In the Name of Allah the Most Compassionate, the Most Merciful

Imamology, Lesson 8: The Imam's Genesis Guardianship with Allah’s Permission upon the Auspicious and Wretched People

Collected Works of The Muslim Shiite Scholar and Thinker: Allāma Hājj Sayyid Muhammad Husayn Husaynī Tihrānī


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Lesson Eight: The Imam's Genesis Guardianship with Allah’s Permission upon the Auspicious and Wretched People


In the Name of Allah, the most Compassionate, the most Merciful

And bless be upon Muhammad and his pure Household, and may Allah's curse be on his enemies from now until the Day of Resurrection! And there is no power or strength except for the Lofty Glorious Allah.


The Wise Allah has stated in His Glorious Book:


يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ أُوتِيَ كِتابَهُ بِيَمينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتيلاً ﴿71
وَ مَنْ كانَ في‏ هذِهِ أَعْمى‏ فَهُوَ فِي الْآخِرَةِ أَعْمى‏ وَ أَضَلُّ سَبيلاً
﴿72 [1]

 ‘… [remember] the Day when We shall call forth all mankind along with their Leaders; then, those who are given their books in their right hands, will read their books and will not be wronged a single date-thread. And anyone who is blind to things in this [world] will be the same in the Hereafter, and will be more astray from the path, (Qur’an: 17/71-2).’


Every single being among the creatures, even a man, has two aspects: one is the evident aspect which is visible and sensible and is known as the outlook aspect; and another one is the inward aspect which is invisible which is known as the imperative or the vital aspect.

The imperative or the vital aspect is the temperature and command aspect, and it is the will and desire of a man by which he does the external activity.    The Imam is one who is able to lead a man from his temperature and command aspect to Allah; then, it is the guidance through the command, this verse:


وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا [2]

‘… also We appointed them Leaders who guided [them] by Our command, (Qur’an: 21/73),’ which makes it clear and introduces these people.


This verse prompts that whatever is related to the guidance, (heart and action), is in Imam’s disposal, that is, the inward facts and the outward aspects are not hidden for Imam.

The necessity for this position is to have the knowledge of the Divine secrets, and as it is, the certainty in inevitable – therefore, the status of the Imam is higher than the prophet-hood.

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The status of Imamate is higher that the Prophet-hood

In the book of Kafi, it is narrated of Imam Sadiq upon him be peace that:

 إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى اتَّخَذَ إِبْرَاهِيمَ عَبْداً قَبْلَ أَنْ يَتَّخِذَهُ نَبِيّاً وَ إِنَّ اللَّهَ اتَّخَذَهُ نَبِيّاً قَبْلَ أَنْ يَتَّخِذَهُ رَسُولًا وَ إِنَّ اللَّهَ اتَّخَذَهُ رَسُولًا قَبْلَ أَنْ يَتَّخِذَهُ خَلِيلًا وَ إِنَّ اللَّهَ اتَّخَذَهُ خَلِيلًا قَبْلَ أَنْ يَجْعَلَهُ إِمَاماً فَلَمَّا جَمَعَ لَهُ الْأَشْيَاءَ قَالَ إِنِّي جاعِلُكَ لِلنَّاسِ إِماماً قَالَ فَمِنْ عِظَمِهَا فِي عَيْنِ إِبْرَاهِيمَ قَالَ وَ مِنْ ذُرِّيَّتِي قالَ لا يَنالُ عَهْدِي الظَّالِمِينَ قَالَ لَا يَكُونُ السَّفِيهُ إِمَامَ التَّقِيِّ [3]

Allah, the most Honourable and Exalted, chose Abraham as an obedient worshipper before choosing him as the prophet, and Allah chose him as the prophet before choosing him as a messenger, and Allah chose him as a messenger before picking him as His friend, and finally Allah chose him as His friend before choosing him as a Leader. Then, when all these came to Abraham, stated Allah: “I assigned you as the Leader for the people.” So Abraham asked: ‘so, what about my off spring?’ Stated He: “My covenant does not is not about the wrongdoers – silly persons cannot be leaders for the pious.”

Though the meaning of the prophet-hood is having connection with the Kingdom and receiving the revelations from Gabriel, and the implication of the messenger is still stronger and has connection with the angels, however, they may not have full authority upon the kingdom of men to lead them to the completion; while, because of this dominion, the Imam surrounds the hearts and leads them to real perfection.

The real authorities of the prophets, the pious and the scholars are guiding the people and propagating the revelations.

It is stated:

قال اللّهُ تعالي: وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ فَيُضِلُّ اللّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ [4]

‘… and We have not sent any messenger save with the language of his people in order that he might make [everything] clear to them. Then Allah lets anyone who desires go astray, and guides whomever He desires,(Qur’an: 14/4).’


