the world are the Prophet Muhammad and his descendants.

Apart from these clear facts, your own distinguished ulama’, like Muqaddasi in his ‘Tadhkiratu'l-Muzu'a’,
Firuzabadi Shafi'i in his ‘Safaru's-Sa'adat’, Hasan Ibn Athir Dhahabi in ‘Mizanu'l-I'tidal’, Abu Bakr Ahmad
Ibn ‘Ali Khatib Baghdadi in his ‘Ta'rikh’, Abu'l-Faraj Ibn Jauzi in ‘Kitabu'l-Muzu'a’, and Jalalu'd-Din Suyuti
in ‘Al-Lu'‘Ali'l-Masnu'a fi'l-Abadusi'l-Muzu'a’, all concluded that these hadith are fabricated. They all
insisted that these hadith are forged. They conflict with The Holy Qur'an and with common sense.

Sheikh: But consider another hadith, which surely is authentic. The Holy Prophet said: "Abu Bakr and
‘Umar are the masters of the old men of Paradise."

Well-Wisher: If you would examine this supposed hadith more closely, you might find that, apart from
the fact that your own ulama’ have rejected it, this hadith cannot possibly be from the Holy Prophet.
Everyone knows that Paradise will not be inhabited by old people. There are no gradual changes there.
There are many reports accepted by both sects which relate to this matter. One of them is the affair of
Ashja'iyya, an old woman who came to the Prophet. In the course of his talk, the Prophet said: "Old
women will not enter Paradise."

The woman was deeply saddened and she said, weeping, "O Prophet of Allah, this means I shall not
enter Paradise." Saying this, she departed. The Prophet said: "Tell her that on that day she will be young
and will enter Paradise." Then he recited the following verse of the Holy Qur'an:

"Surely We have made them to grow into a (new) growth, then We have made them virgins,
loving, equals in age, for the sake of the companions of the right hand." (56:35-38)

In another hadith accepted by both you and us, the Holy Prophet said: "When the inhabitants of Paradise
enter Heaven, they will be youthful with pure clean faces, curly hair, charming eyes, 33 years of age."

Sheikh: Your statements are true as they are, but this is a specific hadith.

Well-Wisher: I don't understand. What do you mean by a "specific hadith"? Do you mean that Allah will
send a group of old men to Paradise so that Abu Bakr and ‘Umar may be their masters? Besides, your
own prominent ulama’ regard this hadith as fabricated. The Prophet gave us a procedure for validating
hadith. I stated earlier that any hadith which is not consistent with the Holy Qur'an is to be rejected.
Our own scholars reject several hadith purported to have originated with the Prophet or with the Holy
Imams on the basis of the principle enunciated by the Prophet: "Whenever a hadith is reported as having
come from me, refer it to the Holy Qur'an; if it is consistent with it, accept it; otherwise, reject it."
Accordingly, our scholars do not accept hadith which are inconsistent with the Holy Qur'an. I stated
earlier that your own ulama’ have written treatises on the rejection of fabricated hadith.

For example, Sheikh Majdu'd-Din Muhammad ibn Yaqub Firuzabadi in ‘Safaru's-Sa'ada’ (p. 142),
Jalalu'd-Din Suyuti in ‘Kitabu'l-Lu'‘Ali’, Ibn Jauzi in ‘Muzu'a’, Muqaddasi in ‘Tadhkiratu'l-Muzu'a’, and
Sheikh Muhammad ibn Darwish (Mashhur be Hut al-Beiruti) in ‘Asna'l-Talib’ - all have said that the
chain of narrators of the hadith stating that Abu Bakr and ‘Umar are the masters of the old men of
Paradise includes Yahya ibn 'Anbasa. Dhahabi says that this Yahya is an unreliable narrator, and Ibn
Jan held that Yahya used to fabricate hadith.

Thus, apart from my previous arguments, even your own ulama’ consider it a false hadith. In fact, it is
probable that it was fabricated by the followers of Abu Bakr, the Umayya family. In order to humiliate the
Bani Hashim and the progeny of the Holy Prophet, they used to fabricate hadith parallel to those
authentically narrated in praise of the family of the Prophet.

Men like Abu Huraira, in order to gain access to the ruling coterie of the Bani Umayya, often fabricated
hadith. Because of their hostility to the descendants of the Prophet, they concocted hadith parallel to
those accepted by both Shi’as and Sunni ulama’.

Nawab: Which is the accepted hadith in this case?

Hadith that both Hasan and Husain are the foremost of youth of
paradise

Well-Wisher: The authentic hadith is that the Prophet said: "Hasan and Husain are the foremost of the
youth of Paradise and their father is superior to them." Many ulama’ have narrated this hadith. For
example, Khatib Khawarizmi in ‘Manaqib’, Mir Sayyid ‘Ali Abu Abdu'r-Rahman Nisa'i in Khasa'is-il-Alawi
(three hadith), Ibn Sabbagh Maliki in ‘Fusulu'l-Muhimma’, page 159, Sulayman Balkhi Hanafi in
‘Yanabiu'l-Mawadda’, Chapter 54, Sibt Ibn Jauzi in ‘Tadhkira’, quoting from Tirmidhi, Ibn Maja, and
Imam Ahmad ibn Hanbal,

Sibt Ibn Jauzi on p. 133 of ‘Tadhkiratu'l-Mawadda’, Imam Ahmad ibn Hanbal in ‘Musnad’, Tirmidhi in
‘Sunan’, and Muhammad ibn Yusuf Ganji Shafi'i in ‘Kifayatu't-Talib’, Chapter 97, recorded this hadith
and the latter added that the great narrator of hadith, Imam Abdu'l-Qasim Tibrani, also recorded this
hadith in ‘Mu'ajamu'l-Kabir’, and listed all its various narrators, such as the Commander of the Faithful,
‘Ali, ‘Umar ibn Khattab (the second Caliph), Hudhaifa Yamani, Abu Sa'id Khadri, Jabir ibn Abdullah
Ansari, Abu Huraira, Usama ibn Zaid, and Abdullah ibn ‘Umar.
Thereafter, Muhammad ibn Yusuf has commented that it is an unquestionably genuine hadith. The
unbroken continuity of the chain of narrators of this hadith is a proof of its being authentic. Further, Hafiz
Abu Nu'aim Isfahani in ‘Hilyatu'l-Auliya’, Ibn Asakir in ‘Ta'rikh Kabir’, Volume IV, page 206, Hikam in
Mustadrak, Ibn Hajar Makki in ‘Sawa'iq Muhriqa’. - in short, all of your eminent scholars have confirmed
the authenticity of this hadith.

Sheikh: But consider this hadith, the authenticity of which no one will deny. The Holy Prophet said: "In
whatever nation Abu Bakr lives, it is not proper that any other person be preferred to him." This hadith
proves that Abu Bakr is superior to the whole umma.

Well-Wisher: I regret that you accept a hadith so uncritically. Had this hadith been narrated by the
Prophet, he himself would have acted upon it. But he gave preference to ‘Ali in the presence of Abu
Bakr. Was Abu Bakr not present at the time of Mubahala when ‘Ali was chosen as the Prophet's self?

In the Battle of Tabuk, when the older and more experienced Abu Bakr was there, why did the Prophet
make Hazrat ‘Ali his deputy and Caliph? Why was Abu Bakr deposed by divine command in favor of ‘Ali
when the older man had been sent to Mecca to preach Islam and to recite verses from the ninth Chapter
of the Qur'an, "The Immunity"?

While Abu Bakr was present, why did the Prophet take ‘Ali with him to Mecca to break the idols, letting
him mount his own shoulders, ordering him to smash the idol Hubal? Why, in the presence of Abu
Baker, did the Prophet send ‘Ali to preach among the people of Yemen? Finally, why did the Prophet
make ‘Ali his successor and Vicegerent instead of Abu Bakr?

Sheikh: There is a very strong hadith from the Holy Prophet which cannot be contradicted. It is related
by Amr ibn As who said: "One day I asked the Prophet: 'O Prophet of Allah! Whom do you love most
among the women?' He replied, 'A’ysha.' I said: 'Whom do you love best among the men?' He replied,
'A’ysha's father, Abu Bakr.'" Since the Prophet preferred Abu Bakr over all other men, he was superior to
the whole community. This fact in itself is the most compelling proof of the legitimacy of Abu Bakr's
caliphate.

Reply to supposed hadith that Abu Bakr and A’ysha were

preferred by the Prophet

Well-Wisher: Apart from the fact that this hadith is concocted by Abu Bakr's supporters, it is inconsistent
with authentic hadith which are accepted by both sects. This hadith should be considered from two
points of view: from the side of Ummu'l-Mu'minin A’ysha and from the side of Abu Bakr. The Prophet
could not have said that of all women he loved A’ysha most. I have already stated earlier that this
contradicts many authentic hadith in both Sunni and Shi’as books.

Sheikh: Which hadith does this tradition contradict?

Well-Wisher: There are many hadith about the mother of the Imams, Fatima Zahra, narrated by your
own ulama’, which contradict your statement. Hafiz Abu Bakr Baihaqi in his ‘Ta'rikh’, Hafiz Ibn Abdu'l-
Bar in ‘Isti'ab’, Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’, and others of your ulama’ have
reported that the Prophet said repeatedly: "Fatima is the best of all the women of my community."

Imam Ahmad Ibn Hanbal in ‘Musnad’ and Hafiz Abu Bakr Shirazi in ‘Nuzulu'l-Qur'an Fi ‘Ali’ narrate from
Muhammad Ibn Hanafiyya, and he from the Commander of the Faithful, ‘Ali, Ibn Abdu'l-Barr in Isti'ab, in
the account of Fatima, related from Ummu'l-Mu'minin Khadija, from Abdu'l-Warith Ibn Sufyan and from
Abu Dawud, and Anas Ibn Malik, Sheikh Sulayman Balkhi Hanafi in Chapter 55 of ‘Yanabiu'l-Mawadda’,
Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’, Mawadda XIII - these and many other narrators of
hadith have reported from Anas Ibn Malik that the Prophet said:

"There are four pre-eminent women of the world: Mary, daughter of Imran; Asiya, daughter of Mazahim;
Khadija, daughter of Khalid; and Fatima, daughter of Muhammad." Khatib in his ‘Ta'rikh’ Baghdad
narrates that the Prophet declared these four women the best of all the women of the world. Then he
pronounced Fatima to be superior to them all in this world and in the hereafter.

Muhammad Ibn Isma'il Bukhari in his Sahih, and Imam Ahmad Ibn Hanbal in ‘Musnad’ narrate from
A’ysha Bint Abi Bakr that the Prophet said to Fatima: "O Fatima, I give you the good tidings that Allah
made you superior to all the women of the world, and made you the purest of all the women of Islam."

Also Bukhari in his Sahih, Part IV, page 64, Muslim in Sahih, Part II, in the Chapter "Merits of Fatima,"
Hamidi in his Jam'a Bainu's-Sahihain, Abdi in his Jam'a Bainu's-Sihahu's-Sitta - these and many others
have reported on the authority of Ummu'l-Mu'minin A’ysha that the Prophet said: "O Fatima! Are you not
happy that you are the chief of the women of all the world?"

Ibn Hajar Asqalani has quoted the same passage in his Isaba in connection with the life of Fatima with
the version: "You are the best of all the women of the world." Also, Bukhari, Muslim, Imam Ahmad Ibn
Hanbal, Tibrani, and Sulayman Balkhi Hanafi - all have recorded this hadith.

In addition, Bukhari and Muslim, each in his Sahih, Imam Tha'labi in his Tafsir, Imam Ahmad ibn Hanbal
in ‘Musnad’, Tibrani in ‘Mu'jamu'l-Kabir’, Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, Chapter 32,
on the authority of the Tafsir of Ibn Abi Hatim, ‘Manaqib’ of Hakim, Wasit and Wahidi, the ‘Hilyatu'l-
Auliya’ of Hafiz Abu Nu'aim Isfahani, and Fara'id of Hamwaini, Ibn Hajar Makki in ‘Sawa'iq Muhriqa’,
under verse 14 on the authority of Ahmad, Muhammad ibn Talha Shafi'i in ‘Matalibu's-Su'ul’, page 8,

Tabari in Tafsir, Wahidi in ‘Asbabu'n-Nuzul’, Ibn Maghazili in ‘Manaqib’, Muhibu'd-Din Tabari in

‘Riyazu'n-Nuzra’, Mu'min Shablanji in ‘Nuru'l-Absar’, Zamakhshari in ‘Tafsir’, Imam Fakhru'd-Din Razi in
‘Tafsir Kabir’, Sayyid Abu Bakr Shahabu'd-Din Alawi in ‘Rishfatu's-Sadi min Bahr al-Faza'il al-Baniu'l-
Nabi'i'l-Hadi’, Chapter 1, pages 22-23 on the authority of ‘Tafsir’ of Baghawi, ‘Tafsir’ of Tha'labi,
‘Manaqib’ of Ahmad, ‘Kabir’, and ‘Ausat’ of Tibrani, and Sadi, Sheikh Abdullah ibn Muhammad ibn 'Amir
Shabrawi Shafi'i in ‘Al-'Ittihaf’, page 5 on the authority of Hakim, Tibrani, and Ahmad, Jalalu'd-Din Suyuti
in ‘Ihya'u'l-Mayyit’ on the authority of the ‘Tafsir’s of Ibn Mundhir, Ibn Abi Hatim, Ibn Mardawaih, and
‘Mu'jamu'l-Kabir’ of Tibrani; and Ibn Abi Hatim and Hakim.

In short, most of your eminent ulama’ (barring a few staunch followers of the Bani Umayya and enemies
of the Ahlul Bayt), have narrated from Abdullah ibn Abbas and others that when the following verse of
the Holy Qur'an was revealed:

"Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns
good, We give him more of good therein..." (42:23)

a group of companions asked "O Prophet of Allah, who are those of your relatives whose love has been
made obligatory on us by Allah?" The Prophet replied, "They are ‘Ali, Fatima, Hasan, and Husain." Some
hadith contain the words "and their sons," meaning Hasan and Husain.

Shafi'is acknowledgement that love for Ahlul Bayt is obligatory

Even Ibn Hajar (a very intolerant person) in his ‘Sawa'iq Muhriqa’, page 88, Hafiz Jamalu'd-Din Zarandi
in ‘Mi'raju'l-Rasul’, Sheikh Abdullah Shabrawi in ‘Kitabu'l-Ittihaf’, page 29, Muhammad Ibn ‘Ali Sabban of
Egypt in ‘As'afu'r-Ra'ghibin’, page 119, and others have related from Imam Muhammad Ibn Idris Shafi'i,
who is one of your four Imams and the religious head of the Shafi'is, that he used to say: "O Ahlul Bayt of
the Prophet of Allah! Love for you has been made obligatory for us by Allah, as revealed in the Holy
Qur'an (referring to the above verse).

It is sufficient for your dignity that if one does not send salutations to you in the ritual prayers, his prayers
will not be accepted." Now I ask you, can the one-sided hadith reported by you stand against all these
authentic hadith which have been accepted by both the Sunni and Shi’as sects?

Misconception regarding Holy Prophet's love for A’ysha

In regard to the Prophet's love for you A’ysha, do you think that because of his sensual desires he loved
A’ysha more than Fatima? It is true that A’ysha was his wife and therefore an Ummu'l-Mu'minin (mother
of the believers) like the other wives of the Prophet.

But is it conceivable that he loved A’ysha more than he loved Fatima, whose love was made obligatory
in the Holy Qur'an, for whom the verse of purity was revealed and who was included in the Mubahala?
Surely you know that the Prophet and the vicegerents were not motivated by sensual desires, and that
they looked only to Allah.

This dedication was particularly true for the last of the Prophets. He loved those whom Allah loved.
Should we reject these authentic hadith which have been accepted by ulama’ of both sects, and which
agree with the verses of the Holy Qur'an, or should we regard the hadith that you have just narrated as
fabricated?
You claim that the Prophet said that he loved Abu Bakr more than any other man. But this claim is also
at variance with many other authentic hadith which have been narrated by your own ulama’, who have
insisted that, according to the Prophet, the most dearly loved man was ‘Ali.

Holy Prophet preferred ‘Ali to all other men

Sheikh Sulayman Balkhi in his ‘Yanabiu'l-Mawadda’, Chapter 55, narrates from Tirmidhi Buraida's hadith
that, according to the Prophet, the most dearly loved woman was Fatima and the most dearly loved man
was ‘Ali. Muhammad Ibn Yusuf Ganji Shafi'i in his ‘Kifayatu't-Talib’, Chapter 91, reports on the authority
of Ummu'l-Mu'minin A’ysha that she said: "Allah did not create any one whom the Holy Prophet loved
more than ‘Ali." He adds that this is the hadith which Ibn Jarir in his ‘Manaqib’, and Ibn Asakir Damishqi
in his translation have narrated from ‘Ali.

Muhyi'd-Din and Imamu'l-Haramain Ahmad Ibn Abdullah Shafi'i relates from Tirmidhi in ‘Dhakha'iru'l-
Uqba’ that people asked A’ysha which woman was loved most by the Prophet, and she replied, "Fatima."
Then she was asked about the man loved most by the Prophet and she replied, "Her husband, ‘Ali bins
Abu Talib."

Further, he related from the Mukhalis of Dhahabi and Hafiz Abu'l-Qasim Damishqi and he from A’ysha
that she said: "I have not seen a man more loved by the Holy Prophet than ‘Ali, nor a woman more loved
than Fatima."

In addition, the Sheikh relates from Hafiz Khajandi and he from ‘Ma'azatu'l-Ghifariyya’ that she said: "I
went to have an audience with the Prophet in A’ysha's house while ‘Ali was outside the house. The
Prophet said to A’ysha, 'This (‘Ali) is the dearest to me, and the most honored among all men.
Recognize his right and pay respectful regard to his position.'"

Sheikh Abdullah ibn Muhammad ibn Amir Shabrawi Shafi'i, who is one of your prominent ulama’,
recorded in ‘Kitabu'l-Ittihaf bi Hubbi'l-Ashraf’, page 9, Sulayman Balkhi in ‘Yanabiu'l-Mawadda’, and
Muhammad ibn Talha Shafi'i in ‘Matalibu's-Su'ul’, page 6, from Tirmidhi, and he from Jami' ibn ‘Umar, all
narrated the following: "I went to Ummu'l-Mu'minin A’ysha with my aunt (father's sister), and we inquired
of her who was loved most by the Holy Prophet. She replied, 'Among women it was Fatima and among
men, her husband, ‘Ali ibn Abu Talib.'"

This same hadith has been related by Mir Sayyid ‘Ali Hamadani Shafi'i in ‘Mawaddatu'l-Qurba’,
‘Mawadda II’, with the variation that Jami' ibn ‘Umar said that he received this reply from his aunt.

Similarly, Khatib Khawarizmi has related this hadith from Jami' ibn ‘Umar, and the latter from A’ysha at
the end of Chapter 4 of his ‘Manaqib’. Ibn Hajar Makki, in ‘Sawa'iq Muhriqa’, towards the end of Chapter
2, after recording 40 hadith on the merits of ‘Ali, relates the following hadith from A’ysha: "Among
women, Fatima was the woman most loved by the Holy Prophet of Allah and among men, her husband."
Muhammad ibn Talha Shafi'i, in ‘Matalib-us Su'ul’, page 7, after recording several specific hadith on this
issue, expresses his own conclusion in the following words:

"These authentic and unequivocal narrations prove that Fatima was the most beloved of the Prophet
above all other women. She is the highest in rank of all the women of Paradise and also the foremost of
women of this community as well as the foremost of the women of Medina."

These reliable hadith clearly establish that of all creatures, ‘Ali and Fatima were the most loved by the
Prophet. Another proof of the Prophet's preferring ‘Ali to other men is the "Hadith of the Bird" (Hadith al-
Ta'ir). This hadith is so well known and so commonly accepted that we need not mention all its sources.
I will mention only some of them.

Hadith of the roasted bird

Most of your prominent ulama’, like Bukhari, Muslim, Tirmidhi, Nisa'i, and Sijistani in their Siha, Imam
Ahmad Ibn Hanbal in his ‘Musnad’, Ibn Abi'l-Hadid in his commentary on ‘Nahju'l-Balagha’, Ibn Sabbagh
Maliki in ‘Fusulu'l-Muhimma’, and Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, Chapter 8, and a
host of other reliable authors have recorded the ‘hadith al-Ta'ir’ in their works. They verify that this
hadith was reported by 24 narrators of hadith from Anas Ibn Malik.

Ibn Sabbagh Maliki in his ‘Fusulu'l-Muhimma’ writes about it in these words: "In the books of authentic
hadith and reliable narrations, the hadith al-Ta'ir from Anas Ibn Malik is indisputably correct." Sibt Ibn
Jauzi, on page 23 of his ‘Tadhkira’, and ‘Sunan’ of Tirmidhi and Mas'udi on page 49 of Volume II of
‘Muruju'dh-Dhahab’, have focussed especially on the last part of this hadith which contains the Prophet's
prayer and its acceptance by Allah.

Imam Abu Abdu'r-Rahman Nisa'i in the 9th hadith of his ‘Khasa'isu'l-Alawi’, and Hafiz Ibn Iqda and
Muhammad Ibn Jarir Tabari have all referred to the unbroken chain of narrators, and to the authentic
sources of this hadith, saying that it was narrated by 35 companions of the Holy Prophet from Anas Ibn
Malik.

In short, all your distinguished ulama’ have verified the authenticity of this hadith and have included it in
their books. Allama Sayyid Hamid Husain has dedicated an entire volume of his ‘Abaqatu'l-Anwar’ to this
hadith. He collected all reliable sources from your distinguished ulama’ and clearly proved the
authenticity of this hadith.

According to this hadith, one day a woman brought a gift of a roasted bird to the Prophet. Before eating
it, the Prophet, raising his hands, invoked Allah thus: "O Allah! Of your whole creation, send the person
who is the dearest to you and to me, so that he may partake of this roasted bird with me."

‘Ali then came in and ate the roasted bird with the Holy Prophet.
Some of your books, such as Fusulu'l-Muhimma of Maliki, Ta'rikh of Hafiz Nishapuri, Kifayatu't-Talib of
Ganji Shafi'i, and Musnad of Ahmad ibn Hanbal, etc., in which the hadith has been reported from Anas
ibn Malik, have recorded that Anas said: "The Prophet had not finished his invocation when ‘Ali came
into the house, but I kept the matter secret. When ‘Ali stamped his foot the third time, the Prophet
ordered me to let him in.

When ‘Ali entered, the Prophet said: 'Allah's Mercy be upon you; what brings you to me?' ‘Ali then told
him that he came to him three times but was allowed entrance only this time. The Prophet asked what
made me behave like that, and I replied: "The truth is that, on hearing your invocation, I wished that such
an honor might fall to the lot of someone of my tribe." Now I ask you respected people whether the
invocation of the Holy Prophet was accepted or rejected by Allah.

Sheikh: Obviously Allah accepted it since He has promised in the Holy Qur'an that He would accept the
Prophet's invocation. Moreover, Allah knew that the Prophet would not make an inappropriate request.
So Allah always accepted his invocation.

Well-Wisher: Allah sent ‘Ali, the most deserving person in His creation, to the Prophet. Your own
scholars have confirmed this event. Muhammad ibn Talha Shafi'i has in his Matalib-us Su'ul, Chapter 1,
Part 5, page 15, established the high position of ‘Ali as the beloved of Allah and of the Prophet on the
basis of the hadith of Ensign (Rayat) and the hadith of the Bird (Ta'ir). In that connection he says: "The
intention of the Prophet was that the people should understand the unique and high distinction of ‘Ali,
who attained the highest pinnacle to be reached by the pious."

Also Hafiz and Muhammad Ibn Yusuf Ganji Shafi'i (died 658 A.H.) writes in his Kifayatu't-talib, Chapter
33, referring to the virtues of ‘Ali Ibn Abi Talib, that this hadith clearly proves that ‘Ali was the dearest
person in creation to Allah.

Later he says that Hakim Abu Abdullah Hafiz Nishapuri related this hadith al-Ta'ir of Anas from 86
narrators and also recorded the names of all 86 narrators. (See Kifayatu't-Talib, Chapter 32). That
"hadith" quoted by you, in comparison with the hadith narrated by your own high-ranking ulama’
(excepting a few stubborn fanatics), cannot be relied upon and would be rejected by learned men.

Sheikh: I'm afraid that you have made up your mind not to accept what we say.

Well-Wisher: How can you attribute such bias to me? Can you cite a single instance in which you have
put forward a cogent argument and I have unreasonably rejected it? I swear that in religious debates
with the Jews, the Christians, the Hindus, and the Brahmins, the ignorant Baha'is in Iran, the Qadanis in
India, and the materialists - in all of these circumstances, I never acted obstinately in my argument. I
never adopted a refractory attitude towards these unbelievers - how could I do so with you, my brothers
in Islam?

Sheikh: We read the account of your debate with the Hindus and Brahmins of Lahore in the newspapers.
We were greatly impressed by it. Although we had not met you, we felt we were morally affiliated with
you. I hope that Allah will lead you and us to the right path. We believe that if there is any doubt about a
certain hadith, we should, according to your proposal, refer it to the Holy Qur'an.

However, if you question the excellence of Caliph Abu Bakr and the mode of caliphate of the major
caliphs, and if you consider the hadith dubious, will you also hesitate to believe an argument based on
the verses of the Holy Qur'an?

Well-Wisher: May Allah not grant us the day when we doubt facts based on the Holy Qur'an or authentic
hadith. However, when we have entered into a religious debate with any nation or community, they also
argued from the verses of the Holy Qur'an to establish their point of view.

Since the verses of the Holy Qur'an have various levels of meaning, the last Prophet, in order to guard
the people against misunderstanding, did not leave the Holy Qur'an as the sole source of guidance. As
has been acknowledged by both sects (Shi’as and Sunnis), he himself said: "I leave with you two great
things: the Book of Allah (Qur'an) and my descendants.

If you are attached to these two, never, never shall you go astray after me. Verily, these two shall never
be separated from one another until they meet me at the Fountain of Kauthar." For this reason, the
meaning of the revelation of the Holy Qur'an should be sought either from the Prophet, the primary
interpreter of the Holy Qur'an, or after him, from the equals of the Holy Qur'an, the Holy descendants of
the Prophet. The Holy Qur'an says:

"So ask you the people of the Remembrance if ye know not." (21:7)

"People of the remembrance" are the Ahlul Muhammad, the

descendants of the Holy Prophet

The ‘Ahle'dh-dhikr’ means the people of the Remembrance, ‘Ali and the Holy Imams, his descendants,
who are the equals of the Holy Qur'an. Sheikh Sulayman Balkhi Hanafi-in his ‘Yanabiu'l-Mawadda’,
Chapter 39, quoting from the ‘Tafsir al-Kashfu'l-Bayan’ of Imam Tha'labi, narrates from Jabir Ibn
Abdullah Ansari, who said: "‘Ali said: 'We descendants of the Holy Prophet are the people of the
Remembrance.'" Since Dhikr, "Remembrance," is one of the names of the Holy Qur'an, this family
contains the people of the Qur'an.

As reported by your and our ulama’, ‘Ali said: "Ask me anything you like before I leave you. Ask me
about the Holy Book (The Qur'an) since I know about every verse in it - whether it was revealed in the
night or during the day, on a plain field or in the steep mountains.

By Allah, no verse of the Holy Qur'an was revealed but I know about what it was revealed, where it was
revealed, and about what person it was revealed. Allah Almighty has endowed me with an eloquent
tongue and a wise mind."

Therefore, basing arguments upon verses of the Holy Qur'an should be in accordance with their
authentic meaning and the interpretations given by those capable of reliable commentary. Otherwise,
everyone would give his own interpretation of the verses of the Qur'an, according to his scope of
knowledge and faith, and that would only result in differences of opinion and conflicting ideas. With this
in mind, I ask you to cite your verses.

Citation of a verse of the Holy Qur’an about the appointment of

the four caliphs, and a reply

Sheikh: Allah clearly says in the Holy Qur'an,

"Muhammad is the Apostle of Allah, and those who are with him are strong against unbelievers,
(but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in
prayer), seeking grace from Allah and (His) good pleasure. On their faces are their marks, (being)
the traces of their prostration." (48:29)

First, this verse proves the superiority of Abu Bakr. Second, it vindicates the position of the four caliphs
as opposed to the claim of the Shi’as sect that ‘Ali was the first caliph. This verse unequivocally states
that ‘Ali was the fourth caliph.

Well-Wisher: Certainly this verse does not give any obvious indication about the mode of appointment of
the caliphs or about the excellence of Abu Bakr. Therefore, you must point out at what place of the verse
this meaning is concealed.

Sheikh: In the beginning of this verse, the phrase "those who are with him" refers to that great man who
was with the Prophet on the 'Night of the Cave.' The order of succession in the caliphate is also apparent
from this verse. "Those who are with him" means Abu Bakr, who accompanied the Prophet in the Cave
of Thawr on the night of Hijra. The phrase "strong against unbelievers" means ‘Umar Ibn Khattab, who
was very harsh with the unbelievers.

The phrase "compassionate to each other" refers to Uthman Ibn Affan, who was very kind. The phrase
"on their faces are their marks, the traces of their prostration" refers to ‘Ali. It is clear that ‘Ali is the fourth
Caliph, not the first, since Allah mentioned him in the fourth place.

Well-Wisher: I wonder how I should reply so that I may not be accused of self interest. No Qur'anic
commentaries, including those of your great ulama’ have interpreted these words as you have. Had this
verse been about the order of the caliphate, the first day after the death of the Prophet, when ‘Ali, the
Bani Hashim, and the distinguished companions of the Prophet raised objections and refused to swear
allegiance to the Caliph, baseless arguments would not have been put forward.
They could have given a silencing reply by citing this Holy verse there and then. Hence, it is clear that
your interpretation is an afterthought. None of the great commentators of your sect, like Tabari, Imam
Tha'labi, Fazil Nishapuri, Jalalu'd-Din Suyuti, Qazi Baidhawi, Jarullah Zamakhshari, Imam Fakhru'd-Din
Razi, or others have interpreted it thus. I fail to understand how you derive this meaning. Where and by
whom was such a meaning given? This verse, from the literary and technical point of view, also goes
against what you say.

Sheikh: I never expected that you would stand so boldly in opposition to the obvious meaning of such a
verse. Of course if you have anything to say against this you may let us know so that the real position
may be established.

Well-Wisher: Considering the grammatical construction of the verse, if we interpret its meaning as you
have, it would either mean that Muhammad is Abu Bakr, ‘Umar, Uthman, and ‘Ali or that Abu Bakr,
‘Umar, Uthman and ‘Ali are Muhammad! Even beginning students know that this sort of interpretation is
grammatically inaccurate. Besides, if this verse referred to the four caliphs, there would have been the
conjunction "and" to coordinate words to give your meaning, but it is not so.

All the commentators of your own sect say that this verse refers to all the believers. Moreover, the
qualities enumerated in this verse apparently refer to one person only, who remained with the Prophet
from the very beginning, and not to four persons. And if we say that one person was the Commander of
the Faithful, ‘Ali, it would be more appropriate according to common sense and hadith than naming any
others.

Argument from the "verse of cave" and its reply

Sheikh: It is strange that you claim that you do not indulge in misleading arguments, although your views
are quite perverse. Allah says in the Holy Qur'an, "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 tranquility upon him and
strengthened him with hosts which you did not see..." (9:40)

First, this verse supports the previous verse and proves that the phrase "and those who are with him,"
refers to Abu Bakr who was with the Prophet in the cave on the night of the Hijra.

Second, the fact that he was with the Holy Prophet is in itself a great proof of Abu Bakr's merit and his
superiority to the whole umma. The Prophet could foretell that Abu Bakr was his successor, and that the
existence of the Caliph after him was necessary. Therefore, he realized that he should protect Abu Bakr
as he would his own.

So, he took him with him so that Abu Bakr might not be caught by the enemy. Such treatment was not
shown to any other Muslim. This clearly proves his right to the caliphate in preference to others.

Well-Wisher: If you would look at the verse more objectively, you would see that your conclusion is
wrong.

Sheikh: Can you advance reasons against the conclusions that we have drawn?

Well-Wisher: I should like you to pass over this issue at the moment because speech breeds speech.
Some biased people may interpret our comments with ill will. I do not wish to incite hatred. One might
conclude that we wish to dishonor the caliphs, though the position of each individual is fixed, and it is not
necessary to make useless interpretations.

Sheikh: You are being evasive. Be assured that reasonable argument does not breed contempt; it
removes misunderstandings.

Well-Wisher: Since you have used the word "evasive," I am constrained to reply, so that you may know
that I am not avoiding the issue. I wanted to maintain the propriety of our debate. I hope that you will not
find fault with me. You made a thoughtless assertion that the Prophet knew that Abu Bakr would be his
Caliph after him. Therefore, it was necessary for him to save his life, and so he took him with him.

Facts about Abu Bakr's accompanying the Holy Prophet

Reply to your statement is simple. If Abu Bakr had been the only Caliph after the Prophet, such a view
could be possible, but you believe in four caliphs. If this argument of yours is correct, and if it had been
necessary for the Prophet to safeguard the life of the caliph, then the Prophet should have taken with
him all four caliphs in Mecca. Why would he leave three others there, one of them in the perilous
position of sleeping in the Prophet's bed, which was dangerous on a night when his enemies had
gathered to murder him?

According to Tabari (Part III of his History), Abu Bakr was not aware of the Prophet's movement from
Mecca. When he went to ‘Ali and asked him about the Prophet, he told him that the Prophet had gone to
the cave. ‘Ali told him that if he had any business with him, he should run up to him. Abu Bakr ran and
met the Prophet on the way.

So he accompanied him. This series of events indicates that the Prophet did not intend to take Abu Bakr
with him. The latter accompanied him from the middle of the way without the Prophet's permission.

According to other reports, Abu Bakr was taken on the journey for fear of his causing a disturbance and
giving information to the enemy. Your own ulama’ have admitted this fact. For instance, Sheikh Abu'l-
Qasim Ibn Sabbagh, who is one of the well known ulama’ of your sect, writing in his ‘Al-Nur wa'l-
Burhan’ about the life of the Prophet, narrates from Muhammad Ibn Ishaq, and he from Hasan Ibn Thabit
Ansari, that he went to Mecca to perform the Umra before the emigration of the Prophet. He saw that the
Quraish unbelievers were railing at the Prophet's companions.

The Prophet ordered ‘Ali to sleep in his bed, and, fearing that Abu Bakr would disclose this fact to the
unbelievers, the Prophet took Abu Bakr with him.

Finally, it would have been better if you had pointed out what evidence there is in this verse to show the
superiority of Abu Bakr or whether accompanying the Prophet on a journey is proof that one is entitled to
the caliphate.

Sheikh: The evidence is there. First, the companionship of the Prophet and that Allah called him the
Prophet's companion is in itself a qualification. Second, the Prophet himself said: "Verily, Allah is with
us." Third, the sending down of tranquility upon him from Allah, as mentioned in this verse, is the most
compelling proof of Abu Bakr's excellence. Therefore, all of these points taken together indicate his
superiority to others regarding the caliphate.

Well-Wisher: No one hesitates to acknowledge the position of Abu Bakr, an elderly Muslim, one of the
distinguished companions and the father of the wife of the Prophet. However, these reasons do not
prove his superiority of the caliphate. If you try to prove your point with such statements before impartial
men, you will be courting strong criticism. They will say that companionship with virtuous people is no
proof of merit or superiority.

For example, we often see that bad people accompany good ones, and hosts of infidels accompany
Muslims on journeys. Perhaps you have forgotten what the Holy Qur'an says about the Prophet Yusuf
(Joseph), who said:

"O my two companions of the prison (I ask you): are many lords differing among themselves
better, or Allah, the One, the Supreme?" (12:39)

Regarding this verse, commentators have said that when Joseph was taken to the prison, on the same
day the King's cook and the wine bearer, both of whom were unbelievers, were also put into the prison
with him. For five years these three men (both believers and unbelievers) lived together as companions.
When preaching to them Joseph, called them his companions.

Was this companionship of the Prophet ever made grounds for regarding the two infidels as virtuous or
dignified? Did their companionship with the Prophet effect a change in their faith? The writings of the
commentators and historians tell us that after five years of companionship, they were separated from
each other in the same condition.

Another verse of the Qur'an states:

"His companion said to him while disputing with him: 'Do you disbelieve in Him who created you
from dust, then from a small seed, then He made you a perfect man?'" (18:37)
Commentators agree that this verse refers to two brothers: one was a believer, whose name was
Yahuda. The other was an unbeliever whose name was Bara'tus. This fact has also been reported in the
‘Tafsir al-Kabir’ by Imam Fakhru'd-Din Razi, who is one of your ulama’.

These two talked to each other, the details of which cannot be given here. Allah has, however, called
both of them (believer and unbeliever) "companions." Did the unbeliever derive benefit from his
companionship with the believer? Obviously not. Thus, companionship alone is no basis for claiming
one's excellence. There are many examples in support of this view.

The Prophet's words "Allah is with us" no proof of excellence of

Abu Bakr

You also said that since the Prophet said to Abu Bakr, "Allah is with us," that this is proof of Abu Bakr's
excellence and his right to the caliphate! You might reconsider your views. People might ask, for
example, "Does Allah remain with the believers and saints only, and not with the unbelievers?" Do you
know any place where Allah does not exist? Isn't Allah with everyone? Suppose a believer and an
unbeliever are together in a congregation.

The Qur'an says:

"See you not that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere
is there a secret counsel between three (persons) but He is fourth of them, nor (between) five,
but He is the sixth, nor less than that, nor more but He is with them wheresoever they may be."
(58:7)

According to this verse and according to common sense, Allah is with everyone.

Sheikh: The expression "Allah is with us" meant that they were Allah's dearly loved ones because they
traveled in the way of Allah for the purpose of preserving His religion. Allah's blessings were with them.

Well-Wisher: But surely this expression does not prove that one possesses an eternal blessing. Allah
Almighty looks at people's deeds. It has often happened that at one time, people performed good deeds
and were recipients of mercy from Allah.

Later they disobeyed Allah and were subjected to divine wrath. Satan, as you know, worshiped Allah for
thousands of years and received kindness from Him. However, as soon as he disobeyed His Command,
he was damned.

The Holy Qur'an says:

"He said: 'Then get out of it, for surely you are driven away. And surely upon you is a curse until
the Day of Judgement.'" (15:34-35)
Excuse me, there is no harm in citing examples. My purpose is to clarify the point. History contains many
examples of those who were close to Allah but who, after being tested, were cursed. Bal'am Ibn Ba'ur,
for example, a contemporary of Moses, became so close to Allah that Allah revealed to him the ‘Ism al-
A'zam’ (the greatest name of Allah, through which anything sought for is immediately granted by Allah).

He invoked Allah by means of the ‘Ism al-A'zam’ and caused Moses to suffer in the valley of Tia! But at
the time of trial, Bal'am was overpowered by his love for the material world. He followed Satan and was
condemned.

Commentators have given detailed accounts of this event. Imam Fakhru'd-Din Razi in his Commentary,
Part IV, page 463, has reported this matter from Ibn Abbas, Ibn Mas'ud, and Mujahid. Allah in the Holy
Qur'an tells us:

"And recite to them the narrative of him to whom We give Our revelations, but he withdraws
himself from them; so Satan overtakes him, and he is of those who go astray." (7:175)

Barsisa Abid

Or consider the case of Barsisa Abid, who originally worshipped Allah so much that he became
‘Mustajabu'd-da'wa’ (one whose invocations are granted). However, when the time of trial came, he
failed. Misled by Satan, he committed fornication with a girl, was sent to the gallows, and died an
unbeliever. The Holy Qur'an refers to him in these words:

"Like Satan when he says to man: 'Disbelieve,' but when he disbelieves, he says; 'I am surely quit
of you; surely I fear Allah, the Lord of the worlds.' Therefore, the end of both of them is that they
are both in the fire to abide therein, and that is the reward of the unjust." (59:16-17)

So if man has done good deeds at one time, it does not follow that his end will be good. It is for this
reason that we are instructed to say in our invocation: "Let all our actions end in good."

Sheikh: I really didn't expect an honorable man like you to cite the examples of Satan, Bal'am al-Ba'ur,
and Barsisa.

Well-Wisher: Excuse me, I have already stated that there is no harm in citing examples. In fact, we must
cite them in learned debates to prove facts. Let Allah be my witness: I never intended to defame anyone
by citing these examples. My purpose is to prove my point.

Sheikh: This verse clearly proves Abu Bakr's excellence because it says:

"So Allah sent down His tranquility upon him..." (9:40)

The pronoun here refers to Abu Bakr, which proves his superiority.
Well-Wisher: You have misunderstood it. The pronoun used after ‘Sakina’ (peace) refers to the Prophet.
Peace was sent to him and not to Abu Bakr, as is evident from the later sentence in which Allah says:

"...and strengthened him with hosts which you did not see." (9:40)

The fact is that the hosts of unseen angels were to aid the Prophet, not Abu Bakr.

Sheikh: I admit that the divine help was for the Prophet, but Abu Bakr, being in company of the Prophet,
was not without blessings.

The sending down of peace was on the Prophet of Allah

Well-Wisher: If the bestowal of divine blessings referred to two people, Arabic grammar would require
that pronouns be used designating two people in all the phrases of this verse. But the pronouns refer to
one person, the Prophet, and Allah's blessings were for him. If through him the bestowal had been
intended for others as well, their names would have been mentioned. Hence, the sending down of peace
in this verse is for the Prophet alone.

Sheikh: The Prophet of Allah was independent of the divine bestowal of peace. He did not need it
because he was assured of divine blessings. Hence, the bestowal of peace was for Abu Bakr.

Well-Wisher: On what grounds do you say that the Prophet was independent of divine blessings? No
person - Prophet, Imam, or saint - is independent of divine blessings. Perhaps you have forgotten what
the Holy Qur'an says about the incident of Hunain. "Then Allah sent down His tranquility upon His
Apostle and upon the believers." The same thing has been said in chapter 48 (Fath) verse 26, of the
Holy Qur'an. The believers are included after the Prophet in this verse, just as in the "verse of the cave."

If Abu Bakr had been a believer who deserved the bestowal of peace, either the pronoun for two
persons would have been used, or his name would have been mentioned separately. This matter is so
clear that your own ulama’ admit that the pronoun connected with peace does not refer to Abu Bakr.

You might consult ‘Naqzu'l-Uthmaniyya’, compiled by Sheikh Abu Ja'far Muhammad Ibn Abdullah Iskafi,
who is one of the prominent ulama’ and Sheikhs of the ‘Mu'tazilite’s. That scholar completely refutes the
absurdities of Abu Uthman Jahiz. Ibn Abi'l-Hadid also recorded some of those replies in his ‘Sharh
Nahju'l-Balagha’, Volume III, pages 253-281.

In addition, there is a phrase in this verse, the implication of which is contrary to your point. The Prophet
said to Abu Bakr: "Fear you not." The phrase indicates that Abu Bakr was frightened. Was this fear
praiseworthy or not?

If it was, the Prophet would not prohibit anyone from doing a good deed. A vicegerent of Allah
possesses certain qualities. The most important of them, as pointed out in the Holy Qur'an, is that he
never fears the vicissitudes of life. He exercises patience and fortitude. The Holy Qur'an says:

"Now surely the friends of Allah - they shall have no fear nor shall they grieve."(10:62)

Sixth Session, Tuesday night, 28th Rajab 1345

A.H.

Mr. Ghulam Imamain, a respected Sunni merchant, came to the meeting place before sunset. He
mentioned the reason for his coming. He said that he and some others were greatly influenced by the
Well-Wisher's remarks. He said that he heard facts he had never heard before. He and some other
Sunnis had an unpleasant discussion with their ulama’, who could not refute Well-Wisher's arguments
but who stuck stubbornly to their position. When the time for Maghrib prayers came, Mr. Ghulam
Imamain offered both Maghrib and Isha' prayers led by Well-Wisher. When the others arrived, the
discussion began with a comment by Nawab Sahib.

Nawab: Please continue last night's discourse. The interpretation of the verse was incomplete.

Well-Wisher: (Looking toward the Sunni ulama’.) Provided you so allow.

Hafiz: (A bit angrily) No harm. If something remains to be said, we are prepared to listen.

Well-Wisher: Last night I proved, from the grammatical point of view, that the statement of some
commentators that this verse refers to the manner of determining the caliphate was unacceptable. Now I
will argue from another point of view.

Sheikh Abdu's-Salam Sahib said last night that there are four qualities mentioned in this verse. These
qualities, he said, indicate that the verse was revealed in reference to the first four caliphs and that the
verse indicates the order of the caliphate. My response to this argument is, first, reliable commentators
have never made such a statement about the significance of this verse.

Second, you all know that when a quality attributed to a person corresponds precisely with his
characteristics, only then it worth considering. If we consider the facts objectively, we find that it is only
‘Ali who had possessed the attributes described in this verse. These qualities in no way correspond with
those named by Sheikh Sahib.

Hafiz: Weren't all those verses you have already narrated about ‘Ali sufficient? Do you now wish through
your rhetorical cleverness to prove that this Holy verse was also revealed in praise of ‘Ali? If so, let us
know how it does not fit in with the caliphate of the first four caliphs.
300 hundred verses in praise of ‘Ali

Well-Wisher: I haven't falsely attributed verses of the Holy Qur'an in praise of ‘Ali. You are confused.
Can you ignore the fact that well known commentaries and reliable books written by your own ulama’
mentioned many verses of the Holy Qur'an to be in praise of ‘Ali? How can you regard it as being
peculiar to me? Were Hafiz Abu Na'im Ispahani, the author of "Ma Nazala mina'l-Qur'an Fi ‘Ali," and
Hafiz Abu Bakr Shirazi, the author of "Nuzulu'l-Qur'an Fi ‘Ali," Shi’as?

Were the great commentators, like Imam Tha'labi, Jalalu'd-din Suyuti, Tabari, Imam Fakhru'd-Din Razi,
and other high-ranking ulama’, like Ibn Kathir, Muslim, Hakim, Tirmidhi, Nisa'i, Ibn Maja, Abu Dawud,
Ahmad Ibn Hanbal, and even the intolerant Ibn Hajar, who collected in his ‘Sawa'iq’ the verses of the
Holy Qur'an revealed in praise of ‘Ali, Shi’as?

Some of the ulama’, like Tabari, and Muhammad Ibn Yusuf Ganji Shafi'i, in the beginning of his Part 62,
narrating on the authority of Ibn Abbas, and Muhaddith of Syria in his ‘Ta'rikh al-Kabir’, and others have
recorded as many as 300 hundred verses of the Holy Qur'an in praise of ‘Ali.

Were these men Shi’as or did they belong to your great ulama’? We do not need to falsely attribute a
verse of the Holy Qur'an for proving the rank of the Commander of the Faithful, ‘Ali. His enemies
(Amawis, Nawasib, and Khawarij) suppress his virtues, and his friends hesitate to report his excellence
for fear of consequences. Still, books are full of his merits, and they cast light on all aspects of his
attainment. So far as this verse is concerned, I have not indulged in "rhetorical cleverness." I have
revealed the truth, arguing from your own books.

You have observed so far that I have not argued from the reports of Shi’as authors. Even if Shi’as books
are left aside, I will prove ‘Ali's unique superiority. What I have said regarding this verse agrees with the
views of your own ulama’.

Muhammad Ibn Yusuf Ganji Shafi'i, quoted the "Hadith of Similarity" in his ‘Kifayatu't-Talib’, Chapter 23,
from the Prophet to the effect that ‘Ali was similar to the prophets. He says that the reason ‘Ali was
called similar to Noah in wisdom was that ‘Ali was vehement against the unbelievers and kind to the
believers.

Allah has mentioned these attributes in the Holy Qur'an. ‘Ali, who was always with the Prophet, was
"vehement against the infidels and compassionate to the believers." And supposing, as Sheikh Sahib
says, that the phrase "and those who are with him" refers to Abu Bakr because he remained for a few
days with the Prophet in the cave. Can such a man equal him who remained with the Holy Prophet from
childhood and received instruction from him?
‘Ali first to declare belief in Prophet of Allah

Moreover, on the crucial occasion of the declaration of his prophethood, no one supported Muhammad
except ‘Ali. Your eminent ulama’, like Bukhari and Muslim, in their ‘Sahihain, Imam Ahmad ibn Hanbal in
his ‘Musnad’, and many others, such as Ibn Abdi'l-Birr in ‘Isti'ab’, Volume III, page 32, Imam Abu Abdu'r-
Rahman Nisa'i in ‘Khasa'isu'l-Alawi’, Sibt Ibn Jauzi in ‘Tadhkira’, page 63, Sheikh Sulayman Balkhi
Hanafi in ‘Yanabiu'l-Mawadda’, Chapter 12, on the authority of Tirmidhi and Muslim, Muhammad ibn
Talha Shafi'i in ‘Matalibu's-Su'ul’, sub-chapter I, Ibn Abi'l-Hadid in ‘Sharh Nahju'l-Balagha’, Volume III,
p. 258,

Tirmidhi in ‘Jam' al-Tirmidhi’, Volume II, page 314, Hamwaini in ‘Fara'id’, Mir Sayyid ‘Ali Hamadani in
‘Mawaddatu'l-Qurba’, and even the fanatical Ibn Hajar in ‘Sawa'iq al-Muhriqa’, and other prominent
scholars have, with slight variation of words, related from Anas Ibn Malik and others that "the Holy
Prophet was ordained Prophet of Allah on Monday, and ‘Ali, declared his faith in him on Tuesday."

It is also narrated that "The prophethood of Allah was declared on Monday, and ‘Ali offered prayers with
the Holy Prophet on Tuesday." And, again, "‘Ali was the first man who declared his faith in the Prophet."
Also Tabari, Ibn Abi'l-Hadid, Tirmidhi, and others narrate from Ibn Abbas that "‘Ali was the first to offer
prayers."

Training of ‘Ali from childhood by the Holy Prophet

I ask you to consider what your own learned theologian, Nuru'd-din Ibn Sabbagh Maliki in his ‘Fusulu'l-
Muhimma’, Chapter "Tarbiatu'n-Nabi," page 16, and Muhammad Ibn Talha Shafi'i in his ‘Matalibu's-
Su'ul’, Chapter 1, page 11, and others have reported.

During a famine in Mecca, the Prophet told his uncle, Abbas, that the latter's brother, Abu Talib, had too
many children, and that his means of livelihood were narrow. Muhammad recommended that each of
them ask Abu Talib for one child to support so that the heavy burden on him would be reduced. Abbas
agreed.

They went to Abu Talib with their offer, and he accepted. Abbas took Ja'far al-Tayyar under his
guardianship, and the Prophet took ‘Ali. Maliki continues, "‘Ali remained continuously with the Holy
Prophet until the latter was formally declared the Prophet of Allah."

‘Ali declared his belief in him, and followed him as a prophet of Allah when ‘Ali was only thirteen. He was
the first male to accept Islam. The Prophet's wife Khadija was the only person to accept the Prophet
before ‘Ali.

In the same chapter, Maliki reports that Ibn Abbas, Jabir Ibn Abdullah Ansari, Zaid Ibn Arqam,
Muhammad Ibn Munkadar, and Rabi'atu'l-Mara'i said that the first person after Khadija who believed in
the Prophet was ‘Ali. He says that ‘Ali referred to this fact, which has been narrated by your ulama’.

He said: "Muhammad, the Prophet of Allah, is my brother and son of my uncle; Hamza, the chief of the
martyrs, is my uncle; Fatima, the daughter of the Prophet, is my wife; and his daughter's two sons are
my sons by Fatima. Who of you has shared such distinction as I have?

I was the foremost in accepting Islam when I was only a child. The Prophet declared on the day of
‘Ghadir al-Khum’ that it was obligatory to accept me as your guide. (Then he said three times) 'Woe be
to him who faces Allah tomorrow (on the Day of Judgement), if he has subjected me to cruelty.'"

Muhammad Ibn Talha Shafi'i in his ‘Matalibu's-Su'ul’, Part 1, Chapter 1, page 11, and many others of
your learned men, have reported that these statements were in reply to Mu'awiya's letter, to ‘Ali, in which
the former had boasted that his father was the chief of his tribe during the "time of ignorance," and that in
Islam he (Mu'awiya) was the King.

Mu'awiya also said that he was the "maternal uncle of the faithful," the "writer of the Wahi" (revelations),
and a man of virtuous merits." After reading the letter, ‘Ali said: "A man of his character - the son of the
woman who chewed livers - boasts before me! (in reference to Mu'awiya's mother, Hind, who, after the
Battle of Uhud, in a fit of rage, ripped open the dead body of Hamza, tore out his liver, and chewed it).
Mu'awiya, even though he was bitterly opposed to ‘Ali, could not deny these merits.

Moreover, Hakim Abu'l-Qasim Haskani, one of your learned ulama’, narrates from Abdu'r-Rahman Ibn
Auf, regarding the above verse of the ten Quraish who accepted Islam, that ‘Ali was the foremost among
them. Ahmad Ibn Hanbal, Khatib Khawarizmi, and Sulayman Balkhi Hanafi narrate from Anas ibn Malik
that the Prophet said: "The angels blessed me and ‘Ali for seven years, for during that time no voice
proclaimed the oneness of Allah except mine and ‘Ali's." Ibn Abi'l-Hadid Mu'tazali, in ‘Sharh al-Nahju'l-
Balagha’, Volume I, pages 373-5, recorded several hadith narrated through your scholars to the effect
that ‘Ali was the foremost of all others in the matter of Islam.

After recording the various versions, and narrations he concludes: "So the sum total of what we have
stated is that ‘Ali is the first of all men regarding Islam. The view contrary to it is rare, and not worth our
attention."

Imam Abu Abdu'r-Rahman Nisa'i, author of one of the six books of authentic hadith, has recorded in
‘Khasa'isu'l-Alawi’ the first six hadith on this topic and has confirmed that the foremost person in Islam,
and the first to offer prayers with the Prophet was ‘Ali.

In addition, Sheikh Sulayman Balkhi Hanafi in ‘Yanabiu'l-Mawadda’, Chapter 12, recorded 31 hadith
from Tirmidhi, Hamwaini, Ibn Maja, Ahmad ibn Hanbal, Hafiz Abu Nu'aim, Imam Tha'labi, Ibn Maghazili,
Abu'l-Muwayyid Khawarizmi, and Dailami, the conclusion of which is that ‘Ali was the first in the entire
Muslim community to have accepted Islam.
Even the intolerant Ibn Hajar Makki has in ‘Sawa'iq Muhriqa’, Chapter 2, recorded hadith on the same
issue, some of which have been accepted by Sulayman Balkhi Hanafi in his ‘Yanabiu'l-Mawadda’.

Further, in ‘Yanabiu'l-Mawadda’, towards the close of chapter 12, he related from Ibn Zubair, Makki and
he from Jabir Ibn Abdullah Ansari, a hadith about ‘Ali's merits, which I would like to present here with
your permission in order to conclude my argument.

The Prophet said: "Allah Almighty chose me as a Prophet and revealed sacred scriptures to me. I said to
Him, 'O Allah, My master, You sent Moses to Pharaoh, Moses asked you to make his brother, Aaron, his
vizier to strengthen his hand, so that his words might be witnessed. Now I ask you, O Allah, that you
appoint for me from among my family a vizier who may strengthen my hand. Make ‘Ali my vizier and
brother, infuse gallantry into his heart, and give him power over the enemy. ‘Ali was the first person to
believe in me and to witness my prophethood and the first person to declare the oneness of Allah along
with me.' Afterward I continued to pray to Allah.

Therefore, ‘Ali is the chief of the successors. To follow him is a blessing; to die in obedience to him is
martyrdom. His name appears in the Torah along with my name; his wife, the most truthful, is my
daughter; his two sons, who are the chiefs of the Youth of Paradise, are my sons.

After them all the Imams are vicegerents of Allah over His creation after the prophets; and they are the
doors of knowledge among my people. He who follows them is rescued from Hellfire; he who follows
them is guided to the right path; he who is endowed by Allah with love for them will surely be sent to
Paradise. So, enlightened people, take heed."

I could quote similar hadith all night, all of which have been recorded by your own scholars. But I think
this is enough. ‘Ali alone associated with the Holy Prophet from childhood, and therefore it is fitting that
we consider him the person referred to in the words "those who are with him," and not the one who
accompanied the Prophet on a few days' journey.

‘Ali's faith while only a child

Hafiz: You have proven your point, and no one has ever denied that ‘Ali was foremost in accepting
Islam. But this fact does not qualify him as pre-eminent in comparison with other companions. True, the
high caliphs professed faith in Islam years after ‘Ali, but their faith was different from his and better.

The reason is that ‘Ali was only a child, and these people were mature. Obviously, the faith of older, wise
men was superior to that of a child. In addition, ‘Ali's faith was only blind following, and the faith of these
people was based on reason.

Faith acquired by reason is better than blind faith. Since a child, who is not under a religious obligation to
perform duties, does not profess faith except by blind following, so ‘Ali, who was only a child of thirteen,
professed his faith only through blind following.
Well-Wisher: Such talk is really surprising coming from a learned man like you. I wonder how to refute
such an argument. If I were to say that you adopt such a position out of malice, it would be against my
disposition to attribute such a motive to a learned man. Let me put a question to you: was ‘Ali's
acceptance of Islam based on his personal wish or on the invitation of the Prophet?

Hafiz: Why do you take such a severe view of the way we talk since, when we have doubts, we must
discuss them. In reply to your question, I admit that ‘Ali accepted Islam at the invitation of the Holy
Prophet.

Well-Wisher: When the Prophet invited ‘Ali to accept Islam, did the former know a child is not bound by
religious commitments? If you say that he did not know it, you attribute ignorance to him, and if he did
know it and invited ‘Ali anyway, then his action was absurd. Obviously, to attribute absurdity to the
Prophet is infidelity since a prophet is infallible. Allah says about him in the Holy Qur'an:

"Nor does he speak out of desire. It is naught but revelation that is revealed." (53:3-4)

The Prophet considered ‘Ali a person worthy to be invited to accept Islam. Apart from this, youth does
not necessarily preclude wisdom. Maturity is taken into consideration concerning discharge of religious
obligations, but not for matters connected with wisdom. Faith is concerned with matters relating to
wisdom and not religious laws. So ‘Ali's faith during childhood is a virtue for him just as Allah tells us in
the Holy Qur'an about Jesus in these words:

"He said: Surely I am a servant of Allah; He has given me the Book and made me a prophet."
(19:30)

Also in this chapter He says about Prophet Yahya:

"...and We granted him wisdom while yet a child." (19:12)

Sayyid ‘Ali Humairi Yamani, (died 179 A.H.), points to the same fact in his couplets. He says: "Just as
Yahya reached the rank of prophethood in his childhood, ‘Ali, who was the successor of the Prophet and
the father of his sons, was also ordained Vicegerent of Allah and guardian of the people while only a
child."

Virtue and dignity bestowed by Allah do not depend on age. Wisdom and intelligence depend upon an
inborn tendency. I am surprised by your comment since such arguments were made by the Nasibis and
Kharijis at the instigation of the Umayyads. They denigrated ‘Ali's faith as being mere blind adherence to
what he was taught.

Even your own scholars have acknowledged ‘Ali's merit in this respect. Muhammad Ibn Talha Shafi'i, Ibn
Sabbagh Maliki, Ibn Abi'l-Hadid and others have quoted ‘Ali's couplets. In one of his couplets he says: "I
was first and foremost among you in embracing Islam when I was only a small child."
If ‘Ali's faith at such a tender age had not been meritorious, the Prophet would not have characterized it
as such. Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Chapter 55, page 202, narrates from
Ahmad Ibn Abdullah Shafi'i, quoting from the second Caliph, ‘Umar Ibn Khattab, who said, "Abu Bakr,
Abu Ubaida Jarra, and a group of people were present in the company of the Prophet of Allah when he
patted ‘Ali on the shoulder and said: 'O ‘Ali! You are the first and foremost among all believers and
Muslims in embracing Islam. You are to me as Aaron was to Moses.'"

Also Imam Ahmad Ibn Hanbal narrates from Ibn Abbas, who said that he, Abu Bakr, Abu Ubaida Ibn
Jarra, and others were with the Prophet when he put his hand on ‘Ali's shoulder and said: "You are
foremost in faith in Islam among all the Muslims, and you are to me as Aaron was to Moses, O ‘Ali! He
who thinks he is my friend while he is your enemy is a liar."

Ibn Sabbagh Maliki records a similar hadith in ‘Fusulu'l-Muhimma’, p. 125, from ‘Khasa'isu'l-Alawi’ as a
narration of Abdullah ibn Abbas, and Imam Abu Abdu'r-Rahman Nisa'i reports in ‘Khasa'isu'l-Alawi’ that
he said: "I have heard ‘Umar ibn Khattab saying 'Mention ‘Ali's name with respect because I have heard
the Prophet saying that ‘Ali has three qualities. I (‘Umar) wished that I had only one of them because
each of those qualities is dearer to me than anything in this world.'"

Ibn Sabbagh has narrated the following in addition to what others have recorded. The Holy Prophet said
about ‘Ali, "He who loves you loves me, and he who loves me, Allah loves him, and whomever Allah
loves, He brings to Paradise. But he who is hostile to you is hostile to me, and he who is hostile to me,
Allah is hostile to him and condemns him to Hell."

‘Ali's declaring himself a Muslim even while he was still a boy establishes the excellence of his wisdom
and merit, which no other Muslim can attain. Tabari in his ‘Ta'rikh’ quotes from Muhammad Ibn Sa'ad Ibn
Abi Waqqas, who said: "I asked my father whether Abu Bakr was the first of the Muslims.

He said, 'No, more than fifty people embraced Islam before Abu Bakr; but he was superior to us as a
Muslim.'" He also writes that ‘Umar Ibn Khattab embraced Islam after forty-five men and twenty-one
women. "As for the foremost one in the matter of Islam and faith, it was ‘Ali Ibn Abi Talib."

‘Ali's faith was part of his very nature

Besides the fact that ‘Ali was foremost in embracing Islam, he possessed another merit, peculiar to him,
and more important than his other merits: ‘Ali's Islam derived from his nature, while that of others
occurred only after previous unbelief. Unlike other Muslims and companions of the Prophet, ‘Ali was
never an unbeliever.

Hafiz Abu Nu'aim Ispahani in his ‘Ma Nazalu'l-Qur'an Fi ‘Ali’, and Mir Sayyid ‘Ali Hamadani in
‘Mawaddatu'l-Qurba’ narrate that Ibn Abbas said, "I swear by Allah that there was no one who had not
worshipped idols before embracing Islam except ‘Ali. He accepted Islam without having ever worshipped
the idols."

Muhammad Ibn Yusuf Ganji Shafi'i in his ‘Kifayatu't-Talib’, Chapter 24, quotes the Prophet as saying,
"Those who took the lead in accepting faith in the oneness of Allah among the followers of the Prophets
were three people who were never polytheists: ‘Ali Ibn Abu Talib, the man in the Sura Ya Sin, and the
believer of the people of Pharaoh. The Truthful Ones are Habib al-Najjar, among the descendants of Ya
Sin, Ezekiel among the descendants of Pharaoh, and ‘Ali Ibn Abu Talib, who excelled all of them."

Mir Sayyid ‘Ali Hamadani in ‘Mawaddatu'l-Qurba’, ‘Mawadda 7’, Khatib Khawarizmi in ‘Manaqib’, and
Imam Tha'labi in his Tafsir narrate from the second Caliph, ‘Umar Ibn Khattab: "I bear witness that I
heard the Prophet say, 'If the seven heavens were put in one balance and ‘Ali's faith in the other, ‘Ali's
faith would surely outweigh the other.'"

The same point has been included in couplets composed by Sufyan ibn Mus'ab ibn Kufi as follows: "By
Allah, I bear witness that the Prophet said to us: 'It should not remain unknown to anyone that if the faith
of all those living on the earth were placed in one scale of the balance and that of ‘Ali in the other scale,
‘Ali's faith would outweigh the other.'"

‘Ali excelled all other companions and the whole community in

merit

Mir Sayyid ‘Ali Hamadani Shafi'i has recorded many hadith in his ‘Mawaddatu'l-Qurba’, which supported
‘Ali's excellence. In the seventh ‘Mawadda’ he quotes from Ibn Abbas that the Holy Prophet said, "The
best of men of all the worlds in my period is ‘Ali."

Most of your fair-minded ulama’ have accepted the superiority of ‘Ali. Ibn Abi'l-Hadid in his ‘Sharh
Nahju'l-Balagha’, Volume 111, page 40, says that Abu Ja'far Iskafi, the chief of the ‘Mu'tazilite’ sect,
declared that Bashr Ibn Mu'tamar, Abu Musa, Ja'far Ibn Mubashshir, and other ulama’ of Baghdad
believed that, "The most excellent person among all Muslims was ‘Ali Ibn Abu Talib, and after him his
son Hasan, then his son Husain, after him Hamza, and after him Ja'far Ibn Abi Talib." He goes on to say
that his master Abu Abdullah Basri, Sheikh Abu'l-Qasim Balkhi, and Sheikh Abu'l-Hasan Khayyat had
the same belief as Abu Ja'far Iskafi regarding the superiority of ‘Ali.

He explains the faith of the Mu'tazilite sect saying: "The best of the men after the Prophet of Allah, is the
successor of the Prophet, the husband of Fatima, ‘Ali; after him, his two sons, Hasan and Husain; after
them, Hamza, and after him Ja'far (Tayyar).

Sheikh: If you knew the statements of the ulama’ in support of the excellence of Abu Bakr, you would not
have made such remarks.
‘Ali's faith superior to Abu Bakr's

Well-Wisher: All the reliable Sunni ulama’ have acknowledged the superiority of ‘Ali. For instance, you
may refer Ibn Abi'l-Hadid Mu'tazali's ‘Sharhe Nahju'l-Balagha’, Volume 111, page 264, in which the
same statement has been quoted from Jahiz that Abu Bakr's faith was superior to that of ‘Ali. However,
Abu Ja'far Askafi, one of the eminent ulama’ of the Mu'tazilite sect, rejected this claim, saying that ‘Ali's
faith was superior to Abu Bakr's and all other companions.

Abu Ja'far said, "We do not deny the excellence of the companions, but certainly we do not consider any
of them superior to ‘Ali." ‘Ali was of such an exalted rank that to mention his name along with other
companions is unbecoming.

In fact, the virtues of the companions cannot be compared with the sublime merits of ‘Ali. Mir Sayyid ‘Ali
Hamadani narrates in his Mawadda VII from Ahmad Ibn Muhammadu'l-Karzi Baghdadi, who said that he
heard from Abdullah Ibn Ahmad Ibn Hanbal, who asked his father Ahmad Ibn Hanbal about the rank of
the companions of the Prophet.

He named Abu Bakr, ‘Umar, and Uthman and stopped. Abdullah then asked his father, "Where is the
name of ‘Ali Ibn Abu Talib?" His father replied, "He belongs to the Holy descendants of the Prophet. We
cannot mention his name (being of such prominence) along with those people."

We see in the Holy Qur'an that in the verse of Mubahala ‘Ali is referred to as the 'self' of the Holy
Prophet. There is a hadith in support of this view, which is recorded in the same Mawadda VII, narrated
from Abdullah Ibn ‘Umar Ibn Khattab.

He said that one day while counting the names of the companions, he named Abu Bakr, ‘Umar, and
Uthman. A man said, "O Abu Abdu'r-Rahman! Why did you omit the name of ‘Ali?" He replied: "‘Ali is
one of the descendants of the Prophet. He cannot be included with anyone else. He is in the same
category as the Prophet of Allah."

Let me relate another hadith from the same Mawadda. It is narrated from Jabir Ibn Abdullah Ansari that
one day in the presence of Muhajirs (Meccan emigrants living in Medina) and Ansars ("helpers" of
Medina who received the Muslim emigrants into their community), that the Prophet said to ‘Ali, "O ‘Ali! If
a man offers complete prayers to Allah, and then doubts that you and your family are superior to all
other beings, his abode shall be Hell."

(After hearing this hadith, all those present, particularly Mr. Hafiz, showed repentance, lest they should
be among the doubtful ones). I have referred to only a few hadith. Your choice seems to be to reject all
these authentic hadith, which are recorded in your own books, or to acknowledge that ‘Ali's faith was
superior to that of all the companions, including Abu Bakr and ‘Umar.

I also ask you to consider the hadith (acknowledged by both sects) in which the Holy Prophet said on the
occasion of ‘Ghazawa al-Ahzab’ (also known as the Battle of the Trench), when ‘Ali killed Amru Ibn Abd
al-Wudd with one stroke of his sword: "One stroke of ‘Ali in the Battle of Khandaq (the Trench) has
earned more merit for him than the reward for good deeds of the whole community (jinn and men) until
the Day of Judgement." If only one stroke of his sword was better in merit than the prayers of jinn and
human beings combined, certainly his preeminence cannot be questioned by anyone except malicious
fanatics.

‘Ali as the self of the Holy Prophet

Had there been no other proof of ‘Ali's superiority to all the companions and to humanity at large, the
verse of Mubahala is sufficient to prove his excellence. It refers to ‘Ali as the 'self' of the Prophet. The
Holy Prophet was admittedly superior to all of humanity from beginning to end.

Hence, the word "anfusana" (ourselves) in the verse referring to ‘Ali proves that he was also superior to
all of humanity from beginning to end. Perhaps now you will admit that in the phrase "And those who are
with him," the reference is to ‘Ali. He was with the Prophet before anyone else from the beginning of
Islam.

As to why ‘Ali did not accompany the Prophet on the night of his migration from Mecca, it is clear that the
Prophet entrusted ‘Ali with more important duties. No one was as trustworthy as ‘Ali. He was left behind
to return to its owners the property entrusted to the Prophet. (‘Ali's second responsibility was to send
members of the Prophet's family and other Muslims to Medina. And even though ‘Ali was not with the
Prophet in the cave that night, he performed a more important duty as he lay in the Prophet's bed.)

Qur'anic verse in praise of ‘Ali on his sleeping in the Prophet's

bed on the night of hijra

Your own scholars have mentioned ‘Ali's merit in their commentaries. For instance, Ibn Sab'i Maghribi in
‘Shifa'u's-Sudur’, Tibrani in ‘Ausat’, and ‘Kabir’, Ibn Athir in ‘Usudu'l-Ghaiba’, Volume IV, page 25,
Nuru'd-Din Sabbagh Maliki in ‘Fusuli'l-Muhimma Fi Ma'rifati'l-'aimma’, page 33, Abu Ishaq Tha'labi Fazil
Nishapuri, Fakhru'd-Din Razi and Jalalu'd-Din Suyuti, each in his Tafsir, Hafiz Abu Nu'aim Ispahani, the
well known Shafi'i traditionist in ‘Ma Nazala'l-Qur'an fi ‘Ali’, Khatib Khawarizmi in ‘Manaqib’,

Sheikhu'l-Islam Ibrahim ibn Muhammad Hamwaini in ‘Fara'id’, Muhammad ibn Yusuf Ganji Shafi'i in
‘Kifayatu't-Talib’, Chapter 62, Imam Ahmad ibn Hanbal in ‘Musnad’, Muhammad ibn Jarir through
various sources, Ibn Hisham in ‘Siratu'n-Nabi’, Hafiz Muhaddith of Damascus in ‘Arba'in Tiwal’, Imam
Ghazali in ‘Ihya'u'l-Ulum’, Volume III, page 223, Abu's-Sa'adat in ‘Faza'ilu'l-Itrati't-Tahira’,

Ibn Abi'l-Hadid in ‘Sharhe Nahju'l-Balagha’, Sibt Ibn Jauzi in ‘Tadhkira’, and others of your prominent
‘ulama’, report that when the Holy Prophet intended, by divine command, to leave Mecca for Medina, he
asked ‘Ali to wear his (the Prophet's) green cover sheet and to sleep in his bed. Accordingly, ‘Ali slept in
the Prophet's place.

Then Allah Almighty told the angels Gabriel and Michael that He had made them brothers, and that one
of them would live longer than the other. He asked them which was prepared to give his brother his
excess life, the extent of which neither of them knew. They asked Him whether the choice was
obligatory. They were told it was not obligatory.

Neither of them chose to part with his excess life. Then followed the divine words: "I have created
brotherhood between my vicegerent ‘Ali and my Prophet Muhammad. ‘Ali has offered to sacrifice his life
for the sake of the Prophet's life. By sleeping in the Prophet's bed, he is protecting the Prophet's life.
Now both of you are ordered to go to the earth and save him from the enemy's evil designs."

Accordingly, both of them came to the earth. Gabriel sat at ‘Ali's head and Michael at his feet. Gabriel
said, "Congratulations, O son of Abu Talib! in whom Allah Almighty takes pride in the presence of His
angels." After this, the following verse was revealed to the Prophet:

"And there is the type of man who gives his life to earn the pleasure of God; and Allah is full of
kindness to (His) servants." (2:207)

Now I entreat you, respected gentlemen, to consider this verse carefully when you return home tonight
and to draw your own conclusion. Does superiority rightly belong to him who remained with the Prophet
on a few days journey, expressing fear and grief, or to him who risked his life the same night valiantly
and joyfully, for the safety of the Holy Prophet. Imam Ja'far Askafi, one of the great ulama’ and chiefs of
the Mu'tazilites, proves, as recorded in Abi'l-Hadid's Commentary on ‘Nahju'l-Balagha’, Volume III, page
269-281) that ‘Ali's sleeping in the Prophet's bed was superior to the short stay of Abu Bakr with the Holy
Prophet.

He says: "The Muslim ulama’ unanimously hold that, in reality, ‘Ali's excellence on this night is so exalted
that no man could reach it except Ishaq (Isaac) and Ibrahim (Abraham) when they were prepared to
sacrifice their lives in obedience to Allah's will." (Most commentators, ulama’, and historians believe that
it was Isma'il who offered himself for sacrifice and not Ishaq.)

On page 271 of ‘Sharhe-Nahju'l-Balagha’ the statement of Abu Ja'far Askafi in reply to Abu Uthman
Jahiz Nasibi is recorded. He says: "I have already proved earlier that ‘Ali's sleeping in the Holy Prophet's
bed on the night of the migration was superior to Abu Bakr's remaining in the company of the Prophet in
the cave. In order to emphasize my point, I will prove it from two other points of view. First, the Prophet
of Allah having old and close associations with ‘Ali, loved him dearly. Therefore, he felt the loss of love
when they separated.

On the other hand, Abu Bakr enjoyed the privilege of going with the Prophet. Since ‘Ali was suffering the
pangs of separation, his recompense increased because the greater the agony in service, the greater is
the recompense for it.

Secondly, since Abu Bakr intended to leave Mecca, and had even left it once alone, his situation as a
citizen there became increasingly difficult. So when he left Mecca along with the Prophet, his longing to
depart was fulfilled. Hence, no such moral excellence is due to him as to ‘Ali, who suffered utmost
anguish in risking his life before the drawn swords of the enemy."

Ibn Sab'a Maghribi says in his ‘Shifa'u's-Sudur’ about the bravery of ‘Ali: "There is complete unanimity
among the Arab ulama’ that on the night of Hijra (migration), ‘Ali's sleeping in the Prophet's bed was
superior to going out with him. ‘Ali made himself the Prophet's representative and risked his life for the
Prophet's sake. This point is so clear that no one has ever denied it except those afflicted with insanity or
fanaticism."

I stop here and come to my main point. You said that the Qur'anic phrase:

"Vehement against the infidels" (48:29)

refers to the second Caliph, ‘Umar Ibn Khattab. But this claim cannot be accepted merely because you
say so. We must determine whether or not this attribute is characteristic of him or not. If it is, I am willing
to accept it. Obviously vehemence can be displayed in two ways: in religious debates in which, through
the force of argumentation, the ulama’ of the opposite side are silenced. Second, it can be shown on the
battlefield.

So far as learned discussions are concerned, there is not a single instance in history when ‘Umar
showed any vehemence. At any rate, I have not seen any historical records indicating that ‘Umar
displayed vehemence in learned discussion. I shall be obliged to you if you can cite any such instance.

In fact, your own ulama’ have agreed that it was ‘Ali who solved difficult legal and religious problems
during the period of the first three Caliphs. Although the Umayyads and the blind followers of Abu Bakr
fabricated innumerable hadith on their behalf, they could not hide the fact that when men of other faiths
came to Abu Bakr, ‘Umar, or Uthman, to solve difficult problems, the Caliphs referred the problems to
‘Ali. ‘Ali gave them such convincing replies that many non-Muslims embraced Islam.

The fact that Abu Bakr, ‘Umar, and Uthman acknowledged ‘Ali's superiority is sufficient to prove my
point. Your own scholars have written that Caliph Abu Bakr said, "Remove me, remove me, since I am
not better than you so long as ‘Ali is in your midst."

At least seventy times Caliph ‘Umar admitted: "If ‘Ali had not been there, ‘Umar would have been ruined."
Most of the circumstances involving danger have been mentioned in the books, but I don't want to dwell
on this point. There may be more important topics to discuss.

Nawab: Which topics could be more important than this? Are these matters mentioned in our books? If
they are, will you please let us know?
Well-Wisher: The just ulama’ of your sect agree that ‘Umar often admitted that ‘Ali came to his rescue.

Evidence regarding ‘Umar's saying "had ‘Ali not been there,

‘Umar would have been ruined"

Qazi Fazlullah Ibn Ruzbahan, the fanatic, in his Ibtalu'l-Batil; Ibn Hajar Asqalani in his Tihdhibu'l-Tahdid,
printed in Hyderabad Daccan, page 337; Ibn Hajar in Isaba, Volume II, printed in Egypt, page 509; Ibn
Qutayba Dinawari in Ta'wil al-Mukhtalafu'l-Hadith, page 201-202, Ibn Hajar Makki in Sawa'iq al-
Muhriqa, page 78; Hajj Ahmad Afindi in Hidayatu'l-Murtab, page 146 and 152; Ibn Athir Jazari in
Usudu'l-Ghaiba, Volume IV, page 22; Jalalu'd-Din Suyuti in Ta'rikhu'l-Khulafa, page 66; Ibn Abdu'l-Birr
Qartabi in Isti'ab, Volume II, page 474; Sayyid Mu'min Shablanji in Nuru'l-Absar, page 73;

Shahabu'd-Din Ahmad ibn Abdu'l-Qadir A'jili in Zakhiratu'l-Ma'al; Muhammad ibn ‘Ali As-Saban in
Is'afu'r-Raghibin, page 152; Nuru'd-Din ibn Sabbagh Maliki in Fusulu'l-Muhimma, page 18; Nuru'd-Din
‘Ali ibn Abdullah Samhudi in Jawahiru'l-Iqdain; Ibn Abi'l-Hadid Mu'tazili in Sharhe Nahju'l-Balagha,
Volume I, page 6, Allama Qushachi in Sharh al-Tarid, page 407, Khatib Khawarizmi in Manaqib, page
48, 60, Muhammad ibn Talha Shafi'i in Matalibu's-Su'ul sub-Chapter 6, page 29, Imam Ahmad ibn
Hanbal in Faza'il as well as Musnad; Sibt Ibn Jauzi in Tadhkira, page 85, 87,

Imam Tha'labi in Tafsir Kafshu'l-Bayan, Allama Ibn Qayyim Jauzi in Turuqi'l-Hakim, recording ‘Ali's
judgments from page 41 to page 53; Muhammad ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 57;
Ibn Maja Qazwini in Sunan, Ibn Maghazili Shafi'i in Manaqib; Ibrahim ibn Muhammad Hamwaini in
Fara'id; Muhammad ibn ‘Ali ibn Hasani'l-Hakim in Sharh al-Fathi'l-Mubin, Dailami in Firdaus, Sheikh
Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Chapter 14, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-
Auliya as well as in Ma Nazala'l-Qur'an fi ‘Ali, and a host of other great ulama’ of your sect, with slight
variation in words, have narrated ‘Umar's saying, "If there were no ‘Ali, ‘Umar would have been ruined."

The great theologian, Ganji Shafi'i, in Chapter 57, of his Kifayatu't-Talib Fi Manaqib ‘Ali Ibn Abu Talib,
after narrating some authentic hadith, reports from Hudhaifa Ibn Yaman that "one day ‘Umar met him
and asked him: 'What was your condition when you awoke in the morning?'

Hudhaifa said, 'I rose in the morning hating the Truth, liking mischief, bearing witness to the thing
unseen; learning by heart the uncreated, reciting salutations without being in the state of ritual purity,
and knowing that, what is for me on the earth is not for Allah in the Sky.'

‘Umar was infuriated by these remarks and intended to punish Hudhaifa when ‘Ali came in. He noticed
the signs of rage on ‘Umar's face and asked why he was so angry. ‘Umar told him, and ‘Ali said: 'There
is nothing serious about this remark: What Hudhaifa said was correct. Truth means death, which he
detests; mischief means wealth and children, which he likes; and when he says he bears witness to what
he has not seen, this means that he testifies to the oneness of Allah, death, the Day of Judgement,
Paradise, Hell, the bridge over it named Sira, none of which he has seen.
When he says he learns by heart what is uncreated, this refers to the Holy Qur'an; when he says that he
recites salutations without ablution, this refers to reciting salutations on the Prophet of Allah, which is
permissible without ablution; when he says he has for himself on earth what is not for Allah in the sky,
this refers to his wife, as He has no wife or children.' ‘Umar then said, ‘Umar would have been lost had
‘Ali not arrived.'"

Ganji Shafi'i says that ‘Umar's statement is verified according to reports of most of the narrators of
hadith. The author of Manaqib says that Caliph ‘Umar repeatedly said: "O Abu'l-Hasan! (‘Ali). I would not
be a part of a community without you." He also said: "Women are unable to give birth to a child like ‘Ali."

Muhammad Ibn Talha Shafi'i in his Matalibu's-Su'ul and Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-
Mawadda, Chapter 14, narrating from Tirmidhi, record a detailed report from Ibn Abbas at the end of
which he says: "The companions of the Prophet used to seek religious judgments from ‘Ali, and they
accepted his decisions. Thus, ‘Umar Ibn Khattab said on various occasions, 'If it were not for ‘Ali, ‘Umar
would have been ruined."

In religious matters and learned discussions ‘Umar showed no vehemence. On the contrary, he admitted
his own inability and acknowledged ‘Ali as his refuge. Even Ibn Hajar Makki in Chapter III of Sawa'iq
Muhriqa, reporting from Ibn Sa'd, quotes ‘Umar as saying, "I seek Allah's help in deciding those difficult
problems for which Abu-l-Hasan (‘Ali) is not available."

Caliph ‘Umar’s bravery was never observed on any battlefield

As for ‘Umar's vehemence on the battlefield, history recorded no instance of it. On the contrary,
historians of both sects relate that whenever ‘Umar encountered a powerful enemy, he took to his heels.
Consequently, other Muslims also fled, and the Muslim army was often defeated.

Hafiz: You have gradually increased the unkindness. You have insulted Caliph ‘Umar, who was the pride
of the Muslims and in whose age the Muslims achieved great victories. Because of ‘Umar, Muslim
armies won their battles. You call him a coward and say that he ran away from the battlefield and that
the defeat of the Muslim army was due to him! Is it proper for a man of your caliber to defame Caliph
‘Umar?

Well-Wisher: I'm afraid you are mistaken. Though you have been with me for many nights, you have not
understood me. Perhaps you think that it is due to enmity that I criticize or praise men. It is not. There is
a great liability in religious debates, which has been a source of antagonism among Muslims for
centuries. Such debates often excite malicious tendencies, which are not in accord with the injunctions
of the Holy Qur'an.

The Qur'an clearly says:

"O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin."
(49:12)

You assume that my statements are motivated by malice. The fact is otherwise. I have not uttered a
word contrary to what your own ulama’ have written. You have just said that I have insulted Caliph
‘Umar. But there was not the slightest indication of an insult. What I said corresponds to the records of
history. Now I am constrained to give a clearer view of facts in order to quiet this antagonism.

Conquests not due to personal merits of ‘Umar

You said that Caliph ‘Umar was responsible for the Muslim conquests. No one denies that the Muslims
achieved great conquests during the caliphate of ‘Umar. But remember that, according to the evidence
of your prominent ulama’, like Qazi Abu Bakr Khatib, in his History of Baghdad, Imam Ahmad Ibn Hanbal
in Musnad, Ibn Abi'l-Hadid in Sharhe-Nahju'l-Balagha, and many other writers, Caliph ‘Umar sought
guidance from ‘Ali in all administrative and military matters. And he acted on ‘Ali's advice. In addition,
there was a difference in the Islamic conquests of different periods.

The first kind refers to conquests during the time of the Prophet himself, which were due primarily to
‘Ali's gallantry. Everyone agrees that ‘Ali was the bravest of the brave. If he did not fight in a battle,
victory was not achieved.

For instance, in the Battle of Khaibar, he suffered from an eye ailment, and it was impossible for him to
go to battle. The Muslims suffered repeated defeats until, when he was cured by the Prophet, ‘Ali
advanced toward the enemy and conquered the forts of Khaibar.

In the Battle of Uhud, when the Muslims broke ranks and ran, it was ‘Ali who stood firm. Dauntless, he
protected the Prophet from the enemy until a hidden voice proclaimed, "There is no sword other than
Dhu'l-fiqar, and there is no brave youth other than ‘Ali."

The second kind of conquest pertains to those battles which were fought after the Prophet's death.
These victories were due to the bravery of the great Muslim soldiers and their expert planning. But we
are not concerned here with the Islamic conquests during ‘Umar's caliphate. Our topic is the courage of
Caliph ‘Umar himself. It is not verified by any historical evidence.

Hafiz: It is insulting to claim that Caliph ‘Umar ran from the battlefield and that this led to the defeat of
the Muslims.

Well-Wisher: If citing historical facts about men is an insult, then this insult has been recorded by your
own ulama’.

Hafiz: Where have our ulama’ written that Caliph ‘Umar fled from the battlefield? When did he cause the
defeat of the Muslims?
Abu Bakr's and ‘Umar's defeat in the battle of Khaibar

Well-Wisher: Since ‘Ali was suffering from an eye ailment on the first day of the battle of Khaibar, the
Prophet gave the Muslim flag to Abu Bakr, who led the Muslim army against the Jews. Suffering a defeat
after a short battle, he returned. The next day the Muslim flag was given to ‘Umar, but before he reached
the place of battle, he fled in panic.

Hafiz: These statements are Shi’as fabrications.

Well-Wisher: The Battle of Khaibar was an important event of the Prophet's life, recorded in detail by
historians of both sects. Hafiz Abu Nu'aim Ispahani in his Hilyatu'l-Auliya, Volume I, page 62,
Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, page 40, from the Sira of Ibn Hisham, Muhammad Ibn
Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 14, and many others of your ulama’ have recorded this
event.

But the most authentic narrations are those of two great scholars: Muhammad Ibn Isma'il Bukhari, who
writes in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 100, and Muslim Ibn Hujjaj, who writes
in his Sahih, Volume II, printed in Egypt, 1320 A.H., page 324, that "Caliph ‘Umar fled from the battlefield
on two occasions." Among the many clear proofs on this point are the unambiguous verses of Ibn Abi'l-
Hadid the Mu'tazilite, known as "Alawiyyat al-Sab'a, in praise of ‘Ali. Regarding the "Gate of Khaibar," he
says: "Have you heard the story of the Conquest of Khaibar?

So many mysteries are linked together which bewilder even the wise mind! These two (Abu Bakr and
‘Umar) had no liking for, or acquaintance with, bearing a flag (leading an army). They did not know the
secret of maintaining the prestige of a flag, they covered it with scorn and took to their heels, though
they knew that fleeing from the battlefield is tantamount to infidelity.

They did so because one of the brave Jewish soldiers, a tall youth with a naked sword in hand, riding on
a steed of towering stature, attacked them, like an excited male ostrich, which had gained its strength
from spring air and vegetation. He was like a huge bird which had adorned itself with a beautiful color
and was going towards its beloved. The blaze of the fire of death from his sword and lance shown and
frightened the two men."

Ibn Abi'l-Hadid addressing them (Abu Bakr and ‘Umar) says further: "I apologize for you, for your defeat
and fleeing, since everyone dislikes death and loves life. Like all others, you too did not like death
although there is no immunity from death. But you could not court death."

My purpose is not to insult anyone. I relate historical facts to show that the Caliph had no such bravery
which would entitle him to the epithet "vehement against the infidels." The fact is that he ran from the
battlefield. The attribute in question belonged to ‘Ali alone, who in every battle was vehement against the
infidels. This fact has been attested to by Allah in the Holy Qur'an. He says:
"O you who believe! Whoever of you turns away from his religion, soon Allah will bring another
people; He loves them and they love Him, lowly before the believers, mighty against the infidels,
striving hard in Allah's way, and they fear not the censure of any censurer; this is the grace of
Allah. He gives it to whomsoever He desires."(5:54)

Hafiz: It is astonishing that you try to ascribe this verse to ‘Ali. It refers to the believers who possess
these qualities and are Allah's loved ones.

Well-Wisher: It would be better if you asked me what argument I could furnish in support of my
assertion. My reply is that if this verse were revealed in praise of the believers, they would never have
run from the battlefield.

Hafiz: Is it fair to accuse the believers and the Prophet's Companions of fleeing from danger? These
people fought bravely in battle.

Well-Wisher: It is not I who have called them "runners." History shows them as such. Perhaps you have
forgotten that in the battles of Uhud and Hunain both the believers and the companions in general,
including the great companions of the Prophet, sought safety in flight. As reported by Tabrini and others,
they left the Prophet alone among the infidels. Is it possible that those who turned their backs to the
enemy leaving the Holy Prophet alone to face the enemy were the loved ones of Allah and His Prophet?

I am not the only one to claim that this verse is in praise of ‘Ali. Abu Ishaq Imam Ahmad Tha'labi, whom
you regard as the chief of your traditionists, writes in his Kashfu'l-Bayan that this verse was revealed in
praise of ‘Ali because no other person possessed the attributes mentioned in it.

No historian - ours or foreigners - has written that in any of the 36 battles fought by the Prophet did ‘Ali
ever falter. In the Battle of Uhud, when all the other companions fled, and the enemy's 5,000 troops
attacked the Muslims, the only person who stayed at his post until victory was achieved was ‘Ali.

Although wounded in several places and bleeding profusely, he rallied those who had fled and continued
fighting until victory was achieved.

Hafiz: Are you not ashamed to attribute "fleeing" to the great companions? All the companions in general
and the two Caliphs - Abu Bakr and ‘Umar - in particular bravely surrounded the Prophet and protected
him.

Well-Wisher: You have not studied history very carefully. In general, historians have written that in the
battles of Uhud, Hunain, and Khaibar all the companions fled. I have told you about Khaibar. As for
Hunain, Hamidi in his Jam' al-Bainu's-Sahihain and Halabi in his Siratu'l-Halabiyya, Volume III, page
123, say that all the companions fled, except four: ‘Ali and Abbas were in front of the Prophet, Abu
Sufyan Ibn Harith held the reins of the Prophet's horse, and Abdullah Ibn Mas'ud stood on his left.

The fleeing of the Muslims at Uhud has not been denied by anyone. Muhammad Ibn Yusuf Ganji Shafi'i
in his Kifayatu't-Talib, Chapter 27, with his own sources, quotes Abdullah Ibn Mas'ud as saying that the
Prophet said: "Whenever ‘Ali was sent alone in a battle, I saw Gabriel on his right side, Michael on his
left, and a cloud sheltering him from above until Allah made him victorious."

Imam Abu Abdu'r-Rahman Nisa'i narrates hadith 202 in his Khasa'is al-Alawi that Imam Hasan, wearing
a black turban, came to the people and narrated the qualities of his father, saying that in the Battle of
Khaibar, when ‘Ali went toward the fort, "Gabriel was fighting on his right and Michael on his left side. He
encountered the enemy with great valor until he achieved victory and was entitled to Allah's love."

‘Ali was the loved one of Allah and of the Holy Prophet

In this verse Allah says that He loves those who possess these attributes and that they too love Him.
This quality of being loved by Allah is peculiar to ‘Ali. There is a great deal of evidence in support of this
view. Among the many hadith relating to this matter is the one reported by Muhammad Ibn Yusuf Ganji
Shafi'i in his Kifayatu't-Talib, Chapter 7.

He narrates, through his own sources, from Abdullah Ibn Abbas, who said that one day he was sitting
with his father, Abbas, before the Holy Prophet, when ‘Ali came in and saluted him. The Prophet stood
up, took him into his arms, kissed him between his eyes, and made him sit down at his right side. Abbas
then asked the Prophet if he loved ‘Ali. The Holy Prophet replied, "O my respected uncle! By Allah, Allah
loves him more than I love him."

Hadith of the standard in the conquest of Khaibar

The strongest proof of ‘Ali's being the loved one of Allah, and of his bravery on the battlefield, is the
hadith al-Rayat (Hadith of the Ensign), which is part of your authentic collections of traditions. None of
your prominent ulama’ has denied it.

Nawab: What is the hadith al-Rayat? If you don't mind, please quote it with its sources.

Well-Wisher: The prominent ulama’ and historians of the two sects have both narrated the hadith al-
Rayat. For instance, Muhammad Ibn Isma'il Bukhari, in his Sahih, Volume II, Kitabu'l-Jihad Wa's-Siyar,
Chapter Du'au'n-Nabi, also Volume III, Kitabu'l-Maghazi, Chapter Ghazawa al-Khaibar; Muslim Ibn
Hajjaj in his Sahih, Volume 2, page 324; Imam Abdu'r-Rahman Nisa'i in his Khasa'isu'l-Alawi;

Tirmidhi in his Sunan; Ibn Hajar Asqalani in Isaba, Volume II, p. 508; Muhaddith al-Sham in his Ta'rikh;
Ahmad ibn Hanbal in his Musnad; Ibn Maja Qazwini in Sunan; Sheikh Sulayman Balkhi Hanafi in
Yanabiu'l-Mawadda Chapter 6; Sibt Ibn Jauzi in Tadhkira; Muhammad ibn Yusuf Ganji Shafi'i in
Matalibu's-Su'ul, Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya; Abu Qasim Tibrani in Ausat.

And Abu Qasim Husain ibn Muhammad (Raghib Isfahani) in Muhaziratu'l-Udaba, Volume II, page 212.
In short, virtually all of your historians and traditionists have recorded this hadith, so that Hakim says:
"This hadith has reached the stage of unanimity." Tabrini says: "‘Ali's victory in Khaibar is proved by its
unanimity."

When the Muslim army laid siege to the Fort of Khaibar, it suffered defeat three times under the
command of Abu Bakr and ‘Umar, and they fled. The companions were greatly frustrated. In order to
inspire the companions, the Prophet announced that Khaibar would be conquered. He said: "By Allah,
tomorrow I will give the standard to one who will return successful. He is one who attacks repeatedly and
never leaves the battlefield and never retraces his steps until he achieves success.

He loves Allah and the Prophet of Allah, and Allah and the Prophet of Allah love him." That night the
companions could not sleep, wondering who would be given this special favor. At dawn, all put on their
military garb and presented themselves before the Prophet. The Prophet asked, "Where is my brother
and son of my uncle, ‘Ali Ibn Abu Talib?" They told him, "O Prophet of Allah, he is suffering so much with
sore eyes that he cannot move." The Prophet asked Salman to call ‘Ali. Salman took ‘Ali by the hand
and brought him to the Prophet.

He saluted the Prophet, and after returning the salutation, the Prophet asked, "How are you, O Abu'l-
Hasan?" He replied, "It is all well by the grace of Allah. I am suffering from headache and so much pain
in the eyes that I cannot see anything."

The Prophet bade him come near. When ‘Ali had moved closer, the Prophet applied the saliva of his
own mouth to ‘Ali's eyes and prayed for him. Soon his eyes were bright, and his ailment vanished
completely. He gave ‘Ali the flag of victory. ‘Ali proceeded to the forts of Khaibar, fought against the
Jews, slew their brave soldiers, like Harhab, Harith, Hisham, and Alqama, and conquered the hitherto
invincible Forts of Khaibar.

Ibn Sabbagh Maliki in his Fusulu'l-Muhimma, page 21, has quoted this report from the six books of
tradition, while Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Chapter 14, after narrating the
hadith says that the Prophet's chief poet, Hasan Ibn Thabit, was present on this occasion. He composed
couplets in praise of ‘Ali: "‘Ali was suffering from an eye disorder. Because there was no physician, the
Prophet cured him with his own saliva. So both the curer and the patient were blessed.

The Holy Prophet said, 'Today I will give the standard to a highly skilled horseman, valiant and
chivalrous, my comrade in battle. He loves Allah and Allah loves him; so through him He will make us
conquer the Forts.' After this, leaving all others aside, he selected ‘Ali and made him his successor."

Ibn Sabbagh Maliki narrates from Sahih Muslim that ‘Umar Ibn Khattab said: "I never aspired for bearing
the standard, but that day I had a keen desire for it. I was repeatedly making myself conspicuous before
the Prophet, wishing that perhaps he might call me, and that I might be blessed with this honor. But it
was ‘Ali who was called by the Prophet and the glory went to him."

Sibt Ibn Jauzi has recorded this report in his Tadhkira, page 15, and Imam Abu Abdu'r-Rahman Ahmad
Ibn ‘Ali Nisa'i in his Khasa'isu'l-Alawi, after narrating twelve hadith on the topic of ‘Ali's bearing the
standard at Khaibar, quotes the same report in the eighteenth hadith about ‘Umar's hope for getting the
standard.

Also Jalalu'd-Din Suyuti in his Ta'rikhu'l-Khulafa, Ibn Hajar Makki, in his Sawa'iq, and Ibn Shirwaini in his
Firdausu'l-Akhbar, narrate that ‘Umar Ibn Khattab said: "‘Ali has been endowed with three things, and if I
possessed only one, I would have preferred it to all the camels in my possession: ‘Ali's marriage with
Fatima; his staying in the mosque in every condition, and this was not permissible for anyone except ‘Ali,
and his bearing the standard in the Conquest of Khaibar."

My argument, based on the records of your own traditionists, proves that the reference in the verse -
"He (Allah) loves them and they also love Him" - is to ‘Ali. Muhammad Ibn Yusuf Ganji Shafi'i in his
Kifayatu't-Talib, Chapter 13, relates that the Prophet said: "If one wishes to look at Adam, Noah, and
Abraham, look at ‘Ali." He says that ‘Ali is the one Allah refers to in the Holy Qur'an:

"And those who are with him are strong against the unbelievers, compassionate among
themselves." (48:29).

As for your contention that the phrase in the verse "Compassionate among themselves" refers to Uthman
and indicates his place as the third Caliph, this is not supported by historical evidence. In fact, his
character was just the opposite. There are many arguments to prove this, but I will stop here. What
could be said might provoke hostility.

Hafiz: If you confine yourself to authentic references, there is no reason why we should be displeased.

Well-Wisher: I will mention some of them.

Uthman's character and way of life compared to that of Abu Bakr

and ‘Umar

Ibn Khaldun, Ibn Khallikan, Ibn A'sam Kufi (it is also recorded in Siha al-Sitta), Mas'udi in Muruju'dh-
Dhahab, Volume I, page 435, Ibn Hadid in Sharhe Nahju'l-Balagha, Volume I, and others of your ulama’
affirm that when Uthman Ibn Affan became Caliph, he acted against the examples set by the Holy
Prophet and also against the ways of Abu Bakr and ‘Umar.

Both sects agree that in the Consultative Council in which he was selected as Caliph Abdu'r-Rahman
Ibn Auf offered him allegiance based on the Book of Allah, the hadith of the Prophet, and the ways of
Abu Bakr and ‘Umar.

One condition of his allegiance was that Uthman would not let the Bani Umayya interfere nor would he
give them any authority. But when his position became secure, he violated these pledges. According to
the Holy Qur'an and reliable hadith, to violate an agreement is a great sin.
Your own ulama’ say that Caliph Uthman broke his pledge. Throughout his caliphate he acted in
contradiction to the way of Abu Bakr and ‘Umar. He gave the Bani Umayya full authority over the
people's lives and property.

The wealth of caliph Uthman

Hafiz: In what way did he act against the teachings and practice of the Prophet and the ways of Abu
Bakr and ‘Umar?

Well-Wisher: The famous traditionist, Mas'udi, in his Muruju'dh-Dhahab, Volume I, page 433, and other
historians have recorded that Uthman built a sophisticated stone house with doors made of sandalwood.
He accumulated great wealth, which he bestowed lavishly on the Umayyads and others.

For instance, the religious levy (Khums) from Armenia, which was conquered during this time, was
bestowed on the cursed Marwan without any religious sanction. He also gave him 100,000 dirhams from
the Baitu'l-Mal (the public treasury).

He gave 400,000 dirhams to Abdullah Ibn Khalid, 100,000 dirhams to Hakam Ibn Abi'l-As, who was
cursed and banished by the Prophet, and 200,000 dirhams to Abu Sufyan (as recorded by Ibn Abi'l-
Hadid in his Sharhe Nahju'l-Balagha, Volume I, page 68).

On the day he was murdered, his personal fortune amounted to 150,000 dinars and 20 million dirhams in
cash. He owned property in Wadiu'l-Qura and Hunain valued at 100,000 dinars and huge herds of cattle,
sheep, and camels. As a consequence of his actions, the leading Umayyads amassed great wealth at
the expense of the people.

For a caliph of Islam to accumulate such wealth when many people were starving was certainly wrong.
Moreover, this behavior was completely at variance with the ways of his companions, Abu Bakr and
‘Umar. Uthman pledged in the Consultative Council that he would follow in their footsteps.

Mas'udi in his Muruju'dh-Dhahab says about Caliph Uthman, that when Caliph ‘Umar went with his son,
Abdullah, to perform the Hajj (pilgrimage), their expenditure on the journey, both ways, was sixteen
dinars. He told his son that they had been extravagant. If you compare the frugal ways of ‘Umar with the
lavish expenditures of Uthman, you will admit that the latter's way of life was contrary to his pledge at the
Council.

Caliph Uthman encouraged the evildoers among the Umayyads

Uthman also gave the Umayyads authority over the life and honor of the people. Consequently, disorder
prevailed in Muslim lands. He appointed his favorites to high positions against the wishes of the Holy
Prophet, Abu Bakr, and ‘Umar. For instance, he gave high positions to his uncle, Hakam Ibn As, and
Hakam's son, Marwan, both of whom were banished and cursed by the Prophet.
Hafiz: Can you prove that they were cursed?

Well-Wisher: There are two ways to prove that they were cursed. Allah called the Bani Umayya "The
Accursed Tree" in the Qur'an (17:60). Imam Fakhru'd-Din Razi, Tabari, Qartabi, Nishapuri, Suyuti,
Shawkani, Alusi, Ibn Abi Hatim, Khatib Baghdadi, Ibn Mardawaih, Hakim, Maqrizi, Baihaqi, and others of
your ulama’ narrate from Ibn Abbas that the "Accursed Tree" in the Qur'an refers to the Umayya tribe. In
a dream, the Prophet saw monkeys climbing up and down his pulpit (and driving men away from his
mosque).

When he woke, the Angel Gabriel revealed this verse and told the Prophet that the monkeys were the
Bani Umayyads, who would usurp his caliphate after him. His place of prayer and pulpit would remain in
their control for a thousand months. Imam Fakhru'd-Din Razi narrates from Ibn Abbas that the Prophet
mentioned the name of Hakam Ibn As. He is, therefore, accursed since he belongs to the Accursed
Tree.

There are many hadith from Sunni sources about their being cursed. Hakim Nishapuri, in his Mustadrak,
Volume IV, page 437 and Ibn Hajar Makki in Sawa'iq al-Muhriqa, quote from Hakim the following hadith
from the Prophet: "Verily, my family will shortly be dispersed and assassinated by my community. Bani
Umayya, Bani Mughira, and Bani Makhzum are the most callous of our enemies."

The Prophet said about Marwan, a child at that time, "This is a lizard, son of a lizard, a cursed one, son
of a cursed one." Ibn Hajar relates from ‘Umar ibn Murratu'l-Jihni, Halabi in Siratu'l-Halabiyya, Volume I,
page 337; Baladhuri in Ansab, Volume V, 126; Sulayman Balkhi in Yanabiu'l-Mawadda; Hakim

in Mustadrak, Volume IV, page 481; Damiri in Hayatu'l-Haiwan, Volume II, page 291; Ibn Asakir in his
Ta'rikh; Imamu'l-Haram Muhyi'd-Din Tabari in Zakha'iru'l-Uqba, and others have narrated from ‘Umar
ibn Murra that Hakam Ibn As sought an interview with the Prophet. The Prophet, recognizing his voice,
said: "Let him come in. Curse be on him and on his descendants, excepting those who believe, and they
will be few."

Imam Fakhru'd-Din Razi, in Volume V of his Tafsir al-Kabir, writing about the verse "The Accursed
Tree..." and its meaning, refers to the statement of A’ysha, who said to Marwan: "Allah cursed your
father when you were present in his semen; so you are also a part of him, who has been cursed by
Allah." Allama Mas'udi says in his Muruju'dh-Dhahab, Volume I, page 435, that Marwan Ibn Hakam was
condemned and banished by the Prophet.