This verse shows the enclosure of their duties which is simply leading the people, but guiding them or leaving them on their own is with Allah; contrary to the Imams who guide the people with the permission of Allah, they have no authority to do so.

Concerning this, He has stated:

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ [5]

‘… and he who was the believer said, ‘My people! Follow me; I’ll guide you along the path of common sense, (Qur’an: 40/38).’


He has also stated:

فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ  وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ [6]

‘… so why should not a party from each division of them march forth [letting the others stay behind] to become learned in religion and to warn their people when they return to them, so that they may become aware (Qur’an: 9/122).


’Yet, all these are the presentation of the course but not the status of the Imam.

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The Meaning of the Imam

However, the opinions of the jurisprudents and the scholars, in narrating them, are of their tasks, not of their high status; it is wrong to call them the Imams. Imam is one who attains the certainty, discovers the divinity, receives the knowledge of the universe; the kernel of the things becomes clear to him and he reads the hearts of the people so that to be able to lead and direct them.

The command is the very same permission by which the Great Messengers produce miracles, raise the dead to life and perform many outstanding acts.

Jesus, the son of Mary, peace be upon him, and bless be upon our Messenger and his Descendants said to the Children of Israel:

 أَنِّي قَدْ جِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ أَنِّي أَخْلُقُ لَكُم مِّنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللّهِ وَأُبْرِئُ الأكْمَهَ والأَبْرَصَ وَأُحْيِي الْمَوْتَى بِإِذْنِ اللّهِ وَأُنَبِّئُكُم بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ [7]

‘… I have certainly brought you a sign from your Lord. I cause something in the shape of a bird for you out of clay, and I blow into it so that it becomes a bird with the permission of Allah. Then I cure the blind from the birth and so do I [cure] the lepers, and I revive the dead with the permission of Allah.I announce you what you may eat, and what you should store up in your own houses.There is indeed a sign for you in this if you are the believers, (Qur’an: 3/49).’


In this verse, they have gathered that the extraordinary things done by Jesus were by the permission of Allah, and as the permission of Allah is the reliable permission but not a thing of ordinary, thus, Jesus was given the Divine power to be conversant upon things. He was given the Divine surrounding power to change the nature of the things without the external help: to raise the dead, and heal the illness of the leprosy and blindness

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Imam must own the Divine power in handling the affairs

The Imams must certainly have this power so that in apparent and secret to be the Leaders of the nations and them to the desirable perfection. The Imams guide and direct to the perfection not only the good people but the wretched and the wrecked people as well – they lead the both similarly.

As it is stated:

يَوْمَ نَدْعُوا كُلَّ أُناسٍ بِإِمامِهِمْ فَمَنْ أُوتِيَ كِتابَهُ بِيَمينِهِ فَأُولئِكَ يَقْرَؤُنَ كِتابَهُمْ وَ لا يُظْلَمُونَ فَتيلاً ﴿71
وَ مَنْ كانَ في‏ هذِهِ أَعْمى‏ فَهُوَ فِي الْآخِرَةِ أَعْمى‏ وَ أَضَلُّ سَبيلاً
﴿72 [8]

‘… [remember] the Day when We shall call forth all mankind along with whoever has led them; those who are given their books in their right hands, will read their books and will not be wronged a single date-thread.And anyone who is blind to things in this [world] will be the same in the Hereafter, and will be more astray from the path, (Qur’an: 17/71-72).’


Firstly, this verse presents that all people in the different aspects of life – at every time and in every place have the Imams to lead them, because it is emphatically said that: on the Day, when We shall call forth all mankind along with whoever has led them. So, there has always been an Imam both for the evil or the good people who will enter heaven by him, or led to the Fire – a group of them is the right hand people with good records, and the others are the wicked; in the Qur’an they are branded of the left hand ones with bad record.

It is stated:

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ ﴿7 فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا ﴿8 [9]

‘… then for him who is given his book in his right hand, will surely have an easy reckoning, (Qur’an: 84/7-8).’


وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاء ظَهْرِهِ ﴿10 فَسَوْفَ يَدْعُو ثُبُورًا ﴿11 [10]

‘… but anyone who is given his book from behind his back, he will wail and appeal to be blotted out, (Qur’an: 10/11).’


These two groups are the same right and the left hand people who are seen in every tribe who will reach to this state by their Imams: so theses ‘two tribe’ mean all the people with or without Imams.

However, if we divide the people in three parts, and also include the Imam, in other words, to divide them in three: the intimate ones, the blessed ones and the wicked and the people of right hand; that is:

فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ [11]

‘… the People of the Right; [who are] the People of the Right, (Qur’an: 56/8).’


وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ [12]

 ‘… and the People of the Left; [who are] the people of the Left, (Qur’an: 56/9).’


وَالسَّابِقُونَ السَّابِقُونَ ﴿10 أُوْلَئِكَ الْمُقَرَّبُون ﴿11 فِي جَنَّاتِ النَّعِيمِ ﴿12 [13]

 ‘… and the ‘Foremost’ are foremost! They are the nearest [to Allah] in the gardens of bliss, (Qur’an: 56/10, 11, 12).’


 [They are]

فِي مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍ [14]

‘… in a truthful abode in the Presence of the Omnipotent Sovereign, (Qur’an: 54/55).’


They have passed this significance stage in the world and when the others had been busy in their soul desires and were exacting themselves, and they were inwardly supplicating their Creator, the Imams upon them be peace were certainly along with these groups.

However, the people of the right hand are the approved ones for their acts have been wise and according to logic and the command of the Imam. They have not violated the rights, honest, trusts, prayer and the good deeds; so they are the people of the heaven and their book of accounts are put in their right hands, that means they are the victorious and are receiving the blessed packs of documents.

However, as they have been hidden behind their veils of hearts and have not been able to switch off their concern from the others, but Allah, and to overlook the deceitful ornaments of the world, they must be questioned – they have no place by those the intimates.

On the other hand, the people of the left hand are those who have not practiced the commands of the messengers, they have combat against themselves and have not avoid harming themselves, they are the people of devil acts and wickedness – they have lied and committed crimes. Their book of accounts will be given into their left hands which means they are abject and the people of the pitch darkness. As the charitable and the blessed deeds have been done by the believers and the crimes and wickedness by the unbelievers, both with the supervision of their Imams, so all people will enter Hell or Heaven alongside with their Imams.

Therefore, (in Yanabi Al-Mawadda), it is narrated by many that:

عليٌّ قسيم الجنّةِ والنّارِ [15]

‘Ali is the divider of the Heaven and the Hell.’

These are not narrated only by the Household, May Allah’s peace and bless be upon them all, but have been also narrated by the common people. We are to give three meanings to these narrations which are related to each other; that is, we going to comment on their genesis and secrecy.

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The meaning of the narrations that Ali is the divider of the Heaven and the Hell

First, putting everything into practice, we should know that Ali, the Commander of the believers, has been assigned to the position of the Guardianship and Imamate by Allah, Glory to Him, and his words and acts are proof; so, not only the Muslims but also all human races must take his order in all aspects of life.

Therefore, whoever obeys him is absolutely honest and the man of truth and jihad and he sacrifices his soul for the sake of him. It is obvious that such a man shall abide in Paradise: because Paradise is the outcome of the good deeds one does in this world. But anyone who does not follow that Highness and rejects his nature by lying, treachery, the use of short weighting, wine drinking, trespassing the limitation, sensuality, meanness and rejecting mentioning Allah is definitely the dweller of the Fire – because Hell is also the outcome of acts of the sinners. Thus, what has separated these two factions is just following or rejecting the Guardianship which unfortunately some have denied it!

Therefore, Ali will be the divider between Hell and Paradise, like a teacher who trains the students, teaches them but some of them learn it but some others play truant or sit idle and evade learning. In the end the teacher accepts the obedient but rejects the others. So it is right to say that the teacher has sent some of them to higher position and has locked up the others in their previous place; so, it is right to say that:

 عليٌّ قسيم الجنّةِ والنّارِ

Ali is the divider between Hell and Paradise.

Secondly, it is the question of love and spite; as the nature of an action is based on affection, those who are void of love, they naturally carry the hatred of Ali. They are too far away from the fact, because one who loves something he also loves its affect; those who love Ali, the Commander of the believers they certainly like his sayings and are happy with his nature. However, they who take Ali as their enemy they naturally have unpleasant behavour against him. It is because good acts create love and light in a man’s heart but the evil brings darkness and enmity into his heart; therefore, the friends of Ali are naturally enlivening: their hearts are pure, and their souls are always bright, and the enemies of him are far away from facts and pleasing, their hearts are dark, they are fatigue and their souls are contaminated. 

The outcome of the good deeds is cheerfulness, radiance in the heart and affection to Allah; while the result of the evil acts is darkness, enmity and the objection of Allah. Therefore, the Commander of the believers has sorted out the people into two loving and hateful groups – has divided them into two, the people of Paradise and the people of Hell.

Ghandouzi Hanafi narrates of Abu Salt Harawi that Ma‘moon asked the Highness Ali ibn Mosa Ar-Reza: ‘Tell me what for your great grandfather the divider between Hell and Paradise is?’     

The Holiness Imam Reza said: ‘Is it not you who are quoting your grandfathers who has narrated:

 سمِعت رسول اللّهِ يقول: حبّ عليٍّا ايمانٌ و بغضه كفرٍ

“I heard it from the Messenger of Allah who said the love of Ali was belief and spite towards him is disbelief? He replied, ‘Yes.’” Next, the Holiness Imam Reza said: ‘As Paradise is the place for the believers and Hell for the disbelievers, then if the division between Hell and Paradise is based on loving and grudging Ali so the divider between Hell and Paradise is going to be Ali.’

Ma‘moon said:

 لا أبقانِي اللّه بعدك إنّك وارِثٌ جدِّك رسول اللّهِ

‘May Allah not keep me alive after your death! Then, what shall I do with the problems flooding to me! Truly, you are the inheritor of your grandfather.’

Abu Salt says: ‘After Imam Reza upon him be peace leaving Ma‘moon to his home, I said, “May my soul be sacrificed to you, how well you responded Ma‘moon!”’ The Highness said, ‘O Abu Salt, it was a prompt answer put in my tongue.

َ وَ لَقَدْ سَمِعْتُ أَبِي يُحَدِّثُ عَنْ آبَائِهِ عَنْ عَلِيٍّ عليهِ السّلام أَنَّهُ قَالَ قَالَ لِي رَسُولُ اللَّهِ صلي اللّه عليهِ و آلهِ يَا عَلِيُّ أَنْتَ قَسِيمُ الْجَنَّةِ وَ النَّارِ يَوْمَ الْقِيَامَةِ تَقُولُ لِلنَّارِ هَذَا لِي وَ هَذَا لَكَ [16]

I heard it from my father who was quoting his grandfathers that the Messenger of Allah had said to Ali upon him be peace: “O Ali, on the Day of Resurrection, you are the divider between Hell and Paradise – you command to the fire: ‘This is form me and that is for you.’” (Yanabi Al-Mawadda)

 And also Kharazmi Mowaffagh Bin Ahmad Makki, by his document, narrates it from NafiIbn Omar who said:

قَالَ رَسُولُ اللَّهِ صلي اللّه عليهِ و آلهِ لِعَلِيِّ بْنِ أَبِي طَالِبٍ عليهِ السّلام إِذَا كَانَ يَوْمُ الْقِيَامَةِ يُؤْتَى بِكَ يَا عَلِيُّ بِسريرٍ مِنْ نُورٍ وَ عَلَى رَأْسِكَ تَاجٌ قَدْ أَضَاءَ نُورُهُ وَ كَادَ يَخْطِفُ أَبْصَارَ أَهْلِ الْمَوْقِفِ فَيَأْتِي النِّدَاءُ مِنْ عِنْدِ اللَّهِ جَلَّ جَلَالُهُ أَيْنَ خَلِيفَةُ مُحَمَّدٍ رَسُولِ اللّه؟

فتقول: ها أنا ذا!

فينادي المنادي: أدخِل من أحبّك الجنّة و أدخِل من عاداك في النّارِ فأنت قسيم الجنّةِ و النّارِ [17]

‘The Messenger of Allah Bless be to him and his Descendants   said to Ali, the Commander of the believers, “O Ali, on the Day of Resurrection, they will bring you on an illuminating couch to the arena of the judgement, then you are putting on a crown that its illumination brightens the whole arena of the judgement, and its light almost snatches the eye-sight of the viewers.”

“In the mean time, a Call by Allah, the Honourable and exalted, is heard saying: ‘Where is the Inheritor of Muhammad, the Messenger of Allah?’”

“Then, you answer, ‘Here I am!’ Then, the Caller commands, ‘O Ali, enter Paradise of your friends whom you want, and enter Hell whoever is your enemy, o Ali, thus, you are the divider [of the people] of Hell and Paradise.’”(Yanabi Al-Mawadda)

And also Moghazeli Shafiee, by his document, has narrated of ibn Abbas who had said: ‘The Messenger of Allah Bless be to him and his Descendants   said:

يا عليّ اِنّك قسيم الجنّةِ و النّارِ، أنت تقرع باب الجنّةِ و تدخلها أحيبّاءـك بِغيرِ حِسابٍ [18]

 “O Ali, you are the divider of the Fire and Paradise, you will knock on the gate of Paradise and enter it as many as your friends you desire.”’

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The Meaning of Means

In ‘Faraeed Al-Samtin’ Hamwini narrates of Abu Saeed Khedri that the Messenger of Allah Bless be to him and his Descendants   said: ‘When you pray, request Allah, Glory to Him, to honour me the ‘means’.’ [19]

They asked, ‘O Messenger of Allah, what is the ‘means’?’