He was exiled from Medina. He was not allowed to enter Medina during the caliphate of Abu Bakr and
‘Umar, but when Uthman became caliph, he acted contrary to the teaching of the Holy Prophet, Abu
Bakr, and ‘Umar and allowed him to enter Medina. He kept him close to himself with all other Umayyads
and showed them favor.

Nawab: Who was Hakam Ibn Abi-l-As, and why was he banished by the Holy Prophet?
Well-Wisher: Hakam Ibn As was the uncle of Caliph Uthman. According to Tabari, Ibn Athir, and
Baladhuri, who writes in Ansab, Volume V, page 17, he was the neighbor of the Prophet in the Age of
Ignorance. He abused the Holy Prophet, particularly after the announcement of his prophethood.

He walked behind the Prophet and ridiculed him by imitating his gestures. Even during prayers, he
pointed towards him scornfully. After the Prophet cursed him, he remained in a paralytic condition
permanently and eventually he lost his sanity.

After the conquest of Mecca, he came to Medina and apparently embraced Islam, but he often insulted
the Prophet. When he went to the Prophet's house, the Holy Prophet soon came out of his house and
said, "No one should seek pardon on his behalf. Now he and his sons, Marwan and others, should leave
Medina."

Accordingly, the Muslims immediately banished him from Medina and drove him out to Ta'if. During the
time of Abu Bakr and ‘Umar, Uthman supported him, saying that he was his uncle and that he should be
allowed to return to Medina. But the others did not accept this, saying that since he was cursed and
banished by the Holy Prophet, they would not let him return.

When Uthman became caliph, he called all of them back. Although many people objected to it, Uthman
showed his relatives and other favorites special favor. He made Marwan his assistant and chief officer of
the court. He gathered round him many wicked people of the Umayyads and appointed them to high
positions.

The result was that, according to ‘Umar's prediction, they were responsible for Uthman's fate. Among the
people appointed by Uthman was Walid Ibn Aqaba Ibn Abi Mu'ith, who was sent to be the Governor of
Kufa. According to the report of Mas'udi in Muruju'dh-Dhahab, Volume I, the Prophet said concerning
Walid:

"Verily, he is one of those who will go to Hell." He openly indulged in sinful acts. According to the
statement of Mas'udi in Muruju'dh-Dhahab, Abdu'l-Fida in his Ta'rikh, Suyuti in Ta'rikhu'l-Khulafa, page
104, Abu'l-Faraj in Aghani, Volume IV, page 128; Imam Ahmad ibn Hanbal in Musnad, Volume I, page
42; Yaqubi in Ta'rikh, Volume II, page 142; Ibn Athir also in Usudu'l-Uqba, Volume V, page 91, and
others said that, during his governorship in Kufa, Walid passed the whole night in self-indulgence.

He came to the mosque for the dawn prayer intoxicated and offered four rak'ats of the morning prayer
(instead of two) and then told the people: "What a pleasant morn! I would like to extend the prayer
further if you consent."

Some said that he vomited under the dome of the mosque which caused great annoyance to the people,
who complained to Caliph Uthman. One of these well known people was Mu'awiya, who was made
Governor of Syria. Walid was replaced by Sa'id Ibn As as Governor of Kufa.
When people learned of the policies of Uthman, policies in contradiction to the teachings of the Prophet,
they became furious. They took actions which eventually caused such serious results. Uthman was
responsible for his murder because he did not consider the effects of his deeds. He rejected ‘Ali's
counsel and was misled by servile flatterers. Ibn Abi'l-Hadid quotes a conversation between ‘Umar and
Ibn Abbas in his Sharh Nahju'l-Balagha, Volume III, page 106.

Caliph ‘Umar said something about each of the six members of the Consultative Council and pointed out
their defects. When the name of Uthman was mentioned, "After sighing three times, ‘Umar said that if the
caliphate reached Uthman, he would place the sons of Abi Mu'it (Umayyads) over the people.’Then the
Arabs will surely rise in rebellion against him and kill him.'"

Ibn Abi'l-Hadid agrees with ‘Umar's assessment. When Uthman became caliph, he gathered round him
the Bani Umayya. He appointed them as governors, and when they abused their authority, he looked the
other way. Caliph Uthman did not even detach himself from Marwan. The people, seething with
discontent, revolted against him and finally killed him.

Holy prophet cursed Abu Sufyan, Mu'awiya and his son Yazid

It would be helpful if you would read the great History by Jarir Tabari, one of your eminent ulama’, who
wrote: "The Holy Prophet saw Abu Sufyan riding a donkey. Mu'awiya was pulling it from the front, and his
son, Yazid, was pushing it from behind. The Prophet said, 'Curse be upon the rider, the puller, and the
pusher.'"

Your own prominent ulama’, like Tabari and Ibn A'sam Kufi, faulted Caliph Uthman for not putting Abu
Sufyan to death when the latter, in the open court, denied Islam, the wahi (revelation), and the presence
of Gabriel. After giving Abu Sufyan a slight reproof, Uthman brushed the matter aside.

I also ask you to consider Address 163 of the Nahju'l-Balagha, and the narration which Ibn Abi'l-Hadid in
his Sharh Nahju'l-Balagha, Volume II, (printed in Egypt), page 582, and quotes from Tabari's Ta'rikh al-
Kabir that some of the companions in various provinces wrote letters urging the people to declare Jihad
(Holy war) to protect themselves from Uthman's cruel oppression. In 34 A.H. people with complaints
against officials appointed by Uthman came to ‘Ali in Medina and asked him to intervene.

Uthman did not accept counsel of ‘Ali

‘Ali went to Uthman and warned him about the horrible consequences of continuing his present policies.
‘Ali said, "I tell you, for Allah's sake, let yourself not be a murdered leader of this community. It has been
said that a leader of this community will be killed, after which the doors of bloodshed and murder will
remain open until the Day of Resurrection." But Marwan and the Umayyad companions rejected ‘Ali's
advice. After ‘Ali's departure, Uthman ordered people to gather in the mosque.
He went to the pulpit and, instead of pacifying the people, he antagonized them further. The result was
as Caliph ‘Umar predicted: Uthman was killed by insurgents. Unlike Abu Bakr and ‘Umar, who followed
‘Ali's advice, Uthman rejected his warning and suffered the consequences.

Uthman mercilessly beat companions of Holy Prophet

Moreover, Uthman beat the companions who objected to his oppression. Among them was Abdullah Ibn
Mas'ud, who was a Hafiz, Qari (Qur'an reciter), treasurer of the public treasury, a scribe who recorded
the revealed verses, and one of the chief companions of the Holy Prophet. He was held in high esteem
by Abu Bakr and ‘Umar, both of whom used to take counsel from him. Ibn Khaldun in his History
commented that Caliph ‘Umar insisted that Abdullah remain with him because he possessed complete
knowledge of the Holy Qur'an and because the Prophet spoke highly of him.

Ibn Abi'l-Hadid and others have written the same thing. Your ulama’ agree that when Uthman intended
to compile the Holy Qur'an, he obtained all the copies from the scribes. He demanded the copy of the
Holy Qur'an from Abdullah Ibn Mas'ud also. Abdullah did not give it to him. Uthman himself went to his
house and took the copy of the Holy Qur'an from him by force.

Later, when Abdullah learned that, like other copies of the Holy Qur'an, his copy had been burnt, he was
much aggrieved. In social and religious gatherings, he narrated the condemnatory hadith which he knew
about Uthman.

When this news reached Uthman, he had Ibn Mas'ud so severely beaten by his slaves that his teeth
were broken, and he was confined to bed. After three days he succumbed to his injuries. Ibn Abi'l-Hadid
writes in detail about these facts in Volume I, pages 67 and 226 of Sharh Nahju'l-Balagha (printed in
Egypt) under "Ta'n VI," and goes on to say that Uthman went to see the ailing Abdullah.

They talked together for some time. Uthman said, "O Abdu'r-Rahman! Pray to Allah for my forgiveness."
Abdullah said, "I pray to Allah to take my right from you" (that is, that justice be done).

When Abu Dharr, a close companion of the Holy Prophet, was banished to Rabba, Abdullah went to see
him off. For this Abdullah was given forty lashes. So Abdullah insisted to Ammar Yasir that Uthman not
be allowed to offer Abdullah's funeral prayers. Ammar Yasir agreed, and after Abdullah's death, he
offered the funeral prayers along with a group of the companions.

When Uthman learned of the funeral arrangement, he came to Abdullah's grave and asked Ammar why
he had said the funeral prayers. He replied that he was constrained to do it because Abdullah had willed
it.
Ammar beaten by order of Uthman

Another example of Uthman's cruelty was his beating of Ammar Yasir. Ulama’ of both sects relate that
when Umayyad oppression increased, some companions of the Prophet wrote to Uthman, asking him to
relent. They said that if he continued to assist his cruel Umayyad Governors, he would not only be
harming Islam, but he would himself be subjected to serious consequences.

They asked Ammar Yasir to deliver the petition since Uthman himself had acknowledged Ammar's virtue.
They had often heard Uthman say that the Prophet said that faith was blended with the flesh and blood
of Ammar.

So Ammar took the letter to Uthman. When he arrived, Uthman asked him, "Do you have business with
me?" He replied: "I have no business of a personal nature. But a group of the Prophet's Companions has
written in this letter some suggestions and advice for your welfare. They have sent them to you through
me."

After reading a few lines, Uthman threw the letter down. Ammar said: "It was not good of you. A letter
from the companions of the Holy Prophet of Allah deserves respect. Why did you throw it on the ground?
It would be proper for you to have read it and replied to it?"

"You are lying!" Uthman shouted. Then he ordered his slaves to beat him, and Uthman himself kicked
him in the stomach. He fell, unconscious; his relatives came and took him to the house of Ummu'l-
Mu'minin Umm Salma (one of the Prophet's wives). From noon until midnight he remained unconscious.
The tribes of Hudhail and Bani Makhzun turned against Uthman because of his cruelty to Abdullah Ibn
Mas'ud and Ammar Yasir.

Uthman was also cruel to Jandab Ibn Junada, known as Abu Dharr Ghifari, one of the intimate
companions of the Holy Prophet and a learned man. Great traditionists and historians of both sects have
reported that this ninety-year-old man was unjustly exiled from place to place with utmost ignominy -
from Medina to Syria, to Medina again, and then from Medina to the desert of Rabza. He rode on a
naked camel accompanied by his only daughter. He died in Rabza in penury and neglect.

Your prominent ulama’ and historians, including, Ibn Sa'd, in his Tabaqat, Volume IV, page 168; Bukhari
in Sahih, Kitab al-Zakat; Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Volume I, page 240 and Volume
II, pages 375-87, Yaqubi in his History, Volume II, page 148; Abu'l-Hasan ‘Ali Ibn Husain Mas'udi, the
famous traditionist and historian of the fourth century in his Muruju'dh-Dhahab, Volume I, page 438, and
many others have recorded Uthman's cruelty.

It has been widely reported how he mistreated the pure-hearted Abu Dharr, the loved one of the Holy
Prophet, and also how Abdullah Ibn Mas'ud, the hafiz and recorder of Wahi, who was given forty lashes
because he bid farewell to Abu Dharr Ghifari. Insulting treatment was likewise shown to ‘Ali for the same
reason.

Hafiz: If torment was inflicted on Abu Dharr, it was because of unworthy officials. Caliph Uthman, who
was very kind and soft-hearted, was unaware of these events.

Well-Wisher: Your defense of Caliph Uthman is contrary to facts. The anguish inflicted on Abu Dharr
was due to the explicit orders of Uthman himself. To prove this fact, one need only refer to your own
ulama’. For instance, you may consult Ibn Athir's Nihaya, Volume I, and his Ta'rikh al-Yaqubi, and
particularly page 241 of Volume I of Sharhe Nahju'l-Balagha by Ibn Abi'l-Hadid. These scholars have
recorded Uthman's letter to Mu'awiya.

When Mu'awiya sent a malicious report against Abu Dharr from Syria, Uthman wrote to him, "Send
Jundub (Abu Dharr) to me on an unsaddled camel, alone, with a harsh man driving it day and night."

When he reached Medina, Abu Dharr's legs were bruised and bleeding. And yet your own ulama’ have
recorded hadith saying that Abu Dharr was specifically mentioned by the Prophet as one whom all
mankind must love. Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya, Volume I, page 172; Ibn Maja Qazwini
in Sunan, Volume I; page 66.

Sheikh Sulayman Balkhi Shafi'i in Yanabiu'l-Mawadda, Chapter 59, recording the fifth of forty hadith
written in Sawa'iq Muhriqa by Ibn Hajar Makki as correct, having been taken from Tirmidhi and Hakim,
as narrated by Buraida, and he from his father; Ibn Hajar Asqalani in Isaba, Volume III, page 455;
Tirmidhi in Sahih, Volume II, page 213; Ibn Abdi'l-Birr in Isti'ab, Volume II, page 557; Hakim in
Mustadrak, Volume III, page 130; and Suyuti in Jam'u's-Saghir have recorded that the Holy Prophet
said:

"Allah has ordered me to love four people; and He has informed me that He also loves them." The
people said, "O Prophet of Allah! Let us know their names." The Holy Prophet said, "They are ‘Ali, Abu
Dharr, Miqdad, and Salman." Would justice allow such loved ones of Allah to be treated so cruelly and
call that treatment kindness?

Hafiz: Historians have reported that Abu Dharr was a disturbing figure. He carried on relentless
propaganda in Syria in favor of ‘Ali, drew the attention of the Syrians to ‘Ali's rank, and said that he had
heard the Holy Prophet saying that ‘Ali was his successor.

Because he called the others usurpers and said that ‘Ali was the rightful caliph appointed by Allah,
Caliph Uthman, to preserve unity and avoid disturbances, had to call him from Syria. If a man attempts
to cause dissension among the people, it is the duty of the caliph to remove him from the area.

Well-Wisher: If a man speaks the truth, is it fair to exile him and torture him because he does so? Does
Islam allow us to force old men to ride a thin, unsaddled camel, driven fiercely by a hot-tempered slave,
without stopping for rest, so that he reaches his destination bruised and bloody? Does this indicate soft-
heartedness?

Apart from that, if Uthman wanted to maintain unity and avoid disturbances, why didn't he remove the
miscreant Umayyads, like Marwan, who was cursed and banished by the Holy Prophet and the heretic,
Walid, an exposed sinner who offered prayers while drunk and who vomited under the arch of the
mosque? Why didn't he remove the corrupt politicians from his government, men who oppressed the
people, who finally rebelled and murdered Uthman.

Hafiz: How can you say that Abu Dharr spoke the truth? How do you know that what he said was based
on correct knowledge and that he did not fabricate hadith in the name of the Holy Prophet?

Well-Wisher: We say so because the Holy Prophet himself testified to Abu Dharr's veracity. Your own
ulama’ have written that the Prophet said: "Abu Dharr among my people is like Jesus among the Bani
Isra'il in truthfulness, devotion, and piety."

Muhammad Ibn Sa'd, one of the high-ranking ulama’ and traditionists of your sect, in Tabaqat, Volume
IV, pages 167, 168; Ibn Abdu'l-Birr in Isti'ab, Volume I, Chapter of Jundab, page 84; Tirmidhi in Sahih,
Volume II, page 221; Hakim in Mustadrak, Volume III, page 342; ibn Hajar in Isaba, Volume III, page 622
Muttaqi Hindi in Kanzu'l-Ummal, Volume VI, page 169.

Imam Ahmad ibn Hanbal in Musnad, Volume II, page 163 and 175; Ibn Abi'l-Hadid in Sharhe Nahju'l-
Balagha, Volume I, page 241; from Mahidi; Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya and the author
of Lisanu'l-Arab, on the basis of several authorities have related that the Holy Prophet said: "The earth
has not borne nor has the sky covered, a man more truthful than Abu Dharr."

If the Holy Prophet confirms the truthfulness of a man, we can be certain that that man spoke the truth.
Nor does Allah call that person his loved one who is a liar. If there were a single instance of Abu Dharr
telling lies, the early ulama’ of your sect would have recorded it, as they have concerning Abu Huraira
and others.

The Prophet testified to his righteousness and also predicted his torture. Hafiz Abu Nu'aim Isfahani, in
his Hilyatu'l-Auliya, Volume I, page 162, narrates from his own sources that Abu Dharr said that he was
standing before the Prophet when the latter said to him: "'You are a pious man; soon after me you will
suffer a calamity.' I asked: 'In the way of Allah?' He said, 'Yes in the way of Allah!' I said: 'I welcome
Allah's command!'" Surely the suffering the venerable companion Abu Dharr endured in the desert by the
order of Mu'awiya, Uthman, and their Bani Umayya was the same calamity predicted by the Holy
Prophet.

The hadith "all companions are like stars" applied also to Abu
Dharr

I really wonder at your self-contradictory statements. On the one hand you narrate the hadith from the
Prophet that "All my companions are like stars; if you follow any one of them, you will be rescued."

On the other hand, when one of the most venerable companions of the Holy Prophet is tortured and dies
in misery, you defend the offender! You should either disprove the statements of your own ulama’, or
admit that the attributes mentioned in the verse under consideration do not relate to those who brutalized
the revered companions of the Holy Prophet.

Hafiz: Abu Dharr chose to go to Rabza of his own free will.

Well-Wisher: Such statements reflect attempts of your fanatical ulama’ to conceal the misdeeds of their
elders. Abu Dharr's forced banishment to Rabza is commonly acknowledged. As an example, I will
confine myself to quoting one narration, which has been recorded by Imam Ahmad Ibn Hanbal in
Musnad, Volume V page 156, Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Volume I, page 241, and
Waqidi in his History from Abu'l-Aswad Du'ili.

Abu Dharr was asked about his journey to Rabna. Abu Dharr said that he was forcibly exiled and sent to
the wilderness. He continued: "The Holy Prophet informed me about this. One day I fell asleep in the
mosque. The Prophet came and asked me why I was sleeping in the mosque. I said that I fell asleep
inadvertently. He asked me what I would do if I were banished from Medina. I said I would go to the Holy
land of Syria.

He asked me what I would do if I were banished from there, too. I said I would come back to the
mosque. He again asked me what I would do if I were turned out from here also. I said I would draw the
sword and fight.

He asked me if he should tell me something which would be to my benefit. When I said 'Yes,' he said to
me: 'Go to whatever place they take you.' So I listened to what he said, and I obeyed him. After this Abu
Dharr said, 'By Allah, when Uthman will go before Allah, he will stand a sinner regarding my case.'"

‘Ali ibn Abu Talib's kindness and generosity

If you consider the facts with an open mind, you will agree that ‘Ali possessed the attributes of mercy
and kindness to the highest degree. All historians, including, Ibn Abi'l-Hadid, report that when ‘Ali
assumed the caliphate, he did away with the abuses and innovations that had crept in.

He removed the ungodly officials of the Bani Umayya, who had oppressed the provinces during the
period of Uthman's caliphate. Selfish politicians advised him to postpone his decision about deposing
officials until ‘Ali was more firmly established in authority.
The Holy Imam said: "I swear by Allah that I will not allow such sly deceptions. You insist that I use
conciliatory measures, but you do not understand that as long as they remain in authority representing
me, they would be perpetrating the same tyranny and outrage for which I shall be answerable in the
divine court of justice. I cannot allow this injustice."

‘Ali's deposition of officials led to the hostility of power-hungry people, like Mu'awiya, and prepared the
way for the battles of Jamal and Siffin. If Talha and Zubair had been appointed as governors, they would
not have fomented disturbances at Basra and let the Battle of the Camel take place.

His kindness and generosity extended to friends and enemies alike. Uthman had been very unkind to
him (more so than Abu Bakr and ‘Umar had been) but when insurgents enforced a blockade of Uthman's
palace, cutting off water and food, he appealed to ‘Ali for help. ‘Ali sent his sons, Hasan and Husain, with
water and bread.

Ibn Abi'l-Hadid describes this incident in detail in Sharhe Nahju'l-Balagha. Caliph Uthman had a
reputation for charity and benevolence, but it was only for his family, like Abu Sufyan, Hakam Ibn Abi'l-
As, and Marwan Ibn Hakam. He showered money and gifts on them from the public treasury without
religious sanction.

But the Commander of the Faithful, ‘Ali never gave more than what was due, even to near relatives. His
elder brother, Aqil, came to him and requested more money than he was usually given. ‘Ali paid no heed
to his request. Aqil insisted and said that since ‘Ali was the Caliph and had sole authority over affairs,
that his needs should be fulfilled. As a caution to his brother, ‘Ali secretly heated a piece of iron and
placed it near Aqil's body. He cried out like a man in intense agony, afraid he would be burned.

‘Ali said: "Let mourners morn your death, O Aqil! You shrieked when an iron heated by man was brought
near you, and yet you draw me toward that fire which Allah has created of His wrath. Is it proper that you
should seek shelter from this ordinary pain, and that I should not protect myself from Hellfire?"

‘Ali's kindness to marwan Abdullah ibn Zubair

Even after subduing his enemy, ‘Ali was kind. The cursed Marwan, son of the cursed Hakam, was ‘Ali's
fierce enemy. But when ‘Ali overpowered Marwan in the Battle of Jamal, he pardoned him. Abdullah Ibn
Zubair was another bitter enemy.

He abused ‘Ali openly, and in Basra when Abdullah read his address before the people, he said: "Verily,
‘Ali Ibn Abu Talib is debased, mean, and stingy." (Allah forbid) But when the Holy Imam won the Battle of
Jamal and this wicked man was brought as a captive before him, ‘Ali did not utter a harsh word against
him. ‘Ali turned his face from him and pardoned him.
‘Ali's kindness to A’ysha

The best example of ‘Ali's compassion was his behavior towards A’ysha. The way she came face to face
to fight him and railed at him would have enraged a lesser man. But when ‘Ali defeated her, he treated
her with dignity. He assigned to Muhammad Ibn Abu Bakr, her brother, the duty of looking after her
welfare.

On his order, twenty strong women dressed as men escorted A’ysha to Medina. When she reached
Medina, she expressed her gratitude to the women and the wives of the Prophet. She said that she
would always remain grateful to him.

She admitted that, although she had been harsh with him and had been responsible for such tumult, he
had not uttered a word against her. She said she had only one complaint against him. She wondered
why he had sent her to Medina escorted by men. The women slaves immediately removed their
masculine garb. It became clear that this scheme was adopted for the purpose of protecting their
property from bandits.

Another instance of ‘Ali's compassion was his treatment of Mu'awiya in the Battle of Siffin. Mu'awiya's
12,000 soldiers had sealed off the Euphrates River. When ‘Ali's army found that their expected supply of
water had been intercepted, ‘Ali sent a message to Mu'awiya saying that Mu'awiya should not seal off
access to the water. Mu'awiya replied that he would deny them use of the water. ‘Ali sent Malik Ashtar
with a unit of cavalry. He pushed back Mu'awiya's army and secured access to the Euphrates.

The companions said, "O ‘Ali! Let us retaliate and deny them water, so that the enemy may die of thirst
and the battle will be over." ‘Ali said: "No! By Allah, I will not retaliate by following their example. Let their
troops have access to the Euphrates."

Your own ulama’, like Tabari, in his Ta'rikh, Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Sulayman Balkhi
in Yanabiu'l-Mawadda, Chapter 51, Mas'udi in Muruju'dh-Dhahaba, and other historians have written in
detail about the magnanimity of ‘Ali.

You may examine these accounts and then decide who is the likely referent of the verse, "And
compassionate among themselves...." In the verse under consideration, Muhammad, the Prophet of
Allah, is the subject, and what follows is its predicate. All those attributes are for the same person.

To be with the Holy Prophet, to be vehement against the unbelievers on the battlefield and in learned
discourses, to be compassionate to friends and foes - all these qualities refer to one who never left the
Prophet or even thought of leaving him. That person is ‘Ali Ibn Abu Talib. I have already said earlier that
the great scholar, Muhammad Ibn Yusuf Ganji Shafi'i has written in his Kifayatu't-Talib that in this verse
Allah praised ‘Ali.

Sheikh: There are many replies to your statements, but you simply misinterpret the verse. The phrase
"and those who are with him" is plural and cannot refer to one person only. If the attributes mentioned in
the verse referred to one person only, why were the pronouns plural?

Well-Wisher: First, you say that there are many answers to my statement. If this were true, then why not
mention them? Your silence is proof that there are not "many replies" to my statements. Second, what
you just said is fallacious. You know that in both Arabic and other languages the use of the plural for the
singular is common as an indication of respect. There are many examples of this usage in the Holy
Qur'an, such as the verse:

"Only Allah is your Friend and His Apostle and those who believe, those who perform the prayer
and pay the poor-rate while they bow." (5:55)

This verse is unanimously acknowledged to be in praise of ‘Ali. Commentators and traditionists, such as:
Imam Fakhru'd-Din Razi in Tafsir Kabir, Volume III, page 431; Imam Abu Ishaq Tha'labi in his Kashfu'l-
Bayan; Jarullah Zamakhshari in Tafsir Kashshaf, Volume I, page 422; Tabari in his Tafsir, Volume VI,
page 186; Abu'l-Hasan Rammani in his Tafsir; Ibn Hawazin Nishapuri in his Tafsir; Ibn Sa'dun Qartabi in
his Tafsir, Volume VI, page 221; Nasafi Hafiz in his Tafsir, page 496 (by way of commentary on Tafsir of
Khazin Baghdadi); Fazil Nishapuri in Gharibu'l-Qur'an, Volume I, page 461; Abu'l-Hasan Wahidi in
Asbabu'n-Nuzul, page 148;

Hafiz Abu Bakr Jassas in Tafsir Ahkamu'l-Qur'an, page 542; Hafiz Abu Bakr Shirazi in Fima Nazala
Mina'l-Qur'an Fi Amiru'l-Mu'minin; Abu Yusuf Sheikh Abdu's-Salam Qazwini in his Tafsir Kabir; Qazi
Baidhawi in Anwaru't-Tanzil, Volume I, page 345; Jalalu'd-Din Suyuti in Durru'l-Mansur, Volume II, page
239; Qazi Shukani San'a'i in Tafsir Fathu'l-Qadir; Sayyid Muhammad Alusi in his Tafsir, Volume II, page
329; Hafiz Ibn Abi Shaiba Kufi in his Tafsir; Abu'l-Baraka in his Tafsir, Volume I, page 496;

Hafiz Baghawi in Ma'alimu't-Tanzil; Imam Abu Abdu'r-Rahman Nisa'i in his Sahih; Muhammad Ibn Talha
Shafi'i in Matalibu's-Su'ul, page 31; Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, Volume III, page 375;
Khazin Ala'u'd-Din Baghdadi in his Tafsir, Volume I, page 496; Sulayman Hanafi in Yanabiu'l-Mawadda,
page 212; Hafiz Abu Bakr Baihaqi in Kitab Musannaf; Razin Abdari in Jam' Bainu's-Siha Sitta; Ibn Asakir
Damishqi in Ta'rikh Sham; Sibt Ibn Jauzi in Tadhkira, page 9; Qazi Azuda'iji in Mawaqif, page 276;

Sayyid Sharif Jurjani in Sharhe Mawaqif; Ibn Sabbagh Maliki in Fusulu'l-Muhimma, page 123; Hafiz Abu
Sa'd Sam'ani in Faza'ili's-Sahaba; Abu Ja'far Askafi in Nagzi'l-Uthmaniyya; Tibrani in Ausat; Ibn
Maghazili Faqih Shafi'i in Manaqib; Muhammad ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib; Mulla ‘Ali
Qushachi in Sharhe Tajrid; Sayyid Muhammad Mu'min Shablanji in Nuru'l-Absar, page 77;

Muhibu'd-Din Tabari in Riyazu'n-Nuzra, Volume II, page 247 as well as many others of your notable
ulama’ all have narrated from Sadi, Mujahid Hasan Basri, A'mash, Atba Ibn Hakim, Ghalib Ibn Abdullah,
Qais Ibn Rabi'a, Abaya Ibn Rab'i, Abdullah Ibn Abbas, Abu Dharr Ghifari, Jabir Ibn Abdullah Ansari,
Ammar, Abu Rafi', and Abdullah Ibn Salam, and others acknowledge that this verse was revealed in
praise of ‘Ali.
This verse refers to the time that ‘Ali gave a ring to a beggar during ruku' (bowing in prayer). Here also
the words are plural out of deference and respect to the rank of Wilaya (guardianship), and to prove that
‘Ali was the Imam and successor to the Prophet.

The emphasis of the word "innama," renders the meaning - the decision of Allah - final and fixed, i.e.,
the decision of Allah that the guardian of the believers should be Allah, His Prophet (Muhammad), and
the believers who give charity while praying, the latter referring specifically to ‘Ali.

Sheikh: Surely you will admit that your interpretation is not established since there are different views
about it. Some say that it refers to the Ansar (helpers), some say that it is in praise of Ibadat Ibn Samit,
and some say that it refers to Abdullah Ibn Salam.

Well-Wisher: It is indeed astonishing that scholars like you can contradict your own ulama’. You take the
view of a few ignorant and unreliable people whose reports are rejected. Your great men of learning
have claimed unanimity on this point, men like Fazil Taftazani and Mulla ‘Ali Qushachi, who says in
Sharhe Tajrid: "According to the unanimous view of the commentators, this verse was revealed in praise
of ‘Ali, who, while in ruku' (bowing) in prayer, gave away his ring to a beggar."

Doubts and complications regarding the "verse of guardianship"

and their clarification

Sheikh: In the course of your talk concerning this verse, you have tried to prove that ‘Ali was the
immediate successor of the Prophet, though the word "Wali" in this verse means "friend" or "loved one,"
and not "Imam" or "successor." If your view is accepted, that "Wali" means "successor" and "Imam," then
according to the agreed-upon principle, it is not confined to one person, but others are included in it, ‘Ali
being one of them.

Also in the verse, "Verily, verily your guardian is Allah, and His Prophet, and those who believe..." the
use of the plural refers to people in general. To say that the plural form is an indication of respect is not
justified without any valid reasoning, Qur'anic example, or other authority.

Well-Wisher: You have misconstrued the phrase "...your guardian...." "Wali" is singular, and "kum" (your)
is plural, which refers to the people and does not imply the singular. Of course, "Wali" is for one person
who is the guardian for the whole community in every age.

Second, in the verse under consideration, where the plural is used, some of the fanatics have said that it
cannot be interpreted as singular as in the verse "...those who establish prayer..." I replied to this
objection earlier. I said that eminent writers have often used the plural connoting the singular.

You also claim the plural form in the verse refers to people in general. We say that according to the
emphasis of the word "verily," the reference is to ‘Ali, but we do not say that the reference is peculiar to
him alone. Others of the Holy family of the Prophet are included in it.

According to authentic hadith, all the Imams of the progeny of the Prophet are included in this verse.
Jarullah Zamakhshari writes in Kashshaf that this verse was revealed in particular in praise of ‘Ali, but
the plurals used in it mean that others also should follow him.

Sheikh: In this verse "Wali" definitely means "helper." If it meant guardian, which includes the rank of
successor, then he should have been appointed to that office during the Prophet's life.

Well-Wisher: The rank of ‘Ali is permanent. The grammatical construction of the sentence and the word
"Wali" used as an attribute prove the permanent position of ‘Ali. This fact is further supported by the
Prophet declaring ‘Ali his vicegerent on the journey of Tabuk and never withdrawing it.

Our point of view is further strengthened by the hadith al-Manzila (Hadith of Rank), which the Holy
Prophet repeatedly narrated: "‘Ali is to me as Aaron was to Moses," which I have explained on previous
nights. This in itself is another proof of ‘Ali being the Wali (guardian) or vicegerent of the Holy Prophet
during the Prophet's life and after his death.

Sheikh: If we were to give due consideration to the matter, we would admit that this verse does not refer
to ‘Ali. His rank is above that which we want to prove from this verse. It does not prove any excellence
for him, it rather lowers his position.

Well-Wisher: Neither you nor I - none of the community - including the great companions of the
Prophet, have any right to interfere with the real interpretation of the verses. Qur'anic verses are not
revealed according to our wishes. If some people interpret their meaning based on mere opinion or point
out the occasion on which they were revealed, they are certainly irreligious.

For example, followers of Abu Bakr say that according to the hadith narrated by the notorious forger
Akrama, this verse was revealed about Abu Bakr. Can you tell us how this verse lowers the position of
‘Ali?

Sheikh: One of the characteristics of the dignity of the rank of ‘Ali is that while offering prayers he never
diverted his attention to any other object. ‘Ali was once wounded in battle. Arrows had lodged in his
body, and it was not possible to take them out without inflicting intense pain.

But when he stood in prayer, the arrows were taken out, and because he was engrossed in his worship
of Allah, he felt no pain. If while praying, he gave away a ring to a beggar, there was a great flaw in his
prayer. How could a man be so engrossed in Allah's mercy and at the same time remove his attention
from Allah in response to the voice of a beggar?

Moreover, in the performance of every good deed and for payment of the poor-rate, an intention is
obligatory. While performing the prayer, one's attention must be towards Allah alone. How is it possible
that his intention deviated from the prayer and turned toward a created being?
Since we consider ‘Ali's rank to be very high, we do not accept your interpretation. And if he did give
anything to a beggar, it was certainly not during the prayer, since ruku' (bowing down) means humble
submission before Allah.

Well-Wisher: You have learned well how to recite, but you have missed the way to invocation. This
objection is weaker than a spider's web. First, ‘Ali's action does not in any way lower his rank. In fact, to
give attention to the beggar to give him charity, is a source of excellence. In this case, he combined his
bodily and spiritual prayer with a material prayer. Both prayers were in the way of Allah. Dear fellows!
The distraction which weakens prayer is one which is conceived with selfish notions.

Attention towards another prayer, while performing a particular prayer, is a sign of excellence. For
instance, if during the ritual prayer, one weeps for the dearest of his relations, his prayer will be
invalidated. But if he weeps in his extreme love for Him, or in fear of Him, then it is a sign of excellence.

You said ruku' (bowing down) means sincere submission to Allah. This meaning may be appropriate for
some occasions. But if you say that bowing down in prayer, which is definite and compulsory, carries the
same literal sense, learned men would scoff at you. You also tried to exclude or ignore the verse's clear
meaning. You gave a figurative meaning to it, even though you know that the term describes a required
action of the ritual prayer, which is bowing down with our palms reaching the two knees.

And this fact has been acknowledged by your prominent ulama’, as I have stated earlier. Fazil Qushachi,
in his Sharhe Tajrid, explains the views of the commentators in general that ‘Ali, while bowing down in
prayer, gave the ring to the beggar. Leaving all things aside, please tell us whether this verse was
revealed in praise or in condemnation?

Sheikh: Obviously it was in praise.

Well-Wisher: So when the ulama’ of both sects have said that this verse was revealed in praise of ‘Ali,
and that it contains the commendation Allah, why would you make frivolous objections, agreeing with the
fanatical Kharijis, whose views have been thrust into your pure mind from childhood? Why don't you
acknowledge this fact?

Sheikh: Excuse me! Since you are an eloquent speaker, you often use allusions and references which
may create in uninformed minds ideas that may produce unhappy results. It would be better if you
refrained from such talk.

Well-Wisher: In my talk there is nothing but reality. Allah be my witness, I never intended to use
allusions or indirect references. There is no need for that. Whatever I wish to say, I say clearly. Please
tell me what allusion you mean.

Sheikh: A short while ago during your talk in connection with the verse under consideration, you said
that the attributes mentioned therein are peculiar to ‘Ali Ibn Abu Talib, who, from the beginning to the
end of his life, had never any doubt in his faith. In this way you imply that others were guilty of apostasy.
Had the great caliphs or the companions any doubt in their faith? Assuredly the companions, like ‘Ali,
never doubted the truth of Islam. Never for a moment did they deviate from the Prophet's teaching.

Well-Wisher: First, I never used the words you just used. Second, you know that to prove something for
someone does not disprove the same thing for someone else. Third, although you are trying to criticize
me, I think others have no such thing in mind. Allah be my witness, I have not made any indirect
reference to anything, nor have I thought of doing so. And if anything occurred to your mind, you might
have asked me about it privately.

Sheikh: The manner of your talking shows that there is some point on which you are silent. I ask you to
let us know what you have in mind and to give authentic references for what you say.

Well-Wisher: It is you who have created such things in our minds; you insist that the issue be discussed.
Again, I ask you to ignore this matter and not insist on it.

Sheikh: If there was anything unmannerly, it is finished. Now you have no choice but to reply. If you will
not give a clear reply, either in the affirmative or in the negative, then I will be obliged to conclude that
what you said was baseless.

Well-Wisher: There is nothing unmannerly in my remarks, but since you insist, I have no choice but to
reveal the truth. Your great ulama’ agree that the Prophet's companions whose faith was not yet perfect
often entertained doubts. Some of them maintained that doubt and apostasy. Some verses of the Holy
Qur'an were revealed in their condemnation.

For instance, there were the munafiqin (hypocrites) in whose condemnation a full chapter of the Holy
Qur'an was revealed. But such questions should not be discussed openly. I again ask you to refrain from
pursuing this topic.

Sheikh: You mean that the great caliphs were among those who had doubts.

Well-Wisher: If my reply causes an unfortunate reaction among uninformed people, you are responsible.
You have just said, "You say this or you say that." But again, it is your own ulama’ who have recorded
these facts.

Sheikh: On which topic have they written, and on what occasion did caliphs express their doubt, and
who were the persons who doubted? Please let us know.

Well-Wisher: Many people had serous doubts but returned to their original faith. Some of them persisted
in their doubt. Ibn Maghazili Shafi'i, in his Manaqib, and Hafiz Abu Abdullah Muhammad Ibn Abi Nasr
Hamidi in his Jam' Bainu's-Sahihain al-Bukhari, and Muslim write: "‘Umar Ibn Khattab said, 'I never
doubted the prophethood of Muhammad as I did on the day of Hudaibiyya.'" This statement shows that
he doubted Muhammad's prophethood more than once.
Nawab: Excuse me. What was the occasion in Hudaibiyya which prompted doubt about the Prophet?

Well-Wisher: The Prophet saw one night in a dream that he went to Mecca with his companions to
perform the Umra. Next morning, when he related the dream to his companions, they asked him to
interpret it. The Prophet said, "Allah willing, we shall go to Mecca and fulfill this performance."

But he did not specify the time for it. With the intention of visiting the House of Allah, the Prophet set out
with his companions toward Mecca the same year. When they reached Hudaibiyya (a well near Mecca),
the Quraish came there and prevented them from moving forward.

Since the Prophet had not gone there prepared to fight, he offered to make peace with them. A treaty
was signed and the Prophet returned to Medina. On this occasion, ‘Umar had doubts. He went to the
Prophet and said: "Are you not the Prophet of Allah and a truthful man? Did you not tell us that you
would go to Mecca and perform the Umra and have your head shaved and beard trimmed? Why have
you now failed to do this?"

The Holy Prophet asked him whether he had fixed the time for that or if he had told them that he would
go there in the same year. ‘Umar admitted that the Prophet had not specified a time. The Prophet said
that what he had told them was correct and, Allah willing, they would go to Mecca in the future and the
dream would be realized.

Of course the time for the fulfillment of the interpretation, be it sooner or later, depends upon Allah's will.
Then for confirmation of the statement of the Holy Prophet, Gabriel appeared and revealed the following
verse of the Qur'an:

"Indeed Allah has fulfilled for His prophet the vision with truth (that) certainly you will enter the
sacred Mosque, if Allah pleases, in security, with shaved head, (some) with their hair shortened,
without fear; for He knew you knew not and He had ordained besides this a near victory." (48:27).

Victory, here, means the conquest of Khaibar. This was, in short, the event of Hudaibiyya, which was in
fact a test for the faithful and for the wavering people.

At this stage there followed a discussion of whether to continue the discussions, in view of the schedule
of the Sunni visitors from Afghanistan as well as Well-Wisher, the outcome of which was a decision to
continue.

Seventh Session, Wednesday Night, 29th Rajab

1345 A.H.

Sayyid Abdu'l-Hayy (Imam of the Sunni Congregational Mosque): Some nights ago you made some
statements for which Hafiz Sahib demanded proofs, but you cunningly evaded a reply or created
confusion among us, and the whole matter was very disturbing.

Well-Wisher: Please let me know which of your questions was left unanswered, since I do not recall the
incident to which you refer.

Sayyid: Did you not say some nights ago that ‘Ali had unity of 'self' with the Holy Prophet and so was
superior in rank to all the prophets?

Well-Wisher: It is true. That was my statement, and it is my belief.

Sayyid: Then why did you not reply to our query?

Well-Wisher: You are greatly mistaken. It is strange that you have been listening closely throughout our
discussions, yet now you accuse me of adopting cunning methods or confusing your minds. If you
consider deeply, you will understand that I said nothing irrelevant, but the learned Mullas had put certain
questions, which I was obliged to answer. Now if you have any question to put, you may do so, and with
Allah's help, I will answer it.

Sayyid: We wish to know how it is possible that two individuals may be united so that their unity is such
that they become one and the same.

Difference between assumed unity and real unity

Well-Wisher: Obviously, it is not possible for two persons to form a real unity. When I said that the
Commander of the Faithful had a unity of 'self' or 'soul' with the Holy Prophet, you should not take it as
actual unity, because no one has ever claimed that, and if anyone believed it they would be absolutely
wrong. The unity I referred to is only assumed, not actual, and intends to indicate that both of them have
the same excellence of soul and merits, not the same body.

Hafiz: Then according to this proposition they should both be prophets, and from what you say, the
revelation should have come to them both.

Well-Wisher: That is a manifest misconception. No Shi’as holds such a belief. I would not have
expected you to indulge in such talk and waste our time. I have just told you they are associated in all
matters of virtue and excellence, excepting those attributes for the exclusion of which there are specific
ordinances or grounds. Such an exception is prophethood with all the characteristics attached to it - one
of them being the reception of revelation, and through it communication of the Divine Ordinances.
Perhaps you have forgotten my statements on previous nights, in which I proved through the hadith of
Rank (Manzila) that ‘Ali possessed the rank of prophethood, but that he followed, and was subject to, the
religion and the code prescribed by the Holy Prophet. His rank in prophethood was no more than the
rank of Aaron in the time of Moses.

Hafiz: But if you believe in ‘Ali's equality with the Holy Prophet in all matters of virtue and excellence, it
follows that you must believe in his equality in matters of prophethood and the characteristics attached to
that.

Well-Wisher: It might seem so, but if you think carefully you will see that it is not so. As I have proved
earlier from verses of the Qur'an, prophethood is of different ranks, and the prophets and Messengers of
Allah are superior to one another in ranks. As the Holy Qur'an clearly says:

"These prophets, We have exalted some of them above the others." (2:253)

And the most perfect in rank of all the prophets is the special rank of Muhammad, as Allah says:

"Muhammad is not the father of any of your men, but the prophet of Allah and the seal of the
prophets." (33:40)

It is that perfection of prophethood which led to the sealing of prophethood. So in this attribute of
perfection, none else could be included. In all other matters of excellence, there is association and
equality, for which there are innumerable justifications.

Sayyid: Can you advance any argument from the Holy Qur'an to prove this assertion.

The verse of imprecation (Mubahala) proves the unity of the soul

of ‘Ali with the Holy Prophet

Well-Wisher: Of course, our first argument is from the Qur'an, which is the strongest Divine evidence,
namely the Verse of Imprecation (Ayah al-Mubahala) in which Allah says:

"And to him who disputes with you therein after the knowledge has come to you, say 'Come, let
us summon our sons and your sons, and our women and your women, and ourselves and
yourselves and then let us invoke and lay the curse of Allah upon the liars.'" (3:60)

Your notable ulama’, such as Imam Fakhru'd-Din Razi, Imam Abu Ishaq Tha'labi, Jalalu'd-Din Suyuti,
Qazi Baidhawi, Jarullah Zamakhshari, Muslim ibn Hujjaj, and many others, have written that this Holy
verse was revealed on the Day of Imprecation, which was the 24th or 25th of Dhu'l-Hijja in 9 AH.

When the Holy Prophet invited the Christians of Najran to Islam, they selected their most learned men
like Sayyid, Aqib, Jasiq, Alqama, etc., numbering more than 70 and sent them to Medina with 300 of
their followers, to meet the Holy Prophet and learn what Islam was. They entered into scholarly
discussions with the Holy Prophet and were non-plussed by his cogent reasoning.

He proved the truthfulness of his mission from their own reliable sources and said that Jesus, himself,
had through various signs predicted his (Muhammad's) arrival, and the Christians were awaiting the
fulfillment of the prophecies of Jesus according to which such a man would appear riding a camel from
the Faran hills (in Mecca) and would emigrate to a place between 'Ayr and Uhud (which was Medina).

These arguments strongly impressed the Christians, but their love of worldly position kept them from
admitting the truth. Then the Holy Prophet informed them of Allah's command, which they agreed upon
as the means of settling the discussion and for distinguishing between the truthful and the liars.

The Holy Prophet's arrival for the imprecation

According to their mutual understanding, the next day the entire party of the Christians, including more
than seventy of their scholars, waited outside the gates of Medina for the Holy Prophet. They expected
him to come with pomp and circumstance and a large number of comrades to over-awe them. But when
the gates opened, the Holy Prophet came forth with a young man on his right, a dignified woman on his
left, and two children in front of him.

They remained under a tree, facing the Christians. Asqaf, the most learned man of the Christians, asked
who those persons were who had come out with Muhammad. He was informed that the young man was
his son-in-law and cousin, ‘Ali Ibn Abi Talib, the woman was his daughter, Fatima, and the two children
were his daughter's sons, Hasan and Husain.

Addressing the Christians, their leader, Asqaf, said: "Look there, how confident Muhammad is! He has
brought with him his nearest kindred, sons and dear ones, to this spiritual contest of imprecation. By
God, if he had any doubt or fear about his stand, he would never have selected them. Now it is not
advisable to enter the contest against them. Had we no fear of the Emperor of Rome, we would have
embraced the faith of Islam. It would be expedient to compromise on their terms and return home."

All of them agreed with him. Accordingly, Asqaf sent a message to the Holy Prophet, saying: "We do not
want to contest with you, but would like to make peace with you." The Prophet accepted their proposal.

The agreement was written by the Commander of the Faithful. The Christians agreed to pay an annual
tribute in the form of 2,000 coats of mail, each worth about 40 dirhams (A dirham was equal to 1/2 ounce
of gold), and 1,000 mithqals of gold (a mithqal was equal to 1/6 ounce). Half of this was to be paid in the
month of Muharram and half in Rajab. The agreement having been signed by both parties, the Christians
returned to their homes.

While they were on the way, one of their scholars named Aqib said to his companions: "By God, you and
I know that this Muhammad is the same prophet of God who was the expected one, and whatever he
says is from God. I swear by God that whoever has contended with a Prophet of God was ruined, and
none of their young or old remained alive.

Surely, if we had contended with them, all of us would have been killed and no Christians would have
survived in the world. By God, when I looked at them I saw faces which, if they invoked God, would have
moved mountains."

Hafiz: What you have said is quite true and is accepted by all Muslims, but it has no bearing on our
topic, namely, that ‘Ali was spiritually united with the Holy Prophet.

Merits of ‘Ali, Fatima, Hasan and Husain proven by the verse of

imprecation

Well-Wisher: I argue from the word 'ourselves' in this Holy verse, since from this even many questions
are resolved. First, the cause of truth preached by the Holy Prophet is proved. That is, if he had not
been on the side of truth, he would not have dared to come out for the contest nor would the great
Christians have run away from the field of Mubahala. Second, this even proves that Hasan and Husain
were sons of the Prophet of Allah, as I have already mentioned in my talk on the first night.

Third, it proves that the Commander of the Faithful, ‘Ali, Fatima, Hasan and Husain were spiritually the
most exalted persons of the whole of creation and the most beloved ones of the Holy Prophet, as even
the bigoted and fanatic ulama’ of your sect, like Zamakhshari, Baidhawi, and Fakhru'd-Din Razi, and
others have written in their books.

Particularly Jarullah Zamkhshari, writing about this Holy verse, gives explanatory details about the
gathering of these panjetan ('five bodies') and says that this verse is the strongest proof of the excellence
of the Ashab-i-Ayba, the five persons who had gathered under a blanket with the Holy Prophet.

Fourth, it shows that the Commander of the Faithful, ‘Ali, surpassed all other companions of the Holy
Prophet in merit and rank, because Allah has called him in this Holy verse the soul of the Prophet.
Obviously, the word "ourselves" does not mean the Holy Prophet's own self, because to summon means
to summon somebody else; a man is never asked to summon himself. Hence the word refers to
somebody else who is like the Prophet's own self or soul.

And since, according to the unanimous view of reliable commentators and traditionists of both sects, no
one else except ‘Ali, Fatima, Hasan and Husain were present with the Holy Prophet at the imprecation,
the phrase in the Holy verse, "our sons and your sons, our women and your women" refer, respectively,
to Hasan and Husain and Bibi Fatima and the other person, who could be identified as "ourselves" in the
Holy group was the Commander of the Faithful, ‘Ali. Hence, this word "ourselves" proves the unity of self
between the Prophet Muhammad and ‘Ali.
Since actual unity of two souls is impossible, Allah's calling ‘Ali the 'self' of the Prophet Muhammad
means an assumed unity of the two selves.

You are well aware that basically it is better to identify a word with a near assumption that with a distant
one, and the nearest assumption means association in all merits excepting those which have been
excluded by some particular reason. And we have already told you that it is the Holy Prophet's special
prophethood and the granting of Wahi (Revelation) on him which are peculiar to him.

Hence, we do not consider ‘Ali his associate in regard to these two characteristics. But according to this
Holy verse, ‘Ali shares with the Holy Prophet in all other merits, and assuredly the All-Gracious Allah
endowed ‘Ali through the Holy Prophet with all His blessings. This in itself proves the union of their
souls, which we wanted to establish.

Hafiz: Why do you insist that the verse does not mean the summoning of his own 'self'? Why isn't this
supposition better than the other assumption?

Well-Wisher: I hope you will not waste time in illogical talk and digress from the course of justice. In fact
justice demands that when we have settled a point, we should move forward. I did not expect a man of
your rank and learning to indulge in such a false argument.

As you know yourself and according to all men of learning, one self is identified with another self by way
of assumption. Among literary men it is common to claim an assumed association, as I have stated
earlier.

It is often seen that one person says to another: "You are my own life and soul." Particularly in the
language of hadith and narratives, this relationship has often been stated about the Commander of the
Faithful, ‘Ali, and every such narration taken separately is a proof to establish the truth of my point of
view.

Further narrations and hadith as evidence of the essential unity

of the Holy Prophet and ‘Ali

Imam Ahmad Ibn Hanbal, in Musnad, Ibn Maghazili, the Shafi'i theologian, in his Manaqib, and Muwafiq
Ibn Ahmad Khawarizmi in his Manaqib, narrate that the Holy Prophet said, "‘Ali is from me, and I am
from ‘Ali; he who loves him, loves me; and he who loves me, loves Allah."

Also Ibn Maja in his Sunan, Part I, p. 92; Tirmidhi in his Sahih; Ibn Hajar in Tradition v of Forty Traditions
concerning the merits of the Commander of the Faithful narrated in the Sawa'iq from Imam Ahmad Ibn
Hanbal, Tirmidhi, Imam Abu Abdu'r-Rahman Nisa'i, and Ibn Maja; Imam Ahmad Ibn Hanbal in Musnad,
v.4, p.164;

Muhammad Ibn Yusuf Ganji Shafi'i in chapter 67 of Kifayatu't-Talib from the Musnad of Ibn Samak, v. 4,
and the Mu'jim Kabir of Tibrani; and Imam Abu Abdu'r-Rahman Nisa'i in Khasa'is, and Sulayman Balkhi
Hanafi in Yanbiu'l-Mawaddat from the Mishkat - all have related from Jash Ibn Junada as-Saluni that
during the farewell pilgrimage, the Holy Prophet said at 'Arafa: "‘Ali is from me and I am from ‘Ali.
Nobody recompenses me (that is no one discharges the duty of my mission) except me and ‘Ali."

Sulayman Balkhi Hanafi in his Yanabiu'l-Mawaddat, Ch vii, narrates from Zawa'id al-Musnad of Abdullah
Ibn Ahmad Ibn Hanbal on the authority of Ibn Abbas that the Holy Prophet said to Ummu'l-Mo'minin
Salma "‘Ali is from me and I am from ‘Ali. His flesh and blood is from my flesh and blood. He is to me as
Aaron was to Moses. O Umm Salma! Listen, and be a witness that this ‘Ali is the master and lord of the
Muslims."

Hamidi in his Jam' Bainu's-Sahihain and Ibn Abi'l-Hadid in his Sharhe-Nahju'l-Balagha narrate that the
Holy Prophet said "‘Ali is from me and I am from ‘Ali. ‘Ali is to me as the head is to the body; one who
obeys him, obeys me; and one who obeys me, obeys Allah."

Muhammad Ibn Jarir Tabari in his Tafsir and Mir Sayyid ‘Ali Hamdani, the Shafi'i theologian, in Muwadda
viii of Muwaddatu'l-Qurba narrate from the Holy Prophet who said:

"Verily, Almighty Allah helped this faith of Islam through ‘Ali, since he is from me, and I am from
him, and this Holy verse was revealed for him - 'Is he then like him who has a clear proof from
his Lord and follows a witness (like ‘Ali) from Him?'" (11:17)

Sheikh Sulayman Balkhi Hanafi has specified in the 7th chapter of his Yanabiu'l-Mawadda this very topic
under the caption: "About ‘Ali's being like the self of the Holy Prophet and the tradition that ‘Ali is from me
and I am from ‘Ali.'" In this chapter he has narrated 24 traditions in different ways and with different
words from the Holy Prophet, who said that ‘Ali was like his own self.

Toward the end of the chapter he narrates a tradition from the Manaqib as reported by Jabir, who said
that he had heard from the Holy Prophet that Hazrat ‘Ali possessed such characteristics that if someone
possessed only one of them, it would have been enough to establish his dignity and excellence, and by
those characteristics were meant the sayings of the Holy Prophet about him such as:

"For whomsoever I am the Master, this ‘Ali is his Master," or "‘Ali is to me as Aaron was to Moses," or "‘Ali
is from me and I am from ‘Ali," or "‘Ali is to me as my self is to me, obedience to him is obedience to me,"
or "Fighting against ‘Ali is fighting against Allah, and peace with ‘Ali is peace with Allah," or "A friend of
‘Ali is a friend of Allah, and ‘Ali's enemy is Allah's enemy," or "‘Ali is Allah's Hujjat (proof) over His
servants," or "Love for ‘Ali is faith and enmity against him is infidelity," or "‘Ali's party is the party of Allah,
and the party of his enemies is the party of Satan," or "‘Ali is with the Truth and the Truth is with me, they
are inseparable," or "‘Ali is the distributor of Paradise and Hell," or "One who remained aloof from ‘Ali
remained aloof from me, and one who remained aloof from me remained aloof from Allah," or "The
partisans of ‘Ali will be rescued on the Day of Judgment."
Finally, he quotes another detailed tradition from the Manaqib at the end of which the Holy Prophet says:
"I swear by Allah, Who bestowed Prophethood upon me and made me the choicest of His creations: O
‘Ali! Verily you are Allah's Hujjat (proof) for the people, His trustee, knower of His secrets, and His Caliph
over His servants."

There are many such hadith in your books. The word "ourselves" clearly shows the nearest association
between the Prophet and ‘Ali in all matters of excellence. I think that this verse is the most confincing
proof of my point of view. Moreover, your second question is answered by the same verse. We have
proven that, with the exception of Prophethood and Wahi (revelation), which apply only to the Prophet,
‘Ali was associated with him in all matters of excellence.

It also follows that in meritorious characteristics, ‘Ali was superior to the companions and to everyone
else in the community. In fact, this verse also proves that he excelled all other previous prophets, just as
the Prophet excelled all other prophets.

Since the Holy Prophet was superior to all other prophets, ‘Ali
was also superior to them

In Ihya'u'l-Ulum by Imam Ghazali, Sharhe Nahju'l-Balagha by Ibn Abi'l-Hadid Mu'tazali, the Tafsir by
Imam Fakhru'd-Din Razi, and Tafsirs by Jarullah Zamakhshari, Baidhawi, Nishapuri, etc., you will find
this hadith of the Holy Prophet: "The ulama’ of my community are like the prophets of the Bani Isra'il."

In another hadith he said: "The ulama’ of the Prophet's community were equal to or better than the
prophets of the Bani Isra'il simply because their source of knowledge was that fountainhead of learning,
the Prophet Muhammad.

Therefore, ‘Ali Ibn Abu Talib was definitely superior to the prophets, since the Prophet said: "I am the city
of knowledge, and ‘Ali is its gate." He also said: I am the house of wisdom and ‘Ali is its gate." When ‘Ali,
himself, was asked about this topic, he explained some aspects of his superiority to the prophets of the
Children of Isra'il.

On the 20th of Ramadhan, when ‘Ali was on his death bed following the attack by Abdu'r-Rahman Ibn
Muljim Muradi, he asked Imam Hasan to call in the Shi’as who had gathered at the door of his house.

When they entered, they surrounded his bed and wept silently. ‘Ali said: You may ask any question you
like before I leave you, but your questions should be brief." One of those present was Sa'sa'a Ibn
Suwhan. Your own great ulama’, like Ibn Abdu'l-Birr and Ibn Sa'ad, have written about his life and
character, have relied on him, confirming that he was a man of great learning.

Sa'sa'a said to ‘Ali: "Let me know who is superior, you or Adam." The Holy Imam said: "It is not proper for
a man to praise himself, but according to the maxim: 'Declare the blessings that Allah has given you,' I
tell you that I am superior to Adam." When asked why this was so, ‘Ali explained that Adam had every
means of mercy, comfort, and blessings for him in paradise. He was asked simply to abstain from the
forbidden food. But he could not restrain himself, and he ate from the tree.

As a result, he was expelled from paradise. Allah did not forbid him, ‘Ali, from eating wheat (which,
according to Muslim belief was the forbidden 'tree'). But since he had no inclination towards this temporal
world, he voluntarily refrained from eating wheat. (The point of ‘Ali's remark was that excellence of a man
before Allah lies in piety and devotion, and that the height of piety lies in abstaining even from what is
permissible.)

Sa'sa'a asked: "Who is superior, you or Noah?" ‘Ali replied: "I am superior. Noah called his men to
worship Allah, but they did not obey. Their shameful mistreatment was torture to him. He cursed them
and invoked Allah: 'O my Lord! Leave not on the earth a single person of the unjust ones.' After the
death of the Prophet, even though the people caused me extreme difficulty, I never cursed them. I
suffered their torment with patience."

Sa'sa'a asked: "Who is superior, you or Abraham?" ‘Ali replied: "I am superior, for Abraham said:

'My Lord! Show me how Thou Givest life to the dead.' He said: 'What! do you not believe?' He
said: 'Yes, but that my heart may be at ease.' (2:260)

My faith was such that I said: 'If the veil over the unseen were lifted, my faith would not increase."

Sa'as'a asked: "Who is superior, you or Moses?" The Holy Imam replied: "I am superior, for when
Almighty Allah ordered Moses to go to Egypt to invite Pharaoh to the truth, Moses said:

'My Lord! Surely I killed one of them, so I am afraid that they will slay me. And my brother Aaron,
he is more eloquent of tongue than I. Therefore send him with me as an aide, to help me. Surely I
fear that they will reject me." (28:33-34)

The Holy Prophet ordered me, by the command of Allah, to go to Mecca and to recite the verses of the
Chapter 'Al-Bara'a' from the top of the Ka'ba to the Quraish infidels. I was not afraid, even though there
were few people there who had not lost a near relative by my sword. Obeying his order, I performed my
duty alone. I recited the verses of 'Al-Bara'a' and returned."

Sa'sa'a asked: "Who is superior, you or Jesus?" ‘Ali said: "I am superior, for when Mary became pregnant
by the Grace of Allah, and the time of her delivery approached, a revelation was granted to her: 'Leave
this Holy House for this is a House for prayers, not a place for the delivery of children.' Accordingly, she
left the Holy House and went to the wilderness where she gave birth to Jesus.

But when my mother, Fatima Bint al-Asad, felt labor pains within the precincts of the Holy Ka'ba, she
clung to the wall and prayed to Allah in the name of that House and the builder of that House, to lessen
her pain. Soon a fissure appeared in the wall, and my mother heard a mysterious voice telling her, "O
Fatima! Enter the House of the Ka'ba.' She went in, and I was born inside of the Holy Ka'ba."

The mirror of all the prophets as shown by the hadith of

similitude (Hadith al-Tashbih)

It is also recorded in the books of your ulama’ that ‘Ali was the mirror of the high qualities of all the
prophets. Ibn Abi'l-Hadid Mu'tazali in his Sharhe Nahju'l-Balagha, Volume XI, page 449, Hafiz Abu Bakr
Faqih Shafi'i, Ahmad Ibn Husain Baihaqi in Manaqib, Imam Ahmad Ibn Hanbal in Musnad, Imam
Fakhru'd-Din Razi in Tafsir al-Kabir in connection with the verse of Mubahala, Muhyi'd-Din Ibn Arabi in
Yawaqit-o-Jawahir, Issue 32, page 172;

Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, the beginning of Chapter 40 on the authority of
Musnad of Imam Ahmad ibn Hanbal, Sahih of Baihaqi, and Sharhi'l-Mawaqif wa't-Tariqati'l-
Muhammadiyya, Nuru'd-Din Maliki in Fusuli'l-Muhimma, page 120; from Baihaqi; Muhammad ibn Talha
Shafi'i in Matalibu's-Su'ul, page 22.

And Muhammad ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 23, have narrated from the Holy
Prophet with slight differences of words here and there, saying: "Whoever wishes to see the knowledge
of Adam, the piety of Noah, the submission of Abraham, the sublimity of Moses, or the devotion of
Jesus, may look upon ‘Ali Ibn Abu Talib."

Mir Sayyid ‘Ali Hamadani has narrated the same hadith with some additions, in his Mawaddatu'l-Qurba,
Mawadda VIII. He narrates from Jabir that the Prophet said: "Verily, Allah has combined ninety qualities
of the prophets in ‘Ali, which He has not given to anyone else." The great Hafiz Muhammad Ibn Yusuf
Ganji Shafi'i, after quoting this hadith, makes this comment: "‘Ali was similar to Adam in knowledge in
that Allah taught Adam everything, as He says in the Holy Qur'an,

'And He taught Adam All the names....'" (2:31)

Similarly, ‘Ali had knowledge of all things. Because of knowledge which came directly from Allah, Adam
was granted the vicegerency of Allah, as the Holy Qur'an says:

"...I am going to place in the earth a Caliph...." (2:30)

Since Adam's knowledge led to his superiority, so that even the angels prostrated themselves in
obeisance to him, ‘Ali was also most exalted of the whole creation and the caliph after the Prophet. ‘Ali's
knowledge is similar to Noah's in that ‘Ali was vehement against the infidels and compassionate toward
the believers.

Allah praised him in the Holy Qur'an:

"...And those who are with him are firm of heart against the unbelievers, compassionate among
themselves." (48:29)

This is another proof that this verse was revealed in praise of ‘Ali, as I have said earlier. Noah was very
harsh towards the infidels, as the Holy Qur'an says:

"And Noah said: 'My Lord! Leave not upon the land any dweller from among the unbelievers.'"
(71:26)

‘Ali was similar to Abraham in tenderness of heart. The Holy Qur'an says of Abraham:

"Most surely, Abraham was very tender-hearted." (9:114)

‘Ali possessed all the qualities and attributes, which the other prophets possessed individually. This
unanimously acknowledged hadith proves that ‘Ali possessed the highest virtues, each of which was
equivalent to the most exalted qualities of the prophets. Obviously, one who possessed the highest
virtues of all the prophets excelled all others in rank.

Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Chapter 40, quotes from Manaqib of
Khawarizmi through Muhammad Ibn Mansur, who said that he heard Ahmad Ibn Hanbal say, "There
were no such praises for any of the companions of the Prophet, as there were for ‘Ali Ibn Abu Talib."
Muhammad Ibn Yusuf Ganji Shafi'i also narrates words to the same effect.

Ibn Abi'l-Hadid Mu'tazali in his Sharhe-Nahju'l Balagha, Volume I, page 46, says: "‘Ali was the most
fitting person for the position of Wilaya (guardianship) by virtue of his excellence. With the exception of
the Prophet of Allah, he was the most deserving person for the office of caliph."

‘Ali was certainly most deserving of the caliphate, but he was cast aside by the political maneuvering of
lesser men. At least they should have informed ‘Ali that they were convening a meeting at Saqifa Bani
Sa'da to deliberate on the important issue of electing a Caliph. They did not do so in order to deprive him
of his right of succession.

Consensus for Abu Bakr

Hafiz: Are we unjust or you? You say that the Prophet's companions elected those who usurped the
caliphate. Of course you think we are all fools who blindly follow our ancestors. But what proof is
stronger than Ijma, general consensus? All the companions and umma, including ‘Ali, appointed Abu
Bakr and swore allegiance to him. Obviously common agreement by the people is final, and agreeing to
it is compulsory.

The Prophet said: "My people do not agree in error; my people do not agree in deviation from the right
path." So we have not followed our ancestors blindly. The fact is that on the first day after the Prophet's
death, the community unanimously decided in a meeting to elect Abu Bakr as Caliph. Because it was a
settled fact, we should acknowledge it.

Well-Wisher: Please let us know on what grounds is the caliphate based?

Hafiz: It is obvious. The best proof for the existence of the caliphate after the Prophet is the ijma (general
consensus) of the umma through which the caliphate came into being. Apart from this, the best
qualification for Abu Bakr and ‘Umar for the caliphate was their maturity. ‘Ali, for all his virtues and
nearness to the Prophet, had to be passed over because of his youth. And, to be just and fair, it was not
appropriate for a youth to override the claims of the mature companions.

And we do not regard this passing over of ‘Ali as a defeat for him, for his excellence is otherwise
generally accepted. There is also a hadith narrated by Caliph ‘Umar from the Prophet, who said:
"Prophethood and leadership are not combined in one family." Accordingly, ‘Ali was denied the caliphate
because he belonged to the Prophet's family. He was not eligible for that office.

Arguments against validity of ijma

Well-Wisher: I'm astounded that you can put forward such silly arguments. First, you said that ijma, the
consensus of the umma, is the most valid reasoning, and in support of your point you narrated a hadith.
The word "ummai" means "my umma," so the hadith (supposing it to be true) means that when the whole
umma agrees to something, the decision cannot be wrong. I cannot accept this. Allah has distinguished
this umma by virtue of the fact that among them there shall be a rightly guided sect. A vicegerent of
Allah will be among them.

When the umma gathers together, that rightly guided sect will be among them. But this hadith (even if
genuine) does not furnish any evidence that the Prophet surrendered his own right and authorized the
umma to appoint the caliph. And even if the Prophet had left it to his umma to choose the caliph, this
right is assigned to the entire umma. Since all Muslims benefit from the caliphate, they should have the
right to express their opinion in the choice of a caliph.

Accordingly, the assembly of the whole umma after the death of the Prophet would have been necessary
so that, with their common consent, a perfect man might be appointed as the caliph. Was there was
such an assembly of Muslims? Was this the way Abu Bakr came to the caliphate?

Hafiz: Abu Bakr remained in the office of the caliphate for a little more than two years. During this period
Muslims in general swore allegiance to him and obeyed him. This in itself means unanimity of opinion
among them, which is a proof of legitimacy.

Well-Wisher: You are trying to skirt the issue. My question was not about the whole period of Abu Bakr.
I asked about the decision made under the roof (Saqifa) of Bani Sa'da. Did the gathering there comprise
the whole umma, or were there only a few people who took the oath of allegiance?
Hafiz: Obviously there were only a few of the Prophet's prominent companions, but later ijma did take
place.

Well-Wisher: Did the Prophet, the most fit person to guide the umma, surrender his right in favor of his
umma? Did he surrender his right so that the people of the Aus clan, who were hostile to the Khazraj
clan, might take the oath of fealty for fear of their opponents coming to power? Did he abandon his right
so that his people could form a government based on fear and greed?

Can you call such a small group of people a community? Didn't the Muslims of Mecca, Yeman, Jeddah,
and other cities belong to the umma? Didn't they have a right to give their opinion regarding the
caliphate? If there was no conspiracy, why didn't they wait to find out the viewpoint of all Muslims in such
an important matter as the caliphate? In this way, the ijma in its true sense might have been achieved.

Even today, in order to establish a democratic state or to select a nation's leader of a nation, general
elections are held. Citizens cast their votes and the leader is selected by majority vote. Leaders of
civilized countries and all cultured people would scoff at the crude proceedings of your "ijma."

Hafiz: Why are you indulging in unpleasant talk? Ijma means that there was a gathering of intelligent
people and prominent companions who assembled in the Saqifa.

Well-Wisher: You say that ijma meant that there was an assembly of intellectuals and distinguished
companions of the Prophet, but you have no basis for this assertion except the hadith you cited. Where
do the hadith mention intellectuals or distinguished companions? I repeat that the word "ummai" means
the entire umma, not a limited number of companions, even though they be learned.

Even if what you say is correct, that "ijma" means "the assembly of intellectuals and distinguished
companions," were the intelligentsia and the companions of the Prophet confined only to those few
people who assembled under the small roof on that day? Were there no other intelligent people and
distinguished companions in the Muslim world? And did they, unanimously vote for the caliph?

Hafiz: Since the matter of the caliphate was a serious affair, the people were afraid that some
disturbance might arise. It was not possible to inform Muslims in other places. When Abu Bakr and
‘Umar heard that some Ansars had gathered there, they also went there to talk. Because ‘Umar was a
seasoned statesman, he considered it desirable for the umma to swear the oath of allegiance to Abu
Bakr.

Others followed him and offered the oath of allegiance to Abu Bakr, but a faction of the Ansars and the
people of the Khazraj clan, supporting Sa'd Ibn Ubaida, did not swear the oath of allegiance and left the
Saqifa. That was why they made haste.

Well-Wisher: So you also acknowledge, as your prominent historians and ulama’ have acknowledged
that on the day of Saqifa, when the basic proceedings were held, there was no ijma. Abu Bakr, for
reasons of political expediency, proposed the names of ‘Umar and Abu Ubaida Ibn Jarra, and they too,
returning the proposal, suggested the name of Abu Bakr, telling him that he was the most qualified for
the position. They immediately swore allegiance to him.

Some of the Aus clan also present took the oath of allegiance to Abu Bakr in view of their hostility
against the Khazraj clan, and also because they feared that Sa'd ibn Ubaida might otherwise become the
Amir. In this way support gradually grew wider.

However, if ijma were a strong argument to be relied upon, they should have waited until the whole
umma - or, as you said: the intelligentsia - had gathered there, to achieve the entire community's
consensus.

Hafiz: I told you that fear of disturbances forced the group to act. The people of Aus and Khazraj clans
had assembled in Saqifa and were confronting each other. Each of them wanted to decide the
sovereignty of the Muslim state for itself.

Well-Wisher: I agree with what you say. Muhammad Ibn Jarir Tabari (see his Ta'rikh, Volume II, page
457) and others have written that the Muslims had not assembled under the Saqifa to elect their caliph.
The Aus and Khazraj wanted to appoint an Amir for themselves. Abu Bakr and ‘Umar benefited from
their differences. If they had really gathered together to discuss the caliphate, they should have surely
invited all Muslims to express their opinion in the matter.

As you said, they were not in a position to inform all Muslims, and time was running short. It was true
that they had no immediate access to Mecca, Yemen, Ta'if, or the other distant Muslim cities. But had
they no means of approach even to Usama Ibn Zaid's army, which was encamped near Medina?
Couldn't they have informed the notable companions of the Prophet who were there? One of them was a
distinguished personality, the commander of the Muslim army, appointed by the Holy Prophet himself.
Abu Bakr and ‘Umar were subordinate to him.

When Usama heard that through a conspiracy three persons had appointed the caliph without consulting
other people or even informing them, and that they had sworn fealty to one man, he rode his horse to
the door of the mosque and cried aloud: "What is all this uproar? With whose permission have you
appointed a caliph? What was the significance of a handful of people who, without consulting the
companions, appointed a caliph?"

‘Umar stepped forward to appease him and said: "Usama! The work is finished. The oath of allegiance
has been sworn. Do not create discord now among the people. Take the oath of fealty yourself." Usama
became angry. "The Prophet made me your Amir," he said. "How is it possible that the Amir appointed by
the Prophet should pay homage to the subordinates who were placed under his command?" Although
much more happened this much is sufficient to make my point.
‘Ali was deliberately kept uninformed of the meeting at saqifa

If you say that Usama's army was also at a distance from the city and that time was running short, will
you also claim that the distance from the Saqifa and mosque to the residence of the Prophet was also
great? Why didn't they inform ‘Ali, or Abbas the respected uncle of the Prophet? Why didn't they consult
the Bani Hashim, the descendants of the Holy Prophet?

Hafiz: In all probability the situation at that time was so tense that they dared not be careless and leave
the Saqifa.

Well-Wisher: Excuse me, they had time. They deliberately avoided informing ‘Ali, the Bani Hashim, and
the distinguished companions.

Hafiz: How can you say that they deliberately did not inform them?

Well-Wisher: One obvious indication is that ‘Umar came to the door of the Prophet's house but did not
enter it.

Hafiz: Assuredly this story is fabricated by the Rafizis.

Well-Wisher: Look at page 456 of the Ta'rikh, Volume II by Muhammad Ibn Jarir Tabari, one of your
eminent ulama’. He writes that ‘Umar came to the door of the Prophet's house but did not enter. He sent
a message to Abu Bakr: "Come immediately; I have urgent business with you." Abu Bakr sent word to
him that he had no time. ‘Umar sent another message: "We are faced with a crisis. Your presence is
necessary."

Abu Bakr came out and ‘Umar told him secretly about the gathering of the Ansars in the Saqifa and said
that they should immediately go there. Both departed, and on the way they met Abu Ubaida and took
him with them. For Allah's sake, be fair. If they had not hatched a conspiracy, why did ‘Umar go to the
door of the house of the Prophet but not enter it?

They could have asked for help. Was there in the whole umma only Abu Bakr, who was all wisdom, and
were the other companions and the descendants of the Prophet aliens who did not deserve to be
informed about this matter?

Was this ijma of yours rightfully constituted by three men? Where in any part of the world is such a
procedure acceptable? Suppose that three people or any group of people, assemble in a city and form
an ijma and appoint the head of the state. Is it incumbent on the ulama’ and intellectuals of all other
cities or towns to obey them? Or even if some intelligent and learned men who have not been selected
by others give an opinion, is it necessary that the rest of the intelligentsia follow them?

Is it proper to suppress the feelings of the entire nation through the intimidating behavior of one group of
people? If on the other hand, in learned discourses, a group of people reveals that the caliphate was not
justified by religious or natural law, is it right to call them Rafizis?

You say that the Holy Prophet left the issue of the caliphate to the umma or to the "intelligentsia" of the
umma, as you call it. Was the intelligentsia of the umma composed of Abu Bakr, ‘Umar, and Abu Ubaida
Jarra. Each proposed the name of the other, and then two of them acknowledged the third. That was all.
Is it obligatory for all Muslims to follow them? "Minority," "majority," and "ijma" mean quite different things.

If a consultative meeting is held for the consideration of some particular problem, and a smaller number
of people give one opinion, while the larger number gives another opinion, then it is said that one is the
opinion of the minority. The opinion of the larger number is called the opinion of the majority, and if all of
them (without a single exception) give a unanimous opinion, it is called ijma.

Was an ijma reached in the Saqifa or later in the mosque, or after that in the city of Medina? If, however,
in deference to your wishes, we take away the rights of the general umma and say that the opinion of
the intelligentsia and the Prophet's companions was sufficient for ijma, I ask whether there was an ijma
in which all intelligentsia and the Prophet's distinguished companions participated? Did the small group
at the Saqifa unanimously agree in its opinion?

The reply must be in the negative. The author of Mawaqif has himself admitted that there was no ijma
during the caliphate of Abu Bakr, and there was certainly no unanimity of opinion among the learned
people in Medina, either. Sa'd Ibn Ubaida Ansari, his descendants, distinguished companions of the
Prophet, all the Bani Hashim, their friends, and ‘Ali Ibn Abu Talib, - all opposed Abu Bakr for six months.

These people never did take the oath of fealty to him. In Medina, the seat of prophethood, no ijma was
reached in which the intellectuals and the companions supported Abu Bakr as Caliph. Your own great
historians, like Imam Fakhru'd-Din Razi, Jalalu'd-Din Suyuti, Ibn Abi'l-Hadid Mu'tazali, Tabari, Bukhari,
and Muslim, recorded that ijma never occurred in Medina.

The Bani Hashim, the Bani Umayya, and the companions in general - except the three people
mentioned above - were not present in the Saqifa to cast their vote. Moreover, many strongly opposed
the decision. In fact, some prominent companions, who rejected the allegiance at the Saqifa, went to the
mosque and protested to Abu Bakr. Of the Muhajirs were Salman al-Farsi, Abu Dharr Ghifari, Miqdad
Ibn Aswad Kindi, Ammar al-Yasir, Buraida Aslami, and Khalid Ibn Sa'id Ibn As Amawi.

Of the Ansars were Abu'l-Hathama ibn Tihan, Khuzaima Ibn Thabit Dhu'sh-Shahadatain, Abu Ayyub
Ansari, Ubai Ibn Ka'b, Sahl Ibn Hunaif, Uthman Ibn Hunaif, who remonstrated with Abu Bakr inside the
mosque. I have given only this brief outline of events. No ijma of any kind was reached. The ijma of the
intellectuals and the prominent companions of Medina is a flagrant lie.

Based on your own sources, I will give you a list of names of some of those who opposed the caliphate.
Ibn Hajar Asqalani and Baladhuri, each in his Ta'rikh, Muhammad Ibn Khawind Shah in his Rauzatu's-
Safa, Ibn Abdu'l-Birr in his Isti'ab, and others say that Sa'd Ibn Ubaida and a part of Khazrajis and a
group of Quraish did not swear the oath of fealty to Abu Bakr.

Moreover, eighteen people who were prominent and distinguished companions of the Holy Prophet did
not take the oath of allegiance to Abu Bakr. They were Shi’as of ‘Ali Ibn Abu Talib. The names of those
eighteen people are as follows:

1. Salman al-Farsi

2. Abu Dharr Ghifari

3. Miqdad Ibn Aswad al-Kindi

4. Ammar al-Yasir

5. Khalid Ibn Sa'id ibn al-As

6. Buraida Aslami

7. Ubai Ibn Ka'b

8. Khuzaima Ibn Thabit Dhu'sh-Shahadatain

9. Abu'l-Hathama Ibn Tihan

10. Sahl Ibn Hunaif

11. Uthman Ibn Hunaif Dhu'sh-Shahadatain

12. Abu Ayub Ansari

13. Jabir Ibn Abdullah Ansari

14. Hudhaifa ibn Yaman

15. Sa'd Ibn Ubaida

16. Qais Ibn Sa'd

17. Abdullah Ibn Abbas

18. Zaid Ibn Arqam

And Yaqubi writes in his Ta'rikh: "A group of Muhajirs and Ansars kept themselves aloof from allegiance
to Abu Bakr and had were followers of Hazrat ‘Ali. Among them were Abbas Ibn Abdu'l-Muttalib, Fazl
Ibn Abbas, Zubair Ibnu'l-'Awwam Ibn As, Khalid Ibn Sa'id, Miqdad Ibn ‘Umar, Salman al-Farsi, Abu
Dharr Ghifari, Ammar Yasin, Bara'a Ibn Azib, and Ubai Ibn Ka'b."

Weren't these people the intellectuals of the umma? ‘Ali, Abbas, the uncle of the Holy Prophet and other
distinguished persons of the Bani Hashim - weren't these people wise and trustworthy? What kind of
ijma was it, which was held without the consultation of these people? When Abu Bakr is selected
secretly and other prominent companions are not informed, does this constitute ijma? Or is it political
conspiracy?

Hadith al-Thaqalain and Hadith al-Safina

Moreover, the Bani Hashim, the Prophet's family, were not present at the Saqifa. The precious value of
their judgement cannot be denied in view of the hadith narrated on earlier nights, and acknowledged by
both sects.

The Holy Prophet said: "I leave with you two great things: the Book of Allah (The Holy Qur'an) and my
Ahlul Bayt (members of the Holy family: ‘Ali, Fatima, and their issue). If you cling to these two, never,
never shall you go astray after me."

These people did not support the caliphate of Abu Bakr. In addition, there is another famous hadith
known as hadith al-Safina (Hadith of the Ark), which I have mentioned on previous nights. The Prophet
said: "My Ahlul Bayt is like the ark of Noah. He who boards it is saved, and he who turns away from it
drowned."

This hadith indicates that, just as Noah's community was saved from the great flood by his ark, our
Prophet's community will be saved from disasters by attachment to the members of the Prophet's Holy
family.

Ibn Hajar in his Sawa'iq al-Muhriqa, page 50, commenting on verse IV, quotes two hadith from Ibn Sa'd
about the obligation to follow the Holy Ahlul Bayt of the Holy Prophet. In one hadith the Prophet said: "I
and my Ahlul Bayt are a tree of Paradise whose branches are in the earth; so one who seeks the path
towards Allah should attach himself to them."

In a second hadith the Prophet said: "Among my umma in every age there are just people from my Ahlul
Bayt who purge the impurities brought into religion by the wrong-doers and who wash away the false
claims of the transgressors and the commentaries of ignorant people. Be it known to you that your
Imams are certainly those who will guide you to Allah; so you should be careful about those you take to
be your guides." The substance of hadith of this kind is that the Prophet said to his community: "Unless
you follow my Ahlul Bayt, enemies will lead you astray."

The people who could influence ijma, the allegiance, and the appointment of the caliphs, were opposed
to the procedure you have described. So what sort of ijma was that? The notable companions,
intellectuals, and the progeny of the Prophet were in Medina at the time of the Saqifa. So there is no
doubt that the matter was not decided by a majority vote, not to mention ijma.

Ibn Abdu'l-Birr Qartabi, a learned man of your sect, in his Isti'ab, Ibn Hajar in his Isaba, and other ulama’
write that Sa'd Ibn Ubaida, who was a claimant to the caliphate, categorically refused to take the oath of
allegiance to Abu Bakr and ‘Umar.

He did not want to set off a commotion, so he set out for Syria. According to a report in Rauzatu's-Safa,
on the instigation of a prominent man he was murdered. According to historians, the man who committed
the crime was Khalid Ibn Walid. After killing Malik Ibn Buwaira and marrying his wife, during the early
days of Abu Bakr's caliphate, he was the object of ‘Umar's wrath. When ‘Umar became Caliph, Khalid,
attempting to earn his favor, killed Sa'd Ibn Ubaida.

Hafiz: Since there was danger of a disturbance, and they could not have access to the whole umma,
they necessarily had to depend on those few people who were present in the Saqifa where the oath of
allegiance was taken. Later the umma consented to it.

Well-Wisher: If they had no access to the distinguished companions of the Prophet, and the intellectuals
of the nation who were outside Medina, please tell us honestly: if there had been no plotting in this case,
why didn't they invite those present in Medina to the meeting at the Saqifa? Wasn't it necessary for them
to take counsel with Abbas, ‘Ali Ibn Abu Talib, and the Bani Hashim? Was the opinion of ‘Umar and Abu
Ubaida Ibn Jarra sufficient for the whole Islamic world?

Your argument based on ijma, whether it is general or specific, is untenable. The intellectuals and the
prominent companions did not participate in it, they opposed it. As I said: "ijma" means that not a single
person disagrees with others. In this "ijma," you have admitted the intelligentsia in general did not take
part. Imam Fakhru'd-Din Razi in his Nihayatu'l-Usul says that there was no ijma or consensus in the
caliphate of Abu Bakr and ‘Umar until after the murder of Sa'd Ibn Ubaida.

I fail to understand how you can call this imaginary ijma a proof for the rightfulness of the caliphate. Your
second claim, that Abu Bakr was older than ‘Ali and was therefore better qualified for the caliphate, is
weaker than the first argument.

If age were a condition for the caliphate, there were many men older than Abu Bakr and ‘Umar. Certainly
Abu Qahafa, Abu Bakr's father was older than his son, and was alive at the time. Why wasn't he
appointed caliph?

Hafiz: Abu Bakr's age, coupled with his ability, made him the appropriate choice. When there was an old,
experienced loved one of the Prophet present in the nation, an inexperienced youth could not be
entrusted with leadership.

Well-Wisher: If that were true, then the target of your objection is the Prophet himself. When he left for
his Tabuk expedition, the hypocrites secretly planned to revolt in Medina in his absence. Therefore, he
appointed an experienced man in his place in order to control the situation in Medina and to foil the
hypocrites' plans. I ask you to tell us who the Prophet left in his place in Medina as his successor and
caliph.

Hafiz: It is well known that he made ‘Ali his caliph and successor.

Well-Wisher: Weren't Abu Bakr, ‘Umar, and other older companions in Medina at that time? Yes. And
yet the Prophet made a young man, ‘Ali, his Caliph and successor. For the recitation of some of the
verses of the Chapter Al-Bara'a (The Immunity), of the Holy Qur'an to the people of Mecca, one would
perhaps think, an experienced man should have been appropriate. But the Holy Prophet called the older
Abu Bakr back from his half-completed journey and commanded the younger ‘Ali to perform this
important task.

The Prophet said that Allah had told him that the one to convey the Holy Qur'an should be him, (the Holy
Prophet) or someone who was of him. Similarly, for the guidance of the people of Yemen, why did the
Holy Prophet send the Commander of the Faithful, ‘Ali instead of the more experienced Abu Bakr,
‘Umar, or others who were present there? On many other similar occasions the Holy Prophet, in the
presence of Abu Bakr, ‘Umar, and others, selected ‘Ali to perform momentous tasks.

It follows that your insistence on chronological maturity is baseless. The essential condition for the
caliphate is merit. It has just occurred to me that the strongest proof for the rejection of the caliphate of
these people is the opposition to the so-called ijma by ‘Ali, who, according to the Prophet, was the
distinguisher between right and wrong. Your notable ulama’ have narrated a number of hadith in this
regard.

Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Chapter 16 quoting from Kitabu's-Sabi'in Fi
Faza'il al-Amiru'l-Mu'minin, Imamu'l-Haram Abu Ja'far Ahmad Ibn Abdullah Shafi'i, in hadith XII related
from Firdaus of Dailami of the seventy hadith, Mir Sayyid ‘Ali Hamadani Shafi'i in Mawaddatu'l-Qurba,
Mawadda - VI, Hafiz in his Amali, Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, Chapter 44,
relate, with slight difference in wording, on the authority of Ibn Abbas, Abi Laila Ghifari, and Abu Dharr
Ghifari that the Holy Prophet said (the last phrase being the same in every narration):

"Soon after my departure from this world, there will arise a disturbance. When it happens, you should
follow ‘Ali Ibn Abi Talib since he will be the first person to see me and clasp hands with me on the Day of
Judgement. He is exalted in rank and he is the distinguisher between right and wrong."

When the Prophet died, a great disturbance arose. The Muhajirs and Ansars wanted to have the caliph
from their party. According to the instruction of the Prophet, the umma should have brought in ‘Ali so that
he might separate truth from falsehood.

Hafiz: This hadith has a single line of narration and is therefore unreliable.
Well-Wisher: I have already replied to your objection concerning a single narration. The Sunni ulama’
regard such hadith as valid arguments, so you cannot reject it on that ground. Apart from that, it is not
the only hadith on this point.

There are many such reports related by your own ulama’ which point to the same meaning, some of
which I referred to on previous nights. In view of our time constraints, I will confine myself to mentioning
here only the names of some of the authors.

One of these reports is narrated by Muhammad Ibn Talha Shafi'i in his Matalibu's-Su'ul, Tabari in his
Kabir, Baihaqi in his Sunan, Nuru'd-Din Maliki in his Fusulu'l-Muhimma, Hakim in his Mustadrak, Hafiz
Abu Na'im in his Hilya, Ibn Asakir in his Ta'rikh, Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Tabrani in
his Ausat, Muhibu'd-Din in his Riyaz, Hamwaini in his Fara'id, Suyuti in his Durr al-Mansur, from Ibn
Abbas, Salman, Abu Dharr and Hudhaifa - all report that the Holy Prophet, pointing with his hand to ‘Ali
Ibn Abu Talib, said:

"Verily, this ‘Ali is the first person who declared his faith in me and the first who will shake hands with me
on the Day of Judgement. He is Siddiq al-Akbar (the greatest speaker of truth) and the Faruq of this
umma (The Discernment of this Community). He will distinguish between right and wrong."

Hadith "‘Ali is with the truth and the truth is with ‘Ali"

Muhammad Ibn Yusuf Ganji in Chapter 44 of his Kifayatu't-Talib narrates the same hadith with the
addition of these words: "And he is the ruler over the faithful and he is my gate for the faithful to pass
through; and he is my caliph (successor) after me." Ganji Shafi'i says that Muhaddith al-Sham (a
traditionist of Syria) has three hundred hadith in praise of ‘Ali. It has also been recorded by Muhammad
Ibn Talha Shafi'i in Matalibu's-Su'ul, Khatib Khawarizmi in Manaqib, Sam'ani in Faza'ilu's-Sahaba.

Ibn Sabbagh Maliki in Fusulu'l-Muhimma, Khatib Baghdadi in Ta'rikh al-Baghdad, Volume XIV, page 21,
Hafiz Mardawaih in Manaqib, Dailami in Firdaus, Ibn Qutayba in Imamate wa's-Siyasa, Volume I, page
111, Ganji Shafi'i in Kifayatu't-Talib, Imam Ahmad in Musnad and many other members of your ulama’
have narrated that the Holy Prophet said "‘Ali is with the truth and the truth is with ‘Ali wherever he turns."
In the same books, there is another hadith also reported by Sheikh Sulayman Qanduzi Hanafi, in
Chapter 20 of Yanabiu'l-Mawadda, from Hamwaini that the Holy Prophet said: "‘Ali is with the truth and
the truth is with ‘Ali."

Hafiz Abi Nu'aim Ahmad Ibn Abdullah Ispahani in his Hilyatu'l-Auliya, Volume I, page 63, narrates that
the Prophet said: "O party of Ansar! Shall I guide you towards a person that if you adhere to him, you will
never go astray?' All of them, said: 'Yes, O Prophet of Allah,' The Holy Prophet said: 'That person is ‘Ali.
Love him as you love me, and respect him as you respect me; what I have told you was Allah's
command related to me by Gabriel."
The general objective of these hadith is to indicate the Prophet's preference regarding his successor.
The Prophet ordered his umma to turn to ‘Ali after him and to follow him. In light of such hadith, tell us
what ‘Ali's opposition to Abu Bakr means to you. It is of course very sad and surprising that so much
haste was made on the Saqifa day. Every sensible person who knows what happened that day is greatly
disappointed. If there was no plotting, why didn't they wait (at least for a few hours) so that ‘Ali Ibn Abu
Talib, the Bani Hashim, and Abbas could express their views on the caliphate?

Hafiz: There was no conspiracy. Since they feared a disturbance, they were quick to decide the matter
of the caliphate for the safety of Islam.

Well-Wisher: Do you mean that Abu Ubaida Jarra, a former grave-digger of Mecca, and others had
more concern for the safety of Islam than Abbas, the Prophet's respected uncle, and ‘Ali Ibn Abu Talib?
Do you mean that if they had waited for a short time, or if Abu Bakr and ‘Umar, keeping the people
engaged, had sent Abu Ubaida to inform Abbas and ‘Ali of the serious situation that Islam would have
perished? Please be fair.

If they had invited the appropriate people to the Saqifa, their position would have been more secure.
There would be no such differences in Islam as exist today. After 1335 years, we Muslim brothers would
not be confronting each other as we are tonight but would be united in opposing our common enemy.
Much of the foundation of the flawed edifice of Islam was laid on that day. It was due to the haste of
those three people to accomplish their secret designs.

Nawab: Respected sir, please tell us why they rushed ahead. Why didn't they inform even the people in
the mosque or in the house of the Prophet?

Well-Wisher: The reasons are not far to seek. They rushed forward because they knew that if they
waited for all the Muslims to come, or at least for the notable people of Usama Ibn Zaid's army, the
prominent companions of the Prophet present in Medina, or the Bani Hashim that the name of ‘Ali,
among others, would have been proposed. If the names of ‘Ali and Abbas had been proposed, Abu
Bakr's and ‘Umar's political possibilities would have been much reduced.

So they hurried with their plans so that, while the Bani Hashim and the prominent companions were busy
conducting the Prophet's funeral rites, they succeeded in appointing Abu Bakr Caliph based on the votes
of two people! They played that game, and here tonight you good people are giving it the name of "ijma!"
Even your own great ulama’, like Tabari, Ibn Abi'l-Hadid, and others have written that ‘Umar said: "The
caliphate of Abu Bakr was abruptly established. May Allah help us!"

As for your other claim, which you advance on the authority of Caliph ‘Umar, that prophethood and
sovereignty cannot be combined in one family, it is also rejected according to the Holy Qur'an:

"Or do they envy the people for what Allah has given them of His grace? But indeed We have
given to Abraham's children the Book and the wisdom, and We have given them a good
Kingdom." (4:54)

This hadith, ascribed to Caliph ‘Umar, is concocted. The Prophet never said a word in contradiction to
the injunctions of the Holy Qur'an. Moreover, the caliphate cannot be separate from prophethood
because the true caliph is the embodiment of God's law acting in the world.

To consider the caliphate merely a political office separable from prophethood is precisely the mistake
made by Abu Bakr and ‘Umar. If Moses' brother Aaron could be excluded from Moses' caliphate, ‘Ali also
could be deprived of the Prophet's caliphate.

And since prophethood and caliphate, according to the Qur'an was combined in Moses and Aaron, it was
undoubtedly combined in Muhammad and ‘Ali. Your "hadith" was fabricated by the Umayyads. If
prophethood and the caliphate could not be combined in one family, then why in the Majlis al-Shura
(consultative assembly) did Caliph ‘Umar nominate ‘Ali for the caliphate?

After all, you also accept him as your fourth caliph! It is an interesting contradiction that, based on
‘Umar's hadith, you reject the combining of prophethood and the caliphate, but when ‘Umar himself
sanctioned this situation a few years later, you support it!

Can you oppose and support the same proposition? You say that prophethood and sovereignty are not
combined in one family, though the Holy Prophet made it compulsory for his umma to follow his progeny.
He said that to be hostile to them was to go astray.

He said on a number of occasions, "I leave behind me two weighty things: the Book of Allah (The Holy
Qur'an) and my Ahlul Bayt. If you are attached to these two, never, never shall you go astray after me."
This authentic hadith has been acknowledged by both sects. I have mentioned it on previous nights with
its sources.

Hadith of the Ark - Hadith of Saqifa

During the great flood whoever took refuge in Noah's ark was saved. Whoever turned away from it was
drowned, including Noah's son. The Holy Prophet also identified his progeny with Noah's Ark, meaning
that the people of his umma in the hour of their trial should attach themselves to his descendants.

Therefore, according to these clear injunctions, the umma, in all its differences, should have sought the
benefit of the Prophet's Ahlul Bayt. ‘Ali Ibn Abu Talib, according to Prophet, was the most learned and
virtuous person among them. Why didn't they inform him so that they could consult with him? But no.
Politicians grabbed power and deprived ‘Ali of his permanent right.

Sheikh: On what grounds do you say that they should have followed ‘Ali and that the opinion and ijma of
the companions should have been ignored?
Well-Wisher: I never said that the opinion of the companions and their ijma should not be respected.
One difference between you and me is that as soon as you hear the name of a companion, even though
he be a hypocrite, like Abu Huraira, whom Caliph ‘Umar beat and called a liar, you bow before him in
reverence. I respect only companions who complied with the conditions of companionship with the Holy
Prophet. Moreover, I have demonstrated that there was no ijma at Saqifa.

If you can refute my argument, now is the time to do so. I will bow down before the consensus of this
gathering. If you can point out from your own books that in the Saqifa, the whole umma, or the intelligent
people of the nation gathered and agreed that Abu Bakr should be Caliph, we will readily accept it. And
if, with the exception of two people (‘Umar and Abu Ubaida) and a few people of the Aus clan, no other
person took the oath of allegiance, you should admit that we Shi’as are rightly guided.

We leave it to informed opinion to decide whether three companions were justified in holding the reins of
the whole umma. Two paid allegiance to the third, and later they threatened others with the sword, fire,
and disgrace, compelling them to accept their will.

Should ijma be accepted because of precedent?

Sheikh: We do not know whether there was negligence on their part because we were not there on that
day. At this distance in time we cannot appreciate the pressures they were under. Today, with the
situation an established fact, it does not matter if the ijma was completed in gradual steps. We should
not object. We should bow down before those people and follow the way they have shown us.

Well-Wisher: What a fine argument! Do you want us to think Islam is groundless? If two or three people
design a plan and gain the support of others, is it the duty of all Muslims to follow them? Is that the
meaning of the religion of the Prophet of Islam? The Holy Qur'an says:

"Therefore give good news to my servants, those who listen to the word and follow the best of it."
(39:17-18)

Islam is based on facts and reason, not on blind following, certainly not on following Abu Ubaida, the
grave digger. The Prophet showed us the way. He said that when the umma was divided, we should
follow one who is guided. You ask us why it is obligatory for us to follow ‘Ali. We reply that the obligation
is based upon the verses of the Holy Qur'an and hadith recorded in your own books.

Holy Prophet's hadith urging the believers to follow ‘Ali

There are many hadith making it imperative on the umma to follow ‘Ali. One of them is narrated by
Ammar al-Yasir, which your following ulama’ have recorded in their books: Hafiz Abi Nu'aim Ispahani in
Hilya; Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul; Baladhuri in Ta'rikh; Sheikh Sulayman Balkhi
Hanafi in Yanabiu'l-Mawadda, Chapter 43, from Hamwaini; Mir Sayyid ‘Ali Hamadani Shafi'i in
Mawaddatu'l-Qurba, Mawadda V; Dailami in Firdaus. They narrate a lengthy, detailed hadith which
cannot be related here in full. It may be stated briefly that when people asked Abu Ayyub why he had
gone to ‘Ali and had not sworn allegiance to Abu Bakr, he replied that one day he was sitting with the
Prophet when Ammar al-Yasir came in and asked the Prophet a question.

In the course of his conversation, the Prophet said: "O Ammar! If all the people go one way and ‘Ali
alone goes the other way, you should follow ‘Ali. O Ammar! ‘Ali will not allow you to diverge from the
path of guidance and will not lead you to destruction; O Ammar! Obedience to ‘Ali is obedience to me,
and obedience to me is obedience to Allah."

In light of these injunctions, and in light of ‘Ali's opposition to Abu Bakr, shouldn't people have followed
‘Ali? Even if the Bani Hashim, Bani Umayya, distinguished companions, the intelligentsia of the nation,
the Muhajirs, and Ansars had not been with him (and they were with him), people should have followed
‘Ali.

Hafiz: During our discussion, you have said two strange things. First you have repeatedly called Abu
Ubaida a "grave digger." Can you prove that this was the profession of this gentleman? Second, you said
that ‘Ali, the Bani Hashim, and the companions did not pay allegiance to Abu Bakr, they opposed him.
But all the historians and traditionists have written that ‘Ali, the Bani Hashim, and the companions of the
Prophet did take the oath of allegiance to Abu Bakr.

Well-Wisher: It is not we alone who claim that Abu Ubaida was a grave digger. It is in your own books.
You may refer to Al-Bidayya wa'n-Nihaya, Volume V, pages 266-267 compiled by Ibn Kathir Shami,
who says that since Abu Ubaida used to dig the graves of the Meccans, Abbas sent a man in search of
Abu Talha, the grave digger of Medina, and another man in search of Abu Ubaida, so that both of them
might dig the Prophet's grave.

Forced allegiance by ‘Ali and Bani Hashim after six months

You say that ‘Ali, the Bani Hashim, and the Prophet's companions took the oaths of allegiance to Abu
Bakr. You have read the words "paid allegiance," but you have not understood to whom and how they
paid allegiance. All your learned traditionists and great historians have written that ‘Ali and the Bani
Hashim paid allegiance (outwardly), but that was done after six months, and then only under extreme
duress.

Hafiz: It is not proper for a noble man like you to use the words that the common Shi’as people use: that
‘Ali was dragged out of his house and was threatened with death if he did not swear allegiance. The fact
is that in the first few days of the caliphate, he willingly and cheerfully accepted the caliphate of Abu
Bakr.

Well-Wisher: ‘Ali and the Bani Hashim did not take the oath of allegiance immediately. Your historians
have written that ‘Ali offered his allegiance after the demise of Hazrat Fatima. Bukhari in his Sahih,
Volume III, Chapter of Ghazawa Khaibar, page 37, and Muslim Ibn Hujjaj, in his Sahih, Volume V, page
154, report that ‘Ali offered his allegiance after Fatima's death. Some of your ulama’ believe that Fatima
died 75 days after the Prophet's death.

Ibn Qutayba also holds the same view, but most of your historians claim that she died six months after
the Prophet died. It follows, therefore, that ‘Ali's allegiance came some time after 3 to 6 months of the
Prophet's death. Mas'udi in his Muruju's-sahab, Volume I, page 414, says "None of the Bani Hashim
swore their allegiance to Abu Bakr until the death of Bibi Fatima.

Ibrahim Ibn Sa'd Saqafi narrates from Zuhri that ‘Ali did not pay allegiance until six months after the
Prophet's death, and the people did not have the courage to pressure him except after the death of Bibi
Fatima. Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha relates the same fact.

In any case, your own ulama’ insist that ‘Ali's allegiance was not immediate but came only after some
time had passed and then only when circumstances forced him to do so. Ibn Abi'l-Hadid, in his Sharhe
Nahju'l-Balagha, Volume II, page 18, narrates from Zuhri, from A’ysha, who said: "‘Ali did not offer
allegiance to Abu Bakr for six months, and no one of the Bani Hashim offered allegiance until ‘Ali did."

Ahmad Ibn A'sam al-Kufi Shafi'i in Futuh, and Abu Nasr Hamidi, in Jam'a Bainu's-Sahihain report from
Nafiy, quoting from Zuhri, who said: "‘Ali did not swear allegiance until six months after the Prophet's
death."

‘Ali dragged from his home and his house set on fire

Hafiz: Where have our ulama’ said that ‘Ali was dragged from his house and house set on fire, as is
commonly believed by Shi’as? They narrate it with great emotion in their religious gatherings. They also
excite the emotions of people by saying that Fatima was tortured and consequently suffered a
miscarriage.

Well-Wisher: Respected audience: you revile the Shi’as, attempting to cover the guilt of your
predecessors. You say that these hadith have been concocted by Shi’as. The truth is that on the order of
Abu Bakr, ‘Umar and others went to ‘Ali's house, threatened him with a sword, dragged him to the
mosque and forced him to swear allegiance to Abu Bakr. These facts have been recorded by your own
ulama’. If you wish, I will relate them. We do not say anything on our own authority. We say only what
you say.

Hafiz: Yes, please do. We are prepared to listen.

Twelve arguments in support of the fact that ‘Ali was taken to the
mosque at the point of a sword

Well-Wisher:

(1) Abu Ja'far Baladhuri Ahmad Ibn Yahya Ibn Jabir Baghdadi, one of your reliable traditionists and
historians, writes in his History that when Abu Bakr called ‘Ali to swear allegiance, ‘Ali refused. Abu Bakr
sent ‘Umar who went with a torch to set fire to ‘Ali's house. Fatima came to the door and said: "O son of
Khattab! Have you come to set my house on fire?" He said: "Yes, this is more effective than anything
your father did."

(2) Izzu'd-Din Ibn Abi'l-Hadid Mu'tazali, and Muhammad Ibn Jarir Tabari, narrate that ‘Umar went to the
door of ‘Ali's house with Usayd Ibn Khuza'i, Salama Ibn Aslam and a group of men. ‘Umar then called
out, "Come out! Or else I'll set your house on fire!"

(3) Ibn Khaziba reports in his Kitab al-Gharrar from Zaid Ibn Aslam, who said: "I was one of those who
went with ‘Umar with torches to Fatima's door. When ‘Ali and his men refused to offer allegiance, ‘Umar
said to Fatima, "Let whoever is inside come out. Otherwise, I will set the house on fire along with
whoever is inside." ‘Ali, Hasan, Husain, Fatima, and a party of the Prophet's companions, and the Bani
Hashim were inside. Fatima said: "Would you set my house on fire along with me and my sons?" He
said: "Yes, by Allah, if they do not come out and pay allegiance to the caliph of the Prophet."

(4) Ibn Abd Rabbih, one of your famous ulama’, writes in his Iqdu'l-Farid, Part III, page 63, that ‘Ali and
Abbas were sitting in Fatima's house. Abu Bakr told ‘Umar: "Go and bring these people. If they refuse to
come, fight them." So ‘Umar came to Fatima's house with torches. Fatima came to the door of the house
and said: "Have you come to burn our house?" He said: "Yes..." and so on.

(5) Ibn Abi'l-Hadid Mu'tazali in his Shahre Nahju'l-Balagha, Volume I, page 134, quoting from Jauhari's
Kitab al-Saqifa, writes in detail about the affair of the Saqifa al-Bani Sa'ad. "The Bani Hashim and ‘Ali
were assembled in ‘Ali's house. Zubair was also with them since he considered himself one of the Bani
Hashim. ‘Ali used to say, 'Zubair was always with us until his sons were grown up.

They turned him against us.' ‘Umar went to Fatima's house with a group of men. Usayd and Salma were
also with him. ‘Umar asked them to come out and swear allegiance. They refused. Zubair drew his
sword and came out. ‘Umar said: 'Get hold of this dog.' Salma Ibn Aslam snatched the sword and threw
it against the wall. Then they dragged ‘Ali to Abu Bakr.

Other Bani Hashim also followed him and were waiting to see what ‘Ali would do. ‘Ali was saying that he
was the servant of Allah and the brother of the Holy Prophet. Nobody listened to him.

They took him to Abu Bakr, who asked him to take the oath of allegiance to him. ‘Ali said: "I am the most
deserving person for this position, and I will not pay allegiance to you. It is incumbent on you to pay
allegiance to me. You took this right from the Ansar based on your relationship with the Prophet.

I also, on the same ground, protest against you. So be just. If you fear Allah, accept my right, as the
Ansar did yours. Otherwise, you should acknowledge that you are intentionally oppressing me.' ‘Umar
said: 'We will not leave you until you swear allegiance.'

‘Ali said: 'You have conspired well together. Today you support him, so that tomorrow he may return the
caliphate to you. I swear by Allah that I will not comply with your request and will not take the oath of
allegiance (to Abu Bakr). He should pay allegiance to me.'

Then he turned his face toward the people and said: 'O Muhajirs! Fear Allah. Do not take away the right
of authority of Muhammad's family. That right has been ordained by Allah. Do not remove the rightful
person from his place.

By Allah, we Ahlul Bayt have greater authority in this matter than you have. There is a man among you
who has the knowledge of the Book of Allah (The Qur'an), the Sunna of the Prophet, and the laws of our
Religion. I swear by Allah that we possess all these things. So do not follow yourselves lest you should
stray from the truth.'" ‘Ali returned home without offering allegiance and secluded himself in his house
until Fatima died. Thereafter, he was forced to offer allegiance.

(6) Abu Muhammad Abdullah Ibn Muslim Ibn Qutayba Ibn ‘Umar Al-Bahili Dinawari, who was one of
your ulama’ and an official Qazi of the city of Dinawar, writes in his famous Ta'rikhu'l-Khulafate Raghibin
wa Daulate Bani Umayya, known as Al-Imama wa's-Siyasa, Volume I, page 13: "When Abu Bakr
learned that a group hostile to him had assembled in ‘Ali's house, he sent ‘Umar to them.

When ‘Umar shouted to ‘Ali to come out and to swear allegiance to Abu Bakr, they all refused to come
out. ‘Umar collected wood and said 'I swear by Allah, Who has my life in His control, either you will come
out, or I will set the house with all those in it on fire.'

People said: 'O Abu Hafsa! Fatima is also present in the house.' He said: 'Let her be there. I will set fire
to the house.' So all of them came out and offered allegiance, except ‘Ali, who said: 'I have taken a vow
that until I have compiled the Qur'an, I will neither go out of the house nor will I put on full dress.'

‘Umar did not accept this, but the plaintive lamentation of Fatima and the snubbing by others, forced him
to go back to Abu Bakr. ‘Umar urged him to force ‘Ali to swear allegiance. Abu Bakr sent Qanfaz several
times to summon ‘Ali, but he was always disappointed.

At last ‘Umar, with a group of people went to the door of Fatima's house. When Fatima heard their
voices, she cried out 'O my father, Prophet of Allah! What tortures we are subjected to by the son of
Khattab and the son of Abi Quhafa!

‘When the people heard Fatima's lamentation, some went back with their hearts broken, but ‘Umar
remained there with some others until finally they dragged ‘Ali from the house. They took ‘Ali to Abu
Bakr, and told him to swear allegiance to him. ‘Ali said: 'If I do not swear allegiance what will you do to
me?' They said: 'We swear by Allah that we will break your neck.' ‘Ali said: 'Will you kill the servant of
Allah and the brother of His Prophet?' ‘Umar said: 'You are not the brother of the Prophet of Allah.'

While all this was going on, Abu Bakr kept silent. ‘Umar then asked Abu Bakr whether he (‘Umar) was
not following Abu Bakr's orders in this matter. Abu Bakr said that so long as Fatima was alive he would
not force ‘Ali to swear allegiance to him. ‘Ali then managed to reach the grave of the Prophet, where,
wailing and crying, he told the Prophet what Aaron had told his brother, Moses, as recorded in the Holy
Qur'an:

'Son of my mother! Surely the people reckoned me weak and had well nigh slain me.' (7:150)

Fatima told Abu Bakr and ‘Umar that she cursed them both in
every prayer

After narrating this affair in detail, Abu Muhammad Abdullah Ibn Qutayba says that ‘Ali did not swear
allegiance and returned home. Later Abu Bakr and ‘Umar went to Fatima's house to placate her and to
seek her pardon. She said: "Allah be my witness that you two have offended me. In every prayer I curse
you and will continue cursing you until I see my father and complain against you."

(7) Ahmad Ibn Abdu'l-Aziz is one of your ulama’. Ibn Abi'l-Hadid writes about him in the following words:
"He was a man of learning, a traditionist, a great literary figure." He writes in his Kitab al-Saqifa and Ibn
Abi'l-Hadid Mu'tazali also quotes from him in his Sharhe Nahju'l-Balagha, Volume I, page 9, on the
authority of Abi'l-Aswad, who said: "A group of the companions and prominent Muhajirin expressed their
indignation at Abu Bakr's caliphate and asked why they were not consulted.

Also ‘Ali and Zubair expressed their anger, refused to swear allegiance, and retired to Fatima's house.
Fatima cried aloud and made solemn entreaties, but to no effect. They took away ‘Ali's and Zubair's
swords and hurled them against the wall, breaking them. Then they dragged them to the mosque to
force them to swear allegiance."

(8) Jauhari reports from Salma Ibn Abdu'r-Rahman that when Abu Bakr heard that ‘Ali, Zubair, and a
party of the Bani Hashim were assembled in Fatima's house, he sent ‘Umar for them. ‘Umar went to the
door of Fatima's house and shouted, "Come out, otherwise, I swear I will set your house on fire!"

(9) Jauhari, according to Ibn Abi'l-Hadid in his Sharhe Nahju'l-Balagha, Volume II, page 19, narrates on
the authority of Sha'bi: "When Abu Bakr heard about the gathering of the Bani Hashim in ‘Ali's house, he
said to ‘Umar: 'Both you and Khalid go and bring ‘Ali and Zubair to me so that they can take the oath of
allegiance.' So ‘Umar entered Fatima's house and Khalid stayed outside. ‘Umar said to Zubair 'What is
this sword?' He replied, 'I have acquired it for allegiance to ‘Ali.'
‘Umar snatched the sword and hurled it at the stone inside the house and broke it. Then he brought him
out to Khalid. He came back into the house, where there were many people, including Miqdad, and all
the Bani Hashim. Addressing ‘Ali, he said: 'Get up! I'm taking you to Abu Bakr. You must pay allegiance
to him.'

‘Ali refused. ‘Umar dragged him to Khalid. Khalid and ‘Umar forced him along the road which was
packed to capacity with men who witnessed this scene. When Fatima saw ‘Umar's behavior, she, along
with many women of the Bani Hashim (who had come to console her), came out. They were lamenting
and wailing with high-pitched cries. Fatima went to the mosque where she said to Abu Bakr: 'How soon
have you sacked the Ahlul Bayt of the Prophet of Allah.

I swear by Allah, I will not talk with ‘Umar until I see Allah.' Fatima showed her extreme disapproval of
Abu Bakr and did not speak to him for the rest of her life." (See Sahih Bukhari, Part V and VII).

(10) Abu Walid Muhibu'd-Din Muhammad Ibn Muhammad Ibn Ash-Shahna Al-Hanafi (died 815 A.H.),
one of your leading ulama’ writes in his Rauzatu'l-Manazir Fi Khabaru'l-Awa'il wa'l-Awakhir, in
connection with the Saqifa affair: "‘Umar came to ‘Ali's house prepared to set it on fire with all its
inmates. ‘Umar said: 'Enter into what the community has entered.'"

(11) Tabari, in his Ta'rikh Volume II, page 443, reports from Ziyad Ibn Kalbi that "Talha, Zubair, and some
of the Muhajirin were at ‘Ali's house. ‘Umar Ibn Khattab went there and demanded that they come out. If
they did not, he said, he would set the house on fire."

(12) Ibn Shahna, in Hashiyya al-Kamil of Ibn Athir, Volume XI, page 112, writes in connection with the
Saqifa that: "Some of the Prophet's companions, and the Bani Hashim, Zubair, Atba Ibn Abi Lahab,
Khalid Ibn Sa'id Ibn As, Miqdad Ibn Aswad Kindi, Salman al-Farsi, Abu Dharr Ghifari, Ammar Ibn Yasir,
Bara'a Ibn Azib, and Ubai Ibn Ka'b refused to swear allegiance to Abu Bakr. They assembled in ‘Ali's
house. ‘Umar Ibn Khattab went there intending to burn down the house. Fatima protested to him. ‘Umar
said: 'Enter where all others have entered.'"

These are but a sample of the many historical facts recorded by your own historians. This affair was so
commonly known that the poets of old mentioned it. One of your poets, Hafiz Ibrahim of Egypt, says in a
poem in praise of ‘Umar: "No other person but Abu Hafsa (father of ‘Umar) could have the courage of
addressing the chief of the Adnan Clan (‘Ali) and his comrades, saying: 'If you fail to pay allegiance, I will
set your house on fire and will not leave any inmate of the house alive, even Fatima herself.'"

Hafiz: These narrations show only that they brought torches to frighten and disperse the opponents of
the caliphate. It is a concocted Shi’as version to say that ‘Ali's house was set on fire, and that Fatima
miscarried as a result.
Narrations about Fatima’s miscarriage

Well-Wisher: You should read Kitab al-Isbatu'l-Wasiyya, compiled by Abi'l-Hasan ‘Ali Ibn Husain
Mas'udi, author of Muruju'dh-Dhahab. He wrote in great detail about the events of that day: "They
surrounded ‘Ali and burned the door of his house.

They dragged him out of the house and pressed the best of the women, Fatima, between the door and
the wall so forcefully that Muhsin, her unborn son, died of miscarriage." The Shi’as have not concocted
these things. What occurred has been preserved in the pages of history. The miscarriage is a fact.

You may also refer to Sharhe Nahju'l-Balagha, Volume III, page 351. Ibn Abi'l-Hadid wrote that he told
his teacher, Abu Ja'far Naqib, that when the Prophet was told that Hubbar Ibn Aswad had attacked his
daughter Zainab's litter with a lance, because of which Zainab suffered a miscarriage, the Prophet
allowed him to be put to death. Abu Ja'far said: 'Had the Prophet of Allah been alive, he would have
surely ordered the death penalty for him also who had frightened Fatima so much that her child, Muhsin,
died in miscarriage.'

Hafiz: I don't understand what useful purpose it serves to narrate such stories. This kind of thing leads to
mutual discord.

Well-Wisher: You object to my relating these facts. But I do so to reject the attacks of malicious authors
who mislead our uninformed brothers, calling Shi’as infidels and saying that these facts were the
fabrications of the Shi’as.

We do not say anything about ‘Ali beyond what the Prophet said about him. We told you on previous
nights that we regard ‘Ali as a devoted servant of Allah, a divinely appointed vicegerent and successor to
the Prophet. You claim that it is of no use to relate these facts.

If you wouldn't bring up these points, we would not discuss them. If you hadn't said tonight that these are
Shi’as beliefs with no substance to them, I would not have been obliged to tell the audience that these
are the beliefs of unbiased Sunni ulama’.

Nawab: Respected Sir, we believe that Husain, the martyr, was rightly guided and that he was murdered
unjustly by the officers of the Bani Umayya. But there are some people, particularly among our young
people, who say that the Battle of Karbala was strictly a military, and not a religious, event. It is said that
Husain Ibn ‘Ali proceeded to Kufa in quest of power, and it is the duty of every government to curb such
dangers. Accordingly, Yazid resisted this threat.

They requested the revered Imam to pay unconditional allegiance to Caliph Yazid, to whom obedience
was obligatory. They wanted him to go to Syria to live there with the Caliph honorably or to go back to
his native place. But he did not follow their advice, and consequently he was killed.
They conclude that any mourning for such a worldly man, who was killed because of his love of power,
is not only meaningless, but is an innovation. Do you have a reply to this point? How do you disprove
the idea that the Battle of Karbala was not the culmination of a political struggle?

Imam Husain was never desirous of political power

Well-Wisher: Every good or bad action is based on our knowledge of Allah. The objectors should first
recognize Allah, and then they should acknowledge the divine book, the Qur'an. From that
acknowledgement it follows that we recognize that whatever is in that book is praise. Anyone who
believes that Husain Ibn ‘Ali was motivated by worldly goals denies the truth of the Holy Qur'an. Allah
Almighty has given evidence of Husain's purity in the Holy Qur'an. He says:

"Allah desires only to keep away uncleanness from you, O people of the house! And to purify you
with a thorough purifying." (33:33)

Most of your ulama’, like Muslim, Tirmidhi Tha'labi, Sijistani, Abu Nu'aim Isfahani, Abu Bakr Shirazi,
Suyuti, Hamwaini, Ahmad Ibn Hanbal, Zamakhshari, Baidhawi, Ibn Athir, and others have held that this
verse was revealed in praise of the Holy five, the Ahlul Bayt (people of the House): Muhammad, ‘Ali,
Fatima, Hasan and Husain. This verse is the greatest proof for the infallibility and purity of these Holy
people. The greatest impurity is love for worldly power.

There are many hadith from the Prophet and the Imams condemning aspiration for worldly power and
the fulfillment of our carnal desires. The Prophet said, "Love and friendship with the world is the root of
all evil." Abu Abdullah Husain had no love for worldly power. He certainly did not risk his life and the lives
of his family in order to attain transitory rule in this world.

If Imam Husain's stand against Yazid were merely for worldly power, the Prophet would not have
ordered people to help him. Your own ulama’ confirm this point. Sheikh Sulayman Balkhi Hanafi in his
Yanabiu'l-Mawadda from the histories of Bukhari, Baghawi, and Ibnu's-Sikkin from Zakha'iru'l-Uqba of
Imamu'l-Haram Shafi'i, and Sirat al-Mulla narrate from Anas Ibn Harith Ibn Bayya, who said that he
heard the Holy Prophet say: "Verily, my son Husain will be killed on the soil of Karbala. Every one of you
who is present at that time must help him."

The report continues: "Anas Ibn Harith reached Karbala and, in obedience to the command of the
Prophet, was martyred along with Imam Husain." It follows, therefore, that at Karbala Imam Husain stood
for the cause of truth and not for love of this world.

Imam Husain's undertaking the journey with a small group, including his women and small children, is
another indication that he left his home not for the purpose of gaining rule. If that had been his intention,
he would have gone to Yemen, where he had widespread support.

Yemen would have been the logical base for launching military operations. In fact his friends repeatedly
encouraged him to go to Yemen, but they were not aware of his purpose. But Imam Husain knew that
there was no means of attaining apparent success.

His journey, begun with 84 people, including women and children, aimed at a basic good. The Holy tree
- la ilaha ill'allah (there is no god except Allah) - was grown by his grandfather, nourished with his blood
and the blood of the martyrs of Badr, Uhud, and Hunain.

The tree was entrusted to an excellent gardener, ‘Ali Ibn Abu Talib, who was held back by threats of
murder and arson. The result was that the spring of Tawhid (oneness of Allah) and prophethood had
taken on an autumnal change. Gradually the administration of the garden fell into the hands of the
malicious Bani Umayya.

Since the caliphate of Uthman Ibn Affan, the Bani Umayya controlled the administration of the empire.
Abu Sufyan, old and blind, but his appetite for power as keen as ever, cried out to the Umayyad Court:
"O Bani Umayya! Keep the caliphate in your own family. Paradise and hell are myths. O Bani Umayya!
Take hold of the caliphate like a ball. I swear that by which I swear, that I always wished such rule for
you. Take care of it so that your descendants may be its heirs."

These unbelievers ejected the rightful gardeners from the garden. The life-water was stopped and the
Holy tree shrivelled until the reign of Yazid, when it appeared to be destined to die. Imam Husain
undertook the journey to Karbala to water the garden of Prophethood and to strengthen the Holy tree of
la ilaha ill'Allah. Some people ask why Imam Husain did not raise the flag of opposition in Medina.

They do not understand that if he had remained in Medina, his objective would have remained unclear.
Imam Husain went to Mecca in the month of Rajab and addressed thousands of people, telling them that
Yazid was uprooting the tree of tawhid.

He said that Yazid, who claimed to be the Caliph of the Muslims, was destroying the foundation of Islam.
Addicted to wine and gambling, Yazid amused himself with dogs and monkeys. Imam Husain considered
the sacrifice of his life necessary for the preservation of Islam.

Imam Husain refused advice to abandon his mission

Imam Husain's friends and relatives tried to dissuade him from going to Kufa, saying that the Kufans who
had asked him to come were notoriously unreliable. Many people flocked to the Bani Umayya and
received money and political favors in return for their support.

Therefore, according to many of his supporters, Imam Husain had no chance to subdue them. They
asked him to abandon the journey. They urged him to go to Yemen where he had many followers, and
where he could live in peace.

But Husain could not explain the reality of his situation. However, he satisfied each of them with a brief
reply. He told close companions and relatives, like his brother, Muhammad Ibn Hanafiyya: "You are
saying the correct thing. I also know that I shall not achieve any apparent domination, but I am not going
for worldly conquest. I am going in order to be killed. I wish that through the strength of my suffering
tyranny, I may root out the very foundation of oppression and cruelty. I saw my grandfather, the Prophet,
in a dream telling me: 'Make a journey to Iraq. Allah Almighty wants to see you murdered.'"

Muhammad Ibn Hanifiyya and Ibn Abbas said: "If this is so, why are you taking women with you?" He
replied: "My grandfather said that Allah wants to see them captives. So, according to the command of
the Holy Prophet, I am taking them with me."

The captivity of the women would be the conclusive part of his martyrdom. They would demonstrate to
the world the Umayyad cruelty to the Prophet's descendants. Bibi Zainab, the daughter of ‘Ali and
Fatima, made an eloquent protest in Yazid's crowded court, where hundreds of people, including the
nobility, the great men of the Bani Umayya, and foreign ambassadors celebrated their victory.

The fourth Imam, Zainu'l-Abidin ‘Ali Ibn Husain, also made an eloquent appeal for justice from the pulpit
of the Umayyad mosque, in Yazid's presence. After extolling the merits and attributes of Allah, Zainu'l-
Abidin said: "O people! We, the descendants of Muhammad, have been endowed by Allah with six
qualities and have been made superior to the whole creation by being granted seven virtues. We have
been given knowledge, forbearance, valor, beautiful appearance, eloquence, bravery, and are loved by
the believers.

We are superior to every man in that the Prophet Muhammad is from us; the Siddiq ‘Ali Ibn Abu Talib is
from us; Ja'far al-Tayyar is from us; Hamza is from us, two grandsons of the Prophet, Hasan and
Husain, are from us; and the Mahdi (the guided one) of this People (Imam al-Hujjat Ibn Hasan) is from
us. One who does not know me should know about my family and family status; I am the son of the most
exalted and virtuous Prophet of Allah, Muhammad Mustafa!"

Then from the same pulpit from which Mu'awiya and Yazid had cursed ‘Ali, the Imam praised his
illustrious grandfather, ‘Ali, before Yazid and the chiefs of the Bani Umayyad. Many Syrians had never
before heard ‘Ali's qualities and virtues.

The Imam said: "I am the son of the man who fought in the presence of the Holy Prophet; who fought the
infidels at Badr and Hunain; who never for a moment lost faith in Allah. I am the son of the most pious of
the believers, the heir of the prophets, the slayer of the unbelievers, the ruler of the Muslims, the grace
of the worshipers, the crown of those who weep in awe of Allah, the most patient of the patient, the best
of the performers of prayer.

I am the son of the man who was helped by Gabriel and Michael. I am the son of the man who was the
protector of the honor of the Muslims and the slayer of the disbelievers. I am the son of the man who
fought Holy war against the enemy, who was the pride of the Quraish, the foremost of those who
accepted the message of Allah and His Prophet, the first of those who embraced Islam, the tongue of
the wisdom of Allah, the helper of the religion of Allah, the guardian of the commandments of Allah, the
garden of Allah's wisdom, the repository of His knowledge.

I am the son of the chief of the patient ones, the breaker of barriers, whose heart was more steadfast,
whose resolution more firm, whose disposition steadier than anyone's. He was a fierce lion on the
battlefield, who cut down the enemy with his sword and scattered them as a violent storm scatters straw.

He was the bravest among the people of the Hijaz, the most valiant among the Iraqis, the purest Muslim,
he who swore allegiance at Aqaba, the hero of Badr and Hunain, the courageous man on the occasion
of allegiance under the tree, the unique sacrificer during the Holy Prophet's migration, the chief of the
Arab world, the guardian of the Holy Ka'ba, the father of two grandsons of the Holy Prophet.

These are the virtues of my grandfather, ‘Ali Ibn Abu Talib. I am also the son of Khadija al-Kubra; I am
the son of Fatima Zahra; I am the son of one who was murdered by a blow to the back of the neck; I am
the son of one who left this world thirsty; I am the son of one who was deprived of water while water was
allowed to the rest of creation. I am the son of one whose body was neither bathed nor shrouded; I am
the son of one whose sacred head was raised on the point of the sword; I am the son of one whose
women were affronted on the soil of Karbala and taken captive.

I am the son of one whose women were brought to Syria as captives." Then the Holy Imam wept with a
loud cry, and continued: "I am.... I am...." that is, he went on narrating the virtues of his forefathers and
the victimization of his Holy father and the Ahlul Bayt. As a result of his address, people wept. After the
martyrdom of Imam Husain, the first majlis (assembly for mourning) for the brutal sufferings of Imam
Husain was held in this central mosque of the Umayyads.

Imam Zainu'l-Abidin, after narrating ‘Ali's virtues in the presence of the enemies, gave such a moving
account of the sufferings of his revered father that agonized weeping rose from the Syrians in the
presence of Yazid. He became frightened and left the mosque.

It was from this mosque, due to the Imam's address, that people rose against Yazid. Because of popular
outcry, Yazid was forced to curse Ubaidullah Ibn Marjana for his vicious deed. Eventually, the castle of
the Bani Umayya's tyranny was destroyed. Today we do not find in all of Syria a single tomb of the Bani
Umayya.

To return to your question, Imam Husain frequently foretold his martyrdom. He once spoke in Mecca, on
Tarwia day (8th day of Dhu'l-Hijja, 60 A.H.), saying: "Death is attached to every member of the progeny
of Adam as a necklace is attached to a young woman. I am as eager to meet my ancestors as Jacob
was to meet Joseph. The place where I shall fall has already been selected for me, and I must go to that
place. I see wild leopards killing me, tearing apart my body, between Nawawi's and Karbala."

Imam Husain knew that he would not reach Kufa, the capital of Syria. He knew that he would be killed
by men who were like ferocious beasts, cutting his body to pieces. He undertook the journey for the
purpose of martyrdom and not for political reasons.

Along the way he told people of his impending death. He told his companions and relatives that one
instance was sufficient to prove the worthlessness of this world. He said that after the beheading of the
Prophet John, the head was presented to an adulteress. He said that his own head would soon be taken
to the drunkard, Yazid.

Consider the matter for a moment. Hurr Ibn Yazid Riyahi with a cavalry of 1,000 soldiers obstructed
Husain's way. Kufa was only thirty miles away. Hur had been appointed by Ubaidullah Ibn Ziyad to
detain Imam Husain. Hur would neither let him proceed to Kufa, nor leave his company without further
orders. Why did the Imam surrender himself to Hur? If Husain had sought political power, he certainly
would never have been stopped by Hur, who had not more than 1,000 soldiers.

The Imam had 1,300 soldiers. Having defeated them, the Imam could have reached Kufa, where he had
widespread support. From there, being reinforced, he could have confronted the enemy and gained
domination. But he accepted Hur's order, stopped there in the desert surrounded by the enemy. After
four days enemy reinforcements arrived there, and the Prophet's son was forced to endure cruel
suffering.

The best evidence in support of my view is the Imam's address on the night before The Day of Ashura.
Until that night 1,300 soldiers were ready to fight for him. Husain gathered the people together and told
them: "Those who have come here for worldly gain should know that tomorrow whoever remains on this
soil will be killed. The enemy is after me alone; I lift the binding force of allegiance from your necks. It is
night, and you can depart in the darkness."

Many accepted his proposal and departed. Only 42 people remained, 18 Bani Hashim and 24
companions. After midnight, 30 enemy soldiers moved toward the Imam's camp for a night attack, but
when they heard Husain reciting the Holy Qur'an, they were filled with emotion and joined the Imam.
These were the 72 people who sacrificed their lives on the Day of Ashura. Most of them were pious
people, and many were reciters of the Holy Qur'an.

Husain's noble sacrifices are acknowledged today by friend and foe alike. Even those alien to our
religion are impressed by his heroism. In the French Da'iratu'l-Ma'arif, there is a lengthy article entitled
"Three Martyrs" written by a learned British woman. Her theme is that in all of history there have been
three martyrs who, by sacrificing their lives, have been most influential in advancing the cause of truth.
The first was Socrates, and the second was Jesus (the writer was a Christian).

We Muslims, of course, believe that Jesus was not crucified. The Holy Qur'an clearly says:

"And they did not kill him nor did they crucify him, but it appeared to them so (like Jesus) and
most surely those who differ therein are only in doubt about it. They have no knowledge
concerning it, but only follow conjecture. They did not kill him for certain. Nay! Allah took him up
to Himself." (4:157-158)

The third martyr she writes, was Husain, the grandson of Muhammad. She writes: "When we take stock
of historical events and assess the circumstances under which these three persons offered their lives,
we acknowledge that the sacrifices of Husain excelled those two. The fact was that Socrates and Christ
offered only their own lives for sacrifice in the way of God, but Husain left his home for a distant desert
land to be surrounded by the enemy.

He and his entire family were martyred for the cause of truth. He sent his friends and relations to
confront the enemy and to sacrifice their lives for the religion of Allah. This was in fact harder than giving
up his own life."

The most glaring example of the tyranny suffered by Husain was the brutal murder of his six-month old
son. He brought the baby in his hands asking for water for him (which was in abundance), but the
ruthless enemy, instead of giving him water, killed the child with an arrow.

The enemy's barbarism proves that Imam Husain was a victim of tyranny. His incredible forbearance
completely ruined the power of the Bani Umayya and condemned them before the world. It was due to
his, and his respected Ahlul Bayt's, sacrifices that the religion of Muhammad received new life.

Nawab Sahib: We are really much indebted to you. We have been very impressed by your explanation
of the facts concerning Imam Husain. Until now, we have followed other people and have been deprived
of the blessings of ziarat (pilgrimage to the Holy tomb of the Imam).

We were told that to visit Imam Husain's shrine was bidat "innovation." Of course, what a good
innovation it is, since it inspires man and helps him understand the truth about the descendants of the
Prophet.

Real meaning of bidat (innovation)

Well-Wisher: The word "bidat," "innovation," has its origin in the sect of the Sunni ulama’ and of the
Nasibis and Kharijis, who were confirmed enemies of ‘Ali. They have called Ziarat "innovation" without
considering the fact that bidat refers to something concerning the Prophet or his Ahlul Bayt, which has
not been enjoined by Allah.

However, concerning the question of visiting Husain's tomb, there are many hadith in the books of your
own ulama’. I confine myself to one famous hadith recorded in all books of maqatil and collections of
hadith.

"One day the Prophet was in A’ysha's apartment when Husain came in. The Prophet took him in his
arms, kissed him and smelt him. A’ysha asked: 'May my father's and mother's lives be sacrificed to you!
How much you love Husain!' The Prophet said, 'Don't you know that this child is a part of my liver and my
flower?' After that the Prophet began to weep. A’ysha asked the cause of his weeping. The Prophet
replied that he kissed the places where the Bani Umayya would wound Husain. A’ysha asked if they
would kill him.

He said, 'Yes, he will be murdered. They will never have my support (in the hereafter). Blessed is he
who goes on a pilgrimage to his tomb after his martyrdom.' A’ysha asked the Prophet what would be the
reward for the pilgrim.

The Prophet said, 'It will be equal to one Hajj of mine.' A’ysha said, 'One Hajj of yours!' He said, 'Nay,
two,' When A’ysha again expressed astonishment, he said 'Nay, four Hajj.' The more astonished she
became the higher was the reward, until at last he said, 'A’ysha! If a person goes on a pilgrimage to
Husain's tomb, Allah will give him the reward equivalent to 90 Hajj and 90 Umra performed by me.' Then
A’ysha fell silent."

Now I ask you, is such a pilgrimage an innovation?

Effects of visiting shrines of the Holy Imams

There are other benefits to be gained from visiting the tombs of the Imams. The inner precincts of the
shrine, called the haram, remain open for visitors day and night. The haram and the mosques near it are
usually found packed to capacity with pilgrims and worshipers.

Those accustomed to offering no more than the obligatory prayers often make special devotional efforts
while visiting Holy shrines. They invoke Allah sincerely and recite the Qur'an. Is such devotion an
innovation?

Nawab: Of course we have no one to blame but ourselves if we have not examined these matters more
closely. A few years ago I went to Baghdad to visit the tombs of Imam A'zam Abu Hanifa and Abdu'l-
Qadir Jilani. One day I went to visit nearby Kazimain (the burial place of the seventh Imam, Musa Ibn
Ja'far Al-Kazim and the ninth Imam, Muhammad Ibn ‘Ali At-Taqi).

When I returned, my companions were harsh in their criticism of me. I'm surprised that a visit to the
tombs of Imam A'zam in Mu'azam, Sheikh Abdu'l-Qadir in Baghdad, of Khwaja Nizamu'd-Din in India, of
Sheikh Akbar Muhyi'd-din Ibn Arabi in Egypt may be considered worth rewarding.

Every year many people from among the Sunnis visit these places although the Prophet never
recommended it. How can it be that a visit to the tomb of the great martyr, the grandson of the Prophet,
which the Prophet recommended, be considered bidat? I firmly resolve that, Allah willing, I will go this
year to visit the tomb of the beloved grandson of the Prophet, Husain. I will ask Allah to forgive me for
my past faults.
Eighth Session, Thursday night, 1 Sha'ban, 1345
A.H.

Sayyid Abdu'l-Hayy: Respected sir, last night you contributed to discord among the Muslims.

Well-Wisher: Tell me how I did that.

Sayyid: While explaining "ourselves", you divided Muslims into two groups: Muslims and believers. But
Muslims are all one and the same. Those who say the words "There is no god but Allah, and
Muhammad is His Messenger" are all brothers. They should not be separated into two groups because
this is harmful to Islam. The Shi’as call themselves believers, and they call us Muslims. You must have
seen in India that Shi’as are called believers and the Sunnis are called Muslims.

The fact is that 'Islam' and 'Iman' (conviction) are identical terms because Islam means acceptance of the
commands of religion. This recognition is the reality of 'Iman.' The whole community has agreed that
Islam is pure Iman. You have gone against the common view.

Difference between Islam (submission) and Iman (faith)

Well-Wisher: First, your reference to the common people does not mean the people of the community
as a whole. It refers to the common people of a group of the Sunnis. Second, your statement about
Islam and Iman is not accurate.

Not only do the Shi’as differ with the Sunnis but the Ash'aris, Mu'tazalis, Hanafis, and Shafi'is also have
different views about it. Third, I frankly don't understand why learned men like you should resort to such
trivial objections.

This division into two groups has been made by Allah in the Holy Qur'an. Perhaps you have forgotten the
matter relating to Companions of the Right and the Companions of the Left referred to in the Holy Qur'an
which says:

"The dwellers of the desert say: 'We believe.' Say: 'You do not believe but say, we submit; faith
has not yet entered your hearts.'" (49:14)

Certainly you must know that this verse was revealed in condemnation of the desert tribe of the Bani
Asad, who were Muslims in name only. During a year of famine, they flocked to Medina and, in order to
get relief, claimed to be believers.

But at heart they were unbelievers in Allah and the Holy Prophet. This verse verifies that there are two
groups of Muslims: sincere Muslims, who have acknowledged the realities of Iman, and those who make
mere verbal declarations of faith.

In our social sphere the latter group is entitled to the safety and benefits of the laws meant for all
Muslims. But, according to the injunction of the Holy Qur'an, they are not entitled to any reward in the
hereafter. Their declarations that there is no god but Allah and that Muhammad is His messenger, and
their making a display of the fact that they are Muslims, have no real significance.

Sayyid: You are right, but Islam without Iman (faith or conviction) has no meaning, just as Iman without
Islam has no merit. Allah says in the Holy Qur'an:

"And do not say to anyone who offers you peace: 'You are not a believer.'" (4:94)

This verse proves that we must treat one according to one's outward semblance. If anyone says, "There
is no god but Allah, and Muhammad is the messenger of Allah," we should accept his Iman. This in itself
is the best proof that Islam and Iman are identical terms.

Well-Wisher: This verse was revealed about a particular person, either Usama Ibn Zaid or Muhallam Ibn
Jasama al-Laisi, who, it is said, killed a man in battle who had declared "There is no god except Allah."
He was killed on the assumption that he had said these words in fear. But because you think it is in the
general sense, we also regard all Muslims as being pure. Unless of course, we see them denying the
fundamentals of religion.

But there is a difference between Islam and Iman because there are various classes of Iman. Imam
Ja'far Ibn Muhammad As-Sadiq says in the narration of ‘Umar and Zubair: "For Iman there are
conditions, ranks, and stages. Some of them are defective and their defect is apparent; some are of
better value and are weighty; some of them are complete and have reached perfection."

Defective Iman is the very first stage of Iman through which a person passes into Islam from infidelity.
Higher degrees of Iman are possible. Reference to them has been made in some of the hadith.

Among them is a narration in Usul Kafi and in Nahju'l-Balagha from the Commander of the Faithful and
Ja'far Ibn Muhammad As-Sadiq who said: "Allah has divided Iman into seven classes which consist of
goodness, truthfulness, conviction of the heart, submission to the will of Allah, loyalty, knowledge, and
forbearance.

These seven qualities have been unequally distributed among human beings. One who completely
possesses all these qualities is a perfect believer. Hence, Islam is in the first category of Iman, in which
there is only verbal declaration of belief in the prophethood of Muhammad and the unity of Allah. Iman
has not entered such person's heart. The Prophet of Allah told a group of his people: 'O people! You are
among those who have accepted Islam with your tongue, but not yet with your heart.'"

Obviously Islam and Iman are different. But we are not required to probe the hearts of others. I said last
night that the sign of a believer is his deeds. But we have no right to make inquiries about the actions of
Muslims. We are compelled, however, to indicate the characteristics of Iman, so that those who are
immersed in sleep may be inspired to perform their duties.

Thus they will be aware of the reality of Iman and will know that salvation in the hereafter will come only
through performing good deeds, as the hadith says: "Iman means acceptance with the tongue,
conviction in the heart, and performance with our limbs." Acceptance with the tongue and conviction in
the heart are the preface to action.

Of course we know that this nasty world is only a preface to the next world. The way of salvation for
such a man is closed in the hereafter unless he becomes a man of good deeds here. Allah Almighty
says in the Holy Qur'an:

"I swear by the declining time, surely man is in loss, Except those who believe and do good...."
(103:1-3)

In short, according to the Holy Qur'an, piety is the root of Iman. And if one has no good deeds to his
credit, his verbal acknowledgement or conviction at heart will still leave him far from Iman. If it is true that
we should consider anyone a Muslim who says, "There is no god but Allah and Muhammad is the
messenger of Allah," why do you regard the Shi’as as infidels?

Certainly Shi’as believe in the unity of Allah, the prophethood of Muhammad, one Qibla, one Book. They
perform all obligatory acts, observe prescribed fasts, go on the pilgrimage, pay khums and zakat
(religious taxes), believe in bodily resurrection, and the Day of Reckoning.

Isn't it you who cause disunity among Muslims? You keep millions of Muslims separated from you and
call them infidels although you have not the smallest evidence to support such charges. You do not
recognize that these are the devices of enemies who want to create discord among Muslims by means
of such lies. The fact is that we have no differences in the fundamentals of our belief except the Imamate
and vicegerency. And what if there were differences in the practices of the faith?

Such differences exist among your own four schools of law, and they are more serious than those
between us. (It would not be proper now to point out the differences between Hanafis and Malikis or
between Shafi'is and Hanbalis.)

In my opinion you have not the slightest evidence to establish the polytheism or infidelity of Shi’as. The
only unpardonable fault of the Shi’as, according to what the Kharijis and Nasibis have propagated by
means of the Umayyads, is that the Shi’as do not misinterpret the traditions.

They do not give people like Abu Huraira, Anas, and Samura a place between the Holy Prophet and
ourselves. Even your own jurists and your own great Caliphs condemned them as liars.

The greatest fault ascribed to the Shi’as is that they follow the progeny of the Prophet, ‘Ali and the
twelve Imams, and not the four Imams. But you have no evidence from the Prophet to show that
Muslims must follow the Ash'aris or Mu'tazalis in the fundamentals and Maliki, Hanafi, Hanbali or Shafi'is
in the articles of practice.

On the other hand, there are innumerable instructions from the Prophet telling us that the progeny and
Ahlul Bayt of the Prophet are the equals of the Holy Qur'an, and that the community should attach
themselves to them.

Among these hadith are the hadith Thaqalain, hadith al-Safina, hadith al-Bab al-Hitta. Can you quote a
single hadith in which the Holy Prophet said that his people after him should follow Abu'l-Hasan Ash'ari
and Wasil Ibn Ata, etc. in the fundamentals and one of the four individuals - Malik Ibn Anas, Ahmad Ibn
Hanbal, Abu Hanifa, or Muhammad Ibn Idris Shafi'i?

Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, chapter IV, reports from Fara'id Hamwaini
quoting from Ibn Abbas that the Holy Prophet said to the Commander of the Faithful: "O ‘Ali! I am the city
of knowledge and you are its gate. No one can enter the city without having first entered the gate.

He is a liar who claims to love me while he is your enemy because you are from me, and I am from you.
Your flesh is my flesh, your blood is my blood, your soul is my soul, your appearance is my appearance.
Blessed is the man who obeys you, woe be to one who disobeys you. Your friend is fortunate, and your
enemy is in loss. One who is with you is successful, and one who is aloof from you is lost. After me, you
and all the Imams in your progeny are like the ark of Noah: whoever boards it will be saved and whoever
refuses to board it will be drowned. Their (the Imams') likeness is like that of the stars: when a star sets,
another rises. This order will continue until the day of judgement."

It has been clearly narrated in the hadith al-Thaqalain (acknowledged by both the sects) that "If you are
attached to the Ahlul Bayt, never, never shall you be misled." Even the fanatical Ibn Hajar Makki records
his findings in his Sawa'iq Muhriqa, chapter 2 Sub-chapter, 1, page 92, in connection with the verse of
the Holy Qur'an:

"And stop them, for they shall be questioned." (37:24)

And Sheikh Sulayman Balkhi Hanafi has also quoted from Sawa'iq in his Yanabiu'l-Mawadda, chapter
95, page 296, (printed in Istanbul) saying that this hadith has been narrated in different ways. Ibn Hajar
says: "Verily, the hadith of Attachment to Two Great Things (Thaqalain) has been narrated in different
ways. It has been narrated by more than 25 companions of the Holy Prophet."

Ibn Hajar says regarding the above Qur'anic verse that on the Day of Judgement, the people will be
questioned about the Wilaya of ‘Ali and the descendants of the Prophet.

He writes that according to some sources, this hadith was narrated on the occasion of 'Arafa, and some
say it was narrated when the Prophet was on his death bed with his apartment full of his Companions.
Others say that it was included in his last address after his final Hajj.
Ibn Hajar gives his opinion regarding the different occasions of this hadith: "There is no inconsistency in
the possibility that the Prophet, in his desire to show the glory of Qur'an and his Holy descendants,
repeated this hadith on these and other different occasions.

It is reliably reported that the Prophet said: 'I leave among you two great things: if you follow them, you
will never be misled. And these two are the Book of Allah (Qur'an) and my Ahlul Bayt.'"

Tabrani has reported this hadith with this addition: "I question you about these two: the Holy Qur'an and
the Ahlul Bayt, so do not try to outstrip them. Otherwise, you will be destroyed. Do not disregard them,
otherwise you will be ruined. Do not try to teach them, for they know better than you."

Even the fanatical Ibn Hajar, after quoting from Tabrani and others, writes: "The Prophet called the
Qur'an and his progeny, 'two great things' because these two are so weighty and dignified in every
aspect." The Prophet also said: "I praise Allah who has filled the hearts of my Ahlul Bayt with wisdom."
And the Prophet also said in a hadith referred to earlier: "....and never try to teach them (my progeny)
anything since they are the most learned of you all. Consider them superior to all your ulama’ because
Allah has created them pure and has introduced them to the Community with supernatural powers and
innumerable other merits."

There is one point in the hadith which stresses attachment to the Ahlul Bayt: namely, that the successive
generations of the Ahlul Bayt, will not be severed until the Day of Judgement. It is astonishing that some
people admit that the members of the Ahlul Bayt possess great learning but violate the Prophet's orders
and take as their religious leaders those who had no right of preference. Can you or we change the Holy
Qur'an? Can we select any other book?

Sayyid: No, never. This is the Prophet's trust, a divine message, and the greatest source of guidance.

Well-Wisher: May God Bless you! You have spoken the truth. When we cannot change the Holy Qur'an
and replace it with another book, the same principle must be followed regarding those who are the
equals of the Holy Qur'an. So, according to which principle were those people who did not belong to the
Prophet's progeny allowed to supersede his progeny?

I want a simple answer to this question so that we may know whether the three Caliphs - Abu Bakr,
‘Umar, and Uthman - belonged to the Ahlul Bayt of the Prophet, and were included in the hadith we've
mentioned (Thaqalain, Safina, Bab al-Hitta). If they are included, then we must follow them, according to
the orders of the Prophet.

Sayyid: No one believes that any of the Caliphs except ‘Ali was included in the Ahlul Bayt of the Prophet.
Of course, the three Caliphs mentioned were good companions of the Prophet.

Well-Wisher: Did the Prophet tell us to follow a particular individual or group? If one faction says that it is
expedient to follow other people, should we obey the Prophet or follow expediency as determined by the
community?

Sayyid: It is obvious that obedience to the Prophet is obligatory.

Well-Wisher: After the Prophet has instructed us to follow the Holy Qur'an and his progeny, why have
others been preferred? Did Abu'l-Hasan ‘Ali Ibn Isma'il Ash'ari, Wasil Ibn Ata, Malik Ibn Anas, Abu
Hanifa, Muhammad Ibn Idris Shafi'i, and Ahmad Ibn Hanbal belong to the progeny of the Prophet or the
Commander of the Faithful, ‘Ali and his eleven descendants?

Sayyid: Obviously, no one ever said that these people belonged to the Prophet's progeny, but they were
notable jurists and pious men of the community.

Well-Wisher: But according to the consensus of the community, the twelve Imams are the direct
descendants of the Prophet. Your own ulama’ agree that they are the equals of the Holy Qur'an, and that
obedience to them leads to salvation. Moreover, the Prophet said that they are the most learned of men.

In light of these emphatic injunctions, what reply will they give when the Prophet asks them why they
violated his dictates and let others supersede his progeny? Is there any injunction from the Prophet that
the Asharis or Mu'tazalis should follow their leaders or that the Malikis, Hanbalis, Hanafis, and Shafi'is
should follow their leaders in the practice of the faith? Nobody so much as mentioned their names for
300 years after the death of the Prophet.

Only later, for political or other reasons which I am not aware of, they appeared on the stage. But the
Imams and the descendants of the Holy Prophet were well known during the Prophet's own time. ‘Ali,
Hasan, Husain and Fatima were known as Ahlul Kisa, that is "the people of the mantle."

They were the ones in whose praise "the verse of purity" was revealed. Is it proper to call those who
follow ‘Ali, Hasan, Husain, and other Imams infidels? You have preferred those who did not belong to the
progeny of the Prophet, to those who were ideal jurists.

What answer will you give in the divine court of justice when you will be asked as to why you misguided
the poor people, why you called the followers of the Ahlul Bayt infidels and innovators?

You fault us because we are not the followers of the creeds of Hanafis, Malikis, Hanbalis, or Shafi'is. And
yet you don't follow ‘Ali, despite the clear and vivid injunctions from Allah and the Holy Prophet that you
should do so. Without good reason, you follow one of the four schools of law and have closed the doors
of jurisprudence.

Sayyid: We rely on the four Imams in the same way as you rely on the twelve Imams.

Well-Wisher: Well done! What a good thing you have said!

The number of the twelve Imams was not specified by the Shi’as or their ulama’ many centuries after the
death of the Prophet. Many hadith, narrated from both Sunni and Shi’as sources, prove that the Prophet
himself specified the number of the Imams as twelve.

Among your many ulama’ who have recorded this fact is Sheikh Sulayman Qanduzi Hanafi, who writes
in his Yanabiu'l-Mawadda, chapter 77, concerning the statement: "There will be twelve successors after
me."

Yahya Ibn Hasan in his Kitabu'l-Umma has narrated in twenty ways that the Holy Prophet said that his
successors would be twelve in number, and all of them would be from the Quraish. It has been narrated
in three ways in Sahih. Bukhari, in nine ways in Sahih Muslim, in three ways in the Sunan of Abi Dawud,
in one way in the Sunan of Tirmidhi, and in three ways in Hamidis Jam' al-Bainu's-Sahihain.

There are many of your ulama’, such as Hamwaini in Fara'id, Khawarizmi and Ibn Maghazili, each in his
Manaqib, Imam Tha'labi in Tafsir and Ibn Abi'l-Hadid in Sharhe Nahju'l-Balagha, and Sayyid ‘Ali
Hamadani Shafi'i in Mawaddatu'l-Qurba, Mawadda 10.

All have recorded 12 hadith narrated by Abdullah ibn Abbas, Ubaya ibn Rabi'i Zaid ibn Haritha, Abu
Huraira and the Commander of the Faithful, ‘Ali. All of these narrate in different, but similar, words that
the Prophet said that the number of his successors and Imams would be twelve, and that all of them
would be from the Quraish.

Some hadith say that they would be from the Bani Hashim. In some traditions, the specific names of the
twelve successors have also been given. Some give only the number. I have cited only one example out
of the many hadith of your ulama’. Now can you cite a single hadith indicating that the number of his
successors would be four? Even if there were one such hadith, we would accept it in preference to our
own.

Regardless of the fact that you cannot quote a single hadith about your four Imams, there is a great
difference between the Shi’as Imams and your Imams. Our twelve Imams are the divinely appointed
successors.

Regarding your Imams, only this much can be conceded: they possessed the knowledge of fiqh
(jurisprudence) and could interpret the Holy Qur'an and the hadith. Some of them, like Abu Hanifa,
according to the admission of your own ulama’, were not included among narrators of hadith, jurists, or
mujtahids, but were people who relied on their own opinion. This in itself is evidence of their lack of
knowledge.

On the other hand, the Shi’as Imams are divinely appointed guides, ordained successors of the Holy
Prophet. Of course in every age there are some highly learned jurists and scholars among the Shi’as
who interpret the commands of Allah, keeping in view the Holy Qur'an, the hadith, and the consensus of
opinion. We follow the verdicts of such ulama’.
Although your jurists were pupils of, and derived most of their knowledge from, the Shi’as Imams, you
blindly follow your elders, those of their students who deviated from the bases of knowledge and relied
on speculation.

Sayyid: How can you claim that our Imams derived benefits from your Imams?

Well-Wisher: It is an historical fact that Imam Ja'far Sadiq excelled all others in knowledge. The eminent
Alim, Nuru'd-Din ibn Sabbagh Maliki acknowledges in his Fusulu'l-Muhimma that the Holy Imam was
conspicuousLy known for his learning. He writes: "People derived knowledge from him in different
spheres. People came from distant lands to receive instruction. He became well known in all the lands
and the ulama’ narrated more hadith from him than from any other member of the Ahlul Bayt...."

A large group of the distinguished people of the community, like Yahya Ibn Sa'id Ibn Jarih, Malik Ibn
Anas, Sufyan Thawri, Abu Ainiyya, Abu Ayyub Sijistani, Abu Hanifa, and Saba - all have quoted his
narrations.

Kamalu'd-Din Abi Talha also writes in his Manaqib that prominent ulama’ and religious leaders have
quoted hadith from the Holy Imam and have gained knowledge from him. Among them he mentions the
names of those mentioned in Fusulu'l-Muhimma. Even enemies acknowledged the merits of the Holy
Imam.

For instance, Maliki in his Fusulu'l- Muhimma and particularly Sheikh Abu Abdu'r-Rahman Salmi in his
Tabaqatu'l-Masha'ikh write: "Verily, Imam Ja'far Sadiq excelled all his contemporaries. He had instinctive
knowledge and expertise in religion, complete piety in the world, abstinence from all worldly desires, and
deep wisdom."

And Muhammad Ibn Talha Shafi'i has recorded all these merits of the Holy Imam in his Matalibu's-Su'ul,
chapter VI, page 81: "This learned man was of the distinguished leaders of the Ahlul Bayt. He was
endowed with deep knowledge and was always in a state of remembrance of Allah. He often recited the
Qur'an and gave its interpretation.

His companions gathered pearls from the sea of his knowledge. He divided his time in the day and night
in different forms of devotion. A visit to him served as a reminder of the hereafter. To listen to his speech
led one to adopt piety, and to follow his instructions led to the attainment of paradise. His luminous face
signified that he belonged to the family of the Holy Prophet. The purity of his actions also showed that he
was of the progeny of the Holy Prophet.

Many of the ulama’ have received hadith and gained knowledge from him. Among them were Yahya Ibn
Sa'id Ansari, Ibn Jarih, Malik Ibn Anas, Sufyan Thawri, Ibn Ainiyya, Sha'ba and Ayyub Sijistani. All were
grateful for their good fortune and privilege in learning from him."
Association of Shi’as'ism with Imam Ja'far Sadiq

Nawab: Shi’as believe in the twelve Imams. Why is Shi’as’ism associated with the name of Imam Ja'far
Sadiq and called the Ja'farite sect?

Well-Wisher: Every prophet, in accordance with the divine command, appoints his successor.
Muhammad declared ‘Ali to be his successor and ordered the community to obey him. But after the
death of the Prophet, the caliphate was seized by Abu Bakr, ‘Umar, and Uthman.

During their caliphate, except during the earlier days, Abu Bakr and ‘Umar consulted ‘Ali on all matters
and acted upon his counsel. Moreover, the great ulama’ and eminent scholars of other religions who
came to Medina in search of religious knowledge were completely satisfied with their discussions with
‘Ali.

Throughout his life, ‘Ali continued to serve Islam in many ways. After his martyrdom, when the Bani
Umayya became rulers, the imamate was cruelly suppressed. Imam Hasan Mujtaba, Imam Husain,
Imam Zainu'l-Abidin, and Imam Muhammad Baqir were victims of the extreme cruelty of the Umayyads.
All roads of approach to them were closed and except for a few of their followers, others could not
benefit from their knowledge. Every one of them was murdered.

In the beginning of the second century after the hijra, however, under the heavy pressure of the
atrocities of the Umayyads, the people rose up against them. Bloody fighting ensued between the Bani
Abbas and Bani Umayya. While the Bani Umayya were busy defending their own ruler, they could not
continue their oppression of the Ahlul Bayt. Accordingly, Imam Ja'far Sadiq emerged from the seclusion
imposed by the Umayyads. He instructed people concerning religious laws.

Four thousand lovers of knowledge gathered around his pulpit and quenched their thirst from the Holy
Imam's limitless ocean of knowledge. Some of his chief companions have recorded four hundred
doctrines which are known as Usul al-Arba'mi'atin - meaning "The 400 Verdicts."

Yafi'iy Yamani wrote that Imam Ja'far excelled all others in his knowledge. Jabir Ibn Hayyan Sufi, wrote a
thousand-page compilation, listing nearly 500 booklets based on the teachings of Imam Ja'far.

Some of the great Sunni jurists were also his students. Abu Hanifa, Malik Ibn Anas, Yahya Ibn Sa'id
Ansari, Ibn Jarih, Muhammad Ibn Ishaq, Yahya Ibn Satid Qattan, Sufyan Ibn 'Uyayna, Sufyan Thawri -
all benefitted from his immense learning. This great flowering of learning occurred at this time because
the Bani Umayya obstructed the way of his ancestors, and unfortunately the Bani Abbas would restrain
his descendants from speaking freely.

The reality of Shi’as'ism was unveiled and the merits of the Ahlul Muhammad were proclaimed by Ja'far
Sadiq. Accordingly, this sect became known as "Ja'fari," but there is no difference between Imam Sadiq
and any of the four Imams among his ancestors and the four Imams who preceded him or the six who
came after him. All were divinely commissioned spiritual guides.

Although both friends and enemies recognized his excellence in knowledge and perfection in all merits,
your predecessors refused to treat him as the most learned theologian and perfect man of his age. They
refused to recognize his school of law along with the other four schools, even though he held the most
exalted rank in learning and devotion, as admitted by your own ulama’. Since he belonged to the Ahlul
Bayt of the Holy Prophet, he had a right to receive preference over others.

In spite of these factors, your fanatical ulama’ have shown such callous disregard for the progeny of their
Prophet that your high-ranking theologians, like Bukhari and Muslim, would not even record hadith from
this faqih (jurist) or the Ahlul Bayt.

Moreover, they did not quote hadith from any of the Imams or Sa'dat of the Holy progeny: Alawi, Husaini,
Abidi, Musawi, Rizawi or from such ulama’ and jurists, like Zaid Ibn ‘Ali Ibn Husain, the Martyr, Yahya
Ibn Zaid, Muhammad Ibn Abdullah, Husain Ibn ‘Ali, Yahya Ibn Abdullah Ibn Hasan and his brother Idris,
Muhammad Ibn Ja'far Sadiq, Muhammad Ibn Ibrahim, Muhammad Ibn Zaid, Abdullah Ibn Hasan, ‘Ali Ibn
Ja'far (Arizi), and others, all of whom were outstanding ulama’ and jurists and who belonged to the family
of the Prophet.

On the other hand, they have quoted hadith from people Like Abu Huraira, whose character is known to
you all, and from the great liar and forger, Akrama, the Kharijite. Your own ulama’ have confirmed that
these men were liars and yet, they accept their hadith with all their hearts. Ibn Bayyit writes that Bukhari
has quoted as many as 1,200 hadith from the Kharijis and Nasibis, like Imam Ibn Hattan, the admirer of
Ibn Muljim, the murderer of the Commander of the Faithful.

The followers of Imam al-Azam (Abu Hanifa), Imam Malik, Imam Shafi'i and Imam Hanbal consider them
pure Muslims though none of them belonged to the Ahlul Bayt of the Prophet, and every one of those
sects is free to adopt his own ways though there are great differences in fundamentals as well as
practices among them. How regrettable it is that they call the followers of Ja'far Ibn Muhammad As-
Sadiq infidels!

And in all places dominated by Sunnis, including Mecca, about which Allah says, "Whoever enters it is
free," they are not free to express their faith or to perform their prayers. So you good people should know
that we Shi’as are not the cause of differences in Islam; we have not brought about disunity among
Muslims. As a matter of fact, much of the disruption appears from your side. It is you who call 100 million
Muslims infidels, although they are faithful believers along with you.

Hafiz: It is true, as you said, that I am not an unjust man. I admit that there have been outrages due to
fanaticism. I would like to say without any pretension or flattery, that I have benefitted greatly from your
talk and have learned a great deal.

But with your permission, let me say one thing, which is a complaint, as well as a defense of the worthy
Sunni Sect. Can you tell me why Shi’as preachers and ulama’ like you do not check your common
people from making statements which lead to unbelief?

The result is that others get a chance to use the word unbelief against them. A man may become the
target of attacks because he has made an improper assertion. So you people should also not make the
Sunnis the target of your attacks. The Shi’as utter things which affect the hearts of the Sunnis, who in
turn ascribe unbelief to the Shi’as.

Well-Wisher: May I know which statements or actions lead to unbelief?

Hafiz: The Shi’as find fault with the chief companions and some of the pure wives of the Prophet; this is
obviously an act of unbelief. Since the companions fought for years with the Prophet against the infidels,
it is obvious that their services were free from all moral imperfection. They certainly deserve Paradise,
particularly those who gained divine blessings. According to the Holy Qur'an:

"Certainly Allah was well pleased with the believers when they swore allegiance to you under the
tree." (48:18)

There is no doubt that the Holy Prophet respected them. One who denies their excellence is certainly
misled. The Qur'an says:

"Nor does he speak out of desire. It is naught but revelation that is revealed." (53:3-4)

Such a person denies the Holy Prophet and the Holy Qur'an, and one who denies them is undoubtedly
an infidel.

Well-Wisher: I hoped that such topics would not be raised in this public meeting. My reply might reach
the uninformed people, and they might spread adverse propaganda. It would be better if we discussed
these matters privately. I will call on you some day, and we will solve this problem in private.

Hafiz: I am sorry, but many of our people for the past several nights have insisted that this topic be
discussed. Your discussion is always reasonable. If you make a convincing reply, there will be no
unpleasant repercussions. Otherwise, you concede the point to us.

Nawab: It is right. We all want the issue to be resolved here and now.

Well-Wisher: I only comply with your wish. I did not expect that an able man like you, after the complete
explanations that I have given during previous nights on the question of infidelity would attribute infidelity
to the Shi’as sect. I have already submitted complete proof that the Shi’as Ithna Asharis are the
followers of Muhammad and his Holy descendants. You have raised several issues. I will reply to each
of them separately.
Criticizing the companions does not mean infidelity

First, you said that Shi’as criticism of the Companions (sahaba) and some of the wives of the Prophet
leads to infidelity. I don't understand the basis of this statement. If criticism is supported by evidence, it
may be allowed. And even if one makes a false charge, this doesn't make him an infidel. He would be
called a sinner, like one who drinks wine or commits fornication. And certainly every sin against divine
law is pardonable.

Ibn Hazm Zahiri Andalusi (born 456 A.H.) says in his book Al-Fasl fi'l-milal wa'n-Nihal Part III, page 227:
"If one abuses the companions of the Prophet ignorantly, he is not to blame. If he does it with
knowledge, he is a sinner like other sinners who commit fornication, theft, etc. Of course if he curses
them intentionally since they are the companions of the Prophet, he is an infidel because such behavior'
amounts to enmity against Allah and His Prophet. Otherwise, simply abusing the companions does not
amount to infidelity."

Accordingly, Caliph ‘Umar asked the Prophet to permit him to behead Hatib, the hypocrite, although he
was one of the great companions, a muhajir (emigre), and one who took part in the Battle of Badr. For
his abusing and attributing hypocrisy to him, ‘Umar was not called an infidel. So how is it possible that
the Shi’as should be called infidels for abusing some of the companions, supposing for the moment that
what you say is correct.

Moreover, the great ulama’ of your sect have rejected your point. Among them is Qazi Abdu'r-Rahman
Shafi'i, who in his Muwafiq has rejected the reasoning of your fanatic ulama’ about the infidelity of the
Shi’as. And Muhammad Ghazali writes that cursing and abusing the companions is never an infidelity;
even cursing the two sheikhs does not constitute infidelity.

Mulla Sa'd Taftazani writes in Sharhe Aqa'id al-Nas'i that "Some intolerant people say that those who
curse the Sahaba are infidels. It is difficult to accept that view. Their infidelity is not proved because
some of the ulama’ favored them, overlooked their evil deeds, and made foolish pleas in their support.
They said that the companions of the Prophet were free from all sin, although this assertion was contrary
to facts. Sometimes they fought among themselves.

Jealously and love for power often moved them to commit evil actions. Even some of the prominent
sahaba were not free from sinful actions. So if, on the basis of some evidence, one criticizes them, he
should not be condemned for it. Some people, because they favored the sahaba, covered up their evil
actions. But some did record their evil actions and censured them."

Apart from this, Ibn Athir Jazari, the author of Jam'u'l-Usul, has included the Shi’as in Islamic sects, so
how can you call them infidels? During the period of the first caliphs, some people cursed the sahaba for
their evil deeds. Nevertheless, the caliphs did not order them to be put to death for their infidelity.
Accordingly, Hakim Nishapuri in his Mustadrak, Part IV, pages 335, 354, Imam Ahmad Hanbal in his
Musnad Part 1, Page 9, Dhahabi in his Talkhise Mustadrak, Qazi Ayaz in his Kitab al-Shifa, Part IV,
chapter 1 and Imam Ghazali in his Ihya'u'l-Ulum, Volume II, report that during the caliphate of Abu Bakr,
a man came to him and uttered such filthy language and curses against him that those present there
were moved to indignation. Abu Barza Salmi asked the Caliph if he would permit him to kill the man
because he had become an infidel. Abu Bakr said that it could not be since no one except the Prophet
could pass such a judgement.

Caliphs themselves did not regard cursing them as infidelity

In fact, the Sunni gentlemen surpass even those whom they support. The Caliphs themselves heard
abuses and charged people with infidelity or ordered them to be killed. Moreover, if cursing the sahaba
is a cause of infidelity, why don't you call Mu'awiya and his followers, infidels. They cursed and abused
the most perfect of the sahaba, ‘Ali Ibn Abu Talib. Being selective in this matter only shows that your aim
is something else.

You wish to fight against the Ahlul Bayt and their followers! If cursing the sahaba is infidelity, why don't
you charge Ummu'l-Mu'minin A’ysha with infidelity? All your historians have said that she frequently
abused Caliph Uthman and openly declared: "Kill this old idiot, for truly he has become an infidel." If,
however, a Shi’as says that it was good that Uthman was murdered because he was an infidel, you will
instantly rise up against him.

But when A’ysha told Uthman to his face that he was na'thal and an infidel, neither the Caliph forbade
her to do so nor did the sahaba reproach her. Nor do you find fault with her.

Nawab: Respected sir, what do you mean by the term na'thal?

Well-Wisher: Firuzabadi, who is one of your high-ranking ulama’, gives its meaning in his Qamusu'l-
Lughat as "an old idiot." Also there was a Jew with a long beard in Medina with this name, with whom
Uthman was compared. The commentator on Qamus, Allama Qazwini, also giving the same meaning,
says that Ibn Hajar in his Tabsiratu'l-Muntaha, writes, "Na'thal, the Jew with a long beard, lived in
Medina; he resembled Uthman very much."

Caliph Abu Bakr abused ‘Ali

Finally, if one who abuses the sahaba is an infidel, why did Caliph Abu Bakr, in the presence of sahaba
and a gathering of Muslims, abuse the most exalted sahabi, ‘Ali Ibn Abi Talib? You praise the merits of
Abu Bakr although you should condemn him.

Hafiz: Why do you falsely accuse him of this charge? When did Caliph Abu Bakr abuse Caliph ‘Ali?

Well-Wisher: Excuse me! We do not report anything until we have made complete inquiries. Perhaps
you should consult Sharhe Nahju'l-Balagha, Volume IV, page 80, where it is recorded that Abu Bakr,
taunting ‘Ali from the pulpit of the mosque, said: "He (‘Ali) is a fox, the evidence of which is its tail. He
creates disturbances, minimizes the importance of big disturbances, and incites people to make uproar.

He seeks help from the weak and accepts assistance from women. He is like Ummi't-Tahal (an
adulteress in the days of ignorance, as explained by Ibn Abi'l-Hadid) with whom the men of his family
were fond of committing adultery."

Now you may compare Abu Bakr's abuse of ‘Ali with the criticism made by Shi’as against the sahaba. If
abusing any of the sahaba amounts to infidelity, then Abu Bakr, his daughter, A’ysha, Mu'awiya and his
followers should be labelled infidels. If it does not constitute infidelity, then you cannot call the Shi’as
infidels on that score.

Caliph ‘Umar held that cursing a Muslim is not infidelity

Moreover, according to the verdicts of your own great jurists and Caliphs, those who curse the Caliphs
are not infidels. Imam Ahmad Hanbal in his Musnad, Volume III, Ibn Sa'd Katib in his Kitab al-Tabaqat,
Qazi Ayaz in his Shifa, part IV of chapter 1, report that the governor of Caliph ‘Umar, Ibn Abdu'l-Aziz,
wrote from Kufa that a man had reviled and abused ‘Umar Ibn Khattab, the second Caliph. The governor
sought permission to execute the man. ‘Umar Ibn Khattab replied that it was not permissible to take the
life of a Muslim for abusing or cursing any Muslim excepting one who abuses the Prophet.

According to Abu'l-Hasan Ash'ari even calling Allah or Holy

Prophet by evil names is not infidelity

Some of your prominent ulama’, like, Abu'l-Hasan Ash'ari and his followers, believe that if a man has
faith in his heart and yet displays infidelity (by practicing Judaism or Christianity, for example) or rises up
to fight against the Prophet, or calls Allah or the Prophet evil names, even then he is not an infidel. Faith
means belief in the heart and since no one can be aware of another's heart, it cannot be said whether
the apparent infidelity was from the heart or not.

The Ash'ari ulama’ have also discussed these issues in their books. Ibn Hazm Andalusi has written in
detail about these points in his Kitabu'l-Fazl (Part IV, page 204, 206). In light of these facts what right
have you to charge the Shi’as with infidelity?

Most companions abused one another but not regarded as

infidels

In your authentic books, like Musnad of Ahmad Hanbal, Volume II, page 236; Sirat al-Halabiyya, Volume
II, page 107, Sahih Bukhari, Volume II, page 74, Sahih Muslim, Kitab al-Jihad wa Asbabu'n-Nuzul
Wahidi, page 118, there are many hadith indicating that most of the companions abused each other in
the presence of the Holy Prophet.

But the Prophet didn't call these men infidels. He admonished them. (The narrations about these
quarrels and mutual enmity are recorded only in the books of the Sunnis, not in Shi’as books).

In view of these remarks, I hope that you are satisfied that cursing or abusing any companion does not
constitute infidelity. If we curse someone without any reason, we will be sinners, not infidels. And every
sin is forgivable.

Holy Prophet of Islam knew all good and bad actions of sahaba

Second, you said that the Prophet respected and honored his companions. This is correct. In addition,
all Muslims and men of learning agree that the Holy Prophet knew the good and bad actions of the
people. He appreciated their good deeds.

Accordingly, he esteemed Nushirwan's justice and Hatim Ta'i's munificence. If he respected someone, it
was for his good deeds. But appreciation shown to one for doing a good deed does not prove that his
end will be fortunate.

Perhaps he will commit evil deeds in the future. If he does, upbraiding him beforehand is unjustified,
even though it may be known that he will commit the sin in the future. ‘Ali knew of the sin and damned
end of Abdu'r-Rahman Ibn Muljim Muradi and repeatedly told him that he was his assassin.

At one point he explicitly said: "I want him to live, but he is bent upon killing me, and this treacherous
friend belongs to the clan of the Murad." This statement has been recorded by Ibn Hajar Makki towards
the end of Part I of Sawa'iq, page 72.

Yet ‘Ali did not intend to punish him. Hence the hadith, which indicates that the merit of some particular
action or statement, is not necessarily influential for all time to come.

Merit of being a party to Bai'at al-Rizwan

Third, you said that since the sahaba were at the Bai'at al-Rizwan and pledged their fealty to the
Prophet, they were not subject to condemnation, but deserved praise because they are the referents of
the Holy verse you cited [48:18].

Research scholars and ulama’ have commented extensively on this topic, saying that the divine pleasure
of this verse refers only to the particular action, Bai'at (allegiance), and that it does not extend
indefinitely.

You are aware yourselves that on the occasion of the Bai'at in Hudaibiyya, there were 1,500 people of
the community present, of whom afterwards a number of people were included in the 'verses of
hypocrisy'. Allah promised them Hell for ever.

Is it possible that Allah and the Prophet might be pleased with some people and that some of them might
remain in hell forever? It follows that the divine pleasure was not due to the Bai'at al-Shajara (allegiance
under the tree) alone, but was based on sincere faith and good deeds.

Those who believed in divine unity and Prophethood and pledged fealty deserved divine pleasure. They
were declared to be the people of Paradise. But those who paid allegiance without faith, or who did not
pay allegiance, deserved His wrath.

Obviously, the Sahaba performed commendable actions, and for their good actions (like allegiance
under the tree) they should be praised. And even if a believer, whether he be a sahabi or not, commits a
fault, he may be criticized.

Shi’as do acknowledge merits of sahaba

The Shi’as sect has always reported the good performances of the sahaba.

Moreover, it acknowledges the good performance even of those who have been the targets of sharp
criticisms. For instance, it appreciates their allegiance under the tree, their migration with the Holy
Prophet, taking part in battles, but it also criticizes and condemns their bad actions.

Hafiz: I'm surprised to hear you say that the Prophet's companions committed misdeeds. The Prophet
declared each of them the guide and leader of the community. He said in a well known hadith: "Verily,
my companions are like stars; if you follow any one of them, you will be guided." Your faith is distinctly
unconventional, and we do not accept unconventional faith.

Hadith of "following companions" examined

Well-Wisher: I am constrained to discuss some aspects of this hadith before I venture to reply. Of
course we will not talk about the source, correctness, or weakness of the hadith by way of criticism, for
we would drift from the main point. Our discussion will focus on its meaning.

Those who were blessed with the honor of seeing the Holy Prophet, or who had narrated hadith from
him, are called sahaba and ashab (companions) whether they were emigres (muhajir) from Mecca or
those who helped them (ansars) in Medina or others.

The greatest misunderstanding among you is that, on account of your good will towards the companions,
you consider all of them free from all faults although the fact is otherwise. Among the companions of the
Holy Prophet, there were both good and bad people, of whom Allah and His Prophet were fully aware.
This can well be proved by the chapter Munafiqun (Hypocrites) and verses of some other chapters, like
Tauba also known as Al-Bara'a (The Immunity) and Ahzab (The Clans), which were revealed in
condemnation of companions who were hypocrites and sinners.

Your own prominent ulama’ have recorded some of the companions' faults and misdeeds in their
authentic books. Hisham Ibn Muhammad Sa'yib Kalbi, one of the illustrious ulama’ of your sect has
compiled a book on the faults and defects of the sahaba.

The hypocrites, whom Allah Almighty (in the Holy Qur'an) and the Holy Prophet have condemned, were
two-faced people, who were Muslims in appearance only. Their hearts were stained with corruption and
misguidance; and all of them were included in the companions.

So how can we have goodwill towards all the companions? And how can we be sure that following any
of them will ensure salvation? Is it not a fact that in the affair of Aqaba there were companions who
appeared to be faithful but were determined to kill the Holy Prophet?

Aqaba affair and design to kill Holy Prophet

Hafiz: Some ulama’ consider the Aqaba affair the invention of the Shi’as.

Well-Wisher: It is unkind of you to rely on the beliefs of some who have the mentality of the Kharijis and
Nasibis. This affair is so clearly known to all that your own ulama’ have acknowledged it.

Please refer to Dala'ilu'n-Nabuwat compiled by Hafiz Abu Bakr Ahmad Ibn Husain Baihaqi Shafi'i, who is
one of your eminent scholars and jurists. He has recorded the story of Batn al-Aqaba with an authentic
chain of narrators; and also Imam Ahmad Ibn Hanbal, towards the end of v. V of his Musnad, reports
from Abu Tufail, and Ibn Abi'l-Hadid writes in his Sharhe Nahju'l-Balagha, and it is known to all the
ulama’, that the Holy Prophet on that night cursed a group of the companions.

Nawab: What was the matter, and who were those who wanted to kill the Holy Prophet?

Well-Wisher: The great ulama’ of both sects have written that on Muhammad's way back from the Tabuk
expedition; fourteen hypocrites conspired to kill him. The plan was to push him from his camel into a
precipice as he rode by night over al-Aqaba, a narrow passage through which only one man could pass.
When they tried to execute their design, the Angel Gabriel informed the Holy Prophet of it. The Holy
Prophet sent Hudhaifa Nakha'i to hide behind a hill.

When the conspirators arrived and talked together, he recognized them all. Of them seven belonged to
the Umayyads. Hudhaifa came to the Holy Prophet and named all of them. The Holy Prophet ordered
him to keep the plot secret and said that Allah was their guard. In the early part of the night, the Holy
Prophet began the journey, followed by his army. Ammar al-Yasir led the camel from the front and
Hudhaifa drove it from behind.
When they reached the narrow passage, the hypocrites threw their leather bags full of sand (or their oil-
cans) before the camel making a huge noise, hoping that the frightened animal would throw the Holy
Prophet down the steep cliff. But Allah Almighty protected him and the conspirators fled away in the
crowd.

Were these people not included among the companions? Is it true that to follow them means the path of
guidance?

When we talk of the companions of the Holy Prophet of Allah why should we shut our eyes to their
faults?

The Prophet never bade us follow liars

I have referred in past nights to Abu Huraira's character, telling you that Caliph ‘Umar had lashed him
because he used to quote false hadith from the Prophet. Was he not among the companions? Had he
not falsely narrated a large number of hadith? Similarly, were not the other companions, like Sumra Ibn
Junda, included among them? Can the Holy Prophet of Allah order the community to follow liars and
forgers?

If this hadith is correct, that is, that if we follow any one of the companions, we will be guided, then
please let us know whom we should follow, if two companions go in opposite directions. Or if there are
two groups of them, each fighting against the other, or each contrary to the other, whom should we
support?

Hafiz: First, the revered companions of the Prophet of Allah were never hostile to each other. And even
if one opposed the other, we should assess the facts properly. The one who is purer and whose
statement is more logical should be followed.

Well-Wisher: If, according to your statement, we made careful inquiries and found one of them pure and
on the right side, then the opposite group of the ashab must be impure and on the wrong side. Then this
hadith basically loses credence because it is impossible that disagreeing companions can both be
sources of guidance.

Opposition of companions at saqifa

If this hadith is genuine why do you raise objection against the Shi’as because they followed a group of
the companions like Salman, Abu Dharr, Miqdad, Ammar al-Yasir Abu Ayyub Ansari, Hudhaifa Nakha'i
and Khuzaima Dhu'sh-Shahadatain, etc., to whom I have referred in past nights?

These men certainly did not pledge fealty to Abu Bakr. Therefore, of the companions who opposed each
other, who was on the right side? Decidedly one was on the wrong side though the hadith you have
quoted tells us that we may follow any of the companions and be guided.
Sa'd ibn ubaida's opposition to Abu bakr and ‘Umar

Was Sa'd Ibn Ubaida not one of the companions who did not pay allegiance to Abu Bakr and ‘Umar? All
the Shi’as and Sunni historians unanimously hold that he went to Syria and lived there until in the middle
of the caliphate of ‘Umar, he was murdered. So following him and opposing Abu Bakr and ‘Umar,
according to this hadith is the path of guidance.

Talha and Zubair confront ‘Ali at Basra

Were Talha and Zubair not among the companions who pledged allegiance under the tree? Did they not
oppose the rightful successor of the Holy Prophet, the acknowledged fourth caliph according to your own
belief. Were not these companions responsible for the bloodshed of innumerable Muslims?

Now please let us know which of these two groups of companions who fought with each other was the
truly guided one. If you say that, since both groups were obedient both were on the right side, you will be
wrong. It is impossible to claim that opposing factions are both guided.

It therefore follows that the companions who were on the side of ‘Ali were definitely the guided ones. The
group on the opposite side took the wrong way; and this is another proof to refute your statement that all
those companions who were present in Bai'at al-Rizwan, under the tree, were rightly guided.

Among those who pledged fealty under the tree were these two, Talha and Zubair, who also fought
against the rightful caliph. They actually fought against the one about whom the Holy Prophet had said:

"O ‘Ali, fighting against thee is fighting against me." Doesn't it amount to fighting against the Holy Prophet
of Allah? So how can you say that the word Ashab or presence under the tree of allegiance is a
guarantee for salvation?

Mu'awiya and 'Amr as used to curse and abuse ‘Ali

Mu'awiya and 'Amr As were companions and yet they fought against the successor of the Holy Prophet
and cursed and abused ‘Ali at public meetings and even in the addresses given after Jum'a (Friday)
prayers. They did so despite the fact, as reported by prominent ulama’ of your sect in their authentic
books, that the Holy Prophet had repeatedly said, "He who abuses or curses ‘Ali, abuses me. He who
abuses me, abuses Allah."

The learned Taftazani has elaborately dealt with this topic in his Sharhe Maqasid. He writes that since
the companions were inimical to one another, some of them had deviated from the right path. Some of
them, on account of envy and worldly aspirations, perpetrated all kinds of cruelty. It is evident that most
of the companions who were not ma'sum (infallible) committed heinous acts. But some ulama’ because
they favored them, have tried to cover up their faults.
There are many clear arguments to reject the hadith in question. There is no doubt that this hadith is
forged. Many of your ulama’ have expressed their doubts about the authenticity of its sources.

Sources of hadith "My companions are like stars." are weak

After quoting this hadith in his Sharhu'sh-Shifa, v.II, p.91, Qazi Ayaz says that Darqutni in his Faza'il and
Ibn Abdu'l-Birr say that this hadith is not authentic.

It is also narrated from Abd Ibn Hamid in his Musnad who quotes from Abdullah Ibn ‘Umar that Bazar
refused to acknowledge the authenticity of this hadith. Also he says that Ibn Adi quotes in his Kamil with
his own references from Nafi, and he from Abdullah Ibn ‘Umar, that the sources of this hadith are very
weak. Baihaqi is also reported to have written that the matter of this hadith is commonly known but its
sources are weak.

Among the sources of this hadith are Harith Ibn Ghazin, whose character is unknown, and Hamza Ibn
Abi Hamza Nussairi, who was charged with lying. The weakness of the hadith is evident. Ibn Hazm also
says that this hadith is a fabricated one and is to be rejected.

So in our argument we cannot rely on a hadith with such a weak chain of sources. Even assuming,
however, that the hadith were correct, it could not be applied in the general sense; it would refer only to
the devoted and pious companions who, in accordance with the command of the Holy Prophet followed
the book of Allah and the Holy progeny of the Prophet.

Companions were not infallible

Having said this, if I criticize some of the companions, you shouldn't consider me unjust. They were after
all, human beings and were likely to err.

Hafiz: We also believe that the companions were not infallible, but at the same time it is an accepted fact
that all of them were righteous people. No fault was committed by them.

Well-Wisher: You claim too much if you insist that they were all just and free from faults since in the
authentic books written by your own ulama’ they argue against it. They tell us that even some of the
chief companions sometimes committed faults.

Hafiz: We are not aware of such records. Please let us know about them if you can.

Well-Wisher: Ignoring what they did during the days of ignorance (i.e. before the advent of Islam), they
committed many sins after they had embraced Islam. It is enough to mention only one event by way of
example.

Your own prominent ulama’ write in their authentic books that in the year of the conquest of Mecca (8
A.H.) some of the leading companions indulged in festive amusements and gaiety and secretly took
wine.

Hafiz: This is definitely a concocted story. When drinking was announced to be unlawful, the respected
companions did not so much as attend such parties, not to mention drinking wine.

Well-Wisher: It was never concocted by opponents. If it was concocted at all, it was done by your own
ulama’.

Nawab: If there were such a party, the names of the host and the guests also must have been
mentioned. Can you explain that point?

Well-Wisher: Yes, your own ulama’ have explained it.

Taking wine by ten companions in a secret meeting

Ibn Hajar writes in his Fathu'l-Bari, v.X, p.30, that Abu Talha Zaid Ibn Sahl arranged a wine party at his
house and invited ten people. All of them drank wine and Abu Bakr recited some couplets
commemorating some infidels who were killed in the battle of Badr.

Nawab: Have the names of the guests also been mentioned? If so, please let us know.

Well-Wisher: (1) Abu Bakr Ibn Abi Qahafa, (2) ‘Umar Ibn Khattab, (3) Abu Ubaida Garra, (4) Ubai Ibn
Ka'b, (5) Sahl Ibn Baiza, (6) Abu Ayyub Ansari, (7) Abu Talha (the host), (8) Abu Dajjana Samak Ibn
Kharsa, (9) Abu Bakr Ibn Shaghuls, (10) Anas Ibn Malik, who was 18 years old at that time and who
served the wine. Baihaqi in his Sunan, v. VIII, p.29, has also narrated from Anas him self that he said
that he was the youngest of them at that time and was serving the wine. (At this there was great
commotion in the meeting.)

Sheikh: I swear by Allah that this story has been concocted by the enemy!

Well-Wisher: You are too much agitated and you have made a profane oath! But you are not totally at
fault. Your studies are limited. If you had read more widely, you would know that your own ulama’ have
written all this. Now you should seek Allah's pardon.

I am now constrained to explain facts according to the statements of your own ulama’. Muhammad Ibn
Isma'il Bukhari in Sahih (commenting on Ayat al-Khamr, "verse concerning wine", in the chapter Ma'ida
of the Qur'an); Muslim Ibn Hajar in his Sahih (Kitab al-Ashraba Bab al-Tahrimu'l-Khamr); Imam Ahmad
Ibn Hanbal in his Musnad, v.XXX, p.181 and 227; Ibn Kathir in his Tafsir, v.XI, p.93; Jalalu'd-din Suyuti
in his Durru'l-Mansur, v.II, p.321; Tabari in his Tafsir, v.VII, p.24; Ibn Hajar Asqalani in his Isaba, v.IV,
p.22 and Fathu'l-Bari, v.X,p.30; Badru'd-din Hanafi in his Umdatu'l-Qari, V.X, p.84; Baihaqi in his Sunan,
pp.286 and 290; and others have recorded these facts with detailed explanations.
Sheikh: Perhaps these things took place before wine was made unlawful.

Well-Wisher: What we gather from the commentary and history shows that even after the prohibitory
verses some Muslims and companions continued taking forbidden wine.

Muhammad Ibn Jarir Tabari reports in Tafsir al-Kabir, v.II, p.203, on the authority of Abil Qamus Zaid Ibn
‘Ali, who said that Allah had revealed three times the verses prohibiting the use of wine. In the first verse
He says,

"They ask you about intoxicants and games of chance. Say: In both of them there is a great sin
and means of profit for men, and their sin is greater than their profit." (2:219)

But the Muslims did not immediately give up wine. When two men, being intoxicated, offered their
prayers and talked nonsense, another verse was revealed, saying:

"O you who believe! do not go near prayer when you are intoxicated until you know (well) what
you say." (4:43)

Even after this, the drinking of wine continued, but people did not offer prayers while intoxicated. One
day a man took wine (according to the report of Bazar, Ibn Hajar, and Ibn Mardawiyya the man was Abu
Bakr) and composed an elegy for the pagans who were killed in the battle of Badr.

When the Holy Prophet heard of this, he became angry. He went to the party and wanted to beat him.
The man said, "I seek Allah's shelter from Allah's and His Prophet's wrath. Allah be my witness, I will not
take wine again."

Then the following verse was revealed:

"O you who believe! Intoxicants and games of chance and (sacrificing to) stones set up and
(divination by) arrows are only an uncleanness, the Shaitan's work; shun it therefore that you
may be successful." (5:90)

Among the companions of the Holy Prophet there were good and bad men just as there are among
other believers and Muslims. Those of them who tried to obey Allah and His Prophet reached an exalted
rank. Those who followed their worldly aspirations were looked down upon by others. So those who fault
the worldly companions do so with some reason.

The wicked actions of some of the sahaba which are recorded in the authentic books of your own ulama’
are also condemnable according to the evidence of the Holy Qur'an. The Shi’as condemn them on that
basis. If there is a logical reply to this argument, we are ready to accept it.
Companions' breaking their pledge

Well-Wisher: It is astonishing that even after hearing their condemnable qualities (I have mentioned only
a few out of a large number) you still ask me about their misdeeds! Now I should like to submit another
example of their odious actions, which are recorded in all the books of both the sects: the breaking of
their pledge. Allah has made it compulsory to keep one's promise. He says:

"And fulfill the covenant of Allah when you have made a covenant, and do not break the oaths
after making them fast." (16:91)

And again Allah has called those who break a pledge the cursed ones. He says:

"And those who break the covenant of Allah after its confirmation and cut asunder that which
Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be
a curse, and they shall have the evil issue of the abode. (13:25)

So it is clear both from the Qur'anic verses and from a large number of hadith that breaking a pledge is a
great sin, particularly a pledge made with Allah and His Prophet. The seriousness of this offense was
graver for the companions of the Holy Prophet.

Hafiz: What pledge with Muhammad did the companions break? How can it come under the target of the
Qur'anic verses?

I think that if you consider the matter carefully you will admit that all these things are sheer concoctions
of the Shi’as. The companions of the Holy Prophet were free from all such actions.

In the Holy Qur'an "Truthful Ones" refers to Muhammad and ‘Ali

Well-Wisher: I have told you repeatedly that the Shi’as are pledged to follow their leaders. Otherwise
they cannot be Shi’as. The Holy Qur'an has given evidence of their leader's truthfulness. Your prominent
ulama’, for instance, Imam Tha'labi and Jalalu'd-Din Suyuti in their Tafsir, Hafiz Abu Nu'aim Ispahani in
his Ma Nazal mina'l-Qur'an fi ‘Ali, Khatib Khawarizmi in Manaqib, Sheikh Sulayman Balkhi Hanafi in
Yanabiu'l-Mawadda, ch.39, narrating from Khawarizmi, Hafiz Abu Nu'aim and Hamwaini and
Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.62 - all of them have quoted from the history of
the great scholar Muhaddith al-Sham that in the Holy verse

"O you who believe! be careful of (your duty to) Allah and be with the truthful ones." (9:119)

The “truthful ones” refers to Muhammad and ‘Ali. So the followers of this exalted family cannot be liars
or forgers because he alone would tell lies or fabricate stories who has no true and strong reasons to fall
back upon this cause.
What the Shi’as say has been written by your own ulama’. First you should object to your ulama’, who
wrote these things. Had your ulama’ not written about the pledge-breaking of the sahaba in their
authentic books, I would not have mentioned it in this meeting.

Hafiz: Who of the Sunni ulama’ has written that the sahaba broke the pledge? Simply vain talking won't
do.

Well-Wisher: I am not merely talking. My argument is completely logical. The companions broke their
pledge a number of times. They broke the fealty for which the Prophet of Allah had commanded them;
the most important was the pledge and fealty at Ghadir al-Khum.

Ghadir Hadith and its nature

All the Shi’as and Sunni ulama’ acknowledge that, in the 10th of the Hijra year, the Prophet of Allah,
returning from his last pilgrimage, gathered together all his companions at Ghadir al-Khum on the 18th
of Dhi'l-Hijja. Some of those who had gone ahead were called back by order of the Holy Prophet and
those who had lagged behind were awaited.

Most of your ulama’ and the historians and the Shi’as sources give the figure of 70,000 people there, and
some of your other ulama’, for instance Tha'labi in his Tafsir, Sibt Ibn Jauzi in his Tadhkirat'u- Khasa'isi'l-
Umma fi Ma'rifati'l-A'imma and others have written that there were 120,000 people gathered there.

The Holy Prophet ordered a pulpit to be prepared. He mounted the pulpit and delivered a long sermon, a
greater part of which contained the virtues and merits of the Commander of the Faithful. He recited most
of the verses, which had been revealed in praise of ‘Ali and reminded the people of the Holy rank of the
vicegerency of the Commander of the Faithful. Then the Holy Prophet said, "O you people! Have I not
the greater claim than you have on your lives?" The reference is to the Holy verse

"The Prophet has a greater claim on the faithful than they have on themselves." (33:6)

The crowd with one voice shouted "Certainly, O messenger of Allah!" Then the Holy Prophet declared:
"Of whomsoever I am the maula, (master) this ‘Ali is his maula." After this he raised his hand and prayed
to Allah. "O Allah, be you a friend to him who is a friend to him (that is, ‘Ali) and be an enemy to him who
is an enemy to him (‘Ali). Help him who helps him and forsake him who forsakes him.

Then a tent was pitched by order of the Holy Prophet who ordered the Commander of the Faithful, ‘Ali to
sit in the tent. The whole umma was commanded to offer bai'at (allegiance) to ‘Ali. The Holy Prophet
said that he gave this instruction in compliance with the command of Allah. The first one to offer
allegiance on that day was ‘Umar. Then Abu Bakr, Uthman, Talha, and Zubair followed suit, and all
these people continued offering allegiance for three days (i.e., while the Holy Prophet remained there).

Hafiz: Can you believe that an event of such importance occurred as claimed by you and that none of
the prominent ulama’ have reported it?

Well-Wisher: I did not expect such a statement from you. The Ghadir al-Khum affair is as clear as day
and no one but a bigoted and obstinate person would invite ignominy by denying such an event. This
important matter has been recorded by all your pious ulama’ in their authentic books. I should like to
mention here some of the names of the authors and their books so that you may know that all your
eminent ulama’ have relied on this hadith.

1. Imam Fakhru'd-Din Razi - Tafsir al-Kabir Mafatihu'l-Ghaib.

2. Imam Ahmad Tha'labi - Tafsir al-Kashfu'l-Bayan.

3. Jalalu'd-Din Suyuti - Tafsir al-Durru'l-Manthur.

4. Abu'l-Hasan ‘Ali Ibn Ahmad Wahidi Nishapuri - Asbabu'n- Nuzul.

5. Muhammad Ibn Jarir Tabari - Tafsiru'l-Kabir.

6. Hafiz Abu Nu'aim Ispahani - Ma Nazal Mina'l-Qur'an fi ‘Ali and Hilyatu'l-Auliya.

7. Muhammad Ibn Isma'il Bukhari - Ta'rikh, Vol.1, p.375.

8. Muslim Ibn Hajjaj Nishapuri - Sahih, Vol.2, p.325.

9. Abu Dawud Sijistani - Sunan.

11. Hafiz Ibnu'l-Iqda - Kitabu'l-Wilaya.

12. Ibn Kathir Shafi'i Damishqi - Ta'rikh.

13. Imam Ahmad Ibn Hanbal - Vol.4, pp.281&371.

14. Abu Hamid Muhammad Ibn Muhammad Al-Ghazali - Sirru'l-Alamin.

15. Ibn Abdu'l-Birr - Isti'ab.

16. Muhammad Ibn Talha Shafi'i - Matalibu's-Su'ul, p.16.

17. Ibn Maghazili Faqih Shafi'i - Manaqib.

18. Nuru'-d-Din Ibn Sabbagh Maliki - Fusulu'l-Muhimma.

19. Husain Ibn Mas'ud Baghawi - Masabihu's-Sunna.

20. Abu'l-Mu'ayyid Muwafiq Ibn Ahmad Khatib Khawarizmi - Manaqib.

21. Majdu'd-Din Ibn Athir Muhammad Ibn Muhammad Shaibani -am'u'l-Usul.

22. Hafiz Abu Abdu'r-Rahman Ahmad Ibn ‘Ali Nisa'i - Khasa'isu'l-Alawi and Sunan.

23. Sulayman Balkhi Hanafi - Yanabiu'l-Mawadda, Ch. IV.

24. Shahabu'd-din Ahmad Ibn Hajar Makki - Sawa'iq Muhriqa and Kitabu'l-Manhu'l-Malakiyya,
particularly Sawa'iq, Part 1, p.25. In spite of his extreme fanaticism, he says: "This is a true hadith; its
veracity cannot be doubted. Verily it has been narrated by Tirmidhi, Nisa'i and Ahmad, and if studied, its
sources are sound enough."

25. Muhammad Ibn Yazid Hafiz Ibn Maja Qazwini - Sunan.

26. Hafiz Abu Abdullah Muhammad Ibn Abdullah Hakim Nishapuri-Mustadrak.

27. Hafiz Sulayman Ibn Ahmad Tabrani - Ausat.

28. Ibn Athir Jazari - Usudu'l-Ghaiba.

29. Yusuf Sibt Ibn Jauzi - Tadhkiratu'l-Khasa'isu'l-Umma, p. 17.

30. Abu ‘Umar Ahmad Ibn Abd Rabbih - Iqdu'l-Farid.

31. Allama Samhudi - Jawahiru'l-Iqdain.

32. Ibn Taimiyya Ahmad Ibn Abdu'l-Halim - Minhaju's-Sunna.

33. Ibn Hajar Asqalani - Fathu'l-Bari and Tahdhibu't-Tahdhib.

34. Abdu'l-Qasim Muhammad Ibn ‘Umar Jarullah Zamakhshari - Rabiu'l-Abrar.

35. Abu Sa'id Sijistani - Kitabu'd-Darayab Fi hadithi'l-Wilaya.

36. Ubaidullah Ibn Abdullah Haskani - Du'atu'l-Huda Ila Ada Haqqi'l-Muwala.

37. Razin Ibn Mu'awiya Al-Abdari - Jam Bainu's-Sahihi's-Sitta.

38. Imam Fakhru'd-din Razi says in Kitabu'l-Arba'in that the whole Community unanimously confirms
this hadith.

39. Muqibili - hadithu'l-Mutawatira.

40. Suyuti - Ta'rikhu'l-Khulafa.

41. Mir Sayyid ‘Ali Hamadani - Mawaddatu'l-Qurba.

42. Abul Fath Nazari - Khasa'es'u'l-Alavi

43. Khwaja Parsa Bukhari - Faslu'l-Khitab

44. Jamaluddin Shirazi - Kitabu'l-Araba'in

45. Abdul Ra'ufu'l-Manavi - Faizu'l-Qadir fi Sharh-i-Jame'u's-Saghir

46. Muhammad ibn Yusuf Ganji Shafi'i - Kifayatu't-Talib, Part. 1

47. Yahya Ibn Sharaf-Nauvi - Tehzibu'l-Asma wa'l-Lughat

48. Ibrahim ibn Muhammad Hamwaini - Fara'adu's-Simtoun

49. Qazi Fazlullah ibn Ruzhahan - Ibtalu'l-Batil

50. Shamsuddin Muhammad ibn Ahmad Sharbini - Siraju'l-Munir

51. Abul Fath Shahristani Shafi'i - Milal wa'n-Nihal

52. Hafiz Abu Bakr Khatib Baghdadi - Tarikh

53. Hafiz Ibn Asakir abul Qasim Damishqi - Tarikh-i-Kabir

54. Ibn Abi'l-Hadid Mutazali - Sharhe Nahju'l-Balagha

55. Ala'uddin Samnani -Urwatu'l-Wuthqah

56. Ibn Khaldun - Muqaddima

57. Molvi ‘Ali Muttaqi Hindi - Kanzu'l-Ummal

58. Shamsuddin Abul Khair Damishqi - Asnu Matalib

59. Syed Sharif Hanafi Jurjani - Sharh-i-Mawaqit

60. Nizamuddin Nishapuri - Tafsir-i-Ghara'ibu'l-Qur'an

Hadith of Ghadir related by Tabari, ibn Iqda and ibn Haddad

I have related the sources I could remember. But more than three hundred of your prominent ulama’
have narrated the hadith of Ghadir, the verses of baligh (preaching), kamalu'd-Din (perfection of
religion), and the talk in the courtyard of the mosque, on the authority of more than one hundred
companions of the Holy Prophet. If I were to relate the names of all these chroniclers, it would form a
complete book. This much, however, is sufficient to prove that the hadith is unanimously accepted as
true.
Some of your great ulama’ have written books on this topic. For instance, the well known commentator
and historian of the fourth century hijri, Abu Ja'far Muhammad Ibn Jarir Tabari (died 310 A.H.), gives
complete details of the hadith of Ghadir in his book Kitabu'l-Wilaya and has narrated it through seventy
five chains of transmission.

Hafiz Abu'l-Abbas Ahmad Ibn Sa'id Abdu'r-Rahman Al-Kufi, popularly known as Ibn Iqda (died 333
A.H.), narrated this Holy hadith in his book Kitabu'l-Wilaya through 125 chains on the authority of 125
companions of the Holy Prophet.

Ibn Haddad Hafiz Abu'l-Qasim Haskani (died 492 A.H.), in his Kitabu'l-Wilaya, has narrated in detail the
event of Ghadir along with the revelation of the verses of the Qur'an. In short, all your accredited
scholars and high-ranking ulama’ (except a small number of fanatical opponents), quote the origin of this
hadith from the Holy Prophet, who declared ‘Ali his vicegerent on the 18th of Dhu'l-Hijja in the year of his
last pilgrimage.

It is also a fact that the Caliph ‘Umar was the first among the companions to express his pleasure on this
occasion. Seizing ‘Ali by the hand, he said: "Congratulations to you, ‘Ali! This morning has brought you a
great blessing. You have become my maula (master) and the maula (master) of all believing men and
believing women."

Gabriel's advice to ‘Umar

The Shafi'i jurist, Mir Sayyid ‘Ali Hamadani of the eighth-century hijri, one of the reliable scholars of your
sect, writes in his book Mawaddatu'l-Qurba, Mawadda V that a large number of the companions have
quoted Caliph ‘Umar in different places as having said: "The Prophet of Allah had made ‘Ali the master,
the chief and the leader of the nation.

He announced in a public gathering that he (‘Ali) was our maula (master). After praying for his friends
and cursing his enemies, he said O Allah! You are my witness. (That is, 'I have completed my duty of
prophethood.')

On this occasion a handsome and sweet smelling youth was sitting beside me. He said to me, 'Verily,
the Prophet of Allah has bound with a covenant which none but a hypocrite would break. So ‘Umar!
Eschew breaking it.'

I told the Prophet of Allah that when he was speaking to the crowd, a handsome, sweet smelling youth
was sitting beside me and that he told me such a thing. The Holy Prophet said, ' He was not of the
progeny of Adam, but was Gabriel, (who had appeared in that form). He wanted to stress the point which
I had announced about ‘Ali.'"

Now I should like to seek justice from you, was it proper for them to break the firm covenant with the
Prophet of Allah within two months, to go back on their pledge of sacramental allegiance to ‘Ali, to set
fire to his house, to draw swords against him, to insult him, to drag him to the mosque to force his
allegiance?

Hafiz: I did not expect that a respectable and cultured Sayyid like you would attribute worldliness to the
companions of the Holy Prophet. The Holy Prophet declared them the source of guidance for the
Community when he said: "My companions are like stars; if you follow any one of them, you will be
guided."

Hadith of "Following Companions" is unauthentic

Well-Wisher: First I should like you not to repeat the same thing time and again. You have just argued
from the same hadith and I have given you its reply. The companions, like all others, were fallible. So
when it is proved that they were not infallible, why should one wonder if, with proper evidence,
worldliness is attributed to them?

Second, in order to clear your mind, I will again give you a reply, so that you may not rely on such hadith
in the future. According to the research of your own eminent ulama’, this hadith is not reliable, as I have
stated earlier.

Qazi Ayaz Maliki quotes from your own prominent ulama’ that since the narrators of this hadith include
the names of the ignorant and uninformed Harith Ibn Qazwin and Hamza Ibn Abi Hamza Nasibi, who
have been found to be liars; this hadith is not worth reporting. Also, Qazi Ayaz, in his Sharh al-Shifa and
Baihaqi in his Kitab, have declared that this hadith is forged and have regarded its source as unreliable.

Some of companions were slaves to their wishes and turned

against truth

Third, I never said anything rude; I say only what your own ulama’ have written. I advise you to read
Fazil Taftazani's Sharh al-Maqasid, in which he states clearly that there are many instances of hostility
among the Companions, which shows that some of them had become sinners and tyrants. So we see
that people are not to be honored merely because they were companions of the Prophet. Real honor lies
in their deeds and character.

If they did not belong to the hypocrites but were obedient and faithful to the Holy Prophet they are
certainly to be revered and respected. We would apply the dust of their feet to our eyes.

So, you men of justice, do you claim that the many hadith in your own reliable books concerning fighting
against Amiru'l-Mu'minin ‘Ali (such as the Holy Prophet saying: "fighting against ‘Ali is fighting against
me," are all baseless? Or do you admit that these hadith are perfectly authentic?

Are they not recorded with reliable sources in the books of your own distinguished ulama’? We need not
mention that these hadith are recorded by Shi’as ulama’ with perfect unanimity of opinion in all their
books.

If you accept these hadith, you must acknowledge that many of the companions were transgressors and
sinners, as was Mu'awiya. ‘Umar Ibn As, Abu Huraira, Samra Ibn Jundab, Talha, Zubair all of whom rose
to fight against ‘Ali in fact rose against the Holy Prophet himself.

And since they fought against the Prophet, they certainly deviated from the right path. So, if we said that
some of the companions were slaves to their desires, we were not wrong, because what we said was
true. Besides this, we are not alone in holding that some of the companions were sinners, tyrants, and
transgressors. We base our stand on the authority of your own great ulama’.

Imam Ghazali’s view about companions breaking the pledge

taken on the day of Ghadir al-Khum

If you study Sirru'l-Alamin, compiled by Abu Hamid Muhammad Ibn Muhammad Ghazali Tusi, you would
never object to what I say. I am, however, compelled to quote a portion of his fourth treatise in support of
my statement.

He says: "Proof and reasoning became brighter, and there is unanimous accord among Muslims
concerning the text of the address on the day of 'Ghadir al-Khum' that the Holy prophet said: 'Of
whomsoever I am maula (master), ‘Ali is his maula (master).' Then ‘Umar immediately said,
'Congratulations to you, congratulations to you, O Abu'l-Hasan! You are my master and also the master
of all faithful men and women.'"

This sort of congratulation clearly indicates the acknowledgment of the Holy Prophet's order, and
acceptance of the leadership and caliphate of ‘Ali. But later on they were overpowered by their worldly
desires. Love for power and authority deprived them of compassion. They took it upon themselves to
appoint a caliph at Saqifa al-Bani Sa'dat. They wanted to raise the flag of their own ascendancy and to
conquer territory so that their names might be preserved in history.

They were intoxicated with lust for power. They ignored the injunctions of the Holy Qur'an, and the
orders of the Holy Prophet. They sold their religion for this world. What a bad bargain they made with
Allah! When the Holy Prophet was on his death bed he asked for pen and ink so that he could clarify the
issue of succession. (May God forgive my saying it), But ‘Umar said: "Leave this man. He is talking
nonsense."

So when the Holy Qur'an and the hadith could not help them, they relied upon Ijma (consensus). But this
is also void because Abbas, his descendants, ‘Ali, his wife and their descendants did not associate
themselves with those who offered allegiance to Abu Bakr.
Similarly, the Saqifa men also refused allegiance to the Khazraji, and the Ansars rejected them also.
Respected people! Please remember, the Shi’as do not claim anything except what your own fair ulama’
claim. But since you hate us, you find fault with what we say, however reasonable it might be. But you
never criticize your own ulama’ as to why they have written such things although they have in fact
revealed the truth and have stamped these realities on the pages of history.

Sheikh: Sirru'l-Alamin was not written by Imam Ghazali. His position was too lofty for him to write such a
book, and notable ulama’ do not believe that this book was written by him.

Sirru'l-Alamin is Imam Ghazali's book

Well-Wisher: Many of your own ulama’ have admitted that this book was written by Imam Ghazali. Yusuf
Sibt Ibn Jauzi was careful in his references to other scholars (and was also a fanatic in his religion).

In his Tadhkira Khawasu'l-Umma, p. 36, he argues from the same statement of Imam Ghazali in his
Sirru'l-Alamin and quotes the same passage which I have quoted. Since no comments have been made
regarding it, it shows first that he acknowledges this book to be written by Imam Ghazali.

Second, he also agrees with his views, which I have briefly cited, although he himself cited them in
detail. If he had not agreed with them he would have commented on them. But of course your fanatical
ulama’ when they come across such statements of prominent scholars and find themselves unable to
reject them logically, either say that the book was not written by that author, or that it was an invention of
the Shi’as. Or they sometimes even go so far as to say that these just men were all sinners and infidels.

Reference to ibn Iqda's status

There is evidence that many of your distinguished ulama’ were persecuted simply because they spoke
the truth. Fanatical ulama’ and uninformed people of your sect considered it unlawful to read
nonconformist books. The authors of such works were even put to death as was Hafiz Ibn Iqda Abu'l-
Abbas Ahmad ibn Muhammad Ibn Sa'id Hamadani who died 303 A.H. He was one of your prominent
ulama’. Many notable scholars of your own sect, like Dhahabi and Yafi'i, have acknowledged him and
said that he had learned 300,000 hadith with their sources and that he was a man of great piety.

At public gatherings in Kufa and Baghdad in the third century A.H., he openly narrated the failings of the
Sheikhs (Abu Bakr and ‘Umar.) People therefore called him Rafizi and refrained from quoting hadith from
him. Ibn Kathir Dhahabi and Yafi'i write about him: "Sheikh Ibn Iqda sat in the Basra Mosque (a famous
Mosque between Baghdad and Kazimain) and narrated the defects and shortcomings of the Sheikhs
(Abu Bakr and ‘Umar) to the people.