The Holiness stated, ‘It is a thousand-rung-ladder in Paradise which the distance between two rungs takes a month’s time for a fast running horse to cover it. A rung is made of topaz; up to the next rung it is pearl, then to the next one ruby, and the other one is emerald, then up to the next rung it is coral, to the next one is camphor, up to the next one is ambergris, the other one is the Yemenis and to the next rung it Light and the different jewelries.

Among the other ladders for the prophets, this one shines as bright as the moon among the stars, then, the Caller calls: “This is the grade and the ladder of Muhammad, the seal of the messengers;” and on that Day, I will wear a garment made of light, and on my head is the crown of the messenger-hood and the generosity, and in the mean time, Ali, the son of Tālib is standing by me with the banner of ‘Al-Hamd’ in his hand, on it is written:

لا اِ له اِلّا اللّه، محمّدٌ رسول اللّه، عليٌّ وليّ اللّهِ، واولِيلء عليٌّ  المفلِحون الفاءـزون بِا اللّهِ

‘There is no deity but Allah, Muhammad is the Messenger of Allah, Ali is His Guardian, and the friends of Ali are the victorious who have been honoured to visit Allah.’ 

‘Then, I climb that ladder up to the last rung and stand there; next Ali climbs it and while holding the Banner of Unity in his hand, he stands a rung below me. On that day, all the messengers, the apostles, our friends, the martyrs and the believers raise their heads from where they are and keep watching us. And they say: “How lucky are these two worshippers of Allah, comparing to us, see how much Allah has honoured privilege to them – He has favoured them greatness by His generosity.”’

At that moment, the caller announces in such a loud voice that without exception everyone hears it say: ‘This is Muhammad, the beloved of Allah, and this is Ali, the Guardian of Him.’

Then, the angel, guarding the gate of Paradise, came and sys: ‘O Messenger of Allah, my Creator has commanded me to give you the keys to Paradise.’ He answers, ‘I will take the keys but I will give them to my brother, Ali.’

Next, the angel responsible to the Fire comes closer and says: ‘O Messenger of Allah, my Creator has commanded me to give you the keys to Hell.’  Again, he answers,’ ‘I will take the keys but I will give them to my brother, Ali.’

At that moment, Ali stands at the other end of Hell and takes the whole authorities in his hand; while the fire is burning and flames are rising above, Hell calls out: ‘O Ali, let me by my own! Your light has dominated my flames!’

Ali orders the Fire, ‘Look, this is our friend, let him go, but this is our enemy take him in.’ On that day, when Ali commands Hell to do what he says, it obeys Ali more than your slaves obey you in this world, that is why Ali is the divider between Hell and Paradise.’

كان عليٌّ قسيم الجنّةِ والنّارِ [20]

Third: As for the radiant of the Light of Guardianship and the advent of the facts and light and the emerging of the secrets and talents, this part needs to be considered more, and to make it clear, we are going to add an introduction to it.

It is obvious that in winter when the sun is far away from the earth planet and the earth loses its warmth, almost everything on land dies out. Earth becomes cold and gives away its energy to produce vegetation. The trees die; they bear neither leaves nor fruits. They look like dried wood, all the apple trees, and the pears, pomegranates, apricots, walnuts and not the fruit bearing trees all stand bare and still – dehydrated and motionless. They have no more activities, nor have they spirits to live, all together looks like scattered wood waiting to be burnt – at that time they are useless.

The flowers as lilies are faded away, the jasmine and the Arabian jasmine smell no more; there is no sin of the fetid plants nor do the colourful flowers adour, nor the bitterness oleanders are sensed.

All the birds: nightingales, canaries, ravens and vultures are resting in their nests, so are the reptiles: snakes and the scorpions are senseless in their holes.

However, when the spring approaches and the illuminating sun gets closer to earth and shines, and sends its enlivening warmth to the land surface then the dormant talents of the earth becomes active. The branches of the apple trees, the blossoms of the apricot trees, green leaves and then the colourful fruits, and sweet smelling flowers beautify and decorate the gardens. The pear trees produce their own special fruit, the apricot trees too their soft yellow fruit and each different type of tree produces its own sweet, bitter and sour fruits.

The resting birds: nightingales, canaries and the raves too become active and each one flies by searching for its prey. The mice, the snakes and the scorpions and other reptiles emerge from under the stones and their holes and start moving about for their livelihood; all these are because of the hot and illuminating sun.

When the sun rises every creature begins to manifest its talent and demonstrate its secrets while before the sun rising on them they had not such activities.

The sun of the Guardianship is the same, before its rising and illuminating the hearts, and before the question of commanding and prohibiting, all people used to run their lives alike, there was not any difference between the bad or good, nor was between the sinners and the innocents, nor between the believers and disbelievers, nor the just and the unjust and nor the lover or the haters;

   كَانَ النَّاسُ أُمَّةً وَاحِدَةً [21]

 ‘…People were a single nation, (Qur’an: 2/213).