For this reason the hadith reported by him have been rejected. Otherwise there is no doubt about his
being a true and pious man." Al-Khatib Baghdadi also has praised him in his Ta'rikh but in the end he
says: "Since he described the defects and failings of the Sheikhs, he was a Rafizi."

So you people should not be under the impression that it is only the Shi’as who expose the truth of these
issues. Your own great ulama’ like Imam Ghazali and Ibn Iqda used to point out the flaws in the chief
companions.

Reference to Tabari's death

In every era of history there have been many instances of ulama’ who have been tortured or persecuted
on account of their speaking or writing the truth. For instance the well known commentator and historian
Muhammad Ibn Jarir Tabari, who was the pride of your ulama’, died in 310 A.H. in Baghdad.

But because the authorities feared a civil disturbance, they refused to allow his coffin to be taken out
during the day. Perforce he was laid to rest in his own house during the night.

Nisa'i's murder

Another instance of persecution was Imam Abdu'r-Rahman Ahmad Ibn ‘Ali Nisa'i's murder. He was a
dignified man and is regarded as one of the Imams of Sahih Sitta (Six Authentic Books). He belonged to
the high-ranking ulama’ of your sect in the 3rd century A.H.

When he reached Damascus in 303 A.H., he saw that, because of the Bani Umayya, the residents of
that place openly abused the name of Amiru'l-Mu'minin ‘Ali Ibn Abi Talib after every ritual prayer,
particularly in the address of congregational prayers.

He was much grieved to see this and he decided to collect all the hadith of the Holy Prophet in praise of
Amiru'l-Mu'minin with the chain of their sources, all of which he remembered. Accordingly, he wrote a
book, Khasa'isu'l-Alawi, in support of the exalted position and virtues of ‘Ali. He used to read to the
people from the pulpit the hadith from his book the praises of the Holy Imam.

One day when he was narrating the high merits of ‘Ali, a rowdy group of fanatics dragged him from the
pulpit and beat him. They punched his testicles and, catching hold of his penis, dragged him out of the
mosque and threw him into the street. As a result of these injuries he died after a few days. His body
was taken to Mecca where he was laid to rest. These events are the consequence of enmity and
ignorance.

Now I beg your pardon that I have been driven a little far from my point. What I meant was that the
position of Wilaya (Vicegerency) of Amiru'l-Mu'minin was not recorded by the Shi’as ulama’ alone. Your
own prominent ulama’ have also narrated that the Holy Prophet in the presence of 70,000 or 120,000
people, raised ‘Ali's hands and introduced him as Imam (leader and guide) of the people.
Sunnis' doubt about meaning of “maula”

Hafiz: Of course there is no doubt about the occasion and the text of this hadith, but at the same time it
does not have the significance which your passionate eloquence suggests.

Apart from this, there are some doubts regarding the text of this hadith. For instance, the word "maula,"
you told us, means, "one who has a greater claim on others," although it is known that in this hadith
"maula" means "lover, helper and friend."

The Prophet knew that ‘Ali had many enemies, and so he wanted to exhort the people that whomsoever
he loved or was friend or helper to, ‘Ali also loved him and was his friend and helper. The reason he
demanded allegiance from the people was that he did not want them to cause ‘Ali trouble.

Well-Wisher: I think you sometimes unnecessarily adopt the habits of your predecessors. If you would
consider the facts carefully, the truth of this issue would become clear.

Hafiz: What are the facts which prove your point of view? Please let us know.

Meaning of “maula” as "guide," "master" in light of the verse “Ya

ayyuha'r-rasul baligh”

Well-Wisher: The first proof is the Holy Qur'an and the revelation of the verse: "O Apostle! deliver that
which has been revealed to you from your Lord; and if you do it not, then you have not delivered His
message, and Allah will protect you from the people." (5.67)

Hafiz: How can you claim that this verse was revealed on that day and for this purpose?

Well-Wisher: All your reputable ulama’ have accepted it: Jalalu'd-din Suyuti: Durru'l-Mansur; vol. II, p.
298; Hafiz Ibn Abi Hatim Razi: Tafsir al-Ghadir; Hafiz Abu Ja'far Tabari: Kitabu'l-Wilaya; Hafiz Abu
Abdullah Mahamili: Amali; Hafiz Abu Bakr Shirazi: Ma Nazala mina'l-Qur'an Fi Amiri'l-Mu'minin; Hafiz
Abu Sa'id Sijistani: Kitabu'l-Wilaya; Hafiz Ibn Mardawiyya: Tafsir al-Ayah; Hafiz Abu'l-Qasim Haskani:
Shawahidu't-Tanzil; Abu'l-Fatha Nazari: Khasa'isu'l-Alawi; Mu'inu'd-din Meibudi: Sharh al-Diwan;

Qazi Shekani: Fathu'l-Ghadir, vol. III, p. 57; Sayyid Jamalu'd-din Shirazi: Arba'in; Badru'd-din Hanafi:
Umdatu'l-Qari Fi Sharh al-Sahih Bukhari, vol. 8, p. 584; Ahmad Tha'labi: Tafsir Kashfu'l-Bayan; Imam
Fakhru'd-din Razi: Tafsir al-Kabir, vol. III, p. 636; Hafiz Abu Nu'aim Ispahani: Ma nazala mina'l-Qur'an Fi
‘Ali; Ibrahim Ibn Muhammad Hamwaini: Fara'idu's-Simtain; Nizamu'd-din Nishapuri: Tafsir, vol. VI, p.
170;

Sayyid Shahabu'd-din Alusi Baghdadi: Ruhu'l-Ma'ani, vol. II, p. 348; Nuru'd-din Ibn Sabbagh Maliki:
Fusulu'l-Muhimma, p. 27; ‘Ali Ibn Ahmad Wahidi: Asbabu'n-Nuzul, p. 150; Muhammad Ibn Talha Shafi'i:
Matalibu's-Su'ul, p. 16; Mir Sayyid ‘Ali Hamadani Shafi'i: Mawadda V from Mawaddatu'l-Qurba; Sheikh
Sulayman Balkhi Hanafi: Yanabiu'l-Mawadda, ch. 39.

In short, as far as I know, thirty of your leading ulama’ have written in their authentic books and in their
own commentaries that this Holy verse was revealed on the day of Ghadir al-Khum in regard to Amiru'l-
Mu'minin ‘Ali.

Even Qazi Fazl Ibn Ruzbahan, despite all his ill will and fanaticism, writes: "Verily it is proved in our
authentic Sahih that when this verse was revealed, the Prophet of Allah holding ‘Ali by the hand, said:
'To whomsoever I am the maula (master), this ‘Ali is also his maula.'"

It is, however, very surprising the same perverted Qazi in Kashf Ghumma gives a strange report from
Razi Ibn Abdullah: "In the days of the Holy Prophet we used to read this verse thus: 'O our Prophet
(Muhammad) deliver what has been sent down to you from your Lord, that is, ‘Ali is the master of the
believers. If you do not, then you have not delivered His message.'"

Also Suyuti in his Durru'l-Mansur from Ibn Mardawiyya, Ibn Asakir and Ibn Abi Hatim from Abu Sa'id
Khadiri, Abdullah Ibn Mas'ud (one of the writers of Wahi - revelations) and Qazi Shukani in Tafsir al-
Fathu'l-Ghadir narrate that in the day of the Holy Prophet they also recited that verse in that very way.

In short, the warning contained in this verse says: "If you do it not then (it will be as if) you have not
delivered His message (at all)..." shows that the message which the Holy Prophet had been ordered to
deliver was of great importance. It was in fact essential to the completion of Prophethood itself.

Therefore, the issue in question was surely the matter of the imamate, the conferring of authority on one
who would guide the people according to the tenets of Islam after the death of the Holy Prophet.

Revelation of verse "This day have I perfected for you your

religion." at Ghadir al-Khum

The second circumstance which proves my point is the revelation of the verse:

"This day have I perfected for you your religion and completed my favor on you and chosen for
you Islam for a religion." (5:3)

Hafiz: But it is an admitted fact that this verse was revealed on the day of Arafa, and no one of the
ulama’ has claimed that it was revealed on the day of Ghadir.

Well-Wisher: I ask you not to make undue haste in denying this fact.

Of course, I admit that some of your ulama’ have said that this verse was revealed on the day of Arafa,
but a large number of your reputable ulama’ have also said that it was revealed on the day of Ghadir.
Also some of your ulama’ hold the view that perhaps this verse was revealed twice, once at the close of
the day of Arafa and then again on the day of Ghadir.

Accordingly, Sibt Ibn Jauzi says in his Khawasu'l-Umma, p. 18: "It is probable that this verse was
revealed twice, once on the day of Arafa and once on the day of Ghadir al-Khum, just as the verse: 'In
the name of Allah, the Beneficent, the Merciful' was revealed twice, once in Mecca and then again in
Medina."

Your trustworthy scholars, such as Jalalu'd-din Suyuti in Durru'l-Mansur, vol. II, p. 256 and Itqan, vol. I,
p. 31; Imamu'l-Mufassirin Tha'labi in Kashfu'l-Bayan; Hafiz Abu Nu'aim Ispahani in Ma Nusala Mina'l-
Qur'an Fi ‘Ali; Abu'l-Fatha Nazari in Khasa'isu'l-Alawi; Ibn Kathir Shami in Tafsir, vol. II, p. 41, following
Hafiz Ibn Mardawiyya: Muhammad Ibn Jarir Tabari, scholar, commentator and historian of the 3rd
century A.H. in Tafsir al-Kitabu'l-Wilaya; Hafiz Abu'l-Qasim Haskani in Shawahid-ut-Tanzil;

Sibt Ibn Jauzi in Tadhkira al-Khawasu'l-Umma, p. 18; Abu Ishaq Hamwaini in Fara'id-us-Simtain, ch.
XII; Abu Sa'id Sijistani in Kitabu'l-Wilaya; Al-Khatib al-Baghdadi in Ta'rikh al-Baghdad, vol. VIII, p. 290;
Ibn Maghazili Faqih Shafi'i in Manaqib, ch. XIV and Maqtalu'l-Husain, ch. IV, all have written that on the
day of Ghadir al-Khum the Holy Prophet appointed ‘Ali by divine order to the rank of wilaya (Vicegerent).

He told the people whatever he was ordained to say about ‘Ali and raised his hands so high that the
white of both his armpits was visible. He addressed the people thus: "Salute ‘Ali because he is the amir
(lord) of the believers. The whole Community complied with his order. They had not yet departed from
one another when the aforesaid verse was revealed."

The Holy Prophet was highly pleased with the revelation of this verse. So, addressing the people, he
said: "Allah is Great, He who has perfected for them their religion and has completed His favor on them
and is satisfied with my Prophethood and ‘Ali's vicegerency after me."

Imam Haskani and Imam Ahmad Ibn Hanbal have given the complete details of this event. If you,
respected people, would leave behind your preconceived ideas on this matter, you would understand the
Holy verse and hadith, which show that the word "maula" means "wali" (master) i.e., one having authority
over all others.

If "maula" or "wali" did not mean "one who has a greater claim on others," the latter phrase "after me"
would be meaningless. And this sentence, which the Holy Prophet repeatedly uttered from his sacred
tongue, proves that "maula" and "wali" mean "one who has greater claim on all others," because he said
that rank in particular was granted to ‘Ali after him.

Third, you might consider the circumstances. In that hot desert, where there was no protection for the
travellers, the Holy Prophet gathered the whole umma. People sat in the shade of the camels, with their
feet covered, in the scorching heat of the sun. In these conditions the Prophet delivered a long address,
which Khawarizmi and Ibn Mardawiyya in their Manaqib, and Tabari in his Kitabu'l-Wilaya and others
have narrated.

Does it make sense to think that the Prophet would require thousands of his followers to spend three
days in the blazing desert to swear allegiance to ‘Ali merely to indicate that ‘Ali was their friend? In fact
there was no one in the whole Community who did not already know the close association between the
Holy Prophet and ‘Ali or had not heard about him (as I have already pointed out earlier). The revelation
of the

Qur'anic verse in question for the second time, particularly in different circumstances and with such
serious instructions that people might be put to great inconvenience and suspense, could not simply
mean that they should be friends of ‘Ali. Either the Holy Prophet's performance was meant to indicate
great significance or it was frivolous. And certainly the Holy Prophet is free from all frivolous actions.

It is reasonable to conclude therefore, that these arrangements were made not merely to indicate that
people should befriend ‘Ali. The event, in fact, marked the completion of the Prophet's message: the
establishment of the Imamate, the source of the umma's guidance after the death of the Prophet.

Sibt ibn Jauzi's view about the meaning of "maula"

Some of your reputable ulama’ have acknowledged that the primary meaning of "maula" is "master."
Among them is Sibt Ibn Jauzi, who after giving ten meanings of the word in his Tadhkira al-Khawas, ch.
II, p. 20, says that none of them except the tenth one corresponds with what the Holy Prophet meant to
say.

He says: "The hadith specifically means obedience; so the tenth meaning is correct, and it means
'mastery over others.' Hence, the hadith means 'of whomever I am the 'maula' (master) ‘Ali is also his
'maula' (master).'"

In the book Maraju'l-Bahrain Hafiz Abdu'l-Faraj Yahya Ibn Sa'id Saqafi interprets it in the same way. He
narrates this hadith with his own sources from his leaders, who said that the Holy Prophet, holding ‘Ali
by the hand, said: "Of whomsoever I am 'wali' or master over himself, ‘Ali is also his 'wali' or master over
himself."

Sibt Ibn Jauzi says, "The saying of the Holy Prophet that ‘Ali has authority or is the master over the
selves of all the believers clearly proves the Imamate or vicegerency of ‘Ali and that obedience to him is
obligatory."

View of ibn Talha Shafi'i about the meaning of maula

Muhammad Ibn Talha Shafi'i in his Matalibu's-Su'ul in the middle of Part V, ch. 1, p. 16, says that the
word maula has many meanings, for instance: "master," "helper," "successor," "truthful one," and "leader."
He then says that this Holy hadith furnishes an inner interpretation to the verse of Mubahala. (3.61)
In it Allah Almighty has called ‘Ali the 'self' of the Holy Prophet. There was no separation between the
self of the Holy Prophet and the self of ‘Ali since He combined the two with the pronoun referring to the
Holy Prophet.

Muhammad Ibn Talha adds: "In this hadith the Holy Prophet indicated that whatever obligations the
believers had in respect to him, they had also in respect to ‘Ali. As the Holy Prophet was certainly master
of the believers in all of their matters, their helper, leader, and chief - all of these being connotations of
the word "maula" - then it follows that he meant the same thing for ‘Ali (a.s.) also.

And this is of course, an exalted position, an eminently high rank, which was specifically assigned to ‘Ali.
It is for this reason that the Day of Ghadir was a day of eid and rejoicings for the lovers and friends of
‘Ali."

Hafiz: In view of your statement, since the word "maula has a number of meanings, it would be wrong to
conclude that it was used in this case to indicate a single meaning, "master," to the exclusion of other
meanings.

Well-Wisher: You are well aware of the basic principles of scholars that while a word may have different
meanings, it has only one basic meaning and that the rest of the meanings are derived. The basic
meaning of the word "maula" or "wali" is master.

For instance, the "wali" of "nikah" (wedlock) means one who acts as attorney, or trustee. The "wali" of a
woman is her husband; the "wali" of a child is his father, who has full authority over him. The "wali ahd"
(heir apparent) of a king means "one whose right to rule cannot be denied if he outlives the ancestor."

Apart from this, your objection recoils upon you as to why you have restricted its meaning to "friend" and
"helper" when it has many other meanings. So this specification without any specific object is void. The
objection you have made comes back to you and not to us because the meanings that we have
specified are not without the specified object. The verses of the Holy Qur'an, the hadith, and the opinions
of scholars, all prove the same meaning which we have given.

Among these are the reasons which your own prominent ulama’, like Sibt Ibn Jauzi, Muhammad Ibn Abi
Talha Shafi'i have given regarding its meaning. Moreover, it is narrated in a large number of hadith both
from your sources and mine that this Holy verse was read thus:

"O Prophet of Allah! Deliver what has been sent down to you from your Lord about ‘Ali's wilaya
(vicegerency) and his being master of the believers."

Jalalu'd-din Suyuti, who is one of your reputable ulama’ has collected these hadith in his book Durru'l-
Mansur.
‘Ali's argument based on hadith of Ghadir in the Mosque at Kufa

If this hadith and the word "maula" had not been proof of ‘Ali as Imam and Caliph, Amiru'l-Mu'minin
would not have repeatedly argued from it. In fact in the committees of counselors he referred to it as
evidence for his Imamate, as Khatib Khawarizmi in his Manaqib, p. 217; Ibrahim Ibn Muhammad
Hamwaini in his Fara'id, ch. 58; Hafiz Ibn Iqda in Kitabu'l-Wilaya; Ibn Hatim Damishqi in Durru'n-Nazim,
and Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol. II, p. 61, have recorded it. Particularly important is
the evidence given by thirty companions at Rahba.

Many of your distinguished ulama’ have narrated the discussion ‘Ali led with the Muslims at Rahba al-
Kufa (i.e., in the courtyard of the Kufa mosque). Following is a partial listing of those who recorded this
event.

Imam Ahmad ibn Hanbal in his Musnad, Part 1, p. 129; Ibn Athir Jazari in Asadu'l-Ghaiba, vol. III and
vol. V, pp. 206 and 276; Ibn Qutayba in Ma'arif, p. 194; Muhammad ibn Yusuf Ganji Shafi'i in Kifayatu't-
Talib; Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol. I, p. 362; Hafiz Abu Nu'aim Isfahani in Hilyatu'l-
Auliya, vol. V, p. 26; Ibn Hajar Asqalani in Isaba, vol. II, p. 408; Muhibu'd-din Tabari in Dhakha'ir al-
Uqba, p. 67; Imam Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawi, p. 26; Allama Samhudi in Jawahiru'l-
Iqdain; Shamsu'd-din Jazari in Asnu'l-Matalib, p. 3; Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.
4; Hafiz Ibn Iqda in Kitabu'l-Wilaya.

‘Ali stood before the people and asked them to bear witness about what they had heard the Holy
Prophet saying about him at Ghadir al-Khum. Thirty of the companions, including twelve Badris (those
who had fought in the Battle of Badr), stood up and said that they saw on the Ghadir al-Khum day the
Holy Prophet holding up Hazrat ‘Ali's hand and saying to the people:

"Do you know that I have greater claim on the believers than they have on their own selves?" All of them
said: "Yes." Then the Holy Prophet said: "Of whomsoever I am "maula" (master), this ‘Ali is his "maula"
(master)."

Sad plight of those who did not confirm hadith of Ghadir

Out of this gathering three men did not bear witness to the event. One of them was Anas Ibn Malik, who
said that because he had become enfeebled with old age he had forgotten all about it. ‘Ali cursed the
three.

He said: "If you are telling lies, may Allah afflict thee with leprosy, which even your turban would not
conceal." No sooner did Anas stand up from his place when leprosy appeared on his body. (According to
some reports he became both blind and a leper.)
Fourth argument: "Have I not a greater claim on you than you
have on yourselves?"

Well-Wisher: Fourth, the way in which the hadith has been narrated in itself proves that the work "maula"
means "master." The Holy Prophet, in his address at Ghadir, asked the people: "Have I not a greater
claim on you than you have on yourselves?" This refers to the words of the Holy Qur'an:

"The Prophet has a greater claim on the faithful than they have on themselves." (33:6)

Moreover, there is a reliable hadith in the books of both sects which records that the Holy Prophet said:
"There is no believer on whom I have not a greater claim in this world and in the Hereafter, than he has
on himself.

All of them said with one voice that he had a greater claim on them than they had on themselves. After
that the Holy Prophet said: "Of whomsoever I am the "maula," this ‘Ali is also his "maula." So from the
context of his speech, it follows that the Holy Prophet meant "authority" or "mastery over others" when he
used the word "maula."

Hafiz: In many of the books there is no such record of the Holy Prophet having said these words: "Have I
not a greater claim on you than you have on your own selves?"

Well-Wisher: In narrating the hadith of Ghadir, narrators have used slightly different words, but so far as
the hadith of the Shi’as are concerned, all of the Ithna Ashari ulama’ say that the text and context of
hadith of Ghadir are as narrated above.

And in most of the authentic Sunni books, written by your prominent ulama’, like Sibt Ibn Jauzi in
Tadhkira al-Khawasu'l-Umma, p. 18; Imam Ahmad ibn Hanbal in Musnad; Nuru'd-din Sabbagh Maliki in
Fusulu'l-Muhimma; and a host of others who have narrated hadith of Ghadir, the sentence "Have I not a
greater claim on you than you have on yourselves" does exist.

Now for the sake of blessedness I submit the translation of this hadith which has been narrated by the
Imam of the traditionists, Imam Ahmad Ibn Hanbal, in his Musnad, vol. IV, p. 281, on the authority of
Bara'a Ibn Azib.

He said: "I was travelling with the Holy Prophet. We reached Ghadir. The Holy Prophet announced:
'Assemble for prayers.' It was customary when something serious was about to happen that the Holy
Prophet ordered the people to assemble for prayers.

When the people had assembled and prayers had been offered, the Prophet used to preach a sermon.
A special place was provided for the Holy Prophet between two trees. After the performance of the
prayers the Holy Prophet, raising ‘Ali's hand above his head, spoke to the crowd: 'Do you not know that I
am the master of the believers and have more rights over them than they over their own selves?' All of
them said, 'Yes, we know that.' He again said, 'Do you not know that I have greater rights over every
believer than he has over his own self?'

All of the answered, 'Yes, we know it.' Thereafter the Holy Prophet said, 'Of whomsoever I am the maula
(master) this ‘Ali is his maula (master).' Then he prayed to Allah: 'O Allah! Be a Friend of him who is a
friend of him (i.e. ‘Ali) and be an enemy of him who is an enemy of him.' Immediately following this,
‘Umar Ibn Khattab met ‘Ali and said, 'Congratulations to you, O son of Abu Talib! You have now become
maula (master) of all the believing men and women.'

Also Mir Sayyid ‘Ali Hamadani Shafi'i in Mawaddatu'l-Qurba, Mawadda V; Sulayman Balkhi in his Yanabi
and Hafiz Abu Nu'aim in his Hilya have recorded this hadith with slight variations in the wording.

Hafiz Abu'l-Fatha, from whom Ibn Sabbagh also had quoted in his Fusulu'l-Muhimma, has narrated this
hadith in these words: "O people! Allah Almighty is my "maula" (master), and I have a greater right over
you than you have over yourselves. You should know that of whomsoever I am the 'maula' (master) ‘Ali
is also his 'maula' (master)."

Ibn Maja Qazwini in his Sunan and Imam Abu Abdu'r-Rahman Nisa'i in his hadith (pp. 81,83,93,24) have
narrated this hadith in the same way.

And Zaid Ibn Arqam writes in his hadith No. 84 that the Prophet of Allah said in the course of his
address: "Do you not know that I have a greater authority over all believers, men or women, than they
have over themselves?" All of them said: "We bear witness that you have greater authority over every
believer than he has over his own self." At that time the Prophet said: "Of whomsoever I am the maula
(master) this ‘Ali is also his maula (master)." Then he raised the hand of ‘Ali.

In addition Abu Bakr Ahmad Ibn Al-khatib Baghdadi (died 462 A.H.), in his Ta'rikh al-Baghdad, Vol. 8,
pp. 289, 290, has narrated a detailed hadith from Abu Huraira that if any one fasts on the eighteenth day
of Dhu'l-Hijja (The Day of Ghadir), he will be rewarded for sixty months of fasting. He then records the
above hadith in the same way.

Hasan's couplets before the Holy Prophet

The fifth circumstance to prove the wilaya (vicegerency) of ‘Ali is the reading of his couplets, which
Hasan Ibn Thabit read with the permission of the Holy Prophet, in the gathering in which ‘Ali's rank of
Vicegerent was announced. Sibt Ibn Jauzi and others have written that when the Holy Prophet heard
those verses, he said, "Oh, Hasan! so long as you continue helping us or praising us with your tongue,
ruhu quds, the Holy spirit, will also be supporting you."

The well known commentator and narrator of hadith of the fourth century A.H., Hafiz if Ibn Mardawiyya
(died 352 A.H.), in his Manaqib; the Chief of the Imams, Muwaffaq Ibn Ahmad Khawarizmi in Manaqib
and Maqtalu'l-Husain, part IV; Jalalu'd-din Suyuti in his Risalatu'l-Azhar fi ma Aqdahu'sh-Shu'ara and
many of your scholars, narrators and historians report from Abu Sa'id Khadiri that on the day of Ghadir
al-Khum, after the address of the Holy Prophet and the appointment of ‘Ali as his successor, Hasan Ibn
Thabit said: "Do you permit me to recite some couplets on this occasion?"

The Holy Prophet said: "Yes, recite with Allah's blessings." So he stood up at a raised spot and recited
spontaneously composed verses. The meaning of the verses is as follows:

"On the Day of Ghadir al-Khum, the Holy Prophet called together the umma, and I heard his voice
calling them. The Prophet said to the people, "Who is your maula and wali?" The people said clearly,
"Allah is our maula (Lord) and you are our wali (Guardian) and no one denies this fact." So then the Holy
Prophet said to ‘Ali: "Stand up! I am content with your becoming the imam (vicegerent) and hadi (guide)
after me. So of whomsoever I am the maula (master) this ‘Ali is also his maula (master).

Hence, all of you people should loyally and faithfully help him." Then the Prophet prayed to Allah: "O
Allah! Be a friend of him who is a friend of him (‘Ali) and be an enemy of him who is enemy of him."

These couplets are a clear proof of the fact that on that day the companions of the Holy Prophet did not
interpret the word "maula" in any other way except "imam" and that ‘Ali would be the caliph after the
Prophet died. If the word "maula" did not mean "imam" or master over others, the Prophet would have at
once interrupted Hasan when he had recited the line: "I am content with your being imam and guide after
me," and would have told him that he was mistaken and that he did not mean ‘Ali to be the imam and
successor after him and that he meant by the word "maula" "friend" or "helper."

But in fact the Holy Prophet supported him by saying "Ruhu'l-Quds will also be supporting you." Apart
from this, the Holy Prophet clearly explained the position of imamate or wilaya (vicegerency) of ‘Ali in his
sermon.

You should study the sermon of the Holy Prophet, which he delivered on the Ghadir al-Khum day and
which has been reported in full by Abu Ja'far Muhammad Ibn Jarir Tabari (died 310 A.H.) in his book
Kitabu'l-Wilaya. He writes that the Prophet said: "Listen and obey. Verily, Allah Almighty is your maula
and ‘Ali is your imam. Until the Day of Judgment the imamate will belong to my progeny, the
descendants of ‘Ali."

Companions breaking their promise made on the day of Ghadir

Whatever interpretation you may give to the word "maula," it is an acknowledged fact that the
companions made a promise to the Prophet on that day. There is complete concurrence between the
two sects on this point. Then why did they break that pledge?

Even if we suppose for the moment that by maula the Holy Prophet meant merely "friend" or "helper," for
Allah's sake tell us if you think that friendship meant that they should set fire to ‘Ali's house, terrify his
family, and threaten him with drawn swords.
The Prophet gave clear instructions that the companions should pledge allegiance to ‘Ali. Do you think
that he intended that they should therefore terrorize his own son-in-law? After the death of the Prophet,
didn't they break their pledge? Did they, who broke the pledge, fulfill, in your opinion, the conditions of
friendship? Did they read verse 15 of ch. 13, Al-Ra'd (the Thunder) of the Qur'an?

"And those who break the covenant of Allah after its confirmation and cut asunder that which
Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be
a curse, and they shall have the evil (issue) of the abode." (13:25)

Companions breaking the promise at Uhud, Hunain, and

Hudaibiyya

In the battles of Uhud and Hunain, when the Holy Prophet had made all his companions promise that
they would not run away that day, didn't they actually run away? They ran from the battlefield and left the
Holy Prophet to face the enemy. This has been recorded by your own historians, like Tabari, Ibn Abi'l-
Hadid, and Ibn A'same Kufi. Wasn't this breaking a solemn pledge?

I swear by Allah that you unreasonably find fault with the Shi’as when we say only what your own
renowned ulama’ and historians have said.

Shi’as condemn only those companions whose acts were unjust

I don't understand why you people have been attacking us for generations. Whatever you write is
accepted, but if we write what the great Sunni ulama’ have written, we are labelled as infidels simply
because we criticize the injustice of some of the companions.

If, however criticism of the companions means Rafizi'ism, then apparently all the companions were
Rafizis, because all of them criticized one another's bad actions. Even Abu Bakr and ‘Umar did so.

Some of the Prophet's companions were pious believers and were highly respected. Others indulged
their lower desires and were condemned. If you want historical proof of this fact, I suggest that you read
Ibn Abi'l-Hadid's Sharh al-Nahju'l-Balagha, vol.IV, pp. 454, 462, and study Zaidi's detailed reply to Abu'l-
Ma'‘Ali Juwaini's objection, which Abu Ja'far Naqib has recorded. Then you will know how much
controversy existed among the companions, who in fact cursed one another as sinners and infidels.

Companions running away at Hudaibiyya

In his account of the Hudaibiyya affair, Ibn Abi'l-Hadid, in his Sharh al-Nahju'l-Balagha, and others of
your historians have also written that, after the conclusion of the treaty of peace, most of the
companions, including ‘Umar Ibn Khattab, expressed their anger concerning the terms of the treaty.
They told the Holy Prophet that they were not satisfied with peace and wanted to fight. The Holy Prophet
said that if they wanted to fight, they were at liberty to do so. So they attacked.

But the companions suffered a crushing defeat and fled to the hills and did not even return to protect the
Holy Prophet. Then the Holy Prophet asked ‘Ali to draw the sword and repel the Quraish. Seeing ‘Ali
before them, the Quraish drew back. Later the companions who had fled returned and begged the
Prophet's pardon.

The Holy Prophet said to them: "Do I not know you! Are you not the same people who trembled in fear in
the Battle of Badr until Allah Almighty sent angels for our help! Are you not the same companions of
mine who on the Day of Uhud fled to the hills and left me unprotected? Although I kept on calling you,
you did not return."

The Holy Prophet recounted all their weaknesses, and they continued expressing their regret for their
actions. Ibn Abi'l-Hadid says at the conclusion of his work that this rebuke was directed specifically
against ‘Umar, who did not believe any of the promises made by the Holy Prophet. Then he writes that,
in light of the statement of the Holy Prophet, Caliph ‘Umar must have fled from the Battle of Uhud
because in his talk the Holy Prophet had referred to that also.

Now you can yourself see that if we relate this fact, which is recorded by your eminent ulama’ like Abi'l-
Hadid and others, we shall at once be subjected to attack because we have insulted the Caliph, but
there is no objection to Abi'l-Hadid. In fact we have no intention of insulting anybody. We merely relate
historical facts, and you look at us with scornful eyes. You ignore those facts.

Shi’as will seek redress on the Day of Judgment

The Shi’as will have many complaints on the Day of Judgment against your ulama’. The world will
perish, but you must appear in Allah's Court of Justice to answer for your oppression.

Hafiz: Please tell me for what oppression you will seek justice on the Day of Judgment?

Well-Wisher: There are instances which I might cite. When the Day of Divine Justice comes I will
certainly seek justice.

Hafiz: I ask you not to excite the emotions of others. Tell us what oppression you have suffered.

Well-Wisher: Oppression and tyranny is not a new thing for us today. But its foundation was laid
immediately after the demise of our ancestor, the Holy Prophet. The right of our oppressed grandmother,
Fatima Zahra, which was bequeathed to her by her father, the Holy Prophet, for the bringing up of her
children, was usurped. No notice was taken of her complaints and protestations.At last she passed away
in the prime of her youth with a broken heart.

Hafiz: Please you are unnecessarily exciting the people. Tell us what right of Fatima was usurped?
Please remember that if you fail to prove your claim you will, to some degree, fail in the Divine Court of
Justice. Please yourself to be in the Divine Court of Justice and argue your case.

Well-Wisher: One day we shall be before the Divine Court. We expect justice. If you too have a sense of
justice you should, like a just judge listen to my submissions without prejudice. I believe you will
acknowledge the validity of our claim.

Hafiz: I swear that I have no prejudice or stubborness. Surely you have observed during these nights
that I do not argue perversely. When I have heard reasonable arguments I have accepted them. My
silence was an indication itself of my accepting the just cause. By nature I am not disposed to quarrel. I
admit that before I met you here, I wanted to defeat you.

But I have been so impressed by your purity, your politeness, good manners, simplicity, and sense of
reality, that I have taken a solemn vow before Allah that I bow down to accept all logical facts even
though this posture might disappoint the expectations of others.

Believe me, I am not the man of the first night. I tell you quite frankly that your arguments have left a
deep impression on my heart. I earnestly hope that I may die with love and affection for the Holy Prophet
and his descendants, so that I may stand happy and contented before the Holy Prophet.

Well-Wisher: Of course such integrity was expected of a scholar like you. I have really been much
impressed by your remarks as well, and I have developed a friendly feeling towards you. Now I would
like to make a request. I hope you will accept.

Hafiz: Yes, please.

Well-Wisher: Tonight I would like to be a judge and the others to be witnesses, so that you may decide
without any prejudice whether my claim is just. Some of the uninformed believers say that it is no use
discussing a matter which happened over 1,300 years ago. They do not understand that matters relating
to knowledge are debated in every age.

Fair discussions reveal the truth and the claim of inheritance can legally be made by an heir at any time.
Since I am one of the heirs, I would like to put a question to you. Please give me a just reply.

Hafiz: Yes, I shall be very pleased to hear your statement.

Well-Wisher: If by divine command a father gives property to his son, and, after the death of the former,
if the property is taken from the son who is in possession of the property, what would be the nature of
the claim?

Hafiz: The usurper's action would be completely unjust. But whom are you referring to when you say the
oppressor and the oppressed?
Fadak and its usurpation

When the forts of Khaibar were conquered, the nobles, landlords, and prominent of Fadak came to the
Holy Prophet. Fadak was an area in the valley of the Medina hills. It contained seven villages which
extended as far as the sea coast.

Many were very fertile and there were oases there. There was a peace treaty with the people stating that
half of the whole of Fadak was to be in their possession and the other half would be the property of the
Holy Prophet.

This fact has been narrated by Yaqut Hamawi, the author of Majimu'l-Buldan in his Futuhu'l-Buldan, vol.
VI, p. 343; by Ahmad Ibn Yahya Baladhuri Baghdadi (died 279 A.H.) in his Ta'rikh; Ibn Abi'l-Hadid
Mu'tazali in his Sharh al-Nahju'l- Balagha, (printed Egypt), vol. IV, p. 78, quoting from Abu Bakr Ahmad
Ibn Abdu'l-Aziz Jauhari; by Muhammad Ibn Jarir Tabari in his Ta'rikh al-Kabir, and by many others of
your traditionists and historians.

Revelation of the verse "Give to near of kin"

When the Holy Prophet returned to Medina, Gabriel revealed the following:

"And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander
wastefully." (7:26)

The Holy Prophet pondered the significance of this revelation. Gabriel appeared again and informed him
that Allah had decreed: "Let Fadak be given to Fatima." The Holy Prophet called Fatima and said: "Allah
has commanded me to bestow Fadak as a gift to you." So he immediately gave possession of Fadak to
Fatima.

Hafiz: Please clarify what you say about the occasion on which this Holy verse was revealed. Is it written
in the books of history and the commentaries of the Shi’as, or have you seen it in our reliable books
also?

Well-Wisher: The chief of the commentators, Ahmad Tha'labi in his Kashfu'l-Bayan; Jalalu'd-din Suyuti
in his Tafsir, vol. IV, reporting from Hafiz Ibn Mardawiyya; the famous commentator Ahmad Ibn Musa
(died 352 A.H.) reporting from Abu Sa'id Khadiri and Hakim Abu'l-Qasim Haskani; Ibn Kathir; Imadu'd-
din Isma'il; Ibn ‘Umar Damishqi; Faqih al-Shafi'i in his Ta'rikh, and Sheikh Sulayman Balkhi Hanafi in his
Yanabiu'l-Mawadda, ch. 39, reporting from Tafsir al-Tha'labi, Jam'u'l-Fawa'id and Uyunu'l-Akhbar - all
narrate that when the verse "and give to the near of kin his due" was revealed, the Holy Prophet of Allah
called Fatima and bestowed the great Fadak upon her as a gift.

Accordingly, so long as the Holy Prophet lived, Fadak remained in Fatima's possession. That exalted
lady leased the land; its revenue was collected in three installments. Out of this amount she took enough
money for food for her and her children and distributed the rest to the poor people of Bani Hashim. After
the demise of the Holy Prophet, the officers of the ruling caliph snatched this property from Fatima.

I ask you, respected people to tell me in the name of justice how you would term this act.

Hafiz: This is the first time I have heard that the Holy Prophet gave Fadak, by command, to Fatima.

Well-Wisher: It is possible you might not have known about this. But, as I have told you, most of your
prominent ulama’ have written about it in their reliable books. In order to establish the point clearly I refer
you to Hafiz Ibn Mardawiyya, Waqidi and Hakim (see their Tafsir and Ta'rikh); Jalalu'd-din Suyuti
Durru'l-Mansur, Vol. IV, p. 177;

Mullah ‘Ali Muttaqi's Kanzu'l-Umma and the brief note which he had written on Ahmad Ibn Hanbal's
Kitabu'l-Akhlaq of Musnad about the problem of Sila al-rahm; and Ibn Abi'l-Hadid's Sharh al-Nahju'l-
Balagha, Vol.IV. All of these ulama’ have narrated in different ways, apart from Abu Sa'id Khadiri's
statement, that when the above verse was revealed the Holy Prophet gave Fadak to Fatima Zahra.

Argument from hadith 'la nuris' - we do not leave legacies

Hafiz: It is an admitted fact that the caliphs confiscated Fadak on the basis of the well known hadith
narrated by Abu Bakr, who declared that he had himself heard the Holy Prophet say: "We prophets do
not leave behind any legacy; whatever we leave as inheritance is charity" (i.e., the property of umma).

Fadak was a gift - not a legacy

Well-Wisher: First, it was not an inheritance, but a gift. Second, the purported hadith is unacceptable.

Hafiz: What argument would you advance for the rejection of this hadith?

Well-Wisher: There are many reasons for rejecting this hadith.

Hadith 'la nuris' is concocted

First, whoever contrived this hadith uttered it without thinking about the words he used. If he had been
careful about it, he would never have said: "We prophets do not leave any inheritance," because he
would have known that his lying would be exposed by the very wording of this concocted hadith. If he
had used the words "I have not left behind any legacy," his attempted hadith would have been more
plausible.

But when he used the plural "We prophets..."we are obliged to investigate the truth of the hadith. Now on
the basis of your own statement we refer to the Holy Qur'an for guidance. We find that there are a
number of verses which tell us that the prophets in fact did leave inheritances. This proves that this
hadith is to be rejected outright.

Fatima argues her case

In his Kitab al-Saqifa the great scholar and traditionist, Abu Bakr Ahmad Ibn Abdu'l-Aziz Jauhari, about
whom Ibn Abi'l-Hadid says in his Sharh al-Nahju'l-Balagha that he was one of the eminent ulama’ and
traditionists of the Sunnis; Ibn Al-athir in his Nihaya; Mas'udi in Akhbaru'z-Zaman and in Ausat; Ibn
Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol. IV, p. 78, quoting from Abu Bakr Ahmad Jauhari's book
Saqifa and Fadak in different ways and from a number of sources, some of which refer to the fifth Imam
Muhammad Baqir through Siddiqi Sughra Zainab al-Kubra and some of which refer to Abdullah Ibn
Hasan on the authority of Siddiqi Kubra Fatima Zahra and on the authority of Ummu'l-Mu'minin A’ysha
and also on the authority of Muhammad Ibn Imran Marzabani, he from Zaid Ibn ‘Ali Ibn Husain; he from
his father, and he from his father Imam Husain; and he from his illustrious mother, Fatima Zahra; and
many other ulama’ of your sect have narrated the speech of Fatima before a large gathering of the
Muslims.

The opponents were stunned when they heard her reasoning and could not reply. Since they had no
answer to make they caused a disturbance.

Fatima's arguments rejecting hadith la nuris

One of the arguments of Fatima rejecting the hadith was that, if the hadith were true, then why there
were so many verses about the inheritances of the prophets. She said:

"At one place the Holy Qur'an says, 'And Solomon was David's heir.'"(27:16)

About the prophet Zakariyya the Holy Qur'an says:

"Therefore grant me from thyself an heir, who shall inherit of me and inherit (also), of the house
of Jacob." (19, 5-6)

About Zakariyya's invocation the Holy Qur'an says:

"And Zakariyya, when he cried to his Lord: 'O my Lord, leave me not childless, though Thou art
the best of inheritors.' So we responded to him and gave him Yahya." (21: 89, 90)

After that she said: "O Son of Abu Qahafa! Is it there in the Book of Allah that you are an heir of your
father and I am deprived of my father's legacy? You have committed a great slander. Have you people
deliberately abandoned the Book of Allah (the Holy Qur'an) and ignored it altogether? Am I not the
descendant of the Holy Prophet? Why are you depriving me of my right? Why are all these verses of
inheritance, which are intended for all people in general and for the Prophets in particular included in the
Holy Qur'an?
Is it not a fact that the verses of the Holy Qur'an shall remain unchanged until the Day of Judgment?
Does not the Holy Qur'an say:

'And those who are akin are nearer one to another in the ordinance of Allah...' (8:75)"

and:

'Allah enjoins you about your issue! The male shall have the equal of the shares of two females.'
(4:12)

and:

'Bequest is prescribed for you when one of you approaches death, if he leaves wealth, that he
bequeaths unto parents and near relations in kindness. (2:180)

(This is) a duty for all those who ward off (evil).' Then why have I, in particular, been deprived of my
father's legacy? Has Allah revealed some special verses to you, which exclude my father (from his right).
Do you know the outward and inner meanings of the Holy Qur'an better than my father, Muhammad, and
my cousin, ‘Ali?"

Fatima pleading in vain

When they were silenced by these arguments and true facts, they had no answer. They resorted to
deception and abusive language.

She cried: "Today you have broken my heart. On the Day of Judgment I will file a suit against you in the
Divine Court of Justice and Allah Almighty will decide the case justly. Allah is the best judge. Muhammad
is the master and lord; our and your promised time is the Day of Resurrection.

That day the transgressor will be losers, and your repentance will do you no good. For everything there
is an appointed time and you will know before long who will be afflicted with scornful chastisement."

Caliph used abusive language

Hafiz: Who could dare to abuse part of the body of the Holy Prophet, Fatima Zahra? I do not believe
this. Deception may be possible, but using abusive language is not possible. Please do not say such
things.

Well-Wisher: No one had the courage to say such things except your Caliph, Abu Bakr. Unable to rebut
the cogent reasoning of the oppressed lady, he immediately mounted the pulpit and insulted Fatima and
her husband and cousin, the loved one of Allah and of His Prophet, Amiru'l-Mu'minin ‘Ali.

Hafiz: I think these slanderous reports have been spread by fanatics.

Well-Wisher: You are mistaken. These reports have not been spread by Shi’as fanatics. Prominent
Sunni ulama’ have spread them. However intolerant our common people might be, they never fabricate
hadith.

If you study your authentic books, you will admit that your great ulama’ have acknowledged these facts.
Ibn Abi'l-Hadid Mu'tazali in his Sharh al-Nahju'l-Balagha, vol.IV, p. 80, printed in Egypt, reporting from
Abu Bakr Ahmad Ibn Abdu'l-Aziz Jauhari, has written in detail about Abu Bakr's mounting the pulpit after
the remonstrances of ‘Ali and Fatima.

‘Ali's remonstrating with Abu Bakr

Many scholars have recorded that when Fatima finished pleading her case, ‘Ali began his remonstrance
in the public gathering of Muslims in the mosque of Medina, turning towards Abu Bakr, he said: "Why did
you deprive Fatima of her father's legacy, though she was its owner and possessed it during the lifetime
of her father?"

Abu Bakr replied: "Fadak is the booty of the Muslims. If Fatima produces complete evidence that it is her
own property, I will certainly give it to her; otherwise, I will deprive her of it."

The Holy Imam said, "Is it not a fact that when you pronounce a judgment about Muslims, in general, you
pass quite a contradictory judgment concerning us?"

"Hasn't the Holy Prophet said that the onus of proof lies on the plaintiff and that of defense on the
defendant? You have rejected the judgment of the Holy Prophet and, contrary to religious law, you
demand witnesses from Fatima who has been in possession of the property since the time of the Holy
Prophet. Moreover is the word of Fatima, who is one of the Ashab al-Kisa (people of the mantle) and
who is included in the verse of purity, not true?"

"If two persons were to give evidence that Fatima had committed some wrong, tell me how would you
treat her?" Abu Bakr said, "I would inflict punishment on her as I would any other woman."

The Holy Imam said, "If you did this, you would be an infidel before Allah, because you would have
rejected Allah's evidence about Fatima's purity. Allah says 'Verily, Verily, Allah intends but to keep off
from you every kind of uncleanness, O you the People of the House, and purify you (with) a thorough
purification.' Is this verse not revealed in our praise?"

Abu Bakr said: "Why not?"

The Imam said: "Is it possible that Fatima, whose purity Allah has verified, would lay a false claim to a
petty property? You reject the evidence of the purified one and accept the evidence of the Arab who
urinates on the heel of his own foot!"
After saying this Imam returned to his home angry. His protest excited the people. Everyone said: "Truth
is with ‘Ali and Fatima. By Allah, ‘Ali speaks the truth. Why is the Holy Prophet's daughter treated so
outrageously?"

Abu Bakr’s Insolence

Ibn Abi'l-Hadid narrates that the people were deeply impressed by the protests of ‘Ali and Fatima and
began to cause a disturbance. Abu Bakr, who saw that the two Holy persons had already left the
mosque went to the pulpit and said:

"O people! Why are you so disturbed? Why do you listen to everybody? Since I have rejected their
evidence, they are talking nonsense. The fact is that he is a fox who is betrayed by his own tail. He
creates all sorts of disturbances. He minimizes the importance of disturbances and incites the people to
create agitation and uproar. He seeks help from the weak. He seeks assistance from women. He is like
Ummu't-Tihal with whom people of her own house were fond of fornicating."

Aren't these remarks outrageously abusive? Do they accord with praise, respect, love and sympathy,
which the Holy Prophet had said were due his family? How long will you remain absorbed in this
misguided faith and fanaticism? For how long will you oppose the Shi’as and call them Rafizis and
infidels because they criticize the words and actions of people which are recorded in your own books?

History judges a man

Consider the matter justly. Was the insolence of the aged companion of the Prophet justified? The
wicked and abusive language of Mu'awiya, Marwan, and Khalid was not as distressing as that which
comes from the mouth of the man who is called the "companion of the cave." Respected men! We were
not present at that time. We hear the names of ‘Ali, Abu Bakr, ‘Umar, Uthman, Talha, Zubair, Mu'awiya,
Marwan, Khalid, Abu Huraira, etc.

We have neither friendship nor enmity with any of them. We see two things: first, those whom Allah and
His Prophet loved and for whom respect and loyalty was commanded. Second, we examine their deeds
and utterances. Then we decide with a fair mind. We resist letting our preference for someone distort our
judgment.

Hadid's surprise at Abu Bakr's abusing ‘Ali and Fatima

We aren't the only ones who are shocked at such behavior. Even your own fair ulama’ are amazed to
learn it. Ibn Abi'l-Hadid writes in his Sharh al-Nahju'l- Balagha, Vol.IV, p. 80, that the utterances of the
Caliph filled him with astonishment. He asked his teacher Abu Yahya Naqib Ja'far Ibn Yahya Ibn Abi
Zaidu'l-Basari to whom the caliph's words referred. He said that the statements were not indirect. The
reference was explicit.
Ibn Hadid said: "If they had been explicit, I would not have put the question." Upon this he laughed and
said: "These things were said against ‘Ali." Ibn Hadid repeated the words in astonishment: "Were all
those words said against ‘Ali?" His teacher said: "Yes, O son! This is what rulership means."

Resorting to abusive language is the tactic of one who has no convincing reply. All this was done to ‘Ali
about whom, as reported by all your leading ulama’ in their reliable books, the Holy Prophet said: "‘Ali is
with the truth and the truth is with ‘Ali."

Tormenting ‘Ali is tormenting the Holy Prophet

In reference to both ‘Ali and Fatima, the Holy Prophet said that their trouble was his own trouble. The
Holy Prophet said: "He who troubles these two troubles me, and the one who troubles me troubles
Allah." It is also written in all your authentic books that the Holy Prophet said, "He who reviles ‘Ali reviles
me, who reviles me reviles Allah."

Muhammad Ibn Yusuf Ganji Shafi'i, in his Kifayatu't-Talib, ch. 10, narrates a detailed hadith on the
authority of Ibn Abbas, who told a section of the Syrians, who were cursing ‘Ali that he had heard the
Holy Prophet saying about ‘Ali: "He who abuses you abuses me, and he who abuses me abuses Allah,
and he who abuses Allah will be thrown straight into Hell."

After this hadith he quotes many other hadith from authentic sources all of which prove that those who
abuse ‘Ali are infidels. Chapter 10 of his book is entitled: "Concerning the Infidelity of One who Abuses
‘Ali"

Also Hakim in his Mustadrak, vol. III, p. 121, has quoted this same hadith. So according to all these
hadith, those who curse ‘Ali, curse Allah and his Prophet. All of them (like Mu'awiya, the Bani Umayya,
the Nasibi's, and the Kharijis) are themselves cursed. Now this much is sufficient. The Day of Judgement
will surely come. Since our oppressed ancestor assumed silence and left the decision to that Day, we
shall also remain silent.

There is a second point which disproves the supposed hadith: "We leave no inheritance..." The Holy
Prophet said: "I am the city of knowledge and ‘Ali is its gate; and I am the house of wisdom and ‘Ali is its
door." Both sects accepted this. Certainly, one who was the gate of the Holy Prophet's knowledge
understood all hadith and instructions of the Holy Prophet, particularly those concerned with the
problems of inheritance.

On them depends the welfare of the whole nation. The Holy Prophet also said: "One who wishes to
acquire knowledge should come to ‘Ali's door." If his knowledge had been incomplete, the Holy Prophet
would not have said that ‘Ali was the best judge in the whole community. He said: "‘Ali is the best of all
among you in interpreting the laws." This hadith is recorded in all your authentic books.

Would the Holy Prophet proclaim the superiority of a man's mastery of the laws, if that man did not
understand the problems of inheritance and the rights of the people? Part of the purpose of the Holy
Prophet was to secure social reform for the people in this world and peace and comfort for them in the
hereafter. How could he make ‘Ali the Commander of the Faithful and yet not convey to him a tradition
such as this which affects the entire social order?

Sheikh: Neither of these two things is proved according to us. The hadith of Medina is not accepted by
our distinguished ulama’ and the problem of vicegerency and succession has also been rejected by the
reputable ulama’.

Bukhari and Muslim in their collections of hadith and others of our prominent ulama’, report on the
authority of Ummu'l-Mu'minin A’ysha that the head of the Holy Prophet at the time of his death rested
against her chest until he passed away. She stated that he did not make a Will. Had he made a Will,
Ummu'l-Mu'minin would have narrated it, and the question of the Will would have been settled.

Hadith "I am the city of knowledge and ‘Ali is its gate

Well-Wisher: Regarding the hadith you have been very unfair. I have already told you that both sects
have unanimously accepted it and that it has been reported with almost perfect continuity. The following
of your notable ulama’ have confirmed the authenticity of this hadith: Imam Tha'labi, Firuzabadi, Hakim
Nishapuri, Muhammad Jazari, Muhammad Ibn Jarir Tabari, Suyuti, Sakhawi, Muttaqi Hindi, Muhammad
Ibn Yusuf Ganji Shafi'i, Muhammad Ibn Talha Shafi'i, Qazi Fazl Ibn Ruzbahan, Munawi, Ibn Hajar Makki,
Khatib Khawarizmi, Sulayman Qanduzi Hanafi, Ibn Maghazili Faqih Shafi'i, Dailami, Ibn Talha Shafi'i, Mir
Sayyid ‘Ali Hamadani, Hafiz Abu Nu'aim Ispahani, Sheikhu'l-Islam Hamwaini, Ibn Abi'l-Hadid Mu'tazali,
Tibrani, Sibt Ibn Jauzi and Imam Abdu'r-Rahman Nisa'i.

Vicegerency conferred on ‘Ali (a.s.)

Regarding the problem of vicegerency there are many authoritative statements confirming that the Holy
Prophet did make his Will. No knowledgeable person denies this fact.

Nawab: The caliph of the prophet is also his vicegerent, the one who conducted his domestic affairs. For
example they paid allowances to the wives of the Prophet. Why do you say that ‘Ali was appointed
vicegerent?

Well-Wisher: You are right. It is obvious that the Holy Prophet's caliph was also his vicegerent. During
previous nights I have submitted my arguments and authoritative statements concerning the caliphate.
That the Holy Prophet appointed ‘Ali his caliph and vicegerent is quite right. While others were busy with
their own conveniences and political conspiracies, the vicegerent of the Holy Prophet performed the
funeral rites of the Holy Prophet.

Afterwards he was occupied in returning the trust money and other valuables and caring for other
matters with which the Holy Prophet had entrusted him. This is too clear to require any proof. Both our
ulama’ agree regarding this fact.

Hadith about the vicegerency

To prove my point let me refer to some hadith:

(1) Creating Brotherly Relationship - Imam Tha'labi in his Manaqib and Tafsir, Ibn Maghazili Faqih Shafi'i
in his Manaqib and Mir Sayyid ‘Ali Hamadani in his Mawaddatu'l-Qurba (Mawadda VI) narrate from the
second caliph, ‘Umar ibn Khattab, who, when the Holy Prophet established fraternal and brotherly ties
between the companions, said:

'This ‘Ali is my brother in this world and in the hereafter. Among my descendants he is my caliph; he is
my successor (vicegerent) in my community. He is the heir to my knowledge; he is the payer of my debt.
What belongs to him belongs to me; what belongs to me belongs to him; his benefit is my benefit and his
loss is my loss. He who is a friend of his is really a friend of mine and he who is an enemy of his is really
an enemy of mine."

(2) Enquiry by Salman - Sheikh Sulayman Balkhi Hanafi, ch. 15 of his Yanabiu'l-Mawadda has narrated
twenty hadith in support of the vicegerency of ‘Ali from Imam Tha'labi, Hamwaini, Hafiz Abu Nu'aim,
Ahmad Ibn Hanbal, Ibn Maghazili, Khawarizmi and Dailami. I submit some of them for your guidance. He
reports from Ahmad Ibn Hanbal's Musnad (and Sibt Ibn Jauzi in his Tadhkirat al-Khawasu'l-Umma, p.
26, and Ibn Maghazili Shafi'i in his Manaqib have also narrated these hadith) that Anas Ibn Malik said:

"I asked Salman to ask the Holy Prophet who was his Wasi (vicegerent). Salman asked the Holy Prophet
'O Prophet of Allah! Who is your vicegerent?' The Holy Prophet said, 'O Salman! Who is Salman's
successor?' He said 'Yusha Ibn Nun.' Then the Holy Prophet said, 'My successor and my heir, who will
pay my debt and will fulfill my promises, is ‘Ali Ibn Abi Talib.'"

(3) Every prophet had a successor. ‘Ali is my successor. It is reported from Muwaffaq Ibn Ahmad, who
quotes from Buraida that the Holy Prophet said: "Every prophet had a successor and heir, and verily, my
successor and heir is ‘Ali." Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, ch. 62, p. 131
quotes the same hadith which has also been narrated by Muhadith of Syria in his Ta'rikh.

(4) ‘Ali is the seal of vicegerents. Sheikhu'l-Islam Hamwaini narrates from Abu dharr Ghifari, who said,
"The Holy Prophet said, I am the seal of the prophets and you, O ‘Ali, are the seal of the vicegerents until
the day of judgement."

(5) ‘Ali is my vicegerent from my progeny. It is reported from Khatib Khawarizmi, who reports from
Ummu'l-Mu'minin Umm Salma, who said: "The Holy Prophet said, 'Allah has selected a successor for
every prophet and after me my vicegerent from my progeny and my community is ‘Ali.'"
(6) ‘Ali asserts his position in a sermon. It is reported from Maghazili Faqih Shafi'i, who narrates from
Asbagh Ibn Nabuta, one of the chief companions of Amiru'l-Mu'minin, and Muslim and Bukhari also have
quoted from him that his master Amiru'l-Mu'minin said in one of his sermons: "O people! I am imam
(guide) of the whole creation. I am the successor (vicegerent) of the choicest of creatures; I am the
father of the completely pure and guiding progeny; I am brother of the Holy Prophet, his successor, his
trusted friend, and comrade.

I am the master of the believers; I am the leader of those who have bright faces, bright hands and bright
feet; I am the chief of all the successors. To fight against me is to fight against Allah; to make peace with
me is to make peace with Allah. Obedience to me is obedience to Allah; friendship with me is friendship
with Allah; my followers are friends of Allah; and my helpers are helpers of Allah."

(7) Allah made me prophet and ‘Ali my vicegerent. Also Ibn Maghazili Shafi'i in his Manaqib quotes from
Abdullah Ibn Mas'ud that the Prophet of Allah said: "The message of prophethood ended with me and
‘Ali; neither of us has ever prostrated before an idol; so Allah made me prophet and ‘Ali the vicegerent."

(8) ‘Ali's vicegerency is part of the formula of allegiance to Holy Prophet. Mir Sayyid ‘Ali Hamadani Shafi'i
reports in his Mawaddatu'l-Qurba, Mawadda IV, from Atba Ibn Amir Jahni, who said, "We offered bayya
(allegiance) to the Holy Prophet, acknowledging the fact that there is no god but Allah. He is one and
has no partner and verily Muhammad is His prophet and ‘Ali is His vicegerent. So if we omit any of these
three things, we shall become unbelievers."

(9) I call people to truth and ‘Ali illuminates it. In the same Mawaddatu'l-Qurba, it is also recorded that
the Holy Prophet said: "Verily Allah has appointed a vicegerent for every prophet: Seth, vicegerent of
Adam; Joshua, vicegerent of Moses; Simon Peter vicegerent of Christ; and ‘Ali, my vicegerent; and my
vicegerent is superior to all vicegerents. I call the people to truth and ‘Ali illuminates it."

Allah selected ‘Ali from among all men to be my vicegerent

The author of Yanabi quotes from Manaqib of Muwaffaq Ibn Ahmad Khawarizmi, who narrates from Abu
Ayyub Ansari, who said that when the Prophet of Allah was lying ill, Fatima came and began to weep.
Then the Holy Prophet said: "O Fatima, you are particularly blessed by Allah who has given you a
husband whose Islam is foremost, whose knowledge is superior to any one else's, and whose patience
exceeds all others' patience.

In fact Allah Almighty granted special favors to the people of this world. From among them He selected
and appointed me His Prophet and Messenger. Then He granted another special blessing and from
among the people He selected your husband. And He revealed to me that I should marry you to him and
should make him my vicegerent."
Ahlul Bayt endowed with seven matchless qualities

After recording this hadith in his Manaqib, Ibn Maghazili Faqih Shafi'i records these additional words of
the Prophet: "O Fatima! We Ahlul Bayt have been endowed with seven qualities, which none of the
progenitors of mankind have had, and none among their progeny will have. The most exalted of the
prophets belongs to us, and he is your father.

My vicegerent is superior to all other vicegerents, and he is your husband. Our martyr excels all other
martyrs and he is your uncle, Hamza. From among us (Ahlul Bayt) there is a man who has two wings
with which he flies, whenever he likes, to Paradise, and he is your cousin, Ja'far.

From us there are two grandsons who are the chiefs of the youths of Paradise, and they are your sons.
And I tell you, by Allah who controls my life, that the Mahdi of this umma, behind whom Jesus, son of
Mary, will offer prayers, will be a descendant of yours."

Mahdi to fill the earth with justice

Ibrahim Ibn Muhammad Hamwaini, after narrating this hadith, has quoted these additional sentences:

After naming the Mahdi, the Prophet said: "He will fill this world with justice when it will have been full of
cruelty and tyranny. O Fatima! Do not be sad and do not weep. Because of my love and respect for you,
Allah Almighty is more kind to you than I. He has bestowed on you a husband of the highest spiritual
attainment, most exalted in family rank, most gracious to the people, most equitable in dealing with
men's affairs, and most accurate in his decisions."

I think this much is sufficient to satisfy the curiosity of Nawab Sahib and to remove the misunderstanding
of Sheikh Sahib.

At the time of his death, the head of the Holy Prophet was on the
chest of Amiru'l-Mu'minin (a.s.)

As for the claim that at the time of the Prophet's death, his head was on the chest of Ummu'l-Mu'minin
A’ysha, it is not true. Your own ulama’ point out that at the time of the Holy Prophet's death his head
rested on the chest of Amiru'l-Mu'minin.

Sheikh: In what book have our ulama’ recorded this fact?

Well-Wisher: Read Kanzu'l-Ummal, Vol. IV, p. 55 and vol. VI, pp. 392 and 400; the Tabaqa of
Muhammad Ibn Sa'd Katib, part II, p. 51; Hakim Nishapuri's Mustadrak, Vol. III, p. 139; Talkhis al-
Dhahab; Sunan of Ibn Shabih; the Kabir of Tabrani, Musnad of Imam Hanbal, Vol. III; Hilyatu'l-Auliya of
Hafiz Abu Nu'aim.
With minor differences in wording, all of these works narrate from Ummu'l-Mu'minin Umm Salma and
Jabir Ibn Abdullah Ansari that at the time of his death, the Holy Prophet called ‘Ali and rested his head
on ‘Ali's chest until he (the Prophet) died.

In addition to these reports, there is Amiru'l-Mu'minin's own statement, which is recorded in his Nahju'l-
Balagha. Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, Vol. II, p. 561 states that the Holy Imam
clearly said: "Verily, the soul of the Holy Prophet departed from this world while his head rested on my
chest; he breathed his last while he was in my hands.

So I rubbed my hands on my face." Ibn Abi'l-Hadid in Vol. II, p. 562, of his book comments on this
statement of ‘Ali, that when the Holy Prophet's head rested on ‘Ali's chest, some drops of the Prophet's
blood flowed down, which ‘Ali rubbed on his own face.

And on page 590 of the same book, in the course of his writing about the burial of Fatima, he says that
‘Ali, addressing the Holy Prophet, said, "Verily, I laid you to rest in the grave; your soul had departed
between my neck and my chest."

All these authentic records and weighty arguments clearly prove that A’ysha's version cannot be
accepted. It is a known fact that A’ysha opposed Amiru'l-Mu'minin from the very beginning. Allah willing,
I will tell about this also when the occasion requires it.

Inquiring about immediate succession or vicegerency

These hadith clearly indicate that Allah appointed the prophets and the vicegerents. He also appointed
‘Ali as the Holy Prophet's vicegerent. Moreover, "successor" here refers to the caliphate, and not merely
a family successor. Therefore the vicegerent was granted full authority over individuals and society in all
their affairs, the same authority as the Prophet possessed.

All your notable ulama’ have acknowledged this guardianship of the umma, which was assigned to ‘Ali.
No one has denied it except the few fanatical and hostile individuals, who have refused to accept the
high merits of the Holy Imam.

Ibn Abi'l-Hadid says in his Sharh al-Nahju'l-Balagha, Vol. I (printed in Egypt): "According to us there is
no doubt that ‘Ali was the wasi (vicegerent) of the Holy Prophet, and only that man opposes this fact
who, in our opinion, has a grudge or enmity against him."

Couplets of some companions about the vicegerency

Ibn Abi'l-Hadid quotes a number of couplets which confirm the vicegerency of Amiru'l-Mu'minin. Among
them are two couplets of Abdullah Ibn Abbas, who said: "Apart from your being one of the Ahlul Bayt,
you are also his wasi (vicegerent) and when somebody challenges you on the battlefield, you are the
best warrior."
He quotes the couplets of Khazima Ibn Thabit: "Apart from the fact that you are included in the Ahlul
Bayt of the Holy Prophet you are also his immediate successor (vicegerent), and you are a witness to
whatever came to him." He also quotes the couplet of the companion, Abu'l-Hakim Tihan, who said:
"Verily, it is the immediate successor (vicegerent) of the Holy Prophet who is our imam and our master.
The curtain has been raised and the secrets have been revealed."

This is perhaps sufficient. If you want to see other couplets on this point you may study the same book.
As Ibn Abi'l-Hadid says, if he had not feared extending the work unduly, he would have filled many more
pages with such couplets confirming the vicegerency of ‘Ali.

It follows however, that Vicegerency and Prophethood are inter-dependent. This is a stage after the rank
of Prophethood and this is what is meant by Divine Sovereignty.

Holy Prophet's will concerning ‘Ali’s vicegerency exists in all

authentic books

Sheikh: If these reports are correct, why do we not find any such record of the Will and Testament of the
Holy Prophet, as we have those left by Abu Bakr and ‘Umar at the time of their death?

Well-Wisher: You could easily learn about these matters from the authentic Shi’as works, which have
recorded them with unanimity of opinion from the Ahlul Bayt, but since we agreed on the first night not to
have recourse to one-sided traditions, I am obliged to refer to some of the traditions which are found in
your own authentic books such as those of Tabaqa of Ibn Sa'd, Vol. II, p. 61, 63; Kanzu'l-Ummal of ‘Ali
Muttaqi, Vol. IV, p.54, and Volume VI, pp. 155, 393, 403; Musnad of Imam Ahmad Ibn Hanbal, Vol. IV, p
164; and Mustadrak of Hakim, Vol. III, pp 59, 111.

Besides these, your eminent scholars, like Baihaqi in his Sunan and Dala'il, Ibn Abdu'l-Barr in his Isti'ab,
Tabrani in his Kabir and Ibn Mardawiyya in his Ta'rikh as well as others have recorded in different words
the directions and instructions of the Holy Prophet, who said: "O ‘Ali! You are my brother and my
minister; you will pay off my debt. You will fulfill my promises and will discharge my responsibilities. You
will wash my dead body, pay my debt, and deposit me in the grave." Apart from these explicit reports,
there are a large number of other firmans or ordinances, which were pronounced by the Prophet in this
regard.

Holy Prophet was prevented from writing his will at the time of
his death

Sheikh: The Holy Qur'an says,

"Bequest is prescribed for you when death approaches one of you if he leaves behind wealth for
parents and near relations, according to usage, a duty (incumbent) upon those who guard
(against evil)." (2:180)

Therefore it was necessary for the Prophet to make his will and appoint his immediate successor. When
he saw his death approaching why did he not make his will as Abu Bakr and ‘Umar did?

Well-Wisher: First, by the words "when death approaches one of you" do you mean the last moments of
life? At that time there is hardly anyone who is in his right mind and is able to perform his duties
consciously. Certainly this passage refers to the time when the signs and symptoms of old age, infirmity
and disease are appearing.

Second, this statement of yours has again wounded my feelings and reminded me of a tragedy which
cannot be forgotten, my Holy grandfather, the Prophet of Allah, stressed the importance of Muslims
making a will.

He said: "He who dies without making a will dies the death of ignorance, lest there should be discord
among the heirs." During the 23 years of his public life he repeatedly announced who was his 'wasi,' the
one whom Allah had ordained as vicegerent.

When he himself was on his death bed, he desired to repeat what he had so often declared so that the
Community might not be misled and fall into warring factions. It is a pity that the political jugglers
opposed him and prevented him from performing his religious duty. The result was that you, too, have
an occasion to ask why the Prophet did not make a will.

Disobedience to Holy Prophet's command unbelievable

Sheikh: I think this statement of yours has no factual basis. Certainly no one could prevent the prophet
from performing his duty. The Holy Qur'an clearly says:

"Whatever the apostle gives you, accept it, and from whatever he forbids you, keep back." (59:7)

Also in several other verses obedience to the Holy Prophet has been made obligatory. For instance,
Allah says: "Obey Allah and obey the Prophet."

Obviously, refusing to obey the Prophet of Allah is infidelity. Hence the Companions and the followers of
the Prophet could not prevent him declaring his Will. Possibly it is a forged report, which has been
circulated by the unbelievers to prove the recklessness of the umma.

Authentic reports concerning the Prophet's being prevented

from making his will

Well-Wisher: Please don't pretend to be ignorant. This is not a forged report. It is a recognized report,
which all Islamic sects accept. Even Bukhari and Muslim, who have been strictly cautious about any
such report, which might threaten their own point of view, have narrated this event in their books of
hadith.

They write that the Holy Prophet, while on his death bed, asked for paper and ink so that he might have
certain instructions recorded for them which would preserve them from going astray after he died. Some
of those present, incited by a politician, caused such disturbance that the Holy Prophet became
extremely annoyed and ordered them to go away.

Sheikh: I cannot for a moment believe this. Who could be so bold as to oppose the Prophet of Allah?
Even if an ordinary man wishes to write his will, no one can prevent him. How could anybody prevent the
Holy Prophet from making his will? To disobey him is infidelity.

Since the will of the great ones of a community is a source of guidance, no one would prevent it from
being executed. Caliphs Abu Bakr and ‘Umar made their wills, and no one prevented them from doing
so. I repeat, I do not accept such a report.

Well-Wisher: You may believe it or not. In fact every Muslim is surprised to hear it. Every one, of
whatever race or community he may be, is dumbfounded to hear of such an event.

Ibn Abbas weeping because the Holy Prophet was prevented

from writing his will

It is not a matter of grief for you and us alone. The companions of the Holy Prophet also lamented this
tragic event. Bukhari, Muslim, and other prominent ulama’ of your sect have reported that Abdullah Ibn
Abbas often shed tears and said: "Alas! That Thursday! Alas! How it was on that Thursday!" Then he
wept so much that the ground became wet with his tears. People asked him what had happened on
Thursday that caused him to weep.

He replied that when the Holy Prophet lay on his death bed he asked for paper and ink so that he might
write a will, which would prevent them from going astray after him, some of those present prevented him
from doing so and even said that the Holy Prophet was talking nonsense (may Allah forgive me!). That
Thursday cannot be forgotten. They did not allow the Holy Prophet to write his will and they injured him
with their words.
‘Umar prevented the Holy Prophet from writing his will

Sheikh: Who prevented the Prophet of Allah from making his will?

Well-Wisher: It was the second caliph, ‘Umar Ibn Khattab, who prevented the Holy Prophet from making
his will.

Sheikh: I am thankful that you have put me at ease. These statements trouble me. I was inclined to say
that these reports have been forged by the Shi’as, but I kept quiet out of respect for you. Now I tell you
what is in my heart. I advise you not to spread such concocted stories.

Well-Wisher: I advise you not to accept or reject facts without proper consideration. You have made
undue haste in this matter and have charged the innocent Shi’as with forgery. Your own books are full of
reports which support our point of view.

Sources of hadith of "Prevention of will"

If you consult your own books, you will find that your own accredited ulama’ have narrated this event.
For instance Bukhari, in his Sahih, vol.II, p. 118; Muslim, in his Sahih (end of his Kitab al-Wasiyya);
Hamidi in Jam'i Bainu's-Sahihain, Imam Ahmad Ibn Hanbal, in his Musnad, vol.I, p. 222, Ibn Abi'l-Hadid,
in his Sharh al-Nahju'l-Balagha, vol. II, p. 563; Kirmani, in his Sharh al-Sahih Bukhari; Nuwi in his Sharh
al-Muslim; Ibn Hajar, in his Sawa'iq; Qazi Abu ‘Ali; Qazi Ruzbahan; Qazi Ayaz; Imam Ghazali, Qutbu'd-
din Shafi'i; Muhammad Ibn Abu'l-Karim Shahrastani, Ibn Athir; Hafiz Abu Nu'aim Ispahani; Sibt Ibn Jauzi;
and others of your ulama’ in general have confirmed this tragic episode.

They have written that the Holy Prophet on returning from his last pilgrimage fell ill. When a group of the
companions came to see him, he said: "Bring me ink, and paper, so that I may write for you a will which
will not let you go astray after me."

‘Umar said: "This man is speaking nonsense, the Qur’an is

sufficient for us"

Imam Ghazali has written in his Sirru'l-Alamin, Maqala IV, from which Sibt Ibn Jauzi also quotes in his
Tadhkirat, p. 36, and many others of your eminent ulama’ have reported that the Holy Prophet asked the
people to bring him ink and paper and according to some reports he said:

"Bring me ink and paper so that I may remove from your minds all doubts about the caliphate after me;
that is so that I may tell you who deserves the caliphate after me." At this point they write, ‘Umar said,
"Leave this man for he is really talking nonsense (may Allah forgive me!); the Book of Allah is sufficient
for us."
The Holy Prophet orders the quarreling companions to leave him

Some of the companions agreed with ‘Umar, and some agreed with the Holy Prophet. There was so
much chaos and confusion that the Holy Prophet said: "Get away from me; it is not proper to become
angry near me."

This was the first disturbance among the Muslims in the presence of the Holy Prophet in all of his 23
years of his strenuous service. The cause of this trouble was Caliph ‘Umar, who sowed the seeds of
discord among the Muslims. Today you and I, two brothers in Islam, are consequently facing each other
in opposition.

To call the holy prophet "this man" was great insolence

Sheikh: It was not expected of a man like you to be so bold as to utter slander about such an eminent
person as Caliph ‘Umar.

Well-Wisher: Tell us whether I showed any boldness in narrating historical facts from your own book. Do
you think that Caliph ‘Umar was bold when he prevented the Prophet from writing his will? Was he bold
when he abused the Prophet to his face? A poet has rightly said: "You see the mote in my eyes, but you
do not see the beam in your own." Does Allah Almighty not say: "Muhammad is not father of any of your
men, but the Prophet of Allah and the Seal of the Prophets?"

The name of the Holy Prophet should always be pronounced with due respect and deference. He should
be called "the Prophet of Allah or the Seal of the Prophets." But ‘Umar showed no regard for the divine
ordinance, instead referring to the Holy Prophet as "this man." Now please say in Allah's name whether
insolence was committed by me or by the Caliph?

The word 'hajar' used by ‘Umar means nonsense

Sheikh: Why do you say that "hajar" means "nonsense?"

Well-Wisher: All commentators and your great ulama’ give the meaning of Hajar as "nonsense." For
instance Ibn Athir in his Jam'u'l-Usul, Ibn Hajar in his Sharh-i-Sahih Bukhari, and the authors of other
compilations of hadith give the same meaning. Respected Sir! If somebody says "this man is uttering
nonsense" about the Holy Prophet of Allah has he not violated manners and the injunction of the Holy
Qur'an?

Insolence against Holy Prophet is infidelity

The Holy Prophet had not lost his prophethood or his infallibility. If someone describes his words as
"nonsense," does it not mean that such a person was a disbeliever in Allah and the Holy Prophet?
Sheikh: Is it proper in light of his rank as a caliph to find fault with him saying that he did not believe in
Allah and the Holy Prophet?

Well-Wisher: When you hear that the Prophet is accused of uttering nonsense you do not object. But
when a man who occupied the caliphate is cited by many of your own ulama’ as having insulted the
Prophet, you immediately fault the Shi’as rather than place the fault where it rightly belongs.

Your own ulama’ such as Qazi Ayaz; Shafi'i in his Kitab al-Shifa; Kirmani in his Sharh al-Sahih Bukhari,
and Nuwi in his Sharh al-Sahih Muslim have written that the man who used these words clearly had no
belief in the Prophet of Allah. So if anybody opposes the Holy Prophet, particularly with abusive words or
saying that he was talking nonsense, we see clearly that he had no belief in the Messenger of Allah.

First mischief in Islam in the presence of the Holy Prophet

You asked me why I charged him with creating discord among the people. Your own ulama’ have
admitted this fact. The great scholar Husain Meibudi says in his Sharh al-Diwan that the first disturbance
in Islam happened in the presence of the Holy Prophet himself, when he was on his deathbed. The
trouble began when ‘Umar prevented the Prophet from writing his will.

Shahrastani says in his book Milal wa Nihal, Muqaddama IV, that the first antagonism between groups of
Muslims began when ‘Umar refused to allow ink and paper to be brought to the Prophet on his
deathbed. Ibn Abi'l-Hadid confirms this fact in his Sharh al-Nahju'l-Balagha, Vol. II, p. 563.

Could the Holy Prophet speak nonsense?

Sheikh: If Caliph ‘Umar said these words, I do not find it discourteous. When a man is seriously ill he
may become delirious. If he speaks incoherently, we might refer to his speech as nonsense. In this
matter there is no difference between the Holy Prophet and other men.

Well-Wisher: You are well aware that all prophets are infallible and that this characteristic remains until
death. The Prophet Muhammad was certainly infallible on this occasion when he said he wanted to
prevent his people from going astray after his death.

If you attend to the Holy verses of the Qur'an which say: "And he speaks not of (his own) inclination; It
(the wording) is naught but a revelation revealed (to him)," "And you should follow what the Prophet
enjoins upon you," "And obey Allah and obey the Prophet," you will yourself clearly understand that
preventing the ink and paper from being brought to the Holy Prophet was really opposition to Allah. That
it is an admitted fact that the word "nonsense" was open abuse, and the Caliph's pointing him out as "this
man" was still more insulting.
Words "this man speaks nonsense" were most insulting

Now I would like you to tell me how you would feel if somebody in this assembly, pointing at you, were to
say "this man is uttering nonsense." You and I are not faultless and we can talk nonsense. Would you
call it good manners or insulting? If such talk is insulting in this case, you will have to admit that any such
impudence against the Holy Prophet was highly insulting.

And nobody can deny the fact that it is the religious duty of every Muslim to keep aloof from a man
whose behavior towards the Holy Prophet was so offensive and insolent, when Allah has clearly called
him in the Holy Qur'an His Prophet and Seal of the Prophets. If you would abandon your prejudice, what
would your common sense say about a man who instead of looking to the Holy Prophet as the Prophet
of Allah and Seal of the Prophets said, "This man is uttering nonsense?"

A caliph cannot be exonerated for disobeying the Holy Prophet

Sheikh: Suppose we admit that he was at fault. But since he was the Caliph of the Prophet and he had
exercised his discretion for the security of religion he was free from all blame.

Well-Wisher: First, your remark that since he was the Caliph of the Prophet and he exercised his
discretion is quite irrelevant, because on the day on which he said those words, he was not the Caliph.
Perhaps he had not even dreamed of it.

Second, your remark that he exercised his discretion is also astonishing. Have you not considered that
in face of an explicit injunction, discretion has no place? In fact it is a fault for which one cannot be
exonerated.

Third, you said that he did so for the security of the religion. It is really astonishing that ulama’ like you
should lose all sense of justice.

The Holy Prophet, not ‘Umar was responsible for the security of
the religion

Respected Sir! Who was responsible for the preservation of religion - the Prophet of Allah or ‘Umar Ibn
Khattab? Does your common sense accept the point that the Holy Prophet (after stating the condition
"You will not go astray after this writing of the will") might not know that the writing of the will was against
the religion, or that ‘Umar Ibn Khattab was better aware of it and prevented the Holy Prophet from writing
his will? How incredible!

You know very well that any digression from the essentials of religion is a great sin, and it cannot be
condoned.
Sheikh: There is no doubt that Caliph ‘Umar had assessed the conditions and circumstances prevailing
in the religion and had come to the conclusion that if the Holy Prophet wrote anything, great differences
and disturbances would be caused. So it was for the support and benefit of the Holy Prophet himself that
he prevented ink and paper from being brought to him.

Well-Wisher: The purpose of your argument seems to be that the Holy Prophet, who was infallible, while
he instructed his community, was not sufficiently aware of the potential for conflict after his death, and
that ‘Umar guided him in this case. But the Qur'an tells us:

"And it behooves not a believing man and a believing woman that they should have any choice in their
matter when Allah and his Messenger have decided a matter; and whoever disobeys Allah and His
Messenger, he surely strays off a manifest straying."(33:36) Caliph ‘Umar disobeyed the Holy Prophet's
order, preventing him from writing his will. Moreover, he was insolent to say that the Prophet was
uttering nonsense. This outrage so injured the Holy Prophet's feelings that he asked the people to get
away from him.

Holy Qur’an alone is not sufficient for our guidance

Sheikh: But the good intention of the Caliph is apparent from his last words "The Book of Allah is
sufficient for us" (i.e., we do not stand in need of the writing of the Prophet of Allah)

Well-Wisher: Actually, these words are the best proof of his lack of belief and his ignorance of the Holy
Qur'an. If he had known the reality of the Holy Qur'an, he would have known that the Qur'an alone is not
sufficient for all matters. It has laid down essential tenets, but detailed explanations are left to its
interpreters and commentators. The Qur'an contains orders which are current (nasikh), abrogated
(mansukh), general ('am), particular (khass), limited (muqayyad), comparative (mutashabih), absolute
(mutlaq), synoptic (mujmal), or clear (mu'awwil).

How is it possible for an ordinary man to derive full advantage from this Qur'an without the help of divine
blessings and interpretations given by its exponents? If the Qur'an alone were sufficient for the
Community, why was this verse revealed: "You should do whatever the Prophet of Allah enjoins upon
you to do; and you should abstain from whatever he prohibits you from." Allah also says in the Holy
Qur'an:

"And if they had referred it to the Messenger and to those in authority among them, those among
them who can search out the knowledge of it would have known it." (4:83)

It follows from this that the Holy Qur'an alone would not serve its purpose without the commentaries of
its exponents, that is, Muhammad and his pure descendants. Here I may refer again to the accepted
hadith (which I have quoted with some of its sources on previous nights) which the Holy Prophet
repeated even at the time of his demise saying: "I leave behind me Two Great Things: The Book of Allah
and my Ahlul Bayt.

If you adhere to these two, never, never shall you go astray after me; for verily these two will never be
separated from one another until they meet me at the spring of Kauthar."

The Holy Prophet, who was inspired by Allah, did not consider the Qur'an in isolation sufficient for our
salvation. He said that we should be attached to the Qur'an and the Ahlul Bayt, as they would not be
separated from each other till the Day of Judgment, and that these were sources of guidance for the
people. But ‘Umar said that the Qur'an alone is sufficient for us. This shows that he not only discarded
the Holy Progeny but also rejected the command of the Holy Prophet.

Holy Qur’an also asks us to consult Ahlul dhikr, that is, Ahlul
Bayt

Who should we obey in this case? No sensible man would say that we should leave aside the order of
the Holy Prophet and follow ‘Umar. Then why did you accept ‘Umar's opinion, ignoring the order of the
Holy Prophet? If the Book of Allah were sufficient, why were we ordered to ask the people of dhikr, as
the Holy Qur'an says:

"So ask the followers of the Reminder if you do not know." (16:43)

It is evident that 'dhikr' means the Holy Prophet or the Holy Qur'an and 'the people of dhikr' means the
Ahlul Bayt of the Holy Prophet.

I have already clarified in previous nights with valid arguments and authentic sources that your
prominent ulama’, like Suyuti and others, have recorded that the "people of dhikr" means Ahlul Bayt.

Qutbu'd-din shirazi's objection to ‘Umar's words

Qutbu'd-din Shirazi, who is one of your eminent scholars, says in his book Kashfu'l-Ghuyub: "It is an
admitted fact that we cannot make progress on the way without a guide. We wonder at Caliph ‘Umar's
claim that, since we have the Qur'an in our midst, we do not stand in need of any guide. It is just like a
man saying that, since we have books of medicine, we do not require a physician. Obviously it is a false
assertion because a man who cannot solve his problems by reading the books of medicine must consult
a physician.

The same thing holds true in the case of the Holy Qur'an. Everyone cannot derive advantage from it
through his ability. He must necessarily turn to those who have knowledge of the Holy Qur'an."

The Holy Qur'an says:

"And if they had referred it to the Messenger and to those in authority among them, those among
them who can search out the knowledge of it would have known it." (4:83)

In fact the real book is the heart of one who possesses knowledge, as the Holy Qur'an says:

"Nay these are clear communications in the breasts of those who are granted knowledge." (29:49)

Accordingly, ‘Ali said: "I am the speaking Book of Allah, and this Qur'an is the mute book."

So according to the people of knowledge ‘Umar was mistaken. It was a great injustice to the Holy
Prophet of Allah that he was prevented from writing his will.

Abu bakr was not prevented from writing his will

With regard to your repeated claim that Abu Bakr and ‘Umar were not prevented from writing their wills, I
admit it is true. It is surprising, as all your historians and traditionists have recorded in their authentic
books that Caliph Abu Bakr, at the time of his death, asked Uthman Ibn Affan to write down what he
(Abu Bakr) was saying. It was his will. He wrote down whatever Abu Bakr dictated to him. ‘Umar and
others were also present on this occasion. No one objected. ‘Umar did not say: "The Book of Allah is
sufficient for us; we do not need Abu Bakr's will." But he did not allow the Holy Prophet of Allah to write
his will.

This shows that all this insulting behavior and preventing the Holy Prophet from writing his will was
nothing but political conspiracy.

Ibn Abbas was perfectly justified in weeping. The entire Muslim world should shed tears of blood. If the
Prophet had been given the chance to write his will, the question of the caliphate would have been
clearly resolved. The previous pronouncements of the Holy Prophet would have been confirmed. But the
politicians revolted against him and stood in his way.

Sheikh: Why do you claim that the Holy Prophet wanted to say something about the caliphate?

Well-Wisher: Before the Prophet died, all essential religious laws were revealed. The verse of the
"Perfection of Religion" made this clear. Of course the matter of the caliphate was such that he wanted to
make certain that there would be no confusion regarding it.

I have already told you that Imam Ghazali in his Sirru'l-Alamin (Maqala IV) has recorded that the Holy
Prophet said: "Bring me ink and paper so that I may remove from your minds any doubts about the
caliphate and that I may repeat to you who deserves that rank.

"His words "so that you may not go astray after me" prove that the aim of his will was the guidance of the
community. In the matter of guidance, no emphasis was required except in regard to the caliphate and
the imamate.
Apart from this we do not stress the point that the Holy Prophet wanted to say something about the
caliphate or imamate. Certainly he wanted to write something concerning the guidance of the people so
that they might not go astray after him. Then why was he not allowed to make his will? Even supposing
that preventing him from doing so was proper, was it also necessary to insult and abuse him?

So it is clear that ‘Ali was Holy Prophet's immediate successor

These things make it quite clear that ‘Ali was the immediate successor of the Prophet of Allah. Although
the latter repeatedly proclaimed this fact in the past, he wanted at this last stage to record it in his will so
that the responsibilities of the Community might be made secure. But the politicians knew what he
wanted to do, so they prevented him from doing so and insulted him.

The Holy Prophet had emphasized in many hadith that Allah Almighty appointed vicegerents for the Holy
prophets: Adam, Noah, Moses, Jesus and others, and that He appointed for him his vicegerent, ‘Ali.

He also said, "‘Ali is my immediate successor (vicegerent) after me in my Ahlul Bayt and my community."

Sheikh: If these reports are taken to be true, they are not narrated with perfect continuity. How can you
derive authority from them?

Well-Wisher: The unanimity of opinion concerning the Prophet's will according to us is proved by the
statements of the Holy Progeny of the Holy Prophet. Moreover, you may recall that I told you on
previous nights that your ulama’ regard a lone report as valid. Besides, in these reports, if there is no
exact agreement of wording, there is certainly agreement of general meaning.

Hadith 'la nuris' rejected

Besides, you attach undue importance to continuity of reports. When you are silenced by our arguments,
you take shelter behind the need for continuity. Can you prove the continuity of the hadith 'la nuris' (we
leave no heirs)? You yourself admit that the narrator of this hadith was Abu Bakr or Aus Ibn Hadasan.
But millions of monotheists and sincere Muslims in every age have rejected this so-called hadith. The
best proof of the falsity of this hadith is that it was rejected by the gate of the knowledge of the Holy
Prophet, ‘Ali, and by the entire progeny of the Holy Prophet. These people have proved that the hadith
was concocted.

As I have already said earlier, the Holy Prophet said: "For every prophet there is a vicegerent and heir;
verily, ‘Ali is my vicegerent and heir."

Caliphate belongs to the heir of knowledge

If you say that their inheritance did not mean inheritance of wealth but that of knowledge (although it has
been proven that they meant inheritance of wealth) my point of view becomes clearer. The heir of the
Prophet's knowledge deserved the position of caliphate more than any one of those who were devoid of
the Holy Prophet's knowledge.

Second, it has been proven that the Prophet made ‘Ali his immediate successor and heir, according to
the hadith narrated by your own ulama’. Allah appointed him to this rank. Could the Prophet have
neglected to tell his successor and heir?

Moreover, it is very strange that in resolving questions regarding religious laws Abu Bakr and ‘Umar
accepted ‘Ali's decisions. Your own ulama’ and historians have recorded the judgments pronounced by
‘Ali during the caliphate of Abu Bakr, ‘Umar, and Uthman.

Hafiz: It is very strange that you claim that the caliphs did not know the religious ordinances and that ‘Ali
used to remind them.

Well-Wisher; There is nothing strange about it. To know all the ordinances is very difficult. It would not
be possible for a man to have such perfect knowledge unless he were the Prophet of Allah or the 'Gate
of Knowledge' of the Holy Prophet. Your own great ulama’ have recorded these facts in their authentic
books. I cite an example so that uninformed men may not think that we say these things to offend them.

‘Ali's verdict concerning a woman who gave birth to a child after

a six-month pregnancy

Imam Ahmad Hanbal in his Musnad; Imamu'l-Haram Ahmad Ibn Abdullah Shafi'i in his Dhakha'ir al-
Uqba; Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha; and Sheikh Sulayman Hanafi in his Yanabiu'l-
Mawadda, Ch.56, quoting from Ahmad Ibn Abdullah; Ahmad Ibn Hanbal, Qala'i; and Ibn Saman report
the following incident:

"‘Umar wanted to stone a woman because she had given birth to a child after a six-month pregnancy.
‘Ali said, 'Allah says in the Holy Qur'an that the time, from conception till the prescribed time of suckling,
covers a period of thirty months. Since the suckling period is for two years, the period of pregnancy is six
months. This means that a birth of a child is possible after a pregnancy of six months.' So ‘Umar set the
woman free and said, 'If ‘Ali had not been there, ‘Umar would have perished.'"

In the same chapter he quotes from Ahmad Ibn Hanbal's Manaqib: "When ‘Umar faced a difficult
problem and was unable to understand it, he relied upon ‘Ali's understanding." A number of such events
took place during the caliphate of Abu Bakr and Uthman. When they became entangled in some
difficulty, they called ‘Ali as the real arbiter. They themselves acted according to his decision.

Now you may wonder why they did not accept ‘Ali's evidence in the case of Fadak. Now in that case
they chose to follow their own desires and snatched away the right of Fatima.
Hadith 'la nuris' not applied to other properties

The third argument to prove the falsity of this hadith is Caliph Abu Bakr's own statement and action. If
the hadith were correct, whatever the Holy Prophet had left would have been confiscated. The heirs
would have had no right over anything left behind, but Abu Bakr gave Fatima's apartment to her and also
gave the apartments of the wives of the Holy Prophet, A’ysha, Hafsa, and others to them as their
heritage.

Abu Bakr's returning fadak to Fatima and ‘Umar's intervention

Besides this, if the hadith were correct and if Abu Bakr believed that it was the Holy Prophet's ordinance,
then why, after confiscating Fadak (which he considered to be charity belonging to the Muslims) did he
write a document that the property be returned to Fatima? Later Caliph ‘Umar intervened and destroyed
the document.

Hafiz: This is a unique statement. I have never heard that the Caliph returned Fadak. What is the source
of this report?

Well-Wisher: By now you are probably aware that I never make a claim which I cannot fully support. Ibn
Abi'l-Hadid in his Sharh al-Nahju'l-Balagha and ‘Ali Ibn Burhanu'd-din Shafi'i in his Ta'rikh Siratu'l-
Halabiyya, vol. III, p. 391, write that Abu Bakr was moved to tears by Fatima's impassioned speech. He
wept because of Fatima's plight and subsequently wrote a document stating that the property be
returned to her. But ‘Umar destroyed the document.

It is however surprising that the same ‘Umar, who during Abu Bakr's caliphate objected to the returning
of Fadak, returned it to its heirs during his own caliphate. Similarly the Amawid and Abbasid caliphs also
returned it to the heirs of Fatima.

Hafiz: What you say is indeed very surprising. How is it possible that Caliph ‘Umar who, according to
your statement, had so bitterly interfered in the return of Fadak to Fatima returned it to the heirs of
Fatima?

Well-Wisher: Surprising it is, of course. I submit, with your permission, the reports of your accredited
ulama’ on the authority of the caliphs who returned and took back Fadak.

Caliph's returning Fadak to descendants of Fatima

The well known traditionist and historian of Medina, Allama Samhudi (died 911 A.H.), in his Ta'rikhu'l-
Medina and Yaqut Ibn Abdullah Rumi in his Mu'ajamu'l-Buldan, state that during his caliphate, Abu Bakr
took possession of Fadak. ‘Umar, during his reign, returned it to ‘Ali and Abbas. If Abu Bakr occupied it
on the order of the Holy Prophet and considered it the property of the Muslims, on what principle did
‘Umar entrust the property of all the Muslims to a single individual?

Sheikh: Perhaps his intention in releasing the property to a single individual was that it would remain in
the custody of the Muslims.

Well-Wisher: Sometimes a witness is cleverer than the plaintiff for whom he gives evidence. The Caliph
had no such idea. If the property had been returned for the expenses of the Muslims, it must have been
so recorded in history. But all your prominent historians write that it was released in favor of ‘Ali and
Abbas. ‘Ali accepted Fadak as its rightful heir, not as an individual Muslim. One Muslim may not possess
the property of all the Muslims.

Returning Fadak by ‘Umar ibn Abdu'l-aziz

Sheikh: Perhaps the reference is to ‘Umar Ibn Abdu'l-Aziz.

Well-Wisher: ‘Ali and Abbas were not alive during the time of ‘Umar Ibn Abdu'l-Aziz. That is a separate
story. Allama Samhudi in his Ta'rikhu'l-Medina and Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.
IV, p. 81, narrate from Abu Bakr Jauhari that when ‘Umar Ibn Abdu'l-Aziz occupied the seat of the
caliphate, he wrote to his governor at Medina to return Fadak to the descendants of Fatima. Accordingly,
he called Hasan Ibn Hasanu'l-Mujtaba (and according to some reports he called Imam ‘Ali Ibnu'l-
Husain) and returned Fadak to him.

Ibn Abi'l-Hadid writes about it in his Sharh al-Nahju'l-Balagha, vol. IV, p.81, in the following words: "This
was the first property which was snatched away unjustly and then was given over to the descendants of
Fatima by ‘Umar Ibn Abdu'l-Aziz."

It remained in their possession for a long time until Caliph Yazid Ibn Abdu'l-Malik usurped it again. Then
the Bani Umayya occupied it. When the caliphate went to the Bani Abbas, the first Abbasid Caliph,
Abdullah Saffa, entrusted Fadak to the descendants of Imam Hasan, who distributed its income,
according to the rights of inheritance, to the descendants of Fatima.

Returning Fadak to descendants of Fatima by Abdullah Mahdi

and Mamun, the Abbasid

When Mansur persecuted the descendants of Imam Hasan, he snatched away Fadak from them again.
When his son, Mahdi, became the caliph, he returned it to them. When Musa ibn Hadi became the
caliph, he again usurped Fadak. When Mamunu'r-Rashid the Abbasid occupied the seat of the
caliphate, he ordered Fadak to be released to the descendants of ‘Ali.

Yaqut Hamawi quotes Mamun's order in his Mu'ajamu'l-Buldan. Mamun wrote to his governor at Medina:
"Verily, the Holy Prophet of Allah bequeathed Fadak to his daughter, Fatima. This fact was established
and commonly known to the descendants of the Holy Prophet."

The well known poet, Di'bal Khuza'i, was also present at this time. He recited some couplets, the first of
which means: "Today we are all happy and rejoicing. Mamun has returned Fadak to the Bani Hashim."

Proof that Fadak had been given to Fatima

It has been proved by irrefutable arguments that Fadak had been given by the Holy Prophet to Fatima. It
was usurped without any justification. But later caliphs, on grounds of justice or for political
considerations, returned it to the descendants of that oppressed lady.

Hafiz: If Fadak was bestowed upon her as a gift, why did she claim it as her heritage and not say
anything about a gift?

Well-Wisher: At first she claimed it as a gift. But when witnesses were required from the property's
occupants, in contradiction to the injunction of the Holy Prophet of Islam, she produced witnesses. Their
evidence was rejected. She was thereby forced to seek protection under the law of inheritance.

Hafiz; I am afraid you are mistaken. We have not seen any record of Fatima's claim that Fadak was a
gift.

Well-Wisher: No, I am not mistaken. This fact is recorded not only in Shi’as books, but also in those
written by your own prominent ulama’. It is recorded in Siratu'l-Halabiyya, p.39, compiled by ‘Ali Ibn
Burhanu'd-din Halabi Shafi'i (died 1044 A.H.) that at first Fatima remonstrated with Abu Bakr that she
owned Fadak and that it had been given to her by the Holy Prophet of Allah. Since witnesses were not
available, she was forced to claim her right according to the law of inheritance.

Also Imam Fakhru'd-din Razi in his Tafsir al-Kabir concerning the claim of Fatima; Yaqut Hamawi in his
Mu'ajamu'l-Buldan; Ibn Abi'l-Hadid Mu'tazali in Sharh al-Nahju'l-Balagha, vol.IV, p. 80, from Abu Bakr
Jauhari and the fanatical Ibn Hajar in Sawa'iq al-Muhriqa, p.21, under the heading Shuhubhat al-Rafza,
VII Shubha, narrate that the first claim of Fatima was that Fadak had been a gift. When her witnesses
were rejected, she was much pained and said in anger that she would not talk to Abu Bakr and ‘Umar
again.

And so it was...she never saw them again and did not speak to them. When the time of her demise
approached, she specified in her will that none of these people was to take part in her funeral prayers.
Her uncle, Abbas, offered the funeral prayers, and she was laid to rest at night. According to Shi’as
sources and according to the statements of the Holy Imams, ‘Ali performed the funeral prayers.
Contention that Abu Bakr acted according to "Verse of Evidence"
and its reply

Hafiz: Of course there is no doubt that Fatima was very displeased, but Abu Bakr Siddiq is not much to
blame. He was obliged to act according to the manifest code of religion. Since the "Verse of Evidence" is
of general significance, and a claimant must produce two men, or one man and two women, or four
women as witnesses, and since in this case the number of witnesses was not sufficient, the Caliph could
not give judgment in favor of Fatima.

Well-Wisher: Hafiz Sahib has said that the Caliph was obliged to act according to religious ordinances,
and since complete evidence was not available he could not pronounce judgment. I will respond to his
point, and I ask you to be fair in evaluating my comment.

To demand witnesses from occupants was against religious law

First, you said Abu Bakr was 'compelled under religious law.' Will you please tell me which religious
ordinance demands witnesses from one who is in possession of the property? It has been proved that
Fatima was in possession of Fadak. As reported by all your ulama’, Abu Bakr's demanding witnesses
from her was against religious law. Does our religious law not say that witnesses should be produced by
the plaintiff and not by the holder of the property?

Second, nobody denies the general significance of the 'Verse of Evidence', but it also has a specific
significance.

Hafiz: What do you mean by its specific significance?

Well-Wisher: The proof for this is the report recorded in your authentic books of hadith, regarding
Khazima Ibn Thabit. He gave evidence in support of the Holy Prophet in a case concerning the sale of a
horse. An Arab had made a claim against the Holy Prophet and his (Khazima's) single evidence was
considered sufficient. The Holy Prophet gave him the title of Dhu'sh-Shahadatain because he was
regarded as being equal to two just witnesses.

This example shows that the 'Verse of Evidence' allows for exceptions under some circumstances. When
Khazima, an individual believer and companion from among the community, was made an exception to
the verse, ‘Ali and Fatima who were infallible according to the 'Verse of Purity' were in a better position to
enjoy this exception. They were definitely free from all falsehood. To reject their evidence was to reject
the evidence of Allah.
Rejecting witnesses of Fatima was against religious law

Hazrat Fatima claimed that Fadak was bestowed upon her as a gift by her father and that it was in her
possession and control during the Holy Prophet's lifetime. She was asked to furnish witnesses. She
produced Amiru'l-Mu'minin ‘Ali Ibn Abi Talib and Hasan and Hussein as her witnesses. But their
evidence was rejected. Was this action not unjust? It is beyond comprehension how anybody could
reject ‘Ali's testimony.

Allah Almighty says in the Holy Qur'an that we should be with ‘Ali, that is, we should follow him. Zaid al-
Adl became the embodiment of truth because of his extreme truthfulness. Similarly, ‘Ali was also called
'the truthful,' as Allah says: "O you who believe! Be careful of (your duty to) Allah, and be with the truthful
ones." (9:119) "Truthful ones" refers to the Prophet Muhammad, ‘Ali, and the Holy Ahlul Bayt.

"Truthful ones" refers to Muhammad and ‘Ali

Hafiz: How does this verse prove your view, which may mean that to follow ‘Ali is obligatory for us?

Well-Wisher: (1) Your prominent scholars have written in their books and commentaries that this verse
was revealed in praise of Muhammad and ‘Ali. "The truthful ones" refers to these two Holy men, and
according to some reports it means ‘Ali; other reports say that it refers to the progeny of the Holy
Prophet.

Imam Tha'labi in the commentary Kashfu'l-Bayan, Jalalu'd-din Suyuti reporting from Ibn Abbas in his
Durru'l-Manthur, Hafiz Abu Sa'id Abdu'l-Malik Ibn Muhammad Khargushi reporting from Asma'is in his
Sharafu'l-Mustafa, and Hafiz Abu Nu'aim Ispahani in his Hilyatu'l-Auliya narrate that the Holy Prophet
said: "These truthful ones are Muhammad and ‘Ali."

Sheikh Sulayman Hanafi in his Yanabiu'l-Mawadda, ch. 39, p.1191, reporting from Muwaffaq Ibn Ahmad
Khawarizmi, Hafiz Abu Nu'aim Ispahani, and Hamwaini relates on the authority of Ibn Abbas, who said:
"In this verse 'the truthful ones' are Muhammad and his Holy descendants."

And Sheikhu'l-Islam Ibrahim Ibn Muhammad Hamwaini, one of your eminent scholars, in his Fara'idu's-
Simtain, Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, ch. 62, and Muhadith Sham in his
Ta'rikh, reporting from his sources, write: "With the truthful ones, that is, with ‘Ali Ibn Abi Talib."

(2) Allah says: "And he who brings the truth and he who accepts it as the truth - these are they
that guard (against evil)." (39:33)

Jalalu'd-din Suyuti in Durru'l-Manthur, Hafiz Ibn Mardawiyya in Manaqib, Hafiz Abu Nu'aim in Hilyatu'l-
Auliya, Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.62, and Ibn Asakir in his Ta'rikh,
reporting from a selection of commentators, narrate the following on the authority of Ibn Abbas and
Mujahid:
"'He who brings the truth' is Muhammad, and 'he who testifies to it' is ‘Ali Ibn Abi Talib."

(3) Allah says in chapter of Hadid (Iron) of the Holy Qur'an:

"And (as for) those who believe in Allah and his apostles, these it is who are the truthful and the
faithful ones in the sight of their Lord; they shall have their reward and their light." (57:19)

Imam Ahmad Ibn Hanbal in his Musnad and Hafiz Abu Nu'aim Ispahani in Manazil Mina'l-Qur'an Fi ‘Ali
narrate on the authority of Ibn Abbas that this Holy verse was revealed in praise of ‘Ali referring to him
as being among the truthful ones.

(4) In the Chapter Nisa (Women) Allah says:

"And whoever obeys Allah and the Apostle, these are with those upon whom Allah has bestowed
favors from among the prophets and the truthful and the martyrs and the good, and a goodly
company are they." (4:69)

In this verse also the truthful ones refers to ‘Ali. There are many hadith narrated by your ulama’ and
ours, indicating that ‘Ali was the truthful one of the community and in fact the most exalted among the
truthful ones.

‘Ali is most exalted among the truthful ones

Many of your prominent ulama’ have written in their books that the Holy Prophet said: "There are three
great truthful ones: - Hizqil, the Believer of the people of Pharaoh; Habib Najjar of the Sura Yasin, and
‘Ali Ibn Abi Talib, who is superior to them all." The following have all recorded this hadith: Imam
Fakhru'd-din Razi in his Tafsir Kabir; Imam Tha'labi in Kashfu'l-Bayan; Jalalu'd-din Suyuti in Durru'l-
Manthur;

Imam Ahmad Ibn Hanbal in the Musnad; Ibn Shirwaih in Firdaus; Ibn Abi'l-Hadid in Sharh al-Nahju'l-
Balagha, vol. II, p.451; Ibn Maghazili Shafi'i in Manaqib; and Ibn Hajar Makki in Sawa'iq al-Muhriqa (30th
hadith out of the 40 hadith that he has commented on concerning the virtues of ‘Ali) quoting from
Bukhari, who reports from Ibn Abbas, with the exception of the last phrase.

Also Sheikh Sulayman Balkhi in his Yanabiu'l-Mawadda, ch. 42, quoting from the Musnad of Imam
Hanbal; Abu Nu'aim Ibn Maghazili Shafi'i; the great orator Khawarizmi, quoting from Abu Laila and Abu
Ayyub Ansari, in his Manaqib; Ibn Hajar in his Sawa'iq (and a host of others) narrate that the Holy
Prophet said: "There are three truthful ones: - Habib Najjar, the Believer of the people of the Chapter
Yasin who said, 'O people! Follow the prophets;' Hizqil, the believer of the people of Pharaoh, who said,
'Do you kill a man who worships Allah?', and ‘Ali Ibn Abi Talib, who is the most exalted of them all."

People are astounded to see how your understanding is subdued by your perversity. You yourselves
prove with various hadith in conformity with the Holy Qur'an, that ‘Ali occupied the highest rank among
the truthful ones and yet you call others as "siddiq" (truthful) although not a single verse has been
reported about their being truthful.

Gentlemen! Please be just. Was it proper to reject the evidence of the person whom Allah calls "siddiq"
in the Qur'an, one whom we have been commanded to follow?

‘Ali is with truth and with the Qur’an

The Holy Prophet said: "‘Ali is always with truth and truth revolves round ‘Ali." Khatib Baghdadi in his
Ta'rikh, vol. IV, p. 321, Hafiz Ibn Mardawiyya in Manaqib, Imam Ahmad Ibn Hanbal in Masnad, Fakhru'd-
din Razi in Tafsir al-Kabir, vol.I, p. 111, Ibn Hajar Makki in Jam'u's-Saghir, vol.II, pp. 74,75, 140 and
Sawa'iq al-Muhriqa, ch.IX,Fasl 11, hadith 21, narrating from Umm Salma and Ibn Abbas also in
Yanabiu'l-Mawadda, ch. 65, p. 185, taking from Jam'u's-Saghir of Jalalu'd-din Suyuti, in addition, in
Ta'rikhu'l-Khulafa, p.116, Faizu'l-Qadir, vol. IV, p. 358, narrating from Ibn Abbas Manaqibu's-Sabi'in, p.
237, hadith 44 quoting from the author of Firdaus; Sawa'iq al-Muhriqa, ch.59, Part 2, p. 238, narrating
from Umm Salma and Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, some of them narrating
from Umm Salma, some from A’ysha and some from Muhammad Ibn Abu Bakr, all narrate that they
heard the Holy Prophet saying: "‘Ali is with the Qur'an and the Qur'an is with ‘Ali; there will never be a
difference between the two, and the two will not separate from each other until they reach me at the pool
of Kauthar."

Some narrators have reported these words: "The right is always with ‘Ali, and ‘Ali is always with the right.
There will be no difference between the two, and the two will not be separate from each other."

Ibn Hajar writes in Sawa'iq al-Muhriqa, ch. 9, Part 2, p. 77, that the Holy Prophet on his deathbed, said: "
I leave behind with you two things: The book of Allah and my progeny, my Ahlul Bayt." Then, holding
‘Ali's hand, he raised it and said: "This ‘Ali is with the Qur'an, and the Qur'an is with ‘Ali. The two will not
separate from each other till they reach me at the pool of Kauthar. Then I will ask each of them about
the matter of succession."

Also it is generally narrated that the Prophet said: "‘Ali is with the right and the right is always with ‘Ali.
They revolve around each other."

Sibt Ibn Jauzi, in Tadhkirat al-Khawasu'l-Umma, p.20, in connection with the 'Hadith of Ghadir', narrates
that the Holy Prophet said: "Let the right move round ‘Ali, in whatever direction he moves." Sibt
commenting on this says: "This hadith proves that if there is any difference between ‘Ali and any other
companion, the right will certainly be with ‘Ali."
Obedience to ‘Ali is obedience to Allah and his Holy Prophet

It is recorded in the books which have been mentioned and in other authentic books of yours that the
Holy Prophet often said: "He who obeys ‘Ali verily obeys me, and he who obeys me verily obeys Allah.
He who disobeys ‘Ali verily disobeys me, and he who disobeys me verily disobeys Allah." Abu'l-Fath
Muhammad Ibn Abdu'l-Karim Shahrastani reports in his Milal-wa-Nihal that the Holy Prophet said: "The
reality is that ‘Ali is always on the right, and those who follow him are on the right."

With all these explicit reports, which are recorded in your own authentic books, wasn't refusing to agree
with ‘Ali the same as refusing to agree with the Holy Prophet?

Caliph Abu Bakr did not follow law of evidence in other cases

The second point that you have made is that the Caliph was compelled to act according to the outward
code of religion, since the "verse of Evidence" in its general sense applied in this case. Hence, in the
absence of witnesses, he could not give away the "property of the Muslims" to Fatima, on the basis of
her claim alone. Rather, he was so cautious that he demanded, in contradiction to the religious
injunction, witnesses from the actual occupant of the property. First, I have already told you that Fadak
was not the property of the Muslims.It was given to Fatima as a gift by her father, and it was held in
possession by her.

Second, if the Caliph actually wanted to follow religious law, he should have strictly followed it in all
cases. Why did he adopt a policy of double dealing? He used to give property of Muslims to others in
response to mere verbal claims without taking the evidence of any witnesses. But in the case of Fatima's
property he became extraordinarily cautious.

Ibn Abi'l-Hadid has recorded in his Sharh al-Nahju'l-Balagha, vol. IV, p. 25, that he inquired of ‘Ali
Ibnu'l-Fariqi, a teacher in the Madrasa Gharbi in Baghdad, whether Fatima was in the right and spoke
the truth about her claim. "He said: 'Yes.' I said: 'If she was right and spoke the truth, why did the Caliph
not release Fadak in her favor?'

He (Fariqi) smiled (though he never jested) and said that if he had released Fadak to Fatima that day,
the next day she would have come to claim the caliphate for her husband. Then the Caliph would have
been compelled to return that right also, since he would have accepted her truthfulness in the former
case.'"

According to your own prominent scholars, the position was quite clear. They had accepted the fact that
from the first day the right was with the oppressed Fatima, but their political expediency demanded that
they should deprive the faultless lady of her right.
Abu Bakr giving wealth to Jabir without calling for witness

Hafiz: When did the Caliph give away the wealth of the Muslims without any witness?

Well-Wisher: When Jabir claimed that the Holy Prophet had promised that he would be paid from the
booty taken at Bahrain, he was given 1,500 dinars from the Baitu'l-Mal (Public Treasury) without raising
any objection or demanding any witness from him.

Hafiz: First, I have not seen such a report. Perhaps it is in your books.

Second, how can you claim that witnesses were not demanded?

Well-Wisher: It is very strange that you have not seen it. This report of Jabir Ibn Abdullah Ansari is one
of the arguments of ulama’ in support of their view that a single report by a just companion is acceptable.

Accordingly, Sheikhu'l-Islam Hafiz Abdu'l-Fazl Ahmad Ibn ‘Ali Ibn Hajar Asqalani says in his Fathu'l-Bari
Fi Sharh al-Sahihu'l-Bukhari: This report proves that the narration of a just companion is acceptable
even though it benefits him personally because Abu Bakr did not demand a witness from Jabir in support
of his claim.

Bukhari records the same report in greater detail in his Sahih. In the chapter 'Man Yakfal un mayyit
dainan' and 'Kitabu'l-Khuma fi Bab al-ma Qata'an-nabi mina'l-Bahrain,' he writes that when the booty of
Bahrain was brought to Medina, Abu Bakr announced that whoever had been promised money by the
Prophet of Allah or whoever had any unsatisfied claim should come and receive his due. Jabir came and
said:

'The Holy Prophet promised me that when Bahrain was conquered and came under the control of the
Muslims, I would be provided with a gift out of the booty.' So immediately Abu Bakr gave him 1,500
dinars without calling for any evidence, merely on the basis of his claim.

Jalalu'd-din Suyuti also has recorded this event in his Ta'rikhu'l-Khulafa in the section on the Caliphate
of Abu Bakr.

Men of justice: please let me know in Allah's name if this was not inequitable. Unless there was some
bias at work, how was it lawful for Abu Bakr to contravene the "verse of Evidence" and give money to
Jabir on the basis of his claim alone?

Besides this, Bukhari in his Sahih and many other of your ulama’ and scholars of jurisprudence, accept
the single evidence of a just companion even though it gave personal benefit to him.

But they consider ‘Ali's claim unacceptable on the grounds that he wanted something for his own benefit.
Was ‘Ali not a perfect individual among the companions? If you consider the matter honestly you will
admit that it was not only a denial of justice, but it was all force and open deceit.
Hafiz: I think Abu Bakr did not demand witnesses from Jabir because he was one of the closely trained
companions of the Holy Prophet. He had certainly heard the Holy Prophet saying: "If anybody gives a
false account of me, his abode is hell."

Given this strict warning, it is quite evident that a closely trained companion and believer would not take
such a wrong initiative and would not attribute a false statement to the Prophet of Allah.

Well-Wisher: Was Jabir closer to the Holy Prophet or ‘Ali and Fatima, who were specially trained by the
Holy Prophet?

‘Ali and Fatima were referents of the verse of purification

Hafiz: It is obvious that ‘Ali and Fatima were closer to the prophet of God, because they had been under
his training since their very birth.

Well-Wisher: So you will have to admit that ‘Ali and Fatima must have been strict followers of this
warning and could not, on the basis of the Holy Prophet's saying, make any false claim. And it is
incumbent on Abu Bakr to accept Fatima's claim, since the rank of both those two persons was far more
exalted than Jabir's (as you yourself admit). In fact, their rank was superior to all other companions. They
were worthy of the "Verse of Purity" and were infallible ones.

This verse reveals the purity of the five Holy ones: Muhammad, ‘Ali, Fatima, Hasan, and Husain. In fact
your eminent ulama’ also have testified to the truthfulness of these Holy persons.

With regard to Amiru'l-Mu'minin, I have already told you that the Holy Prophet has called him "The
truthful one of the whole Community," and Allah also has called him "the truthful one" in the Qur'an.

For the truthfulness of Fatima Zahra, there are also many such hadith. Among them is one reported by
Hafiz Abu Nu'aim Ispahani in his Hilyatu'l-Auliya, vol. II, p. 42, from A’ysha, who said: "I have never seen
any one more truthful than Fatima except her father."

Hafiz: Your claim that this verse was revealed in praise of those five persons cannot be accepted. In
these debates you have demonstrated an extensive knowledge about our books. You should admit that
in this case you are mistaken, since commentators like Qazi Baidhawi and Zamakhshari believe that this
Holy verse was revealed in praise of the wives of the Prophet. And if there is any report that it was
revealed in praise of those five persons, it must be a weak one.

The reason is that the verse in itself proves contrary to that meaning. The context of the "Verse of Purity"
is connected with the wives and the middle part cannot be taken out of context.
Proving that the verse of purity was not in praise of the
Prophet's wives

Well-Wisher: The claim advanced by you is refutable from many points of view. You have said that the
parts that precede and follow the verse are connected with the Prophet's wives, and hence the Ahlul
Bayt are excluded from this Holy verse.

I reply that, as often happens in the course of our talk, we shift attention from one person to another and
then return to the first person. There are many examples of this in the couplets of eminent Arab writers
and poets.

In the Holy Qur'an itself there are many examples of this kind. In fact, if you examine the chapter in
question, al-Ahzab (the clans), after addressing the wives, attention is turned to the believers. Then
subsequently, the wives are addressed. Time does not permit me to submit more elaborate evidence to
explain the point further.

Second, if this verse were about the wives of the Holy Prophet, the pronoun used in it would have been
feminine. But since the pronoun is masculine, we know that reference is not to the wives, but to the
progeny of the Holy Prophet.

Nawab: If Fatima is also included in this group why was the feminine not used?

Well-Wisher: (Turning to the ulama’) Gentlemen: you know that in this verse, although Fatima is one of
the referents, the masculine is used because of its preponderance. That is, in a group of both males and
females, more weight is attached to the males.

In this verse the use of the masculine is itself a proof that this statement is not weak, but has full force.
Besides this, in view of the majority of the male members, the pronoun should be in the masculine
gender because in the Holy Five there is one woman and four men.

Of course had this verse been about the wives of the Holy Prophet, the use of masculine for the females
would have been utterly wrong. Apart from this, the conclusion drawn from the authentic hadith in your
own books is that this Holy verse was revealed in praise of the progeny and not in reference to his
wives.

Even though he was an extreme fanatic, Ibn Hajar Makki says in his Sawa'iq al-Muhriqa that most
commentators believe that this verse was revealed in praise of ‘Ali, Fatima, Hasan, and Husain.

Wives of Prophet are not included in Ahlul Bayt

Leaving aside these arguments, the wives of the Holy Prophet are not included in the Ahlul Bayt.
It is narrated in Sahih Muslim and Jam'u'l-Usul that Hasan Ibn Samra asked Zaid Ibn Arqam whether the
wives of the Holy Prophet were included in his Ahlul Bayt. Zaid said: "By Allah, no. A wife remains with
her husband for a certain period, but when he divorces her, she goes to her father's home, joins her
mother's family, and is completely cut off from her husband. The Ahlul Bayt are those members of the
family of the Holy Prophet for whom charity is forbidden. They will not be separated from the Ahlul Bayt
wherever they go."

Apart from the unanimity of views among the Ithna' Ashari Shi’as about the Holy progeny, there are
many hadith recorded in your own books, which disprove the assumption that the wives of the Prophet
are included in his Ahlul Bayt.

Numerous hadith concerning "verse of purity" being in praise of

Holy Five

Imam Tha'labi in Tafsir al-Kashfu'l-Bayan; Imam Fakhru'd-d Razi in Tafsir al-Kabir, vol. VI, p. 783;
Jalalu'd-din Suyuti in Durru'l-Mansur, vol.V,p.199 and Khasa'isu'l-Kubra, vol. II, p. 264; Nishapuri in his
Tafsir, vol. III; Imam Abdu'r-Razzaq ar-Ra'sani in Tafsir Rumuzu'l-Kunuz; Ibn Hajar Asqalani in Isaba,
vol. IV, p. 208; Ibn Asakir in Ta'rikh, vol. IV, pp 204 and 206; Muhibu'd-din Tabari in Riyazu'n-Nuzra, vol.
II, p. 188;

Muslim Ibn Hajjaj in Sahih, vol. II, p. 133 and vol. VII, p. 140; Nabhani in Sharafu'l-Mu'ayyid, Beirut
Edition, p. 10; Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.100, with six authentic hadith
and Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.33, in the authority of Sahih Muslim
relying on the narration of Ummu'l-Mu'minin A’ysha; ten narrations from Tirmidhi, Hakim Ala'u'd-Dowlat
Semnani, Baihaqi, Tibrani, Muhammad Ibn Jarir, Ahmad Ibn Hanbal, Ibn Abi Shaiba, Ibn Munzir, Ibn
Sa'd, Hafiz Zarandi, and Hafiz Ibn Mardawiyya as narrations of Ummu'l-Mu'minin Umm Salma, ‘Umar Ibn
Abi Salma, (who had been brought up by the Holy Prophet), Anas Ibn Malik, Sa'd Ibn Abi Waqqas,
Wathila Ibn Asqa', and Abu Sa'id Khudri said that the "Verse of Purity" was revealed in praise of the Holy
Five.

Even Ibn Hajar Makki, despite his being opposed to the Shi’as in many respects has acknowledged its
real meaning in seven ways. He says in Sawa'iq al-Muhriqa that this verse was revealed in praise of
Muhammad, ‘Ali, Fatima, Hasan, and Husain and that only these Holy personalities were referred to in
this verse.

Sayyid Abu Bakr Ibn Shahabu'd-din Alawi in his Kitab al-Rashqatu's-Sa'adi min Bahr al-Faza'il Bani
Nabiu'l-Hadi (printed by A'lamiyya Press, Egypt, 1303 A.H.), ch. 1, pp 14-19, narrates from Tirmidhi, Ibn
Jarir, Ibn Munzir, Hakim, Ibn Mardawiyya, Baihaqi, Ibn Abi Hatim, Tibrani, Ahmad Ibn Hanbal, Ibn Kathir,
Muslim Ibn Hajjaj, Ibn Abi Shaiba, and Samhudi on the basis of studies of the works of your ulama’, that
this Holy verse was revealed in praise of the Holy Five persons.
In Jam'i-Bainu's-Sihahu's-Sitta, Mauta of Imam Malik Ibn Anas, Sahih of Bukhari and Muslim, Sunan of
Abu Dawud and Sijistani, and Tirmidhi, Jam'u'l-Usul and other books, your ulama’ and historians
generally admit that this verse was revealed in praise of the Holy Five. And according to your sect, this
hadith has been transmitted without interruption.

Hadith of Umm Salma about 'harrira'(a sweet liquid food) of

Fatima and revelation of "verse of purity"

Many narrators of hadith have recorded the incident concerning harrira. Among them are Imam Tha'labi
in his Tafsir, Imam Ahmad Ibn Hanbal in his Musnad, and Ibn Athir in his Jam'u'l-Usul, quoting from the
Sahih of Tirmidhi and Muslim: all narrate from the wife of the Holy Prophet, Ummu'l-Mu'minin Umm
Salma, who said: "The Holy Prophet was in my house when Fatima brought a cup of harrira to him. At
that time he was sitting on the porch where he used to sleep. He had a Khaibari mantle under his feet. I
was offering prayers in my apartment.

The Prophet asked Fatima to call her husband and sons. Soon ‘Ali, Hasan, and Husain came in and all
shared the harrira. Gabriel appeared and revealed this Holy verse to the Prophet:

'Allah only desires to keep away the uncleanness from you, O people of the house! and to purify
you with a (thorough) purifying.' (33:33)"

"Then the Holy Prophet covered all of them with his mantle, raised his hands towards the sky, and said:
'O Allah, these constitute my progeny. Keep them away from every impurity and purified with perfect
purification.'"

Umm Salma says that she moved forward and desired to enter the mantle saying: "O Prophet of Allah,
may I also join the group?" The Holy Prophet replied: "No, remain in your own place, you are in virtue."
This meant that she could not be included among the Ahlul Bayt and attain their rank, but that her end
was to be good.

Imam Fakhru'd-din Razi in his Tafsir adds that the Prophet said: "All sins have been withheld from you"
and "You have been given robes of blessings." It is of course very strange of your unjust ulama’, who
write in their authentic books that ‘Ali and Fatima were included in the "Verse of Purity" (and the greatest
impurity is telling lies). Yet they reject ‘Ali's Imamate (vicegerency) and refuse to accept his evidence in
support of Fatima about her claim to Fadak. It is not understood on what criterion the claimants of justice
form a judgment.

Fadak was taken away for political reasons

Now let us come back to our original point. Was it proper to reject the statements of ‘Ali and Fatima and
deprive them of their right, but accept Jabir's claim without any hesitation although he was only an
ordinary Muslim?

Hafiz: It can never be accepted that the Caliph of the Holy Prophet, who was extremely close to the Holy
Prophet, would be inclined to usurp Fadak. Certainly Fadak was of no use to the Caliph, who had the
entire Baitu'l-Mal (public treasury) of the Muslims under his control.

Well-Wisher: It is quite plain that he did not need it. But the political group of that time considered it
necessary to ruin the Holy family of the Holy Prophet. They subjected these purified ones to all kinds of
worries, afflictions, and poverty, so that they could not think of caliphate. Worldly men do whatever is
necessary to make themselves prosper in this world.

These politicians realized that if the grand family had control over worldly wealth, people would certainly
incline towards them. Political considerations drove them to usurp Fadak and to close all their avenues
of financial means.

Khums interdicted

Among the things banned for them was the khums, on which so much stress has been laid in the Holy
Qur'an. Since Allah had forbidden charity for the Holy Prophet and his descendants, the door of khums
was opened to them. He says in the Holy Qur'an, Anfal (The Spoils of War):

"And know that whatever thing you gain, a fifth of it is for Allah and for the Messenger and for the
near of kin and the orphans and the wayfarer." (8:41)

This provision was made so that the progeny of the Holy Prophet might live in peace and might not need
the help of their community. But soon after the demise of the Holy Prophet, they were deprived of this
privilege also. Caliph Abu Bakr denied this right of the Ahlul Bayt and said that khums should be used for
war materials. The Prophet's family was thus made helpless from all sides.

Imam Shafi'i Muhammad Ibn Idris tells about it in his Kitabu'l-Umm, p. 69: "The descendants of the Holy
Prophet for whom Allah has apportioned khums in place of charity, cannot be given any share, great or
small, out of the compulsory charities. It is forbidden for them to accept it. Those who deliberately give
compulsory charity to them will not be absolved from their responsibilities. By denying the right of khums
to them, charity, which is forbidden to them, will not become lawful.

Even during the caliphate of ‘Umar Ibn Khattab, the progeny of the Holy Prophet were deprived of their
rightful claim on the grounds that the amount of khums was so large that it could not be given to the near
relations of the Holy Prophet. It was decided that the money should be used for military expenditures.
They are deprived of this right to this day.

Hafiz: Imam Shafi'i says that khums should be divided in five parts: one part goes to the Holy Prophet,
which is used for the expenses and needs of the Muslims, the second part is for his near relatives and
the remaining three parts are for orphans, the needy, and travelers.

Well-Wisher: Commentators in general agree that in the days of the Holy Prophet this verse was
revealed for the help of the descendants and near relatives of the Holy Prophet. Khums was used for
their expenses.

According to Shi’as law, in obedience to the practice adopted by the Prophet's family and by the Holy
Imams and also in conformity with the meaning of the Holy verse cited above, khums is divided into six
parts. The three parts meant for Allah, the Holy Prophet and his nearest relatives go to the Imam and, in
his ghaiba (occultation), to his representative, a mujtahid.

He is a just and expert jurist, who spends the money for the benefit of the Muslims, according to his own
discretion. The remaining three parts are apportioned to orphans, the needy and the pure followers of
the Holy Prophet. But after the demise of the Holy Prophet, this right was denied his descendants.

Your own prominent ulama’, like Jalalu'd-din Suyuti, in his Durru'l-Mansur, vol. III; Tabari, Imam Tha'labi
in his Tafsir al-Kashfu'l- Bayan, Jarullah Zamakhshari in his Kashshaf, Qushachi in his Sharh al-Tajrid,
Nisa'i in his Kitab al-Alfiy, and others unanimously acknowledge the fact that this innovation was
introduced by clever politicians after the demise of the Holy Prophet.

Hafiz: You think that a mujtahid has the right to exercise his discretion. Didn't Caliphs Abu Bakr and
‘Umar exercise their judgment and try to help the Muslims?

Caliph may not pass an order in violation of a clear ordinance of

Allah and the practice of Holy Prophet

Well-Wisher: Of course a mujtahid has the right to form a judgment, but he may not overturn a clear
ordinance. Do you prefer the opinion of Caliphs Abu Bakr and ‘Umar to that of the Qur'anic verse in
question and to the practice of the Holy Prophet? Please be just and tell us whether they had some
particular motives behind all this. A man with common sense would be led to believe that these were not
ordinary affairs, but they aimed at making the family of the Holy Prophet helpless.

Allah has made ‘Ali witness of the Holy Prophet

Apart from all this, Allah has declared ‘Ali the witness of the Holy Prophet. He says in the Qur'an

"Is he then who has with him clear proof from his Lord, and a witness from Him...a guide and a
mercy?" (11:17)

Hafiz: So far as my knowledge goes "who has a clear proof from his Lord" means the Holy Prophet and
"a witness" means the Holy Qur'an. Why do you claim that here "witness" means ‘Ali?
Well-Wisher: I don't express my personal opinion about Qur'anic verses. What we have known from the
progeny of the Holy Prophet is that "witness" here means ‘Ali. The ulama’ and the commentators have
held the same view.

Your celebrated ulama’ have recorded about thirty hadith in support of this. For instance, Imam Abu
Ishaq Tha'labi reports three hadith in Tafsir; Jalalu'd-din Suyuti reports in his Durru'l-Mansur from Ibn
Mardawiyya, Ibn Abi Hatim, and Abu Nu'aim; Ibrahim Ibn Muhammad Hamwaini reports in his Fara'idu's-
Simtain from three sources; Sulayman Balkhi Hanafi reports in his Yanabiu'l-Mawadda from Tha'labi,
Hamwaini, Khawarizmi, Abu Nu'aim, Waqidi and Ibn Abdullah Ansari and others; Hafiz Abu Nu'aim
Ispahani reports from three different sources; Ibn Maghazili Faqih Shafi'i, Ibn Abi'l-Hadid Mu'tazali, Ibn
Muhammad Ibn Yusuf Ganji Shafi'i (see his book Kifayatu't-Talib, ch. 62) and others of your ulama’
report with slight difference in wording that "witness" in this verse means ‘Ali Ibn Abi Talib.

Khatib Khawarizmi writes in his Manaqib that people asked Ibn Abbas what was meant by "witness." He
said: "This refers to ‘Ali, who bore witness to the Holy Prophet." So, according to these testimonies of
your own reliable books, it was incumbent on the community to accept the evidence of ‘Ali.

Allah Himself has called him a witness of the Prophet. Just as the Holy Prophet acknowledged the
distinctive quality of Khazima Ibn Thabit and characterized his evidence equivalent to two Muslims and
bestowed on him the title of Dhu'sh-Shahadatain, Allah Almighty also has expressed in this verse the
exalted position of ‘Ali and has identified him as a "witness" for the Holy Prophet. One wonders on what
religious principle these people decided to reject the testimony of ‘Ali.

Can you accept their judgment that ‘Ali Ibn Abi Talib, who was most averse to temporal wealth and
whose conduct and character were acknowledged by friends and foes alike, was a worldly man? Even
harsher words were used against him, which I cannot utter. They are all recorded in your own books.

So using the words "his personal interest was involved in the case," they tried to convince people that it
was possible for ‘Ali to give false evidence for the benefit of his wife and children. (May Allah excuse my
words!) How strange that although Allah has identified him as a reliable witness, these cunning people
rejected his testimony.

‘Ali's mental anguish

Even though the Qur'an identifies ‘Ali's truthfulness, he suffered because of the accusations of the
politicians. He said in his Shiqshiqayya Sermon: "I endured great pain. It was as though I were being
pricked in the eye and strangled."

These words amply prove the Holy Imam's extreme suffering. He said: "I swear by Allah that the son of
Abu Talib is fonder of death than a suckling is of his mother's breast." When the accursed Abdu'r-
Rahman Ibn Muljim Muradi struck his head with a poisoned sword, he said: "By the Lord of the Ka'ba, I
am victorious."

Gentlemen, what happened should not have happened. But today it is not proper for sagacious ulama’
like you to cause further trouble to the dearly loved one of Allah and His Prophet and create
misunderstanding among uninformed people. You are well aware that tormenting ‘Ali Ibn Abi Talib is
really tormenting the Holy Prophet of Allah.

Hadith condemning tormentors of ‘Ali

Imam Ahmad Ibn Hanbal in his Musnad, Imam Tha'labi in his Tafsir and

Sheikhu'l-Islam Hamwaini in his Fara'id have reported that the Holy Prophet said: "He who oppresses
‘Ali, oppresses me. O people, whoever oppresses ‘Ali shall rise on the Day of Judgment as a Jew or
Christian."

Ibn Hajar Makki on p. 78 of Part II, ch. 9, Tradition 16 from Sa'd Ibn Abi Waqqas and Muhaddad Ibn
Yusuf Ganji Shafi'i in his Kifayatu't-Talib, ch.68, say on proper authority that the Holy Prophet said: "He
who oppresses ‘Ali, verily oppresses me."

I recall another hadith. Permit me to narrate it. To relate a hadith of the Holy Prophet and to hear it is
worship. This hadith has been recorded by Bukhari in his Sahih; Imam Ahmad Ibn Hanbal in his
Musnad; Mir Sayyid ‘Ali Hamadani Shafi'i in Mawaddatu'l-Qurba; Hafiz Abu Nu'aim Ispahani in Manazala
Mina'l-Qur'an fi ‘Ali'; Khatib Khawarizmi in Manaqib and Ibn Maghazili Shafi'i in his Manaqib narrate it.

Hakim Abu'l-Qasim Haskani also narrates it from Hakam Abu Abdullah Hafiz, he from Ahmad Ibn
Muhammad Ibn Abi Dawud Hafiz, he from ‘Ali Ibn Ahmad Ajali, he from 'Ibad Ibn Yaqub, he from Artat
Ibn Habib, he from Abu Khalid Wasti, he from Zaid Ibn ‘Ali, he from his father ‘Ali Ibn Husain, he from his
father, Husain Ibn ‘Ali, he from his father ‘Ali Ibn ‘Ali Talib; each of those narrators said that the Holy
Prophet said while holding a hair of his beard:

"O ‘Ali, he who injures a single hair of yours, really injures me; he who injures me really injures Allah,
and he who injures Allah is cursed by Allah."

Sayyid Abu Bakr Ibn Shahabu'd-din Alawi in his Rashfatu's-Sa'adi min Bahr al-Faza'il Bani Nabiu'l-
Hadi, (printed A'lamiyya Press, Egypt, 1303 A.H.) ch.IV, p. 60, reports from the Kabir of Tabrani, Sahih of
Ibn Habban, and Hakim, on the authority of Amiru'l-Mu'minin, that the Holy Prophet of Allah said: "May
Allah's curse be upon him who grieves me regarding my progeny."

‘Ali was tormented and insulted

Gentlemen, consider what happened. The evidence of ‘Ali was rejected publicly. Fatima's property was
confiscated. Fatima felt this oppressive blow so seriously that she left this world in the prime of her
youth, full of indignation.

Hafiz: It is obvious that in the beginning Fatima was quite indignant, but when at last she saw the
Caliph's verdict was correct, she was no longer angry. At last she left this world perfectly satisfied and
contented.

Fatima remained indignant with Abu bakr and ‘Umar until her
death

Well-Wisher: If what you say is correct, why do your eminent ulama’ write just the reverse of it? For
instance, two reliable scholars, Bukhari and Muslim, write in their Sahih that Fatima rejected Abu Bakr
because she was angry. Because of her displeasure she did not talk to him for the rest of her life. When
she died, her husband, ‘Ali, buried her at night. He did not allow Abu Bakr to join her funeral and offer
prayers for her.

Muhammad Ibn Yusuf Ganji Shafi'i has recorded the same report in his Kifaya, ch.99. Also Abu
Muhammad Abdullah Ibn Muslim Ibn Qutayba Dinawari in his Imama wa's-Siyasa, p.14, writes that
Fatima, while sick in bed, said to Abu Bakr and ‘Umar: "Let Allah and the angels be my witnesses that
both of you have made me indignant. When I meet the Holy Prophet, I will certainly complain against
you." The same book also records: "Fatima was indignant with Abu Bakr and refused to see him for the
rest of her life."

Besides these, there are many other such reports and hadith recorded in your authentic books.

Fatima's distress is Allah’s and Prophet's distress

There is a well known hadith narrated by many of your ulama’, like Imam Ahmad Ibn Hanbal in Musnad;
Sulayman Qanduzi in Yanabiu'l-Mawadda; Mir Sayyid ‘Ali Hamadani in Mawaddatu'l-Qurba; Ibn Hajar in
Sawa'iq, reporting from Tirmidhi, Hakim and others, with a slight difference in wording, that the Holy
Prophet of Allah repeatedly said: "Fatima is a part of my body, she is the light of my eyes, she is the fruit
of my heart, she is my soul between my two sides.

He who grieves Fatima grieves me; he who grieves me, grieves Allah; he who makes her angry, makes
me angry; what pains Fatima pains me."

Ibn Hajar Asqalani, in his al-Isaba fi tamyiz as-Sahaba, quotes from the Sahihs of Bukhari and Muslim
that the Holy Prophet of Allah said: "Fatima is a part of my body; what pains her, pains me; that which
exalts her spiritual attainment exalts my spiritual attainment."

Muhammad Ibn Talha Shafi'i in his Matalibu's-Su'ul; Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, vol. II,
p.40, and Imam Abdu'r-Rahman Nisa'i in his Khasa'isu'l-Alawi, report that the Holy Prophet said: "Verily,
Fatima, my daughter, is a part of my body; what makes her happy, makes me happy; what is painful to
her is painful to me."

Abu'l-Qasim Husain Ibn Muhammad (Raghib Ispahani) narrates in his Mahadhiratu'l-Ubada, vol.II, p.
204, that the Holy Prophet of Allah said: "Fatima is a part of my body; hence, he who enrages her,
enrages me."

Hafiz Abu Musa Ibn Muthanna Basri (died 252 A.H.) in his Mu'ajam; Ibn Hajar Asqalani in Isaba, vol.IV,
p.35; Abu Ya'la Musili in his Sunan; Tibrani in Mu'ajam; Hakim Nishapuri in Mustadrak, vol.VII, p. 154;
Hafiz Abu Nu'aim Ispahani in Faza'ilu's-Sahaba; Hafiz Ibn Asakir in Ta'rikh al-Shami; Sibt Ibn Jauzi in
Tadhkira, p. 175; Muhibu'd-din Tabari in Dhakha'ir, p. 39, Ibn Hajar Makki in Sawa'iq, p. 105 and Abu
Irfanu's-Subban in As'afu'r-Raghibin, p.171, have reported that the Holy Prophet said to his daughter: "O
Fatima, verily, if you are angry, Allah is also angry; if you are happy, Allah is also happy."

Muhammad Ibn Isma'il Bukhari in his Sahih, in the chapter Manaqib Qarabat al-Rasulullah, p.71, quotes
from Miswar Ibn Makhrama who said that the Holy Prophet said: "Fatima is a part of my body, so
whoever enrages Fatima, verily, enrages me."

There are many such hadith recorded in your authentic books, like Sahih of Bukhari; Sahih of Muslim;
Sunan of Abu Dawud; Tirmidhi; Musnad of Imam Hanbal; Sawa'iq al-Ibn Hajar; and Sheikh Sulayman
Balkhi's Yanabiu'l-Mawadda. How would you reconcile these hadith with reports which say that Fatima
did not leave this world angry with those persons?

Allegation about ‘Ali’s intending to marry Abu Jahl's daughter

Sheikh: These hadith are correct, but it is also reported about ‘Ali that, when he intended to marry Abu
Jahl's daughter, the Prophet of Allah became angry with him and said: "Whoever grieves Fatima grieves
me, and whoever grieves me is the accursed one of Allah."

Well-Wisher: We should accept or reject things using common sense and wisdom. Allah says in the
Holy Qur'an:

"Therefore give good news to my servants, those who listen to the word, then follow the best of
it; those are they whom Allah has guided, and those it is who are the men of understanding."
(39:19)

A report was narrated by your elders. Today you support their words without assessing their merits. I am
obliged to give you a brief reply. First, your own ulama’ have acknowledged the fact that ‘Ali was
included in the "Verse of Purity" and was perfectly pure. Second, in the verse of Mubahala, Allah has
called him the "self" of the Holy Prophet, as we have already discussed on previous nights. We have
shown that he was also the "gate of the knowledge of the Holy Prophet of Allah" and was fully aware of
Qur'anic injunctions and ordinances.
He knew that Allah said in the chapter of Ahzab (the clans) of the Holy Qur'an:

"And it does not behoove you that you should give trouble to the Messenger of Allah." (33:53)

Since this is true, how could ‘Ali do or say anything that would annoy the Holy Prophet? And how can
one imagine that the embodiment of virtue i.e., the Holy Prophet would be displeased with that exalted
personality who was loved by Allah? And would he be displeased for an act permitted by Allah, as He
says in the Holy Qur'an:

"Then marry such women who seem good to you, two, or three, or four"? (4:3)

This order of nika (marriage) is of general significance and is meant for the whole community as well as
for the prophets and vicegerents. And if we suppose that Amiru'l-Mu'minin had any such intention, it was
permitted for him.

The Holy Prophet of Allah could not resent any permissible act, nor did he use such words. Every
sensible man, after careful consideration, would know that this report is one of the forged reports of the
Bani Umayya. Your own eminent scholars admit this fact.

Fabricating of hadith during Mu'awiya's period

Ibn Abi'l-Hadid Mu'tazali quotes a report from his leader and teacher, Abu Ja'far Iskafi Baghdadi, in his
Sharh al-Nahju'l- Balagha, vol. I, p.358, that Mu'awiya Ibn Abu Sufyan had formed a group of
companions and the 'tabi'in' (the 'second' generation which immediately followed the Prophet) for the
purpose of forging hadith in condemnation of ‘Ali. Their purpose was to make him a target of reproach so
that the people would keep aloof from him.

Among them were Abu Huraira, Amr Ibn As, Mughira Ibn Shaiba, Urwa Ibn Zubair, one of the tabi'in was
also with them. Abu Ja'far Iskaf has also referred to some of their fabricated hadith. Speaking about Abu
Huraira, he says that he was the man who narrated a hadith purporting to show that ‘Ali sought to take
Abu Jahl's daughter in marriage during the time of the Holy Prophet.

This made the Holy Prophet angry, and he said from the pulpit, "A friend of Allah and an enemy of Allah
cannot be together. Fatima is a part of my body. He who grieves her grieves me. He who wants to marry
Abu Jahl's daughter should seek separation from my daughter."

After this, Abu Ja'far says that this hadith is known as the hadith of Karabisi', since every baseless hadith
is called 'karabisi' (literally 'a clothes-seller'). Ibn Abi'l-Hadid says that this hadith is reported in the two
Sahihs of Bukhari and Muslim from Miswar Ibn Makhrama az-Zahr.

And Sayyid Murtaza Alamu'l-Huda, who was one of the greatest ulama’ of the Shi’as, says in his book
Tanzia'u'l-Anbia wa'l-A'imma that this report was narrated by Husain Karabisi, who is known for his
extreme opposition to the Holy Ahlul Bayt.

He belonged to the Nawasib and was one of the bitterest enemies of this exalted family. His report is not
acceptable. According to hadith recorded in your own authentic books, ‘Ali's enemy is a munafiq
(hypocrite). The munafiq, according to the Holy Qur'an, is an infernal being. Therefore his report is
without merit.

Besides this, the hadith condemning people who caused annoyance to Fatima are not confined to
Karabisi's statement or the forged report by Abu Huraira about Abu Jahl's daughter. There are many
other hadith on this topic.

Among them is one reported by Parsa of Bukhara in his Faslu'l-Khitab; one by Imam Ahmad Ibn Hanbal
in Musnad and by Mir Sayyid ‘Ali Hamadani Shafi'i in Mawadda XIII of Mawaddatu'l-Qurba, on the
authority of Salman Muhammadi, that the Holy Prophet said:

"Fatima's love is useful to us in a hundred places, the easiest of them being Death, the Grave, the Mizan
(the Balance), Sirat (the bridge) and the Questioning. So, if my daughter, Fatima, is pleased with
somebody, I am also pleased with him. If I am pleased with somebody, Allah is also pleased with him.

If my daughter, Fatima, is displeased with somebody, I am also displeased with him. If I am displeased
with him, Allah is also displeased with him. Woe be to him who oppresses Fatima and her husband.
Woe be to him who oppresses ‘Ali and Fatima and their Shi’as."

I ask you what conclusion you draw in light of these authentic hadith and the hadith recorded by Bukhari
and Muslim that Fatima remained indignant with Abu Bakr and ‘Umar until she died.

Misunderstanding about Fatima’s indignation being non-

religious

Hafiz: The hadith are of course correct and are recorded in detail in our authentic books. In fact, I also
doubted Karabisi's report that ‘Ali wanted to ask Abu Jahl's daughter to marry him. I did not believe it,
and now I am indeed thankful that you have solved this problem for me.

Second, in these hadith "indignation" means religious indignation and not ordinary worldly indignation.
Her indignation regarding Abu Bakr and ‘Umar, which is recorded in all our reliable books, was not
religious.

That is, Fatima did not feel angry with Abu Bakr and ‘Umar because they violated any religious
injunction. Of course, if anyone had aroused her religious indignation, he would have been subject to his
Prophet's curse.

But in fact Fatima's anger resulted from a change in her condition, which every sensitive person feels
when he fails to achieve his object. Since Fatima had made a request for Fadak and the Caliph did not
accept her claim, she was naturally affected by it and felt indignant at that time. But later this slight
displeasure disappeared from her mind, and she was satisfied with the decision of the Caliph.

The proof of her satisfaction was her silence. And when ‘Ali took the reins of the caliphate, he did not for
all his supreme authority; take back Fadak under his control. This, too, is proof that he was satisfied with
the decision of the previous caliphs.

Fatima was free from worldly attachment

Well-Wisher: First, you said that Fatima's anger was not religious but worldly. You have expressed this
view without careful study. According to the principles of the Qur'anic verses and the hadith of the Holy
Prophet, no perfect believer would ever show such indignation, not to speak of Fatima, whose eminence
is evident from the "Verse of Purity": "Verse of Mubahala" and the Sura Hal Ata of the Holy Qur'an. (76:1)

There are numerous hadith in your and our authentic books that Fatima occupied the highest rank of
iman (belief) and that the Holy Prophet had explicitly said about her: "Verily, Allah has filled my daughter,
Fatima, with belief from head to foot."

Fatima's indignation motivated by religion

Any believer, man or woman, whose special mark is to admit the truth, would never show any
indignation when a judge issues a just order. Nor would such a believer cling to that anger and wrath till
his death insisting in his will that none of those who were in any way connected with those orders should
be allowed to join in his funeral prayers.

Moreover Fatima, about whose purity Allah Himself gives evidence, could never make a false claim, so
that a judge might reject her claim.

Second, if Lady Fatima's indignation was merely "worldly indignation" as you call it, or her
disappointment in having her claim rejected, her anger should have subsided soon, particularly after the
regret shown by those responsible for her anger. There should have been no grief in her heart.

The Holy Prophet said: "One of the signs of a believer is that he does not naturally nurse any grudge
based on carnal sentiments, against anybody." Also the Holy Prophet said: "If a believer happens to
commit a fault, the aggrieved believer does not feel antipathy towards him for more than three days."

So the pure and truthful Fatima Zahra, who was, according to the testimony of Allah Almighty, imbued
with faith from head to foot, could never bear malice against anybody. And it is acknowledged by both
sects that Fatima left this world angry with Abu Bakr and ‘Umar.

So it follows from this that Fatima's indignation was purely religious. When she saw that the order was
passed against her in violation of the commands of Allah and her Holy father, she felt furious with
religious displeasure and this was that anger, which incurred Allah's and His Prophet's wrath.

Fatima's silence did not indicate her acquiescence

Third, you have said that since Fatima's silence meant that she acquiesced in the decision. Here again
you are mistaken. Silence does not necessarily mea nconcurrence. Sometimes the oppressor's rigidity
forces acquiescence.

Fatima was not only grieved, but she left this world indignant. Both Bukhari and Muslim wrote: "Fatima
was indignant with Abu Bakr. She kept aloof from him and did not talk with him for the rest of her life."

‘Ali was not free to act during his caliphate

Fourth, you said that because ‘Ali did not, during the period of his caliphate, take possession of Fadak
and return it to the descendants of Fatima, this indicated his acquiescence in the decision of the
previous caliphs. Even here you are mistaken. The Holy Imam was not free to act during the period of
his caliphate so as to have stopped any innovation or restore any right. Whenever he intended to take
such a step, there was immediate opposition.

If he had returned Fadak to the descendants of Fatima, his opponents, particularly Mu'awiya and his
followers, would have claimed that ‘Ali acted against the practices adopted by Abu Bakr and ‘Umar.
Besides this, in order to pass such orders, authority and independence were necessary.

But people had not allowed him such power. He could not introduce anything which would have violated
the precepts and practices of the previous caliphs. ‘Ali's powerlessness is evident from the following two
examples.

Since the previous caliphs had removed the pulpit from its place where the Prophet had placed it, the
Holy Imam intended to return it to its original place. But the people opposed him and would not tolerate
anything contrary to the practice of Abu Bakr and ‘Umar, even though it might be compatible with the
practice of the Holy Prophet.

Similarly, when the Holy Imam forbade the people to offer congregational tarawih prayers, they rose
against him and claimed that ‘Ali wanted to change the way of Caliph ‘Umar.

Nawab: Respected Sir! What was tarawih, which ‘Ali forbade be offered in congregation?

Well-Wisher: Literally tarawih is the plural of tarawia, which meant "sitting." Later it came to mean "sitting
for rest" after the four rak'ats of prayer during the Ramadhan nights. Then it came to mean four rak'ats of
recommended prayer. It is a clear ruling of Islamic jurisprudence that only obligatory prayers may be
offered in congregation, whereas recommended prayers in congregation are prohibited. The Holy
Prophet himself said:

"Verily, the offering of nafila (recommended prayers) in congregation during the nights of Ramadhan is
an innovation. The Namaz al-Chasht (sometimes called Dhuha and recited in the forenoon) is a sin. O
people! Do not say nafila prayers of Ramadhan in congregation, and do not offer Namaz al-Chasht. To
be sure, performing a minor act of worship which is according to the Sunna is better than performing a
major act of worship which is an innovation. Let it be known to you that every innovation is a
transgression and every transgression leads to Hell."

One night during the period of his caliphate in 14 A.H. ‘Umar entered the mosque. He saw that the
people had gathered there. He asked them why they had come together. The people said that they had
assembled to offer Sunna prayers. ‘Umar said: "This performance is an innovation, but it is a good
innovation."

Bukhari quotes in his Sahih from Abdu'r-Rahman Ibn Abdu'l-Qari that when the caliph saw the people
offering prayers individually, he told them that congregational prayer was preferable. He ordered Ubayy
Ibn Ka'b to lead the prayers in congregation. When he came to the mosque on the next night, he saw the
people offering congregational prayers in obedience to his command. He said: "How good an innovation
it is."

It became the common practice until the time of Amiru'l-Mu'minin. He prohibited it, saying that since it
did not exist in the time of the Holy Prophet, it was then forbidden; in fact it should not be allowed to
continue.

When he came to Kufa, the Kufans asked the Holy Imam to appoint for them an Imam to lead the nafila
prayers during the nights of Ramadhan. The Imam forbade them to offer that prayer in congregation. In
spite of that, since the people had been accustomed to it, they did not follow the Imam's order. As soon
as the Imam left that place, they gathered together and appointed one of them to lead the prayers in
congregation.

The news soon reached the Holy Imam, who called his eldest son Imam Hasan and asked him to take a
dagger and forbid those people to offer recommended prayers in congregation. When the people saw
this, they made loud cries saying: "O ‘Ali! Hasan has come, and he does not allow us to offer prayers."

Although they knew that this practice of offering communal recommended prayers did not exist during
the time of the Holy Prophet, they did not follow ‘Ali's command which conformed with the orders of the
Holy Prophet.

So how could ‘Ali restore Fadak to the descendants of Fatima? If he had done so and said that it had
been unjustly confiscated, the people would have cried that ‘Ali Ibn Abi Talib was inclined towards the
world and was usurping the right of the Muslims for their own descendants.
Hence, he thought it proper to be patient. Since the real claimant had left this world, he suspended his
claim to it, so that when the last of the divinely guided Imams comes to restore rights to their just
claimants, he will secure his right.

In such a state of affairs the silence of the Holy Imam did not mean that he was satisfied with the
decision. If he had considered the action of the previous caliphs just, he would not have argued his case
before them. Also, he would not have expressed his anguish and displeasure and would not have
invoked Allah to be the arbiter.

It is recorded in Nahju'l-Balagha that ‘Ali in a letter to the Governor of Basra, Uthman Ibn Hunaif Ansari
wrote: "Among those things on which the sky casts its shadow was Fadak, which was in our possession.
But a group showed niggardliness and the other side, Fatima, and her descendants withdrew from
pursuing their claim. And the best Judge is Allah."

You said that Fatima was satisfied with the decision in the last days of her life and pardoned those
responsible for it. I am afraid you are mistaken here. As has been proved beyond doubt earlier through
reliable hadith that oppressed Lady remained indignant until she died.

Abu bakr and ‘Umar tried to visit Fatima to explain their point,
but in vain

To prove my point of view I should like to submit the following report. Abu Muhammad Abdullah Ibn
Muslim Ibn Qutayba Dinawari (died 276 A.H.) in his Ta'rikh al-Khilafa'i'r-Rashidin, known as Al-Imama
wa's-Siyasa, vol. I, p. 14 and others of your ulama’, like Ibn Abi'l-Hadid, write in their authentic books:

"‘Umar asked Abu Bakr to go with him to visit Fatima. They had certainly enraged her. (Some reports
say that it was Abu Bakr, who asked ‘Umar to go with him to visit Fatima. This seems more plausible.)

In short, both of them went together to the door of Fatima but she did not allow them to visit her. When
they asked ‘Ali to intervene, he remained silent, but he allowed them to go in. When they went in and
saluted her, she turned her face to the wall. Abu Bakr said: 'O part of the Prophet's liver, by Allah, I value
the relationship of the Holy Prophet with you more than my relationship with my daughter, A’ysha.

Would that I had died soon after the Holy Prophet of Allah. I know your rank and position more than any
one else. If I have deprived you of your right of heritage, it was really because of the Holy Prophet,
whom I myself heard saying: 'We prophets do not leave any heritage. What we leave is charity (for the
Muslims).'

Fatima then said to Amiru'l-Mu'minin that she would remind them of a hadith of the Holy Prophet and
ask them to say in the name of Allah if they had not heard the Holy Prophet saying it: 'Fatima's pleasure
is my pleasure; Fatima's indignation is my indignation. So one who loves my daughter Fatima loves me;
one who pleases Fatima, pleases me. One, who offends Fatima, offends me.'

Both of them said: 'Yes we heard these words from the Holy Prophet of Allah.' Then Fatima said: 'I call
Allah and His Angels to witness that both of you have offended me and did not treat me justly. When I
meet the Holy Prophet I will certainly complain to him of you both.'

Abu Bakr realized the seriousness of Fatima’s anger

Abu Bakr, being troubled at these words, began to weep and said: 'I seek Allah's shelter from the Holy
Prophet's anger.' Fatima began to weep and said: 'I swear by Allah that I will certainly call down curses
upon you in all my prayers.'

After hearing this, Abu Bakr went out, weeping. People gathered round him and consoled him. To them
he said: 'Woe be to you. You are all happy, sitting with your wives comfortably, but I am in this wretched
state. I do not need your allegiance. Rid me of it. By Allah, after what I have seen and heard from
Fatima, I do not want any Muslim to suffer the burden of allegiance to me.'"

These reports, related by your own notable ulama’, show that the oppressed Fatima remained indignant
with Abu Bakr and ‘Umar until the last hour of her life.

Fatima was buried at night, a proof of her lasting displeasure

with Abu Bakr and ‘Umar

The clearest proof of Fatima's anger in this regard is that she made the following will to her husband,
Amiru'l-Mu'minin ‘Ali: "None of those persons who have oppressed me and snatched away my right
should be allowed to join my funeral. They are certainly my and the Holy Prophet's enemies. Do not
allow any one of them or their associates to offer funeral prayers for me. Bury me at night when people
are asleep."

Bukhari writes in his Sahih that ‘Ali complied with Lady Fatima's will and buried her at night quietly.
People tried their best to find where Fatima was buried, but they could not. It is unanimously accepted
that Fatima was, according to her will, buried at night. The Holy Prophet left a single daughter to serve
as his memory.

Your own ulama’ agree that he said: "Fatima is a part of my body. She is my legacy and trust. Respect
her as you respect me. Never do anything to incite her anger against you. If she is angry with you, I also
will be angry with you."

Mir Sayyid ‘Ali Hamadani Faqih Shafi'i writes in his Mawaddatu'l-Qurba that the Holy Prophet said:
"Those who grieve Fatima will be strictly dealt with by me on the Day of Judgment. Fatima's pleasure is
my pleasure, and Fatima's anger is my anger. Woe be to him with whom Fatima is indignant."
How tragic is it that for all these declarations, the Community not only ignored her but also snatched
away her right and caused her so intense torment. Even while still a young woman, she declared: "I was
subjected to so many troubles that if days had been subjected to such troubles, they would have turned
into nights."

Ninth Session, Friday night, 2nd Sha'ban 1345

A.H.

Sheikh: You always fault the actions of the Sunnis but do not care about the ways of the Shi’as. You
unjustly defend them although their actions are depraved.

Well-Wisher: I am accustomed to defending the truth. Our Imam, Amiru'l-Mu'minin, exhorted his sons,
particularly Hasan and Husain, in these words: "Always speak the truth and perform your deeds in light
of the hereafter. Be hostile to the oppressor and help the oppressed. "

If I have found fault with the opponents or defended the Shi’as, I have done so in support of the truth.
What I complained of was based on logical reasoning. I will listen to your charges concerning
wrongdoing of the Shi’as.

Shi’as accusing A’ysha of adultery and its reply

Sheikh: The worst thing that the Shi’as are guilty of is that they accuse Ummu'l-Mu'minin A’ysha of
adultery. It is an acknowledged fact that she had the honor of sexual intercourse with the Holy Prophet
of Allah and that she was his loving wife. They do not realize what this slanderous accusation leads to.
Have they not read sura an-Nur (Light) of the Holy Qur'an? Allah says:

"Bad women are for bad men and bad men are for bad women. Good women are for good men
and good men are for good women." (24:26)

Well-Wisher: First the charge that the Shi’as accuse Ummu'l-Mu'minin A’ysha of immoral actions and
adultery is absolutely false. Never has such a thing been said by Shi’as. This assertion is a blatant
calumny circulated centuries ago by the Nawasib and Khawarij in order to instigate confusion.

They attributed to the Shi’as what they themselves said. Subsequently others, without making inquiries,
attacked the Shi’as as you are now doing. If you would study Shi’as books, you would not find anywhere
that Ummu'l-Mu'minin A’ysha has been accused of adultery.
A’ysha's exoneration from the charge of adultery

If you read the Shi’as histories and commentaries, you will see how they have defended Ummu'l-
Mu'minin A’ysha from the charges of adultery. The fact is that such reports were made by a group of
hypocrites during the time of the Holy Prophet. Some of those involved were Mista Ibn Uthatha, Hasan
Ibn Thabit and Abdullah Ibn Ubayy.

Concerning A’ysha's exoneration from the false charges of the hypocrites, seven verses were revealed
in the Holy Qur'an. Shi’as believe that to make a false charge of adultery or immoral action against any
Muslim is unlawful, not to mention a wife of the Holy Prophet, whether she is A’ysha or Hafsa.

A husband and wife do not necessarily share the same level of

attainment

Second, the Holy verse you have recited does not mean what you have said. It is not necessarily so that
if a husband is a virtuous believer and worthy of Paradise that his wife will be the same. There are many
instances which prove that spouses may attain different levels of virtue.

Allah says in the Sura Tahrim (The Prohibition):

"Allah sets forth an example to those who disbelieve, the wife of Noah and the wife of Lot: they
were both under two of Our righteous servants, but they were unfaithful to them, so they availed
them nothing against Allah, and it was said: 'Enter the fire with those who enter.' And Allah sets
forth an example to those who believe, the wife of Pharaoh when she said: 'My Lord! Build for me
a house with Thee in the Garden and deliver me from Pharaoh and his doing, and deliver me from
the unjust people.'" (66:10-11)

Sheikh: It is strange that during this short period there appears to be a clear inconsistency in your
statements.

Well-Wisher: Please tell me what you see as inconsistent.

Sheikh: At one point you say that accusing anybody of adultery is unlawful but at another you say that
Noah's and Lot's wives were unfaithful to their husbands. Are these two sentences not inconsistent with
each other? Is it not unbecoming of you to accuse the wives of the prophets of adultery and
faithlessness?

Well-Wisher: I am sure you know you are adopting a deceptive manner. You know very well what
"faithlessness" means in the Holy verse referred to earlier.
Meaning of faithlessness of Noah’s and Lot’s wives

It is strange of you that you mistake faithlessness to mean adultery though there is a vast difference
between the two. The wives of the prophets were absolutely free from adultery. Here the discussion is
about their faithlessness.

First, if a wife of a prophet acts against the instructions of her husband, she is certainly faithless.
Second, I am not the one who says that they proved faithless. The Qur'an itself states it: "They were
unfaithful to their husbands," and unfaithfulness was not adultery. As I have said earlier, the wives of the
prophets were free from this kind of unfaithfulness. So the meaning of their unfaithfulness was
disobedience.

The Prophet Noah's wife was opposed to her husband and used to insult him in public. She said: "My
husband is mad. Since I am associated with him all day and night, I know his true state. Do not be
deceived by him." The Prophet Lot's wife used to inform the people of every guest that came to his
house. She used to create mischief by disclosing the secrets of the house to his enemies.

Faithlessness of wives does not imply impurity

According to Qur'anic commentators and also according to the statements of the infallible ones, the
meaning of the verse of the sura an-Nur (Light) from which you make your point is that impure women
deserve impure men and impure men are inclined towards them. Pure women deserve pure men and
pure men are inclined towards them. In the same chapter in the preceding verse Allah says:

"The fornicator shall not marry any but a fornicatress or idolatress and (as for) the fornicatress,
none shall marry her but a fornicator or an idolater." (24:3)

In short, the Holy verse "impure women are for impure men..." in no way proves your point.

Reference to A’ysha's conduct

The criticism of A’ysha is not due to prejudice. It is because of her wrong conduct. She committed
misdeeds which no other wife of the Holy Prophet, including Hafsa, daughter of ‘Umar, did. Moreover,
the Shi’as' criticism is strictly within the bounds of the comments made by your own ulama’, who have
reported that this anxious woman committed serious wrongs.

Sheikh: Is it proper for a noble man like you to make such charges against Ummu'l-Mu'minin?

Well-Wisher: All the wives of the Holy Prophet except Ummu'l-Mu'minin Khadija, are of equal rank.
Umm Salma, Suda, A’ysha, Hafsa, Maimuna, and the others in our view all are Ummu'l-Mu'minin.

But A’ysha's conduct and her words were certainly different from those of the other women. Again, this is
not merely my version, but your own prominent ulama’ have written that her life was blemished. The
good and bad actions of people cannot remain hidden forever. Eventually truth reveals itself.

Sheikh: Assuredly, because she opposed ‘Ali, you find fault with her regarding insignificant matters.

Well-Wisher: We do not find fault regarding insignificant matters. A’ysha's opposition to Amiru'l-
Mu'minin, Imam Hasan, Imam Husain, and the Ahlul Bayt is a separate issue. But the foundation of the
ugly history of her life had been laid during the period of the Holy Prophet himself. She used to vex and
torment him.

Sheikh: It is strange that you consider Ummu'l-Mu'minin A’ysha, the beloved wife of the Holy Prophet, so
morally debased that you dare to say that she vexed the Holy Prophet. How can we accept your
assertion when Ummu'l-Mu'minin had definitely read the Holy Qur'an and the following verse:

" Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in
this world and the hereafter, and he has prepared for them a chastisement bringing disgrace."
(33:57)

So it is possible for her to vex the Holy Prophet so that she could be cursed by Allah? This is definitely
one of the slanders of the Shi’as.

Well-Wisher: No it is not a lie! Regarding these Holy verses, I admit that not only Ummu'l-Mu'minin
A’ysha must have read them, but her father Abu Bakr and other eminent companions must have also
read them. In the light of those reports and hadith which I have mentioned in previous nights, many
truths may be revealed to us provided that we are just.

A’ysha grieved the Holy Prophet

The fact that A’ysha grieved the Holy Prophet is not only related by Shi’as ulama’, but by your own
eminent ulama’. Imam Ghazali in his 'Ihya'u'l-Ulum, vol. II, ch. 3, Kitab al-Adabu'n-Nika, p. 135, has
reported many hadith condemning A’ysha's conduct. Among them is her quarreling with the Holy Prophet
and Abu Bakr's intervention.

This event is also narrated by Mulla ‘Ali Muttaqi in Kanzu'l-Ummal, vol. VII, p. 116; Abu Yala in his
Musnad and Abu'sh-Sheikh in his Kitab al-Amthal. They write that when Abu Bakr went to see his
daughter, he found that there was a grievance between A’ysha and the Holy Prophet. The decision was
left in Abu Bakr's hands.

A’ysha used insulting language in her remarks. In the course of her conversation, she asked the Holy
Prophet to be fair in his attitude. This insolent remark made Abu Bakr so indignant that he slapped her
so severely in her face that blood flowed down her clothes.
Also Imam Ghazali in the same Chapter on Marriage and others, too, have narrated that once, when
Abu Bakr reached his daughter's house, he found that the Holy Prophet was displeased with A’ysha. He
asked them to tell him what the cause of their grievance was so that he might bring about reconciliation.

The Holy Prophet asked A’ysha if she should begin telling it. She replied, 'You may begin but you should
speak the truth.' In her next sentence she added, 'You are a man who really thinks himself to be a
Prophet!'

These remarks show that A’ysha did not believe that the Holy Prophet was the divinely appointed
Prophet. Such degrading remarks are reported in your books in large numbers. They were the cause of
great anguish to the Holy Prophet.

No such reports about other wives of the Holy Prophet

You will note that the ulama’ and historians of both the sects have not recorded such things about the
other wives of the Holy Prophet. They have not attributed such things even to Hafsa, daughter of ‘Umar.
It was only A’ysha's behavior which led to her indignity.

We related only as much as your prominent ulama’ have said about her. Have you not studied Imam
Ghazali's books, the histories by Tabari, Mas'udi and Ibn A'tham Kufi etc. which report that all your
eminent ulama’ have described her as disobedient to the Holy Prophet?

Still, you complain because I have criticized Ummu'l-Mu'minin's conduct. Can there be any clearer blot
on one's character than transgression against the order of Allah and His Prophet and revolution against
the Caliph of the Holy Prophet?

In the sura of al-Ahzab (The Clans), Allah has addressed the wives of the Holy Prophet:

"And stay in your houses and display not your finery like the display of the ignorance of yore."
(33:33)

Of course the other wives of the Holy Prophet complied with this order and never left their houses
without an urgent reason. Even A'mash has reported this fact.

Ummu'l-mu'minin Suda did not go out even for hajj or umra

It is reported in the Sahih and other books of your traditionists and historians that people asked Suda,
wife of the Holy Prophet, why she not performed the Hajj and the Umra. She replied, "It is compulsory for
me to perform one Hajj and Umra and no more.

And He says: 'And stay in your houses.' So in obedience to this command, I shall not go out of my
house; rather, my intention is that I will not, as far as possible, go out of the room in which the Holy
Prophet of Allah had placed me until I die." In fact she did this and it was her dead body which was taken
out of the room.

Suda, A’ysha, and Umm Salma, were wives of the Holy Prophet and were mothers of the believers. Of
course they differ from one another because of their conduct.

According to the community, A’ysha and Hafsa are worthy of respect, not because they were the
daughters of Abu Bakr and ‘Umar, though you respect them on that score, but because they were the
wives of the Holy Prophet. But the wives of the Holy Prophet deserve honor when they are devout, as it
is clearly stated in the Holy Qur'an.

"O wives of the Prophet! You are not like any of the other women." (33:32)

A’ysha goes out to fight against ‘Ali

So Suda was a pious, obedient wife of the Holy Prophet of Allah. A’ysha was a stubborn wife who
conspired with Talha and Zubair against ‘Ali and went to Basra. There Uthman Ibn Hanafi, a great
companion of the Prophet and governor of Basra appointed by ‘Ali, was captured. His hair and beard
were pulled out; he was tortured and driven out.

More than 100 innocent, helpless persons were killed. Ibn Athir, Mas'udi, Muhammad Ibn Jarir Tabari,
Ibn Abi'l-Hadid, and others have written in detail about this event.

After this outrage, she mounted a camel named Askar, dressed in the skin of a lion, protected by armor
and entered the battlefield like a soldier. Because of her revolt, thousands of Muslims lost their lives.
Was this initiative on her part not a transgression against the command of Allah and His Holy Prophet?

‘Ali's virtues are beyond number

And what is more surprising is that she adopted this shameless stand against ‘Ali Ibn Abi Talib, whose
virtues and merits have been so extensively recorded by your own distinguished ulama’ that it is
impossible to recount them all.

Imam Ahmad Ibn Hanbal in his Masnad, Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, Imam
Fakhru'd-din Razi in his Tafsir al-Kabir, Katib Khawarizmi in his Manaqib, Sheikh Sulayman Balkhi
Hanafi in his Yanabiu'l-Mawadda, Muhammad Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch. 62, and Mir
Sayyid ‘Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda V, narrate from the second Caliph,
‘Umar Ibn Khattab and Abdullah Ibn Abbas that the Holy Prophet said to ‘Ali: "If all the oceans were ink,
all the trees were pens, and all human beings were writers and all the Jinn maintained the records, even
then, O Abu'l-Hasan! Your virtues could not be numbered."

When the Holy Prophet states that "all men and jinn combined cannot account for his virtues," how can
we, with our limited means, give a complete account of his merits?

Apart from the Shi’as ulama’, your own ulama’, for all their fanaticism, have filled their books with only
part of his innumerable virtues.

Hadith in praise of ‘Ali’s virtues

You should study your Siha al-Sitta, the six books of hadith. Apart from these, it is stated in Mir Sayyid
‘Ali Hamadani's Mawaddatu'l-Qurba; Tabrani's Mu'ajam Kabir; Muhammad Ibn Talha Shafi'i's Matalibu's-
Su'ul; Imam Ahmad Ibn Hanbal's Musnad and Faza'il; Hamidi's Bainu's-Sahihain; Khawarizmi's Manaqib;
Ibn Abi'l-Hadid's Sharh al-Nahju'l-Balagha, vol. II, p.449; Ibn Sabbagh Maliki's Fusulu'l-Muhimma,
particularly p.124, from Hafiz Abdu'l-Aziz Ibn Al'Akhzaru'l-Janabiz, who writes in his book Ma'alimu'l-
'Atratu'n-Nabawiyya that Fatima Zahra said that on the night of Arafa her father, the Holy Prophet of
Allah, went to her and said:

"Allah Almighty takes pride in you people before the angels and has forgiven you all and particularly ‘Ali.
I, the Prophet of Allah, say without any consideration for love due to kinship that verily the most fortunate
and prosperous man is he who is a friend of ‘Ali during his life or after his death. The most damned of
the damned is he who is an enemy of ‘Ali, during his life or after death."

Also in the above books is a detailed hadith which I think I have referred to in earlier nights, from Caliph
‘Umar Ibn Khattab, who said that the Holy Prophet said to ‘Ali: "A liar is he who thinks that he loves me
while he is your enemy. O ‘Ali! He who is your friend is my friend. If somebody is my friend, Allah is his
friend. If Allah is somebody's friend, He admits him to Paradise. He, who is your enemy, is my enemy. If
somebody is my enemy, Allah also is his enemy and He throws him into Hell."

Friendship with ‘Ali is faith and opposition to him is infidelity and

hypocrisy

It is also reported from the Kitabu'l-Al of Ibn Khalawayh, narrating from Abu Sa'id Khadiri, that the Holy
Prophet said to ‘Ali: "O ‘Ali! Friendship with you is faith and opposition to you is hypocrisy. The first
person who enters Paradise shall be your friend, and the first person who is thrown into Hell shall be
your enemy."

Mir Sayyid ‘Ali Hamadani Shafi'i in his Mawaddatu'l-Qurba, Mawadda III, and Hamwaini in his Fara'id
report that the Holy Prophet said while among his companions: "No one loves ‘Ali except one who is a
believer, and no one is hostile to him except one who is an infidel." On another occasion he said: "O ‘Ali!
It is only the believer who loves you, and it is only the hypocrite who hates you."
‘Ali 'Best of Mankind' said the Holy Prophet- reported by A’ysha

Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, p. 119, ch.62, quotes from Ta'rikh al-Damishqi,
Muhadith al-Sham, and Muhadith al-Iraq, narrating from Hudhaifa and Jabir that the Holy Prophet said:
"‘Ali is the best of mankind; one who refuses to accept this is an infidel."

It is also reported from Ata that people asked A’ysha about ‘Ali and she said: "He is the best of mankind.
No one except an infidel has any doubt of it."

He says that Hafiz Ibn Asakir in his Ta'rikh, a work comprised of 100 volumes three volumes of which are
written in praise of ‘Ali, has reported this hadith from A’ysha.

Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, p.17, Ibn Sabbagh Makki in Fusulu'l-Muhimma, report
from Tirmidhi and Nisa'i that Abu Sa'id Khudri said: "During the days of the Holy Prophet we used to
recognize the hypocrites by their animosity towards ‘Ali."

It is related in Fusulu'l-Muhimma that the Holy Prophet said to Amiru'l-Mu'minin ‘Ali: "O ‘Ali! To fight
against you is to fight against me; your blood is my blood. I fight against him who fights against you; it is
only the legitimate person who loves you, and it is the illegitimate one who has animosity towards you. It
is only the believer who loves you, and it is only the hypocrite who is hostile to you."

Sheikh: Such hadith are not unique to ‘Ali; they have also been narrated about other caliphs.

Well-Wisher: Kindly cite other such hadith by way of example.

Sheikh: Abdu'r-Rahman Ibn Malik Maghul narrates from his sources that Jabir said that the Holy Prophet
of Allah said: "A believer has no animosity towards Abu Bakr and ‘Umar, and a hypocrite has no love for
them."

Well-Wisher: I am again surprised to hear such a thing from you. Have you forgotten our mutual
agreement on the first night that we would not rely on questionable hadith. You should not quote
concocted hadith, whose narrators are liars and forgers. Quote authentic hadith.

Sheikh: Your response indicates that you have decided that if you hear any hadith from us, you will
reject it.

Well-Wisher: It is not I alone who has rejected it. Even your own prominent ulama’ have rejected it.
Refer to Mizanu'l-I'tidal of Dhahabi and Ta'rikh of Khatib al-Baghdadi, vol. X, p.236. You will find that
most of the eminent commentators have written about the character of Abdu'r-Rahman Ibn Malik saying:
"Verily, he was such a liar, a blasphemer, and a forger of hadith that no one has any doubt about it."

Please tell us if such a one-sided hadith narrated by a liar and forger, can be compared to those hadith
which your prominent ulama’ have narrated and some of which I have already mentioned. I would advise
you to consult Jami'u'l-Kabir, by Suyuti, vol. VI, p.390, Riyazu'n-Nazara, vol. IX, p.215, by Muhibu'd-din;
Jami'i Tirmidhi, vol. II, p.299; Isti'ab, vol. III, p.46, by Ibn Abdu'l-Barr; Hilyatu'l-Auliya, vol. VI, p.295, by
Hafiz Abu Nu'aim Matalibu's-Su'ul, p.17, by Muhammad Ibn Talha Shafi'i; Fusulu'l-Muhimma, p.126, by
Ibn Sabbagh Maliki.

You will find that every one of them narrated in slightly different words from Abu'dh-Dharr Ghifari who
said: "During the time of the Holy Prophet we used to recognize the hypocrites by three signs: the denial
of Allah and the Holy Prophet, failing to offer prayers, and animosity towards ‘Ali Ibn Abi Talib." It is
reported from Abi Sa'id Khudri that Abu'dh-Dharr Ghifari said: "We used to recognize the hypocrites by
their enmity against ‘Ali and in the time of the Holy Prophet we had no other sign of finding out the
hypccrites except that they were hostile to ‘Ali."

Authors who narrate Holy Prophet's hadith about hypocrites'

hatred of ‘Ali

In addition, the following authors narrate the hadith concerning hypocrites' hatred of ‘Ali: Imam Ahmad
Hanbal in Musnad, vol. I, pp.95, 138; Ibn Abdu'l-Barr in Isti'ab, vol. III, p.37; Ahmad Khatib Baghdadi in
Ta'rikh al-Baghdad, vol. XIV, p.426; Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol. IV, p.264; Imam
Nisa'i in Sunan, vol. VIII, p.117 and Khasa'isu'l-Alawi, p. 27; Hamwaini in Fara'id, ch.22; Ibn Hajar in
Isaba, vol.II, p.509; Hafiz Abu Nu'aim in Hilyatu'l-Auliya, vol.IV, p.185; Sibt Ibn Jauzi in Tadhkira, p.15;
Suyuti in Jami'u'l-Kabir, pp. 152, 408; Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, p.17; Tirmidhi in
Jami'i, vol. II, p.13, all these have reported in their books in slightly different words from Umm Salma or
Ibn Abbas that the Holy Prophet said:

"O ‘Ali! A hypocrite is not your friend and a believer is not your enemy. It is only the believer who loves
you, and it is only the hypocrite who hates you. A hypocrite does not love ‘Ali and a believer does not
hate ‘Ali."

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol. I, p.367, reports from Sheikh Abu'l-Qasim Balkhi,
the chief of Mu'tazilites, that he said, 'All the hadith unanimously report those correct hadith and there is
no doubt in the authenticity of those which say that the Holy Prophet said to ‘Ali, 'No one is hostile to you
except the one who is a hypocrite. No one is your friend except the one who is a believer.'

Also, in volume IV of his book, on page 264, he quotes the sermon of Amiru'l-Mu'minin, in which the
Holy Imam says: "If I strike a believer with this sword in his face so that he might be hostile to me, he will
never be hostile to me; but if I give the whole world to a hypocrite so that he might love me, he will never
love me. And this is in accordance with the utterance of the Holy Prophet who said: 'Only believers love
you, only hypocrites are hostile to you.'"

There are many hadith of this kind in your reliable books. I have cited only a few of them.
Wasn't A’ysha's revolt against ‘Ali's authority a revolt against the Prophet himself? Was this fighting or
her urging the people to fight against ‘Ali, due to her friendship or was it due to enmity? Obviously, it was
due to hostility.

In all the hadith which I have just related, the Holy Prophet said that one of the signs of infidelity is
fighting against ‘Ali. How would you reconcile the stand taken by Ummu'l-Mu'minin A’ysha in fighting ‘Ali
with these hadith? It has just come to my mind that Mir Sayyid ‘Ali Hamadani Shafi'i in his Mawaddatu'l-
Qurba, Mawadda 3, has reported from A’ysha herself that the Holy Prophet said: "Allah has pledged His
word to me that whoever revolts against ‘Ali is an infidel and his place is in Hell."

It is strange that when people asked her why she revolted against ‘Ali having heard such a hadith from
the Holy Prophet she merely replied: "I forgot this hadith on the day of the Battle of the Camel. I did not
remember it until I came to Basra."

Sheikh: But how can you find fault with Ummu'l-Mu'minin, when it is obvious that to forget is but human.

Well-Wisher: Even if I admit that she forgot that hadith on the day of the Battle of the Camel, didn't she
remember it when she was returning from Mecca and all her friends including the pious wives of the
Holy Prophet warned her that she should not perpetrate such an action, since opposition to ‘Ali was
opposition to the Holy Prophet?

Your own historians who have recorded the Battle of the Camel have drawn attention to the fact that the
Holy Prophet said: "O A’ysha! Fear that path on which the dogs of Haw'ab may bark at you." When
however, on her way to Basra, she reached the brook of the Bani Kilab, dogs surrounded her litter and
began barking. She asked the people what place it was. She was told that it was Haw'ab.

Then she remembered what the Holy Prophet had said. Why then did she walk into the trap of Talha and
Zubair? Why did she proceed until she reached Basra where she created such a tumultuous uproar?
Would you say that she had forgotten this also, or that she trod that path deliberately?

She deliberately transgressed the order of Allah and the Holy Prophet and, having conspired with Talha
and Zubair, went to fight against the Caliph and vicegerent of the Holy Prophet, although she had herself
reported that the Holy Prophet said: "One who fights against ‘Ali is an infidel."

Was it not a cause of distress to the Holy Prophet that as soon as the Commander of the Faithful
assumed the reins of the caliphate, disturbances were created and conspirators prepared for battle
against him. I have told you earlier with authentic sources that the Holy Prophet said, "He who distresses
‘Ali, verily distresses me. He who distresses me, verily distresses Allah. O people! He who distresses ‘Ali
shall be raised as a Jew or Christian on the day of resurrection."
Slaughter of sahaba (companions) and innocent believers in
Basra by order of A’ysha

These reports can be found in your authentic books. Why then should you find fault with the Shi’as?
Responsibility for the blood of innocent believers, the torture and expulsion of Uthman Ibn Hunaif, and
the murder of more than 100 including the unarmed keepers of the Treasury who had no concern with
the battle - forty of whom were killed in the mosque - lay squarely on the instigator of the battle. Allama
Mas'udi in his Muruju'z-Dhahib, vol. II, p.7, has written about this in these words:

"Besides those who were injured, seventy of the unarmed guards of baitu'l-mal (Treasury) were put to
death. Of these seventy, fifty were beheaded in prison. These people were the first among the Muslims
to have been tortured to death."

Among your ulama’ and historians, Ibn Jarir and Ibn Athir have given detailed accounts of these events.

Shi’as say about A’ysha exactly what history shows

Perhaps you should expunge these reports from your authentic books. In fact, in the reprints of these
books, some of your ulama’ have changed some of this disagreeable information and in some cases
have omitted it altogether. You should either refuse to accept what your notable ulama’ and historians
have written, or you should give up censuring the Shi’as. They say only what is recorded in your own
reliable books.

No evidence that A’ysha repented

Sheikh: What you say is of course true, but Ummu'l-Mu'minin A’ysha was only a human being; she was
not infallible. Having been misguided she committed a fault. It was because of her simplicity that she fell
into the trap of two prominent companions, but later she repented for her revolt. Allah excused her for
that.

Well-Wisher: First, you have admitted that some of the prominent companions were sinners, although
they were among those who were present "under the tree" and at Bai'atu'l-Rizwan. On previous nights
you argued that the Sahaba (companions) were like stars, and should we follow any of them, we would
be rightly guided.

You now admit that this is not true. Second, you have said that Ummu'l-Mu'minin A’ysha repented of her
action. It is only a hollow claim. While the revolt, battle and the slaughter of the Muslims are unanimously
accepted, there is no evidence for her repentance.
A’ysha prevents burial of Imam Hasan near the Holy Prophet

Of course, it is a fact that Ummu'l-Mu'minin A’ysha was restless. She committed many foolish mistakes.
But you claim that she repented of her fault and, being ashamed, confined herself to her house. But if
this were true, why did she treat the body of the grandson of the Holy Prophet so shamefully?

We have discussed how she vexed the Holy Prophet and how she subsequently went into battle
mounted on a camel to fight against his successor. But later, this time mounted on a mule she stopped
the corpse of the elder grandson of the Holy Prophet from moving ahead for burial near the Holy
Prophet.

Your own eminent ulama’ and historians, including Yusuf Sibt Ibn Jauzi in his Tadhkira Khawasu'l-
Umma, p.122; Allama Mas'udi, author of Muruju'z-Dhahab, in Isbatu'l-Wasiyya, p.136; Ibn Abi'l-Hadid in
Sharh al-Nahju'l-Balagha, vol. IV, p.18, reporting from Abu'l-Faraj and Yahya Ibn Hasan, author of
Kitabu'n-Nasab; Muhammad Khwawind Shah in his Rauzatu's-Safa, and many others have written that
when the corpse of Imam Hasan was being transported to Medina, A’ysha, mounted on a mule and
accompanied by a group of the Bani Umayya and their slaves, stopped the group with Imam Hasan's
body.

They said that they would not let Imam Hasan be buried by the side of the Holy Prophet. According to
the report of Mas'udi, Ibn Abbas said: "It is strange of you, A’ysha! Was not the Day of Jamal, that is,
your entering the battlefield mounted on a camel, sufficient for you? Now should the people also keep in
memory the Day of Baghl (mule)?

Mounted on a mule, you have stopped the bier of the son of the Holy Prophet. One day mounted on a
camel, another mounted on a mule, you have torn asunder the modesty of the Holy Prophet of Allah. Are
you determined to destroy the Light of Allah? But surely Allah perfects His light however unpleasant it is
to the polytheists; verily, we are Allah's and to Him shall we return."

Some people have written that Ibn Abbas said to her: "One time you mounted a camel and one time a
mule. If you live longer, you will also mount an elephant (that is you will fight against Allah)! Though out
of one-eighth you have one-ninth share, yet you took possession of the whole."

The Bani Hashim drew their swords and intended to drive them away. But Imam Husain intervened and
said that his brother had told him that he did not want a drop of blood to be spilled because of his funeral
procession. Accordingly, the corpse was taken back from there and buried in Baqi' (a cemetery in
Medina still visited by pilgrims today).

A’ysha's prostration at martyrdom of Amiru'l-Mu'minin

If A’ysha repented of her revolt against Amiru'l-Mu'minin why did she perform a prostration of thanks
when she heard the news of the Holy Imam's martyrdom? Abu'l-Faraj Ispahani, author of Aghani, writing
about the Holy Imam in his Maqatilu't-Talibin, says: "When A’ysha heard the news of the martyrdom of
Amiru'l-Mu'minin ‘Ali, she offered a prostration (of thanks)."

Later however, she asked the informant who had killed ‘Ali. She was told that it was Abdu'r-Rahman Ibn
Muljim of the Bani Murad clan. Instantly she recited the following couplet: "If ‘Ali is away from me, the
news of his death was brought by a slave, who may not have dust in his mouth."

Zainab, daughter of Umm Salma, was present at that time. She asked A’ysha if it was proper for her to
express her jubilation and utter such words about ‘Ali. It was a bad thing. A’ysha replied that she was not
in her senses and that she uttered those words through forgetfulness. "If such a thing appears in me
again and I repeat those things, you may remind me, so that I may refrain from doing that."

These facts clearly show that A’ysha did not repent later in life as you have claimed.

Contradictory statements of A’ysha about Uthman

At this time I recall another thing. You people object to the Shi’as because they criticize Caliph Uthman
for his faults, faults which your own ulama’ have recorded in their books.

Accordingly, you should not look with favor on Ummu'l-Mu'minin A’ysha either because ulama’ and
historians, like Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol. II, p.77; Mas'udi in his Kitab al-
Akhiru'z-Zaman and Ausat; Sibt Ibn Jauzi in Tadhkira Khawasu'l-umma, p.36; Ibn Jarir, Ibn Asakir, and
others have written that Ummu'l-Mu'minin A’ysha always spoke ill of Uthman, so much so that she called
out:

"Kill Na'thal (the old dotard)! May Allah kill him, as he has become an infidel?" But as soon as Uthman
was killed, she, because of her opposition to ‘Ali, began to say: "Uthman has been killed as an
oppressed one. By Allah, I will avenge his death. So rise up and help me."

Ibn Abi'l-Hadid writes, "Certainly A’ysha was the greatest enemy of Uthman. So much so that she hung
the garment of the Holy Prophet in her house and used to tell the people who came there: 'This is the
garment of the Holy Prophet of Allah. It has not yet become old, but Uthman has made the Holy
Prophet's Sunna old and worn out.'"

Ibn Abi'l-Hadid writes that, when A’ysha heard in Mecca the news of Uthman's murder, she said, "May
Allah reject him from His mercy. He committed bad actions. And Allah does not oppress His subjects."
That is, if He chastises anyone, it is because of his sinful actions.

You hear these remarks from A’ysha about Uthman without any proof and yet you take no notice of it.
But if the same words are used by Shi’as, you immediately call them infidels.
We should take an impartial view of things. It is an established fact that Ummu'l-Mu'minin A’ysha bitterly
opposed Imam Amiru'l-Mu'minin. When she heard that the Muslims had sworn allegiance to the Holy
Imam she said: "The falling of the skies on the earth is better than the establishment of ‘Ali's caliphate.
Uthman has been slain as an oppressed one."

Certainly these inconsistent statements indicate an unstable mind.

Allah is merciful but the blood of innocent Muslims cannot go

unquestioned

Sheikh: These inconsistencies of Ummu'l-Mu'minin A’ysha have of course been generally reported, but
two things are accepted and proved. First, that she had been deceived and that for a brief time she was
not mindful of the vicegerency of ‘Ali. She herself said that she had forgotten it and only remembered it
at Basra. Second, she repented for her action. Certainly Allah, having forgiven her, will give her a high
place in Paradise.

Well-Wisher: I will not repeat what I have already said on the question of repentance. The blood of
those Muslims who were killed for no fault, the disgrace and insults they were subjected to, and the
plundering of their property will not go unquestioned. It is true that at the place of forgiveness, Allah is
most merciful, but at the place of chastisement He is most strict. Apart from this, she herself admitted
until her death that she was responsible for all those odious events.

As your own ulama’ have reported, she stipulated in her will that she could not be buried by the side of
the Holy Prophet. She knew that she had sponsored many of the disturbances after him. Hakim in his
Mustadrak; Ibn Qutayba in his Ma'arif, Muhammad Ibn Yusuf Zarandi in his Kitab al-A'lam bi siratu'n-
Nabi and Ibnu'l-Bayya Nishapuri and others have reported that A’ysha exhorted Abdullah ibn Zubair in
these words: "Bury me beside my sisters in Baqi. I brought about innovations and novelties after the
Holy Prophet of Allah."

A’ysha cannot plead loss of memory because she was reminded

by Umm Salma

You said she recollected the virtues of ‘Ali at Basra and had forgotten what the Holy Prophet had
forbidden her to do. This is not true. You should consult the authentic books of your own prominent
ulama’. For example, refer to Sharh al-Nahju'l-Balagha, vol. II, p.77, by Ibn Abi'l- Hadid.

Ibn Abi'l-Hadid reports from the Ta'rikh al-Abi Makhnaf Lut Ibn Yahya Azadi that Umm Salma also was
present in Mecca when she heard that A’ysha intended to take vengeance for the murder of Uthman and
was going to Basra. She was shocked at this and began proclaiming the merits of ‘Ali in all
congregations. A’ysha went to Umm Salma in order to win her over to her point of view before leaving
for Basra.

Umm Salma said to her, "Until yesterday you were abusing Uthman and calling him a stupid dotard, and
now you have turned against ‘Ali to avenge Uthman's murder. Are you not aware of ‘Ali's virtues? If you
have forgotten them, I would recall them to you."

"Remember the day, when I came to your room along with the Holy Prophet of Allah? Then ‘Ali came in
and began talking privately with the Holy Prophet. When the private talk continued for some time, you
got up to scold the Holy Prophet. I dissuaded you from doing that, but you did not pay any attention to
my advice. You said to ‘Ali in anger, 'Of every nine days, one is for me, and on that day too you come in
and keep him engaged in talking.'

At this the Holy Prophet became so indignant with you that his face became red and he said, 'Get back! I
swear by Allah that whoever has any hostility towards ‘Ali, whether he belongs to my house or otherwise,
is excluded from Iman (belief).' Then, being ashamed, you turned back."

A’ysha said, "Yes, I remember it."

Umm Salma said: "You may remember that one day you were washing the head of the Holy Prophet,
and I was preparing 'hais' (a kind of food). The Holy Prophet raised his head and said: 'Who among you
is that sinner who will mount the camel, and at whom the dogs of Haw'ab bark, and who will fall
headlong from the Bridge of Sirat?' I then left the 'hais' and said, 'O Holy Prophet of Allah! I seek refuge
of Allah and His Holy Prophet from such an action. After this the Holy Prophet, striking you in your back
said, 'Eschew this; it is you who will do these deeds.'"

A’ysha said, "Yes, I remember it."

Umm Salma further said, "I remind you that on one of the journeys you and I were with the Holy Prophet.
One day ‘Ali was mending the shoes of the Holy Prophet, and we two were sitting in the shade of a tree.
It so happened that your father Abu Bakr and ‘Umar came, and sought permission. You and I went
behind the screen. They sat down and after talking for a while said, 'O Holy Prophet of Allah! We do not
know the value of your companionship. So we ask you to let us know who will be your successor and
caliph, so that after you he may be our guide.'

The Holy Prophet said to them: 'I know his place, rank, and position, but if I introduce him directly, you
will reject him as the Bani Israel rejected Aaron.' They both were silent and soon left. After they left we
came out. I said to the Holy Prophet, 'Who will be your caliph for them?' The Holy Prophet said, 'He is
mending my shoes.' We saw that there was no one except ‘Ali. Then I said, 'O Holy Prophet of Allah! I
did not find anybody except ‘Ali.' He said, 'The same ‘Ali is my caliph.'"

A’ysha said, "Yes, I remember it."

Umm Salma then said: "Since you know these hadith, where are you going?" She replied: "I am going to
make peace among the people."

It is clear, therefore, that Ummu'l-Mu'minin A’ysha had not been merely deceived by others. She herself
caused huge problems and, knowing all these things, she deliberately rose in rebellion even though
Umm Salma reminded her of the hadith of the Holy Prophet. Even after admitting the rank and position
of Amiru'l-Mu'minin, she left for Basra and created a violent tumult, which resulted in the killing of many
Muslims.

Hadith of mending shoes is the greatest proof of the imamate

and caliphate of ‘Ali

The hadith of mending shoes is the greatest proof for the Imamate and caliphate of ‘Ali.

The Shi’as make searching inquiries into the affairs of the past 1400 years. With knowledge of the
verses of the Qur'an and the authentic books of the ulama’ of both sects, they draw fair conclusions.
Accordingly, we believe that, although historically ‘Ali was given the fourth place, this apparently inferior
position does not affect his superiority nor belittle the importance of the hadith that prove his rightful
place as the Prophet's successor.

We also admit that it is a recorded fact of history that Abu Bakr (through political devices) was nominated
caliph in the Saqifa in the absence of ‘Ali, the Bani Hashim, and other prominent Companions, in spite of
the opposition of the Khazraj clan of the Ansars. After that it was through personal dictatorship that
‘Umar and Uthman occupied the seat of the caliphate.

But there is a difference. These men were caliphs of the Community; their associates made them
caliphs. On the other hand Amiru'l-Mu'minin ‘Ali was the caliph of the Holy Prophet and was ordained by
Allah and the Holy Prophet to be the vicegerent.

Sheikh: This is unkind of you. There was no difference between them. The very people who
unanimously decided to entrust the caliphate to the three caliphs, Abu Bakr, ‘Umar, and Uthman also
entrusted it to ‘Ali.

Difference in mode of appointment of the first three caliphs is

proof of invalidity of their caliphate

Well-Wisher: There were many clear differences in the manner of the appointments of the caliphs. First,
you referred to the Ijma.' (Unanimous decision). It is unnecessary to repeat my point. I have proved the
baselessness of the issue of Ijma' in the previous nights. There was in fact no unanimous decision about
the caliphate of any one of them.
Other proofs for invalidity of consensus (Ijma')

Second, if you rely on consensus as the basis of the caliphate and consider it permissible from the side
of Allah and the Holy Prophet then whenever a caliph died, the whole Community should have gathered
together to appoint a caliph. Whoever would have been unanimously elected would have been the caliph
of the people (of course not of the Holy Prophet of Allah). And this procedure should have been followed
in all ages.

You must, however, acknowledge that such an Ijma or consensus has never been held. Even the
incomplete consensus for which the Bani Hashim and the Ansar were not present was not held for any
one except Abu Bakr Ibn Abi Qahafa. The caliphate of ‘Umar, according to the opinion of all historians
and traditionists of Islam, was based on the solitary verdict of Abu Bakr Ibn Qahafa.

If consensus were a requirement for the appointment of a caliph, why was it not held for entrusting the
caliphate to ‘Umar and why was consensus of opinion not obtained thereon?

Sheikh: It is obvious that when Abu Bakr was made the caliph through consensus, the verdict of the
caliph for the appointment of his successor was quite valid. There was no need for calling another
consensus. Rather, the verdict of every caliph for the appointment of the caliph after him was basically
sound and sufficient. This right is vested in the caliph that he might appoint a caliph after him so that the
people might not be thrown into confusion and perplexity.

Accordingly, when the acknowledged caliph, Abu Bakr, appointed through general agreement,
nominated ‘Umar as the next caliph, the latter became the rightful caliph of the Holy Prophet.

Holy prophet's nomination of ‘Ali ignored and abu bakr's

nomination of ‘Umar upheld

Well-Wisher: You believe that the acknowledged caliph has the right to nominate his successor. It is his
responsibility not to leave the Community confused and unguided, and his decision is sufficient for the
appointment of the caliph. But if you believe this, why do you deprive the Holy Prophet of this right?

And why do you disregard all those clear indications which the Holy Prophet explicitly and repeatedly
gave on different occasions, naming ‘Ali as his successor, and which are all present in your authentic
books. You simply sidetrack the issue and advance irrelevant interpretations just as Ibn Abi'l-Hadid has
rejected the hadith of Umm Salma on ridiculous grounds.

Moreover on what basis can you claim that the first caliph, who was appointed by means of consensus,
had the right to nominate his successor? Did the Holy Prophet give any such instruction? No. You also
claim that when the first caliph secured his appointment through consensus, there was no need for the
appointment of other of the caliphs through ijma. The same caliphs had the authority from the
Community to nominate the caliph after them.

Objection to majlis al-shura (consultative body)

If that were so, why was that principle adopted for the caliphate of ‘Umar alone? For the caliphate of
Uthman this principle was not followed. Instead of nominating a caliph after him, ‘Umar left the question
to be decided by a consultative body of six members. I do not know what you consider the principle on
which the selection of a caliph is based. You know that if there are basic differences in the arguments,
the real issue becomes void.

If your position is that the basis of the caliphate is consensus and the entire Community should
unanimously make the decision (not to mention the fact that such a consensus was not held for the
caliphate of Abu Bakr) why then was such a consensus not held for the caliphate of ‘Umar?

If you consider that consensus was necessary only for the first caliphate, and for the appointment of the
future caliphs the verdict of the elected caliph was sufficient, then why was this principle not followed in
the case of Uthman? Why did Caliph ‘Umar abandon the principle enunciated by Abu Bakr?

Why did he leave the selection of the caliph to a Majlis al-Shura (a consultative committee)? Caliph
‘Umar arbitrarily nominated the committee though it should have been the representative body of the
community (so that there might be some slight representation of the views of the majority).

Objection to Abdu'r-Rahman ibn Auf being arbiter

The most surprising thing is that the rights of all other members of the committee were made subservient
to Abdu'r-Rahman Ibn Auf. We do not know what the basis of Abdu'r-Rahman Ibn Auf's selection was.
Was it religion, reputation, knowledge, or performance? We can only note that he was a near relation of
Uthman and would not support any one else except him. It was decided that what Abdu'r-Rahman said
was right, and when he swore allegiance to somebody, all others must follow him.

According to the holy prophet, ‘Ali should be followed in

preference to all the others

When we consider the matter carefully we find that it was a dictatorial order issued under the guise of
Shura (consultation). Even today we see that the principles of democracy are completely contrary to it.
But the Holy Prophet repeatedly said, "‘Ali revolves round the truth and truth revolves around ‘Ali." Also
the Holy Prophet said:

"‘Ali is the 'Faruq' (Discriminator) of this Community and draws a distinction between right and wrong."
Hakim in his Mustadrak, Hafiz Abu Nu'aim in Hilya; Tabrani in Ausat; Ibn Asakir in Ta'rikh; Muhammad
Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib; Muhibu'd-din Tabari in Riyazu'n-Nuzra; Hamwaini in Fara'id;
Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha and Suyuti in Durru'l-Mansur narrate from Ibn Abbas,
Salman, Abu Dharr and Hudhaifa that the Holy Prophet said, "Soon after me a disturbance will take
place.

On that occasion it will be necessary for you to attach yourselves to ‘Ali Ibn Abi Talib since he is the first
man who will clasp hands with me on the Day of Judgement. He is the most truthful one and is the
Faruq of his Community; he draws a distinction between right and wrong, and he is the chief of the
believers."

According to a hadith from Ammar Yasir (to which I have referred earlier with full details of its sources)
the Holy Prophet said: "If all the people go one way and ‘Ali goes the other, you should follow ‘Ali and
leave all the others. O Ammar! ‘Ali will not misguide you and will not lead you to destruction O Ammar!
Obedience to ‘Ali is obedience to me, and obedience to me is obedience to Allah."

Worst injustice done by ‘Umar to Amiru'l-Mu'minin's position

Even then, Caliph ‘Umar, defying the instructions of the Holy Prophet, makes ‘Ali subordinate to Abdu'r-
Rahman in the Shura. Is that authority justified which repudiates the distinguished Companions?
Respected men! Be fair! Study the historical accounts of this period, such as Isti'ab, Isaba and Hilyatu'l-
Auliya. Then compare ‘Ali with Abdu'r-Rahman, and see whether he deserved to have the right of veto
or Amiru'l-Mu'minin. You will find that it was through political manipulation that ‘Ali's right was usurped.

Moreover, if the method of selection adopted by Caliph ‘Umar Ibn Khattab was worth following, that is, if
the Majlis al-Shura was necessary for the appointment of the caliph, why was it not done when Amiru'l-
Mu'minin was made caliph?

It is strange that for the caliphate of the four caliphs (Abu Bakr, ‘Umar, Uthman, and ‘Ali) four different
methods were adopted. Now which of those methods was basically right and which one was void? If you
say that all four methods were justified, then you must admit that you have no fundamental principle for
the establishment of the caliphate.

Sheikh: Perhaps your statements are correct. You say we should deeply ponder this question. We find
that the caliphate of ‘Ali is also of a dubious nature since the kind of consensus, which appointed the
previous caliphs, Abu Bakr, ‘Umar and Uthman also elected ‘Ali caliph.

Well-Wisher: What you say might be considered tenable were it not for the statement of the Holy
Prophet. In fact the caliphate of ‘Ali did not depend upon the ijma'(consensus) of the Community. It was
ordained by Allah.
Caliphate of ‘Ali was ordained by Allah

The Holy Imam assumed the caliphate by way of taking back his right. If somebody's right has been
usurped, he may take it back whenever he gets the opportunity to do so. Accordingly, when there were
no obstructions and the atmosphere demanded it, the Holy Imam secured his right.

If you have forgotten the points we have made previously, you may consult the newspapers, which
reported information we presented regarding this issue. We have proved that ‘Ali's occupying the
caliphate was based on Qur'anic verses and on the hadith of the Holy Prophet.

You cannot cite a single hadith accepted by both sects in which the Holy Prophet said that Abu Bakr,
‘Umar, or Uthman were his successors. Of course, apart from hadith in Shi’as books, there are a large
number of hadith from the Holy Prophet recorded in your own authentic books, which show that the Holy
Prophet expressly appointed ‘Ali as his successor.

Sheikh: There are also hadith which show that the Holy Prophet said that Abu Bakr was his caliph.

Well-Wisher: Apparently you have forgotten my argument of previous nights which disproves the
acceptability of those hadith. I will, however, reply again tonight. Sheikh Mujaddidu'din Firuzabadi, the
author of Qamusu'l-Lughat says in his Kitab al-Safaru's-Sa'adat: "What ever has been said in praise of
Abu Bakr is based on such fictitious stories that common sense does not admit them as true."

If you properly scrutinize the problem of the caliphate, you will find that there was actually no consensus
for any of the four major caliphs (Abu Bakr, ‘Umar, Uthman and ‘Ali) or for any of the Umayyad and
Abbasid caliphs. The whole Community was never assembled nor were representatives of the entire
community gathered together to cast their vote. But, comparatively speaking, we find that ‘Ali's caliphate
was supported by what was very close to consensus.

Your own historians and ulama’ write that for the caliphate of Abu Bakr at first only ‘Umar and Abu
Ubaida Jarra, the grave digger, were present. Later some of the Aus clan swore allegiance to him only
because they were opposed to the Khazraj clan which had nominated Sa'd Ibn Ubaida as a candidate.
Later on others through intimidation, (as I have stated in detail earlier) and another group prompted by
political considerations swore allegiance to Abu Bakr. The Ansars, who followed Sa'd Ibn Ubaida, did not
acknowledge the caliphate till the last moment.

Then the caliphate of ‘Umar was founded only on Abu Bakr's proposal, which had nothing to do with
consensus. Uthman subsequently became caliph through the decision of the Majlis al-Shura
(consultative committee) which had been arbitrarily formed by Caliph ‘Umar.

At the time of ‘Ali's caliphate a majority of the representatives of most of the Islamic countries, who by
chance had come to Medina to seek redress of grievances, insisted on ‘Ali being the caliph.
Nawab: Did the representatives of the Islamic countries gather in Medina for the purpose of electing their
caliph?

Well-Wisher: No. Caliph Uthman was still caliph. Representatives of most of the major Muslim tribes and
clans assembled in Medina to complain of the atrocities of the Umayyad governors, officers, and other
notables of the court, like Marwan. The result of this consensus was that Uthman, who persisted in his
oppressive policies, was murdered.

It was after this affair that the people of Medina approached ‘Ali and with insistent entreaties brought him
to the mosque, where all the people swore allegiance to him. Such an open consensus had not been
held for any of the caliphate of any of the first three caliphs. The people of Medina and the leaders of the
nations swore allegiance to a particular person and acknowledged him as their caliph.

Real basis of ‘Ali's caliphate is not consensus but the Holy

Prophet's declarations

But despite this consensus held for Amiru'l-Mu'minin, we do not consider it the basis of his caliphate. To
validate his caliphate we rely only on the Holy Qur'an and the ordinances of the Holy Prophet. It was a
practice of the Prophets that they themselves, in accordance with the command of Allah, appointed their
successor and caliph.

You said that there was no difference between Amiru'l-Mu'minin and other caliphs. And yet there are
many indications that there was a vast difference between ‘Ali and other caliphs.

‘Ali was superior to all the other caliphs

The first characteristic of Amiru'l-Mu'minin which made him distinctly superior to other caliphs was that
he was appointed the Prophet's successor by Allah and His Prophet. All others were appointed by small
groups of people. Obviously the caliph appointed by Allah and His Holy Prophet must be superior to
those who have been appointed by the people. Of course the most distinguishing characteristic of
Amiru'l-Mu'minin was the superiority of his knowledge, virtue, and piety.

All the ulama’ of the community (except a few Kharijis, Nasibis, and followers of Abu Bakr) are
unanimous in their view that, after the Holy Prophet, ‘Ali surpassed all others in knowledge, virtue,
justice, nobility, and piety.

In support of this fact, I have previously quoted a number of hadith and verses from the Holy Qur'an.
Now I have recalled still another hadith regarding this point.
Hadith of Holy Prophet regarding ‘Ali’s superiority

Imam Ahmad Ibn Hanbal in Musnad, Abu'l-Mu'ayyid Muwaffaq Ibn Ahmad Khawarizmi in the fourth
chapter of the Manaqib; Mir Sayyid ‘Ali Hamadani Shafi'i in Mawaddatu'l-Qurba, Hafiz Abu Bakr Baihaqi
Shafi'i in his Sunan, and many others have narrated from the Holy Prophet in slightly different words and
versions that he said: "‘Ali among you is the most learned scholar, the most virtuous man, and the best
judge. He who rejects his statement, action, or opinion, really rejects me. He who rejects me, rejects
Allah, and he is within the confines of polytheism."

Moreover, Ibn Abi'l-Hadid Mu'tazali, who is one of your eminent ulama’, has written in many places in his
Sharh al-Nahju'l-Balagha that the superiority of Amiru'l-Mu'minin ‘Ali was the belief of many companions
and followers. The Sheikhs (the chiefs) of Baghdad also acknowledged it.

Would you kindly let me know what you consider to be the virtues in man which make him superior to
others?

Sheikh: In fact there are many virtues and praiseworthy qualities which can claim superiority to others,
but in my opinion the most meritorious qualities after believing in Allah and the Holy Prophet are these:
(1) pure ancestry (2) knowledge, and (3) piety.

Well-Wisher: Allah bless you! I will confine my discussion to these three points.

Of course every companion, whether he was the caliph or not, had some distinctive quality. But those
who possessed all these virtues were definitely superior to all others. If I prove that in these three
characteristics it was Amiru'l-Mu'minin who excelled all others, then you must admit this Holy man was
the worthiest claimant for the caliphate. And if he was deprived of the caliphate, it was because of
political contrivances.

‘Ali's pure ancestry

In the matter of ancestry with the exception of the Holy Prophet, no man can compare with ‘Ali. Even
some of the fanatical ulama’ of your sect, like Ala'u'd-din Mulla ‘Ali Ibn Muhammad Ushji, Abu Uthman
Amr Ibn Bahr Jahiz Nasibi, and Sa'idu'd-din Mas'ud Ibn ‘Umar Taftazani have said: "We are in awe at
the words of ‘Ali who said, 'We are the Ahlul Bayt of the Holy Prophet. No one can bear comparison to
us."

Also, in the second sermon of Nahju'l-Balagha, the Holy Imam after accepting the caliphate said, "No
person of this Community can bear comparison with the family of Muhammad. How can those who have
received blessings, knowledge, and kindness from them equal them? They are the foundation of religion
and the pillars of belief.

Those who diverge from the right path turn to them, and those who lag behind, step forward to attach
themselves to them. They alone have the exclusive right of vicegerency and Imamate. It was for them
alone that the Holy Prophet made his will. They were his rightful inheritors. Now the right has returned to
its legitimate claimant and has again reached the place from which it had been removed."

These statements of Amiru'l-Mu'minin about his claim for the caliphate are the best proof for his right to
the caliphate.