Without exception, all of them were the same; and many a time the wretched considered themselves to be better than the blissful, and they were boastful.

As soon as the sun of Guardianship rose and spread its rays upon the bleak souls of the nations it made them activate their talents and secrets and consequently chose the blissful path so that to reach the perfection. It also caused the malice and wretchedness and the ugly thoughts of the wicked to appear.

The pure natured strengthened the paths of the servitude and spread the humility, generosity, forgiving, mercy and justice, caring the orphans, rightness and loyalty and the Unity all over the world.

On the other hands, the writhed brought up debauchery and filled up the world with the ugliness, cruelty, and violating the rights of the people, lying and, aggression and disbelief. Concerning this, it is stated:

لِّيَهْلِكَ مَنْ هَلَكَ عَن بَيِّنَةٍ وَيَحْيَى مَنْ حَيَّ عَن بَيِّنَةٍ وَإِنَّ اللّهَ لَسَمِيعٌ عَلِيمٌ [22]

‘… so that anyone who perished might perish in order to set an example and anyone who survived might survive as an example. For sure Allah is the Knowing Hearer, (Qur’an: 8/42).’


In other words, as the Imams are the facts and the spirits of the Qur’an; and also the effect of the Qur’an is healing, light and mercy for the believers and so is it the means of success and attaining the upmost perfection for them, it is, for the wretched, the means to bring them darkness, loss, ruin and to increase cruelty in them – thus is the Imam with these nature and effect; as it is stated:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا [23]

‘… and We send down something in the Qur’an as healing and a grace for the believers, while it increases the wrongdoers nothing but loss, (Qur’an: 17/82).’


When the Sun of the Guardianship rises, the believers’ hearts, like the bright lights, benefit warmth and illumination from it and then they smell pleasantly making the whole world odour pleasingly; on the other hand, the hearts of the disbelievers get tired, depressed and dull by that, and the hidden fetid smell springs out from their inwards and contaminates the surrounding.

In point of view of the nature and the hearts of men, the Imam reveals the talent of every man and directs it to move towards its desire; he directs the believer to move towards Paradise and sends the disbelievers to Hell – he causes every creature to move towards his own desirable path. As it is stated:

مَّا مِن دَآبَّةٍ إِلاَّ هُوَ آخِذٌ بِنَاصِيَتِهَا إِنَّ رَبِّي عَلَى صِرَاطٍ مُّسْتَقِيمٍ [24]

‘… and there is no creature that crawls, but He takes it under His control. For indeed my Lord is on the Straight Path, (Qur’an: 11/56).’


For every believer is a place and status in Paradise and so is for every disbeliever and this achievement is by the Imam. He guides everyone according to his nature and genesis, and belief and disbelief, and then lines the believers and the disbelievers in separate rows – consequently, he guides them to their own desirable perfection.

Thus, how nicely stated Allah’s Messenger Bless be to him and his Descendants   that: ‘Ali is the divider between the [people of] Hell and Paradise.’

Ibn Shahr Ashoub says: “Sharik Qazi and Abdullah Bin Himad Ansari said, ‘Went to A‘mash when he was suffering with the very illness that he was died by, apart from us, ibn Shabarmeh, IbnAbiLail and Abu Hanifa were with him. Abu Hanifa told to A‘mash: “O Aba Muhammad, beware of Allah and consider your behavour more. Today seems to be your last day in this world and tomorrow you are going to visit the Next one; you have gossiped against Ali a lot and if you repent it is better for your case.’”

A‘mash said, ‘Like what?’

Abu Hanifa answered, ‘Like the narration of Ibaya  Asadi: Indeed Ali is the divider of the [people of] Hell and Paradise.’

إنّ علِيّاً قسيم الجنّةِ والنّارِ

A‘mash said, ‘Help me to sit and lean back, by Allah, to Whom my course is, Mosa ibnTarif narrated me that the Imam Bani Asad narrated from the Imam Haii who said: “I heard Ali say, ‘I am the divider of the Hell and Paradise and I will command it: ‘Leave him for he is my friend but take this one for he is my enemy.”’

سمِت عليّاً يقول: أنا قسيمٌ النّارِأقول هذا وليييّ دعيهِ و هذا عدوّي خذيِهِ

And narrated me Abul Motawakkil Naji, at the time of the government of Hajjaj from Abu Saeed Khedri of the Messenger of Allah Bless be to him and his Descendants    that: ‘When the Day of Resurrection come, Allah, glory to Him, enjoins me and Ali to sit on the straight path and we are told: ‘Enter Paradise whoever has believed in Allah and has had affection to you; and enter the Fire whoever disbelieved Allah and has been your enemy.’ (In other words, ‘Take into Paradise whoever has been friendly with you and throw into Hell your enemies)’

And Abu Wile told me that ibn Abbas had narrated him as: ‘Allah’s Messenger Bless be to him and his Descendants   told me, “When the Day of Resurrection approaches Allah commands Ali to divided between Hell and Paradise and then he commands Paradise to receive his friends and to Hell he commands to take his enemies.”’