But these words were not uttered by Amiru'l-Mu'minin alone. Even his opponents have acknowledged
the same thing. I have pointed out on a previous night that Mir Sayyid ‘Ali Hamdani reports in his
Mawaddatu'l-Qurba Mawadda 7, from Abi Wa'il, who reports that Abdullah Ibn ‘Umar said: "In pointing
out the companions of the Holy Prophet, we mentioned the names of Abu Bakr, ‘Umar and Uthman. A
man asked where ‘Ali’s name was. We said, ‘Ali belongs to the Ahlul Bayt of the Prophet, and no one
can bear comparison with him; he is with the Holy Prophet of Allah in the same rank.'"

Also he narrates from Ahmad Ibn Muhammad Kurgi Baghdadi, who said that Abdullah Ibn Ahmad
Hanbal (the Imam of the Hanbalites) about the Companions who were worthy of praise, he named Abu
Bakr, ‘Umar, and Uthman. He then asked what he thought about ‘Ali Ibn Abi Talib. Ahmad Ibn Hanbal
said, "He belongs to the Ahlul Bayt. The others cannot be compared to him."

As for the ancestry of ‘Ali, it has two aspects: one of light and one of the body. So in this respect ‘Ali had
a unique position after the Holy Prophet of Allah.

‘Ali's creation from light and his association with the Holy
Prophet

From the point of view of light, Amiru'l-Mu'minin occupied the foremost place, as many of your illustrious
ulama’ point out. Imam Ahmad Ibn Hanbal in his Musnad, Mir Sayyid ‘Ali Hamdani Faqih Shafi'i in his
Mawaddatu'l-Qurba; Ibn Maghazili Shafi'i in his Manaqib and Muhammad Ibn Talha Shafi'i in Matalibu's-
Su'ul Fi Manaqib al-alu'r-Rasul narrate from the Holy Prophet that he said, "I and ‘Ali Ibn Abi Talib both
were a single light in the presence of Allah 14,000 years before the creation of Adam. When Allah
created Adam, he deposited that light in Adam's loins. We remained together as one light until we
separated in Abu'l-Muttalib's loins. Then I was endowed with Prophethood and ‘Ali with the caliphate."

Mir Sayyid ‘Ali Hamdani Faqih Shafi'i in his Mawaddatu'l-Qurba, Mawadda VII, mentions this point. "‘Ali
and the Holy Prophet are from one Light. ‘Ali was endowed with such qualities as were not given to any
one else in the entire world."

Among hadith which have been recorded in this Mawadda, there is a report from the third Caliph,
Uthman Ibn Affan, who said that the Holy Prophet said, "I and ‘Ali were created from one light 4,000
years before the creation of Adam. When Allah created Adam, He deposited that light into Adam's loins.
We remained as one light until we were separated in Abdu'l-Muttalib's loins. Then I was endowed with
prophethood and ‘Ali with vicegerency."

In another hadith he writes that the Holy Prophet, addressing ‘Ali, said: "So prophethood and
messengership came to me. Vicegerency and the Imamate came to you, ‘Ali."

The same hadith has been narrated by Ibn Abi'l-Hadid Mu'tazali in his Sharh al-Nahju'l-Balagha, vol.II,
p.450 (printed in Egypt) from the author of Kitab al-Firdaus. Also Sheikh Sulayman Balkhi in his
Yanabiu'l-Mawadda, part I, reports from Jam'u'l-Fawa'id, Manaqib of Ibn Maghazili Shafi'i, Firdaus of
Dailami, Fara'idu's-Simtain of Hamwaini and Manaqib of Khawarizmi, with slight difference in wording
but not in purport, that the Holy Prophet Muhammad and ‘Ali were created from light thousands of years
before the creation of the universe and that both of them were one light until they were separated from
each other in the loins of Abdu'l-Muttalib.

One part was placed in the loins of Abdullah and through it was born the Holy Prophet. The other part
was placed in the loins of Abu Talib and through it was born ‘Ali. Muhammad was selected for
prophethood and ‘Ali for vicegerency, as was disclosed by the Holy Prophet himself.

Abu'l-Mu'ayyid Mu'affaq Ibn Ahmad Khawarizmi and many others have reported from reliable sources
that the Holy Prophet said: "I and ‘Ali were born of one light. We remained together until we reached the
loins of Abu Talib where we were separated from each other."

‘Ali's physical ancestry

So far as ‘Ali's physical creation was concerned, he was evidently of the most exalted rank from both his
maternal and paternal side. All of his forefathers back to Adam himself were worshipers of Allah. This
light never settled in an impure loins or womb. None of the other companions can make such a claim.
The lineage of ‘Ali is as follows:

(1) ‘Ali Ibn (2) Abu Talib Ibn (3) Abdu'l-Muttalib (4) Hashim (5) Abd al-Manaf (6) Qusai (7) Kilab (8)
Murra (9) Ka'b (10) Luwai (11) Ghalib (12) Fehr (13) Malik (14) Nazr (15) Kinana (16) Khazima (17)
Madreka (18) Ilyas (19) Muzar (20) Nizar (21) Ma'd (22) Adnan (23) Awwad (24) Al-Yasa' (25) Al-Hamis
(26) Bunt (27) Sulayman (28) Haml (29) Qidar (30) Isma'il (31) Ibrahim Khalil-Ullah (32) Ta'rikh (33)
Tahur (34) Sharu (35) Abraghu (36) Taligh (37) Abir (38) Shale' (39) Arfakhad (40) Sam (41) Noah (42)
Lumuk (43) Mutu Shalkh (44) Akhnukh (45) Yarad (46) Mahla'il (47) Qinan (48) Anush (49) Seth (50)
Adam Abu'l-Bashir.

Except for the Holy Prophet, no one else had such a brilliant ancestry.

Azar was Abraham’s father

Sheikh: You have said that all the ancestors of ‘Ali were monotheists. I think you are mistaken. Some of
his ancestors were idol worshipers. For instance Abraham Khalilullah's father, Azar, worshipped idols.
The Holy Qur'an clearly says "And when Abraham said to his father, Azar: 'Do you take idols for gods?
Surely I see you and your people in manifest error.'"

Well-Wisher: You repeat what your elders have said although you know that the scholars of genealogy
unanimously agree that Abraham's father was Tarukh, and not Azar.

Sheikh: But this is ijtihad (reasoning based on your own judgement) in face of divine ordinance. You are
putting forward the views of the scholars of genealogy in opposition to the Holy Qur'an, which clearly
says that Abraham's father was Azar, who was an idol worshiper.

Well-Wisher: I never argue in opposition to divine law. My aim is to know the real interpretation of the
Qur'an. In order to accomplish this, I seek guidance from those who are equal to the Holy Qur'an as
sources of guidance, the Ahlul Bayt of the Holy Prophet. The word in the Holy verse has been used in
the general sense because in the general sense even the uncle and the mother's husband are also
called "father."

There are two views about Azar. One is that he was Abraham's uncle and the second is that in addition
to being his uncle, after the death of Abraham's father, Tarukh, he married Abraham's mother. Hence
Abraham used to address him as his father, since he was his uncle as well as his mother's husband.

Sheikh: We cannot ignore the explicit meaning of the Holy Qur'an, unless we find its other meaning in
the Qur'an itself, clearly indicating that uncle or mother's husband are also called 'father'. If you fail to
produce such evidence (and certainly you will fail), your argument will be unacceptable.

Well-Wisher: There are instances in the Holy Qur'an where words have been used in their general
sense. For example, verse 133 of chapter II, Baqara (The Cow) of the Holy Qur'an supports my point. It
records the questions and answers of the Prophet Jacob with his sons at the time of his death. It says:

"When he said to his sons: What will you serve after me? They said: we will serve your God and
the God of your fathers, Abraham and Isma'il and Isaac, the one God only, and to Him do we
submit." (2:133)

In this verse the proof of my claim is the word Isma'il. According to the Holy Qur'an, Jacob's father was
Isaac and Isma'il was his uncle, but, according to the general practice, he used to call him his father.
Since the sons of Jacob also according to the general practice, called their uncle their father, they used
the same word in reply to his father. God reported their question and answer as it was.

Similarly, Abraham also used to call his uncle and his mother's husband, 'father', although, according to
strong evidence of historical and genealogical accounts, it is an acknowledged fact that Abraham's father
was not Azar, but Tarukh.
Fathers and mothers of the Holy Prophet were not polytheists
but they were all believers

The second proof of the fact that the Holy Prophet's ancestors were not polytheists and infidels is verse
219 of Chapter 26 of Shu'ara (The Poets) which says,

"And your turning over and over among those who prostrate themselves to Allah." (26:219)

Concerning the meaning of this Holy verse Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda,
vol.II, and many others of your ulama’ have narrated from Ibn Abbas, who said, "Allah transferred
particles of the being of the Holy Prophet from Adam's loins to successive prophets, one after the other,
all of whom were monotheists, until He made him appear from his father's loins through nika (lawful
wedlock) and not unlawfully."

There is also a well known hadith which all of your ulama’ have narrated. Even Imam Tha'labi, who is
called the Imam of traditionists, writes in his commentary and Sulayman Balkhi Hanafi in his Yanabiu'l-
Mawadda, vol. II, narrates from Ibn Abbas, that the Holy Prophet said: "Allah sent me to the earth in the
loins of Adam and transferred me to the loins of Abraham. He continued transferring me from the
distinguished and exalted loins to pure wombs until He created me from my father and mother, who
never met unlawfully."

In another hadith he is reported to have said, "Allah never mixed in me any base element of ignorance."

In the same chapter Sulayman Balkhi reports from Ibkaru'l-Afkar of Sheikh Salahu'd-din Ibn Zainu'd-din
Ibn Ahmad known as Ibnu's-Sala Halbi and from Sharh al-Kibrit al-Ahmar of Sheikh Abdu'l-Qadir
narrating from Ala'u'd-Dowlat Semnani, a detailed hadith from Jabir Ibn Abdullah that the Holy Prophet
was asked about what Allah created first. He answered the question in detail, which I cannot relate at
this time. Towards the end of the hadith the Holy Prophet said:

"Similarly, Allah continued transferring my light from pure side to pure side, until He deposited me in my
father, Abdullah Ibn Abdu'l-Muttalib. From there He brought me to the womb of my mother, Amina. Then
He caused me to appear in this world and conferred upon me the title of Sayidu'l-Mursalin (the chief of
the Messengers) and Khatamu'n-Nabiyyin (the Seal of the Prophets)."

The Holy Prophet's statement that he continued to be transferred from pure one to pure one proves that
none of his forefathers was an infidel. According to the Holy Qur'an, which says:

"Verily, the polytheists are polluted ones," (9:28)

every infidel and polytheist is polluted. He said that he was transferred from pure wombs to pure wombs.
Since idol worshipers are not pure, it follows that none of his forefathers was an idol worshiper.
In the same chapter of Yanabiu'l-Mawadda a hadith from Ibn Abbas is reported via Kabir that the Holy
Prophet said: "I was not born through the unlawful wedlock of the days of ignorance. I was born through
the Islamic ways of Nika."

Have you not read sermon 105 of Nahju'l-Balagha? The Commander of the Faithful says about the
forefathers of the Holy Prophet: "Allah provided for them (i.e., the Prophets) the best place (the loins of
their forefathers) and gave them the best placements (the Holy wombs of their mothers).

He transferred them from distinguished and respectable loins to pure wombs. When the father of any of
them passed away, his son succeeded him with the religion of Allah, until Allah Almighty made
Muhammad His Prophet and Messenger. So He made the source of the Holy Prophet's creation the
most exalted one. The Holy Prophet's lineage included His Prophets who were of high rank."

In short, the ancestors of the Holy Prophet, back to the Prophet Adam, were all believers and
monotheists. It is quite obvious that the people of the Ahlul Bayt (the Progeny) of the Holy Prophet knew
more about the status of their forefathers than others knew.

‘Ali's forefathers were equally free from polytheism

When it is proved that the ancestors of the Holy Prophet were believers and monotheists, it naturally
follows that ‘Ali's ancestors were also worshipers of Allah. I have already proved through your own books
that Muhammad and ‘Ali were from one light and always remained together in pure loins and wombs
until they were separated from each other in the loins of Abdu'l-Muttalib. Every sensible man would
admit that such a distinguished personality was the rightful claimant to the caliphate.

Misunderstanding about Abu Talib's faith clarified

Sheikh: I accept the fact that Tarukh was Abraham's father, and you have proved the purity of the Holy
Prophet's ancestors. But it is not possible to find such evidence in the case of ‘Ali. Even if we admit that
all of his ancestors down to Abdu'l-Muttalib were monotheists, his father, Abu Talib, certainly left this
world an infidel.

Well-Wisher: I admit that there are differing opinions among the community concerning Abu Talib's faith.
But we should say, "O Allah! Curse the first tyrant who showed injustice to Muhammad and curse his
descendants. Allah's curse be on him who fabricated hadith with the result that the Nasibis and Kharijis
began to claim that Abu Talib left this world an unbeliever.

The Shi’as ulama’ in general and all the members of the entire family of the Holy Prophet believe in the
faith of Abu Talib. Also, many of your scholars and fair minded ulama’, like Ibn Abi'l-Hadid, Jalalu'd-din
Suyuti, Abu'l-Qasim Balkhi, Abu Ja'far Askafi, their teachers from the Mu'tazali sect, and Mir Sayyid ‘Ali
Hamadani Faqih Shafi'i - all agree that Abu Talib was a Muslim.
Shi’as consensus regarding belief of Abu Talib

The Shi’as believe that Abu Talib, from the very beginning, believed in the Holy Prophet. The Shi’as,
following the Holy Ahlul Bayt, acknowledge with one accord "Abu Talib never worshipped an idol; he was
one of the successors of Abraham."

The same view has also been expressed in the authentic books of your own ulama’. For instance, Ibn
Athir says in his Jam'u'l-usul: "According to the Holy Ahlul Bayt among all the uncles of the Holy Prophet,
only Hamza, Abbas, and Abu Talib accepted Islam.

The common agreement of the Holy Ahlul Bayt regarding a point must be considered decisive. The
Hadith al-Thaqalain and other hadith which I have referred to on previous nights clearly prove that the
Holy Prophet made clear statements regarding his family's infallibility. They were the parallels of the Holy
Qur'an and one of the Thaqalain (two weighty things) which the Prophet left as sources of infallible
guidance for his people. It is necessary for all Muslims to adhere to them so that they may not be led
astray.

Second, according to the saying "The people of the house know better about family matters," this exalted
family knew more about the belief of their forefathers than Mughira Ibn Sha'ba, the Bani Umayya, the
Kharijis and Nasibis, or other uninformed people.

It is really surprising that your ulama’ do not accept statements of the Ahlul Bayt of the Holy Prophet,
including the chief of the pious, the Commander of the Faithful, to whose veracity and truthfulness Allah
and the Holy Prophet testified. All say that Abu Talib died a believer. You do not believe that, but you
accept the word of the confirmed liar and sinner, Mughira, some Amawis, Kharijis, and Nasibis.

Ibn Abi'l-Hadid Mu'tazali, who is one of your accredited ulama’, says in his Shahr al-Nahju'l-Balagha,
vol.III, p.310: "There is a difference of opinion concerning the Islam of Abu Talib. The Imamiyya sect and
most of the Zaidiyyas say that he left this world a Muslim. Apart from the entire Shi’as ulama’, some of
our own chief ulama’, like Abu'l-Qasim Balkhi and Abu Ja'far Askafi hold the view that Abu Talib
embraced Islam, but he did not reveal his belief so that he might give full support to the Holy Prophet
and, because of his (Abu Talib's) influence, the opponents might not block the Holy Prophet's way."

Misunderstanding about concocted hadith of Zuhzah clarified

Sheikh: Apparently you are not familiar with the "Hadith of Zuhzah" which says: "Abu Talib is in the fire of
Hell."

Well-Wisher: This is a fabricated hadith invented during the period of Mu'awiya Ibn Abu Sufyan by some
of the enemies of the Holy Prophet. Later the Bani Umayya and their followers continued their efforts to
fabricate hadith against ‘Ali Ibn Abi Talib and circulated them among the people.
They did not allow Abu Talib's belief to become well known like that of Hamza and Abbas. The forger of
Hadith Zuhza was one Mughira, who was a sinner and an enemy of the Commander of the Faithful.

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.III, pp 159-163; Mas'udi in Muruju'z-Dhahab and
other ulama’ write that Mughira committed fornication in Basra. When his witnesses were produced
before Caliph ‘Umar, three of them testified against him, but the fourth was tutored to say such things as
made his evidence unacceptable. Accordingly, the three other witnesses had to suffer the prescribed
penalty, and Mughira was acquitted.

The author of this hadith, however, was a fornicator and drunkard upon whom the penalty prescribed by
religion was about to be inflicted. He invented hadith because of his opposition to the Commander of the
Faithful and to flatter Mu'awiya. Mu'awiya and his followers and other Umayyads strengthened this
spurious hadith and began testifying that "Abu Talib is in the fire of Hell."

Moreover, those connected with the narration of this hadith like Abdu'l-Malik Ibn ‘Umar, Abdu'l-Aziz
Rawandi and Sufyan Thawri, are weak and unacceptable reporters. This fact has been verified by your
own eminent commentator and scholar, Zahi, who has expressed this view in his Mizanu'l-I'tidal, vol.II.
So how can one rely on a hadith like this, which has been narrated by such notorious liars and weak
reporters?

Evidence for Abu Talib's belief

There is plenty of evidence to prove the belief of Abu Talib.

(1) The Holy Prophet says in a hadith (joining his two fingers): "I and the supporter of the orphan are
together in Paradise like these two fingers."

Ibn Abi'l-Hadid also has reported this hadith in his Sharh al-Nahju'l-Balagha, vol.IV, p.312, where he
says that it is obvious that the Holy Prophets statement does not mean all supporters of orphans, since
most of the supporters of orphans are sinners. So the Holy Prophet meant by it Abu Talib and his
distinguished grandfather, Abdu'l-Muttalib, who looked after the Holy Prophet. The Holy Prophet was
known in Mecca as the yatim (orphan) of Abu Talib because after the passing away of Abdu'l-Muttalib,
the Prophet, from the age of eight, had been in the care of Abu Talib.

(2) There is a well known hadith which both the Shi’as and Sunni sects have narrated in different ways.
Some of them say that the Holy Prophet said: "Gabriel came to me and gave me good news in these
words: 'Allah has definitely exempted from the fire the loins through which you appeared, the womb
which sustained you, the breasts which suckled you, and the lap which supported you.'"

Mir Sayyid ‘Ali Hamadani in his Mawaddatu'l-Qurba, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-
Mawadda, and Qazi Shukani in his Hadith al-Qudsi have reported that the Holy Prophet said: "Gabriel
came to me and said 'Allah sends greetings to you and says verily He has exempted from the fire the
loins which gave you shelter, the womb which sustained your weight, and the lap which supported you.'"

These reports and hadith clearly prove the faith of the Prophet's supporters, namely, Abdu'l-Muttalib,
Abu Talib and his wife Fatima Bint Asad, and also the Holy Prophet's father, Abdullah, and mother,
Amina Bint Wahhab, and his wet nurse, Halima.

Ibn Abi’l-Hadid’s couplets in prais of Abu Talib

(3) Your great scholar, Izzu'd-din Abdu'l-Hamid Ibn Abi'l-Hadid Mu'tazali, composed the following
couplets in praise of Abu Talib. They are recorded in Sharh al-Nahju'l-Balagha, vol.III, p.318: "Without
Abu Talib and his son (‘Ali Ibn Abi Talib), Islam would have no distinction or strength. Abu Talib
protected the Holy Prophet in Mecca and supported him and ‘Ali in Medina. Abda'l-Manaf (Abi Talib) by
order of his father Abdu'l-Muttalib continued taking care of the Holy Prophet and ‘Ali and perfected those
efforts.

When Abu Talib died through Allah's will, it did not cause any loss because he left his fragrance (‘Ali) as
his memory. Abu Talib initiated outstanding services in the way of Allah, and ‘Ali perfected them for the
sake of Allah.

Abu Talib's eminence cannot be harmed by the foolish utterances of people, or by the willful suppression
of his virtues (by his opponents), just as when a man calls the light of day darkness, the light will not be
affected."

Couplets of Abu Talib Prove his Islam

(4) Similarly, the couplets Abu Talib himself composed in praise of the Holy Prophet are a clear proof of
his faith. Some of these couplets have been recorded by Ibn Abi'l-Hadid in his Sharh al-Nahju'l-
Balagha, vol.III, p.316. Moreover, your prominent ulama’, like Sheikh Abu'l-Qasim Balkhi and Abu Ja'far
Askafi, have produced them as evidence for Abu Talib's belief.

Abu Talib wrote: "I seek shelter in Allah from those who rail at us or attribute profanity to us, from the
sinner who speaks ill of us, and from the person who associates things in religion from which we are
aloof.

I swear by the House of Allah that he lies who says that we shall leave Muhammad, though we have not
yet fought against his enemy with the sword and lance.

We will indeed help him until we have crushed his enemy. We will offer such sacrifice that we will forget
our wife and children.

His light is such that through the brightness of his face we invoke the shower of Allah's mercy.
He comes to the assistance of orphans; he is the refuge of widows. The helpless people of the Bani
Hashim go to him for help and are blessed with all kinds of favors.

I swear by my life that I have a passionate love for Ahmad. I love him like a pure friend.

I found my self fit for sacrifice to him, so I helped him as he is an ornament for the people of the world, a
curse for enemies, and a grace for society.

May the Creator of the World support him with His help and reveal His religion, which is the way to Allah,
and in which there is not a particle of wrong."

There are some special couplets of Abu Talib which Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha,
vol.III, p.312, and others have quoted in proof of his belief. In his panegyric, he says:

"These people expect us to fight against Islam with sword and lance; they think that we will kill
Muhammad. But our faces have not yet been colored with blood in his help. I swear by the House of
Allah that you have told me a lie; you may fall into disaster.

Hatim and Zamzam may fill to the brim with severed heads. Injustice is being done to the Prophet, who
has been sent by Allah to guide the people. He has been given the book, which has been revealed by
the Lord of the Sky."

Apart from these clear evidences, which prove the faith of Abu Talib, Ibn Abi'l-Hadid in his Sharh al-
Nahju'l-Balagha, v.III, p.315, quotes the following couplets:

"You bear witness to the existence of Allah! Bear witness that verily I follow the religion of the Prophet of
Allah, namely, Ahmad. Others may be misled in their religion, but I am one of these who are guided."

Gentlemen! Be fair and tell us if the writer of such couplets can be called an infidel.

Sheikh: These couplets are not acceptable for two reasons. First, there is no continuity of narration
about them. Second, it was nowhere seen that Abu Talib acknowledged Islam. Reporting some of his
couplets does not conclusively prove that he was a Muslim.

Well-Wisher: Your objection about lack of continuity of narration is strange. Whenever you wish, you
accept a lone report to be reliable and when you do not wish, you use the weapon of lack of continuity.

If you reflect for a moment that if these couplets have not been continuously reported by individuals,
even so, taken as a whole, they prove that Abu Talib believed in the Prophethood of the Holy Prophet.
There are many such things whose continuity of narration is determined in the same way.

For instance, the battles of the Commander of the Faithful and the examples of his bravery also depend
upon lone reports. But taken as a whole these reports create the sense of continuity, which gives us the
necessary knowledge of his valor. Hatim's generosity and Nushirwan's justice are known in the same
way.

Since you are so fond of continuity, please let us know how you would prove that the Hadith of Zuhza
has been successively transmitted.

Abu Talib's acknowledgement of his belief in Allah at the time of

his death

As for your second objection, my reply is quite simple. It is necessary to express one's
acknowledgement of the unity of Allah, prophethood, the Day of Resurrection, etc. in prose. But if one
composes couplets in which he expresses his belief, it is quite sufficient. When Abu Talib said,"You who
believe in Allah! Bear witness that verily I follow the religion of the Prophet of Allah, Ahmad," it had the
same effect as if he had said it in prose.

Besides this, he acknowledged his belief at the time of his death in prose as well. Sayyid Muhammad
Rasuli Bazranji, Hafiz Abu Nu'aim, and Baihaqi have reported that a party of the chiefs of the Quraish,
including Abu Jahl and Abdullah Ibn Abi Umayya, came to Abu Talib when he was dying. At that time the
Holy Prophet said to his uncle Abu Talib: "Say that 'there is no god but Allah,' so that I may bear witness
to it before Allah."

Instantly Abu Jahl and Abi Umayya said, "Abu Talib! Will you turn away from the creed of Abdu'l-
Muttalib?" They repeated these words time and again until he said, "You should know that Abu Talib
follows the creed of Abdu'l-Muttalib." The result was that those people went away well pleased. When
the signs of death appeared on Abu Talib, his brother Abbas, who was sitting on the edge of his bed,
saw that his lips were moving.

When he listened to what he said, he heard him saying: "There is no god but Allah." Abbas said to the
Holy Prophet: "Nephew! I swear by Allah that my brother (Abu Talib) has said what you ordered him to
say." Since Abbas had not himself embraced Islam at that time, he did not utter those words.

We have proved earlier that the ancestors of the Holy Prophet were all believers in the unity of Allah.
You should know that it was expedient for Abu Talib to say that he followed the creed of Abdu'l-Muttalib.
He satisfied those people, and in reality he acknowledged his faith in the unity of Allah because Abdu'l-
Muttalib followed the creed of the Prophet Abraham.

Moreover, he did utter the words "There is no god but Allah." If you study the historical facts about Abu
Talib, you will certainly acknowledge that he was a believer.

Holy Prophet's conversation with Abu Talib at the announcement

of his Prophethood

On the day of his bi'that (announcement of Prophethood) the Holy Prophet, along with his uncle, Abbas,
went to Abu Talib and said to him: "Verily, Allah has ordered me to announce His command; verily, He
has made me His Prophet; so how will you treat me?"

Abu Talib was the chief of the Quraish, the Head of the Bani Hashim, and the most veracious man in the
eyes of the people of Mecca. He had reared the Holy Prophet. Had he been an infidel, he would have at
once opposed him.

And if that had not proven sufficient, since the Holy Prophet had come to him to seek help to propagate
his prophethood, Abu Talib seeing that it was against his religion, would have confined the Holy Prophet
or at least would have turned him out of his place.

Such a rejection would have hindered the Holy Prophet from his great resolve. Abu Talib's religion
(supposing it to be polytheism) would have been saved, and he would have earned the gratitude of his
associates. Abu Talib could have rebuked the Holy Prophet as Azar had done to his nephew the Prophet
Abraham.

Abraham's announcement of prophethood and his conversation

with Azar

In the Holy Qur'an, Allah Almighty tells of the raising up of Abraham Khalilu'r-Rahman as Prophet of
Allah. He said to his uncle, Azar,

"O my father! Truly knowledge has come to me which has not come to you; therefore follow me, I
will guide you on a right path." (19:43)

"He said: Do you dislike my gods, O Abraham? If you do not desist, I will certainly revile you;
leave me for a long time." (19:46)

Abu talib assures Holy Prophet of full support and also recites
couplets in praise of Islam

But, on the contrary, when the Holy Prophet sought his help, Abu Talib said: "O my nephew! Proceed
with your mission. Verily, you are high in rank, strong in your clan and the most exalted in family lineage.
I swear by Allah that the tongue which speaks ill of you will be answered by me with sharp swords. By
Allah, the whole Arab world will kneel down before you, as an animal humbles itself before its master."

Moreover, he composed the following verses, referring to the Prophet's mission. These have been
recorded by Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.III, p. 306, and Sibt Ibn Jauzi in his
Tadhkira, p. 5:

"I swear by Allah that those people with their partisans will never reach you, till I consign them to their
graves.

So you should go on performing your duty. I give you the good news of your success. Make your eyes
cool with it.

You have called me to your religion. I believe that you have guided me to the right path; you are surely
the truthful one and have ever been trustworthy.

You have brought us a religion which I know is the best of all religions.

If I had no fear of taunt and reproach, you would have found me openly supporting you."

These couplets show that Abu Talib recognized Muhammad to be a messenger of Allah. There are
however many other similar couplets which Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, and many
other ulama’, have recorded in their books.

Is a man who recites such couplets an infidel or a true believer?

Abu Talib was a supporter and guardian of the Holy Prophet

Most of your prominent ulama’ have recorded this fact. You might consult Sheikh Sulayman Balkhi
Hanafi's Yanabiu'l-Mawadda, ch.52, in which it is reported from Abu Uthman Amr Ibn Bahr Jahiz that,
writing about Abu Talib, he said, "Abu Talib was a supporter of the prophethood and messengership of
the Holy Prophet. He wrote many couplets in praise of the Holy Prophet. He was the leader of the
Quraish."

This clear evidence proves the sincerity of Abu Talib's faith. Of course the Bani Umayya encouraged
people to curse the chief of the monotheists, the Commander of the Faithful, and the grandsons of the
Holy Prophet, Hasan and Husain. They also fabricated hadith condemning the Holy imam and forged
reports that his father (Abu Talib) died an infidel.

The reporter was the accursed Mughira Ibn Sha'ba, an enemy of ‘Ali and friend of Mu'awiya. The Kharijis
and Nasibis propagated the view that Abu Talib was an infidel. The simple people were led to believe
that it was a correct view.

It is strange that they consider Abu Sufyan, Mu'awiya, and Yazid (May Allah's curse be upon them)
believers and Muslims, even though there are countless indications to the contrary. And yet they
attribute infidelity to Abu Talib in spite of clear proofs which show that he was a firm believer.
Not proper to call Mu'awiya 'khalu'l-mu'minin'

Sheikh: Is it proper for you to call the Khalu'l-Mu'minin (uncle of the believers), Mu'awiya Ibn Abu Sufyan
"infidel" and always curse him. Will you let us know what evidence you have that Mu'awiya Ibn Abu
Sufyan and Yazid were infidels and fit to be cursed. These two distinguished men were among the
caliphs. In fact Mu'awiya was both Khalu'l-Mu'minin (uncle of the believers) and also Katib al-Wahi
(scribe of revelations).

Well-Wisher: Would you please tell me how Mu'awiya merits the title Khalu'l-Mu'minin (uncles of the
believers)?

Sheikh: Since Mu'awiya's sister, Umm Habiba, was the wife of the Holy Prophet and Ummu'l-Mu'minin
(mother of believers), her brother Mu'awiya was Khalu'l-Mu'minin.

Well-Wisher: In your opinion was the rank of Ummu'l-Mu'minin A’ysha greater or that of Umm Habiba,
sister of Mu'awiya?

Sheikh: Although both were Ummu'l-Mu'minin, A’ysha was definitely superior to Umm Habiba.

Well-Wisher: According to your criteria, all brothers of the wives of the Holy Prophet are Khalu'l-
Mu'minin. Then why don't you call Muhammad Ibn Abi Bakr Khalu'l-Mu'minin? According to you his
father was superior to Mu'awiya, and his sister was also superior to Mu'awiya's sister. No, Mu'awiya's
being Khalu'l-Mu'minin has no reality.

Mu'awiya pronounces takbir at Imam Hasan's martyrdom

Abu'l-Faraj Ispahani in his Maqatilu't-Talibin, Ibn Abdu'l-Bar in his Isti'ab, Mas'udi in his Isbatu'l-
Wasiyya, and many other ulama’ have reported that Asma Ju'da, by order and promise of Mu'awiya,
gave poison to Abu Muhammad Hasan Ibn ‘Ali. Ibn Abdu'l-Bar and Muhammad Ibn Jarir Tabari have
also reported that when Mu'awiya was informed of the demise of the Holy imam, he shouted the takbir
("Allah is Great."). Of course, such a damned person should be called Khalu'l-Mu'minin according to you!

Muhammad ibn Abi Bakr was killed thirsty and burnt to ashes for
love of Ahlul Bayt

But look at Muhammad Ibn Abi Bakr, who was brought up by the Commander of the Faithful and was
one of the staunchest friends of the Holy Ahlul Bayt!

Addressing this illustrious family he says: "O descendants of Fatima! You are a place of safety for me
and my guardian. It is through you that on the Day of Judgement, the significance of my good actions
will be greater. Since my love for you is sincere, I do not mind if somebody barks near me."
Although he was the son of the first caliph, Abu Bakr, and the brother of Ummu'l-Mu'minin A’ysha, he
was not call Khalu'l-Mu'minin. He was abused and deprived of his father's legacy!

When Amr Ibn As and Mu'awiya Ibn Khadij conquered Egypt, the supply of water was cut off to
Muhammad Ibn Abu Bakr. When he had nearly died of thirst, he was killed. He was then enclosed in the
skin of an ass and the bundle was thrown into a fire. When Mu'awiya learned of this, he was very
pleased.

Hearing these facts, you do not question why these damned people treated Abu Bakr's son, Khalu'l-
Mu'minin Muhammad Ibn Abu Bakr, so cruelly. But when Mu'awiya is cursed, you immediately become
angry. So you see the opposition to the progeny of the Holy Prophet, and it continues today.

Since Muhammad Ibn Abi Bakr was one of the friends of the descendants of the Holy Prophet, you
neither call him Khalu'l-Mu'minin nor regret his murder. Since Mu'awiya was the bitterest enemy of the
Ahlul Bayt of the Holy Prophet, you call him Khalu'l-Mu'minin. Allah save us from such fanatical
perversity!

Mu'awiya was not a scribe of wahi (revelation) but only of letters

Second, Mu'awiya was not the writer of Wahi. He embraced Islam in the tenth year of the Hijra when
revelation was complete. In fact he was the scribe who wrote letters. He caused immense trouble for the
Holy Prophet. In the eighth year of the Hijra when Mecca was conquered and Abu Sufyan embraced
Islam, Mu'awiya wrote many letters to his father railing at him because he had accepted Islam.

When, however, the whole Arabian Peninsula and beyond came under the influence of Islam, Mu'awiya
was himself forced to embrace Islam. In doing so he lost all his prestige. Abbas then asked the Holy
Prophet to assign Mu'awiya some position so that he might no longer feel humiliated. In view of the
recommendation of his uncle, the Holy Prophet appointed him as scribe for the writing of letters.

Evidence for Mu'awiya's infidelity

Third, there are many suras of the Qur'an and hadith proving that he was an infidel and worthy of curses.

Sheikh: I would like very much to hear these suras and hadith.

Well-Wisher: Only a few will be pointed out. If I narrate them all, it would form a complete book. Muslim,
in his Sahih, reports Mu'awiya was a scribe of the Holy Prophet. Mada'ini says: "Sa'id Ibn Thabit was the
Wahi (revelation) and Mu'awiya used to write the letters of the Holy Prophet to other Arabs."
Evidence from suras of the Holy Qur’an and hadith Mu'awiya and
Yazid are cursed

(1) Please refer to ayat 60 of Sura 17 (Bani Israel). Commentators from your own ulama’, like Tha'labi,
Imam Fakhru'd-din Razi, and others say that the Holy Prophet saw in a dream that the Bani Umayya,
like monkeys, ascended and descended his pulpit.

Thereafter Gabriel brought this Holy ayat:

"And when We said to you: Surely your Lord encompasses men. And we did not create the vision
which We showed you except as a trial for men and the cursed tree in the Qur'an as well. And we
cause them to fear, but it only adds to their grievous transgression." (17:60)

Allah Almighty has called the Bani Umayya, whose leaders were Abu Sufyan and Mu'awiya, the "cursed
tree" in the Holy Qur'an. Mu'awiya, who was a strong limb of this tree, was definitely accursed.

(2) Again Allah Almighty says,

"But if you held command, you would surely make mischief in the land and cut off the ties of
kinship. Those it is whom Allah has cursed so He has made them deaf and blinded their eyes."
(47:22-23)

In this verse those who make mischief in the earth and sever the ties of kinship are cursed by Allah.
Who was a greater mischief monger than Mu'awiya, whose caliphate was notorious for its evil practices?
Besides this, he severed the ties of kinship.

(3) Also Allah says in the Holy Qur'an:

"Surely as for those who speak evil things of Allah and His Apostle, Allah has cursed them in this
world and in the hereafter, and He has prepared them for a chastisement bringing disgrace."
(33:57)

Certainly tormenting the Commander of the Faithful and the two grandsons of the Holy Prophet Hasan
and Husain as well as Ammar al-Yasir and other distinguished companions of the Holy Prophet was the
equivalent of tormenting the Holy Prophet himself.

Since Mu'awiya did torment these pious people, he was, according to the explicit wordings of the verse,
definitely accursed in this world and in the hereafter.

(4) In sura Mu'min (The Believer), Allah says:

"The day on which their excuse shall not benefit the unjust, and for them is a curse and for them
is an evil abode." (40:52)
(5) In the sura Hud, He says:

"Now surely the curse of Allah is on the unjust." (11:18)

(6) In the sura Al-A'raf (The Elevated Places) Allah says:

"Then a crier will cry out among them that the curse of Allah is on the unjust." (7:44)

Similarly, in many other verses revealed about the unjust ones, it is clear that every unjust one is
accursed. I do not think any of you would deny the open injustices perpetrated by Mu'awiya.

So the very fact that he was unjust proves that he deserved Allah's curse in the light of these clear
indications we too can curse the one who deserves Allah's curse.

(7) In the sura Nisa (The Women) Allah says:

"And whoever kills a believer intentionally, his punishment is Hell; he shall abide in it, and Allah
will send His wrath on him and curse him and prepare for him a painful chastisement." (4:93)

Murder of prominent believers, like Imam Hasan, Ammar Hajar

ibn Adi Malik Ashtar, and Muhammad ibn Abi Bakr, by order of
Mu'awiya

This Holy verse explicitly says that if a man kills a single believer intentionally, he deserves Allah's curse
and his abode is in Hell. Wasn't Mu'awiya associated with the murder of believers? Did he not order the
killing of Hajar Ibn Adi and his seven companions? Did he not order that Abdu'r-Rahman Ibn Hasan Al-
Ghanzi be buried alive?

Ibn Asakir and Yaqub Ibn Sufyan in their Histories; Baihaqi in his Dala'il; Ibn Abdu'l-Bar in Isti'ab; and Ibn
Athir in Kamil have reported that Hajar Ibn Adi was one of the eminent companions who, along with
seven companions was brutally murdered by Mu'awiya. Their crime was refusing to curse ‘Ali.

Imam Hasan was the elder grandson of the Holy Prophet. Was he not included in Ashab al-Kisa (people
of the mantle)? Was he not one of the two leaders of the youths of Paradise and a believer of exalted
rank?

According to the reports of Mas'udi, Ibn Abdu'l-Bar, Abu'l-Faraj Ispahani, Tabaqa of Muhammad Ibn
Sa'd, Tadhkira of Sibt Ibn Jauzi, and other accredited ulama’ of the Sunnis, Mu'awiya sent poison to
Asma' Ju'da and promised her that if she killed Hasan Ibn ‘Ali, he would give her 100,000 dirhams and
would marry her to his son Yazid.

After the martyrdom of Imam Hasan, he gave her 100,000 dirhams but refused to marry her to Yazid.
Would you hesitate to call Mu'awiya accursed? Is it not a fact that in the Battle of Siffin the great
companion of the Holy Prophet, Ammar Yasir, was martyred by Mu'awiya's order?

All your prominent ulama’ say with one accord that the Holy Prophet said to Ammar Yasir: "It will not be
long before you will be killed by a rebellious and misguided group."

Have you any doubt that thousands of devout believers were killed by Mu'awiya's subordinates? Wasn't
the pure and valiant warrior, Malik Ashtar, poisoned by Mu'awiya's order? Can you deny that Mu'awiya's
chief officials, Amr Ibn As and Mu'awiya Ibn Khadij, brutally martyred the Commander of the Faithful's
governor, the pious Muhammad Ibn Abi Bakr?

Not content with that, they put his body into the carcass of a donkey and set it on fire. If I were to give
you the details about the believers killed by Mu'awiya and his officials, it would require not one night, but
several.

Murder of 30,000 believers by Busr ibn Artat on order of

Mu'awiya

The greatest atrocity was that of Busr Ibn Artat who killed thousands of believers on Mu'awiya's orders.

Abu'l-Faraj Ispahani and Allama Samhudi in Ta'rikhu'l-Medina, Ibn Khallikan, Ibn Asakir and Tabari in
their histories; Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol.I, and many others of your notable
ulama’ have written that Mu'awiya ordered Busr to attack San'a and Yemen from Medina and Mecca. He
gave a similar order to Zuhak Ibn Qais Al-Fahri and others. Abu'l-Faraj reports it in these words:

"Whoever from the companions and Shi’as of ‘Ali is found should be killed; even women and children
should not be spared." With these strict orders, they set out with a force of 3000 and attacked Medina,
San'a', Yemen, Ta'if, and Najran. When they reached Yemen, the governor, Ubaidullah Ibn Abbas, was
out of the city. They entered his house and slaughtered his two sons Sulayman and Dawud in the lap of
their mother.

Ibn Abi'l-Hadid writes in his Sharh al-Nahju'l-Balagha, vol.I, p.121, that in this raid 30,000 people were
killed, excluding those who were burnt alive.

Do you gentlemen still doubt that Mu'awiya deserves to be cursed?

Mu'awiya ordered that ‘Ali be cursed

Among the many clear proofs that Mu'awiya was an infidel and deserved damnation was his public
rejection of the Commander of the Faithful and his ordering the people to recite imprecations against the
Holy Imam in their qunuts (supplication in daily prayers). This fact is acknowledged by both you and us.
Even the historians of other nations have recorded that this vile practice was openly pursued and that
many people were put to death because they did not utter the curses. This outrage was discontinued by
the Umayya Caliph, ‘Umar ibn Abdu'l-Aziz.

Obviously, one who curses the brother of the Holy Prophet, the husband of Fatima, the Commander of
the Faithful, ‘Ali Ibn Abi Talib, and who orders others to do it is definitely damned. This fact has been
recorded by all your eminent ulama’ in their authentic books.

For instance, Imam Ahmad Ibn Hanbal in his Musnad, Imam Abu Abdu'r-Rahman Nisa'i in his
Khasa'isu'l-Alawi, Imam Tha'labi and Imam Fakhru'd-in Razi in their Tafsir (commentary), Ibn Abi'l-Hadid
in his Sharh al-Nahju'l-Balagha, Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, Sibt Ibn Jauzi
in his Tadhkira, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Mir Sayyid ‘Ali Hamadani in his
Mawaddatu'l-Qurba.

Dailami in his Firdaus, Muslim Ibn Hajjaj in his Sahih, Muhammad Ibn Talha Shafi'i in his Matalibu's-
Su'ul, Ibn Sabbagh Maliki in his Fusulu'l-Muhimma, Hakim in his Mustadrak, Khatib Khawarizmi in his
Manaqib, Abraham Hamwaini in his Fara'id, Ibn Maghazili Shafi'i in his Manaqib, Imamu'l-haram in his
Dhakha'iru'l-Uquba, Ibn Hajar in his Sawa'iq, and your other prominent ulama’ have, in slightly different
words, reported that the Holy Prophet said: "One who reviles ‘Ali, really reviles me; who reviles me, really
reviles Allah."

Dailami in his Firdaus, Sulayman Hanafi in Yanabiu'l-Mawadda have reported that the Holy Prophet
said: “One who gives pain to ‘Ali, really gives pain to me, and the curse of Allah is upon him who causes
pain to me." Ibn Hajar Makki in his Sawa'iq narrates a hadith concerning the consequence to one who
curses against any of the progeny of the Holy Prophet.

He reports that the Holy Prophet said: "If anyone curses my Ahlul Bayt, there is nothing for him but
exclusion from Islam. If anyone injures me concerning my Ahlul Bayt, may Allah's curse be upon him."

Therefore Mu'awiya was certainly cursed. As reported by Ibn Athir in his Kamil, Mu'awiya used to curse
‘Ali, the grandsons of the Holy Prophet, Hasan and Husain and also Abbas and Malik Ashtar in the qunut
of his daily prayers.

Imam Ahmad Ibn Hanbal reports in his Musnad from a number of sources that the Holy Prophet of Allah
said: "If any one injures ‘Ali he shall be treated as a Jew or Christian on the Day of Judgement."
Certainly you must know that it is one of the tenets of Islam that to call Allah and the Holy Prophet by ill
names leads to infidelity.

Muhammad Ibn Ganji Shafi'i in his Kifayatu't-Talib, part X, reports that once Abdullah Ibn Abbas and
Sa'id Ibn Jabir saw on the brink of Zamzam a group of Syrians railing at ‘Ali. They went to them and
said:
"Who among you was abusing the Holy Prophet of Allah?" They replied: "None of us was abusing the
Holy Prophet of Allah." Then they said: "Well, who among you was abusing ‘Ali?" They said: "Yes, we
have been abusing ‘Ali."

Then Abdullah and Sa'id said: "You should bear witness that we heard the Holy Prophet saying to ‘Ali,
'One who abuses you really abuses me; one who abuses me, really abuses Allah. If someone abuses
Allah, He will throw him headlong into the fire of Hell.'"

The companions of the Prophet were at different levels of

understanding

Sheikh: Is it proper for a man of your caliber to condemn such an able and dignified companion of the
Holy Prophet? Is it not a fact that Allah Almighty revealed a number of verses in praise of the
companions of the Holy Prophet and gave them the good tidings of their deliverance?

And Khalu'l-Mu'minin Mu'awiya, who was definitely a distinguished companion, deserved the praise
contained in the Holy verse. Doesn't insulting the companions amount to insulting Allah and the Holy
Prophet?

Well-Wisher: Perhaps you have forgotten what I have already told you on previous nights. No one
denies that verses have been revealed in praise of the companions. But if you understand the meaning
of the sahaba or companions, you will admit that the verses revealed in praise of the companions are
not generally applicable to all. We cannot regard all of them as entirely pure.

Respected man! You know full well that "sahaba" literally means the joining together of persons. So it
may mean living together or, as is commonly understood, helping or giving assistance to others.

According to Arab lexicography, the Qur'an, and the hadith, a companion of the Holy Prophet refers to
one who has spent his life in the company of the Holy Prophet, whether he was a Muslim or an infidel.
So your interpretation that all the companions deserve Paradise is not correct. This contradicts common
sense as well as the hadith.

In the words of the holy Qur’an "sahab" and "sahaba," meaning

"companions", have no reverential significance

I will submit additional Qur'anic verses and authentic hadith from Sunni scholars so that you will not be
mistaken about the word "companion." This word was used for all companions, whether they were
Muslims or not.

(1) In the sura Najm (the Star), Allah says to the Polytheists:
"Your companion does not err, nor does he go astray." (53:2)

(2) In the sura of Saba (Sheba), Allah says:

"Say: I exhort you only to one thing, that you rise up for Allah's sake in pairs and singly, then
ponder: your companion is not possessed." (34:46)

(3) In the sura of Kahf (The Cave), Allah says:

"and said he to his companion while he disputed with him: I have greater wealth than you and am
mightier in followers." (18:34)

(4) In the same sura, Allah says:

"His companion said to him while disputing with him: Do you disbelieve in Him Who created you
from dust, then from a sperm drop, then He made you a perfect man." (18:37)

(5) In the sura of A'raf (The Elevated Places), Allah says:

"Do they not reflect that their companion had not unsoundness in mind? He is only a plain
warner." (7:184)

(6) In the sura of An'am (The Cattle), Allah says:

"Say: Shall we call on that besides Allah, which does not benefit us nor harm us, and shall we be
returned back on our heels after Allah has guided us, like him whom the devils have made to fall
down perplexed on the earth. He has companions who call him to the right way, (saying): 'Come
to us.' Say: Surely the guidance of Allah, that is the (true) guidance, and we are commanded that
we should submit to the Lord of the worlds." (6:71)

(7) In the sura of Yusuf (Joseph) He says: (Yusuf addressing his two fellow prisoners who were
polytheists)

"O my two Companions of the prison! Are many lords better or Allah, the One, the Supreme?"
(12:39)

These are a few verses, which I have quoted by way of example. It is clear that the words "sahaba,"
"sahib," "musahib" and "ashab" have no special relationship to Muslims. They are used in reference to
Muslims and polytheists alike.

As I have said, a man who has a social dealing with another man is called his musahib or ashab. The
companions of the Holy Prophet refer to those who had social dealings with him.

Certainly among the companions of the Holy Prophet and among those who sat in his company, were all
sorts of people, good and bad, believers as well as hypocrites. The verses revealed in praise of the
companions cannot be attributed to all of them. They refer only to the good companions.

It is also true that none of these exalted prophets of the past had companions as distinguished as those
of our Holy Prophet. For instance, the companions of Badr, Uhud, and Hunain were such as stood the
test of time. They helped the Holy Prophet and were firm in their resolve.

But among his companions were also a number of men of debased character, enemies of the Holy
Prophet and his Ahlul Bayt, men like Abdullah Ibn Ubayy, Abu Sufyan, Hakam Ibn As, Abu Huraira,
Tha'labi, Yazid Ibn Sufyan, Walid Ibn Aqaba, Habib Ibn Musailima, Samra Ibn Jundab, Amr Ibn As, Busr
Ibn Artat (a tyrant and bloodthirsty man), Mughira Ibn Sha'ba, Mu'awiya Ibn Abi Sufyan, and Dhu's-
Sadiyya.

These men, both during the life time of the Holy Prophet and after his death, caused great tumult among
the people. One such man was Mu'awiya, whom the Holy Prophet cursed in his own time. After the
death of the Holy Prophet, when Mu'awiya got an opportunity, he rose in revolt in the name of seeking
vengeance for Uthman's murder and caused the blood shed of many Muslims.

In this slaughter, many respected companions of the Holy Prophet, like Ammar Yasir, were martyred.
The Holy Prophet himself foretold his martyrdom. I have already mentioned some hadith regarding this
event.

Holy Qur’an praises good companions but also condemns bad

companions

There are many verses in the Holy Qur'an and hadith in praise of distinguished companions and pious
believers. And there are also many verses and hadith condemning those companions who were sinners.

Sheikh: How can you claim that the companions of the Holy Prophet caused social disturbances?

Well-Wisher: This is not merely my claim. Allah Almighty in the sura of Ahlul Imran (the House of Imran)
says:

"If then he (Muhammad) dies or is killed, will you turn back upon your heels?" (3:144)

Apart from this and other verses of the Holy Qur'an, your own ulama’, including Bukhari, Muslim, Ibn
Asakir, Yaqub Ibn Sufyan, Ahmad Ibn Hanbal, Abdu'l-Bar, and others have recorded a number of
reports and hadith concerning the condemnation of some of the companions. I will refer to only two
hadith.

Bukhari reports from Sahl Ibn Sa'd and Abdullah Ibn Mas'ud that the Holy Prophet of Allah said, "I shall
be waiting for you at the fountain of Kauthar. When a group of you goes astray from my way, I will say,
'O Allah! These were my companions!' Then a reply from Him will come to me: 'You do not know what
innovations they introduced after you.'"

Again Imam Ahmad Ibn Hanbal in his Musnad, Tabrani in his Kabir, and Abu Nasr Sakhri in his Ibana
narrate from Ibn Abbas that the Holy Prophet said: "I want to save you from the chastisement of Hell. I
ask you to fear Hell and to make no changes in the religion of Allah. When I die and am separated from
you, I shall be present at the Fountain of Kauthar.

Whoever reaches me there is saved. At the end of time when I find a large number of people caught in
divine chastisement, I shall say: 'O Allah! These are the people of my Community.' The reply shall come,
'Verily, these people returned to their old creed after you.'" According to Tabrani's report in Kabir, the
reply shall be: "You do not know what innovations they introduced after you. They adopted their former
religion of ignorance."

Abu Talib was a firm believer

You insist that Mu'awiya and Yazid are Muslims even though their many atrocities are recorded in your
own books. Some of the Sunni ulama’ have written complete books in their condemnation, but you
stubbornly insist that they were praiseworthy and that Abu Talib a sincere believer was an infidel!

It is quite evident that this foolish talk is the product of enmity against the Commander of the Faithful,
‘Ali. You try to refute the arguments which prove the infidelity and hypocrisy of Mu'awiya and Yazid. And
yet you reject Abu Talib's open pronouncements regarding his belief in Allah and the Holy Prophet.

Additional proof of Abu Talib's belief

Is it not a fact that the Holy Prophet's Ahlul Bayt have said that Abu Talib was a believer and that he died
a believer? Has not Asbagh Ibn Nabuta, a highly trusted man, narrated from the Commander of the
Faithful that he said, "I swear by Allah that my father, Abu Talib, my grandfather, Abdu'l-Muttalib Hashim,
and Abdu'l-Manaf never worshipped idols."

Is it proper that you should reject the statements of ‘Ali and the Holy Ahlul Bayt and give credence to the
statements of the cursed Mughira, Amawis, Kharijis, Nasibis, and other enemies of the Commander of
the Faithful?

Ja'far Tayyar's embracing Islam by his father's order

Moreover, many of your ulama’, including Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, have written
that one day Abu Talib came to the mosque and saw that the Holy Prophet was offering prayers. ‘Ali was
offering prayers on the right side of the Holy Prophet.
Abu Talib ordered his son Ja'far (Tayyar) who was with him and had not yet embraced Islam, "Stand on
the side of your cousin and perform the prayers with him." Ja'far moved forward and, standing on the left
side of the Holy Prophet, began to say his prayers. At that time Abu Talib composed these lines of
poetry:

"Verily ‘Ali and Ja'far are my strength and solace in my distress and disappointment. O ‘Ali and Ja'far!
Never leave the company of your cousin and my nephew, but help him. I swear that I will never leave
the Holy Prophet. Can anyone leave the company of a Prophet of such noble family?"

So it is the unanimous view of your own ulama’ that Ja'far's embracing Islam and his performing the
prayers with the Holy Prophet were at the order of Abu Talib.

The Holy Prophet wept bitterly at Abu Talib's death and invoked
Allah's blessings on him

Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha and Ibn Jauzi in Tadhkirat al-Khawasu'l-Umma report from
Tabaqat al-Muhammad Ibn Sa'd, who reports from Waqidi and Allama Sayyid Muhammad Ibn Sayyid
Rasul Barzanji in his Kitabu'l-Islam Fi'l-'am-o-Aba' al-Sayyidu'l-An'am, a report from Ibn Sa'd and Ibn
Asakir, who report on authentic sources from Muhammad Ibn Ishaq that ‘Ali said:

"When Abu Talib died, and I informed the Holy Prophet of Allah about it, he wept bitterly. Then he said to
me, 'Go and wash his body in preparation for burial, wrap his body in a shroud, and bury him. May Allah
bless him and have mercy upon him!"

Is it permitted by Islam to perform the burial rituals for a polytheist? Is it right for us to say that the Holy
Prophet invoked the blessings of Allah upon an infidel and a polytheist? The Holy Prophet did not leave
his house for several days and continued praying to Allah for Abu Talib's eternal peace.

‘Ali’s elergy for his father, Abu Talib

If you consult the Tadhkira of Sibt Ibn Jauzi, p.6 you will see what the Commander of the Faithful said in
his eulogy for his father. "O Abu Talib! You were a haven for the seeker of refuge, a rain of mercy for dry
lands, and a light which penetrated the darkness. Your death has toppled the pillars of safety.

Now the real Benefactor has bestowed mercy upon you. Allah Almighty has attached you to His Court.
Verily, you were the best uncle of the Holy Prophet."

Can it be believed that a man who was the embodiment of monotheism would write such a eulogy for a
person who died an infidel?
Abu Talib concealed his faith while Hamza and Abbas
proclaimed theirs

Sheikh: If Abu Talib was a believer, why did he not reveal his faith as his brothers, Hamza and Abbas
did?

Well-Wisher: There was a great difference between Abbas, Hamza, and Abu Talib. Hamza was so
fearless and formidable that all Meccans dreaded him. His embracing Islam proved a great help to the
Holy Prophet.

Abbas, however, did not announce his Islam immediately. Ibn Abdu'l-Bar writes in his Isti'ab that Abbas
embraced Islam while he was in Mecca, but he concealed his faith from the people. When the Holy
Prophet migrated from Mecca, Abbas also intended to be with him. But the Holy Prophet wrote to him
that his stay in Mecca would be useful to him (the Holy Prophet).

Accordingly, he remained in Mecca and used to send the Holy Prophet news from there. The idolaters
brought him with them to the Battle of Badr. When the infidels were defeated, he was taken prisoner. On
the day of the conquest of Khaibar he was finally allowed to reveal his faith.

Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.56, p.226 reports from the Dhakha'iru'l-
Uquba of Imamu'l-Haram Abu Ja'far Ahmad Ibn Abdullah Tabari Shafi'i, who reports from Faza'il of
Abu'l-Qasim Ilahi that scholars know that Abbas had embraced Islam in the beginning but that he kept it
secret. In the Battle of Badr, when he came along with the infidels, the Holy Prophet told his men:

"Whoever sees Abbas should not kill him because he unwillingly accompanied the infidels. He was ready
to migrate, but I wrote to him that he should remain there and give me information about the idolaters."
On the day Abu Rafi'i informed the Holy Prophet that Abbas proclaimed his acceptance of Islam, the
Holy Prophet set Abu Rafi'i free.

Why Abu Talib concealed his faith

If Abu Talib had revealed his faith, all of the Quraish and the entire Arab nation would have united
against the Bani Hashim. Abu Talib understood the expedience of concealing his Islam. He pretended to
be loyal to the Quraish in order to thwart the activities of the enemy.

So long as Abu Talib remained alive the same condition continued, and the Holy Prophet was protected.
But at the death of Abu Talib, the Angel Gabriel appeared before the Holy Prophet and said: "Now you
should leave Mecca. After Abu Talib, you have no helper here."

Sheikh: Was the Islam of Abu Talib known during the time of the Holy Prophet of Allah, and did the
community believe in it?
Well-Wisher: Yes, it was commonly known to the people and they pronounced his name with full
reverence.

Abu Talib's faith was commonly known during the time of the
Holy Prophet

Sheikh: How is it possible that during the time of the Holy Prophet a thing was so much spoken of and
commonly known to all, but after a period of thirty years, a contrary view gained credence because of a
false hadith?

Well-Wisher: This was not a unique instance. Often what was accepted during the time of the Holy
Prophet completely changed its form after a few years because of a forged hadith. Other religious orders
and practices in force during the life of the Prophet were abandoned after some years due to the
influence of the people.

Mut'a marriage and hajj Nisa were lawful up to Abu Bakr's time
but made unlawful by ‘Umar

Sheikh: Kindly cite one example of such a change.

Well-Wisher: There are many examples; two should suffice to make my point. I will discuss mut'a
(temporary marriage) and hajj nisa. Both sects agree that these two practices were common during the
time of the Prophet. Moreover, they were practiced during Abu Bakr's caliphate and also during part of
‘Umar's caliphate. But Caliph ‘Umar brought about a complete reversal of the Qur'anic order.

He said, "Two mut'as were in effect during the time of the Holy Prophet. I now decree both of them
unlawful and will punish those who engage in this practice."

What was made lawful by Allah was suddenly abrogated. ‘Umar's decree was so widely promulgated
and so blindly followed that the original law soon fell into oblivion. Even today many of our Sunni
brothers regard mut'a as an innovation of the Shi’as.

If ‘Umar's whim could overturn the clear ordinance of Allah and the historical fact that mut'a was
practiced, can you doubt that Abu Talib's well known belief could also be denied?

Sheikh: Are you saying that millions of Muslims have violated the injunctions of the Qur'an and the sunna
of the Prophet? Remember, the whole world calls us Sunnis, i.e., followers of the sunna. The Shi’as are
called Rafizis, i.e., those who stray from the sunna of the Prophet.
Sunnis are really rafizis and Shi’as are Sunni

Well-Wisher: In reality the Shi’as are Sunnis, that is, they follow the Holy Qur'an and the Sunna of the
Holy Prophet. You people are Rafizis because you violate the injunctions of the Holy Qur'an and the
commands of the Prophet.

Sheikh: This is strange indeed! You have transformed millions of pure Muslims into Rafizis! Can you
advance any argument to support this?

Well-Wisher: I have already told you during previous nights that the Holy Prophet instructed us that after
him we should follow the Holy Qur'an and his progeny. But you people deliberately abandoned the
progeny of the Prophet and followed others. You rejected the practices of the Holy Prophet. You left
those people by order of your two sheikhs and then call the real followers of the Sunna of the Holy
Prophet Rafizis.

Among such orders there is another explicit injunction in the Holy Qur'an which says,

"And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle and for the
near of kin and the orphans and the needy and the way fairer." (8:41)

The Holy Prophet observed this order and gave khums (1/5) of the wealth acquired from the enemy to
his relatives and kinsmen. But you people opposed this practice.

The practice of mut'a is another case in point. It was in accordance with Allah's command. It was
sanctioned by the Prophet and his companions. The practice continued during Abu Bakr's caliphate and
also during a part of ‘Umar's caliphate. But at the command of ‘Umar you people have made unlawful
what Allah made lawful. Moreover, you have rejected the Sunna of the Holy Prophet. And yet you call
yourselves Sunnis and call us Rafizis.

Caliph ‘Umar himself did not advance any reason for his revoking the divine order. The Sunni ulama’
have tried in vain to prove that Caliph ‘Umar's decision was just.

Arguments for lawfulness of mut'a

Sheikh: Can you prove the lawfulness of mut'a? Can you prove that Caliph ‘Umar violated the Qur'anic
injunction and the Sunna of the Holy Prophet?

Well-Wisher: The strongest proof is furnished by the Holy Qur'an. In the sura of Nisa (The Women) Allah
says:

"...then as to those by whom you benefited (from mut'a), give them their dowries as appointed...."
(4:24)
Obviously the Holy Qur'an's command is obligatory forever unless it is abrogated by the Qur'an, itself.
Since it has not been abrogated, this command holds good forever.

Sheikh: How is this verse not related to permanent wedlock? It is this same verse that gives instruction
about paying back dowry.

Well-Wisher: You have confused the main point. Your own prominent ulama’, like Tabari in his Tafsir al-
Kabir, part V and Imam Fakhru'd-din Razi in his Tafsir al-Mafatihu'l-Ghaib, part III, have confirmed that
this verse refers to mut'a.

Apart from the explicit interpretation of your ulama’ and commentators, you are also aware that
throughout the entire sura of Nisa, several kinds of marriage and wedlock have been mentioned: nika
(permanent marriage), mut'a (temporary marriage), and marriage with mulk al-Yamin (servants).

For permanent marriage the Holy Qur'an says in the sura of Nisa:

"Then marry such women as seem good to you, two and three and four; but if you fear that you
will not do justice (between them), then only one or what your right hands possess." (4:3)

About Mulk al-yamin (servants), Allah says:

"And whoever among you has not within his power ampleness of means to marry free believing
women, then (he may marry) of those whom your right hands possess from among your
believing maidens; and Allah knows best your faith: you are sprung the one from the other; so
marry them with the permission of their masters and give them their dowries justly." (4:25)

The command in verse 4 of sura Nisa to the effect that: "...as to those by whom you benefitted (from
mut'a), give them their dowries as appointed...." was for mut'a, or temporary marriage. It could not be for
permanent wedlock, for otherwise, it would mean that in the same chapter the decree regarding
permanent wedlock has been repeated twice, which is against the rule, and if it is for mut'a, then it
evidently is a permanent and separate decree.

Second, not only Shi’as but all Muslims agree that mut'a was practiced during the early days of Islam.
The distinguished companions practiced it in the time of the Holy Prophet. If this verse refers to
permanent wedlock then which is the verse for mut'a? Evidently this is the verse regarding mut'a, which
your own commentators have accepted. There is no verse in the Holy Qur'an which abrogates this
command.

Ahlul Sunna regarding lawfulness of mut'a

It is reported in Sahih of Bukhari and the Musnad of Imam Ibn Hanbal from Abu Raja on the authority of
Imran Ibn Hasin that "...the verse of mut'a was revealed in the Book of Allah. So we acted in accordance
with it during the time of the Holy Prophet. No verse was revealed to make it unlawful, nor did the Holy
Prophet ever prohibit it." One man decided to change this law. Bukhari says that the man was ‘Umar.

Muslim in his Sahih, part I, in the chapter of Nikatu'l-Mut'a, says "Hasan Halwa'i reported to us that he
was told by Abdu'r-Razzaq, who was informed by Ibn Jarih, who was told by 'Ata that Jabir Ibn Abdullah
Ansari came to Mecca for the Umra and they went to him at his residence. People asked him many
questions.

When they came to the question of mut'a he said, 'Yes, we used to practice mut'a during the time of the
Holy Prophet and during the caliphate of Abu Bakr and ‘Umar.'" Also in the same book in part I, in the
chapter of al-Mut'a Bi'l-Hajj wa'l-Umra, it is narrated on the authority of Abu Nazara that he said: "I was
in the company of Jabir Ibn Abdullah Ansari when a man came and said:

“There is a difference of opinion between Ibn Abbas and Ibn Zubair concerning the two mut'as,
Mut'atu'n-Nisa and Mut'atu'l-Hajj.' Then Jabir said, 'We have performed both of these during the time of
the Holy Prophet. Thereafter, when ‘Umar forbade it, we could not do it.'"

Imam Ahmad Ibn Hanbal in his Musnad, part I, p.25, narrates Abu Nazara's report in another way. Also
both narrate another report from Jabir that he said: "In the days of the Holy Prophet and Abu Bakr, we
used to practice mut'a for the consideration of a handful of dates and flour until ‘Umar forbade it in the
case of Amr Ibn Harith."

Hamidi, in his Jam' al-Bainu's-Sahihain, narrates from Abdullah Ibn Abbas that he said: "We used to
practice mut'a during the time of the Holy Prophet. When ‘Umar was caliph, he said that 'Allah Almighty
made lawful whatever He liked for His Holy Prophet. Now he is dead, and the Qur'an takes his place. So
when you begin the Hajj or the Umra, you should complete them as Allah has ordered you. You should
repent of and abstain from mut'a. Bring him who has practiced mut'a to me so that I may stone him.'"

There are many such reports in your own reliable books showing that mut'a was permissible during the
days of the Holy Prophet. The companions practiced it until ‘Umar made it unlawful.

Besides these reports, some of the companions, like Ubayy Ibn Ka'b, Ibn Abbas, Abdullah Ibn Mas'ud,
Sa'id Ibn Jabir and Sa'd have recited the verse of mut'a in this way, "And as such of them you had mut'a
with until such time as was fixed."

Jarullah Zamakhshari reports in his Kashshaf from Ibn Abbas and also Muhammad Ibn Jarir Tabari in his
Tafsir al-Kabir and Imam Fakhru'd-din Razi in his Tafsir al-Mafatihu'l-Ghaib, vol.III, writing about this
Holy verse and Imam Nuwi in his Sharh al-Muslim, chapter I, Nikatu'l-Mut'a report from Nazari that Qazi
Ayaz stated that "Abdullah Ibn Mas'ud, the writer of wahi (i.e., recorder of revelations), used to recite this
verse in the same way, that is, 'until such time as has been fixed.'"

Imam Fakhru'd-din Razi, after quoting the statement of Ubayy Ibn Ka'b and Ibn Abbas, said: "The
community did not reject their recitation of the verse in this way, so what we have said has been
accepted through consensus." Again on the next page he argues in this way: "This reading evidently
proves that mut'a had the sanction of religion. We have no difference of opinion that mut'a was permitted
in the time of the Holy Prophet."

Command permitting mut'a was not repealed

Sheikh: Can you prove that it was lawful during the days of the Holy Prophet but was not repealed later?

Well-Wisher: There is plenty of proof that it was not annulled. The most convincing argument is that
mut'a had been permitted from the time of the Holy Prophet until the middle of the caliphate of ‘Umar.

Caliph ‘Umar's own statement has been generally reported by your ulama’. They have written that he
went to the pulpit and said, "In the time of the Prophet two mut'as were permitted. I make both of them
unlawful, and if any one does it, I will punish him."

Sheikh: What you say is correct, but my point is that there are many orders, which were current earlier in
the time of the Holy Prophet but were repealed later. Mut'a was also permitted in the beginning, but later
it was forbidden.

Well-Wisher: Since the basis and foundation of religion is the Holy Qur'an, if any ordinance is present in
the Holy Qur'an and is abrogated, its abrogation must also be present in it. Now please let me know
where in the Holy Qur'an this order has been repealed.

Sheikh: In sura 23, Mu'minin (The Believers), verse 6 repeals this order. It says

"Except before their mates or those whom their right hands possess, for surely they are not
blameworthy." (22:6)

This verse lays down two conditions for conjugal relations: marriage or intercourse with slaves. So this
verse proves that the ordinance of mut'a has been repealed.

Well-Wisher: This verse does not in any way prove that mut'a was repealed; it confirms it. The woman
united by mut'a is the real wife of the man. Had she not been his real wife, Allah would not have ordered
her mehr (dowry) to be paid.

Moreover, the sura of The Believers was revealed while the Prophet was in Mecca, the sura of Women
while he was in Medina. Obviously the Meccan chapters preceded the Medinan chapter. Can verse A
abrogate verse B, if verse A came before B?
Distinguished companions and Imam Malik insist that the
ordinance of mut'a was not abrogated

Abdullah Ibn Abbas, Abdullah Ibn Mas'ud, Jabir Ibn Abdullah Ansari, Salama Ibn Akwa', Abu'dh-Dharr
Ghifari, Subra Ibn Ma'bad, Akwa' Ibn Abdullah Al-Aslami and Imran Ibn Hasin have stated that the
ordinance of mut'a was not abrogated. Moreover, your eminent ulama’ have also held that it was not
abrogated.

For instance, Jarullah Zamakhshari, in his Tafsir al-Kashshaf regarding Abdullah Ibn Abbas's statement
that the verse of mut'a was one of the clear ordinances of the Holy Qur'an, says that this verse was not
repealed. Imam Malik Ibn Anas also said that the permissibility of mut'a had not been repealed.

Mulla Sa'idu'd-din Taftazani in Sharh al-Maqasid, Burhanu'd-din Hanafi in his Hidaya, Ibn Hajar
Asqalani in his Fathu'l-Bari and others also have reported the statement and verdict of Malik who says:
"Mut'a is lawful. It is permitted by religion. Its lawfulness, as confirmed by Ibn Abbas, is quite well known
and most of his companions from Yeman and Mecca have practiced it.

At another place he says: "Mut'a is lawful since it has been permitted and its lawfulness and
permissibility hold good unless it is repealed." You will notice that until Malik's death there was no
evidence that the ordinance of mut'a had been annulled.

Moreover, your prominent commentators, like Zamakhshari, Baghawi, and Imam Tha'labi have adhered
to the position of Ibn Abbas and other distinguished companions and have believed in the lawfulness of
mut'a.

All conditions of wedlock are fulfilled by mut'a

Sheikh: Since there are no provisions for a woman united by mut'a, such as inheritance, divorce, after
divorce (waiting period) and maintenance, as are necessary for a wife, she cannot be a real wife.

Well-Wisher: A woman joined with a man through mut'a is protected by all the provisions of any wife
except those which have been reasonably excluded. Mut'a is a kind of nika (marriage), which entitles a
woman to wifehood. Of course for the convenience of the community and to save them from
lawlessness, some of its conditions and formalities have been waived.

As for its conditions, first, it is not proved that inheritance is a necessary condition of marriage. Many
women, in spite of being wives, do not receive an inheritance from their husbands. For example,
disobedient wives or those who murder are deprived of inheritance.

Second, it is not definitely established whether a woman united by mut'a is deprived of her right of
inheritance. The jurists differ in their opinions about it, and such differences exist among you also.
Third, the Imamiyya ulama’ unanimously hold the view that a woman united by mut'a must also observe
'idda (waiting period before re-marriage). Its shortest period has been fixed as 45 days. If the husband
dies, she should observe the usual 'idda of four months and ten days, whether she had had sexual
intercourse with her husband or not, or whether she has passed the age of menstruation or not.

Fourth, the right of maintenance is not a necessary condition attached to marriage. There are a number
of wives who are not entitled to maintenance, such as those who are disobedient or who murder their
husbands.

Fifth, the expiration of the agreed upon period is itself her divorce. Similarly, with the consent of her
husband, she may be divorced before the expiration date.

Therefore none of the conditions that you have mentioned has any force. A renowned Shi’as scholar,
Allama Jamalu'd-Din Hilli (Hasan Ibn Yusuf Ibn ‘Ali Ibn Mutahhar), has given in detail the same
arguments in reply to the views of your prominent ulama’. I have referred to them briefly. Anyone who
wants to study it in detail may consult Allama Hilli's Mabahithat al-Sunniyya wa Ma'rifat al-Nussairiyya.

Was qur'anic command for mut'a abrogated by the Holy

Prophet?

Sheikh: Besides the Holy verse there are also a large number of hadith which say that the ordinance
concerning mut'a had been abrogated during the time of the Holy Prophet.

Well-Wisher: Kindly let us know about that order of abrogation.

Sheikh: It has been narrated with some variations. Some reporters say that it was decreed on the day of
the conquest of Khaibar, some say it happened on the day of conquest of Mecca, some reports say that
it was on the occasion of the Last Pilgrimage, and some say that it was on the day of Tabuk. Others,
however, are of the opinion that the order of nullity was revealed on the occasion of Umratu'l-Qaza (The
Farewell Pilgrimage).

Arguments concerning its abrogation during the time of the Holy

Prophet

Well-Wisher: The contradictory reports clearly prove that there was no such order of abrogation. And
how can those reports be relied upon when, on the contrary, there are many hadith reported in Sahih al-
Sitta, Jam' al-Bainu's-Sahihain, Jam' al-Bainu's-Sahih al-Sitta, Musnad, etc, from distinguished
companions which prove that this verse was not abrogated until the caliphate of ‘Umar.

The most compelling argument that your own ulama’ have themselves cited is the statement of Caliph
‘Umar, who said: "I make both those two mut'as which were current in the days of the Holy Prophet,
unlawful." Had there been any verse, or order of the Holy Prophet, the caliph would have said:

"According to the instructions of the Holy Prophet, which is supported by the Qur'anic verse, if any one
committed the unlawful act in violation of the abrogated ordinance, I will punish him." Such a statement
would have been more impressive for the people. But he merely said: “Two mut'as were permitted in the
time of the Holy Prophet, I make them unlawful."

If, however, your claim is correct and the verse of mut'a was abrogated, why didn't the pupils of the Holy
Prophet, like Abdullah Ibn Abbas, Imran Ibn Hashim and other companions act upon it? Your own great
traditionists and historians, including Bukhari and Muslim, have recorded this fact. All these things clearly
prove that from the time of the Holy Prophet to the caliphate of ‘Umar the companions followed this
ordinance.

Could caliph ‘Umar abrogate mut'a?

So it is clear that mut'a shall continue to be lawful forever. Abu Isa Muhammad Ibn Sawratu't-Tirmidhi in
his Sunan, which is regarded as one of the six Sahih by you, Imam Ahmad Ibn Hanbal in his Musnad,
PART II, p.95, and Ibn Athir in his Jam'u'l-Usul have reported that a Syrian man asked Abdullah Ibn
‘Umar Ibn Khattab what he considered about Mut'a al-Nisa. He said: "Of course, it is lawful."

The man said again, "But your father, the caliph, forbade the people to do it." He said, "It was ordered by
the Holy Prophet; so if it has been prohibited by my father that order cannot supersede the order of the
Holy Prophet. I am the follower of the Holy Prophet's order."

For the reports which have been narrated, perhaps people later forged hadith in order to support Caliph
‘Umar's statement. The matter is too clear to call for any further elucidation. The fact is that you have no
real evidence for the unlawfulness of mut'a except the statement of Caliph ‘Umar.

Sheikh: Caliph ‘Umar's statement in itself is the strongest evidence for Muslims, and they must follow it.
If he had not heard it from the Holy Prophet, he would not have said that.

Well-Wisher: Is Caliph ‘Umar's statement so compelling that Muslims must follow it? I have not seen a
single hadith in your books, in which the Holy Prophet said that ‘Umar Ibn Khattab's statement was a
confirmed source or that Muslims should follow it.

On the other hand your books are filled with reliable hadith saying that we should follow the descendants
of the Holy Prophet, particularly ‘Ali. I have referred to some of these hadith on previous nights. The
Ahlul Bayt of the Holy Prophet have said that the ordinance of mut'a was not abrogated.

You said that had Caliph ‘Umar not heard about the order of cancellation from the Holy Prophet, he
would not have said what he did. But this is easily disproved. First, if Caliph ‘Umar had heard of the
cancellation of the order of mut'a from the Holy Prophet, he should have spoken about it during the life of
the Holy Prophet up to the period of his own caliphate.

This would have been especially important since he saw prominent companions had been practicing it,
and it was his duty to tell the people that the practice of mut'a had been annulled. Why did he not
perform the duty of prevention of evil?

Second, the practice, which had been current among the community by order of the Holy Prophet, could
only be nullified by the Holy Prophet. There should have been no delay in this case. Does it stand to
reason that if an order for the Community had been circulated and was later abrogated, would the Holy
Prophet have spoken about it to no one except ‘Umar?

And would it have made sense that ‘Umar would not have told anybody about it until late in his own
caliphate? During all this period when the community continued to follow this (so-called) abrogated
order, did no responsibility lie with ‘Umar?

You say that the prohibition of "nullified and irreligious” practice could not be made known to others and
therefore the community continued to follow it. Can anybody else except the Holy Prophet be held
responsible for not proclaiming the abrogation of an order, having told only ‘Umar of it?

Is it not infidelity to say that the Holy Prophet neglected to perform his mission and that the community
because of its ignorance, continued acting upon an abrogated order for a long time?

Third, if the order of mut'a had been annulled during the time of the Holy Prophet and ‘Umar had heard
of this from the Holy Prophet, ‘Umar could have said when he prohibited it that he had himself heard the
Holy Prophet say that the practice of mut'a had been banned.

Obviously, if he had referred to the Holy Prophet's statement, the community would have been much
impressed by it. But he said, "During the time of the Holy Prophet, two mut'as were permitted, but I make
them unlawful. Now I will stone those who do it." Is it not the duty of the Holy Prophet to declare things
lawful or unlawful? Or, can it be the right of a caliph who has been appointed by the people?

I don't understand on what basis ‘Umar declared unlawful what Allah made lawful. How strange it is that
the Holy Prophet never said that he made a certain thing lawful or unlawful. Whenever he announced
any order, he said that Allah had ordered him to convey it to the people. How bold ‘Umar is when he
says: "Two mut'as were permitted in the time of the Holy Prophet. I make both of them unlawful. I will
punish those who commit those acts."

Command of Allah or of the Holy Prophet may not be abrogated

by a caliph

Sheikh: Certainly you are aware that some of our scholars of high learning believe that since the Holy
Prophet was a mujtahid (authority) in the matter of religious orders, another mujtahid, by virtue of his
own findings, may set aside the former order. It was on this basis that ‘Umar said, "I make those two
things unlawful."

Well-Wisher: In an attempt to set right one wrong, you perpetrate many others. Does ijtihad have any
significance in contradicting an injunction of the Holy Qur’an? Is not your statement quite absurd and
opposed to the Qur'anic verses?

Allah Almighty says in the sura of Jonah:

"Say: It is not proper for me that I should change it myself. I follow naught but what is revealed to
me." (10:15)

If it is true that the Holy Prophet could not make any changes in religious order unless he was ordered
by Allah to do so, how could ‘Umar, who had no knowledge of revelation, have the authority to make
unlawful what Allah had made lawful?

In the sura of Najm (The Star) Allah says:

"Nor does he speak out of caprice. It is naught but revelation that is revealed." (53:3-4)

In the sura of Ahqaf (The Sand Dunes), Allah says:

"Say: I am not the first of the apostles, and I do not know what will be done with me or with you. I
do not follow anything but what has been revealed to me." (46:9)

Obedience to the Holy Prophet is obligatory. No one, ‘Umar or anyone else, has the right to interfere
with divine orders and make unlawful what Allah made lawful.

Expediency not grounds for abrogation

Sheikh: ‘Umar definitely thought it expedient and considered it in the best interest of the people to
abrogate that order. We find these days that some people take a woman in mut'a for the sake of
pleasure for an hour, a month, or a year. Later, regardless of whether she is pregnant or not, they leave
her.

Well-Wisher: This is ridiculous! What does the lawfulness of this Islamic command have to do with
people's indulgence in illicit sexual relations? If we followed your reasoning, perhaps permanent wedlock
should be made unlawful.

After all, people marry noble girls for their money or their beauty and later leave them, without giving
them any financial support. Since some people do this, do you think that permanent wedlock should be
abrogated?
No. We should encourage people to be honest and give them proper religious instruction. If a righteous
man does not find in himself the capacity to shoulder the responsibility of having a permanent wife, and if
he wishes to avoid an unlawful action, he would, in compliance with the code of religion, wish to take a
woman in mut'a or temporary wedlock.

Accordingly, he would like to know the conditions of mut'a because he knows that for every order there
are certain conditions. At the time of mutual agreement, he would provide the amount of mehr (dower)
for the woman which would be sufficient for her maintenance during her 'idda, which is 45 days, after the
term of the period of mut'a.

Second, after the separation, he would look after the woman during the entire period of 'idda. If she were
pregnant, he would take proper care of the mother so that he might take his child after it is born. If some
people fail to honor these conditions, it does not follow that a valid order of lawfulness has been
abrogated.

The welfare of the community was better understood by Allah and the Holy Prophet than by ‘Umar. And
they did not prohibit mut'a. If they didn't prohibit it, no caliph or imam, or any other man, even one
divinely commissioned, can of his own accord make unlawful what Allah has made lawful. So your claim,
that it was in the best interest of the community that people give up mut'a, is untenable.

Mut'a was not the cause of the spread of lawlessness; rather it was the banning of it which spread
lewdness. Those young men and women, who cannot afford to join in permanent wedlock if they cannot
control and restrain their sexual appetite, will indulge in illicit sex. And of course widespread adultery and
fornication destroy the moral character of entire nations.

Imam Tha'labi and Tabari in their Tafsir and Imam Ahmad Ibn Hanbal in his Musnad, writing in
connection with the verse of mut'a, narrate from Amiru'l-Mu'minin ‘Ali that he said: "If ‘Umar had not put a
restraint on mut'a, no one, except an unfortunate man, would have committed fornication."

Also Ibn Jarih and Amr Ibn Dinar report from Abdullah Ibn Abbas who said: "Mut'a was really a mercy of
Allah, which He gave to the community of Muhammad. If ‘Umar had not banned it, no one except an
unlucky man would have committed adultery."

So according to the views of the companions of the Holy Prophet, the cause of the prevalence of
adultery was the prohibition of mut'a, rather than the practice of it. In fact all the divine commands
regarding lawful and unlawful acts which have been transmitted to the community through the Holy
Prophet were intended for the welfare of the people. They continue to benefit them today.

Abu Talib's faith was well known during the time of the Holy
Prophet

Our topic of discussion was not this, but I wanted to remove your doubt since you said that what was
known in the time of the Holy Prophet could be set at naught through forged hadith. Similarly there is no
validity in your objection regarding the faith of Abu Talib.

His faith during the time of the Holy Prophet was also well known and regarded with respect. But by
forging the hadith of Zahza, some people spread just the opposite report. The uninformed people, blindly
following their elders accepted this false report.

In short, what I have said amply proves that ‘Ali belonged to such a distinguished family that no one of
the eminent companions could match him.

‘Ali's birthplace was the Ka'ba

Another indication of ‘Ali's special merit was his birthplace. No one else, from Adam down through all the
prophets, possessed such a distinction. Of all human beings, he alone was born in the sacred precinct of
the Ka'ba. At the time of the birth of the Prophet Jesus his illustrious mother was forced to leave the Holy
House. A voice said to her: "O Mary! Leave the Baitu'l-Muqaddas, since it is the place of worship and
not of childbirth."

But when the time of ‘Ali's birth approached, his mother, Fatima Bint Asad, was asked to enter the Ka'ba.
And this was not an accidental affair as if a woman was in the mosque and suddenly she was delivered
of a child. She was expressly called to enter the Ka'ba, the door of which was locked. Some uninformed
people think that Fatima Bint Asad was in the Holy Mosque when she felt labor pains, could not go out,
and gave birth to the child.

The fact was otherwise. It was the month of Fatima Bint Asad's confinement. She went to the Masjidu'l-
Haram, where she felt labor pains. She prayed to Allah in the precinct of the Ka'ba, saying: "O Allah! I
pray to you in the name of your honor and awe, to put me at my ease in this labor." Suddenly, the wall of
the Ka'ba, which was locked, opened.

Another report says that a voice was heard saying: "O Fatima! Enter the House." Fatima went into the
House of Allah in front of a crowd of people who were sitting round that place and the wall returned to its
original condition. The people were greatly astonished. Abbas was also there. When he saw what had
happened, he immediately told Abu Talib because he had the key to the door.

He instantly came there and tried his best to unlock the door, but the door did not open. For three days
Fatima Bint Asad remained inside the Ka'ba, apparently without sustenance of any kind. This unusual
event was the talk of the town.

At last, on the third day, the passage through which she had entered again opened, and Fatima came
out. The people saw that she had in her hands a lovely child. Both sects (Shi’as and Sunnis) agree that
no one else had ever been given such distinction.

Hakim in his Mustadrak and Nuru'd-din Ibn Sabbagh Maliki in his Fusulu'l- Muhimma, Fasl I, p.14, say:
"No one before ‘Ali was born in the Ka'ba. This was a distinction given to ‘Ali in order to enhance his
honor, rank, and dignity."

The origin of ‘Ali’s name was the unseen world

Another indication of ‘Ali's special merit was that his name had its origin in the unseen world.

Sheikh: You have said a novel thing. This means that Abu Talib was a prophet who named ‘Ali through
divine inspiration. Your statement is one of those lies which the Shi’as have invented in their extreme
love (ghulu') for ‘Ali. But it is farcical to say that Allah ordered that the child should be named ‘Ali. ‘Ali
was an ordinary name which the parents, of their own will proposed. It had nothing to do with the unseen
world.

Well-Wisher: What I said had nothing novel in it. Your astonishment is due to your lack of knowledge
about the merits of wilaya (vicegerency).

First, you think that the child was given the name after his birth, though it was not so. In all the heavenly
books, the names of Muhammad and ‘Ali have been mentioned. Allah Almighty gave names to them
thousands of years prior to their creation. The names were written on the skies, on the gates of heaven
and on the arsh (the highest heavens). It had nothing to do with Abu Talib's time.

Sheikh: Surely this statement is an example of excessive love for ‘Ali. You have raised him so high that
you claim his name was written long before the creation of the universe. The result of such statements is
that your jurists consider pronouncing the name of ‘Ali after the name of the Holy Prophet in the call to
prayer.

Well-Wisher: No, sir. My statement has nothing to do with excessive love. And it is not I who has written
his name in the heavens. Allah ordered ‘Ali's name to be written along with His own name and the name
of His Prophet.

Sheikh: Kindly refer to any of those hadith.

After the names of Allah and the Holy Prophet, ‘Ali's name is
written on Arsh

Well-Wisher: Muhammad Ibn Jarir Tabari in his Tafsir, Ibn Asakir in his Ta'rikh, Muhammad Ibn Yusuf
Ganji Shafi'i, in his Kifayatu't-Talib, ch.62, Hafiz Abu Nu'aim, in Hilyatu'l-Auliya, and Sheikh Sulayman
Balkhi Hanafi in Yanabiu'l-Mawadda, p.238, ch. 56, hadith 52, narrate from Dhakha'iru'l-Uqba of
Imamu'l-Haram Ahmad Ibn Abdullah Tabari Shafi'i on the authority of Abu Huraira (with a slight variation
in wording) that the Holy Prophet said:

"It is written on the arsh that 'There is no god but Allah, the One Who has no associate; and Muhammad
is my servant and Prophet, whom I helped through ‘Ali Ibn Abi Talib.'"

Also in Jalalu'd-din Suyuti's Khasa'isu'l-Kubra, vol.I, p.10 and Tafsir al-Durr al-Mansur, beginning of the
chapter of Isra'il, it is reported from Ibn Adi and Ibn Asakir, who narrate from Ana's Ibn Malik, that the
Holy Prophet of Allah said that he had seen written on the arsh, "There is no god but Allah; Muhammad
is the Prophet of Allah; I have given him support through ‘Ali."

In Yanabiu'l-Mawadda it is narrated from Dhakha'iru'l-Uqba of Imamu'l-Haram Tabari, according to the

report of Sirat al-Mullah that the Holy Prophet of Allah said: "On the night of the Mi'raj, when I was taken
to the highest heaven, I saw written there on the right side of the arsh: 'Muhammad is the Prophet of
Allah. I have given him help and support through ‘Ali.'"

It is reported in Yanabi, Hadith 19, from Kitabu's-Sabi'in of Imamu'l-Haram Tabari, quoting from the
Manaqib of Faqih Wasti Ibn Maghazili Shafi'i, and also Mir Sayyid ‘Ali Hamadani Shafi'i writes in his
Mawadda VI from Mawaddatu'l-Qurba two hadith; Khatib Khawarizmi in Manaqib, Ibn Shirwaih in
Firdaus, and Ibn Maghazili Shafi'i in Manaqib narrating from Jabir Ibn Abdullah Ansari that the Holy
Prophet said:

"It is written on the gate of Paradise that 'There is no god but Allah, Muhammad is the Prophet of Allah,
and ‘Ali is the Wali (vicegerent) of Allah and brother of the Holy Prophet of Allah.' This was written 2,000
years before the creation of the skies and the world."

I recall another hadith. Mir Sayyid ‘Ali Faqih Shafi'i writes in Mawadda VIII of Mawaddatu'l-Qurba that
the Holy Prophet said to ‘Ali: "I have seen your name coupled with mine in four places:

(1) On the night of the Mi'raj (ascension) when I reached the Baitu'l-Muqaddas (The Dome of the Rock),
I saw written on the rock: 'There is no god but Allah, and Muhammad is the Prophet of Allah whom I
gave support through his vizier (deputy) ‘Ali.'"

(2) When I reached Sidratu'l-Muntaha (the loftiest place), I saw the words: 'Verily I am Allah; There is no
god but Me, the One, and Muhammad among all my creation is My loved one. I gave him support
through his vizier, ‘Ali.'

(3) When I reached the arsh' (the highest heaven) of Almighty Allah, I saw there written on its pillars:
'Verily, I am Allah, and there is no god except Me.: Of all my creation Muhammad is my loved one. I
have supported him through his vizier, ‘Ali.'

(4) When I reached Paradise, I saw written on its gate: 'There is no god but Me. Of all my creation
Muhammad is my loved one. I gave him help and support through his vizier, ‘Ali.'"

Imam Tha'labi in his Tafsir Kashfu'l-Bayan and Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda, chapter
24, reporting from Hafiz Abu Nu'aim Ispahani, Muhammad Ibn Jarir in his Tafsir and Ibn Asakir in his
Ta'rikh, narrate from Ibn Abbas and Abu Huraira that verse 64 of the sura of Anfal (The Accessions) of
the Holy Qur'an, namely:

"He it is Who strengthened you with His help and with the believers." (8:62)

Then they say that the Holy Prophet said: "I saw written on the arsh' that There is no god but Allah, the
One, Who has no partner, and Muhammad is My servant and Prophet; I strengthened him with ‘Ali Ibn
Abi Talib."

Then they narrate other hadith of this kind from Kitab al-Sifa and Manaqib. The source of the names of
Muhammad and ‘Ali is Allah Himself.

Words used by Adam for acceptance of his repentance were the

names of the five pure ones

Also Imam Tha'labi in Tafsir Kashfu'l-Bayan and Sheikh Sulayman Balkhi Hanafi in Yanabi, chapter 24,
reporting from Faqih Wasti Ibn Maghazili Shafi'i are a commentary on verse 37 of sura 2 of the Holy
Qur'an, namely:

"Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is
oft-returning (to mercy), the Merciful." (2:37)

Sa'id Ibn Jabir reported from Ibn Abbas, who said: "The Holy Prophet was asked about the words which
the Prophet Adam had learned and which led to the acceptance of his repentance. The Prophet said: 'He
invoked Allah in the names of Muhammad, ‘Ali, Fatima, Hasan and Husain. So Allah accepted his
repentance and forgave him.'"

Wahi (revelation) and ilham (intuition) bestowed on persons

other than Prophets, even on animals

In regard to the granting of wahi and prophethood to Abu Talib, you are again mistaken. Wahi and Ilham
have stages which are not peculiar to the rank of prophethood alone. These terms refer to a being's
ability to understand hidden knowledge directly. This knowledge is granted to special people as well as
to animals.

Was the bee a prophet to whom Allah sent wahi? A verse of the Holy Qur'an in sura Nahl (The Ants)
clearly says:
"And your Lord revealed to the bee, saying: Make hives in the mountains and in the trees and in
what they build." (16:68)

Do you think that Nukhabuz (or, according to some commentators, Yukhabuz), the mother of the
Prophet Moses was a prophet? In the sura of Qasas (The Narratives) is clearly stated that she had been
given two commands, two prohibitory edicts, two pieces of information and two good tidings through
wahi, Allah says:

"And we revealed to Moses' mother, saying: Give him suck; then when you fear for him, cast him
into the river and do not fear nor grieve; surely We will bring him; back to you and make him one
of the apostles." (28:7)

Apart from these facts, it is not necessary for the guidance of the people that all instructions and
commands of Allah should be communicated through wahi. Sometimes He guides the people through a
voice. It has repeatedly happened and the Holy Qur'an bears testimony to this fact. In sura Maryam
(Mary), He says how He guided Mary:

"Then (a voice) called out to her from beneath her: Grieve not, surely your Lord has made a
stream to flow beneath you. Shake toward you the trunk of the palm tree; it will drop for you
fresh, ripe dates. So eat and drink and refresh the eye. Then if you see any mortal, say: 'Surely I
have vowed a fast to the Beneficent God, so I shall not speak to any man today.'" (19:24-26)

Abu Talib was guided by Allah to name his son ‘Ali

In the same way that the bee, the mother of Moses, and the mother of Jesus were instructed by Allah,
though none of them was a prophet, Abu Talib was also instructed to give a name to his son.

Moreover, no one has ever said that Abu Talib was a prophet or that wahi (revelation) was granted to
him. A heavenly voice and a tablet contained the instruction to name the child. Your own ulama’ have
written this fact in their books.

Sheikh: Where have our ulama’ stated this?

Well-Wisher: There are many such books.

Revelation of lawh (tablet) to Abu Talib

Mir Sayyid ‘Ali Hamadani Faqih Shafi'i, in his Mawaddatu'l-Qurba, Mawadda VIII, from the report of
Abbas Ibn Abdu'l-Muttalib, which Sulayman Balkhi Hanafi also quotes in his Yanabiu'l-Mawadda,
chapter 56, and Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib narrate with slight variation in
wording, that when ‘Ali was born, his mother Fatima Bint Asad named him after her father, Asad.
Abu Talib did not agree with her and said: "O Fatima! Let us go to the Qubais hills, and invoke Allah
(some reporters say that he said they should go to the Masjidu'l-Haram). He may tell us the name of this
child."

It was night when they reached the Abu Qubais hills (or the Masjidu'l-Haram) and began their
invocations. Abu Talib prayed: "O Creator of this dark night and bright moon, let us know Your will
regarding this child's name."

At that time a voice came from the sky. When Abu Talib raised his head, he saw a tablet like a green
jewel, with four lines written on it. He took the tablet and clasped it to his chest. When he read it, he
found these verses written on it: "I have conferred a special honor on you both by giving you a pure,
distinguished son. He has been given the name ‘Ali' from the side of Allah. It is derived from ‘Ali' (The
Exalted)."

Ganji Shafi'i writes in Kifayatu't-Talib that a voice came in reply to the verses of Abu Talib reciting these
two couplets: "O people of the exalted Prophet's House! I have distinguished you with a pure child.
Verily, he has been named ‘Ali' from the side of Allah Almighty. This name is derived from Allah's own
Name, Al-’Ali."

Abu Talib was immensely pleased and fell down in prostration before Allah. As a token of thanksgiving
for this great event, he sacrificed ten camels. He hung the tablet in the Masjidu'l-Haram. The Bani
Hashim used to take pride in it before the Quraish. The tablet remained hanging there until it
disappeared in the time of war between Abdullah Ibn Zubair and Hajjaj.

This report also supports the previously mentioned hadith which say that from the very beginning Abu
Talib had been a believer. He implored Allah Almighty to name the child. When he saw Allah's merciful
bounty, he fell down in prostration before Him. Is this the behavior of an unbeliever?

‘Ali's name is not a part of the adhan and iqama (calls for
prayers)

You have claimed that Shi’a jurists insist that the name of ‘Ali is considered compulsory in the Adhan
and Iqama (calls for prayer). In fact not a single Shi’a jurist has stated that the name of ‘Ali is an integral
part of the Adhan or the Iqama. In all the books of jurisprudence Shi’a jurists invariably say that bearing
witness to the vicegerency of Amiru'l-Mu'minin is not part of the Adhan or Iqama.

To say it in the Adhan and the Iqama with that intention is unlawful. If, at the time of beginning prayers,
the intention is that the name of the Holy Imam is an integral part of the prayers, the performance
becomes void.

But of course after mentioning the name of the Holy Prophet, to mention the name of ‘Ali without
considering it essential to the purpose, but merely for the sake of grace and blessedness, is desirable.
Allah has mentioned his name at every place after the name of the Holy Prophet as I have already said
before.

Now we come to our main point: no one among the distinguished companions had as exalted lineage as
‘Ali did.

‘Ali's piety

As for ‘Ali's piety, no one else compared to him. Both his friends and his foes agree that, after the Holy
Prophet, no one was as pious as ‘Ali was.

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha and Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul,
report from ‘Umar Ibn Abdu'l-Aziz that the Holy Imam was superior in piety to all of mankind. He says:
"We do not know anyone in the community after the Holy Prophet who was more devout and pious than
‘Ali Ibn Abu Talib."

Mullah ‘Ali Qushachi, for all his extreme intolerance, writes that human beings are at a loss to
comprehend the merits of ‘Ali. In his Sharh al-Tajrid he says: "Men are astounded when they hear of the
practices of ‘Ali's life."

Abdullah ibn Rafi'i's report

Abdullah Ibn Rafi'i says that at the end of a fast day, he went to Amiru'l-Mu'minin. He saw that a sealed
bag was brought to him. When ‘Ali opened it, it was found to contain unsifted flour. The Imam took three
handfuls of flour, ate it, drank a little water, and offered thanks to Allah. Abdullah Ibn Rafi'i said:

"O Abu'l-Hasan! Why have you sealed the mouth of the bag?" The Imam replied: "It is so that my sons,
who love me, may not mix olive oil or sugar with the flour, which would cause ‘Ali's self to relish its taste."

So ‘Ali used to keep himself aloof from delicious foods so that he might not be subdued by them.
Sulayman Balkhi Hanafi has also cited this hadith in his Yanabiu'l-Mawadda, chapter 51, from Ahnaf Ibn
Qais.

Suwaid ibn Ghafla's report

Moreover, the Sheikh, in his Yanabiu'l-Mawadda, Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul,
Khatib Khawarizmi in Manaqib, and Tabari in his Ta'rikh have reported from Suwaid Ibn Ghafla that he
said: "One day I had the honor of visiting Amiru'l-Mu'minin. I saw before him a cup of milk which was so
sour that I could smell its foulness. The Imam had dry bread in his hand. It was so dry that it could hardly
be broken.
The Imam broke it by putting it under his knee and, after making it soft in the sour milk, ate it. He asked
me to eat with him. I told him that I was fasting. The Imam said: 'I have heard from my friend, the
Prophet of Allah that if one is observing a fast and has an inclination for some food, but does not eat it
for the sake of Allah, then Allah will give him heavenly foods.'"

Suwaid continued: "Seeing the condition of ‘Ali, I was astounded. I asked the Imam's servant, Fizza, who
was standing near me, why she did not fear Allah, that is, why had she cooked the barley bread without
removing its husk. Fizza said on oath that ‘Ali himself had ordered her not to remove its husk.

The Imam asked me what I was saying to Fizza. I told him that I had asked her why she did not sift the
flour. ‘Ali said: 'May my father and mother be sacrificed to the Holy Prophet! The Holy Prophet never
removed the husk; he never satisfied his hunger with wheat bread for three consecutive days. I follow
the practice of the Holy Prophet.'"

‘Ali's abstaining from eating halwa

Muwaffaq Ibn Ahmad Khawarizmi and Ibn Maghazili Faqih Shafi'i write in their Manaqib that one day
during the time of ‘Ali's caliphate, some halwa (a sweet dish) was brought to him. He picked up a little of
it, smelled it, and said: "How appealing and sweet-smelling it is! But ‘Ali does not know its taste. I have
never yet eaten halwa."

The narrator said to him: "O ‘Ali! Is halwa unlawful for you?" The Imam said: "What Allah has made
lawful can never be unlawful. But can I be content to fill my stomach while there are starving people in
the country?

Should I sleep with my stomach full when people throughout the Hijaz are dying of hunger? How can I
content myself with my name being Amiru'l-Mu'minin? Why should I not be associating myself with the
people in their penury and sufferings?"

Also Khawarizmi reports from Abi Ibn Thabit that one day 'faluda' (a delicious syrup) was brought before
‘Ali, but he suppressed his desire and did not drink it.

These are some examples of his practice regarding eating and drinking. He ate dry barley bread
sometimes with vinegar or salt and sometimes with a little vegetable or milk. There were never two kinds
of food on his table cloth.

In the year 40 A.H. on the night of the 19th Ramadhan, when Abdu'r-Rahman Ibn Muljim Muradi inflicted
the fatal wound, he was a guest at the house of his daughter, Umm Kulthum, to end his fast. When
bread, milk and salt were put on the table cloth, ‘Ali who had great affection for his daughter, Umm
Kulthum, angrily said: "I have never seen a girl being so unkind to her father."

Umm Kulthum said: "Father! What wrong have I done?" ‘Ali said: "Have you ever seen your father having
two kinds of food together on the table cloth?" Then he ordered that the milk be removed. However he
ate a few morsels of bread with salt and then said: "We shall have to give account for all the lawful
things; for unlawful acts there is chastisement."

‘Ali's dress

‘Ali's dress was very simple. Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, Ibn Maghazili Shafi'i in
Manaqib, Imam Ahmad Ibn Hanbal in Musnad, Sibt Ibn Jauzi in Tadhkira, and others of your ulama’
have written that: "His dress was of coarse cloth, purchased for five dirhams." He patched his clothes.

The patches were of hide or palm leaves. His shoes were also made of palm leaves. Muhammad Ibn
Talha Shafi'i in Matalibu's-Su'ul, Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, and Ibn Abi'l-Hadid
Mu'tazali in Sharh al-Nahju'l-Balagha have written that ‘Ali had so many patches on his clothing that
when during the time of his caliphate, his cousin, Abdullah Ibn Abbas, saw them and felt sad.

‘Ali said: "I have so many patches on my clothes that now I feel shy of the patcher. What has ‘Ali to do
with worldly adornment? How should I be content with the pleasure which is to fade away, and the
blessing which is not to last?"

Another person objected to ‘Ali's appearance saying: "Why do you patch clothes even during the days of
your caliphate and supremacy? It makes the enemy look down upon you." ‘Ali said: "This is the kind of
dress which subdues our passions, removes the sense of pride in man, and is adopted by a believer."

Muhammad Ibn Talha in his Matalibu's-Su'ul, Khawarizmi in his Manaqib, Ibn Athir in his Kamil, and
Sulayman Balkhi in his Yanabiu'l-Mawadda have reported that ‘Ali and his servant had identical clothing.
He purchased two pieces of cloth of the same kind and price. One he wore himself and the other he
gave to his servant, Qanbar.

These were ‘Ali's customs regarding food and clothing. He himself ate dry barley bread and gave bread
made of wheat, sugar, honey and dates to the beggars and orphans. He wore the patched clothes
himself but gave fine clothes to orphans and widows.

Zurar's conversation with Mu'awiya concerning ‘Ali

There are many examples of ‘Ali's rejection of the world. Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha,
Hafiz Abu Nu'aim Isfahani in Hilyatu'l-Auliya, vol. I, p.84, Sheikh Abdullah Ibn Amir Shabrawi Shafi'i in
Kitabu'l-I'ttihad Ibn Hubbi'l-Ashraf, p.8; Muhammad Ibn Talha in Matalibu's-Su'ul, p.33; Nuru'd-din Ibn
Sabbagh Maliki in Fusulu'l-Muhimma, p.128; Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda,
chapter 51; Sibt Ibn Jauzi in Tadhkira Khawasu'l-Umma at the end of chapter 5, and many others of
your accredited ulama’ and historians have recorded in detail the conversation between Mu'awiya and
Zurar Ibn Zumra.
At the end of his talk with Mu'awiya, Zurar praised ‘Ali in these words: "On some occasions I have seen
‘Ali at night when the stars were scattered over the sky, holding his beard and writhing like one bitten by
a snake, crying as in intense pain, saying: 'O World! Deceive somebody else instead of me. Do you fold
me in your arms and are you fond of me? This can't be.

I have given you three divorces, after which union is not possible. Your time is short lived, the fear you
bring is great, and your pleasure is very insulting. May Allah save us from the paucity of means of
travelling, the remoteness of the destination, and the perils of the way!'

Then Mu'awiya began to weep and said, 'May Allah be merciful to Abu'l-Hasan. By Allah, he was just
like that.' Mu'awiya also said, 'Women are unable to beget a man like ‘Ali Ibn Abi Talib.'"

The Prophet's recognition of ‘Ali's piety

The Prophet himself recognized ‘Ali's outstanding piety. Muhammad Ibn Yusuf Ganji Shafi'i in his
Kifayatu't-Talib, chapter 46, reports from Ammar Yasir, who said that he heard from the Holy Prophet
that he said to ‘Ali:

"Verily, Allah Almighty granted you adornment the like of which He has not given to any one else whom
He loved. And that is your piety in this world. He has made you such that you neither take benefit from
the world, nor can it make you inclined towards it. He bestowed upon you the love for the poor and the
needy.

So they were pleased with your Imamate, and I was also pleased with them on account of their following
you. Blessed is he who befriends you and acknowledges you; and woe be to him who is hostile to you.
Those who love you and acknowledge you shall be your neighbors in Paradise and shall be your
companions in your palace. Those who have been opposed to you shall be reckoned as liars by Allah on
the Day of Judgement and shall be granted their due chastisement."

Allah and the Holy Prophet called ‘Ali imamu'l-muttaqin (chief of

the pious)

He reached such a high stage of piety that friends and enemies alike called him Imamu'l-Muttaqin (the
Chief of the Pious). In fact the first person to address him with this title was the Holy Prophet himself.

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.II, p.450; Hafiz Abu Nu'aim Ispahani in Hilyatu'l-
Auliya, Mir Sayyid ‘Ali Hamadani in Mawaddatu'l-Qurba and Muhammad Ibn Yusuf Ganji Shafi'i in his
Kifayatu't-Talib, chapter 54, report from Anas Ibn Malik that one day the Holy Prophet asked him to bring
water to him for ablution.

When he had brought water, the Holy Prophet performed his ablution and then performed two rak'ats of
prayer. Then he said to him: "O Anas! The next person to enter this door is the chief of the pious ones,
the leader of the Muslims, the sovereign of the believers, and the seal of the successors, who will lead
people with bright faces and hands to Paradise."

Anas says: "I prayed within myself to Allah that He might send an Ansar through the door, but I kept my
invocation secret. Suddenly, I saw ‘Ali entering the door. The Holy Prophet asked who he was. I replied
that he was ‘Ali Ibn Abi Talib. Then the Holy Prophet happily got up to greet ‘Ali. He folded him in his
arms and wiped the sweat from his face. ‘Ali said, 'O Holy Prophet! Your are treating me today as you
have never done before!'

The Holy Prophet said, 'Why shouldn't I do that when you will convey my prophethood to the community,
will make them hear my voice, and will explain to them those things concerning which they have
differences of opinion.'"

Also Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, vol II, and Hafiz Abu Nu'aim in Hilyatu'l-Auliya write
that one day ‘Ali came to the Prophet. The Prophet said to him: "Welcome, leader of the Muslims and
the Chief of the Pious Ones!"

‘Ali said: "I praise Allah for the blessing which He has bestowed upon me, and I implore His munificence
to me." Muhammad Ibn Talha Shafi'i also narrates this hadith at the end of section IV; part I, of his
Matalibu's-Su'ul and through it proves that ‘Ali was the Imam of all the pious ones.

Hakim, in his Mustadrak, part III, p.38 and Bukhari and Muslim, each in his Sahih, report that the Holy
Prophet said: "Allah sent me revelations about ‘Ali concerning three things: (l) he is the master and chief
of Muslims; (2) he is the chief of the pious ones; and (3) he is the guide who will lead the people with
bright faces and hands (to Paradise)."

Muhammad Ibn Yusuf Ganji Shafi'i reports in his Kifayatu't-Talib, chapter 45, on the authority of Abdullah
Ibn Asad Ibn Zurara that the Prophet said: "On the night of Mi'raj (ascension), when I was taken to the
heavens, I was allowed to enter a palace of pearls, whose floor was of sparkling gold.

Then revelation was sent to me, and I was told three things about ‘Ali: (1) that he is certainly the master
and chief of the Muslims; (2) that he is the Imam and chief of the pious ones; and (3) that he is the guide
who will lead people with bright faces and hands (to Paradise)."

Imam Ahmad Ibn Hanbal writes in his Musnad that one day the Holy Prophet addressed ‘Ali thus: "O ‘Ali!
to cast a look at your face is worship; verily you are the chief of the pious ones and leader of the
believers. He who is a friend of yours is a friend of mine, and he who is a friend of mine is surely a friend
of Allah. He who has ill will against you, has ill will against me, and he who has ill will against me,
certainly has ill will against Allah."

So it is sufficient for the exalted rank of ‘Ali that the Holy Prophet insisted that ‘Ali surpassed all the
companions in piety. He alone had been given the title of Imamu'l-Muttaqin (chief of the pious ones) and
the Holy Prophet repeatedly referred to him as such.

As Imamu'l-muttaqin ‘Ali had no inclination for self-indulgence

or authority

Sheikh: One cannot say too much in praise of ‘Ali. Of course, Mu'awiya said the right thing: the women
of the world are unable to give birth to a man like ‘Ali.

Well-Wisher: Now it is clear that among the venerable companions ‘Ali was the chief of the pious ones.
An idea has just struck me. If you permit, I will ask you one thing.

Sheikh: Yes, please do.

Well-Wisher: After acknowledging that among the distinguished companions ‘Ali had the exclusive merit
of being the chief of the pious ones, would you assume that he had any inclination for self-indulgence or
power?

Sheikh: It is impossible to assume such a thing about him. You have pointed out the well known fact that
‘Ali gave three divorces to the world. Having proved his aloofness from the world how could he be
inclined to it. Besides this, his rank is so exalted that it is impossible to entertain such a false notion of
him.

Well-Wisher: So it follows that all the actions of such an embodiment of piety were definitely for Allah.
He never swerved an inch from the right path.

Sheikh: It is obvious that we don't deny these things about ‘Ali.

‘Ali's refusal to pay allegiance to Abu Bakr proves the method of

his appointment as caliph was not right

Well-Wisher: When the Holy Prophet died, ‘Ali, according to the will of the Holy Prophet, performed the
burial rituals. Some people, assembling at Saqifa al-Bani Sa'ida, swore allegiance to Abu Bakr. Later,
when ‘Ali was called, why did he refuse allegiance?

If the manner in which Abu Bakr was elected caliph was right and the question of Ijma' (consensus) was
proved to be just, then ‘Ali, being so pious should not have deviated from the truth. You will recall the
hadith which I mentioned on previous nights, in which the Holy Prophet said: "‘Ali is with the truth and
truth is with ‘Ali."

If the proceedings at the Saqifa were based on justice and the appointment of Abu Bakr as Caliph were
valid, the Imam should have welcomed them and acknowledged Abu Bakr as the rightful caliph. But in
fact he firmly opposed the election. The opposition of ‘Ali must have been based on one of two things.
Either ‘Ali was going against the right path, and he violated the order of the Holy Prophet, or he
considered the consensus to be a farce.

As for the first possibility, it is out of the question to assume that ‘Ali could deny the truth. According to
the Holy Prophet "‘Ali is with the truth and the truth revolves around ‘Ali." Moreover, no one has ever
claimed that he was interested in worldly power. He divorced the world three times.

He had no wish to gain political ascendancy. It was the second condition which prompted him to refuse
to acknowledge the caliphate of Abu Bakr. He knew it contradicted the will of Allah and the Holy Prophet.

Sheikh: It is strange of you to say that ‘Ali did not swear allegiance to Abu Bakr. References in your and
our books of history prove that ‘Ali did pay allegiance to Caliph Abu Bakr and did not oppose the
consensus.

Well-Wisher: Have you forgotten all our previous discussions in which I gave full details of the
statements of your prominent ulama’? Even Bukhari and Muslim have written each in his Sahih that ‘Ali
did not offer allegiance at that time. Your ulama’ have generally admitted that on the first day, when the
Holy Imam was forcibly and insultingly dragged from his house to the mosque (as has been state earlier)
he did not swear allegiance but returned home.

Ibrahim Ibn Sa'd Saqafi (died 283 A.H.), Ibn Abi'l-Hadid Tabari, and others have written that ‘Ali offered
allegiance after six months (that is, after the death of Fatima). Even if we admit, by way of supposition,
that the Imam offered allegiance, why did he wait for six months before doing so?

Sheikh: Certainly there must have been some reason for that. He alone knew it. But why should we
worry about the mutual discord of our elders? Why should we pry into their differences after 1300 years?
(Loud laughter from the audience.)

Well-Wisher: When you cannot find a reasonable answer to prove your point, you depend upon such a
reply. But before all fair minded people, the matter is too clear to require any elucidation or proof.

As for your assertion that we need not interfere in the differences of our predecessors, of course you are
right, insofar as their affairs have no bearing on us. But in the present case you are mistaken because it
is the duty of every sensible Muslim to have faith based on reason, not on blind following. In making
inquiries regarding religion, we study the common history of the Muslims.

We find that, after the death of the Holy Prophet, two sects appeared. Therefore, we should make
thorough inquiries in order to understand which of the two sects is rightly guided. Obviously we should
not blindly follow our predecessors.

Sheikh: Certainly your point is that Abu Bakr's caliphate was not just. But if Abu Bakr was not the rightful
Caliph, and if it was the right of ‘Ali to occupy that position, why did he not use his special strength and
courage to establish justice? He used to attend the prayers also and often gave useful advice to the
distinguished caliphs in important matters.

Silence of holy prophets

Well-Wisher: First, the Prophets and their successors acted according to the will of Allah Almighty.
Accordingly we cannot raise any objection as to why they did not wage war, or why they adopted silence
before the enemy, or why they suffered defeat.

If you study the historical facts regarding the lives of the Holy prophets and their successors, you will find
many similar instances of acquiescence. The Holy Qur'an has narrated some of those events. In the
sura of Qamar (The Moon), the Holy Qur'an relates what the Prophet Noah said when his people
rejected him:

"Verily, I am overcome (by these people), so give help." (54:11)

In the sura of Maryam (Mary), the Qur'an tells us of the silence of Abraham when he sought his uncle
Azar's help and received a disappointing reply:

"And I will withdraw from you and what you call upon besides Allah, and I will call upon my Lord."
(19:48)

So just as Abraham withdrew from the people when he did not receive support from his uncle Azar, ‘Ali
also must have withdrawn from the people and gone into seclusion.

Sheikh: I think this isolation signifies withdrawal of the heart. That is, he withdrew and kept aloof from
them but did not assume physical seclusion.

Well-Wisher: If you study the commentaries of both sects, you will find that his withdrawal from people
was physical, not merely psychological. I recall that Imam Fakhru'd-din Razi says in his Tafsir al-Kabir,
vol.V, p.809: "Isolation from something means keeping aloof from it. What Abraham meant was that he
wanted to keep aloof from them, both from the physical and religious point of view."

The chronicles report that after this rejection Abraham migrated from Babylon to Kuhistan in Fars and
lived a solitary life in those mountainous surroundings for seven years. He then returned to Babylon and
again publicly proclaimed Allah's message and broke the people's idols. At this the people flung him into
the fire.

Allah Almighty made the fire cool and safe for him, and so his prophethood was firmly established. In the
sura of Qasas (The Narratives), the story about Moses running away in fear of his life has been narrated
in this way:
"So he went forth, fearing, awaiting, (and) he said: My Lord, deliver me from the unjust
people."(28:21)

In the sura of A'raf (The Elevated Places), the Holy Qur'an tells us of Aaron's plight when Moses had left
him in charge of the Bani Israel. The people immediately began to worship the golden calf and, because
Aaron had no one to support him; he remained silent. The Qur'an says:

"And he (Moses) seized his brother by the head, dragging him towards him. He (Aaron) said: Son
of my mother! Surely the people reckoned me weak and had well nigh slain me." (7:150)

‘Ali's situation similar to Aaron's

So according to the Holy Qur'an Aaron did not draw the sword against the people. He assumed silence
when they adopted Samiri's Golden Calf as the object of worship because he (Aaron) recognized that he
was outnumbered.

Similarly, ‘Ali, whom the Holy Prophet pronounced to be the counterpart of Aaron (as we have discussed
in detail earlier), was also perfectly justified in assuming patience and forbearance when he had been
left alone.

The Holy Imam was forcibly brought to the mosque and an open sword was put on his head to force him
to swear allegiance. Later he went to the tomb of the Holy Prophet and repeated the same words which
Allah Almighty has related through the tongue of Aaron. Aaron had said to Moses: "Surely the people
had reckoned me weak and had well nigh slain me."

Acquiescence of prophets

The Prophet Muhammad's example regarding this point is of course most instructive. We should
consider why he maintained complete silence for thirteen years in the face of hostile activities of the
enemy in Mecca until finally he had to abandon his native city in the darkness of the night. The reason
was that he had no helpers. In fact, even during the days of his authority, he could not do away with
some innovations.

Sheikh: How can it be you say that the Holy Prophet failed to do away with innovations?

The Holy Prophet could not effect drastic changes for fear of
people

Well-Wisher: It has been reported by Hamidi in his Jam'i Bainu's-Sahihain and by Imam Ahmad Ibn
Hanbal in Musnad from Ummu'l-Mu'minin A’ysha that the Holy Prophet said to her: "Had these people
not been near the age of infidelity and ignorance, and had I not the fear that it would destroy their faith, I
would have ordered the House of the Ka'ba to be demolished and whatever had been taken out of it to
be restored. Having levelled it, I would have erected two doors towards its east and west as it was in the
days of the Prophet Abraham, and I would have rebuilt it on the foundations set up by Abraham."

Certainly if the Holy Prophet himself was unable to oppose major innovations, ‘Ali was justified in
observing the same principle when he faced a similar challenge.

The great jurist, Wasiti Ibn Maghazili Shafi'i, and Khatib Khawarizmi report in their Manaqib that the Holy
Prophet said to ‘Ali: "The community has a strong grudge against you. Shortly after my death they will
deceive you and reveal what they have in their hearts. I order you to be patient and control yourself at
that time so that Allah may give you its reward and a good recompense."

After the death of the Holy Prophet ‘Ali’s patience was for the
sake of Allah

Second, Amiru'l-Mu'minin never looked to himself but was always mindful of Allah. He was completely
absorbed in Allah. He resigned himself and his people to the will of Allah. Hence, his patience and
forbearance in gaining his right were for Allah's sake so that there might not be discord among the
Muslims and that people might not return to their previous infidelity.

When Fatima's property was taken from her, she came home, depressed and dismayed. She said to ‘Ali:
"You have receded like a foetus. You have retired from the world like an accused person and have
broken your hawk-like wings. Now the weak wings of a bird do not support you.

This Ibn Qahafa (Abu Bakr) is forcibly snatching away from me my father's gift and my children's means
of subsistence. In fact these people abused me with open ill will and railed at me." She spoke for a long
time.

The Holy Imam listened to Fatima until she was silent. Then he gave her a short reply which satisfied
her. He said: "O Fatima! In the matter of religion and preaching truth, I have never been inactive. Do you
wish that this sacred religion remains secure and that your Holy Father’s name is called in mosques until
eternity?" She said: "Yes, that is my most ardent desire."

‘Ali said: "Then you should be patient. Your father has given me instructions regarding this situation, and
I know that I should be forbearing. Otherwise, I have such strength that I could subdue the enemy and
take back your right from them. But you should know that in that case the religion would be destroyed.
So, for the sake of Allah and for the security of Allah's religion, be patient. The recompense in the
hereafter for you is better than your right which has been usurped."

It was for this reason that Amiru'l-Mu'minin made patience his custom. He assumed forbearance and
silence for the safety of Islam. In many of his sermons he has referred to this point.
‘Ali's statements on the expediency of his silence after the
demise of the Holy Prophet

Ibrahim Ibn Muhammad Saqafi, who is one of the trustworthy ulama’ of the Sunnis, Ibn Abi'l-Hadid, and
‘Ali Ibn Muhammad Hamadani report that when Talha and Zubair broke their allegiances and left for
Basra, ‘Ali ordered the people to assemble in the mosque. Then after praising Allah Almighty he said:

"After the death of the Holy Prophet, we said that we were his Ahlul Bayt, his successors, and the rightful
people to receive his heritage. No one except us could claim the right of rulership after him. But a group
of the hypocrites snatched away our Holy Prophet's rulership from us and entrusted it to those who were
our opponents. By Allah, our hearts and eyes wept for it. By Allah, we were full of grief and indignation.

I swear by Allah that if there were no fear that the Muslim community would be shattered, we would have
overturned the caliphate. They occupied the seat of power until they reached their end. Now Allah has
returned the caliphate to me. And these two men (Talha and Zubair) also swore allegiance to me. Now
they have proceeded to Basra intending to cause dissension among the people."

Among your great scholars, Ibn Abi'l-Hadid and Kalbi, have reported that at the time of his setting out for
Basra ‘Ali addressed the people. He said: "When the Holy Prophet of Allah died, the Quraish swooped
down upon us and deprived us of the right which we deserved more than anyone else. So I thought that
it was better to adopt patience at that time, rather than allow the Muslims to disintegrate and their blood
to be spilled, for they had embraced Islam only recently."

‘Ali's silence and his abstaining from challenging the caliphate of Abu Bakr and ‘Umar was not due to his
concurrence with them. It was because he wanted to avoid causing bitter conflict among the people and
because he wanted to save the religion from annihilation.

So after six months of silence and disapproval, then, as stated by your ulama’, he offered allegiance and
cooperated with them. In a letter sent to the people of Egypt through Malik Ashtar, he clearly writes that
his silence was for the sake of preserving Islam.

The original text of ‘Ali's letter, which Ibn Abi'l-Hadid has recorded in his Sharh al-Nahju'l-Balagha,
vol.IV, p.164, is as follows:

Amiru'l-Mu'minin's letter to the people of Egypt explaining his

silence when deprived of the caliphate

"Allah Almighty sent Muhammad as a witness of the prophets to warn the people. So when the Holy
Prophet died the Muslims disputed among themselves as to who should succeed him. I swear by Allah
that I never thought or believed, nor were there the least signs of it, that the people of Arabia would take
away the right of succession from the Ahlul Bayt and give it to others after him.

It was unimaginable that after the death of the Holy Prophet, in spite of his clear decree, they would
deprive me of that right.

I was greatly distressed that the people ran to a certain person (Abu Bakr) and swore allegiance to him.
So I withdrew myself until I saw that a group of people diverged from Islam and intended to destroy
Islam. Then I feared that if I did not help Islam and the Muslims, Islam would suffer such destruction as
would be more painful to me than the snatching away of the caliphate.

Of course political power cannot last long. It must dissipate like the clouds. It was under these conditions
that I had to rise, so that paganism would become weak and Islam becomes firm."

Amiru'l-Mu'minin's sermon after martyrdom of Muhammad ibn

Abi Bakr

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.II, p.35, reports from Kitabu'l-Gharat of Ibrahim Ibn
Sa'd Ibn Hilal Saqafi, who reports from Abdu'r-Rahman Ibn Jundab, who reports from his father that
when the enemy occupied Egypt and Muhammad Ibn Abu Bakr was martyred, Amiru'l-Mu'minin gave a
sermon in which he expressed his bitter feelings against the attitude the Muslims had adopted after the
death of the Holy Prophet.

He wrote his remarks in a letter to the people of Egypt. The Holy Imam said: "A man said to me 'O son of
Abu Talib! How greedy you are for the caliphate.'"

I said to him: 'You are greedier than I and are far removed from that position. Who is the greedier
between us? Is it I, who am demanding my right, for which Allah and His Holy Prophet have made me
the most rightful claimant, or you, who have debarred me from that right and have created obstruction
between me and my right?'

They were all dumbfounded and could not utter a word. Verily, Allah does not help the oppressors."

This account and other sermons of Imam ‘Ali show that the reason the Holy Imam did not confront the
enemy, but assumed silence and (as alleged by your ulama’) offered allegiance after six months, was
not that he concurred with them in their decision concerning the caliphate. It was because he feared that
Islam would perish and that the Muslims would be divided.

If ‘Ali had risen to secure his right, some of the people would certainly have supported him (many had
urged him to come forward) and civil war would have started.

The Holy Prophet had only recently died. The Muslims were quite close to the age of infidelity, and the
roots of belief had not been securely established. The Jews, the Christians, the idol worshipers, and the
hypocrites, who were the worst enemies, would have had an opportunity to destroy the honor of the
Muslims. Consequently, Islam would have collapsed.

Amiru'l-Mu'minin understood these matters. Moreover, the Holy Prophet had told him that the basis of
Islam would not be destroyed and that religion was like the sun, which could be concealed for some time
under the clouds of ignorance and hostility but would eventually come out, shedding its light everywhere.

In short, he claimed his right for six months and proved the righteousness of his cause in a number of
congregations and assemblies, but did not swear allegiance. Though he did not resort to fighting, he
continued claiming his right through arguments and protests.

Sermon of Shiqshiqayya also explains ‘Ali’s silence

The Holy Imam begins his sermon of Shiqshiqayya with the same point. "By Allah! The son of Abu
Qahafa (Abu Bakr) dressed himself with it (caliphate) though he certainly knew that my relation to it was
the same as the position of the axis in relation to the mill. The flood water flows down from me, and no
one can reach the height of my knowledge. I kept myself detached from the caliphate.

Then I began to consider whether I should take my right by force or calmly endure the darkness, wherein
the mature are enfeebled, the young grow old, and the true believer acts under strain until he meets
Allah (at death). I found that endurance was a wiser course to adopt.

So I was patient although there was pricking in the eye and suffocation in the throat. I watched the
plundering of my inheritance until the first one went his way. But he handed over the caliphate to Ibn
Khattab (‘Umar) after himself."

This sermon is filled with the powerful emotions of ‘Ali. But this much is sufficient to prove our point.

Doubt about the Sermon of Shiqshiqayya

Sheikh: In the first place this sermon does not prove the displeasure of the Imam. Second, this sermon
does not concern ‘Ali. In fact, it is the work of Sayyid Sharif Razi, who has included it in the sermons of
‘Ali. In fact, ‘Ali has no complaint against the caliphs. Rather, he was quite pleased with them.

Well-Wisher: This statement of yours is based on extreme prejudice. What ‘Ali stated and complained of
has already been narrated earlier. The Holy Imam's grievances are not confined to this sermon.

Your allegation that the author of this sermon was the pious and distinguished scholar, Sayyid Raziu'd-
din, is inaccurate. Your eminent scholars, like Izzu'd-din Abdu'l-Hamid Ibn Abi'l-Hadid, Sheikh
Muhammad Abduh, Mufti of Egypt, and Sheikh Muhammad Khizari (in Muhazirat al-Ta'rikhu'l-Uma'imu'l-
Islamiyya, page 127, have declared that this sermon is ‘Ali's.
Your own scholars have written commentaries on it. Some of your fanatical ulama’ of the later age made
passionate efforts to create doubts about its authenticity, but none of the more than forty prominent
Sunni and Shi’as ulama’, who have written commentaries on Nahju'l-Balagha, has said such a fantastic
thing.

Sayyid Razi

Of course the piety of the great scholar, Sayyid Raziu'd-din, would preclude his attributing one of his
own sermons to ‘Ali. Moreover, experts in the Arabic language and its literature, who have studied the
sermons of Nahju'l-Balagha, have decided that, in view of the excellent style and profound thoughts, the
work is inimitable.

Your distinguished ulama’, like Izzu'd-din Abdu'l-Hamid Ibn Abi'l-Hadid Mu'tazali and Sheikh
Muhammad Abduh, have admitted that the beauty and deep knowledge of the sermons of ‘Ali prove that
this work is inferior in merit only to the words of Allah and the Holy Prophet.

Ibn Abi'l-Hadid reports Musaddiq Ibn Shabbib as saying that the famous Ibn Khashshab said: "It is
impossible for Razi or for anyone else to produce such a composition. We have gone through Razi's
works; they stand no comparison to these writings and Holy sermons."

Sermon of Shiqshiqayya recorded long before the birth of

Sayyid Razi

Ignoring all other aspects of the question, many scholars, traditionists, and historians (both Shi’as and
Sunnis) have recorded the existence of this sermon before the births of the great scholar Sayyid Razi
and his father Abu Ahmad Naqibu't-Talibin.

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha writes that he found this sermon in the books of his
Sheikh, Abu'l-Qasim Balkhi Imam al-Mu'tazila, who lived in the time of Muqtadir B'illah Abbasi.
Obviously, Sayyid Razi was born long after him.

He also writes that he has seen this sermon in the Kitabu'l-Insaf, of the well known preacher, Abu Ja'far
Ibn Qubba, who was one of the pupils of Sheikh Abu'l-Qasim Balkhi, and who died before the birth of
Sayyid Razi.

Also Sheikh Abu Abdullah Ibn Ahmad, commonly known as Ibn Khashshab, is reported to have said: “I
have seen this sermon in books written 200 years before Sayyid Razi was born. I have also seen this
sermon in the works of literary scholars who wrote them before the birth of Sayyid Razi's father, Ahmad
Naqibu't-Talibin."

As for your claim that ‘Ali was pleased with his opponents, this of course ignores countless statements to
the contrary made by your ulama’, which I have cited previously. I will cite still another example.

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, vol.II, p.561, records ‘Ali as having said: "I remained
with the Holy Prophet from the beginning until his death. The Holy Prophet breathed his last on my
chest. It was I who washed his body with the help of the angels, performed his funeral prayers, and
buried him. So there was no one nearer, or a more rightful successor, to him than I."

Towards the end of his sermon he refers to his opponents in these words: "I swear by Allah, the One,
that I am on the right path and that my opponents are on the wrong path."

But you claim that ‘Ali considered his opponents on the right path. I wish you could seriously look into
the verse of the Holy Qur'an, which says: "They desire to put out the light of Allah with their mouths, and
Allah will not permit aught but the perfection of His light, though the unbelievers are averse." (9:32)

Tenth Session, Saturday night, 3rd Sha'ban 1345

A.H.

Assessment of ‘Umar's knowledge of Islamic law

Nawab: This morning my son, Abdu'l-Aziz, who is a student at the Islamiyya College, reported to us that
his teacher told the class that Caliph ‘Umar Ibn Khattab was the greatest jurist of his time in Medina. He
had complete knowledge of the Qur'anic verses and their meanings. He was superior to all other
prominent jurists, like ‘Ali Ibn Abi Talib, Abdullah Ibn Mas'ud, Abdullah Ibn Abbas, Akrama, and Zaid Ibn
Thabit.

Even ‘Ali Ibn Abi Talib, whose understanding of fiqh (jurisprudence) was extensive, when he was faced
with a difficult problem, consulted ‘Umar concerning the rights of Muslims. The caliph always solved the
difficult problems of ‘Ali. All of us acknowledged this fact because our ulama’ say that Caliph ‘Umar held
a unique position in learning and knowledge. I ask you to explain this point so that all of us, including my
son, may understand the facts.

Well-Wisher: It is strange that the teacher said those things. Even your ulama’ have never claimed that.
If some fanatical people, like Ibn Hazm Zahiri, said that, they were bitterly opposed by your ulama’.
Moreover, this attribute was not claimed by Caliph ‘Umar himself. None of your ulama’ has recorded this
fact in any of their books.

The traditionists or historians who have written anything of the life of Caliph ‘Umar Ibn Khattab have
remarked upon his cunning nature, his hard-heartedness, and political contrivances, but they have not
dwelt upon his learning.

‘Umar's knowledge of Islamic law was weak

In fact, the books of both sects are replete with instances which clearly show that ‘Umar was not well
versed in problems of learning and jurisprudence. Whenever he was faced with such issues he used to
consult with Amiru'l-Mu'minin ‘Ali, Abdullah Ibn Mas'ud, and other jurists of Medina.

Ibn Abi'l-Hadid mentions the name of Abdullah Ibn Mas'ud in particular, among the jurists of Medina, and
says that ‘Umar insisted that Abdullah should always remain with him so that whenever an occasion
arose, he could be consulted on matters of jurisprudence.

Sheikh: (In anger) Where is it written that ‘Umar was ignorant of religious problems and the knowledge
of jurisprudence?

Well-Wisher: I did not say that Caliph ‘Umar was completely ignorant. I said that he was not well versed
in problems of jurisprudence and learning. I can prove what I say.

Sheikh: How would you prove that Caliph ‘Umar had weak knowledge in matters relating to
jurisprudence and religious ordinances?

Well-Wisher: There are many hadith in your authentic books. Apart from this, there is ‘Umar's own
admission, which he made on several occasions.

A woman silences ‘Umar on a point of law

Jalalu'd-din Suyuti in his Tafsir al-Durru'l-Mansur, vol. II, p.133; Ibn Kathir in his Commentary, vol.I,
p.468; Jarullah Zamakhshari in his Tafsir al-Kashshaf, vol.I, p.357; Fazil Nishapuri in his Tafsir-Gharibu'l
Qur'an, vol.I, in connection with the sura Nisa (The Women) of the Holy Qur'an; Qartabi in his Tafsir,
vol.V, p.99; Ibn Maja' Qazwini in his Sunan, vol.I; Asadi in Hashiyya al-Sunan, vol.I, p.583; Baihaqi in his
Sunan, vol.VII, p.233; Qastalani in his Irshadu's-Sari-Sharh al-Sahih Bukhari, vol.VIII, p.57;

Muttaqi Hindi in his Kanzu'l-'Ummal, vol.VIII, p. 298; Hakim Nishapuri in his Mustadrak, vol.II, p.177; Abu
Bakr Baglani in his Tamhid, p.199; Ajluni in his Kashfu'l-Khufa', vol.I, p.270; Qazi Shukani in Futuhu'l-
Qadir, vol.I,P.407; Dhahabi in his Takhlis al-Mustadrak; Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha,
vol.I, p.61 and vol.VII, p.96; Hamidi in his Jam' al-Bainu's-Sahihain; Faqih Wasiti Ibn Maghazili Shafi'i in
his Manaqib; Ibn Athir in his Nihaya, and others have authentically narrated with slight difference in
wording that one day Caliph ‘Umar during the course of his sermon to the people, said:

"If any one marries and fixes a mehr (dowry) for more than 400 dirhams for his wife, I will inflict the
prescribed punishment on him and will deposit the excess amount in the Baitu'l-Mal (Public Treasury)."
A woman from the audience called out: "‘Umar! Is what you say more acceptable or Allah's ordinance?
Does not Allah Almighty say:

'And if you wish to have (one) wife in place of another and you have given one of them a heap of
gold, then take not from it anything.'" (4:20)

Having heard this verse and the retort of the woman, ‘Umar said: "You have better knowledge of fiqh and
problems than ‘Umar, all of you, including even the women observing purdah sitting in their homes."

Then ‘Umar again mounted the pulpit and said: "Although I have forbidden you to give more than 400
dirhams as dowry to your wives, I now permit you to give as much as you like beyond the appointed
limit. There is no harm in it."

This hadith shows that Caliph ‘Umar was not well versed in the Qur'an and jurisprudence. Otherwise, he
would not have said something so obviously incorrect that he could be silenced by an informed woman.

Sheikh: No, it is not so. The fact is that the Caliph wanted to force people to decrease the amount of
dowry in compliance with the sunna. Although Islam allows us to give a large amount, it is better if we
refrain from it so that the poor may not have to suffer. It is for this reason that he said that the amount of
mehr should not exceed the amount fixed for the wives of the Holy Prophet.

Confiscation of any portion of mehr is unlawful

Well-Wisher: This is such a lame excuse that even ‘Umar had no idea of it. Otherwise he would not
have admitted his own fault and would not have said: "You are better jurists than ‘Umar, all of you,
including the housewives." Otherwise he also would have said what you are saying.

Besides this, everybody knows that an unlawful act cannot be condoned as a means to accomplish a
desirable and lawful result. Obviously the property of the woman, which she has owned, according to the
Qur'anic injunction, could not lawfully be snatched away from her and deposited in the Baitu'l-Mal!

Apart from all these considerations, it is unlawful to inflict corporal punishment on a person who has not
committed a sin. At least I have not seen any such decision made according to any penal code. Let me
know if you can cite such an example. If there is no such ordinance in the penal laws, you will have to
admit that the claim of the teacher was false.

‘Umar denying the Prophet's death proves that he was ignorant

of several verses of the Holy Qur’an

Unfortunately, ‘Umar had developed the habit of losing his temper, and in order to frighten others he
said: "I will punish you!"
Imam Ahmad Ibn Hanbal in his Musnad; Hamidi in his Jam' al-Bainu's-Sahihain; Tabari in his Ta'rikh,
and other ulama’ have reported that when the Holy Prophet died, ‘Umar went to Abu Bakr and told him
that he feared that it was possible Muhammad had not died.

Perhaps he had only pretended to be dead so that he might recognize his friends and foes, or perhaps
he had disappeared, like Moses and would come again and punish those, who were disloyal and
disobedient to him.

‘Umar continued to say: "So if anyone says that the Holy Prophet is dead, I will punish him." When Abu
Bakr heard this, he was also uncertain about it, and the people also were confused and differences
arose among them. When ‘Ali learned of it, he appeared before the crowd of people and said:

"People! Why are you making such a foolish commotion? Have you forgotten the Holy verse, in
which Allah said to the Holy Prophet: 'Verily you shall die and so also the people of your
community'? (39:30)

So according to this verse the Holy Prophet has left this world." This argument of ‘Ali convinced the
people and they believed that the Holy Prophet had really died. Then ‘Umar said: "It was as if I had
never heard this verse."

Ibn Athir in his Kamil and Nihaya; Zamakhshari in Asasu'l-Balagha; Shahrastani in Milal wa'n-Nihal,
(Muqaddama IV), and many others of your ulama’ have written that ‘Umar was shouting: "The Holy
Prophet has not died," when Abu Bakr reached him and said:

"Does Allah Almighty not say: 'Verily you shall die and so also the people of your community."
Also He says: "If then he dies or is killed, will you turn back upon your heels?'" (3:144)

‘Umar then became silent and said: "It was as though I had never heard this verse. Now I believe that
the Holy Prophet is dead."

‘Umar's order to stone five people and ‘Ali’s intervention

Hamidi reports in his Jam' al-Bainu's-Sahihain that during the caliphate of ‘Umar, five people were
arrested on the charge of fornication and brought before ‘Umar. It was proved that the five men had
committed fornication with a certain woman. ‘Umar at once ordered them to be stoned to death. At that
time ‘Ali entered the mosque and having heard what ‘Umar had ordered said to him: "Here your order is
contrary to Allah's ordinance."

‘Umar said: "‘Ali! Fornication has been proved. Death by stoning is the prescribed punishment for this
sin."

‘Ali said: "In the matter of fornication, there are different orders in different cases. Accordingly, in the
present cases different orders should be passed."

‘Umar asked him to detail what the orders of Allah and His Holy Prophet were in those cases, for ‘Umar
had heard the Holy Prophet say on a number of occasions: "‘Ali is the most learned man and the best
judge."

‘Ali ordered the five men to be brought to him. He ordered the first man to be beheaded. He ordered the
second man to be stoned to death. He ordered the third man be given 100 lashes. The fourth man was
given 50 lashes. The fifth man was given 25 lashes.

‘Umar, surprised and puzzled, said: "Abu'l-Hasan, how did you decide these cases in five different
ways?"

The Holy Imam said: "The first man was an infidel under the protection of Islam. He committed
fornication with a Muslim woman. Since he lost the protection of Islam he was liable to be killed. The
second man had a wife, so he was stoned to death. The third man was unmarried; hence, he was
ordered to be given 100 lashes. The fourth man was a slave who deserves a sentence half that of a free
man, that is, 50 lashes. And the fifth man was an imbecile, so he was given a mild punishment, that is,
25 lashes."

Then ‘Umar said: "If ‘Ali had not been there, ‘Umar would have been ruined O Abu'l-Hasan! I hope I am
not alive when you are not among us."

‘Umar's ordering a pregnant woman to be stoned to death and

‘Ali’s intervention

Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib Fi Manaqib al-Amiru'l-Mu'minin ‘Ali Ibn Abi
Talib; Imam Ahmad Ibn Hanbal in his Musnad; Bukhari in his Sahih; Hamidi in Jam' al-Bainu's-Sahihain;
Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda, chapter IV, p.75, from Khawarizmi's Manaqib; Imam
Fakhru'd-din Razi in Arba'in, p.466; Muhibu'd-din Tabari in Riyazu'n-Nazara, vol.II, p.196; Khatib
Khawarizmi in Manaqib, p.48; Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, p.113; and Imamu'l-
Haram in Dhakha'iru'l-Uqba, p.80, quote the following report.

A pregnant woman was brought before ‘Umar Ibn Khattab. On being questioned, she admitted that she
was guilty of illicit sexual intercourse, and so the Caliph ordered her to be stoned. Then ‘Ali said: "Your
order is applicable to this woman, but you have no authority over her child."

‘Umar acquitted the woman and said: "Women are incapable of giving birth to a man like ‘Ali: If ‘Ali had
not been there, ‘Umar would have been ruined." He continued, saying: "May Allah not let me live so long
as to face a difficult problem which ‘Ali is not present to solve."
‘Umar ordering an insane woman to be stoned and ‘Ali’s
intervention

Imam Ahmad Ibn Hanbal in his Musnad; Imamu'l-Haram Ahmad Ibn Abdullah Shafi'i in Dhakha'iru'l-
Mawadda, chapter II, p.75, from Hasan Basri; Ibn Hajar in Fathu'l-Bari, vol.XII, P.101; Abu Dawud in
Sunan, vol. II, p.227; Munadi in Faizu'l-Qadir, vol. IV, p. 257; Hakim Nishapuri in Mustadrak, vol.II, p.59;

Qastalani in Irshadu's-Sari, vol.X, p. 9; Baihaqi in Sunan, vol.VIII, p. 164; Muhibu'd-din Tabari in

Riyazu'n-Nazara, v.II, p.196; Khatib Khawarizmi in his Munaqab, p.48; Muhammad Ibn Talha Shafi'i in
Matalibu's-Su'ul; Imamu'l-Haram in Dhakha'iru'l-'Uqba, p.80; Ibn Maja in his Sunan, v.II, p.227; Bukhari
in his Sahih, chapter la yarjumu'l-majnun wa'l-majnuna and most of your other ulama’ have reported the
following incident:

One day an insane woman was brought before Caliph ‘Umar Ibn Khattab. She had committed fornication
and admitted her fault. ‘Umar ordered her to be stoned. Amiru'l-Mu'minin was there. He said to ‘Umar:
"What are you doing?

I have heard the Holy Prophet saying that three kinds of people are free from the hold of law: a sleeping
man until he wakes; a lunatic until he recovers himself and regains consciousness; and the child until he
comes of age." Hearing this, ‘Umar acquitted the woman.

Ibnu's-Saman in his Kitabu'l-Muwafiqa has recorded many such cases. There are some accounts which
record about 100 erroneous and fallacious findings of ‘Umar.

‘Ali’s knowledge and merit

Nuru'd-din Ibn Sabbagh Malaki in his Fusulu'l-Muhimma, chapter 3, p. 17, writing about ‘Ali said: “This
chapter contains matter relating to the knowledge of ‘Ali. One of those aspects is the knowledge of fiqh
(jurisprudence) on which is based the lawful and unlawful acts of man.

‘Ali understood the intricacies of law. Its complex problems were easy for him, and he fully understood
their interpretations. It was for this reason that the Holy Prophet said that ‘Ali was the most worthy man
of the community to interpret questions of law."

Imam Abu Muhammad Husain Ibn Mas'ud Baghawi in his Masabih reports from Anas that when the Holy
Prophet appointed each one of the Companions to a particular position, he appointed ‘Ali to the rank of
judge and said: "‘Ali is the best judge among all of you (companions and community)."

Surely when you compare the words of this ignorant college teacher with the hadith of your own eminent
scholars, you will confirm that his assertion is baseless. This teacher is claiming more than his leader
did. ‘Umar himself always expressed his inferiority to ‘Ali.
Imam Ahmad Ibn Hanbal in his Musnad, Imamu'l-Haram Ahmad Makki Shafi'i in Dhakha'iru'l-Uqba,
Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, chapter 56, and Muhibu'd-din Tabari in his
Riyazu'n-Nazara, vol.II, p.195, quote Mu'awiya as saying:

"Whenever ‘Umar Ibn Khattab faced a difficult problem, he sought the assistance of ‘Ali." Abu'l-Hajjaj
Balawi in his Alif-Ba, vol.I, p.222, writes that when Mu'awiya heard the news of ‘Ali's martyrdom, he said:
"With the death of ‘Ali, jurisprudence and knowledge have collapsed."

He also quotes Sa'id Ibn Musayyab as saying that Mu'awiya said: "‘Umar always sought shelter from
difficulties for which ‘Ali was not there to help him."

Abu Abdullah Muhammad Ibn ‘Ali al-Hakim al-Tirmidhi in his commentary on Risalat al-Fathu'l-Mubin
writes: "The companions of the Holy Prophet consulted ‘Ali in matters relating to ordinances of the Holy
Qur'an and accepted his verdicts.

‘Umar Ibn Khattab has said on various occasions: "If ‘Ali had not been there, ‘Umar would have been
ruined." The Holy Prophet of Allah also said: "The most highly learned man among my community is ‘Ali
Ibn Abi Talib."

What is recorded in hadith and historical accounts proves that ‘Umar was so devoid of common
knowledge and knowledge of jurisprudence that he was mistaken even regarding ordinary problems.
Companions who were his contemporaries warned him about this weakness.

Sheikh: You are very unkind to impute such things to ‘Umar. Is it possible for the caliph to be mistaken in
religious matters?

Well-Wisher: This unkindness is not from my side. Your own ulama’ have revealed the truth about it.

Sheikh: If you can, please let us know these things with proper sources so that truth may be clearly
revealed.

Well-Wisher: There are many such instances. About 100 of them are in your books, but I will submit one
of them by way of example.

‘Umar's ignorance concerning tayammum (substitute for

ablution)

Muslim Ibn Hajjaj in his Sahih, chapter Tayammum; Hamidi in Jam' al-Bainu's-Sahihain, Imam Ahmad
Ibn Hanbal in Musnad, vol.IV, p.265,319; Baihaqi in Sunan, vol.I, p.209; Abi Dawud in Sunan , vol.I,
p.53; Ibn Maja in Sunan, vol.I, p.200; Imam Nisa'i in his Sunan, vol.I, pp. 59-61, and others of your
eminent ulama’ have in different ways and words, reported that during the caliphate of ‘Umar a man
came to him and said: "It is necessary for me to perform ghusl (the bath of ritual purification) but no
water is available. What should I do in this circumstance?"

‘Umar said: "Unless you can obtain water and perform ghusl, you should not offer prayers."

At that time Ammar al-Yasir, a companion of the Holy Prophet was present. He said: "‘Umar! Have you
forgotten that on one of the journeys you and I happened to be in need of performing ghusl? Since water
was not available you did not offer prayers, but I thought the method of tayammum in place of ghusl was
that dust should be rubbed on my whole body. So I rubbed dust on my body and offered prayers.

When we went to the Holy Prophet, he said, smiling: 'For tayammum this much is sufficient that the
palms of both hands be tapped on the ground simultaneously and the palms be rubbed on the forehead;
then the back of the right hand be rubbed with the left palm and then the back of the left hand be rubbed
with the right palm.' Now why are you telling the man not to offer prayers?"

When ‘Umar could make no reply he said: "Ammar, fear Allah."

Then Ammar said: "Do you permit me to narrate this hadith?" ‘Umar said: "I leave it to you to do what
you like."

In light of this reliable hadith which your own ulama’ have narrated, you will surely acknowledge that the
teacher's claim was utterly false. Could a man well versed in jurisprudence and who had frequently been
in the company of the Holy Prophet and had heard from the Prophet how 'tayammum' should be
performed when water was not available tell a Muslim that if he does not find water he should abstain
from offering his prayers? This is particularly strange since the Holy Qur'an tells us that in such a case
we should perform 'tayammum.'

The practice of tayammum among the Muslims is so commonly known that even an illiterate Muslim
knows that, under certain conditions it takes the place of ritual ablution and the ritual bath. Now what
should we say about a companion of the Holy Prophet and caliph? Shouldn't he be knowledgeable about
this matter?

I do not claim in this case that Caliph ‘Umar deliberately changed Allah's ordinances. But this much is
certainly possible: he was weak in his ability to retain information and it was difficult for him to remember
ordinances.

And this was the reason, as your ulama’ have written; he used to say to an accomplished jurist Abdullah
Ibn Mas'ud: "You should always remain with me so that whenever somebody asks me a question, you
may answer him."

Now, gentlemen! You should decide what a difference there is between a man whose knowledge is so
meager that he is unable to understand simple problems and one who immediately understands difficult
problems.
Sheikh: Who else can that man be except the Holy Prophet?

Well-Wisher: Obviously, after the Holy Prophet no one among the Companions had such knowledge
except the Holy Prophet's "gate of knowledge", ‘Ali, about whom the Holy Prophet himself said: "‘Ali is the
most learned of all of you."

All knowledge was clearly visible to ‘Ali

Abu'l-Mu'ayyid Mu'affaq Ibn Ahmad Khawarizmi says in his Manaqib that one day ‘Umar said to ‘Ali Ibn
Abi Talib with some surprise: "How is it that if any question is asked of you, you give its answer without
the least hesitation?"

The Holy Imam opened his hand before him and said: "How many fingers do you see?"

‘Umar immediately said: "Five."

‘Ali said: "Why did you not ponder over it?"

‘Umar said: "There was no need to ponder since all five fingers were before my eyes."

Then ‘Ali said: "Similarly, all the problems and issues of knowledge are clearly visible to me. I give their
answers without pondering."

Now, gentlemen! Is it not due to prejudice that the teacher speaks such nonsense and misleads the
uninformed youth? Does it seem likely that the man, who possessed the deepest knowledge of all
sciences and was the "gate of knowledge" of the Holy Prophet, would consult with ‘Umar in order to
solve his difficulties?

Mu'awiya defending the position of ‘Ali

A hadith has just struck me. I put it before you as a further proof of my point. Ibn Hajar Makki, a scholar
known for his intolerance writes in his Sawa'iq al-Muhriqa, ch. II, Maqsad V, p. 110, under verse 14, that
Imam Ahmad Ibn Hanbal has reported and also Mir Sayyid ‘Ali Hamadani in Mawaddatu'l-Qurba and Ibn
Abi'l-Hadid in Sharh al-Nahju'l-Balagha have recorded that a man asked Mu'awiya a question.

Mu'awiya said: "Ask ‘Ali about it since he is the most learned man." The Arab said: "I prefer your answer
to ‘Ali's answer."

Mu'awiya said: "You have uttered a very bad thing: you have rejected the man whom the Holy Prophet
himself trained and to whom he said: 'You have the same relation to me as Aaron had to Moses, except
that there shall be no prophet after me. Moreover, whenever ‘Umar was entangled in some difficult
matter, he asked ‘Ali about it and sought his opinion.'"
This brings to mind the saying: "Virtue is that to which even the enemy bears witness."

‘Umar's admission of his ignorance concerning difficult

problems and his declaration that if ‘Ali had not helped him, his
difficulties would not have been solved

In order to further support ‘Ali's superiority to ‘Umar, we quote what your prominent ulama’ have said.
Nuru'd-din Ibn Sabbagh Maliki in Fusulu'l-Muhimma; Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul;
Imam Ahmad Ibn Hanbal in Musnad; Khatib Khawarizmi in Manaqib; Sulayman Balkhi Hanafi in
Yanabiu'l-Mawadda, and many others have written that on seventy occasions ‘Umar said "If ‘Ali had not
been there ‘Umar would have been ruined."

Nuru'd-din Maliki in his Fusulu'l-Muhimma reports that once a man was brought to ‘Umar. He was asked
before the assembly of people: "How did you begin your morning?" He said: " I got up in the morning in
this condition: I loved temptation and was averse to the right truth. I testified to the truth of the Jews and
the Christians, believed in what I had not seen and in what had not yet been created."

‘Umar ordered that ‘Ali be brought to him. When the matter was put before Amiru'l-Mu'minin, he said,

"What the man has said is right. He says he loves temptation. He means by this wealth and
children. Allah says in the Holy Qur'an: 'And you know that your wealth and your children are a
temptation.' (8:28)

By aversion to the right he means death. The Qur'an says,

'And the stupor of death will come in truth.'(50:19)

By testifying to the truth of the Jews and Christians, he means what Allah says:

'The Jews said that the Christians were not on the right path and the Christians said that the
Jews were not on the right path.' (2:113)

That is, both the sects belie each other. So the Arab says that he agrees with them both, or that he
rejects both of them.

He says that he believes in what he has not seen, meaning that he believes in Allah Almighty.

When he says that he believes in what has not yet been created, that is, not present, he refers to the
Day of Judgement, which has not yet come into existence."

Then ‘Umar said: "I seek Allah's shelter from the difficult situation in which ‘Ali is not there to help me."
This anecdote has been narrated in a more elaborate and different form, by others like Muhammad Ibn
Ganji Shafi'i in Kifayatu't-Talib, ch.57, from Hudhaifa Ibn Al-Yaman, who quoted it from Caliph ‘Umar.

A number of similar incidents during the caliphate of Abu Bakr and ‘Umar were incapable of giving a
correct answer. It was ‘Ali who gave the reply. Particularly when the Jewish, Christian, and natural
scientists scholars came and discussed difficult problems, it was only ‘Ali who solved them.

According to your own ulama’, like Bukhari and Muslim, each in his Sahih; Nishapuri in his Tafsir; Ibn
Maghazili Faqih Shafi'i in Manaqib; Muhammad Ibn Talha in Matalibu's-Su'ul, ch.4, pp. 13 and 18; Hafiz
Ibn Hajar Asqalani (d.852 A.H.) in Tahdhibu't-Tahdhib (printed in Hyderabad Daccan), p.338; Qazi
Fazlullah Ruzbahan Shirazi in Ibta'lu'l-Batil;

Muhibu'd-din Tabari in Riyazu'n-Nazara, vol.II, p.39; Ibn Kathir in his Ta'rikh, vol. VII, p.369; Ibn Qutayba
Dinawari (d.276 A.H.) in Ta'wil al-Mukhtalafu'l-Hadith (printed in Egypt), pp.201-202; Muhammad Ibn
Yusuf Ganji Shafi'i (d. 658 A.H.) in Kifayatu't-Talib, ch. 57; Jalalu'd-din Suyuti in Ta'rikhu'l-Khulafa, p.66;
Sayyid Mu'min Shablanji in Nuru'l-Absar, p.73; Nuru'd-din ‘Ali Ibn Abdullah Samhudi (d.911 A.H.) in
Jawahiru'l-Iqdain;

Al-Hajj Ahmad Afindi in Hidayatu'l-Murtab, pp.146 and 153; Muhammad Ibn ‘Ali As-Sabban in Ishafu'r-
Raghibin, p.52; Yusuf Sibt Ibn Jauzi in Tadhkira Khawasu'l-Ummal, ch.6, p.37; Ibn Abi'l-Hadid (d.655
A.H.) in Sharh al-Nahju'l-Balagha, vol.I; Mulla ‘Ali Qushachi in Sharh al-Tajrid, p.407;

Akhtabu'l-Khutaba Khawarizmi in Manaqib, pp.48 and 60; even the intolerant Ibn Hajar Makki (d.973
A.H.) in Sawa'iq Muhriqa, p.78; Ibn Hajar Asqalani in Isaba, vol.II, p. 509 and Allama Ibn Qayyim Jauzia
in Turuqu'l-Hikmiyya, pp.47 and 53 have recorded numerous cases showing that ‘Umar referred intricate
and complex problems, particularly the difficult problems of the King of Rome, to Amiru'l-Mu'minin.

‘Umar time and again referred cases to ‘Ali for solution, and when he heard the decision, he repeatedly
said: "I seek Allah's protection from that difficult situation in which ‘Ali is not there to help me." Sometimes
he said: "If ‘Ali had not been there, ‘Umar would have been ruined."

Ibn Maghazili Shafi'i in his Manaqib and Hamidi in his Jam' al-Bainu's-Sahihain write that the caliphs
took counsel with ‘Ali in all matters and that he was the central figure who decided difficult religious and
worldly questions. The caliphs carefully listened to his remarks and instructions and acted upon them.

‘Ali was most suitable for the office of caliphate

Knowledge is the best criterion for preference. The Holy Qur'an clearly states:

"Is he then who guides to the truth more worthy to be followed, or he who himself does not go
aright unless he is guided? What then is the matter with you; how do you judge?" (10:35)
That is, one who possesses the best qualities of guidance must be the supreme leader of the people,
not the one who is ignorant of the way of guidance and himself seeks guidance from others.

This verse is the most valid proof that a superior man cannot be made subordinate to the inferior one.
The question of the caliphate, imamate, and the succession to the Holy Prophet come under the same
principle. This is borne out by another verse which says:

"Say: Are those who know and those who do not know alike?" (39:9)

By all standards ‘Ali was the fittest man for the caliphate

Sheikh: We certainly agree that ‘Ali possessed all the outstanding qualities you have mentioned. No one
except the fanatical Kharijis has ever denied this fact. But this much also is acknowledged: Sayyid ‘Ali
himself voluntarily and gladly accepted the caliphate of the (first three) caliphs and admitted their
superiority and their right to precede him. So what is the use of our worrying, after 1300 years, about
their decision and fighting among ourselves as to why the community elected Abu Bakr, ‘Umar, and
Uthman?

So what is the harm if we are at peace and friendly with one another and admit what history has
recorded and what your own ulama’ have also generally accepted: after the Holy Prophet, Abu Bakr,
‘Umar, and Uthman successively occupied the caliphate?

We should live together as brothers and jointly acknowledge ‘Ali's superiority in knowledge and actions
and his special relationship with the Holy Prophet. In the same way that our four schools of law are
united, the Shi’as too should cooperate with us.

We never deny the excellence of ‘Ali's knowledge and character, but you should admit that in regard to
the questions of age, political astuteness, patience and calm, in the face of the enemy Abu Bakr was
definitely superior to ‘Ali.

It was for this reason that, through the unanimous verdict of the community, he occupied the seat of the
caliphate. ‘Ali was young at that time and had not the capacity to shoulder the responsibilities of the
caliphate. Even 25 years later, when he assumed the caliphate, many disturbances took place only
because he was not an able politician.

‘Ali's "allegiance" to caliphs was forced

Well-Wisher: First, you have said that Amiru'l-Mu'minin voluntarily offered allegiance to the three
caliphs. A story comes to mind which is appropriate for this discussion. In the old days the highways of
Iran were hazardous, and pilgrims to the Holy shrines faced hardships during their journeys. A certain
caravan fell into the clutches of robbers, who stole the people's property. When they were dividing the
booty among themselves, the shroud of a pilgrim fell into the hands of an old robber.
He said: "Gentlemen pilgrims! Whose shroud is this?" A pilgrim said: "It is mine." The robber said: "I have
no shroud with me, so please give it to me so that it may be lawful to me." The pilgrim said: "All my
property is yours, but return this shroud to me, since I am at the last stage of my life and have taken
great pains for the preparation of this dress for me for the Hereafter. This is my cherished wealth."

The robber emphatically insisted on his demand, but the pilgrim repeated the same thing, that he would
not give up that right of his to anyone. The robber, drawing his sword, began to strike the pilgrim about
his head and face and said that he would go on hitting him until he surrendered the shroud to him and
said: "It is lawful."

The poor old pilgrim was so beaten that he began shouting: "Sir! Lawful! Lawful! Lawful! More lawful
than one's mother's milk!"

I hope you will forgive me. But I wanted to draw your attention to what I wish to explain. Perhaps you
have forgotten what I have proved on previous nights. I cited authentic historical records, which Ibn Abi'l-
Hadid, Jauhari, Tabari, Baladhuri, Ibn Qutayba, Mas'udi, and others of your ulama’ have verified, that
they threatened to burn down ‘Ali's House, he was dragged to the mosque and was ordered with a sword
at his throat: "Swear allegiance, otherwise you will be beheaded."

Is this an example of voluntary allegiance?

There should be no "blind faith" in religion

Second, I have said earlier that we should not have "blind faith" in the fundamentals of religion. You say
that since history tells us that the four caliphs became rulers, we should follow our elders and have faith
in them. But common sense and hadith tell us that faith in principle should be based on reason.

I repeat again that your and our historians have written that after the death of the Holy Prophet, the
community was divided into two sects. One sect said that Abu Bakr should be followed and the other
sect believed that ‘Ali should be followed. The Holy Prophet said: "To obey ‘Ali is to obey me; and to
disobey ‘Ali is to disobey me."

Therefore obedience to ‘Ali was, according to the order of the Holy Prophet, compulsory. So it was the
duty of every individual of our two sects to listen to the arguments of the two sides and to choose the
right course.

Faith should be based on reason and honest inquiry

My faith in Allah is based on wisdom. I have studied books of various sects and religions. I accept the
fact that Muhammad was the last Prophet based on reasoning and not on blindly following my elders.

Similarly, I have deeply studied hundreds of books of both the sects, particularly those of the Sunni sect
in which there are clear arguments to prove the Imamate and Caliphate of Amiru'l-Mu'minin. You people
cast only a cursory glance at the verses and hadith in praise of ‘Ali and then make ridiculous
interpretations of them.

Third, you say that we should accept the historical order of the caliphs: Abu Bakr, ‘Umar, Uthman, and
Hazrat ‘Ali. But this is absurd. Man's superiority to animals is due to his knowledge and wisdom. So we
cannot blindly follow our elders.

According to your own prominent ulama’, ‘Ali's superiority in knowledge has been fully established.
Therefore, the right of his priority as caliph must also be acknowledged. Since he was the "Gate of
Knowledge" of the Holy Prophet, deviation from his is deviation from guidance.

We admit that after the death of the Holy Prophet, Abu Bakr was caliph for two years and three months,
followed by ‘Umar for ten years, and Uthman for twelve years. But these facts do not eliminate the
proper place of reason and hadith. History cannot deprive the "Gate of Knowledge" of the Holy Prophet
of his right.

Firdaus Dailami, Abu Nu'aim Ispahani, Muhammad Ibn Ishaq Muttalabi, author of the book Maghazi,
Hakim, Hamwaini, Khatib Khawarizmi and Ibn Maghazili report either from Ibn Abbas, or Sa'id Khadiri, or
Ibn Mas'ud, all of whom quote the Holy Prophet as saying: "They shall be questioned about the wilaya
(vicegerency) of ‘Ali Ibn Abi Talib."

Prophet's order to obey ‘Ali

"And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back."
(59:7)

Therefore, we must obey the command of the Holy Prophet.

When we look to the instructions of the Holy Prophet we find (as is recorded in your reliable books) that
among the whole of his community the Holy Prophet has called only ‘Ali his gate of knowledge and has
ordered us to obey him. In fact, he said that obedience to ‘Ali was the same as obedience to him.

Imam Ahmad Ibn Hanbal in his Musnad, Imamu'l-Haram in Dhakha'iru'l-'Uquba; Khawarizmi in Manaqib;
Sulayman Hanafi in Yanabiu'l-Mawadda; Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib and other
ulama’ have reported that the Holy Prophet of Allah said: "Ansars! Shall I show you the person to whom
you should adhere and who will never lead you astray?" The people said: "Yes, let us know him." The
Holy Prophet said: "He is ‘Ali. Be his friend, respect him, and follow him. Verily, he is with the Qur'an and
the Qur'an is with him. Surely he will lead you to the right path and will not let you be ruined. Whatever I
have told you, has been told to me by Gabriel."

Also, as recorded by your ulama’, the Holy Prophet said to Ammar al-Yasir: "If all of mankind is on one
side and ‘Ali on the other, you should adopt the way of ‘Ali and leave the others."

Also, on different occasions and in different places, the Holy Prophet repeatedly said: "He who obeys
‘Ali, really obeys me. He who obeys me, really obeys Allah."

No hadith exists designating other caliphs as the "Guides of the

Community" or "Gates of Knowledge"

There is not a single hadith in your books in which the Holy Prophet says: "After me the guide to the right
path or ‘my gate of knowledge ‘or’ my successor and caliph is Abu Bakr, ‘Umar, or Uthman." Can you
cite such a hadith which is not fabricated by the Bakari or Amawi groups?

But you ask us to give the fourth place to the Holy Prophet's "Gate of knowledge," the Holy Prophet's
"successor and caliph," to quote the Holy Prophet's own words, and follow those about whom there are
no instructions whatsoever. If we follow your advice, shall we not be disobeying Allah and His Holy
Prophet?

Sunni ulama’ do not want cooperation with us

Fourth, you say that like the four schools of law (Hanafis, Malikis, Hanbalis and Shafi'is), we should also
be united with you. But you people call the Shi’as Rafizis, polytheists, and infidels. Obviously, polytheists
and believers cannot be united.

We are, however fully prepared to cooperate with our Sunni brothers. Of course the condition is that you
and we should be equally free to advocate our religious beliefs.

Just as followers of the four schools of law are free in their actions, the followers of the progeny of the
Holy Prophet should also be free in their actions. We see that among your four schools of law there are
such serious differences that some of them call the others infidels and sinners.

Yet you consider them Muslims and allow them freedom of actions. But, calling the poor Shi’as
polytheists and infidels, you turn them out of the Muslim fold and deprive them of their freedom to
practice their religion. How can we hope for unity and cooperation?

Prostration on dust by Shi’as objected to by others without

reason

Take the example of our prostration on dust. What a fuss you make about the dust and turba, a small
block of clay of the Holy land of Karbala, on which we put our forehead while prostrating! You insist that
it is an idol and call us idol worshipers, though we prostrate on the dust with permission of Allah and His
Holy Prophet.

The Qur'anic verses enjoin us to perform prostration, and prostration means to put the forehead on the
ground. Of course there is a difference of opinion between you and us as to the things on which we
prostrate.

Sheikh: Then why do you not perform the prostration as all other Muslims do so that there may be no
difference and this misunderstanding may disappear.

Well-Wisher: First, please let us know why you Shafi'is differ so much with the Malikis and Hanbalis,
regarding both the articles of practice and the fundamentals of your belief. Sometimes they go so far as
to call each other "sinner" and "infidel." It would be better if all of them sat together and develop a
common belief, so that there may be no difference.

Sheikh: There is a difference of opinion among the jurists, but whoever among us follows any of the
jurists - Imam Shafi'i, Imam A'zam, Imam Malik, or Imam Ahmad Ibn Hanbal - will be rewarded by Allah.

Differences among the four schools are ignored but Shi’as are
not tolerated

Well-Wisher: For Allah's sake be fair. You have no reason to follow the four jurists except that some of
them were learned men. You blindly follow them. Your are led by the nose, and still you claim that your
actions will be rewarded even though there are differences in fundamentals as well as in articles of
practice among them.

We follow the orders of the family of the Holy Prophet, who were, according to the Prophet himself and
to your own eminent ulama’, most learned and you say we are infidels. You should admit that these
hostilities are not due to differences in views. Their cause is that we love the family of the Prophet, and
our opponents nurse a grudge against them.

So far as the differences in fundamentals and articles of practice are concerned there are many - among
your four schools. Most of the verdicts of your Imams and jurists are contrary to the clear injunctions
contained in the Holy Qur'an. But you never utter a word against those who pronounce such verdicts and
those who act upon them. Yet when the Shi’as prostrate on pure dust, according to the ordinance of the
Holy Qur'an, you call them infidels!

Verdicts by Sunni scholars in contradiction to Qur'anic

injunctions

Sheikh: Where have the Sunni scholars of jurisprudence and the four imams given verdicts in
contradiction to the Holy Qur'an?
Well-Wisher: They have often given orders in contradiction to ordinances of the Holy Qur'an and against
the unanimous view of the community. Your own ulama’ have written a number of books on the
differences among the four schools of law.

I advise you to read the illustrious book Masa'ilu'l-Khalif fi'l-fiqh by Sheikhu't-Ta'ifa Abu Ja'far
Muhammad Ibn Hasan Ibn ‘Ali Tusi, who has recorded all the differences of the jurists of Islam from the
chapter Tahira (Cleanliness) to the chapter on Diyat (reprisals).

I will point out one of many examples of legal injunctions passed in contradiction to the Holy Qur'an.

Sheikh: Yes, give us an example of this.

In absence of water ghusl and wuzu' one should perform

tayammum

You gentlemen are aware that ceremonial washing is an essential ritual of Islam. Depending on
circumstances, one washes the entire body (ghusl) or part of it (wuzu').

"When you rise up to prayer, wash your faces and hands as far as the elbows." (5:6)

Accordingly, we should perform the ablution with pure water. When we do not have water, we should
perform tayammum, according to the verse:

"And (if) you find not water then betake yourself to (pure) earth and wipe your faces and your
hands." (4:43)

We should perform tayammum with pure earth. In the first case water for ablution is necessary. In the
second case, water is not available, or if there is some other extenuating circumstance then, whether we
are on a journey or at home, we should perform tayammum, wiping the hands and face with pure dust,
in place of wuzu'. On this point all jurists of Islam are unanimous, whether they are Shi’as Ithna Asharis,
Malikis, Shafi'is or Hanbalis.

Abu Hanifa's verdict that if water is not available we can perform

ghusl and wuzu' with Nabiz (syrup of date)

But your greatest Imam, Abu Hanifa (most of whose verdicts are based on speculation) insists that while
we are on a journey and if we cannot find water, we should perform ghusl and wuzu' with nabiz (date
syrup). But everybody knows that nabiz is the juice of dates and it is not lawful to perform ablution with
adulterated water.

The Holy Qur'an ordains that it is necessary for us to perform the ablution for ritual prayer with pure
water. If water is not available, we should perform tayammum. Imam A'zam Abu Hanifa says that we
may perform ghusl or wuzu' using nabiz. This is a clear violation of the Qur'anic ordinance. On the other
hand, Bukhari in his Sahih has written "It is not lawful to perform ablution with nabiz or an intoxicant."

Hafiz: I follow the Shafi'i school of law and fully agree with you on this point. If there is no water, we
should perform tayammum, and it is not permissible to perform ablution with nabiz. This verdict has been
ascribed to Imam Abu Hanifa on the basis of its general popularity.

Well-Wisher: Knowing the real fact you make this excuse. This verdict of Abu Hanifa has been
consecutively narrated. I quote Fakhru'd-din Razi, who says in his commentary Mafatihu'l-Ghaib, vol.III,
p.553, regarding the verse of tayammum, problem V, Shafi'i says that "Wuzu' using Nabiz (date juice) is
not lawful, and Abu Hanifa says that it is lawful while one is on a journey." Also Ibn Rushd has recorded
this verdict of Abu Hanifa in his book Hidayatu'l-Mujtahid.

Sheikh: How can you say that this verdict is contrary to the ordinance of the Qur'an? Some Hadith
clearly prove it from the action of the Holy Prophet.

Well-Wisher: Can you cite any hadith supporting your point?

Sheikh: In a hadith which Abu Zaid, slave of Amr Ibn Harith, reports from Abdullah Ibn Mas'ud, the Holy
Prophet said to him, on the night of the jinns (Lailatu'j-Jinn - the night when the Prophet took the oath of
allegiance from the jinns-tr.): "Do you have some water?" He (Abu Zaid) said: "No, there is only a little
nabiz." The Holy Prophet said: "The date is clean, and water is also clean." Saying this he performed the
ablution.

There is another hadith which Abbas Ibn Walid Ibn Sabihu'l-Halal Damishqi reported from Marwan Ibn
Muhammad Tahiri Damishqi who reported it from Abdullah Ibn Lahi'a, who reported it from Abdullah Ibn
Mas'ud, who said:

"The Holy Prophet said to me on Lailatu'j-Jinn: "Do you have water with you?" I said: "No, but there is
nabiz in the pail." Then the Holy Prophet said: "The date is clean, and the water is clean. Pour it on me."
So I poured it on him, and he performed the ablution with it."

Obviously, the action of the Holy Prophet is an example for us to follow. No doctrine or argument is
superior to his actions. It is for that reason that our Imam al-A'zam has approved its lawfulness.

Well-Wisher: Perhaps it would have been better, if you had remained silent. Now our Sunni brothers will
know that their leaders were mistaken. They passed verdicts only on the basis of speculation.

First of all, let us examine who the narrators of this hadith were.

First, Abu Zaid, slave of Amr Ibn Harith, is not a known figure, and according to the traditionists, he is a
rejected man as reported by Tirmidhi and others. Dhahabi in his Mizanu'l-I'tidal says: "This man is not
known to us and this hadith, which is narrated from Abdullah Ibn Mas'ud, is not correct." Hakim says: "No
other hadith is narrated by this unknown man."

Bukhari also designated him as an unreliable narrator of hadith. For this reason distinguished ulama’,
like Qastalani and Sheikh Zakariyya Ansari, wrote in their commentaries on Sahih Bukhari that "wuzu'
(ritual ablution) is not lawful with nabiz or intoxicants." They point out that the hadith referred to above is
weak.

The second hadith is also unacceptable. First, no scholar, except Ibn Maja, narrated it in this way.

Second, prominent ulama’ have not included it in their sunan because the chain of its reporters is faulty.

Dhahabi in his Mizanu'l-I'tiqad has quoted a number of statements showing that Abbas Ibn Walid is not
reliable. Hence, critics and commentators have rejected him altogether. As for Marwan Ibn Muhammad
Tahiri, he belonged to the misguided group of Marhaba. Ibn Hazm and Dhahabi have proved that he
was an unreliable narrator of hadith.

Similarly, Abdullah Ibn Lahi'a has also been discredited by distinguished ulama’ and commentators.

Therefore, when the chain of narrators of a hadith is of such a dubious nature that your own ulama’
reject it, the hadith loses its value.

Third, on the basis of a hadith, which your ulama’ have narrated from Abdullah Ibn Mas'ud, there was no
one with the Holy Prophet on Lailatu'j-Jinn. Abu Dawud in his Sunan, chapter on Wuzu' and Tirmidhi in
his Sahih, report from Al-Qama that Abdullah Ibn Mas'ud was asked: "Who among you was with the
Holy Prophet on Lailatu'j-Jinn?" He said: "No one from among us was with him."

Fourth, Lailatu'j-Jinn occurred in Mecca prior to the Hijra (migration), while all the commentators say that
the verse of tayammum was revealed in Medina. So this ordinance certainly annuls the previous order. It
was for this reason that your great jurists, like Imam Shafi'i, Imam Malik, and others have declared it
unlawful.

It is strange that the Sheikh puts forward a weak hadith as authoritative in the face of the Holy Qur'an
and tries to prove Abu Hanifa's pronouncement correct.

Washing of the feet in wuzu' is against the Qur'anic ordinance

Apart from the accepted rules of wuzu' mentioned in the above verse, after washing the face and hands,
a part of the head and the feet up to the ankles are to be wiped. The Holy verse clearly says: "And wipe
a part of your heads and a part of your feet up to the ankles." But all your scholars of jurisprudence insist
that the feet be washed, contradicting the clear ordinance of the Qur'an. There is a difference between
washing and wiping.
Sheikh: There are a number of hadith which indicate that the feet are to be washed.

Well-Wisher: First, only hadith which conform with Qur'anic ordinances are acceptable.

Obviously, the revoking of an explicit Qur'anic verse by a lone report can never be lawful. The Holy verse
clearly enjoins the wiping, not washing, of the feet. If you think a little more carefully you will find that the
whole verse leads to the same point. It begins with the order "Wash your face and your hands."

The conjunction "and" denotes that after washing the face, we should also wash the hands. Similarly, in
the second order: "and wipe a part of your head and a part of your feet", the wiping of the head and of
the feet are joined by the conjunction "and." This clearly shows that after wiping of the head the feet must
also be wiped. It goes without saying that washing cannot be substituted by wiping.

So just as the washing of the face and hands is necessary, the wiping of the head and feet is also
necessary. It is inadmissible that one be wiped and the other washed. Otherwise, the conjunction and
would be meaningless.

Moreover, apart from these clear meanings, Islamic law does not contain harsh and austere orders.
Washing the feet is more difficult than wiping them. The religious order is intended to make the
performance of wuzu' easy, as the tone of the verse also suggests.

Imam Fakhru'd-din Razi, an eminent Sunni commentator, makes a detailed argument concerning the
compulsory nature of wiping the feet in wuzu'. You would benefit from studying it.

Wiping over the socks against the explicit ordinance of the Holy
Qur’an

Even more strange than washing the feet is the wiping over stockings. There are differences among the
Sunni jurists whether it may be done while on a journey or at home.

This order is contrary to the Qur'anic injunction which stipulates that we are to wipe the feet and not the
socks. This order is also opposed to the former order of washing the feet. If wiping the feet is not lawful,
why have they made wiping over the socks lawful?

Sheikh: There are many hadith which show that the Prophet wiped the socks. Accordingly, the jurists
considered it as proof of the lawfulness of this act.

Well-Wisher: I have repeatedly submitted that, according to the order of the Prophet a hadith alleged to
have been reported from him which does not conform to the Holy Qur'an is to be rejected. The forgers
and political jugglers have fabricated many hadith. Accordingly, your own prominent ulama’ have
rejected such hadith.
Besides the fact that these hadith are incompatible with the clear ordinance of the Holy Qur'an, they are
also mutually contradictory. Your own great ulama’ have accepted this fact. For instance, the great sage,
Ibn Rushd Andalusi, in his Badayatu'l-Mujtahid wa Nihayatu'l-Muqtasid, vol. I, pp.15 and 16, says about
this difference:

"The reason that they differ is that the reports about them are opposed to each other." In another place
he says: "The reason that they differ is that the reports about them are inconsistent."

Hence, to base an argument on reports and hadith which are mutually contradictory and also clearly
opposed to Qur'anic injunctions is quite absurd. You know that among the hadith which are contradictory
to each other, only those which are compatible with the Holy Qur'an are acceptable. If any hadith is
opposed to the Holy Qur'an it is to be rejected outright.

The wiping over the turban is against the Quranic ordinance

The verse clearly states “And wipes part of your heads" (after the washing of the face and the hands).
On the basis of this Qur'anic injunction, the Shi’as jurists, following their Imams, insist that the head itself
is to be wiped in performing 'wuzu'. The Shafi'i, Maliki, and Hanafi jurists concur.

But Imam Ahmad Ibn Hanbal, Ishaq, Thawri, and Quza'i have said that wiping over the turban is lawful.
This has been reported by Imam Fakhru'd-din Razi in his Tafsir al-Kabir. Every sensible person knows
that wiping the turban and wiping the head are quite different.

Shi’as alone blamed for such differences

There are other serious differences among your jurists and among the four schools of law. Although
most of them are clearly inconsistent with Qur'anic injunctions, you do not find fault with one another.
Every one of them is free to maintain his point of view.

You do not call Abu Hanifa and the Hanafis polytheists, when they allow wuzu to be performed with
nabiz (fermented date liquor), nor do you condemn self-contradictory interpretation of laws which violate
Qur'anic ordinances. But you object to Shi’as, who follow the progeny of the Holy Prophet. In fact, you
call the followers of the exalted family, Rafizis and infidels! You have repeatedly said on previous nights
that the practices of the Shi’as prove that they are polytheists.

You asked why we do not offer prayers like Muslims. We offer the same prayers that you and all other
Muslims do: two units (rak'ats) of fajr (the morning prayer), four rak'ats of zuhr (the noon prayer), four
rak'ats of asr (the afternoon prayer), three rak'ats of maghrib (the sunset prayer), and four rak'ats of 'isha
(the evening prayer).

As for the differences in the articles of practice, they are present in abundance in all the sects of Islam.
For example, there is a clear difference between Abu'l-Hasan Ash'ari and Wasil Ibn Ata in the
fundamentals and articles of practice. Also your four imams (Abu Hanifa, Malik, Shafi'i, and Ahmad
Hanbal) and other great jurists like Hasan, Dawud, Kathir, Abu Sur, Quza'i, Sufyan Thawri, Hasan Basri
and Qasim Ibn Salam, etc. have differences among them.

In the same way, the orders of the Holy Imams of the Ahlul Bayt differ from the statements of your
jurists. If the legal interpretations of the jurists and their different opinions can be criticized, why should
the same criticism not be made against the different sects of Sunnis?

According to Sunni ulama’ prostration on dry excrement and

dung is lawful

Many Sunni ulama’ accept legal interpretations which contradict the explicit ordinance of the Holy
Qur'an, and yet they offer lame interpretations to clear ordinances. Other jurists give an opposite opinion.
Still, you do not regard their interpretation or practice as infidelity.

But in regard to our performance of sajda (prostration), you raise loud objections, saying that the Shi’as
are idol worshipers, while you ignore the pronouncement of your own ulama’ that prostration on dry
excrement is lawful.

Prostration on floor coverings instead of the ground is against

Qur'anic injunction

The legal decisions of the Shi’as jurists, following the Holy Imams, are clearly in accordance with the
ordinances of the Holy Qur'an. For instance, your jurists consider wool, cotton, silk, and other floor
coverings the same as earth. But it is obvious that these coverings are not the earth.

But the Shi’as, in obedience to their Imams of the Ahlul Bayt of the Holy Prophet say: "Prostration is not
lawful on any thing except the earth or those things which grow from the earth and are not used for
eating or wearing."

For this you assail them and call them polytheists. On the other hand, you do not call prostration on dry
excrement polytheism. It is quite evident that prostrating on the earth (as ordained by Allah) and
prostrating on floor coverings are quite different things.

Sheikh: You people perform the sajda (prostration) on pieces of earth from Karbala. You keep the small
blocks of earth from that land. They are like idols, and you consider prostration on them compulsory. Of
course, this performance is against the principles and practices of Muslims.

Well-Wisher: It has become your second nature to follow your elders blindly, though it does not befit a
just man like you to say that the pure dust of Karbala is like an idol.
Respected friend! Criticism of any belief must be based on proof. If you would consult the Shi’as books
of theology, you would find the answer to your criticism, and you would not mislead our Sunni brothers
with false objections.

Shi’as do not consider prostration on dust of Karbala

compulsory

If you can show us in any of our commentaries a single hadith or pronouncement that indicates
prostration on the dust of Karbala is compulsory, we shall accept all your statements as correct. In fact,
in all our books of religious practices, there are clear instructions that, according to the Qur'anic
ordinance, prostration must be performed on pure earth.

This includes dust, stone, sand and grass, provided that it is not a mineral. Moreover, prostration may be
performed on those things which grow from the earth, provided that they are not used for food or worn.

Sheikh: Then why do you regularly keep small blocks of dust from Karbala with you and perform
prostration on them at the time of the ritual prayer?

Shi’as keep sajdagahs (tablets of earth) for prostration during

prayers

Well-Wisher: Prostration on clean earth is compulsory. The ritual prayer is generally offered in houses
furnished with carpets. Even if the carpets are removed, the earth under them generally contains lime
and other substances on which prostration is not permitted.

Therefore, we keep a piece of earth with us so that we may prostrate on it. (Many Shi’as Mujtahids
consider chalk, plaster, lime and mined stones such as agate to be permissible, in the absence of the
preferable substances, but nevertheless they exclude actual ores and refined minerals. tr.)

Sheikh: What we notice is that all the Shi’as have tablets of the soil of Karbala and consider
performance of sajda compulsory on it.

Why we prostrate on the soil of Karbala

Well-Wisher: It is true that we perform the sajda on the dust of Karbala, but we do not consider it
compulsory. In accordance with the instructions given in our books of jurisprudence, we consider sajda
compulsory on clean earth. However, according to the Ahlul Bayt, prostration on the pure earth of
Husain's burial place (Karbala) is preferable.

It is a pity that some people maliciously insist that the Shi’as worship Husain. They support their view by
pointing out that Shi’as perform their prostrations on soil taken from Karbala. In fact we never worship
Husain, ‘Ali, or Muhammad.

We worship only Allah, and it is in accordance with Allah's order that we perform sajda only on pure
earth. Our prostration is not for Husain. But according to the instructions of the infallible Imams of the
progeny of the Holy Prophet, prostration on the clean soil of Karbala leads to greater recompense for us,
but it is not compulsory.

Sheikh: How can you claim that the earth of Karbala is possessed of special properties so that it
deserves preference to other soil?

Characteristics of soil of Karbala

Well-Wisher: First, it is a fact that different places have different properties. Every piece of earth has
special properties which only expert geologists know. Nonspecialists don't understand these things.

Second, the special characteristics of the soil of Karbala were known before the time of the Holy Imams.
It was an object of special attention during the time of the Holy Prophet also, as had been recorded in
authentic books of your own ulama’.

In Khasa'isu'l-Kubra, by Jalalu'd-din Suyuti, a number of hadith of Ummu'l-Mu'minin Ummi Salma,

Ummu'l-Mu'minin A’ysha, Ummu'l-Fazl, Ibn Abbas, and Anas Ibn Malik, etc. about the soil of Karbala
have been narrated by your prominent ulama’ and reliable reporters, like Abu Nu'aim Ispahani, Baihaqi,
and Hakim.

A report says: I saw Husain sitting in the lap of his grandfather, the Holy Prophet, who had a red block of
soil in his hand. The Holy Prophet was kissing the dust and weeping. I asked him what that soil was.

The Holy Prophet said: "Gabriel has informed me that my son, this Husain, will be murdered in Iraq. He
has brought this earth for me from that land. I am weeping for the suffering that will befall my Husain."

Then the Holy Prophet handed the dust to Umm Salma and said to her: "When you see this soil turn into
blood, you will know that my Husain has been slaughtered."

Umm Salma kept the soil in a bottle and kept watch over it until she saw on the Day of Ashura, 61 A.H.
that it turned to blood. Then she knew that Husain ibn ‘Ali had been martyred.

It is recorded by your prominent ulama’ and by Shi’as jurists that the Prophet and the Imams paid
special attention to the pure soil of Karbala. After the martyrdom of Imam Husain, Imam Sayyidu's-
Sajidin Zainu'l-Abidin ‘Ali Ibn Husain picked some up, declared it to be sacred dust, and kept it in a bag.
The Holy Imam used to perform his prostrations on it and made a tasbih out of it, and recited Allah's
praises on it.
After him all the succeeding Imams considered that soil sacred and made tasbihs out of it and a small
block to prostrate on. They persuaded the Shi’as to perform prostrations on them, with the
understanding that it was not compulsory, but with a view to achieving greater recompense. The Holy
Imams insisted that prostration before Allah must be on clean earth only and that it was preferable if it
was performed on that earth of Karbala.

The great scholar, Abu Ja'far Muhammad Ibn Hasan Tusi, reports in his Misbahu'l-Mutahajjid that Imam
Ja'far as-Sadiq kept a little soil from Imam Husain's tomb in a yellow cloth which he opened at the time
of prayers and performed his prostrations on it.

Shi’as for a long time have kept this earth with them. Then, fearing it might be desecrated, they kneaded
it into small tablets or pieces, which are now called mohr. We consider it sacred and during prayers we
prostrate on it not as a compulsory act but in view of its special nature. Otherwise, when we have no
pure soil with us, we prostrate on clean earth, or clean rock. In this way our compulsory act is performed.

We are astonished at the behavior of your ulama’, who do not find fault with the legal pronouncements of
the four schools of Sunni law. That is, if Imam A'zam says that in the absence of water ablution should
be performed with nabiz, the Shafi'is, Malikis and Hanbalis do not object to it. If Imam Ahmad Hanbal
believes in the visibility of Allah or considers it lawful to wipe water over the turban in the ritual ablution,
the ulama’ of the other sects do not criticize him.

Similarly, they do not condemn other unique pronouncements like that of joining in wedlock with young
boys while on a journey, prostration on dung or any polluted object, or copulation with mothers using a
cloth wrapper.

But when we say that the progeny of the Holy Prophet have said that prostrating on the earth of Karbala
is praiseworthy, you say that Shi’as are polytheists.

Old age is no criterion for the caliphate

Now I will reply to your point. Talking about advanced age and consensus, you said that because of his
age, Abu Bakr was entitled to preference. Even after ten nights, during which I have disproven your
argument regarding "consensus" and preference based on age, you raise the issues again as if nothing
has been said. Nevertheless, I will not leave you unanswered.

‘Ali appointed for conveyance of verses of sura bara'a (the

immunity) of the holy Qur’an

You have argued that Abu Bakr deserved priority because of his age and political astuteness. But how is
it that some people decided that for a great cause it was necessary for a man to be old and politically
astute, but Allah and His Prophet did not understand this. For conveying the first forty verses of Bara'a to
the people, the Holy Prophet deposed Abu Bakr and sent the young ‘Ali in his place.

Nawab: Respected Sir! Please don't leave this point vague. Let us know for what purpose Abu Bakr was
deposed and ‘Ali appointed in his place. When I asked these people (pointing to his ulama’) about it,
they gave only a vague answer, saying that it was an unimportant matter. Please explain this matter.

Well-Wisher: The Muslim community, including the ulama’ and historians of both sects (Shi’as and
Sunnis), acknowledge the fact that when the initial verses of the Sura of Bara'a (The Immunity) were
revealed in condemnation of the idol worshipers, the Holy Prophet called Abu Bakr and gave him the
verses, ordering him to take them to Mecca and to recite them to the people of Mecca during the hajj.

Abu Bakr had gone only a short distance when Gabriel appeared and said: "Prophet of Allah! Allah
sends His compliments to you and says that the matter of the Holy Qur'an should be conveyed either by
the Holy Prophet himself or by one who is of him."

Accordingly, the Holy Prophet called ‘Ali and said to him: "Overtake Abu Bakr and take the verses of
Bara'a from him and read them to the idol worshipers of Mecca."

‘Ali set out immediately. He met Abu Bakr at Dhu'l-Halifa and conveyed the message of the Holy
Prophet. He took the verses from Abu Bakr and, reaching Mecca, read them to the assembly of the
people.

Nawab: Has this affair been recorded in our authentic books?

Well-Wisher: I have just told you that the whole community is unanimous on this point. I will give you
some references at present so that when you think over the matter, you may know that it was a very
significant affair.

The following eminent writers have reported this matter in their books and generally testified to its
veracity:

Bukhari in Sahih, parts IV and V; Abdi in Jam' al-Bainu's-Sihahi's-Sitta, part II; Baihaqi in Sunan, pp.9
and 224; Tirmidhi in Jam'i, vol.II, p.135; Abu Dawud in Sunan; Khawarizmi in Manaqib; Shukani in Tafsir,
vol.II, p.319; Ibn Maghazili in Faqih al-Shafi'i in his Faza'il; Muhammad Ibn Talha Shafi'i in Matalibu's-
Su'ul, p.17; Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.18; Muhibu'd-din Tabari in
Riyazu'n-Nazara, p.147 and Dhakha'iru'l-Uquba, p.69; Sibt Ibn Jauzi in Tadhkira Khawasu'l-Umma,
p.22, Imam Abdu'r-Rahman Nisa'i (one of the Imams of Siha) in Khasa'isu'l-Alawi, p.14 (has reported six
hadith relating to this point); Ibn Kathir in Ta'rikh al-Kabir, vol.V, p.38 and vol.VII, p.357;

Ibn Hajar Asqalani in Isanaba, vol.II, p.509; Jalalu'd-din Suyuti in Durru'l-Mansur, vol.III, p.208 (in
commentary on the first verse of Bara'a); Tabari in Jam'u'l-Bayan, vol.X, p.41, (in commentary on
Bara'a); Imam Tha'labi in Tafsir al-Kashfu'l-bayan; Ibn Kathir in Tafsir, vol.II, p.333; Alusi in Ruha'l-
Ma'ani, v. III, p.268; the fanatic, Ibn Hajar Makki in Sawa'iq, p.19; Haithami in Majma'u'z-Zawa'id, v.VII,
p.29;

Muhammad Ibn Ganji Shafi'i in Kifayatu't-Talib, p.125, ch.62 (reporting from Abi Bakr and Hafiz Abi
Nu'aim and from Musnad of Hafiz Damishqi as reported by Abi Nu'aim in different ways); Imam Ahmad
Ibn Hanbal in Musnad, v.I, pp.3 and 151, v.III, p.283, and v.IV, pp.164-165; Hakim in Mustadrak, v.II,
Kitab Maghazi, p.51 and in v.II of the same book, p.331; Mulla ‘Ali Muttaqi in Kanzu'l-'Ummal, v.I, pp.246
to 249 and Faza'il-i-’Ali v.VI, p.154.

Reason for ‘Ali’s appointment

Sayyid Abdu'l-Hayy: Why didn't the Holy Prophet, whose actions were from Allah, entrust this mission to
‘Ali in the beginning?

Well-Wisher: Since no reason for this fact has been recorded, we do not know. But my impression is
that this change was intended to show the superiority of ‘Ali. At any rate, it certainly disproves the claim
that age or political experiences were reasons for excluding ‘Ali from the caliphate.

If ‘Ali had been appointed to this post in the beginning, it would have appeared an ordinary matter, and
would not have been possible for us to prove to you ‘Ali's superiority. If Abu Bakr's age and political
ability proved his superiority, he should not have been recalled from such a mission. But the fact is that
to convey the message of prophethood is the work of the Prophet or his caliph.

Accompanying report of Abu Bakr

Sayyid: According to some reports, Abu Huraira says that ‘Ali had been ordered to go to Mecca along
with Abu Bakr to teach the people the rituals of Hajj. ‘Ali was to read the verses of Bara'a to the people.
Conveying the message of prophethood in this way indicated that they were of equal rank.

Well-Wisher: First, this is a forged report of the followers of Abu Bakr. Others have not narrated it.
Second, the whole community agreed that Abu Bakr was called back and replaced by ‘Ali. This fact has
been consecutively reported in the authentic books of both sects.

Obviously, the consensus of the whole community is that we should rely on the frequently reported and
authentic hadith. If there is a single report at variance with authentic hadith, we should reject it.

This view is held by all men of principles and by the traditionists. ‘Ali's appointment, Abu Bakr's return in
a sad and desperate state, the Holy Prophet's consoling him and satisfying him that it was Allah's will -
all these are generally acknowledged facts.
Another proof that age is no criterion for the caliphate

There is another proof that the right of priority has no relation to age. The right of preference is achieved
through wisdom and piety. Whoever excels in knowledge and piety shall deserve preference. The Holy
Prophet said: "All men are dead, but the men of learning are alive."

Accordingly, the Holy Prophet gave ‘Ali first place among the Companions and said: "‘Ali is the gate of
knowledge." Evidently the Holy Prophet's gate of knowledge must supersede others.

Of course the other companions of the Holy Prophet who remained obedient to him were all virtuous
people. We never deny the virtuous position of the companions, but their merits can bear no comparison
to the merits of the Holy Prophet's gate of knowledge.

Holy Prophet sent ‘Ali to Yemen

Your prominent ulama’ have written in detail about ‘Ali being sent to Yemen to guide its people. Imam
Abdu'r-Rahman Nisa'i has recorded six hadith concerning this point, in his Khasa'isu'l-Alawi.

Also Abu'l-Qasim Husain Ibn Muhammad Raghib Ispahani, in his Mahadhiratu'l-Udaba, v.II, p.212 and
others, have reported that when the Holy Prophet commissioned ‘Ali to go to Yemen, ‘Ali pleaded that he
was young and felt some reluctance in being placed over old men of the tribe. The Holy Prophet replied:
"Certainly Allah will guide your heart and give strength to your tongue."

If age was a requirement for preferment, why then did the Holy Prophet in the presence of older
distinguished companions, like Abu Bakr, send Hazrat ‘Ali to Yemen to guide the people there?

After the Holy Prophet ‘Ali was the guide of the community

Addressing the Holy Prophet Muhammad, Allah says in the Holy Qur'an: "You are only a warner and
(there is) a guide for every people." (13:7)

Imam Tha'labi, in his Tafsir al-Kashfu'l-Bayan; Muhammad Ibn Jarir Tabari in his Tafsir; Muhammad Ibn
Yusuf GanJi Shafi'i, in Kifayatu't-Talib, ch.62, from Ta'rikh al-Ibn Asakir; Sheikh Sulayman Balkhi Hanafi
in Yanabiu'l-Mawadda end of ch. 26 from Tha'labi, Hamwaini, Hakim, Abu'l-Qasim Haskani, Ibn
Sabbagh Maliki, Mir Sayyid ‘Ali Hamdani and the Manaqib of Khawarizmi, reporting on the authority of
Ibn Abbas, Amiru'l-Mu'minin and Abu Buraid Aslami in different words, have narrated eleven hadith
whose main point is that, when the above verse was revealed, the Holy Prophet, putting his hand on his
own chest, said: "I am the warner." Then, putting his hand on ‘Ali's chest, he said: "After me you are the
guide of the community. Those who receive guidance from you will be the guided ones."
Conspiracies of enemies

You also said that even after 25 years, when he was caliph, it was due to his lack of experience in
politics that disturbances and bloodshed resulted. I'm not sure what you mean by politics. If politics
means deceitfulness, conspiring, and intermingling right and wrong (as the people in all ages have done
in order to secure power), I would acknowledge that ‘Ali was far removed from such politics. To me
politics means justice and the exercise of rightful authority.

‘Ali hated corrupt politics

‘Ali who was an embodiment of justice, kept aloof from corrupt politics. As I said earlier, when Amiru'l-
Mu'minin assumed the apparent caliphate, he immediately deposed all former officials and servants.

Abdullah Ibn Abbas (his cousin) and others said: "It would be better if you would postpone this order for
a few days, so that the officials and governors of the regions accept your caliphate. Then you might
dismiss them."

The Holy Imam said: "You have given me counsel regarding the politics of this matter. But you do not
understand that if I am swayed by what is called 'politics' and allow oppressive rulers to remain at their
posts, even though it would be for a short time, I would be answerable to Allah for that period. At the
time of questioning, I would be accountable for that. This cannot be expected of ‘Ali."

In order to restore justice ‘Ali immediately ordered the dismissal of the oppressive rulers. This measure
led to the opposition of Mu'awiya, Talha, Zubair, and others who staged a revolt and caused great tumult
and bloodshed in the country.

Respected gentlemen! You misunderstand the issue. Since you have not inquired into the matter, you
are misled by propagandists who claim that the rebellion during ‘Ali's caliphate was due to his lack of
knowledge of politics. No. There were other factors at work.

Rebellion during Amiru'l-mu'minin's caliphate was due to enmity

against him

First, for 25 years people had been encouraged to oppose ‘Ali. It was therefore difficult for them to
accept his vicegerency and caliphate or to acknowledge his exalted rank. An example of this opposition
occurred on the first day of the caliphate. A nobleman entered the gate of the mosque and, seeing the
Imam on the pulpit, shouted: "May that eye be blinded which sees ‘Ali on the pulpit instead of Caliph
‘Umar!"

Second, it was not possible for worldly men to accept ‘Ali's justice, particularly since their self-indulgence
had been given a free rein during the caliphate of Uthman. Hence, they rose against him, so that
somebody who could satisfy their desires might assume power. Their wishes were fulfilled during the
caliphate of Mu'awiya.

Accordingly, Talha and Zubair at first swore allegiance to ‘Ali, but when their demands for authority were
not satisfied, they broke their allegiance and openly opposed him in the Battle of the Camel.

A’ysha was largely responsible for the revolt against ‘Ali

Third, history tells us who the real instigator was of the disturbances from the beginning of the caliphate.
Was it any other than Ummu'l-Mu'minin A’ysha? Was it not A’ysha who, according to the statements of
both Sunni and Shi’as traditionists, mounted on a camel (against the express ordinance of Allah and His
Holy Prophet that she should stay in her house) reached Basra and provoked a large battle?

You claim that internecine battles were due to ‘Ali's lack of political insight. This is a highly misleading
statement. If A’ysha had not revolted against him, no one would have had the courage to oppose ‘Ali,
after the Holy Prophet had clearly declared: "To fight against ‘Ali is to fight against me." A’ysha incited
the people to fight against ‘Ali.

‘Ali's battles of Jamal, Siffin, and Nahrwan were like the battles of
the Holy Prophet against the infidels

‘Ali's battles against the enemies and hypocrites at Basra, Siffin, and Nahrwan were like the battles of
the Holy Prophet against the infidels.

Sheikh: How were the battles against the Muslims like the battles against the infidels?

Well-Wisher: Your illustrious ulama’, like Ahmad Ibn Hanbal in his Musnad; Sibt Ibn Jauzi in Tadhkira;
Sulayman Balkhi in Yanabiu'l-Mawadda; Imam Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawi; Muhammad
Ibn Talha Shafi'i in Matalibu's-Su'ul; Muhammad Ibn Talha Ganji Shafi'i in Kifayatu't-Talib, ch. 37, and
Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, v.I, p.67, have reported that the Holy Prophet prophesied
‘Ali's battles against the "Nakisin", "Qasitin", and "Mariqin", among whom the "Nakisin" meant Talha,
Zubair and their companions; "Qasitin" meant Mu'awiya and his followers; and "Mariqin" meant the
Kharijis (Secessionists) of Nahrwan.

All of them were rebels whose slaughter was permissible and the Holy Prophet ordered the same
punishment for them when he foretold the fighting of those battles.

Muhammad Ibn Yusuf Ganji Shafi'i in his Kifayatu't-Talib, ch.37, has reported a hadith from Sa'id Ibn
Jabir, who reported it from Ibn Abbas that the Prophet said to Umm Salma: "This is ‘Ali Ibn Abi Talib. His
flesh is my flesh, his blood is my blood, and he is to me what Aaron was to Moses except that there will
be no prophet after me.
Umm Salma, this ‘Ali is the chief of the believers, the chief of the Muslims, the repository of my
knowledge, my successor, and the gate of knowledge. He is my brother in this world and in the
hereafter; he is with me in the most exalted place; he will fight against the 'Nakisin,' 'Qasitin,' and
'Mariqin.'"

After citing this hadith Muhammad Ibn Yusuf says that this hadith proves that the Holy Prophet had
informed ‘Ali about the battles against those three groups and that he had ordered ‘Ali to fight against
the three groups.

Makhnaf Ibn Salim is reported to have said that when Abu Ayyub Ansari (who was a distinguished
companion of the Holy Prophet) was going with an army to fight in the battle, he said: "Abu Ayyub! How
strange of you!

You are the same man who fought against the polytheists on the side of the Holy Prophet, but now you
are bent upon fighting against Muslims!" Then Abu Ayyub said: "The Holy Prophet ordered me to fight
against the three groups: they are the Nakisin, the Qasitin, and the Mariqin."

Imam Abu Abdu'r-Rahman Nisa'i in Khasa'isu'l-Alawi, Hadith 155, reporting from Abu Sa'id Khadiri and
Sulayman Balkhi Hanafi in his Yanabi, p.59, (ch.II) from Jam'u'l-Fawa'id says that Abu Sa'id said: "We
were sitting with the companions, waiting for the Holy Prophet. When the Holy Prophet came towards us,
we saw that his shoe buckle was broken. He tossed his shoe to ‘Ali, who began mending it.

Then the Holy Prophet said: 'Verily, there is one among you who shall fight in defense of the proper
interpretation of the Holy Qur'an as I have fought (against the infidels).'

Then Abu Bakr said: 'I am that man?'

The Holy Prophet said, 'No!'

Then ‘Umar said: 'Is it I?'

The Holy Prophet said: 'No! It is the man who is mending my shoes.' "

This hadith shows that ‘Ali's battles were fought for the proper interpretation of the Holy Qur'an. It follows,
therefore, that the civil disruptions of ‘Ali's caliphate were not due to political weakness of Amiru'l-
Mu'minin but were due to the enmity of the opponents.

After the holy prophet, ‘Ali was the greatest statesman

You gentlemen might find it enlightening to study the instructions ‘Ali sent to his governors and military
and civil officers. For instance, the orders and instructions which he sent to Malik Ashtar and Muhammad
Ibn Abu Bakr for the governance of Egypt, to Uthman Ibn Hunaif and Abdullah Ibn Abbas of Basra, and
to Qutham Ibn Abbas for the administration of Mecca are models of excellent public administration as
well as social justice. These documents are part of the Nahju'l-Balagha.

‘Ali possessed knowledge of the unseen world

This fact has been acknowledged by both followers of ‘Ali and enemies. The Holy Imam was Imamu'l-
Muttaqin (chief of the pious). He had complete knowledge of the meaning of the Holy Qur'an. Moreover,
he possessed knowledge of the unseen world.

Sheikh: I have not followed your vague sentence that ‘Ali possessed knowledge of the unseen world.
Kindly explain it.

Well-Wisher: There is nothing vague in it. To be aware of the unseen means to know the secrets of the
universe, which were known through divine favor by all the prophets and their vicegerents? Each was
given as much knowledge of the unseen as Allah considered necessary for them to deliver his message.
After the Holy Prophet, Amiru'l-Mu'minin was endowed with such knowledge.

Sheikh: I never expected that you would uphold the views of the fanatic Shi’as. This praise is so
excessive that even the praised one would not accept it. To have knowledge of the unseen is an
attribute peculiar to Allah alone, none of His creatures can have any concern with it.

Well-Wisher: Believing that the great prophets, their vicegerents, and other exalted servants of Allah
possessed knowledge of the unseen has nothing to do with fanaticism. Rather, it was one of their merits,
which showed their submission to Allah. We have clear proof of this fact from hadith and the Holy
Qur'an.

Is knowledge of the unseen restricted to Allah?

Sheikh: The Holy Qur'an contradicts your statement.

Well-Wisher: Can you recite those verses which contradict my statement?

Sheikh: There are many verses in the Holy Qur'an, which support my view. For instance, the Holy Qur'an
says:

"And with Him are the keys of the unseen treasures - none knows them but He; and He knows
what is in the land and the sea; and there falls not a leaf but He knows it, nor a grain in the
darkness of the earth, nor anything green nor dry but (it is all) in a clear book." (6:59)

This is the most convincing evidence that no one except Allah has knowledge of the unseen. If
somebody believes in any one else having knowledge of the unseen, he has made one of His creatures
an associate in the attributes of Allah.

You claim that ‘Ali was aware of the unseen. This means that apart from your making him an associate
in the attributes of Allah, you have made his rank higher than that of the Holy Prophet. The Holy Prophet
repeatedly said: "I am a man like you. Allah alone knows the unseen." The Holy Prophet clearly
expressed his lack of knowledge of the unseen.

Have you read the verse of the Holy Qur'an, which says:

"Say: I am only a mortal like you; it is revealed to me that your God is one God." (18:110)

That is, the only difference between you and me is that revelation from Allah comes to me.

At another place Allah says:

"Say: I do not control any benefit or harm for my own soul except as Allah please; and had I
known the unseen I would have had much of good and no evil would have touched me; I am
nothing but a warner and the giver of good news to a people who believe." (7:188)

And again:

"And I say not to you that with me are the treasures of Allah and I know not the unseen." (11:31)

Allah says again:

"Say: No one in the heavens or in the earth know the unseen but Allah: And they know not when
they shall be raised." (2:65)

The Holy Prophet himself admitted that he did not know the unseen and that its knowledge was peculiar
to Allah. How can you claim that ‘Ali had such knowledge?

Your belief is an attempt to assert ‘Ali's superiority to the Holy Prophet. Doesn't the Holy Qur'an say:

"Nor is Allah going to make you acquainted with the unseen...." (3:179)

On what principle do you believe that anyone but Allah has knowledge of the unseen?

Well-Wisher: The preface to your statement is correct. But the conclusion you have drawn is faulty. You
have said that the Knower of the unseen is Allah; that the keys of the unseen are with Allah Almighty;
and that according to the last verse of the Sura al-Kahf (The Cave), the last of the Prophets, all other
prophets, the vicegerents, and the Holy Imams were similar to other human beings.

In their physical structure they were created like all others. All these things are true, and the Shi’as sect
accepts them all. Also, the verses you have recited are perfectly true in their proper context.

But the words "the Holy Prophet" from the sura Hud refer to the Prophet Noah. Verse 50 of the sura of
al-An'am (The Cattle) refers to our exalted Prophet. When the infidels asked him why there were no
signs of his having treasures of God or Knowledge of the unseen, this was revealed:
"Say I do not say to you 'I have with me the treasures of Allah, nor do I know the unseen, nor do I
say to you that I am an angel; I do not follow aught save what is revealed to me.'" (6:50)

This verse was in response to the ignorant assumption that the Prophet's actions could be influenced by
worldly considerations. As for the knowledge of the unseen, we believe that the prophets and their
vicegerents possessed it. I do not associate them with Allah's attributes.

But this gift is part of wahi and ilham (revelation and inspiration from Allah) which removed the curtains
of ignorance from their sight and disclosed realities to them. I shall explain this in detail.

Knowledge is of two kinds - dhati (self-existent) and arzi

(acquired)

We Shi’as of the Imamiyya sect believe that knowledge is of two kinds: Dhati and Arzi.

Dhati, or self-existent knowledge, is peculiar to Allah. We can acknowledge it but cannot comprehend its
reality. In whatever way we might try to explain it, self-existent knowledge is beyond the comprehension
of human beings.

Arzi, or acquired knowledge, is that which is not intrinsically present in man, whether he is a prophet or
not. He is benefited by it later. This knowledge too is of two kinds: tahsili and ladunni.

Tahsili is the knowledge acquired through study and experience. If a student pursues the normal course
of education, for instance, he goes to school and learns from his teacher. If Allah wills, he will acquire
knowledge according to his labor and the time that he spends in learning.