قال: قال رسول اللّهِ صلّي اللّهِ علبهِ وآلِهِ: إذا كان يوم القيامة يأمر الله عليا أن يقسم بين الجنة و النار فيقول للنارِ خذي ذا عدوّي و ذري ذا وليّي

Right then, Abu Hanifa hung his loincloth on his shoulders and said, ‘So far, Abu Hanifa has not said so pompous word!’ [25]

And Also Ghandouzi says, ‘In the book of Jawahir Al-Aqdain, Amer Bin Wasela has extracted from Abi Al-TeflIn the council, Omar had put forward the nomination of the caliph after him among six persons; Ali, the Commander of the believers, was one of them, so he said: ‘‘In the assembly, Ali said a long story to the people of the council, as: “For Allah’s sake, I call you to witness if there is one among you to whom the Messenger of Allah Bless be to him and his Descendants   has told: ‘You are the divider of Hell and Paradise except me?’ They say, ‘O Allah, never!’

اِنّ عليّاً قال حديثاً طويلا في الشّوري، و فيهِ أنّه قال لِاهلِ الشّوري: فانشِدكم ب اللّهِ هل فيكم أحدٌ، قال له رسول اللّهِ صلّي اللّهِ علبهِ وآلِهِ:  أنت قسيم النّارِ و الجنّة غيري؟ قالوا اللّهِمّ: لا   

And concerning this, Seied Ismaeel Homairi has many poems, such as:

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The poems of Sayyid Hemyari and Da’bal Khazaee which point to the narratives that Ali is the Divider of [the people of] Paradise and Hell.

قسيمٌ النارِ هذا لي            فكفي عنه لا يضرر

و هذا لك نارٌ            فحوزي الفاجر الأكبر [26]

And also he says:

   ذاك قسيم النار من قيله            خذي عدوي و ذري ناصري‏

            ذاك علي بن أبي طالب            صهر النبي المصطفى الطاهر [27]

And he says:

عليّيٌ وليّيٌ الحوضِ والذّاءـد الّذي            يذبّ عن أرجاءـهِ كلّ مجرِم

عليٌّ قسيم النّارِ مِن قولهژ لها            ذري ذا و هذا فاشربي مِنه واطعمِ

خذي بالشّوي مِمّن يصيبك مِنهم            ولا تقربي من كان حزبي فتظلمي [28]

Da’bal Khazaee says:          

قسيم الجحيمِ فهذا له            و هذا لها بِاعتدالِ القسيم

يزود عنِ الحوضِ أعداءـه            و كم مِن لعينِ طريدٍ و كم

فمِن ناكِثين و مِن قاسطين            و مِن مارِقين و مِن مجترمٍ [29]

And Ghandouzi has said, it is narrated that this part was composed by Shafiee


عليّيٌ حبّه جنّةٌ            قسيم النّارِ والجنّةِ

وصِيّي المصطفي حقّاً            إمام الاِنسِ والجِنّةِ [30]


‘That dividing the Fire is of this chieftain

Enough is from him to me that gain

And this is Fire, yes, but for you

For me is but great unchaste and pain’

 And he also says:

‘The Fire Dividing is of this head of state

Who takes my enemy but saves my mate

That is Ali the Son of Abī Tālib

The Grandson of the chosen Advocate


Da‘bal Khazaee says:

The Divider of Hell, and this is just for him

And this is for him, for him the division has been

Repels his enemies he from around the pond

And how many, so far, has been away driven

So from faithless and from and stubborn reneges

And from the Mar‘ghin and from the evil


Ghandouzi has said, it is narrated that this part was composed by Shafiee

Ali’s love is getting madly thrilled

He is the Divider of Paradise and Hell

He is the Chosen’s Guardian, true

The Imam of jinn and human as well


Ibn Athir says, with his document from Ali Bin Jaz saying I heard Aba Maryam Al-Sloli who say, I heard Ammar ibnYasir say: ‘I heard the Messenger of Allah Bless be to him and his Descendants, say to Ali ibn Abī Tālib:

 يَا عَلِيُّ إِنَّ اللَّهَ قَدْ زَيَّنَكَ بِزِينَةٍ لَمْ يُزَيِّنِ الْعِبَادَ بِزِينَةٍ أَحَبَّ إِلَى اللَّهِ مِنْهَا: زَيَّنَكَ بِالزُّهْدِ فِي الدُّنْيَا، وَ جَعَلَكَ لَا تَرْزَأُ مِنْهَا شَيْئاً، وَ لَا تَرْزَأُ مِنْكَ شَيْئاً، وَ وَهَبَ لَكَ حُبَّ الْمَسَاكِينِ، فَجَعَلَكَ تَرْضَى بِهِمْ أَتْبَاعاً، وَ يَرْضَوْنَ بِكَ إِمَاماً فَطُوبَى لِمَنْ أَحَبَّكَ وَ صَدَقَ فِيكَ، وَ وَيْلٌ لِمَنْ أَبْغَضَكَ وَ كَذَبَ عَلَيْكَ، فَأَمَّا مَنْ أَحَبَّكَ وَ صَدَقَ فِيكَ فَأُولَئِكَ جِيرَانُكَ فِي دَارِكَ، وَ شُرَكَاؤُكَ فِي جَنَّتِكَ وَ أَمَّا مَنْ أَبْغَضَكَ وَ كَذَبَ عَلَيْكَ فَحَقٌّ عَلَى اللَّهِ أَنْ يُوقِفَهُ مَوْقِفَ الْكَذَّابِينَ يَوْمَ الْقِيَامَة [31]

“O Ali, Allah, glory to Him, has smartened you with such a smartest thing that He has never done so with His other creatures; that is your carelessness to the world and its affairs.

Therefore, He has created you in such a way that you are not after the wealth and the properties of the world; the world too cannot seize or get anything from you. Apart from that, He has given you excessive affection towards the poor and the needy; and these people accept you as their approved Imam, so do you approve them being your sincere followers.

So how lucky is one who loves you and takes positive steps and loves you sincerely, but woe on him who takes negative steps, lies and is always deceiving.

So those who love you and take positive steps and love you sincerely are the beighbours of you in Paradise, and are your friends in the Divine Mansion.

However, those who take negative steps lie and are always deceiving, are curse by Allah and He will surly line them up with the liars on the Day of Resurrection.”

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[1] Surah 17, "اسراء", Verses 71-72

[2] Surah 21, "انبیاء", Verse 73

[3] "اصول کافی", volume 1, page 175

[4] Surah 14, "ابراهیم", Verse 4

[5] Surah 40, "مؤمن", Verse 41

[6] Surah 9, "توبه", Verse 123

[7] Surah 3, "آل عمران", Verses 49-50

[8] Surah 17, "اسراء", Verse 72

[9] Surah 84, "انشقاق", Verses 7-8

[10] Surah 84, "انشقاق", Verses 10-11

[11] Surah 56. "واقعه", Verse 8

[12] Surah 56. "واقعه", Verse 9

[13] Surah 56. "واقعه", Verses 10-12

[14] Surah 54, "قمر", Verse 55

[15] "ینابیع المودة", pages 83-85

[16] "ینابیع المودة", page 85

[17] "ینابیع المودة", page 83

[18] "ینابیع المودة", page 84

[19] Thus it is voluntary when one begins the prayer, before reciting the key proclaiming of His greatness, to recite:

 اللهم رب هذه الدعوة التامة و الصلوة القائمة بلغ محمدا صلى الله عليه و آله الدرجة و الوسيلة و الفضل و الفضيلة

[20] "ينابيع المودة" page 84; and apart from that, the Late Kolaini has mentioned some of this narrative, which is altogether two third of it, in "روضه كافى‏", pages 24-25, as well as the sermon of the Commander of the believers which he himself had composed concerning the usurp of the Caliphate seven days after the demise of the Messenger of Allah

[21] Surah 2, "بقره", Verse 213

[22] Surah 8, "انفال", Verse 43

[23] Surah 17, "اسراء", Verse 82

[24] Surah 11, "هود", Verse 11

[25] "مناقب", (Manaqib), volume 1, page 374

[26] The Poetic Works of Hemyari, page 252; he has extracted the original one from 

"اعيان الشيعه‏", volume 12/ 242, and "المناقب‏", volume 2/ 159, and 194, 233, 288, and volume 3, /90 – 91

[27] The Poetic Works of Hemyari, page 245; he has extracted the original one from 

"اعيان الشيعه‏", volume 12, and "المناقب‏", volume 2/ 125 and 159

[28] The Poetic Works of Hemyari, page 399; he has extracted the original one from "اعيان الشيعه‏", and al-Manaqib and Al-Kani and al-Alghab

[29] "Manaqib" of ibn Shahr Aashub, volume 1, page 349

[30] "ینابیع المودة", page 86

[31] "أسدالغابة", volume 4, page 23

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