Ladunni refers to that knowledge which man receives directly from Allah. He does not learn it through
letters and words but receives it directly from the All-Beneficent. Allah says in the Holy Qur'an:

"And whom we had taught knowledge from ourselves." (18:65)

Shi’as do not claim that knowledge of the unseen was self-existent in the Holy Prophet or the Imams or
that they understood the unseen as Allah Almighty does. What we say is that Allah is not confined or
limited. He can give knowledge and power to anyone He likes. Sometimes He gives knowledge to man
by means of a teacher and sometimes directly from Himself. This directly-bestowed knowledge is called
the knowledge of the unseen.

Sheikh: Your first statement is correct, but the divine will does not allow such unnatural things as
granting a man the knowledge of the unseen directly, that is, without the agency of a teacher.

Well-Wisher: No, you and your friends are mistaken. In fact, you often unknowingly contradict most of
your own eminent scholars. Allah bestowed upon all His prophets and their successors knowledge of the
unseen. Whatever was required for them to perform their mission?

Sheikh: In the face of these verses of the Holy Qur'an, which explicitly reject the idea of man's
knowledge of the unseen, what evidence do you have to support your point?

Well-Wisher: We are not opposed to the verses of the Holy Qur'an. Every verse of the Holy Qur'an was
revealed for some particular purpose, which was, according to the circumstances, sometimes negative
and sometimes positive.

That is why it is said that among the verses of the Holy Qur'an one verse strengthens another. Because
the unbelievers often demanded miracles from the Holy Prophet, the negative verses cited above were
revealed. In order to prove the real objective, positive verses were also revealed so that the position
might be clear.

Qur'anic evidence that prophets possessed knowledge of the

unseen

Sheikh: This is very strange. You say that there are positive evidences in the Holy Qur'an that the
prophets possessed knowledge of the unseen. Kindly recite these verses.

Well-Wisher: Do not feel astonished. You know them.

Allah Almighty says:

"The Knower of the unseen! So He does not reveal His secrets to any except to him whom He
chooses as an apostle; for surely he makes a guard to march before him and after him, so that
He may know that they have truly delivered the message of their Lord, and He encompasses what
is with them, and He records the number of all things." (72:26-28)

This verse shows that the exalted messengers of Allah who are endowed with the knowledge of the
unseen are an exception.

Second, the verse of the sura of the Family of Imran, part of which you recited, proves my point. The
whole verse reads as follows:

"Nor is Allah going to acquaint you with the unseen, but Allah chooses of His apostles whom He
pleases; therefore believe in Allah and His apostles; and if you believe and guard (against evil),
then you shall have a great reward." (3:179)

Both these verses clearly show that the messengers of Allah were given knowledge of the unseen. If no
one except Allah possessed knowledge of the unseen, the clause "chooses of His apostles whom He
pleases" would be meaningless.
Allah says in the sura of Hud:

"These are announcements relating to the unseen which We reveal to you; you did not know
them - (neither) you nor your people - before this; therefore be patient; surely the end is for
those who guard (against evil)." (11:49)

In the sura of The Counsel He says:

"And thus did We reveal to you an inspired book by Our command. You did not know what the
Book was, nor (what) the faith (was), but We made it a light, guiding thereby whom We please of
Our servants." (42:52)

If knowledge of the unseen did not exist in the world, how did the prophets disclose unknown things and
tell people about their (the People's) private lives? Is it not in the Holy Qur'an what Jesus said to the Bani
Israel?

"And I will declare to you what you eat and what you store up in your houses."(3:49)

If I cite all the verses of the Holy Qur'an, which support this fact, it would take a long time. This much
seems sufficient.

Sheikh: Such statements encourage the soothsayers, diviners, palmists, astrologers, and other cheats
who deceive the people and fill their own pockets with money.

Claims for knowledge of the unseen through other means are

false

Well-Wisher: Belief in truth does not lead to bad results. It is people's ignorance which victimizes them.
If Muslims followed the possessor of knowledge, according to the instructions of the Holy Prophet, in
particular, if they had not forsaken the gate of knowledge from the very beginning, they would not have
fallen victim to wicked people.

The Holy Qur'an clearly says "Whomsoever He chooseth from the Prophets." The word "prophet"
clearly indicates that there are chosen servants of Allah who receive knowledge of the unseen directly
from Him, without having to learn it through the usual means.

If any man who is not a prophet or Imam claims that he can predict the unseen through astrology,
palmistry, or casting lots to tell fortunes, he is a liar. The true Muslims, who follow the Holy Qur'an never
believe in such people, nor do they fall prey to their deceit because they know that they should not follow
any but the Holy Qur'an and the bearers and commentators of the Holy Qur'an that is, the Holy Prophet
Muhammad and his progeny, who are analogous to the Qur'an.
In short, if anyone except the Holy Prophet and his pure successors claims that he has knowledge of the
unseen and says that he can foretell future events he is decidedly an imposter, whatever way he may
adopt.

Vicegerents of prophets also had knowledge of the unseen

Sheikh: Since the prophets received divine revelations, they had, according to your statement,
knowledge of the unseen. But was ‘Ali also a prophet? Or was he associated in the affairs of
prophethood through which he knew the unseen?

Well-Wisher: First, why are you misleading us by using the words "according to your statement"? Instead
of it why do you not use the words "according to the statement of Allah"? I am not saying anything of my
own accord. I cite the ordinance of the Holy Qur'an, and on the basis of the statements of the interpreter
of the Holy Qur'an, the Holy Prophet, I am disclosing its real meaning.

I have submitted to you, on the basis of the evidences of the Qur'anic verses, that the prophets and
messengers of Allah were exalted men and had the knowledge of the unseen. Your own eminent ulama’
have admitted this fact and have been inclined to report the instances of the Holy Prophet possessing
knowledge of the unseen.

Ibn Abi'l-Hadid Mu'tazali in his Sharh al-Nahju'l-Balagha, v.I, p.67 (printed Egypt), reports a hadith from
the Holy Prophet that he said to ‘Ali: "After me, you will fight against the Nakisin, the Qasitin and the
Mariqin." He says that this is one of the proofs of the prophethood of the Holy Prophet because it clearly
predicts the unknown future. The predicted events occurred approximately 30 years later, exactly as they
had been foretold.

Second, the Shi’as do not claim that Amiru'l-Mu'minin or the Holy Imams were prophets. We believe that
Muhammad was the last prophet of Allah. No one was associated with him in the prophethood.

We believe that if anyone had a belief contrary to this, he is an unbeliever. Of course we believe in the
divinely commissioned imamate of ‘Ali and regard eleven of his descendants as our Holy Imams and the
rightful successors and caliphs of the Holy Prophet. We believe that Allah Almighty had endowed them
with knowledge of the unseen through the Holy Prophet.

We believe that ordinary people's perception is veiled so that they can see only visible things. The same
was true for the prophets and vicegerents except that, according to the time and circumstance, Allah, the
All-Knowing, removed the veil and disclosed necessary information to them from the unseen world. And
when knowledge of the unseen was not necessary, the veil separated them too from the other world.

Hence, the Holy Prophet once said: "If I knew the unseen, indeed, I would have had much of good." That
is, intrinsically, he possessed no knowledge of the unseen. He knew it only when, with Allah's blessings,
the veil was lifted.
Sheikh: How and where did the Holy Prophet give people information about the unseen?

Well-Wisher: In the light of the verse of the Holy Qur'an, to which I have already referred, do you
consider Muhammad the seal of the prophets, the Murtaza (the chosen one), and the true Prophet of
Allah?

Sheikh: It is a strange question. Obviously the Holy Prophet was the Murtaza and the last of the
prophets.

Well-Wisher: Then according to the Holy verse:

"The knower of the unseen! So He does not reveal His secrets to any except to him whom He
chooses as an apostle," (72:26)

the Holy Prophet possessed knowledge of the unseen. This verse clearly says that Allah gives His
knowledge of the unseen to His chosen prophet.

Sheikh: Assuming that the Holy Prophet possessed knowledge of the unseen, how does this relate to
your claim that ‘Ali possessed this knowledge also?

Well-Wisher: Again, if you people would objectively examine the authentic hadith and Sunna of the Holy
Prophet, you would soon understand the facts relating to this and many other issues.

Sheikh: If our wisdom is limited, you have, by the grace of Allah, a broad mind and an eloquent tongue.
Kindly relate the hadith which proves that ‘Ali possessed knowledge of the unseen. If knowledge of the
unseen is necessary for the successors of the Holy Prophets, there should be no exception to this
condition.

All the successors, particularly the great caliphs, should have possessed knowledge of the unseen,
though we see that none of the caliphs ever claimed to possess it. Rather, like the Holy Prophet, they
expressed their inability to know it. Why then do you make ‘Ali an exception?

Well-Wisher: First, I have already told you that the Holy Prophet did not possess the inherent power of
knowing the unseen. When he said: "If I knew the unseen, indeed I would have had much good," he
meant that knowledge of the unseen was not inherent in him, as it was in Allah. When Allah removed the
veil from the Holy Prophet, he came to know the hidden realities.

Holy Imams were true caliphs and had the knowledge of unseen

Second, you say that if ‘Ali possessed knowledge of the unseen, the other caliphs should have
possessed it as well. We agree with you. We also say that the caliphs of the Prophet should possess
knowledge of both apparent and unseen things.
In fact the caliphs' capacities and characteristics should resemble exactly those of the Holy Prophet in all
matters, except the role of prophethood itself, and messengership, as well as the special conditions of
prophethood, which include the capacity to receive direct revelation (wali). Of course, you call those
people caliphs of the Holy Prophet who were merely appointed as such by a few men, though the Holy
Prophet had cursed them, e.g., Mu'awiya.

But we say that the caliphs and successors of the Holy Prophet are those who had been ordained as
caliphs by the Holy Prophet himself, just as past prophets had ordained their own successors. So the
caliphs and successors ordained by the Holy Prophet by the command of Allah perfectly represented his
qualities, and for that reason they possessed knowledge of the unseen.

Those true caliphs were twelve persons whose names are recorded in your own hadith. They are the
family of the Holy Prophet and include ‘Ali and his eleven descendants. And the fact that the other
people were not ordained caliphs is indicated by your own statement, which is confirmed by your great
ulama’, that they frequently expressed their ignorance of even ordinary things, not to mention knowledge
of the unseen.

Gate of knowledge

Third, you ask what hadith proves that Amiru'l-Mu'minin, ‘Ali possessed knowledge of the unseen. In
fact, there are many hadith which support this fact. One is called the "Hadith of Medina." It is nearly
consecutively narrated by both the sects (Shi’as and Sunnis) that the Holy Prophet said on many
occasions concerning ‘Ali that he was the"Gate of his knowledge." These were his words: "I am the city
of knowledge and ‘Ali is its gate. So whoever wishes to seek knowledge must come to the gate."

Sheikh: This hadith is not authentic according to our ulama’. Even if there is such a hadith, it must be a
lone report one of the weak hadith.

Well-Wisher: It is a pity that you call this strong hadith a solitary report, or one of the weak hadith. Your
prominent ulama’ have confirmed it. You should consult Jam'u'l-Jawami'y by Suyuti; Tahdhibu'l-Ansar by
Muhammad Ibn Jarir Tabari; Tadhkiratu'l-Abrar by Sayyid Muhammad Bukhari; Mustadrak by Hakim
Nishapuri; Naqdu's-Sahili by Firuzabadi; Kanzu'l-'Ummal by ‘Ali Muttaqi Hindi, Kifayatu't-Talib by Ganji
Shafi'i; and Tadhkiratu'l-Muzu'a by Jamalu'd-din Hindi. They write:

"If somebody rejects this hadith, he is certainly mistaken." Also in Rauzatu'l-Nadiya by Amir Muhammad
Yamani, Bahru'l-Asanid by Hafiz Abu Muhammad Samarqandi, and Matalibu's-Su'ul by Muhammad Ibn
Talha Shafi'i, they have generally confirmed the veracity of this hadith.

This hadith has been narrated in different ways and from various sources. Most of the companions and
followers have narrated it, including ‘Ali, Abu Muhammad Hasan Ibn ‘Ali, the eldest grandson of the
Prophet, Abdullah Ibn Abbas, Jabir Ibn Abdullah Ansari, Abdullah Ibn Mas'ud, Hudhaifa Ibn al-Yaman,
Abdullah Ibn ‘Umar, Anas Ibn Malik, and Amr Ibn As.

Among the tabi'in (second generation after the Companions) the following have reported this hadith:
Imam Zainu'l-Abidin, Imam Muhammad Baqir, Asbagh Ibn Nabuta, Jarir Azzabi, Harith Ibn Abdullah
Hamdani Kufi, Sa'd Ibn Ta'rifu'l-Hanzali Kufi, Sa'id Ibn Jabir Asadi Kufi, Salma Ibn Kuhail Hazarmi Kufi,
Sulayman Ibn Mihran A'mash Kufi, Asim Ibn Hamza Saluli Kufi, Abdullah Ibn Uthman Ibn Khisam al-Qari
al-Makki, Abdu'r-Rahman Ibn Uthman, Abdullah Ibn Asila al-Muradi, Abu Abdullah Sanabahi, and
Mujahid Ibn Jabir Abu'l Hajjaj al-Makhzumi al-Makki.

Besides the Shi’as ulama’, who unanimously uphold this hadith, many of your own eminent traditionists
and historians have reported it. I have seen about 200 references from your ulama’ who have reported
this Holy hadith. I will point out some of those illustrious ulama’ and their books.

Sunni ulama’ who have narrated the hadith of "city of knowledge"

(1) Third-century commentator and historian Muhammad Ibn Jarir Tabari (d. 310 A.H.): Tahdhibu'l-
Athar.

(2) Hakim Nishapuri (d. 405 A.H.): Mustadrak, v.III, pp. 126,128,226.

(3) Abu 'Isa Muhammad Ibn Tirmidhi (d. 289 A.H.): Sahih

(4) Jalalu'd-din Suyuti (d. 911 A.H.): Jam'u'l-Jawami'y and Jam'u's-Saghir, v.I, p. 374.

(5) Abu'l-Qasim Sulayman Ibn Ahmad Tabrani (d. 491 A.H.): Kabir and Ausat.

(6) Hafiz Abu Muhammad Hasan Samarqandi (d. 491 A.H.): Bahru'l-Asanid.

(7) Hafiz Abu Nu'aim Ahmad Ibn Abdullah Ispahani (d.410 A.H.): Ma'rifatu'l-Sahaba.

(8) Hafiz Abu Amr Yusuf Ibn Abdullah Ibn Abdu'l-Bar Qartabi (d. 463 A.H.): Isti'ab, v.II, p. 461.

(9) Abu'l-Hasan Faqih Shafi'i ‘Ali Ibn Muhammad Ibn Tayyib al-Jalabi Ibn Maghazili (d. 483 A.H.):
Manaqib.

(10) Abu Shuja' Shirwaih Hamadani Dailami (d. 509 A.H.): Firdausu'l-Akhbar.

(11) Abu'l-Mu'ayyid Khatib Khawarizmi (d. 568 A.H.): Manaqib, p.49 and Maqtalu'l-Husain, v.I, p.43.

(12) Abu'l-Qasim Ibn Asakir ‘Ali Ibn Hasan Damishqi (d. 572 A.H.): Ta'rikh al-Kabir.

(13) Abu'l-Hujjaj Yusuf Ibn Muhammad Andalusi (d.605 A.H.): Alif-Bas, v.I, p. 222.

(14) Abu'l-Hasan ‘Ali Ibn Muhammad Ibn Athir Jazari (d. 630 A.H.): Asadu'l-Ghaiba, v. IV, p.22.
(15) Muhibu'd-din Ahmad Ibn Abdullah Tabari Shafi'i (d. 694 A.H.): Riyazu'l-Nuzra, v.I, p.129 and
hakha'iru'l-Uquba, p.77.

(16) Shamsu'D-Din Muhammad Ibn Ahmad Dhahabi Shafi'i (died 748 A.H.): Tadhkiratu'l-Huffaz, vol.IV,
p.28.

(17) Badru'd-Din Muhammad Zarkashi Misri (died 749 A.H.): Faizu'l-Qadir, vol.III, p.47.

(18) Hafiz ‘Ali Ibn Abi Bakr Haithami (died 807 A.H.): Majma'u'z-Zawa'id, Vol.IX, p.114.

(19) Kamalu'd-Din Muhammad Ibn Musa Damiri (died 808 A.H.): Hayatu'l-Haiwan, vol. I, p.55.

(20) Shamsu'd-Din Muhammad Ibn Muhammad Jazari (died 833 A.H.): Asnu'l-Matalib, p.14.

(21) Shahabu'd-Din Ibn Hajar Ahmad Ibn ‘Ali Asqalani (died 852 A.H.): Tahdhibu'l-Tahdhib, vol.vii,
p.337.

(22) Badru'd-Din Mahmud Ibn Ahmad Aini Hanafi (died 855 A.H.): Umdatu'l-Qari, vol vii, p.631.

(23) ‘Ali Ibn Hisamu'd-Din Muttaqi Hindi (died 975 A.H.): Kanzu'l-Ummal, vol. vi, p.156.

(24) Abu'r-Ra'uf Al-Munawi Shafi'i (died 1031 A.H.): Faizu'l-Qadir, Sharh al-Jami'u'l-Saghir, vol. iv, p.46.

(25) Hafiz ‘Ali Ibn Ahmad Azizi Shafi'i (died 1070): Siraju'l-Munir Jam'u's-Saghir, vol. III, p.63.

(26) Muhammad Ibn Yusuf Shami (died 942 A.H.): Subulu'l-Huda wa'l-Rishad fi Asma'i Khairu'l-Ibad.

(27) Muhammad Ibn Yaqub Firuzabadi (died 817 A.H.): Naqdu's-Sahih.

(28) Imam Ahmad Ibn Hanbal (died 241 A.H.): Mujaladab al-Munaqab, Musnad.

(29) Abu Salim Muhammad Ibn Talha Shafi'i (died 652 A.H.): Matalibu-s-Su'ul, p.22.

(30) Sheikhu'l-Islam Ibrahim Ibn Muhammad Hamwaini (died 722 A.H.): Fara'idu's-Simtain.

(31) Shahabu'd-Din Dowlat Abadi (died 849 A.H.): Hidayatu's-Su'ada.

(32) Allama Samhudi Sayyid Nuru'd-Din Shafi'i (died 911 A.H.): Jawahiru'l-Iqdain.

(33) Qazi Fazl Ibn Ruzbahan Shirazi: Ibta'lu'l-Batil.

(34) Nuru'd-Din Ibn Sabbagh Maliki (died 855 A.H.): Fusulu'l-Muhimma, p.18.

(35) Shahabu'd-Din Ibn Hajar Makki (a bitter enemy and fanatic, died 974 A.H.): Sawa'iq al-Muhriqa.

(36) Jamalu'd-Din Ata'ullah Muhadith al-Shirazi (died 1000 A.H.): Arba'in.

(37) ‘Ali Qari Harawi (died 1014 A.H.): Mirqat Sharh al-Mishkat.

(38) Muhammad Ibn ‘Ali as-Subban (died 1205 A.H.): Is'afu'l-Raghibin, p.156.

(39) Qazi Muhammad Ibn Sukani (died 1250 A.H>): Fawa'idu'l-Majmu'a fi'l-AHadithi'l-Muzu'a.

(40) Shahabu'd-din Sayyid Mahmud Alusi Baghdadi (died 1270 A.H.): Tafsir al-Ruhu'l-Ma'ani.

(41) Imam Al-Ghazali: 'Ihya'u'l-Ulum.

(42) Mir Sayyid ‘Ali Hamadani Faqih al-Shafi'i: Mawaddatu'l-Qurba.

(43) Abu Muhammad Ahmad Ibn Muhammad Asimi: Zainu'l-Fata (Commentary on Sura 'Hal Ata').

(44) Shamsu'd-Din Muhammad Ibn abdu'r-Rahman Sakhawi (died 902 A.H.): Maqasidu'l-Hasana.

(45) Sulayman Balkhi Hanafi (died 1293 A.H.): Yanabiu'l-Mawadda, Ch. xiv.

(46) Yusuf Sibt Ibn Jauzi: Tadhkirat al-Khawasu'l-Umma.

(47) Sadru'd-Din Sayyid Husain Fuzi Harawi: Nuzahatu'l-Arwah.

(48) Kamalu'd-Din Husain Meibudi: Sharh al-Diwan.

(49) Haiz Abu Bakr Ahmad Ibn ‘Ali Khatib Baghdadi (died 463 A.H.): Ta'rikh, vol. II, p.377, vol. iv, p. 348,
and vol. vii, p.173.

(50) Muhammad Ibn Yusuf Ganji Shafi'i (died 658 A.H.): Kifayatu't-Talib, end of ch. 58. After quoting
three authentic hadith from the Holy Prophet, he says: "In short, the highly learned Companions, the next
generation after them, and the progeny of the Prophet have all acknowledged the virtues, vast
knowledge, and judgment of ‘Ali.

To be sure, Abu Bakr, ‘Umar, and Uthman and other learned Companions used to consult with him
regarding matters of religion and followed his advice in administrative affairs. They admitted that he was
unexcelled in knowledge and wisdom.

And this hadith does not over estimate him since his rank before Allah, the Holy Prophet, and the
believers is much higher than that., Imam Ahmad Ibn Muhammad Ibn Al-Siddiqi Maghribi in confirmation
of this Holy hadith has written a book, Fathu'l-Mulku'l-’Ali bi Sihat al-Hadith al-Bab al-Madinatu'l-Ilm,
(printed by the Ilamiyyah Press, Egypt, 1354 A.H.). If you are not satisfied even now, I can give you
more references.
To narrate ‘Ali’s merits is worship

Sayyid Adi'l -Akhtar: (A scholar, literary man, and leader of the Sunnis) I have often seen in hadith that
the Holy Prophet has said that to relate ‘Ali's virtues is worship. The great scholar, Mir Sayyid ‘Ali
Hamadani Shafi'i, writes in his Mawaddatu'l-Qurba that the Holy Prophet said that the angels look with
special attention upon the gathering in which the virtues and merits of ‘Ali are narrated.

They invoke Allah's blessings for those people. Moreover, to narrate the Holy Prophet's hadith is in itself
worship. So I request that you relate more detailed hadith so that this gathering may be the center of
more perfect worship.

Hadith "I am the house of wisdom"

Well-Wisher: There is a hadith which has probably been consecutively narrated. The traditionists of both
sects have narrated it. Among your ulama’ who have reported it are Imam Ahmad Ibn Hanbal (Manaqib,
Musnad, Hakim (Mustadrak, Mulla ‘Ali Muttaqi (Kanzu'l-Ummal, part VI, p.401, Hafiz Abu Nu'aim Isfahani
(Hilyatu'l-Auliya, v.I, p.64, Muhammad Ibn Sabban Misri (Is'afu'r-Raghibin, Ibn Maghazili Faqih Shafi'i
(Manaqib),

Jalalu'd-Din Suyuti (Jam'u-s-Saghir, Jam'u'l-Jawami'y and La'aliu'l-Masnu'a, Abu 'Isa Tirmidhi (Sahih,
v.II, p.214, Muhammad Ibn Talha Shafi'i (Matalibu's-Su'ul, Sheikh Sulayman Balkhi Hanafi (Yanabiu'l-
Mawadda), Muhammad Ibn Yusuf Ganji Shafi'i (Kifayatu't-Talib, Sibt Ibn Jauzi (Tadhkirat al-Khawasu'l-
Umma), Ibn Hajar Makki (Sawa'iq Muhriqa, ch.9, Fasl 2, p.75, Muhibu'd-Din Tabari (Riyazu'n-Nuzra),
Sheikhu'l-Islam Hamwaini (Fara'idu's-Simtain), Ibn Sabbagh Maliki (Fusulu'l-Muhimma), Ibn Abi'l-Hadid
Mu'tazali (Sharh al-Nahju'l-Balagha), and a host of others.

They confirm the authenticity of this hadith and have quoted the Holy Prophet as saying: "I am the house
of wisdom and ‘Ali is its gate; so if somebody is desirous of gaining knowledge, he should come to the
gate."

Muhammad Ibn Yusuf Ganji Shafi'i has devoted Chapter 21 to this hadith. After giving its sources and
references, he gives his own comment on it. He says this hadith is highly exalted. That is, Allah
Almighty, Who is the source of wisdom and knowledge of all things, and Who taught the enjoining of
good and the prevention of evil acts to the Holy Prophet, who also bestowed these gifts upon ‘Ali.

Hence, the Holy Prophet said: "‘Ali is the door of my wisdom. That is, if you wish to benefit by my
wisdom, you should turn to ‘Ali, so that realities may be revealed to you."

Ibn Maghazili Shafi'i in Manaqib, Ibn Asakir in his Ta'rikh (writing from his own Sheikhs), Khatib
Khawarizmi in his Manaqib, Sheikhu'l-Islam Hamwaini in Fara'id, Dailami in Firdaus, Muhammad Yusuf
Ganji Shafi'i in Kifayatu't-Talib, ch.58, Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.XIV,
and others of your prominent ulama’ have reported from Ibn Abbas and Jabir Ibn Abdullah Ansari that
the Holy Prophet, holding ‘Ali by the hand, said:

"This is ‘Ali - the master and chief of the virtuous and the slayer of the unbelievers. He who helps him is
the supported one, and he who deserts him shall himself be deserted." Then the Holy Prophet raising his
voice, said: "I am the city of knowledge, and ‘Ali is its gate. So if somebody wishes to obtain knowledge,
he should come to the gate."

Also, Shafi'i reports that the Holy Prophet said: "I am the city of knowledge, and ‘Ali is its gate. Nobody
enters the house except through the gate."

The author of Manaqib al-Fakhira reports from Ibn Abbas that the Holy Prophet said: I am the city of
knowledge, and ‘Ali is its gate. So he who wants to gain knowledge of religion should come to the gate."
Then he said: "I am the city of knowledge and you, ‘Ali, are its gate. He lies who thinks that he can reach
me through other means than through you."

Ibn 'Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, Abu Ishaq Ibrahim Ibn Sa'da'd-din Muhammad
Hamwaini in Fara'idu's-Simtain from Ibn Abbas, the great Khatib Khawarizmi in Manaqib from Amr Ibn
As, Imamu'l-Haram Ahmad Ibn Abdullah Shafi'i in Dhakha'iru'l-Uquba, Imam Ahmad Ibn Hanbal in
Musnad, Mir Sayyid ‘Ali Hamdani in Mawaddatu'l-Qurba.

And even the great fanatic, Ibn Hajar in Sawa'iq al-Muhriqa, ch.IX, Fasl 11, p.75, Hadith 9 from Bazaz
out of the forty hadith that he has recorded concerning the merits of ‘Ali, Tabrani in his Ausat from Jabir
Ibn Abdullah Ansari, Ibn Adi from Abdullah Ibn ‘Umar Hakim and Tirmidhi from ‘Ali have reported that the
Holy Prophet of Allah said: "I am the city of knowledge, and ‘Ali is its gate. So anyone who seeks
knowledge should come through the gate."

Then they say about the same hadith: The ignorant people have hesitated to accept this hadith and
some of them have said that this is a forged hadith. But when Hakim (the author of Mustadrak), whose
statement you regard as authoritative, heard these things he said: "Verily, this is a true hadith."

Elucidation of the hadith of "Gate of Knowledge"

The author of Abaqatu'l-Anwar, Allama Sayyid Hamid Husain Dihlawi Sahib, has compiled two volumes
showing the sources and veracity of this hadith. Each of these volumes is as large as any volume of the
Sahih of Bukhari.

I do not recall how many sources he has cited from eminent Sunni ulama’ to prove that the narrators of
this hadith form an unbroken sequence of transmission, but this much I remember: When I was reading
it, I prayed for that distinguished man, who was so erudite and who had taken so much care in compiling
the book. The book proves that ‘Ali had a unique position among the companions of the Holy Prophet.
Now for Allah's sake, be fair. Was it proper to close the door of knowledge which the Holy Prophet had
opened for the community? Were the people justified in opening the door to a man of their own choice,
who had no relations with ‘Ali's level of knowledge?

Sheikh: We have sufficiently discussed the fact that this hadith is generally accepted by our ulama’. No
doubt, some of the reporters have said that it is a weak, lone hadith, while others have pronounced it to
have been consecutively narrated. But what has this to do with the "knowledge of the unseen" which ‘Ali
is supposed to have possessed?

‘Ali had knowledge of the unseen

Well-Wisher: Haven't you admitted earlier that the last of the prophets was the best man of all created
beings? And doesn't the Qur'an say that Allah reveals his secrets to none "Save to that one of the
Prophets whom He chooses?" Allah removed the veil from him, and bestowed upon him the knowledge
of the unseen. So, apart from other kinds of knowledge he possessed, he possessed knowledge of the
unseen.

When the Holy Prophet said, "I am the city of knowledge and ‘Ali is its gate”, all of the knowledge of the
city could be obtained through the "gate of knowledge." Such knowledge included the knowledge of the
unseen.

‘Ali knew outer and concealed meanings of the Holy Qur’an

Among others, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, v.I, p.65, Muhammad Ibn Yusuf Ganji
Shafi'i in Kifayatu't-Talib, ch.74, and Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda,ch 14, p.74, from
Faslu'l-Khitab quote Abdullah Ibn Mas'ud, the writer of Wahi as saying: "Verily, the Qur'an was revealed
on seven letters, each letter of which has an apparent and a hidden meaning. Verily, ‘Ali understands
both the apparent and the hidden meaning of the Qur'an."

Holy Prophet opened 1,000 chapters of knowledge in ‘Ali’s heart

Your great ulama’ have acknowledged in their authentic books that ‘Ali possessed knowledge of the
unseen. After the Holy Prophet he was murtaza (the chosen one) among the whole Community.

Abu Hamid Ghazali, in his Bayan al-Ilmu'l-Ladunni, has reported ‘Ali as saying: "The Holy Prophet put
his tongue in my mouth. From the saliva of the Holy Prophet, 1,000 chapters of knowledge were
revealed to me, and from each chapter another 1,000 chapters were revealed to me."

Your illustrious leader, Sulayman Balkhi Hanafi, in his Yanabiu'l-Mawadda, ch.XIV, p.77 reports from
Asbagh Ibn Nabuta, who quoted Amiru'l-Mu'minin as saying: "Verily, the Holy Prophet taught me 1,000
chapters of knowledge, each chapter of which opened another 1,000 chapters, making one million. Thus
I know what has already happened and what is to happen up to the Day of Judgement."

In the same chapter he reports from Ibn Maghazili on the latter's own authority from Abu's-Sabba, who
reported from Ibn Abbas, who quoted the Holy Prophet as saying: "On the night of the mi'raj (ascension),
when I was in the presence of Allah, He talked with me in confidence. Whatever I learned, I taught to
‘Ali. He is the gate of my knowledge."

The great writer, Mu'affaq Ibn Ahmad Khawarizmi, narrated the same from the Holy Prophet in this way:
"Gabriel brought me a carpet from Paradise. I sat on it until I was brought near my Lord.

Then He talked with me and told me secret things. Whatever I learned was communicated by me to ‘Ali.
He is the gate of my knowledge." Then the Holy Prophet called ‘Ali and said, "‘Ali! To be in accord with
you is to be in accord with me; to oppose you is to oppose me. You are the knowledge that links me and
my Community."

Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, Mulla ‘Ali Muttaqi in Kanzu'l-Ummal, v.VI, p.392, and Abu
Ya'la report from Ibn Lahi'a, who reported from Hayy Ibn Abd Maghafiri, who reported from Abdu'r-
Rahman, who reported from Abdullah Ibn ‘Umar, who reported that the Holy Prophet while on his
deathbed said: "Bring my brother to me."

When Abu Bakr came to him, the Holy Prophet turned his face from him. Again he said, "Bring my
brother to me." Then Uthman came, and the Holy Prophet turned his face from him also. Some others
report that after Abu Bakr, ‘Umar came and then Uthman.

After that, however, ‘Ali was called in. The Holy Prophet covered him with his blanket and rested his
head upon him.

When ‘Ali came out, people asked him: "‘Ali! What did the Holy Prophet tell you?"

The Imam said, "The Holy prophet has taught me 1,000 chapters of knowledge and each of those
chapters consists of 1,000 chapters."

Hafiz Abu Nu'aim Ahmad Ibn Abdullah Ispahani (d.430 A.H.) in his Hilyatu'l-Auliya, v.I, p.65, writing
about ‘Ali's merits, Muhammad Jazari in Asnu'l-Matalib, p.14, and Muhammad Ibn Yusuf Ganji Shafi'i in
Kifayatu't-Talib, ch. 48, have reported with reliable sources from Ahmad Ibn Imran Ibn Salma Ibn
Abdullah that he said:

"We were in the company of the Holy Prophet when he asked about ‘Ali Ibn Abi Talib. The Holy Prophet
said: "Wisdom was divided into ten parts, of which nine were given to ‘Ali and one was given to all of
humanity."

Also Mu'affaq Ibn Ahmad Khawarizmi in Manaqib, Mullah ‘Ali Muttaqi in Kanzu'l-Ummal, v. VI, pp. 156
and 401 from many prominent scholars, Ibn Maghazili Faqih Shafi'i in Faza'il and Sulayman Balkhi in
Yanabiu'l-Mawadda with the same authorities from the writer of Wahi, Abdullah Ibn Mas'ud, Muhammad
Ibn Talha Shafi'i in Matalibu's-Su'ul, p. 14, and many others report from Hulays Ibn 'alqama that when
the Prophet was asked about ‘Ali he said:

"Wisdom has been divided into ten parts, of which nine were given to ‘Ali, and all of humanity received
one part. Of that one part ‘Ali's share was also the greatest."

Also in Yanabiu'l-Mawadda, ch.14, it is reported from Sharh al-Risala Fathu'l-Mubin of Abu Abdullah
Muhammad Ibn ‘Ali al-Hakim Tirmidhi that Abdullah Ibn Abbas related the following hadith: "Knowledge
has ten parts. Nine parts are exclusively for ‘Ali, and the remaining tenth part is for all of mankind. Of
that one part, too, ‘Ali was granted the greatest share.

Also Muttaqi Hindi in Kanzu'l-Ummal, v.VI, p.153, Khatib Khawarizmi in Manaqib, p. 49 and Maqtalu'l-
Husain, v.I, p.43, Dailami in Firdausu'l-Akhbar, and Sulayman Balkhi in Yanabiu'l-Mawadda, ch.III,
report the Holy Prophet as saying: "After me among my whole Community the most learned and the
wisest person is ‘Ali Ibn Abi Talib."

Entrusting the Prophet's knowledge to ‘Ali

We do not say that ‘Ali Ibn Abi Talib and his eleven descendants, the Imams, received knowledge
directly from Allah through wahi (revelation) as the Holy Prophet did. But we do believe that the last of
the Prophets of Allah was the center of Allah's blessing. Whatever benefit is granted to creation comes
from Allah Almighty through the Holy Prophet.

So all knowledge, including the important events of past and future ages, was made known to them
during the life of the Holy Prophet. Some knowledge was entrusted to them by the Holy Prophet when
he was about to leave this world.

Your own ulama’ have cited a hadith from Ummu'l-Mu'minin A’ysha regarding this point. At the end of it
she said: "The Holy Prophet called ‘Ali and embraced him and covered his head with a mantle. I put my
head forward and tried hard to listen to them, but I could not understand anything. When ‘Ali raised his
head, his forehead was covered with perspiration. The people said to him, ‘Ali! What did the Holy
Prophet tell you during this long time?'

Then ‘Ali said: 'Verily, the Holy Prophet taught me 1,000 chapters of knowledge, each of which opened
1,000 other chapters.'"

During the early days of his Prophethood (as I have mentioned during previous nights), the Holy Prophet
gave a feast to forty of his near relatives at the house of Abu Talib. After he announced his prophethood,
‘Ali was the first to proclaim his belief. The Holy Prophet held him in his arms and put his saliva into his
mouth.
‘Ali later said of this event, "Immediately after this, fountains of water sprang up in my chest." Your own
eminent ulama’ have reported that while delivering a sermon, the Imam pointed to the same meaning.
He said, "Ask me about what you do not understand before I die. My chest is the repository of unlimited
knowledge."

Then pointing to his stomach he said, "This is the storehouse of knowledge; this is the saliva of the Holy
Prophet; this is what the Holy Prophet has fed me like grain."

Throughout his adult life the Holy Prophet imparted knowledge and blessings to ‘Ali in different ways.
Whatever knowledge Allah granted the Prophet, the Prophet placed in ‘Ali's chest.

Jafr al-Jami'a and its nature

One of the sources of the divine blessings which ‘Ali received from the Holy Prophet came through the
Jafr al-Jami'a, a book which contained secrets of the universe. Your own distinguished ulama’
acknowledge that this book and special knowledge are among the blessings peculiar to ‘Ali and the Holy
Imams.

Hujjatu'l-Islam Abu Hamid Ghazali writes that "there is a book from the lord and chief of the pious, ‘Ali
Ibn Abi Talib. Its name is Jafr al-Jam'u'd-Dunya wa'l-Akhira. It contains all the sciences, realities,
obscurities, matters of the unseen, the essence of things and their effects, the essence of names and
letters, which no one knows except ‘Ali and his eleven descendants. The fact is that they have inherited
this from their fathers."

Similarly, Sulayman Balkhi in his Yanabiu'l-Mawadda, p.403, gives a detailed commentary about it from
Muhammad Ibn Talha Shafi'i's Durru'l-Munazzam. He says that Jafr al-Jami'a, contains keys to
knowledge, is comprised of 1,700 pages, and exclusively belongs to Imam ‘Ali Ibn Abi Talib.

Also it is reported in Ta'rikh al-Nigaristan from Sharh al-Mawaqif that Jafr and Jami'a are two books
which exclusively belong to ‘Ali. They tell, through the knowledge of letters, all the events until the end of
the world. His descendants, too, prophesy on the basis of those books.

Nawab: Kindly give us more information about the Book of Jafr.

Well-Wisher: In the tenth year of the Hijra, when the Holy Prophet returned from his last Hajj, Gabriel
came to him and informed him of his death. Then the Holy Prophet raised his hands and said, "O, Lord!
You have promised me and you never go back on your word."

The reply from Allah came: "Take ‘Ali with you and, sitting in the Uhud Mountains with your back to the
Qibla, call to the wild animals. They will respond to your call. Among them will be a red goat, with large
horns. Order ‘Ali to slaughter it and to remove its hide and turn it inside out. It will be found to be tanned.
Then Gabriel will come with pen and ink, which will be different from the ink of the world. Tell ‘Ali to write
what Gabriel dictates. That writing and the hide will remain exactly in the same condition and will never
decay. It will always remain safe. Whenever it will be opened, it will be found fresh.

The Holy Prophet went to the Uhud hills and complied with the divine instructions. Gabriel came and
placed the pen and ink before the Holy Prophet, who ordered ‘Ali to prepare himself to write.

Gabriel narrated all important world affairs to the Holy Prophet and he instructed ‘Ali to record them on
the hide. He wrote even on the skin of the hands and feet.

He wrote down everything that had happened or was to happen up to the Day of Judgement. He wrote
down the names of his unborn children and their descendants and the names of their friends and
enemies. He also recorded whatever was to happen to each one of them until the Day of Judgement.

Then the Prophet gave that book and the knowledge of Jafr to ‘Ali and made it part of the legacy of the
Imamate. Each of the Imams in turn handed it down to his successor.

This is the same book about which Abu Hamid Ghazali says: "Jafr al-Jami'a is a book which belongs
exclusively to ‘Ali and his eleven descendants. It contains everything."

Nawab: How is it possible that all the affairs of the world are to be recorded on the hide of a goat?

Well-Wisher: First, the hadith suggests that it was not an ordinary goat. It was a huge goat which had
been created for this purpose.

Second, what was written was not the writing in common books. It was written in secret letters and
signs.

I have already told you that the author of Ta'rikh al-Nigaristan has reported from Sharh al-Mawaqif that
Jafr and Jami'a contains alphabetical letters through which information is revealed.

Then the Holy Prophet of Allah handed over the key of this secret to ‘Ali who, by order of the Holy
Prophet, handed it down to his successors, the Holy Imams.

Only he who possesses that key can read the secrets from that book. Otherwise, one is unable to know
anything of the unseen. Suppose a king gives a secret code to his minister, or administrators, whom he
sends to the provinces.

If the key to understanding the code remain with the king or the ministers, then nobody could make out
what that writing meant. In the same way, no one except ‘Ali and his eleven descendants could
understand the book Jafr al-Jami'a.

One day Amiru'l Mu'minin gave that book to his son Muhammad Hanifiyya in the presence of all his other
sons, but he could not understand anything in it although he was a highly learned and intelligent man.
Most of the orders that the infallible Imams gave, or the information that they disclosed, were from this
same book. These Holy men understood the secrets of all things and could tell what sufferings were to
befall them, their descendants and their Shi’as, from the same book. This fact has been recorded in
detail in books of hadith.

Imam ar-Ridha’ prophesied his death

The details of the covenant between Caliph Mamun ar-Rashid Abbasi and Imam ar-Ridha’ are recorded
in Sharh al-Mawaqif. After correspondence for six months with and intimidation by Mamun, Imam ar-
Ridha’ was forced to accept being heir of the Caliph. A covenant was written and Mamun signed it,
stipulating that, after Mamun's death, the caliphate would be transferred to Imam ar-Ridha’.

When the document was put before Imam ar-Ridha’ he wrote the following remark about it: " I, ‘Ali Ibn
Musa Ibn Ja'far, do hereby declare that the servant of the believers (Mamun ar-Rashid), (May he stand
firm to Truth and may Allah guide him to the Right Path), has recognized our right, which others did not
do; so he joined those relations which had been detached; he provided peace and satisfaction to those
persons who had been stricken with terror, rather, he reanimated them when they had almost been
reduced to destruction; he made them prosperous and contented when they were leading miserable
lives, so that he might achieve Allah's Blessings and verily Allah will soon give him a good recompense
to those, who offer thanks to Him and He does not nullify the reward of the upright. Verily, he has made
me his heir and has entrusted me with a great emirate provided that I live after him."

At the end of it, the Holy Imam wrote: "But Jafr wa Jami'a says otherwise, (that is, I shall not survive him)
and I myself do not know how you and I will be treated. It is only Allah, who commands, whose
command is quite true, and Who is the best judge."

Sa'd Ibn Mas'ud Ibn ‘Umar Taftazani in his book Sharh al-Maqasidu't-Talibin fi-ilm al-Usulu'd-din,
referring to the Holy Imam's handwritten words "Jafr wa Jami'a" in the covenant, comments in detail that
the Imams meant that according to Jafr and Jami'a, Mamun would not keep his promise and the world
saw what happened.

That dearly beloved descendant of the Holy Prophet was martyred through poisoning. Thus, the truth
and veracity of the Holy Imam's knowledge was proved, and it was known to every one that this exalted
family was aware of all known and unknown things.

Gabriel brought a sealed book for wasi (successor) of the Holy

Prophet

One of the divine gifts received by ‘Ali through the Holy Prophet was a sealed book brought by Gabriel.
The great scholar and historian, Allama Abu'l-Hasan ‘Ali Ibn al-Husain Mas'ud, who is respected by both
sects, writes in his Isbatu'l-Wasiyya: "Gabriel and the trusted angels brought from Allah Almighty a
sealed book to the Holy Prophet and said to him: 'All those present there with you except your wasi
(successor) should leave so that I may give you the Kitab al-Wasiyya (the book of the last testament).'

Then the Holy Prophet ordered all those present there to leave except Amiru'l-Mu'minin, Fatima, Hasan,
and Husain. Gabriel said: 'O Prophet! Allah sends His salaam to you and says that this is the document
in which He has made you a promise and has made His angels witnesses to it and that He Himself is
witness to it.'

Then the Holy Prophet began to tremble and said: 'Salaam (salutation) is He, and salutation is from Him,
and salutation returns to Him.'

Taking the book from Gabriel he read it and gave it to ‘Ali. The Holy Prophet said: 'This is a promise and
trust from my Lord to me. Verily, I have performed my duty and have delivered Allah's message.'

Amiru'l-Mu'minin said: 'May my mother and father sacrifice their lives for you! I also bear witness to the
truth of this message. My ears, eyes, flesh, and blood bear testimony to it.'

The Holy Prophet said to ‘Ali: 'Here is my will from the side of Allah. Accept it and be a guarantor for it
before Allah. It is for me to fulfill my duty.' ‘Ali said: 'I shall be a guarantor for it, and it is for Allah to help
me.'

In this book Amiru'l-Mu'minin has been asked to fulfill the following promises:

'To be friendly with Allah's friends; to be hostile to Allah's enemies. To have patience with oppression; to
patiently endure and pacify anger when his rights are usurped, when he is abused, and when he is
unjustly attacked.'

The Amiru'l-Mu'minin said: 'I accept it, and I am content with it. If indignity is shown to me, if hadith are
rejected, if the ordinances of the Holy Qur'an are set at naught, if the Ka'ba is razed to the ground, and if
my beard is colored with the blood of my head, even then I will endure and be patient.'

After that Gabriel, Michael, and the other close angels were declared witnesses of Amiru'l-Mu'minin.
Similarly, Hasan, Husain, and Fatima were also entrusted with the same responsibility.

The problems and conditions that they had to face were told to each in detail. After that the testament
was sealed with a raw gold stamp and given to ‘Ali. The testament contains hadith of Allah Almighty, the
hadith of the Holy Prophet, the opposition of those who oppose and change divine ordinances and all the
events and calamities that occurred after the Holy Prophet.

And this is what Allah says: 'And everything have We secured in a Manifest Imam (Guide, i.e. ‘Ali).'
(36:12)"
In short, the Holy Prophet transmitted his knowledge to ‘Ali and ‘Ali's descendants, the infallible Imams.
Had it been otherwise the Holy Prophet would not have called ‘Ali the "gate of knowledge" and would not
have said: "If you want to take advantage of my knowledge, go to ‘Ali's door."

If the Holy Imam had not possessed all of the Holy Prophet's knowledge, he would not have declared
before all friends and enemies: “Ask me whatever you like before I die and leave you."

No one else except ‘Ali ever claimed this merit for himself. When others who claimed to possess
knowledge were questioned about known and unknown facts, they were put to shame.

Hafiz Ibn Abdu'l-Barr Maghribi Andalusi in his Isti'ab fi Ma'rifati'l-Ashab said, "Whoever uttered the words
'Ask me before I die and leave you' was a liar, except ‘Ali Ibn Abi Talib." Abdu'l-Abbas Ahmad Ibn
Khallikan Shafi'i in his Wafaya and Katib al-Baghdadi in his Ta'rikh, v. 13, p.163, report that one day
Maqatil Ibn Sulayman, who was one of the distinguished ulama’, renowned for his ability to answer
difficult questions quickly, declared before a public gathering: "Ask me about anything below the
firmament."

A man put this question to him: "When did the Prophet Adam perform Hajj? Who cut his hair when he
finished it?" Maqatil was perplexed and remained silent.

Another man said to him: "Does the ant absorb food through the stomach or through another channel? If
it is through the stomach, where are its stomach and intestines?"

Maqatil was again dumbfounded. He said: "Allah has put this question into your heart, so that my pride in
my knowledge might be put to shame."

Only one who is perfectly competent to answer all questions can make such a claim. In the whole
Community no one except ‘Ali Ibn Abi Talib possessed such rank.

Since he was the "gate of knowledge" of the Holy Prophet, he had full knowledge of all known and
unknown matters just as the Holy Prophet did. Therefore, he was able to say, 'ask me' and gave prompt
and satisfactory answers to all questions. Among the Companions, too, there was not a single person
except ‘Ali, who made such a claim.

Imam Ahmad Ibn Hanbal in Musnad, Muwaffaq Ibn Ahmad Khawarizmi in Manaqib, the great Khwaja
Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Baghawi in Mu'jim, Muhibu'd-din Tabari in Riyazu'n-
Nuzra, v. II, p.198, and Ibn Hajar in Sawa'iq, p.76 have quoted Sa'id Ibn Musayya as saying that no one
of the Companions, except ‘Ali Ibn Abi Talib, ever said: "Ask me whatever you like."

‘Ali's announcement of saluni (ask me) and the reports of the

Sunnis

A large number of your prominent ulama’, like Ibn Kathir in his Tafsir, v.IV, Ibn Abdu'l-Barr in Isti'ab,
Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, Muhyi'd-din Khawarizmi in Manaqib, Imam Ahmad in
Musnad, Hamwaini in Fara'id, Ibn Talha in Durru'l-Manzum, Mir Sayyid ‘Ali Shafi'i in Mawaddatu'l-Qurba,
Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, Ibn Abi'l-
Hadid in Sharh al-Nahju'l-Balagha, and several other eminent Sunni scholars have reported with slight
variation of wording from Amir Ibn Wathila, Ibn Abbas, Abi Sa'id al-Buhturi, Anas Ibn Malik, and Abdullah
Ibn Mas'ud that Amiru'l Mu'minin announced from the pulpit: "O people! Ask me anything you like, before
I die. Verily, my heart is the storehouse of all knowledge. Ask me, because I have the knowledge of all
that has passed and all that is to come."

Abi Dawud in his Sunan, p.356, Imam Ahmad Ibn Hanbal in his Musnad, v.I, p.278, Bukhari in his Sahih,
v.I, p.46 and v.X, p.241, have reported authoritatively that ‘Ali said: "You may ask me about whatever
you like; I understand the nature of any matter which you might ask about."

‘Ali's claim that he could judge cases according to the Torah as

well as the gospels

Sheikh Sulayman Balkhi Hanafi, in Yanabiu'l-Mawadda, ch.XIV, p.74 reports from Mu'affaq Ibn Ahmad
Khawarizmi and Sheikhu'l-Islam Hamwaini reports from Abu Sa'id Buhturi that he (Abu Sa'id) said: "I saw
‘Ali on the pulpit while he was putting on the Holy Prophet's mantle, sword and the turban. He uncovered
his chest and said: 'Ask me anything you like, before I die, because my breast contains great wisdom.

This is my stomach which is a storehouse of knowledge. This is the saliva of the Holy Prophet; this is
what the Holy Prophet has fed me as grain. I swear by Allah that if a carpet is spread and I sit on it,
verily, I will instruct the follower of the Torah, according to the Torah.

I will instruct the followers of the Gospels according to the Gospels, until both the Torah and the Gospels
are made to speak and bear witness to the following: ‘Ali has spoken the truth and the verdict that he
has given is according to what has been revealed in us. When you recite the Book you don't understand
this much.'"

‘Ali's knowledge about verses of the Holy Qur’an

Sheikhu'l-Islam Hamwaini in his Fara'id and Mu'ayyidu'd-din Khawarizmi in his Manaqib report that the
Holy Imam spoke these words from the pulpit: "Ask me about what you do not understand before I die.

I swear by Allah who split the grain and created man that if you ask me about any verse of the Holy
Book of Allah, I will tell you about it - when it was revealed, during the day or at night, at a halting place
or on the way, on the plain or in the hills, about whom it was revealed, a believer or against a hypocrite,
what Allah meant by it, and whether the verse is general or particular."

Thereupon Ibn Kawwa, the Khariji, stood up and said: Let me know what Allah means by saying, "Those
who acknowledged belief and performed good actions are the best of men."

The Holy Imam said: "The verse refers to us and our followers, whose faces, hands and feet will be
glittering on the Day of Judgement. They will be recognized by their foreheads."

Imam Ahmad Ibn Hanbal in Musnad and Sheikh Sulayman Balkhi in Yanabiu'l-Mawadda, ch.XIV, p.74,
report from Ibn Abbas that ‘Ali spoke these words from the pulpit: "Ask me about what you do not
understand before I die. There is no verse about which I do not know more than anyone else does. I
know how and when it was revealed. Ask me about any disturbances, for there is no disturbance about
which I do not know who caused it and who was killed in it."

Ibn Sa'd in Tabaqa, Abu Abdullah Muhammad Ibn Yusuf Ganji Shafi'i in Kifayatu't-Talib, ch.52, and Hafiz
Abu Nu'aim Ispahani in Hilyatu'l-Auliya,v.I, p.68, report with authentic references that Amiru'l-Mu'minin
said: "By my Lord, no verse was revealed, but I know definitely about whom it was revealed, and where
it was revealed. Verily, Allah has bestowed upon me a wise heart and an eloquent tongue."

In the same books it is reported that Amiru'l-Mu'minin said: "Ask me about the Book of Allah. There is
not a single verse about which I do not know whether it was revealed in the hills or on the plains."

‘Ali's knowledge about people who guide or misguide

Khawarizmi reports in his Manaqib from A'mash, who reported that Ubaya Ibn Raba'i said: "‘Ali frequently
used to say: 'Ask me about what you do not understand before I die. I swear by my Lord that there is not
a green field, or a desert land, or a group of people who misguide a hundred men or guide a hundred
men, but I know them. I know better than anyone else those who lead the people or incite them to evil
until the Day of Judgement.'"

Jalalu'd-din Suyuti in Ta'rikhu'l-Khulafa, p.124, Badru'd-din Hanafi in Umdatu'l-Qari, Muhibu'd-din Tabari

in Riyazu'n-Nuzra, v.II, p.198, Suyuti in Tafsir al-Itqan, v.II, p.319, and Ibn Hajar Asqalani in Fathu'l-
Bari, v.VIII, p.485 and also in Tahdhibu't-Tahdhib, v.VII, p.338, report that ‘Ali said:

"Ask me anything you like, and I swear by Allah that I will tell you of all things that will happen up to the
Day of Judgement. If you ask me about the Book of Allah, I swear by my Lord that there is not a single
verse which I do not understand well. I know if a verse was revealed during the night or in the day, on
the plains or in the hills."

Can anybody, except one who has knowledge of the unseen make such claims before both friends and
foes?
Prophesying that Sinan ibn Anas was the murderer of Imam Husain

Ibn Abi'l-Hadid Mu'tazali has recorded the same reports in his Sharh al-Nahju'l-Balagha, v.I, p.208 from
Ibn Hilal Saqafi's Gharat. He says that a man stood up and said: "Let me know about the hair of my head
and beard."

The Holy Imam said: "My friend, the Holy Prophet has informed me that there is an angel in the root of
each hair of your head who curses you. There is a devil in the root of each of the hairs of your beard
who misleads you. There is a calf in your house that will kill the son of the Holy Prophet."

This man was Anas Nakh'iy, whose son, Sinan was a small child at the time of ‘Ali's prophesy. In 61 A.H.
Sinan reached Karbala and was one of the murderers of Imam Husain.

Some reporters say that the man who had asked the question was Sa'd Ibn Abi Waqas and that his son
("calf") was the accursed ‘Umar Ibn Sa'd, who was the chief of Yazid's army, a central figure in the
tragedy of Karbala. It is also possible that both of them had asked the question in two different meetings.

These reports, however, show that the Holy Imam drew attention to the fact that he was aware of the
unseen.

Foretelling the standard bearing of Habib ibn Ammar

Your eminent ulama’, like Imam Ahmad Ibn Hanbal in Musnad and Ibn Abi'l-Hadid in Sharh al-Nahju'l-
Balagha, v.I, p.208 have reported that during the days of his apparent caliphate, Amiru'l-Mu'minin was
sitting in the Kufa mosque with his companions when a man said that Khalid Ibn Uwaita had died in
Wadiyu'l-Qurba. The Holy Imam said: "He is not dead, nor will he die, until he becomes the leader of the
misguided army. His standard bearer will be Habib Ibn Ammar."

A young man stood up from the assembly and said: "I am Habib Ibn Ammar and am one of your true and
sincere friends."

‘Ali said, "I have never told a lie and never will. I am, as it were, seeing Khalid, the chief of the misguided
army, and you are his standard bearer. You people will enter the mosque there (pointing to the Babu'l-
Fil), and the flag of the standard will be torn by the gate of the mosque."

Years passed. During the caliphate of the wicked Yazid, Ubaidullah Ibn Ziyad became the governor of
Kufa and sent formidable forces to fight Imam Husain. One day many of those who had heard Amiru'l-
Mu'minin's prophecy about them concerning Khalid and Habib Ibn Ammar were sitting in the mosque
when the noise of the soldiers and their slogans was heard.

The people saw that Khalid Ibn Uwaita, the chief of the misguided army going to Karbala to fight against
the son of the Holy Prophet, entered the mosque through the same Babu'l-Fil to stage a demonstration.
Habib Ibn Ammar was carrying his standard. When Habib entered the mosque, the flag of his standard
was torn by the gate of the mosque. The hypocrites were shown how deep ‘Ali's knowledge was and
how true his prophecies were.

Don't these signs and predictions prove that ‘Ali had knowledge of the unseen?

If you carefully study the Nahju'l-Balagha, which is a compilation of ‘Ali's sermons and pronouncements,
you will find that there are clear prophecies about calamities and disturbances, affairs concerning the
great kings, the revolts of the Zanj people, the domination of the Mongols, Genghis Khan's reign, the
accounts of the oppressive caliphs, and their treatment of the Shi’as.

Ibn Abi'l-Hadid discussed these facts in his Sharh al-Nahju'l-Balagha, v.I, and p.208-211. The great
scholar, Balkhi Hanafi, in his Yanabiu'l-Mawadda, also discusses how ‘Ali frequently displayed his deep
knowledge in his sermons and predictions.

Foretelling Mu'awiya's oppression

The Holy Imam also foretold that Mu'awiya would subdue the Kufans and order them to reject him (‘Ali).
For instance, the Holy Imam said: "Shortly after me a man with a large throat and a fat stomach will
dominate you. He will eat whatever he gets; if he does not get it, he will demand it. So you should kill
him. But you will never kill him. Verily, he will soon order you to call me by ill names and to keep aloof
from me.

So I permit you to abuse me because it is a verbal thing, which for me is a source of purity and for you
security against the harm of this man. But since aloofness and hatred are from the heart, you should not
acquire hatred for me. I was born in the nature of Islam and unity of Allah and I have taken the lead in
matters of belief and Hijra (migration)."

Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, and your other high-rankingulama’ confirm the fact that
the man referred to above was Mu'awiya Ibn Abu Sufyan. When his domination was firm he ordered the
people to abuse and revile ‘Ali. This wicked practice continued for eighty years, and the Holy Imam was
abused in the mosques, and in the sermons of the Jum'a prayers.

While ‘Umar Ibn Abdu'l-Aziz Amawi was caliph, however, he forbade this hateful practice.

‘Ali's foretelling this evil practice is another proof of his possessing knowledge of the unseen. ‘Ali foretold
many events which were confirmed after many years.

Foretelling of Dhu'th-Thadiyya's murder

Before the battle of Nahrwan, the Holy Imam prophesied the killing of the Kharijis and specifically of
Tazmala, known as "Dhu'th-Thadiyya". He predicted also that of the Kharijis not even ten persons would
survive and that of the Muslims not more than ten persons would be killed.

Ibn Abi'l-Hadid and the great scholar, Balkhi, and others have reported that what the Imam said came
true. Ibn Abi'l-Hadid, in his Sharh al-Nahju'l-Balagha, v.I, p.425 writes:

"This is one of those reports, which have been almost consecutively narrated. It is quite well known and
has been reported widely. It is regarded one of the miracles of the Holy Imam."

You see, therefore, the vast difference between ‘Ali and other "caliphs." If he did not possess knowledge
of the unseen, how could he prophesy events which occurred years later?

For instance, he prophesied Mitham Tammar's murder at the hands of Ubaidullah Ibn Ziyad, Juwairiyya's
and Rashid Hajari's murder by Ziyad, and Amr Ibn Humuq's murder at the hands of Mu'awiya's friends.
He foretold the martyrdom of his son, Imam Husain to many people as well.

Prophecy about his own martyrdom and about ibn Muljim

He also predicted his own martyrdom. He said that his murderer was Abdu'r-Rahman Ibn Muljim Muradi,
though that accursed man claimed to be loyal and a supporter.

Ibn Kathir writes in Usudu'l-Ghaiba, c.IV, p.25 and others also have reported that Ibn Muljim came to the
Holy Imam, he recited some verses in praise of Amiru'l Mu'minin in the presence of the companions.

He said: "You are the true guide, free from all faults and doubts. You are generous and kind and are the
son of those lion-hearted and gallant ancestors, who were so distinguished in bravery from the very
beginning. O, successor of the Prophet! Allah has given you this rank and bestowed upon you that virtue
and greatness present in the Holy Qur'an."

The companions were very surprised at his eloquence and ardent love. Then the Holy Imam replied in
verse: "I advise you to love me open-heartedly, even though I know that you are one of my enemies."

Ibn Hajar says in his Sawa'iq al-Muhriqa, p.82 that the Holy Imam, replying in verse to Ibn Muljim, said:
"I wish him to live, but he wants to kill me. This outward friend belongs to the Murad clan."

Abdu'r-Rahman said: "Perhaps you have heard my name and you dislike my name."

The Holy Imam said: "No, it is not so; I know without the least doubt that you are a murderer, and it will
not be long before you will stain my white beard with the blood of my head."

Ibn Muljim said, "If it is so, you may have me killed." The companions also insisted that he should be
killed.

But the Holy Imam said: "It can never be. My religion does not allow retaliation before the commission of
the sin. I know for certain that you are my murderer, but religious orders concern manifest acts. Since
you have not yet committed an unjust action, I cannot inflict any penalty on you."

Thomas Carlyle of England writes in his series of lectures, "On Heroes," that ‘Ali Ibn Abi Talib was
murdered because of his justice. That is, if he had retaliated before the commission of the sin, he would
have surely remained safe. This was often the case with kings of the world who immediately killed
anyone - even a near relative - whom they suspected to be their enemy.

This event is another proof of the fact that no one has a knowledge of the unseen except a Prophet or
Imam who is ma'sum (innocent in the sense of preserved from error). If he were merely infallible, he
might, on account of his being aware of the realities, cause a disturbance.

But a Prophet or Imam, who is also infallible, even after recognizing his murderer, does not make
reprisals before the actual commission of the sin. Are these examples not sufficient to prove that the
Holy Imam was fully aware of future events?

‘Ali's Superiority

Sheikh Sulayman Balkhi reports in the beginning of Yanabiu'l-Mawadda the verses of Amiru'l-Mu'minin
which have been taken from Ibn Talha Shafi'i's Durru'l-Munazzam. The Holy Imam said:

"Verily, I have complete knowledge of all beginnings, and I am accused of hiding the knowledge of the
ends. I am the discloser of all hidden and inexplicable matters. I have before me the record of all the
past and the present. Truly, I have dominion over all things, great and small, and my knowledge
encompasses the whole universe."

The Holy Imam also said: "I could load seventy camels with commentary on the sura of al-Fatiha (of the
Holy Qur'an)."

The Holy Prophet has said: "I am the city of Knowledge and ‘Ali its gate. Also Allah Almighty says that
we should enter the house through the gates. So whoever wishes to seek knowledge should come
through the door."

Apart from other facts, these two instances are sufficient to prove the superiority of ‘Ali to others. He
should have directly succeeded the Holy Prophet as the leader of the Muslims. When it is an admitted
fact that ‘Ali was the most learned of all, it is absurd to assume that an ignorant man had the right to
supersede him.

Allah could not have willed that the superior be superseded by

the inferior

Even Ibn Abi'l-Hadid in his book about the first sermon says: "A man of low order was given priority over
the man of the most exalted rank." This remark is an acknowledgement of the Holy Imam's superiority,
but his fanaticism compels him to add, "Allah willed that the inferior supersede the superior man."

This statement is unfortunate, coming as it does from a man like Ibn Abi'l-Hadid. All sensible people
would object to it. His claim contradicts Allah's justice. But surely Allah is All-Just and All-Wise. He does
not give preference to an inferior man and let him supersede a more deserving person.

Allah says in the Holy Qur'an,

"Say: Are those who know and those who do not know alike?" (39:9)

Again He says: "Is then he who guides to truth more worthy to be followed or he who himself goes not
aright, unless he is guided."

Ibn Abi'l-Hadid clearly admits that ‘Ali was the man who most deserved the caliphate. He says in his
Sharh al-Nahju'l-Balagha, v.I. p.4: "Verily, ‘Ali was superior to all mankind after the Holy Prophet of
Allah. Regarding the matter of the caliphate, he was the most deserving of all the Muslims."

"City of knowledge" proves ‘Ali’s right to be the first caliph

Moreover, the Holy Prophet's explicit statement at the conclusion of this hadith confirms ‘Ali's superiority:
"He who is desirous of seeking knowledge must come to the door." The "door" here is of course ‘Ali.

So is this portal of guidance whom the Prophet has ordered us to seek more worthy or he whom the
people have chosen? The answer is obvious. The Holy Prophet's order must be obeyed. Second, the
Holy Prophet also established the criterion for priority and preference, which is the possession of the
highest knowledge.

Sheikh: If, ‘Ali had the right of priority because of his superior knowledge, the Holy Prophet of Allah
should have specifically stated it so the Community might know that obedience to him was compulsory.
But no such categorical statement is to be found.

Well-Wisher: I am greatly pained to hear such statements from you. You have an unfortunate tendency
to reject anything - even the obvious truth - when it contradicts your view. My respected brother, I have
been citing those statements for the last ten nights.

The audience and several local newspapers will bear testimony to this fact. But still you say that you
have not seen any explicit statement of the Holy Prophet. Even your own authentic books are replete
with clear declarations on this issue.
Let me ask you this: Does the Community need the Holy Prophet's knowledge and sirat (traditions and
customs)?

Sheikh: It is an obvious fact. All the Companions and the Community need the guidance, knowledge,
and customs of the Holy Prophet until the Day of Judgement.

Well-Wisher: May Allah bless you! If there were no other specific hadith except the Hadith of Medina,
even this would have been sufficient to prove my point. The Prophet explicitly says: "I am the city of
knowledge and ‘Ali is its gate; he who wishes to seek knowledge should come to the door."

According to the Holy Prophet ‘Ali excelled all others in

knowledge

What declaration can be more explicit than this hadith in which the Holy Prophet says that "Anyone who
desires to have the benefit of my knowledge should come to the door of ‘Ali because he is the gate of
knowledge?"

Now dawn is approaching. For the whole night I have been ardently discussing this topic and have taken
all of your time. But at this moment you have cooled my ardor. Like your predecessors, you refuse to
listen, and consequently, disregarding all my cogent reasoning, you are denying the obvious truth.

What declaration can be superior to the declaration about knowledge? Would any sane person advocate
rejecting a wise man in favor of an ignorant one? Of course not. Therefore, you must accept my point,
which is not only my point but an accepted principle of all knowledgeable people: since ‘Ali was superior
in knowledge and wisdom among the entire Community, obedience to him is obligatory.

Accordingly, as I have already mentioned, your own prominent ulama’, like Imam Ahmad Ibn Hanbal
(Musnad), Khawarizmi (munaqab), and even the fanatic Ibn Hajar Makki in Sawa'iq have quoted the Holy
Prophet as saying: "In my Community ‘Ali Ibn Abi Talib excelled all others in knowledge."

There was not a single person among the Companions who compared to ‘Ali in knowledge. Ibn
Maghazili Shafi'i in Munaqab, Muhammad Ibn Talha in Matalibu's-Su'ul, Hamwaini in Fara'id and Sheikh
Sulayman Hanafi in Yanabiu'l-Mawadda, ch.XIV, report from Kalbi that the great scholar of the
Community, Abdullah Ibn Abbas, said:

“The knowledge of the Holy Prophet is from Allah's knowledge; the knowledge of ‘Ali is from the Holy
Prophet's knowledge. My knowledge and all the Companion's knowledge, compared to ‘Ali's, is like a
drop of water before the seven seas."

In Nahju'l-Balagha, sermon 108, ‘Ali says: "We (the infallible Imams) are the Tree of Prophethood, the
secure abode of the divine message, the descending place of angels, the mines of knowledge, and the
sources of wisdom."
Ibn Abi'l-Hadid in his Sharh al-Nahju'l-Balagha, v.II, p.236 commenting on this sermon, says: "This
attribute was clearly possessed by the Holy Imam since the Prophet of Allah has said: 'I am the city of
knowledge and ‘Ali is its gate; whoever wishes to seek knowledge should come to the gate.'

Also the Holy Prophet said: ‘Ali is the best judge among you.'"

Ibn Abi'l-Hadid goes on to say: "The faculty of judgement requires many kinds of knowledge: The
standard of his knowledge was so high that no one could equal him. In fact no one approached him. So
he was entitled to claim: 'We are the mines of knowledge and the sources of wisdom.' Hence, after the
Holy Prophet no one had better right to claim these things for himself."

Ibn Abdu'l-Barr in Isti'ab, v.III, p.38, Muhammad Ibn Talha in Matalibu's-Su'ul, p.23, and Qazi Aiji in
Mawaqif, p.276 have quoted the Holy Prophet as saying: "‘Ali is the best judge among you all."

Suyuti in Ta'rikhu'l-Khulafa, p.115, Hafiz Abu Nu'aim in Hilyatu'l-Auliya, v.I. p.65, Muhammad Jazari in
Asniu'l-Matalib, p.14, Muhammad Ibn Sa'd in Tabaqa, p.459, Ibn Kathir in Ta'rikh al-Kabir, v. VII, p. 359,
and Ibn Abdu'l-Barr in Isti'ab, v.IV, p.38, quote ‘Umar Ibn Khattab as saying: "‘Ali is the best judge
among us."

It is reported in Yanabiu'l-Mawadda that Ibn Talha, author of Durru'l-Munazzam says: "You should know
that all the secrets and mysteries of the divine books are contained in the Holy Qur'an. Whatever is in
the Holy Qur'an is contained in the sura al-Fatiha. Whatever is in the sura of al-Fatiha is contained in
the verse 'Bismillah ar-Rahman ar-Rahim.' (In the name of Allah, the Beneficent, and the Merciful).

Whatever is in the verse, 'Bismillah ar-Rahman, ar-Rahim,' is in the Ba (B) of 'Bismillah.' Whatever is in
the Ba of 'Bismillah,' is contained in the dot below the letter Ba of 'Bismillah.' ‘Ali said: 'I am that dot which
is below the letter Ba of Bismillah.'"

Also Sulayman Balkhi in his Yanabiu'l-Mawadda, reports Ibn Abbas as saying: "Once on a moonlit night
after the Isha prayer, ‘Ali, taking me by the hand led me to the graveyard of Baqi and said: 'Abdullah!
Recite.' I recited the verse 'Bismillah ar-Rahman ar-Rahim.' The Holy Imam continued telling me the
secrets and mysteries of the Ba of 'Bismillah' until dawn."

Both sects unanimously agree that regarding his knowledge of the unseen and his being the heir of the
knowledge of the prophets, ‘Ali holds a unique position among all the Companions.

Muhammad Ibn Talha Shafi'i in Matalibu's-Su'ul, Khatib al-Khawarizmi in Manaqib, and Sulayman Balkhi
Hanafi in Yanabiu'l-Mawadda have recorded from Ibn Talha Halbi's Durru'l-Munazzam that ‘Ali said:
"Ask me about the unseen and unknown mysteries, because truly I am the heir of the knowledge of the
Holy prophets and messengers of Allah."

Also Imam Ahmad Ibn Hanbal in Musnad, Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, and Sulayman
Balkhi in Yanabiu'l-Mawadda report that ‘Ali declared from the pulpit: "Ask me about what you do not
understand before I die. Inquire of me about the paths of the skies because, verily, I know more about
those paths than the paths of the earth."

‘Ali made this long before the invention of the telescope. People often asked him about the heavenly
bodies and he answered their questions.

Description of zones of space in agreement with the modern

science of astronomy

The great scholar and traditionist, Sheikh ‘Ali Ibn Ibrahim Qummi of the 3rd century A.H. in his
commentary on the sura Saffat (No. 37), the eminent scholar, Sheikh Fakhru'd-Din Ibn Tarih Najafi,
known for his piety, in his Kitabu'l-Lughat Ma'rafat al-Majma'u'l-Bahrain, which was compiled about 300
years ago, and Allama Mullah Muhammad Baqir Majlisi, in his Biharu'l-Anwar, v.XIV, report that ‘Ali said:

"The stars in the skies are populated with cities as the earth is." Now for Allah's sake, be fair. At that time
there was no conception of modern astronomy. The world accepted the Ptolemaic theory that the earth
was the center of the universe. If a man disclosed something new about the stellar regions and that was
proved to be true a thousand years later, wouldn't you say that he had knowledge of the unseen?

‘Ali mastered all sciences

The fact is that, after the Holy Prophet, ‘Ali was the most knowledgeable man in philosophy, grammar,
fiqh (jurisprudence), astronomy, astrology, jafr (divination), mathematics, poetry, rhetoric, and
lexicography. In all the sciences he made significant contributions which the experts in that field have
adopted as a basis for further development.

For example, he told Abu'l-Aswadu'd-Du'‘Ali (a writer who is generally credited with having invented the
vowel marks of written Arabic) that there were three parts of speech: the noun, the verb, and the
preposition.

Also, he laid down the principles of grammar and syntax of the Arabic language as well as details of
pronunciation and vocabulary. By fixing correct pronunciation in writing, he protected the Qur'an from
future misinterpretation.

Ibn abi'l-hadid's admission of ‘Ali’s superior knowledge

In the preface of Sharh al-Nahju'l-Balagha by Ibn Abi'l-Hadid Mu'tazali, you will find how this scholar
admitted and praised the merits of ‘Ali in all fields of knowledge.

He says: "What can I say about the man to whom all the merits are attributed, who is a perfect model for
every nation to follow, and with whom all wish to identify themselves? He is of course the fountain head
of all merits. After him, whoever achieved prominence received benefit from him, for he followed in his
footsteps."

Ibn Abi'l-Hadid says that the knowledge of the four great jurists, Abu Hanifa, Imam Malik, Imam Shafi'i,
and Imam Hanbal, derived from ‘Ali's knowledge. He says: "Those companions who were well versed in
jurisprudence learned it from ‘Ali."

I do not want to take more of your time by quoting further from this great scholar. But I urge you to read
his preface to his Sharh al-Nahju'l-Balagha. You would learn how the illustrious historian and scholar
have acknowledged the merits of ‘Ali. He says, "‘Ali's case is strange. Throughout his life he never
uttered the words: 'I do not know.' He possessed knowledge of everything."

At the end, the author says: "This fact can be counted as one of the miracles of the Holy Imam. Such
knowledge is beyond the reach of human power and understanding."

Imam Husain’s birth and the Angels’ congratulations

People came to the Holy Prophet and congratulated him on the birth of Imam Husain. One of the men
said: "O Holy Prophet! We have observed something strange in ‘Ali." The Holy Prophet asked, "What did
you see?" The man said: "When we came to offer congratulations, we were stopped and told that
120,000 angels had come from heaven and were with you. We were astonished as to how ‘Ali could
know this and how he could count them."

The Holy Prophet smiled and asked ‘Ali how he could know that so many angels had come to him. The
Holy Imam said: "May my father and mother sacrifice their lives for you! Each of the angels who came to
you and saluted you spoke in a different language. On calculation, I found that they had spoken in
120,000 languages, so I knew that 120,000 angels had come to you."

The Holy Prophet said: "O, Abu'l-Hasan! May Allah increase your knowledge and modesty." Then
turning to the people the Holy Prophet said: "I am the city of knowledge, and ‘Ali is its gate. There is no
greater event and no greater sign than he is. He is the Imam of the people, the best of mankind, trustee
of Allah and repository of His knowledge.

He is the 'people of Dhikr', among those referred to by the words of Allah:

'So ask you the people of Dhikr if you know not.'(16:43)

I am the treasury of knowledge and ‘Ali is its key. So whoever wishes to obtain the treasure must come
to the key."

If you can point to a single companion or relation of the Holy Prophet who could rival ‘Ali's merits, I would
certainly bow my head before him. But if you cannot, then it would be your religious duty to attach
yourselves to the truth without caring what the world might think. (Then he raised his hands towards the
sky and prayed to Allah:) "O, Allah! Be my witness that I have clearly indicated the way to truth and have
discharged my religious obligation."

Nawab sahib's acceptance of Shi’as'ism

Nawab: Holy sir, for the last several nights, we have heard many discussions in these sessions. Some of
us used to discuss the points of arguments among ourselves each day. I thank Allah Almighty that He
has shown us the way. The utterly false information of the opponents misled us. Now it is clear that the
Shi’as Ithna Asharis are rightly guided.

Both those of us who have attended these meetings and many people of the city who have read the
accounts of these debates in the newspapers have been shown the truth about Islam. Of course they all
cannot publicly declare their faith because of their personal dealings with the opponents, but they have
told us in private that they have accepted Shi’as'ism.

But some of us are not afraid of anyone and are prepared to announce that during these nights we
wanted to reveal our change of allegiance. There was no opportunity to do so. We have heard your
convincing arguments, and now our belief is quite firm.

Permit us now to draw the curtain aside. Let our names be recorded as Shi’as of our master, Amiru'l-
Mu'minin and the twelve Imams. Kindly announce to the people of the Shi’as sect that we are one with
them.

Bear witness on the Day of Judgement before the Divine Court of Justice and before your exalted
grandfather that we have complete faith in the twelve Imams as the successors and vicegerents of the
Holy Prophet of Allah.

Well-Wisher: I am glad that some of you have recognized the truth. According to a hadith recorded by
Imam Ahmad Ibn Hanbal in Musnad Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, by Muhammad Ibn
Talha Shafi'i in Matalibu's-su'ul, by Ibn Maghazili in Faza'il, by Khawarizmi in Manaqib, by Sulayman
Hanafi in Yanabiu'l-Mawadda, and by many others, the Holy Prophet has guided us to this path. He
said, "‘Ali's path is the path to truth." I hope that my other brothers in Islam will also give up their
intolerance.

Nawab: We are extremely grateful for your kind and learned interpretation of facts. There is still one
point which disturbs us. It concerns the imamate of the twelve Imams and their names. In the past ten
nights Amiru'l-Mu'minin ‘Ali was the focus of our discussion.

First tell us the verse of the Holy Qur'an which proves the imamate of the twelve Imams. Second, are the
names of the twelve Imams recorded in our books?
Well-Wisher: It is an appropriate question and I would be happy to respond. But it is now nearly dawn,
and my answer cannot be brief.

Tomorrow is the birthday of the grandson of the Holy Prophet Imam Husain and the Qizilbash family has
arranged a celebration in the Risaldar Imambara. Perhaps I will reply to your question on that occasion.

Nawab: I quite agree with you.

Last Session, Sunday, 4th Sha'ban, 1345 A.H.

Birthday of Imam Husain

A large celebration was held to commemorate the birthday of Imam Husain. The author, Sayyid
Muhammad Sultanu'l-Wa’adhim Shirazi, addressed the gathering. It was his final speech, and as he
promised on the previous night, he answered the question about the imamate, the number and names of
the Imams in the Holy Qur'an and the hadith. He began his speech with the following ayat:

"O You who believe! Obey Allah and obey the Apostle and those vested with authority among
you; then if you quarrel about anything, refer it to Allah and the Apostle, if you believe in Allah
and the Last Day. This is better and very good in the end." (4:59)

Genuine Liberty

Well-Wisher: The idea of liberty, that people should be free, has long been a popular idea. The
superficial notion about freedom is that it means doing as one likes, a notion which has resulted in the
rejection of divine law. But of course real freedom is submission to Allah, the Creator of all things.

The Holy Qur'an frequently commands the believers to obey Allah and those fit to be followed from
among ourselves. The Holy verse which I have recited as the theme of my discourse is one such verse
which indicates whom we should obey. It commands us to obey Allah, the Holy Prophet, and those
vested with authority.

There is no difference of opinion among Muslims concerning the obedience due to the Holy Prophet.
However, there is difference of opinion about the meaning of the words "those vested with authority
among you."
Sunnis belief concerning the meaning of "those vested with
authority"

Our brothers, the Sunnis, believe that in the above verse the words 'those vested with authority' (uli'l-
amr) refer to state officials. Accordingly, they consider obedience to kings and governors compulsory
even though these officials may be evil. In fact this belief is wrong. Shortage of time does not permit me
to make a lengthy argument in support of my point, so I will trouble you with only a short discussion.

Three ways of appointment of 'Uli'l-amr' (those vested with

authority)

Obviously rulers obtain their authority in one of these ways:

1. They are appointed by ijma (consensus)

2. They gain power by force.

3. They are divinely commissioned.

If a leader gains authority by consensus of the community, it is not compulsory to obey him as one
obeys Allah or the Prophet. It is not possible for all Muslims to appoint a just ruler since, however wise or
conscientious they may be, and they can only judge a man by appearance. They cannot read his heart
or know the degree of his faith.

Leaders of Israel selected by Moses were considered worthless

Obviously Muslims cannot claim to possess better understanding than the Prophet Moses. He selected
seventy men out of several thousand for their apparent integrity and took them with him to Mount Sinai.
But all of them, on examination, proved worthless because their faith was not firm. This fact has been
referred to in the Holy Qur'an, verse 154 of sura 7.

If those selected by Moses proved to be unbelievers at heart, it is obvious that common people would be
less competent to choose able rulers for themselves. It is quite possible that those selected for their
apparent piety may eventually turn out to be unbelievers. Surely obedience to such rulers would weaken
religion.

The words 'Uli'l-amr' do not refer to rulers

Certainly Allah would not require his servants to obey a sinner as they would obey Him or His Prophet.
Moreover, if the appointment of the 'uli'l-amr' were made through a true consensus, an election would
have to be held for each new appointment. All citizens of all Muslim nations would have to agree on the
choice in every election.

During 1300 years of Islam we find that, after the Holy Prophet, no such consensus ever occurred. At
present it is impossible to secure such a consensus because the Muslim world has been split up into
numerous countries, each with a ruler of its own.

Moreover, if every country should elect an 'uli'l-amr' for itself, there would be numerous 'uli'l-amr,' each to
be obeyed within his own country, and the people of one country would not obey the uli'l-amr' of other
countries. Of course then there is the question of allegiance when differences arise - as they often have
in the last 1300 years - between two 'authorities.' We then have Muslims killing other Muslims in the
name of Islam.

But true Islam does not require such absurd behavior which would lead to mutual strife among Muslims.
It follows, therefore, that the 'uli'l-amr' whom we are commanded to obey has gained his authority by
consensus.

A ruler who takes power by forcecannot be called Uli'l-amr'

It is equally absurd to suggest that obedience to a tyrant is compulsory. If it were, why do the Sunni
ulama’ condemn the oppressive rulers and caliphs, like Mu'awiya, Yazid, the wicked Ziyad Ibn Abib,
Ubaidullah, Hajjaj, Abu Salma, and Muslim.

If anyone claims that obedience to wicked rulers is compulsory (and some ulama’ have really said that),
it would be quite contrary to the Qur'anic injunctions. Allah has frequently cursed sinners in the Holy
Qur'an and has forbidden Muslims to obey them. So how is it possible that in this verse He would order
us to obey sinners?

Obviously, we cannot attribute two divergent orders to Allah Almighty. Hence, Imam Fakhru'd-din Razi
clearly says regarding this Holy verse that the 'uli'l-amr' must possess perfect integrity. Otherwise, Allah
would not have linked our duty to obey them with our duty to obey Allah Himself and the Holy Prophet.

'Uli'l-amr' must be ordained and appointed by Allah

According to the Shi’as, the 'uli'l-amr' must be free from sin and infallible. And since no one except Allah
can know the deep reality of the heart, the 'uli'l-amr' must be appointed by Allah. Thus Allah, Who
ordains the prophets, also ordains the 'uli'l-amr:' An 'uli'l-amr' obviously must have the same attributes
the Holy Prophet had.

In this Holy verse the word ati'u (obey) has been used twice: He says, "Obey Allah and obey the
Apostle." When He speaks of 'uli'l-amr,' He does not use the word 'ati'u' again but uses the conjunction
'and' with 'uli'l-amr.'
Linking the words in this way it means that 'uli'l-amr' possess the same merit as the Holy Prophet
possesses, except those which are peculiar to the Prophet alone, e.g. 'Wahi' (revelation), prophethood,
etc. In short, the qualities of the Holy Prophet should be possessed by the 'uli'l-amr' except of course the
rank of prophethood.

Accordingly, Shi’as believe that the words 'uli'l-amr' refer to the twelve Imams, that is Amiru'l-Mu'minin
and his eleven descendants, the progeny of the Holy Prophet. This verse is one of the proofs of the
Imamate of the twelve Imams.

Apart from this, there are many other verses supporting our point of view.

(1) For instance, the Holy Qur'an says:

"He said: Surely I will make you an Imam of men." Abraham said: And of my offspring? My
covenant includes not the unjust, said He." (2:124)

(2) "The Prophet has a greater claim on the believers than they have on themselves and his wives
are (as) their mothers; and blood relations have the better claim in respect of one to the other,
according to the book of Allah than (other) believers or the emigrants." (33:6)

(3) "O you who believe! Fear Allah and be (always) with the truthful ones." (9:119)

(4) "You are only a warner and (there is) a guide for every people." (13:7)

(5) "And (know) that this is My path, the right one. Therefore follow it, and follow not (other)
ways, for they will lead you away from His way. (6:153)

(6) "And of those whom we have created are a people who guide with the truth and thereby they
do justice." (7:181)

(7) "And hold fast by the covenant of Allah all together and be not disunited." (3:103)

(8) "So ask the followers of the Reminder if you do not know." (16:43)

(9) "Allah only desires to keep away uncleanness from you, O people of the House! And to purify
you with a complete purification." (33:33)

(10) "Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants
of Imran above the nations. Offspring, one of the other."(3:33)

(11) "Then We gave the Book for an inheritance to those whom We chose from among Our
servants." (35:32)

(12) "Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which
is a lamp, the lamp in a glass, (and) the glass is, as it were, a brightly shining star, lit from a
blessed olive tree, of neither the east or the West, the oil whereof nearly gives light, though fire
touch it not." (24:35)

There are many other verses which could be quoted. Many of your prominent ulama’ have reported that
the Holy Prophet said, "One fourth of the Holy Qur'an is in praise of the Ahlul Bayt."

Ibn Abbas is reported to have said, "More than 300 verses were revealed in praise of ‘Ali."

Now, I come to my original point that the 'uli'l-amr' must be infallible because obedience to them is linked
with obedience to Allah and the Holy Prophet.

Imam Fakhru'd-din Razi in his Tafsir admits that if we do not regard the 'uli'l-amr' as infallible, it would
be, in effect, affirming two contradictions as being true. Your own ulama’ have confirmed that these
qualities were possessed exclusively by the twelve Imams. The Holy verse of Purification (33:33) also
confirms this fact.

Infallibility of the Holy Imams generally reported

Sheikh Sulayman Balkhi Hanafi in Yanabiu'l-Mawadda, ch.77, p.445 and Hamwaini in Fara'idu's-Simtain
report that Ibn Abbas said: "I heard the Holy Prophet saying: ' I and ‘Ali, Hasan, Husain and nine of the
descendants of Husain are completely pure and infallible.'"

Salman al-Farsi says that the Holy Prophet, putting his hand on the shoulder of Husain, said: "He is the
Imam and the son of the Imam, and of his descendants there will be nine Imams who will all be virtuous
trustees of Allah."

Zaid Ibn Thabit reports that the Holy Prophet said: "Verily, of Husain's descendants will be born Imams
who will be virtuous trustees, infallible judges."

Imran Ibn Hasin reports that the Holy Prophet said to ‘Ali: "You are heir to my knowledge. You are the
Imam and Caliph after me. You will tell the people what they do not know. You are the father of my
grandson and husband of my daughter. Of your descendants there will be infallible Imams."

Knowledge of the Ahlul Bayt

Abu Ishaq Hamwaini in Fara'idu's-Simtain, Hafiz Abu Nu'aim Ispahani in Hilyatu'l-Auliya, and Ibn Abi'l-
Hadid in Sharh al-Nahju'l-Balagha report from Ibn Abbas that the Holy Prophet said: "My progeny have
been created from the same seed from which I have been created. Allah Almighty has bestowed upon
them knowledge and wisdom. Woe be to him who rejects them."

Ibn Abi'l-Hadid in Sharh al-Nahju'l-Balagha, and the author of Siratu's-Sahaba, report from Hudhaifa
Ibn Asaid that the Holy Prophet said: "I leave behind for you two weighty things: the book of Allah and
my 'Ahlul Bayt.' If you attach yourselves to these two you will be rescued." Tabrani reports an addition:

"Do not reject their authority; otherwise you shall be ruined. Do not show any disrespect toward them or
ignore them, or else you shall be destroyed. Do not try to teach them because verily they know better
than you do."

In other reports Hudhaifa Ibn Asaid quotes the Holy Prophet as saying: "After me there will be Imams
from my progeny. Their number will be equal to the number of Bani Isra'il's heralds, that is, twelve, of
whom nine will be Husain's descendants.

Allah has bestowed upon all of them my knowledge and wisdom. So do not teach them because surely
they know better than you do. Follow them since they are definitely with truth, and truth is with them."

Why the names of the Imams do not appear in the Holy Qur’an

First, this divine book is concise. It contains many general principles but few details, which have been
left for the chief commentator, the Holy Prophet, to explain. Allah says:

"And whatever the Apostle gives you, accept it; and from whatever he forbids you, keep back."
(59:7)

Because the names and numbers of the twelve Imams are not mentioned in the Holy Qur'an, some
people do not accept them. But on that basis they should reject their own caliphs since no verse of the
Holy Qur'an makes any mention of their caliphs, except ‘Ali Ibn Abi Talib, or of the Umayyad or Abbasid
caliphs, or of the authority vested in the Community to elect a caliph by consensus.

Second, if it is necessary to reject anything which is not clearly stated in the Holy Qur'an, then you
should reject many of the methods of our worship since there is no mention of their details in the Holy
Qur'an.

There is no mention of units (rak'ats) of prayers in the Holy

Qur’an

The ritual prayer is perhaps the central act of worship in a Muslim's life. The Holy Prophet emphasized
its performance. He said: "The ritual prayer is the pillar and protector of religion. If the ritual prayer is
accepted, all other religious performances will be accepted. If it is rejected, all other religious
performances will also be rejected."

Of course, there is no mention in the Holy Qur'an of the number of units (rak'ats) to be performed for
each prayer or any of the other specific details regarding how the prayers are to be performed. Does this
mean that we should abandon the prayers? The Holy Qur'an simply says: "Establish salat (prayer).
There are no details distinguishing required from optional acts. These were explained by the Holy
Prophet.

In the same way other commands have been stated in the Holy Qur'an in principle only. Their details,
conditions and relevant instructions were explained by the Holy Prophet. Similarly, concerning the
Imamate and caliphate, the Holy Qur'an says only: "Obey Allah and obey the Prophet and those in
authority among you."

And we are bound to follow the Holy Prophet's order in this regard in the same way we follow his
instructions with regard to the details of the ritual prayers.

Muslim commentators, whether Sunni or Shi’as, cannot make their own interpretations of the Holy
Qur'an. The Holy Prophet said: "If someone gives his own interpretation of the Holy Qur'an, his place is
Hell."

Accordingly, every sensible Muslim turns to the real interpreter of the Holy Qur'an, the Holy Prophet. For
many years I have studied both Sunni and Shi’as Qur'anic commentary and hadith but have never come
across a single hadith in which the Holy Prophet said that 'uli'l-amr' refers to political rulers.

On the other hand, the books of both the Sunnis and Shi’as contain numerous reports that the Holy
Prophet was asked to indicate the meaning of 'uli'l-amr' and he replied that 'uli'l-amr' referred to ‘Ali and
his eleven descendants. I will present only a few of these numerous hadith which have been narrated
through sources accepted by Sunnis.

Uli'l-amr refers to ‘Ali and the imams of the Ahlul Bayt

(1) Abu Ishaq Sheikhu'l-Islam Hamwaini Ibrahim Ibn Muhammad writes in his Fara'idu's-Simtain: "The
Prophet told us that 'uli'l-amr' refers to ‘Ali Ibn Abi Talib and the Ahlul Bayt of the Holy Prophet."

(2) 'Isa Ibn Yusuf Hamadani reports from Abu'l-Hasan and Salim Ibn Qais, who report from Amiru'l-
Mu'minin ‘Ali that the Holy Prophet said: "My associates are those whose obedience has been linked by
Almighty Allah with His own obedience. It is they to whom He refers when He says 'Those in authority
from among you.'

It is necessary that you not oppose what they say. You should obey them and follow their orders."
Amiru'l-Mu'minin goes on to say, "When I heard this, I said: "O Prophet, let me know who the 'uli'l-amr'
are." The Prophet said: "O ‘Ali! You are the first of them."

(3) Muhammad Ibn Mu'min Shirazi, one of the most eminent Sunni religious scholars, writes in his Risala
al-I'tiqadat that when the Holy Prophet appointed Amiru'l-Mu'minin his representative in Medina, the
verse "uli'l-amr al-Minkum" (And those in authority from among you) was revealed in reference to ‘Ali Ibn
Abi Talib.

(4) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, Ch.38, reports from Manaqib that it is
stated in Tafsir al-Mujahid that this verse was revealed in reference to Amiru'l-Mu'minin when the
Prophet appointed him as his representative in Medina.

The Holy Imam said: "O Holy Prophet of Allah! Have you appointed me Caliph over women and
children?" Then the Holy Prophet said: "Are you not content that you have the same relation to me as
Aaron had to Moses?"

(5) Sheikhu'l-Islam Hamwaini reports Salim Ibn Qais Hilali as saying the following: During Uthman's
caliphate, I saw some Muhajirs and Ansars sitting together praising themselves. ‘Ali was silent among
them. The people asked ‘Ali to speak.

He said: "Do you not know that the Holy Prophet said: 'I and my Ahlul Bayt were one light, which existed
in His creation 14,000 years before the creation of Adam? When He created Adam, He placed that light
in his spine when he came down to the earth. Then He placed it in Noah in his ark; then in Abraham's
spine while he was in the fire; similarly in the pure spines of fathers and in the pure wombs of mothers,
none of whom were born unlawfully."

Those in the group who were foremost in the battles of Badr and Hunain said: "Yes, we have heard
these words." Then ‘Ali said, "Tell me on oath whether you know that in the Holy Qur'an Allah has given
preference to the foremost ones, and that in Islam no one equals me in merit." They said, "Yes, we
acknowledge this."

Then ‘Ali recited from the Holy Qur'an:

"And the foremost are the foremost; these are they who are drawn nigh (to Allah)." (56:10-11)

He said: "When this verse was revealed, the people asked the Holy Prophet who were the foremost
ones, and about whom the verse was revealed.

Now tell me on oath if you know that the Holy Prophet told them that Allah Almighty revealed this verse
about the prophets and their vicegerents. I am foremost among all the prophets and ‘Ali, my wasi
(vicegerent) is foremost among all the vicegerents?"

Then ‘Ali said: "The Holy Qur'an tells us,

'Obey Allah and obey the Prophet and those vested with authority from among you' (4:59)

and the verse

'Verily, verily your guardian is (none else but) Allah and His Prophet (Muhammad) and those who
believe, those who establish prayer and pay the poor-rate, while bowing down (in prayer).' (5:55)
and the verse

'have not taken anyone as an adherent besides Allah and His Apostle and the believers.' (9:16)

Allah subsequently ordered His Holy Prophet to identify who was meant by the words 'uli'l-amr' (those
vested with authority) in the same way as the ritual prayer, fasting and the Hajj had been clarified.
Accordingly, at Ghadir al-Khum the Holy Prophet appointed me over the people and declared: 'O people
when Almighty Allah commissioned me to prophethood I felt apprehension that people would oppose
me.'

Then the Holy Prophet continued: 'O people, do you know that Allah Most High is my Master? I enjoy
more mastery over the selves of the believers than they have over themselves?'

When all confirmed that it was so, the Holy Prophet announced: 'Of whomsoever I am the master, ‘Ali is
his master; O Allah be a friend of him who is a friend of ‘Ali and be an enemy of him who is an enemy of
‘Ali.'

Then Salman stood up and asked: 'O Holy Prophet what is the significance of ‘Ali's mastery?' The Holy
Prophet replied: ‘Ali's mastery is like my own mastery. Of whomsoever I am the master ‘Ali is also his
master.'

Then the verse was revealed:

'This day have I perfected for you your religion and completed My favor on you and chosen for
you Islam as a religion.' (5:3)

Thereupon the Holy Prophet said: 'Allah is Great, Who has perfected the religion, completed His favor
upon me, and is satisfied with my prophethood and is satisfied with ‘Ali being the vicegerent after me.'"

This hadith confirms those hadith which I related during past nights to show that 'master' connotes
complete mastery over more than one's own.

"The people then said: 'O Holy Prophet tell us the names of your vicegerents.' The Holy Prophet said:
'They are ‘Ali, who is my brother, my successor, and my vicegerent and the master of every believer
after me; then his son, Hasan, then Husain, then nine successive sons of Husain.

The Holy Qur'an is with them and they are with the Holy Qur'an. They will not separate from it, and it will
not separate from them until they reach me at the Pool of Kauthar.'"

After recording the full report, he has recorded three other reports from Manaqib narrated by Salim Ibn
Qais, Isa Ibn Sirri, and Ibn Mu'awiya showing that the words 'uli'l-amr' refer to the twelve Imams of the
'Ahlul Bayt.'

I believe that the above reports are enough to clarify the real meaning of 'uli'l-amr.' As for the number
and names of the Holy Imams, I will relate hadith narrated by eminent Sunni scholars, without referring,
as has been my practice, to the many reports by Shi’as scholars.

Names of the twelve Imams and their number

(1) Sheikh Sulayman Balkhi Hanafi in his Yanabiu'l-Mawadda, ch.76, reports from Fara'idu's-Simtain of
Hamwaini, who reports from Mujahid, who reports from Ibn Abbas, that a Jew named Na'thal came to
the Holy Prophet and asked him questions about Tawhid (Unity of Allah).

The Holy Prophet answered his questions and the Jew embraced Islam. Then he said: "O Holy Prophet,
every prophet had a wasi (vicegerent). Our Prophet, Moses Ibn Imran, made a will for Yusha Ibn Nun.
Please tell me who is your wasi?" The Holy Prophet said: "My vicegerent is ‘Ali Ibn Abi Talib; after him
are Hasan, and Husain and after them are nine Imams, who are the successive descendants of Husain."

Na'thal asked the Holy Prophet the names of those Imams. The Holy Prophet said: "After Husain, his
son, ‘Ali, will be the Imam; after him his son, Muhammad; after him his son, Ja'far; after him his son
Musa; after him his son, ‘Ali; after him his son, Muhammad; after him his son, Hasan; after him his son,
Muhammad Mahdi will be the last Imam. There will be twelve Imams."

In addition to the names of the nine Imams, this hadith further states that each would succeed as Imam
after his father. Na'thal made further inquiries, and the Holy Prophet described the manner of death of
each Imam.

Then Na'thal said, "I bear witness that there is no god but Allah and that you are His Holy Prophet. I bear
witness that these twelve Holy Imams are your vicegerents after you. What you have said is exactly what
is recorded in our books and in the will of Moses."

Then the Holy Prophet said: "Paradise is for him who loves them and obeys them, and Hell is for him
who is hostile to them and opposes them."

Na'thal then recited some couplets to the effect that "May Allah, the Exalted, shower His blessings upon
you, chosen Prophet and pride of the Bani Hashim. Allah has guided us by means of you and the twelve
Holy men whom you have named. Certainly Allah has purified them and preserved them from impurity.
He who loves them is successful. He who hates them is the loser.

The last of the Imams will quench the thirst of the thirsty. He is the one the people will wait for. Prophet
of Allah, your progeny is a blessing for me and for all the believers. Those who turn away from them will
soon be thrown into Hell."

(2) The great scholar, Sheikh Sulayman Balkhi, in his Yanabiu'l-Mawadda, ch. 76 reports from Manaqib
of Khawarizmi, who reports from Wathila Ibn Asqa' Ibn Qarkhab, who reports Jabir Ibn Abdullah Ansari;
and also Abu'l-Fazl Shaibani and he from Muhammad Ibn Abdullah Ibn Ibrahim Shafi'i, who reports Jabir
Ansari (one of the chief companions of the Prophet) as saying:

"Jundal Ibn Junadab Ibn Jubair, a Jew, came to the Holy Prophet and asked him about Tawhid. After
hearing his reply, the man became a Muslim. He said that on the previous night he had seen Moses in a
dream telling him: 'Embrace Islam at the hands of the last of the prophets, Muhammad, and attach
yourself to the vicegerents after him.'

He thanked Allah for the blessing of Islam. He then asked the Holy Prophet to tell him the names of his
vicegerents. The Holy Prophet began by saying: 'My vicegerents are twelve in number.'

The man said that he had seen this fact in the Torah. He asked the Prophet to tell him their names, and
the Prophet said: 'The first of them is the chief of the vicegerents, the father of the Imams, ‘Ali. Then
follow his two sons - Hasan and Husain. You shall see these three.

When you reach the last stage of your life, Imam Zainu'l-Abidin will be born, and the last thing that you
have of this world shall be milk. So cling to them so that ignorance may not mislead you.'

The man said that he had seen in the Torah and in other scriptures the names of ‘Ali, Hasan, and
Husain as Elias, Shabbar, and Shabbir. He asked the Holy Prophet to tell him the names of the other
Imams.

Then the Holy Prophet named the remaining nine Imams with their epithets and added: 'The last of
them, Muhammad Mahdi, will live, but disappear. He will appear later and will fill the world with justice
and equity, since it will have degenerated into injustice and tyranny. Verily, Paradise is for those who
show patience during the time of his occultation. Paradise is for those who are firm in their love for him.

These are they whom Allah Almighty has praised in the Holy Qur'an and for whom the Holy Qur'an is a
'guide for those who guard (against evil). Those who believe in the unseen.' Also He says

'These are Allah's party: now surely the party of Allah are the successful ones.'" (58:22)

The number of caliphs after the Holy Prophet is twelve

Mir Sayyid ‘Ali Shafi'i Hamadani in his Mawaddatu'l Qurba, (Mawadda XIII), reports that ‘Umar Ibn Qais
said: "We were sitting in a group in which Abdullah Ibn Mas'ud was also present. Suddenly an Arab
came and said: "Who among you is Abdullah? Abdullah said: "I am." He said: "Abdullah! Did the Holy
Prophet tell you about the caliphs after him?"

Abdullah Ibn Mas'ud said, "Yes, the Prophet said: 'After me there will be twelve caliphs, corresponding to
the number of the Imams of the Bani Isra'il.'"

The same hadith has also been reported from Sha'bi, who reported it from Masruq, who reported it from
Abdullah Shiba.
Also Jurair, Ash'ath, Abdullah Ibn Mas'ud, Abdullah Ibn ‘Umar, and Jubair Ibn Samra all report the Holy
Prophet as saying: "There will be twelve caliphs after me. Their number will correspond to the number of
the caliphs of the Bani Isra'il." According to Abdu'l-Malik's report, the Holy Prophet added: "And all of
them will be from the Bani Hashim."

Most Sunni ulama’, including Tirmidhi, Abu Dawud, Muslim, Sha'bi have reported the same thing.

Yahya Ibn Hasan, a great scholar of jurisprudence, has reported in his Kitab al-Umda from twenty
different sources, that "Verily, there are twelve caliphs after the Holy Prophet, and all of them belong to
the Quraish." Bukhari has reported from three sources, Muslim from nine sources, ‘Ali Dawud from three
sources, Tirmidhi from one source, and Hamid from three sources that the Holy Prophet said:

"The caliphs and Imams after me are twelve, and all of them are from the Quraish." According to some
reports, the Holy Prophet said: "All of them are from the Bani Hashim."

On page 446 Yahya Ibn Hasan says: "Some of the scholars have said that hadith in support of the view
that the number of the caliphs and Imams after the Holy Prophet is twelve are commonly known.

Everyone knows that when the Holy Prophet specified the number of his caliphs to be twelve, he meant
that they would belong to his 'Ahlul Bayt,' To say that he meant the caliphs who were his companions
would be incompatible with the facts (since there were only four).

Nor can it be said that he meant the Umayyad kings, of whom there were thirteen. Moreover, they were
all tyrants except ‘Umar Ibn Abdu'l-Aziz, (although even he usurped the caliphate and forced the Imam
of the time to remain confined in his house). Since the Holy Prophet had said: "They are all from the
Bani Hashim," the Bani Umayyads are not to be included.

So it is clear that the rightful caliphs of the Holy Prophet were the twelve Imams who were descendants
of the Holy Prophet and who excelled all others in knowledge and piety. This fact is confirmed by this
consecutively narrated hadith of the Holy Prophet. "I leave behind me two great things, the Holy Book of
Allah (the Holy Qur'an) and my 'Ahlul Bayt.' If you are attached to these two, never, never, shall you go
astray after me.

Verily, these two shall never be separated from one another until they meet me at the Pool of Kauthar. If
you are attached to these two, you will never be misled."

The Holy Prophet said: "Seek knowledge even in China." We have spent ten long nights discussing
issues concerning a precious knowledge - the way of Islam. We have seen many differences between
the Sunni and Shi’as sects, and we hope that historical fact and reason have clarified the nature of the
differences.

If Allah wills, these discussions will convince sincere seekers of knowledge that "Whom Allah guides, no
one can lead astray."
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